TLC 16 (1968)

Teachings of Lord Chaitanya (1968)

TLC 15 (1968) - TLC 17 (1968)

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CHAPTER SIXTEEN

Conclusion of Teachings to Sanatan Goswami

Persons who desire liberation by the cultivation of knowledge are of three kinds: the desirers for liberation; the liberated in this material existence; and the actually self-realized. As for desiring to become liberated, there are many such persons in this world, and sometimes they engage themselves in devotional service for this purpose. It is corroborated also in Srimad Bhagwatam, in the First Canto, Second Chapter, that those who actually desire liberation give up all kinds of worship of the demigods, and, without being envious of them concentrate their minds in the worship of Narayan, the Supreme Personality of Godhead. Such persons are engaged in the service of the Supreme Personality of Godhead, Narayan; and when they are in contact with pure devotees, they become engaged in the devotional service of Krishna, and give up the idea of liberation. In the Hari Bhakti Sudhodaya, there is a nice verse in which it is stated: "O great soul, although there are many faults within this miserable life, yet there is one glory—the association of pure devotees. Cultivate such association. By such association our desire for liberation diminishes."

In the Srimad Bhagwatam, Eleventh Canto, Second Chapter, verse 35, it is stated that man's fearfulness is due to his material conception of life and to his forgetting his eternal relationship with the Supreme Lord. Therefore, he finds himself having only perverted memories. Such things have happened due to the spell of material energy. Therefore, a person with enough intelligence will engage himself in full devotional service with the Supreme Lord as his Spiritual Master and worshippable God. The purport is that nobody can attain a revolution without being engaged in devotional service to the Lord. When, however, he is free from this material contamination, he can fully engage himself in Krishna Consciousness.

In the Srimad Bhagwatam, Tenth Canto, Fourteenth Chapter, it is clearly said that, for a person who is engaged in devotional service to understand things as they are, but who lacks any intention of being engaged in Krishna Consciousness, the trouble undergone for his understanding is his only achievement. There is no substance to his life. Every living entity is part and parcel of the Supreme Lord, and therefore it is the duty of every living entity to serve that Supreme Whole. Without doing that the living entity falls into material contamination, and his service is lost.

Lord Chaitanya then concluded that these six kinds of Atmarama engage themselves in some kind of devotional service to Krishna. In other words, all the transcendentalists at different times ultimately come to the understanding of rendering devotional service to Krishna, and become fully Krishna conscious. Even when one is very learned, or if one is very extravangant, still, he can be engaged in the devotional service of the Lord.

The six kinds of transcendentalists are the neophyte transcendentalist, the absorbed transcendentalist, one actually situated in transcendence, a person caring for liberation, persons actually liberated, and persons who are actually engaged in their constitutional position. All of them are called Atmarama. When a person becomes Atmarama, or a great thinker in Krishna Consciousness, he is fully engaged in devotional service. There are many Atmaramas according to the grammatical rules, but one word, Atmarama, is sufficient to represent all other Atmaramas. In the collective sense all the Atmaramas are inclined to worship the Supreme Lord Krishna.

The mystic who worships the Supersoul within himself is also called Atmarama. Such Atmarama yogis are of two kinds: the one is called Sagarbha, the other is called Nigarbha. In Srimad Bhagwatam it is stated, in the Second Canto, Second Chapter: "Some of the yogis meditate within the heart on the localized situation of Vishnu, Who is four-handed with four symbols: the conch shell, the wheel, the club and the lotus." The yogi who thinks of the four-handed Vishnu becomes developed in devotional ecstasy, and attains the different symptoms of that position. Sometimes he cries, sometimes he feels separation. In this way he becomes merged in transcendental bliss. So, as a result of such transcendental bliss, he is practically entrapped like a fish.

