Chaitanya Charitamrta | Madhya Lila | Chapter 24 | Section 151

“In this way we have found three more meanings [of the ātmārāma verse]. Combine these with the other meanings, and the total number of meanings adds up to twenty- six in all. (283) “There is yet another meaning, which is full of a variety of imports. Actually there are two gross meanings and thirty- two subtle meanings. (284) “The word ‘ātmā’ refers to all the different expansions of the Supreme Personality of Godhead. One of them is the Supreme Personality of Godhead Himself, Kṛṣṇa, and the others are different incarnations or expansions of Kṛṣṇa. (285) “One who always engages in the service of the Supreme Personality of Godhead is called ātmārāma. There are two types of ātmārāmas. One is an ātmārāma engaged in regulative devotional service, and the other is an ātmārāma engaged in spontaneous devotional service. (286)

“Both the ātmārāmas 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 sādhakas, of whom there are two varieties. (287) “Those who are practicing devotional service are either mature or immature. Therefore the sādhakas 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. (288) “By 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. (289) “Among those who have perfected themselves by devotional service, there are servants, friends, superiors and beloved damsels. Similarly, there are four types of mature devotees. (290)

“Within 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. (291) “On the path of spontaneous devotional service, there are also sixteen categories of devotees. Thus there are thirty- two types of ātmārāmas enjoying the Supreme Lord on these two paths. (292) “When these thirty- two types of devotees are qualified with the words ‘muni,’ ‘nirgrantha,’ ‘ca’ and ‘api,’ the meanings can be increased in different ways and very soundly elaborated upon. (293) “When 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. (294) “In this way, as I add the word ‘ca’ to one word after another, I make a compound. Thus the different names of ātmārāmas can be taken fifty- eight times. (295)

“In this way, one can repeat the word ‘ātmārāmāḥ’ with ‘ca’ 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. (296) “‘Of words having the same form and case termination, the last one is the only one retained.’ (297) “When all the ca- kāras, or additions of the word ‘ca,’ are taken away, fifty- eight different meanings can still be understood by the one word ‘ātmārāma.’ (298) “‘By the plural word ‘vṛkṣāḥ’ [‘trees’], all trees, such as banyan trees, fig trees, kapittha trees and mango trees, are indicated.’ (299) “The ātmārāma verse is like the sentence ‘In this forest many different trees bear fruit.’ All ātmārāmas render devotional service to Lord Kṛṣṇa. (300)

“After uttering the word ‘ātmārāmāḥ’ fifty- eight times and taking ‘ca’ in a sense of aggregation, one may add the word ‘munayaḥ.’ That will mean that great sages also render devotional service to Lord Kṛṣṇa. In this way there are fifty- nine meanings. (301) “Then taking the word ‘nirgranthāḥ’ and considering ‘api’ in the sense of sustenance, I have tried to explain a fifty- ninth meaning of the verse.(302) “Taking all the words together, there is another meaning. Whether one is an ātmārāma, a great sage or a nirgrantha, everyone must engage in the service of the Lord. (303) “The word ‘api’ is then used in the sense of ascertainment, and then the word ‘eva’ can be uttered four times with four words.(304) “The words ‘urukrama,’ ‘bhakti,’ ‘ahaitukī’ and ‘kurvanti’ are added to the word ‘eva’ again and again. Thus another meaning is explained. (305) “Now I have given sixty different meanings of the verse, and yet there is another meaning which is also very strongly evident.(306) “The word ‘ātmā’ also refers to the living entity who knows about his body. That is another symptom. From Lord Brahmā down to the insignificant ant, everyone is counted as the marginal potency of the Lord. (307)

“‘The potency of Lord Viṣṇu is summarized in three categories—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.’ (308) “‘The word ‘kṣetrajña’ refers to the living entity, the enjoyer, the chief and material nature.’ (309) “The living entities are wandering in different species of life on different planets, but if by chance they get the association of a pure devotee [sādhu], they give up all other engagements and engage in the service of Lord Kṛṣṇa. (310)

“I have thus explained sixty different meanings, and all of them aim at the service of Lord Kṛṣṇa. After giving so many examples, that is the only meaning. (311) “Now, due to your association, another meaning has awakened. It is due to your devotional service that these waves of meaning are arising. (312) “[Lord Śiva said:] ‘I may know; Śukadeva Gosvāmī, the son of Vyāsadeva, may know; and Vyāsadeva may know or may not know Śrīmad- Bhāgavatam. On the whole, Śrīmad- Bhāgavatam, the spotless Purāṇa, can be learned only through devotional service, not by material intelligence, speculative methods or imaginary commentaries.’” (313) After hearing all the explanations of all the different meanings of the ātmārāma verse, Sanātana Gosvāmī was struck with wonder. He fell down at the lotus feet of Śrī Caitanya Mahāprabhu and began to offer prayers. (314) Sanātana Gosvāmī said, “My dear Lord, You are the Supreme Personality of Godhead, Kṛṣṇa, the son of Mahārāja Nanda. All the Vedic literatures are vibrated through Your breathing. (315)

“My dear Lord, You are the original speaker of the Bhāgavatam. You therefore know its real import. But for You, no one can understand the confidential meaning of Śrīmad- Bhāgavatam.” (316) Śrī Caitanya Mahāprabhu replied, “Why are you glorifying Me personally? You should understand the transcendental position of Śrīmad- Bhāgavatam. Why don’t you consider this important point? (317) “Śrīmad- Bhāgavatam is as great as Kṛṣṇa, the Supreme Lord and shelter of everything. In each and every verse of Śrīmad- Bhāgavatam and in each and every syllable, there are various meanings.(318) “The form of Śrīmad- Bhāgavatam is given in questions and answers. Thus the conclusion is established. By hearing these questions and answers, one is highly astonished. (319) “‘Now that Śrī Kṛṣṇa, 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.’ (320)

