Chaitanya Charitamrta | Madhya Lila | Chapter 24 | Section 148

“‘As 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.’ (61) “In 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—hearing, chanting and so forth. (62) “When the devotee is freed from all sinful material activities, Kṛṣṇa attracts his body, mind and senses to His service. Thus Kṛṣṇa is very merciful, and His transcendental qualities are very attractive. (63) “When one’s 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 ‘hari.’ (64)

“When the conjunction ‘ca’ [‘and’] and the adverb ‘api’ [‘although’] are added to this verse, the verse can assume whatever meaning one wants to give it. (65) “The word ‘ca’ can be explained in seven ways. (66) “‘The word “ca” [“and”] 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.’ (67) “There are seven chief meanings of the word ‘api.’ They are as follows. (68) “‘The word “api” is used in the sense of possibility, question, doubt, censure, aggregation, appropriate application of things, and extravagance.’ (69) “I have now described the different meanings of the eleven separate words. Now let Me give the complete meaning of the śloka, as it is applied in different places. (70)

“The word ‘brahma’ 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. (71) “‘I offer my respectful obeisances to the Absolute Truth, the summum bonum. He is the all- pervasive, all- increasing subject matter for the great yogīs. He is changeless, and He is the soul of all.’ (72) “The proper meaning of the word ‘brahma’ is the Supreme Personality of Godhead, who is one without a second and without whom nothing else exists. (73) “‘Learned transcendentalists who know the Absolute Truth say that it is nondual knowledge and is called impersonal Brahman, localized Paramātmā and the Personality of Godhead.’ (74) “That Absolute Truth without a second is Lord Kṛṣṇa, the Supreme Personality of Godhead. He is the supreme truth in the past, present and future. That is the evidence of all revealed scriptures. (75)

“‘Prior 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.’ (76) “The word ‘ātmā’ [‘self’] indicates the highest truth, Kṛṣṇa. He is the all- pervasive witness of all, and He is the supreme form. (77) “‘Hari, the Personality of Godhead, is the all- pervasive original source of everything; He is therefore the Supersoul of everything.’(78) “There are three ways to attain the lotus feet of the Absolute Truth, Kṛṣṇa. 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. (79) “The Absolute Truth is the same, but according to the process by which one understands Him, He appears in three forms—as Brahman, Paramātmā and Bhagavān, the Supreme Personality of Godhead. (80)

“‘Learned transcendentalists who know the Absolute Truth say that it is nondual knowledge and is called impersonal Brahman, localized Paramātmā and the Personality of Godhead.’ (81) “Although the words ‘brahma’ and ‘ātmā’ indicate Kṛṣṇa, their direct meaning refers only to the impersonal Brahman and the Supersoul respectively. (82) “If 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. (83) “There are two kinds of devotional activity—spontaneous and regulative. By spontaneous devotional service, one attains the original Personality of Godhead, Kṛṣṇa, and by the regulative process one attains the expansion of the Supreme Personality of Godhead. (84) “By executing spontaneous devotional service in Vṛndāvana, one attains the original Supreme Personality of Godhead, Kṛṣṇa. (85)

“‘The Supreme Personality of Godhead, Kṛṣṇa, the son of mother Yaśodā, 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.’ (86) “By executing regulative devotional service, one becomes an associate of Nārāyaṇa and attains the Vaikuṇṭhalokas, the spiritual planets in the spiritual sky. (87) “‘Those who discuss the activities of Lord Kṛṣṇa 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 Kṛṣṇa without practicing the rules and regulations of the mystic yoga system. They possess all spiritual qualities, and they are elevated to the Vaikuṇṭha planets, which exist above us.’ (88)

“The devotees are divided into three categories—akāma [desireless], mokṣa- kāma [desiring liberation] and sarva- kāma [desiring material perfection]. (89) “‘One who is actually intelligent, although he may be a devotee free from material desires, a karmī desiring all kinds of material facilities, or a jñānī desiring liberation, should seriously engage in bhakti- yoga for the satisfaction of the Supreme Personality of Godhead.’ (90) “The meaning of the word ‘udāra- dhī’ is buddhimān—intelligent or considerate. Because of this, even for one’s own sense gratification one engages in the devotional service of Lord Kṛṣṇa. (91) “The 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. (92) “With 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. (93)

“‘O best among the Bharatas [Arjuna], four kinds of pious men render devotional service unto Me—the distressed, the desirer of wealth, the inquisitive and he who is searching for knowledge of the Absolute.’ (94) “Materialistic devotees take to devotional service and worship Kṛṣṇa 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.(95) “Because 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. (96) “One is elevated to the platform of devotional life by the mercy of a Vaiṣṇava, the bona fide spiritual master, and by the special mercy of Kṛṣṇa. 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. (97)

