Sri Upadesamrta selected purports by Srila Sridhara Maharajah

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TEXT 1

jihva-vegam udaropastha-vegam

etan vegan yo visaheta dhira˙sarvam apimaμ pRthiviμ sa cisya†

TRANSLATION

A self-controlled person who can overcome the impulses

of speech, the mind, anger, the tongue, belly and genitals is

qualified to instruct the whole world.

ILLUMINATION

One time our Guru Maharaja (Crila Bhaktisiddhanta Sarasvati

ˇhakura) arranged to preach in VRndavana for the full month

of Karttika. He chose to speak from the basic teachings of the

UpadecamRta

focused on the basics, because he felt that the fruits of devotion

will come naturally. Pour water onto the root and the fruit

of Crila Rupa Gosvami. His attention was always

~ 2 ~

will come by itself.

Caitanya Mahaprabhu’s teachings in the language of Crila Rupa

Gosvami. These eleven verses of

the advice of Mahaprabhu and Rupa Gosvami put that advice

into poetic language.

Guru Maharaja himself spoke for several days on the boundary

line between Radha-kuöa and Cyama-kuöa. He read and

explained the

UpadecamRta contains the substance of CriUpadecamRta were inspired byUpadecamRta. Crila Prabhupada explained

UpadecamRta

Cakravarti’s

and nothing of Govinda-lilamRta or VicvanathaCri KRs√a BhavanamRta. The higher topics of

madhurya-lila

His attitude was, “People are ripe in

devotion. Just try to make them understand, to enter the plane

of

far above.” These were his words.

, Radha-KRs√a’s amorous pastimes, were left aside.Sahajiya, imitation ofbhakti. That is so great; what to speak of kRs√a-lila – that is far,

Pujala raga-patha gaurava-bha∫ge

a respectable distance on the head. Go on working in the lower

level, to show proper respect to the highest thing, don’t venture

to enter –fools rush in where angel’s fear to tread. With this

idea, he dealt everywhere.

– the whole sphere is taken at

T

he Impulse of Speech and the Mind

Vaco-vegam

too much. That tendency to speak is always there, whether it is

good or bad. There is no time to discriminate – always talking

and talking. I may speak anything and everything and then

later repent, “Why did I say like this? I should not have said

such a thing only to pain the hearts of others.” When the force

comes from within to say something we cannot control it. “I am

means the urge to speak. One is habituated to speak

~ 3 ~

straightforward – I can say anything and everything to anyone

and everyone! I may even abuse a

We must try to control that force coming from within in the

form of speech.

sadhu.” This should not be.

Manasa

idea may overtake me and manipulate me. It is very difficult to

control the mind. The mind may be absent. We may engage our

body but I may think something bad. To control the mind some

responsibility is necessary. We must accept responsible actions

and service – then we can control the mind. Otherwise the

mind is independent. It may run hither and thither. We must

take some responsibility to control the mind by engaging it in

the service of KRs√a and His servants.

It is difficult to control the inner mind, but when we preach

to others, we cannot but be all-conscious. We cannot talk

irrelevantly. We can easily have concentration when we talk

about KRs√a –that is

my mind wanders here, there and everywhere. But when I am

engaged in

can control the mind, which is very difficult to capture and to

utilize.

means mental waves. Sometimes the rush of somekirtana. I may begin with some japa butkirtana, I must be fully attentive. In that way we

os†ha-spandana matre√a

kirtanaμ tu tato varam

Simply by moving the lips to chant the Lord’s

Holy Name one can attain the greatest benefit.

(

Hari-bhakti-vilasa 11.453)

~ 4 ~

Special stress has been put on

kirtana by Mahaprabhu. Kirtana

means to preach. The environment is prepared to attack me, I

should rather take up the offensive than the defensive – I shall

attack the environment!

The whole environment is surcharged with the offensive spirit.

They are coming and attacking me from different directions,

through different ideas that are like spies that are already

within us – their agents. I shall take the offensive and attack

the environment with the power that I have received from my

Guru Maharaja. That means

This is what we are told by our Guru Maharaja, Bhaktisiddhanta

Sarasvati. Preaching means to attack the environment, not to

lie down passively and allow others to take the position.

