Envy The word envy is applied in many places and is used in connection to various things envy of anothers good

d fortune, being disturbed at seeing the wealth of others, displeasure and jealousy etc. are some of the various examples. herever the word matsarya !envy" has been explained in the #aisnava scriptures, it is fully understood that its influence is the competitor of divine love !prema". dharmah projjhita$%aitavo tra paramo nirmatsaranam satam &The path described in the 'hagavatam is entirely devoid of any dishonest purpose. (t is held in adoration by those who are free of the flaw of envy.& !'hag.).).*" (n these words of the +rimad 'hagavatam, it has been revealed who is eligible to receive the highest conception of dharma. (n the scriptures, it is indicated that prema$ rasa is the topmost dharma. ,ne who is non$envious is eligible to receive that. The -uality of non$enviousness is called nirmatsarata. .lthough respected commentators have explained matsarya as feeling miserable at seeing the happiness of others and ta%ing pleasure in the sufferings of others, nevertheless, they have not revealed the broader meaning of this word and the general populace cannot understand it. The ignorant baddha$jivas are tightly bound in the material world by six things lust, anger, greed, illusion, madness and envy. These are said to be the six categories. These are the transformations of the fivefold miseries ignorance, forgetfulness, self$ absorption, attachment and jealousy. .bsorption in material objects in relation to the origin of lust has been explained in +rimad 'hagavad$gita !*./*$/0"1 sangat sanjayate %amah %amat %rodhobhijayate %rodhad bhavati sammohah sammohat smrti$vibhramah smrti$bhransad buddhi$naso buddhi$nasat pranasyati (n association with material attachment, lust develops2 from lust anger arises. 3rom anger, delusion appears. 4elusion means unlawful material greed. 3rom material greed, moha or bewilderment of memory appears. 3rom moha, intelligence is destroyed, which means that one becomes mad and bereft of the understanding of what is right and wrong. 'y madness one is destroyed which means that the living entity becomes ruined by envy. This instruction has also been mentioned !5ita 0.60"1 evam buddheh param buddhva samstabhyatmanam atmana jahi satrum maha$baho %ama$rupam durasadam &, mighty armed .rjuna, %nowing that individual unit of consciousness to be superior to the intelligence, steady the mind with firm intelligence and con-uer this indomitable enemy in the form of lust.& 7onsidering the jiva as fully spiritual, beyond intelligence, with determination and through proper siddhanta, by subduing the mind, one must con-uer the formidable enemy of lust.

3rom all of these instructions, it can be understood that this sprout of lust, arising due to the misconception of ones own svarupa, in due course of its development, becomes transformed into the tree of enviousness, and thereby the dharma of the jiva, which is prema, remains inapproachable. There is lust in anger, and in greed there is anger as well as lust. (n illusion there is anger and lust. (n madness there is greed, anger and lust. (n enviousness there is madness, illusion, greed, anger and lust. e may understand that the word mada !insanity" refers to the six types of bewilderment which includes being intoxicated by ones beauty, ones caste, ones education etc. .ll sufferings of the jiva arise due to enviousness. (gnorance, the desire to commit sin, sin, the desire to perform pious activities and pious activities all of these are included within envy. ,n one side is #aisnava dharma, which refers to service to the #aisnavas, mercy to the living entities and a taste for the 8oly 9ame on the other side, is enviousness. hoever feels pleasure at the distress of others can never display mercy to the jivas. The sweet mood of love for the :ord cannot arise within him. 8e has innate hatred or enmity towards the #aisnava. ,nly those who are without envy can fully accept the purport of the trnad api verse. +riman ;ahaprabhu has spo%en !in the third verse of +i%sasta%am"1 trnad api sunicena taror api sahisnuna amanina manadena %irtaniyah sada harih &,ne who is humbler than a blade of grass, more forbearing than a tree who gives due honour to others without desiring it for himself is -ualified to always chant the holy name of <rsna.& !+i%sasta%am 0" ,ne who is devoid of envy cannot have false pride due to wealth, material beauty, caste, education and material strength2 therefore he %nows himself to be lower than a blade of grass. . non$envious person cannot be dominated by anger and cannot be envious towards others2 therefore he is more tolerant than a tree. (n other words, he is most munificent. 'eing devoid of all false conceptions due to caste, education etc. a non$envious person becomes endowed with all good -ualities and thus has no desire for name and fame. Thus he never expects any respect for himself. .n non$envious person finds happiness in the happiness of others and is sad at the miseries of other2 therefore he gives proper honour to all living beings. 5enerally, with mercy he shows respect to all jivas2 with proper honour he respects the brahmanas2 he appropriately satisfies those within the cultured section of society who have become somewhat inclined towards #aisnavism, and he serves the lotus feet of the #aisnavas. 'y his very nature, the person who is without envy )" 4oes not ma%e offences to sadhus. *" 4oes not consider the demigods to be independent, for his intelligence is absorbed only in <rishna, yet he does not disrespect them. 0" +hows appropriate respect to the spiritual preceptors. 6" .ppropriately honours the bha%ti$sastras which includes the srutis etc.

=" 5ives up unnecessary arguments and develops the faith that nama and nami are non$different. 8e considers the 8oly 9ame as the highest worshipable reality. /" 4oes not engage in sinful activities on the strength of the 8oly 9ame. >" 4oes not consider pious activities such as dharma, vows, austerities etc. to be e-ual to the 8oly 9ame. ?" ;a%es an effort to develop faith in the faithless, but does not instruct them about the 8oly 9ame until that faith has awa%ened. @" 8as complete faith in the glories of the 8oly 9ame that is described in the sastras. )A" 4oes not identify himself with material conceptions. , readersB 9on$enviousness alone is liberation and enviousness is entanglement. Thus, in +ri 7aitanya$caritamrta !;adhya @. 0/)" it is said1 caitanya$caritra suna sraddha bha%ti %ari matsarya chadiya mu%he bala hari hari Endowed with full faith and devotion, listen to the lifewor% of +ri 7aitanya... 7ast aside envy and let your mouth sing, 8ari, 8ariB !3rom +rila 'ha%tivinoda Tha%urera Crabandhavali"