The Sixty-One Explanations of the Ātmārāma Verse

Translation

All glories to Śrī Caitanya Mahāprabhu, who acted as the eastern horizon where the sun of the ātmārāma verse rose. He manifested its rays in the form of different meanings and thus eradicated the darkness of the material world. May He protect the universe.

Word meanings

ātmārāma iti — beginning with the word ātmārāma ; padya — verse ; arkasya — of the sunlike ; artha - aṁśūn — the shining rays of different meanings ; yaḥ — who ; prakāśayan — manifesting ; jagat - tamaḥ — the darkness of the material world ; jahāra — eradicated ; avyāt — may protect ; saḥ — He ; caitanya - udaya - acalaḥ — Śrī Caitanya Mahāprabhu who is like the eastern horizon, where the sun rises .

Translation

All glories to Lord Caitanya! All glories to Lord Nityānanda! All glories to Advaitacandra! And all glories to all the devotees of Lord Caitanya!

Word meanings

jaya jaya — all glories ; śrī - caitanya — to Lord Caitanya Mahāprabhu ; jaya — all glories ; nityānanda — to Lord Nityānanda ; jaya — all glories ; advaita - candra — to Advaita Ācārya ; jaya — all glories ; gaura - bhakta - vṛnda — to all the devotees of Lord Caitanya Mahāprabhu .

Translation

Thereafter, Sanātana Gosvāmī clasped the lotus feet of Śrī Caitanya Mahāprabhu and humbly submitted the following petition.

Word meanings

tabe — thereafter ; sanātana — Sanātana Gosvāmī ; prabhura caraṇe dhariyā — catching the lotus feet of Śrī Caitanya Mahāprabhu ; punarapi — again ; kahe — says ; kichu — something ; vinaya kariyā — with great humility .

Translation

Sanātana Gosvāmī said, “My Lord, I have heard that previously, at the home of Sārvabhauma Bhaṭṭācārya, You explained the ātmārāma verse in eighteen different ways.

Word meanings

pūrve — formerly ; śuniyāchoṅ — I heard ; tumi — You ; sārvabhauma - sthāne — at the place of Sārvabhauma Bhaṭṭācārya ; eka śloke — in one verse ; āṭhāra artha — eighteen meanings ; kairācha vyākhyāne — have explained .

Translation

“ ‘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.’

Word meanings

ātma - ārāmāḥ — persons who take pleasure in being transcendentally situated in the service of the Lord ; ca — also ; munayaḥ — great saintly persons who have completely rejected material aspirations, fruitive activities and so forth ; nirgranthāḥ — without interest in any material desire ; api — certainly ; urukrame — unto the Supreme Personality of Godhead, Kṛṣṇa, whose activities are wonderful ; kurvanti — do ; ahaitukīm — causeless, or without material desires ; bhaktim — devotional service ; ittham - bhūta — so wonderful as to attract the attention of the self-satisfied ; guṇaḥ — who has transcendental qualities ; hariḥ — the Supreme Personality of Godhead .

Purport

This is the famous ātmārāma verse from Śrīmad-Bhāgavatam (1.7.10) .

Translation

“I have heard this wonderful story and am therefore very inquisitive to hear Your explanation again. If You would kindly repeat it, I would be very pleased to hear.”

Word meanings

āścarya — wonderful ; śuniyā — hearing ; mora — my ; utkaṇṭhita — desirous ; mana — mind ; kṛpā kari’ — showing Your causeless mercy ; kaha yadi — if You speak ; juḍāya — pleases ; śravaṇa — the ear .

Translation

Śrī Caitanya Mahāprabhu replied, “I am one madman, and Sārvabhauma Bhaṭṭācārya is another. Therefore he took My words to be the truth.

Word meanings

prabhu kahe — Śrī Caitanya Mahāprabhu said ; āmi — I ; vātula — a madman ; āmāra vacane — in My words ; sārvabhauma — Sārvabhauma Bhaṭṭācārya ; vātula — another madman ; tāhā — that (My explanation) ; satya kari’ māne — took as truth .

Translation

“I do not recall what I spoke in that connection, but if something comes to My mind due to association with you, I shall explain it.

Word meanings

kibā — what ; pralāpilāṅa — I have said ; kichu — anything ; nāhika — there is not ; smaraṇe — in memory ; tomāra — of you ; saṅga - bale — by the strength of association ; yadi — if ; kichu — something ; haya — there is ; mane — in My mind .

Translation

“Generally by Myself I cannot give an explanation, but by the strength of your association something may manifest itself.

Word meanings

sahaje — generally ; āmāra — My ; kichu — any ; artha — meaning ; nāhi bhāse — does not manifest ; tomā - sabāra saṅga - bale — by the strength of your association ; ye — which ; kichu — something ; prakāśe — manifests .

Translation

“There are eleven clear words in this verse, but when they are studied separately, various meanings glitter from each word.

Word meanings

ekādaśa pada — eleven words ; ei — this ; śloke — in the verse ; su - nirmala — very clear ; pṛthak — separately ; nānā — various ; artha — meanings ; pade — in each word ; kare jhalamala — are glittering .

Purport

The eleven separate words are (1) ātmārāmāḥ, (2) ca, (3) munayaḥ, (4) nirgranthāḥ, (5) api, (6) urukrame, (7) kurvanti, (8) ahaitukīm, (9) bhaktim, (10) ittham-bhūta-guṇaḥ, and (11) hariḥ. Śrī Caitanya Mahāprabhu will explain the different connotations and imports of these words.

Translation

“The seven different meanings of the word ‘ātmā’ are the Absolute Truth, the body, the mind, endeavor, firmness, intelligence and nature.

Word meanings

ātmā - śabde — by the word ātmā ; brahma — the Absolute Truth ; deha — the body ; mana — the mind ; yatna — endeavor ; dhṛti — firmness ; buddhi — intelligence ; svabhāva — nature ; ei sāta — these seven ; artha - prāpti — attainment of meanings .

Translation

“ ‘The following are synonyms of the word “ātmā”: the body, mind, Absolute Truth, natural characteristics, firmness, intelligence and endeavor.’

Word meanings

ātmā — the word ātmā ; deha — the body ; manaḥ — the mind ; brahma — the Absolute Truth ; svabhāva — nature ; dhṛti — firmness ; buddhiṣu — in the sense of intelligence ; prayatne — in endeavor ; ca — and ; iti — thus .

Purport

This is a quotation from the Viśva-prakāśa dictionary.

Translation

“The word ‘ātmārāma’ refers to one who enjoys these seven items [the Absolute Truth, body, mind and so on]. Later, I shall enumerate the ātmārāmas.

Word meanings

ei sāte — in these seven items ; rame — enjoy ; yei — those who ; sei — they ; ātmārāma - gaṇa — ātmārāmas ; ātmārāma - gaṇera — of the ātmārāmas ; āge — later ; kariba gaṇana — shall make a count .

Translation

“My dear Sanātana, first hear the meanings of the other words, beginning with the word ‘muni.’ I shall first explain their separate meanings, then combine them.

Word meanings

muni — the word muni ; ādi — and the other ; śabdera — of the words ; artha — the meaning ; śuna — hear ; sanātana — My dear Sanātana ; pṛthak pṛthak — separately ; artha — meaning ; pāche — after ; kariba milana — I shall combine .

Translation

“The word ‘muni’ refers to one who is thoughtful, one who is grave or silent, an ascetic, one who keeps great vows, one in the renounced order and a saint. These are the different meanings of the word ‘muni.’

Word meanings

muni - śabde — by the word muni ; manana - śīla — who is thoughtful ; āra — also ; kahe — it means ; maunī — one who is silent ; tapasvī — an ascetic ; vratī — one who keeps great vows ; yati — one in the renounced order of life ; āra — and ; ṛṣi — a saintly person ; muni — they are called muni. .

Translation

“The word ‘nirgrantha’ refers to one who is liberated from the material knots of ignorance. It also refers to one who is devoid of all regulative principles enjoined in the Vedic literature. It also refers to one who does not have knowledge.

Word meanings

nirgrantha - śabde — by the word nirgrantha ; kahe — one means ; avidyā — of ignorance ; granthi - hīna — without any knot ; vidhi - niṣedha — regulative principles of rules and restrictions ; veda - śāstra — the Vedic literature ; jñāna - ādi — knowledge, and so on ; vihīna — without .

Translation

“ ‘Nirgrantha’ also refers to one who is illiterate, lowborn, misbehaved, unregulated and devoid of respect for the Vedic literature. The word also refers to one who is a capitalist and to one who has no riches.

Word meanings

mūrkha — foolish, illiterate persons ; nīca — lowborn ; mleccha — unclean persons with no principles ; ādi — and others ; śāstra - rikta - gaṇa — persons devoid of all regulative principles stated in the śāstra ; dhana - sañcayī — a capitalist (one who gathers wealth) ; nirgrantha — called nirgrantha ; āra — also ; ye — anyone who ; nirdhana — without riches .

Translation

“ ‘The prefix “niḥ” may be used for a sense of ascertainment, gradation, construction or forbidding. The word “grantha” means “riches,” “thesis” and “composition.”’

Word meanings

niḥ — the prefix niḥ ; niścaye — in the sense of ascertainment ; niḥ — the prefix niḥ ; krama - arthe — in the sense of succession ; niḥ — the prefix niḥ ; nirmāṇa — in the sense of forming ; niṣedhayoḥ — in the sense of forbidding ; granthaḥ — the word grantha ; dhane — in the sense of wealth ; atha — also ; sandarbhe — thesis ; varṇa - saṅgrathane — in the sense of tying together words ; api — also ; ca — and .

Purport

This is another quotation from the Viśva-prakāśa dictionary.

Translation

“The word ‘urukrama’ refers to one whose krama [step] is great. The word ‘krama’ means ‘throwing the foot forward,’ that is, ‘stepping.’

Word meanings

urukrama - śabde — by the word urukrama ; kahe — one means ; baḍa — great ; yāṅra — whose ; krama — step ; krama - śabde — by the word krama ; kahe — one means ; ei — this ; pāda - vikṣepaṇa — throwing forth of the foot .

Translation

“ ‘Krama’ also means ‘power,’ ‘trembling,’ ‘a systematic method,’ ‘argument’ and ‘a forcible attack by stepping forward.’ Thus Vāmana caused the three worlds to tremble.

Word meanings

śakti — power ; kampa — trembling ; paripāṭī — method ; yukti — argument ; śaktye — with great force ; ākramaṇa — attacking ; caraṇa - cālane — by moving the foot ; kāṅpāila — caused to tremble ; tri - bhuvana — the three worlds .

Purport

Uru means “very great,” and krama means “step.” When Lord Vāmanadeva was offered three steps of land, He expanded His three steps by covering the entire universe. In this way the three worlds trembled, and therefore Śrī Vāmanadeva, the incarnation of Lord Viṣṇu, is referred to as Urukrama.

Translation

“ ‘Even if a learned man is able to count all the minute atoms in this material world, he still cannot count the potencies of Lord Viṣṇu. In the form of the Vāmana incarnation, Lord Viṣṇu, without hindrance, captured all the planets, extending from the root of the material world up to Satyaloka. Indeed, He caused every planetary system to tremble by the force of His steps.’

Word meanings

viṣṇoḥ — of Lord Viṣṇu ; nu — certainly ; vīrya - gaṇanām — a counting of the different potencies ; katamaḥ — who ; arhati — is able to do ; iha — in this world ; yaḥ — who ; pārthivāni — of the element earth ; api — although ; kaviḥ — a learned person ; vimame — has counted ; rajāṁsi — the atoms ; caskambha — captured ; yaḥ — who ; sva — His own ; raṁhasā — by potency ; askhalatā — without hindrances ; tri - pṛṣṭham — the topmost planet (Satyaloka) ; yasmāt — from some cause ; tri - sāmya — where there is equilibrium of the three guṇas ; sadanāt — from the place (from the root of the material world) ; uru kampayānam — trembling greatly .

Purport

This is a quotation from Śrīmad-Bhāgavatam (2.7.40) . In the Ṛg Veda mantras (1.2.154.1), it is said:

oṁ viṣṇor nu vīryāṇi kaṁ prāvocaṁ yaḥ pārthivāni vimame rajāṁsi yo ’skambhayad uttaraṁ sadha-sthaṁ vicakramāṇas tredhorugāyaḥ

The meaning of this verse is practically identical to that of the verse from Śrīmad-Bhāgavatam quoted above.

Translation

“Through His all-pervasive feature, the Supreme Personality of Godhead has expanded the entire creation. He is holding and maintaining this creation by His extraordinary potency. By His conjugal potency, He maintains the planetary system known as Goloka Vṛndāvana. Through His six opulences, He maintains many Vaikuṇṭha planets.

Word meanings

vibhu - rūpe — in His all-pervasive feature ; vyāpe — expands ; śaktye — by His potency ; dhāraṇa - poṣaṇa — maintaining and nourishing ; mādhurya - śaktye — by His potency of conjugal love ; goloka — the planetary system Goloka Vṛndāvana ; aiśvarye — and by opulence ; para - vyoma — the spiritual world .

Purport

In His gigantic form, Lord Kṛṣṇa has covered the creation. He holds all the planetary systems and maintains them by His inconceivable potencies. Similarly, He is maintaining His personal abode, Goloka Vṛndāvana, through His conjugal love, and He is maintaining the spiritual world containing the Vaikuṇṭha planets by His opulences.

Translation

“The word ‘urukrama’ indicates the Supreme Personality of Godhead, who, by His external potency, has perfectly created innumerable universes.

Word meanings

māyā - śaktye — by His external potency ; brahmāṇḍa - ādi — of material universes and so on ; paripāṭī — an orderly arrangement ; sṛjana — creating ; urukrama - śabdera — of the word urukrama ; ei — this ; artha — of the meaning ; nirūpaṇa — ascertainment .

Translation

“ ‘These are the different meanings of the word “krama.” It is used in the sense of potency, systematic arrangement, step, moving or trembling.’

Word meanings

kramaḥ — the word krama ; śaktau — in the sense of potency ; paripāṭyām — in the sense of systematic arrangement ; kramaḥ — the word krama ; cālana — in moving ; kampayoḥ — or in trembling .

Purport

This is a quotation from the Viśva-prakāśa dictionary. The Supreme Personality of Godhead is all-pervasive. Not only does He carry the three worlds by His inconceivable energy, but He maintains them also. He is also maintaining His spiritual planet, Goloka Vṛndāvana, by His conjugal love, and He is maintaining the Vaikuṇṭhalokas by His opulences. He maintains the material universes through His external energy. The material universes are perfectly situated because they are created by the Supreme Personality of Godhead.

Translation

“The word ‘kurvanti’ means ‘they do something for others,’ since it is a form of the verb ‘to do’ indicating things done for others. It is used in connection with devotional service, which must be executed for the satisfaction of Kṛṣṇa. That is the purport of the word ‘kurvanti.’

Word meanings

kurvanti - pada — the word kurvanti ; ei — this ; parasmai - pada — a verb form indicating things done for others ; haya — is ; kṛṣṇa - sukha - nimitta — to satisfy Kṛṣṇa ; bhajane — in devotional service ; tātparya — the purport ; kahaya — is said .

Purport

In Sanskrit the verb “to do” has two forms, technically called parasmai-pada and ātmane-pada. When things are done for one’s personal satisfaction, the form is called ātmane-pada. In that case, the word “do” in English is kurvate in sanskrit. When things are done for others, the verb form changes to kurvanti. Thus Śrī Caitanya Mahāprabhu informed Sanātana Gosvāmī that in the ātmārāma verse the verb kurvanti means that things should be done only for the satisfaction of Kṛṣṇa. This is supported by the grammarian Pāṇini. The verb is formed as ātmane-pada when the work is to be done for one’s own benefit, and when it is done for others, it is called parasmai-pada. Thus the verb is formed according to whether something is done for one’s self-satisfaction or for another’s satisfaction.

Translation

“ ‘The terminations of the ātmane-pada are employed when the fruit of the action accrues to the agent of verbs having an indicatory ñ or a svarita accent.’

Word meanings

svarita - ñ - itaḥ — of verbs having an indicatory ñ or a svarita accent ; kartṛ - abhiprāye — is meant for the agent ; kriyā - phale — when the fruit of the action .

Purport

This is a quotation from Pāṇini’s sūtras (1.3.72).

Translation

“The word ‘hetu’ [‘cause’] means that a thing is done for some motive. There can be three motives. One may act to enjoy the result personally, to achieve some material perfection, or to attain liberation.

Word meanings

hetu - śabde — by the word hetu ; kahe — it is said ; bhukti — enjoying the result by oneself ; ādi — and so on ; vāñchā - antare — because of a different ambition ; bhukti — enjoying the result of action ; siddhi — the perfection of doing something ; mukti — liberation ; mukhya — chief ; ei — these ; tina prakāre — in three ways .

Translation

“First we take the word ‘bhukti’ [‘material enjoyment’], which is of unlimited variety. We may also take the word ‘siddhi’ [‘perfection’], which has eighteen varieties. Similarly, the word ‘mukti’ has five varieties.

Word meanings

eka — first ; bhukti — material enjoyment by doing something ; kahe — is known ; bhoga — enjoyment ; ananta - prakāra — unlimited varieties ; siddhi — the yogic perfections ; aṣṭādaśa — eighteen in number ; mukti — liberation ; pañca - vidhā - ākāra — five varieties .

Translation

“Causeless devotional service is unmotivated by sense enjoyment, perfection or liberation. When one is freed from all these contaminations, he can bring Lord Kṛṣṇa, who is very funny, under control.

Word meanings

ei — these ; yāṅhā — where ; nāhi — not existing ; tāhā — that ; bhakti — the platform of devotional service ; ahaitukī — unmotivated ; yāhā haite — by which ; vaśa haya — comes under control ; śrī - kṛṣṇa — Lord Śrī Kṛṣṇa ; kautukī — the most funny .

Translation

“There are ten meanings for the word ‘bhakti’ [‘devotional service’]. One is sādhana-bhakti, execution of devotional service according to the regulative principles, and the other nine are varieties of prema-bhakti, ecstatic love of Godhead.

Word meanings

bhakti - śabdera — of the word bhakti ; artha — meanings ; haya — are ; daśa - vidha - ākāra — ten varieties ; eka — one ; sādhana — the execution of regulative devotional service ; prema - bhakti — ecstatic love of Godhead ; nava prakāra — nine kinds .

Purport

The nine varieties of prema-bhakti are rati, prema, sneha, māna, praṇaya, rāga, anurāga, bhāva and mahābhāva — attraction, love, affection, adverse feelings, intimacy, attachment, subattachment, ecstatic love and sublime ecstatic love. For the word sādhana-bhakti there is only one meaning, “the execution of devotional service according to regulative principles.”

Translation

“Next are explained the symptoms of love of Godhead, which can be divided into nine varieties, beginning with attraction and extending up to ecstatic love and finally up to the topmost ecstatic love [mahābhāva].

Word meanings

rati — of attraction ; lakṣaṇā — the symptoms ; prema — of love ; lakṣaṇā — the symptoms ; iti - ādi — and so on ; pracāra — are known ; bhāva - rūpā — in the form of ecstatic love ; mahā - bhāva — of higher ecstatic love ; lakṣaṇa - rūpā — there are many symptoms ; āra — other .

Translation

“The attraction to Kṛṣṇa of devotees on the platform of neutrality increases up to love of Godhead [prema], and the attraction of devotees on the platform of servitorship increases to spontaneous attachment [rāga].

Word meanings

śānta - bhaktera — of devotees on the platform of neutrality ; rati — attraction ; bāḍe — increases ; prema - paryanta — up to love of Godhead ; dāsya - bhaktera — of devotees on the platform of servitude ; rati — attraction ; haya — increases ; rāga - daśā - anta — up to the point of spontaneous attachment .

Translation

“Devotees in Vṛndāvana who are friends of the Lord can increase their ecstatic love to the point of anurāga. Parental affectionate lovers, Kṛṣṇa’s father and mother, can increase their love of Godhead up to the end of anurāga.

Word meanings

sakhā - gaṇera — of the friends ; rati — the attraction ; haya — becomes ; anurāga paryanta — up to subecstatic love ; pitṛ - mātṛ - sneha — parental love ; ādi — and so on ; anurāga - anta — up to the end of subecstatic love .

Translation

“The gopīs of Vṛndāvana who are attached to Kṛṣṇa in conjugal love can increase their ecstatic love up to the point of mahābhāva, the greatest ecstatic love. These are some of the glorious meanings of the word ‘bhakti.’

Word meanings

kāntā - gaṇera — of the devotees in conjugal love ; rati — the attraction ; pāya — attain ; mahā - bhāva - sīmā — the limit of mahābhāva ; bhakti - śabdera — of the word bhakti ; ei saba — all these ; arthera — of the meanings ; mahimā — of the glories .

Translation

“Please hear the meaning of the word ‘ittham-bhūta-guṇa,’ which is found in the ātmārāma verse. ‘Ittham-bhūta’ has different meanings, and ‘guṇa’ has other meanings.

Word meanings

ittham - bhūta - guṇaḥ - śabdera — of the word ittham-bhūta-guṇaḥ ; śunaha — please hear ; vyākhyāna — the explanation ; ittham - śabdera — of the word ittham ; bhinna artha — different meanings ; guṇa - śabdera — of the word guṇa ; āna — others .

Translation

“The word ‘ittham-bhūta’ is transcendentally exalted because it means ‘full of transcendental bliss.’ Before this transcendental bliss, the bliss derived from merging into the existence of the Absolute [brahmānanda] becomes like a piece of straw in comparison.

Word meanings

ittham - bhūta - śabdera — of the word ittham-bhūta ; artha — the meaning or import ; pūrṇa - ānanda - maya — full of transcendental bliss ; yāṅra āge — in front of which ; brahma - ānanda — the transcendental bliss derived from impersonalism ; tṛṇa - prāya — just like straw ; haya — is .

Translation

“ ‘My dear Lord, O master of the universe, since I have directly seen You, my transcendental bliss has taken the shape of a great ocean. Being situated in that ocean, I now realize all other so-called happiness to be like the water contained in the hoofprint of a calf.’

Word meanings

tvat — Your ; sākṣāt — meeting ; karaṇa — such action ; āhlāda — pleasure ; viśuddha — spiritually purified ; abdhi — ocean ; sthitasya — being situated ; me — by me ; sukhāni — happiness ; goṣ - padāyante — becomes like a small hole created by the hoof of a calf ; brāhmāṇi — the pleasure derived from impersonal Brahman understanding ; api — also ; jagat - guro — O master of the universe .

Purport

This is a verse from the Hari-bhakti-sudhodaya (14.36).

Translation

“Lord Kṛṣṇa is so exalted that He is more attractive than anything else and more pleasing than anything else. He is the most sublime abode of bliss. By His own strength, He causes one to forget all other ecstasies.

Word meanings

sarva - ākarṣaka — all-attractive ; sarva - āhlādaka — all-pleasing ; mahā - rasa - ayana — the complete abode of transcendental mellows ; āpanāra bale — by His own strength ; kare — causes ; sarva - vismāraṇa — forgetfulness of all other bliss .

Translation

“Pure devotional service is so sublime that one can very easily forget the happiness derived from material enjoyment, material liberation and mystic or yogic perfection. Thus the devotee is bound by Kṛṣṇa’s mercy and His uncommon power and qualities.

Word meanings

bhukti — material enjoyment ; mukti — liberation from material suffering ; siddhi — the perfection of mystic yoga ; sukha — the happiness derived from these things ; chāḍaya — one gives up ; yāra — of which ; gandhe — simply by the slight fragrance ; alaukika — uncommon, transcendental ; śakti - guṇe — by the power and quality ; kṛṣṇa - kṛpāya — by the mercy of Lord Kṛṣṇa ; bāndhe — one becomes bound .

Translation

“When one is attracted to Kṛṣṇa on the transcendental platform, there is no longer any logical argument on the basis of revealed scripture, nor are there considerations of such conclusions. This is His transcendental quality that is the essence of all transcendental sweetness.

Word meanings

śāstra - yukti — logic on the basis of revealed scripture ; nāhi — there is not ; ihāṅ — here ; siddhānta - vicāra — consideration of logical conclusions ; ei — this ; svabhāva - guṇe — a natural quality ; yāte — in which ; mādhuryera sāra — the essence of all transcendental bliss .

Translation

“The word ‘guṇa’ means ‘quality.’ The qualities of Kṛṣṇa are transcendentally situated and are unlimited in quantity. All of the spiritual qualities are full of transcendental bliss.

Word meanings

guṇa śabdera artha — the meaning of the word guṇa ; kṛṣṇera guṇa ananta — Kṛṣṇa has unlimited qualities ; sat - cit - rūpa - guṇa — such qualities are spiritual and eternal ; sarva pūrṇa - ānanda — full of all transcendental bliss .

Translation

“Kṛṣṇa’s transcendental qualities of opulence, sweetness and mercy are perfect and full. As far as Kṛṣṇa’s affectionate leaning toward His devotees is concerned, He is so magnanimous that He can give Himself to His devotees.

Word meanings

aiśvarya — opulence ; mādhurya — transcendental sweetness ; kāruṇye — mercy ; svarūpa - pūrṇatā — fullness of spiritual value ; bhakta - vātsalya — affection for the devotee ; ātma - paryanta — up to the point of His personal self ; vadānyatā — magnanimity .

Translation

“Kṛṣṇa has unlimited qualities. The devotees are attracted by His uncommon beauty, mellows and fragrance. Thus they are differently situated in the different transcendental mellows. Therefore Kṛṣṇa is called all-attractive.

Word meanings

alaukika rūpa — uncommon beauty ; rasa — mellows ; saurabha - ādi guṇa — qualities like transcendental fragrance ; kāro mana — the mind of a devotee ; kona guṇe — by some particular quality ; kare — does ; ākarṣaṇa — attracting .

Translation

“The minds of the four boy sages [Sanaka, Sanātana, Sanandana and Sanat-kumāra] were attracted to the lotus feet of Kṛṣṇa by the aroma of the tulasī that had been offered to the Lord.

Word meanings

sanaka - ādira mana — the minds of saintly sages like Sanaka and Sanātana ; harila — attracted ; saurabha - ādi — such as the transcendental aroma of His lotus feet ; guṇe — by the quality .

Translation

“ ‘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.’

Word meanings

tasya — of Him ; aravinda - nayanasya — of the Supreme Personality of Godhead, whose eyes are like the petals of a lotus ; padaaravinda — of the lotus feet ; kiñjalka — with saffron ; miśra — mixed ; tulasī — of tulasī leaves ; makaranda — with the aroma ; vāyuḥ — the air ; antaḥ - gataḥ — entered ; sva - vivareṇa — through the nostrils ; cakāra — created ; teṣām — of them ; saṅkṣobham — strong agitation ; akṣara - juṣām — of the impersonally self-realized (Kumāras) ; api — also ; citta - tanvoḥ — of the mind and body .

Purport

This is a verse from Śrīmad-Bhāgavatam (3.15.43) . For an explanation, see Madhya-līlā 17.142.

Translation

“Śukadeva’s mind was carried away by hearing the pastimes of the Lord.

Word meanings

śukadevera — of Śukadeva Gosvāmī ; mana — the mind ; harila — carried away ; līlā - śravaṇe — by hearing the pastimes of the Lord .

Translation

“[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.’

Word meanings

pariniṣṭhitaḥ — situated ; api — although ; nairguṇye — in the transcendental position, freed from the material modes of nature ; uttamaḥ - śloka - līlayā — by the pastimes of the Supreme Personality of Godhead, Uttamaḥśloka ; gṛhīta - cetāḥ — the mind became fully taken over ; rājā - ṛṣe — O great King ; ākhyānam — the narration ; yat — which ; adhītavān — studied .

Purport

This is a quotation from Śrīmad-Bhāgavatam (2.1.9) .

Translation

“ ‘I offer my respectful obeisances unto Śrīla Śukadeva Gosvāmī, the son of Vyāsadeva and the destroyer of all sinful reactions. Being full in self-realization and bliss, he had no material desire. Still, he was attracted by the transcendental pastimes of the Supreme Personality of Godhead, and out of compassion for the people he described the transcendental historical literature called Śrīmad-Bhāgavatam. This is compared to the light of the Absolute Truth.’

Word meanings

sva - sukha - nirbhṛta - cetāḥ — whose mind was always fully absorbed in the happiness of self-realization ; tat — by that ; vyudasta - anya - bhāvaḥ — being freed from all other attractions ; api — although ; ajita - rucira - līlā — by the most attractive pastimes of Ajita, the Supreme Personality of Godhead ; ākṛṣṭa — attracted ; sāraḥ — whose heart ; tadīyam — in relation to the Lord ; vyatanuta — described and spread ; kṛpayā — out of mercy ; yaḥ — he who ; tattva - dīpam — which is the light of the Absolute Truth ; purāṇam — the supplementary Vedic literature Śrīmad-Bhāgavatam ; tam — to him ; akhila - vṛjina - ghnam — who can destroy all kinds of material misery ; vyāsa - sūnum — Śukadeva Gosvāmī, the son of Vyāsadeva ; nataḥ asmi — I offer my respectful obeisances .

Purport

This verse is from Śrīmad-Bhāgavatam (12.12.69) .

Translation

“Lord Śrī Kṛṣṇa attracts the minds of all the gopīs with His beautiful, transcendental bodily features.

Word meanings

śrī - aṅga — of His transcendental body ; rūpe — by the beauty ; hare — attracts ; gopikāra mana — the minds of the gopīs. .

Translation

“ ‘Dear Kṛṣṇa, we have simply surrendered ourselves as Your maidservants, for we have seen Your beautiful face decorated with tresses of hair, Your earrings falling upon Your cheeks, the nectar of Your lips, and the beauty of Your smile. Indeed, because we have also been embraced by Your arms, which give us courage, and seen Your chest, which is beautiful and broad, we have surrendered ourselves.’

Word meanings

vīkṣya — seeing ; alaka - āvṛta - mukham — face decorated with curling tresses of hair ; tava — Your ; kuṇḍala - śrī — beauty of earrings ; gaṇḍa - sthala — falling on Your cheeks ; adhara - sudham — and the nectar from Your lips ; hasita - avalokam — Your smiling glance ; datta - abhayam — which assure fearlessness ; ca — and ; bhuja - daṇḍa - yugam — the two arms ; vilokya — by seeing ; vakṣaḥ — chest ; śriyā — by the beauty ; eka - ramaṇam — chiefly producing conjugal attraction ; ca — and ; bhavāma — we have become ; dāsyaḥ — Your maidservants .

Purport

This verse from Śrīmad-Bhāgavatam (10.29.39) was spoken by the gopīs when they arrived near Kṛṣṇa for the rāsa dance on a full-moon night. The attracted gopīs were awestruck, and they began to speak about how they came to Kṛṣṇa to enjoy the rāsa dance.

Translation

“The queens in Dvārakā, headed by Rukmiṇī, are also attracted to Kṛṣṇa simply by hearing about His transcendental beauty and qualities.

Word meanings

rūpa — beauty ; guṇa — qualities ; śravaṇe — by hearing ; rukmiṇī - ādira — of the queens, headed by Rukmiṇī ; ākarṣaṇa — attracting .

Translation

“ ‘O most beautiful Kṛṣṇa, I have heard about Your transcendental qualities from others, and therefore all my bodily miseries are relieved. If someone sees Your transcendental beauty, his eyes have attained everything profitable in life. O infallible one, I have become shameless after hearing of Your qualities, and I have become attracted to You.’

