Chaitanya Charitamrta | Madhya Lila | Chapter 24 | Section 150

“Another meaning of the word ‘ātmā’ is ‘one’s characteristic nature.’ Whoever enjoys his particular type of nature is called ātmārāma. Therefore, all living entities— be they moving or nonmoving—are also called ātmārāma. (200) “The original nature of every living entity is to consider himself the eternal servant of Kṛṣṇa. But under the influence of māyā he thinks himself to be the body, and thus his original consciousness is covered. (201) “In that case, by the word ‘ca,’ the word ‘eva’ is meant. The word ‘api’ can be taken in the sense of aggregation. Thus the verse would read ātmārāmā eva—that is, ‘even all kinds of living beings worship Kṛṣṇa.’ (202) “Living entities include great personalities like the four Kumāras, and also low- class foolish people, trees, plants, birds and beasts. (203)

“The devotional service of Vyāsa, Śuka and the four Kumāras has already been well celebrated. Now let Me explain how immovable living entities like trees and plants engage in the Lord’s devotional service. (204) “Everyone is eligible to receive Kṛṣṇa’s mercy— including Vyāsadeva, the four Kumāras, Śukadeva Gosvāmī, lowborn creatures, trees, plants and beasts. By Kṛṣṇa’s mercy they are elevated and engaged in His service. (205) “‘This land of Vṛndāvana [Vrajabhūmi] 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 gopīs have been embraced by Your arms, and even the goddess of fortune desires this. Now all of these are glorified.’ (206)

“‘My dear friend, Kṛṣṇa and Balarāma 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.’ (207) “‘The plants, creepers and trees were full of fruits and flowers due to ecstatic love of Kṛṣṇa. Indeed, being so full, they were bowing down. They were inspired by such deep love for Kṛṣṇa that they were constantly pouring showers of honey. In this way the gopīs saw all the forests of Vṛndāvana.’ (208) “‘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.’ (209)

“I have already spoken about thirteen meanings [of the ātmārāma verse]. Now there are six more. Combined, these make nineteen. (210) “I have already explained nineteen different meanings. Now please hear further meanings. The word ‘ātma’ also refers to the body, and this can be taken in four ways. (211) “One 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 Kṛṣṇa. (212) “‘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.’ (213)

“Those who are in the bodily conception mainly engage in fruitive activity. Those who perform yajñas 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. (214) “‘We 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.’ (215) “The tapasvīs, 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 Kṛṣṇa’s service. (216) “‘The taste for loving service is like the water of the river Ganges, which flows from the feet of Lord Kṛṣṇa. Every day that taste diminishes the results of sinful activities acquired over a period of many births by those who perform austerities.’ (217)

“As long as one labors under the bodily conception, he must fulfill volumes and volumes of material desires. Thus a person is called ātmārāma. When such an ātmārāma is favored by the mercy of Kṛṣṇa, he gives up his so- called self- satisfaction and engages in the transcendental loving service of the Lord. (218) “[When he was being blessed by the Supreme Personality of Godhead, Dhruva Mahārāja said:] ‘O 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.’ (219) “In addition to the nineteen meanings of the verse mentioned previously, there are these four further meanings when the word ‘ātmārāma’ is taken to mean ‘those laboring under the bodily conception.’ This brings the total to twenty- three. Now hear of another three meanings, which are very suitable. (220) “As mentioned above, the word ‘ca’ can be used to mean ‘aggregate.’ According to this meaning, all the ātmārāmas and munis engage in Kṛṣṇa’s service. Besides ‘aggregate,’ there is another meaning of the word ‘ca.’ (221)

