View source for So-called enemy

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{{terms|"so-called enemies"|"so-called enemy"}}
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{{compiler|Rati|Kanupriya|Visnu Murti}}
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{{first|24Nov08}}
{{last|14Nov09}}
{{totals_by_section|BG=1|SB=9|CC=0|OB=0|Lec=1|Con=1|Let=0}}
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[[Category:So-called Enemies|1]]
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<div id="Bhagavad-gita_As_It_Is" class="section" sec_index="0" parent="compilation" text="Bhagavad-gita As It Is"><h2>Bhagavad-gita As It Is</h2>
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<div id="BG_Chapters_13_-_18" class="sub_section" sec_index="3" parent="Bhagavad-gita_As_It_Is" text="BG Chapters 13 - 18"><h3>BG Chapters 13 - 18</h3>
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<div id="BG142225_0" class="quote" parent="BG_Chapters_13_-_18" book="BG" index="51" link="BG 14.22-25" link_text="BG 14.22-25">
<div class="heading">The transcendentally situated person takes everyone as his dear friend who helps him in his execution of Kṛṣṇa consciousness, and he does not hate his so-called enemy.
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<span class="link">[[Vanisource:BG 14.22-25 (1972)|BG 14.22-25, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">The next question concerns the dealings of a transcendentally situated person. The materially situated person is affected by so-called honor and dishonor offered to the body, but the transcendentally situated person is not affected by such false honor and dishonor. He performs his duty in Kṛṣṇa consciousness and does not mind whether a man honors or dishonors him. He accepts things that are favorable for his duty in Kṛṣṇa consciousness, otherwise he has no necessity of anything material, either a stone or gold. He takes everyone as his dear friend who helps him in his execution of Kṛṣṇa consciousness, and he does not hate his so-called enemy.</p>
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<div id="Srimad-Bhagavatam" class="section" sec_index="1" parent="compilation" text="Srimad-Bhagavatam"><h2>Srimad-Bhagavatam</h2>
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<div id="SB_Canto_1" class="sub_section" sec_index="1" parent="Srimad-Bhagavatam" text="SB Canto 1"><h3>SB Canto 1</h3>
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<div id="SB1933_0" class="quote" parent="SB_Canto_1" book="SB" index="349" link="SB 1.9.33" link_text="SB 1.9.33">
<div class="heading">Bhīṣma's attraction was drawn by the glittering dress of Kṛṣṇa, and indirectly he admired his so-called enemy Arjuna for possessing the Lord as his friend.
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<span class="link">[[Vanisource:SB 1.9.33|SB 1.9.33, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">Bhīṣmadeva, on his bed of arrows after the Battle of Kurukṣetra, is remembering the particular dress of Lord Kṛṣṇa which He put on as the driver of Arjuna's chariot. While fighting was going on between Arjuna and Bhīṣma, Bhīṣma's attraction was drawn by the glittering dress of Kṛṣṇa, and indirectly he admired his so-called enemy Arjuna for possessing the Lord as his friend. Arjuna was always a conqueror because the Lord was his friend. Bhīṣmadeva takes this opportunity to address the Lord as vijaya-sakhe (friend of Arjuna) because the Lord is pleased when He is addressed conjointly with His devotees, who are related with Him in different transcendental humors.</p>
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<div id="SB1938_1" class="quote" parent="SB_Canto_1" book="SB" index="354" link="SB 1.9.38" link_text="SB 1.9.38">
<div class="heading">The Supreme Lord cannot have any enemy, nor can a so-called enemy harm Him because He is ajita, or unconquerable. But still He takes pleasure when His pure devotee beats Him like an enemy.