Word meanings

śrutvā — hearing ; guṇān — the transcendental qualities ; bhuvana - sundara — O most beautiful one in the whole creation ; śṛṇvatām — of those hearing ; te — Your ; nirviśya — entering ; karṇa - vivaraiḥ — by the holes of the ears ; harataḥ aṅga - tāpam — decreasing all the miserable conditions of the body ; rūpam — the beauty ; dṛśām — of the eyes ; dṛśi - matām — of those who can see ; akhila - artha - lābham — the achievement of all kinds of gains ; tvayi — unto You ; acyuta — O infallible one ; āviśati — enters ; cittam — the consciousness ; apatrapam — without shame ; me — my .

Purport

This verse ( Śrīmad-Bhāgavatam 10.52.37 ) was written by Rukmiṇīdevī in a letter to Kṛṣṇa inviting Him to kidnap her. Śukadeva Gosvāmī described this to Mahārāja Parīkṣit when the King asked him how Rukmiṇī had been kidnapped. Rukmiṇī had heard about Kṛṣṇa’s qualities from different people, and after she heard about them, she decided to accept Kṛṣṇa as her husband. Everything had been arranged for her marriage to Śiśupāla; therefore she wrote a letter to Kṛṣṇa, which she sent through a brāhmaṇa, and invited Him to kidnap her.

Translation

“Lord Kṛṣṇa even attracts the mind of the goddess of fortune simply by vibrating His transcendental flute.

Word meanings

vaṁśī - gīte — by the vibration of His flute ; hare — attracts ; kṛṣṇa — Lord Kṛṣṇa ; lakṣmī - ādira — of the goddess of fortune and others ; mana — the mind .

Translation

“ ‘O Lord, we do not know how the serpent Kāliya attained such an opportunity to be touched by the dust of Your lotus feet. For this end, the goddess of fortune performed austerities for centuries, giving up all other desires and taking austere vows. Indeed, we do not know how this serpent Kāliya got such an opportunity.’

Word meanings

kasya — of what ; anubhāvaḥ — a result ; asya — of the serpent (Kāliya) ; na — not ; deva — O Lord ; vidmahe — we know ; tava - aṅghri — of Your lotus feet ; reṇu — of the dust ; sparaśa — for touching ; adhikāraḥ — qualification ; yat — which ; vāñchayā — by desiring ; śrīḥ — the goddess of fortune ; lalanā — the topmost woman ; acarat — performed ; tapaḥ — austerity ; vihāya — giving up ; kāmān — all desires ; su - ciram — for a long time ; dhṛta — a law upheld ; vratā — as a vow .

Purport

This verse from Śrīmad-Bhāgavatam (10.16.36) was spoken by the wives of the Kāliya serpent.

Translation

“Kṛṣṇa attracts not only the minds of the gopīs and the goddesses of fortune but the minds of all the young girls in the three worlds as well.

Word meanings

yogya - bhāve — by proper behavior ; jagate — within the three worlds ; yata — all ; yuvatīra gaṇa — the groups of young girls .

Translation

“ ‘My dear Lord Kṛṣṇa, where is that woman within the three worlds who would not be captivated by the rhythms of the sweet songs coming from Your wonderful flute? Who would not fall down from the path of chastity in this way? Your beauty is the most sublime within the three worlds. Upon seeing Your beauty, even cows, birds, animals and trees in the forest become stunned in jubilation.’

Word meanings

kā strī — who is that woman ; aṅga — O Kṛṣṇa ; te — of You ; kala - pada — by the rhythms ; amṛta - veṇu - gīta — and sweet songs of Your flute ; sammohitā — being captivated ; ārya - caritāt — from the path of chastity according to Vedic civilization ; na — not ; calet — would wander ; tri - lokyām — within the three worlds ; trai - lokya - saubhagam — which is the fortune of the three worlds ; idam — this ; ca — and ; nirīkṣya — by observing ; rūpam — the beauty ; yat — which ; go — the cows ; dvija — the birds ; druma — the trees ; mṛgāḥ — forest animals like the deer ; pulakāni — transcendental jubilation ; abibhran — manifested .

Purport

This verse is from Śrīmad-Bhāgavatam (10.29.40) .

Translation

“The women of Vṛndāvana who are on the level of superior guardians are attracted to Lord Kṛṣṇa maternally. The men of Vṛndāvana are attracted as servants, friends and fathers.

Word meanings

guru - tulya — on the level of a superior guardian ; strī - gaṇera — of the ladies of Vṛndāvana ; vātsalye — in parental affection ; ākarṣaṇa — attracting ; dāsya - sakhya - ādi — servants, friends and others ; bhāve — in the mood of ; puruṣa - ādi gaṇa — all the males of Vṛndāvana .

Translation

“The qualities of Kṛṣṇa captivate and attract everything, living and nonliving. Even birds, animals and trees are attracted to Kṛṣṇa’s qualities.

Word meanings

pakṣī — birds ; mṛga — animals ; vṛkṣa — trees ; latā — creepers ; cetana - acetana — living entities and even the stones and wood ; preme — in ecstatic love ; matta — captivated ; kari’ — making ; ākarṣaye — attract ; kṛṣṇa - guṇa — the qualities of Kṛṣṇa .

Translation

“Although the word ‘hari’ has many different meanings, two of them are foremost. One meaning is that the Lord takes away all inauspicious things from His devotee, and the second meaning is that He attracts the mind by ecstatic love for God.

Word meanings

hariḥ - śabde — by the word hari ; nānā - artha — different imports ; dui — two ; mukhya - tama — chief ; sarva — all ; amaṅgala — inauspiciousness ; hare — takes away ; prema diyā — by ecstatic love ; hare — attracts ; mana — the mind .

Translation

“When the devotee somehow or other always remembers the Supreme Personality of Godhead anywhere and everywhere, Lord Hari takes away life’s four miserable conditions.

Word meanings

yaiche taiche — somehow or other ; yohi kohi — anywhere and everywhere ; karaye smaraṇa — remembers ; cāri - vidha — the four kinds ; tāpa — miserable conditions of life ; tāra — of the devotee ; kare saṁharaṇa — He takes away .

Purport

The four miserable conditions are due to the four kinds of sinful activities, known as (1) pātaka, (2) uru-pātaka, (3) mahā-pātaka and (4) ati-pātaka — preliminary sin, very great sin, greater sin and topmost sin. However, Kṛṣṇa assures the devotee, ahaṁ tvāṁ sarva-pāpebhyo mokṣayiṣyāmi mā śucaḥ: “I will protect you from all sinful reactions. Do not fear.” The word sarva-pāpebhyaḥ indicates four kinds of sinful activities. As soon as the devotee surrenders unto Kṛṣṇa’s lotus feet, he is certainly relieved from all sinful activities and their results. The four basic sinful activities are summarized as illicit sex, intoxication, gambling and meat-eating.

Translation

“ ‘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.’

Word meanings

yathā — as ; agniḥ — a fire ; su - samṛddha - arciḥ — having a full flame ; karoti — makes ; edhāṁsi — fuel ; bhasma - sāt — into ashes ; tathā — similarly ; mat - viṣayā bhaktiḥ — devotional service in relation to Me ; uddhava — O Uddhava ; enāṁsi — all kinds of sinful activity ; kṛtsnaśaḥ — totally .

Purport

This verse from Śrīmad-Bhāgavatam (11.14.19) was spoken by Lord Kṛṣṇa.

Translation

“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.

Word meanings

tabe — thereafter ; kare — does ; bhakti - bādhaka — impediments on the path of devotional service ; karma — activities ; avidyā — ignorance ; nāśa — vanquishing ; śravaṇa - ādyera — of hearing, chanting and so forth ; phala — the result ; premā — love of Godhead ; karaye prakāśa — causes a manifestation of .

Translation

“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.

Word meanings

nija - guṇe — by transcendental qualities ; tabe — then ; hare — attracts ; deha - indriya - mana — the body, senses and mind ; aiche — in that way ; kṛpālu kṛṣṇa — merciful Kṛṣṇa ; aiche — in that way ; tāṅra — His ; guṇa — transcendental qualities .

Translation

“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.’

Word meanings

cāri puruṣa - artha — the four kinds of so-called goals of life ; chāḍāya — causes to give up ; guṇe — by the transcendental qualities ; hare — attracts ; sabāra mana — everyone’s mind ; hari - śabdera — of the word hari ; ei — this ; mukhya — chief ; kahiluṅ — I have explained ; lakṣaṇa — the symptoms .

Purport

The four principles of material success are (1) religious performance, (2) economic development, (3) sense gratification and (4) liberation, or merging into the impersonal effulgence of Brahman. These things do not interest the devotee.

Translation

“When the conjunctions ‘ca’ [‘and’] and ‘api’ [‘although’] are added to this verse, the verse can assume whatever meaning one wants to give it.

Word meanings

ca — ca ; api — api ; dui — two ; śabda — words ; tāte — in that way ; avyaya — indeclinable words ; haya — are ; yei — whatever ; artha — meaning ; lāgāiye — they want to use ; sei — that ; artha — meaning ; haya — can be used .

Translation

“The word ‘ca’ can be explained in seven ways.

Word meanings

tathāpi — still ; ca - kārera — of the word ca ; kahe — it is said ; mukhya — chief ; artha — meanings ; sāta — seven .

Translation

“ ‘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.’

Word meanings

ca — this word ca ; anvācaye — in connecting one with another ; samāhāre — in the sense of aggregation ; anyonya - arthe — to help one another in the imports ; ca — the word ca ; samuccaye — in aggregate understanding ; yatna - antare — in another effort ; tathā — as well as ; pāda - pūraṇe — in completing the verse ; api — also ; avadhāraṇe — in the sense of certainty .

Purport

This is a quotation from the Viśva-prakāśa dictionary.

Translation

“There are seven chief meanings of the word ‘api.’ They are as follows.

Word meanings

api - śabde — by the word api ; mukhya — chief ; artha — meanings ; sāta — seven ; vikhyāta — celebrated .

Translation

“ ‘The word “api” is used in the sense of possibility, question, doubt, censure, aggregation, appropriate application of things, and extravagance.’

Word meanings

api — the word api ; sambhāvanā — possibility ; praśna — question ; śaṅkā — doubt ; garhā — censure or abuse ; samuccaye — aggregation ; tathā — as well as ; yukta - pada - artheṣu — the appropriate application of things ; kāma - cāra - kriyāsu — of extravagance ; ca — and .

Purport

This is another quotation from the Viśva-prakāśa.

Translation

“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.

Word meanings

ei ta’ — this ; ekādaśa — eleven ; padera — of the words ; artha - nirṇaya — demonstration of import ; ebe — now ; śloka - artha — the total meaning of the verse ; kari — let Me do ; yathā — as much as ; ye — which ; lāgaya — applicable .

Translation

“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.

Word meanings

brahma — brahma ; śabdera artha — the meaning of the word ; tattva — the truth ; sarva - bṛhat - tama — the summum bonum among relative truths ; svarūpa — the original identity ; aiśvarya — opulence ; kari’ — accepting ; nāhi — not ; yāṅra — whose ; sama — equal .

Translation

“ ‘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.’

Word meanings

bṛhattvāt — because of being all-pervasive ; bṛṁhaṇatvāt — because of increasing unlimitedly ; ca — and ; tat — that ; brahma — Absolute Truth ; paramam — the ultimate ; viduḥ — they know ; tasmai — unto Him ; namaḥ — obeisances ; te — unto You ; sarva - ātman — the Supreme Soul ; yogi - cintya — appreciable by great yogīs ; avikāra - vat — without change .

Purport

This is a quotation from the Viṣṇu Purāṇa (1.12.57).

Translation

“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.

Word meanings

sei — that ; brahma - śabde — by the word brahma ; kahe — it is said ; svayam - bhagavān — the Supreme Personality of Godhead ; advitīya - jñāna — the supreme one, without duality ; yāṅhā — which ; vinā — without ; nāhi āna — there is nothing else .

Translation

“ ‘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.’

Word meanings

vadanti — they say ; tat — that ; tattva - vidaḥ — learned souls ; tattvam — the Absolute Truth ; yat — which ; jñānam — knowledge ; advayam — nondual ; brahma — Brahman ; iti — thus ; paramātmā — Paramātmā ; iti — thus ; bhagavān — Bhagavān ; iti — thus ; śabdyate — is known .

Purport

This is a quotation from Śrīmad-Bhāgavatam (1.2.11) . For an explanation, see Ādi-līlā 2.11.

Translation

“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.

Word meanings

sei — that ; advaya - tattva — Absolute Truth without a second ; kṛṣṇa — Lord Kṛṣṇa ; svayam - bhagavān — the Supreme Personality of Godhead ; tina - kāle — in three phases of time (past, present and future) ; satya — truth ; tiṅho — He ; śāstra - pramāṇa — the verdict of all Vedic literatures .

Translation

“ ‘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.’

Word meanings

aham — I, the Personality of Godhead ; eva — certainly ; āsam — existed ; eva — only ; agre — before the creation ; na — never ; anyat — anything else ; yat — which ; sat — the effect ; asat — the cause ; param — the supreme ; paścāt — after ; aham — I, the Personality of Godhead ; yat — which ; etat — this creation ; ca — also ; yaḥ — who ; avaśiṣyeta — remains ; saḥ — that ; asmi — am ; aham — I, the Personality of Godhead .

Purport

This verse from Śrīmad-Bhāgavatam (2.9.33) was spoken by Lord Kṛṣṇa. For an explanation see Ādi-līlā 1.53.

Translation

“The word ‘ātmā’ [‘self’] indicates the highest truth, Kṛṣṇa. He is the all-pervasive witness of all, and He is the supreme form.

Word meanings

ātma - śabde — by the word ātmā ; kahe — it is said ; kṛṣṇa — the Supreme Lord Kṛṣṇa ; bṛhattva — the greatest of all ; svarūpa — identity ; sarva - vyāpaka — all-pervasive ; sarva - sākṣī — the witness of all ; parama - svarūpa — the supreme form .

Translation

“ ‘Hari, the Personality of Godhead, is the all-pervasive original source of everything; He is therefore the Supersoul of everything.’

Word meanings

ātatatvāt — due to being all-pervading ; ca — and ; mātṛtvāt — due to being the progenitor ; ātmā — the soul ; hi — certainly ; paramaḥ — supreme ; hariḥ — the Supreme Personality of Godhead .

Purport

This is a quotation from the Bhāvārtha-dīpikā, Śrīdhara Svāmī’s commentary on Śrīmad-Bhāgavatam.

Translation

“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.

Word meanings

sei — those ; kṛṣṇa - prāpti — of achieving the lotus feet of Kṛṣṇa ; hetu — causes ; tri - vidha sādhana — the three kinds of execution ; jñāna — knowledge ; yoga — mystic yoga practice ; bhakti — and devotional service ; tinera — of these three ; pṛthak lakṣaṇa — the symptoms are different .

Translation

“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.

Word meanings

tina sādhane — by these three different processes ; bhagavān — the Supreme Personality of Godhead ; tina — three ; svarūpe — in identities ; bhāse — appears ; brahma — the impersonal feature ; paramātmā — the localized feature ; bhagavattā — and the Supreme Personality of Godhead ; trividha prakāśe — three manifestations .

Translation

“ ‘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.’

Word meanings

vadanti — they say ; tat — that ; tattva - vidaḥ — learned souls ; tattvam — the Absolute Truth ; yat — which ; jñānam — knowledge ; advayam — nondual ; brahma — Brahman ; iti — thus ; paramātmā — Paramātmā ; iti — thus ; bhagavān — Bhagavān ; iti — thus ; śabdyate — is known .

Translation

“Although the words ‘brahma’ and ‘ātmā’ indicate Kṛṣṇa, their direct meaning refers only to the impersonal Brahman and the Supersoul respectively.

Word meanings

brahma - ātmā - śabde — by the words brahma and ātmā ; yadi — if ; kṛṣṇere kahaya — Kṛṣṇa is indicated ; rūḍhi - vṛttye — by the direct meaning ; nirviśeṣa — impersonal ; antaryāmī — the Supersoul ; kaya — is said .

Translation

“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.

Word meanings

jñāna - mārge — the process of philosophical speculation ; nirviśeṣa - brahma — the impersonal Brahman effulgence ; prakāśe — becomes manifest ; yoga - mārge — by practicing mystic yoga ; antaryāmi - svarūpete — in the localized aspect, the Supersoul ; bhāse — appears .

Translation

“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.

Word meanings

rāga - bhakti — spontaneous devotional service ; vidhi - bhakti — regulative devotional service ; haya — are ; dui - rūpa — the two kinds of devotional service ; svayam - bhagavattve — in the Supreme Personality of Godhead ; bhagavattve — and in His personal expansion ; prakāśa dvi - rūpa — the two kinds of manifestation .

Translation

“By executing spontaneous devotional service in Vṛndāvana, one attains the original Supreme Personality of Godhead, Kṛṣṇa.

Word meanings

rāga - bhaktye — by the discharge of spontaneous devotional service ; vraje — in Vṛndāvana ; svayam — Himself ; bhagavāne — the Supreme Personality of Godhead ; pāya — one gets .

Translation

“ ‘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.’

Word meanings

na — not ; ayam — this Lord Śrī Kṛṣṇa ; sukha - āpaḥ — easily available ; bhagavān — the Supreme Personality of Godhead ; dehinām — for materialistic persons who have accepted the body as the self ; gopikā - sutaḥ — the son of mother Yaśodā ; jñāninām — for persons addicted to mental speculation ; ca — and ; ātma - bhūtānām — for persons performing severe austerities and penances ; yathā — as ; bhakti - matām — for persons engaged in spontaneous devotional service ; iha — in this world .

Purport

This verse from Śrīmad-Bhāgavatam (10.9.21) was spoken by Śrīla Śukadeva Gosvāmī. For an explanation see Madhya-līlā 8.227.

Translation

“By executing regulative devotional service, one becomes an associate of Nārāyaṇa and attains the Vaikuṇṭhalokas, the spiritual planets in the spiritual sky.

Word meanings

vidhi - bhaktye — by executing regulative devotional service ; pārṣada - dehe — in the form of an associate of the Lord ; vaikuṇṭhete yāya — one achieves the Vaikuṇṭha planets .

Translation

“ ‘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.’

Word meanings

yat — which ; ca — also ; vrajanti — go ; animiṣām — of the demigods ; ṛṣabha - anuvṛttyā — by practicing the best means of spiritual life ; dūre — keeping at a distance ; yamāḥ — the regulative principles ; hi — certainly ; upari — above ; naḥ — our ; spṛhaṇīya - śīlāḥ — decorated with desirable qualities ; bhartuḥ — of the master ; mithaḥ — mutually ; su - yaśasaḥ — who has all transcendental qualities ; kathana - anurāga — attracted to discussions ; vaiklavya — transformation ; bāṣpa - kalayā — with tears in the eyes ; pulakī - kṛta — jubilation ; aṅgāḥ — bodily limbs .

Purport

This is a quotation from Śrīmad-Bhāgavatam (3.15.25) . In this verse Lord Brahmā is speaking to all the demigods, who feared the two asuras in Diti’s womb. Lord Brahmā described the Kumāras’ visit to Vaikuṇṭha, and this was again explained by Maitreya, the friend of Vyāsadeva, when he gave instructions to Vidura.

Translation

“The devotees are divided into three categories — akāma [desireless], mokṣa-kāma [desiring liberation] and sarva-kāma [desiring material perfection].

Word meanings

sei upāsaka — those devotees ; haya — are ; tri - vidha prakāra — three varieties ; akāma — without material desires ; mokṣa - kāma — desiring to become liberated ; sarva - kāma — filled with all material desires ; āra — and .

Translation

“ ‘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.’

Word meanings

akāmaḥ — without material desires ; sarva - kāmaḥ — full of all material desires ; vā — or ; mokṣa - kāmaḥ — desiring liberation ; udāra - dhīḥ — sincere and advanced in devotional service ; tīvreṇa — firm ; bhaktiyogena — by the practice of bhakti-yoga ; yajeta — should worship ; puruṣam param — the Supreme Personality of Godhead .

Purport

This is a quotation from Śrīmad-Bhāgavatam (2.3.10) .

Translation

“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.

Word meanings

buddhimān - arthe — by the meaning of intelligent ; yadi — if ; vicāra - jña — expert in scrutinizing things ; haya — is ; nija - kāma lāgiha — even for sense gratification ; tabe — then ; kṛṣṇere bhajana — worships Lord Kṛṣṇa .

Translation

“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.

Word meanings

bhakti vinu — without devotional service ; kona — some ; sādhana — practice for perfection ; dite — to give ; nāre — not able ; phala — any result ; saba phala — all the results of different processes ; deya — give ; bhakti — devotional service ; sva - tantra — independent ; prabala — and powerful .

Translation

“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.

Word meanings

ajā - gala - stana - nyāya — like the nipples on the neck of a goat ; anya — other ; sādhana — execution of spiritual life ; ataeva — therefore ; hari — the Supreme Personality of Godhead ; bhaje — one worships ; buddhimān jana — the intelligent person .

Purport

Without devotional service, other methods for self-realization and spiritual life are useless. Other methods cannot produce good results at any time, and therefore they are compared to the nipples on the neck of a goat. These nipples cannot produce milk, although it may appear that they can. An unintelligent person cannot understand that only devotional service can elevate one to the transcendental position.

Translation

“ ‘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.’

Word meanings

catuḥ - vidhāḥ — four kinds ; bhajante — worship ; mām — Me ; janāḥ — persons ; sukṛtinaḥ — who have obeyed the principles of human life or the regulative principles of varṇa and āśrama ; arjuna — O Arjuna ; ārtaḥ — the distressed ; jijñāsuḥ — the inquisitive ; artha - arthī — one in need of money ; jñānī — one pursuing knowledge ; ca — also ; bharata - ṛṣabha — O best of the Bharata dynasty .

Purport

This is a quotation from the Bhagavad-gītā (7.16) . The word sukṛtinaḥ is very important in this verse. Su means “auspicious,” and kṛtī means “meritorious” or “regulated.” Unless one follows the regulative principles of religious life, human life is no different from animal life. Religious life means following the principles of varṇa and āśrama. In the Viṣṇu Purāṇa it is said:

varṇāśramācāravatā puruṣeṇa paraḥ pumān viṣṇur ārādhyate panthā nānyat tat-toṣa-kāraṇam

According to religious life, society is divided into four social divisions — brāhmaṇa, kṣatriya, vaiśya and śūdra — and four spiritual divisions — brahmacarya, gṛhastha, vānaprastha and sannyāsa. One needs to be trained to become a brāhmaṇa, kṣatriya, vaiśya or śūdra, just as one is trained to become an engineer, doctor or lawyer. Those who are properly trained can be considered human beings; if one is not trained socially and spiritually — that is, if one is uneducated and unregulated — his life is on the animal platform. Among animals there is no question of spiritual advancement. Spiritual life can be attained by proper training — either by following the principles of varṇa and āśrama or by being directly trained in the bhakti school by the methods of śravaṇaṁ kīrtanaṁ viṣṇoḥ smaraṇaṁ pāda-sevanam/ arcanaṁ vandanaṁ dāsyaṁ sakhyam ātma-nivedanam. Without being trained, one cannot be sukṛtī, auspicious. In this verse Kṛṣṇa says that people approach Him when in distress, in need of money or when actually inquisitive to understand the Supreme Being, or the original source of everything. Some people approach Him in the pursuit of knowledge of the Absolute Truth, and others approach Him when they are distressed, like the devotee Gajendra. Others are inquisitive, like the great sages headed by Śaunaka, and others need money, like Dhruva Mahārāja. Śukadeva Gosvāmī approached the Lord when he pursued knowledge. All these great personalities thus took to the devotional service of the Supreme Personality of Godhead, Kṛṣṇa.

Translation

“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.

Word meanings

ārta — distressed ; artha - arthī — desirous of money ; dui — two persons ; sakāma - bhitare — in the division of material activities ; gaṇi — we consider ; jijñāsu — inquisitive ; jñānī — pursuing knowledge ; dui — two ; mokṣa - kāma — transcendentalists pursuing spiritual knowledge for liberation ; māni — I consider .

Translation

“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.

Word meanings

ei cāri — these four persons ; sukṛti — pious men ; haya — are ; mahā - bhāgyavān — highly fortunate ; tat - tat — those respective ; kāma - ādi — aspirations ; chāḍi’ — giving up ; haya — become ; śuddha - bhaktimān — pure devotees .

Translation

“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.

Word meanings

sādhu - saṅga - kṛpā — by the mercy of association with devotees ; kimvā — or ; kṛṣṇera kṛpāya — by the mercy of Kṛṣṇa ; kāma - ādi — material desires and so on ; duḥsaṅga — unwanted association ; chāḍi’ — giving up ; śuddha - bhakti pāya — one obtains the platform of pure devotional life .

Translation

“ ‘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.’

Word meanings

sat - saṅgāt — by the association of pure devotees ; mukta — freed ; duḥsaṅgaḥ — the association of materialistic persons ; hātum — to give up ; na — not ; utsahate — is able ; budhaḥ — one who is actually learned ; kīrtyamānam — being glorified ; yaśaḥ — the glories ; yasya — of whom (the Supreme Personality of Godhead) ; sakṛt — once ; ākarṇya — hearing ; rocanam — very pleasing .

Purport

This is a verse from Śrīmad-Bhāgavatam (1.10.11). All the members of the Kuru dynasty offered respects when Kṛṣṇa was leaving Hastināpura after the Battle of Kurukṣetra. Kṛṣṇa was going to His own kingdom, and all the members of the Kuru dynasty were overwhelmed by His departure. This verse was spoken in that connection by Sūta Gosvāmī.

A pure devotee becomes attached to Kṛṣṇa by hearing the Lord’s glories. The Lord’s glories and the Lord Himself are identical. One has to be qualified to understand this absolute truth; therefore one should be given a chance to associate with a pure devotee. Our Kṛṣṇa consciousness movement is meant for this purpose. We want to create pure devotees so that other people will benefit by their association. In this way the number of pure devotees increases. Professional preachers cannot create pure devotees. There are many professional preachers of Śrīmad-Bhāgavatam who read this work to earn their livelihood. However, they cannot convert materialistic people to devotional service. Only a pure devotee can convert others to pure devotional service. It is therefore important for all the preachers in our Kṛṣṇa consciousness movement to first become pure devotees and follow the regulative principles, refraining from illicit sex, meat-eating, gambling and intoxication. They should regularly chant the Hare Kṛṣṇa mahā-mantra on their beads, follow the devotional process, rise early in the morning, attend maṅgala-ārati and recite Śrīmad-Bhāgavatam and the Bhagavad-gītā regularly. In this way, one can become purified and free from all material contamination.

sarvopādhi-vinirmuktaṁ tat-paratvena nirmalam hṛṣīkeṇa hṛṣīkeśa- sevanaṁ bhaktir ucyate

“ Bhakti, or devotional service, means engaging all one’s senses in the service of the Lord, the Supreme Personality of Godhead, the master of all the senses. When the spirit soul renders service unto the Supreme, there are two side effects. One is freed from all material designations, and one’s senses are purified simply by being employed in the service of the Lord.” ( Nārada-pañcarātra )

To make a show of devotional service will not help one. One must be a pure devotee following the devotional process; then one can convert others to devotional service. Śrī Caitanya Mahāprabhu practiced devotional service and preached ( āpani ācari’ bhakti karila pracāra ). If a preacher behaves properly in devotional service, he will be able to convert others. Otherwise, his preaching will have no effect.

Translation

“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.

Word meanings

duḥsaṅga — bad, unwanted association ; kahiye — I say ; kaitava — cheating ; ātma - vañcanā — cheating oneself ; kṛṣṇa — Lord Kṛṣṇa ; kṛṣṇa - bhakti — devotional service to Kṛṣṇa ; vinu — without ; anya — other ; kāmanā — desires .

Translation

“ ‘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.’

Word meanings

dharmaḥ — religiosity ; projjhita — completely rejected ; kaitavaḥ — in which fruitive intention ; atra — herein ; paramaḥ — the highest ; nirmatsarāṇām — of the fully pure in heart ; satām — devotees ; vedyam — to be understood ; vāstavam — factual ; atra — herein ; vastu — substance ; śiva - dam — giving well-being ; tāpa - traya — of the threefold miseries ; unmūlanam — causing uprooting ; śrīmat — beautiful ; bhāgavate — in the Bhāgavata Purāṇa ; mahā - muni — by the great sage (Vyāsadeva) ; kṛte — compiled ; kim — what ; vā — indeed ; paraiḥ — with others ; īśvaraḥ — the Supreme Lord ; sadyaḥ — at once ; hṛdi — within the heart ; avarudhyate — becomes confined ; atra — herein ; kṛtibhiḥ — by pious men ; śuśrūṣubhiḥ — desiring to hear ; tat - kṣaṇāt — without delay .

Purport

This is a quotation from Śrīmad-Bhāgavatam (1.1.2) . For an explanation see Ādi-līlā 1.91.

Translation

“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.

Word meanings

pra - śabde — by the prefix pra ; mokṣa - vāñchā — the desire for being liberated ; kaitava - pradhāna — first-class cheating ; ei śloke — in this verse ; śrīdhara - svāmī — the great commentator Śrīdhara Svāmī ; kariyāchena — has made ; vyākhyāna — explanation .

Translation

“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.

Word meanings

sakāma - bhakte — to devotees who still have material desires to fulfill ; ajña — foolish ; jāni’ — knowing ; dayālu — merciful ; bhagavān — Śrī Kṛṣṇa ; sva - caraṇa — His own lotus feet ; diyā — giving ; kare — does ; icchāra pidhāna — the covering of other desires .

Translation

“ ‘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.’

Word meanings

satyam — it is true ; diśati — He awards ; arthitam — that which is desired ; arthitaḥ — being requested ; nṛṇām — by human beings ; na — not ; eva — certainly ; artha - daḥ — giving desired things ; yat — which ; punaḥ — again ; arthitā — request ; yataḥ — from which ; svayam — Himself ; vidhatte — He gives ; bhajatām — of those engaged in devotional service ; anicchatām — even though not desiring ; icchā - pidhānam — covering all other desires ; nija - pāda - pallavam — the shelter of His own lotus feet .

Purport

This is a quotation from Śrīmad-Bhāgavatam (5.19.27) .

Translation

“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.

Word meanings

sādhu - saṅga — the association of devotees ; kṛṣṇa - kṛpā — the mercy of Lord Kṛṣṇa ; bhaktira — of devotional service ; svabhāva — nature ; e tine — these three ; saba chāḍāya — cause one to give up everything else ; kare — do ; kṛṣṇe — unto Lord Kṛṣṇa ; bhāva — the loving affairs .

Purport

This verse-refers to the association of pure devotees, the mercy of Kṛṣṇa and the rendering of devotional service. All these help one give up the association of nondevotees and the material opulence awarded by the external energy, māyā. A pure devotee is never attracted by material opulence, for he understands that wasting time to acquire material opulence is a misuse of the gift of human life. In Śrīmad-Bhāgavatam it is said, śrama eva hi kevalam. In the eyes of a devotee, politicians, social workers, philanthropists, philosophers and humanitarians are simply wasting their time, for human society is not freed from the cycle of birth and death by their activity and propaganda. These so-called philanthropists, politicians and philosophers have no knowledge because they do not know that there is life after death. Understanding that there is life after death is the beginning of spiritual knowledge. A person can understand himself and what he is simply by understanding the first lessons of the Bhagavad-gītā (2.13) :

dehino ’smin yathā dehe kaumāraṁ yauvanaṁ jarā tathā dehāntara-prāptir dhīras tatra na muhyati

“As the embodied soul continuously passes, in this body, from boyhood to youth to old age, the soul similarly passes into another body at death. A sober person is not bewildered by such a change.”

