naiᚣÄtiduḼsahÄ kᚣun mÄáš
tyaktodam api bÄdhate
pibantaáš tvan-mukhÄmbhoja-
cyutaáš hari-kathÄmáštam
na - not; eášŁÄ - all this; ati-duḼsahÄ - extremely difficult to bear; kᚣut - hunger; mÄm - unto me; tyakta-udam - even after giving up drinking water; api - also; bÄdhate - does not hinder; pibantam - while drinking; tvat-mukha-ambhoja-cyutam - emanating from your lotus mouth; hari-kathÄ-amáštam - the nectar of topics concerning KášášŁáša.
To prepare to meet death in seven days, MahÄrÄja ParÄŤkᚣit gave up all food and drink. As a human being, he was certainly both hungry and thirsty, and therefore Ĺukadeva GosvÄmÄŤ might have wanted to stop narrating the transcendental topics of KášášŁáša; but despite his fast, MahÄrÄja ParÄŤkᚣit was not at all fatigued. âThe hunger and thirst from my fast do not disturb me,â he said. âOnce when I felt very thirsty, I went to the ÄĹrama of ĹamÄŤka Muni to drink water, but the muni did not supply it. I therefore wrapped a dead snake over his shoulder, and that is why I was cursed by the brÄhmaáša boy. Now, however, I am quite fit. I am not at all disturbed by my hunger and thirst.â This indicates that although on the material platform there are disturbances from hunger and thirst, on the spiritual platform there is no such thing as fatigue.
The entire world is suffering because of spiritual thirst. Every living being is Brahman, or spirit soul, and needs spiritual food to satisfy his hunger and thirst. Unfortunately, however, the world is completely unaware of the nectar of kášášŁáša-kathÄ. The KášášŁáša consciousness movement is therefore a boon to philosophers, religionists and people in general. There is certainly a charming attraction in KášášŁáša and kášášŁáša-kathÄ. Therefore the Absolute Truth is called KášášŁáša, the most attractive.
The word amášta is also an important reference to the moon, and the word ambuja means âlotus.â The pleasing moonshine and pleasing fragrance of the lotus combined to bring pleasure to everyone hearing kášášŁáša-kathÄ from the mouth of Ĺukadeva GosvÄmÄŤ. As it is said:
matir na kášášŁáše parataḼ svato vÄ
mitho âbhipadyeta gášha-vratÄnÄm
adÄnta-gobhir viĹatÄáš tamisraáš
punaḼ punaĹ carvita-carvaášÄnÄm
âBecause of their uncontrolled senses, persons too addicted to materialistic life make progress toward hellish conditions and repeatedly chew that which has already been chewed. Their inclinations toward KášášŁáša are never aroused, either by the instructions of others, by their own efforts, or by a combination of both.â (BhÄg. 7.5.30) At the present moment, all of human society is engaged in the business of chewing the chewed (punaḼ punaĹ carvita-carvaášÄnÄm). People are prepared to undergo máštyu-saášsÄra-vartmani, taking birth in one form, dying, accepting another form and dying again. To stop this repetition of birth and death, kášášŁáša-kathÄ, or KášášŁáša consciousness, is absolutely necessary. But unless one hears kášášŁáša-kathÄ from a realized soul like Ĺukadeva GosvÄmÄŤ, one cannot relish the nectar of kášášŁáša-kathÄ, which puts an end to all material fatigue, and enjoy the blissful life of transcendental existence. In relation to the KášášŁáša consciousness movement, we actually see that those who have tasted the nectar of kášášŁáša-kathÄ lose all material desires, whereas those who cannot understand KášášŁáša or kášášŁáša-kathÄ regard the KášášŁáša conscious life as âbrainwashingâ and âmind control.â While the devotees enjoy spiritual bliss, the nondevotees are surprised that the devotees have forgotten material hankerings.