View source for One who engages in spiritual life to understand things as they are but who lacks all intentions of engaging in Krsna consciousness, simply achieves trouble for his undertaking. There is no substance to his life

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{{terms|"one who engages in spiritual life to understand things as they are but who lacks all intentions of engaging in Kṛṣṇa consciousness, simply achieves trouble for his undertaking. There is no substance to his life"}}
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[[Category:One Who]]
[[Category:Engage]]
[[Category:Spiritual Life]]
[[Category:Understand]]
[[Category:Thing]]
[[Category:As They Are]]
[[Category:Lack]]
[[Category:Intention]]
[[Category:Engaging in Krsna Consciousness]]
[[Category:Simply]]
[[Category:Achieve]]
[[Category:Trouble]]
[[Category:Undertake]]
[[Category:There Is No]]
[[Category:Substance]]
[[Category:Life]]
[[Category:Teachings of Lord Caitanya 1975 Chapter 16 - Conclusion of Teachings to Sanatana Gosvami]]
[[Category:Teachings of Lord Caitanya 1975 Chapters 01 to 32]]
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<h2>Other Books by Srila Prabhupada</h2>
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<h3>Teachings of Lord Caitanya</h3>
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In Śrīmad-Bhāgavatam (SB 10.14.4) it is again clearly said that one who engages in spiritual life to understand things as they are but who lacks all intentions of engaging in Kṛṣṇa consciousness, simply achieves trouble for his undertaking. There is no substance to his life. Every living entity is part and parcel of the Supreme Lord, and therefore it is the duty of every living entity to serve that supreme whole. Without such service, the living entity falls into material contamination.
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[[Vanisource:TLC 16 (1975)|Teachings of Lord Caitanya (1975), Chapter 16]]
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There are those who simply desire liberation, those who are liberated already, even while in this material existence, and those who are actually self-realized. There are many persons in this world who desire liberation, and sometimes they engage in devotional service for this purpose. It is corroborated in Śrīmad-Bhāgavatam ([[Vanisource:SB 1.2.26|SB 1.2.26]]) that those who actually desire liberation abandon worship of the demigods, and, without envy, concentrate their minds in the worship of Nārāyaṇa, the Supreme Personality of Godhead. When such persons come in contact with a pure devotee, they engage in the devotional service of Kṛṣṇa and abandon the idea of liberation. In the Hari-bhakti-sudhodaya it is stated:

<div class="quote_verse">
:aho mahātman bahu-doṣa-duṣṭo
:'py ekena bhāty eṣa bhavo guṇena
:sat-saṅgam ākhyena sukhābahena 
:kṛtādya no yena kṛśā mumukṣā
</div>

"O great soul, although there are many flaws within this miserable life, there is yet one glory—the association of pure devotees. Cultivate such association. By it our desire for liberation diminishes."

In Śrīmad-Bhāgavatam ([[Vanisource:SB 11.2.37|SB 11.2.37]]) it is stated that man's fear is due to his material conception of life and to his forgetting his eternal relationship with the Supreme Lord. Consequently he finds himself having only perverted memories. This occurs due to the spell of material energy. One who has sufficient intelligence will engage himself in full devotional service and regard the Supreme Lord as his spiritual master and worshipable God. The conclusion is that no one can attain a revolution in consciousness without engaging in devotional service to the Lord. When one is actually free from material contamination, he can fully engage himself in Kṛṣṇa consciousness.

In Śrīmad-Bhāgavatam ([[Vanisource:SB 10.14.4|SB 10.14.4]]) it is again clearly said that one who engages in spiritual life to understand things as they are but who lacks all intentions of engaging in Kṛṣṇa consciousness, simply achieves trouble for his undertaking. There is no substance to his life. Every living entity is part and parcel of the Supreme Lord, and therefore it is the duty of every living entity to serve that supreme whole. Without such service, the living entity falls into material contamination.

Lord Caitanya concluded His teachings to Sanātana Gosvāmī by pointing out that the six kinds of ātmārāmas engage in some kind of devotional service to Kṛṣṇa. In other words, at some time or another all the transcendentalists ultimately come to understand the necessity of rendering devotional service to Kṛṣṇa and become fully Kṛṣṇa conscious. Even if one is very learned or extravagant, he can still engage in the devotional service of the Lord.

