{"id":20631,"date":"2020-02-05T03:03:52","date_gmt":"2020-02-05T07:03:52","guid":{"rendered":"https:\/\/www.isvara.org\/archive\/?p=20631"},"modified":"2023-09-05T16:07:28","modified_gmt":"2023-09-05T20:07:28","slug":"teachings-of-lord-caitanya-chapter-fifteen-explanation-of-the-atmarama-verse-in-srimad-bhagavatam","status":"publish","type":"post","link":"https:\/\/www.isvara.org\/archive\/teachings-of-lord-caitanya-chapter-fifteen-explanation-of-the-atmarama-verse-in-srimad-bhagavatam\/","title":{"rendered":"Teachings of Lord Caitanya, CHAPTER FIFTEEN Explanation of the \u0100tm\u0101r\u0101ma Verse in \u015ar\u012bmad-Bh\u0101gavatam"},"content":{"rendered":"
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CHAPTER FIFTEEN<\/span><\/p>\n<\/div>\n

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Explanation of the \u0100tm\u0101r\u0101ma Verse in \u015ar\u012bmad-Bh\u0101gavatam<\/a><\/span><\/h1>\n<\/div>\n
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Lord Caitanya next explained to San\u0101tana Gosv\u0101m\u012b a very famous verse known as the \u0101tm\u0101r\u0101ma<\/i> verse (\u015ar\u012bmad-Bh\u0101gavatam<\/i> 1.7.10)<\/a>:<\/span><\/p>\n<\/div>\n

\u0101tm\u0101r\u0101m\u0101\u015b ca munayo
\n\u2003\u2003<\/span>nirgranth\u0101 apy urukrame
\nkurvanty ahaituk\u012b\u1e41 bhaktim
\n\u2003\u2003<\/span>ittham-bh\u016bta-gu\u1e47o hari\u1e25<\/em><\/span><\/div>\n
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The general meaning of this verse is that those who are liberated souls and are fully satisfied within themselves will eventually become devotees of the Lord. This especially describes the impersonalists, who have no information of the Supreme Personality of Godhead. They try to remain satisfied with the impersonal Brahman, but K\u1e5b\u1e63\u1e47a is so attractive and so strong that He attracts their minds. This is the purport of this verse.<\/span><\/p>\n<\/div>\n

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Lord Caitanya had previously explained this verse to the great Ved\u0101ntist S\u0101rvabhauma Bha\u1e6d\u1e6d\u0101c\u0101rya. San\u0101tana Gosv\u0101m\u012b, after taking lessons from Lord Caitanya, referred to this incident and prayed to the Lord to again explain the \u0101tm\u0101r\u0101ma<\/i>verse. \u015ar\u012bla K\u1e5b\u1e63\u1e47ad\u0101sa Kavir\u0101ja, the author of the Caitanya-carit\u0101m\u1e5bta,<\/i> appreciating the Lord\u2019s explanation of the \u0101tm\u0101r\u0101ma<\/i> verse, has glorified Lord Caitanya in a prayer.<\/span><\/p>\n<\/div>\n

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San\u0101tana Gosv\u0101m\u012b fell flat at the feet of Lord Caitanya and requested Him to explain the verse as He had formerly explained it to S\u0101rvabhauma Bha\u1e6d\u1e6d\u0101c\u0101rya. San\u0101tana expressed his eagerness to hear the same explanation in order that he might be enlightened. When the Lord was thus requested by San\u0101tana, He replied: \u201cI do not understand why S\u0101rvabhauma Bha\u1e6d\u1e6d\u0101c\u0101rya so much appreciated My explanation. As far as I am concerned, I don\u2019t even remember what I said to him. But because you are asking this of Me, with the help of your association I shall try to explain whatever I can remember.\u201d Thus the speaker and the audience are very intimately connected: the speaker is enlightened by the presence of the audience. The speaker, or master, can speak very nicely on transcendental subject matters before an understanding audience; therefore Lord Caitanya said that He did not know how to explain the Sanskrit verse but that since He was in the association of San\u0101tana He would try to explain it.<\/span><\/p>\n<\/div>\n