Kirtana means to take the offensive.kirtana. That means preaching.Japa

is very feeble, a weak thing. You will begin your

you are aware you will find that your mind is marketing in some

other place. But when you are talking about KRs√a to others, you

will be fully attentive. That is automatic attention. Therefore

you can control the mind by preaching.

japa and when

T

he Impulse of Anger

Then there is

comes, it creates a disaster and a reaction is inevitable. We must

try to check that sort of flow of the mind towards anger. We

shall not try for that, but what we have we shall try to utilize it

for the service of KRs√a.

krodha-vegam. Krodha means anger. When anger

yad karosi yad acnasi

yaj juhosi dadasi yat

yat taspasyasi kaunteya

tat kurusva mad-arpa√am

~ 5 ~

O Kaunteya, whatever you do, whatever you eat,

whatever you offer in sacrifice, whatever you give

in charity, whatever penances you may undertake

– do that as an offering unto Me. (

Good or bad, whatever is within you, that must be thrown away

for the object of KRs√a’s service. It may be adjusted in this way

–I have got anger and that anger should be utilized in favor

of the service of the Lord.

comes to attack the devotees, I will use my anger against him.

We make the best of a bad bargain. So many tendencies are in

my mind and when I want to transform them wholesale within

my mental system, I shall try to adjust them in connection with

divine service. I shall try to utilize them in that stage.

In some stages it may seem that a devotee becomes angry by even

a little cause, but that anger should not be classified as ordinary

anger. His anger will do good to the person with whom he is

angry – it is for the well being of the man with whom he is angry.

They cannot be judged independently. Mahaprabhu was angry

sometimes. When Mahaprabhu was going on with

closed the door and one

and nothing else wanted to enter. He thought that, “I must be

considered to be purest because I drink only milk, nothing else.

Why have they closed the door to me?” Then at last when the

door was opened, and he asked why the door was closed to him,

Mahaprabhu replied, “Simply drinking milk is no qualification.

The real qualification is KRs√a consciousness.”

This has been seen many times. There was some misbehavior

done against Crivasa Paöita. A

Gita 9.27)Krodha bhakta-dveci-jane – whoeverkirtana, theybrahmacari who was only drinking milktantrika placed some wine and

~ 6 ~

other things at the door of Crivasa’s house at night in order to

ridicule him. Crivasa Paöita opened the door and saw wine,

meat and other nasty things. Then he went to his neighbors

and said, “Please see how I am a

help of this meat and wine I worship Goddess Kali.” Then those

gentlemen felt very disturbed –“Who is the rogue who has done

this thing?” When Mahaprabhu was informed He was very much

enraged and said, “That man will have to suffer!” Later, that

man whose name was Capala Gopala got leprosy. Sometimes

in this world some anger is shown by the incarnation of God

Himself, and some devotees also. But that is not harmful. It is

for the good of the person. The excitement found in a devotee

should not be taken as ordinary.

We have to quarrel. Sometimes we may have to engage in

litigation; sometimes there are differences in our realizations

concerning the proper meaning of the particular

scriptures, or a particular point. There may be differences and

discussions. It is not undesirable. Sometimes it is necessary.

Generally we are to think that we are not in a perfect condition,

our differences will be due to our realization, our degree of

realization. Everything varies, but differences amongst the

main principles is deplorable and will cause disturbance to the

newcomers. It is a great catastrophe for the newcomers. They

have come with open faith of a very mild standard; their faith

is not so high, not so intense that they will be able to tolerate

many things which seem to be like discord. The difficulty is

with them. Whenever such things are happening, generally

the

beginners outside. They should not be allowed to enter into

tantrika. Every night with themantras of themadhyama-adhikari Vais√ava should try to keep the

~ 7 ~

these discussions and differences – the quarrel, litigation and

all these things. This is only reserved for

is undesirable for the beginners to see the differences between

the higher personalities whom we consider to be upper rank.

When they observe such quarrelling the lower class cannot but

be disturbed. Try to avoid this as much as possible. At that time

they may give their attention towards the scriptures. There is less

quarrelling, but in scriptures there is also quarrelling, because

their recommended advise is for different stages. Progress means

quarrel. Elimination and acceptance, that means quarrel. One

condemns another – progress means such. We can’t avoid it

altogether, but still progress is there. We must not be afraid.

madhyama-adhikaris. It

T

he Impulse of the Tongue

Jihva-vegam

I am a servant to that, a slave to tastefulness.

our attraction to a particular taste. One may have attraction for

pungent, bitter, sweet or sour. That is

always wants to taste that sort of thing. Whatever is tasteful

may be detrimental to my health, yet I cannot control my

tongue. Out of greed I may take something that may not be the

proper diet for me. I take something, and then I take more but

it is not necessary for my health. I should try not to fall prey to

my tongue and become its slave. How to avoid

process is that whatever I am taking, I should think, “How has

the

be subservient and our attention should be directed towards the

subjective feeling of the higher personalities, how they have

tasted it. That is the key to escape from material taste.

