SB 01.07.10 atmaramas ca munayo... cited

Expressions researched:
"atmaramas ca munayo" |"can attract everyone, including liberated souls" |"ittham-bhuta-guno harih" |"kurvanty ahaitukim bhaktim" |"nirgrantha apy urukrame" |"the Lord possesses transcendental qualities"

Notes from the compiler: VedaBase query: "1.7.10" or "atmaramas ca munayo" or "can attract everyone, including liberated souls" or "ittham-bhuta-guno harih" or "kurvanty ahaitukim bhaktim" or "nirgrantha apy urukrame" or "the Lord possesses transcendental qualities"

SB Preface and Introduction

SB Introduction:

After hearing all these speeches of the Lord Śrī Caitanya Mahāprabhu, the Bhaṭṭācārya was struck with wonder and awe and regarded Him in dead silence. The Lord then encouraged him with assurance that there was no cause to wonder. "I say that devotional service unto the Personality of Godhead is the highest goal of human life." He then quoted the "ātmārāma" śloka from the Bhāgavatam (1.7.10), thus assuring him that even the liberated souls who are absorbed in the spirit and spiritual realization also take to the devotional service of the Lord Hari because the Personality of Godhead has such transcendental qualities that He attracts the heart of the liberated soul too.

SB Canto 1

SB 1.7.10, Translation and Purport:

Sūta Gosvāmī said: All different varieties of ātmārāmas (those who take pleasure in 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. This means that the Lord possesses transcendental qualities and therefore can attract everyone, including liberated souls.

Lord Śrī Caitanya Mahāprabhu explained this ātmārāma śloka very vividly before His chief devotee Śrīla Sanātana Gosvāmī. He points out eleven factors in the śloka, namely (1) ātmārāma, (2) munayaḥ, (3) nirgrantha, (4) api, (5) ca, (6) urukrama, (7) kurvanti, (8) ahaitukīm, (9) bhaktim, (10) ittham-bhūta-guṇaḥ and (11) hariḥ. According to the Viśva-prakāśa Sanskrit dictionary, there are seven synonyms for the word ātmā, which are as follows: (1) Brahman (the Absolute Truth), (2) body, (3) mind, (4) endeavor, (5) endurance, (6) intelligence and (7) personal habits.

The word munayaḥ refers to (1) those who are thoughtful, (2) those who are grave and silent, (3) ascetics, (4) the persistent, (5) mendicants, (6) sages and (7) saints.

The word nirgrantha conveys these ideas: (1) one who is liberated from nescience, (2) one who has no connection with scriptural injunction, i.e., who is freed from the obligation of the rules and regulations mentioned in the revealed scriptures like ethics, Vedas, philosophy, psychology and metaphysics (in other words the fools, illiterate, urchins, etc., who have no connection with regulative principles), (3) a capitalist, and also (4) one who is penniless.

According to the Śabda-kośa dictionary, the affix ni is used in the sense of (1) certainty, (2) counting, (3) building, and (4) forbiddance, and the word grantha is used in the sense of wealth, thesis, vocabulary, etc.

The word urukrama means "the one whose activities are glorious." Krama means "step." This word urukrama specifically indicates the Lord's incarnation as Vāmana, who covered the whole universe by immeasurable steps. Lord Viṣṇu is powerful, and His activities are so glorious that He has created the spiritual world by His internal potency and the material world by His external potency. By His all-pervading features He is everywhere present as the Supreme Truth, and in His personal feature He is always present in His transcendental abode of Goloka Vṛndāvana, where He displays His transcendental pastimes in all variegatedness. His activities cannot be compared to anyone else's, and therefore the word urukrama is just applicable to Him only.

According to Sanskrit verbal arrangement, kurvanti refers to doing things for someone else. Therefore, it means that the ātmārāmas render devotional service unto the Lord not for personal interest but for the pleasure of the Lord, Urukrama.

