The more we become advanced in spiritual consciousness, the more we become situated in ātma-stha. That is called sthita-prajña. Then we shall not be disturbed. And we should practice not to be disturbed by these conditional or ethereal transformation. We should. Because we do not belong, as spirit soul, ahaṁ brahmāsmi, I do not belong to this material arrangement, but I have been accustomed to this. So by practice I have to come to the spiritual status. And during practice it requires tolerance. That is called bhajana, sādhana or tapasya, austerity, penance, tolerance. The things which are not, but somehow or other, we have identified with such material things, and to practice again, come to the spiritual platform, that tolerance is called tapasya. This is the meaning of tapasya. Tapaḥ means pain, to voluntarily accepting some pain. Just like sannyāsa, kali-kāra(?). In this age it is very difficult. But Caitanya Mahāprabhu gave us the example that He was lying down on the floor. His devotee wanted to give Him a quilt, a soft bedding, but He refused. He did not take it. So He is teaching us. Caitanya Mahāprabhu is the teacher. Āpani ācari' prabhu jīvere śikhaila. But still, it is very difficult to strictly follow. But we must try to follow as far as possible.
So Caitanya Mahāprabhu has therefore taught us, tṛṇād api sunīcena taror api sahiṣṇunā (CC Ādi 17.31, Śikṣāṣṭaka 3). We must be tolerant like the tree, or more than the tree. The trees, they are standing in the open air, and there are so many disturbances—storms, scorching heat, and somebody is taking the leaf, somebody cutting. It doesn't protest. Tolerance. This is very good example of tolerance. So in order to execute our spiritual consciousness, or Kṛṣṇa consciousness, we shall learn tolerance. Tolerance, that is advised in Bhagavad-gītā, that tāṁs titikṣasva bhārata (BG 2.14): "Don't be disturbed." Just like a brāhmaṇa or a sannyāsī has to take three times bath. And if it is very chilly cold, it does not mean that he will give up that taking bath three times, early in the morning. He must take. That is called tolerance. This is one of the example of tolerance. There is severe cold, chilly cold, but my duty is to take bath in the morning. So we must tolerate. I must tolerate that chilly cold, and still, I take my bath. This is called tapasya. Not that "It is very chilly cold. I will not take my bath." No, that is not allowed. Then you are lagging behind. You must take. Of course, if it is very serious. . . somebody seriously ill, that is different thing. Generally, Kṛṣṇa advises, tāṁs titikṣa. . . Mātrā-sparśās tu kaunteya śītoṣṇa-sukha-duḥkha-dāḥ, anityāḥ (BG 2.14). Anitya. Anitya means they are not permanent. Āgamāpāyino 'nityāḥ. They are seasonal changes. They will come and they will go. Simply ethereal arrangement only, we must know, external arrangement. It is, rather, illusion.
External arrangement means illusion. We have nothing to do with it. But due to this Kali-yuga especially, we are very much affected by these external disturbances. And that disturbances sometimes make us forced to forget our relationship with the Supreme, and that is called illusion, that is called māyā. But if we become very strictly adherent to Kṛṣṇa consciousness. . . That is very easily done at the Kali-yuga. Kīrtanād eva kṛṣṇasya mukta-saṅgaḥ paraṁ vrajet (SB 12.3.51). Kīrtanād eva kṛṣṇasya. If you strictly chant this Hare Kṛṣṇa mantra, Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma. . . That. . . It is especially prescribed for the men in this age. Then we become mukta-saṅga. Mukta-saṅga means although we are in this material world, we are not in touch with it. That is called mukta-saṅga. Mukta-saṅgaḥ paraṁ vrajet. We remain untouched by the material contamination and gradually becoming perfect. Then we can be transferred to the spiritual world.