Text* 1: All glories to ĹrÄŤ Caitanya MahÄprabhu, who acted as the eastern horizon where the sun of the ÄtmÄrÄma verse rose. He manifested its rays in the form of different meanings and thus eradicated the darkness of the material world. May He protect the universe.
Text* 2: All glories to Lord Caitanya! All glories to Lord NityÄnanda! All glories to Advaitacandra! And all glories to all the devotees of Lord Caitanya!
Text* 3: Thereafter, SanÄtana GosvÄmÄŤ clasped the lotus feet of ĹrÄŤ Caitanya MahÄprabhu and humbly submitted the following petition.
Text* 4: SanÄtana GosvÄmÄŤ said, âMy Lord, I have heard that previously, at the home of SÄrvabhauma BhaášášÄcÄrya, You explained the ÄtmÄrÄma verse in eighteen different ways.
Text 5: â âThose who are self-satisfied and unattracted by external material desires are also attracted to the loving service of ĹrÄŤ KášášŁáša, whose qualities are transcendental and whose activities are wonderful. Hari, the Personality of Godhead, is called KášášŁáša because He has such transcendentally attractive features.â
Text* 6: âI have heard this wonderful story and am therefore very inquisitive to hear Your explanation again. If You would kindly repeat it, I would be very pleased to hear.â
Text* 7: ĹrÄŤ Caitanya MahÄprabhu replied, âI am one madman, and SÄrvabhauma BhaášášÄcÄrya is another. Therefore he took My words to be the truth.
Text* 8: âI do not recall what I spoke in that connection, but if something comes to My mind due to association with you, I shall explain it.
Text* 9: âGenerally by Myself I cannot give an explanation, but by the strength of your association something may manifest itself.
Text 10: âThere are eleven clear words in this verse, but when they are studied separately, various meanings glitter from each word.
Text* 11: âThe seven different meanings of the word âÄtmÄâ are the Absolute Truth, the body, the mind, endeavor, firmness, intelligence and nature.
Text 12: â âThe following are synonyms of the word âÄtmÄâ: the body, mind, Absolute Truth, natural characteristics, firmness, intelligence and endeavor.â
Text* 13: âThe word âÄtmÄrÄmaâ refers to one who enjoys these seven items [the Absolute Truth, body, mind and so on]. Later, I shall enumerate the ÄtmÄrÄmas.
Text* 14: âMy dear SanÄtana, first hear the meanings of the other words, beginning with the word âmuni.â I shall first explain their separate meanings, then combine them.
Text* 15: âThe word âmuniâ refers to one who is thoughtful, one who is grave or silent, an ascetic, one who keeps great vows, one in the renounced order and a saint. These are the different meanings of the word âmuni.â
Text* 16: âThe word ânirgranthaâ refers to one who is liberated from the material knots of ignorance. It also refers to one who is devoid of all regulative principles enjoined in the Vedic literature. It also refers to one who does not have knowledge.
Text* 17: â âNirgranthaâ also refers to one who is illiterate, lowborn, misbehaved, unregulated and devoid of respect for the Vedic literature. The word also refers to one who is a capitalist and to one who has no riches.
Text 18: â âThe prefix âniḼâ may be used for a sense of ascertainment, gradation, construction or forbidding. The word âgranthaâ means âriches,â âthesisâ and âcomposition.ââ
Text* 19: âThe word âurukramaâ refers to one whose krama [step] is great. The word âkramaâ means âthrowing the foot forward,â that is, âstepping.â
Text 20: â âKramaâ also means âpower,â âtrembling,â âa systematic method,â âargumentâ and âa forcible attack by stepping forward.â Thus VÄmana caused the three worlds to tremble.
Text 21: â âEven if a learned man is able to count all the minute atoms in this material world, he still cannot count the potencies of Lord Viᚣášu. In the form of the VÄmana incarnation, Lord Viᚣášu, without hindrance, captured all the planets, extending from the root of the material world up to Satyaloka. Indeed, He caused every planetary system to tremble by the force of His steps.â
Text 22: âThrough His all-pervasive feature, the Supreme Personality of Godhead has expanded the entire creation. He is holding and maintaining this creation by His extraordinary potency. By His conjugal potency, He maintains the planetary system known as Goloka VášndÄvana. Through His six opulences, He maintains many Vaikuášášha planets.
Text* 23: âThe word âurukramaâ indicates the Supreme Personality of Godhead, who, by His external potency, has perfectly created innumerable universes.
Text 24: â âThese are the different meanings of the word âkrama.â It is used in the sense of potency, systematic arrangement, step, moving or trembling.â
Text 25: âThe word âkurvantiâ means âthey do something for others,â since it is a form of the verb âto doâ indicating things done for others. It is used in connection with devotional service, which must be executed for the satisfaction of KášášŁáša. That is the purport of the word âkurvanti.â
Text 26: â âThe terminations of the Ätmane-pada are employed when the fruit of the action accrues to the agent of verbs having an indicatory Ăą or a svarita accent.â
Text* 27: âThe word âhetuâ [âcauseâ] means that a thing is done for some motive. There can be three motives. One may act to enjoy the result personally, to achieve some material perfection, or to attain liberation.
Text* 28: âFirst we take the word âbhuktiâ [âmaterial enjoymentâ], which is of unlimited variety. We may also take the word âsiddhiâ [âperfectionâ], which has eighteen varieties. Similarly, the word âmuktiâ has five varieties.
Text* 29: âCauseless devotional service is unmotivated by sense enjoyment, perfection or liberation. When one is freed from all these contaminations, he can bring Lord KášášŁáša, who is very funny, under control.
Text 30: âThere are ten meanings for the word âbhaktiâ [âdevotional serviceâ]. One is sÄdhana-bhakti, execution of devotional service according to the regulative principles, and the other nine are varieties of prema-bhakti, ecstatic love of Godhead.
Text* 31: âNext are explained the symptoms of love of Godhead, which can be divided into nine varieties, beginning with attraction and extending up to ecstatic love and finally up to the topmost ecstatic love [mahÄbhÄva].
Text* 32: âThe attraction to KášášŁáša of devotees on the platform of neutrality increases up to love of Godhead [prema], and the attraction of devotees on the platform of servitorship increases to spontaneous attachment [rÄga].
Text* 33: âDevotees in VášndÄvana who are friends of the Lord can increase their ecstatic love to the point of anurÄga. Parental affectionate lovers, KášášŁášaâs father and mother, can increase their love of Godhead up to the end of anurÄga.
Text* 34: âThe gopÄŤs of VášndÄvana who are attached to KášášŁáša in conjugal love can increase their ecstatic love up to the point of mahÄbhÄva, the greatest ecstatic love. These are some of the glorious meanings of the word âbhakti.â
Text* 35: âPlease hear the meaning of the word âittham-bhĹŤta-guáša,â which is found in the ÄtmÄrÄma verse. âIttham-bhĹŤtaâ has different meanings, and âguášaâ has other meanings.
Text* 36: âThe word âittham-bhĹŤtaâ is transcendentally exalted because it means âfull of transcendental bliss.â Before this transcendental bliss, the bliss derived from merging into the existence of the Absolute [brahmÄnanda] becomes like a piece of straw in comparison.
Text 37: â âMy dear Lord, O master of the universe, since I have directly seen You, my transcendental bliss has taken the shape of a great ocean. Being situated in that ocean, I now realize all other so-called happiness to be like the water contained in the hoofprint of a calf.â
Text* 38: âLord KášášŁáša is so exalted that He is more attractive than anything else and more pleasing than anything else. He is the most sublime abode of bliss. By His own strength, He causes one to forget all other ecstasies.
Text* 39: âPure devotional service is so sublime that one can very easily forget the happiness derived from material enjoyment, material liberation and mystic or yogic perfection. Thus the devotee is bound by KášášŁášaâs mercy and His uncommon power and qualities.
Text* 40: âWhen one is attracted to KášášŁáša on the transcendental platform, there is no longer any logical argument on the basis of revealed scripture, nor are there considerations of such conclusions. This is His transcendental quality that is the essence of all transcendental sweetness.
Text* 41: âThe word âguášaâ means âquality.â The qualities of KášášŁáša are transcendentally situated and are unlimited in quantity. All of the spiritual qualities are full of transcendental bliss.
Text* 42: âKášášŁášaâs transcendental qualities of opulence, sweetness and mercy are perfect and full. As far as KášášŁášaâs affectionate leaning toward His devotees is concerned, He is so magnanimous that He can give Himself to His devotees.
Text* 43: âKášášŁáša has unlimited qualities. The devotees are attracted by His uncommon beauty, mellows and fragrance. Thus they are differently situated in the different transcendental mellows. Therefore KášášŁáša is called all-attractive.
Text* 44: âThe minds of the four boy sages [Sanaka, SanÄtana, Sanandana and Sanat-kumÄra] were attracted to the lotus feet of KášášŁáša by the aroma of the tulasÄŤ that had been offered to the Lord.
Text 45: â âWhen the breeze carrying the aroma of tulasÄŤ leaves and saffron from the lotus feet of the lotus-eyed Personality of Godhead entered through the nostrils into the hearts of those sages [the KumÄras], they experienced a change in both body and mind, even though they were attached to the impersonal Brahman understanding.â
Text* 46: âĹukadevaâs mind was carried away by hearing the pastimes of the Lord.
