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Lord Chaitanya next explained a verse, appearing in Srimad Bhagwatam, which is very famous and known as the Atmarama verse: It runs as follows: Atmaramas cha munayanirg rantha apiurukrame, Kurvanti ahaituki bhaktim ittlhvambhuta guna harih. The general meaning is that those who are liberated souls and fully satisfied within themselves will later become devotees of the Lord. This is especially meant for the impersonalist class, because the impersonalist souls have no information of the Supreme Personality of Godhead. They try to be satisfied in the impersonal Brahman, but Krishna is so attractive and so strong that He attracts even the minds of such impersonalists. That is the purport of the verse.
#$p#This verse had been explained previously to a great Vedantist, known as Sarvabhouma Bhattacharya. Sanatan Goswami, after taking his lessons from Lord Chaitanya, referred the incident to the Lord and prayed again for His explanation of the Atmarama verse. The author of Chaitanya Charitamrita, appreciating this explanation of the Atmarama verse, has glorified Lord Chaitanya by his prayer. Sanatan Goswami fell flat at the Feet of Lord Chaitanya, and requested Him to explain the Atmarama verse as He formerly had explained it to Sarvabhouma Bhattacharya. He explained his eagerness to hear the same explanation again, so that he might be enlightened.
#$p#When the Lord was thus requested by Sanatan Goswami He replied: "I do not understand why Sarvabhouma Bhattacharya has so much appreciated my explanation. As far as I am concerned I don't remember what I said to him. But because you are asking, I shall try to explain whatever I can remember, by your association." The speaker and the audience are very intimately connected; the speaker is enlightened by the presence of the audience. In transcendental subject matters the speaker or the Master can speak very nicely in relationship with the understanding of the audience. Therefore, Lord Chaitanya said, "Generally I do not know how to explain a Sanskrit verse, but I shall try to explain whatever I can by your association only."
#$p#He then said that there are 11 different items in the Atmarama verse. They are as follows: 1. Atmarama, 2. Cha, 3. Munayah, 4. Nirgrantha, 5. Api, 6. Urukrame, 7. Kurvanti, 8. Ahaituki, 9. Bhaktim, 10. Itthvambhuta, 11. Harih. The Lord then began to explain each and every items as mentioned above:
#$p#So far as Atmarama is concerned, He said that the word Atma is used to mean:
1. the Supreme Absolute Truth, 2. the body, 3. the mind, 4. endeavor, 5. intelligence, 6. conviction, and 7. nature. Therefore, anyone who takes pleasure in the cultivation of the knowledge of these items, is called Atmarama. (The Lord explained hereinafter about the different kinds of Atmarama, or transcendentalists).
#$p#The next item is Muni. Persons who are very great thinkers are called Muni. Sometimes this Muni is also used for persons who are very grave. Muni is also used for great sages, great austere persons, great mystics and learned scholars.
#$p#The fourth item, Nirgrantha, means freed from the bondage of illusion. Another meaning of Nirgrantha is "one who has no connection with spiritual injunctions." Grantha means revealed Scriptures. There are many instructions for spiritual realization, but persons who have no connection with such Scriptural injunctions are also known as Nirgrantha. Nir is an affix which is used with three meanings: it is used to mean no connection, and to mean constructing, and also prohibiting. There are many persons who are foolish, low-born and misbehaved, and they have no entrance into the revealed Scriptures and injunctions. Therefore, they are also called Nirgrantha. Because Grantha is also used for the purpose of riches, and for the purpose of collection, therefore Nirgrantha, in other words, means one who is after collecting riches and who is bereft of all riches.
#$p#The word Urukrama is used in the sense of a highly powerful person. Krama is also used in the sense of stepping: one who can step very far forward is also called Urukrama. The greatest stepping forward was shown by Lord Vamanadev: by stepping forward with His Foot, He covered the whole Universe. Therefore, Urukrama means the Supreme Lord Vamanadev. This extraordinary feature of Lord Vamanadev is explained in the Srimad Bhagwatam as follows: "Nobody can estimate the inconceivable potencies of Lord Vishnu. Even if one can count the number of the atomic combinations of this material world, still he is not able to count the different energies of the Supreme Lord. The Lord, Vamanadev, was so powerful that by stepping forward with His foot He covered the whole Universe, beginning from the Brahmaloka down to the Patalaloka."
#$p#The inconceivable energies of the Lord are spread all over the Creation of the Supreme Lord. He is All-pervading, and by His energy He sustains all planetary systems. And, by His display of pleasure potency, He is situated in His personal Abode, known as Goloka. By His expansion of opulence He is situated all over the Vaikuntha Planets as Narayan. By expanding His material energy, He has created innumerable Universes with innumerable planets within them. Therefore, no one can estimate the wonderful activities of the Supreme Lord. As such, the Supreme Lord is known as Urukrama, or the wonderful Actor.
#$p#In the Visvaprakash Dictionary, the meaning of the word Krama is described as an expert display of energies, as well as stepping forward very quickly, and the word Kurvanti is used for working for others. There is another word similar to this, used when the activities are done for one's personal sense gratification. But the word Kurvanti is used when activities are performed for the satisfaction of the Supreme. Therefore this word can be used only for the purpose of rendering transcendental service to the Lord.