Mahaprabhu tried to avoid sweet things, “I am a

– this means the urge for that which is very tasteful.Jihva-vegam meansjihva-vegam. The tonguejihva-vegam? Thesadhu, the guru, or God tasted it?” The material thing shouldsannyasi so I

~ 8 ~

must keep a standard. If I take sweet things, then everyone will

do like that. It is not proper.” Then Svarupa-damodara said,

“That is the negative side, but You will take

the positive side.

have direct experience of how Jagannatha tasted it.” From the

objective world, to take it to the subjective, all feelings should

be collected and applied towards the higher plane, and it must

be drawn from the lower plane.

prasada. That isJagannatha kaichi karyachena bhojana. You must

T

he Impulses of the Belly and Genitals

Jihva-vegam

tongue, and

think, “No, I have not eaten. I have not taken much food. The

belly seems to be very vacant to me. I shall take more.” That

is

only take that amount of food that is necessary to keep up the

health.

means the urge for that which is palatable to theudara-vegam means the urge to fill one’s belly. Weudara-vegam. More and more – then it will swell. We should

Upastha-vegam

ladies and the desire for the company of women – for the men,

the women and for the women, the men. We should try to

check that tendency within us. That is mental; it is not even in

the soul. That is only in the mind and that is the worst cause of

our wandering in this world. Even from the tree to the demigods

this sort of tendency is flowing and we must be very cautious

not to fall prey to such a flow. It is a universal and very powerful

flow and we must try our best to keep aloof from the flow of that

plane as much as possible.

is the urge to get a pleasing sensation from the

tomara kanaka bhogera janaka,

kanakera dvare sevaha madhava

~ 9 ~

kaminira kama nahe tava dhama

tahara malika kevala yadava

Your wealth is simply used for mundane pleasure

but you should use it in the service of Madhava.

The desire for women is not your business because

KRs√a is their only true master. (

The enjoying aspect of women is not for you, it is only reserved

for KRs√a –

of the beauty of anything to be enjoyed from the women section.

It is mentioned there, literally in this verse.

One gentleman came to our Guru Maharaja in Calcutta and

said, “What do you mean by this? Then who are we? Have

you written this in the literal sense? That all the women are

meant only for the enjoyment of KRs√a, only and none else?”

Prabhupada answered, “Yes, yes! That is the true naked meaning

of this. Such a type of enjoyment is meant only for KRs√a, and all

others are trespassers.”

Naraya√a, Laksmipati, and we are all His servants more or less

in different ways. And Baladeva, the guru, is the master of name

and fame.

the KRs√a conception, otherwise we are lost. It must be adjusted

with Him. Any lady consciousness must have connection with

KRs√a.

Vais√ava ke? – 3)tahara malika kevala yadava. KRs√a is the only enjoyerKanaka – money. The master of money isKanaka, kamini, pratis†ha. Kamini is to be adjusted for

I

ntelligent Adjustment

We are told that this

jihva-vegam, udara-vegam, and upasthavegam

are in a line. They all help each other. We must be very

careful to be rid of them. They cause so much disaster in one’s

~ 10 ~

life and have spoiled so many lives. We should be careful in our

dealings with them.

We must be very cautious about all these animal tendencies

within us. Rather we are slaves to them. These different types

of mentalities are masters and I am their slave. We must be

independent of all these ‘masters’.

kamadinaμ kati na katidha palita durnidecas

tesaμ jata mayi na karu√a na trapa nopacanti˙utsRjyaitan atha yadu-pate samprataμ labdha-buddhis

tvam ayata˙cara√am abhayaμ maμ niyu∫ksvatma-dasye

For so long I have obeyed the wicked dictates of

lust, anger, greed, madness, delusion, and hatred,

yet they never took pity on me, and I have

felt neither shame nor the desire to give them

up. O Lord of the Yadu Dynasty, now that my

intelligence has been awakened, I am leaving

them behind. I surrender myself unto You who

grants fearlessness. Please now engage me in Your

service. (

These desires are my lords and they are using me as their slave,

and such a helpless life I am leading here. In the name of a human

being I have got so many shameful tendencies within me that

even an animal cannot come to such a low standard. This is our

self-analysis; our real nature will be like this – a shameful nature

within. Our real enemies are within, not without. And within,

the Lord is there in the heart and the kingdom of the Lord is

much higher. We have that consolation, hope and prospect. We

Cc.Madhya 22.16)