Text 47: â[Ĺukadeva GosvÄmÄŤ addressed ParÄŤkᚣit MahÄrÄja:] âMy dear King, although I was fully situated in the transcendental position, I was nonetheless attracted to the pastimes of Lord KášášŁáša. Therefore I studied ĹrÄŤmad-BhÄgavatam from my father.â
Text 48: â âI offer my respectful obeisances unto ĹrÄŤla Ĺukadeva GosvÄmÄŤ, the son of VyÄsadeva and the destroyer of all sinful reactions. Being full in self-realization and bliss, he had no material desire. Still, he was attracted by the transcendental pastimes of the Supreme Personality of Godhead, and out of compassion for the people he described the transcendental historical literature called ĹrÄŤmad-BhÄgavatam. This is compared to the light of the Absolute Truth.â
Text* 49: âLord ĹrÄŤ KášášŁáša attracts the minds of all the gopÄŤs with His beautiful, transcendental bodily features.
Text 50: â âDear KášášŁáša, we have simply surrendered ourselves as Your maidservants, for we have seen Your beautiful face decorated with tresses of hair, Your earrings falling upon Your cheeks, the nectar of Your lips, and the beauty of Your smile. Indeed, because we have also been embraced by Your arms, which give us courage, and seen Your chest, which is beautiful and broad, we have surrendered ourselves.â
Text* 51: âThe queens in DvÄrakÄ, headed by RukmiášÄŤ, are also attracted to KášášŁáša simply by hearing about His transcendental beauty and qualities.
Text 52: â âO most beautiful KášášŁáša, I have heard about Your transcendental qualities from others, and therefore all my bodily miseries are relieved. If someone sees Your transcendental beauty, his eyes have attained everything profitable in life. O infallible one, I have become shameless after hearing of Your qualities, and I have become attracted to You.â
Text* 53: âLord KášášŁáša even attracts the mind of the goddess of fortune simply by vibrating His transcendental flute.
Text 54: â âO Lord, we do not know how the serpent KÄliya attained such an opportunity to be touched by the dust of Your lotus feet. For this end, the goddess of fortune performed austerities for centuries, giving up all other desires and taking austere vows. Indeed, we do not know how this serpent KÄliya got such an opportunity.â
Text* 55: âKášášŁáša attracts not only the minds of the gopÄŤs and the goddesses of fortune but the minds of all the young girls in the three worlds as well.
Text 56: â âMy dear Lord KášášŁáša, where is that woman within the three worlds who would not be captivated by the rhythms of the sweet songs coming from Your wonderful flute? Who would not fall down from the path of chastity in this way? Your beauty is the most sublime within the three worlds. Upon seeing Your beauty, even cows, birds, animals and trees in the forest become stunned in jubilation.â
Text* 57: âThe women of VášndÄvana who are on the level of superior guardians are attracted to Lord KášášŁáša maternally. The men of VášndÄvana are attracted as servants, friends and fathers.
Text* 58: âThe qualities of KášášŁáša captivate and attract everything, living and nonliving. Even birds, animals and trees are attracted to KášášŁášaâs qualities.
Text* 59: âAlthough the word âhariâ has many different meanings, two of them are foremost. One meaning is that the Lord takes away all inauspicious things from His devotee, and the second meaning is that He attracts the mind by ecstatic love for God.
Text 60: âWhen the devotee somehow or other always remembers the Supreme Personality of Godhead anywhere and everywhere, Lord Hari takes away lifeâs four miserable conditions.
Text 61: â âAs all fuel is burned to ashes by a full-fledged fire, all sinful activities are totally erased when one engages in devotional service to Me.â
Text* 62: âIn this way, when all sinful activities are vanquished by the grace of the Supreme Personality of Godhead, one gradually vanquishes all kinds of impediments on the path of devotional service, as well as the ignorance resulting from these impediments. After this, one totally manifests his original love of Godhead through devotional service in nine different ways â hearing, chanting and so forth.
Text* 63: âWhen the devotee is freed from all sinful material activities, KášášŁáša attracts his body, mind and senses to His service. Thus KášášŁáša is very merciful, and His transcendental qualities are very attractive.
Text 64: âWhen oneâs mind, senses and body are attracted to the transcendental qualities of Hari, one gives up the four principles of material success. Thus I have explained the chief meanings of the word âhari.â
Text* 65: âWhen the conjunctions âcaâ [âandâ] and âapiâ [âalthoughâ] are added to this verse, the verse can assume whatever meaning one wants to give it.
Text* 66: âThe word âcaâ can be explained in seven ways.
Text 67: â âThe word âcaâ [âandâ] is used to connect a word or sentence with a previous word or sentence, to give the sense of aggregation, to assist the meaning, to give a collective understanding, to suggest another effort or exertion, or to fulfill the meter of a verse. It is also used in the sense of certainty.â
Text* 68: âThere are seven chief meanings of the word âapi.â They are as follows.
Text 69: â âThe word âapiâ is used in the sense of possibility, question, doubt, censure, aggregation, appropriate application of things, and extravagance.â
Text* 70: âI have now described the different meanings of the eleven separate words. Now let Me give the complete meaning of the Ĺloka, as it is applied in different places.
Text* 71: âThe word âbrahmaâ indicates the summum bonum, the Absolute Truth, which is greater than all other truths. It is the original identity, and there can be nothing equal to that Absolute Truth.
Text 72: â âI offer my respectful obeisances to the Absolute Truth, the summum bonum. He is the all-pervasive, all-increasing subject matter for the great yogÄŤs. He is changeless, and He is the soul of all.â
Text* 73: âThe proper meaning of the word âbrahmaâ is the Supreme Personality of Godhead, who is one without a second and without whom nothing else exists.
Text 74: â âLearned transcendentalists who know the Absolute Truth say that it is nondual knowledge and is called impersonal Brahman, localized ParamÄtmÄ and the Personality of Godhead.â
Text* 75: âThat Absolute Truth without a second is Lord KášášŁáša, the Supreme Personality of Godhead. He is the supreme truth in the past, present and future. That is the evidence of all revealed scriptures.
Text 76: â âPrior to the cosmic creation, only I exist, and no phenomena exist, either gross, subtle or primordial. After creation, only I exist in everything, and after annihilation only I remain eternally.â
Text* 77: âThe word âÄtmÄâ [âselfâ] indicates the highest truth, KášášŁáša. He is the all-pervasive witness of all, and He is the supreme form.
Text 78: â âHari, the Personality of Godhead, is the all-pervasive original source of everything; He is therefore the Supersoul of everything.â
Text* 79: âThere are three ways to attain the lotus feet of the Absolute Truth, KášášŁáša. There is the process of philosophical speculation, the practice of mystic yoga and the execution of devotional service. Each of these has its different characteristics.
Text* 80: âThe Absolute Truth is the same, but according to the process by which one understands Him, He appears in three forms â as Brahman, ParamÄtmÄ and BhagavÄn, the Supreme Personality of Godhead.
Text* 81: â âLearned transcendentalists who know the Absolute Truth say that it is nondual knowledge and is called impersonal Brahman, localized ParamÄtmÄ and the Personality of Godhead.â
Text* 82: âAlthough the words âbrahmaâ and âÄtmÄâ indicate KášášŁáša, their direct meaning refers only to the impersonal Brahman and the Supersoul respectively.
Text* 83: âIf one follows the path of philosophical speculation, the Absolute Truth manifests Himself as impersonal Brahman, and if one follows the path of mystic yoga, He manifests Himself as the Supersoul.
Text* 84: âThere are two kinds of devotional activity â spontaneous and regulative. By spontaneous devotional service, one attains the original Personality of Godhead, KášášŁáša, and by the regulative process one attains the expansion of the Supreme Personality of Godhead.
Text* 85: âBy executing spontaneous devotional service in VášndÄvana, one attains the original Supreme Personality of Godhead, KášášŁáša.
Text 86: â âThe Supreme Personality of Godhead, KášášŁáša, the son of mother YaĹodÄ, is accessible to those devotees engaged in spontaneous loving service, but He is not as easily accessible to mental speculators, to those striving for self-realization by severe austerities and penances, or to those who consider the body the same as the self.â
Text* 87: âBy executing regulative devotional service, one becomes an associate of NÄrÄyaáša and attains the Vaikuášášhalokas, the spiritual planets in the spiritual sky.
Text 88: â âThose who discuss the activities of Lord KášášŁáša are on the highest platform of devotional life, and they evince the symptoms of tears in the eyes and bodily jubilation. Such persons discharge devotional service to KášášŁáša without practicing the rules and regulations of the mystic yoga system. They possess all spiritual qualities, and they are elevated to the Vaikuášášha planets, which exist above us.â
Text* 89: âThe devotees are divided into three categories â akÄma [desireless], mokᚣa-kÄma [desiring liberation] and sarva-kÄma [desiring material perfection].
Text 90: â âOne who is actually intelligent, although he may be a devotee free from material desires, a karmÄŤ desiring all kinds of material facilities, or a jĂąÄnÄŤ desiring liberation, should seriously engage in bhakti-yoga for the satisfaction of the Supreme Personality of Godhead.â
Text* 91: âThe meaning of the word âudÄra-dhÄŤâ is buddhimÄn â intelligent or considerate. Because of this, even for oneâs own sense gratification one engages in the devotional service of Lord KášášŁáša.
Text* 92: âThe other processes cannot yield results unless they are associated with devotional service. Devotional service, however, is so strong and independent that it can give one all the desired results.