#$p#The word Hetu is used as the reason, or the cause. People are engaged generally in transcendental activities for three causes: namely, some of them want material happiness, some of them want mystic perfection, and some of them want liberation from this material bondage. So far as material enjoyment is concerned, there are varieties; nobody can ennumerate how many kinds of material enjoyments there are. So far as perfections in mystic powers are concerned, there are eighteen. So far as kinds of liberation from the material bondage are concerned, there are five. The state of being where all these different kinds of enjoyment are conspicuous by their absence is called Ahaituki. The qualification Ahaituki is especially mentioned because by Ahaituki service of the Lord one can achieve the favor of the Lord.
#$p#The word Bhakti is taken in ten different ways. Out of the ten, one is called Sadhan Bhakti, occupational devotional service. The other nine are called Prema Bhakti, love of Godhead. Those who are situated in the neutral position attain the development of perfection up to love of Godhead. Similarly, those who are situated in the relationship of master and servant attain love of Godhead up to the stage of attachment. Those who are in the relationship of friends attain their love of Godhead up to the point of fraternity. Those who are in love of Godhead as parents are elevated up to the point of emotion. But only those who are in conjugal love with the Supreme have ecstasy elevated to the highest of ecstasies. These are the different meanings of the term Bhakti.
#$p#The Lord then explained the different meanings of itthambhutagunah. He also explained the word Guna in its different meanings. Ittham bhuta means full transcendental, before which even the transcendental pleasure known as Brahmananda becomes like straw. In the Hari Bhakti Sudhodaya it is said by the devotee: "My Lord, O Supreme, simply by understanding You or seeing You, the pleasure which we derive is so great that the pleasure in Brahmananda becomes insignificant." In other words, the pleasure derived by understanding Krishna as He is, the All-attractive Reservoir of all pleasures, and. the Reservoir of all pleasure-giving tastes, with all transcendental qualifications, attracts one to become His devotee. By such attraction one can give up fruitive activities, endeavoring for liberation, or the intense desire to achieve success in Yoga mystic power. The attractive power of Krishna is so intense, that without any respect for any other means of self-realization, one surrenders unto the Supreme Personality of Godhead—simply by that attraction.
#$p#Guna means the unlimited transcendental qualities of Krishna, primarily His Sat-Chit-Ananda Form. In His transcendental blissful knowledge and eternity He is fully perfect; and, therefore, such perfection becomes more manifest when He becomes controlled by the attention of the devotee. God is so kind and merciful that He can give Himself in exchange for the devotional service of a devotee. His transcendental qualities are such that His perfection in His beauty, His perfect reciprocation of love between Himself and His devotees, and His flavor of all transcendental qualities attract different kinds of transcendentalists and liberated souls, by different manifestations of these qualities.
#$p#For example, He attracted the mind of one of the Kumaras, Sanaka, simply by the flavor of the flowers offered to Him. And the mind of Sukadeva Goswami was attracted by the transcendental Pastimes of Lord Krishna. He attracted by His Personal Beauty the minds of the damsels of Vrindaban, and He attracted the attention of Rukmini by His bodily feature and transcendental qualities. He attracts the mind of the Goddess of Fortune by playing the flute and by different other features of transcendental attraction. He attracts the minds of all young girls; He attracts the minds of elderly ladies by His childlike activities; and He attracts the minds of His friends by His friendly activities. When He appeared in Vrindaban, He attracted even the birds and beasts and the trees and the plants. Everyone became attracted in love and affection for Krishna.
#$p#The word Hari has different meanings, of which two are principals. Hari means that He takes away all inauspicious things from the devotee's life, and that He attracts the mind of the devotee by awarding him transcendental love of Godhead. He is so attractive that anybody remembering Krishna in some way or other becomes free from the four kinds of material miseries. With special attention for His devotee, the Lord banishes the devotee's different forms of sinful activities, which arc a stumbling block for the advancement of devotional service. This is called routing the influence of ignorance. And, by hearing alone, one develops love for Him. That is the gift of the Lord. On one side He takes away our inauspicious things, and on the other side He awards the most auspicious things. That is the meaning of Hari.
#$p#When a person becomes developed in love of Godhead, then by His attractive power of transcendental qualities, He attracts the devotees body, mind and everything for the Lord. Such are the merciful activities of Krishna and such are His transcendental qualities. He is so attractive that, out of transcendental attachment for Him, a devotee will give up all the four principles of spiritual life: namely religiousness, economic development, regulation of sense gratification, and salvation. The words Api and Cha are adverbs. They can be utilized for virtually any purpose, but still the purpose of Cha, or "and," means that the whole construction may have seven different readings.
#$p#The Lord established the import of eleven items in the verse of Atma rama. Then He began to explain the imports of each item as follows: the word Brahman means the greatest in all respects. He is the greatest in all opulences. Nobody can excel over His richness, nobody can excel over His strength, nobody can excel over His fame, nobody can excel over His beauty, nobody can excel over His knowledge, and nobody can excel over His renunciation. Therefore, the real meaning of Brahman is the Supreme Personality of Godhead, Krishna.
#$p#In the Vishnu Purana the meaning of Brahman is given: He is the greatest and there is no limit to His expanding as the greatest. One may conceive of Brahman's greatness, yet it is growing in such a way that nobody can estimate how far or how great He actually is.