~ 11 ~

must give a bond and try to keep that promise, then help will

come from that higher plane and it will drive away all these

superficial enemies that are dancing like demons on the surface

of our mind. They must be driven away. And help will come

from within, if we seek it and if we cooperate.

The agents of the Lord are more powerful. If we really invite them,

then the

drive away all these things. These demonic demonstrations on the

surface of the mind will be driven away forever and we will have

happy engagement in the service of the Lord. We will be free from

all these demonic masters. That is not a cheap achievement.

Gradually it will be controlled. If you want to hunt an animal,

it takes some time to kill it. These

dispense with them, some time is necessary. But the energy to

kill them, to remove them, should be gathered by us from higher

sources. Then with less energy we can do away with them.

sadhus, the agents of the Supreme Lord, will come andanarthas are there and to

kiba se karite para, kama krodha sadhakare

yadi haya sadhu-janara sa∫ga

What can lust and anger do to the practitioner

who takes shelter of saintly association? (

candrika

What harm can lust, greed and anger do to a seeker of the truth

who is on the path of divine realization, if he can have the

intimate association of a

do anything because something is being spent but it is a sideincome.

If help is coming from the higher then that supersedes

Premabhakti-2.11)sadhu? In other words, they cannot

~ 12 ~

the expenditure to the lower and the lower thing cannot do

any harm –

Kaucala

regard Narottama ˇhakura says,

kama krodha sadhakare. And there is also kaucala.means intelligent adjustment – we can get relief. In this

kama kRs√a karmarpane, krodha bhakta-dveci jane

lobha sadhu-sa∫ga hari katha

moha is†a-labdha-bine, mada kRs√a-gu√a-gane

niyukta kariba yatha tatha

I will use lust in the service of KRs√a, anger against

those who are inimical towards the devotees and

greed for associating with

sadhus and hearing

kRs√a-katha.

I cannot attain my worshipable Lord. Madness

will manifest when I intensely glorify the divine

qualities of KRs√a. In this way I will utilize all of

these. (

I will become bewildered only whenPrema-bhakti-candrika 2.10)

Kama kRs√a karmarpane

utilize that force and regulate it in the service of KRs√a.

bhakta-dveci jane

antagonistic to the

– some impulse we feel within. Try toKrodha– try to use anger towards those who aresadhus, the kRs√a-bhaktas. Lobha sadhu-sa∫ga

– you may try to engage greed by hearing from the lips of the

sadhu

to utilize it when you are separated from the

gu√a-gane

Engage that overflowing energy in dancing and chanting the

Name of KRs√a.

these things in the service of KRs√a. If you do this you will be

free from them in no time.

. Moha is†a-labha bine – sometimes depression comes. Trysadhu. Mada kRs√a– sometimes overflowing energy appears within us.Niryukta kariba yatha tatha – try to regulate all

~ 13 ~

asa∫kalpaj jayet kamaμ

krodhaμ kama-vivarjanat

arthanartheksaya lobhaμ

bhayaμ tattvavamarcanat

With strong determination, one should give up

lusty desires and anger by rejecting the objective

for sense gratification. On should give up greed

by evaluation of the obstacles of accumulating

wealth and by analyzing reality one should

abandon fear. (

In the

Bhag. 7.15.22)Bhagavatam

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M aster of the World

Etat sarvaμ gurau bhaktya puruso hy anjasa jayet

undesirable things can be checked only by concentrating one’s

attention to the service of guru. “My guru has ordered? Then no

fear, because my absolute guide has ordered it.” We may take

this advantage and everything will disappear in no time. Very

easily you will be able to cross over all these difficulties if you

concentrate only on the divine feet of your guru. “He is my

guide, I am not my own. I belong to him. Whatever he will

instruct I must do without caring for my individual loss and

gain.” In this way, whatever we have got, we may try to utilize

that as much as possible in the service of the Lord and in that

way He may be able to purge these

Etan vegan yo visaheta dhira˙ sarvam apimaμ pRthiviμ sa cisyat

one who can control all these animal tendencies, who is master

of his own self and his own mind, can be master of the world. He

is a

disciples all over the world and the number of disciples cannot

make him deviate from his standpoint. These are the

–gosvami proper. He is eligible to give instruction and makesadhus

who come under the flag of Cri Caitanyadeva. All these things

are recorded for our benefit and caution in the

UpadecamRta

which was given by Mahaprabhu through Rupa Gosvami to us

in detail.

