One of the greatest forms of violence is often committed by religious loyalists—verbally, physically, or mentally.
History records millions of instances where bigoted religious leaders have spewed venom against those who dared to disagree with their ideology.
Ironically, such violence can also stem from well-meaning, soft-hearted religious leaders—what to speak of those already angry and intolerant toward any opposing view. At its root, this violence is born from loyalty devoid of mature wisdom.
But when that same faith is weaponized—used to attack those of other faiths, the faithless, or even the doubtful—it breeds disruption, instills fear in outsiders, and fuels unending hatred among the so-called faithful. Such a person becomes more disturbed by others rejecting their beliefs than uplifted by their own spiritual connection and practice.
Another troubling psychological pattern emerges even among those of the same faith—they begin comparing their violent loyalty to others’ expressions of devotion. If someone is less aggressive or more accommodating, they are labeled as compromised or deviant in upholding the truth. This mindset breeds toxic egotism, a superiority complex, and the desire to be seen as an exclusive savior of fellow devotees and subordinates.
𝘚𝘢𝘯𝘢𝘵𝘢𝘯𝘢 𝘋𝘩𝘢𝘳𝘮𝘢 𝘦𝘮𝘱𝘩𝘢𝘴𝘪𝘻𝘦𝘴 𝘪𝘯𝘯𝘦𝘳 𝘨𝘳𝘰𝘸𝘵𝘩 𝘢𝘯𝘥 𝘵𝘩𝘦 𝘨𝘦𝘯𝘵𝘭𝘦 𝘶𝘱𝘭𝘪𝘧𝘵𝘮𝘦𝘯𝘵 𝘰𝘧 𝘪𝘯𝘥𝘪𝘷𝘪𝘥𝘶𝘢𝘭𝘴 𝘧𝘳𝘰𝘮 𝘸𝘩𝘦𝘳𝘦𝘷𝘦𝘳 𝘵𝘩𝘦𝘺 𝘴𝘵𝘢𝘯𝘥 𝘪𝘯 𝘭𝘪𝘧𝘦, 𝘢𝘭𝘭𝘰𝘸𝘪𝘯𝘨 𝘵𝘩𝘦𝘮 𝘵𝘩𝘦 𝘴𝘱𝘢𝘤𝘦 𝘵𝘰 𝘦𝘷𝘰𝘭𝘷𝘦.
This is powerfully illustrated in the Bhagavad Gita, where Sri Krishna displays profound magnanimity toward Arjuna. In Chapter 12, Verses 8–11, Krishna lays out a spectrum of spiritual engagement, each step tailored to different capacities:
𝟭𝟮.𝟴 : Just fix your mind upon Me, the Supreme Personality of Godhead, and engage all your intelligence in Me. Thus you will live in Me always, without a doubt.
𝟭𝟮.𝟵 : If you cannot fix your mind upon Me without deviation, then follow the regulative principles of bhakti-yoga. In this way develop a desire to attain Me.
𝟭𝟮.𝟭𝟬 : If you cannot practice the regulations of bhakti-yoga, then just try to work for Me, because by working for Me you will come to the perfect stage.
𝟭𝟮.𝟭𝟭 : If, however, you are unable to work in this consciousness of Me, then try to act giving up all results of your work and try to be self-situated.
In ancient Bharata, debates were held privately among learned scholars and mature minds. The general public engaged in Harikatha and sankirtan, absorbing these principles and learning to apply them practically in daily life.
Today, however, social media has turned debates into public spectacles, dominated by immature and radical loyalists. This not only shocks the inquisitive but creates rifts among sincere spiritual practitioners.
One of the greatest biographers of Sri Chaitanya Mahaprabhu, Krishnadas Kaviraj Goswami, exemplifies the essence of true devotion. He recounts how Sri Chaitanya Mahaprabhu, absorbed in the mood of the Gopis, would cry out in deep humility that “he had not even a trace of love for Sri Krishna.” The implication is profound: 𝘰𝘯𝘦 𝘸𝘩𝘰 𝘪𝘴 𝘵𝘳𝘶𝘭𝘺 𝘤𝘰𝘯𝘯𝘦𝘤𝘵𝘦𝘥 𝘵𝘰 𝘵𝘩𝘦𝘪𝘳 𝘐𝘴𝘩𝘵𝘢-𝘉𝘩𝘢𝘨𝘢𝘷𝘢𝘯 𝘰𝘧𝘵𝘦𝘯 𝘧𝘦𝘦𝘭𝘴 𝘵𝘩𝘦𝘺 𝘢𝘳𝘦 𝘴𝘵𝘪𝘭𝘭 𝘧𝘢𝘳 𝘧𝘳𝘰𝘮 𝘵𝘩𝘦 𝘥𝘦𝘱𝘵𝘩𝘴 𝘰𝘧 𝘨𝘦𝘯𝘶𝘪𝘯𝘦 𝘭𝘰𝘷𝘪𝘯𝘨 𝘥𝘦𝘷𝘰𝘵𝘪𝘰𝘯.
As one Upanishad declares, 𝘏𝘦 𝘸𝘩𝘰 𝘵𝘩𝘪𝘯𝘬𝘴 𝘩𝘦 𝘬𝘯𝘰𝘸𝘴, 𝘬𝘯𝘰𝘸𝘴 𝘯𝘰𝘵. 𝘉𝘶𝘵 𝘩𝘦 𝘸𝘩𝘰 𝘬𝘯𝘰𝘸𝘴 𝘵𝘩𝘢𝘵 𝘩𝘦 𝘥𝘰𝘦𝘴 𝘯𝘰𝘵 𝘬𝘯𝘰𝘸—𝘩𝘦 𝘪𝘴 𝘲𝘶𝘢𝘭𝘪𝘧𝘪𝘦𝘥 𝘵𝘰 𝘨𝘳𝘰𝘸.”
