Chaitanya Charitamrta | Madhya Lila | Chapter 24 | Section 149

“‘O great learned devotee, although there are many faults in this material world, there is one good opportunity—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.’ (125) “By associating with the great saint Nārada, Śaunaka and other great sages gave up the desire for liberation and engaged in Kṛṣṇa’s devotional service. (126) “Simply by meeting Kṛṣṇa or receiving Kṛṣṇa’s special favor, one can give up the desire for liberation. Being attracted by the transcendental qualities of Kṛṣṇa, one can engage in His service. (127)

“‘In this Dvārakā- dhāma, I am being attracted by the Supreme Personality of Godhead, Kṛṣṇa, 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!’ (128) “There 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. (129) “Those who are liberated by devotional service become more and more attracted by the transcendental qualities of Kṛṣṇa. Thus they engage in His service. Those who are liberated by the speculative process eventually fall down again due to offensive activity. (130)

“‘O 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.’(131) “‘One 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.’(132) “‘Although 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 gopīs.’ (133) “One who has attained his constitutional position by the strength of devotional service attains a transcendental body even in this lifetime. Being attracted by Lord Kṛṣṇa’s transcendental qualities, he fully engages in service at His lotus feet. (134)

“‘The living entities and other potencies merge into Mahā- Viṣṇu as the Lord lies down and winds up [destroys] the cosmic manifestation. Liberation means being situated in one’s eternal, original form after giving up the changeable gross and subtle bodies.’ (135) “By opposing Kṛṣṇa consciousness, one becomes conditioned and fearful due to the influence of māyā. By executing devotional service faithfully, one is liberated from māyā.(136) “‘When the living entity is attracted by the material energy, which is separate from Kṛṣṇa, 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 Kṛṣṇa, he becomes Kṛṣṇa’s competitor. This is called viparyayo ’smṛtiḥ. 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.’ (137)

“‘This 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.’ (138) “One does not attain liberation without rendering devotional service. Liberation is attained only by devotional service. (139) “‘My 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.’ (140) “‘O 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.’ (141)

“‘If one simply maintains an official position in the four varṇas and āśramas but does not worship the Supreme Lord Viṣṇu, he falls down from his puffed- up position into a hellish condition.’ (142) “When one is actually liberated by executing devotional service, he always engages in the transcendental loving service of the Lord. (143) “‘Even a liberated soul merged in the impersonal Brahman effulgence is attracted to the pastimes of Kṛṣṇa. He thus installs a Deity and renders the Lord service.’ (144) “These six kinds of ātmārāmas engage in the loving service of Kṛṣṇa. The varieties of service are indicated by adding ‘ca,’ and they also bear the meaning of ‘api’ [‘indeed’]. (145) “The six kinds of ātmārāmas render devotional service to Kṛṣṇa without ulterior motives. The words ‘munayaḥ’ and ‘santaḥ’ indicate those who are very much attached to meditating upon Kṛṣṇa. (146)

“The word ‘nirgranthāḥ’ means ‘without ignorance’ and ‘devoid of rules and regulations.’ Whichever meaning fits may be applied. (147) “The use of the word ‘ca’ in different places produces different meanings. Over and above them, there is another meaning that is very important. (148) “Although the words ‘ātmārāmāś ca’ would be repeated six times, simply by adding the word ‘ca,’ five ‘ātmārāmas’ are deleted. (149) “Therefore there is no need to repeat the word ‘ātmārāma.’ One is sufficient, and that one word indicates six persons. (150) “‘Of words having the same form and case termination, the last one is the only one retained. For example, the word “rāmāḥ” is used to stand for “rāmaś ca, rāmaś ca, rāmaś ca, etc.”’ (151) “By the aggregate use of the word ‘ca,’ it is indicated that all the ātmārāmas and saints serve and worship Kṛṣṇa.(152)

“‘Api’ added to the word ‘nirgranthāḥ’ is used for exposition. Thus I have tried to clarify seven meanings [of the ātmārāma verse].(153) “The yogī who worships the Supersoul within himself is also called ātmārāma. There are two types of ātmārāma- yogīs.(154) “The two types of ātmārāma- yogīs are called sagarbha and nigarbha. Each of these is divided into three; therefore there are six types of worshipers of the Supersoul.(155) “‘Some yogīs 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 Viṣṇu within the heart are called sagarbha- yogīs.’(156) “‘When one is in ecstatic love with the Supreme Personality of Godhead, one’s 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.’(157)

“By these three divisions of advancement in yoga—yogārurukṣu, yogārūḍha and prāpta- siddhi—there are six kinds of mystic yogīs.(158) “‘For 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, āsanas and breathing exercises. And for those who are already elevated to this platform, the means consists of maintaining mental equilibrium [śama] by rejecting all material activity and practicing meditation to keep the mind on the Supreme Lord. (159) “‘When 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 [yogārūḍha].’ (160) “When a purified yogī associates with devotees, he engages in Lord Kṛṣṇa’s devotional service, being attracted by the Lord’s transcendental qualities.(161)

“The meanings of the words ‘ca’ and ‘api’ can be applied here. The meanings of the words ‘muni’ and ‘nirgrantha’ are the same as before. (162) “The word ‘ahaitukī’ is always applicable to the Supreme Personality of Godhead, Urukrama. In this way I have described thirteen complete meanings [of the ātmārāma verse]. (163) “These thirteen types of yogīs and munis are called śānta- bhaktas, for they render transcendental loving service to the Supreme Personality of Godhead in the neutral stage. (164) “The word ‘ātmā’ sometimes means ‘the mind.’ In this case the word ‘ātmārāma’ means ‘a person who is satisfied by mental speculation.’ When such a person associates with a pure devotee, he takes to devotional service at the lotus feet of Kṛṣṇa. (165)

