20211228 Explanation when the meaning of the word ‘ātmā’ in ‘ātmārāma’ is ‘deha’

The following is a Śrī Kṛṣṇa Caitanya Book Compilation given by His Holiness Jayapatākā Swami Mahārāja on 28th December 2021 in Śrīdhāma Māyāpur, India

mūkaṁ karoti vācālaṁ paṅguṁ laṅghayate girim
yat-kṛpā tam ahaṁ vande śrī-guruṁ dīna-tāraṇam
paramānandaṁ mādhavaṁ śrī caitanya iśvaram

Hariḥ oṁ tat sat!

Hare Kṛṣṇa! So Toady we are reading for the compilation of Caitanya līlā book, the chapter entitled is:

Explanation When the Meaning of the Word ‘Ātmā’ in ‘Ātmārāma’ is ‘deha’
Under the section: The Sixty-One Explanations of the Ātmārāma Verse

Śrī Caitanya-caritāmṛta, Madhya-līlā 24.211

‘ātmārāmāḥ’-padera antargata ātmā-śabdera ‘deha’-arthe vyākhyā:—

ei ūniśa artha karilu, āge śuna āra 
‘ātma’-śabde ‘deha’ kahe, — cāri artha tāra

Translation: “I have already explained nineteen different meanings. Now please hear further meanings. The word ‘ātma’ also refers to the body, and this can be taken in four ways.

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

Jayapatākā Swami: So, four different kinds of bodies are mentioned, those will be explained further on and ātmārāma, one meaning of ātmā can be body. So, Lord Caitanya is advising about that.

Śrī Caitanya-caritāmṛta, Madhya-līlā 24.212

sadhu-saṅga-phale dehātmabuddhi vā vivarttavādīrao vivartta-buddhi-tyāge kṛṣṇa-bhakti-lābhaḥ—

dehārāmī dehe bhaje ‘dehopādhi brahma’ 
sat-saṅge seha kare kṛṣṇera bhajana

Translation: “One in the bodily conception worships his own body as Brahman, but when he comes in contact with a devotee, he gives up this mistaken idea and engages himself in the devotional service of Lord Kṛṣṇa.

Jayapatākā Swami: So, the body could be utilized in the service of Kṛṣṇa and thus the body becomes spiritualized.

Śrī Caitanya-caritāmṛta, Madhya-līlā 24.213

Śrīmad-Bhāgavate (10.87.18)—

udaram upāsate ya ṛṣi-vartmasu kūrpa-dṛśaḥ
parisara-paddhatiṁ hṛdayam āruṇayo daharam
tata udagād ananta tava dhāma śiraḥ paramaṁ
punar iha yat sametya na patanti kṛtānta-mukhe

Translation: “Those who follow the path of great, saintly mystic yogīs take to the yogic gymnastic process and begin worshiping from the abdomen, where it is said that Brahman is located. Such people are called śārkarākṣa, which means that they are situated in the gross bodily conception. There are also followers of the ṛṣi known as Āruṇa. Following his path, they observe the activities of the arteries. Thus they gradually rise to the heart, where subtle Brahman, Paramātmā, is situated. They then worship Him. O unlimited Ananta! Better than these persons are the mystic yogīs who worship You from the top of their heads. Beginning with the abdomen and proceeding through the heart, they reach the top of the head and pass through the brahma-randhra, the hole at the top of the skull. Thus these yogīs attain the perfectional platform and do not enter the cycle of birth and death again.’

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

Jayapatākā Swami: So, different standards of yogīs are described in this verse. The mystic yogī who rises the life air to the top of the head and leaves by the hole in the head, brahma-randhra is considered the best of all the mystic yogis, because he doesn’t have to re-enter the cycle of birth and death.

Śrī Caitanya-caritāmṛta, Madhya-līlā 24.214

sadhu-saṅga-phale dehārāmī karmīrao karma-tyāge śuddha-bhakti-lābha :—

dehārāmī karma-niṣṭha — yājñikādi jana 
sat-saṅge ‘karma’ tyaji’ karaya bhajana

Translation: “Those who are in the bodily conception mainly engage in fruitive activity. Those who perform yajñas and ritualistic ceremonies are also considered in the same category. However, when such persons come in contact with the pure devotee, they give up their fruitive activity and fully engage in the service of the Lord.