Not knowing the real science of life, a foolish person engages in the temporary activities of this life and thus becomes further entangled in the cycle of birth and death. He always desires material opulence, which can be attained by karma, jñāna and yoga. But when one is actually elevated to the devotional platform, he gives up all these desires. This is called anyābhilāṣitā-śūnya. Then one becomes a pure devotee.

Translation

“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.

Word meanings

āge — ahead ; yata yata — as many as ; artha — meanings ; vyākhyāna kariba — I shall explain ; kṛṣṇa - guṇa - āsvādera — of tasting the transcendental qualities of Kṛṣṇa ; ei — this ; hetu — reason ; jāniba — we shall understand .

Translation

“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.

Word meanings

śloka - vyākhyā — of the explanation of the verse ; lāgi’ — for the matter ; ei — this ; kariluṅ — I did ; ābhāsa — indication ; ebe — now ; kari — let Me do ; ślokera — of the verse ; mūla - artha — the real meaning ; prakāśa — the manifestation .

Translation

“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.

Word meanings

jñāna - mārge — on the path of philosophical speculation ; upāsaka — worshipers ; duita’ prakāra — two varieties ; kevala — only ; brahma - upāsaka — the worshiper of impersonal Brahman ; mokṣa - ākāṅkṣī — desiring liberation ; āra — and .

Translation

“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.

Word meanings

kevala brahma - upāsaka — the worshiper of only the impersonal Brahman ; tina bheda haya — there are three different groups ; sādhaka — the beginner ; brahma - maya — absorbed in thought of Brahman ; āra — and ; prāpta - brahma - laya — actually merged into the Brahman effulgence .

Translation

“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.

Word meanings

bhakti — devotional service ; vinā — without ; kevala — only ; jñāne — by philosophical speculation ; mukti — liberation ; nāhi haya — there is not ; bhakti — devotional service ; sādhana — practice ; kare — does ; yei — anyone who ; prāpta - brahma - laya — as good as merging into the impersonal Brahman .

Translation

“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.

Word meanings

bhaktira — of devotional service ; svabhāva — nature ; brahma — impersonal Brahman realization ; haite — from ; kare — does ; ākarṣaṇa — attracting ; divya — transcendental ; deha — body ; diyā — offering ; karāya — causes to perform ; kṛṣṇera bhajana — the service of Lord Kṛṣṇa .

Translation

“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.

Word meanings

bhakta - deha — the body of a devotee ; pāile — when one gets ; haya — there is ; guṇera smaraṇa — remembrance of the transcendental qualities ; guṇa - ākṛṣṭa hañā — being attracted by the transcendental qualities ; kare — performs ; nirmala bhajana — pure devotional service .

Purport

Śrīla Bhaktivinoda Ṭhākura has given the following summary of verses 107-111. Transcendentalists on the path of philosophical speculation can be divided into two categories — the pure worshipers of impersonal Brahman and those who wish to merge into the existence of impersonal Brahman. When one is fully absorbed in the thought that one is not different from the Supreme Absolute Truth, one is said to be a worshiper of the impersonal Brahman. The impersonal worshipers of Brahman can again be divided into three categories — (1) sādhakas, those who are nearing perfect execution of the process of Brahman realization; (2) those who are fully absorbed in meditation on Brahman; and (3) those who are on the brahma-bhūta platform and have no relationship with material existence. Even though the worshiper of impersonal Brahman can be highly advanced, he cannot attain liberation without discharging devotional service. Anyone who has realized himself as spirit soul can engage in devotional service. This is the verdict of the Bhagavad-gītā (18.54) :

brahma-bhūtaḥ prasannātmā na śocati na kāṅkṣati samaḥ sarveṣu bhūteṣu mad-bhaktiṁ labhate parām

“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 to every living entity. In that state he attains pure devotional service unto Me.”

To attain the platform of pure devotional service, one has to become spiritually pure and attain the brahma-bhūta platform, which is beyond material anxiety and material discrimination. When one approaches pure devotional service after realizing Brahman, one becomes attracted by pure devotional service. At such a time, by rendering devotional service, one gets a spiritual body with purified senses.

sarvopādhi-vinirmuktaṁ tat-paratvena nirmalam hṛṣīkeṇa hṛṣīkeśa- sevanaṁ bhaktir ucyate

When one’s senses are pure, one can render loving devotional service to Kṛṣṇa. A pure devotee can only remember Kṛṣṇa’s transcendental qualities. Remembering them, he fully engages in the loving service of the Lord.

Translation

“ ‘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.’

Word meanings

muktāḥ — liberated ; api — although ; līlayā — by pastimes ; vigraham — the form of the Lord ; kṛtvā — having installed ; bhagavantam — the Supreme Personality of Godhead ; bhajante — worship .

Purport

Highly elevated Māyāvādī sannyāsīs sometimes worship the Rādhā-Kṛṣṇa Deity and discuss the pastimes of the Lord, but their purpose is not elevation to Goloka Vṛndāvana. They want to merge into the Lord’s effulgence. This statement is quoted from Śaṅkarācārya’s commentary on the Upaniṣad known as Nṛsiṁha-tāpanī.

Translation

“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.

Word meanings

janma haite — from birth ; śuka — Śukadeva Gosvāmī ; sanaka - ādi — the four Kumāras ; brahma - maya — absorbed in the thought of impersonal Brahman ; kṛṣṇa - guṇa - ākṛṣṭa — attracted by the transcendental pastimes of the Lord ; hañā — becoming ; kṛṣṇere bhajaya — worshiped Lord Kṛṣṇa .

Translation

“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.

Word meanings

sanaka - ādyera — of the four Kumāras, headed by Sanaka ; kṛṣṇa - kṛpāya — by the mercy of the Lord ; saurabhe — the fragrance ; hare — took away ; mana — the minds ; guṇa - ākṛṣṭa hañā — thus being attracted by the qualities of Kṛṣṇa ; kare — perform ; nirmala bhajana — pure devotional service .

Translation

“ ‘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.’

Word meanings

tasya — of Him ; aravinda - nayanasya — of the lotus-eyed Lord ; pada - aravinda — of the lotus feet ; kiñjalka — with saffron ; miśra — mixed ; tulasī — the tulasī leaves ; makaranda — fragrance ; vāyuḥ — breeze ; antaḥ - gataḥ — entered within ; sva - vivareṇa — through their nostrils ; cakāra — made ; teṣām — of the Kumāras ; saṅkṣobham — agitation for change ; akṣara - juṣām — attached to impersonal Brahman realization ; api — even though ; citta - tanvoḥ — in both the mind and body .

Purport

This is a verse from Śrīmad-Bhāgavatam (3.15.43) .

Translation

“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.

Word meanings

vyāsa - kṛpāya — by the mercy of Śrīla Vyāsadeva ; śukadevera — of Śukadeva Gosvāmī ; līlā - ādi - smaraṇa — remembrance of the transcendental pastimes of Kṛṣṇa ; kṛṣṇa - guṇa - ākṛṣṭa — attracted by the transcendental qualities of Kṛṣṇa ; hañā — becoming ; karena — performed ; bhajana — loving service .

Translation

“ ‘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.’

Word meanings

hareḥ — of Lord Kṛṣṇa ; guṇa - ākṣipta - matiḥ — whose mind was agitated by the qualities ; bhagavān — the most powerful transcendentalist ; bādarāyaṇiḥ — Śukadeva, son of Vyāsadeva ; adhyagāt — studied ; mahat - ākhyānam — the great epic description ; nityam — eternally ; viṣṇu - jana - priyaḥ — who is very dear to the Vaiṣṇavas, devotees of Lord Viṣṇu .

Purport

This is a quotation from Śrīmad-Bhāgavatam (1.7.11) .

Translation

“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.

Word meanings

nava — nine ; yogī - īśvara — great saintly yogīs ; janma haite — from the very birth ; sādhaka — practicers ; jñānī — well versed in transcendental knowledge ; vidhi — Lord Brahmā ; śiva — Lord Śiva ; nārada — the great sage Nārada ; mukhe — in their mouths ; kṛṣṇa - guṇa śuni’ — hearing the transcendental qualities of Kṛṣṇa .

Translation

“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.

Word meanings

guṇa - ākṛṣṭa hañā — being attracted by the transcendental qualities ; kare — engaged in ; kṛṣṇera bhajana — the devotional service of the Lord ; ekādaśa - skandhe — in the Eleventh Canto of Śrīmad-Bhāgavatam ; tāṅra — of them ; bhakti - vivaraṇa — description of the devotional service .

Translation

“ ‘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.’

Word meanings

akleśām — without material trouble ; kamala - bhuvaḥ — of Lord Brahmā, who took his birth from the lotus flower ; praviśya — entering ; goṣṭhīm — the association ; kurvantaḥ — continuously performing ; śruti - śirasām — of the topmost Vedic knowledge ; śrutim — hearing ; śruta - jñāḥ — who are expert in Vedic knowledge ; uttuṅgam — very high ; yadu - pura - saṅgamāya — for going back home, back to Godhead, to Dvārakā ; raṅgam — to Raṅga-kṣetra ; yogī - indrāḥ — great saintly persons ; pulaka - bhṛtaḥ — being spiritually pleased ; nava — nine ; api — although ; avāpuḥ — achieved .

Purport

This is a quotation from the Mahā Upaniṣad.

Translation

“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.

Word meanings

mokṣa - ākāṅkṣī — those who desire to merge into the impersonal Brahman ; jñānī — advanced in knowledge ; haya — are ; tina - prakāra — three varieties ; mumukṣu — desiring to be liberated ; jīvan - mukta — already liberated, even in this life ; prāpta - svarūpa — self-realized ; āra — and .

Translation

“There are many people within this material world who desire liberation, and for this purpose they render devotional service to Lord Kṛṣṇa.

Word meanings

mumukṣu — desiring to be liberated ; jagate — in this world ; aneka — many ; saṁsārī jana — engaged in material activities ; mukti lāgi’ — for the sake of liberation ; bhaktye — in devotional service ; kare — perform ; kṛṣṇera bhajana — the worship of Kṛṣṇa .

Translation

“ ‘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.’

Word meanings

mumukṣavaḥ — those who are perfectly learned, who desire the highest perfection, and who, unlike demons and nondevotees, are never envious of anyone ; ghora - rūpān — demigods with fearful bodily features ; hitvā — giving up ; bhūta - patīn — the forefathers ( prajāpatis ) ; atha — therefore ; nārāyaṇa - kalāḥ — the plenary expansions of Lord Nārāyaṇa ; śāntāḥ — very peaceful ; bhajanti — they worship ; hi — certainly ; anasūyavaḥ — nonenvious .

Purport

This is a quotation from the Śrīmad-Bhāgavatam (1.2.26) . Those who actually want the highest perfection worship Lord Viṣṇu in His different incarnations. Those who are attracted to the materialistic way of life and who are always agitated and full of anxiety worship demigods who appear fierce — demigods like goddess Kālī and Kāla-bhairava (Rudra). The devotees of Kṛṣṇa, however, do not envy the demigods or their worshipers but peacefully render devotional service to the incarnations of Nārāyaṇa instead.

Translation

“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.

Word meanings

sei sabera — of all those worshipers of different demigods ; sādhu - saṅge — the contact of real devotees ; guṇa sphurāya — awakens the appreciation of transcendental qualities ; kṛṣṇa - bhajana karāya — engages in the devotional service of Lord Kṛṣṇa ; mumukṣā chāḍāya — and causes to give up the desire to be liberated or merge into the impersonal feature of the Lord .

Purport

The four Kumāras (Catuḥsana), Śukadeva Gosvāmī and the nine Yogendras were absorbed in Brahman realization, and how they became devotees is described herein. There are three kinds of impersonalists — the mumukṣu (those desiring liberation), the jīvan-muktas (those liberated in this life) and the prāpta-svarūpas (those merged in Brahman realization). All three types of jñānīs are called mokṣākāṅkṣīs, those desiring liberation. By associating with devotees, such people give up the mumukṣu principle and render devotional service. The real cause for this change is the association of devotees. The Kṛṣṇa consciousness movement is meant to attract all types of men, even those who desire things other than the Lord’s devotional service. Through the association of devotees, they gradually begin to render devotional service.

Translation

“ ‘O great learned devotee, although there are many faults in this material world, there is one good opportunity — the association with devotees. Such association brings about great happiness. Due to this good quality, our strong desire to achieve liberation by merging into the Brahman effulgence has become weakened.’

Word meanings

aho mahā - ātman — O great devotee ; bahu - doṣa - duṣṭaḥ — infected with varieties of material disease or attachment ; api — although ; ekena — with one ; bhāti — shines ; eṣaḥ — this ; bhavaḥ — birth in this material world ; guṇena — with a good quality ; sat - saṅgama - ākhyena — known as association with devotees ; sukha - āvahena — which brings about happiness ; kṛtā — made ; adya — now ; naḥ — our ; yena — by which ; kṛśā — insignificant ; mumukṣā — the desire for liberation .

Purport

This is a quotation from the Hari-bhakti-sudhodaya.

Translation

“By associating with the great saint Nārada, Śaunaka and other great sages gave up the desire for liberation and engaged in Kṛṣṇa’s devotional service.

Word meanings

nāradera saṅge — by the association of the great saintly person Nārada ; śaunaka - ādi muni - gaṇa — the great sages headed by Śaunaka Muni ; mumukṣā chāḍiyā — giving up the desire for liberation ; kailā — performed ; kṛṣṇera bhajana — devotional service to Kṛṣṇa .

Translation

“Simply by meeting Kṛṣṇa or receiving Kṛṣṇa’s special favor, one can give up the desire for liberation. Being attracted by the transcendental qualities of Kṛṣṇa, one can engage in His service.

Word meanings

kṛṣṇera darśane — simply by meeting Kṛṣṇa ; kāro — someone ; kṛṣṇera kṛpāya — by the favor of Kṛṣṇa ; mumukṣā chāḍiyā — giving up the desire for liberation ; guṇe — being attracted by the transcendental qualities of Kṛṣṇa ; bhaje — engages in service ; tāṅra pā’ya — at the lotus feet of Kṛṣṇa .

Translation

“ ‘In this Dvārakā-dhāma, I am being attracted by the Supreme Personality of Godhead, Kṛṣṇa, who is personified spiritual bliss. Simply by seeing Him, I am feeling great happiness. Oh, I have wasted so much time trying to become self-realized through impersonal cultivation. This is a cause for lamentation!’

Word meanings

asmin — when this ; sukha - ghana - mūrtau — form of complete happiness ; parama - ātmani — the Supreme Person ; vṛṣṇi - pattane — in Dvārakā-dhāma ; sphurati — exists ; ātmārāmatayā — by the process of cultivating Brahman realization ; me — my ; vṛthā — uselessly ; gataḥ — wasted ; bata — alas, what can I say ; ciram — for a long time ; kālaḥ — time .

Purport

This verse is found in the Bhakti-rasāmṛta-sindhu (3.1.34).

Translation

“There are many people who are liberated even in this lifetime. Some are liberated by discharging devotional service, and others are liberated through the philosophical speculative process.

Word meanings

jīvan - mukta — liberated in this life ; aneka — there are many ; sei — all of them ; dui bheda — two divisions ; jāni — we consider ; bhaktye jīvan - mukta — one liberated in this life by pursuing the process of devotional service ; jñāne jīvan - mukta — a person liberated in this life by following the process of philosophical speculation ; māni — we can understand .

Translation

“Those who are liberated by devotional service become more and more attracted by the transcendental qualities of Kṛṣṇa. Thus they engage in His service. Those who are liberated by the speculative process eventually fall down again due to offensive activity.

Word meanings

bhaktye jīvan - mukta — persons liberated in this life by discharging devotional service ; guṇa - ākṛṣṭa hañā — being attracted by the transcendental qualities of Kṛṣṇa ; kṛṣṇa bhaje — engage in the devotional service of the Lord ; śuṣka - jñāne jīvan - mukta — so-called liberated in this life by dry, speculative knowledge ; aparādhe — by offenses ; adho maje — fall down .

Translation

“ ‘O lotus-eyed one, those who think they are liberated in this life but are without devotional service to You are of impure intelligence. Although they accept severe austerities and penances and rise to the spiritual position, to impersonal Brahman realization, they fall down again because they neglect to worship Your lotus feet.’

Word meanings

ye — all those who ; anye — others (nondevotees) ; aravinda - akṣa — O lotus-eyed one ; vimukta - māninaḥ — who consider themselves liberated ; tvayi — unto You ; asta - bhāvāt — without devotion ; aviśuddha - buddhayaḥ — whose intelligence is not purified ; āruhya — having ascended ; kṛcchreṇa — by severe austerities and penances ; param padam — to the supreme position ; tataḥ — from there ; patanti — fall ; adhaḥ — down ; anādṛta — without respecting ; yuṣmat — Your ; aṅghrayaḥ — lotus feet .

Purport

This is a quotation from Śrīmad-Bhāgavatam (10.2.32) .

Translation

“ ‘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 to every living entity. In that state he attains pure devotional service unto Me.’

Word meanings

brahma - bhūtaḥ — being one with the Absolute ; prasanna - ātmā — fully joyful ; na — never ; śocati — laments ; na — never ; kāṅkṣati — desires ; samaḥ — equally disposed ; sarveṣu — all ; bhūteṣu — to living entities ; mat - bhaktim — My devotional service ; labhate — gains ; parām — transcendental .

Purport

This is a quotation from the Bhagavad-gītā (18.54) .

Translation

“ ‘Although I was worshiped by those on the path of monism and initiated into self-realization through the yoga system, I have nonetheless been forcibly turned into a maidservant by some cunning boy who is always joking with the gopīs.’

Word meanings

advaita - vīthī — on the path of monism ; pathikaiḥ — by the wanderers ; upāsyāḥ — worshipable ; sva - ānanda — of self-realization ; siṁha - āsana — on the throne ; labdha - dīkṣāḥ — being initiated ; śaṭhena — by a cheater ; kena api — some ; vayam — I ; haṭhena — by force ; dāsī - kṛtā — made into a maidservant ; gopa - vadhū - viṭena — engaged in joking with the gopīs. .

Purport

This is a verse written by Bilvamaṅgala Ṭhākura.

Translation

“One who has attained his constitutional position by the strength of devotional service attains a transcendental body even in this lifetime. Being attracted by Lord Kṛṣṇa’s transcendental qualities, he fully engages in service at His lotus feet.

Word meanings

bhakti - bale — by the strength of devotional service ; prāpta - svarūpa — attaining his original status ; divya - deha — a transcendental body ; pāya — one gets ; kṛṣṇa - guṇa - ākṛṣṭa — attracted by the transcendental qualities of Kṛṣṇa ; hañā — being ; bhaje — takes to devotional service ; kṛṣṇa - pā’ya — at Kṛṣṇa’s lotus feet .

Translation

“ ‘The living entities and other potencies merge into Mahā-Viṣṇu as the Lord lies down and winds up [destroys] the cosmic manifestation. Liberation means being situated in one’s eternal, original form after giving up the changeable gross and subtle bodies.’

Word meanings

nirodhaḥ — winding up ; asya — of this ; anu — after ; śayanam — lying down ; ātmanaḥ — of the Supreme Lord ; saha — with ; śaktibhiḥ — the energies (marginal and external) ; muktiḥ — liberation ; hitvā — giving up ; anyathā — other ; rūpam — form ; svarūpeṇa — with one’s own eternal form ; vyavasthitiḥ — staying .

Purport

This is a quotation from Śrīmad-Bhāgavatam (2.10.6) .

Translation

“By opposing Kṛṣṇa consciousness, one becomes conditioned and fearful due to the influence of māyā. By executing devotional service faithfully, one is liberated from māyā.

Word meanings

kṛṣṇa - bahir - mukha — of going against Kṛṣṇa consciousness ; doṣe — by the fault ; māyā haite — from the illusory energy ; bhaya — fear ; kṛṣṇa - unmukha — in favor of Kṛṣṇa consciousness ; bhakti — devotional service ; haite — from ; māyā - mukta — liberated from māyā ; haya — one becomes .

Translation

“ ‘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.’

Word meanings

bhayam — fear ; dvitīya - abhiniveśataḥ — from the misconception of being a product of material energy ; syāt — arises ; īśāt — from the Supreme Personality of Godhead, Kṛṣṇa ; apetasya — of one who has withdrawn (the conditioned soul) ; viparyayaḥ — reversal of position ; asmṛtiḥ — no conception of his relationship with the Supreme Lord ; tat - māyayā — because of the illusory energy of the Supreme Lord ; ataḥ — therefore ; budhaḥ — one who is wise ; ābhajet — must worship ; tam — Him ; bhaktyā — by devotional service ; ekayā — not diverted to karma and jñāna ; īśam — the Supreme Personality of Godhead ; guru — as the spiritual master ; devatā — worshipable Lord ; ātmā — Supersoul .

Purport

This verse is quoted from Śrīmad-Bhāgavatam (11.2.37) .

Translation

“ ‘This divine energy of Mine, consisting of the three modes of material nature, is difficult to overcome. But those who have surrendered unto Me can easily cross beyond it.’

Word meanings

daivī — belonging to the Supreme Lord ; hi — certainly ; eṣā — this ; guṇa - mayī — made of the three modes ; mama — My ; māyā — external energy ; duratyayā — very difficult to surpass ; mām — unto Me ; eva — certainly ; ye — those who ; prapadyante — surrender fully ; māyām — the illusory energy ; etām — this ; taranti — cross over ; te — they .

Purport

This is a quotation from the Bhagavad-gītā (7.14) .

Translation

“One does not attain liberation without rendering devotional service. Liberation is attained only by devotional service.

Word meanings

bhakti — devotional service ; vinu — without ; mukti — liberation ; nāhi — there is not ; bhaktye — actually by devotional service ; mukti haya — liberation is attained .

Translation

“ ‘My dear Lord, devotional service unto You is the only auspicious path. If one gives it up simply for speculative knowledge or the understanding that these living beings are spirit souls and the material world is false, he undergoes a great deal of trouble. He only gains troublesome and inauspicious activities. His actions are like beating a husk that is already devoid of rice. His labor becomes fruitless.’

Word meanings

śreyaḥ - sṛtim — the auspicious path of liberation ; bhaktim — devotional service ; udasya — giving up ; te — of You ; vibho — O my Lord ; kliśyanti — accept increased difficulties ; ye — all those persons who ; kevala — only ; bodha - labdhaye — for obtaining knowledge ; teṣām — for them ; asau — that ; kleśalaḥ — trouble ; eva — only ; śiṣyate — remains ; na — not ; anyat — anything else ; yathā — as much as ; sthūla — bulky ; tuṣa — husks of rice ; avaghātinām — of those beating .

Purport

This is a quotation from Śrīmad-Bhāgavatam (10.14.4) .

Translation

“ ‘O lotus-eyed one, those who think they are liberated in this life but are without devotional service to You are of impure intelligence. Although they accept severe austerities and penances and rise to the spiritual position, to impersonal Brahman realization, they fall down again because they neglect to worship Your lotus feet.’

Word meanings

ye — all those who ; anye — others (nondevotees) ; aravinda - akṣa — O lotus-eyed one ; vimukta - māninaḥ — who consider themselves liberated ; tvayi — unto You ; asta - bhāvāt — without devotion ; aviśuddha - buddhayaḥ — whose intelligence is not purified ; āruhya — having ascended ; kṛcchreṇa — by severe austerities and penances ; param padam — to the supreme position ; tataḥ — from there ; patanti — fall ; adhaḥ — down ; anādṛta — without respecting ; yuṣmat — Your ; aṅghrayaḥ — lotus feet .

Purport

This is a verse from Śrīmad-Bhāgavatam (10.2.32) .

Translation

“ ‘If one simply maintains an official position in the four varṇas and āśramas but does not worship the Supreme Lord Viṣṇu, he falls down from his puffed-up position into a hellish condition.’

Word meanings

ye — those who ; eṣām — of those divisions of social and spiritual orders ; puruṣam — the Supreme Personality of Godhead ; sākṣāt — directly ; ātma - prabhavam — the source of everyone ; īśvaram — the supreme controller ; na — do not ; bhajanti — worship ; avajānanti — or who neglect ; sthānāt — from their proper place ; bhraṣṭāḥ — being fallen ; patanti — fall ; adhaḥ — downward into hellish conditions .

Purport

This is also a quotation from Śrīmad-Bhāgavatam (11.5.3) .

Translation

“When one is actually liberated by executing devotional service, he always engages in the transcendental loving service of the Lord.

Word meanings

bhaktye — by devotional service ; mukti — liberation ; pāileha — if one gets ; avaśya — certainly ; kṛṣṇere — unto Lord Kṛṣṇa ; bhajaya — renders service .

Translation

“ ‘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.’

Word meanings

muktāḥ — liberated ; api — although ; līlayā — by the pastimes ; vigraham — the form of the Lord ; kṛtvā — having installed ; bhagavantam — the Supreme Personality of Godhead ; bhajante — worship .

Purport

This is a quotation from Śaṅkarācārya’s commentary on the Nṛsiṁha-tāpanī Upaniṣad.

Translation

“These six kinds of ātmārāmas engage in the loving service of Kṛṣṇa. The varieties of service are indicated by adding ‘ca,’ and they also bear the meaning of ‘api’ [‘indeed’].

Word meanings

ei chaya — all these six ; ātmārāma — transcendentalists ; kṛṣṇere bhajaya — render service to Kṛṣṇa ; pṛthak pṛthak — separately ; ca - kāre — in the use of the word ca ; ihā — here ; apira — of the word api ; artha — meaning ; kaya — says .

Purport

There are six kinds of ātmārāmas: the neophyte student ( sādhaka ), one who is absorbed in Brahman realization ( brahma-maya ), one who has already attained the Brahman position ( prāpta-brahma-laya ), one who desires to be liberated ( mumukṣu ), one who is liberated even in this life ( jīvan-mukta ), and one who is self-realized ( prāpta-svarūpa ).

Translation

“The six kinds of ātmārāmas render devotional service to Kṛṣṇa without ulterior motives. The words ‘munayaḥ’ and ‘santaḥ’ indicate those who are very much attached to meditating upon Kṛṣṇa.

Word meanings

ātmārāmāḥ ca api — self-realized persons also ; kare — do ; kṛṣṇe — unto Kṛṣṇa ; ahaitukī bhakti — unmotivated devotional service ; munayaḥ santaḥ — great saintly persons and transcendentalists ; iti — thus ; kṛṣṇa - manane — in meditation on Kṛṣṇa ; āsakti — attraction .

Translation

“The word ‘nirgranthāḥ’ means ‘without ignorance’ and ‘devoid of rules and regulations.’ Whichever meaning fits may be applied.

Word meanings

nirgranthāḥ — nirgranthāḥ ; avidyā - hīna — without ignorance ; keha — some of them ; vidhi - hīna — without following any regulative principles ; yāhāṅ — wherever ; yei — which ; yukta — appropriate ; sei arthera adhīna — comes under that different import .

Translation

“The use of the word ‘ca’ in different places produces different meanings. Over and above them, there is another meaning that is very important.

Word meanings

ca - śabde — by the word ca ; kari — I do ; yadi — if ; itara - itara artha — different and separate meanings ; āra — another ; eka — one ; artha — meaning ; kahe — is said ; parama samartha — highly suitable .

Translation

“Although the words ‘ātmārāmāś ca’ would be repeated six times, simply by adding the word ‘ca,’ five ‘ātmārāmas’ are deleted.

Word meanings

ātmārāmāḥ ca ātmārāmāḥ ca — repeating the words ātmārāmāḥ and ca ; kari’ — doing ; bāra chaya — six times ; pañca ātmārāma — five kinds of ātmārāmas ; chaya — six ; ca - kāre — by the word ca ; lupta haya — become unpronounced .

Translation

“Therefore there is no need to repeat the word ‘ātmārāma.’ One is sufficient, and that one word indicates six persons.

Word meanings

eka — one ; ātmārāma — ātmārāma ; śabda — vibration ; avaśeṣa rahe — remains at last ; eka ātmārāma — one ātmārāma ; śabde — by vibrating ; chaya - jana — six persons ; kahe — are indicated .

Translation

“ ‘Of words having the same form and case termination, the last one is the only one retained. For example, the word “rāmāḥ” is used to stand for “rāmaś ca, rāmaś ca, rāmaś ca, etc.”’

Word meanings

sa - rūpāṇām — of words of the same form ; eka - śeṣaḥ — only the last ; eka - vibhaktau — in the same case ; ukta - arthānām — of the previously spoken meanings ; aprayogaḥ — nonapplication ; rāmaḥ ca — and Rāma ; rāmaḥ ca — and Rāma ; rāmaḥ ca — and Rāma ; rāmāḥ iti - vat — in this way, by one rāma, many rāmas are indicated .

Purport

This is a quotation from Pāṇini’s sūtras (1.2.64).

Translation

“By the aggregate use of the word ‘ca,’ it is indicated that all the ātmārāmas and saints serve and worship Kṛṣṇa.

Word meanings

tabe — then ; ye — that ; ca - kāra — syllable ca ; sei — that ; samuccaya — aggregation ; kaya — is said ; ātmārāmāḥ ca — all those who enjoy in the self ; munayaḥ ca — all saintly persons ; kṛṣṇere bhajaya — worship Kṛṣṇa .

Translation

“ ‘Api’ added to the word ‘nirgranthāḥ’ is used for exposition. Thus I have tried to clarify seven meanings [of the ātmārāma verse].

Word meanings

nirgranthāḥ apira — of the words nirgranthāḥ api ; ei — this ; api — the word api ; sambhāvane — in the matter of exposition ; ei sāta artha — these seven different meanings ; prathame — in the beginning ; kariluṅ — I have done ; vyākhyāne — in explanation .

Translation

“The yogī who worships the Supersoul within himself is also called ātmārāma. There are two types of ātmārāma-yogīs.

Word meanings

antaryāmi — of the Supersoul ; upāsaka — worshiper ; ātmārāma kaya — is also said to be an ātmārāma ; sei ātmārāma — that ātmārāma ; yogīra — of the mystic yogī ; dui bheda haya — there are two kinds .

Translation

“The two types of ātmārāma-yogīs are called sagarbha and nigarbha. Each of these is divided into three; therefore there are six types of worshipers of the Supersoul.

Word meanings

sagarbha — sagarbha ; nigarbha — nigarbha ; ei — thus ; haya — there are ; dui — two ; bheda — different varieties ; eka eka — each one ; tina bhede — in three varieties ; chaya vibheda — therefore there are six varieties .

Purport

The word sagarbha-yogī refers to a yogī who worships the Supersoul in the Viṣṇu form. The nigarbha-yogī worships the Supersoul without form. The sagarbha and nigarbha yogīs are further categorized: (1) sagarbha-yogārurukṣu, (2) nigarbha-yogārurukṣu, (3) sagarbha-yogārūḍha, (4) nigarbha-yogārūḍha, (5) sagarbha-prāpta-siddhi and (6) nigarbha-prāpta-siddhi.

Translation

“ ‘Some yogīs think of the Lord within their hearts as measuring about six inches. The Lord has four hands, in which He holds a conchshell, club, disc and lotus flower. Those who worship this form of Viṣṇu within the heart are called sagarbha-yogīs.’