Such Sagarbha and Nigarbha yogis can be divided into three: the beginner, the person who is already on the ascendent, and he who has already achieved a perfection. In the Bhagavad Gita they have been described in the Sixth Chapter as follows: Persons who are trying to ascend on the path of the mystic Yoga system are called Aruruksha. In Aruruksha Yoga there are different kinds of sitting postures and there is concentration of the mind. For one who is already ascended on the path of Yoga, meditation and detachment are the causes. And when one has no attachment for working in the matter of sense gratification, then gradually he becomes free, and becomes situated in ecstasy and is called Yoga Rudha. Such mystic yogis, if they in some way or other come in contact with a saintly person, also are converted to become devotees of Krishna.

So far as the word Urukrama is concerned, it is already explained: Urukrama means the Supreme Lord, and all these Atmaramas are engaged in devotional service to Urukrama. Before engaging themselves in devotional service, such transcendentalists are called Shantas, or they are called pacified devotees.

Atma, self, is also known as the mind. Sometimes there are mental speculationists who present philosophical thoughts in different ways, but when they come into contact with saintly persons engaged in devotional service, they also become devotees.

Concerning the two classes of yogis, Sagarbha and Nigarbha, the Srimad Bhagwatam, in the Tenth Canto, Eighty-seventh Chapter, describes them as follows: "The yogis begin their practice by worshipping the abdomen, and try to concentrate their attention on their intestines. Then gradually they rise to the heart, and concentrate the mind on the heart. Then gradually they rise to the top of the head. One who can rise to that portion is understood to have become perfect, and is no longer subjected to birth and death." Even such yogis, if they come in contact with pure devotees, will also render causeless devotional service to the Lord.

Another meaning of Atma is to endeavor. In every practice there is endeavor, and the ultimate endeavor is to reach the highest perfectional stage of devotional service. In the Srimad Bhagwatam, First Canto, Fifth Chapter, 18th verse, it is stated that one should try for the highest achievement, which cannot be attained even in the highest planetary system—nor in the lowest. The idea is that material happiness and miseries are available, in the course of time, in any of the planetary systems; but the highest achievement, devotional service, cannot be achieved anywhere without endeavor. Therefore, in the Narada Purana, it is said that one who is serious about understanding the highest perfectional stage of devotional service, simply by his endeavor, can become successful in everything.

One cannot, therefore, achieve the highest perfectional stage of devotional service without personal endeavor. And, as is stated in the Bhagavad Gita, Tenth Chapter: "For he who is constantly engaged in such devotional service, the Supreme Lord, Who is situated in everyone's heart, gives the intelligence by which he can make undeterred progress in devotional activities."

The word Atma is also meant for patience and perseverance. By patience and perseverance one can achieve the highest stage of devotional service.

Another meaning for Muni is "the bird and large black bee." Another meaning of Nirgrantha is "the foolish person." Even the birds, even the black bee, and even the foolish engage themselves in the service of the Supreme Lord, when they are favored by the pure devotee. For example, it is stated in the Srimad Bhagwatam that the birds are devoted to the service of the Supreme Lord. In the Tenth Canto, Fifteenth Chapter, there is a statement that the black bees are following Krishna and Valarama. Taking that incident, Lord Valarama described the devotional service of the wasps unto the Supreme Personality of Godhead. He said, "O Supremely Virtuous One, the Original Personality of Godhead, just see how these bees and wasps are following You, glorifying Your transcendental Fame, and thus worshipping You. Actually, these wasps are not as they appear, but they are great sages, and are taking the opportunity to worship the Supreme Soul now. Although You are not knowable by ordinary persons, still they know You and they are following You and glorifying You."

Similarly, there is another verse in Srimad Bhagwatarn, Tenth Canto, Fifteenth Chapter, in which the peacocks were receiving Valarama and Krishna, and it is said in this connection: "O Worshippable One, just see how the peacocks who are returning to their nests are receiving You in full pleasure. The peacocks are just like the damsels of Vraja. And the cuckoos on the branches of the trees are also receiving You in their own way. The residents of Vrindaban are so glorious that everyone is prepared to render their respective devotional service to the Lord."