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The Lord then went on to point out that there are eleven words in the \u0101tm\u0101r\u0101ma<\/i> verse: (1) \u0101tm\u0101r\u0101m\u0101\u1e25,<\/i> (2) ca,<\/i> (3) munaya\u1e25,<\/i>(4) nirgranth\u0101\u1e25,<\/i> (5) api,<\/i> (6) urukrame,<\/i> (7) kurvanti,<\/i> (8) ahaituk\u012bm,<\/i> (9) bhaktim,<\/i> (10) ittham-bh\u016bta-gu\u1e47a\u1e25<\/i> and (11) hari\u1e25.<\/i> The Lord then began to explain each and every one of these words. As far as the word \u0101tm\u0101r\u0101ma<\/i> is concerned, the Lord explained that the word \u0101tm\u0101<\/i> means (1) the Supreme Absolute Truth, (2) the body, (3) the mind, (4) endeavor, (5) intelligence, (6) conviction and (7) nature. The word \u0101r\u0101ma<\/i> means enjoyer; therefore anyone who takes pleasure in the cultivation of the knowledge of these seven items is known as an \u0101tm\u0101r\u0101ma<\/i>. (Later the Lord would describe the different kinds of \u0101tm\u0101r\u0101mas,<\/i> or transcendentalists.) As for the word munaya\u1e25,<\/i> or muni,<\/i> those who are great thinkers are called munis<\/i>. Sometimes the word muni<\/i> is also applied to a person who is very grave. Great sages, great austere persons, great mystics and learned scholars are also called munis<\/i>.<\/span><\/p>\n<\/div>\n

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The next word, nirgrantha,<\/i> indicates freedom from the bondage of illusion. Nirgrantha<\/i> also means \u201cone who has no connection with scriptural injunctions.\u201d Grantha<\/i> means revealed scriptures, and nir<\/i> is an affix which is used to mean \u201cno connection,\u201d \u201cconstructing,\u201d and also \u201cprohibiting.\u201d There are many instructions for spiritual realization, and persons who have no connection with such scriptural injunctions are known as nirgrantha<\/i>. There are many people who are foolish, low-born and misbehaved and who have no entrance into the revealed scriptures and injunctions, and therefore they are called nirgrantha<\/i>. Because the word grantha<\/i> can also mean \u201ccollected riches,\u201d the word nirgrantha<\/i> also indicates a poor man, bereft of all riches, who is attempting to collect riches.<\/span><\/p>\n<\/div>\n

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The word urukrama<\/i> is used to indicate a highly powerful person. Since the word krama<\/i> is used to indicate the act of stepping, the word urukrama<\/i> also indicates one who can step forward very far. The greatest step forward was taken by Lord V\u0101manadeva, who covered the whole universe in two steps. Thus the Supreme Lord V\u0101manadeva is also known as Lord Urukrama. This extraordinary feature of Lord V\u0101manadeva is explained in \u015ar\u012bmad-Bh\u0101gavatam<\/i> (2.7.40)<\/a>:<\/span><\/p>\n<\/div>\n

vi\u1e63\u1e47or nu v\u012brya-ga\u1e47an\u0101\u1e41 katamo \u2019rhat\u012bha
\n\u2003\u2003<\/span>ya\u1e25 p\u0101rthiv\u0101ny api kavir vimame raj\u0101\u1e41si
\ncaskambha ya\u1e25 sva-ra\u1e41has\u0101skhalat\u0101 tri-p\u1e5b\u1e63\u1e6dha\u1e41
\n\u2003\u2003<\/span>yasm\u0101t tri-s\u0101mya-sadan\u0101d uru-kampay\u0101nam<\/em><\/span><\/div>\n
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\u201cNo one can estimate the inconceivable potencies of Lord Vi\u1e63\u1e47u. Even if one could count the number of atomic combinations in this material world, he still could not count the different energies of the Supreme Lord. As V\u0101manadeva, the Lord was so powerful that simply by stepping forward He covered the whole universe from Brahmaloka down to P\u0101t\u0101la-loka.\u201d<\/span><\/p>\n<\/div>\n

