Fwd: Do Not See Faults in Others

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Hare Krsna

 

Do Not See Faults in Others It is because of pride in our own qualities that we see faults in others. And by noticing faults in others, our pride gets more grounded and becomes even stronger. A Spiritual aspirant who desires to remove his faults, must not look at the faults of others. By seeing other's faults, he thus reinforces his own faults, and by associating with those faults, new faults start to arise. By seeing faults in others, neither we will be benefited, nor the other. The more impure our inner faculties are, the more we notice the faults of others. Just like a radio tunes to a particular frequency, so the impurities in the inner senses, tunes into and catches the frequency of more

faults. If we desire that no one should think of us as bad, then we have no right to think of others as bad. By not thinking of the others as bad, goodness arises from within. That goodness which arises from within, is solid and pervasive. If we wish to protect our innocence, we should not see faults in any one, neither in ourself, nor in others.

The Blessed Lord said: Fearlessness, purification of one's existence, cultivation of spiritual knowledge, charity, self-control, performance of sacrifice, study of the Vedas, austerity and simplicity; nonviolence, truthfulness, freedom from anger; renunciation, tranquility, aversion to faultfinding, compassion and freedom from covetousness; gentleness, modesty and steady determination; vigor, forgiveness, fortitude, cleanliness, freedom from envy and the passion for honor--these transcendental qualities, O son of Bharata, belong to godly men endowed with divine nature. GITA 16:1-3

Satyam. This word means that one should not distort the truth for some personal interest. In Vedic literature there are some difficult passages, but the meaning or the purpose should be learned from a bona fide spiritual master. That is the process for understanding the Vedas. Sruti means that one should hear from the authority. One should not construe some interpretation for his personal interest. There are so many commentaries on Bhagavad-gita that misinterpret the original text. The real import of the word should be presented, and that should be learned from a bona fide spiritual master. Akrodha means to check anger. Even if there is provocation one should be tolerant, for once one becomes

angry his whole body becomes polluted. Anger is a product of the modes of passion and lust, so one who is transcendentally situated should check himself from anger. Apaisunam means that one should not find fault with others or correct them unnecessarily. Of course to call a thief a thief is not faultfinding, but to call an honest person a thief is very much offensive for one who is making advancement in spiritual life. Hri means that one should be very modest and must not perform some act which is abominable. Acapalam, determination, means that one should not be agitated or frustrated in some attempt. There may be failure in some attempt, but one should not be sorry for that; he should make progress with patience and determination. The word tejah used here is meant for the ksatriyas. The ksatriyas should always be very strong to be able to give protection to the weak. They should not pose themselves as

nonviolent. If violence is required, they must exhibit it.