Similarly, there is another verse in the Srimad Bhagwatam, Tenth Canto, Thirty-fifth Chapter, 11th verse, in which it is stated. "O just see how the cranes and swans on the water are singing the glories of the Lord! And they are meditating, standing in the water, worshipping the Supreme Lord." There is another verse in Srimad Bhagwatam, Second Canto, Fourth Chapter, in which it is stated: "Even the aborigines and uncivilized human beings like Kiratas, Huns, Andhra, Pulinda, Pukksa, Abhira, Kank, Yuvana and Khasa, and many other human beings in the lower species of life-all can be purified simply by taking center of the pure devotees." So Sukadeva Goswami offered his respectful obeisances unto the Lord, Vishnu, Whose devotees can work so wonderfully.

Another meaning of Driti is to realize oneself as elevated. In that position one feels himself free from all miseries, and is elevated to the highest standard of life. Therefore, all devotees of Krishna in full Krishna Consciousness are free from all kinds of material pleasures. They are full with the service of the Lord, and they are always jolly, being engaged in such transcendental service. They are experienced men of happiness. They are so happy that they do not even desire to be promoted to the spiritual planets, because they are happy in every sphere of life. Being fully in the transcendental service of the Lord, they do not desire any material things or material sense pleasures. There is another verse spoken by the Goswamis in which it is stated, "Persons who have fixed up their moving senses in the service of the Supreme Lord can be called peaceful."

And so, Atmarama means that even the birds, even the beasts, even the fools—everyone—becomes attracted by the transcendental qualities of Krishna, and they engage in His service, and therefore become liberated.

Still another meaning of Atma is "intelligence." One who has special intelligence is also called Atmarama. Such Atmaramas with special intelligence are of two kinds: One is the learned sage, and another is the fool, one without book knowledge. But both of them may have the opportunity of associating with the pure devotee. The foolish Atmaramas can also give up everything, and in pure devotional service engage themselves in Krishna Consciousness. In the Srimad Bhagwatam, it is said that the Lord is the Origin of everything, and that everything emanates from Him. Anyone who is actually intelligent can understand the Supreme Lord Krishna as the Source of everything, and thus engages himself in His service. There is another verse in Srimad Bhagwatam, Second Canto, Seventh Chapter, 45th verse: "What to speak of persons who are intelligent enough by study of the Vedas-even less intelligent persons, like the woman, the laborer class and the Huna savarapi, the birds, the beasts—everyone can achieve the highest perfectional stage of life." It is stated in the Bhagavad Gita, Tenth Chapter, 10th verse, that when a person becomes highly intelligent and engages himself in Krishna Consciousness, then Krishna in reciprocation gives him the intelligence by which he can be promoted to the Abode of the Supreme Lord.

The Lord said to Sanatan Goswami that the association of good devotees, engagement in the transcendental service of the Lord, understanding Srimad Bhagwatam, and chanting the Holy Name of the Lord, as well as residing in a place like Vrindaban or Mathura—these five things are very important for elevating oneself to the transcendental plane. Not to speak of attaining all the five—if one becomes expert in one of them, then he also is, without fail, elevated to the stage of love of Godhead. But anyone who is actually intelligent should give up all other desires and engage himself in the transcendental service of Krishna. The influence of devotional service is such that a person so engaged gives up all material desires and becomes fully attached to taking center unto Krishna, being moved by the transcendental qualities of the Lord. That is the beauty of the Lord to His devotee.

Another meaning of Atma is "nature." Atmarama means that everyone is enjoying the particular nature he has acquired. But the ultimate nature, or the perpetual, eternal nature of the living entity is to serve the Supreme Lord. Anyone who attains to the perfection of understanding his real nature—of eternally being the servitor of the Lord—gives up his designative (material, or bodily) conception of life. That is real knowledge. Those who are in pursuit of knowledge and get the opportunity of associating with a pure devotee also become engaged in devotional service of the Lord. Sages like the four Kumaras, as well as the fools and the birds, can be engaged in the transcendental service of the Lord. Being favored by Krishna's causeless mercy, everyone can be elevated to the standard of Krishna Consciousness.