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The inconceivable energies of the Lord are spread throughout the creation. He is all-pervading, and by His energy He sustains all planetary systems, yet through His pleasure potency He remains situated in His personal abode, known as Goloka. By the expansion of His opulence, He is present in all the Vaiku\u1e47\u1e6dha planets as N\u0101r\u0101ya\u1e47a. By expanding His material energy, He creates innumerable universes with innumerable planets within them. Thus no one can estimate the wonderful activities of the Supreme Lord, and therefore the Supreme Lord is known as Urukrama, the wonderful actor. In the Vi\u015bva-prak\u0101\u015ba<\/i> dictionary, the word krama<\/i> is defined as \u201can expert display of energies,\u201d as well as \u201cstepping forward very quickly.\u201d<\/span><\/p>\n<\/div>\n

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The word kurvanti<\/i> means \u201cworking for others.\u201d There is another word, similar to this, which is used when one\u2019s activities are done for one\u2019s personal sense gratification, but the word kurvanti<\/i> is used when activities are performed for the satisfaction of the Supreme. Thus in this verse the word can only indicate the rendering of transcendental service to the Lord.<\/span><\/p>\n<\/div>\n

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The word hetu<\/i> means \u201creason\u201d or \u201ccause.\u201d Generally people are engaged in transcendental activities for three reasons: some want material happiness, some want mystic perfection, and some want liberation from material bondage. As far as material enjoyment is concerned, there are so many varieties that no one can enumerate them. As far as perfections in mystic power are concerned, there are eighteen, and as far as types of liberation from material bondage are concerned, there are five. The state of being where all these varieties of enjoyment are conspicuous by their absence is called ahaituk\u012b<\/i>. The ahaituk\u012b<\/i> qualification is especially mentioned because by the ahaituk\u012b <\/i>service of the Lord, one can achieve the favor of the Lord.<\/span><\/p>\n<\/div>\n

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The word bhakti<\/i> can be used in ten different ways. One of these is s\u0101dhana-bhakti,<\/i> or occupational devotional service. The other nine are varieties of prema-bhakti,<\/i> love of Godhead. Those who are situated in the neutral position attain perfection up to love of Godhead. Similarly, those who are situated in the relationship of master and servant attain love of Godhead to the stage of attachment. Those who are related in friendship attain love of God to the point of fraternity. Those who are in love with God as His parents are elevated to the point of transcendental emotion. But only those who are related with the Supreme in conjugal love can experience the highest of ecstasies. These are some of the different meanings for the word bhakti<\/i>.<\/span><\/p>\n<\/div>\n

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The Lord next explained the different meanings of ittham-bh\u016bta-gu\u1e47a<\/i>. Ittham-bh\u016bta<\/i> indicates full transcendental pleasure, before which even the transcendental pleasure known as brahm\u0101nanda<\/i> becomes like straw. In the Hari-bhakti-sudhodaya<\/i>(14.36), a devotee says:<\/span><\/p>\n<\/div>\n

tvat-s\u0101k\u1e63\u0101t-kara\u1e47\u0101hl\u0101da-
\n\u2003\u2003<\/span>vi\u015buddh\u0101bdhi-sthitasya me
\nsukh\u0101ni go\u1e63pad\u0101yante
\n\u2003\u2003<\/span>br\u0101hm\u0101\u1e47y api jagad-guro<\/em><\/span><\/div>\n
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\u201cMy Lord, O Supreme, simply by understanding You or seeing You, we derive a pleasure so great that the pleasure of brahm\u0101nanda<\/i> becomes insignificant.\u201d In other words, the pleasure derived by understanding K\u1e5b\u1e63\u1e47a as He is \u2013 as the all-attractive reservoir of all pleasures and the reservoir of all pleasure-giving tastes with all transcendental qualifications \u2013 attracts one to become His devotee. By virtue of such attraction, one can give up fruitive activities and all endeavors for liberation and can even abandon the intense desire to achieve mystic power through success in yoga. The attractive power of K\u1e5b\u1e63\u1e47a is so intense that one loses respect for all other means of self-realization and simply surrenders unto the Supreme Personality of Godhead.<\/span><\/p>\n<\/div>\n

