142 Teachings of Lord Chaitanya

conch shell, the wheel, the club and the lotus.” The yogi who thinks of the
four-handed Vishnu becomes developed in devotional ecstasy, and attains the
different symptoms of that position. Sometimes he cries, sometimes he feels
separation. In this way he becomes merged in transcendental bliss. So, as
a result of such transcendental bliss, he is practically entrapped like a fish.

Such Sagarbha and Nigarbha yogis can be divided into three: the beginner,
the person who is already on the ascendent, and he who has already achieved
a perfection. In the Bhagavad Gita they have been described in the Sixth Chapter
as follows: Persons who are trying to ascend on the path of the mystic Yoga
system are called Aruruksha. In Aruruksha Yoga there are different kinds of sit-
ting postures and there is concentration of the mind. For one who is already
ascended on the path of Yoga, meditation and detachment are the causes.
And when one has no attachment for working in the matter of sense grati-
fication, then gradually he becomes free, and becomes situated in ecstasy and
is called Yoga Rudha. Such mystic yogis, if they in some way or other come in
contact with a saintly person, also are converted to become devotees of Kri-
shna.

So far as the word Urukrama is concerned, it is already explained: Urukrama
means the Supreme Lord, and all these Atmaramas are engaged in devotional
service to Urukrama. Before engaging themselves in devotional service, such
transcendentalists are called Shantas, or they are called pacified devotees.

Atma, self, is also known as the mind. Sometimes there are mental specula-
tionists who present philosophical thoughts in different ways, but when they
come into contact with saintly persons engaged in devotional service, they
also become devotees.

Concerning the two classes of yogis, Sagarbha and Nigarbha, the Srimad
Bhagwatam, in the Tenth Canto, Eighty-seventh Chapter, describes them
as follows: “The yogis begin their practice by worshipping the abdomen,
and try to concentrate their attention on their intestines. Then gradually they
rise to the heart, and concentrate the mind on the heart. Then gradually they
rise to the top of the head. One who can rise to that portion is understood
to have become perfect, and is no longer subjected to birth and death.” Even
such yogis, if they come in contact with pure devotees, will also render cause-
less devotional service to the Lord.

Another meaning of Atma is to endeavor. In every practice there is endeavor,
and the ultimate endeavor is to reach the highest perfectional stage of devotional
service. In the Srimad Bhagwatam, First Canto, Fifth Chapter, 18th verse, it is
stated that one should try for the highest achievement, which cannot be at-