#$p#That Supreme Personality of Godhead is realized in three aspects, but they are all one and the same. The Absolute Truth, the Supreme Personality, Krishna, is everlasting. In the Srimad Bhagwatam it is said that He exists before the manifestation of this cosmic world, and He exists during its continuance, and He will continue to exist after the annihilation of this cosmic manifestation. Therefore, He is the Soul of everything great. He is All-pervading, He is All-witnessing, and He is the Supreme Form of everything.
#$p#To understand and achieve that Supreme perfection of the Absolute Truth, there are three different kinds of transcendental processes mentioned in the Vedic literature. They are called: the process of knowledge, the process of mystic Yoga, and the process of devotional service. The followers of different processes realize the Supreme Truth in different aspects; namely, those who are following the process of knowledge realize Him as impersonal Brahman; those who are following the process of Yoga realize Him as the localized Supersoul; and those who are following the process of devotional service realize Him as the Supreme Personality of Godhead, Sri Krishna. In other words, although Brahman means Krishna and nothing else, still, according to the process followed by different transcendentalists, He is realized in three different aspects.
#$p#So far as devotional service is concerned, it is divided into two processes. In the beginning, it is called Bidhibhakti, or devotional service with regulated principles. And in the highest stage it is called Raga bhakti, or devotional service in pure love.
#$p#The Supreme Personality of Godhead is the Absolute Truth, but He is manifested by expansions of different energies also. Those who are following the principles of devotional service in regulative forms ultimately achieve the Vaikunthas in the Spiritual World. Whereas one who is following the principles of love in devotional service reaches to the Supreme Abode, Krishna Loka or Goloka.
#$p#The transcendentalists can also be divided into three: namely the Akama, or one who does not have any material desires; the Moksa kama, or persons who seek liberation from the material miseries; and Sarva kama, or persons who have material desires to enjoy. The most intelligent transcendentalist gives up all other processes and engages himself in the devotional service of the Lord, even though he may have many desires. Not by any kind of transcendental activities, either in fruitive action or the cultivation of knowledge, nor by mystic yogic cultivation, can a person achieve the highest perfection, without adding a tinge of devotional service to them.
#$p#Except for devotional service, all other forms of transcendental processes are just like nipples on the neck of a goat. There are some nipples hanging on the neck of a goat, but they do not supply milk. If one is to derive, therefore, the actual perfection of his process he must take to the devotional service of Krishna.
#$p#In Bhagavad Gita it is stated, in the Seventh Chapter, 16th verse, that there are four kinds of beginners in devotional service whose backgrounds are very righteous. They are the distressed, the inquisitive, the seeker of material profit, and the Jnani, or the wise man. These four kinds of people, when they are coated by previous righteous activities, come to the devotional service of the Lord. Out of these four, those who are distressed and those who are in need of material possessions are called devotees with desires, whereas the other two, the inquisitive and the wise, are under the heading of seeking liberation. But, because they worship Krishna, they are considered to be very fortunate. In due course of time, if they give up all their desires and become pure devotees of the Supreme Lord, they are called the most fortunate.
#$p#Such fortunate beginners can develop only in the association of pure devotees of Lord Krishna. When one is associated with such pure devotees, one becomes a pure devotee himself. This is confirmed in the Srimad Bhagwatam in the First Canto, Tenth Chapter, as follows: "A person who is actually intelligent is able, by association with pure devotees, to hear about Lord Krishna and His activities." These-activities are very attractive, and he does not give up such association with the Lord.
#$p#Except for the association of pure devotees, any association is called Kaitava, or cheating. This is also confirmed in Srimad Bhagwatam, First Canto; where it is stated that any cheating process which obstructs transcendental realization is to be thrown off. By the Srimad Bhagwatam one can understand reality as it is, and that becomes auspicious in helping one to transcend the three kinds of material miseries. Srimad Bhagwatam is compiled by the greatest sage, Vyasadeva, as a work of his mature experience; and therefore, by understanding Srimad Bhagwatam, one can immediately capture the Supreme Lord within his heart, by devotional service.
#$p#Lord Chaitanya then explained that the word Projjhitta means desire for liberation, which is explained by one great commentator as the most obstructive stumbling block for realization of the Supreme Lord. But, somehow or other, if somebody comes to Krishna and begins to hear about Him, Krishna is so kind that He awards him His Lotus Feet as a center for the devotee. Such a devotee or transcendentalist forgets everything and engages himself in the devotional service of the Lord.
#$p#For anyone who comes to the Lord in devotional service, or in full Krishna Consciousness, the reward is the Supreme. Once engaged for the Supreme, he will no longer ask for anything, as does the distressed man and he who desires material possessions. The method of devotional service, the service itself, association with pure devotees in the causeless mercy of the Lord—these three things can act so wonderfully that, whether the devotee is a distressed soul or in want of material possessions or inquisitive—or even if he is a wise man cultivating knowledge—he can give up all activities, and his mind becomes absorbed in Krishna.
#$p#The summary is that, henceforward, whatever meaning would apply for all the words in the Atmarama verse will be meant only for Krishna.
