If there is simply the attempt is there how to glorify the Supreme Lord. That is a fact. It doesn't matter whether it is written in correct language or incorrect language. It doesn't matter. If the whole thought is targeted to glorify the Supreme Lord, then nāmāny anantasya yaśo 'nkitāni yat gṛṇanti gāyanti śṛṇvanti sādhavaḥ. Then those who are actually sādhu, even in spite of all these defects, because the only attempt is to glorify the Lord, then those who are sādhu, those who are devotee, they hear it. Śṛṇvanti gāyanti gṛṇanti. Not only hear, they chant also the same thing. And not only chant, but gṛṇanti, they apply in their actual life. This is the Bhāgavata śloka. Is it clear now? Yes.
Tad-vāg-visargo janatāgha-viplavo. If the thought is revolutionary for transcendental realization, even it is not properly composed from grammatical and literary point of view, because the attempt is there for glorifying the Supreme Lord, all devotee, all great sages, saintly persons, sādhavaḥ, gṛṇanti, they accept. Yes. Gṛṇanti śṛṇvanti, hear with attention, and gāyanti, and chant also. This is the principle. The only center is whether it is meant for awakening God consciousness. That is the central point, not the language. But it does not mean that it should not be correctly written. Correctly or incorrectly, if it is spoken by realized soul, that is important. Śṛṇvanti gāyanti. Some way or other, if the attempt is to glorify the Supreme Lord.
Otherwise, if the attempt is to kill the Supreme Lord . . . just like Dr. Radhakrishnan: what is the value of such erudition? A rascal. That is called vāk-cāturyam, jugglery of words. It has no value. Anyone who is trying to present . . . just like Aurabindo, he has no idea what is Kṛṣṇa, and writing so many nonsense things. Vivekananda, he has no idea. Dr. Radhakrishnan. Rabindranath Tagore, he has no idea what is God, but he is writing Gītāñjali. That should be tested by life. Caitanya Mahāprabhu speaking, āpani ācari prabhu jīvere śikhāya: He behaves Himself perfectly, and then teaches how to become a devotee. He is mad after Kṛṣṇa; He is falling down in the sea. You see? So that is wanted. And the Bhāgavata also says, sa vai puṁsāṁ paro dharmo yato bhaktir . . . (SB 1.2.6), how one has increased his devotion and love for Kṛṣṇa, that is the test of it. Not these formalities.
Another place Kṛṣṇa says, api cet su-durācāro bhajate mām ananya-bhāk (BG 9.30). Even sudurācāraḥ, even not well behaved, but unflinching faith in Kṛṣṇa, sādhur eva sa mantavyaḥ, he is sādhu. Don't consider about his misbehaviors. That is not consideration. That will be corrected. Because he has taken to Kṛṣṇa consciousness, gradually those things, those defects will be corrected. Kṣipraṁ bhavati dharmātmā śaśvac-chāntiṁ nigacchati (BG 9.31): he will become very soon a great religious soul because he has taken to Kṛṣṇa.
So in the beginning if there is some defect, we should not consider that. We have to see how much his love for Kṛṣṇa has increased. That is the test. Not the formalities. That is the test: how much he has sacrificed for Kṛṣṇa, how much he is prepared to sacrifice for Kṛṣṇa. If one takes Kṛṣṇa for making business, that is different thing. That is not devotion. Śālagrāma . . .
My Guru Maharaja used to say, śālagrām diye badam bhanga. Just like you have seen śālagrāma. So if somebody takes that and breaks peanuts, so there is no devotion. It is a show. During . . . attracting the visitors, it is nicely decorated, but in their absence, take it and you will have stone.
So all this, mostly the temple show is going on like that. They have made it a show of business. The devotees will come and pay something, and I may have devotion or not devotion, it doesn't . . . one should be bahyābhyantaraḥ śuciḥ (Garuḍa Purāṇa), inside and outside perfect.