994 Stimad-Bhagavatam [Canto 3, Ch. 24
TEXT 42
ad o onfertt ataareeeren Bt: |
fag sqaredtiettaafactrsra: ez
vratam sa asthito maunam
atmaika-sarano munih
nihsango vyacarat ksonim
anagnir aniketanah
vratam—vow; safi—he (Kardama); dsthitah—accepted; maunam-silence;
atma—by the Supreme Personality of Godhead; eka—exclusively ; sarapah—
being sheltered; munih—the sage; nihsangah—without association;
vyacarat—he_ traveled; ksonim—the earth; anagnih—without fire;
aniketanah—without shelter.
TRANSLATION
The sage Kardama Muni accepted silence as a vow in order to think of
the Supreme Personality of Godhead and take shelter of Him exclusively.
Without association, he traveled over the surface of the globe as a sannyasi,
devoid of any relationship with fire or shelter.
PURPORT

Here the words anagnir aniketanah are very significant. A sannydsi should
be completely detached from fire and any residential quarters. A grhastha
has a relationship with fire, either for offering sacrifices or for cooking, but
a sannyasi is freed from these two responsibilities. Hle does not have to cook
or offer fire for sacrifice because he is always engaged in Krgna consciousness;
therefore he has already accomplished all ritualistic performances of
religion. Aniketanah means without lodging. He should not have his own
house, but should depend completely on the Supreme Lord for his food
and lodging. He should travel.

Mauna means silence. Unless one becomes silent, he cannot think com-
pletely about the pastimes and activities of the Lord. It is not that because
one is a fool and cannot speak nicely he therefore takes the vow of mauna.
Rather, one becomes silent so that people will not disturb him. It is said
by Canakya Pandita that a rascal appears very intelligent as long as he does
not speak. But speaking is the test. The so-called silence of a silent imper-
sonalist svami indicates that he has nothing to say; he simply wants to beg.
