Devanagari
विषममतिर्न यत्र नृणां
त्वमहमिति मम तवेति च यदन्यत्र ।
विषमधिया रचितो य:
स ह्यविशुद्ध: क्षयिष्णुरधर्मबहुल: ॥ ४१ ॥
Verse text
viṣama-matir na yatra nṛṇāṁ
tvam aham iti mama taveti ca yad anyatra
viṣama-dhiyā racito yaḥ
sa hy aviśuddhaḥ kṣayiṣṇur adharma-bahulaḥ
Synonyms
viṣama
—
unequal (your religion, my religion; your belief, my belief)
;
matiḥ
—
consciousness
;
na
—
not
;
yatra
—
in which
;
nṛṇām
—
of human society
;
tvam
—
you
;
aham
—
I
;
iti
—
thus
;
mama
—
my
;
tava
—
your
;
iti
—
thus
;
ca
—
also
;
yat
—
which
;
anyatra
—
elsewhere (in religious systems other than bhāgavata-dharma )
;
viṣama
—
dhiyā — by this unequal intelligence
;
racitaḥ
—
made
;
yaḥ
—
that which
;
saḥ
—
that system of religion
;
hi
—
indeed
;
aviśuddhaḥ
—
not pure
;
kṣayiṣṇuḥ
—
temporary
;
adharma
—
bahulaḥ — full of irreligion .
Translation
Being full of contradictions, all forms of religion but bhāgavata-dharma work under conceptions of fruitive results and distinctions of “you and I” and “yours and mine.” The followers of Śrīmad-Bhāgavatam have no such consciousness. They are all Kṛṣṇa conscious, thinking that they are Kṛṣṇa’s and Kṛṣṇa is theirs. There are other, low-class religious systems, which are contemplated for the killing of enemies or the gain of mystic power, but such religious systems, being full of passion and envy, are impure and temporary. Because they are full of envy, they are full of irreligion.
Translation (Visvanatha Cakravarti Thakura)
In bhakti-yoga there is no conception of difference such as you and I, yours and mine. In kāmya-dharma however the conception of differences is produced. That dharma is impure, perishable and full of violence.
In bhakti-yoga there are no conceptions of you and I, I and mine. The next verse speaks of the mentality of difference caused by hatred: this is mine, this is yours, I am this, you are that, this is my enemy. Other than this bhakti-yoga, in dharma for material goals, conceptions of difference are produced, such as the desire to kill an enemy. Kāmya-dharma is criticized. That dharma is impure, since it is made of attraction and hatred, and it is subject to destruction, since its results are temporary. It is full of adharma, since violence is prominent. Śavara Svāmī has said ubhayam iha codanāyāṁ lakṣyate artho ’narthaś ca: dharma and adharma are seen in the rules for kāmya-dharma.
Purport
Bhāgavata-dharma
has no contradictions. Conceptions of “your religion” and “my religion” are completely absent from
bhāgavata-dharma.
Bhāgavata-dharma
means following the orders given by the Supreme Lord, Bhagavān, as stated in
Bhagavad-gītā:
sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja.
God is one, and God is for everyone. Therefore everyone must surrender to God. That is the pure conception of religion. Whatever God orders constitutes religion (
dharmaṁ tu sākṣād bhagavat-praṇītam
). In
bhāgavata-dharma
there is no question of “what you believe” and “what I believe.” Everyone must believe in the Supreme Lord and carry out His orders.
Ānukūlyena kṛṣṇānuśīlanam:
whatever Kṛṣṇa says — whatever God says — should be directly carried out. That is
dharma,
religion.
If one is actually Kṛṣṇa conscious, he cannot have any enemies. Since his only engagement is to induce others to surrender to Kṛṣṇa, or God, how can he have enemies? If one advocates the Hindu religion, the Muslim religion, the Christian religion, this religion or that religion, there will be conflicts. History shows that the followers of religious systems without a clear conception of God have fought with one another. There are many instances of this in human history, but systems of religion that do not concentrate upon service to the Supreme are temporary and cannot last for long because they are full of envy. There are many activities directed against such religious systems, and therefore one must give up the idea of “my belief” and “your belief.” Everyone should believe in God and surrender unto Him. That is
bhāgavata-dharma.
Bhāgavata-dharma is not a concocted sectarian belief, for it entails research to find how everything is connected with Kṛṣṇa (
īśāvāsyam idaṁ sarvam
). According to the Vedic injunctions,
sarvaṁ khalv idaṁ brahma:
Brahman, the Supreme, is present in everything.
Bhāgavata-dharma
captures this presence of the Supreme.
Bhāgavata-dharma
does not consider everything in the world to be false. Because everything emanates from the Supreme, nothing can be false. Everything has some use in the service of the Supreme. For example, we are now dictating into a microphone and recording on a dictating machine, and thus we are finding how the machine can be connected to the Supreme Brahman. Since we are using this machine in the service of the Lord, it is Brahman. This is the meaning of
sarvaṁ khalv idaṁ brahma.
Everything is Brahman because everything can be used for the service of the Supreme Lord. Nothing is
mithyā,
false; everything is factual.
Bhāgavata-dharma
is called
sarvotkṛṣṭa,
the best of all religious systems, because those who follow
bhāgavata-dharma
are not envious of anyone. Pure
bhāgavatas,
pure devotees, invite everyone, without envy, to join the Kṛṣṇa consciousness movement. A devotee is therefore exactly like the Supreme Personality of Godhead.
Suhṛdaṁ sarva-bhūtānām:
he is the friend of all living entities. Therefore this is the best of all religious systems. Whereas so-called religions are meant for a particular type of person who believes in a particular way, such discrimination has no place in Kṛṣṇa consciousness, or
bhāgavata-dharma.
If we scrutinize the religious systems meant for worship of demigods or anyone else but the Supreme Personality of Godhead, we will find that they are full of envy and therefore impure.