The ecstasy of transcendental love has two components—the context and the cause of the excitement. The context is also divided into two parts—the subject and the object. The exchange of devotional service is the subject, and Kṛṣṇa is the object. His transcendental qualities are the causes of excitement. This means that a devotee who becomes enamored by the transcendental qualities of Kṛṣṇa becomes excited to serve Him. The impersonal (Māyāvādī) philosophers say that the Absolute Truth is nirguṇa, "without qualities," but the Vaiṣṇava philosophers say that the Absolute Truth is described as nirguṇa because He has no material qualities. This is not to say that He has no spiritual qualities. Indeed, the Lord's spiritual qualities are so great and so enchanting that even liberated persons become attracted to Him. This is explained in the ātmārāma verse of Śrīmad-Bhāgavatam (1.7.10), where it is said that those who are already situated on the platform of self-realization are attracted by the transcendental qualities of Kṛṣṇa. This means that Kṛṣṇa's qualities are not material but are pure and transcendental.
Atmarama (Other Books)
Other Books by Srila Prabhupada
Teachings of Lord Caitanya
Lord Caitanya next explained to Sanātana Gosvāmī a very famous verse known as the ātmārāma verse (Śrīmad-Bhāgavatam 1.7.10):
ātmārāmāś ca munayo nirgranthā apy urukrame
kurvanty ahaitukīṁ bhaktim ittham-bhūta-guṇo hariḥ
The general meaning of this verse is that those who are liberated souls and are fully satisfied within themselves will eventually become devotees of the Lord. This especially describes the impersonalists, who have no information of the Supreme Personality of Godhead. They try to remain satisfied with the impersonal Brahman, but Kṛṣṇa is so attractive and so strong that He attracts their minds.
Lord Caitanya had previously explained this verse to the great Vedāntist Sārvabhauma Bhaṭṭācārya. Sanātana Gosvāmī, after taking lessons from Lord Caitanya, referred to this incident and prayed to the Lord to again explain the ātmārāma verse. Śrīla Kṛṣṇadāsa Kavirāja, the author of the Caitanya-caritāmṛta, appreciating the Lord's explanation of the ātmārāma verse, has glorified Lord Caitanya in a prayer.
Sanātana Gosvāmī fell flat at the feet of Lord Caitanya and requested Him to explain the verse as He had formerly explained it to Sārvabhauma Bhaṭṭācārya. Sanātana expressed his eagerness to hear the same explanation in order that he might be enlightened.
The speaker, or master, can speak very nicely on transcendental subject matters before an understanding audience; therefore Lord Caitanya said that He did not know how to explain the Sanskrit verse but that since He was in the association of Sanātana He would try to explain it.
The Lord then went on to point out that there are eleven words in the ātmārāma verse: (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.
The Lord then began to explain each and every one of these words. As far as the word ātmārāma is concerned, the Lord explained that the word ātmā means (1) the Supreme Absolute Truth, (2) the body, (3) the mind, (4) endeavor, (5) intelligence, (6) conviction and (7) nature. The word ārāma means enjoyer; therefore anyone who takes pleasure in the cultivation of the knowledge of these seven items is known as an ātmārāma. (Later the Lord would describe the different kinds of ātmārāmas, or transcendentalists.) As for the word munayaḥ, or muni, those who are great thinkers are called munis. Sometimes the word muni is also applied to a person who is very grave. Great sages, great austere persons, great mystics and learned scholars are also called munis.
The attractive power of Kṛṣṇa is so intense that one loses respect for all other means of self-realization and simply surrenders unto the Supreme Personality of Godhead.
Next the Lord explained the word guṇa. In the ātmārāma verse guṇa indicates the unlimited transcendental qualities of Kṛṣṇa, primarily those pertaining to His sac-cid-ānanda form. In His transcendental blissful knowledge and eternity, He is fully perfect, and His perfection is increased when He is controlled by the attention of His devotee. God is so kind and merciful that He gives Himself in exchange for the devotional service of the devotee. His transcendental qualities are such that His perfect beauty, His perfect reciprocation of love between Himself and His devotees, and the fragrance of His transcendental qualities attract different kinds of transcendentalists and liberated souls.