Word meanings

kecit — some of them ; sva - deha - antaḥ — within one’s own body ; hṛdaya - avakāśe — in the cavity of the heart ; prādeśa - mātram — with the measurement of six inches ; puruṣam — the Supreme Personality of Godhead ; vasantam — residing ; catuḥ - bhujam — with four hands ; kañja — a lotus flower ; ratha - aṅga — a disc like the wheel of a chariot ; śaṅkha — a conchshell ; gadā - dharam — holding the club ; dhāraṇayā — by such contemplation ; smaranti — they remember .

Purport

This verse is from Śrīmad-Bhāgavatam (2.2.8) .

Translation

“ ‘When one is in ecstatic love with the Supreme Personality of Godhead, one’s heart is melted by bhakti-yoga and one feels transcendental bliss. There are bodily symptoms manifest, and due to eagerness, there are tears in the eyes. Thus one is subjected to spiritual bliss. When the heart is overly afflicted, the meditative mind, like a fishing hook, is gradually separated from the object of meditation.’

Word meanings

evam — thus ; harau — unto the Supreme Personality of Godhead ; bhagavati — the Lord ; pratilabdha - bhāvaḥ — one who has awakened a sense of ecstatic love ; bhaktyā — by devotional service ; dravat — melting ; hṛdayaḥ — the heart ; utpulakaḥ — very pleased ; pramodāt — because of happiness ; autkaṇṭhya — with eagerness ; bāṣpa - kalayā — with tears in the eyes ; muhuḥ — always ; ardyamānaḥ — merged in spiritual bliss ; tat ca api — that also ; citta - baḍiśam — with the heart like a fishing hook ; śanakaiḥ — gradually ; viyuṅkte — separates .

Purport

This is also a quotation from Śrīmad-Bhāgavatam (3.28.34) .

Translation

“By these three divisions of advancement in yoga — yogārurukṣu, yogārūḍha and prāpta-siddhi — there are six kinds of mystic yogīs.

Word meanings

yoga - ārurukṣu — persons desiring elevation to the platform of yogic perfection ; yoga - ārūḍha — persons already elevated to that position ; prāpta - siddhi — persons who have achieved the success ; āra — also ; ei tina — these three ; bhede — by varieties ; haya — there are ; chaya prakāra — six kinds .

Translation

“ ‘For those saintly persons who wish to rise to the platform of yogic perfection, the means consists of practicing the yoga system by strictly following its regulative principles and practicing the yoga postures and breathing exercises. And for those who are already elevated to this platform, the means consists of maintaining mental equilibrium [śama] by rejecting all material activity and practicing meditation to keep the mind on the Supreme Lord.

Word meanings

ārurukṣoḥ — of a person desiring to rise to the platform of yogic perfection ; muneḥ — of a saintly person ; yogam — spiritual knowledge ; karma — work ; kāraṇam — the cause ; ucyate — is said ; yoga - ārūḍhasya — of one who has attained such perfect knowledge ; tasya — for him ; eva — certainly ; śamaḥ — controlling the mind without being disturbed ; kāraṇam — cause ; ucyate — is said .

Purport

texts 159 and 160 are from the Bhagavad-gītā (6.3-4).

Translation

“ ‘When a person is no longer interested in acting for sense gratification and when he renounces all material desires, he is said to be situated in perfect yoga [yogārūḍha].’

Word meanings

yadā — when ; hi — certainly ; na — not ; indriya - artheṣu — sense gratification ; na — not ; karmasu — in activities ; anuṣajjate — one becomes engaged ; sarva — all kinds of ; saṅkalpa — desires ; sannyāsī — renouncing ; yoga - ārūḍhaḥ — one who has actually attained perfection in the yoga system ; tadā — at that time ; ucyate — is said .

Translation

“When a purified yogī associates with devotees, he engages in Lord Kṛṣṇa’s devotional service, being attracted by the Lord’s transcendental qualities.

Word meanings

ei — this ; chaya — six ; yogī — mystics ; sādhu — of devotees ; saṅga - ādi — the association ; hetu — because of ; pāñā — getting ; kṛṣṇa bhaje — render service to Kṛṣṇa ; kṛṣṇa - guṇe — by the transcendental qualities of Kṛṣṇa ; ākṛṣṭa — attracted ; hañā — becoming .

Translation

“The meanings of the words ‘ca’ and ‘api’ can be applied here. The meanings of the words ‘muni’ and ‘nirgrantha’ are the same as before.

Word meanings

ca - śabde — by the word ca ; ‘api’ra — of the word api ; artha — the meaning ; ihāṅo — here also ; kahaya — is applicable ; muni — muni ; nirgrantha — nirgrantha ; śabdera — of the words ; pūrva - vat — as mentioned above ; artha haya — there are the meanings .

Translation

“The word ‘ahaitukī’ is always applicable to the Supreme Personality of Godhead, Urukrama. In this way I have described thirteen complete meanings [of the ātmārāma verse].

Word meanings

urukrame — unto the Supreme Personality of Godhead, who acts uncommonly ; ahaitukī — the word ahaitukī ; kāhāṅ — wherever ; kona — some ; artha — import ; ei — in this way ; tera artha — thirteen imports ; kahiluṅ — I have explained ; parama — supremely ; samartha — complete .

Purport

The thirteen meanings of the ātmārāma verse mentioned here are based on the following meanings for the word ātmārāma: (1) sādhaka, the neophyte performer; (2) brahma-maya, one absorbed in the thought of impersonal Brahman; (3) prāpta-brahma-laya, one who has actually attained Brahman perfection; (4) mumukṣu, one who desires liberation; (5) jīvan-mukta, one who is liberated in this life; (6) prāpta-svarūpa, one who has attained his original constitutional position; (7) nirgrantha-muni, a completely liberated saint; (8) sagarbha-yogārurukṣu, a yogī meditating upon the four-handed Viṣṇu form and desiring yogic perfection; (9) nigarbha-yogārurukṣu, one who is trying for perfection in impersonal meditation; (10) sagarbha-yogārūḍha, one who has been elevated to the platform of yogic perfection by meditating on the Viṣṇu form; (11) nigarbha-yogārūḍha, an impersonal yogī on the platform of perfection; (12) sagarbha-prāpta-siddhi, one who has attained the perfectional stage by meditating on the Viṣṇu form; (13) nigarbha-prāpta-siddhi, one who has attained perfection by practicing impersonal meditation.

Translation

“These thirteen types of yogīs and munis are called śānta-bhaktas, for they render transcendental loving service to the Supreme Personality of Godhead in the neutral stage.

Word meanings

ei saba — all these ; śānta — neutral ; yabe — when ; bhaje — worship ; bhagavān — the Supreme Personality of Godhead ; śānta bhakta — devotees in the neutral stage of devotional service ; kari’ — describing as ; tabe — that time ; kahi — I speak ; tāṅra — their ; nāma — name .

Translation

“The word ‘ātmā’ sometimes means ‘the mind.’ In this case the word ‘ātmārāma’ means ‘a person who is satisfied by mental speculation.’ When such a person associates with a pure devotee, he takes to devotional service at the lotus feet of Kṛṣṇa.

Word meanings

ātmā - śabde — by the word ātmā ; mana — the mind ; kaha — if you say ; mane — within the mind ; yei rame — one who is satisfied by speculation ; sādhu - saṅge — by the association of devotees ; seha — he also ; bhaje — takes to devotional service ; śrī - kṛṣṇa - caraṇe — at the lotus feet of Lord Kṛṣṇa .

Translation

“ ‘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.’

Word meanings

udaram — the abdomen ; upāsate — worship ; ye — those who ; ṛṣivartmasu — on the path marked out by the great saintly persons ; kūrpa - dṛśaḥ — whose vision is grossly situated in the bodily conception of life ; parisara - paddhatim — from which the system of the arteries comes ; hṛdayam — the heart ; āruṇayaḥ — saintly persons headed by Āruṇa Ṛṣi ; daharam — the sky within the heart, the subtle conception of the Supersoul within the heart ; tataḥ — from that ; udagāt — went up ; ananta — O unlimited one ; tava — Your ; dhāma — place ; śiraḥ — the top of the head ; paramam — supreme ; punaḥ — again ; iha — in this material world ; yat — which ; sametya — having achieved ; na — not ; patanti — fall down ; kṛta - anta - mukhe — in the repetition of birth and death .

Purport

This is a quotation from Śrīmad-Bhāgavatam (10.87.18) .

Translation

“Being attracted by the transcendental qualities of Kṛṣṇa, such yogīs become great saints. At that time, not being hampered by the yogic process, they engage in unalloyed devotional service.

Word meanings

eho — such yogīs ; kṛṣṇa guṇa - ākṛṣṭa — attracted by the transcendental qualities of Kṛṣṇa ; mahā - muni hañā — becoming great saintly persons ; ahaitukī bhakti kare — they perform causeless devotional service ; nirgrantha hañā — becoming indifferent to the mystic yoga process .

Translation

“ ‘Ātmā’ also means ‘endeavor.’ Being attracted by Kṛṣṇa’s transcendental qualities, some saints make a great endeavor to come to the point of rendering service to Him.

Word meanings

ātmā - śabde — by the word ātmā ; yatna — endeavor ; kahe — one means ; yatna kariyā — by great endeavor ; munayaḥ api — even great saintly persons ; kṛṣṇa bhaje — take to the devotional service of Kṛṣṇa ; guṇa - ākṛṣṭa hañā — being attracted by His transcendental qualities .

Translation

“ ‘The transcendental position cannot be attained by wandering up and down from Brahmaloka and Satyaloka to Pātālaloka. If one is actually intelligent and learned, he should endeavor for that rare transcendental position. By the force of time one attains whatever material happiness is available within the fourteen worlds, just as one attains distress in due course of time. But since spiritual consciousness is not attained in this way, one should try for it.’

Word meanings

tasya eva — for that ; hetoḥ — reason ; prayateta — should endeavor ; kovidaḥ — one who is learned and intelligent ; na — not ; labhyate — is achieved ; yat — that which ; bhramatām — of those wandering ; upari adhaḥ — up and down ; tat — that ; labhyate — is achieved ; duḥkha - vat — exactly like unhappiness or distress ; anyataḥ — from other reasons (one’s past actions) ; sukham — happiness ; kālena — by time ; sarvatra — everywhere ; gabhīra — insurmountable ; raṁhasā — having force .

Purport

This verse was spoken by Nārada Muni in Śrīmad-Bhāgavatam (1.5.18) . Nārada Muni was speaking to Vyāsadeva, who was morose even after he had compiled all the Vedic literatures. In this connection, Nārada Muni advised Śrīla Vyāsadeva to try to attain devotional service and nothing else.

Translation

“ ‘Those who are eager to awaken their spiritual consciousness and who thus have unflinching, undeviated intelligence certainly attain the desired goal of life very soon.’

Word meanings

sat - dharmasya — of the path of progressive devotional service ; avabodhāya — for understanding ; yeṣām — those whose ; nirbandhinī — unflinching ; matiḥ — intelligence ; acirāt — very soon ; eva — certainly ; sarva - arthaḥ — the goal of life ; sidhyati — becomes fulfilled ; eṣām — of these persons ; abhīpsitaḥ — desired .

Purport

This is a quotation from the Nāradīya Purāṇa.

Translation

“The word ‘ca’ may be used in place of ‘api,’ which gives emphasis to something. Thus it means that without sincere endeavor in devotional service, one cannot attain love of Godhead.

Word meanings

ca - śabda — the word ca ; api — of the word api ; arthe — in the sense ; api avadhāraṇe — this api is used for emphasis ; yatna - āgraha vinā — without sincere endeavor ; bhakti — devotional service ; nā — not ; janmāya — begets ; preme — love of Godhead .

Translation

“ ‘Devotional perfection is very difficult to attain for two reasons. First, unless one is attached to Kṛṣṇa, he cannot attain devotional perfection even if he renders devotional service for a long time. Second, Kṛṣṇa does not easily deliver perfection in devotional service.’

Word meanings

sādhana — activities of devotional service ; oghaiḥ — by masses of ; anāsaṅgaiḥ — without attachment ; alabhyā — very difficult to achieve ; su - cirāt api — even after a considerable duration of time ; hariṇā — by the Supreme Lord ; ca — also ; āśu — very soon ; adeyā — not to be delivered ; iti — thus ; dvidhā — two ways ; sā — that ; syāt — is ; su - durlabhā — very difficult to obtain .

Purport

As stated in Śrīmad-Bhāgavatam (5.6.18) , muktiṁ dadāti karhicit. Śrīla Śukadeva Gosvāmī told Mahārāja Parīkṣit that Kṛṣṇa readily grants liberation but does not very readily grant perfection in devotional service. This means that Kṛṣṇa wants to see that a devotee is actually sincere and serious and that he does not have ulterior motives. If this is the case, devotional service can very easily be successful; otherwise it is very difficult to obtain from the Supreme Personality of Godhead. This verse appears in the Bhakti-rasāmṛta-sindhu (1.1.35).

Translation

“ ‘To those who are constantly devoted to serving Me with love, I give the understanding by which they can come to Me.’

Word meanings

teṣām — to them ; satata - yuktānām — always engaged ; bhajatām — in devotional service ; prīti - pūrvakam — in loving ecstasy ; dadāmi — I give ; buddhi - yogam — real intelligence ; tam — that ; yena — by which ; mām — unto Me ; upayānti — come ; te — they .

Purport

This is a quotation from the Bhagavad-gītā (10.10) . For an explanation, see Ādi-līlā 1.49

Translation

“Another meaning of ‘ātmā’ is dhṛti, or endurance. A person who endeavors with endurance is ātmārāma. With endurance, such a person engages in devotional service.

Word meanings

ātmā - śabde — by the word ātmā ; dhṛti — perseverance ; kahe — it is said ; dhairye — with perseverance ; yei rame — anyone who endeavors ; dhairya - vanta — such persons with endurance ; eva — certainly ; hañā — becoming ; karaya — perform ; bhajane — devotional service .

Translation

“The word ‘muni’ also means ‘bird’ and ‘bumblebee.’ The word ‘nirgrantha’ refers to foolish people. By the mercy of Kṛṣṇa, such creatures contact a sādhu [spiritual master] and thus engage in devotional service.

Word meanings

muni - śabde — by the word muni ; pakṣī — bird ; bhṛṅga — bumblebee ; nirgranthe — by the word nirgrantha ; mūrkha - jana — foolish people ; kṛṣṇa - kṛpāya — by the mercy of Lord Kṛṣṇa ; sādhu - kṛpāya — by the mercy of a devotee ; doṅhāra bhajana — engages in devotional service of both (Kṛṣṇa and his spiritual master or the sādhu ) .

Translation

“ ‘My dear mother, in this forest, all the birds, after rising on the beautiful branches of the trees, are closing their eyes and, not being attracted by any other sound, are simply listening to the vibration of Kṛṣṇa’s flute. Such birds must be on the same level as great saints.’

Word meanings

prāyaḥ — almost ; bata — certainly ; amba — O mother ; munayaḥ — great sages ; vihagāḥ — the birds ; vane — in the forest ; asmin — this ; kṛṣṇa - īkṣitam — seeing the lotus feet of Kṛṣṇa ; tat - uditam — created by Him ; kala - veṇu - gītam — sweet vibrations made by playing the flute ; āruhya — rising ; ye — all of them ; druma - bhujān — to the branches of the trees ; rucira - pravālān — having beautiful creepers and twigs ; śṛṇvanti — hear ; mīlita - dṛśaḥ — closing their eyes ; vigata - anya - vācaḥ — stopping all other sounds .

Purport

This is a quotation from Śrīmad-Bhāgavatam (10.21.14) . This statement was made by the gopīs, who were lamenting in separation from Kṛṣṇa and studying how the inhabitants of Vṛndāvana were enjoying life like saintly persons.

Translation

“ ‘O good fortune personified! O original Personality of Godhead, all these bees are chanting about Your transcendental fame, which will purify the entire universe. Indeed, they are following Your path in the forest and are worshiping You. Actually they are all saintly persons, but now they have taken the form of bees. Although You are playing like a human being, they could not forget that You are their worshipable Deity.’

Word meanings

ete — all these ; alinaḥ — bees ; tava — Your ; yaśaḥ — reputation ; akhila — all ; loka - tīrtham — auspicious for the planets ; gāyante — are singing ; ādi - puruṣa — O original person ; anu - patham — along the path ; bhajante — they are engaged in transcendental loving service ; prāyaḥ — almost ; amī — these ; muni - gaṇāḥ — great saintly persons ; bhavadīya — in relation with You ; mukhyāḥ — very advanced devotees ; gūḍham — unknown ; vane — in the forest ; api — although ; na — not ; jahati — give up ; anagha — O personality of transcendental goodness ; ātma - daivam — their worshipable Deity .

Purport

This is a quotation from Śrīmad-Bhāgavatam (10.15.6) . Kṛṣṇa and Balarāma were just on the verge of boyhood and were entering the forest of Vṛndāvana when Kṛṣṇa began to offer prayers to please Balarāma.

Translation

“ ‘All the cranes and swans in the water are being enchanted by the melodious song of Kṛṣṇa’s flute. They have approached and are worshiping the Supreme Personality of Godhead with full attention. Alas, they are closing their eyes and are becoming completely silent.’

Word meanings

sarasi — in the water ; sārasa — cranes ; haṁsa — swans ; vihaṅgāḥ — birds ; cāru - gīta — by the melodious song of Kṛṣṇa’s flute ; hṛta - cetasaḥ — devoid of material consciousness ; etya — coming near ; harim — the Supreme Personality of Godhead ; upāsata — worshiped ; te — all of them ; yata - cittāḥ — with full attention ; hanta — alas ; mīlita - dṛśaḥ — closing their eyes ; dhṛta - maunāḥ — completely silent .

Purport

This is a quotation from Śrīmad-Bhāgavatam (10.35.11). In the day, Kṛṣṇa went to the forest of Vṛndāvana, and at that time the gopīs, being morose due to separation from Him, were lamenting in this way.

Translation

“ ‘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.’

Word meanings

kirāta — the aborigines named Kirātas ; hūna — the Hūnas ; āndhra — Āndhras ; pulinda — Pulindas ; pukkaśāḥ — Pukkaśas ; ābhīra — Ābhīras ; śumbhāḥ — Śumbhas ; yavanāḥ — persons who do not follow the Vedic injunctions and who eat cow’s flesh ; khaśa - ādayaḥ — Khaśas and others ; ye — those who ; anye — similar others ; ca — also ; pāpāḥ — sinful persons ; yat — of the Supreme Personality of Godhead ; upāśraya — of the devotees ; āśrayāḥ — taking shelter ; śudhyanti — become purified ; tasmai — unto Him, Lord Viṣṇu, because of whom they become purified ; prabhaviṣṇave — to Lord Viṣṇu, the most powerful ; namaḥ — respectful obeisances .

Purport

This is a quotation from Śrīmad-Bhāgavatam (2.4.18) . This verse was spoken by Śukadeva Gosvāmī when Parīkṣit Mahārāja asked him for a description of the creation. While offering obeisances to the Supreme Personality of Godhead, Śukadeva Gosvāmī described the unlimited potencies of Lord Viṣṇu, who can purify the lowborn creatures mentioned herein.

Translation

“The word ‘dhṛti’ is also used when one is fully perfect in knowledge. When, due to having obtained the lotus feet of the Supreme Personality of Godhead, one has no material miseries, he attains mahā-pūrṇa, the highest level of perfection.

Word meanings

kiṁvā — or ; dhṛti - śabde — by the word dhṛti ; nija — own ; pūrṇatā - ādi — perfection and so on ; jñāna — knowledge ; kaya — says ; duḥkha - abhāve — in the absence of all material miseries ; uttama — the best ; prāptye — by obtaining ; mahā - pūrṇa haya — becomes perfectly perfect .

Translation

“ ‘Dhṛti is the fullness felt due to the absence of misery and the attainment of knowledge of the Supreme Lord and pure love for Him. The lamentation that accrues from not obtaining a goal or from losing something already attained does not affect this completeness.’

Word meanings

dhṛtiḥ — endurance ; syāt — may become ; pūrṇatā — fullness ; jñāna — knowledge of the Supreme Personality of Godhead ; duḥkha - abhāva — the absence of misery ; uttama - āptibhiḥ — by attainment of the highest platform of perfection ; aprāpta — not obtained ; atīta — gone ; naṣṭa — destroyed ; artha — object, goal ; anabhisaṁśocana — absence of lamentation ; ādi — and so on ; kṛt — doing .

Purport

This verse is found in the Bhakti-rasāmṛta-sindhu (2.4.144).

Translation

“A devotee of Kṛṣṇa is never in a miserable condition, nor does he have any desire other than to serve Kṛṣṇa. He is experienced and advanced. He feels the transcendental bliss of love of Kṛṣṇa and always engages in His service in full perfection.

Word meanings

kṛṣṇa - bhakta — a devotee of Lord Kṛṣṇa ; duḥkha - hīna — not under miserable material conditions ; vāñchā - antara - hīna — he has no desire other than to serve Kṛṣṇa ; kṛṣṇa - prema — love of Kṛṣṇa ; sevā — service ; pūrṇa - ānanda — full in transcendental bliss ; pravīṇa — and very expert or experienced in all subject matters .

Translation

“ ‘My devotees, having fulfilled their desires by serving Me, do not accept the four kinds of salvation that are easily earned by such service. Why then should they accept any pleasures that are lost in the course of time?’

Word meanings

mat — of Me ; sevayā — by service ; pratītam — obtained ; te — they ; sālokya - ādi — liberation, beginning with sālokya ; catuṣṭayam — the four kinds of ; na icchanti — do not desire ; sevayā — by service ; pūrṇāḥ — complete ; kutaḥ — where ; anyat — other things ; kāla - viplutam — which are lost in time .

Purport

This is a quotation from Śrīmad-Bhāgavatam (9.4.67) .

Translation

“ ‘In this material world, all living entities are disturbed due to their flickering position. A devotee, however, is fixed in the service of the lotus feet of the Lord, the master of the senses. Such a person is to be considered situated in endurance and patience.’

Word meanings

hṛṣīkeśe — to the master of the senses ; hṛṣīkāṇi — all the senses ; yasya — whose ; sthairya - gatāni — fixed ; hi — certainly ; saḥ — that person ; eva — of course ; dhairyam āpnoti — attains the position of dhairya , endurance ; saṁsāre — in the material world ; jīva - cañcale — where everyone is disturbed .

Translation

“The word ‘ca’ is for emphasis, and the word ‘api’ is used to indicate an aggregate. Thus it is to be understood that even dull creatures [birds and illiterates] can also be situated in endurance and engage in Kṛṣṇa’s devotional service.

Word meanings

ca — the word ca ; avadhāraṇe — in emphasis ; ihā — here ; api — the word api ; samuccaye — in the sense of an aggregate ; dhṛtimanta — fully saturated ; hañā — becoming ; bhaje — worship ; pakṣi - mūrkha - caye — dull creatures like the birds, the most foolish .

Translation

“The word ‘ātmā’ is also used for a particular type of intelligence. Since all living entities generally have some intelligence, more or less, they are included.

Word meanings

ātmā - śabde — by the word ātmā ; buddhi — intelligence ; kahe — it is said ; buddhi - viśeṣa — a particular type of intelligence ; sāmānya - buddhi - yukta — endowed with common intelligence ; yata — all ; jīva — living entities ; avaśeṣa — the rest .

Translation

“Everyone has some kind of intelligence, and one who utilizes his intelligence is called an ātmārāma. There are two types of ātmārāmas. One is a learned scholar and philosopher, and the other is an uneducated, illiterate, foolish person.

Word meanings

buddhye — in intelligence ; rame — who enjoys ; ātmārāma — is an ātmārāma ; dui ta’ prakāra — two varieties ; paṇḍita — learned ; muni - gaṇa — philosophers ; nirgrantha — without education ; mūrkha — foolish ; āra — also .

Translation

“By the mercy of Kṛṣṇa and by the association of devotees, one increases his attraction to and intelligence for pure devotional service; therefore one gives up everything and engages himself at the lotus feet of Kṛṣṇa and His pure devotees.

Word meanings

kṛṣṇa - kṛpāya — by the mercy of Kṛṣṇa ; sādhu - saṅge — in the association of devotees ; rati - buddhi — devotional attraction and intelligence ; pāya — one obtains ; saba chāḍi’ — giving up everything ; śuddha - bhakti — pure devotional service ; kare — performs ; kṛṣṇa - pāya — at the lotus feet of Kṛṣṇa .

Translation

“ ‘I [Kṛṣṇa] am the original source of everything. Everything emanates from Me. The wise who perfectly know this engage in My service with love and devotion.’

Word meanings

aham — I, Lord Kṛṣṇa ; sarvasya — of everyone ; prabhavaḥ — the original source ; mattaḥ — from Me ; sarvam — everything ; pravartate — emanates ; iti — thus ; matvā — understanding ; bhajante — they engage in devotional service ; mām — to Me ; budhāḥ — those who are learned ; bhāva - samanvitāḥ — with love and devotion .

Purport

This is a quotation from the Bhagavad-gītā (10.8) .

Translation

“ ‘Women, fourth-class men, uncivilized hill tribes, hunters and many others born of low families, as well as birds and beasts, can engage in the service of the Supreme Personality of Godhead — who acts very wonderfully — and follow the path of the devotees and take lessons from them. Although the ocean of nescience is vast, they can still cross over it. What, then, is the difficulty for those who are advanced in Vedic knowledge?’

Word meanings

te — all of them ; vai — certainly ; vidanti — understand ; atitaranti — cross over ; ca — also ; deva - māyām — the influence of the external illusory energy ; strī — women ; śūdra — fourth-class men ; hūna — uncivilized hill tribes ; śabarāḥ — and hunters ; api — even ; pāpa - jīvāḥ — sinful creatures ; yadi — if ; adbhuta - krama — of the performer of wonderful activities ; parāyaṇa — of the devotees ; śīla - śikṣāḥ — characteristics and education ; tiryak - janāḥ — birds and beasts ; api — even ; kim u — what to speak of ; śruta - dhāraṇāḥ ye — persons advanced in the education of Vedic knowledge .

Purport

This is a quotation from Śrīmad-Bhāgavatam (2.7.46) . Lord Brahmā said this when speaking to his disciple Nārada about the wonderful characteristics of Lord Viṣṇu. Simply by chanting the glories of Lord Viṣṇu, one can cross the ocean of nescience, even though one may be lowborn.

Translation

“Considering all these points, when one engages in the service of Kṛṣṇa’s lotus feet, Kṛṣṇa gives one the intelligence by which he can gradually progress toward perfection in service to the Lord.

Word meanings

vicāra — consideration ; kariyā — doing ; yabe — when ; bhaje — one worships ; kṛṣṇa - pāya — at the lotus feet of Kṛṣṇa ; sei buddhi — that intelligence ; dena — gives ; tāṅre — to him ; yāte — by which ; kṛṣṇa pāya — one gets the shelter of the lotus feet of Kṛṣṇa .

Translation

“ ‘To those who are constantly devoted to serving Me with love, I give the understanding by which they can come to Me.’

Word meanings

teṣām — to them ; satata - yuktānām — always engaged ; bhajatām — in devotional service ; prīti - pūrvakam — in loving ecstasy ; dadāmi — I give ; buddhi - yogam — real intelligence ; tam — that ; yena — by which ; mām — unto Me ; upayānti — come ; te — they .

Purport

This is a quotation from the Bhagavad-gītā (10.10) .

Translation

“To be elevated to the platform of devotional service, the following five items should be observed: association with devotees, engagement in the service of Lord Kṛṣṇa, the reading of Śrīmad-Bhāgavatam, the chanting of the holy names and residence at Vṛndāvana or Mathurā.

Word meanings

sat - saṅga — association with devotees ; kṛṣṇa - sevā — engagement in the service of Kṛṣṇa ; bhāgavata — devotees and the book known as Śrīmad-Bhāgavatam ; nāma — the chanting of the holy name ; vraje vāsa — residence in Vṛndāvana or Mathurā ; ei — these ; pañca — five ; sādhana pradhāna — the chief processes of devotion .

Translation

“One’s dormant love for Kṛṣṇa gradually awakens if one is a little advanced in one of these five items and is intelligent.

Word meanings

ei — these ; pañca - madhye — out of the five ; eka — of only one ; svalpa — a small quantity ; yadi — if ; haya — there is ; su - buddhi — intelligent ; janera — of the person ; haya — there is ; kṛṣṇa - prema - udaya — awakening of dormant love for Kṛṣṇa .

Translation

“ ‘The power of these five principles is very wonderful and difficult to understand. Even without faith in them, a person who is offenseless can awaken his dormant love of Kṛṣṇa simply by being a little connected with them.’

Word meanings

dur - ūha — difficult to understand ; adbhuta — wonderful ; vīrye — in the power ; asmin — in this ; śraddhā — faith ; dūre — far away ; astu — let it be ; pañcake — in the above-mentioned five principles ; yatra — in which ; su - alpaḥ — a little ; api — even ; sambandhaḥ — connection ; sat - dhiyām — of those who are intelligent and offenseless ; bhāva - janmane — to awaken one’s dormant love for Kṛṣṇa .

Purport

This verse is found in Bhakti-rasāmṛta-sindhu (1.2.238).

Translation

“If a person is actually liberal and intelligent, he can advance and become perfect in devotional service even if he has material desires and serves the Lord with some motive.

Word meanings

udāra — liberal ; mahatī — great ; yāṅra — whose ; sarva - uttamā — first class ; buddhi — intelligence ; nānā — various ; kāme — with desires ; bhaje — engages in devotional service ; tabu — still ; pāya — gets ; bhakti - siddhi — perfection in devotional service .

Translation

“ ‘Whether one desires everything or nothing, or whether he desires to merge into the existence of the Lord, he is intelligent only if he worships Lord Kṛṣṇa, the Supreme Personality of Godhead, by rendering transcendental loving service.’

Word meanings

akāmaḥ — without material desires ; sarva - kāmaḥ — full of all material desires ; vā — or ; mokṣa - kāmaḥ — desiring liberation ; udāra - dhīḥ — sincere and advanced in devotional service ; tīvreṇa — firm ; bhakti - yogena — by the practice of bhakti-yoga ; yajeta — should worship ; puruṣam param — the Supreme Personality of Godhead .

Purport

This is a quotation from Śrīmad-Bhāgavatam (2.3.10) .

Translation

“Devotional service is so strong that when one engages in it, he gradually gives up all material desires and becomes fully attracted to the lotus feet of Kṛṣṇa. All this is brought about by attraction for the transcendental qualities of the Lord.

Word meanings

bhakti - prabhāva — the influence of devotional service ; sei — that ; kāma — material desire ; chāḍāñā — causing to give up ; kṛṣṇa - pade — unto the lotus feet of Kṛṣṇa ; bhakti karāya — engages in devotional service ; guṇe — by transcendental qualities ; ākarṣiyā — attracting .

Translation

“ ‘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.’

Word meanings

satyam — it is true ; diśati — He awards ; arthitam — that which is desired ; arthitaḥ — being requested ; nṛṇām — by human beings ; na — not ; eva — certainly ; artha - daḥ — giving desired things ; yat — which ; punaḥ — again ; arthitā — request ; yataḥ — from which ; svayam — Himself ; vidhatte — He gives ; bhajatām — of those engaged in devotional service ; anicchatām — even though not desiring ; icchā - pidhānam — covering all other desires ; nija - pāda - pallavam — the shelter of His own lotus feet .

Purport

This verse is from Śrīmad-Bhāgavatam (5.19.27) .