One becomes attracted by the transcendental qualities of Krishna and begins his devotional service. It is stated in the Srimad Bhagwatam, Tenth Canto, Fifteenth Chapter, in glorifying the land of Vrindaban: "This land, Vrajabhumi, is glorified by the touching of Your Sole. By the touching of Your Fingers, the creepers also glorify You. By Your looking on the hills and the rivers and the lower animals, they are all glorified. And, so far as the Gopis are concerned, they, being embraced by Your transcendental Arms, are also glorified." The Gopis glorified Vrindaban in the following words: "My dear friends, all these inhabitants of our Vrajabhumi, including the birds, beasts and trees, everyone, while seeing Lord Krishna going to the pasturing ground with His friends, accompanied by Valadeva and singing on Their flutes—all are glorified."

The Lord said that Atma also means "this body." The yogis who practice bodily exercises, considering the body as the self, also are elevated to the transcendental service of the Lord if they are associated with pure devotees. There are many persons who have the concept of this body being the self. They are engaged in many kinds of fruitive activities, including bathing rituals and ordinary worldly activities. But when they come in contact with a pure devotee, they also engage themselves in the transcendental service of the Lord.

In the Srimad Bhagwatam, First Canto, Eighteenth Chapter, it is stated: "O my dear Suta Goswami, you have given us the nectar of Krishna's Lotus Feet, although we have become darkened by the sacrificial smoke of these fruitive activities." The Srimad Bhagwatam, Fourth Canto, Twenty-first Chapter, states: "The Ganges water is flowing from the tip of the Lotus Feet of Krishna, and by bathing in that Ganges water, everyone—including the fruitive actors and all the sages—is washing the dirty things from within the mind."

Those who are in the concept of the body as the self, or those who are full of material desires, are also called, in a sense, Atmarama. When they are associated with the pure devotees of the Lord, they give up their material desires and become perfect in the service of the Lord. The best example of this is found in the Hari Bhakti Sudhodaya, in connection with the character of Druva. In the Seventh Chapter, 28th verse, it is stated by Maharaj Druva: "My dear Lord, I came to worship You desirous of having some land on this Earth; but, fortunately, I have You, Who are beyond the perception of great sages and saintly persons. I came to search out some particles of colored glass, but I've found instead a very valuable gem like You. I am satisfied. I have no desire to ask You anything."

There is another meaning to the word Nirgrantha—"foolish hunter," or "wretched poor man." Such a hunter also got salvation and engaged himself in the devotional service of the Lord by association of the pure devotee Narada. The following story is about this hunter's meeting with Narada:

There was a hunter in the forest of Prayag, who was fortunate enough to meet Narada while he was coming back from Vaikuntha after visiting Lord Narayan. Narada came to Prayag to bathe in the confluence of the Ganges and the Yamuna. While passing through the forest, he saw a bird lying on the ground, half-killed, and pierced by an arrow. It was chirping piteously. At another place he saw a deer flapping in agony. In another place he saw that a boar was suffering and, in another place, he saw a rabbit flapping in pain. All this made him very compassionate, and he bagan to think, "Who is the foolish man that has committed such sinful activities?" A devotee of the Lord is generally compassionate for the miseries of the living entities, and so what to speak of great Narada? He became very aggrieved by this scene, and after proceeding a few steps, he saw the hunter engaged in hunting with his bow and arrows. The hunter's complexion was very black, and his eyes were red, and it was dangerous even to see him standing there with his bow and arrows, just like an associate of Yamaraja—Death. Seeing him in that position, Narada Muni entered deeper into the forest and approached him. And, while Narada Muni was passing through the forest, all the animals who were caught in the hunter's traps fled away. The hunter became very angry over this, and he was just going to call Narada vile names but, by the influence of Narada, who was such a saintly person, the hunter could not utter ill names.

Rather, with gentle behavior, he inquired from Narada: "My dear sir, why have you come before me while I am hunting? Are you astray from the general path? By your coming here all the animals assembled in my traps have now fled away."