The Puranas, Mahabharata, and Ramayana are filled with stories where proud devotees who belittled the devotion of others were firmly chastised by Sri Krishna or Sri Rama.
In the Ramayana, we see Sri Rama visibly pained when Lakshmana questioned Bharata’s intentions upon arriving at Chitrakoot with an army. Though Lakshmana’s concern stemmed from love, his suspicion wounded Sri Rama, who knew the sincerity of Bharata’s heart.
The best course of action is to debate and discuss—but privately. To judge others publicly and assert that one’s own approach is the only true way to glorify Guru and God is, at best, immature—and at worst, a mental disorder rooted in arrogance.
Even Karna, who was staunchly loyal to Duryodhana, was given an opportunity by Sri Krishna to fight for the Pandavas. Though Karna declined, Krishna still extended the offer while Bhishma was active in battle—honoring Karna’s vow.
Sometimes, people engage in spirituality occasionally—becoming vegetarian during certain festivals, for instance. A mature devotee appreciates the effort, thinking, “At least they are trying.” In contrast, those driven by a superiority complex criticize, label, and demean them as hypocrites.
Sri Krishna even gave Duryodhana multiple chances to reconcile with the Pandavas, despite the heinous crimes Duryodhana had already committed.
𝘚𝘢𝘯𝘢𝘵𝘢𝘯𝘢 𝘋𝘩𝘢𝘳𝘮𝘢 𝘢𝘯𝘥 𝘦𝘴𝘱𝘦𝘤𝘪𝘢𝘭𝘭𝘺 𝘝𝘢𝘪𝘴𝘩𝘯𝘢𝘷𝘪𝘴𝘮—𝘦𝘮𝘱𝘩𝘢𝘴𝘪𝘻𝘦𝘴 𝘢𝘤𝘤𝘰𝘮𝘮𝘰𝘥𝘢𝘵𝘪𝘯𝘨 𝘰𝘵𝘩𝘦𝘳𝘴 𝘸𝘪𝘵𝘩 𝘤𝘰𝘮𝘱𝘢𝘴𝘴𝘪𝘰𝘯, 𝘸𝘩𝘪𝘭𝘦 𝘶𝘱𝘩𝘰𝘭𝘥𝘪𝘯𝘨 𝘥𝘪𝘴𝘤𝘪𝘱𝘭𝘪𝘯𝘦 𝘢𝘯𝘥 𝘳𝘪𝘨𝘰𝘳 𝘸𝘪𝘵𝘩𝘪𝘯 𝘰𝘯𝘦𝘴𝘦𝘭𝘧, 𝘺𝘦𝘵 𝘯𝘦𝘷𝘦𝘳 𝘵𝘰 𝘵𝘩𝘦 𝘱𝘰𝘪𝘯𝘵 𝘰𝘧 𝘦𝘹𝘩𝘢𝘶𝘴𝘵𝘪𝘰𝘯 𝘰𝘳 𝘣𝘶𝘳𝘯𝘰𝘶𝘵.
– 𝘿𝙚𝙩𝙚𝙧𝙢𝙞𝙣𝙖𝙩𝙞𝙤𝙣 𝙞𝙣 𝙨𝙥𝙞𝙧𝙞𝙩𝙪𝙖𝙡𝙞𝙩𝙮 𝙞𝙨 𝙣𝙤𝙩 𝙩𝙝𝙚 𝙨𝙖𝙢𝙚 𝙖𝙨 𝙎𝙩𝙪𝙗𝙗𝙤𝙧𝙣𝙣𝙚𝙨𝙨.
– 𝙆𝙞𝙣𝙙𝙣𝙚𝙨𝙨 𝙞𝙨 𝙣𝙤𝙩 𝙩𝙝𝙚 𝙨𝙖𝙢𝙚 𝙖𝙨 𝙗𝙡𝙞𝙣𝙙 𝙇𝙞𝙗𝙚𝙧𝙖𝙡𝙞𝙨𝙢.
– 𝙇𝙤𝙮𝙖𝙡𝙩𝙮 𝙞𝙨 𝙣𝙤𝙩 𝙩𝙝𝙚 𝙨𝙖𝙢𝙚 𝙖𝙨 𝙁𝙖𝙣𝙖𝙩𝙞𝙘𝙞𝙨𝙢.
– 𝘼𝙣𝙙 𝙗𝙚𝙞𝙣𝙜 𝙖 𝙜𝙞𝙫𝙚𝙧 𝙤𝙛 𝙠𝙣𝙤𝙬𝙡𝙚𝙙𝙜𝙚 𝙞𝙨 𝙣𝙤𝙩 𝙩𝙝𝙚 𝙨𝙖𝙢𝙚 𝙖𝙨 𝙛𝙤𝙧𝙘𝙚𝙛𝙪𝙡𝙡𝙮 𝙞𝙢𝙥𝙤𝙨𝙞𝙣𝙜 𝙤𝙣𝙚’𝙨 𝙗𝙚𝙡𝙞𝙚𝙛𝙨.
– Govinda Das (ISKCON Member)