#$p#So far, Lord Chaitanya has spoken only of the introduction to the Atmarama verse. Now he will explain its real position:
#$p#In the cultivation of knowledge there are two kinds of transcendentalists. One of them is the worshipper of the impersonal Brahman, and the other is the desirer of liberation. Monists worship the impersonal feature of Brahman, and therefore they are called the worshippers of Brahman. The worshippers of Brahman are divided into three further stages: the neophyte practitioner, one who is absorbed in Brahman realization, and one who has actually realized himself as Brahman. If devotional service is added, the knower of Brahman can then become liberated. Otherwise, there is no possibility.
#$p#Anyone who is fully engaged in devotional service in Krishna Consciousness is understood to be already a soul realized in Brahman. Devotional service is so strong that one is attracted to Krishna even from the process of Brahman worship. The Lord awards such a devotee the perfection of a spiritual body, and he is eternally engaged in the transcendental quality of Krishna. When he understands and becomes attracted by transcendental qualities, he wholeheartedly becomes engaged in devotional service. For example, the four Kumaras and Sukadeva Goswami were liberated souls from the very beginning, and still, later in life, they became attracted to the Pastimes of Krishna—and they became devotees. Devotees like the four Kumaras-one of whom, Sanaka Kumara, was attracted by the flavor of the flowers offered to Krishna—were all attracted by the transcendental qualities of the Lord, and thus became engaged in His devotional service. The nine mystics mentioned in the Eleventh Canto of Srimad Bhagwatam are understood to have been transcendentalists from birth by hearing the transcendental qualities of Krishna from Brahma and Lord Shiva and Narada.
#$p#Sometimes one becomes attracted to Krishna and His transcendental qualities simply by looking upon the beautiful features of His transcendental Body, and in that case also one gives up the desire for liberation and becomes engaged in the devotional service of the Lord. The devotee repents his loss of time in the so-called cultivation of knowledge, and becomes a pure devotee of the Lord.
There are two kinds of liberated souls even in this material body: the soul liberated by devotional service, and the soul liberated by the cultivation of knowledge. The difference is that the liberated soul in devotional service becomes more and more elevated, being attracted by the transcendental qualities of Krishna, whereas the dry speculators who simply cultivate knowledge without any connection with devotional service become fallen on account of their many offences.
#$p#This is confirmed in the Srimad Bhagwatam, Tenth Canto, Second Chapter. It is said there, "O my Lord, the intelligence of those who think themselves liberated without a touch of devotional service is not pure, because, even though they rise to the highest point of liberation by severe penances and austerity, still, with no center at Your Lotus Feet, they are sure to fall down again into this material existence." Bhagavad Gita also confirms this, in the Eighteenth Chapter, 54th verse—one who is actually situated in the Brahman realization has nothing to lament for and nothing to desire. He is equipoised toward everyone, and thus is eligible for being situated in devotional service.
#$p#This same thing is accepted by Bilvamongal Thakur. In his later life, he lamented that, "I was situated as a monist, to become One with the Supreme Lord, but somehow or other, I contacted a Naughty Boy, and I became His eternal servitor." In other words, those who become self-realized souls by executing devotional service can achieve a transcendental body, and by being attracted to the transcendental qualities of Krishna, they become engaged fully in pure devotional service.
#$p#Anyone who is not attracted to Krishna is understood to be still under the spell of Maya. Therefore, one who is trying to be liberated by devotional service is actually liberated from the spell of Maya. In the Eleventh Canto of Srimad Bhagwatam there are many instances of devotees who became liberated in this life simply by their engagement in devotional service.
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Lord Caitanya next explained to Sanātana Gosvāmī a very famous verse known as the #i#ātmārāma#/i# verse (#i#Śrīmad-Bhāgavatam#/i# 1.7.10):
#dl##dd##i#ātmārāmāś ca munayo nirgranthā apy urukrame#/i##/dd#
#dd##i#kurvanty ahaitukīṁ bhaktim ittham-bhūta-guṇo hariḥ#/i##/dd##/dl#
The general meaning of this verse is that those who are liberated souls and are fully satisfied within themselves will eventually become devotees of the Lord. This especially describes the impersonalists, who have no information of the Supreme Personality of Godhead. They try to remain satisfied with the impersonal Brahman, but Kṛṣṇa is so attractive and so strong that He attracts their minds. This is the purport of this verse.
#$p#Lord Caitanya had previously explained this verse to the great Vedāntist Sārvabhauma Bhaṭṭācārya. Sanātana Gosvāmī, after taking lessons from Lord Caitanya, referred to this incident and prayed to the Lord to again explain the #i#ātmārāma#/i# verse. Śrīla Kṛṣṇadāsa Kavirāja, the author of the #i#Caitanya-caritāmṛta#/i#, appreciating the Lord’s explanation of the #i#ātmārāma#/i# verse, has glorified Lord Caitanya in a prayer.
#$p#Sanātana Gosvāmī fell flat at the feet of Lord Caitanya and requested Him to explain the verse as He had formerly explained it to Sārvabhauma Bhaṭṭācārya. Sanātana expressed his eagerness to hear the same explanation in order that he might be enlightened. When the Lord was thus requested by Sanātana, He replied: “I do not understand why Sārvabhauma Bhaṭṭācārya so much appreciated My explanation. As far as I am concerned, I don’t even remember what I said to him. But because you are asking this of Me, with the help of your association I shall try to explain whatever I can remember.” Thus the speaker and the audience are very intimately connected: the speaker is enlightened by the presence of the audience. The speaker, or master, can speak very nicely on transcendental subject matters before an understanding audience; therefore Lord Caitanya said that He did not know how to explain the Sanskrit verse but that since He was in the association of Sanātana He would try to explain it.