Narada replied, "Yes, I'm sorry. I have come to you to find my own path, just to inquire from you. But I have seen that there are many boars and deer and rabbits on the path, and they are lying on the forest floor flapping before death, half-dead. Who has committed these sinful acts?"

The hunter replied, "What you have seen is all right; it is done by me."

Then Narada said, "If you are hunting all these poor animals, why don't you kill them at once? You half-kill them, and they are flapping in death pains. This is a great sin. If you want to kill any animal, why don't you kill it completely? Why do you leave it half-killed, and allow the animal to die flapping?"

The hunter replied, "My dear Lord, my name is Mrigari, the enemy of the animals. According to the teachings of my father, I have been raised to half-kill the animals by leaving them flapping. When a half-dead animal flaps, I take great pleasure in that."

Narada then implored the hunter; "I beg one thing from you, and please accept it."

The hunter replied, "Oh, yes sir, I shall give you whatever you like. If you want some animal skins, come to my home. I have so many skins of animals, tigers, and deer. Whatever you like I shall give you."

Narada replied, "I do not want such things. But I want something else. If you kindly grant it to me, then I shall tell you. Please, henceforth from tomorrow, whenever you kill an animal, please kill it completely, and don't leave it half-dead."

The hunter replied, "Oh, my dear sir, what are you asking of me? Why are you asking this? What is the difference between half-killing and killing completely?"

Narada replied, "If you half-kill the animals, then they suffer too much pain, and if you give too much pain to other living entities, it is a great sin. When you kill an animal completely, there is much offense, but it is not so great as that accrued by half-killing an animal. In other words, pain which you give to the half-dead animals will have to be accepted by you also in some of the future births awaiting you."

Although the hunter was very sinful, yet in association of a great devotee like Narada, his mind became softened, and he was afraid of the sins. Those who are grossly sinful are not afraid at all of committing sins; but here we can see that because his purification began in the association of a great devotee like Narada, he was afraid of his sinful activities.

The hunter therefore said, "My dear sir, from my childhood I have been taught to kill animals like that. So would you kindly tell me how can I get rid of all the offenses and sinful activities which I have committed? I am surrendering unto your feet. Please save me from all the reactions of my sinful activities in the past, and just direct me in the proper path so that I can be free."

Narada replied, "If you actually want to follow my direction, then I can tell you the real path of being freed from these sinful reactions."

The hunter agreed, and told Narada Muni, "Whatever you direct, I shall follow without any hesitation."

Narada then asked him to first break his bow, and then he would disclose the path of liberation.

The hunter replied, "You are asking me to break my bow, but if I break it then what will be the means of my living?"

Narada replied, "Don't worry for your living. I shall send you sufficient grains so that you can live."

Thereupon, the hunter broke his bow and fell down at the feet of Narada. Narada got him to stand up, and instructed him: "Just go to your home and whatever money and valuables you have there, distribute amongst the devotees and Brahmins, and just come out with me, wearing only one cloth. Construct a small thatched house on the bank of the river, and sow the tulsi plant by the house. Just circumambulate the tulsi tree, and every day taste one fallen leaf, and always chant Hare Krishna, Hare Krishna, Krishna Krishna, Hare Hare/Hare Rama, Hare Rama, Rama Rama, Hare Hare. So far as your living is concerned, I shall send you the required grains. But you will only accept as much grain as you require for yourself and your wife."

Narada then relieved the half-dead animals and, after getting free from that dreadful condition, they fled away. By seeing the miracle executed by Narada, the black hunter was struck with wonder, and after taking him to his home, he again bowed down at his feet.

Narada returned to his place, and the hunter, after returning to his home, began to execute the instructions which Narada had given him. In the meantime, the news spread among all the villages that the hunter had become a devotee, and therefore the residents of the villages came to see the new Vaishnava. It is the custom of persons following the Vedic way of life to bring some grains or some fruits whenever they go to see some saintly person. All the villagers saw that the hunter now had turned into a great devotee, and they began to bring eatables. So every day he was offered grains and fruit, so much that no less than ten to twenty people might eat there. But, according to Narada's instruction, he did not accept anything more than what he required to live on, for both himself and his wife.