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Next the Lord explained the word gu\u1e47a.<\/i> In the \u0101tm\u0101r\u0101ma<\/i> verse gu\u1e47a<\/i> indicates the unlimited transcendental qualities of K\u1e5b\u1e63\u1e47a, primarily those pertaining to His sac-cid-\u0101nanda<\/i> form. In His transcendental blissful knowledge and eternity, He is fully perfect, and His perfection is increased when He is controlled by the attention of His devotee. God is so kind and merciful that He gives Himself in exchange for the devotional service of the devotee. His transcendental qualities are such that His perfect beauty, His perfect reciprocation of love between Himself and His devotees, and the fragrance of His transcendental qualities attract different kinds of transcendentalists and liberated souls. For example, K\u1e5b\u1e63\u1e47a attracted the mind of Sanaka and the other Kum\u0101ras simply by the aroma emanating from the flowers offered to Him, and He attracted the mind of \u015aukadeva Gosv\u0101m\u012b by His transcendental pastimes. The minds of the damsels of V\u1e5bnd\u0101vana were attracted by His personal beauty, Rukmi\u1e47\u012b\u2019s attention was attracted by His bodily features and transcendental qualities, and the mind of the goddess of fortune was attracted by His flute-playing and other transcendental features. In this way Lord K\u1e5b\u1e63\u1e47a attracts the minds of all young girls. He also attracts the minds of elderly ladies by His childlike activities, and the minds of His friends by His friendly activities. When He appeared in V\u1e5bnd\u0101vana, He even attracted the birds, beasts, trees and plants. Indeed, everyone became attracted in love and affection for K\u1e5b\u1e63\u1e47a.<\/span><\/p>\n<\/div>\n

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The word hari<\/i> has different meanings, of which two are principal. The name Hari indicates that K\u1e5b\u1e63\u1e47a takes away all inauspicious things from the devotee\u2019s life and that He attracts the mind of the devotee by awarding him transcendental love of Godhead. K\u1e5b\u1e63\u1e47a is so attractive that anyone who can somehow or other remember Him becomes freed from the four kinds of material miseries. The Lord gives special attention to His devotee and banishes the devotee\u2019s various sinful activities, which are stumbling blocks for the advancement of devotional service. This is called routing the influence of ignorance. Simply by hearing about Him, one develops love for Him. That is the gift of the Lord. On one side He takes away inauspicious things, and on the other side He awards the most auspicious things. That is the meaning of hari<\/i>. When a person is developed in love of Godhead, his body, mind and everything else are attracted by the transcendental qualities of the Lord. Such is the power of K\u1e5b\u1e63\u1e47a\u2019s merciful activities and transcendental qualities. He is so attractive that out of transcendental attachment to Him a devotee will give up all four principles of material success \u2013 religiosity, economic development, regulated sense gratification and salvation.<\/span><\/p>\n<\/div>\n

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The words api<\/i> and ca<\/i> are adverbs and can be used for virtually any purpose. The word ca,<\/i> or \u201cand,\u201d can render seven different readings to the whole construction.<\/span><\/p>\n<\/div>\n

