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Atmarama (CC)

Expressions researched:
"atmarama" |"atmaramas"

Sri Caitanya-caritamrta

CC Adi-lila

CC Adi 10.84, Purport:

Somehow or other Sanātana Gosvāmī reached Vārāṇasī and met Lord Caitanya Mahāprabhu at the house of Candraśekhara. By the order of the Lord, Sanātana Gosvāmī was cleanly shaved and his dress changed to that of a mendicant, or bābājī. He put on old garments of Tapana Miśra's and took prasādam at the house of a Maharashtrian brāhmaṇa. Then, in discourses with Lord Caitanya Mahāprabhu, the Lord Himself explained everything about devotional service to Sanātana Gosvāmī. He advised Sanātana Gosvāmī to write books on devotional service, including a book of directions for Vaiṣṇava activities, and to excavate the lost places of pilgrimage in Vṛndāvana. Lord Caitanya Mahāprabhu gave him His blessings to do all this work and also explained to Sanātana Gosvāmī the import of the ātmārāma verse from sixty-one different angles of vision.

CC Madhya-lila

CC Madhya 6 Summary:

At the request of Sārvabhauma Bhaṭṭācārya, Śrī Caitanya Mahāprabhu then explained the ātmārāma verse of Śrīmad-Bhāgavatam in eighteen different ways. When the Bhaṭṭācārya came to his senses, Śrī Caitanya Mahāprabhu disclosed His real identity. The Bhaṭṭācārya then recited one hundred verses in praise of Lord Caitanya Mahāprabhu and offered his obeisances. After this, Gopīnātha Ācārya and all the others, having seen the wonderful potencies of Lord Caitanya Mahāprabhu, became very joyful.

CC Madhya 6.187, Translation:

After hearing the ātmārāma verse, Sārvabhauma Bhaṭṭācārya addressed Śrī Caitanya Mahāprabhu, "My dear Sir, please explain this verse. I have a great desire to hear Your explanation of it."

CC Madhya 6.189, Translation:

Sārvabhauma Bhaṭṭācārya then began to explain the ātmārāma verse, and according to the principles of logic, he put forward various propositions.

CC Madhya 6.190, Translation:

The Bhaṭṭācārya explained the ātmārāma verse in nine different ways on the basis of scripture. After hearing his explanation, Śrī Caitanya Mahāprabhu, smiling a little, began to speak.

CC Madhya 6.190, Purport:

The ātmārāma verse was discussed at Naimiṣāraṇya at a meeting of many great sages, headed by Śaunaka Ṛṣi. They questioned Śrīla Sūta Gosvāmī, who presided at the meeting, about why Śrīla Śukadeva Gosvāmī, a paramahaṁsa already in the transcendental position, was attracted to a discussion of the qualities of Kṛṣṇa. In other words, they wanted to know why Śrī Śukadeva Gosvāmī engaged in the study of Śrīmad-Bhāgavatam.

CC Madhya 6.194, Translation and Purport:

There are eleven words in the ātmārāma verse, and Śrī Caitanya Mahāprabhu explained each word, one after the other.

The words in the ātmārāma verse are ātmārāmāḥ, ca, munayaḥ, nirgranthāḥ, api, urukrame, kurvanti, ahaitukīm, bhaktim, ittham-bhūta-guṇaḥ and hariḥ.

CC Madhya 6.195, Translation:

Lord Caitanya Mahāprabhu took each word specifically and combined it with the word "ātmārāma." He thus explained the word "ātmārāma" in eighteen different ways.

CC Madhya 6.199, Translation:

Upon hearing Caitanya Mahāprabhu's explanation of the ātmārāma verse, Sārvabhauma Bhaṭṭācārya was struck with wonder. He then understood Lord Śrī Caitanya Mahāprabhu to be Kṛṣṇa in person, and he thus condemned himself in the following words.

