Nārada is comparing that "Your so-called books describing about this dharma-artha-kāma-mokṣa (SB 4.8.41, Cc. Ādi 1.90) is just like the kāka's, or the crow's, pleasure-hunting." Na yad vacaś citra-padaṁ harer yaśo jagat-pavitram (SB 1.5.10). But if you produce a single literature wherein simply there is glorification of God, anyone who will read, he'll derive some immediately transcendental benefit. Produce a page only, Back to Godhead. Oh, that will bring revolution to the human society about understanding of spiritual life. Don't produce nonsense literature. Try for one page. Mānasa. Mānasa sattva-pradhāne mānasi vartamāna haṁsa.(?) Haṁsa means the swans. Therefore called paramahaṁsa. A highly elevated spiritual person is called paramahaṁsa.
Paramahaṁsa, in the sannyāsa stage there are four stages of development. Kuṭīcaka, bahūdaka, parivrājakācārya, and paramahaṁsa. Kuṭīcaka. When a person takes sannyāsa he lives in a cottage outside the village, but does not go home. But he's not accustomed to travel or to beg from door to door; so whole day and night he keeps himself in that cottage and from his relative and home something is supplied for his fooding. That is the stage of kuṭīcaka, to take supply from home. Then next stage is bahūdaka. When he comes to the understanding that "I have given up my home. Why shall I take help from my home? I am considering that home is my place. Why not everyone my friends? Vasudhaiva kuṭumbhakaḥ.(?) Everyone is my family, everyone," that is next stage. So he can go to everyone, "Will you kindly give me one cāpāṭi?" Who will not give a sannyāsī? Anyone will give. They are trained also like that, that any gṛhastha, householder, if a sannyāsī comes, immediately he should be received and respected. That is also Vedic culture. A sannyāsī should be treated as the children of the society. Everyone. Still there is. If in a village a sannyāsī goes, he will get hundreds of invitation: "Swamiji, please come. Take your bhikṣā at my place." So he has no question of eating and living. So many people will give him shelter. He'll not be in the wilderness. If actually a sannyāsī, he travels all over the country, he has no problem. Village to village, everyone will receive him. It is called bahūdaka. And then parivrājakācārya. Then, when he still further elevated, then he gives instruction. Why he should eat only without giving something to them? He'll feel like that. "Why for nothing I shall except food from others? I must give something. So whatever knowledge I have got I must distribute." This is parivrājakācārya.
And when one is experienced in everything and he is above all material affection, that is called paramahaṁsa. Haṁsa. Why...? Haṁsa means swan. Why he's compared with haṁsa? The haṁsa has got a qualification to take the essence. If you give a swan milk mixed with water, he'll, he has got some tactics, he'll simply take the milk case in and the water will be there, remain there. Similarly, haṁsa means one who has taken the essence of this cosmic manifestation. What is that essence? Kṛṣṇa. Vāsudevaḥ sarvam iti (BG 7.19). Everything, all manifestation, all activities, they're all Kṛṣṇa's energy. Therefore Kṛṣṇa is the center. Just like the same way: what is this material cosmic manifestation? It is the sun. That's all. Similarly, there are millions of suns. Therefore Kṛṣṇa is the ultimate. Kṛṣṇa-sūrya. Sarva-kāraṇa-kāraṇam (Bs. 5.1), cause of all cause. So one who takes Kṛṣṇa, he's paramahaṁsa.