Jayapatākā Swami: Normally people think in the material conception that I am the body and they perform the ritualistic ceremonies, the yajñas to gain sense gratification, it is considered that they are mostly bodily conscious. But if they meet a pure devotee of the Lord, they may perform pure devotional service to Lord Kṛṣṇa.

Śrī Caitanya-caritāmṛta, Madhya-līlā 24.215

śaunakādira karma-kāṇḍa-nindā evaṁ śrī-sūtera hari-kathā-kīrtana-pravṛttira praśaṁsāḥ—

Śrīmad-Bhāgavate (1.18.12)—

karmaṇy asminn anāśvāse
dhūma-dhūmrātmanāṁ
bhavān āpāyayati govinda-
pāda-padmāsavaṁ madhu

Translation: “We have just begun performing this fruitive activity, a sacrificial fire, but due to the many imperfections in our action, we are not certain of its result. Our bodies have become black from the smoke, but we are factually pleased by the nectar of the lotus feet of the Personality of Godhead, Govinda, which you are distributing.’

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

Jayapatākā Swami: Ritualistic ceremonies and similar fire sacrifices to obtain material benefits were considered insignificant by the sages who were appreciating the glories of the Supreme Lord as heard from Sūta Gosvāmī.

Śrī Caitanya-caritāmṛta, Madhya-līlā 24.216

sādhu-saṅge dehārāmī tapasvī viṣayīra tapasyārūpa bhoga-tyāge śuddha-bhakti-lābhaḥ—

‘tapasvī’ prabhṛti yata dehārāmī haya 
sādhu-saṅge tapa chāḍi’ śrī-kṛṣṇa bhajaya

Translation: “The tapasvīs, those who undergo severe austerities and penances to elevate themselves to the higher planetary systems, are also in the same category. When such persons come in contact with a devotee, they give up all those practices and engage in Lord Kṛṣṇa’s service.

Jayapatākā Swami: People who use their bodies in engaging in austerities and penances to elevate themselves to the higher planetary systems, give up these activities when they meet a pure devotee and engage in pure devotional service to Lord Kṛṣṇa.

Śrī Caitanya-caritāmṛta, Madhya-līlā 24.217

śāstra pramāṇaḥ—Śrīmad-Bhāgavate (4.21.31)

yat-pāda-sevābhirucis tapasvinām
aśeṣa-janmopacitaṁ malaṁ dhiyaḥ
sadyaḥ kṣiṇoty anv-aham edhatī satī
yathā padāṅguṣṭha-viniḥsṛtā sarit

Translation: “The taste for loving service is like the water of the river Ganges, which flows from the feet of Lord Kṛṣṇa. Every day that taste diminishes the results of sinful activities acquired over a period of many births by those who perform austerities.’

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

Jayapatākā Swami: So, Lord Caitanya He gives verses from different revealed scriptures to back up the interpretations. He is not giving His own opinion; He is presenting the conclusion in the scriptures.

Śrī Caitanya-caritāmṛta, Madhya-līlā 24.218

kṛṣṇa-kṛpāya sakāma dehārāmīrao tyaktakāma vā niṣkāma haiyā śuddha kṛṣṇa-bhajanaḥ—

dehārāmī, sarva-kāma — saba ātmārāma 
kṛṣṇa-kṛpāya kṛṣṇa bhaje chāḍi’ saba kāma

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.

Jayapatākā Swami: We see that a person in material body consciousness, he has to satisfy unlimited desires from his senses but if he meets a devotee of the Lord, He may give up such material desires and serve the Lord in devotion.

Śrī Caitanya-caritāmṛta, Madhya-līlā 24.219

Hari-bhakti-sudhodaye dhruva-carite (7.28)—

sthānābhilāṣī tapasi sthito ’haṁ
tvāṁ prāptavān deva-munīndra-guhyam
kācaṁ vicinvann api divya-ratnaṁ
svāmin kṛtārtho ’smi varaṁ na yāce

Translation: “[When he was being blessed by the Supreme Personality of Godhead, Dhruva Mahārāja said:] ‘O my Lord, because I was seeking an opulent material position, I was performing severe types of penance and austerity. Now I have gotten You, who are very difficult for the great demigods, saintly persons and kings to attain. I was searching after a piece of glass, but instead I have found a most valuable jewel. Therefore I am so satisfied that I do not wish to ask any benediction from You.’