After some days had passed, Narada said to his friend Parbut Muni: "I have a disciple. Let us go and see him, and see if he is doing well."

When the two great sages, Narada and Parbut, came to the place of the hunter, and the hunter saw his Spiritual Master coming from the distance, he began to go to him with great respect. But while he was going to receive the great sages, there were ants on the field, and it was a hindrance to his passing. When he reached the sages, he wanted to bow down before them, but he saw there were many ants and he slowly cleared away the ants with his cloth. When Narada saw that the hunter was trying to save the lives of the ants in such a way, it reminded him of a verse from the Skanda Purana. That verse states: "Is it not wonderful for a devotee of the Lord, that he is not inclined to give any sort of pain, even to the ant?"

The purport is that, formerly, the hunter took pleasure by half-killing animals, but now that he had become a great devotee of the Lord, he was not prepared to give pain even to an ant.

The hunter received the two great sages at his house, and he offered them a sitting place, and brought water and washed their feet, and took water to them for drinking, and both the husband and wife touched the water on their heads. After this they began to feel ecstasy, and began to dance, singing Hare Krishna, Hare Krishna, Krishna Krishna, Hare Hare/Hare Rama, Hare Rama, Rama Rama, Hare Hare—raising their hands and dancing with their clothing flying.

When the two great sages saw the ecstasy of love of Godhead in the body of the hunter, Parbut Muni addressed Narada: "You are a touchstone, and so by your association even a great hunter has turned into a great devotee."

There is a nice verse in the Skanda Purana which says: "My dear Devarsi (Narada), you are glorious, and by your mercy even the lowest creature, such as a hunter, also became elevated to such a state of devotion, and attained transcendental attachment for Krishna."

Narada then enquired of the hunter-devotee: "Are you getting your foodstuff regularly?"

The hunter replied, "You send so many people, and they bring so much eatables that we both cannot eat so much."

Narada replied, "That's all right. Whatever you are getting, it is all right. Now continue your devotional service in that way." And after saying that, both Narada and Parbut Muni disappeared from that place.

This recitation of the story of the hunter is offered by Lord Chaitanya to show that even a hunter can be engaged in the devotional service of Krishna by the influence of pure devotees.

He then said that another meaning of Atma is: all varieties of the Personality of Godhead. Generally, the Personality of Godhead Himself, Krishna, and His different expansions, are all known as the Personality of Godhead. So anyone who is engaged in the devotional service of any Form or extension of the Supreme Personality of Godhead is also called Atmarama, and all such devotees engage themselves either in the regulative principles of devotional service, or in devotional service in transcendental love.

These two kinds of devotees also are divided into three categories: the associates, those in the perfection of devotional service, and those newly engaged in devotional service. Newly engaged devotees can be divided into two: ones who have already attained an attachment for the Lord, and others who have not attained such attachment for the Lord. And, according to the two divisions of devotional service, namely the regulative principles and attachment by transcendental love, all these four classes of devotees become eight in number. By following the regulative principles of devotion, the perfect associates of the Lord are divided further into four classes: the servants, the friends, the parental superiors, and the fiancees.

Just as devotees are sometimes perfected by devotional service, so some of them are eternally perfect. In the regulative principle of devotional service, according to the advanced standard and the beginner's standard, there are sixteen kinds of devotees in transcendental loving service of the Lord. Therefore, such Atmaramas can be considered to exist in 32 divisions. If you apply the words Muni, Nirgrantha, Cha and Api in the 32 classes, then it becomes a description of 58 different types of devotees. All these devotees can be sheltered by one word: Atmarama. Just as in the forest, there may be different kinds of trees, but only by saying that there are trees there, the meaning is understood.

