If actually we can advance in the spiritual knowledge of Kṛṣṇa consciousness, then tad-buddhayaḥ, by that intelligence, tad-ātmānaḥ, being identified with Kṛṣṇa, tan-niṣṭhāḥ, having faith, good faith, tat-parāyaṇāḥ, and just a surrendered soul to that Supreme Personality of Godhead, gacchanty apunar-āvṛttim, then the result will be that after leaving this body he is not coming back again. Punar-āvṛtti means this repeated birth and death is stopped altogether. Gacchanty apunar-āvṛttim. Gacchanti means he goes to that place wherefrom he hasn't got to return back. Gacchanty apunar-āvṛttim.
Punar-āvṛttiṁ jñāna-nirdhūta-kalmaṣāḥ. How that position can be attained? Now, jñāna-nirdhūta-kalmaṣāḥ. Kalmaṣāḥ means reactions of sinful activities, that is called kalmaṣāḥ. When the reactions of sinful activities has been washed completely, then, by that knowledge, by advancement of spiritual knowledge, or Kṛṣṇa consciousness, we are eligible now to enter into the kingdom of God from where we need not come back again.
- vidyā-vinaya-sampanne
- brāhmaṇe gavi hastini
- śuni caiva śva-pāke ca
- paṇḍitāḥ sama-darśinaḥ
- (BG 5.18)
When one is actually advanced in spiritual knowledge, he is in transcendental position. In transcendental position he is called paṇḍita, or the real learned man. And what is that real learned man? How does he visualize this phenomenal world? He . . . Lord says that vidyā-vinaya-sampanne brāhmaṇe gavi hastini: "When one is in the transcendental position, then he sees equally everyone, every living entity."
How is that? Now, vidyā-vinaya-sampanne brāhmaṇa. A learned Brāhmin, a learned intelligent man, who is very advanced with material academical knowledge, vidyā-vinaya-sampanne, and he is very gentle and cultured, such a intelligent man, vidyā-vinaya-sampanne brāhmaṇe gavi, a cow, hastini, an elephant, and śuni . . . śuni . . . śuni means a dog, and śva-pāke, and the dog-eater. Dog-eater.
There is a class who eat dog, dog-eater. So paṇḍitāḥ sama-darśinaḥ. One who is in the transcendental position, he does not discriminate in that way, because he understands that they are different living entities under different dress only, but he sees, visualize, the spiritual identity, and he has nothing to do with their activities. He is in transcendental position, and he is concerned with the Kṛṣṇa consciousness in his activities. He becomes callous with the activities of this world.
Just like in the Caitanya-caritāmṛta the author says that in this material world, which is illusion, our, I mean to say, division that "This is good; this is bad," these are all mental speculation only. In the higher stage they see that in the material bondage nobody is in goodness; everyone is in trouble. So this material calculation that, "This is good, this is bad," and "This is happy and this is miserable," in the transcendental position they think that they are all equal. Ihaiva tair jitaḥ sargo yeṣāṁ sāmye sthitaṁ manaḥ (BG 5.19).