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<span class="link">[[Vanisource:SB 1.9.38|SB 1.9.38, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">The dealings of Lord Kṛṣṇa and Bhīṣmadeva on the Battlefield of Kurukṣetra are interesting because the activities of Lord Śrī Kṛṣṇa appeared to be partial to Arjuna and at enmity with Bhīṣmadeva; but factually all this was especially meant to show special favor to Bhīṣmadeva, a great devotee of the Lord. The astounding feature of such dealings is that a devotee can please the Lord by playing the part of an enemy. The Lord, being absolute, can accept service from His pure devotee even in the garb of an enemy. The Supreme Lord cannot have any enemy, nor can a so-called enemy harm Him because He is ajita, or unconquerable. But still He takes pleasure when His pure devotee beats Him like an enemy or rebukes Him from a superior position, although no one can be superior to the Lord. These are some of the transcendental reciprocatory dealings of the devotee with the Lord. And those who have no information of pure devotional service cannot penetrate into the mystery of such dealings.</p>
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<div id="SB_Canto_6" class="sub_section" sec_index="6" parent="Srimad-Bhagavatam" text="SB Canto 6"><h3>SB Canto 6</h3>
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<div id="SB6539_0" class="quote" parent="SB_Canto_6" book="SB" index="224" link="SB 6.5.39" link_text="SB 6.5.39">
<div class="heading">We must sincerely serve the Lord and not be deterred by so-called enemies.
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<span class="link">[[Vanisource:SB 6.5.39|SB 6.5.39, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">If one can execute his duty in the disciplic succession of Nārada Muni, his service will surely be recognized. As the Lord says in Bhagavad-gītā (18.68-69):</p>
:ya idaṁ paramaṁ guhyaṁ
:mad-bhakteṣv abhidhāsyati
:bhaktiṁ mayi parāṁ kṛtvā
:mām evaiṣyaty asaṁśayaḥ
:na ca tasmān manuṣyeṣu
:kaścin me priya-kṛttamaḥ
:bhavitā na ca me tasmād
:anyaḥ priyataro bhuvi
<p>"For one who explains the supreme secret to the devotees, devotional service is guaranteed, and at the end he will come back to Me. There is no servant in this world more dear to Me than he, nor will there ever be one more dear." Let us continue preaching the message of Lord Kṛṣṇa and not be afraid of enemies. Our only duty is to satisfy the Lord by this preaching, which will be accepted as service by Lord Caitanya and Lord Kṛṣṇa. We must sincerely serve the Lord and not be deterred by so-called enemies.</p>
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<div id="SB_Canto_7" class="sub_section" sec_index="7" parent="Srimad-Bhagavatam" text="SB Canto 7"><h3>SB Canto 7</h3>
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<div id="SB7145_0" class="quote" parent="SB_Canto_7" book="SB" index="5" link="SB 7.1.4-5" link_text="SB 7.1.4-5">
<div class="heading">Lord Nārāyaṇa inimical actions are not displays of enmity toward His so-called enemies, but in the material field one thinks that Kṛṣṇa is favorable to devotees and unfavorable to nondevotees.
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<span class="link">[[Vanisource:SB 7.1.4-5|SB 7.1.4-5, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">O greatly fortunate and learned brāhmaṇa, whether Nārāyaṇa is partial or impartial has become a subject of great doubt. Kindly dispel my doubt with positive evidence that Nārāyaṇa is always neutral and equal to everyone.</p>
<p>Since Lord Nārāyaṇa is absolute, His transcendental qualities are described as one. Thus His punishments and His offerings of favor are both of the same value. Essentially, His inimical actions are not displays of enmity toward His so-called enemies, but in the material field one thinks that Kṛṣṇa is favorable to devotees and unfavorable to nondevotees. When Kṛṣṇa finally instructs in Bhagavad-gītā, sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja ([[Vanisource:BG 18.66 (1972)|BG 18.66]]), this is meant not only for Arjuna but for every living entity within this universe.</p>
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<div id="SB7123_1" class="quote" parent="SB_Canto_7" book="SB" index="22" link="SB 7.1.23" link_text="SB 7.1.23">
<div class="heading">The Lord is very kind to His so-called enemy because one who always thinks of the Personality of Godhead as an enemy also benefits, although he thinks of the Lord adversely.