 

 

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TEXT 2

C´aŸ“ŸA \˘Ÿ–o \˘≈E ⁄≤oŸŸ˘ |

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atyahara˙ prayasac ca

prajalpo niyamagraha˙

jana-sa∫gas ca laulyaμ ca

sa∂bhir bhaktir vinacyati

TRANSLATION

Eating too much or collecting more than necessary, performing

extraneous endeavors that are against devotional service,

speaking about mundane subject matters, neglecting the

injunctions of the scriptures or blindly following scriptural

injunctions, associating with mundane people and mental

restlessness – these six things destroy devotional service.

ILLUMINATION

Atyahara

more than necessary. Whatever I collect, I want a portion of

that thing. We are all busily engaged in collecting things for our

sense satisfaction. Whatever we shall require, we can transform

that into sense pleasure. Generally we fix things in such a way

that we can collect the maximum money and with that money

refers to whatever we collect, and also to feed oneself

~ 17 ~

we earn some sense pleasure.

Our relationship with this mundane world should not be for

sense pleasure, but we should work as much as required to keep

this body fit. Money should be utilized not for sense pleasure

but to satisfy our duty and the aim of our duty should not be to

go downwards again but it will be for the

these three necessities of life to seek for a higher purpose.

Money should help us to discharge our duty and duty should be

arranged in such a way that we shall inquire about our self and

the environment – “Who am I? Where am I? What is my aim in

life? What is real satisfaction?”

apavarga – crossing

jivasya tattva-jijnasa

nartho yac ceha karmabhi˙

A human being is meant to inquire about the

Absolute Truth. Nothing else should be the goal

of one’s activities. (

That is the only requirement for us and that should be our only

aim. That should be the object of our life. By amassing money,

the real principle is lost. If we are not genuine, then we will be

carried away by money towards the exploiting world. Money

may be collected, but that must be distributed for the service

of the

money is a sign of deviation.

Generally the devotees should engage themselves in the

subjects of the Lord, but in the Gau∂iya Ma†ha we find they are

handling money, motorcars etc, but for what purpose?

Bhag. 1.2.10)sampradaya, for the service of the Vais√avas. Amassing

~ 18 ~

matala hari-jana visaya-ra∫ge

pujala raga-patha gaurava-bha∫ge

It is to show what is the

that one must give up everything and only through internal

love worship the Lord – not by external sources. Majesty

and reverence are not necessary. But here we are extensively

handling the wealth of the outer world. What is the meaning?

The meaning is to show that the

position of those that are followers of the

They have left everything and are taking the path of worshiping

Him in their heart. All this grandeur, all reverence, everything

should go to serve them.

its fulfillment if it can be connected to worshiping the feet of

those that are living in that plane. Majesty, awe, reverence,

wealth – everything is only meant to serve those

raga-patha. Generally it is thoughtraga-patha is above all. Theraga-patha is very high.Pujala raga-patha – everything hasniskincanas

who have made the Lord of love and beauty the all in all in

their lives. The whole world must learn this for its own welfare,

and to teach this to the world, the Gau∂iya Ma†ha is handling

all these things.