“The word ‘nirgranthāḥ’ can be used as an adjective, and ‘api’ can be used in the sense of certainty. For instance, rāmaś ca kṛṣṇaś ca means that both Rāma and Kṛṣṇa enjoy walking in the forest. (222) “The word ‘ca’ can also present a secondary thing to be done at the same time. This way of understanding the word ‘ca’ is called anvācaye. An example is ‘O brahmacārī, go out to collect alms and at the same time bring in the cows.’ (223) “Saintly persons who are always meditating upon Kṛṣṇa are engaged in the devotional service of the Lord. The ātmārāmas are also engaged in the Lord’s service. That is the indirect import. (224) “The word ‘ca’ can also be used to indicate the certainty that only saintly persons are engaged in rendering devotional service to Kṛṣṇa. In the combination ‘ātmārāmā api,’ ‘api’ is used in the sense of censure. (225) “The word ‘nirgrantha’ can be taken as an adjective modifying ‘muni’ and ‘ātmārāma.’ 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. (226)

“The word ‘nirgrantha,’ when combined with ‘api’ 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 Nārada, he engages in Lord Kṛṣṇa’s devotional service. (227) “The words ‘kṛṣṇārāmaś ca’ refer to one who takes pleasure in thinking of Kṛṣṇa. Even though such a person may be a hunter, he is still worshipable and is the best of devotees. (228) “I shall now narrate the story of how a hunter became a great devotee by the association of such an exalted personality as Nārada Muni. From this story, one can understand the greatness of association with pure devotees. (229) “Once upon a time the great saint Nārada, after visiting Lord Nārāyaṇa in the Vaikuṇṭhas, went to Prayāga to bathe at the confluence of three rivers—the Ganges, Yamunā and Sarasvatī.(230)

“Nārada 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. (231) “Farther ahead, Nārada Muni saw a boar pierced by an arrow. Its legs were also broken, and it was twisting in pain. (232) “When he went farther, he saw a rabbit that was also suffering. Nārada Muni was greatly pained at heart to see living entities suffer so. (233) “When Nārada Muni advanced farther, he saw a hunter behind a tree. This hunter was holding arrows, and he was ready to kill more animals. (234) “The hunter’s body was blackish. He had reddish eyes, and he appeared fierce. It was as if the superintendent of death, Yamarāja, were standing there with a bow and arrows in his hands. (235) “When Nārada Muni left the forest path and went to the hunter, all the animals immediately saw him and fled. (236) “When all the animals fled, the hunter wanted to chastise Nārada with abusive language, but due to Nārada’s presence, he could not utter anything abusive. (237)

“The hunter addressed Nārada Muni: ‘O gosvāmī! 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.’ (238) “Nārada Muni replied, ‘Leaving the path, I have come to you to settle a doubt that is in my mind. (239) “‘I was wondering whether all the boars and other animals that are half- killed belong to you.’ “The hunter replied, ‘Yes, what you are saying is so.’ (240) “Nārada Muni then inquired, ‘Why did you not kill the animals completely? Why did you half- kill them by piercing their bodies with arrows?’ (241) “The hunter replied, ‘My dear saintly person, my name is Mṛgāri, enemy of animals. My father taught me to kill them in that way. (242) “‘When I see half- killed animals suffer, I feel great pleasure.’(243) “Nārada Muni then told the hunter, ‘I have one thing to beg of you.’ “The hunter replied, ‘You may take whatever animals or anything else you would like. (244) “‘I have many skins, if you would like them. I shall give you either a deerskin or a tiger skin.’ (245)

“Nārada Muni said, ‘I do not want any of the skins. I am asking only one thing from you in charity. (246) “‘I beg you that from this day on you will kill animals completely and not leave them half- dead.’(247) “The hunter replied, ‘My dear sir, what are you asking of me? What is wrong with the animals’ lying there half- killed? Will you please explain this to me?’ (248) “Nārada Muni replied, ‘If you leave the animals half- dead, you are purposefully giving them pain. Therefore you will have to suffer in retaliation.’(249) “Nārada Muni continued, ‘My 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.’ (250) “Nārada Muni continued, ‘All 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.’ (251)