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<span class="link">[[Vanisource:SB 7.1.23|SB 7.1.23, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">Actually the suffering of being blasphemed and the enjoyment of being praised, the acceptance of a good welcome or of chastisement by harsh words, are felt in the material conception of life; but since the body of the Supreme Personality of Godhead is not material but sac-cid-ānanda-vigraha (Bs. 5.1), He is unaffected by insults or greetings, blasphemy or prayers. Being always unaffected and complete, He does not feel extra pleasure when offered nice prayers by the devotee, although the devotee benefits by offering prayers to the Lord. Indeed, the Lord is very kind to His so-called enemy because one who always thinks of the Personality of Godhead as an enemy also benefits, although he thinks of the Lord adversely. If a conditioned soul, thinking of the Lord as an enemy or a friend, somehow or other becomes attached to the Lord, he receives great benefit.</p>
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<div id="SB7513_2" class="quote" parent="SB_Canto_7" book="SB" index="190" link="SB 7.5.13" link_text="SB 7.5.13">
<span class="link">[[Vanisource:SB 7.5.13|SB 7.5.13, Translation]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">Persons who always think in terms of "enemy" and "friend" are unable to ascertain the Supersoul within themselves. Not to speak of them, even such exalted persons as Lord Brahmā, who are fully conversant with the Vedic literature, are sometimes bewildered in following the principles of devotional service. The same Supreme Personality of Godhead who has created this situation has certainly given me the intelligence to take the side of your so-called enemy.</p>
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<div id="SB7154344_3" class="quote" parent="SB_Canto_7" book="SB" index="657" link="SB 7.15.43-44" link_text="SB 7.15.43-44">
<div class="heading">Although the Supreme Personality of Godhead may become the so-called enemy of the living being, this is His chivalrous pleasure.
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<span class="link">[[Vanisource:SB 7.15.43-44|SB 7.15.43-44, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">Śrīla Viśvanātha Cakravartī Ṭhākura has commented that because the words "bow" and "arrow" are used in this verse, one might argue that the Supreme Personality of Godhead and the living entity have become enemies. However, although the Supreme Personality of Godhead may become the so-called enemy of the living being, this is His chivalrous pleasure. For example, the Lord fought with Bhīṣma, and when Bhīṣma pierced the Lord's body on the Battlefield of Kurukṣetra, this was a kind of humor or relationship, of which there are twelve. When the conditioned soul tries to reach the Lord by hurling an arrow at Him, the Lord takes pleasure, and the living entity gains the profit of going back home, back to Godhead. Another example given in this regard is that Arjuna, as a result of piercing the ādhāra-mīna, or the fish within the cakra, achieved the valuable gain of Draupadī. Similarly, if with the arrow of chanting the holy name of the Lord one pierces Lord Viṣṇu's lotus feet, by dint of performing this heroic activity of devotional service one receives the benefit of returning home, back to Godhead.</p>
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<div id="SB_Canto_9" class="sub_section" sec_index="9" parent="Srimad-Bhagavatam" text="SB Canto 9"><h3>SB Canto 9</h3>
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<div id="SB91123_0" class="quote" parent="SB_Canto_9" book="SB" index="418" link="SB 9.11.23" link_text="SB 9.11.23">
<div class="heading">The devotee knows that the Lord is his supreme protector, he thinks, "What harm can the so-called enemy do?" Thus a devotee is confident about his protection.
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<span class="link">[[Vanisource:SB 9.11.23|SB 9.11.23, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">One becomes envious because of being influenced by the designations of the body, but the liberated devotee has nothing to do with the body, and therefore he is completely on the transcendental platform. A devotee is never envious of anyone, even his enemy. Because the devotee knows that the Lord is his supreme protector, he thinks, "What harm can the so-called enemy do?" Thus a devotee is confident about his protection.</p>
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<div id="SB_Canto_101_to_1013" class="sub_section" sec_index="10" parent="Srimad-Bhagavatam" text="SB Canto 10.1 to 10.13"><h3>SB Canto 10.1 to 10.13</h3>
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<div id="SB104Summary_0" class="quote" parent="SB_Canto_10.1_to_10.13" book="SB" index="148" link="SB 10.4 Summary" link_text="SB 10.4 Summary">
<div class="heading">According to the prophecy, the eighth child of Devakī would kill Kaṁsa, and therefore when Kaṁsa saw that the eighth child was a female and heard that his so-called enemy had taken birth elsewhere, he was struck with wonder.