Translation

“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.

Word meanings

ātmā - śabde — by the word ātmā ; svabhāva — nature ; kahe — is sometimes said ; tāte — in that ; yei rame — one who takes pleasure ; ātmārāma — called ātmārāma ; jīva — the living entities ; yata — all of them ; sthāvara - jaṅgame — the moving and nonmoving .

Translation

“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.

Word meanings

jīvera svabhāva — the original characteristic of all living entities ; kṛṣṇa - dāsa — servant of Kṛṣṇa ; abhimāna — the conception ; dehe — in the material body ; ātma - jñāne — by the conception of the self ; ācchādita — covered ; sei jñāna — that original consciousness .

Translation

“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.’

Word meanings

ca - śabde — by the word ca ; eva — the word eva ; api - śabda — the word api ; samuccaye — in the sense of aggregation ; ātmārāmāḥ eva — all the ātmārāmas (all kinds of living entities) ; hañā — being ; śrī - kṛṣṇa bhajaye — become engaged in the service of Lord Kṛṣṇa .

Purport

It is here mentioned that every living entity is ātmārāma. Temporarily covered by the influence of māyā, the living entity serves his senses, which are represented as kāma-krodha-lobha-moha-mada-mātsarya — lust, anger, greed, illusion, madness and envy . In the material condition, all living entities are engaged in sense gratification, but when they associate with devotees who follow the regulative principles, they become purified and awakened to their original consciousness. They then attempt to satisfy the senses of Lord Kṛṣṇa and engage in His devotional service.

Translation

“Living entities include great personalities like the four Kumāras, and also low-class foolish people, trees, plants, birds and beasts.

Word meanings

ei jīva — these living entities ; sanaka - ādi saba muni - jana — all the great personalities, such as Sanaka and Sanātana ; nirgrantha — down to the illiterate ; mūrkha — foolish person ; nīca — lowborn ; sthāvara — the trees and plants ; paśu - gaṇa — the beasts and birds .

Translation

“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.

Word meanings

vyāsa — of Vyāsadeva ; śuka — of Śukadeva Gosvāmī ; sanaka - ādira — of the four Kumāras ; prasiddha bhajana — the devotional service is celebrated ; nirgrantha — foolish, uneducated ; sthāvara - ādira — of the immovable elements ; śuna vivaraṇa — hear the description .

Translation

“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.

Word meanings

kṛṣṇa - kṛpā - ādi - hetu — the reason of Kṛṣṇa’s mercy ; haite — from ; sabāra udaya — anyone becomes a devotee ; kṛṣṇa - guṇa - ākṛṣṭa hañā — being attracted by the transcendental qualities of Kṛṣṇa ; tāṅhāre — Him ; bhajaya — worship .

Purport

This is confirmed in the Bhagavad-gītā (9.32) , wherein the Lord says:

māṁ hi pārtha vyapāśritya ye ’pi syuḥ pāpa-yonayaḥ striyo vaiśyās tathā śūdrās te ’pi yānti parāṁ gatim

“O son of Pṛthā, those who take shelter in Me, though they be of lower birth — women, vaiśyas [merchants] and śūdras [workers] — can attain the supreme destination.”

Everyone is eligible to become Kṛṣṇa’s devotee. One simply has to be trained according to the approved process. It is the work of Kṛṣṇa’s confidential devotees to turn everyone into a Kṛṣṇa bhakta. If the confidential devotees do not take up the task of elevating everyone to Kṛṣṇa consciousness, then who will do it? Those who claim to be devotees but do not engage in Kṛṣṇa’s service to elevate all living creatures to Kṛṣṇa consciousness are to be considered kaniṣṭha-adhikārīs (people in the lowest stage of devotional service). When one rises to the second platform of devotional service, his business is to propagate Kṛṣṇa consciousness all over the world. Those who are active in the Kṛṣṇa consciousness movement should not remain in the neophyte stage but should rise to the platform of preachers, the second platform of devotional service. Devotional service is so enchanting that even the first-class devotees ( uttama-adhikārīs ) also come down to the second platform to preach and render service to the Lord for the benefit of the whole world.

Translation

“ ‘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.’

Word meanings

dhanyā — glorified ; iyam — this ; adya — today ; dharaṇī — the surface of the globe ; tṛṇa - vīrudhaḥ — the grass and herbs ; tvat — Your ; pāda - spṛśaḥ — from the touch of the lotus feet ; druma - latāḥ — the creepers and trees ; karaja - abhimṛṣṭāḥ — touched by Your fingernails ; nadyaḥ — the rivers ; adrayaḥ — the hills ; khaga - mṛgāḥ — the birds and forest animals ; sadaya - avalokaiḥ — because of Your merciful glances ; gopyaḥ — the gopīs, the damsels of Vraja ; antareṇa — by the region between ; bhujayoḥ — Your two arms ; api — also ; yat — for which ; spṛhā — desirous ; śrīḥ — the goddess of fortune .

Purport

This verse from Śrīmad-Bhāgavatam (10.15.8) was spoken by Lord Kṛṣṇa to Śrī Balarāma.

Translation

“ ‘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.’

Word meanings

gāḥ — the cows ; gopakaiḥ — with the cowherd boys ; anu - vanam — to each forest ; nayatoḥ — leading ; udāra — very liberal ; veṇu - svanaiḥ — by the vibrations of the flutes ; kala - padaiḥ — having sweet tones ; tanu - bhṛtsu — among the living entities ; sakhyaḥ — O friends ; aspandanam — the lack of movement ; gati - matām — of those living entities that can move ; pulakaḥ — the ecstatic jubilation ; tarūṇām — of the otherwise nonmoving trees ; niryoga - pāśa — the ropes for binding the rear legs of the cows ; kṛta - lakṣaṇayoḥ — of those two (Kṛṣṇa and Balarāma), who are characterized by ; vicitram — wonderful .

Purport

This is a quotation from Śrīmad-Bhāgavatam (10.21.19) . As Kṛṣṇa wandered in the forest with Baladeva and the two of Them wonderfully played Their flutes, all the gopīs became very much attracted. Thus they praised the Lord’s activities, describing how He was enthusing all the plants, birds, hills, water — everything.

Translation

“ ‘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.’

Word meanings

vana - latāḥ — the herbs and plants ; taravaḥ — the trees ; ātmani — in the Supreme Soul ; viṣṇum — the Supreme Personality of Godhead ; vyañjayantyaḥ — manifesting ; iva — like ; puṣpa - phala - āḍhyāḥ — filled with luxuriant fruits and flowers ; praṇata - bhāra — bowed down because of loads ; viṭapāḥ — the trees ; madhu - dhārāḥ — showers of honey ; prema - hṛṣṭa — inspired by love of Godhead ; tanavaḥ — whose bodies ; vavṛṣuḥ — constantly rained ; sma — certainly .

Purport

This verse is from Śrīmad-Bhāgavatam (10.35.9). For an explanation, see Madhya-līlā 8.276.

Translation

“ ‘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.’

Word meanings

kirāta — the aborigines named Kirātas ; hūna — the Hūnas ; āndhra — Āndhras ; pulinda — Pulindas ; pukkaśāḥ — Pukkaśas ; ābhīra — Ābhīras ; śumbhāḥ — Śumbhas ; yavanāḥ — persons who do not follow the Vedic injunctions and who eat cow’s flesh ; khaśa - ādayaḥ — Khaśas and others ; ye — those who ; anye — similar others ; ca — also ; pāpāḥ — sinful persons ; yat — of the Supreme Personality of Godhead ; upāśraya — of the devotees ; āśrayāḥ — taking shelter ; śudhyanti — become purified ; tasmai — unto Him, Lord Viṣṇu, because of whom they become purified ; prabhaviṣṇave — to Lord Viṣṇu, the most powerful ; namaḥ — respectful obeisances .

Translation

“I have already spoken about thirteen meanings [of the ātmārāma verse]. Now there are six more. Combined, these make nineteen.

Word meanings

āge — previously ; tera — thirteen ; artha — meanings ; kariluṅ — I have done ; āra — another ; chaya — six ; ei — this ; ūnaviṁśati — altogether nineteen ; artha — meanings ; ha - ila — there were ; mili’ — including ; ei dui — these two .

Purport

The six further meanings of the verse are based on the following meanings of the word ātmārāma: (1) mental speculators (vide verse 165), (2) those engaged in different types of endeavor (vide verse 168), (3) those who are patient and sober (vide verse 174), (4) those who are intelligent and learned scholars (vide verse 187), (5) those who are intelligent but illiterate and foolish (vide verse 187), and (6) those who are conscious of their eternal servitorship to Kṛṣṇa (vide verse 201).

Translation

“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.

Word meanings

ei — these ; ūniśa — nineteen ; artha — meanings ; karilu — I have done ; āge — ahead ; śuna — hear ; āra — more ; ātma - śabde — by the word ātma ; deha — the body ; kahe — is understood ; cāri artha — four meanings ; tāra — of that .

Purport

The four divisions of meanings of the word deha (“body”) are (1) aupādika-brahma-deha, the material body considered as Brahman with designations (vide verse 212), (2) karma-niṣṭha yājñikera karma-deha, the body engaged in ritualistic ceremonies of the Vedic injunctions (vide verse 214), (3) tapo-deha, the body engaged in austerities and penances (vide verse 216), and (4) sarva-kāma-deha, the body engaged for the satisfaction of all kinds of material desires (vide verse 218).

Translation

“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.

Word meanings

dehārāmī — a person who has accepted the body as the self and is interested only in sense gratification ; dehe — in the body ; bhaje — worships ; deha - upādhi brahma — Brahman having the body as a designation ; sat - saṅge — in the association of devotees ; seha — such a person ; kare — does ; kṛṣṇera bhajana — service to Lord Kṛṣṇa .

Translation

“ ‘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.’

Word meanings

udaram — the abdomen ; upāsate — worship ; ye — those who ; ṛṣi - vartmasu — on the path marked out by the great saintly persons ; kūrpa - dṛśaḥ — whose vision is grossly situated in the bodily conception of life ; parisara - paddhatim — from which the system of the arteries comes ; hṛdayam — the heart ; āruṇayaḥ — saintly persons headed by Āruṇa Ṛṣi ; daharam — the sky within the heart, the subtle conception of the Supersoul within the heart ; tataḥ — from that ; udagāt — went up ; ananta — O unlimited one ; tava — Your ; dhāma — place ; śiraḥ — the top of the head ; paramam — supreme ; punaḥ — again ; iha — in this material world ; yat — which ; sametya — having achieved ; na — not ; patanti — fall down ; kṛta - anta - mukhe — in the repetition of birth and death .

Purport

This is a quotation from Śrīmad-Bhāgavatam (10.87.18) .

Translation

“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.

Word meanings

dehārāmī — those in the bodily concept of life ; karma - niṣṭha — attracted to fruitive activities ; yājñika - ādi jana — persons who perform ritualistic ceremonies for a better standard of life ; sat - saṅge — in contact with devotees ; karma tyaji’ — giving up such fruitive activities ; karaya bhajana — engage in the devotional service of the Lord .

Translation

“ ‘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.’

Word meanings

karmaṇi — in fruitive activity ; asmin — in this ; anāśvāse — although not positive in result ; dhūma - dhūmra - ātmanām — whose bodies are simply becoming blackish because of smoke ; bhavān — you ; āpāyayati — give a chance to drink ; govinda - pāda - padma - āsavam — the nectarean beverage flowing from the lotus feet of Govinda ; madhu — sweet .

Purport

This verse from Śrīmad-Bhāgavatam (1.18.12) was spoken to Sūta Gosvāmī at the meeting of great sages at Naimiṣāraṇya. The great sages were headed by Śaunaka, and Sūta Gosvāmī was speaking of the glorious activities of the Supreme Personality of Godhead at that meeting. At that time, all the ṛṣis assembled there neglected to complete the ritualistic ceremonies because there was no positive assurance of the results. All the performers were coated with black ash due to the large amount of smoke coming from the fire.

Translation

“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.

Word meanings

tapasvī — persons who undergo severe penances ; prabhṛti — and so on ; yata — all ; dehārāmī haya — are within the category of the bodily concept of life ; sādhu - saṅge — in the association of devotees ; tapa chāḍi’ — giving up all such processes of penance and austerity ; śrī - kṛṣṇa bhajaya — engage themselves in the service of Lord Kṛṣṇa .

Translation

“ ‘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.’

Word meanings

yat - pāda - sevā - abhiruciḥ — the taste for serving the lotus feet of Lord Kṛṣṇa ; tapasvinām — of persons undergoing severe penances ; aśeṣa — unlimited ; janma - upacitam — contracted from life after life ; malam — dirt ; dhiyaḥ — of the intelligence ; sadyaḥ — immediately ; kṣiṇoti — vanquishes ; anu - aham — every day ; edhatī — increasing ; satī — being in the mode of goodness ; yathā — as ; pada - aṅguṣṭha - viniḥsṛtā — emanating from the toe of the Lord ; sarit — the river Ganges .

Purport

This is a quotation from Śrīmad-Bhāgavatam (4.21.31) .

Translation

“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.

Word meanings

dehārāmī — persons who are in the bodily concept of life ; sarva - kāma — full of all material desires ; saba — all ; ātmārāma — enjoying self-satisfaction ; kṛṣṇa - kṛpāya — by the mercy of Kṛṣṇa ; kṛṣṇa bhaje — become engaged in the devotional service of Lord Kṛṣṇa ; chāḍi’ saba kāma — giving up all sorts of material desires .

Translation

“[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.’

Word meanings

sthāna - abhilāṣī — desiring a very high position in the material world ; tapasi — in severe austerities and penances ; sthitaḥ — situated ; aham — I ; tvām — You ; prāptavān — have obtained ; deva - muni - indra - guhyam — difficult to achieve even for great demigods, saintly persons and kings ; kācam — a piece of glass ; vicinvan — searching for ; api — although ; divya - ratnam — a transcendental gem ; svāmin — O my Lord ; kṛta - arthaḥ asmi — I am fully satisfied ; varam — any benediction ; na yāce — I do not ask .

Purport

This verse is from the Hari-bhakti-sudhodaya (7.28).

Translation

“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.

Word meanings

ei — these ; cāri — four ; artha — meanings ; saha — with ; ha - ila — there were ; teiśa artha — twenty-three different varieties of imports ; āra tina artha — another three imports ; śuna — hear ; parama samartha — very strong .

Purport

The three further meanings of the verse are understood when (1) the word ca is taken to mean “in due course,” (2) the word ca is taken to mean eva and the word api to mean “censure,” and (3) the word nirgrantha is taken to mean “one who is very poor, without money.”

Translation

“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.’

Word meanings

ca - śabde — by the word ca ; samuccaye — in aggregation ; āra — another ; artha — import ; kaya — is meant ; ātmārāmāḥ ca munayaḥ ca — all the ātmārāmas and munis ; kṛṣṇere bhajaya — worship Kṛṣṇa .

Translation

“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.

Word meanings

nirgranthāḥ hañā — being liberated saintly persons ; ihāṅ — here ; api — the word api ; nirdhāraṇe — in the sense of certainty ; rāmaḥ ca kṛṣṇaḥ ca — both Rāma and Kṛṣṇa ; yathā — as ; viharaye — enjoy walking ; vane — in the forest .

Purport

Because it is said that both Rāma and Kṛṣṇa enjoy wandering in the forest, it is understood that both of Them are enjoying Their tour within the forest.

Translation

“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.’

Word meanings

ca - śabde — by the word ca ; anvācaye — in presenting an action of secondary importance ; artha — meaning ; kahe — says ; āra — another ; baṭo — O brahmacārī ; bhikṣām aṭa — just bring some alms ; gām ca ānaya — also, at the same time, bring the cows ; yaiche prakāra — in this way .

Translation

“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.

Word meanings

kṛṣṇa - manane — in meditating on Kṛṣṇa ; muni — saintly persons ; kṛṣṇe — unto Lord Kṛṣṇa ; sarvadā — always ; bhajaya — perform devotional service ; ātmārāmāḥ api — also those who are ātmārāmas ; bhaje — engage themselves in devotional service ; gauṇa artha kaya — this is also another, secondary import .

Purport

The anvācaye meaning of the word ca indicates that between the two words compounded by the word ca, one is given more importance and the other is considered subordinate. For example, “O brahmacārī, please go out and collect alms and at the same time bring in the cows.” In this statement, the collection of alms is of first importance, and the second business of collecting the cows is subordinate. Similarly, one who always meditates upon Kṛṣṇa is mainly a devotee of Kṛṣṇa engaged in His devotional service. Other ātmārāmas are subordinate in devotional service.

Translation

“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.

Word meanings

ca — the word ca ; eva - arthe — in the sense of eva ; munayaḥ eva — just the saintly persons ; kṛṣṇere bhajaya — engage themselves in the devotional service of Lord Kṛṣṇa ; ātmārāmāḥ api — also in this combination, ātmārāmā api ; api — the word api ; garhā - artha kaya — in the sense of censure .

Translation

“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.

Word meanings

nirgrantha hañā — becoming nirgrantha ; ei — this ; duṅhāra — of both ; viśeṣaṇa — the adjective ; āra artha — another import ; śuna — please hear ; yaiche — in which ; sādhura saṅgama — there is association with devotees .

Translation

“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.

Word meanings

nirgrantha - śabde — by the word nirgrantha ; kahe — is said ; tabe — therefore ; vyādha — a hunter ; nirdhana — without any riches ; sādhu - saṅge — by the association of a saintly person ; seha — he also ; kare — engages himself ; śrī - kṛṣṇa - bhajana — in the devotional service of Lord Kṛṣṇa .

Translation

“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.

Word meanings

kṛṣṇa - ārāmāḥ ca — one who takes pleasure in Kṛṣṇa ; eva — certainly ; haya — there is ; kṛṣṇa - manana — meditation on Kṛṣṇa ; vyādha hañā — being a hunter ; haya — is ; pūjya — worshipable ; bhāgavata - uttama — the best of the devotees .

Translation

“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.

Word meanings

eka bhakta - vyādhera — one devotee who was a hunter ; kathā — narration ; śuna — please hear ; sāvadhāne — with attention ; yāhā haite — from which ; haya — there is ; sat - saṅga - mahimāra jñāne — knowledge of the greatness of association with a great devotee .

Translation

“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.

Word meanings

eka dina — one day ; śrī - nārada — the great saintly person Nārada ; dekhi’ nārāyaṇa — after visiting Lord Nārāyaṇa ; tri - veṇī - snāne — to bathe at the confluence of the Ganges, Yamunā and Sarasvatī rivers ; prayāga — to Prayāga ; karilā gamana — went .

Purport

The great saint Nārada is so liberated that he can go to the Vaikuṇṭha planets to see Nārāyaṇa and then immediately come to this planet in the material world and go to Prayāga to bathe in the confluence of three rivers. The word tri-veṇī refers to a confluence of three rivers. This confluence is still visited by many hundreds of thousands of people who go there to bathe, especially during the Māgha-melā, which occurs during the month of January. A liberated person who has no material body can go anywhere and everywhere; therefore a living entity is called sarva-ga, which indicates that he can go anywhere and everywhere. Presently scientists are trying to go to other planets, but due to their material bodies, they are not free to move at will. However, when one is situated in his original spiritual body, he can move anywhere and everywhere without difficulty. Within this material world there is a planet called Siddhaloka, whose inhabitants can go from one planet to another without the aid of a machine or space rocket. In the material world every planet has a specific advantage ( vibhūti-bhinna ). In the spiritual world, however, all the planets and their inhabitants are composed of spiritual energy. Because there are no material impediments, it is said that everything in the spiritual world is one.

Translation

“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.

Word meanings

vana - pathe — on the forest path ; dekhe — saw ; mṛga — deer ; āche — there was ; bhūme paḍi’ — lying on the ground ; bāṇa - viddha — pierced by an arrow ; bhagna - pāda — broken legs ; kare dhaḍ - phaḍi — twisting with pain .

Translation

“Farther ahead, Nārada Muni saw a boar pierced by an arrow. Its legs were also broken, and it was twisting in pain.

Word meanings

āra kata - dūre — still farther along ; eka — one ; dekhena — sees ; śūkara — a boar ; taiche — similarly ; viddha — pierced ; bhagna - pāda — broken legs ; kare dhaḍ - phaḍa — twists in pain .

Translation

“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.

Word meanings

aiche — similarly ; eka śaśaka — one rabbit ; dekhe — he sees ; āra kata - dūre — still farther ahead ; jīvera — of the living entity ; duḥkha dekhi’ — seeing such horrible miseries ; nārada — the great saintly person ; vyākula - antare — very much pained within himself .

Translation

“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.

Word meanings

kata - dūre — somewhat farther ; dekhe — Nārada Muni saw ; vyādha — the hunter ; vṛkṣe oṅta hañā — hiding behind a tree ; mṛga māribāre — to kill the animals ; āche — was there ; bāṇa yuḍiyā — with arrows in the hand .

Translation

“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.

Word meanings

śyāma - varṇa — blackish color ; rakta - netra — reddish eyes ; mahābhayaṅkara — very fearful bodily features ; dhanur - bāṇa haste — with arrows and bow in hand ; yena yama daṇḍa - dhara — exactly like the superintendent of death, Yamarāja .

Translation

“When Nārada Muni left the forest path and went to the hunter, all the animals immediately saw him and fled.

Word meanings

patha chāḍi’ — leaving aside the path ; nārada — the saintly person Nārada ; tāra nikaṭe — near him ; calila — went ; nārade dekhi’ — seeing Nārada ; mṛga — the animals ; saba — all ; palāñā gela — left, running away .

Translation

“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.

Word meanings

kruddha hañā — being very angry ; vyādha — the hunter ; tāṅre — him ; gāli dite cāya — wanted to abuse ; nārada - prabhāve — by the influence of Nārada ; mukhe — in the mouth ; gāli — abusive language ; nāhi āya — did not come .

Translation

“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.’

Word meanings

gosāñi — O great saintly person ; prayāṇa - patha chāḍi’ — leaving aside the general path ; kene — why ; āilā — have you come ; tomā dekhi’ — seeing you ; mora lakṣya — my targets ; mṛga — the animals ; palāilā — fled .

Translation

“Nārada Muni replied, ‘Leaving the path, I have come to you to settle a doubt that is in my mind.

Word meanings

nārada kahe — Nārada Muni replied ; patha bhuli’ — leaving the general path ; āilāṅa — I have come ; puchite — to inquire from you ; mane — in my mind ; eka — one ; saṁśaya haya — there is a doubt ; tāhā — that ; khaṇḍāite — to cause to break .

Translation

“ ‘I was wondering whether all the boars and other animals that are half-killed belong to you.’

Word meanings

pathe — on the path ; ye — those ; śūkara - mṛga — boars and other animals ; jāni — I can understand ; tomāra haya — all belong to you ; vyādha kahe — the hunter replied ; yei kaha — whatever you are saying ; sei ta’ niścaya — it is a fact .

Purport

“The hunter replied, ‘Yes, what you are saying is so.’

Translation

“Nārada Muni then inquired, ‘Why did you not kill the animals completely? Why did you half-kill them by piercing their bodies with arrows?’

Word meanings

nārada kahe — Nārada Muni said ; yadi — if ; jīve — in the animals ; māra’ — pierce ; tumi — you ; bāṇa — your arrows ; ardha - mārā kara — you half-kill ; kene — why ; nā lao parāṇa — don’t you take their lives completely .

Translation

“The hunter replied, ‘My dear saintly person, my name is Mṛgāri, enemy of animals. My father taught me to kill them in that way.

Word meanings

vyādha kahe — the hunter replied ; śuna — please hear ; gosāñi — O great saintly person ; mṛga - ari — the enemy of the animals ; mora nāma — my name ; pitāra śikṣāte — by the teaching of my father ; āmi — I ; kari — do ; aiche kāma — such acts .

Translation

“ ‘When I see half-killed animals suffer, I feel great pleasure.’

Word meanings

ardha - mārā jīva — half-killed living beings ; yadi — if ; dhaḍ - phaḍa kare — twist and turn because of suffering ; tabe — then ; ta’ — certainly ; ānanda — pleasure ; mora — my ; bāḍaye antare — increases within .

Translation

“Nārada Muni then told the hunter, ‘I have one thing to beg of you.’

Word meanings

nārada kahe — Nārada Muni said ; eka - vastu māgi — I wish to beg one thing ; tomāra sthāne — from you ; vyādha kahe — the hunter replied ; mṛga - ādi laha — take some of the hunted animals ; yei tomāra mane — whatever you like .

Purport

“The hunter replied, ‘You may take whatever animals or anything else you would like.

Translation

“ ‘I have many skins, if you would like them. I shall give you either a deerskin or a tiger skin.’

Word meanings

mṛga - chāla — deerskin ; cāha yadi — if you want ; āisa mora ghare — come to my place ; yei cāha — whatever you want ; tāhā — that ; diba — I shall give ; mṛga - vyāghra - ambare — whether a deerskin or a tiger skin .

Translation

“Nārada Muni said, ‘I do not want any of the skins. I am asking only one thing from you in charity.

Word meanings

nārada kahe — Nārada Muni said ; ihā — this ; āmi kichu nāhi cāhi — I don’t want any ; āra — another ; eka - dāna — one charity ; āmi — I ; māgi — beg ; tomā - ṭhāñi — from you .

Translation

“ ‘I beg you that from this day on you will kill animals completely and not leave them half-dead.’

Word meanings

kāli haite — from tomorrow ; tumi — you ; yei — whatever ; mṛga - ādi — animals ; māribā — you will kill ; prathamei māribā — kill them in the beginning ; ardha - mārā — half-killing ; nā karibā — do not do .

Translation

“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?’

Word meanings

vyādha kahe — the hunter replied ; kibā dāna — what kind of charity ; māgilā āmāre — have you begged from me ; ardha mārile — in half-killing ; kibā — what ; haya — there is ; tāhā — that ; kaha more — kindly explain to me .

Translation

“Nārada Muni replied, ‘If you leave the animals half-dead, you are purposefully giving them pain. Therefore you will have to suffer in retaliation.’

Word meanings

nārada kahe — Nārada Muni replied ; ardha mārile — by half-killing the animals ; jīva pāya vyathā — the living beings suffer too much pain ; jīve duḥkha ditecha — you are giving troubles to the living beings ; tomāra — your ; ha - ibe — there will be ; aiche avasthā — the same suffering in retaliation .

Purport

This is an authoritative statement given by the greatest authority, Nārada Muni. If one gives another living entity unnecessary pain, one will certainly be punished by the laws of nature with a similar pain. Although the hunter Mṛgāri was uncivilized, he still had to suffer the results of his sinful activities. However, if a civilized man kills animals regularly in a slaughterhouse to maintain his so-called civilization, using scientific methods and machines to kill animals, one cannot even estimate the suffering awaiting him. So-called civilized people consider themselves very advanced in education, but they do not know about the stringent laws of nature. According to nature’s law, it is a life for a life. We can hardly imagine the sufferings of one who maintains a slaughterhouse. He endures suffering not only in this life, but in his next life also. It is said that a hunter, murderer or killer is advised not to live and not to die. If he lives, he accumulates even more sins, which bring about more suffering in a future life. He is advised not to die because his dying means that he immediately begins to endure more suffering. Therefore he is advised not to live and not to die.

As followers of the Vedic principles, we accept the statements of Nārada Muni in this regard. It is our duty to see that no one suffers due to sinful activities. Foolish rascals are described in the Bhagavad-gītā as māyayāpahṛta-jñānāḥ, which indicates that although they are superficially educated, māyā has taken their real knowledge away. Such people are presently leading human society. In Śrīmad-Bhāgavatam they are described as andhā yathāndhair upanīyamānāḥ. These rascals are themselves blind, and yet they are leading others who are blind. When people follow such leaders, they suffer unlimited pains in the future. Despite so-called advancement, all this is happening. Who is safe? Who is happy? Who is without anxiety?

Translation

“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.’

Word meanings

vyādha tumi — you are a hunter ; jīva māra — your occupation is to kill animals ; alpa — slight ; aparādha — offense ; tomāra — your ; kadarthanā diyā — unnecessarily giving them pain ; māra’ — when you kill ; e pāpa apāra — this sinful activity is unlimited .

Purport

This is another good instruction to animal-killers. There are always animal-killers and animal-eaters in human society because less civilized people are accustomed to eating meat. In the Vedic civilization, meat-eaters are advised to kill an animal for the goddess Kālī or a similar demigod. This is in order not to give the animal unnecessary pain, as slaughterhouses do. In the bali-dāna sacrifice to a demigod, it is recommended to cut the throat of an animal with one slice. This should be done on a dark-moon night, and the painful noises expressed by the animal at the time of being slaughtered are not to be heard by anyone. There are also many other restrictions. Slaughter is allowed only once a month, and the killer of the animal has to suffer similar pains in his next life. At the present moment, so-called civilized men do not sacrifice animals to a deity in a religious or ritualistic way. They openly kill animals daily by the thousands for no purpose other than the satisfaction of the tongue. Because of this the entire world is suffering in so many ways. Politicians are unnecessarily declaring war, and according to the stringent laws of material nature, massacres are taking place between nations.

prakṛteḥ kriyamāṇāni guṇaiḥ karmāṇi sarvaśaḥ ahaṅkāra-vimūḍhātmā kartāham iti manyate

“The bewildered spirit soul, under the influence of the three modes of material nature, thinks himself to be the doer of activities that are in actuality carried out by nature.” ( Bg. 3.27 ) The laws of prakṛti (nature) are very stringent. No one should think that he has the freedom to kill animals and not suffer the consequences. One cannot be safe by doing this. Nārada Muni herein says that animal-killing is offensive, especially when animals are given unnecessary pain. Meat-eaters and animal-killers are advised not to purchase meat from the slaughterhouse. They can worship Kālī once a month, kill some unimportant animal and eat it. Even by following this method, one is still an offender.

Translation

“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.’

Word meanings

kadarthiyā — giving unnecessary pains ; tumi — you ; yata — all ; mārilā — killed ; jīvere — the living entities ; tārā — all of them ; taiche — similarly ; tomā — you ; māribe — will kill ; janma - janma - antare — life after life .

Purport

This is another authoritative statement made by the great sage Nārada. Those who kill animals and give them unnecessary pain — as people do in slaughterhouses — will be killed in a similar way in the next life and in many lives to come. One can never be excused from such an offense. If one kills many thousands of animals in a professional way so that other people can purchase the meat to eat, one must be ready to be killed in a similar way in his next life and in life after life. There are many rascals who violate their own religious principles. According to Judeo-Christian scriptures, it is clearly said, “Thou shalt not kill.” Nonetheless, giving all kinds of excuses, even the heads of religions indulge in killing animals while trying to pass as saintly persons. This mockery and hypocrisy in human society bring about unlimited calamities; therefore occasionally there are great wars. Masses of such people go out onto battlefields and kill themselves. Presently they have discovered the atomic bomb, which is simply waiting to be used for wholesale destruction. If people want to be saved from the killing business life after life, they must take to Kṛṣṇa consciousness and cease sinful activity. The International Society for Krishna Consciousness recommends that everyone abandon meat-eating, illicit sex, intoxication and gambling. When one gives up these sinful activities, he can understand Kṛṣṇa and take to this Kṛṣṇa consciousness movement. We therefore request everyone to abandon sinful activity and chant the Hare Kṛṣṇa mantra. In this way people can save themselves from repeated birth and death and from being killed like the animals in slaughterhouses.

Translation

“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.