Text 93: âWith the exception of devotional service, all the methods of self-realization are like the nipples on the neck of a goat. Therefore an intelligent person adopts only devotional service, giving up all other processes of self-realization.
Text 94: â âO best among the Bharatas [Arjuna], four kinds of pious men render devotional service unto Me â the distressed, the desirer of wealth, the inquisitive and he who is searching for knowledge of the Absolute.â
Text* 95: âMaterialistic devotees take to devotional service and worship KášášŁáša when they are distressed or in need of money. Those who are actually inquisitive to understand the supreme source of everything and those who are in search of knowledge are called transcendentalists, for they desire liberation from all material contamination.
Text* 96: âBecause they have a pious background, all four types of people are to be considered greatly fortunate. Such people gradually give up material desires and become pure devotees.
Text* 97: âOne is elevated to the platform of devotional life by the mercy of a Vaiᚣášava, the bona fide spiritual master, and by the special mercy of KášášŁáša. On that platform, one gives up all material desires and the association of unwanted people. Thus one is elevated to the platform of pure devotional service.
Text 98: â âThe intelligent, who have understood the Supreme Lord in the association of pure devotees and have become free from bad, materialistic association, can never avoid hearing the glories of the Lord, even though they have heard them only once.â
Text* 99: âCheating oneself and cheating others is called kaitava. Associating with those who cheat in this way is called duḼsaáš
ga, bad association. Those who desire things other than KášášŁášaâs service are also called duḼsaáš
ga, bad association.
Text 100: â âThe great scripture ĹrÄŤmad-BhÄgavatam, compiled by MahÄmuni VyÄsadeva from four original verses, describes the most elevated and kindhearted devotees and completely rejects the cheating ways of materially motivated religiosity. It propounds the highest principle of eternal religion, which can factually mitigate the threefold miseries of a living being and award the highest benediction of full prosperity and knowledge. Those willing to hear the message of this scripture in a submissive attitude of service can at once capture the Supreme Lord in their hearts. Therefore there is no need for any scripture other than ĹrÄŤmad-BhÄgavatam.â
Text* 101: âThe prefix âpraâ in the word âprojjhitaâ specifically refers to those desiring liberation or oneness with the Supreme. Such a desire should be understood to be the foremost cheating propensity. The great commentator ĹrÄŤdhara SvÄmÄŤ has explained this verse in that way.
Text* 102: âWhen merciful Lord KášášŁáša understands that a foolish devotee desires material prosperity, He gratefully gives him the shelter of His lotus feet. In this way, the Lord covers the devoteeâs undesirable ambitions.
Text 103: â âWhenever KášášŁáša is requested to fulfill oneâs desire, He undoubtedly does so, but He does not award anything which, after being enjoyed, will cause one to petition Him again and again to fulfill further desires. When one has other desires but engages in the Lordâs service, KášášŁáša forcibly gives one shelter at His lotus feet, where one will forget all other desires.â
Text 104: âAssociation with a devotee, the mercy of KášášŁáša, and the nature of devotional service help one to give up all undesirable association and gradually attain elevation to the platform of love of Godhead.
Text* 105: âIn this way I shall progressively explain all the words in the ÄtmÄrÄma verse. It should be understood that all these words are meant to enable one to taste the transcendental qualities of KášášŁáša.
Text* 106: âI have given all these explanations just to give some indication of the verseâs meaning. Now let Me explain the real meaning of the verse.
Text* 107: âThere are two kinds of worshipers on the path of philosophical speculation â one is called brahma-upÄsaka, a worshiper of the impersonal Brahman, and the other is called mokᚣÄkÄáš
kᚣč, one who desires liberation.
Text* 108: âThere are three types of people who worship the impersonal Brahman. The first is the beginner, the second is one whose thoughts are absorbed in Brahman, and the third is one who is actually merged in the impersonal Brahman.
Text* 109: âOne cannot attain liberation simply through philosophical speculation devoid of devotional service. However, if one renders devotional service, he is automatically on the Brahman platform.
Text* 110: âCharacteristically, one in devotional service is attracted away from the impersonal Brahman platform. He is offered a transcendental body to engage in Lord KášášŁášaâs service.
Text 111: âWhen one gets a devoteeâs spiritual body, he can remember the transcendental qualities of KášášŁáša. Simply by being attracted to KášášŁášaâs transcendental qualities, one becomes a pure devotee engaged in His service.
Text 112: â âEven a liberated soul merged in the impersonal Brahman effulgence is attracted to the pastimes of KášášŁáša. He thus installs a Deity and renders the Lord service.â
Text* 113: âAlthough Ĺukadeva GosvÄmÄŤ and the four KumÄras were always absorbed in the thought of impersonal Brahman and were thus BrahmavÄdÄŤs, they were nonetheless attracted by the transcendental pastimes and qualities of KášášŁáša. Therefore they later became devotees of KášášŁáša.
Text* 114: âThe minds of the four KumÄras were attracted by the aroma of the flowers offered to KášášŁášaâs lotus feet. Being thus attracted by the transcendental qualities of KášášŁáša, they engaged in pure devotional service.
Text 115: â âWhen the breeze carrying the aroma of tulasÄŤ leaves and saffron from the lotus feet of the lotus-eyed Personality of Godhead entered through the nostrils into the hearts of those sages [the KumÄras], they experienced a change in both body and mind, even though they were attached to the impersonal Brahman understanding.â
Text* 116: âBy the mercy of ĹrÄŤla VyÄsadeva, Ĺukadeva GosvÄmÄŤ was attracted by the pastimes of Lord KášášŁáša. Being thus attracted by KášášŁášaâs transcendental qualities, he also became a devotee and engaged in His service.
Text 117: â âBeing very much attracted by the transcendental pastimes of the Lord, the mind of ĹrÄŤla Ĺukadeva GosvÄmÄŤ was agitated by KášášŁáša consciousness. He therefore began to study ĹrÄŤmad-BhÄgavatam by the grace of his father.â
Text* 118: âFrom their very births, the nine great mystic yogÄŤs [Yogendras] were impersonal philosophers of the Absolute Truth. But because they heard about Lord KášášŁášaâs qualities from Lord BrahmÄ, Lord Ĺiva and the great sage NÄrada, they also became KášášŁášaâs devotees.
Text* 119: âIn the Eleventh Canto of ĹrÄŤmad-BhÄgavatam there is a full description of the devotional service of the nine Yogendras, who rendered devotional service because they were attracted by the Lordâs transcendental qualities.
Text 120: â âThe nine Yogendras entered Lord BrahmÄâs association and heard from him the real meaning of the topmost Vedic literatures, the Upaniᚣads. Although the Yogendras were already conversant in Vedic knowledge, they became very jubilant in KášášŁáša consciousness just by listening to BrahmÄ. Thus they wanted to enter DvÄrakÄ, the abode of Lord KášášŁáša. In this way they finally achieved the place known as Raáš
ga-kᚣetra.â
Text* 121: âThose who wish to merge into the impersonal Brahman are also divided into three categories â those desiring to be liberated, those already liberated and those who have realized Brahman.
Text* 122: âThere are many people within this material world who desire liberation, and for this purpose they render devotional service to Lord KášášŁáša.
Text 123: â âThose who want to be relieved from the material clutches give up the worship of the various demigods who have fearful bodily features. Such peaceful devotees, who are not envious of the demigods, worship the different forms of the Supreme Personality of Godhead, NÄrÄyaáša.â
Text 124: âIf those who are attached to demigod worship fortunately associate with the devotees, their dormant devotional service and appreciation of the Lordâs qualities gradually awaken. In this way they also engage in KášášŁášaâs devotional service and give up the desire for liberation and the desire to merge into the existence of impersonal Brahman.
Text 125: â âO great learned devotee, although there are many faults in this material world, there is one good opportunity â the association with devotees. Such association brings about great happiness. Due to this good quality, our strong desire to achieve liberation by merging into the Brahman effulgence has become weakened.â
Text* 126: âBy associating with the great saint NÄrada, Ĺaunaka and other great sages gave up the desire for liberation and engaged in KášášŁášaâs devotional service.
Text* 127: âSimply by meeting KášášŁáša or receiving KášášŁášaâs special favor, one can give up the desire for liberation. Being attracted by the transcendental qualities of KášášŁáša, one can engage in His service.
Text 128: â âIn this DvÄrakÄ-dhÄma, I am being attracted by the Supreme Personality of Godhead, KášášŁáša, who is personified spiritual bliss. Simply by seeing Him, I am feeling great happiness. Oh, I have wasted so much time trying to become self-realized through impersonal cultivation. This is a cause for lamentation!â
Text* 129: âThere are many people who are liberated even in this lifetime. Some are liberated by discharging devotional service, and others are liberated through the philosophical speculative process.
Text* 130: âThose who are liberated by devotional service become more and more attracted by the transcendental qualities of KášášŁáša. Thus they engage in His service. Those who are liberated by the speculative process eventually fall down again due to offensive activity.
Text 131: â âO lotus-eyed one, those who think they are liberated in this life but are without devotional service to You are of impure intelligence. Although they accept severe austerities and penances and rise to the spiritual position, to impersonal Brahman realization, they fall down again because they neglect to worship Your lotus feet.â
Text 132: â âOne who is thus transcendentally situated at once realizes the Supreme Brahman and becomes fully joyful. He never laments or desires to have anything; he is equally disposed to every living entity. In that state he attains pure devotional service unto Me.â
Text 133: â âAlthough I was worshiped by those on the path of monism and initiated into self-realization through the yoga system, I have nonetheless been forcibly turned into a maidservant by some cunning boy who is always joking with the gopÄŤs.â
Text* 134: âOne who has attained his constitutional position by the strength of devotional service attains a transcendental body even in this lifetime. Being attracted by Lord KášášŁášaâs transcendental qualities, he fully engages in service at His lotus feet.
