CC daily 132 – M 6.185-86 – Attraction of the liberated to the Lord demonstrates the transcendence of his qualities

Thank you atmaram atmaram atmaram atmaram atmaram atmaram atmaram atmaram atmaram atmaram atmaram atmaram atmaram atmaram atmaram atmaram atmaram atmaram atmaram atmaram atmaram atmaram ittham bhūta-guṇaṁ hariḥ ātmā rāmāś ca munayau ātmā rāmāś means the self-satisfied soul, ca munayau such sages, three people, such sages nirgrantha api urukrame, nirgrantha although they have no attachments, grantha refers to attachments nirgrantha api urukrame and yet that lord, urukrama can refer specifically to the lord’s descent as vāmana who took giant steps, urukrama or it can also refer to the lord who works as the supreme being and who can do anything who can do anything and everything, urukrama whose actions can be astonishing, whose steps and deeds are are mind-boggling kurvante ahetu ki bhakti kurvante, such people do, ahetu ki bhakti they render unmotivated service to the lord vā ittham bhūta-guṇaṁ hariḥ such is the wonderful qualities of lord Hari so again the point that is being made here is that ātmārāmaśyamunayo that the supreme lord is ātmārāma and, sorry, the supreme lord is ātmārāma of course but those who are here, it is being referred to as those saintly people who are ātmārāma now naturally if they worship the lord they are not sakāmbhaktas when they perform bhakti they will be performing ahetu ki bhakti because they are already self-satisfied they do not need anything from the world for their own satisfaction so when they are going to perform ahetu ki bhakti at such a time then what is it said? ittham bhūta-guṇaṁ hariḥ now this verse has a very profound philosophical import the impersonalists think that attraction is a manifestation of illusion that when the soul, when the brahman is under illusion at that time the brahman because of the energy of illusion because of the influence of illusion exhibits attraction to to forms, to qualities to activities to varieties, to personalities and such attraction causes bondage but when the same brahman becomes attracted or rather when the same brahman becomes enlightened at that time there is no longer attraction because the brahman understands that all variety that everything that attracts is essentially the result of everything that attracts is a result of illusion that means that if one is to become free from illusion one has to move onward in one’s spiritual journey towards perfection that attainment of perfection is going to take a long long time for serious seekers and yet seekers if they just have to move onwards by the path of rejecting all attraction there is very little positive motivation left because soul cannot live by just saying no no no no so one needs to say yes to something and there is nothing constructive nothing wonderful to say yes for then the soul gets bound and trapped and eventually coming back to what it has been saying no to so the soul end up saying yes to that eventually so in this way the important point here is that we as souls are bound to material existence and we cannot come out of material existence unless we work towards attaining spiritual existence that means that we need to work towards we need to have something positive to live for and what the example of these Atmarams demonstrates is that there is no way in this world that there is beyond this world are the qualities of the Supreme Lord qualities which are entirely transcendental qualities which are sublime qualities which are pure and they are so wonderful that they attract even the liberated so this so those who are Atmaram those who are Nirgantha that means two things are talked about by these two qualities Atmaram means they are satisfied within and Nirgantha means they have nothing pulling them outside the outward worldly things and yet they are attracted towards the Lord that means that attraction to the Lord’s qualities is not evidence of illusion rather it is the it is the pathway out of illusion so the impersonalists they plunder in thinking that all form is temporary and illusory and all personalities are similarly temporary and illusory and one needs to go beyond all of them but the correct understanding is that yes some form is an illusion and you do need to go beyond that but the way to go beyond that is by the practice of Bhakti practice in which we attain supreme perfection by steady perseverance on the spiritual path till our attraction towards the Lord gets awakened and once that attraction is awakened and once we keep progressing on the path of attraction we slowly but surely move to the stage where we attain attain so much attraction to the Lord that then we are attracted to that there is no room left for attraction to anything that is separate from Him and that state of of focused sustained attraction to Him is itself a state beyond illusion and such a state comprises liberation in this world even in this world and eventually assures the liberation to supreme destination beyond this world so by first in Sanskrit first in Bengali paraphrasing and then in Sanskrit quoting the same point that the Lord’s qualities are so wonderful that they cannot be products of illusion therefore the Lord is transcendental one can move onwards in one’s journey towards the Supreme Lord and here Chaitanya Mahaprabhu by quoting this is helping Sarvabhattacharya to recognize the supremacy of the form of the Lord and how bhakti is the highest conclusion of these scriptures

