Kṛṣṇa says. Although ordinarily we take striya—means women—śūdra and vaiśyas in the lower-class grade, but when one becomes a devotee, the . . . he is or she is no more in the lower grade. Te 'pi yānti parāṁ gatim. The devotional service is so nice that anyone . . . ordinarily women is taken less intelligent; śūdra is taken less intelligent; vaiśya is taken less intelligent. But if he takes to Kṛṣṇa consciousness, he is the most intelligent.
Kṛṣṇa yei bhaje sei baḍa catura. This is the statement in the Caitanya-caritāmṛta. Anyone who has taken to Kṛṣṇa consciousness, he is the most intelligent. And Caitanya Mahāprabhu says, guru-kṛṣṇa-kṛpāya pāya bhakti-latā-bīja, kona bhāgyavān jīva (CC Madhya 19.151). Ei rūpe brahmāṇḍa bhramite kona bhāgyavān jīva. The Kṛṣṇa consciousness movement is not for the wretched, unfortunate class of men. No. It is meant for the most fortunate man. Anyone who has taken to Kṛṣṇa consciousness, he is to be considered as the most fortunate man because he has got the line of action how his life will be perfect.
Therefore, anyone who is in Kṛṣṇa consciousness and discharging the duties nicely, he is the most fortunate man, most perfect man. That is, Kuntīdevī is humbly submitting. Although is womanly body, she is a devotee. She is not like ordinary woman, less intelligent. She is the most in . . . she has recognized Kṛṣṇa, that Kṛṣṇa is the Supreme Personality of Godhead. "Although He has come to me, materially, as my nephew to offer me respect, but He is the Supreme Personality of Godhead."
Therefore in the previous verse she said, alakṣyaṁ sarva-bhūtānām antar bahir avasthitam (SB 1.8.18): "You are not seen by ordinary men, although You are inside and outside." In another verse also, na lakṣyase mūḍha-dṛśā (SB 1.8.19): "Fools and rascals cannot see You." That means Kuntī sees Him. Unless she sees Kṛṣṇa as He is, how she can say, mūḍha-dṛśā na lakṣyase? And (s)he says, prakṛteḥ param: "You are transcendental to this material creation."
So here also (s)he continues her humbleness. This humbleness is very good in devotional service. Therefore Caitanya . . . Śrī Kṛṣṇa Caitanya Mahāprabhu teaches us: tṛṇād api sunīcena taror api sahiṣṇunā (CC Adi 17.31). One should be tolerant than the trees and humbler than the grass to make progress in spiritual life. Because there will be so many disturbances. Because māyā . . . we are living . . . just like if we are in the ocean. So you cannot expect very peaceful situation in the ocean. It must be always tilt . . . what is called, tiltering, tilting.
Even, even a big ship, it is also not very fixed-up position. At any moment there may be tumultuous waves. So in this material world you should always expect danger. You cannot expect very peaceful life within this material world. Padaṁ padaṁ yad vipadām (SB 10.14.58). Śāstra says in every step there is danger. But if you become a devotee, then you escape. Māyām etāṁ taranti te (BG 7.14). Otherwise . . .
So in the beginning, if you take to Kṛṣṇa consciousness, there will be so many disturbances by the māyā. Māyā will test you how far you are fixed up. She will test you. She is also agent of Kṛṣṇa. She does not allow anyone who is meant for disturbing Kṛṣṇa. Therefore she tests very rigidly whether you are . . . you have taken Kṛṣṇa consciousness to disturb Kṛṣṇa, or you are actually serious.
That is māyā's business. So there will be in the beginning test by the māyā, and you will feel so much disturbances in making progress in Kṛṣṇa consciousness. But if you remain steady . . . steady means if you follow the rules and regulations and chant sixteen rounds, then you will remain steady. And if you neglect, then māyā will capture you, immediately. Māyā is always ready. We are in the ocean. At any moment, we will be disturbed. So therefore one who is not disturbed at all, he is called paramahaṁsa.
Therefore Kuntīdevī says, tathā paramahaṁsānām (SB 1.8.20). Parama means ultimate; haṁsa means swan. So paramahaṁsa means the perfect haṁsa. Haṁsa. It is said that if you . . . haṁsa means swan. If you give to swan milk mixed with water, she will take the milk part and leave aside the water part. Similarly, a person who knows what is this material world . . . material world is made of two natures—the inferior nature and the superior nature. The superior nature means spiritual life, and inferior nature is material life. So a person who gives up the material part of this world and takes only the spiritual part, he is called paramahaṁsa. Paramahaṁsa.
Spiritual part means one who knows that whatever is working in this material . . . just like this body—your body, my body. Anyone who knows that this movement, the activities of this body, is due to the soul which is within this body . . . that is the real fact. This is only outward covering. Similarly, one who knows that Kṛṣṇa is the center of these all activities, he's paramahaṁsa. He's paramahaṁsa. He knows the fact.
So bhakti-yoga is for the paramahaṁsa, one who knows that Kṛṣṇa is the central fact. Aham ādir hi devānām (BG 10.2). Mattaḥ sarvaṁ pravartate. So one who knows that Kṛṣṇa is the cause of all causes, not only theoretically, but practically convinced, he is paramahaṁsa. So Kuntīdevī says that, "You are meant for the paramahaṁsas, not for the rascals and fools. You are meant for the paramahaṁsa." Tathā paramahaṁsānāṁ munīnām (SB 1.8.20). Munīnām means those who are thoughtful. Also mental speculators, they are called also muni. Munīnām amalātmanām. Amala. There is no dirty things in their heart.
Materialistic person means full of dirty things within the heart. What is that dirty things? That lust and greediness. That's all. This is the dirty things. All materialistic person, they are lusty and greedy. Therefore their heart is full of dirty things. And amalātmanām means those who are freed from these two things, lust and . . .
Devotees: Greed, greed.
Prabhupāda: Eh? Greed, greediness. Amalātmanām. For them, bhakti-yogam. This bhakti-yoga is meant for the cleansed hearted, not the lusty and greedy. That is not . . . they may try. They'll gradually advance. But once one is situated in bhakti-yoga, there is no more lust and greediness. Viraktir anyatra syāt. This is the test, whether one has become free from lusty desires and greediness. Then he is situated in bhakti-yoga. He's paramahaṁsa.
So Kuntīdevī, by humble submissing that, "You are meant for the paramahaṁsa, for the amalātmanām, for the munīnām and who are engaged in bhakti-yoga. And what we are? We are simply woman. We are in the lower grade. How we can understand You?" This is humbleness.