The transcendentalists can be categorized into six basic types: the neophyte transcendentalist, the absorbed transcendentalist, one who is actually situated in transcendence, one who actually desires liberation, one who is actually liberated, and one who is actually engaged in activities in his constitutional position. All of these are called ātmārāma. When a person becomes ātmārāma, or a great thinker in Kṛṣṇa consciousness, he fully engages in devotional service. According to the grammatical rules, there are many ātmārāmas, but one sense of the word is sufficient to represent the others. In the collective sense, all the ātmārāmas are inclined to worship the Supreme Lord Kṛṣṇa.

The mystic who worships the Supersoul within himself is also called ātmārāma. The ātmārāma yogīs are of two kinds: sagarbha and nigarbha, It is stated in Śrīmad-Bhāgavatam ([[Vanisource:SB 2.2.8|SB 2.2.8]]): "Some yogīs meditate within their heart on the localized Viṣṇu, who is four-handed and who holds four symbols: conch, disc, mace and lotus." The yogī who thinks of the four-handed Viṣṇu becomes absorbed in devotional ecstasy and evinces the symptoms of that state. Sometimes he cries, and sometimes he feels separation. In this way he merges in transcendental bliss. The result of all this is that he becomes entrapped like a fish.

The sagarbha and nigarbha yogīs can be further divided into three categories: the beginner, the ascendent, and he who has already attained perfection. These yogīs are described in the Sixth Chapter of Bhagavad-gītā. Those who are trying to ascend on the path of mystic yoga are called ārurukṣu. In ārurukṣu yoga, various sitting postures are practiced, and the mind is concentrated. But when one has already ascended to the path of yoga, meditation and detachment are the goals, and when one is no longer attached to working for sense gratification, he gradually becomes free. At that time he also attains a state of ecstasy called yoga ārūḍha. If these mystic yogīs somehow or other come in contact with a saintly person, they become devotees of Kṛṣṇa. The word urukrama indicates the Supreme Lord. All the ātmārāmas are engaged in devotional service to Urukrama. Before engaging in devotional service, such transcendentalists are called śāntas, or pacified devotees. The word ātmā, or self, is sometimes translated as "mind." Sometimes mental speculators present philosophical theories in different ways, but when they come in contact with saintly persons engaged in devotional service, they also become devotees.

Śrīmad-Bhāgavatam ([[Vanisource:SB 10.87.18|SB 10.87.18]]) describes the two classes of yogīs (sagarbha and nigarbha) as follows: "The yogīs begin their practice of yoga by worshiping the abdomen, and they try to concentrate their attention on their intestines. Gradually their meditation rises to the heart and concentrates on the mind and the heart. Then their attention rises to the top of the head, and one who can rise to that position is understood to have become perfect and to be no longer subjected to birth and death." Even if such yogīs come in contact with pure devotees, they also render causeless devotional service to the Lord.

The word ātmā also means "to endeavor." In every practice there is some endeavor, and the ultimate endeavor is the endeavor to reach the highest perfectional stage of devotional service. In Śrīmad-Bhāgavatam ([[Vanisource:SB 1.5.18|SB 1.5.18]]) it is stated that one should try to attain the highest goal, which cannot be attained either in the higher or lower planetary systems. The idea is that material happiness and misery are available in all planetary systems in the course of time, but the highest achievement, devotional service, cannot be attained anywhere without endeavor. Therefore in the Bṛhan-nāradīya Purāṇa it is said that one who is serious about understanding the highest perfectional stage of devotional service can become successful in everything simply by his endeavor. One cannot attain the highest perfectional stage of devotional service without personal endeavor. As Kṛṣṇa states in Bhagavad-gītā:

<div class="quote_verse">
:teṣāṁ satata-yuktānāṁ
:bhajatāṁ prīti-pūrvakam
:dadāmi buddhi-yogaṁ taṁ 
:yena mām upayānti te
</div>

"To those who are constantly devoted and worship Me with love, I give the understanding by which they can come to Me." ([[Vanisource:BG 10.10 (1972)|BG 10.10]])

The word ātmā also means patience and perseverance. By patience and perseverance one can achieve the highest stage of devotional service.