The words api and ca are adverbs and can be used for virtually any purpose. The word ca, or "and," can render seven different readings to the whole construction.
The Lord thus established the import of the eleven words in the ātmārāma verse, and then He began to further explain the verse as follows. The word brahman means "the greatest in all respects." The Lord is the greatest in all opulences. No one can excel Him in wealth, no one can excel Him in strength, no one can excel Him in fame, no one can excel Him in beauty, no one can excel Him in knowledge, and no one can excel Him in renunciation. Thus the word brahman actually indicates the Supreme Personality of Godhead, Kṛṣṇa. In the Viṣṇu Purāṇa (1.12.57) the word brahman is said to indicate the greatest of all, the Supreme Lord, who as the greatest expands with no limit.
In summary, Kṛṣṇa is the meaning behind all the words in the ātmārāma verse. Up to this point Lord Caitanya spoke only of the introduction to the ātmārāma verse. Next He explained its real position.
There are two kinds of transcendentalists who cultivate knowledge. One of them worships the impersonal Brahman, and the other desires liberation. The Brahman worshipers, or monists, are further divided into three categories: the neophyte, one who is absorbed in Brahman realization, and one who has actually realized himself as Brahman. If devotional service is added, the knower of Brahman can then become liberated; otherwise there is no possibility of liberation.
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, or transcendentalists, 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 six kinds of transcendentalists are the neophyte transcendentalist, the absorbed transcendentalist, one who is situated in transcendence, one who desires liberation, one who is actually liberated, and one who is engaged in activities in his constitutional position. All of these are ātmārāmas. When a person becomes an ātmārāma, or a great thinker in Kṛṣṇa consciousness, he fully engages in devotional service. According to the grammatical rules, there are many kinds of 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 an ātmārāma. The ātmārāma yogīs are of two kinds: sagarbha and nigarbha. It is stated in Śrīmad-Bhāgavatam (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 word urukrama has already been explained: it 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.
Being fulfilled in the transcendental service of the Lord, they desire neither material objects nor material sense pleasures. As stated by the Six 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 a pure devotee. Even the foolish ātmārāmas can give up everything and engage in Kṛṣṇa consciousness in pure devotional service. In Bhagavad-gītā (10.8) it is said that the Supreme Lord Kṛṣṇa is the origin of everything—that everything emanates from Him—and that anyone who is actually intelligent understands this and engages in His service.
The influence of devotional service is such that a person who engages in it 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. But the ultimate nature, the 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.
"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:
After Nārada had spoken this, both he and Parvata Muni disappeared from the hunter's home. Lord Caitanya recited this story to show that even a hunter can be engaged 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 indicates 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 expansion of the Supreme Personality of Godhead is also called ātmārāma. All such devotees engage either in the regulative principles of devotional service or in devotional service in transcendental love. These two groups of devotees are each divided into three categories: eternal associates, those perfected in devotional service, and those newly engaged in devotional service. Newly engaged devotees can be divided into two groups: 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 due to attachment in transcendental love, and under regulation) these classes of devotees become eight in number.
Just as some devotees are perfected by the execution of devotional service, so some are eternally perfect. Of those following the regulative principles of devotional service, there are the advanced and the beginners, totaling sixteen categories; and in the transcendental loving service of the Lord, there are also 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 ātmārāma verse. In addition, He said that ātmā means "any embodied living entity, from the first living creature, Brahmā, down to the ant." He cited a verse from the Sixth Chapter of the 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 ātmārāma verse," the Lord told Sanātana Gosvāmī, "but here another meaning has come to My mind by your association."
After hearing the different explanations of the ātmārāma verse, 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 by Your breathing have come 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."
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 as follows: "My dear Lord, You have asked me to prepare a book on 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."