#$p#The Lord then went on to point out that there are eleven words in the #i#ātmārāma#/i# verse: (1) #i#ātmārāmāḥ#/i#, (2) #i#ca#/i#, (3) #i#munayaḥ#/i#, (4) #i#nirgranthāḥ#/i#, (5) #i#api#/i#, (6) #i#urukrame#/i#, (7) #i#kurvanti#/i#, (8) #i#ahaitukīm#/i#, (9) #i#bhaktim#/i#, (10) #i#ittham-bhūta-guṇaḥ#/i# and (11) #i#hariḥ#/i#. The Lord then began to explain each and every one of these words. As far as the word #i#ātmārāma#/i# is concerned, the Lord explained that the word #i#ātmā#/i# means (1) the Supreme Absolute Truth, (2) the body, (3) the mind, (4) endeavor, (5) intelligence, (6) conviction and (7) nature. The word #i#ārāma#/i# means enjoyer; therefore anyone who takes pleasure in the cultivation of the knowledge of these seven items is known as an #i#ātmārāma#/i#. (Later the Lord would describe the different kinds of #i#ātmārāmas#/i#, or transcendentalists.) As for the word #i#munayaḥ#/i#, or #i#muni#/i#, those who are great thinkers are called #i#munis#/i#. Sometimes the word #i#muni#/i# is also applied to a person who is very grave. Great sages, great austere persons, great mystics and learned scholars are also called #i#munis#/i#.
#$p#The next word, #i#nirgrantha#/i#, indicates freedom from the bondage of illusion. #i#Nirgrantha#/i# also means “one who has no connection with scriptural injunctions.” #i#Grantha#/i# means revealed scriptures, and #i#nir#/i# is an affix which is used to mean “no connection,”“constructing,” and also “prohibiting.” There are many instructions for spiritual realization, and persons who have no connection with such scriptural injunctions are known as #i#nirgrantha#/i#. There are many people who are foolish, low-born and misbehaved and who have no entrance into the revealed scriptures and injunctions, and therefore they are called #i#nirgrantha#/i#. Because the word #i#grantha#/i# can also mean “collected riches,” the word #i#nirgrantha#/i# also indicates a poor man, bereft of all riches, who is attempting to collect riches.
#$p#The word #i#urukrama#/i# is used to indicate a highly powerful person. Since the word #i#krama#/i# is used to indicate the act of stepping, the word #i#urukrama#/i# also indicates one who can step forward very far. The greatest step forward was taken by Lord Vāmanadeva, who covered the whole universe in two steps. Thus the Supreme Lord Vāmanadeva is also known as Lord Urukrama. This extraordinary feature of Lord Vāmanadeva is explained in #i#Śrīmad-Bhāgavatam#/i# (2.7.40):
#dl##dd##i#viṣṇor nu vīrya-gaṇanāṁ katamo ’rhatīha#/i##/dd#
#dd##i#yaḥ pārthivāny api kavir vimame rajāṁsi#/i##/dd#
#dd##i#caskambha yaḥ sva-raṁhasāskhalatā tri-pṛṣṭhaṁ#/i##/dd#
#dd##i#yasmāt tri-sāmya-sadanād uru-kampayānam#/i##/dd##/dl#
“No one can estimate the inconceivable potencies of Lord Viṣṇu. Even if one could count the number of atomic combinations in this material world, he still could not count the different energies of the Supreme Lord. As Vāmanadeva, the Lord was so powerful that simply by stepping forward He covered the whole universe from Brahmaloka down to Pātālaloka.”
#$p#The inconceivable energies of the Lord are spread throughout the creation. He is all-pervading, and by His energy He sustains all planetary systems, yet through His pleasure potency He remains situated in His personal abode, known as Goloka. By the expansion of His opulence, He is present in all the Vaikuṇṭha planets as Nārāyaṇa. By expanding His material energy, He creates innumerable universes with innumerable planets within them. Thus no one can estimate the wonderful activities of the Supreme Lord, and therefore the Supreme Lord is known as Urukrama, the wonderful actor. In the #i#Viśva-prakāśa#/i# dictionary, the word #i#krama#/i# is defined as “an expert display of energies,” as well as “stepping forward very quickly.”
#$p#The word #i#kurvanti#/i# means “working for others.” There is another word, similar to this, which is used when one’s activities are done for one’s personal sense gratification, but the word #i#kurvanti#/i# is used when activities are performed for the satisfaction of the Supreme. Thus in this verse the word can only indicate the rendering of transcendental service to the Lord.
#$p#The word #i#hetu#/i# means “reason” or “cause.” Generally people are engaged in transcendental activities for three reasons: some want material happiness, some want mystic perfection, and some want liberation from material bondage. As far as material enjoyment is concerned, there are so many varieties that no one can enumerate them. As far as perfections in mystic power are concerned, there are eighteen, and as far as types of liberation from material bondage are concerned, there are five. The state of being where all these varieties of enjoyment are conspicuous by their absence is called #i#ahaitukī#/i#. The #i#ahaitukī#/i# qualification is especially mentioned because by the #i#ahaitukī#/i# service of the Lord, one can achieve the favor of the Lord.