As far as the word muni is concerned, there are additional meanings. The word also refers to a bird and a large black bee. Another meaning of the word nirgrantha is "a foolish person." Thus even birds, bees and foolish people engage in the service of the Supreme Lord when they are favored by the pure devotee. Indeed, it is stated in Śrīmad-Bhāgavatam ([[Vanisource:SB 10.21.14|SB 10.21.14]]) that the birds are devoted to the service of the Supreme Lord. It is also stated there (10.15.6) that black bees always follow Kṛṣṇa and Balarāma. Concerning this, Śrī Kṛṣṇa even described the devotional service which the bees and wasps were rendering unto the Supreme Personality of Godhead. Lord Kṛṣṇa said:

<div class="quote_verse">
:ete 'linas tava yaśo 'khila-loka-tīrthaṁ
:gāyanta ādi puruṣānupadaṁ bhajante
:prāyo amī muni-gaṇā bhavadīya-mukhyā 
:gūḍhaṁ vane 'pi na jahaty anaghātma-daivam
</div>

"O supremely virtuous one, O Personality of Godhead (Balarāma), just see how these bees and wasps are following You, glorifying Your transcendental fame and worshiping You. Actually these wasps and bees are not as they appear; they are great sages who are taking this opportunity to worship the supreme soul. Although You are not known by ordinary persons, they know You, and they are following and glorifying You." There is a similar verse in Śrīmad-Bhāgavatam ([[Vanisource:SB 10.15.7|SB 10.15.7]]) which describes the reception given to Balarāma and Kṛṣṇa by the peacocks of Vṛndāvana. "O worshipable one, just see how the peacocks that are returning to their nests are receiving You with full pleasure. These peacocks are just like the damsels of Vraja. The cuckoos on the branches of the trees are also receiving You in their own way. The residents of Vṛndāvana are so glorious that everyone is prepared to render devotional service to the Lord." It is stated in another verse of Śrīmad-Bhāgavatam (SB 10.35.11): "O just see how the cranes and swans on the water are singing the glories of the Lord! Indeed, they are standing in the water meditating and worshiping Him." It is stated elsewhere in Śrīmad-Bhāgavatam ([[Vanisource:SB 2.4.18|SB 2.4.18]]): "Even the aborigines and uncivilized human beings like Kirātas, Hūṇas, Āndhra, Pulinda, Pulkaśa, Ābhīra, Śumbha, Yavana and Khasa, as well as many other human beings in the lower species, can all be purified simply by taking shelter of the pure devotees." Therefore Śukadeva Gosvāmī offered his respectful obeisances unto Lord Viṣṇu, whose devotees can work so wonderfully.

Another meaning of the word dhṛti is "to realize oneself as elevated." When one realizes his own elevation, he feels that he is free from all miseries and is elevated to the highest platform of life. All devotees of Kṛṣṇa in full Kṛṣṇa consciousness are free from all kinds of material pleasures and miseries. They are fully absorbed in the service of the Lord, and they are always jolly by virtue of their engagement in His transcendental service. They are experienced men of happiness. Indeed, they are so happy that they do not even wish to be promoted to the spiritual planets, for they are happy in every sphere of life. Being full in the transcendental service of the Lord, they desire neither material objects or material sense pleasures. As stated by the Gosvāmīs: "Persons whose senses are fixed in the service of the Supreme Lord can be called peaceful."

Thus the word ātmārāma indicates that even birds, beasts and fools—in short, everyone—can become attracted by the transcendental qualities of Kṛṣṇa, engage in His service and become liberated.

Still another meaning of ātmā is "intelligence." One who has special intelligence is also called ātmārāma. The ātmārāmas with special intelligence are of two kinds. One is the learned sage, and the other is the fool without book knowledge. Both of these can have an opportunity to associate with the pure devotee. Even the foolish ātmārāmas can give up everything and engage themselves in Kṛṣṇa consciousness in pure devotional service. In Śrīmad-Bhāgavatam it is stated that the Lord is the origin of everything and that everything emanates from Him. Anyone who is actually intelligent can understand that the Supreme Lord Kṛṣṇa is the source of everything and thus engage in His service. As stated in Śrīmad-Bhāgavatam ([[Vanisource:SB 2.7.46|SB 2.7.46]]): "What to speak of persons who are intelligent enough to study the Vedas—even less intelligent persons like women, laborers, the Hūṇa, Śabara, and the birds and beasts can achieve the highest perfectional stage of life." As previously quoted, Bhagavad-gītā ([[Vanisource:BG 10.10|BG 10.10]]) also indicates that when a person becomes highly intelligent and engages in Kṛṣṇa consciousness, Kṛṣṇa reciprocates by giving him the intelligence by which he can be promoted to the abode of the Supreme Lord.

The Lord then told Sanātana Gosvāmī that the association of good devotees, engagement in the transcendental service of the Lord, the understanding of Śrīmad-Bhāgavatam, the chanting of the holy name of the Lord, and residence in a holy place like Vṛndāvana or Mathurā are all very important for elevation to the transcendental plane. One need not attain all five of these items; if one is expert in just one of them, he will, without fail, be elevated to the stage of love of Godhead. One who is actually intelligent gives up all material desires and engages in the transcendental service of Kṛṣṇa. The influence of devotional service is such that when a person engages in it, he gives up all material desires and becomes fully attached to Kṛṣṇa, being inspired by the transcendental qualities of the Lord. Such is the beauty of the Lord in the eyes of His devotee.