In this way Lord Caitanya began to discuss the ātmārāma verse from Śrīmad-Bhāgavatam with Prakāśānanda Sarasvatī. Lord Caitanya's admirer, the Maharashtriyan brāhmaṇa, related that the Lord had earlier explained this verse in sixty-one different ways. Everyone assembled was very eager to hear the different versions of the Lord's explanation of the ātmārāma śloka, and since they were so eager, Lord Caitanya again explained the śloka in the same way that He had explained it to Sanātana Gosvāmī. Everyone who heard the explanations of the ātmārāma śloka was amazed. Indeed, everyone considered Lord Caitanya to be none other than Śrī Kṛṣṇa Himself.
Indeed, it is so attractive that even those who are already liberated become devotees by the inconceivable potency of the Supreme Personality of Godhead.” There are many such conversions in the Vedic literature. For instance, in Śrīmad-Bhāgavatam (1.7.10) the famous ātmārāma verse describes how impersonalist sages who are absorbed in self-realization and liberated from all material attachments become attracted to devotional service by the various activities of Lord Kṛṣṇa. Such are the transcendental qualities of the Supreme Personality of Godhead.
Māyāvādī philosophers, taking advantage of this doctrine of transference, say that the living entity is under the wrong impression when he thinks himself to be part and parcel of the Supreme. They maintain that the living entity is the Supreme Himself. This doctrine cannot be tenable.
The Bhaṭṭācārya then asked Lord Caitanya to explain the famous ātmārāma verse, for he desired to hear it from the Lord Himself. Lord Caitanya replied that first of all the Bhaṭṭācārya should explain the verse according to his own understanding, and then Lord Caitanya would explain it. The Bhaṭṭācārya then began to explain the ātmārāma śloka, using his methods of logic and grammar. Thus he explained the ātmārāma śloka in nine different ways. The Lord appreciated his erudite scholarship in explaining the verse and said, “My dear Bhaṭṭācārya, I know that you are a personal manifestation of the learned scholar Bṛhaspati and can explain any portion of the śāstras nicely.
Then, at the request of the Bhaṭṭācārya, Lord Caitanya explained the ātmārāma śloka. The words of the verse were analyzed thus: (1) ātmārāmāḥ, (2) ca, (3) munayaḥ, (4) nirgranthāḥ, (5) api, (6) urukrame, (7) kurvanti, (8) ahaitukīm, (9) bhaktim, (10) ittham-bhūta-guṇaḥ, (11) hariḥ. (This verse has already been explained in connection with the Lord's teachings to Sanātana Gosvāmī.) Without mentioning the nine explanations of the Bhaṭṭācārya, Lord Caitanya explained the verse by analyzing these eleven words. In this way He expounded eighteen different explanations of the verse.
Nectar of Devotion
Although she was a woman and was considered less intelligent than a man, still she realized the glories of Kṛṣṇa. That is the purport of this verse.
Another passage which is very important is in Śrīmad-Bhāgavatam, First Canto, Seventh Chapter, verse 10, and is called "the ātmārāma verse." In this ātmārāma verse it is stated that even those who are completely liberated from material contamination are attracted by the transcendental qualities of Lord Kṛṣṇa.* The purport of this verse is that a liberated soul has absolutely no desire at all for material enjoyment; he is wholly freed from all kinds of material desires, yet still he is irresistibly attracted by the desire to hear and understand the pastimes of the Lord. We may therefore conclude that the glories and pastimes of the Lord are not material. Otherwise, how could the liberated persons known as ātmārāmas be attracted by such pastimes? That is the important point in this verse.
Krsna, The Supreme Personality of Godhead
Such sincere love can be seen when the father and mother love their children in spite of their children's neglect. The third class neither reciprocate nor neglect. They can be further divided into two classes. One comprises the self-satisfied, who do not require anyone's love. They are called ātmārāma, which means they are absorbed in the thought of the Supreme Personality of Godhead and so do not care whether one loves them or not. But another class comprises ungrateful men. They are called callous. The men in this group revolt against superior persons. For instance, a son, in spite of receiving all kinds of things from loving parents, may be callous and not reciprocate. Those in this class are generally known as guru-druha, which means they receive favors from the parents or the spiritual master and yet neglect them.”