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<span class="link">[[Vanisource:SB 10.4 Summary|SB 10.4 Summary]]: </span><div style="display: inline;" class="text"><p style="display: inline;">According to the prophecy, the eighth child of Devakī would kill Kaṁsa, and therefore when Kaṁsa saw that the eighth child was a female and heard that his so-called enemy had taken birth elsewhere, he was struck with wonder. He decided to release Devakī and Vasudeva, and he admitted before them the wrongness of his atrocities. Falling at the feet of Devakī and Vasudeva, he begged their pardon and tried to convince them that because the events that had taken place were destined to happen, they should not be unhappy for his having killed so many of their children. Devakī and Vasudeva, being naturally very pious, immediately excused Kaṁsa for his atrocities, and Kaṁsa, after seeing that his sister and brother-in-law were happy, returned to his home.</p>
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<div id="Lectures" class="section" sec_index="4" parent="compilation" text="Lectures"><h2>Lectures</h2>
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<div id="Srimad-Bhagavatam_Lectures" class="sub_section" sec_index="1" parent="Lectures" text="Srimad-Bhagavatam Lectures"><h3>Srimad-Bhagavatam Lectures</h3>
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<div id="LectureonSB1829LosAngelesApril211973_0" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="220" link="Lecture on SB 1.8.29 -- Los Angeles, April 21, 1973" link_text="Lecture on SB 1.8.29 -- Los Angeles, April 21, 1973">
<div class="heading">Kṛṣṇa has no friend. He is completely independent. He does not depend on enemy. But He plays like that for the benefit of the so-called friend and so-called enemy.
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<span class="link">[[Vanisource:Lecture on SB 1.8.29 -- Los Angeles, April 21, 1973|Lecture on SB 1.8.29 -- Los Angeles, April 21, 1973]]: </span><div style="display: inline;" class="text"><p style="display: inline;">Just like Arjuna. He was driving the chariot, but when Arjuna wanted see His universal form, immediately He showed him. Thousands and millions of heads and weapons. This is Kṛṣṇa. So na yasya kaścit. Otherwise Kṛṣṇa has no enemy. Kṛṣṇa has no friend. He is completely independent. He does not depend on enemy. But He plays like that for the benefit of the so-called friend and so-called enemy. He's Kṛṣṇa... That is Kṛṣṇa's absolute nature. When Kṛṣṇa favors either as enemy or as friend, the result is the same. Therefore Kṛṣṇa is absolute.</p>
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<div id="Conversations_and_Morning_Walks" class="section" sec_index="5" parent="compilation" text="Conversations and Morning Walks"><h2>Conversations and Morning Walks</h2>
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<div id="1974_Conversations_and_Morning_Walks" class="sub_section" sec_index="7" parent="Conversations_and_Morning_Walks" text="1974 Conversations and Morning Walks"><h3>1974 Conversations and Morning Walks</h3>
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<div id="RoomConversationwithIrishPoetDesmondOGradyMay231974Rome_0" class="quote" parent="1974_Conversations_and_Morning_Walks" book="Con" index="81" link="Room Conversation with Irish Poet, Desmond O'Grady -- May 23, 1974, Rome" link_text="Room Conversation with Irish Poet, Desmond O'Grady -- May 23, 1974, Rome">
<div class="heading">The so-called enemies of God who is killed by God, he also attains perfection.
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<span class="link">[[Vanisource:Room Conversation with Irish Poet, Desmond O'Grady -- May 23, 1974, Rome|Room Conversation with Irish Poet, Desmond O'Grady -- May 23, 1974, Rome]]: </span><div class="text"><p style="display: inline;">Prabhupāda: Because we have defined God, janmādy asya yataḥ ([[Vanisource:SB 1.1.1|SB 1.1.1]]). God is He wherefrom everything emanates. That is God. So love, love or even fight. The fighting propensity is also there in God. And loving propensity is also there in God. But His fighting propensity and loving propensity—absolute. Just like in the material world we have got experience, fighting propensity is just opposite the loving propensity. But in God, either fighting propensity or loving propensity, they are one and the same, therefore He is absolute. That is the meaning of absolute. Just like we get from śāstras. The so-called enemies of God who is killed by God, he also attains perfection.</p>
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