Another meaning of the word ātmā is "nature." In this case the word ātmārāma indicates that everyone is enjoying the particular nature he has acquired. However, the ultimate nature, or the perpetual eternal nature of the living entity, is to serve the Supreme Lord. One who attains to the perfection of understanding his real nature—as eternal servant of the Lord—gives up his designative (material, or bodily) conception of life. That is real knowledge. Those who are in pursuit of knowledge and who get the opportunity to associate with a pure devotee also engage in the devotional service of the Lord. Sages like the four Kumāras, as well as fools and birds, can engage in the Lord's transcendental service. By being favored with Kṛṣṇa's causeless mercy, anyone and everyone can be elevated to the platform of Kṛṣṇa consciousness.

When one becomes attracted by the transcendental qualities of Kṛṣṇa, he begins devotional service. Śrīmad-Bhāgavatam ([[Vanisource:SB 10.15.8|SB 10.15.8]]) glorifies the land of Vṛndāvana in this way:

<div class="quote_verse">
:dhanyeyam adya dharaṇī tṛṇa-vīrudhas tvat-
:pāda-spṛśo druma-latāḥ karajābhimṛṣṭāḥ
:nadyo 'drayaḥ khaga-mṛgāḥ sadayāvalokair 
:gopyo 'ntareṇa bhujayor api yat-spṛhā śrīḥ
</div>

"This land of Vrajabhūmi is glorified by the touch of Your feet. Being touched by Your fingers, the creepers also glorify You. When You look on the hills, rivers and lower animals, they are all glorified, and the gopīs, being embraced by Your transcendental arms, are also glorified." The gopīs (cowherd girls) glorified Vṛndāvana in the following words: "Dear friends, all these inhabitants of Vrajabhūmi—including birds, beasts, and trees—are glorified when they see Lord Kṛṣṇa going to the pasturing ground with His friends and Balarāma."

The word ātmā also means "this body." The yogīs who practice bodily exercises, considering the body to be the self, are also elevated to the transcendental service of the Lord if they associate with pure devotees. There are many people who believe the body to be the self, and they are engaged in many fruitive activities, including bathing rituals and ordinary worldly activities. However, when they come in contact with a pure devotee, they also engage in the transcendental service of the Lord.

In Śrīmad-Bhāgavatam ([[Vanisource:SB 1.18.12|SB 1.18.12]]) it is stated: "O my dear Sūta Gosvāmī, even though we have become darkened by the sacrificial smoke of fruitive activities, you have given us the nectar of Kṛṣṇa's lotus feet." It is also stated in Śrīmad-Bhāgavatam ([[Vanisource:SB 4.21.31|SB 4.21.31]]): "The waters of the Ganges flow from the tip of the lotus feet of Kṛṣṇa, and by bathing in that water, everyone—including fruitive actors and all sages—can wash dirty things from the mind.

Even those who believe that the body is the self, or those who are full of material desires, are also, in a sense, ātmārāma. When they associate with the pure devotees of the Lord, they give up their material desires and become perfect in the service of the Lord. The best example of this is found in the Hari-bhakti-sudhodaya (7.28), wherein Dhruva Mahārāja said:

<div class="quote_verse">
:sthānābhilāsī tapasi sthito 'haṁ
:tvāṁ prāptavān deva-munīndra-guhyam
:kācaṁ vicinvann api divya-ratnaṁ
:svāmin kṛtārtho 'smi varaṁ na yāce 
:([[Vanisource:CC Madhya 22.42|CC Madhya 22.42]])
</div>

"My dear Lord, I came to worship You because I desired some land on this earth, but fortunately I have attained You, who are beyond even the perception of great sages and saintly persons. I came to search out some particles of colored glass, but instead I found a very valuable gem like You. I am satisfied, and I do not desire to ask anything of You."

There is also another meaning to the word nirgrantha. The word can also mean "foolish hunter," or "wretched poor man." There is one instance of a hunter who attained salvation and engaged himself in the devotional service of the Lord simply by associating with the pure devotee Nārada. Indeed, Lord Caitanya told Sanātana Gosvāmī the following story of the hunter's meeting with Nārada.