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The Lord thus established the import of the eleven words in the \u0101tm\u0101r\u0101ma<\/i> verse, and then He began to further explain the verse as follows. The word brahman<\/i> means \u201cthe greatest in all respects.\u201d The Lord is the greatest in all opulences. No one can excel Him in wealth, no one can excel Him in strength, no one can excel Him in fame, no one can excel Him in beauty, no one can excel Him in knowledge, and no one can excel Him in renunciation. Thus the word brahman<\/i> actually indicates the Supreme Personality of Godhead, K\u1e5b\u1e63\u1e47a. In the Vi\u1e63\u1e47u Pur\u0101\u1e47a<\/i> (1.12.57) the word brahman<\/i> is said to indicate the greatest of all, the Supreme Lord, who as the greatest expands with no limit. One may conceive of Brahman\u2019s greatness, yet this greatness grows in such a way that no one can estimate how great He actually is.<\/span><\/p>\n<\/div>\n

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The Supreme Personality of Godhead is realized in three aspects, but they are all one and the same. The Absolute Truth, the Supreme Personality, K\u1e5b\u1e63\u1e47a, is everlasting. In \u015ar\u012bmad-Bh\u0101gavatam<\/i> (2.9.33)<\/a> it is said that He exists before the manifestation of this cosmic world, that He exists during its continuance, and that He continues to exist after its annihilation. Therefore He is the great soul of everything. He is all-pervading and all-witnessing, and He is the supreme form of everything.<\/span><\/p>\n<\/div>\n

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There are three different kinds of transcendental processes mentioned in the Vedic literature by which one can understand and achieve that supreme perfection of the Absolute Truth. They are the process of knowledge, the process of mystic yoga and the process of devotional service. The followers of these three processes realize the Absolute Truth in three different aspects. Those who follow the process of knowledge realize Him as impersonal Brahman, those who follow the process of yoga realize Him as the localized Supersoul, and those who follow the process of devotional service realize Him as the Supreme Personality of Godhead, \u015ar\u012b K\u1e5b\u1e63\u1e47a. In other words, although the word Brahman indicates K\u1e5b\u1e63\u1e47a and nothing else, still, according to the process that is followed, the Lord is realized in three different aspects.<\/span><\/p>\n<\/div>\n

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As far as devotional service is concerned, there are two divisions. In the beginning there is vidhi-bhakti,<\/i> or devotional service with regulative principles. In the higher stage there is r\u0101ga-bhakti,<\/i> or devotional service in pure love.<\/span><\/p>\n<\/div>\n

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The Supreme Personality of Godhead is the Absolute Truth, but He is manifested by the expansions of His different energies also. Those who follow the regulative principles of devotional service ultimately attain to the Vaiku\u1e47\u1e6dha planets in the spiritual world, but one who follows the principles of love in devotional service attains to the supreme abode, the highest planet in the spiritual world, known as K\u1e5b\u1e63\u1e47aloka or Goloka V\u1e5bnd\u0101vana.<\/span><\/p>\n<\/div>\n

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Transcendentalists can also be divided into three categories. The word ak\u0101ma<\/i> refers to one who does not have any material desires, mok\u1e63a-k\u0101ma<\/i> refers to one who seeks liberation from material miseries, and sarva-k\u0101ma<\/i> refers to one who wants to enjoy by fulfilling material desires. The most intelligent transcendentalist gives up all other processes and engages in the devotional service of the Lord, even though he may have many desires. Through no kind of activity \u2013 whether fruitive action or the cultivation of knowledge or the cultivation of mystic yoga \u2013 can a person achieve the highest perfection without adding a tinge of devotional service. Except for devotional service, all transcendental processes are just like nipples on the neck of a goat. The nipples on a goat\u2019s neck may be squeezed, but they do not supply milk. Therefore if one is to derive actual perfection from his process, he must take to the devotional service of K\u1e5b\u1e63\u1e47a.<\/span><\/p>\n<\/div>\n