Word meanings

nārada - saṅge — in the association of the great sage Nārada Muni ; vyādhera — of the hunter ; mana — the mind ; parasanna ha - ila — became cleansed and satisfied ; tāṅra — his ; vākya — words ; śuni’ — hearing ; mane — in the mind ; bhaya upajila — some fear arose .

Purport

This is the effect of associating with a pure devotee. Our preachers who are preaching Kṛṣṇa consciousness all over the world should follow in the footsteps of Nārada Muni and become purified by following the four principles and chanting the Hare Kṛṣṇa mahā-mantra. This will make them fit to become Vaiṣṇavas. Then, when they speak to sinful people about the teachings of this Kṛṣṇa consciousness movement, people will be affected and take the instructions. We receive instructions in devotional service through the disciplic succession. Nārada Muni is our original guru because he is the spiritual master of Vyāsadeva. Vyāsadeva is the spiritual master of our disciplic succession; therefore we should follow in the footsteps of Nārada Muni and become pure Vaiṣṇavas. A pure Vaiṣṇava is one who has no ulterior motive. He has totally dedicated himself to the service of the Lord. He does not have material desires, and he is not interested in so-called learning and philanthropic work. The so-called learned scholars and philanthropists are actually karmīs and jñānīs, and some are actually misers engaged in sinful activity. All are condemned because they are not devotees of Lord Kṛṣṇa.

Everyone has a chance to become purified by associating with this Kṛṣṇa consciousness movement and strictly following the rules and regulations. By chanting the Hare Kṛṣṇa mahā-mantra, one can become free from all contamination, especially contamination brought about by the killing of animals. Lord Kṛṣṇa Himself requests:

sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja ahaṁ tvāṁ sarva-pāpebhyo mokṣayiṣyāmi mā śucaḥ

“Abandon all varieties of religion and just surrender unto Me. I shall deliver you from all sinful reactions. Do not fear.” ( Bg. 18.66 )

We should take this instruction from Kṛṣṇa and follow in the footsteps of Nārada Muni in the disciplic succession. If we simply surrender unto Kṛṣṇa’s lotus feet and take this Kṛṣṇa consciousness movement seriously, we can be freed from the karma incurred by sin. If we are intelligent enough, we shall engage in the loving service of the Lord. Then our lives will be successful, and we shall not have to suffer like the hunter life after life. By killing animals, not only will we be bereft of the human form but we will have to take an animal form and somehow or other be killed by the same type of animal we have killed. This is the law of nature. The Sanskrit word māṁsa means “meat.” It is said, māṁ saḥ khadati iti māṁsaḥ. That is, “I am now eating the flesh of an animal who will some day in the future be eating my flesh.”

Translation

“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.’

Word meanings

vyādha kahe — the hunter said ; bālya haite — from the very beginning of my childhood ; ei āmāra karma — I have been taught this business (half-killing animals) ; kemane — how ; tarimu — shall become free from these sinful activities ; muñi — I ; pāmara adhama — sinful and misled .

Purport

This kind of admission is very beneficial as long as one does not again commit sin. Cheating and hypocrisy are not tolerated by higher authorities. If one understands what sin is, he should give it up with sincerity and regret and surrender unto the lotus feet of the Supreme Personality of Godhead through His agent, the pure devotee. In this way, one can be freed from the reactions of sin and make progress in devotional service. However, if one continues committing sins after making some atonement, he will not be saved. In the śāstras, such atonement is compared to an elephant’s bathing. An elephant takes a very good bath and cleanses its body very nicely, but as soon as it comes out of the water, it picks up some dust on the shore and throws it all over its body. Atonement may be carried out very nicely, but it will not help a person if he continues committing sins. Therefore the hunter first admitted his sinful activity before the saintly person Nārada and then asked how he could be saved.

Translation

“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.’

Word meanings

ei — this ; pāpa yāya mora — sinful reactions of my life can be washed off ; kemana upāye — by what means ; nistāra karaha more — kindly deliver me ; paḍoṅ — I fall down ; tomāra pāye — at your lotus feet .

Purport

By the grace of Nārada Muni, the hunter came to his good senses and immediately surrendered unto the saint’s lotus feet. This is the process. By associating with a saintly person, one is able to understand the reactions of his sinful life. When one voluntarily surrenders to a saintly person who is a representative of Kṛṣṇa and follows his instructions, one can become freed from sinful reactions. Kṛṣṇa demands the surrender of a sinful man, and Kṛṣṇa’s representative gives the same instructions. The representative of Kṛṣṇa never tells his disciple, “Surrender unto me.” Rather he says, “Surrender unto Kṛṣṇa.” If the disciple accepts this principle and surrenders himself through the representative of Kṛṣṇa, his life is saved.

Translation

“Nārada Muni assured the hunter, ‘If you listen to my instructions, I shall find the way you can be liberated.’

Word meanings

nārada kahe — Nārada Muni replied ; yadi dhara — if you accept ; āmāra vacana — my instruction ; tabe — then ; se — this ; karite pāri — I can do ; tomāra — your ; mocana — liberation .

Purport

Gaurāṅgera bhakta-gaṇe jane jane śakti dhare. The purport of this song is that the devotees of Lord Śrī Caitanya Mahāprabhu are very powerful, and each and every one of them can deliver the whole world. What, then, to speak of Nārada Muni? If one follows the instructions of Nārada Muni, one can be delivered from any number of sinful reactions. This is the process. One must follow the instructions of a spiritual master; then one will certainly be delivered from all sinful reactions. This is the secret of success. Yasya deve parā bhaktir yathā deve tathā gurau. If one has unflinching faith in Kṛṣṇa and the spiritual master, the result is tasyaite kathitā hy arthāḥ prakāśante mahātmanaḥ: all the conclusions of the revealed scriptures will be open to such a person. A pure devotee of Kṛṣṇa can make the same demands that Nārada Muni is making. He says, “If you follow my instructions, I shall take responsibility for your liberation.” A pure devotee like Nārada can give assurance to any sinful man because by the grace of the Lord such a devotee is empowered to deliver any sinful person if that person follows the principles set forth.

Translation

“The hunter then said, ‘My dear sir, whatever you say I shall do.’

Word meanings

vyādha kahe — the hunter replied ; yei kaha — whatever you say ; sei ta’ kariba — that I shall do ; nārada kahe — Nārada Muni replied ; dhanuka bhāṅga — break your bow ; tabe — then ; se kahiba — I shall speak to you .

Purport

“Nārada immediately ordered him, ‘First of all, break your bow. Then I shall tell you what is to be done.’

This is the process of initiation. The disciple must vow that he will no longer commit sinful activity — namely illicit sex, meat-eating, gambling and intoxication. He promises to execute the order of the spiritual master. Then the spiritual master takes care of him and elevates him to spiritual emancipation.

Translation

“The hunter replied, ‘If I break my bow, how shall I maintain myself?’

Word meanings

vyādha kahe — the hunter replied ; dhanuka bhāṅgile — if I break my bow ; vartiba kemane — what will be the source of my maintenance ; nārada kahe — Nārada Muni replied ; āmi — I ; anna — food ; diba — shall supply ; prati - dine — every day .

Purport

“Nārada Muni replied, ‘Do not worry. I shall supply all your food every day.’

The source of our income is not actually the source of our maintenance. Every living being — from the great Brahmā down to an insignificant ant — is being maintained by the Supreme Personality of Godhead. Eko bahūnāṁ yo vidadhāti kāmān. The one Supreme Being, Kṛṣṇa, maintains everyone. Our so-called source of income is our own choice only. If I wish to be a hunter, it will appear that hunting is the source of my maintenance. If I become a brāhmaṇa and completely depend on Kṛṣṇa, I do not conduct a business, but nonetheless my maintenance is supplied by Kṛṣṇa. The hunter was disturbed about breaking his bow because he was worried about his income. Nārada Muni assured the hunter because he knew that the hunter was not being maintained by the bow but by Kṛṣṇa. Being the agent of Kṛṣṇa, Nārada Muni knew very well that the hunter would not suffer by breaking the bow. There was no doubt that Kṛṣṇa would supply him food.

Translation

“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.

Word meanings

dhanuka bhāṅgi’ — breaking the bow ; vyādha — the hunter ; tāṅra — his (Nārada Muni’s) ; caraṇe — at the lotus feet ; paḍila — surrendered ; tāre — him ; uṭhāñā — raising ; nārada — the great saint Nārada Muni ; upadeśa kaila — gave instruction .

Purport

This is the process of initiation. The disciple must surrender to the spiritual master, the representative of Kṛṣṇa. The spiritual master, being in the disciplic succession stemming from Nārada Muni, is in the same category with Nārada Muni. A person can be relieved from his sinful activity if he surrenders to the lotus feet of a person who actually represents Nārada Muni. Nārada Muni gave instructions to the hunter after the hunter surrendered.

Translation

“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.’

Word meanings

ghare giyā — returning home ; brāhmaṇe — to the brāhmaṇas, the most intelligent men in spiritual understanding ; deha’ — give ; yata — whatever ; āche — you have ; dhana — riches ; eka eka — each of you ; vastra pari’ — just one cloth ; bāhira hao — leave home ; dui - jana — both of you .

Purport

This is the process of renunciation at the stage of vānaprastha. After enjoying householder life for some time, the husband and wife must leave home and distribute their riches to brāhmaṇas and Vaiṣṇavas. One can keep his wife as an assistant in the vānaprastha stage. The idea is that the wife will assist the husband in spiritual advancement. Therefore Nārada Muni advised the hunter to adopt the vānaprastha stage and leave home. It is not that a gṛhastha should live at home until he dies. Vānaprastha is preliminary to sannyāsa. In the Kṛṣṇa consciousness movement there are many young couples engaged in the Lord’s service. Eventually they are supposed to take vānaprastha, and after the vānaprastha stage the husband may take sannyāsa in order to preach. The wife may then remain alone and serve the Deity or engage in other activities within the Kṛṣṇa consciousness movement.

Translation

“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.

Word meanings

nadī - tīre — on the bank of the river ; eka - khāni — just one ; kuṭīra — a cottage ; kariyā — constructing ; tāra āge — just in front of the cottage ; eka - piṇḍi — one raised platform ; tulasī — a tulasī plant ; ropiyā — growing .

Translation

“ ‘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.’

Word meanings

tulasī - parikramā kara — circumambulate the tulasī plant ; tulasī - sevana — just supply water to the root of Tulasī-devī ; nirantara — continuously ; kṛṣṇa - nāma — the holy name of Kṛṣṇa ; kariha — just perform ; kīrtana — chanting .

Purport

This is the beginning of spiritual life. After leaving householder life, one may go to a holy place, such as the bank of the Ganges or Yamunā, and erect a small cottage. A small cottage can be constructed without any expenditure. Four logs serving as pillars can be secured by any man from the forest. The roof can be covered with leaves, and one can cleanse the inside. Thus one can live very peacefully. In any condition, any man can live in a small cottage, plant a tulasī tree, water it in the morning, offer it prayers, and continuously chant the Hare Kṛṣṇa mahā-mantra. Thus one can make vigorous spiritual advancement. This is not at all difficult. One simply has to follow the instructions of the spiritual master strictly. Then everything will be successful in due course of time. As far as eating is concerned, there is no problem. If Kṛṣṇa, the Supreme Personality of Godhead, supplies everyone with eatables, why should He not supply His devotee? Sometimes a devotee will not even bother to construct a cottage. He will simply go to live in a mountain cave. One may live in a cave, in a cottage beside a river, in a palace or in a big city like New York or London. In any case, a devotee can follow the instructions of his spiritual master and engage in devotional service by watering the tulasī plant and chanting the Hare Kṛṣṇa mantra. Taking the advice of Śrī Caitanya Mahāprabhu and our spiritual master, Bhaktisiddhānta Sarasvatī Gosvāmī Mahārāja, one can go to any part of the world and instruct people to become devotees of the Lord by following the regulative principles, worshiping the tulasī plant and continuously chanting the Hare Kṛṣṇa mahā-mantra.

Translation

“Nārada Muni continued, ‘Every day I shall send sufficient food to you both. You can take as much food as you want.’

Word meanings

āmi — I ; tomāya — for you ; bahu — much ; anna — food ; pāṭhāimu — shall send ; dine — every day ; sei — that ; anna — food ; labe — you shall take ; yata — whatever ; khāo — you can eat ; dui - jane — both of you .

Purport

When a person takes to Kṛṣṇa consciousness, there is no need to care for material necessities. Kṛṣṇa says, yoga-kṣemaṁ vahāmy aham: “I personally carry all necessities to My devotees.” Why should one be anxious about the necessities of life? The principle should be that one should not want more than what is absolutely necessary. Nārada Muni advises the hunter to accept only what is absolutely necessary for him and his wife. The devotee should always be alert to consume only those things that he absolutely requires and not create unnecessary needs.

Translation

“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.

Word meanings

tabe — thereafter ; sei — those ; mṛga - ādi — animals, beginning with the deer ; tine — three ; nārada — the sage Nārada ; sustha kaila — brought to their senses ; sustha hañā — coming to consciousness ; mṛga - ādi — the pierced animals ; tine — three ; dhāñā palāila — very swiftly fled away from that place .

Translation

“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.

Word meanings

dekhiyā — seeing ; vyādhera — of the hunter ; mane — in the mind ; haila — there was ; camatkāra — wonder ; ghare — home ; gela — went ; vyādha — the hunter ; guruke — to the spiritual master ; kari’ namaskāra — offering obeisances .

Translation

“After all this, Nārada Muni went to his destination. After the hunter returned home, he exactly followed the instructions of his spiritual master, Nārada.

Word meanings

yathā - sthāne — to the proper destination ; nārada — sage Nārada ; gelā — went ; vyādha — the hunter ; ghare āila — came back to his house ; nāradera upadeśe — under the instruction of the sage Nārada ; sakala karila — he executed everything .

Purport

For spiritual advancement one must have a bona fide spiritual master and follow his instructions in order to be assured of advancement.

Translation

“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.

Word meanings

grāme — in the village ; dhvani haila — there was news ; vyādha — the hunter ; vaiṣṇava ha - ila — has become a Vaiṣṇava, a lover and servitor of Lord Viṣṇu ; grāmera loka — the villagers ; saba — all kinds of ; anna — food ; ānite lāgila — began to bring .

Purport

It is the duty of the public to present a gift to a saintly person, Vaiṣṇava or brāhmaṇa when going to see him. Every Vaiṣṇava is dependent on Kṛṣṇa, and Kṛṣṇa is ready to supply all of life’s necessities, provided a Vaiṣṇava follows the principles set forth by the spiritual master. There are certainly many householders in our Kṛṣṇa consciousness movement. They join the movement and live in the society’s centers, but if they take advantage of this opportunity and do not work but live at the expense of the movement, eating prasādam and simply sleeping, they place themselves in a very dangerous position. It is therefore advised that gṛhasthas should not live in the temple. They must live outside the temple and maintain themselves. Of course, if the gṛhasthas are fully engaged in the Lord’s service according to the directions of the authorities, there is no harm in their living in a temple. In any case, a temple should not be a place to eat and sleep. A temple manager should be very careful about these things.

Translation

“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.

Word meanings

eka - dina — in one day ; anna — food ; āne — brought ; daśa - biśa jane — enough for ten to twenty men ; dine — in a day ; tata laya — would accept only as much ; yata — as ; khāya dui jane — the two of them required to eat .

Translation

“One day, while speaking to his friend Parvata Muni, Nārada Muni requested him to go with him to see his disciple the hunter.

Word meanings

eka - dina — one day ; nārada kahe — Nārada Muni said ; śunaha — please hear ; parvate — my dear Parvata ; āmāra — my ; eka — one ; śiṣya — disciple ; āche — there is ; calaha dekhite — let us go see .

Translation

“As the saintly sages approached the hunter’s place, the hunter could see them from a distance.

Word meanings

tabe — thereafter ; dui ṛṣi — two saintly persons ; āilā — came ; sei vyādha - sthāne — to the place of that hunter ; dūra haite — from a distant place ; vyādha — the hunter ; pāila — got ; gurura daraśane — vision of his spiritual master .

Translation

“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.

Word meanings

āste - vyaste — with great alacrity ; dhāñā — running ; āse — came ; patha nāhi pāya — does not get the path ; pathera — on the path ; pipīlikā — ants ; iti - uti — here and there ; dhare pāya — touch the foot .

Translation

“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.

Word meanings

daṇḍavat - sthāne — in the place where he wanted to offer his obeisances ; pipīlikāre dekhiyā — seeing the ants ; vastre — by the cloth ; sthāna jhāḍi’ — cleansing the place ; paḍe daṇḍa - vat hañā — falls down flat like a rod .

Purport

The word daṇḍa means “rod,” and vat means “like.” To offer obeisances to the spiritual master, one must fall flat exactly as a rod falls on the ground. This is the meaning of the word daṇḍavat.

Translation

“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.

Word meanings

nārada kahe — Nārada Muni said ; vyādha — my dear hunter ; ei nā haya āścarya — this is not wonderful for you ; hari - bhaktye — by advancement in devotional service ; hiṁsā - śūnya haya — one becomes nonviolent and nonenvious ; sādhu - varya — thus one becomes the best of honest gentlemen .

Purport

In this verse the word sādhu-varya means “the best of gentlemen.” At the present moment there are many so-called gentlemen who are expert in killing animals and birds. Nonetheless, these so-called gentlemen profess a type of religion that strictly prohibits killing. According to Nārada Muni and Vedic culture, animal-killers are not even gentlemen, to say nothing of being religious men. A religious person, a devotee of the Lord, must be nonviolent. Such is the nature of a religious person. It is contradictory to be violent and at the same time call oneself a religious person. Such hypocrisy is not approved by Nārada Muni and the disciplic succession.

Translation

“ ‘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.’

Word meanings

ete — all these ; na — not ; hi — certainly ; adbhutāḥ — wonderful ; vyādha — O hunter ; tava — your ; ahiṁsā - ādayaḥ — nonviolence and others ; guṇāḥ — qualities ; hari - bhaktau — in devotional service ; pravṛttāḥ — engaged ; ye — those who ; na — not ; te — they ; syuḥ — are ; para - tāpinaḥ — envious of other living entities .

Purport

This is a quotation from the Skanda Purāṇa.

Translation

“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.

Word meanings

tabe — thereafter ; sei — that ; vyādha — hunter ; doṅhāre — both Nārada Muni and Parvata ; aṅgane ānila — brought into the courtyard of his house ; kuśa - āsana āni’ — bringing straw mats for sitting ; doṅhāre — both of them ; bhaktye — with great devotion ; vasāila — made to sit down .

Translation

“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.

Word meanings

jala āni’ — bringing water ; bhaktye — with great devotion ; doṅhāra — of both of them ; pāda prakṣālila — washed the feet ; sei jala — that water ; strī - puruṣe — husband and wife ; piyā — drinking ; śire la - ila — put on their heads .

Purport

This is the process one should follow when receiving the spiritual master or someone on the level of the spiritual master. When the spiritual master comes to the residence of his disciples, the disciples should follow in the footsteps of the former hunter. It doesn’t matter what one was before initiation. After initiation, one must learn the etiquette mentioned herein.

Translation

“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.

Word meanings

kampa — trembling ; pulaka - aśru — tears and jubilation ; haila — there were ; kṛṣṇa - nāma gāñā — chanting the Hare Kṛṣṇa mantra ; ūrdhva bāhu — raising the arms ; nṛtya kare — began to dance ; vastra uḍāñā — waving his garments up and down .

Translation

“When Parvata Muni saw the ecstatic loving symptoms of the hunter, he told Nārada, ‘Certainly you are a touchstone.’

Word meanings

dekhiyā — seeing ; vyādhera — of the hunter ; prema — the ecstatic love ; parvata - mahā - muni — the great sage Parvata Muni ; nāradere kahe — spoke to Nārada Muni ; tumi hao sparśa - maṇi — you are certainly a touchstone .

Purport

When a touchstone touches iron, it turns the iron to gold. Parvata Muni called Nārada Muni a touchstone because by his touch the hunter, who was the lowest among men, became an elevated and perfect Vaiṣṇava. Śrīla Bhaktivinoda Ṭhākura said that the position of a Vaiṣṇava can be tested by seeing how good a touchstone he is — that is, by seeing how many Vaiṣṇavas he has made during his life. A Vaiṣṇava should be a touchstone so that he can convert others to Vaiṣṇavism by his preaching, even though people may be fallen like the hunter. There are many so-called advanced devotees who sit in a secluded place for their personal benefit. They do not go out to preach and convert others into Vaiṣṇavas, and therefore they certainly cannot be called sparśa-maṇi, advanced devotees. Kaniṣṭha-adhikārī devotees cannot turn others into Vaiṣṇavas, but a madhyama-adhikārī Vaiṣṇava can do so by preaching. Śrī Caitanya Mahāprabhu advised His followers to increase the numbers of Vaiṣṇavas.

yāre dekha, tāre kaha ‘kṛṣṇa’-upadeśa āmāra ājñāya guru hañā tāra’ ei deśa

(Cc. Madhya 7.128)

It is Śrī Caitanya Mahāprabhu’s wish that everyone should become a Vaiṣṇava and guru. Following the instructions of Śrī Caitanya Mahāprabhu and His disciplic succession, one can become a spiritual master, for the process is very easy. One can go everywhere and anywhere to preach the instructions of Kṛṣṇa. The Bhagavad-gītā is Kṛṣṇa’s instructions; therefore the duty of every Vaiṣṇava is to travel and preach the Bhagavad-gītā, either in his country or a foreign country. This is the test of sparśa-maṇi, following in the footsteps of Nārada Muni.

Translation

“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.’

Word meanings

aho — oh ; dhanyaḥ — glorified ; asi — you are ; deva - ṛṣe — O sage among the demigods ; kṛpayā — by the mercy ; yasya — of whom ; tat - kṣaṇāt — immediately ; nīcaḥ api — even though one is the lowest of men ; utpulakaḥ — becoming agitated in ecstatic love ; lebhe — gets ; lubdhakaḥ — a hunter ; ratim — attraction ; acyute — unto the Supreme Personality of Godhead .

Purport

A pure Vaiṣṇava believes in the statements of the śāstras. This verse is quoted from the Vedic literature, the Skanda Purāṇa.

Translation

“Nārada Muni then asked the hunter, ‘My dear Vaiṣṇava, do you have some income for your maintenance?’

Word meanings

nārada kahe — Nārada Muni said ; vaiṣṇava — O Vaiṣṇava ; tomāra — your ; anna — food ; kichu āya — does any come ; vyādha kahe — the hunter replied ; yāre pāṭhāo — whoever you send ; sei — that person ; diyā — giving something ; yāya — goes .

Purport

“The hunter replied, ‘My dear spiritual master, whoever you send gives me something when he comes to see me.’

This confirms the statement in the Bhagavad-gītā (9.22) to the effect that the Lord carries all necessities to His Vaiṣṇava devotee. Nārada Muni asked the former hunter how he was being maintained, and he replied that everyone who came to see him brought him something for his maintenance. Kṛṣṇa, who is situated in everyone’s heart, says, “I personally carry all necessities to a Vaiṣṇava.” He can order anyone to execute this. Everyone is ready to give something to a Vaiṣṇava, and if a Vaiṣṇava is completely engaged in devotional service, he need not be anxious for his maintenance.

Translation

“The former hunter said, ‘Please do not send so much grain. Only send what is sufficient for two people, no more.’

Word meanings

eta anna — so much food ; nā pāṭhāo — you do not need to send ; kichu kārya nāi — there is no such need ; sabe — only ; dui - janāra — for two persons ; yogya — requisite ; bhakṣya - mātra — eatables ; cāi — we want .

Purport

The former hunter only wanted enough for two people to eat, no more. It is not necessary for a Vaiṣṇava to keep a stock of food for the next day. He should receive only sufficient grain to last one day. The next day, he must again depend on the Lord’s mercy. This is the instruction of Śrī Caitanya Mahāprabhu. When His personal servant Govinda sometimes kept a stock of harītakī (myrobalan), Śrī Caitanya Mahāprabhu chastised him, saying, “Why did you keep a stock for the next day?” Śrīla Rūpa Gosvāmī and others were begging daily from door to door for their sustenance, and they never attempted to stock their āśrama with food for the next day. We should not materially calculate, thinking, “It is better to stock food for a week. Why give the Lord trouble by having Him bring food daily?” One should be convinced that the Lord will provide daily. There is no need to stock food for the next day.

Translation

“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.

Word meanings

nārada kahe — Nārada Muni said ; aiche raha — live like that ; tumi bhāgyavān — certainly you are very fortunate ; eta bali’ — saying this ; dui - jana — both Nārada Muni and Parvata Muni ; ha - ilā antardhāna — disappeared .

Translation

“Thus I have narrated the incident of the hunter. By hearing this narration, one can understand the influence of association with devotees.

Word meanings

ei ta’ kahiluṅ — thus I have narrated ; tomāya — unto you ; vyādhera ākhyāna — the story of the hunter ; yā śunile — hearing which ; haya — there is ; sādhu - saṅga — of the association of devotees ; prabhāva — of the influence ; jñāna — knowledge .

Purport

Śrī Caitanya Mahāprabhu wanted to stress that even a hunter, the lowest of men, could become a topmost Vaiṣṇava simply by associating with Nārada Muni or a devotee in his bona fide disciplic succession.

Translation

“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.

Word meanings

ei — this example ; āra — another ; tina artha — three imports ; gaṇanāte — in calculating ; pāila — we have obtained ; ei dui artha mili’ — by adding these two imports ; chābbiśa — twenty-six ; artha — imports ; haila — there have been .

Translation

“There is yet another meaning, which is full of a variety of imports. Actually there are two gross meanings and thirty-two subtle meanings.

Word meanings

āra — another ; artha — import ; śuna — hear ; yāhā — which ; arthera bhāṇḍāra — storehouse of knowledge ; sthūle — grossly ; dui artha — two meanings ; sūkṣme — by a subtle import ; batriśa — thirty-two ; prakāra — varieties .

Purport

The two gross meanings refer to regulative devotional service and spontaneous devotional service. There are also thirty-two subtle meanings. Under the heading of regulative devotional service, there are sixteen meanings based on understanding the word ātmārāma to mean (1) a servant of the Lord as His personal associate, (2) a personal friend, (3) personal parents or similar superiors, (4) a personal beloved, (5) a servant elevated by spiritual cultivation, (6) a friend by spiritual cultivation, (7) parents and superior devotees by cultivation of devotional service, (8) a beloved wife or female friend by cultivation of devotional service, (9) a mature devotee as a servant, (10) a mature devotee as a friend, (11) a mature devotee as a parent and superior, (12) a mature devotee as a wife and beloved, (13) an immature devotee as a servant, (14) an immature devotee as a friend, (15) an immature devotee as a father or superior, and (16) an immature devotee as a beloved. Similarly, under the heading of spontaneous devotion there are also sixteen various associates. Therefore the total number of devotees under the headings of regulated devotees and spontaneous devotees is thirty-two.

Translation

“The word ‘ātmā’ refers to all the different Personalities of Godhead. One of them is the Supreme Personality of Godhead Himself, Kṛṣṇa, and the others are different incarnations or expansions of Kṛṣṇa.

Word meanings

ātmā - śabde — by the word ātmā ; kahe — it is said ; sarva - vidha bhagavān — all types of Personalities of Godhead ; eka — one ; svayam bhagavān — the original Supreme Personality of Godhead, Kṛṣṇa ; āra — another ; bhagavān - ākhyāna — the Personality of Godhead by an expansive designation .

Purport

The word ātmā also includes all kinds of personalities known as Bhagavān, the Supreme Personality of Godhead. This means that Kṛṣṇa has unlimited expansions. This is described in the Brahma-saṁhitā (5.46) :

dīpārcir eva hi daśāntaram abhyupetya dīpāyate vivṛta-hetu-samāna-dharmā yas tādṛg eva hi ca viṣṇutayā vibhāti govindam ādi-puruṣaṁ tam ahaṁ bhajāmi

The expansions of Kṛṣṇa are thus compared to candles that have been lit from an original candle. All the secondary candles are equally powerful, but the original candle is that from which all the others have been lit. Kṛṣṇa is the original Supreme Personality of Godhead, and He is expanded as Balarāma, Saṅkarṣaṇa, Aniruddha, Pradyumna and Vāsudeva. In this way there are innumerable incarnations and expansions who are also called Bhagavān, the Supreme Personality of Godhead.

Regarding the variety of personalities known as Bhagavān, Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura says that the Personality of Godhead known as Kṛṣṇa is the Supreme Personality of Godhead and that His expansions are also called the Personality of Godhead. In other words, Kṛṣṇa, the Supreme Personality of Godhead, is the origin of all other Personalities of Godhead. Speculative philosophers and mystic yogīs also meditate upon the form of Kṛṣṇa, but this form is not the form of the original Supreme Personality of Godhead. Such a Bhagavān is but a partial representation of the Lord’s full potency. Nonetheless, He also has to be understood to be the Supreme Personality of Godhead. To clarify this matter, one should simply understand that Kṛṣṇa, the son of Nanda Mahārāja in Vṛndāvana, the friend of the cowherd boys and lover of the gopīs, is actually the original Supreme Personality of Godhead. He is attained by spontaneous love. Although His expansions are also called the Supreme Personality of Godhead, They are attained only by the execution of regulative devotional service.

Translation

“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.

Word meanings

tāṅte — in all those Supreme Personalities of Godhead ; rame — takes pleasure in devotional service ; yei — those persons who ; sei saba — all of them ; ātmārāma — are also known as ātmārāma ; vidhi - bhakta — devotees following the regulative principles ; rāga - bhakta — devotees following spontaneous love ; dui - vidha nāma — two different varieties .

Translation

“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.

Word meanings

dui - vidha bhakta — these two varieties of ātmārāma devotees ; haya — are ; cāri cāri prakāra — each of four different categories ; pāriṣada — personal associate ; sādhana - siddha — liberated to the position of associates by perfection in devotional service ; sādhaka - gaṇa āra — and devotees already engaged in the devotional service of the Lord .

Translation

“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.

Word meanings

jāta - ajāta - rati - bhede — by distinction of mature love and immature love ; sādhaka dui bheda — those practicing devotional service are of two varieties ; vidhi — regulative devotion ; rāga — spontaneous devotion ; mārge — on both the paths ; cāri cāri — there are four different varieties ; aṣṭa bheda — a total of eight kinds .

Translation

“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.

Word meanings

vidhi - bhaktye — by regulative devotional service ; nitya - siddha pāriṣada — eternally perfect associate ; dāsa — the servant ; sakhā guru kāntā - gaṇa — friends, superiors and beloved damsels ; cāri - vidha prakāśa — they are manifested in four varieties .

Translation

“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.

Word meanings

sādhana - siddha — those who have perfected themselves by devotional service ; dāsa — servants ; sakhā — friends ; guru — superiors ; kāntā - gaṇa — beloved damsels ; jāta - rati sādhaka - bhakta — devotees who have become mature by devotional service ; cāri - vidha jana — they are also of four varieties .

Translation

“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.

Word meanings

ajāta - rati sādhaka - bhakta — immature devotees engaged in devotional service ; e cāri prakāra — there are also the same four varieties ; vidhi - mārge — on the path of regulative devotional service ; bhakte — devotees ; ṣoḍaśa bheda pracāra — there are sixteen varieties .

Translation

“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.

Word meanings

rāga - mārge — on the path of spontaneous loving service ; aiche — in the same way ; bhakte — all the devotees ; ṣoḍaśa vibheda — divided into sixteen varieties ; dui mārge — on the two paths, namely regulative devotional service and spontaneous devotional service ; ātmārāmera — of persons enjoying with the Supreme Self ; batriśa vibheda — there are thirty-two varieties of devotees .