Once there was a hunter in the forest of Prayāga who was fortunate enough to meet Nārada Muni when the great sage was returning from Vaikuṇṭha after visiting Lord Nārāyaṇa. Nārada came to Prayāga to bathe in the confluence of the Ganges and Yamunā. While passing through the forest, Nārada saw a bird lying on the ground. The bird was half-killed, being pierced by an arrow, and it was chirping pitifully. Further on, Nārada saw a deer flopping about in agony. Further, he saw that a boar was also suffering, and, in another place, he saw a rabbit twitching in pain. All this made him very compassionate, and he began to think, "Who is the foolish man who has committed such sins?" Devotees of the Lord are generally compassionate upon the miseries of living entities, and what to speak of the great sage Nārada? He became very much aggrieved by this scene, and after proceeding a few steps, he saw the hunter engaged in hunting with bow and arrows. The hunter's complexion was very dark, and his eyes were red. It appeared to be dangerous just to see him standing there with his bow and arrows, looking just like an associate of Yamarāja, death. Seeing him, Nārada Muni entered deeper into the forest to approach him. As Nārada Muni passed through the forest, all the animals who were caught in the hunter's traps fled away. The hunter became very angry at this, and he was just about to call Nārada vile names, but, due to the influence of saintly Nārada, the hunter could not utter such blasphemies. Rather, with gentle behavior, he asked Nārada: "My dear sir, why have you come here while I am hunting? Have you strayed from the general path? Because you have come here, all the animals in my traps have fled."

"Yes, I am sorry," Nārada replied. "I have come to you to find my own path and to inquire from you. I have seen that there are many boars, deer and rabbits on the path. They are lying on the forest floor half-dead and flopping about. Who has committed these sinful acts?"

"What you have seen is all right," the hunter replied. "It was done by me."

"If you are hunting all these poor animals, why don't you kill them at once?" Nārada asked. "You half-kill them, and they are suffering in their death pangs. This is a great sin. If you want to kill an animal, why don't you kill it completely? Why do you leave it half-killed and allow it to die flopping around?"

"My dear Lord," the hunter replied. "My name is Mṛgāri, enemy of animals. I am simply following the teachings of my father who taught me to half-kill animals and leave them flopping about. When a half-dead animals suffers, I take great pleasure in it."

"I beg one thing from you only," Nārada implored. "Please accept it."

"Oh, yes sir, I shall give you whatever you like," the hunter said. "If you want some animal skins, come to my house. I have many skins of animals, including tigers and deer. I shall give you whatever you like."

"I do not want such things," Nārada replied. "However, I do want something else. If you kindly grant it to me, I shall tell you. Please, henceforth from tomorrow, whenever you kill an animal, please kill it completely. Don't leave it half-dead."

"My dear sir, what are you asking of me? What is the difference between half-killing an animal and killing it completely?"

"If you half-kill the animals, they suffer great pain," Nārada explained. "And if you give too much pain to other living entities, you commit great sin. There is a great offense committed when you kill an animal completely, but the offense is much greater when you half-kill it. Indeed, the pain which you give half-dead animals will have to be accepted by you in a future birth."

Although the hunter was very sinful, his heart became softened, and he became afraid of his sins by virtue of his association with a great devotee like Nārada. Those who are grossly sinful are not at all afraid of committing sins, but here we can see that because his purification began in the association of a great devotee like Nārada, the hunter became afraid of his sinful activities. The hunter therefore replied: "My dear sir, from my very childhood I have been taught to kill animals in this way. Please tell me how I can get rid of all the offenses and sinful activities which I have accumulated. I am surrendering unto your feet. Please save me from all the reactions of my sinful activities which I have committed in the past, and please direct me to the proper path so that I can be free."

"If you actually want to follow my directions, I can tell you the real path by which you can be freed from sinful reactions."

"I shall follow whatever you say without hesitation," the hunter agreed.

Nārada then told him to first break his bow; only then would he disclose the path of liberation.

"You are asking me to break my bow," the hunter protested, "but if I break it, what will be the means of my livelihood?"

"Don't worry about your livelihood," Nārada said. "I shall send you sufficient grains in order to live.',

The hunter then broke his bow and fell down at the feet of Nārada. Nārada got him to stand up, and he instructed him: "Just go to your home and distribute whatever money and valuables you have to the devotees and the brāhmaṇas. Then just come out and follow me wearing only one cloth. Construct a small thatched house on the river bank and sow a tulasī plant by that house. Just circumambulate the tulasī tree, and every day taste one fallen leaf. Above all, always chant Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare. As far as your livelihood is concerned, I shall send you grains, but you will only accept as much grain as you require for yourself and your wife."