Hetu means "causal." There are many causes for one's sense satisfaction, and they can be chiefly classified as material enjoyment, mystic powers and liberation, which are generally desired by progressive persons. As far as material enjoyments are concerned, they are innumerable, and the materialists are eager to increase them more and more because they are under the illusory energy. There is no end to the list of material enjoyments, nor can anyone in the material universe have all of them. As far as the mystic powers are concerned, they are eight in all (such as to become the minutest in form, to become weightless, to have anything one desires, to lord it over the material nature, to control other living beings, to throw earthly globes in outer space, etc.). These mystic powers are mentioned in the Bhāgavatam. The forms of liberation are five in number.

Therefore, unalloyed devotion means service to the Lord without desire for the above-mentioned personal benefits. And the powerful Personality of Godhead Śrī Kṛṣṇa can be fully satisfied by such unalloyed devotees free from all sorts of desires for personal benefit.

Unalloyed devotional service of the Lord progresses in different stages. Practice of devotional service in the material field is of eighty-one different qualities, and above such activities is the transcendental practice of devotional service, which is one and is called sādhana-bhakti. When unalloyed practice of sādhana-bhakti is matured into transcendental love for the Lord, the transcendental loving service of the Lord begins gradually developing into nine progressive stages of loving service under the headings of attachment, love, affection, feelings, affinity, adherence, following, ecstasy, and intense feelings of separation.

The attachment of an inactive devotee develops up to the stage of transcendental love of God. Attachment of an active servitor develops up to the stage of adherence, and that for a friendly devotee develops up to the stage of following, and the same is also the case for the paternal devotees. Devotees in conjugal love develop ecstasy up to the stage of intense feelings of separation. These are some of the features of unalloyed devotional service of the Lord.

According to Hari-bhakti-sudhodaya, the import of the word ittham-bhūta is "complete bliss." Transcendental bliss in the realization of impersonal Brahman becomes comparable to the scanty water contained in the pit made by a cow's hoof. It is nothing compared with the ocean of bliss of the vision of the Personality of Godhead. The personal form of Lord Śrī Kṛṣṇa is so attractive that it comprehends all attraction, all bliss and all tastes (rasas). These attractions are so strong that no one wants to exchange them for material enjoyment, mystic powers and liberation. There is no need of logical arguments in support of this statement, but out of one's own nature one becomes attracted by the qualities of Lord Śrī Kṛṣṇa. We must know for certain that the qualities of the Lord have nothing to do with mundane qualities. All of them are full of bliss, knowledge and eternity. There are innumerable qualities of the Lord, and one is attracted by one quality while another is attracted by another.

Great sages, such as the four bachelor-devotees Sanaka, Sanātana, Sananda and Sanat-kumāra, were attracted by the fragrance of flowers and tulasī leaves anointed with the pulp of sandalwood offered at the lotus feet of the Lord. Similarly, Śukadeva Gosvāmī was attracted by the transcendental pastimes of the Lord. Śukadeva Gosvāmī was already situated in the liberated stage, yet he was attracted by the pastimes of the Lord. This proves that the quality of His pastimes has nothing to do with material affinity. Similarly, the young cowherd damsels were attracted by the bodily features of the Lord, and Rukmiṇī was attracted by hearing about the glories of the Lord. Lord Kṛṣṇa attracts even the mind of the goddess of fortune. He attracts, in special cases, the minds of all young girls. He attracts the minds of the elderly ladies by paternal affection. He attracts the mind of the male in the humors of servitude and friendship.

The word hari conveys various meanings, but the chief import of the word is that He (the Lord) vanquishes everything inauspicious and takes away the mind of the devotee by awarding pure transcendental love. By remembering the Lord in acute distress one can be free from all varieties of miseries and anxieties. Gradually the Lord vanquishes all obstacles on the path of devotional service of a pure devotee, and the result of nine devotional activities, such as hearing and chanting, becomes manifested.