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In the Bhagavad-g\u012bt\u0101<\/i> (7.16)<\/a> Lord K\u1e5b\u1e63\u1e47a states:<\/span><\/p>\n<\/div>\n

catur-vidh\u0101 bhajante m\u0101\u1e41
\n\u2003\u2003<\/span>jan\u0101\u1e25 suk\u1e5btino \u2019rjuna
\n\u0101rto jij\u00f1\u0101sur arth\u0101rth\u012b
\n\u2003\u2003<\/span>j\u00f1\u0101n\u012b ca bharatar\u1e63abha<\/em><\/span><\/div>\n
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\u201cO best of the Bh\u0101ratas, four kinds of people with very righteous backgrounds take up devotional service to Me. They are the distressed, the inquisitive, the seekers of material profit, and the j\u00f1\u0101n\u012bs, <\/i>or wise men.\u201d Out of these four, those who are distressed and those who desire wealth are called sak\u0101ma<\/i> devotees, devotees with material desires, whereas the other two, the inquisitive and the searcher for wisdom, are mok\u1e63a-k\u0101ma<\/i> devotees, seekers of liberation. Because they all worship K\u1e5b\u1e63\u1e47a, they are all considered to be very fortunate. In due course of time, if they give up all desires and become pure devotees of the Supreme Lord, they can be considered most fortunate. Such fortunate beginners can develop only in the association of pure devotees of Lord K\u1e5b\u1e63\u1e47a. When one associates with pure devotees, he becomes a pure devotee himself. This is confirmed in \u015ar\u012bmad-Bh\u0101gavatam<\/a><\/i> (1.10.11):<\/span><\/p>\n<\/div>\n

sat-sa\u1e45g\u0101n mukta-du\u1e25sa\u1e45go
\n\u2003\u2003<\/span>h\u0101tu\u1e41 notsahate budha\u1e25
\nk\u012brtyam\u0101na\u1e41 ya\u015bo yasya
\n\u2003\u2003<\/span>sak\u1e5bd \u0101kar\u1e47ya rocanam<\/em><\/span><\/div>\n
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\u201cA person who is actually intelligent is able, by the association of pure devotees, to hear descriptions of Lord K\u1e5b\u1e63\u1e47a and His activities. These activities are so attractive that one who hears of them does not wish to give up such association with the Lord.\u201d<\/span><\/p>\n<\/div>\n

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Except for the association of pure devotees, all association is kaitava,<\/i> or cheating. This is confirmed in \u015ar\u012bmad-Bh\u0101gavatam<\/i>(1.1.2)<\/a>, which states, \u201cAll cheating processes, which obstruct transcendental realization, are to be thrown off. By \u015ar\u012bmad-Bh\u0101gavatam<\/a><\/i> one can understand reality as it is, and such understanding helps one transcend the three kinds of material miseries. \u015ar\u012bmad-Bh\u0101gavatam<\/a><\/i> was compiled by the greatest sage, Vy\u0101sadeva, and it is a work coming out of his mature experience. By understanding \u015ar\u012bmad-Bh\u0101gavatam<\/a><\/i> and rendering devotional service, one can immediately capture the Supreme Lord within his heart.\u201d<\/span><\/p>\n<\/div>\n

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Lord Caitanya then explained that the word projjhita<\/i> in this Bh\u0101gavatam<\/a><\/i> verse refers to the desire for liberation. One great commentator explained that desire for liberation is the most obstructive stumbling block on the path of God realization. But if one somehow or other comes to K\u1e5b\u1e63\u1e47a and begins to hear about Him, K\u1e5b\u1e63\u1e47a is so kind that He awards him His lotus feet as a shelter. Then the devotee or transcendentalist forgets everything and engages in the devotional service of the Lord. When one comes to the Lord in devotional service, or in full K\u1e5b\u1e63\u1e47a consciousness, the reward is the Supreme Himself. Once engaged for the Supreme, one no longer asks for anything, as do the distressed man and he who desires material possessions. The association of pure devotees, the causeless mercy of the Lord, and devotional service itself \u2013 these three act so wonderfully that one can give up all other activities and become absorbed in K\u1e5b\u1e63\u1e47a, whether one is distressed, in want of material possessions, or inquisitive, or even if one is a wise man cultivating knowledge.<\/span><\/p>\n<\/div>\n