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

Jayapatākā Swami: So, Dhruva Mahārāja had originally desired some comfortable elevated position, when he actually had the darśana of the Supreme Personality of Godhead, he took that as a much more valuable achievement. So, this shows how approaching the Lord with some material desire can be transcended to devotional service.

Śrī Caitanya-caritāmṛta, Madhya-līlā 24.220

ei paryanta 23 prakāra artha: —

ei cāri artha saha ha-ila ‘teiśa’ artha 
āra tina artha śuna parama samartha

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.

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

Jayapatākā Swami: So, Lord Caitanya was giving different interpretations of the ātmārāma verse with different meanings.

Śrī Caitanya-caritāmṛta, Madhya-līlā 24.221

ca-śabdera ‘samuccaya’ arthe vyākhyāḥ—

ca-śabde ‘samuccaye’, āra artha kaya 
‘ātmārāmāś ca munayaś ca’ kṛṣṇere bhajaya

Translation: “As mentioned above, the word ‘ca’ can be used to mean ‘aggregate.’ According to this meaning, all the ātmārāmas and munīs engage in Kṛṣṇa’s service. Besides ‘aggregate,’ there is another meaning of the word ‘ca.’

Śrī Caitanya-caritāmṛta, Madhya-līlā 24.222

‘nirgranthāḥ’ hañā ihāṅ ‘api’ — nirdhāraṇe 
‘rāmaś ca kṛṣṇaś ca’ yathā viharaye vane

Translation: “The word ‘nirgranthāḥ’ can be used as an adjective, and ‘api’ can be used in the sense of certainty. For instance, rāmaś ca kṛṣṇaś ca means that both Rāma and Kṛṣṇa enjoy walking in the forest.

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

Jayapatākā Swami: So, by different combinations of different words, different meanings are produced. So, Lord Caitanya is giving many different interpretations of the same verse based on the different combinations of the words.

Śrī Caitanya-caritāmṛta, Madhya-līlā 24.223

ca-śabdera anvācayārthe vyākhyāḥ—

ca-śabde ‘anvācaye’ artha kahe āra 
‘baṭo, bhikṣām aṭa, gāṁ cānaya’ yaiche prakāra

Translation: “The word ‘ca’ can also present a secondary thing to be done at the same time. This way of understanding the word ‘ca’ is called anvācaye. An example is ‘O brahmacārī, go out to collect alms and at the same time bring in the cows.’

Jayapatākā Swami: Lord Caitanya was known as Nimāi Paṇḍita in His youth, and He knew all the details of Sanskrit and how to utilize the different words. So, He came up with meanings that were basically beyond the scope of normal people.

Śrī Caitanya-caritāmṛta, Madhya-līlā 24.224

ei arthe munira mukhya-bhajana, ātmārāmera gauṇa bhajanaḥ—

kṛṣṇa-manane muni kṛṣṇe sarvadā bhajaya 
‘ātmārāmā api’ bhaje, — gauṇa artha kaya

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.

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.

Jayapatākā Swami: Of all kinds of ātmārāmas, meditating on Lord Kṛṣṇa and engaging in His devotional service are most prominent.

Śrī Caitanya-caritāmṛta, Madhya-līlā 24.225

ca-śabdera ‘eva’-arthe o api-śabdera ‘gaha’-arthe vyākhyāḥ—

‘ca’ evārthe — ‘munayaḥ eva’ kṛṣṇere bhajaya 
“ātmārāmā api” — ‘api’ ‘garhā’-artha kaya

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.

Jayapatākā Swami: So, the word ‘ca’ and ‘api’ give different meanings to the verse ātmārāma, so if one engages in the devotional service of Supreme Personality of Godhead, this activity is considered the most important.

Śrī Caitanya-caritāmṛta, Madhya-līlā 24.226

Translation: 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.

Jayapatākā Swami: So, nirgrantha can also mean a poor man but associating with devotees anyone can attain devotional service. So, this is a very important point.

Thus ends the chapter entitled Explanation when the meaning of the word ‘ātmā’ in ‘ātmārāma’ is ‘deha’

Under the section: The Sixty-One Explanations of the Ātmārāma Verse