Thus the Lord completed 60 different meanings of the word Atmarama. And then He again said that Atma means "the living entity, beginning from the first living creature, Brahma, down to the ant." He cited a verse from Vishnu Purana, Sixth Chapter, in which it is stated that the energies of the Lord are all spiritual. Of them, the energy which is known as the source of the living entity is also spiritual, but the other energy, which is full of ignorance and is manifested in material activities, is called material Nature. The living entities are innumerable, even in the material creation, and if by chance one of them or some of them can get the association of a pure devotee, then they can be engaged in the pure devotional service of Krishna. The Lord said, "Formerly I thought of 60 different meanings for the word Atmarama, but here another meaning came to My mind by your association."

Sanatan Goswami, after hearing from the Lord about different meanings of the word Atmarama, was struck with wonder and fell down in devotion at the feet of Lord Chaitanya. He said, "I understand that You are Personally the Supreme Personality of Godhead, Krishna, and with Your breathing there are many manifestations of the Vedic literature. You are the Teacher of Srimad Bhagwatam, so You know best the meanings of the verses of Srimad Bhagwatam. It is not possible for others to understand the confidential meanings of Srimad Bhagwatam without Your mercy."

The Lord then replied to Sanatan Goswami, "Do not try to eulogize Me in that way. Just try to understand the real nature of Srimad Bhagwatam: Srimad Bhagwatam is the sound representation of the Supreme Lord Krishna: therefore, Srimad Bhagwatam is not different from Krishna. So, as Krishna is unlimited, similarly, in each word and each letter of Srimad Bhagwatam, there are unlimited meanings, and one can understand them by association of devotees. Don't, then, say that Bhagwatam is a collection of answers to questions."

There were six questions put by the sages of Nayamisharanya to Sukadeva Goswami, and Sukadeva Goswami explained or answered the six questions in the Srimad Bhagwatam. There is a verse in the Vedic literature in which Lord Shiva says, "So far as Bhagwatam is concerned, I may know or Sukadeva may know or Vyasadeva may know It or not know It—but actually Bhagwatam is to be understood by devotional service, and from a devotee, and not by one's own intelligence or by learned comments."

The sages of Nayamisharanya asked, "My dear sir, kindly tell us now, after the departure of the Lord for His own Abode, if the principles of religion have gone with Him. How can we find such principles after His departure?"

The reply was as follows: "After the departure of Krishna to His Abode with all religious principles, His representation, the Srimad Bhagwatam, the Maha Purana, stands as the blazing, illuminating sun."

The Lord then said, "I am just like a madman, to describe this verse of Atmarama in so many ways; so you must not mind if I have said something mad. But if somebody becomes a madman like Me, he can understand the real meaning of Srimad Bhagwatam as I have explained it."

Then Sanatan Goswami, with folded hands, fell down at the feet of Lord Chaitanya and prayed as follows: "My dear Lord, You have asked me to prepare the regulative principles of devotional service, but I belong to the lowest caste. I have no knowledge. I do not know how such an important task can be finished my me. If You will kindly give me some hints about the preparation of such a book on devotional service, then it may be that I shall be qualified to write such a book."

The Lord then blessed him, saying, "Whatever you write, by the grace of Krishna, everything will come out of your heart to be accepted as you have asked. I'll give you some notes that you can take down: The first and foremost thing is that one should accept a bona fide Spiritual Master. That is the beginning of spiritual life."

After indicating that one should begin by accepting a Spiritual Master, He requested Sanatan Goswami to write the symptoms of a true Guru, and the symptoms of a true devotee. The symptoms of a devotee are described in the Padma Purana: A person who is a qualified Brahmin, and at the same time qualified with all the symptoms of a devotee, can become the Spiritual Master of all classes of men, and such a devotee and Spiritual Master must be respected as God Himself. But a person, even though he may be born of a very respectful Brahmin family, cannot become a bona fide Spiritual Master if he is not a devotee of the Lord. One should not, therefore, be misguided to think that a bona fide Spiritual Master is required to be born of a so-called Brahmin family. The idea is that a Spiritual Master must be a qualified Brahmin—by the symptoms of his activities.

