View source for Uttama-adhikari knows that there is no essential difference between a vastly learned brahmana and a dog in the street, because both of them are part and parcel of the Lord

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{{terms|"He knows that there is no essential difference between a vastly learned brāhmaṇa and a dog in the street, because both of them are part and parcel of the Lord, although they are encaged in different bodies on account of the different qualities of their activities in their previous lives"}}
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{{compiler|Iswaraj}}
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[[Category:Uttama-adhikari]]
[[Category:Know]]
[[Category:That]]
[[Category:There Is No]]
[[Category:Essential]]
[[Category:Difference Between]]
[[Category:Vast]]
[[Category:Learned Brahmana]]
[[Category:Dog]]
[[Category:Street]]
[[Category:Because]]
[[Category:Both Of Them]]
[[Category:Part and Parcel of God]]
[[Category:Sri Isopanisad, Mantra 6]]
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<h2>Other Books by Srila Prabhupada</h2>
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<h3>Sri Isopanisad</h3>
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He knows that there is no essential difference between a vastly learned brāhmaṇa and a dog in the street, because both of them are part and parcel of the Lord, although they are encaged in different bodies on account of the different qualities of their activities in their previous lives.
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[[Vanisource:ISO 6 (1974)|Sri Isopanisad 6, Translation and Purport]]
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He who sees everything in relation to the Supreme Lord, who sees all living entities as His parts and parcels, and who sees the Supreme Lord within everything never hates anything or any being.
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This is a description of the mahā-bhāgavata, the great personality who sees everything in relation to the Supreme Personality of Godhead. The Supreme Lord's presence is realized in three stages. The kaniṣṭha-adhikārī is in the lowest stage of realization. He goes to a place of worship, such as a temple, church or mosque, according to his religious faith, and worships there according to scriptural injunctions. Devotees in this stage consider the Lord to be present at the place of worship and nowhere else. They cannot ascertain who is in what position in devotional service, nor can they tell who has realized the Supreme Lord. Such devotees follow the routine formulas and sometimes quarrel among themselves, considering one type of devotion better than another. These kaniṣṭha-adhikārīs are actually materialistic devotees who are simply trying to transcend the material boundary to reach the spiritual plane.

Those who have attained the second stage of realization are called madhyama-adhikārīs. These devotees observe the distinctions between four categories of being: (1) the Supreme Lord; (2) the devotees of the Lord; (3) the innocent, who have no knowledge of the Lord; and (4) the atheists, who have no faith in the Lord and hate those in devotional service. The madhyama-adhikārī behaves differently toward these four classes of person. He adores the Lord, considering Him the object of love; he makes friends with those who are in devotional service; he tries to awaken the dormant love of God in the hearts of the innocent; and he avoids the atheists, who deride the very name of the Lord.

Above the madhyama-adhikārī is the uttama-adhikārī, who sees everything in relation to the Supreme Lord. Such a devotee does not discriminate between an atheist and a theist but sees everyone as part and parcel of God. He knows that there is no essential difference between a vastly learned brāhmaṇa and a dog in the street, because both of them are part and parcel of the Lord, although they are encaged in different bodies on account of the different qualities of their activities in their previous lives. He sees that the brāhmaṇa particle of the Supreme Lord has not misused his little independence given him by the Lord and that the dog particle has misused his independence and is therefore being punished by the laws of nature by being encaged in the form of a dog. Not considering the respective actions of the brāhmaṇa and the dog, the uttama-adhikārī tries to do good to both. Such a learned devotee is not misled by material bodies but is attracted by the spiritual spark within them.

Those who imitate an uttama-adhikārī by flaunting a sense of oneness or fellowship but who behave on the bodily platform are actually false philanthropists. The conception of universal brotherhood must be learned from an uttama-adhikārī and not from a foolish person who does not properly understand the individual soul or the Supreme Lord's Supersoul expansion, who dwells everywhere.

It is clearly mentioned in this sixth mantra that one should "observe," or systematically see. This means that one must follow the previous ācāryas, the perfected teachers. Anupaśyati is the exact Sanskrit word used in this connection. Anu means "to follow," and paśyati means "to observe." Thus the word anupaśyati means that one should not see things as he does with the naked eye but should follow the previous ācāryas. Due to material defects, the naked eye cannot see anything properly. One cannot see properly unless one has heard from a superior source, and the highest source is the Vedic wisdom, which is spoken by the Lord Himself. Vedic truths are coming in disciplic succession from the Lord to Brahmā, from Brahmā to Nārada, from Nārada to Vyāsa, and from Vyāsa to many of his disciples. Formerly there was no need to record the messages of the Vedas, because people in earlier ages were more intelligent and had sharper memories. They could follow the instructions simply by hearing once from the mouth of a bona fide spiritual master.
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