Chaitanya Charitamrta | Madhya Lila | Chapter 25 | Section 154

“‘O Brahmā, I shall explain all these truths to you. Since you are a living being [jīva], without My explanation you will not be able to understand your relationship with Me, devotional activity and life’s ultimate goal. (106) “‘I shall explain to you My actual form and situation, My attributes, activities and six opulences.’ (107) “Lord Kṛṣṇa assured Lord Brahmā, ‘By My mercy all these things will be awakened in you.’ Saying this, the Lord began to explain the three truths [tattvas] to Lord Brahmā. (108) “‘By My causeless mercy, be enlightened in truth about My personality, manifestations, qualities and pastimes. (109) “‘Before the creation of the cosmic manifestation,’ the Lord said, ‘I existed, and the total material energy, material nature and the living entities all existed in Me. (110)

“‘After creating the cosmic manifestation, I entered into it. Whatever you see in the cosmic manifestation is but an expansion of My energy. (111) “‘When the whole universe dissolves, I remain full in Myself, and everything that was manifested is again preserved in Me. (112) “‘Prior to the cosmic manifestation, 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.’ (113) “In the verse beginning ‘aham eva,’ the word ‘aham’ is expressed three times. In the beginning there are the words ‘aham eva.’ In the second line there are the words ‘paścād aham.’ At the end are the words ‘so ’smy aham.’ This ‘aham’ indicates the Supreme Person. By the repetition of ‘aham,’ the transcendental personality who is complete with six opulences is confirmed. (114)

“Impersonalists do not accept the personal feature of the Supreme Personality of Godhead. The Personality of Godhead is stressed in this verse in order to impress upon them the necessity of accepting Him. Therefore the word ‘aham’ is mentioned three times. To stress something important, one repeats it three times. (115) “[Lord Kṛṣṇa continued:] ‘Actual spiritual knowledge and its practical application are considered in all these sound vibrations. Although the external energy comes from Me, I am different from it. (116) “‘Sometimes a reflection of the sun is experienced in place of the sun, but its illumination is never possible independent of the sun. (117) “‘When one is transcendentally situated, he can perceive Me. This perception is the basis of one’s relationship with the Supreme Lord. Now let Me further explain this subject matter. (118) “‘What appears to be truth without Me is certainly My illusory energy, for nothing can exist without Me. It is like a reflection of a real light in the shadows, for in the light there are neither shadows nor reflections. (119)

“‘Now please hear from Me about the process of devotional service, which is applicable in any country, for any person, at all times and in all circumstances. (120) “‘As far as religious principles are concerned, there is a consideration of the person, the country, the time and the circumstance. In devotional service, however, there are no such considerations. Devotional service is transcendental to all such considerations. (121) “‘It is therefore the duty of every man—in every country, in every circumstance and at all times—to approach a bona fide spiritual master, question him about devotional service and listen to him explain the process. (122) “‘A person interested in transcendental knowledge must therefore always directly and indirectly inquire about it to know about the all- pervading truth. (123)

“‘Supreme affection for Me is called love of Godhead, and that is the ultimate goal of life. Let Me explain by a practical example the natural characteristics of such love. (124) “‘The five material elements are existing inside and outside of every living entity. Similarly, I, the Supreme Personality of Godhead, am manifest within the heart of the devotee as well as outside his body. (125) “‘As the material elements enter the bodies of all living beings and yet remain outside them all, I exist within all material creations and yet am not within them. (126) “‘A highly elevated devotee can bind Me, the Supreme Personality of Godhead, in his heart by love. Wherever he looks, he sees Me and nothing else. (127) “‘Hari, the Supreme Personality of Godhead, who destroys everything inauspicious for His devotees, does not leave the hearts of His devotees even if they remember Him and chant about Him inattentively. This is because the rope of love always binds the Lord within the devotees’ hearts. Such devotees should be accepted as most elevated. (128)