Translation

“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.

Word meanings

muni — muni ; nirgrantha — nirgrantha ; ca — ca ; api — api ; cāri śabdera artha — the meanings of these four words ; yāhāṅ — wherever ; yei lāge — they apply ; tāhā kariye samartha — make them sound .

Translation

“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.

Word meanings

batriśe — these thirty-two varieties ; chābbiśe — the formerly described twenty-six varieties ; mili’ — added together ; aṣṭa - pañcāśa — they become fifty-eight ; āra — another ; eka — one ; bheda — different ; śuna — please hear ; arthera prakāśa — manifestation of import .

Translation

“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.

Word meanings

itaretara — in different varieties ; ca — the word ca ; diyā — adding ; samāsa kariye — make a compound word ; āṭānna - bāra — fifty-eight times ; ātmārāma — the ātmārāma devotees ; nāma la - iye — I take their different names .

Translation

“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.

Word meanings

ātmārāmāḥ ca ātmārāmāḥ ca — repeating ātmārāmāḥ ; āṭānna - bāra — fifty-eight times ; śeṣe — at the end ; saba lopa kari’ — rejecting all ; rākhi — we keep ; eka - bāra — only one .

Translation

“ ‘Of words having the same form and case termination, the last one is the only one retained.’

Word meanings

sa - rūpāṇām — of words of the same form ; eka - śeṣaḥ — only the last ; eka - vibhaktau — in the same case ; ukta - arthānām — of the previously spoken meanings ; aprayogaḥ — nonapplication ; iti — thus .

Purport

This is a quotation from Pāṇini’s sūtras (1.2.64).

Translation

“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.’

Word meanings

āṭānna — fifty-eight ; ca - kārera — of the additions of the word ca ; saba lopa haya — all of them are rejected ; eka — one ; ātmārāma — ātmārāma ; śabde — by the word ; āṭānna artha kaya — fifty-eight imports are automatically derived .

Translation

“ ‘By the plural word ‘vṛkṣāḥ’ [‘trees’], all trees, such as banyan trees, fig trees, kapittha trees and mango trees, are indicated.’

Word meanings

aśvattha - vṛkṣāḥ — banyan trees ; ca — and ; baṭa - vṛkṣāḥ — fig trees ; ca — and ; kapittha - vṛkṣāḥ — a type of tree named kapittha ; ca — and ; āmra - vṛkṣāḥ — mango trees ; ca — and ; vṛkṣāḥ — all indicated by the word “trees.” .

Translation

“The ātmārāma verse is like the sentence ‘In this forest many different trees bear fruit.’ All ātmārāmas render devotional service to Lord Kṛṣṇa.

Word meanings

asmin vane — in this forest ; vṛkṣāḥ phalanti — different varieties of trees bear fruit ; yaiche haya — just as in this sentence ; taiche — similarly ; saba — all ; ātmārāma — self-realized souls ; kṛṣṇe bhakti karaya — engage themselves in loving devotional service to Lord Kṛṣṇa .

Translation

“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.

Word meanings

ātmārāmāḥ ca — similarly the word ātmārāmāḥ with the word ca added ; samuccaye — in aggregation ; kahiye — means ; ca - kāra — the word ca ; munayaḥ ca — the word munayaḥ with the word ca added ; bhakti kare — all of them engage in devotional service ; ei artha tāra — this is the perfect meaning of the verse .

Translation

“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.

Word meanings

nirgranthāḥ — the word nirgranthāḥ ; eva — also the word eva ; hañā — becoming ; api — the word api ; nirdhāraṇe — in fixation ; ei ūnaṣaṣṭi prakāra artha — in this way fifty-nine imports ; kariluṅ vyākhyāne — I have described .

Translation

“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.

Word meanings

sarva - samuccaye — taking all of them together ; āra — another ; eka — one ; artha — import ; haya — there is ; ātmārāmāḥ ca munayaḥ ca nirgranthāḥ ca bhajaya — the ātmārāmas, great sages and nirgranthas (the learned and the fools) are all eligible to engage in the transcendental loving service of the Lord .

Purport

The word sarva-samuccaye is significant here. It includes all classes of men — ātmārāmas, munis and nirgranthas. Everyone must engage in the service of the Lord. Taking the word api in the sense of ascertainment, there are, all together, sixty different meanings.

Translation

“The word ‘api’ is then used in the sense of ascertainment, and then the word ‘eva’ can be uttered four times with four words.

Word meanings

api - śabda — the word api ; avadhāraṇe — in the matter of ascertaining ; seha cāri bāra — those four times ; cāri - śabda — four words ; saṅge — with ; evera — of the word eva ; karibe — one can do ; uccāra — pronouncing .

Translation

“The words ‘urukrama,’ ‘bhakti,’ ‘ahaitukī’ and ‘kurvanti’ are added to the word ‘eva’ again and again. Thus another meaning is explained.

Word meanings

urukrame — unto the most powerful ; eva — only ; bhaktim — devotional service ; eva — only ; ahaitukīm — without motives ; eva — only ; kurvanti — they perform ; eva — only .

Translation

“Now I have given sixty different meanings of the verse, and yet there is another meaning which is also very strongly evident.

Word meanings

ei ta’ — thus ; kahiluṅ — I have explained ; ślokera — of the verse ; ṣaṣṭi — sixty ; saṅkhyaka — numbering ; artha — imports ; āra — another ; eka — one ; artha — import ; śuna — please hear ; pramāṇe samartha — quite fit for giving evidence .

Translation

“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.

Word meanings

ātmā - śabde — by the word ātmā ; kahe — it is said ; kṣetra - jña jīva — the living entity who knows about his body ; lakṣaṇa — symptom ; brahmā - ādi — beginning from Lord Brahmā ; kīṭa - paryanta — down to the insignificant ant ; tāṅra — His ; śaktite — as the marginal potency ; gaṇana — counting .

Translation

“ ‘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.’

Word meanings

viṣṇu - śaktiḥ — the potency of Lord Viṣṇu ; parā — spiritual ; proktā — it is said ; kṣetra - jña - ākhyā — the potency known as kṣetrajña ; tathā — as well as ; parā — spiritual ; avidyā — ignorance ; karma — fruitive activities ; saṁjñā — known as ; anyā — other ; tṛtīyā — third ; śaktiḥ — potency ; iṣyate — known thus .

Purport

This is a quotation from the Viṣṇu Purāṇa. For an explanation, see Ādi-līlā 7.119.

Translation

“ ‘The word ‘kṣetrajña’ refers to the living entity, the enjoyer, the chief and material nature.’

Word meanings

kṣetra - jñaḥ — the word kṣetrajña ; ātmā — the living entity ; puruṣaḥ — the enjoyer ; pradhānam — the chief ; prakṛtiḥ — the material nature ; striyām — in the feminine gender .

Purport

This is a quotation from the Svarga-varga (7) of the Amara-kośa dictionary.

Translation

“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.

Word meanings

bhramite bhramite — wandering in different forms in different manners ; yadi — if ; sādhu - saṅga pāya — one obtains the association of devotees ; saba tyaji’ — giving up everything ; tabe — then ; tiṅho — he ; kṛṣṇere bhajaya — engages himself in the service of Lord Kṛṣṇa .

Translation

“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.

Word meanings

ṣāṭi — sixty ; artha — imports ; kahiluṅ — I explained ; saba — all ; kṛṣṇera bhajane — aiming at rendering transcendental loving service to Kṛṣṇa ; sei artha haya — that is the only meaning ; ei saba — all these ; udāharaṇe — examples .

Translation

“Now, due to your association, another meaning has awakened. It is due to your devotional service that these waves of meaning are arising.

Word meanings

eka - ṣaṣṭi — sixty-one ; artha — imports ; ebe — now ; sphurila — has awakened ; tomā - saṅge — because of your association ; tomāra — your ; bhakti - vaśe — by dint of devotional service ; uṭhe — there arises ; arthera — of imports ; taraṅge — waves .

Purport

The word ātmā refers to the living entity. From Lord Brahmā down to an insignificant ant, everyone is considered a living entity. Living entities are considered part of the Lord’s marginal potency. All of them are kṣetra-jña, knowers of the body. When they become nirgrantha, or free, saintly persons, they engage in Lord Kṛṣṇa’s service. That is the sixty-first meaning of the verse.

Translation

“[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.’ ”

Word meanings

aham — I (Lord Śiva) ; vedmi — know ; śukaḥ — Śukadeva Gosvāmī ; vetti — knows ; vyāsaḥ — Vyāsadeva ; vetti — knows ; na vetti vā — or may not know ; bhaktyā — by devotional service (executed in nine different processes) ; bhāgavatam — the Bhāgavata Purāṇa (called the Paramahaṁsa-saṁhitā, the text or treatise readable by the topmost transcendentalists) ; grāhyam — to be accepted ; na — not ; buddhyā — by so-called intelligence or experimental knowledge ; na — nor ; ca — also ; ṭīkayā — by imaginary commentary .

Purport

Devotional service includes nine processes, beginning with hearing, chanting and remembering the activities of Lord Viṣṇu. Only one who has taken to devotional service can understand Śrīmad-Bhāgavatam, which is the spotless Purāṇa for a transcendentalist ( paramahaṁsa ). So-called commentaries are useless for this purpose. According to the Vedic injunction, yasya deve parā bhaktir yathā deve tathā gurau. All Vedic literatures maintain that Śrīmad-Bhāgavatam has to be learned from the person bhāgavata, and to understand it one has to engage in pure devotional service. Śrīmad-Bhāgavatam cannot be understood by so-called erudite scholars or grammarians. One who has developed pure Kṛṣṇa consciousness and has served the pure devotee, the spiritual master, can understand Śrīmad-Bhāgavatam. Others cannot.

Translation

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.

Word meanings

artha śuni’ — by hearing the meanings (of the ātmārāma verse) ; sanātana — Sanātana Gosvāmī ; vismita hañā — becoming struck with wonder ; stuti kare — offers prayers ; mahāprabhura — of Śrī Caitanya Mahāprabhu ; caraṇe dhariyā — touching the lotus feet .

Translation

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.

Word meanings

sākṣāt īśvara tumi — You are the Supreme Personality of Godhead ; vrajendra - nandana — the son of Mahārāja Nanda ; tomāra niśvāse — by Your breathing ; sarva - veda — all Vedic literatures ; pravartana — are vibrated .

Translation

“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.”

Word meanings

tumi — Your Lordship ; vaktā — the speaker ; bhāgavatera — of Śrīmad-Bhāgavatam ; tumi — You ; jāna — know ; artha — the import ; tomā vinā — except for You ; anya — anyone else ; jānite — to know ; nāhika — is not ; samartha — able .

Purport

Following this statement by Śrīla Sanātana Gosvāmī, we have written our introduction to Śrīmad-Bhāgavatam (First Canto, pages 1-41).

Translation

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?

Word meanings

prabhu kahe — Lord Śrī Caitanya Mahāprabhu said ; kene kara — why do you do ; āmāra stavana — My personal glorification ; bhāgavatera svarūpa — the real form of Śrīmad-Bhāgavatam ; kene — why ; nā kara — you do not do ; vicāraṇa — consideration .

Translation

“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.

Word meanings

kṛṣṇa - tulya bhāgavata — Śrīmad-Bhāgavatam is identical with Kṛṣṇa ; vibhu — the supreme ; sarva - āśraya — the origin of everything, or that which controls everything ; prati - śloke — in every verse ; prati - akṣare — in every syllable ; nānā artha kaya — there are varieties of imports .

Translation

“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.

Word meanings

praśna - uttare — in the form of questions and answers ; bhāgavate — in Śrīmad-Bhāgavatam ; kariyāche — has made ; nirdhāra — conclusion ; yāṅhāra śravaṇe — hearing which ; loke — in all people ; lāge — there is ; camatkāra — wonderful astonishment .

Translation

“ ‘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.’

Word meanings

brūhi — kindly explain ; yoga - īśvare — the Supreme Personality of Godhead, the master of all mystic power ; kṛṣṇe — Lord Kṛṣṇa ; brahmaṇye — the protector of brahminical culture ; dharma - varmaṇi — the strong arms of religious principles ; svām — His own ; kāṣṭhām — to the personal abode ; adhunā — at present ; upete — having returned ; dharmaḥ — the religious principles ; kam — unto what ; śaraṇam — shelter ; gataḥ — have gone .

Purport

This verse from Śrīmad-Bhāgavatam (1.1.23) was a question raised by all the sages, who were headed by Śaunaka. This question put before the great devotee Sūta Gosvāmī is the foremost of the six questions raised. The answer to this important question is given in the next verse, also from Śrīmad-Bhāgavatam (1.3.43) .

Translation

“ ‘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.’

Word meanings

kṛṣṇe — Lord Kṛṣṇa ; sva - dhāma — to His personal abode ; upagate — having returned ; dharma - jñāna - ādibhiḥ saha — along with religious principles, transcendental knowledge, and so on ; kalau — in this Age of Kali ; naṣṭa - dṛśām — of persons who have lost their spiritual vision ; eṣaḥ — this ; purāṇa - arkaḥ — Purāṇa or Vedic literature that shines like the sun ; adhunā — at the present moment ; uditaḥ — has arisen .

Translation

“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.

Word meanings

ei mata — in this way ; kahiluṅ — I have spoken ; eka — one ; ślokera — of a verse ; vyākhyāna — the explanation ; vātulera pralāpa — the talking of a madman ; kari’ — doing ; ke kare pramāṇa — who will accept this as evidential proof .

Translation

“If one becomes a madman like Me, he may also understand the meaning of Śrīmad-Bhāgavatam by this process.”

Word meanings

āmā - hena — exactly like Me ; yebā — anyone who ; keha — a person ; vātula haya — becomes a madman ; ei - dṛṣṭe — according to this process ; bhāgavatera — of Śrīmad-Bhāgavatam ; artha — import ; jānaya — he can understand .

Purport

Śrī Caitanya Mahāprabhu plainly explains that Śrīmad-Bhāgavatam cannot be understood by those who are materially situated. In other words, one has to become a madman like Śrī Caitanya Mahāprabhu. Apart from being the Supreme Personality of Godhead, Śrī Caitanya Mahāprabhu is an ācārya who exhibited love of God like a madman. According to His own written verse, yugāyitaṁ nimeṣeṇa. He says that for Him, “a moment seems to last twelve years.” Cakṣuṣā prāvṛṣāyitam: “My tears are flowing like torrents of rain.” Śūnyāyitaṁ jagat sarvam: “I feel as if the entire universe were vacant.” Why? Govinda-viraheṇa me: “Due to My being separated from Govinda, Kṛṣṇa.”

One can understand Śrīmad-Bhāgavatam only by following in the footsteps of Śrī Caitanya Mahāprabhu, who was mad for Kṛṣṇa. We cannot, of course, imitate Śrī Caitanya Mahāprabhu. It is not possible. However, unless one is very serious about understanding Kṛṣṇa, he cannot understand Śrīmad-Bhāgavatam. Śrīmad-Bhāgavatam gives the full narration of Kṛṣṇa’s transcendental activities. The first nine cantos explain who Kṛṣṇa is, and the Lord’s birth and activities are narrated in the Tenth Canto. In the Bhagavad-gītā it is stated, janma karma ca me divyam. Kṛṣṇa’s appearance and disappearance are transcendental, not mundane. A person is eligible to return home, back to Godhead, if he perfectly understands Kṛṣṇa and His appearance and disappearance. This is verified by Kṛṣṇa Himself in the Bhagavad-gītā (4.9) : tyaktvā dehaṁ punar janma naiti mām eti so ’rjuna.

It is therefore concluded that one has to learn about Kṛṣṇa from Śrīmad-Bhāgavatam and the Bhagavad-gītā, and one has to follow in the footsteps of Śrī Caitanya Mahāprabhu. Those who do not follow Śrī Caitanya Mahāprabhu cannot understand the Bhagavad-gītā and Śrīmad-Bhāgavatam.

Translation

Folding his hands, Sanātana Gosvāmī said, “My Lord, You ordered me to write a directory about the activities of Vaiṣṇavas.

Word meanings

punaḥ — again ; sanātana — Sanātana Gosvāmī ; kahe — says ; yuḍi’ dui kare — folding his two hands ; prabhu ājñā dilā — Your Lordship has ordered me ; vaiṣṇava - smṛti karibāre — to write a directory of Vaiṣṇava activities .

Translation

“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?”

Word meanings

muñi — I ; nīca - jāti — belong to a lower caste ; kichu — anything ; nā — not ; jānoṅ — I know ; ācāra — about proper behavior ; mo - haite — from me ; kaiche — how ; haya — there is ; smṛti - paracāra — propagation of the directions of Vaiṣṇava behavior .

Purport

Actually Sanātana Gosvāmī belonged to a very respectable brāhmaṇa family. Nonetheless, he submitted himself as a fallen, lowborn person because he had served in the Muslim government. A brāhmaṇa is never supposed to engage in anyone’s service. Serving others for a livelihood ( paricaryātmakaṁ karma ) is the business of śūdras. The brāhmaṇa is always independent and busy studying śāstra and preaching śāstra to subordinate social members such as kṣatriyas and vaiśyas. Sanātana Gosvāmī felt unfit to write Vaiṣṇava smṛti about the behavior of Vaiṣṇavas because he had fallen from the brahminical position. Thus Sanātana Gosvāmī clearly admits that the brahminical culture should be standardized. Presently in India, so-called brāhmaṇas are almost all engaged in some mundane service, and they do not understand the import of the Vedic śāstras. Nonetheless, they are passing themselves off as brāhmaṇas on the basis of birth. In this connection, Sanātana Gosvāmī declares that a brāhmaṇa cannot be engaged in anyone’s service if he wants to take a leading part in society. In Śrīmad-Bhāgavatam Nārada Muni states that even if a brāhmaṇa is in a difficult position, he should not accept the occupation of a śūdra. This means that he should not be engaged in service for another, for this is the business of dogs. Under the circumstances, Sanātana Gosvāmī felt very low because he had accepted a position of service in the Muslim government. The conclusion is that no one should claim to be a brāhmaṇa simply by birthright while engaging in someone else’s service.

Translation

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.

Word meanings

sūtra kari’ — making a synopsis ; diśā — direction ; yadi — if ; karaha upadeśa — You kindly instruct ; āpane — personally ; karaha — You do ; yadi — if ; hṛdaye praveśa — entering into me or manifesting in my heart .

Purport

The writing of Vaiṣṇava literatures is not a function for ordinary men. Vaiṣṇava literatures are not mental concoctions. They are all authorized literatures meant to guide those who are going to be Vaiṣṇavas. Under these circumstances, an ordinary man cannot give his own opinion. His opinion must always correspond with the conclusion of the Vedas. Unless one is fully qualified in Vaiṣṇava behavior and authorized by superior authority (the Supreme Personality of Godhead), one cannot write Vaiṣṇava literatures or purports and commentaries on Śrīmad-Bhāgavatam and the Bhagavad-gītā.

Translation

“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.”

Word meanings

tabe — if You do so ; tāra — of that ; diśā — the process of writing ; sphure — manifests ; mo - nīcera — of someone lowborn like me ; hṛdaya — in the heart ; īśvara tumi — You are the Supreme Personality of Godhead ; ye karāha — whatever You cause to do ; sei siddha haya — that is perfectly done .

Translation

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.

Word meanings

prabhu kahe — Śrī Caitanya Mahāprabhu said ; ye — whatever ; karite — to do ; karibā tumi mana — you want ; kṛṣṇa — Lord Kṛṣṇa ; sei sei — that ; tomā — to you ; karābe sphuraṇa — will manifest .

Purport

Sanātana Gosvāmī was a pure devotee of Kṛṣṇa. A pure devotee has no business other than serving Kṛṣṇa; consequently Kṛṣṇa is always ready to help him. This benediction was given by Śrī Caitanya Mahāprabhu to Sanātana Gosvāmī, who was authorized to write Vaiṣṇava smṛti. Sanātana Gosvāmī was a pure devotee of the Lord, and through the blessings of Śrī Caitanya Mahāprabhu he was able to write the book perfectly.

Translation

“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.

Word meanings

tathāpi — still ; ei sūtrera — of the synopsis of this book ; śuna — hear ; dik - daraśana — an indication ; sakāraṇa — the cause ; likhi — we should write ; ādau — in the beginning ; guru - āśrayaṇa — accepting a bona fide spiritual master .

Translation

“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 and for other expansions of the Supreme Personality of Godhead.

Word meanings

guru - lakṣaṇa — the symptoms of a bona fide spiritual master ; śiṣya - lakṣaṇa — the symptoms of a bona fide disciple ; doṅhāra — of both ; parīkṣaṇa — the testing ; sevya - bhagavān — the Supreme Personality of Godhead is worshipable ; sarva - mantra - vicāraṇa — consideration of the different types of mantras. .

Purport

In the Padma Purāṇa, the characteristics of the guru, the bona fide spiritual master, have been described:

mahā-bhāgavata-śreṣṭho brāhmaṇo vai gurur nṛṇām sarveṣām eva lokānām asau pūjyo yathā hariḥ

mahā-kula-prasūto ’pi sarva-yajñeṣu dīkṣitaḥ sahasra-śākhādhyāyī ca na guruḥ syād avaiṣṇavaḥ

The guru must be situated on the topmost platform of devotional service. There are three classes of devotees, and the guru must be accepted from the topmost class. The first-class devotee is the spiritual master for all kinds of people. It is said, gurur nṛṇām. The word nṛṇām means “of all human beings.” The guru is not limited to a particular group. It is stated in the Upadeśāmṛta of Rūpa Gosvāmī that a guru is a gosvāmī, a controller of the senses and the mind. Such a guru can accept disciples from all over the world. Pṛthivīṁ sa śiṣyāt. This is the test of the guru.

In India there are many so-called gurus, and they are limited to a certain district or a province. They do not even travel about India, yet they declare themselves to be jagad-guru, the guru of the whole world. Such cheating gurus should not be accepted. Anyone can see how the bona fide spiritual master accepts disciples from all over the world. The guru is a qualified brāhmaṇa; therefore he knows Brahman and Parabrahman. He thus devotes his life for the service of Parabrahman. The bona fide spiritual master who accepts disciples from all over the world is also worshiped all over the world because of his qualities. Lokānām asau pūjyo yathā hariḥ: the people of the world worship him just as they worship the Supreme Personality of Godhead. All these honors are offered to him because he strictly follows the brahminical principles and teaches these principles to his disciples. Such a person is called an ācārya because he knows the principles of devotional service, he behaves in that way himself, and he teaches his disciples to follow in his footsteps. Thus he is an ācārya or jagad-guru. Even though a person is born in a brahminical family and is very expert in performing sacrifices, he cannot be accepted as a guru if he is not a strict Vaiṣṇava. A guru is a brāhmaṇa by qualification, and he can turn others into brāhmaṇas according to the śāstric principles and brahminical qualifications. Brahmanism is not a question of heredity. In Śrīmad-Bhāgavatam (7.11.35) Śrī Nārada Muni tells Mahārāja Yudhiṣṭhira what a brāhmaṇa is. He states that if brahminical qualifications are observed in kṣatriyas, vaiśyas or even śūdras, one should accept them as brāhmaṇas. In this regard, Śrīla Śrīdhara Svāmī has commented: śamādibhir eva brāhmaṇādi-vyavahāro mukhyaḥ, na jāti-mātrādīty āha — yasyeti. yad yadi anyatra varṇāntare ’pi dṛśyeta, tad-varṇāntaraṁ tenaiva lakṣaṇa-nimittenaiva varṇena vinirdiśet, na tu jāti-nimittenety arthaḥ: “The most important criterion for deciding whether to deal with someone as a brāhmaṇa or as a member of another varṇa is the presence or absence of self-control and similar brahminical qualities. We should not judge primarily according to superficial characteristics like birth. This is stated in the verse beginning yasya [ Bhāg. 7.11.35 ]. If the qualities of one varṇa are seen in someone born in another , he should be designated according to the varṇa of his qualities, not that of his birth.”

There is a similar statement made by Nīlakaṇṭha, a commentator on the Mahābhārata: śūdro ’pi śamādy-upeto brāhmaṇa eva brāhmaṇo ’pi kāmādy-upetaḥ śūdra eva. “Although one may be born in a śūdra family, if he is endowed with the brahminical qualities, beginning with śama [control of the mind], he is to be accepted as a brāhmaṇa. Although one may be born in a brāhmaṇa family, if he is endowed with the qualities beginning with kāma [lust], he is to be considered a śūdra. ” No one should present himself as a brāhmaṇa simply on the basis of being born in a brahminical family. One must be qualified by the brahminical qualities mentioned in the śāstras, particularly the Bhagavad-gītā (18.42) :

śamo damas tapaḥ śaucaṁ kṣāntir ārjavam eva ca jñānaṁ vijñānam āstikyaṁ brahma-karma svabhāva-jam

“Peacefulness, self-control, austerity, purity, tolerance, honesty, knowledge, wisdom and religiousness — these are the natural qualities by which the brāhmaṇas work.”

Unless one is qualified with all these attributes, he cannot be accepted as a brāhmaṇa. It is not a question of simply taking birth in a brāhmaṇa family. In this regard, Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura remarks that Narottama dāsa Ṭhākura and Śyāmānanda Gosvāmī, although not born in brāhmaṇa families, are accepted as bona fide spiritual masters because they were brāhmaṇas by qualification. Personalities like Śrī Gaṅgā-nārāyaṇa, Rāmakṛṣṇa and many others, who were actually born in brāhmaṇa families, accepted Narottama dāsa Ṭhākura and Śyāmānanda Gosvāmī as their spiritual masters.

The mahā-bhāgavata is one who decorates his body with tilaka and whose name indicates him to be a servant of Kṛṣṇa by the word dāsa. He is also initiated by a bona fide spiritual master and is expert in worshiping the Deity, chanting mantras correctly, performing sacrifices, offering prayers to the Lord and performing saṅkīrtana. He knows how to serve the Supreme Personality of Godhead and how to respect a Vaiṣṇava. When one has attained the topmost position of mahā-bhāgavata, he is to be accepted as a guru and worshiped exactly like Hari, the Personality of Godhead. Only such a person is eligible to occupy the post of a guru. However, if one is highly qualified but is not a Vaiṣṇava, he cannot be accepted as a guru. One cannot be a brāhmaṇa unless one is a Vaiṣṇava. If one is a Vaiṣṇava, he is already a brāhmaṇa. If a guru is completely qualified as a Vaiṣṇava, he must be accepted as a brāhmaṇa even if he is not born in a brāhmaṇa family. The caste system method of distinguishing a brāhmaṇa by birth is not acceptable when applied to a bona fide spiritual master. A spiritual master is a qualified brāhmaṇa and ācārya. If one is not a qualified brāhmaṇa, he is not expert in studying the Vedic literatures. Nānā-śāstra-vicāraṇaika-nipuṇau. Every Vaiṣṇava is a spiritual master, and a spiritual master is automatically expert in brahminical behavior. He also understands the Vedic śāstras.

Similarly, a disciple’s qualifications must be observed by the spiritual master before he is accepted as a disciple. In our Kṛṣṇa consciousness movement, the requirement is that one must be prepared to give up the four pillars of sinful life — illicit sex, meat-eating, intoxication and gambling. In Western countries especially, we first observe whether a potential disciple is prepared to follow the regulative principles. Then he is given the name of a Vaiṣṇava servant and initiated to chant the Hare Kṛṣṇa mahā-mantra, at least sixteen rounds daily. In this way the disciple renders devotional service under the guidance of the spiritual master or his representative for at least six months to a year. He is then recommended for a second initiation, during which a sacred thread is offered and the disciple is accepted as a bona fide brāhmaṇa. Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura introduced the system of giving the sacred thread to a bona fide Vaiṣṇava, and we are following in his footsteps. The qualifications of a bona fide disciple are described in Śrīmad-Bhāgavatam (11.10.6) as follows:

amānya-matsaro dakṣo nirmamo dṛḍha-sauhṛdaḥ asatvaro ’rtha-jijñāsur anasūyur amogha-vāk

The disciple must have the following qualifications. He must give up interest in the material bodily conception. He must give up material lust, anger, greed, illusion, madness and envy. He should be interested only in understanding the science of God, and he should be ready to consider all points in this matter. He should no longer think, “I am this body,” or, “This thing belongs to me.” One must love the spiritual master with unflinching faith, and one must be very steady and fixed. The bona fide disciple should be inquisitive to understand transcendental subject matter. He must not search out faults among good qualities, and he should no longer be interested in material topics. His only interest should be Kṛṣṇa, the Supreme Personality of Godhead.

As far as the mutual testing of the spiritual master and disciple is concerned, Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura explains that a bona fide disciple must be very inquisitive to understand the transcendental subject matter. As stated in Śrīmad-Bhāgavatam (11.3.21) :

tasmād guruṁ prapadyeta jijñāsuḥ śreya uttamam

“One who is inquisitive to understand the highest goal and benefit of life must approach a bona fide spiritual master and surrender unto him.” A serious disciple must be alert when selecting a bona fide spiritual master. He must be sure that the spiritual master can deliver all the transcendental necessities. The spiritual master must observe how inquisitive the disciple is and how eager he is to understand the transcendental subject matter. The spiritual master should study the disciple’s inquisitiveness for no less than six months or a year. A spiritual master should not be very anxious to accept a disciple because of his material opulences. Sometimes a big businessman or landlord may approach a spiritual master for initiation. Those who are materially interested are called viṣayīs ( karmīs ), which indicates that they are very fond of sense gratification. Such viṣayīs sometimes approach a famous guru and ask to become a disciple just as a matter of fashion. Sometimes viṣayīs pose as disciples of a reputed spiritual master just to cover their activities and advertise themselves as advanced in spiritual knowledge. In other words, they want to attain material success. A spiritual master must be very careful in this regard. Such business is going on all over the world. The spiritual master does not accept a materially opulent disciple just to advertise the fact that he has such a big disciple. He knows that by associating with such viṣayī disciples, he may fall down. One who accepts a viṣayī disciple is not a bona fide spiritual master. Even if he is, his position may be damaged due to association with an unscrupulous viṣayī. If a so-called spiritual master accepts a disciple for his personal benefit or for material gain, the relationship between the spiritual master and the disciple turns into a material affair, and the spiritual master becomes like a smārta-guru. There are many caste gosvāmīs who professionally create some disciples who do not care for them or their instructions. Such spiritual masters are satisfied simply to get some material benefits from their disciples. Such a relationship is condemned by Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura, who calls such spiritual masters and disciples a society of cheaters and cheated. They are also called bāulas or prākṛta-sahajiyās. Their aim is to make the connection between the spiritual master and the disciple into a very cheap thing. They are not serious in wanting to understand spiritual life.

The words sevya bhagavān in this verse of the Caitanya-caritāmṛta are important. Bhagavān indicates the Supreme Personality of Godhead, Lord Viṣṇu. Lord Viṣṇu alone is worshipable. There is no need to worship demigods. This is confirmed in the Bhagavad-gītā (7.20) :

kāmais tais tair hṛta-jñānāḥ prapadyante ’nya-devatāḥ taṁ taṁ niyamam āsthāya prakṛtyā niyatāḥ svayā

“Those whose intelligence has been stolen by material desires surrender unto demigods and follow the particular rules and regulations of worship according to their own natures.”