This is confirmed in the Srimad Bhagwatam when Narada speaks of the different symptoms of the different divisions of social life, and when he summarizes that Brahmins and Kshatriyas and Sudras should be selected by their particular individual qualificational symptoms. And Sridhar Swami has noted, in his comment, that birth in the family of a Brahmin does not mean that one is a Brahmin—he must be qualified with the symptoms of a Brahmin, as they are described in the Shastras. Practically, also, we have experience that there are many devotees in the disciplic succession of the Gaudiya Vishnu Sampradaya, such as the two great acharyas Thakur Narottam and Shyamananda Goswami, who were not born in Brahmin families, but were accepted as Spiritual Masters by many Brahmins of fame, such as Ganganarayana Ramakrishna.

In this way, there are symptoms of the prospective devotee; and both the disciple and the Spiritual Master must each see whether the other is eligible to become a bona fide Spiritual Master or a bona fide student of the Spiritual Master. Then one should know that the worshippable object is the Supreme Personality of Godhead, and all kinds of different Mantras, sacred songs, should be understood.

The Lord also instructed that Sanatan should describe the symptoms of persons who are eligible to accept the Mantra, and how the Mantras should be understood and perfected by ritualistic performances. Then He described initiation, morning duties, and duties of cleanliness—washing the face, washing the teeth—working, and prayers both in the morning and in the evening; how to worship the Spiritual Master, how to mark the body with Gopichandan, how to collect the tulsi leaves, how to wash the room and the temple of the Lord, and how to awaken Krishna from His sleeping. He described different methods for worshipping the Lord, which is called the method of five-fold paraphernalia and fifty-fold paraphernalia. How to worship the Lord by five times offering worship and Aruti; how to offer foodstuff to Krishna, how to lay Him down on the bed. There are different symptoms of the Form of the Lord and Salagram Seela, such as the effect of going to holy places where there are different temples of the Lord, and seeing the Form of God in the temples. There is the glorifying of the transcendental Name of the Lord, and the different offences in the matter of worshipping. When worshipping the Lord there are other things: paraphernalia such as the conch shell, water, and fragrant flowers; prayers and hymns, circumambulation, offering obeisances, regulative principles of Puroscharam, and accepting Krishna Prasadam, rejecting foodstuff which is not offered to Krishna, and not indulging in defaming a devotee who has the actual symptoms of a devotee.

There are also symptoms of a holy man, the process of satisfying the sage, and rejecting the society of undesirable persons; and hearing Srimad Bhagwatam constantly. Also to be followed are duties of the day, duties of the fortnight, and observing fasting on Ekadasee day; the duties of the month, observing ceremonies like the birthday of the Lord, the three specific dates of fasting, Ekadasee, Janmastami, Vamanadvadasi, Sri Ramanavami and Nrishingha Chaturdasi. And, in observing such fasting days, there is the consideration of Beeddhaa, or overlapping of fasting days with other situations of the month, and how they are helpful in the advancement of devotional service. Lord Chaitanya instructed Sanatan Goswami that in every step he should give documentary evidence from the Puranas. Also mentioned is how to establish the temples of the Lord, and the general behavior and symptoms of a Vaishnava, and the duties and occupation of the Vaishnava. Thus the Lord in summary explained all the details of writing books on Vaishnava regulative principles.

Sanatan Goswami was a great devotee of the Lord, and was directly instructed to spread the cult of Bhakti by writing many books. There is a description of him in Chaitanya Chandrodaya, where it is said that Sanatan Goswami was one of the ministers of the Nawab Hussein government; in fact, he was the most important personality in the government. His brother, Rupa Goswami, was also a minister in the government, and both of them gave up the lucrative government service and became mendicants to serve the Supreme Lord. Within their hearts they are full of transcendental loving service, but externally they are just like ordinary mendicants, with a great liking for the cowherd boy of Vrindaban. Sanatan Goswami was very dear to all pure devotees of his time.

TLC 15 (1968) - TLC 17 (1968)