Vinā paśughnāt. And these are the śāstric injunction. The meat-eaters, they have no brain to understand about the Absolute Truth. It is no . . . they simply speculate. They cannot understand. It is not possible. That is the . . . Parīkṣit Mahārāja says, vinā paśughnāt: "Except the rascals who are accustomed to kill animals, all, everyone, will take shelter of the glorification of the Lord, except these persons." Vinā paśughnāt (SB 10.1.4). He says, nirvṛtta-tarṣair upagīyamānāt. Glorification of the Lord:
- Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare
- Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare
It is chanted by the liberated person. It is not chanted by the conditioned soul. It is not possible. Therefore not everyone can chant. You'll . . . you have seen it, experienced, that your chanting, dancing, is very in ecstasy, emotion—others are standing, without opening their mouth. They cannot chant. That is a very difficult job for them, because it is the property of the liberated person, not for the conditioned soul.
Therefore Parīkṣit Mahārāja said, nirvṛtta-tarṣaiḥ. Tarṣaiḥ. Tṛṣṇa. Tṛṣṇa means hankering. Hankering. Just like if you are thirsty, you feel, "Where is water? Where is water? Where is water?" That is called tṛṣṇa. So nirvṛtta-tarṣaiḥ means one who has finished all hankering for material enjoyment. He's called nirvṛtta-tṛṣṇa. Nirvṛtta means finished, and tṛṣṇa means hankering. The same thing is described in the Śrīmad . . . Bhagavad-gītā: brahma-bhūtaḥ prasannātmā na śocati na kāṅkṣati (BG 18.54). Kāṅkṣati. Kāṅkṣati means if I hanker, that means still I am hungry or thirsty. But there is a position, brahma-bhūta position, by brahma-jijñāsā, that we can get relief of these two activities, hankering and lamenting.
The material world, there are two things only: lamenting and hankering. Those who haven't . . . those who do not possess, he's hankering. And those who have lost, they are lamenting. But they are two things only. Actually we do not possess. Somehow or other if we possess, that is also lost. Just like we have got this body. Kṣetrajña, kṣetra-kṣetrajña. Kṣetra is this body. So by hankering, by desiring, you can get any type of body. There are 8,400,000's of bodies. Just if you are eager to get a certain type of body or certain type of standard of living, Kṛṣṇa will give you. Ye yathā māṁ prapadyante tāṁs tathaiva bhajāmy aham (BG 4.11).
Because here it is the business . . . Kṛṣṇa's business is . . . these rascals, these conditioned souls, they want to lord it over this material world, and Kṛṣṇa has to supply them. That is Kṛṣṇa's business in this world, simply botheration. Just like so many children, and the father is put into difficulty. One children wants, "Father, give me this." Another child says: "My father, give me this," "Give me that," "Give me that." And father, being affectionate, he has to satisfy all the children. So Kṛṣṇa's position is like that.
Therefore Kṛṣṇa comes, being bothered by these rascals, that "You want from Me so many things, but you are not happy. Please, therefore, give up this business." Sarva-dharmān parityajya mām ekam śaraṇaṁ (BG 18.66). "Just become . . . follow Me. You'll be happy." Therefore Kṛṣṇa comes. Real solution is that: Kṛṣṇa consciousness. Therefore the Vedānta-sūtra says, athāto brahma jijñāsā: "Now you don't inquire for any other things." Why should you? All other things required by you, that is already supplied. It will be supplied. Why you bother? You just try to understand the value of your life in Kṛṣṇa consciousness. That is your only business. Tasyaiva hetoḥ prayateta kovidaḥ. Kovida: "Those who are intelligent," tasyaiva hetoḥ, "for that thing," prayateta, "endeavor." So try to get that thing. For that thing . . . Na labhyate yad bhramatām upary adhaḥ (SB 1.5.18).
Just like people are struggling. Wherever you go, material world, either you go to London or go to Paris or to Calcutta or Bombay, anywhere you go, what is the business? Everyone is struggling: (makes sounds) whoosh-whoosh-whoosh-whoosh-whoosh-whoosh-whoosh. Day and night the motorcar going this way, that way, this way, that way. Last night I was speaking with Śrutakīrti. Wherever we go, we see this nonsense thing, whoosh-whoosh-whoosh-whoosh-whoosh-whoosh-whoosh. Any city you go, the same road, same motorcar, same whoosh-whoosh, same petrol, that's all. (laughter) What is the difference? But we say—this is called illusion—"I have come to Paris," "I have come to Calcutta." But where is the difference between Calcutta and Paris and Bombay? The same thing. Punaḥ punaḥ carvita-carvaṇānām: again and again, chewing the chewed. That's all.