Text 135: â âThe living entities and other potencies merge into MahÄ-Viᚣášu as the Lord lies down and winds up [destroys] the cosmic manifestation. Liberation means being situated in oneâs eternal, original form after giving up the changeable gross and subtle bodies.â
Text* 136: âBy opposing KášášŁáša consciousness, one becomes conditioned and fearful due to the influence of mÄyÄ. By executing devotional service faithfully, one is liberated from mÄyÄ.
Text 137: â âWhen the living entity is attracted by the material energy, which is separate from KášášŁáša, he is overpowered by fear. Because he is separated from the Supreme Personality of Godhead by the material energy, his conception of life is reversed. In other words, instead of being the eternal servant of KášášŁáša, he becomes KášášŁášaâs competitor. This is called viparyayo âsmáštiḼ. To nullify this mistake, one who is actually learned and advanced worships the Supreme Personality of Godhead as his spiritual master, worshipful Deity and source of life. He thus worships the Lord by the process of unalloyed devotional service.â
Text 138: â âThis divine energy of Mine, consisting of the three modes of material nature, is difficult to overcome. But those who have surrendered unto Me can easily cross beyond it.â
Text* 139: âOne does not attain liberation without rendering devotional service. Liberation is attained only by devotional service.
Text 140: â âMy dear Lord, devotional service unto You is the only auspicious path. If one gives it up simply for speculative knowledge or the understanding that these living beings are spirit souls and the material world is false, he undergoes a great deal of trouble. He only gains troublesome and inauspicious activities. His actions are like beating a husk that is already devoid of rice. His labor becomes fruitless.â
Text 141: â âO lotus-eyed one, those who think they are liberated in this life but are without devotional service to You are of impure intelligence. Although they accept severe austerities and penances and rise to the spiritual position, to impersonal Brahman realization, they fall down again because they neglect to worship Your lotus feet.â
Text 142: â âIf one simply maintains an official position in the four varášas and ÄĹramas but does not worship the Supreme Lord Viᚣášu, he falls down from his puffed-up position into a hellish condition.â
Text* 143: âWhen one is actually liberated by executing devotional service, he always engages in the transcendental loving service of the Lord.
Text 144: â âEven a liberated soul merged in the impersonal Brahman effulgence is attracted to the pastimes of KášášŁáša. He thus installs a Deity and renders the Lord service.â
Text 145: âThese six kinds of ÄtmÄrÄmas engage in the loving service of KášášŁáša. The varieties of service are indicated by adding âca,â and they also bear the meaning of âapiâ [âindeedâ].
Text* 146: âThe six kinds of ÄtmÄrÄmas render devotional service to KášášŁáša without ulterior motives. The words âmunayaḼâ and âsantaḼâ indicate those who are very much attached to meditating upon KášášŁáša.
Text* 147: âThe word ânirgranthÄḼâ means âwithout ignoranceâ and âdevoid of rules and regulations.â Whichever meaning fits may be applied.
Text* 148: âThe use of the word âcaâ in different places produces different meanings. Over and above them, there is another meaning that is very important.
Text* 149: âAlthough the words âÄtmÄrÄmÄĹ caâ would be repeated six times, simply by adding the word âca,â five âÄtmÄrÄmasâ are deleted.
Text* 150: âTherefore there is no need to repeat the word âÄtmÄrÄma.â One is sufficient, and that one word indicates six persons.
Text 151: â âOf words having the same form and case termination, the last one is the only one retained. For example, the word ârÄmÄḼâ is used to stand for ârÄmaĹ ca, rÄmaĹ ca, rÄmaĹ ca, etc.ââ
Text* 152: âBy the aggregate use of the word âca,â it is indicated that all the ÄtmÄrÄmas and saints serve and worship KášášŁáša.
Text* 153: â âApiâ added to the word ânirgranthÄḼâ is used for exposition. Thus I have tried to clarify seven meanings [of the ÄtmÄrÄma verse].
Text* 154: âThe yogÄŤ who worships the Supersoul within himself is also called ÄtmÄrÄma. There are two types of ÄtmÄrÄma-yogÄŤs.
Text 155: âThe two types of ÄtmÄrÄma-yogÄŤs are called sagarbha and nigarbha. Each of these is divided into three; therefore there are six types of worshipers of the Supersoul.
Text 156: â âSome yogÄŤs think of the Lord within their hearts as measuring about six inches. The Lord has four hands, in which He holds a conchshell, club, disc and lotus flower. Those who worship this form of Viᚣášu within the heart are called sagarbha-yogÄŤs.â
Text 157: â âWhen one is in ecstatic love with the Supreme Personality of Godhead, oneâs heart is melted by bhakti-yoga and one feels transcendental bliss. There are bodily symptoms manifest, and due to eagerness, there are tears in the eyes. Thus one is subjected to spiritual bliss. When the heart is overly afflicted, the meditative mind, like a fishing hook, is gradually separated from the object of meditation.â
Text* 158: âBy these three divisions of advancement in yoga â yogÄrurukᚣu, yogÄrĹŤá¸ha and prÄpta-siddhi â there are six kinds of mystic yogÄŤs.
Text 159: â âFor those saintly persons who wish to rise to the platform of yogic perfection, the means consists of practicing the yoga system by strictly following its regulative principles and practicing the yoga postures and breathing exercises. And for those who are already elevated to this platform, the means consists of maintaining mental equilibrium [Ĺama] by rejecting all material activity and practicing meditation to keep the mind on the Supreme Lord.
Text* 160: â âWhen a person is no longer interested in acting for sense gratification and when he renounces all material desires, he is said to be situated in perfect yoga [yogÄrĹŤá¸ha].â
Text* 161: âWhen a purified yogÄŤ associates with devotees, he engages in Lord KášášŁášaâs devotional service, being attracted by the Lordâs transcendental qualities.
Text* 162: âThe meanings of the words âcaâ and âapiâ can be applied here. The meanings of the words âmuniâ and ânirgranthaâ are the same as before.
Text 163: âThe word âahaitukÄŤâ is always applicable to the Supreme Personality of Godhead, Urukrama. In this way I have described thirteen complete meanings [of the ÄtmÄrÄma verse].
Text* 164: âThese thirteen types of yogÄŤs and munis are called ĹÄnta-bhaktas, for they render transcendental loving service to the Supreme Personality of Godhead in the neutral stage.
Text* 165: âThe word âÄtmÄâ sometimes means âthe mind.â In this case the word âÄtmÄrÄmaâ means âa person who is satisfied by mental speculation.â When such a person associates with a pure devotee, he takes to devotional service at the lotus feet of KášášŁáša.
Text 166: â âThose who follow the path of great, saintly mystic yogÄŤs take to the yogic gymnastic process and begin worshiping from the abdomen, where it is said that Brahman is located. Such people are called ĹÄrkarÄkᚣa, which means that they are situated in the gross bodily conception. There are also followers of the ášášŁi known as Äruáša. Following his path, they observe the activities of the arteries. Thus they gradually rise to the heart, where subtle Brahman, ParamÄtmÄ, is situated. They then worship Him. O unlimited Ananta! Better than these persons are the mystic yogÄŤs who worship You from the top of their heads. Beginning with the abdomen and proceeding through the heart, they reach the top of the head and pass through the brahma-randhra, the hole at the top of the skull. Thus these yogÄŤs attain the perfectional platform and do not enter the cycle of birth and death again.â
Text* 167: âBeing attracted by the transcendental qualities of KášášŁáša, such yogÄŤs become great saints. At that time, not being hampered by the yogic process, they engage in unalloyed devotional service.
Text* 168: â âÄtmÄâ also means âendeavor.â Being attracted by KášášŁášaâs transcendental qualities, some saints make a great endeavor to come to the point of rendering service to Him.
Text 169: â âThe transcendental position cannot be attained by wandering up and down from Brahmaloka and Satyaloka to PÄtÄlaloka. If one is actually intelligent and learned, he should endeavor for that rare transcendental position. By the force of time one attains whatever material happiness is available within the fourteen worlds, just as one attains distress in due course of time. But since spiritual consciousness is not attained in this way, one should try for it.â
Text 170: â âThose who are eager to awaken their spiritual consciousness and who thus have unflinching, undeviated intelligence certainly attain the desired goal of life very soon.â
Text* 171: âThe word âcaâ may be used in place of âapi,â which gives emphasis to something. Thus it means that without sincere endeavor in devotional service, one cannot attain love of Godhead.
Text 172: â âDevotional perfection is very difficult to attain for two reasons. First, unless one is attached to KášášŁáša, he cannot attain devotional perfection even if he renders devotional service for a long time. Second, KášášŁáša does not easily deliver perfection in devotional service.â
Text 173: â âTo those who are constantly devoted to serving Me with love, I give the understanding by which they can come to Me.â
Text* 174: âAnother meaning of âÄtmÄâ is dhášti, or endurance. A person who endeavors with endurance is ÄtmÄrÄma. With endurance, such a person engages in devotional service.