“‘A person advanced in devotional service sees within everything the soul of souls, the Supreme Personality of Godhead, Śrī Kṛṣṇa. Consequently he always sees the form of the Supreme Personality of Godhead as the cause of all causes and understands that all things are situated in Him. (129) “‘All the gopīs assembled to chant the transcendental qualities of Kṛṣṇa very loudly, and they began to wander from one forest to another like madwomen. They began to inquire about the Lord, who is situated in all living entities, internally and externally. Indeed, they even asked all the plants and vegetables about Him, the Supreme Person.’” (130) Śrī Caitanya Mahāprabhu continued, “Thus one’s relationship with the Lord, activities in devotional service, and the attainment of the highest goal of life, love of Godhead, are the subject matters of Śrīmad- Bhāgavatam. (131) “‘The Absolute Truth is known by the self- realized souls as a unified identity known by different names—impersonal Brahman, localized Paramātmā, and Bhagavān, the Supreme Personality of Godhead.’ (132)

“‘Before the cosmic manifestation was created, the creative propensity was merged in the Supreme Lord’s person. At that time all potencies and manifestations were preserved in His personality. The Lord is the cause of all causes, and He is the all- pervading, self- sufficient person. Before the creation, He existed with His spiritual potency in the spiritual world, wherein various Vaikuṇṭha planets are manifested.’ (133) “‘All these incarnations of Godhead are either plenary portions or parts of the plenary portions of the puruṣa- avatāras. But Kṛṣṇa is the Supreme Personality of Godhead Himself. In every age He protects the world through His different features when the world is disturbed by the enemies of Indra.’ (134) “This is one’s eternal relationship with the Supreme Personality of Godhead. Now please hear about the execution of devotional service. This principle pervades each and every verse of Śrīmad- Bhāgavatam. (135)

“[Lord Kṛṣṇa said:] ‘Being very dear to the devotees and sādhus, I am attained through unflinching faith and devotional service. This bhakti- yoga system, which gradually increases attachment for Me, purifies even a human being born among dog- eaters. That is to say, everyone can be elevated to the spiritual platform by the process of bhakti- yoga.’ (136) “[The Supreme Personality of Godhead, Kṛṣṇa, said:] ‘My dear Uddhava, neither through aṣṭāṅga- yoga [the mystic yoga system to control the senses], nor through impersonal monism or an analytical study of the Absolute Truth, nor through study of the Vedas, nor through austerities, charity or acceptance of sannyāsa can one satisfy Me as much as by developing unalloyed devotional service unto Me.’ (137)

“‘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.’ (138) “Now hear from Me what actual love of Godhead is. It is the prime object of life and is symptomized by bodily trembling, tears in the eyes, chanting and dancing. (139)

“‘Pure devotees manifest spiritual bodily symptoms of ecstatic love simply by remembering and reminding others of the Supreme Personality of Godhead, Hari, who takes away everything inauspicious from the devotee. This position is attained by rendering devotional service according to the regulative principles and then rising to the platform of spontaneous love.’ (140) “‘When a person is actually advanced and takes pleasure in chanting the holy name of the Lord, who is very dear to him, he is agitated and loudly chants the holy name. He also laughs, cries, becomes agitated and chants like a madman, not caring for outsiders.’ (141) “Śrīmad- Bhāgavatam gives the actual meaning of the Vedānta- sūtra. The author of the Vedānta- sūtra is Vyāsadeva, and he himself has explained those aphorisms in the form of Śrīmad- Bhāgavatam. (142) “‘The meaning of the Vedānta- sūtra is present in Śrīmad- Bhāgavatam. The full purport of the Mahābhārata is also there. The commentary of the Brahma- gāyatrī is also there and fully expanded with all Vedic knowledge. Śrīmad- Bhāgavatam is the supreme Purāṇa, and it was compiled by the Supreme Personality of Godhead in His incarnation as Vyāsadeva. There are twelve cantos, 335 chapters and eighteen thousand verses.’ (143-144)