#$p#The word #i#bhakti#/i# can be used in ten different ways. One of these is #i#sādhana-bhakti#/i#, or occupational devotional service. The other nine are varieties of #i#prema-bhakti#/i#, love of Godhead. Those who are situated in the neutral position attain perfection up to love of Godhead. Similarly, those who are situated in the relationship of master and servant attain love of Godhead to the stage of attachment. Those who are related in friendship attain love of God to the point of fraternity. Those who are in love with God as His parents are elevated to the point of transcendental emotion. But only those who are related with the Supreme in conjugal love can experience the highest of ecstasies. These are some of the different meanings for the word #i#bhakti#/i#.
#$p#The Lord next explained the different meanings of #i#ittham-bhūta-guṇa#/i#. #i#Ittham-bhūta#/i# indicates full transcendental pleasure, before which even the transcendental pleasure known as #i#brahmānanda#/i# becomes like straw. In the #i#Hari-bhakti-sudhodaya#/i# (14.36), a devotee says:
#dl##dd##i#tvat-sākṣāt-karaṇāhlāda- viśuddhābdhi-sthitasya me#/i##/dd#
#dd##i#sukhāni goṣpadāyante brāhmāṇy api jagad-guro#/i##/dd##/dl#
“My Lord, O Supreme, simply by understanding You or seeing You, we derive a pleasure so great that the pleasure of #i#brahmānanda#/i# becomes insignificant.” In other words, the pleasure derived by understanding Kṛṣṇa as He is—as the all-attractive reservoir of all pleasures and the reservoir of all pleasure-giving tastes with all transcendental qualifications—attracts one to become His devotee. By virtue of such attraction, one can give up fruitive activities and all endeavors for liberation and can even abandon the intense desire to achieve mystic power through success in yoga. The attractive power of Kṛṣṇa is so intense that one loses respect for all other means of self-realization and simply surrenders unto the Supreme Personality of Godhead.
#$p#Next the Lord explained the word #i#guṇa#/i#. In the #i#ātmārāma#/i# verse #i#guṇa#/i# indicates the unlimited transcendental qualities of Kṛṣṇa, primarily those pertaining to His #i#sac-cid-ānanda#/i# form. In His transcendental blissful knowledge and eternity, He is fully perfect, and His perfection is increased when He is controlled by the attention of His devotee. God is so kind and merciful that He gives Himself in exchange for the devotional service of the devotee. His transcendental qualities are such that His perfect beauty, His perfect reciprocation of love between Himself and His devotees, and the fragrance of His transcendental qualities attract different kinds of transcendentalists and liberated souls. For example, Kṛṣṇa attracted the mind of Sanaka and the other Kumāras simply by the aroma emanating from the flowers offered to Him, and He attracted the mind of Śukadeva Gosvāmī by His transcendental pastimes. The minds of the damsels of Vṛndāvana were attracted by His personal beauty, Rukmiṇī’s attention was attracted by His bodily features and transcendental qualities, and the mind of the goddess of fortune was attracted by His flute-playing and other transcendental features. In this way Lord Kṛṣṇa attracts the minds of all young girls. He also attracts the minds of elderly ladies by His childlike activities, and the minds of His friends by His friendly activities. When He appeared in Vṛndāvana, He even attracted the birds, beasts, trees and plants. Indeed, everyone became attracted in love and affection for Kṛṣṇa.
#$p#The word #i#hari#/i# has different meanings, of which two are principal. The name Hari indicates that Kṛṣṇa takes away all inauspicious things from the devotee’s life and that He attracts the mind of the devotee by awarding him transcendental love of Godhead. Kṛṣṇa is so attractive that anyone who can somehow or other remember Him becomes freed from the four kinds of material miseries. The Lord gives special attention to His devotee and banishes the devotee’s various sinful activities, which are stumbling blocks for the advancement of devotional service. This is called routing the influence of ignorance. Simply by hearing about Him, one develops love for Him. That is the gift of the Lord. On one side He takes away inauspicious things, and on the other side He awards the most auspicious things. That is the meaning of #i#hari#/i#. When a person is developed in love of Godhead, his body, mind and everything else are attracted by the transcendental qualities of the Lord. Such is the power of Kṛṣṇa’s merciful activities and transcendental qualities. He is so attractive that out of transcendental attachment to Him a devotee will give up all four principles of material success—religiosity, economic development, regulated sense gratification and salvation.
#$p#The words #i#api#/i# and #i#ca#/i# are adverbs and can be used for virtually any purpose. The word #i#ca#/i#, or “and,” can render seven different readings to the whole construction.
#$p#The Lord thus established the import of the eleven words in the #i#ātmārāma#/i# verse, and then He began to further explain the verse as follows. The word #i#brahman#/i# means “the greatest in all respects.” The Lord is the greatest in all opulences. No one can excel Him in wealth, no one can excel Him in strength, no one can excel Him in fame, no one can excel Him in beauty, no one can excel Him in knowledge, and no one can excel Him in renunciation. Thus the word #i#brahman#/i# actually indicates the Supreme Personality of Godhead, Kṛṣṇa. In the #i#Viṣṇu Purāṇa#/i# (1.12.57) the word #i#brahman#/i# is said to indicate the greatest of all, the Supreme Lord, who as the greatest expands with no limit. One may conceive of Brahman’s greatness, yet this greatness grows in such a way that no one can estimate how great He actually is.