Text* 175: âThe word âmuniâ also means âbirdâ and âbumblebee.â The word ânirgranthaâ refers to foolish people. By the mercy of KášášŁáša, such creatures contact a sÄdhu [spiritual master] and thus engage in devotional service.
Text 176: â âMy dear mother, in this forest, all the birds, after rising on the beautiful branches of the trees, are closing their eyes and, not being attracted by any other sound, are simply listening to the vibration of KášášŁášaâs flute. Such birds must be on the same level as great saints.â
Text 177: â âO good fortune personified! O original Personality of Godhead, all these bees are chanting about Your transcendental fame, which will purify the entire universe. Indeed, they are following Your path in the forest and are worshiping You. Actually they are all saintly persons, but now they have taken the form of bees. Although You are playing like a human being, they could not forget that You are their worshipable Deity.â
Text 178: â âAll the cranes and swans in the water are being enchanted by the melodious song of KášášŁášaâs flute. They have approached and are worshiping the Supreme Personality of Godhead with full attention. Alas, they are closing their eyes and are becoming completely silent.â
Text 179: â âKirÄtas, HĹŤnas, Ändhras, Pulindas, PukkaĹas, ÄbhÄŤras, Ĺumbhas, Yavanas and members of the KhaĹa races, and even others who are addicted to sinful acts, can be purified by taking shelter of the devotees of the Lord, due to His being the supreme power. I beg to offer my respectful obeisances unto Him.â
Text* 180: âThe word âdháštiâ is also used when one is fully perfect in knowledge. When, due to having obtained the lotus feet of the Supreme Personality of Godhead, one has no material miseries, he attains mahÄ-pĹŤráša, the highest level of perfection.
Text 181: â âDhášti is the fullness felt due to the absence of misery and the attainment of knowledge of the Supreme Lord and pure love for Him. The lamentation that accrues from not obtaining a goal or from losing something already attained does not affect this completeness.â
Text* 182: âA devotee of KášášŁáša is never in a miserable condition, nor does he have any desire other than to serve KášášŁáša. He is experienced and advanced. He feels the transcendental bliss of love of KášášŁáša and always engages in His service in full perfection.
Text 183: â âMy devotees, having fulfilled their desires by serving Me, do not accept the four kinds of salvation that are easily earned by such service. Why then should they accept any pleasures that are lost in the course of time?â
Text* 184: â âIn this material world, all living entities are disturbed due to their flickering position. A devotee, however, is fixed in the service of the lotus feet of the Lord, the master of the senses. Such a person is to be considered situated in endurance and patience.â
Text* 185: âThe word âcaâ is for emphasis, and the word âapiâ is used to indicate an aggregate. Thus it is to be understood that even dull creatures [birds and illiterates] can also be situated in endurance and engage in KášášŁášaâs devotional service.
Text* 186: âThe word âÄtmÄâ is also used for a particular type of intelligence. Since all living entities generally have some intelligence, more or less, they are included.
Text* 187: âEveryone has some kind of intelligence, and one who utilizes his intelligence is called an ÄtmÄrÄma. There are two types of ÄtmÄrÄmas. One is a learned scholar and philosopher, and the other is an uneducated, illiterate, foolish person.
Text* 188: âBy the mercy of KášášŁáša and by the association of devotees, one increases his attraction to and intelligence for pure devotional service; therefore one gives up everything and engages himself at the lotus feet of KášášŁáša and His pure devotees.
Text 189: â âI [KášášŁáša] am the original source of everything. Everything emanates from Me. The wise who perfectly know this engage in My service with love and devotion.â
Text 190: â âWomen, fourth-class men, uncivilized hill tribes, hunters and many others born of low families, as well as birds and beasts, can engage in the service of the Supreme Personality of Godhead â who acts very wonderfully â and follow the path of the devotees and take lessons from them. Although the ocean of nescience is vast, they can still cross over it. What, then, is the difficulty for those who are advanced in Vedic knowledge?â
Text* 191: âConsidering all these points, when one engages in the service of KášášŁášaâs lotus feet, KášášŁáša gives one the intelligence by which he can gradually progress toward perfection in service to the Lord.
Text 192: â âTo those who are constantly devoted to serving Me with love, I give the understanding by which they can come to Me.â
Text* 193: âTo be elevated to the platform of devotional service, the following five items should be observed: association with devotees, engagement in the service of Lord KášášŁáša, the reading of ĹrÄŤmad-BhÄgavatam, the chanting of the holy names and residence at VášndÄvana or MathurÄ.
Text* 194: âOneâs dormant love for KášášŁáša gradually awakens if one is a little advanced in one of these five items and is intelligent.
Text 195: â âThe power of these five principles is very wonderful and difficult to understand. Even without faith in them, a person who is offenseless can awaken his dormant love of KášášŁáša simply by being a little connected with them.â
Text* 196: âIf a person is actually liberal and intelligent, he can advance and become perfect in devotional service even if he has material desires and serves the Lord with some motive.
Text 197: â âWhether one desires everything or nothing, or whether he desires to merge into the existence of the Lord, he is intelligent only if he worships Lord KášášŁáša, the Supreme Personality of Godhead, by rendering transcendental loving service.â
Text* 198: âDevotional service is so strong that when one engages in it, he gradually gives up all material desires and becomes fully attracted to the lotus feet of KášášŁáša. All this is brought about by attraction for the transcendental qualities of the Lord.
Text 199: â âWhenever KášášŁáša is requested to fulfill oneâs desire, He undoubtedly does so, but He does not award anything which, after being enjoyed, will cause one to petition Him again and again to fulfill further desires. When one has other desires but engages in the Lordâs service, KášášŁáša forcibly gives one shelter at His lotus feet, where one will forget all other desires.â
Text* 200: âAnother meaning of the word âÄtmÄâ is âoneâs characteristic nature.â Whoever enjoys his particular type of nature is called ÄtmÄrÄma. Therefore, all living entities â be they moving or nonmoving â are also called ÄtmÄrÄma.
Text* 201: âThe original nature of every living entity is to consider himself the eternal servant of KášášŁáša. But under the influence of mÄyÄ he thinks himself to be the body, and thus his original consciousness is covered.
Text 202: âIn that case, by the word âca,â the word âevaâ is meant. The word âapiâ can be taken in the sense of aggregation. Thus the verse would read ÄtmÄrÄmÄ eva â that is, âeven all kinds of living beings worship KášášŁáša.â
Text* 203: âLiving entities include great personalities like the four KumÄras, and also low-class foolish people, trees, plants, birds and beasts.
Text* 204: âThe devotional service of VyÄsa, Ĺuka and the four KumÄras has already been well celebrated. Now let Me explain how immovable living entities like trees and plants engage in the Lordâs devotional service.
Text 205: âEveryone is eligible to receive KášášŁášaâs mercy â including VyÄsadeva, the four KumÄras, Ĺukadeva GosvÄmÄŤ, lowborn creatures, trees, plants and beasts. By KášášŁášaâs mercy they are elevated and engaged in His service.
Text 206: â âThis land of VášndÄvana [VrajabhĹŤmi] is glorified today because Your lotus feet have touched her earth and grass, Your fingernails have touched her trees and creepers, and Your merciful eyes have glanced upon her rivers, hills, birds and beasts. The gopÄŤs have been embraced by Your arms, and even the goddess of fortune desires this. Now all of these are glorified.â
Text 207: â âMy dear friend, KášášŁáša and BalarÄma are passing through the forest leading Their cows with Their cowherd boyfriends. They both carry ropes with which, at the time of milking, They bind the rear legs of the cows. When They play on Their flutes, all moving living entities are stunned, and nonmoving living entities experience ecstatic jubilation by Their sweet music. All these things are certainly very wonderful.â
Text 208: â âThe plants, creepers and trees were full of fruits and flowers due to ecstatic love of KášášŁáša. Indeed, being so full, they were bowing down. They were inspired by such deep love for KášášŁáša that they were constantly pouring showers of honey. In this way the gopÄŤs saw all the forests of VášndÄvana.â
Text* 209: â âKirÄtas, HĹŤnas, Ändhras, Pulindas, PukkaĹas, ÄbhÄŤras, Ĺumbhas, Yavanas and members of the KhaĹa races, and even others who are addicted to sinful acts, can be purified by taking shelter of the devotees of the Lord, due to His being the supreme power. I beg to offer my respectful obeisances unto Him.â
Text 210: âI have already spoken about thirteen meanings [of the ÄtmÄrÄma verse]. Now there are six more. Combined, these make nineteen.
Text 211: âI have already explained nineteen different meanings. Now please hear further meanings. The word âÄtmaâ also refers to the body, and this can be taken in four ways.
Text* 212: âOne in the bodily conception worships his own body as Brahman, but when he comes in contact with a devotee, he gives up this mistaken idea and engages himself in the devotional service of Lord KášášŁáša.
Text 213: â âThose who follow the path of great, saintly mystic yogÄŤs take to the yogic gymnastic process and begin worshiping from the abdomen, where it is said that Brahman is located. Such people are called ĹÄrkarÄkᚣa, which means that they are situated in the gross bodily conception. There are also followers of the ášášŁi known as Äruáša. Following his path, they observe the activities of the arteries. Thus they gradually rise to the heart, where subtle Brahman, ParamÄtmÄ, is situated. They then worship Him. O unlimited Ananta! Better than these persons are the mystic yogÄŤs who worship You from the top of their heads. Beginning with the abdomen and proceeding through the heart, they reach the top of the head and pass through the brahma-randhra, the hole at the top of the skull. Thus these yogÄŤs attain the perfectional platform and do not enter the cycle of birth and death again.â
Text* 214: âThose who are in the bodily conception mainly engage in fruitive activity. Those who perform yajĂąas and ritualistic ceremonies are also considered in the same category. However, when such persons come in contact with the pure devotee, they give up their fruitive activity and fully engage in the service of the Lord.