“‘The essence of all Vedic literature and all histories has been collected in Śrīmad- Bhāgavatam.’ (145) “‘Śrīmad- Bhāgavatam is accepted as the essence of all Vedic literature and Vedānta philosophy. Whoever tastes the transcendental mellow of Śrīmad- Bhāgavatam is never attracted to any other literature.’ (146) “In the beginning of Śrīmad- Bhāgavatam there is an explanation of the Brahma- gāyatrī mantra. ‘The Absolute Truth [satyaṁ param]’ indicates the relationship, and ‘we meditate [dhīmahi] on Him’ indicates the execution of devotional service and the ultimate goal of life. (147)

“‘O my Lord, Śrī Kṛṣṇa, son of Vasudeva, O all- pervading Personality of Godhead, I offer my respectful obeisances unto You. I meditate upon Lord Śrī Kṛṣṇa because He is the Absolute Truth and the primeval cause of all causes of the creation, sustenance and destruction of the manifested universes. He is directly and indirectly conscious of all manifestations, and He is independent because there is no other cause beyond Him. It is He only who first imparted the Vedic knowledge unto the heart of Brahmājī, the original living being. By Him even the great sages and demigods are placed into illusion, as one is bewildered by the illusory representations of water seen in fire, or land seen on water. Only because of Him do the material universes, temporarily manifested by the reactions of the three modes of nature, appear factual, although they are unreal. I therefore meditate upon Him, Lord Śrī Kṛṣṇa, who is eternally existent in the transcendental abode, which is forever free from the illusory representations of the material world. I meditate upon Him, for He is the Absolute Truth. (148)

“‘Completely rejecting all religious activities which are materially motivated, this Bhāgavata Purāṇa propounds the highest truth, which is understandable by those devotees who are fully pure in heart. The highest truth is reality distinguished from illusion for the welfare of all. Such truth uproots the threefold miseries. This beautiful Bhāgavatam, compiled by the great sage Vyāsadeva [in his maturity], is sufficient in itself for God realization. What is the need of any other scripture? As soon as one attentively and submissively hears the message of Bhāgavatam, by this culture of knowledge the Supreme Lord is established within his heart.’ (149) “Śrīmad- Bhāgavatam gives direct information of the mellow derived from service to Kṛṣṇa. Therefore Śrīmad- Bhāgavatam is above all other Vedic literatures. (150)

“‘The Śrīmad- Bhāgavatam is the essence of all Vedic literatures, and it is considered the ripened fruit of the wish- fulfilling tree of Vedic knowledge. It has been sweetened by emanating from the mouth of Śukadeva Gosvāmī. You who are thoughtful and who relish mellows should always try to taste this ripened fruit. O thoughtful devotees, as long as you are not absorbed in transcendental bliss, you should continue tasting this Śrīmad- Bhāgavatam, and when you are fully absorbed in bliss, you should go on tasting its mellows forever.’ (151) “‘We never tire of hearing the transcendental pastimes of the Personality of Godhead, who is glorified by hymns and prayers. Those who enjoy association with Him relish hearing His pastimes at every moment.’” (152) Śrī Caitanya Mahāprabhu advised Prakāśānanda Sarasvatī, “Study Śrīmad- Bhāgavatam very scrutinizingly. Then you will understand the actual meaning of the Brahma- sūtra.” (153)

Śrī Caitanya Mahāprabhu continued, “Always discuss Śrīmad- Bhāgavatam and constantly chant the holy name of Lord Kṛṣṇa. In this way you will be able to attain liberation very easily, and you will be elevated to the enjoyment of love of Godhead. (154) “‘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 toward every living entity. In that state he attains pure devotional service unto Me.’ (155) “‘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.’ (156)

“[Śukadeva Gosvāmī addressed Parīkṣit Mahārāja:] ‘My dear King, although I was fully situated in the transcendental position, I was nonetheless attracted to the pastimes of Lord Kṛṣṇa. Therefore I studied Śrīmad- Bhāgavatam from my father.’ (157) “‘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.’ (158) “‘Those who are self- satisfied and unattracted by external material desires are also attracted to the loving service of Śrī Kṛṣṇa, whose qualities are transcendental and whose activities are wonderful. Hari, the Personality of Godhead, is called Kṛṣṇa because He has such transcendentally attractive features.’” (159)