By His personal features and transcendental attributes, the Lord attracts all psychological activities of a pure devotee. Such is the attractive power of Lord Kṛṣṇa. The attraction is so powerful that a pure devotee never hankers for any one of the four principles of religion. These are the attractive features of the transcendental attributes of the Lord. And adding to this the words api and ca, one can increase the imports unlimitedly. According to Sanskrit grammar there are seven synonyms for the word api.

So by interpreting each and every word of this śloka, one can see unlimited numbers of transcendental qualities of Lord Kṛṣṇa that attract the mind of a pure devotee.

SB Canto 2

SB 2.6.40-41, Purport:

He is the source of everyone's opulence, and therefore no one can equal Him in opulence. Being full of all opulences, namely wealth, fame, strength, beauty, knowledge and renunciation, certainly He is the Supreme Person. And because He is a person, He has many personal qualities, although He is transcendental to the material modes. We have already discussed the statement, itthaṁ-bhūta-guṇo hariḥ (SB 1.7.10). His transcendental qualities are so attractive that even the liberated souls (ātmārāmas) are also attracted by them. Although possessed of all personal qualities, He is nevertheless omnipotent. Therefore, personally He has nothing to do, for everything is being carried out by His omnipotent energies. This is confirmed by the Vedic mantras: parāsya śaktir vividhaiva śrūyate svābhāvikī jñāna-bala-kriyā ca (Cc. Madhya 13.65, purport). This suggests His specific spiritual form, which can never be experienced by the material senses.

SB Canto 4

SB 4.24.33, Purport:

The Lord is always ready to give instructions to the paramahaṁsas, or the topmost devotees of the Lord, who are completely liberated from all contaminations of the material world. The Lord always gives instructions to such exalted devotees to inform them how they can remain fixed in devotional service. Similarly, it is stated in the ātmārāma verse (SB 1.7.10):

ātmārāmāś ca munayo

nirgranthā apy urukrame

kurvanty ahaitukīṁ bhaktim

ittham-bhūta-guṇo hariḥ

The word ātmārāma refers to those who are not interested in the material world but are simply engaged in spiritual realization. Such self-realized persons are generally considered in two categories—impersonal and personal.

SB Canto 5

SB 5.5.14, Purport:

One should not be simply intent on consulting books but should simultaneously execute the spiritual master's order (yathopadeśam). Mystic power should be achieved to enable one to give up the material conception, but when one actually engages in devotional service, one does not need to practice the mystic yoga system. The point is that one can give up the practice of yoga, but devotional service cannot be given up. As stated in Śrīmad-Bhāgavatam (1.7.10):

ātmārāmāś ca munayo

nirgranthā apy urukrame

kurvanty ahaitukīṁ bhaktim

ittham-bhūta-guṇo hariḥ

Even those who are liberated (ātmārāma) must always engage in devotional service. One may give up the practice of yoga when one is self-realized, but at no stage can one give up devotional service. All other activities for self-realization, including yoga and philosophical speculation, may be given up, but devotional service must be retained at all times.

CC Madhya-lila

CC Madhya 6.186, Translation and Purport:

""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.""

This is the famous ātmārāma verse (SB 1.7.10).

CC Madhya 25.160, Translation and Purport:

""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.""

This is a quotation from Śrīmad-Bhāgavatam (SB 1.7.10). For an explanation, see Madhya-līlā, Chapter 24.

Teachings of Lord Caitanya

Teachings of Lord Caitanya, Chapter 1:

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 (SB 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.

Teachings of Lord Caitanya, Chapter 15:

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. This is the purport of this verse.

Teachings of Lord Caitanya, Chapter 23:

Next Lord Caitanya quoted another śloka from Śrīmad-Bhāgavatam (3.15.43), which deals with the Kumāras. When the Kumāras entered the temple of the Lord, they were attracted by the aroma of the flowers and tulasī leaves offered to the lotus feet of the Lord with pulp of sandalwood. Simply by the Kumāras' smelling the aroma of these offerings, their minds turned to the service of the Supreme Lord, although the Kumāras were already liberated souls. It is stated elsewhere in Bhāgavatam (SB 1.7.10) that even if one is a liberated soul and is actually free from material contamination, he can still become attracted to rendering the Supreme Lord devotional service that is causeless and unhampered by any material propensity. This is because God is so attractive. And because He is so attractive, He is called Kṛṣṇa.