#$p#The Supreme Personality of Godhead is realized in three aspects, but they are all one and the same. The Absolute Truth, the Supreme Personality, Kṛṣṇa, is everlasting. In #i#Śrīmad-Bhāgavatam#/i# (2.9.33) it is said that He exists before the manifestation of this cosmic world, that He exists during its continuance, and that He continues to exist after its annihilation. Therefore He is the great soul of everything. He is all-pervading and all-witnessing, and He is the supreme form of everything.
#$p#There are three different kinds of transcendental processes mentioned in the Vedic literature by which one can understand and achieve that supreme perfection of the Absolute Truth. They are the process of knowledge, the process of mystic yoga and the process of devotional service. The followers of these three processes realize the Absolute Truth in three different aspects. Those who follow the process of knowledge realize Him as impersonal Brahman, those who follow the process of yoga realize Him as the localized Supersoul, and those who follow the process of devotional service realize Him as the Supreme Personality of Godhead, Śrī Kṛṣṇa. In other words, although the word Brahman indicates Kṛṣṇa and nothing else, still, according to the process that is followed, the Lord is realized in three different aspects.
#$p#As far as devotional service is concerned, there are two divisions. In the beginning there is #i#vidhi-bhakti#/i#, or devotional service with regulative principles. In the higher stage there is #i#rāga-bhakti#/i#, or devotional service in pure love.
#$p#The Supreme Personality of Godhead is the Absolute Truth, but He is manifested by the expansions of His different energies also. Those who follow the regulative principles of devotional service ultimately attain to the Vaikuṇṭha planets in the spiritual world, but one who follows the principles of love in devotional service attains to the supreme abode, the highest planet in the spiritual world, known as Kṛṣṇaloka or Goloka Vṛndāvana.
#$p#Transcendentalists can also be divided into three categories. The word #i#akāma#/i# refers to one who does not have any material desires, #i#mokṣa-kāma#/i# refers to one who seeks liberation from material miseries, and #i#sarva-kāma#/i# refers to one who wants to enjoy by fulfilling material desires. The most intelligent transcendentalist gives up all other processes and engages in the devotional service of the Lord, even though he may have many desires. Through no kind of activity—whether fruitive action or the cultivation of knowledge or the cultivation of mystic yoga—can a person achieve the highest perfection without adding a tinge of devotional service. Except for devotional service, all transcendental processes are just like nipples on the neck of a goat. The nipples on a goat’s neck may be squeezed, but they do not supply milk. Therefore if one is to derive actual perfection from his process, he must take to the devotional service of Kṛṣṇa.
#$p#In the #i#Bhagavad-gītā#/i# (7.16) Lord Kṛṣṇa states:
#dl##dd##i#catur-vidhā bhajante māṁ janāḥ sukṛtino ’rjuna#/i##/dd#
#dd##i#ārto jijñāsur arthārthī jñānī ca bharatarṣabha#/i##/dd##/dl#
“O best of the Bhâratas, four kinds of people with very righteous backgrounds take up devotional service to Me. They are the distressed, the inquisitive, the seekers of material profit, and the #i#jñānīs#/i#, or wise men.” Out of these four, those who are distressed and those who desire wealth are called #i#sakāma#/i# devotees, devotees with material desires, whereas the other two, the inquisitive and the searcher for wisdom, are #i#mokṣa-kāma#/i# devotees, seekers of liberation. Because they all worship Kṛṣṇa, they are all considered to be very fortunate. In due course of time, if they give up all desires and become pure devotees of the Supreme Lord, they can be considered most fortunate. Such fortunate beginners can develop only in the association of pure devotees of Lord Kṛṣṇa. When one associates with pure devotees, he becomes a pure devotee himself. This is confirmed in #i#Śrīmad-Bhāgavatam#/i# (1.10.11):
#dl##dd##i#sat-saṅgān mukta-duḥsaṅgo hātuṁ notsahate budhaḥ#/i##/dd#
#dd##i#kīrtyamānaṁ yaśo yasya sakṛd ākarṇya rocanam#/i##/dd##/dl#
“A person who is actually intelligent is able, by the association of pure devotees, to hear descriptions of Lord Kṛṣṇa and His activities. These activities are so attractive that one who hears of them does not wish to give up such association with the Lord.”
#$p#Except for the association of pure devotees, all association is #i#kaitava#/i#, or cheating. This is confirmed in #i#Śrīmad-Bhāgavatam#/i# (1.1.2), which states, “All cheating processes, which obstruct transcendental realization, are to be thrown off. By #i#Śrīmad-Bhāgavatam#/i# one can understand reality as it is, and such understanding helps one transcend the three kinds of material miseries. #i#Śrīmad-Bhāgavatam#/i# was compiled by the greatest sage, Vyāsadeva, and it is a work coming out of his mature experience. By understanding #i#Śrīmad-Bhāgavatam#/i# and rendering devotional service, one can immediately capture the Supreme Lord within his heart.”