Text 215: â âWe have just begun performing this fruitive activity, a sacrificial fire, but due to the many imperfections in our action, we are not certain of its result. Our bodies have become black from the smoke, but we are factually pleased by the nectar of the lotus feet of the Personality of Godhead, Govinda, which you are distributing.â
Text* 216: âThe tapasvÄŤs, those who undergo severe austerities and penances to elevate themselves to the higher planetary systems, are also in the same category. When such persons come in contact with a devotee, they give up all those practices and engage in Lord KášášŁášaâs service.
Text 217: â âThe taste for loving service is like the water of the river Ganges, which flows from the feet of Lord KášášŁáša. Every day that taste diminishes the results of sinful activities acquired over a period of many births by those who perform austerities.â
Text* 218: âAs long as one labors under the bodily conception, he must fulfill volumes and volumes of material desires. Thus a person is called ÄtmÄrÄma. When such an ÄtmÄrÄma is favored by the mercy of KášášŁáša, he gives up his so-called self-satisfaction and engages in the transcendental loving service of the Lord.
Text 219: â[When he was being blessed by the Supreme Personality of Godhead, Dhruva MahÄrÄja said:] âO my Lord, because I was seeking an opulent material position, I was performing severe types of penance and austerity. Now I have gotten You, who are very difficult for the great demigods, saintly persons and kings to attain. I was searching after a piece of glass, but instead I have found a most valuable jewel. Therefore I am so satisfied that I do not wish to ask any benediction from You.â
Text 220: âIn addition to the nineteen meanings of the verse mentioned previously, there are these four further meanings when the word âÄtmÄrÄmaâ is taken to mean âthose laboring under the bodily conception.â This brings the total to twenty-three. Now hear of another three meanings, which are very suitable.
Text* 221: âAs mentioned above, the word âcaâ can be used to mean âaggregate.â According to this meaning, all the ÄtmÄrÄmas and munis engage in KášášŁášaâs service. Besides âaggregate,â there is another meaning of the word âca.â
Text 222: âThe word ânirgranthÄḼâ can be used as an adjective, and âapiâ can be used in the sense of certainty. For instance, rÄmaĹ ca kášášŁášaĹ ca means that both RÄma and KášášŁáša enjoy walking in the forest.
Text* 223: âThe word âcaâ can also present a secondary thing to be done at the same time. This way of understanding the word âcaâ is called anvÄcaye. An example is âO brahmacÄrÄŤ, go out to collect alms and at the same time bring in the cows.â
Text 224: âSaintly persons who are always meditating upon KášášŁáša are engaged in the devotional service of the Lord. The ÄtmÄrÄmas are also engaged in the Lordâs service. That is the indirect import.
Text* 225: âThe word âcaâ can also be used to indicate the certainty that only saintly persons are engaged in rendering devotional service to KášášŁáša. In the combination âÄtmÄrÄmÄ api,â âapiâ is used in the sense of censure.
Text* 226: âThe word ânirgranthaâ can be taken as an adjective modifying âmuniâ and âÄtmÄrÄma.â There is another meaning, which you may hear from Me, indicating association with a devotee. Now I shall explain how it is that through the association of devotees, even a nirgrantha can become a devotee.
Text* 227: âThe word ânirgrantha,â when combined with âapiâ used in the sense of certainty, indicates a person who is a hunter by profession or who is very poor. Nonetheless, when such a person associates with a great saint like NÄrada, he engages in Lord KášášŁášaâs devotional service.
Text* 228: âThe words âkášášŁášÄrÄmaĹ caâ refer to one who takes pleasure in thinking of KášášŁáša. Even though such a person may be a hunter, he is still worshipable and is the best of devotees.
Text* 229: âI shall now narrate the story of how a hunter became a great devotee by the association of such an exalted personality as NÄrada Muni. From this story, one can understand the greatness of association with pure devotees.
Text 230: âOnce upon a time the great saint NÄrada, after visiting Lord NÄrÄyaáša in the Vaikuášášhas, went to PrayÄga to bathe at the confluence of three rivers â the Ganges, YamunÄ and SarasvatÄŤ.
Text* 231: âNÄrada Muni saw that a deer was lying on the path through the forest and that it was pierced by an arrow. It had broken legs and was twisting due to much pain.
Text* 232: âFarther ahead, NÄrada Muni saw a boar pierced by an arrow. Its legs were also broken, and it was twisting in pain.
Text* 233: âWhen he went farther, he saw a rabbit that was also suffering. NÄrada Muni was greatly pained at heart to see living entities suffer so.
Text* 234: âWhen NÄrada Muni advanced farther, he saw a hunter behind a tree. This hunter was holding arrows, and he was ready to kill more animals.
Text* 235: âThe hunterâs body was blackish. He had reddish eyes, and he appeared fierce. It was as if the superintendent of death, YamarÄja, were standing there with a bow and arrows in his hands.
Text* 236: âWhen NÄrada Muni left the forest path and went to the hunter, all the animals immediately saw him and fled.
Text* 237: âWhen all the animals fled, the hunter wanted to chastise NÄrada with abusive language, but due to NÄradaâs presence, he could not utter anything abusive.
Text* 238: âThe hunter addressed NÄrada Muni: âO gosvÄmÄŤ! O great saintly person! Why have you left the general path through the forest to come to me? Simply by seeing you, all the animals I was hunting have now fled.â
Text* 239: âNÄrada Muni replied, âLeaving the path, I have come to you to settle a doubt that is in my mind.
Text 240: â âI was wondering whether all the boars and other animals that are half-killed belong to you.â
Text* 241: âNÄrada Muni then inquired, âWhy did you not kill the animals completely? Why did you half-kill them by piercing their bodies with arrows?â
Text* 242: âThe hunter replied, âMy dear saintly person, my name is MášgÄri, enemy of animals. My father taught me to kill them in that way.
Text* 243: â âWhen I see half-killed animals suffer, I feel great pleasure.â
Text 244: âNÄrada Muni then told the hunter, âI have one thing to beg of you.â
Text* 245: â âI have many skins, if you would like them. I shall give you either a deerskin or a tiger skin.â
Text* 246: âNÄrada Muni said, âI do not want any of the skins. I am asking only one thing from you in charity.
Text* 247: â âI beg you that from this day on you will kill animals completely and not leave them half-dead.â
Text* 248: âThe hunter replied, âMy dear sir, what are you asking of me? What is wrong with the animalsâ lying there half-killed? Will you please explain this to me?â
Text 249: âNÄrada Muni replied, âIf you leave the animals half-dead, you are purposefully giving them pain. Therefore you will have to suffer in retaliation.â
Text 250: âNÄrada Muni continued, âMy dear hunter, your business is killing animals. That is a slight offense on your part. But when you consciously give them unnecessary pain by leaving them half-dead, you incur very great sins.â
Text 251: âNÄrada Muni continued, âAll the animals that you have killed and given unnecessary pain will kill you one after the other in your next life and in life after life.â
Text 252: âIn this way, through the association of the great sage NÄrada Muni, the hunter was a little convinced of his sinful activity. He therefore became somewhat afraid due to his offenses.
Text 253: âThe hunter then admitted that he was convinced of his sinful activity, and he said, âI have been taught this business from my very childhood. Now I am wondering how I can become freed from these unlimited volumes of sinful activity.â
Text 254: âThe hunter continued, âMy dear sir, please tell me how I can be relieved from the reactions of my sinful life. Now I fully surrender unto you and fall down at your lotus feet. Please deliver me from sinful reactions.â
Text 255: âNÄrada Muni assured the hunter, âIf you listen to my instructions, I shall find the way you can be liberated.â
Text 256: âThe hunter then said, âMy dear sir, whatever you say I shall do.â
Text 257: âThe hunter replied, âIf I break my bow, how shall I maintain myself?â
Text 258: âBeing thus assured by the great sage NÄrada Muni, the hunter broke his bow, immediately fell down at the saintâs lotus feet and fully surrendered. After this, NÄrada Muni raised him with his hand and gave him instructions for spiritual advancement.
Text 259: âNÄrada Muni then advised the hunter, âReturn home and distribute whatever riches you have to the pure brÄhmaášas who know the Absolute Truth. After you have distributed all your riches to the brÄhmaášas, you and your wife should leave home, each of you taking only one cloth to wear.â
Text* 260: âNÄrada Muni continued, âLeave your home and go to the river. There you should construct a small cottage, and in front of the cottage you should grow a tulasÄŤ plant on a raised platform.
Text 261: â âAfter planting the tulasÄŤ tree before your house, you should daily circumambulate that tulasÄŤ plant, serve her by giving her water and other things, and continuously chant the Hare KášášŁáša mahÄ-mantra.â
Text 262: âNÄrada Muni continued, âEvery day I shall send sufficient food to you both. You can take as much food as you want.â
Text* 263: âThe three animals that were half-killed were then brought to their consciousness by the sage NÄrada. Indeed, the animals got up and swiftly fled.