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In summary, K\u1e5b\u1e63\u1e47a is the meaning behind all the words in the \u0101tm\u0101r\u0101ma<\/i> verse. Up to this point Lord Caitanya spoke only of the introduction to the \u0101tm\u0101r\u0101ma<\/i> verse. Next He explained its real position.<\/span><\/p>\n<\/div>\n

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There are two kinds of transcendentalists who cultivate knowledge. One of them worships the impersonal Brahman, and the other desires liberation. The Brahman worshipers, or monists, are further divided into three categories: the neophyte, one who is absorbed in Brahman realization, and one who has actually realized himself as Brahman. If devotional service is added, the knower of Brahman can then become liberated; otherwise there is no possibility of liberation.<\/span><\/p>\n<\/div>\n

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Anyone who is fully engaged in devotional service in K\u1e5b\u1e63\u1e47a consciousness is understood to be already realized in Brahman. Devotional service is so strong that one is attracted to K\u1e5b\u1e63\u1e47a even from the platform of Brahman worship. The Lord awards the devotee the perfection of a spiritual body, and the devotee eternally engages in the transcendental service of K\u1e5b\u1e63\u1e47a. It is when the devotee understands and becomes attracted by K\u1e5b\u1e63\u1e47a\u2019s transcendental qualities that he wholeheartedly engages in devotional service. For instance, the four Kum\u0101ras and \u015aukadeva Gosv\u0101m\u012b were liberated from the beginning of their lives, yet in their later life they became attracted to the pastimes of K\u1e5b\u1e63\u1e47a and became devotees. Sanaka and the other Kum\u0101ras were attracted by the aroma of the flowers offered to K\u1e5b\u1e63\u1e47a and by His transcendental qualities, and thus they engaged in His devotional service. Similarly, the nine mystics mentioned in the Eleventh Canto of \u015ar\u012bmad-Bh\u0101gavatam<\/a><\/i> are understood to have been transcendentalists from birth, but they became devotees of the Lord by virtue of hearing the transcendental qualities of K\u1e5b\u1e63\u1e47a from Brahm\u0101, Lord \u015aiva and N\u0101rada.<\/span><\/p>\n<\/div>\n

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Sometimes one becomes attracted to K\u1e5b\u1e63\u1e47a and His transcendental qualities simply by looking upon the beautiful features of His transcendental body. In this case also one abandons the desire for liberation and engages in His devotional service. The devotee repents his loss of time in the so-called cultivation of knowledge and becomes a pure devotee of the Lord.<\/span><\/p>\n<\/div>\n

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There are two kinds of souls who are liberated even while in material bodies: the soul liberated by devotional service and the soul liberated by the cultivation of knowledge. The liberated soul in devotional service, attracted by the transcendental qualities of K\u1e5b\u1e63\u1e47a, becomes more and more elevated, whereas those who engage in dry speculation and simply cultivate knowledge without devotion fall on account of their many offenses. This is confirmed in \u015ar\u012bmad-Bh\u0101gavatam<\/i> (10.2.32)<\/a>, where it is stated:<\/span><\/p>\n<\/div>\n

ye \u2019nye \u2019ravind\u0101k\u1e63a vimukta-m\u0101ninas
\n\u2003\u2003<\/span>tvayy asta-bh\u0101v\u0101d avi\u015buddha-buddhaya\u1e25
\n\u0101ruhya k\u1e5bcchre\u1e47a para\u1e41 pada\u1e41 tata\u1e25
\n\u2003\u2003<\/span>patanty adho \u2019n\u0101d\u1e5bta-yu\u1e63mad-a\u1e45ghraya\u1e25<\/em><\/span><\/div>\n
\n