Nārada then relieved the half-dead animals, and, getting freed from their dreadful condition, they fled away. Upon seeing Nārada execute this miracle, the dark hunter was struck with wonder. After taking Nārada to his home, he bowed down again at his feet.

Nārada returned to his place, and the hunter, after returning home, began to execute the instructions Nārada had given him. In the meantime, news spread amongst all the villages that the hunter had become a devotee. Consequently the residents of the villages came to see the new Vaiṣṇava. It is the Vedic custom to bring grains and fruits whenever one goes to see a saintly person, and since all the villagers saw that the hunter had turned into a great devotee, they brought eatables with them. Thus every day he was offered grains and fruit, so much so that no less than ten to twenty people could have eaten there. According to Nārada's instructions, he did not accept anything more than what he and his wife required for sustenance.

After some days had passed, Nārada told his friend Parvata Muni: "I have a disciple. Let us go to see him and see if he is doing well."

When the two sages, Nārada and Parvata, went to the hunter's home, the hunter saw his spiritual master coming from the distance, and he began to approach him with great respect. On his way to greet the great sages, the hunter saw that there were ants on the ground before him and that they were hindering his passage. When he reached the sages, he tried to bow down before them, but he saw that there were so many ants that he could not bow down without crushing them. Thus he slowly cleared away the ants with his cloth. When Nārada saw that the hunter was trying to save the lives of the ants in this way, he was reminded of a verse from the Skanda Purāṇa: "Is it not wonderful that a devotee of the Lord is not inclined to give any sort of pain to anyone, not even to an ant?"

Although the hunter formerly took great pleasure in half-killing animals, since he became a great devotee of the Lord, he was not prepared to give pain even to an ant. The hunter received the two great sages at his home and offered them a sitting place, brought water, washed their feet, took water to them to drink, and finally both he and his wife touched the water with their heads. After this, they began to feel ecstasy and began to dance and sing Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare. They raised their hands and danced with their clothes flying. When the two great sages saw this ecstasy of love of Godhead manifest in the body of the hunter, Parvata Muni told Nārada: "You are a touchstone, for by your association even a great hunter has turned into a great devotee."

There is a verse in the Skanda Purāṇa which states: "My dear Devarṣi (Nārada), you are glorious, and by your mercy, even the lowest creature, a hunter of animals, also became elevated to the path of devotion and attained transcendental attachment for Kṛṣṇa."

At length, Nārada inquired of the hunter-devotee: "Are you getting your foodstuff regularly?"

"You send so many people," the hunter replied, "and they bring so many eatables that we cannot begin to eat them."

"That's all right," Nārada replied. "Whatever you are getting is all right. Now just continue your devotional service in that way."

After Nārada had spoken this, both Nārada and Parvata Muni disappeared from the hunter's home. Lord Caitanya recited this story in order to show that even a hunter can engage in the devotional service of Kṛṣṇa by the influence of pure devotees.

Continuing to explain the Ātmārāma verse, Lord Caitanya pointed out that the word ātmā also indicated all varieties of the Personality of Godhead. Generally the Personality of Godhead Himself, Kṛṣṇa, and His different expansions are all known as the Personality of Godhead.

Anyone who is engaged in the devotional service of any form or extension of the Supreme Personality of Godhead is also called ātmārāma. All such devotees engage themselves either in the regulative principles of devotional service or in devotional service in transcendental love. These devotees are also divided into three categories: the associates, those perfected in devotional service, and those newly engaged in devotional service. Newly engaged devotees can be divided into two: those who have already attained attachment for the Lord and those who have not attained such attachment. When considered according to the two divisions of devotional service (namely regulative—and attachment in transcendental love) these classes of devotees become eight in number. By following the regulative principles of devotion, the perfect associates of the Lord are further divided into four classes: the servants, the friends, the parental superiors and the fiancees.

Just as some devotees are perfected by the execution of devotional service, so some of them are eternally perfect. Of those following the regulative principles of devotional service, there are the advanced and the beginners; and in the transcendental loving service of the Lord, there are sixteen types of devotees. Thus the ātmārāmas can be considered to exist in thirty-two divisions. If the words muni, nirgrantha, ca and api are applied to the thirty-two classes, then there are fifty-eight different types of devotees. All these devotees can be described by one word: ātmārāma. There may be many different kinds of trees standing in the forest, but the word "tree" describes them all.