Teachings of Lord Caitanya, Chapter 26:

Please take it from Me that the devotional service of the Supreme Lord is the highest perfectional stage of human understanding. 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 (SB 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.

Renunciation Through Wisdom

Renunciation Through Wisdom 3.3:

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. This means that the Lord possesses transcendental qualities and therefore can attract everyone, including liberated souls.

It is rare to find that great soul who is attracted by the Lord's transcendental qualities and thus surrenders to Him. The only person who can surrender to the Supreme Lord is one who does not attempt to rob Him of His personality but who views the material nature as a transformation of His multifarious energies. Thus the Māyāvādīs can never be called mahātmās, or "great souls." Only when they realize that the nondual Absolute Truth is none other than the Supreme Personality of Godhead, full with six opulences, can they be called mahātmās.

Narada-bhakti-sutra (sutras 1 to 8 only)

Narada Bhakti Sutra 6, Translation and Purport:

One who understands perfectly the process of devotional service in love of Godhead becomes intoxicated in its discharge. Sometimes he becomes stunned in ecstasy and thus enjoys his whole self, being engaged in the service of the Supreme Self.

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.

Bhagavad-gita As It Is Lectures

Lecture on BG 3.27 -- Madras, January 1, 1976:

So even Caitanya Mahāprabhu, He was so learned scholar, every one of you know, and He was very popular leader at Navadvīpa. And when He was sixteen years only, He defeated one very great learned scholar, Keśava Kāśmīrī. And he was known as Nimāi Paṇḍita. Actually He was very learned scholar, and His explanation of one verse, ātmārāmāś ca munayo nirgranthā apy urukrame... He described this verse in sixty-four ways. He was such a learned scholar. So He was not a fool, but He represented the fool of this age, that "If you want liberation from material bondage...

Srimad-Bhagavatam Lectures

Lecture on SB 1.7.9 Excerpt -- Vrndavana, September 8, 1976:

So Śukadeva Gosvāmī, he is ātmārāma, he... This śloka will be explained in the next verse, ātmārāmāś ca munayo. Ātmārāma, there are many varieties of meaning of ātmārāma. Caitanya Mahaprabhu has explained in sixty-four different ways in the Caitanya-caritāmṛta. So how Caitanya Mahāprabhu was a great scholar—He is great in everything—but to make a show at least, He showed His scholarship in explaining this ātmārāma verse.

Lecture on SB 1.7.10 -- Vrndavana, September 9, 1976:

Pradyumna:

sūta uvāca

ātmārāmāś ca munayo

nirgranthā apy urukrame

kurvanty ahaitukīṁ bhaktim

ittham-bhūta-guṇo hariḥ

(SB 1.7.10)

"All different varieties of ātmārāmas (those who take pleasure in 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. This means that the Lord possesses transcendental qualities and therefore can attract everyone, including liberated souls."

Prabhupāda: Read the purport also. (Pradyumna reads first few paragraphs of purport) So this śloka is still more elaborately explained in the Caitanya-caritāmṛta. This is the summary. Śrī Caitanya Mahāprabhu explained this verse in sixty-four ways, each word explained—and how many ways each word can be explained—and from all angles of vision He has proved that Kṛṣṇa is all-attractive. So Caitanya Mahāprabhu's scholarship... Of course, He is the Supreme Personality of Godhead.

