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yo ’nyatra bhūsura-kulāt kṛta-kilbiṣas tam
paśye na vīta-bhayam unmuditaṁ tri-lokyām
anyatra vai mura-ripor itaratra dāsāt
According to Vedic civilization, a brāhmaṇa, or one who is properly qualified to understand the Absolute Truth — that is, one belonging to the most intelligent social order — as well as the devotee of Lord Kṛṣṇa, who is known as Muradviṣa, enemy of a demon named Mura, is not subject to the rules and regulations of the state. In other words, upon breaking the laws of the state, everyone can be punished by the government except the brāhmaṇas and Vaiṣṇavas. Brāhmaṇas and Vaiṣṇavas never transgress the laws of the state or the laws of nature because they know perfectly well the resultant reactions caused by such law-breaking. Even though they may sometimes appear to violate the laws, they are not to be punished by the king. This instruction was given to King Prācīnabarhiṣat by Nārada Muni. King Purañjana was a representative of King Prācīnabarhiṣat, and Nārada Muni was reminding King Prācīnabarhiṣat of his forefather, Mahārāja Pṛthu, who never chastised a brāhmaṇa or a Vaiṣṇava.
One’s pure intelligence, or pure Kṛṣṇa consciousness, becomes polluted by material activities. Pure consciousness can be revived by the process of sacrifice, charity, pious activities, etc., but when one pollutes his Kṛṣṇa consciousness by offending a brāhmaṇa or a Vaiṣṇava, it is very difficult to revive. Śrī Caitanya Mahāprabhu has described the vaiṣṇava-aparādha, or offense to a Vaiṣṇava, as “the mad elephant offense.” One should be very careful not to offend a Vaiṣṇava or a brāhmaṇa. Even the great yogī Durvāsā was harassed by the Sudarśana cakra when he offended the Vaiṣṇava Mahārāja Ambarīṣa, who was neither a brāhmaṇa nor a sannyāsī but an ordinary householder. Mahārāja Ambarīṣa was a Vaiṣṇava, and consequently Durvāsā Muni was chastised.
The conclusion is that if Kṛṣṇa consciousness is covered by material sins, one can eliminate the sins simply by chanting the Hare Kṛṣṇa mantra, but if one pollutes his Kṛṣṇa consciousness by offending a brāhmaṇa or a Vaiṣṇava, one cannot revive it until one properly atones for the sin by pleasing the offended Vaiṣṇava or brāhmaṇa. This was the course that Durvāsā Muni had to follow, for he surrendered unto Mahārāja Ambarīṣa. A vaiṣṇava-aparādha cannot be atoned for by any means other than by begging the pardon of the offended Vaiṣṇava.