Śrīla Śukadeva Gosvāmī has remarked that Kṛṣṇa is self-sufficient—He is ātmārāma. He doesn’t need anyone else for His satisfaction. But because the gopīs wanted Kṛṣṇa as their husband, He fulfilled their desire. When Kṛṣṇa saw that the gopīs were tired from dancing with Him, He immediately began to wipe His hands over their faces so that their fatigue would be relieved. In order to reciprocate the kind hospitality of Kṛṣṇa, the gopīs began to look at Him lovingly. They were overjoyed by the auspicious touch of the hand of Kṛṣṇa. Their smiling cheeks shone with beauty, and they began to sing the glories of Kṛṣṇa with transcendental pleasure. As pure devotees, the more the gopīs enjoyed Kṛṣṇa's company, the more they became enlightened with His glories, and thus they reciprocated with Him.
The Supreme Personality of Godhead, Kṛṣṇa, certainly has no business being anyone's husband or son or father, because everything belongs to Him and everyone is under His control. He does not require anyone's help for His satisfaction. He is ātmārāma, self-satisfied; He can derive all pleasure by Himself, without anyone's help. But when the Lord descends to play the part of a human being, He plays a role either as a husband, son, friend or enemy in full perfection. As such, when He was playing as the perfect husband of the queens, especially of Rukmiṇījī, He enjoyed conjugal love in complete perfection.
Every one of them thought that Kṛṣṇa was her very obedient husband, but actually Kṛṣṇa had no attraction for any of them. Although each thought that she was the only wife of Kṛṣṇa and was very, very dear to Him, Lord Kṛṣṇa, being ātmārāma, self-sufficient, felt neither attraction nor enmity toward any one of them; He was equal to all the wives and treated them as a perfect husband would, just to please them. For Him, there was no need of even a single wife. In fact, since they were women, the wives could not understand the exalted position of Kṛṣṇa, nor the truths about Him.
Renunciation Through Wisdom
Of course, not all impersonalists are demoniac. As soon as an impersonalist realizes that the Absolute Truth is a person endowed with all transcendental qualities, he immediately begins to serve Him. This is confirmed in the Śrīmad-Bhāgavatam (1.7.10) which states,
- ātmārāmāś ca munayo
- nirgranthā apy urukrame
- kurvanty ahaitukīṁ bhaktim
- ittham-bhūto-guṇo hariḥ
All different varieties of ātmārāmas (those who take pleasure in the ātmā, or spirit self), especially those established on the path of self-realization, though freed from all kinds of material bondage, desire to render unalloyed devotional service unto the Personality of Godhead.
Narada-bhakti-sutra (sutras 1 to 8 only)
The Śrīmad-Bhāgavatam (1.7.10) states,
- ātmārāmāś ca munayo nirgranthā apy urukrame
- kurvanty ahaitukīṁ bhaktiṁ itthaṁ-bhūta-guṇo hariḥ
"Although those who are ātmārāma, self-satisfied, are liberated from all material contamination, they are still attracted by the pastimes of the Supreme Lord, and thus they engage themselves in His transcendental service." When Lord Caitanya explained this ātmārāma verse to Śrīla Sanātana Gosvāmī, He described sixty-one meanings, and all of them point toward the devotional service of the Lord.
Thus sometimes he laughs, sometimes he weeps, sometimes he cries out very loudly, sometimes he sings, and sometimes he dances and forgets himself." These are the signs of becoming intoxicated in devotional service. This stage, called the ātmārāma stage, is possible when the Lord bestows His mercy upon a devotee for his advanced devotional activity. It is the highest perfectional stage because one cannot reach it unless one has attained pure love of God.
| Page Title: | Atmarama (Other Books) |
| Compiler: | Visnu Murti, RupaManjari |
| Created: | 06 of Mar, 2012 |
| Totals by Section: | BG=0, SB=0, CC=0, OB=33, Lec=0, Con=0, Let=0 |
| No. of Quotes: | 33 |