naisatiduhsaha ksun mam
tyaktodam api badhate
na—not; esa—all this; ati-duhsaha—extremely difficult to bear; ksut—hunger; mam—unto me; tyakta-udam—even after giving up drinking water; api—also; badhate—does not hinder; pibantam—while drinking; tvat-mukha-ambhoja-cyutam—emanating from your lotus mouth; hari-katha-amrtam—the nectar of topics concerning Krsna.
Because of my vow on the verge of death, I have given up even drinking water, yet because I am drinking the nectar of topics about Krsna, which is flowing from the lotus mouth of Your Lordship, my hunger and thirst, which are extremely difficult to bear, cannot hinder me.
To prepare to meet death in seven days, Maharaja Pariksit gave up all food and drink. As a human being, he was certainly both hungry and thirsty, and therefore Sukadeva Gosvami might have wanted to stop narrating the transcendental topics of Krsna; but despite his fast, Maharaja Pariksit was not at all fatigued. “The hunger and thirst from my fast do not disturb me,” he said. “Once when I felt very thirsty, I went to the asrama of Samika 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 brahmana boy. Now, however, I am quite fit. I am not at all disturbed by my hunger and thirst.” 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 krsna-katha. The Krsna consciousness movement is therefore a boon to philosophers, religionists and people in general. There is certainly a charming attraction in Krsna and krsna-katha. Therefore the Absolute Truth is called Krsna, the most attractive.
The word amrta is also an important reference to the moon, and the word ambuja means “lotus.” The pleasing moonshine and pleasing fragrance of the lotus combined to bring pleasure to everyone hearing krsna-katha from the mouth of Sukadeva Gosvami. As it is said:
“Because 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 Krsna are never aroused, either by the instructions of others, by their own efforts, or by a combination of both.” (Bhag. 7.5.30) At the present moment, all of human society is engaged in the business of chewing the chewed (punah punas carvita-carvananam [SB 7.5.30]). People are prepared to undergo mrtyu-samsara-vartmani, taking birth in one form, dying, accepting another form and dying again. To stop this repetition of birth and death, krsna-katha, or Krsna consciousness, is absolutely necessary. But unless one hears krsna-katha from a realized soul like Sukadeva Gosvami, one cannot relish the nectar of krsna-katha, which puts an end to all material fatigue, and enjoy the blissful life of transcendental existence. In relation to the Krsna consciousness movement, we actually see that those who have tasted the nectar of krsna-katha lose all material desires, whereas those who cannot understand Krsna or krsna-katha regard the Krsna conscious life as “brainwashing” and “mind control.” While the devotees enjoy spiritual bliss, the nondevotees are surprised that the devotees have forgotten material hankerings.
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