Text* 264: âWhen the hunter saw the half-killed animals flee, he was certainly struck with wonder. He then offered his respectful obeisances to the sage NÄrada and returned home.
Text 265: âAfter all this, NÄrada Muni went to his destination. After the hunter returned home, he exactly followed the instructions of his spiritual master, NÄrada.
Text 266: âThe news that the hunter had become a Vaiᚣášava spread all over the village. Indeed, all the villagers brought alms and presented them to the Vaiᚣášava who had formerly been a hunter.
Text* 267: âIn one day enough food was brought for ten or twenty people, but the hunter and his wife would accept only as much as they could eat.
Text* 268: âOne day, while speaking to his friend Parvata Muni, NÄrada Muni requested him to go with him to see his disciple the hunter.
Text* 269: âAs the saintly sages approached the hunterâs place, the hunter could see them from a distance.
Text* 270: âWith great alacrity the hunter began to run toward his spiritual master, but he could not fall down and offer obeisances because ants were running hither and thither around his feet.
Text 271: âSeeing the ants, the hunter whisked them away with a piece of cloth. After thus clearing the ants from the ground, he fell down flat to offer his obeisances.
Text 272: âNÄrada Muni said, âMy dear hunter, such behavior is not at all astonishing. A man in devotional service is automatically nonviolent. He is the best of gentlemen.
Text 273: â âO hunter, good qualities like nonviolence, which you have developed, are not very astonishing, for those engaged in the Lordâs devotional service are never inclined to give pain to others because of envy.â
Text* 274: âThe hunter then received the two great sages in the courtyard of his house. He spread out a straw mat for them to sit upon, and with great devotion he begged them to sit down.
Text 275: âHe then fetched water and washed the sagesâ feet with great devotion. Then both husband and wife drank that water and sprinkled it on their heads.
Text* 276: âWhen the hunter chanted the Hare KášášŁáša mahÄ-mantra before his spiritual master, his body trembled and tears welled up in his eyes. Filled with ecstatic love, he raised his hands and began to dance, waving his garments up and down.
Text 277: âWhen Parvata Muni saw the ecstatic loving symptoms of the hunter, he told NÄrada, âCertainly you are a touchstone.â
Text 278: âParvata Muni continued, âMy dear friend NÄrada Muni, you are glorified as the sage among the demigods. By your mercy, even a lowborn person like this hunter can immediately become attached to Lord KášášŁáša.â
Text 279: âNÄrada Muni then asked the hunter, âMy dear Vaiᚣášava, do you have some income for your maintenance?â
Text 280: âThe former hunter said, âPlease do not send so much grain. Only send what is sufficient for two people, no more.â
Text* 281: âNÄrada Muni approved his not wanting more than a daily supply of food, and he blessed him, saying, âYou are fortunate.â NÄrada Muni and Parvata Muni then disappeared from that place.
Text 282: âThus I have narrated the incident of the hunter. By hearing this narration, one can understand the influence of association with devotees.
Text* 283: âIn this way we have found three more meanings [of the ÄtmÄrÄma verse]. Combine these with the other meanings, and the total number of meanings adds up to twenty-six in all.
Text 284: âThere is yet another meaning, which is full of a variety of imports. Actually there are two gross meanings and thirty-two subtle meanings.
Text 285: âThe word âÄtmÄâ refers to all the different Personalities of Godhead. One of them is the Supreme Personality of Godhead Himself, KášášŁáša, and the others are different incarnations or expansions of KášášŁáša.
Text* 286: âOne who always engages in the service of the Supreme Personality of Godhead is called ÄtmÄrÄma. There are two types of ÄtmÄrÄmas. One is an ÄtmÄrÄma engaged in regulative devotional service, and the other is an ÄtmÄrÄma engaged in spontaneous devotional service.
Text* 287: âBoth the ÄtmÄrÄmas engaged in regulative devotional service and those engaged in spontaneous devotional service are further categorized into four groups. There are the eternal associates, the associates who have become perfect by devotional service, and those who are practicing devotional service and are called sÄdhakas, of whom there are two varieties.
Text* 288: âThose who are practicing devotional service are either mature or immature. Therefore the sÄdhakas are of two types. Since the devotees execute either regulative devotional service or spontaneous devotional service and there are four groups within these two divisions, altogether there are eight varieties.
Text* 289: âBy executing regulative devotional service, one is elevated to the platform of an eternally perfect associate, such as a servant, friend, superior or beloved woman. Each of these is of four varieties.
Text* 290: âAmong those who have perfected themselves by devotional service, there are servants, friends, superiors and beloved damsels. Similarly, there are four types of mature devotees.
Text* 291: âWithin the category of regulative devotional service, there are also immature devotees. These are also of four varieties. Thus in regulative devotional service there are altogether sixteen varieties.
Text* 292: âOn the path of spontaneous devotional service, there are also sixteen categories of devotees. Thus there are thirty-two types of ÄtmÄrÄmas enjoying the Supreme Lord on these two paths.
Text* 293: âWhen these thirty-two types of devotees are qualified with the words âmuni,â ânirgrantha,â âcaâ and âapi,â the meanings can be increased in different ways and very soundly elaborated upon.
Text* 294: âWhen we add the twenty-six types of devotees to these thirty-two, they altogether number fifty-eight. You may now hear from Me of further manifestations of meanings.
Text* 295: âIn this way, as I add the word âcaâ to one word after another, I make a compound. Thus the different names of ÄtmÄrÄmas can be taken fifty-eight times.
Text* 296: âIn this way, one can repeat the word âÄtmÄrÄmÄḼâ with âcaâ for each of the fifty-eight meanings. By following the rule previously stated and rejecting all but the last, we retain that which represents all the meanings.
Text 297: â âOf words having the same form and case termination, the last one is the only one retained.â
Text* 298: âWhen all the ca-kÄras, or additions of the word âca,â are taken away, fifty-eight different meanings can still be understood by the one word âÄtmÄrÄma.â
Text* 299: â âBy the plural word âváškᚣÄḼâ [âtreesâ], all trees, such as banyan trees, fig trees, kapittha trees and mango trees, are indicated.â
Text* 300: âThe ÄtmÄrÄma verse is like the sentence âIn this forest many different trees bear fruit.â All ÄtmÄrÄmas render devotional service to Lord KášášŁáša.
Text* 301: âAfter uttering the word âÄtmÄrÄmÄḼâ fifty-eight times and taking âcaâ in a sense of aggregation, one may add the word âmunayaḼ.â That will mean that great sages also render devotional service to Lord KášášŁáša. In this way there are fifty-nine meanings.
Text* 302: âThen taking the word ânirgranthÄḼâ and considering âapiâ in the sense of sustenance, I have tried to explain a fifty-ninth meaning of the verse.
Text 303: âTaking all the words together, there is another meaning. Whether one is an ÄtmÄrÄma, a great sage or a nirgrantha, everyone must engage in the service of the Lord.
Text* 304: âThe word âapiâ is then used in the sense of ascertainment, and then the word âevaâ can be uttered four times with four words.
Text* 305: âThe words âurukrama,â âbhakti,â âahaitukÄŤâ and âkurvantiâ are added to the word âevaâ again and again. Thus another meaning is explained.
Text* 306: âNow I have given sixty different meanings of the verse, and yet there is another meaning which is also very strongly evident.
Text* 307: âThe word âÄtmÄâ also refers to the living entity who knows about his body. That is another symptom. From Lord BrahmÄ down to the insignificant ant, everyone is counted as the marginal potency of the Lord.
Text 308: â âThe potency of Lord Viᚣášu is summarized in three categories â namely the spiritual potency, the living entities and ignorance. The spiritual potency is full of knowledge; the living entities, although belonging to the spiritual potency, are subject to bewilderment; and the third energy, which is full of ignorance, is always visible in fruitive activities.â
Text 309: â âThe word âkᚣetrajĂąaâ refers to the living entity, the enjoyer, the chief and material nature.â
Text* 310: âThe living entities are wandering in different species of life on different planets, but if by chance they get the association of a pure devotee [sÄdhu], they give up all other engagements and engage in the service of Lord KášášŁáša.
Text* 311: âI have thus explained sixty different meanings, and all of them aim at the service of Lord KášášŁáša. After giving so many examples, that is the only meaning.
Text 312: âNow, due to your association, another meaning has awakened. It is due to your devotional service that these waves of meaning are arising.
Text 313: â[Lord Ĺiva said:] âI may know; Ĺukadeva GosvÄmÄŤ, the son of VyÄsadeva, may know; and VyÄsadeva may know or may not know ĹrÄŤmad-BhÄgavatam. On the whole, ĹrÄŤmad-BhÄgavatam, the spotless PurÄáša, can be learned only through devotional service, not by material intelligence, speculative methods or imaginary commentaries.â â
Text* 314: After hearing all the explanations of all the different meanings of the ÄtmÄrÄma verse, SanÄtana GosvÄmÄŤ was struck with wonder. He fell down at the lotus feet of ĹrÄŤ Caitanya MahÄprabhu and began to offer prayers.
Text* 315: SanÄtana GosvÄmÄŤ said, âMy dear Lord, You are the Supreme Personality of Godhead, KášášŁáša, the son of MahÄrÄja Nanda. All the Vedic literatures are vibrated through Your breathing.