“‘The 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.’ (98) “Cheating oneself and cheating others is called kaitava. Associating with those who cheat in this way is called duḥsaṅga, bad association. Those who desire things other than Kṛṣṇa’s service are also called duḥsaṅga, bad association. (99) “‘The great scripture Śrīmad- Bhāgavatam, compiled by Mahāmuni Vyāsadeva 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 Śrīmad- Bhāgavatam.’ (100)

“The prefix ‘pra’ in the word ‘projjhita’ 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 Śrīdhara Svāmī has explained this verse in that way. (101) “When merciful Lord Kṛṣṇa 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 devotee’s undesirable ambitions. (102) “‘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.’ (103) “Association with a devotee, the mercy of Kṛṣṇa, 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. (104)

“In this way I shall progressively explain all the words in the ātmārāma verse. It should be understood that all these words are meant to enable one to taste the transcendental qualities of Kṛṣṇa. (105) “I have given all these explanations just to give some indication of the verse’s meaning. Now let Me explain the real meaning of the verse. (106) “There are two kinds of worshipers on the path of philosophical speculation—one is called brahma- upāsaka, a worshiper of the impersonal Brahman, and the other is called mokṣākāṅkṣī, one who desires liberation. (107) “There 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. (108)

“One cannot attain liberation simply through philosophical speculation devoid of devotional service. However, if one renders devotional service, he is automatically on the Brahman platform. (109) “Characteristically, one in devotional service is attracted away from the impersonal Brahman platform. He is offered a transcendental body to engage in Lord Kṛṣṇa’s service.(110) “When one gets a devotee’s spiritual body, he can remember the transcendental qualities of Kṛṣṇa. Simply by being attracted to Kṛṣṇa’s transcendental qualities, one becomes a pure devotee engaged in His service.(111) “‘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.’(112)

“Although Śukadeva Gosvāmī and the four Kumāras were always absorbed in the thought of impersonal Brahman and were thus Brahmavādīs, they were nonetheless attracted by the transcendental pastimes and qualities of Kṛṣṇa. Therefore they later became devotees of Kṛṣṇa. (113) “The minds of the four Kumāras were attracted by the aroma of the flowers offered to Kṛṣṇa’s lotus feet. Being thus attracted by the transcendental qualities of Kṛṣṇa, they engaged in pure devotional service. (114) “‘When the breeze carrying the aroma of tulasī 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 Kumāras], they experienced a change in both body and mind, even though they were attached to the impersonal Brahman understanding.’ (115) “By the mercy of Śrīla Vyāsadeva, Śukadeva Gosvāmī was attracted by the pastimes of Lord Kṛṣṇa. Being thus attracted by Kṛṣṇa’s transcendental qualities, he also became a devotee and engaged in His service.(116)

“‘Being very much attracted by the transcendental pastimes of the Lord, the mind of Śrīla Śukadeva Gosvāmī was agitated by Kṛṣṇa consciousness. He therefore began to study Śrīmad- Bhāgavatam by the grace of his father.’(117) “From their very births, the nine great mystic yogīs [Yogendras] were impersonal philosophers of the Absolute Truth. But because they heard about Lord Kṛṣṇa’s qualities from Lord Brahmā, Lord Śiva and the great sage Nārada, they also became Kṛṣṇa’s devotees.(118) “In the Eleventh Canto of Śrīmad- Bhāgavatam there is a full description of the devotional service of the nine Yogendras, who rendered devotional service because they were attracted by the Lord’s transcendental qualities.(119)

“‘The nine Yogendras entered Lord Brahmā’s association and heard from him the real meaning of the topmost Vedic literatures, the Upaniṣads. Although the Yogendras were already conversant in Vedic knowledge, they became very jubilant in Kṛṣṇa consciousness just by listening to Brahmā. Thus they wanted to enter Dvārakā, the abode of Lord Kṛṣṇa. In this way they finally achieved the place known as Raṅga- kṣetra.’ (120) “Those who wish to merge into the impersonal Brahman are also divided into three categories—those desiring to be liberated, those already liberated and those who have realized Brahman. (121)

“There are many people within this material world who desire liberation, and for this purpose they render devotional service to Lord Kṛṣṇa.(122) “‘Those 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, Nārāyaṇa.’(123) “If those who are attached to demigod worship fortunately associate with the devotees, their dormant devotional service and appreciation of the Lord’s qualities gradually awaken. In this way they also engage in Kṛṣṇa’s devotional service and give up the desire for liberation and the desire to merge into the existence of impersonal Brahman. (124)