“‘After Lord Kṛṣṇa departed for His abode along with religious principles and transcendental knowledge, this Purāṇa, Śrīmad- Bhāgavatam, has arisen like the sun in this Age of Kali to enlighten those who have no spiritual vision.’(321) “In this way, like a madman, I have explained the meaning of just one verse. I do not know who will take this as evidence. (322) “If one becomes a madman like Me, he may also understand the meaning of Śrīmad- Bhāgavatam by this process.”(323) Folding his hands, Sanātana Gosvāmī said, “My Lord, You ordered me to write a directory about the activities of Vaiṣṇavas. (324) “I am a most lowborn person. I have no knowledge of good behavior. How is it possible for me to write authorized directions about Vaiṣṇava activities?” (325) Sanātana Gosvāmī then requested the Lord, “Please personally tell me how I can write this difficult book about Vaiṣṇava behavior. Please manifest Yourself in my heart. (326)

“If 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.” (327) Śrī Caitanya Mahāprabhu replied, “Whatever you want to do you will be able to do correctly by Lord Kṛṣṇa’s favor. He will manifest the real purport. (328) “Because 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.(329) “Your 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 master’s position. Similarly, the spiritual master can also be assured of the disciple’s position. The Supreme Personality of Godhead, Kṛṣṇa, should be described as the worshipable object, and you should describe the bīja- mantra for the worship of Kṛṣṇa, as well as that for Rāma or any other expansion of the Supreme Personality of Godhead. (330)

“You 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. (331) “You 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 one’s body in twelve places with ūrdhva- puṇḍra [tilaka], as well as how one should stamp one’s body with the holy names of the Lord or the symbols of the Lord, such as the disc and club. (332) “After this, you should describe how one should decorate his body with gopīcandana, wear neck beads, collect tulasī leaves from the tulasī 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 Kṛṣṇa.(333)

“Also describe Deity worship, wherein one should offer food to Kṛṣṇa at least five times daily and in due time place Him on a bed. You should also describe the process for offering ārati and the worship of the Lord according to the list of five, sixteen or fifty ingredients. (334) “The characteristics of the Deities should be discussed, as well as the characteristics of the śālagrāma- śilā. You should also discuss visiting the Deities in the temple and touring holy places like Vṛndāvana, Mathurā and Dvārakā.(335) “You 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 Vaiṣṇava and explain that one must give up or nullify all kinds of sevā- aparādha, offenses in Deity worship.(336) “The 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. (337)

“Other items you should describe are the method of performing puraścaraṇa, taking kṛṣṇa- prasādam, giving up unoffered food and not blaspheming the Lord’s devotees. (338) “You 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 Śrīmad- Bhāgavatam. (339) “You should describe the ritualistic duties to be performed every day, and you should also describe the fortnightly duties—especially how to observe the fortnightly Ekādaśī fast. You should also describe the duties to be observed every month, and you should especially describe the observance of ceremonies like Janmāṣṭamī, Rāma- navamī and Nṛsiṁha- caturdaśī. (340) “Ekādaśī, Janmāṣṭamī, Vāmana- dvādaśī, Rāma- navamī and Nṛsiṁha- caturdaśī— all these should be described. (341)

“You should recommend the avoidance of mixed Ekādaśī and the performance of pure Ekādaśī. You should also describe the fault in not observing Ekādaśī. 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. (342) “Whatever you say about Vaiṣṇava behavior, the establishment of Vaiṣṇava temples and Deities, and everything else should be supported by evidence from the Purāṇas. (343) “You should give general and specific descriptions of the behavior and activities of a Vaiṣṇava. 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.(344) “I have thus given a synopsis of the Vaiṣṇava regulative principles. I have given this in brief just to give you a little direction. When you write on this subject, Kṛṣṇa will help you by spiritually awakening you.” (345) Thus I have narrated Lord Caitanya’s mercy upon Sanātana Gosvāmī. When one hears these topics, one’s heart will be cleansed of all contamination. (346)

The authorized poet Kavi- karṇapūra has written a book named Caitanya- candrodaya- nāṭaka. This book tells how Śrī Caitanya Mahāprabhu blessed Sanātana Gosvāmī with His specific mercy. (347) “Śrīla Sanātana Gosvāmī, the elder brother of Śrīla Rūpa Gosvāmī, 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. (348)

“As soon as Sanātana Gosvāmī 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.” (349) “In the course of time, the transcendental news of Kṛṣṇa’s pastimes in Vṛndāvana was almost lost. To enunciate explicitly those transcendental pastimes, Śrī Caitanya Mahāprabhu empowered Śrīla Rūpa Gosvāmī and Sanātana Gosvāmī with the nectar of His mercy to carry out this work in Vṛndāvana.”(350) I have thus explained the mercy bestowed on Sanātana Gosvāmī by Śrī Caitanya Mahāprabhu. If one hears this description, all moroseness in the heart will diminish. (351)

By reading these instructions to Sanātana Gosvāmī, one will become fully aware of Lord Kṛṣṇa’s various expansions and the process of devotional service according to the regulative principles and spontaneous love. Thus everything can be fully known. (352) By reading these instructions, a pure devotee can understand love of Kṛṣṇa, 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. (353) The conclusion of these instructions can be known to one whose life and soul are the lotus feet of Śrī Caitanya Mahāprabhu, Nityānanda Prabhu and Advaita Prabhu. (354) Praying at the lotus feet of Śrī Rūpa and Śrī Raghunātha, always desiring their mercy, I, Kṛṣṇadāsa, narrate Śrī Caitanya- caritāmṛta, following in their footsteps. (355)