Text 316: âMy dear Lord, You are the original speaker of the BhÄgavatam. You therefore know its real import. But for You, no one can understand the confidential meaning of ĹrÄŤmad-BhÄgavatam.â
Text* 317: ĹrÄŤ Caitanya MahÄprabhu replied, âWhy are you glorifying Me personally? You should understand the transcendental position of ĹrÄŤmad-BhÄgavatam. Why donât you consider this important point?
Text* 318: âĹrÄŤmad-BhÄgavatam is as great as KášášŁáša, the Supreme Lord and shelter of everything. In each and every verse of ĹrÄŤmad-BhÄgavatam and in each and every syllable, there are various meanings.
Text* 319: âThe form of ĹrÄŤmad-BhÄgavatam is given in questions and answers. Thus the conclusion is established. By hearing these questions and answers, one is highly astonished.
Text 320: â âNow that ĹrÄŤ KášášŁáša, the Absolute Truth, the master of all mystic powers, has departed for His own abode, please tell us by whom religious principles are presently protected.â
Text* 321: â âAfter Lord KášášŁáša departed for His abode along with religious principles and transcendental knowledge, this PurÄáša, ĹrÄŤmad-BhÄgavatam, has arisen like the sun in this Age of Kali to enlighten those who have no spiritual vision.â
Text* 322: âIn this way, like a madman, I have explained the meaning of just one verse. I do not know who will take this as evidence.
Text 323: âIf one becomes a madman like Me, he may also understand the meaning of ĹrÄŤmad-BhÄgavatam by this process.â
Text* 324: Folding his hands, SanÄtana GosvÄmÄŤ said, âMy Lord, You ordered me to write a directory about the activities of Vaiᚣášavas.
Text 325: âI am a most lowborn person. I have no knowledge of good behavior. How is it possible for me to write authorized directions about Vaiᚣášava activities?â
Text 326: SanÄtana GosvÄmÄŤ then requested the Lord, âPlease personally tell me how I can write this difficult book about Vaiᚣášava behavior. Please manifest Yourself in my heart.
Text* 327: âIf You would please manifest Yourself within my heart and personally direct me in writing this book, then, although I am lowborn, I may hope to be able to write it. You can do this because You are the Supreme Personality of Godhead Yourself, and whatever You direct is perfect.â
Text 328: ĹrÄŤ Caitanya MahÄprabhu replied, âWhatever you want to do you will be able to do correctly by Lord KášášŁášaâs favor. He will manifest the real purport.
Text* 329: âBecause you asked Me for a synopsis, please hear these few indications. In the beginning describe how one must take shelter of a bona fide spiritual master.
Text 330: âYour book should describe the characteristics of the bona fide guru and the bona fide disciple. Then, before accepting a spiritual master, one can be assured of the spiritual masterâs position. Similarly, the spiritual master can also be assured of the discipleâs position. The Supreme Personality of Godhead, KášášŁáša, should be described as the worshipable object, and you should describe the bÄŤja-mantra for the worship of KášášŁáša, as well as that for RÄma and for other expansions of the Supreme Personality of Godhead.
Text 331: âYou should discuss the qualifications necessary for receiving a mantra, the perfection of the mantra, the purification of the mantra, initiation, morning duties, remembrance of the Supreme Lord, cleanliness and washing the mouth and other parts of the body.
Text* 332: âYou should describe how in the morning one should regularly brush his teeth, take his bath, offer prayers to the Lord and offer obeisances to the spiritual master. You should also describe how one should render service to the spiritual master and paint oneâs body in twelve places with ĹŤrdhva-puášá¸ra [tilaka], as well as how one should stamp oneâs body with the holy names of the Lord or the symbols of the Lord, such as the disc and club.
Text* 333: âAfter this, you should describe how one should decorate his body with gopÄŤcandana, wear neck beads, collect tulasÄŤ leaves from the tulasÄŤ tree, cleanse his cloth and the altar, cleanse his own house or apartment and go to the temple and ring the bell just to draw the attention of Lord KášášŁáša.
Text 334: âAlso describe Deity worship, wherein one should offer food to KášášŁáša at least five times daily and in due time place Him on a bed. You should also describe the process for offering Ärati and the worship of the Lord according to the list of five, sixteen or fifty ingredients.
Text* 335: âThe characteristics of the Deities should be discussed, as well as the characteristics of the ĹÄlagrÄma-ĹilÄ. You should also discuss visiting the Deities in the temple and touring holy places like VášndÄvana, MathurÄ and DvÄrakÄ.
Text 336: âYou should glorify the holy name and explain that one must carefully give up offenses when chanting the holy name. You should also describe the symptoms of a Vaiᚣášava and explain that one must give up or nullify all kinds of sevÄ-aparÄdha, offenses in Deity worship.
Text 337: âThe items of worship, such as water, conchshell, flowers, incense and lamp, should be described. You should also mention chanting softly, offering prayers, circumambulating and offering obeisances. All these should be carefully described.
Text 338: âOther items you should describe are the method of performing puraĹcaraáša, taking kášášŁáša-prasÄdam, giving up unoffered food and not blaspheming the Lordâs devotees.
Text* 339: âYou should describe the symptoms of a devotee, how to associate with devotees, how to satisfy a devotee by rendering service, and how to give up the association of nondevotees. You should also explain the value of regularly hearing the recitation of ĹrÄŤmad-BhÄgavatam.
Text* 340: âYou should describe the ritualistic duties to be performed every day, and you should also describe the fortnightly duties â especially how to observe the fortnightly EkÄdaĹÄŤ fast. You should also describe the duties to be observed every month, and you should especially describe the observance of ceremonies like JanmÄᚣášamÄŤ, RÄma-navamÄŤ and Nášsiášha-caturdaĹÄŤ.
Text* 341: âEkÄdaĹÄŤ, JanmÄᚣášamÄŤ, VÄmana-dvÄdaĹÄŤ, RÄma-navamÄŤ and Nášsiášha-caturdaĹÄŤ â all these should be described.
Text* 342: âYou should recommend the avoidance of mixed EkÄdaĹÄŤ and the performance of pure EkÄdaĹÄŤ. You should also describe the fault in not observing EkÄdaĹÄŤ. One should be very careful as far as these items are concerned. If one is not careful, one will be negligent in executing devotional service.
Text* 343: âWhatever you say about Vaiᚣášava behavior, the establishment of Vaiᚣášava temples and Deities, and everything else should be supported by evidence from the PurÄášas.
Text* 344: âYou should give general and specific descriptions of the behavior and activities of a Vaiᚣášava. You should outline things that are to be done and things that are not to be done. All this should be described as regulations and etiquette.
Text 345: âI have thus given a synopsis of the Vaiᚣášava regulative principles. I have given this in brief just to give you a little direction. When you write on this subject, KášášŁáša will help you by spiritually awakening you.â
Text* 346: Thus I have narrated Lord Caitanyaâs mercy upon SanÄtana GosvÄmÄŤ. When one hears these topics, oneâs heart will be cleansed of all contamination.
Text* 347: The authorized poet Kavi-karášapĹŤra has written a book named Caitanya-candrodaya-nÄášaka. This book tells how ĹrÄŤ Caitanya MahÄprabhu blessed SanÄtana GosvÄmÄŤ with His specific mercy.
Text 348: âĹrÄŤla SanÄtana GosvÄmÄŤ, the elder brother of ĹrÄŤla RĹŤpa GosvÄmÄŤ, was a most important minister in the government of Hussain Shah, the ruler of Bengal, and he was considered a most brilliant gem in that assembly. He possessed all the opulences of a royal position, but he gave up everything just to accept the youthful goddess of renunciation. Although he externally appeared to be a mendicant who had renounced everything, he was filled with the pleasure of devotional service within his heart. Thus he can be compared to a deep lake covered with moss. He was the object of pleasure for all the devotees who knew the science of devotional service.
Text* 349: âAs soon as SanÄtana GosvÄmÄŤ arrived in front of Lord Caitanya, the Lord, seeing him, became merciful to him. The Lord, who has the complexion of a golden campaka flower, opened His arms and embraced him while expressing great affection.â
Text* 350: âIn the course of time, the transcendental news of KášášŁášaâs pastimes in VášndÄvana was almost lost. To enunciate explicitly those transcendental pastimes, ĹrÄŤ Caitanya MahÄprabhu empowered ĹrÄŤla RĹŤpa GosvÄmÄŤ and SanÄtana GosvÄmÄŤ with the nectar of His mercy to carry out this work in VášndÄvana.â
Text* 351: I have thus explained the mercy bestowed on SanÄtana GosvÄmÄŤ by ĹrÄŤ Caitanya MahÄprabhu. If one hears this description, all moroseness in the heart will diminish.
Text* 352: By reading these instructions to SanÄtana GosvÄmÄŤ, one will become fully aware of Lord KášášŁášaâs various expansions and the process of devotional service according to the regulative principles and spontaneous love. Thus everything can be fully known.
Text* 353: By reading these instructions, a pure devotee can understand love of KášášŁáša, the mellows of devotional service and the conclusion of devotional service. Everyone can understand all these things to their ultimate end by studying these instructions.
Text* 354: The conclusion of these instructions can be known to one whose life and soul are the lotus feet of ĹrÄŤ Caitanya MahÄprabhu, NityÄnanda Prabhu and Advaita Prabhu.
Text 355: Praying at the lotus feet of ĹrÄŤ RĹŤpa and ĹrÄŤ RaghunÄtha, always desiring their mercy, I, KášášŁášadÄsa, narrate ĹrÄŤ Caitanya-caritÄmášta, following in their footsteps.