\u201cO Lord, the intelligence of those who think themselves liberated but who are without even a touch of devotional service is not pure. Even though they rise to the highest point of liberation by dint of severe penances and austerity, they are sure to fall down again into this material existence, for they do not take shelter at Your lotus feet.\u201d Lord K\u1e5b\u1e63\u1e47a confirms this is in the Bhagavad-g\u012bt\u0101<\/a> <\/i>(18.54):<\/span><\/p>\n<\/div>\n

brahma-bh\u016bta\u1e25 prasann\u0101tm\u0101
\n\u2003\u2003<\/span>na \u015bocati na k\u0101\u1e45k\u1e63ati
\nsama\u1e25 sarve\u1e63u bh\u016bte\u1e63u
\n\u2003\u2003<\/span>mad-bhakti\u1e41 labhate par\u0101m<\/em><\/span><\/div>\n
\n

\u201cOne who is actually situated in Brahman realization is fully joyful, has no reason to lament or desire anything, and is equal to everyone. Thus he is eligible for pure devotional service.\u201d This was illustrated by Bilvama\u1e45gala \u1e6ch\u0101kura, who in his later life wrote: \u201cI was situated as a monist in order to become one with the Supreme, but somehow or other I contacted a naughty boy and became His eternal servitor.\u201d In other words, those who attain self-realization by the execution of devotional service attain a transcendental body, and, being attracted to the transcendental qualities of K\u1e5b\u1e63\u1e47a, engage fully in pure devotional service.<\/span><\/p>\n<\/div>\n

\n
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Anyone who is not attracted to K\u1e5b\u1e63\u1e47a is understood to be still under the spell of m\u0101y\u0101,<\/i> but one who is attempting to be liberated by the process of devotional service is actually liberated from this spell. In the Eleventh Canto of \u015ar\u012bmad-Bh\u0101gavatam<\/a><\/i> there are many instances recorded of devotees who became liberated in this life simply by engaging in devotional service.<\/span><\/p>\n<\/div>\n

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 <\/p>\n","protected":false},"excerpt":{"rendered":"

CHAPTER FIFTEEN Explanation of the \u0100tm\u0101r\u0101ma Verse in \u015ar\u012bmad-Bh\u0101gavatam Lord Caitanya next explained to San\u0101tana Gosv\u0101m\u012b a very famous verse known as the \u0101tm\u0101r\u0101ma verse (\u015ar\u012bmad-Bh\u0101gavatam 1.7.10): \u0101tm\u0101r\u0101m\u0101\u015b ca munayo \u2003\u2003nirgranth\u0101 apy urukrame kurvanty ahaituk\u012b\u1e41 bhaktim … Read More<\/a><\/p>\n","protected":false},"author":81,"featured_media":0,"comment_status":"open","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[3,194],"tags":[],"class_list":["post-20631","post","type-post","status-publish","format-standard","hentry","category-english","category-nb"],"publishpress_future_action":{"enabled":false,"date":"2026-05-03 14:05:12","action":"change-status","newStatus":"draft","terms":[],"taxonomy":"category","extraData":[]},"publishpress_future_workflow_manual_trigger":{"enabledWorkflows":[]},"_links":{"self":[{"href":"https:\/\/www.isvara.org\/archive\/wp-json\/wp\/v2\/posts\/20631","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.isvara.org\/archive\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.isvara.org\/archive\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.isvara.org\/archive\/wp-json\/wp\/v2\/users\/81"}],"replies":[{"embeddable":true,"href":"https:\/\/www.isvara.org\/archive\/wp-json\/wp\/v2\/comments?post=20631"}],"version-history":[{"count":0,"href":"https:\/\/www.isvara.org\/archive\/wp-json\/wp\/v2\/posts\/20631\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.isvara.org\/archive\/wp-json\/wp\/v2\/media?parent=20631"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.isvara.org\/archive\/wp-json\/wp\/v2\/categories?post=20631"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.isvara.org\/archive\/wp-json\/wp\/v2\/tags?post=20631"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}