Lecture on SB 1.7.10 -- Vrndavana, September 9, 1976:

Siddhānta. How Kṛṣṇa is great. Ittham-bhūta-guṇo hariḥ. Therefore it is said how Kṛṣṇa is great. God is great. In the Western world, they say God is great, but one does not know how He is great. That you will find in the Vedic literature. Just like in the Śrīmad-Bhāgavatam, ittham-bhūta-guṇo-hariḥ: He's so great. That you have to learn from Śrīmad-Bhāgavatam. Simply to know God is great, it is good. But how He is great, how He is working, that we have to take lesson from the Vedic literature. You cannot find such information anywhere, in any book throughout the whole world.

Lecture on SB 1.7.10 -- Vrndavana, September 9, 1976:

So we have tried to explain this sātvata-saṁhitām in English for study of the whole world, because English can be understood, or it can be translated easily. So these activities are going on. And we are very much thankful to you that you are cooperating. So in India you may find some difficulty. Still, your valuable cooperation is required for the benefit of the whole world. Lokasyājānato vidvāṁś cakre sātvata-saṁhitām.

ātmārāmāś ca munayo

nirgranthā apy urukrame

kurvanty ahaitukīṁ bhaktim

ittham-bhūta-guṇo hariḥ

We have to spread the transcendental qualities of Kṛṣṇa. Kṛṣṇe parama-pūruṣe. Yasyāṁ vai śrūyamāṇāyāṁ kṛṣṇe parama-pūruṣe, bhaktir utpadyate (SB 1.7.7). That is the life's mission. So as far as possible, try to understand. As advised by Kṛṣṇadāsa Kavirāja Gosvāmī, siddhānta baliyā citte nā kara alasa, don't be lazy. Always try to understand Kṛṣṇa, siddhānta, by siddhānta, by Vedic conclusion—not by manufacturing ideas. Siddhānta. Don't be lazy. That is the instruction of Kavirāja Gosvāmī.

Lecture on SB 5.5.29 -- Vrndavana, November 16, 1976:

So here are the examples in the śāstras, that Bharata Mahārāja, elected or selected, nominated by the Supreme Personality of Godhead, Ṛṣabhadeva... And He retired, avadhūta-veṣa. Avadhūta-veṣa means He is no more within the social community. Just like the word nirgranthā... Kurvanty ahaitukīṁ bhaktim ittham-bhūta-guṇo hariḥ. Śrī Caitanya Mahāprabhu has explained this word nirgranthā. Nirgranthā means one who has no granthi, no tight knot with this material world. And the another meaning, one who has no connection with granthā, nirgranthā. So there are two classes of men.

Lecture on SB 7th Canto -- Calcutta, March 7, 1972:

But actually that is not the fact. Jīva Gosvāmī was the most learned scholar. Rūpa Gosvāmī was most learned scholar. All the... Caitanya Mahāprabhu Himself, the most learned scholars. His one description of the Bhāgavata śloka. What is that śloka? Ātmārāmāś ca munayo. He explained in sixty-four ways to Sārvabhauma Bhaṭṭācārya. Sārvabhauma Bhaṭṭācārya was very proud of his knowledge. He was a great scholar, Bṛhaspati. He is considered to be incarnation of Bṛhaspati, the learned scholar of heaven. And still, when he argued with Śrī Caitanya Mahāprabhu about Vedānta-sūtra, he was defeated. He was defeated and then he became His disciple. Similarly, Caitanya Mahāprabhu had talks with Prakāśānanda Sarasvatī, another Māyāvādī sannyāsī scholar. So He also explained Vedānta-sūtra.

1968 Conversations and Morning Walks

Questions and Answers -- Montreal, August 26, 1968:

Prabhupāda: This time He did not appear in black complexion because people after fair complexion. So... And son of a very respectable brāhmaṇa family, and very highly educated. His scholarly manifestation you'll find in the explanation of one verse:

ātmārāmāś ca munayo

nirgranthā apy urukrame

kurvanty ahaitukīṁ bhaktim

ittham-bhūta-guṇo hariḥ

This verse was twice explained, two times explained: once before Sanatāna Gosvāmī and once before Sārvabhauma Bhaṭṭācārya. Sārvabhauma Bhaṭṭācārya was considered at that time to be the greatest learned man in India.