By Madhavananda das
Although most persons generally do not appreciate others’ criticism of them, the Vedic literatures say that tolerating and forgiving our critics is beneficial.
Forgiving our critics is a course recommended in the Bible, the Koran and other religious traditions. Yet, what happens to the critic? The English writer and philosopher Aldous Huxley has described:
“The effects that follow the constant and intense concentration upon evil are always disastrous. Those who crusade, not for God in themselves, but against the demons in others, never succeed in making the world better…. No man can concentrate his attention on evil, or even the idea of evil, and remain unaffected. To be more against the demon than for godliness is exceedingly dangerous. Every crusader is apt to go mad. He is haunted by the wickedness that he attributes to his enemies; it becomes sort of a part of him.”
The following are some verses describing the Vedic teachings on this point:
Whoever indulges in praising or criticizing the qualities and behavior of others will quickly become deviated from his own best interest by his entanglement in illusory dualities.
(Krishna to Uddhava. Bhag. 11.28.2)
Throughout his life, a brahmana should consider material prestige to be like poison and dishonor to be like nectar. After all, if one learns to tolerate dishonor, then his agitation will subside and he will happily sleep, happily wake, and happily move about. The person who insults him will, because of his sin, become regretful, and his happiness in this and the next life will be vanquished.
(Manu-samhita 2.162-163. Quoted by Srila Bhaktisiddhanta Saraswati Thakur in Brahmana O Vaisnava.)
The ignorant seek to injure the wise by malice and back-biting; by doing so the critic takes upon himself the load of the wise man’s sins, which he, the wise man, casts off by forgiving the ignorant.
Vidura to Dhritarastra. (Mahabharata, udyoga parva 34.74)
A person being criticized should not criticize in retaliation, for the pain felt upon receiving criticism, if endured, will itself consume the critic and bring in exchange the results of his good deeds.
(Dattatreya to the Saddhyas. Mahabharata, udyoga parva 36.5)
One who remains tolerant, not becoming angry, certainly attains the abuser’s pious credits. Indeed his own sins are transferred to that wrathful person.
(Bhishma to Yudhisthira. Mahabharata Santi-parva 115.3)
A person who praises someone in his presence, but criticizes him behind his back, is no better than a dog. His chances for elevation to higher planets are completely spoiled in this world.
(Bhishma to Yudhisthira. Mahabharata, Santi parva 115.11)
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“the sadhu stands there to kill those desires by the merciful stroke of the keen edge of the sacrificial knife in the form of unpleasant language. if the sadhu turns into my flatterer, then he does me harm; he becomes my enemy. if he gives us flattery then we are led to the road that brings enjoyment, but no real well-being.”
–Bhaktisiddhanta Sarasvati, Sri Chaitanya’s Teachings, p. 26-7
Also one should consider the following,
Are you confusing critisicm,with discrimination ?
What about the all important motive behind the critique.
HDG ACBSP constantly critisized,how are we to view that?
Is flattery our only recourse of action ?
Should we not also give credit where credit is due,are we not to express genuine appreciation when we are able to appreciate anothers devotional service?
Would that be considered flattery ?
If we observe activity that is detremental to the well being of others should we not speak out?
mvdas
Dear Madhavananada prabhu,
Perhaps it is no coincidence that those vaisnavas who endure in the face of sarcasm, constructive criticism and the like, even when justified with sastric enhancements, tend to be able to persist in Krsna consciousness.
The fine line between criticm and discrimination need only be apparent in the motives behind them. Envy or deceit can be glossed over with all the charm of a Mother’s lullaby, yet be a ruse to manipulate a fellow devotee’s stature or position. Of course, there is always a correct way to right a wrong; a way which the recipient feels obliged in an uplifting way. These ideals however, can appear too aloft for the everyday organisational affairs of a temple. For the sake of our spirtual longevity and continued advancement we have no recourse but to relate with caution without being transfixed in a fearful morose way.
I am sure your effort in promoting awareness of these dangers is appreciated, though within the context of our managerial set-up, will be difficult to police. The challenge is how to make them workable. I guess that repeated exposure is the effective means.
Your servant Kesava Krsna dasa.