“In this way, through the association of the great sage Nārada Muni, the hunter was a little convinced of his sinful activity. He therefore became somewhat afraid due to his offenses. (252) “The hunter then admitted that he was convinced of his sinful activity, and he said, ‘I 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.’ (253) “The hunter continued, ‘My 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.’ (254) “Nārada Muni assured the hunter, ‘If you listen to my instructions, I shall find the way you can be liberated.’ (255) “The hunter then said, ‘My dear sir, whatever you say I shall do.’ “Nārada immediately ordered him, ‘First of all, break your bow. Then I shall tell you what is to be done.’ (256)

“The hunter replied, ‘If I break my bow, how shall I maintain myself?’ “Nārada Muni replied, ‘Do not worry. I shall supply all your food every day.’ (257) “Being thus assured by the great sage Nārada Muni, the hunter broke his bow, immediately fell down at the saint’s lotus feet and fully surrendered. After this, Nārada Muni raised him with his hand and gave him instructions for spiritual advancement.(258) “Nārada Muni then advised the hunter, ‘Return home and distribute whatever riches you have to the pure brāhmaṇas who know the Absolute Truth. After you have distributed all your riches to the brāhmaṇas, you and your wife should leave home, each of you taking only one cloth to wear.’(259) “Nārada Muni continued, ‘Leave your home and go to the river. There you should construct a small cottage, and in front of the cottage you should grow a tulasī plant on a raised platform. (260)

“‘After planting the tulasī tree before your house, you should daily circumambulate that tulasī plant, serve her by giving her water and other things, and continuously chant the Hare Kṛṣṇa mahā- mantra.’ (261) “Nārada Muni continued, ‘Every day I shall send sufficient food to you both. You can take as much food as you want.’ (262) “The three animals that were half- killed were then brought to their consciousness by the sage Nārada. Indeed, the animals got up and swiftly fled. (263) “When the hunter saw the half- killed animals flee, he was certainly struck with wonder. He then offered his respectful obeisances to the sage Nārada and returned home. (264) “After all this, Nārada Muni went to his destination. After the hunter returned home, he exactly followed the instructions of his spiritual master, Nārada. (265) “The news that the hunter had become a Vaiṣṇava spread all over the village. Indeed, all the villagers brought alms and presented them to the Vaiṣṇava who had formerly been a hunter. (266)

“In 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. (267) “One day, while speaking to his friend Parvata Muni, Nārada Muni requested him to go with him to see his disciple the hunter. (268) “As the saintly sages approached the hunter’s place, the hunter could see them from a distance. (269) “With 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. (270) “Seeing 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. (271) Nārada Muni said, ‘My dear hunter, such behavior is not at all astonishing. A man in devotional service is automatically nonviolent. He is the best of gentlemen. (272) “‘O hunter, good qualities like nonviolence, which you have developed, are not very astonishing, for those engaged in the Lord’s devotional service are never inclined to give pain to others because of envy.’(273)

“The 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. (274) “He then fetched water and washed the sages’ feet with great devotion. Then both husband and wife drank that water and sprinkled it on their heads.(275) “When the hunter chanted the Hare Kṛṣṇa mahā- 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. (276) “When Parvata Muni saw the ecstatic loving symptoms of the hunter, he told Nārada, ‘Certainly you are a touchstone.’ (277) “Parvata Muni continued, ‘My dear friend Nārada 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 Kṛṣṇa.’ (278)

“Nārada Muni then asked the hunter, ‘My dear Vaiṣṇava, do you have some income for your maintenance?’ “The hunter replied, ‘My dear spiritual master, whoever you send gives me something when he comes to see me.’ (279) The former hunter said, ‘Please do not send so much grain. Only send what is sufficient for two people, no more.’ (280) “Nārada Muni approved his not wanting more than a daily supply of food, and he blessed him, saying, ‘You are fortunate.’ Nārada Muni and Parvata Muni then disappeared from that place. (281) “Thus I have narrated the incident of the hunter. By hearing this narration, one can understand the influence of association with devotees. (282)