It is also stated in the Skanda Purāṇa:

vāsudevaṁ parityajya yo ’nya-devam upāsate sva-mātaraṁ parityajya śva-pacīṁ vandate hi saḥ

“A person who worships the demigods and gives up Lord Vāsudeva is like a man who gives up the protection of his mother for the shelter of a witch.”

It is also stated by Lord Kṛṣṇa in the Bhagavad-gītā (9.23) :

ye ’py anya-devatā-bhaktā yajante śraddhayānvitāḥ te ’pi mām eva kaunteya yajanty avidhi-pūrvakam

“Those who are devotees of other gods and who worship them with faith actually worship only Me, O son of Kuntī, but they do so in a wrong way.”

Demigods are also living entities and parts and parcels of Kṛṣṇa. Therefore in one sense one worships Kṛṣṇa when one worships the demigods, but not in the proper way. There is a proper method to water a tree: one should water the root. But if one waters the leaves and branches instead, he is simply wasting his time. If one worships the demigods to the exclusion of Lord Viṣṇu, his rewards will only be material. As confirmed by Lord Kṛṣṇa in the Bhagavad-gītā (7.23) :

anta-vat tu phalaṁ teṣāṁ tad bhavaty alpa-medhasām devān deva-yajo yānti mad-bhaktā yānti mām api

“Men of small intelligence worship the demigods, and their fruits are limited and temporary. Those who worship the demigods go to the planets of the demigods, but My devotees ultimately reach My supreme planet.”

Demigod worship is meant for unintelligent men because the benefits derived from demigod worship are all material, temporary and retractable. It is also stated in the Padma Purāṇa:

yas tu nārāyaṇaṁ devaṁ brahma-rudrādi-daivataiḥ samatvenaiva vīkṣeta sa pāṣaṇḍī bhaved dhruvam

“Whoever thinks Lord Viṣṇu and the demigods are on the same level is to be immediately considered a rogue as far as spiritual understanding is concerned.”

There are three modes of nature in the material world, but when one is situated spiritually, he is above the material modes, even though he lives in this material world. As Lord Kṛṣṇa states in the Bhagavad-gītā (14.26) :

māṁ ca yo ’vyabhicāreṇa bhakti-yogena sevate sa guṇān samatītyaitān brahma-bhūyāya kalpate

“One who engages in full devotional service, unfailing in all circumstances, at once transcends the modes of material nature and thus comes to the level of Brahman.” In material consciousness, however, even one who is situated in the mode of goodness is susceptible to pollution by the modes of passion and ignorance. When the mode of goodness is mixed with the mode of passion, one worships the sun-god, Vivasvān. When the mode of goodness is mixed with the mode of ignorance, one worships Gaṇapati, or Gaṇeśa. When the mode of passion is mixed with the mode of ignorance, one worships Durgā, or Kālī, the external potency. When one is simply in the mode of ignorance, one becomes a devotee of Lord Śiva because Lord Śiva is the predominating deity of the mode of ignorance within this material world. However, when one is completely free from the influence of all the modes of material nature, one becomes a pure Vaiṣṇava on the devotional platform. As Śrīla Rūpa Gosvāmī states in the Bhakti-rasāmṛta-sindhu:

anyābhilāṣitā-śūnyaṁ jñāna-karmādy-anāvṛtam ānukūlyena kṛṣṇānu- śīlanaṁ bhaktir uttamā

“One should render transcendental loving service to the Supreme Lord Kṛṣṇa favorably and without desire for material profit or gain through fruitive activities or philosophical speculation. That is called pure devotional service.”

The position of viśuddha-sattva is the position of uncontaminated goodness. On that platform one can then understand, ārādhyo bhagavān vrajeśa-tanayas tad-dhāma vṛndāvanam: “The Supreme Personality of Godhead, the son of Nanda Mahārāja, is to be worshiped along with His transcendental abode, Vṛndāvana.”

The word sarva-mantra-vicāraṇa in the present verse of Śrī Caitanya-caritāmṛta means “considering all different types of mantras. ” There are different kinds of mantras for different kinds of devotees. There is the mantra known as the dvādaśākṣara mantra, composed of twelve syllables, and there is the mantra composed of eighteen syllables. Similarly, there are the Nārasiṁha mantra, the Rāma mantra, the Gopāla mantra and so on. Each and every mantra has its own spiritual significance. The spiritual master has to select a mantra for his disciple according to the disciple’s ability to chant different mantras.

Translation

“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.

Word meanings

mantra - adhikārī — qualification for receiving mantra initiation ; mantra - siddhi - ādi — the perfection of the mantra and so on ; śodhana — purification ; dīkṣā — initiation ; prātaḥ - smṛti - kṛtya — morning duties and remembrance of the Supreme Lord ; śauca — cleanliness ; ācamana — washing the mouth and other parts of the body .

Purport

The following injunction is given in the Hari-bhakti-vilāsa (1.194) regarding mantra-adhikārī, the qualification for receiving mantra initiation:

tāntrikeṣu ca mantreṣu dīkṣāyāṁ yoṣitām api sādhvīnām adhikāro ’sti śūdrādīnāṁ ca sad-dhiyām

“ Śūdras and women who are chaste and sincerely interested in understanding the Absolute Truth are qualified to be initiated with the pāñcarātrika-mantras. ” This is confirmed by Lord Kṛṣṇa in the Bhagavad-gītā (9.32) :

māṁ hi pārtha vyapāśritya ye ’pi syuḥ pāpa-yonayaḥ striyo vaiśyās tathā śūdrās te ’pi yānti parāṁ gatiṁ

“O son of Pṛthā, those who take shelter in Me, though they be of lower birth — women, vaiśyas [merchants] and śūdras [workers] — can attain the supreme destination.”

If one actually wants to serve Kṛṣṇa, it doesn’t matter whether one is a śūdra, vaiśya or even a woman. If one is sincerely eager to chant the Hare Kṛṣṇa mantra or dīkṣā-mantra, one is qualified to be initiated according to the pāñcarātrika process. However, according to Vedic principles, only a brāhmaṇa who is fully engaged in his occupational duties can be initiated. Śūdras and women are not admitted to a vaidika initiation. Unless one is fit according to the estimation of the spiritual master, one cannot accept a mantra from the pāñcarātrika-vidhi or the vaidika-vidhi. When one is fit to accept the mantra, one is initiated by the pāñcarātrika-vidhi or the vaidika-vidhi. In any case, the result is the same.

Regarding mantra-siddhy-ādi-śodhana, the efficacy of the mantra, Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura gives sixteen divisions, which are confirmed in the Hari-bhakti-vilāsa (beginning with 1.204):

siddha-sādhya-susiddhāri- kramāj jñeyo vicakṣaṇaiḥ

These are (1) siddha, (2) sādhya, (3) susiddha and (4) ari. These four principles can be divided further: (1) siddha-siddha, (2) siddha-sādhya, (3) siddha-susiddha, (4) siddha-ari, (5) sādhya-siddha, (6) sādhya-sādhya, (7) sādhya-susiddha, (8) sādhya-ari, (9) susiddha-siddha, (10) susiddha-sādhya, (11) susiddha-susiddha, (12) susiddha-ari, (13) ari-siddha, (14) ari-sādhya, (15) ari-susiddha, and (16) ari-ari.

Those who are initiated with the eighteen-syllable mantra do not need to consider the above-mentioned sixteen divisions. As enjoined in the Hari-bhakti-vilāsa (1.215, 219, 220):

na cātra śātravā doṣā narṇasvādi-vicāraṇā ṛkṣa-rāśi-vicāro vā na kartavyo manau priye

nātra cintyo ’ri-śuddhyādir nāri-mitrādi-lakṣaṇam

siddha-sādhya-susiddhāri- rūpā nātra vicāraṇā

There is śodhana, or purification of the mantra, but there is no such consideration for the Kṛṣṇa mantra. Balitvāt kṛṣṇa-mantrāṇāṁ saṁskārāpekṣaṇaṁ na hi: “The Kṛṣṇa mantra is so strong that there is no question of śodhana. ” ( Hari-bhakti-vilāsa 1.235)

As far as dīkṣā is concerned, one should consult Madhya-līlā 15.108. On the whole, when a person is initiated according to the pāñcarātrika-vidhi, he has already attained the position of a brāhmaṇa. This is enjoined in the Hari-bhakti-vilāsa (2.12):

yathā kāñcanatāṁ yāti kāṁsyaṁ rasa-vidhānataḥ tathā dīkṣā-vidhānena dvijatvaṁ jāyate nṛṇām

“As bell metal can be turned into gold when treated with mercury, a disciple initiated by a bona fide guru immediately attains the position of a brāhmaṇa .”

As far as the time of dīkṣā (initiation) is concerned, everything depends on the position of the guru. As soon as a bona fide guru is received by chance or by a program, one should immediately take the opportunity to receive initiation. In the book called Tattva-sāgara, it is stated:

durlabhe sad-gurūṇāṁ ca sakṛt-saṅga upasthite tad-anujñā yadā labdhā sa dīkṣāvasaro mahān

grāme vā yadi vāraṇye kṣetre vā divase niśi āgacchati gurur daivād yathā dīkṣā tad-ājñayā

yadaivecchā tadā dīkṣā guror ājñānurūpataḥ na tīrthaṁ na vrataṁ hemo na snānaṁ na japa-kriyā

dīkṣāyāḥ karaṇaṁ kintu svecchā-prāpte tu sad-gurau

“If by chance one gets a sad-guru, it doesn’t matter whether one is in the temple or the forest. If the sad-guru, the bona fide spiritual master, agrees, one can be initiated immediately, without waiting for a suitable time or place.”

Concerning prātaḥ-smṛti, remembrance of the Lord in the morning, in the early morning hours (known as brāhma-muhūrta ) one should get up and immediately chant the Hare Kṛṣṇa mantra, or at least “Kṛṣṇa, Kṛṣṇa, Kṛṣṇa.” In this way, one should remember Kṛṣṇa. Some ślokas or prayers should also be chanted. By chanting, one immediately becomes auspicious and transcendental to the infection of material qualities. Actually one has to chant and remember Lord Kṛṣṇa twenty-four hours daily, or as much as possible:

smartavyaḥ satataṁ viṣṇur vismartavyo na jātucit sarve vidhi-niṣedhāḥ syur etayor eva kiṅkarāḥ

“Kṛṣṇa is the origin of Lord Viṣṇu. He should always be remembered and never forgotten at any time. All the rules and prohibitions mentioned in the śāstras should be the servants of these two principles.” This is a quotation from the Padma Purāṇa, from the portion called Bṛhat-sahasra-nāma-stotra.

The word prātaḥ-kṛtya in the present verse of the Caitanya-caritāmṛta means that one should evacuate regularly in the morning and then cleanse himself by taking a bath. One has to gargle ( ācamana ) and brush his teeth ( danta-dhāvana ). He should do this either with twigs or a toothbrush — whatever is available. This will purify the mouth. Then one should take his bath. Actually householders and vānaprasthas should bathe two times a day ( prātar-madhyāhnayoḥ snānaṁ vānaprastha-gṛhasthayoḥ ). A sannyāsī should bathe three times daily, and a brahmacārī may take only one bath a day. Whenever one is not able to bathe in water, he can bathe by chanting the Hare Kṛṣṇa mantra. One also has to perform his sandhyādi-vandana — that is, one has to chant his Gāyatrī mantra three times daily — morning, noon and evening.

Translation

“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.

Word meanings

danta - dhāvana — brushing the teeth ; snāna — bath ; sandhyā - ādi vandana — regular chanting of the mantras ; guru - sevā — serving the spiritual master ; ūrdhva - puṇḍra — wearing perpendicularly straight tilaka ; cakra - ādi - dhāraṇa — stamping the body with different names and symbols of the Lord .

Translation

“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.

Word meanings

gopī - candana — gopī-candana (available in Vṛndāvana and Dvārakā) ; mālya — beads on the neck ; dhṛti — wearing regularly ; tulasī - āharaṇa — collecting tulasī leaves ; vastra — cloth ; pīṭha — temple ; gṛha — the house ; saṁskāra — cleansing ; kṛṣṇa - prabodhana — awakening the Deity of Lord Kṛṣṇa .

Translation

“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.

Word meanings

pañca — five ; ṣoḍaśa — sixteen ; pañcāśat — fifty ; upacāre — with ingredients ; arcana — offering worship ; pañca - kāla — five times ; pūjā — worshiping ; ārati — offering ārati ; kṛṣṇera bhojana - śayana — in this way offering eatables to Kṛṣṇa and laying Him down to rest .

Purport

The five ingredients for Deity worship are (1) very good scents, (2) very good flowers, (3) incense, (4) a lamp and (5) something edible. As for ṣoḍaśopacāra, the sixteen ingredients, one should (1) provide a sitting place ( āsana ), (2) ask Kṛṣṇa to sit down, (3) offer arghya, (4) offer water to wash the legs, (5) wash the mouth, (6) offer madhu-parka, (7) offer water for washing the mouth, (8) bathe the Lord, (9) offer garments, (10) decorate the Lord’s body with ornaments, (11) offer sweet scents, (12) offer flowers with good fragrance, like the rose or campaka, (13) offer incense, (14) offer a lamp, (15) give good food, and (16) offer prayers.

In the Hari-bhakti-vilāsa (eleventh vilāsa, verses 127-140) there is a vivid description of what is required in Deity worship. There are sixty-four items mentioned. In the temple, worship should be so gorgeous that all sixty-four items should be available for the satisfaction of the Personality of Godhead. Sometimes it is impossible to get all sixty-four items; therefore we recommend that at least on the first day of installation all sixty-four items should be available. When the Lord is established, worship with all sixty-four items should continue as far as possible. The sixty-four items are as follows: (1) There must be a big bell hanging in front of the temple room so that whoever comes into the room can ring the bell. This item is called prabodhana, or offering oneself submissively to the Lord. This is the first item. (2) The visitor must chant “Jaya Śrī Rādhā-Govinda!” or “Jaya Śrī Rādhā-Mādhava!” when he rings the bell. In either case, the word jaya must be uttered. (3) One should immediately offer obeisances to the Lord, falling down like a stick. (4) There must be regular maṅgala-ārati in the temple during the early morning, an hour and a half before the sun rises. (5) There must be an āsana, a sitting place before the altar. This āsana is for the spiritual master. The disciple brings everything before the spiritual master, and the spiritual master offers everything to the Supreme Personality of Godhead. (6) After maṅgala-ārati, the Deity is supposed to wash His teeth by using a twig; therefore a twig must be offered. (7) Water must be offered for washing the Deity’s feet. (8) Arghya should be offered. (9) Water for ācamana should be offered. (10) Madhu-parka, a small bowl containing madhu (honey, a little ghee, a little water, a little sugar, yogurt and milk) should be offered. This is called madhu-parka-ācamana. (11) One should place wooden slippers before the Lord. (12) One should massage the body of the Lord. (13) One should massage the body of the Lord with oil. (14) With a soft, wet sponge one should remove all the oil smeared over the Lord’s body. (15) One should bathe the Lord with water in which nicely scented flowers have been soaking for some time. (16) After bathing the body of the Lord with water, one should bathe Him with milk. (17) Then one should bathe Him with yogurt. (18) Then one should bathe Him with ghee. (19) Then one should bathe Him with honey. (20) Then one should bathe Him with water in which sugar has been dissolved. (21) Then one should wash the Deity with water and chant this mantra:

cintāmaṇi-prakara-sadmasu kalpa-vṛkṣa- lakṣāvṛteṣu surabhīr abhipālayantam lakṣmī-sahasra-śata-sambhrama-sevyamānaṁ govindam ādi-puruṣaṁ tam ahaṁ bhajāmi

(22) One should dry the entire body of the Lord with a towel. (23) A new dress should be put on the Lord’s body. (24) A sacred thread should be placed on His body. (25) Water should be offered for cleansing His mouth ( ācamana ). (26) Nicely scented oils like liquid sandalwood pulp should be smeared over the Lord’s body. (27) All kinds of ornaments and crowns should be placed on His body. (28) Then one should offer flower garlands and decorative flowers. (29) One should burn incense. (30) Lamps should be offered. (31) Precautions should always be taken so that demons and atheists cannot harm the body of the Lord. (32) Food offerings should be placed before the Lord. (33) Spices for chewing should be offered. (34) Betel nuts should be offered. (35) At the proper time, there should be arrangements so that the Lord may take rest in bed. (36) The Lord’s hair should be combed and decorated. (37) First-class garments should be offered. (38) A first-class helmet should be offered. (39) The garments should be scented. (40) There should be Kaustubha jewels and other ornaments offered. (41) A variety of flowers should be offered. (42) Another maṅgala-ārati should be offered. (43) A mirror should be offered. (44) The Lord should be carried on a nice palanquin to the altar. (45) The Lord should be seated on the throne. (46) Again water should be given for the washing of His feet. (47) Something again should be offered for eating. (48) Evening ārati should be offered . (49) The Lord should be fanned with a cāmara fan, and an umbrella should be placed over His head. (50) The Hare Kṛṣṇa mantra and approved songs should be sung. (51) Musical instruments should be played. (52) One should dance before the Deity. (53) One should circumambulate the Deity. (54) One should again offer obeisances. (55) One should offer different types of prayers and hymns at the Lord’s lotus feet. (56) One should touch the lotus feet of the Lord with one’s head. This may not be possible for everyone, but at least the pūjārī should do this. (57) The flowers offered on the previous day should touch one’s head. (58) One should take the remnants of the Lord’s food. (59) One should sit before the Lord and think that he is massaging the Lord’s legs. (60) One should decorate the Lord’s bed with flowers before the Lord takes His rest. (61) One should offer one’s hand to the Lord. (62) One should take the Deity to His bed. (63) One should wash the feet of the Lord and then sit Him on the bed. (64) One should place the Lord on the bed and then massage His feet.

Ārati should be offered to the Deities five times daily — early in the morning before sunrise, later in the morning, at noon, in the evening and at night. This means that there should be worship and a change of dress and flowers. As far as the eatables are concerned, all items should be first-class preparations. There should be first-class rice, dhal, fruit, sweet rice, vegetables and a variety of foods to be sucked, drunk and chewed. All the eatables offered to the Deities should be extraordinarily excellent. In Europe and America there is presently no monetary scarcity. People are not poor, and if they follow these principles of Deity worship, they will advance in spiritual life. As far as placing the Deity in the bed is concerned, if the Deity is large and heavy, it is not possible to move Him daily. It is better that a small Deity, which is also worshiped, be taken to the bed. This mantra should be chanted: āgaccha śayana-sthānaṁ priyābhiḥ saha keśava. “O Keśava, kindly come to Your bed along with Śrīmatī Rādhārāṇī.” ( Hari-bhakti-vilāsa 11.40)

The Deity should be placed in bed with Śrīmatī Rādhārāṇī, and this should be indicated by bringing the wooden slippers from the altar to the bedside. When the Deity is laid down, His legs should be massaged. Before laying the Deity down, a pot of milk and sugar should be offered to Him. After taking this thick milk, the Deity should lie down and should be offered betel nuts and spices to chew.

Translation

“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.

Word meanings

śrī - mūrti - lakṣaṇa — characteristics of the Deity ; āra — and ; śālagrāma - lakṣaṇa — characteristics of the śālagrāma-śilā ; kṛṣṇa - kṣetra - yātrā — visiting places like Vṛndāvana, Dvārakā and Mathurā ; kṛṣṇa - mūrti - daraśana — visiting the Deity in the temple .

Translation

“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.

Word meanings

nāma - mahimā — the glories of the holy name ; nāma - aparādha — offenses in chanting the holy name ; dūre varjana — giving up very carefully ; vaiṣṇava - lakṣaṇa — the symptoms of a Vaiṣṇava ; sevā - aparādha - khaṇḍana — rejecting offenses in worshiping the Deity .

Purport

The devotee should always be very careful not to commit the ten offenses when chanting the Hare Kṛṣṇa mantra. If a devotee very strictly follows the methods of Deity worship, he will naturally and quickly become a pure Vaiṣṇava. A pure Vaiṣṇava has unflinching faith in the Lord, and he does not deviate at all. He is always engaged in perfect Deity worship.

One should also note the specific offenses against Deity worship. These are mentioned in the Skanda Purāṇa ( Avantī-khaṇḍa ) , spoken by Vyāsadeva himself. One should liquidate all kinds of offenses.

The śālagrāma-śilā should be worshiped with tulasī where a sufficient quantity of tulasī leaves are available. Worship of śālagrāma-śilā should be introduced in all ISKCON temples. Śālagrāma-śilā is the form of the Lord’s mercy. To worship the Deity with the sixty-four items mentioned may be a difficult job, but the Lord has become so small that anyone in any temple can carefully handle Deity worship simply by performing the same activities with the śālagrāma-śilā.

There are thirty-two offenses to the Deity that should be avoided. (1) One should not enter the temple in a vehicle. Shoes and slippers should be removed before entering the temple. (2) One should offer obeisances as soon as he sees the Deity. (3) One should enter the temple after taking a bath. In other words, one should be very clean. (4) One should not offer obeisances to the Lord with one hand. (5) One should not circumambulate demigods before the Deities. (6) One should not spread his legs before the Deity. (7) One should not sit down before the Deity with his legs crossed, nor should one touch his legs with his hands. (8) One should not lie down before the Deity. (9) One should not eat before the Deity. (10) One should not speak lies before the Deity. (11) One should not speak very loudly before the Deity. (12) One should not talk nonsense before the Deity. (13) One should not cry before the Deity. (14) One should not deal with others before the Deity. (15) One should not utter harsh words before the Deity. (16) One should not cover himself with a blanket. (17) One should not talk enviously of others before the Deity. (18) One should not praise others before the Deity. (19) One should not use slang before the Deity. (20) One should not pass air before the Deity. (21) One should not neglect the sixty-four items of Deity worship. (22) One should not eat anything not offered to the Deity. (23) One should not neglect offering seasonal fruits as soon as they are available. (24) One should always offer fresh, untouched fruit to the Deity. (25) One should not sit with his back toward the Deity. (26) One should not offer obeisances to others before the Deity. (27) One should not sit near the Deity without taking the spiritual master’s permission. (28) One should not be proud to hear himself praised before the Deity. (29) One should not blaspheme the demigods. (30) One should not be unkind to others before the Deities. (31) One should observe all festivals in the temple. (32) One should not fight or quarrel before the Deity.

Translation

“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.

Word meanings

śaṅkha — of a conchshell ; jala — of water ; gandha — of incense or scents ; puṣpa — of flowers ; dhūpa - ādi — of incense, and so on ; lakṣaṇa — the characteristics ; japa — murmuring ; stuti — offering prayers ; parikramā — circumambulation ; daṇḍavat — offering obeisances ; vandana — offering prayers .

Purport

All these are mentioned in the Hari-bhakti-vilāsa. The eighth vilāsa of that book should be consulted as far as possible.

Translation

“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.

Word meanings

puraścaraṇa - vidhi — ritualistic ceremonies ; kṛṣṇa - prasāda - bhojana — eating the remnants of food offered to the Lord ; anivedita - tyāga — not touching anything not offered to the Lord ; vaiṣṇava - nindā - ādi - varjana — completely avoiding blaspheming a Vaiṣṇava .

Purport

Regarding the vaiṣṇava-nindā, see Madhya-līlā 15.261.

Translation

“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.

Word meanings

sādhu - lakṣaṇa — the symptoms of a devotee ; sādhu - saṅga — association with devotees ; sādhu - sevana — offering service to devotees ; asat - saṅga - tyāga — giving up the company of nondevotees ; śrī - bhāgavata - śravaṇa — regularly hearing the recitation of Śrīmad-Bhāgavatam. .

Translation

“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.

Word meanings

dina - kṛtya — daily duties ; pakṣa - kṛtya — duties on the fortnights ; ekādaśī - ādi - vivaraṇa — description of Ekādaśī and so on ; māsa - kṛtya — duties every month ; janmāṣṭamī - ādi — of performing Janmāṣṭamī and other ceremonies ; vidhi — of the process ; vicāraṇa — consideration .

Translation

“Ekādaśī, Janmāṣṭamī, Vāmana-dvādaśī, Rāma-navamī and Nṛsiṁha-caturdaśī — all these should be described.

Word meanings

ekādaśī — the eleventh day of the fortnight ; janmāṣṭamī — the birthday ceremony of Lord Kṛṣṇa ; vāmana - dvādaśī — the birthday or appearance day of Lord Vāmana ; śrī - rāma - navamī — the birthday ceremony of Lord Rāmacandra ; āra — and ; nṛsiṁha - caturdaśī — the appearance day of Lord Nṛsiṁha .

Translation

“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.

Word meanings

ei sabe — all these things ; viddhā - tyāga — to avoid viddha-ekādaśī or mixed Ekādaśī ; aviddhā - karaṇa — performing the pure Ekādaśī ; akaraṇe doṣa — the fault of not performing them ; kaile — if done so ; bhaktira lambhana — there will be discrepancies in devotional service .

Translation

“Whatever you say about Vaiṣṇava behavior, the establishment of Vaiṣṇava temples and Deities, and everything else should be supported by evidence from the Purāṇas.

Word meanings

sarvatra — everywhere ; pramāṇa — evidence ; dibe — you should give ; purāṇa - vacana — quoting from the Purāṇas ; śrī - mūrti — the Deity ; viṣṇu - mandira — of the Viṣṇu temple ; karaṇa - lakṣaṇa — the characteristics of constructing .

Translation

“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.

Word meanings

sāmānya — general ; sat - ācāra — good behavior ; āra — and ; vaiṣṇava — of devotees of Lord Viṣṇu ; ācāra — etiquette ; kartavya - akartavya — things which are to be done and which are not to be done ; saba — all ; smārta — connected with regulative principles ; vyavahāra — business .

Translation

“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.”

Word meanings

ei — thus ; saṅkṣepe — in brief ; sūtra — codes ; kahiluṅ — I have described ; dik - daraśana — just a little direction ; yabe — whenever ; tumi — you ; likhibā — will attempt to write ; kṛṣṇa — Lord Kṛṣṇa ; karābe — will do ; sphuraṇa — manifesting .

Purport

One cannot write on spiritual matters without being blessed by Kṛṣṇa and the disciplic succession of gurus. The blessings of the authorities are one’s power of attorney. One should not try to write anything about Vaiṣṇava behavior and activities without being authorized by superior authorities. This is confirmed in the Bhagavad-gītā (4.2) : evaṁ paramparā-prāptam imaṁ rājarṣayo viduḥ.

Translation

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.

Word meanings

ei ta’ — in this way ; kahilu — I have described ; prabhura — of Lord Śrī Caitanya Mahāprabhu ; sanātane — unto Sanātana Gosvāmī ; prasāda — mercy ; yāhāra śravaṇe — hearing which ; cittera — of the mind ; khaṇḍe — disappears ; avasāda — all moroseness .

Translation

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.

Word meanings

nija - granthe — in his own book ; karṇapūra — Kavi-karṇapūra ; vistāra kariyā — vividly describing ; sanātane — unto Sanātana Gosvāmī ; prabhura — of Lord Śrī Caitanya Mahāprabhu ; prasāda — the mercy ; rākhiyāche — has kept ; likhiyā — writing .

Translation

“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.

Word meanings

gauḍa - indrasya — of the ruler of Gauḍa-deśa (Bengal) ; sabhā — of the parliament ; vibhūṣaṇa — fundamental ; maṇiḥ — the gem ; tyaktvā — relinquishing ; yaḥ — one who ; ṛddhām — opulent ; śriyam — kingly enjoyment ; rūpasya agrajaḥ — the elder brother of Śrīla Rūpa Gosvāmī ; eṣaḥ — this ; eva — certainly ; taruṇīm — youthful ; vairāgya - lakṣmīm — the fortune of renunciation ; dadhe — accepted ; antaḥ - bhakti - rasena — by the mellows of inner love of Kṛṣṇa ; pūrṇa - hṛdayaḥ — satisfied fully ; bāhye — externally ; avadhūta - ākṛtiḥ — the dress of a mendicant ; śaivālaiḥ — by moss ; pihitam — covered ; mahā - saraḥ — a great lake or very deep lake ; iva — like ; prīti - pradaḥ — very pleasing ; tat - vidām — to persons acquainted with the science of devotional service .

Purport

This and the following two verses are from Caitanya-candrodaya-nāṭaka (9.34, 35, 38).

Translation

“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.”

Word meanings

tam — unto him ; sanātanam — Sanātana Gosvāmī ; upāgatam — having arrived ; akṣṇoḥ — with the eyes ; dṛṣṭa - mātram — being only seen ; ati - mātra — greatly ; dayā - ārdraḥ — merciful ; āliliṅga — embraced ; parighāyata - dorbhyām — with His two arms ; sa - anukampam — with great affection ; atha — thus ; campaka - gauraḥ — Lord Śrī Caitanya Mahāprabhu, who has a complexion the color of a campaka flower (golden) .

Translation

“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.”

Word meanings

kālena — in the course of time ; vṛndāvana - keli - vārtā — topics concerning the transcendental mellows of the pastimes of Lord Kṛṣṇa in Vṛndāvana ; luptā — almost lost ; iti — thus ; tām — all those ; khyāpayitum — to enunciate ; viśiṣya — making specific ; kṛpā - amṛtena — with the nectar of mercy ; abhiṣiṣeca — sprinkled ; devaḥ — the Lord ; tatra — there ; eva — indeed ; rūpam — Śrīla Rūpa Gosvāmī ; ca — and ; sanātanam — Sanātana Gosvāmī ; ca — as well as .

Translation

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.

Word meanings

ei ta’ — thus ; kahiluṅ — I have explained ; sanātane — unto Sanātana Gosvāmī ; prabhura prasāda — the mercy of Lord Śrī Caitanya Mahāprabhu ; yāhāra śravaṇe — hearing which ; cittera — of the heart ; khaṇḍe — disappears ; avasāda — moroseness .

Translation

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.

Word meanings

kṛṣṇera svarūpa - gaṇera — of Lord Kṛṣṇa in His various expansions ; sakala — all ; haya — there is ; jñāna — knowledge ; vidhi - rāga - mārge — in the process of devotional service under regulative principles or in spontaneous love ; sādhana bhaktira vidhāna — the authorized means of executing devotional service .

Translation

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.

Word meanings

kṛṣṇa - prema — love of Godhead ; bhakti - rasa — the mellows of devotional service ; bhaktira siddhānta — the conclusions of devotional service ; ihāra śravaṇe — by hearing this chapter ; bhakta — a devotee ; jānena — knows ; saba — all ; anta — limits .

Translation

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.

Word meanings

śrī - caitanya - nityānanda - advaita - caraṇa — the lotus feet of Lord Śrī Caitanya Mahāprabhu, Lord Nityānanda and Advaita Prabhu ; yāṅra prāṇa - dhana — whose life and soul ; sei — such a person ; pāya — gets ; ei dhana — this treasure-house of devotional service .

Translation

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.

Word meanings

śrī - rūpa — Śrīla Rūpa Gosvāmī ; raghunātha — Śrīla Raghunātha dāsa Gosvāmī ; pade — at the lotus feet ; yāra — whose ; āśa — expectation ; caitanya - caritāmṛta — the book named Caitanya-caritāmṛta ; kahe — describes ; kṛṣṇadāsa — Śrīla Kṛṣṇadāsa Kavirāja Gosvāmī .

Purport

Thus end the Bhaktivedanta purports to Śrī Caitanya-caritāmṛta, Madhya-līlā, chapter twenty-four, describing the ātmārāma verse and the Lord’s mercy upon Sanātana Gosvāmī.