Thus the Lord gave sixty different meanings to the word ātmārāma. In addition, He said that ātmā means "the living entity, beginning from the first living creature, Brahmā, down to the ant." He cited a verse from the Sixth Chapter of Viṣṇu Purāṇa in which it is stated that all the energies of the Lord are spiritual. Although this is the case, the energy which is known as the source of the living entity is called spiritual, but the other energy, which is full of ignorance and is manifested in material activities, is called material nature. Even in the material creation, the living entities are innumerable. If by chance a living entity in the material world can associate with a pure devotee, he can engage in the pure devotional service of Kṛṣṇa. "Formerly I thought of sixty different meanings for the word ātmārāma," the Lord told Sanātana Gosvāmī, "but here another meaning comes to My mind by your association."

After hearing the different explanations of the word ātmārāma, Sanātana Gosvāmī was struck with wonder, and he fell down in devotion at the feet of Lord Caitanya. "I understand that You are personally the Supreme Personality of Godhead, Kṛṣṇa," Sanātana said, "and with Your breathing there are many manifestations of Vedic literature. You are the teacher of Śrīmad-Bhāgavatam, and You best know the meanings of the verses of Śrīmad-Bhāgavatam. It is not possible for others to understand the confidential meanings of Śrīmad-Bhāgavatam without Your mercy."

"Do not try to praise Me in that way," the Lord told Sanātana. "Just try to understand the real nature of Śrīmad-Bhāgavatam. Śrīmad-Bhāgavatam is the sound representation of the Supreme Lord Kṛṣṇa; therefore Śrīmad-Bhāgavatam is not different from Kṛṣṇa. Kṛṣṇa is unlimited, and similarly, each word and letter of Śrīmad-Bhāgavatam has unlimited meanings. One can understand these meanings through the association of devotees. Don't, then, say that Bhāgavatam is simply a collection of answers to questions."

There were six questions put by the sages of Naimiṣāraṇya to Sūta Gosvāmī, and Sūta Gosvāmī explained or answered the six questions in Śrīmad-Bhāgavatam. There is a verse in the Vedic literature in which Lord Śiva says, "As far as Bhāgavatam is concerned, I may know it, or Śukadeva or Vyāsadeva may know it, or we may not know it—but actually Bhāgavatam is to be understood by devotional service and from a devotee, and not by one's own intelligence or by academic commentaries." At the beginning of Śrīmad-Bhāgavatam ([[Vanisource:SB 1.1.23|SB 1.1.23]]) the sages of Naimiṣāraṇya asked,

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:brūhi yogeśvare kṛṣṇe
:brahmaṇye dharma-varmaṇi
:svāṁ kāṣṭhām adhunopete 
:dharmaḥ kaṁ śaraṇaṁ gataḥ
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"My dear Sir, kindly tell us whether the principles of religion have gone with the Lord, after His departure for His own abode. How can we find such principles after His departure?"

The reply was ([[Vanisource:SB 1.3.43|SB 1.3.43]]):

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:kṛṣṇe sva-dhāmopagate
:dharma-jñānādibhiḥ saha
:kalau naṣṭa-dṛśām eṣa 
:purāṇārko 'dhunoditaḥ
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"After Kṛṣṇa departed to His abode with all religious principles, His representative, the Śrīmad-Bhāgavatam, the Mahā-Purāṇa, remains as the blazing, illuminating sun."

Lord Caitanya then told Sanātana Gosvāmī: "I was just like a madman in describing this Ātmārāma verse in so many ways. Do not mind if I have said something mad. But if someone becomes a madman like Me, he can understand the real meaning of Śrīmad-Bhāgavatam as I have explained it."

Then Sanātana Gosvāmī, with folded hands, fell at the feet of Lord Caitanya and prayed. "My dear Lord," he said, "You have asked me to prepare the regulative principles of devotional service, but I belong to the lowest caste. I have no knowledge. I do not know how such an important task can be finished by me. If You will kindly give me some hints about the preparation of such a book on devotional service, it may be that I shall be qualified to write it."

The Lord then blessed him saying, "Whatever you write, by the grace of Kṛṣṇa, will come out of your heart and will be accepted as you have requested. I will also give you some notes that you can take down. The first and foremost point is that one should accept a bona fide spiritual master. That is the beginning of spiritual life." Lord Caitanya then requested Sanātana Gosvāmī to write down the symptoms of a true guru and the symptoms of a true devotee. The symptoms of a devotee are described in the Padma Purāṇa: A person who is a qualified brāhmaṇa and at the same time has all the symptoms of a devotee can become a spiritual master for all classes of men. Such a devotee and spiritual master must be respected as God Himself. Even though a person may be born in a very respectable brāhmaṇa family, he cannot become a bona fide spiritual master if he is not a devotee of the Lord. One should not mistakenly think that a bona fide spiritual master has to be born in a so-called brāhmaṇa family. The idea is that a spiritual master must be a qualified brāhmaṇa; that is, he must be qualified by his activities.