CC Madhya 24 Summary:

The following summary of this chapter is given by Śrīla Bhaktivinoda Ṭhākura in his Amṛta-pravāha-bhāṣya. According to Śrī Sanātana Gosvāmī’s request, Śrī Caitanya Mahāprabhu explained the well-known Śrīmad-Bhāgavatam verse beginning ātmārāmāś ca munayaḥ. He explained this verse in sixty-one different ways. He analyzed all the words and described each word with its different connotations. Adding the words ca and api, He described all the different meanings of the verse. He then concluded that different classes of transcendentalists (jñānīs, karmīs, yogīs) utilize this verse according to their own interpretation, but if they would give up this process and surrender to Kṛṣṇa, as indicated by the verse itself, they would be able to comprehend the real meaning of the verse. In this regard, Śrī Caitanya Mahāprabhu narrated a story about how the great sage Nārada converted a hunter into a great Vaiṣṇava, and how this was appreciated by Nārada's friend Parvata Muni. Sanātana Gosvāmī then offered a prayer to Śrī Caitanya Mahāprabhu, and Śrī Caitanya Mahāprabhu explained the glory of Śrīmad-Bhāgavatam. After this, the Lord gave Sanātana Gosvāmī a synopsis of Hari-bhakti-vilāsa, which Sanātana Gosvāmī later developed into the guiding principle of all Vaiṣṇavas.

CC Madhya 24.1, 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.

CC Madhya 24.4, 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.

CC Madhya 24.14, 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.
CC Madhya 24.25, 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.

CC Madhya 24.35, 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.

CC Madhya 24.105, 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.

CC Madhya 24.145, Translation and Purport:

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").

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).

CC Madhya 24.146, 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.

CC Madhya 24.149, Translation:

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

CC Madhya 24.150, Translation:

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

CC Madhya 24.152, Translation:

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

CC Madhya 24.153, Translation:

Api' added to the word "nirgranthāḥ" is used for exposition. Thus I have tried to clarify seven meanings (of the ātmārāma verse).

CC Madhya 24.154, Translation:

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

CC Madhya 24.155, 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.

CC Madhya 24.163, 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).

CC Madhya 24.163, 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.

CC Madhya 24.165, 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.

CC Madhya 24.174, 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.

CC Madhya 24.187, 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.

CC Madhya 24.200, 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.

CC Madhya 24.202, Translation and Purport:

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."

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.

CC Madhya 24.210, Translation and Purport:

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

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).

CC Madhya 24.218, 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.

CC Madhya 24.220, 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.

CC Madhya 24.221, 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.

CC Madhya 24.224, 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.

CC Madhya 24.224, 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.

CC Madhya 24.225, 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.

CC Madhya 24.226, 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.

CC Madhya 24.283, Translation:

n 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.

CC Madhya 24.284, 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.

CC Madhya 24.286, 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.

CC Madhya 24.287, 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.

CC Madhya 24.292, 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.

CC Madhya 24.295, 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.

CC Madhya 24.298, 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.

CC Madhya 24.300, Translation:

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

CC Madhya 24.303, Translation and Purport:

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.

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.

CC Madhya 24.314, 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.

CC Madhya 25.161, Translation:
At this time the brāhmaṇa from the province of Maharashtra mentioned Lord Caitanya's explanation of the ātmārāma verse.
CC Madhya 25.162, Translation:

When all the people gathered there expressed the desire to hear again the sixty-one different meanings of the ātmārāma-śloka, Śrī Caitanya Mahāprabhu again explained them.

CC Madhya 25.163, Translation:

When everyone heard Śrī Caitanya Mahāprabhu's explanation of the ātmārāma-śloka, everyone was astonished and struck with wonder. They concluded that Śrī Caitanya Mahāprabhu was none other than Lord Kṛṣṇa Himself.

CC Madhya 25.260, Translation:

In the Twenty-third Chapter there is a description of the mellows of transcendental loving service, and in the Twenty-fourth Chapter I have described how the Lord analyzed the ātmārāma verse.

Page Title:Atmarama (CC)
Compiler:Visnu Murti, Mayapur
Created:06 of Mar, 2012
Totals by Section:BG=0, SB=0, CC=53, OB=0, Lec=0, Con=0, Let=0
No. of Quotes:53