#$p#Lord Caitanya then explained that the word #i#projjhita#/i# in this #i#Bhāgavatam#/i# verse refers to the desire for liberation. One great commentator explained that desire for liberation is the most obstructive stumbling block on the path of God realization. But if one somehow or other comes to Kṛṣṇa and begins to hear about Him, Kṛṣṇa is so kind that He awards him His lotus feet as a shelter. Then the devotee or transcendentalist forgets everything and engages in the devotional service of the Lord. When one comes to the Lord in devotional service, or in full Kṛṣṇa consciousness, the reward is the Supreme Himself. Once engaged for the Supreme, one no longer asks for anything, as do the distressed man and he who desires material possessions. The association of pure devotees, the causeless mercy of the Lord, and devotional service itself—these three act so wonderfully that one can give up all other activities and become absorbed in Kṛṣṇa, whether one is distressed, in want of material possessions, or inquisitive, or even if one is a wise man cultivating knowledge.
#$p#In summary, Kṛṣṇa is the meaning behind all the words in the #i#ātmārāma#/i# verse. Up to this point Lord Caitanya spoke only of the introduction to the #i#ātmārāma#/i# verse. Next He explained its real position.
#$p#There are two kinds of transcendentalists who cultivate knowledge. One of them worships the impersonal Brahman, and the other desires liberation. The Brahman worshipers, or monists, are further divided into three categories: the neophyte, one who is absorbed in Brahman realization, and one who has actually realized himself as Brahman. If devotional service is added, the knower of Brahman can then become liberated; otherwise there is no possibility of liberation.
#$p#Anyone who is fully engaged in devotional service in Kṛṣṇa consciousness is understood to be already realized in Brahman. Devotional service is so strong that one is attracted to Kṛṣṇa even from the platform of Brahman worship. The Lord awards the devotee the perfection of a spiritual body, and the devotee eternally engages in the transcendental service of Kṛṣṇa. It is when the devotee understands and becomes attracted by Kṛṣṇa’s transcendental qualities that he wholeheartedly engages in devotional service. For instance, the four Kumāras and Śukadeva Gosvāmī were liberated from the beginning of their lives, yet in their later life they became attracted to the pastimes of Kṛṣṇa and became devotees. Sanaka and the other Kumāras were attracted by the aroma of the flowers offered to Kṛṣṇa and by His transcendental qualities, and thus they engaged in His devotional service. Similarly, the nine mystics mentioned in the Eleventh Canto of #i#Śrīmad-Bhāgavatam#/i# are understood to have been transcendentalists from birth, but they became devotees of the Lord by virtue of hearing the transcendental qualities of Kṛṣṇa from Brahmā, Lord Śiva and Nārada.
#$p#Sometimes one becomes attracted to Kṛṣṇa and His transcendental qualities simply by looking upon the beautiful features of His transcendental body. In this case also one abandons the desire for liberation and engages in His devotional service. The devotee repents his loss of time in the so-called cultivation of knowledge and becomes a pure devotee of the Lord.
#$p#There are two kinds of souls who are liberated even while in material bodies: the soul liberated by devotional service and the soul liberated by the cultivation of knowledge. The liberated soul in devotional service, attracted by the transcendental qualities of Kṛṣṇa, becomes more and more elevated, whereas those who engage in dry speculation and simply cultivate knowledge without devotion fall on account of their many offenses. This is confirmed in #i#Śrīmad-Bhāgavatam#/i# (10.2.32), where it is stated:
#dl##dd##i#ye ’nye ’ravindākṣa vimukta-māninas#/i##/dd#
#dd##i#tvayy asta-bhāvād aviśuddha-buddhayaḥ#/i##/dd#
#dd##i#āruhya kṛcchreṇa paraṁ padaṁ tataḥ#/i##/dd#
#dd##i#patanty adho ’nādṛta-yuṣmad-aṅghrayaḥ#/i##/dd##/dl#
“O Lord, the intelligence of those who think themselves liberated but who are without even a touch of devotional service is not pure. Even though they rise to the highest point of liberation by dint of severe penances and austerity, they are sure to fall down again into this material existence, for they do not take shelter at Your lotus feet.” Lord Kṛṣṇa confirms this is in the #i#Bhagavad-gītā#/i# (18.54):
#dl##dd##i#brahma-bhūtaḥ prasannātmā na śocati na kāṅkṣati#/i##/dd#
#dd##i#samaḥ sarveṣu bhūteṣu mad-bhaktiṁ labhate parām#/i##/dd##/dl#
“One who is actually situated in Brahman realization is fully joyful, has no reason to lament or desire anything, and is equal to everyone. Thus he is eligible for pure devotional service.” This was illustrated by Bilvamaṅgala Ṭhākura, who in his later life wrote: “I was situated as a monist in order to become one with the Supreme, but somehow or other I contacted a naughty boy and became His eternal servitor.” In other words, those who attain self-realization by the execution of devotional service attain a transcendental body, and, being attracted to the transcendental qualities of Kṛṣṇa, engage fully in pure devotional service.
#$p#Anyone who is not attracted to Kṛṣṇa is understood to be still under the spell of #i#Māyā#/i#, but one who is attempting to be liberated by the process of devotional service is actually liberated from this spell. In the Eleventh Canto of #i#Śrīmad-Bhāgavatam#/i# there are many instances recorded of devotees who became liberated in this life simply by engaging in devotional service.
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