“‘Those who follow the path of great, saintly mystic yogīs take to the yogic gymnastic process and begin worshiping from the abdomen, where it is said that Brahman is located. Such people are called śārkarākṣa, which means that they are situated in the gross bodily conception. There are also followers of the ṛṣi known as Āruṇa. Following his path, they observe the activities of the arteries. Thus they gradually rise to the heart, where subtle Brahman, Paramātmā, is situated. They then worship Him. O unlimited Ananta! Better than these persons are the mystic yogīs 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 yogīs attain the perfectional platform and do not enter the cycle of birth and death again.’(166)

“Being attracted by the transcendental qualities of Kṛṣṇa, such yogīs become great saints. At that time, not being hampered by the yogic process, they engage in unalloyed devotional service. (167) “‘Ātmā’ also means ‘endeavor.’ Being attracted by Kṛṣṇa’s transcendental qualities, some saints make a great endeavor to come to the point of rendering service to Him. (168) “‘The transcendental position cannot be attained by wandering up and down from Brahmaloka and Satyaloka to Pātālaloka. 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.’ (169) “‘Those who are eager to awaken their spiritual consciousness and who thus have unflinching, undeviated intelligence certainly attain the desired goal of life very soon.’ (170)

“The word ‘ca’ may be used in place of ‘api,’ which gives emphasis to something. Thus it means that without sincere endeavor in devotional service, one cannot attain love of Godhead.(171) “‘Devotional perfection is very difficult to attain for two reasons. First, unless one is attached to Kṛṣṇa, he cannot attain devotional perfection even if he renders devotional service for a long time. Second, Kṛṣṇa does not easily deliver perfection in devotional service.’(172) “‘To those who are constantly devoted to serving Me with love, I give the understanding by which they can come to Me.’ (173) “Another meaning of ‘ātmā’ is dhṛti, or endurance. A person who endeavors with endurance is ātmārāma. With endurance, such a person engages in devotional service. (174)

“The word ‘muni’ also means ‘bird’ and ‘bumblebee.’ The word ‘nirgrantha’ refers to foolish people. By the mercy of Kṛṣṇa, such creatures contact a sādhu [spiritual master] and thus engage in devotional service. (175) “‘My 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 Kṛṣṇa’s flute. Such birds must be on the same level as great saints.’ (176) “‘O 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.’ (177)

“‘All the cranes and swans in the water are being enchanted by the melodious song of Kṛṣṇa’s 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.’ (178) “‘Kirātas, Hūnas, Āndhras, Pulindas, Pukkaśas, Ābhīras, Śumbhas, Yavanas and members of the Khaśa 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.’ (179) “The word ‘dhṛti’ 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 mahā- pūrṇa, the highest level of perfection. (180) “‘Dhṛti 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.’ (181)

“A devotee of Kṛṣṇa is never in a miserable condition, nor does he have any desire other than to serve Kṛṣṇa. He is experienced and advanced. He feels the transcendental bliss of love of Kṛṣṇa and always engages in His service in full perfection. (182) “‘My 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?’ (183) “‘In 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.’ (184)

“The word ‘ca’ is for emphasis, and the word ‘api’ 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 Kṛṣṇa’s devotional service. (185) “The word ‘ātmā’ is also used for a particular type of intelligence. Since all living entities generally have some intelligence, more or less, they are included. (186) “Everyone has some kind of intelligence, and one who utilizes his intelligence is called an ātmārāma. There are two types of ātmārāmas. One is a learned scholar and philosopher, and the other is an uneducated, illiterate, foolish person. (187) “By the mercy of Kṛṣṇa 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 Kṛṣṇa and His pure devotees. (188)

“‘I [Kṛṣṇa] am the original source of everything. Everything emanates from Me. The wise who perfectly know this engage in My service with love and devotion.’ (189) “‘Women, 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—who acts very wonderfully—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?’ (190) “Considering all these points, when one engages in the service of Kṛṣṇa’s lotus feet, Kṛṣṇa gives one the intelligence by which he can gradually progress toward perfection in service to the Lord. (191) “‘To those who are constantly devoted to serving Me with love, I give the understanding by which they can come to Me.’ (192)

“To be elevated to the platform of devotional service, the following five items should be observed: association with devotees, engagement in the service of Lord Kṛṣṇa, the reading of Śrīmad- Bhāgavatam, the chanting of the holy names and residence at Vṛndāvana or Mathurā. (193) “One’s dormant love for Kṛṣṇa gradually awakens if one is a little advanced in one of these five items and is intelligent. (194) “‘The 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 Kṛṣṇa simply by being a little connected with them.’ (195) “If 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. (196)

“‘Whether 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 Kṛṣṇa, the Supreme Personality of Godhead, by rendering transcendental loving service.’ (197) “Devotional 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 Kṛṣṇa. All this is brought about by attraction for the transcendental qualities of the Lord. (198) “‘Whenever Kṛṣṇa is requested to fulfill one’s 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 Lord’s service, Kṛṣṇa forcibly gives one shelter at His lotus feet, where one will forget all other desires.’ (199)