ye brahmanan mayi dhiya ksipato ’rcayantas
tusyad-dhrdah smita-sudhoksita-padma-vaktrah
vanyanuraga-kalayatmajavad grnantah
sambodhayanty aham ivaham upahrtas taih
ye—which persons; brahmanan—the brahmanas; mayi—in Me; dhiya—with intelligence; ksipatah—uttering harsh words; arcayantah—respecting; tusyat—gladdened; hrdah—hearts; smita—smiling; sudha—nectar; uksita—wet; padma—lotuslike; vaktrah—faces; vanya—with words; anuraga-kalaya—loving; atmaja-vat—like a son; grnantah—praising; sambodhayanti—pacify; aham—I; iva—as; aham—I; upahrtah—being controlled; taih—by them.
On the other hand, they captivate My heart who are gladdened in heart and who, their lotus faces enlightened by nectarean smiles, respect the brahmanas, even though the brahmanas utter harsh words. They look upon the brahmanas as My own Self and pacify them by praising them in loving words, even as a son would appease an angry father or as I am pacifying you.
It has been observed in many instances in the Vedic scriptures that when the brahmanas or Vaisnavas curse someone in an angry mood, the person who is cursed does not take it upon himself to treat the brahmanas or Vaisnavas in the same way. There are many examples of this. For instance, the sons of Kuvera, when cursed by the great sage Narada, did not seek revenge in the same harsh way, but submitted. Here also, when Jaya and Vijaya were cursed by the four Kumaras, they did not become harsh towards them; rather, they submitted. That should be the way of treating brahmanas and Vaisnavas. One may sometimes be faced with a grievous situation created by a brahmana, but instead of meeting him with a similar mood, one should try to pacify him with a smiling face and mild treatment. Brahmanas and Vaisnavas should be accepted as earthly representatives of Narayana. Nowadays some foolish persons have manufactured the term daridra-narayana, indicating that the poor man should be accepted as the representative of Narayana. But in Vedic literature we do not find that poor men should be treated as representatives of Narayana. Of course, “those who are unprotected” are mentioned here, but the definition of this phrase is clear from the sastras. The poor man should not be unprotected, but the brahmana should especially be treated as the representative of Narayana and should be worshiped like Him. It is specifically said that to pacify the brahmanas, one’s face should be lotuslike. A lotuslike face is exhibited when one is adorned with love and affection. In this respect, the example of the father’s being angry at the son and the son’s trying to pacify the father with smiling and sweet words is very appropriate.

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