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Shukracharya Tamrut, Madhya Nila, Chapter 6, Text 185 आत्माराम पर्यंत करे इश्वर भजण, अइचे चिंके भगवाने रगुणगाण आत्माराम पर्यंत करे That even the self-satisfied करे इश्वर भजण, even they worship the Supreme Lord अइचे चिंके भगवाने रगुणगाण Such are the extraordinary qualities of the Supreme Lord So here, Chaitanya Mahaprabhu is paraphrasing and stressing the essential message of the celebrated आत्माराम verse from the Bhagavatam So that verse will be quoted next in text 186 where it is said आत्मारामाश्चमुनयो निर्ग्रंथाप्यूरुक्रमे कुर्वन्तयहितुकिम्भक्तिम् इत्हं भूतगुणो हरिही आत्मारामाश्चमुनयो आत्मारामाश् means the self-satisfied So, इश्वर भजण, such sages निर्ग्रंथाप्यूरुक्रमे निर्ग्रंथा although they have no attachments, ग्रंथी refers to attachments निर्ग्रंथाप्यूरुक्रमे and yet that lord, उरुक्रम can refer specifically to the lord's descent as वामण who took giant steps उरुक्रम or it can also refer to the lord who works as the supreme being and who can do anything उरुक्रम whose actions can be astonishing whose steps and deeds are mind-boggling कुर्वन्ते अहेतुकी भक्ति कुर्वन्ते, such people do अहेतुकी भक्ति they render unmotivated service to the lord वा इत्थं भूत गुणो हरी such is the wonderful qualities of lord Hari so again the point that is being made here is that आत्मारामाश्चमनयोग that the supreme lord is आत्माराम sorry, supreme lord is आत्माराम of course but here it is being referred to as those saintly people who are आत्माराम now naturally if they worship the lord they are not सकाम भक्तस when they perform भक्ति, they will be performing अहेतुकी भक्ति because they are already self-satisfied and not knowing anything from the world for their own satisfaction so when they are going to perform अहेतुकी भक्ति at such a time then what is it said? इत्थं भूत गुणो हरी this verse has a very profound philosophical import the impersonalists think that attraction is a manifestation of illusion that when the brahman is under illusion at that time the brahman because of the energy of illusion, because of the influence of illusion exhibits attraction to to forms, to qualities to activities to varieties, to personalities and such attraction causes bondage but when the same brahman becomes attracted or rather when the same brahman becomes enlightened at that time there is no longer attraction because the brahman understands that all variety that everything that attracts is essentially the result of everything that attracts is the result of illusion that means that if one is to become free from illusion one has to move onwards in one's spiritual journey towards perfection that attainment of perfection is going to take a long long time for serious seekers and yet seekers if they just have to move onwards by the path of rejecting all attraction, there is very little positive motivation left because the soul cannot live by just saying no, no, no, no so one needs to say yes to something and there is nothing constructive, nothing wonderful to say yes for then the soul gets bound and trapped in eventually coming back to what it has been saying no to the soul will end up saying yes to that eventually so in this way the important point here is that we as souls are bound to material existence and we cannot come out of material existence unless we work towards attaining spiritual existence that means that we need to work towards we need to have something positive to live for and what the example of these Atmarams demonstrates is that there is no way in this world that there is beyond this world other qualities of the Supreme Lord qualities which are entirely transcendental qualities which are sublime, qualities which are pure and they are so wonderful that they attract even the liberated so those who are Atmaram those who are Nirvantha that means two things are talked about by these two qualities Atmaram means they are satisfied within and Nirvantha means they have nothing pulling them outside to outward worldly things and yet they are attracted towards the Lord that means that attraction to the Lord's qualities is not evidence of illusion rather it is the pathway out of illusion so the impersonalist they plunder in thinking that all form is temporary and illusory and all personalities are similarly temporary and illusory and one needs to go beyond all of them but the correct understanding is that yes some form is an illusion and we do need to go beyond that but the way to go beyond that is by the practice of Bhakti practice in which we attain supreme perfection by steady perseverance on the spiritual path till our attraction towards the Lord gets awakened and once that attraction is awakened and once we keep progressing on that path of attraction we slowly but surely move to the stage where we attain so much attraction to the Lord that there is no room left for attraction to anything that is separate from Him and that stage of focused sustained attraction to Him is itself a state beyond illusion and such a state comprises liberation even in this world and eventually assures the liberation to supreme destination beyond this world so by first in Bengali paraphrasing and then in Sanskrit quoting the same point that the Lord's qualities are so wonderful that they cannot be products of illusion therefore the Lord is transcendental one can move onwards in one's journey towards the supreme Lord and here Chaitanya Mahaprabhu by quoting this is helping Sarvabhattacharya to recognize the supremacy of the form of the Lord and how Bhakti is the highest conclusion of the scriptures Thank you.