This is confirmed in Śrīmad-Bhāgavatam when Nārada speaks of the different symptoms characterizing the four divisions of social life. Nārada therein summarizes that brāhmaṇas, kṣatriyas, vaiśyas and śūdras should be selected by their individual qualifications. In his commentary, Śrīdhara Svāmī has noted that birth in a family of brāhmaṇas does not necessarily mean that one is a brāhmaṇa. One must be qualified with the symptoms of a brāhmaṇa, as the symptoms are described in the śāstras. In the disciplic succession of the Gauḍīya Vaiṣṇava sampradāya, there are two great ācāryas (Ṭhākura Narottama and Śyāmānanda Gosvāmī) who were not born in brāhmaṇa families but were accepted as spiritual masters by many brāhmaṇas of fame, including Gaṅgānārāyaṇa, Rāmakṛṣṇa, etc.

In this way there are symptoms which the prospective devotee evinces, and both the disciple and the spiritual master must see whether each other is eligible to become either a bona fide spiritual master or a bona fide student. One should then know that the only worshipable object is the Supreme Personality of Godhead, and one should learn the various mantras and sacred songs.

The Lord then instructed Sanātana to describe the symptoms of those persons who are eligible to accept the mantras and to describe how the mantras should be understood and perfected by ritualistic performances. Then the Lord described initiation, morning duties and duties of cleanliness—washing the face and brushing the teeth—the process of work and the prayers to be recited both in the morning and the evening. The Lord also described how one should worship the spiritual master and mark one's body with gopī-candana. He also described how one should collect the tulasī leaves and wash the room and temple of the Lord, and He also described how one should awaken Kṛṣṇa from His sleep. Lord Caitanya also described different methods for worshiping the Lord, which are the methods of the fivefold paraphernalia and fifty-fold paraphernalia. He described how one should worship the Lord by offering Him ārati five times a day, and He described how one should offer food to Kṛṣṇa and lay Him down on the bed. Lord Caitanya also spoke of the effect of going to holy places where there are different temples of the Lord and seeing the form of God in the temple. He also spoke of the glorification of the transcendental name of the Lord and the different offenses which one can commit while worshiping. In the worship of the Lord certain paraphernalia is used, such as conchshell, water, fragrant flowers, prayers and hymns, and there is circumambulation and the offering of obeisances as well. One should follow the regulative principles of puraścaraṇa and accept Kṛṣṇa prasāda, rejecting foodstuff which is not offered to Kṛṣṇa. Lord Caitanya also cautioned that one should not indulge in defaming a devotee who has the actual symptoms of a devotee.

Lord Caitanya also explained the symptoms of a holy man and the process of satisfying the sage and rejecting the society of undesirable persons. The Lord also advised that one should hear Śrīmad-Bhāgavatam constantly. Also to be followed are duties of the day and duties of the fortnight, as well as fasting on Ekādaśī day. One must also follow the duties of the month and observe ceremonies like the birthday of the Lord, the three specific dates of fasting Ekādaśī, Janmāṣṭamī, Vāmanadvādaśī, Śrī Rāmanavamī and Nṛsiṁhacaturdaśī. When the fast days overlap with other days (viddhā), they are helpful in the advancement of devotional service. Lord Caitanya further instructed Sanātana Gosvāmī to give documentary evidence from the purāṇas in every step. He also mentioned how to establish temples of the Lord, and He described the general behavior, symptoms, and duties and occupation of a Vaiṣṇava. Thus the Lord explained in summary all the details one need know in writing a book on Vaiṣṇava regulative principles.

Sanātana Gosvāmī was a great devotee of the Lord, and he was directly instructed to spread the cult of bhakti by writing many books. There is a description of Sanātana in Caitanya-candrodaya, and it is mentioned there that Sanātana Gosvāmī was one of the most important personalities in the government of Nawab Hussain. His brother, Rūpa Gosvāmī, was also a minister in the government, but both of them gave up their lucrative government posts to become mendicants and serve the Supreme Lord. Externally the brothers became just like ordinary mendicants, but their hearts were filled with transcendental loving service and a great love for the cowherd boy of Vṛndāvana. Indeed, Sanātana Gosvāmī was dear to all pure devotees of his time.
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