While in Bombay one Bengali gentleman who was an officer in

the mint asked me, “You have come to collect money but you

are a very rich man.” I told him, “Yes, we say we are rich and

we also say that we are beggars. Now we must come to some

understanding. You say that we are very rich. Why, because we

spend money like water? A man who has got so much money

can spend his money like that. An ordinary man would agree

that this must be superfluous money; otherwise a beggar would

not spend money for such purposes. One who has got millions

can throw away thousands for luxurious activities. You think

~ 19 ~

we have got much money. But we say we are beggars with no

money. Still we spend money in such a way. Now the question

will come whether what we spend will be for a good purpose

or a bad one. A doctor may not be wealthy, but he has got a

motorcar because he can attend many patients thereby – this

is not a luxury. Generally men will think that one who has got

a car or a plane must be a moneyman of high order, then only

can he keep such things. But for business purposes he may keep

such things. A doctor may have many patients he can visit by

motorcar. We also use things in that way. You may think that

it is superfluous to decorate the Deity, but we think that this is

the fulfillment of life. All good things must be used to serve

Naraya√a. That is our creed. Beggars we are, but still we spend

money like water –for decoration, for festivals, for distribution

of

ourselves. We feel the necessity of our particular nature. The

real question is how we spend the money, not how much money

we have got. We are poor beggars; still we spend money like

a rich man. A rich man would be afraid to spend money like

that.” Wealth only has its fulfillment in the service of those that

are above this monetary world. The greatest goal possible is to

worship the Lord and connect Him with this world.

prasadam. We beg money and we spend lavishly, but not for

U

seless Endeavors

It is mentioned in

endeavor to build temples and all these things on a grand scale.

Bhakti-rasamRta-sindhu that it is prohibited to

sa√ga-tyago vidure√a

bhagavad-vimukhaira janai˙cisyady ananuvandhitvaμ

maharambhady anudyamau˙

~ 20 ~

One should keep a distance from those who are

averse to the Lord, avoid accepting too many

disciples and not be overly enthusiastic about

initiating great projects. (BRS. 1.2.78)

When our Guru Maharaja was delivering lectures on the sixtyfour

kinds of devotion I marked that this is prohibited in

Rta-sindhu

he was making propaganda. He was spending money in great

quantities to construct temples and other things. That which

has been prohibited by Rupa Gosvami, our Guru Maharaja had

undertaken all those things. What would he say when this point

comes up? He told, “Cut your coat according to your cloth.”

This is a point of personal capacity. One man can manage an

empire and he may find time for much leisure. And another

man cannot even manage his own family of two or five members

–the whole time he is engrossed there and becomes mad to

manage that family. It is all a question of personal capacity.

Bhaktivinoda ˇakura has written that there are two types

of people. One reads and collects many things in the form of

advice and understanding but cannot find the gist, the very

substance of the thing. The other is the

the very gist of everything and eliminates the burden. The

Bhaktirasambut he was doing the same thing. On a big scalesaragrahi who collects

saragrahi

managing the government and society, but internally perhaps

he is a Gopi of VRndavana. There he is another. He is doing his

duty. In that way externally he is a king or he is a general. He is

fighting. Such a double function one may have sometimes. In

Bhaktivinoda ˇhakura’s Bengali translation of this verse from

is the highest class of devotee. Externally he may be

UpadecamRta

he says, visaya-prayasa, which means a false errand,

~ 21 ~

an enthusiastic attempt for something undesirable. To prefer a

life of devouring each other and disturbing each other – that is

undesirable. That is

maya.

dvau bhuta-sargau loke’smin

daiva asura eva ca

vis√u-bhakta˙smRto daiva

asuras tad-viparyaya˙

world, godly and demoniac. Those dedicated to

the devotional service of Lord Vis√u are godly,

and those opposed to such service are demoniac.

(

This is in

dvau bhuta-sargau loke’smin

daiva asura eva ca

daivo vistaraca˙prokta

asuraμ partha me cR√u

There are two kinds of created beings in thisVis√u Pura√a)Vis√u Pura√a. And in

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But there is again another struggle when he is already in

lila

competition, there is also struggle. Yacoda will think how to

control this naughty child, “I failed. I can’t manage Him.” In

this way there is some sort of a struggle, but that is produced by

. That is in another plane. In VRndavana there is also

yogamaya

Where there is something dynamic, there is some struggle. The

competition is there. There is a play in the

parties – one party wants to conquer another party. One says

KRs√a, another says Balarama. That is also a struggle. But that

is purely of another type; that is transcendental play. And in

. Prema-bhakti is also dynamic in character, not static.sakhya-rasa, two

madhurya-rasa

Candravali’s party, so many parties there are. And the servitors

of every party are to manage for their own interest, the interest

of their mistress.

That type of dynamic character means some sort of struggle,

a sweet struggle. And here in this plane it is bitter. Here we

have to struggle to remove the nescience and to invite pure

knowledge. This struggle is a little bitter –not only that, it

is tasteless and painful sometimes. But when we enter that

also there are several parties – Radhara√i’s party,

~ 24 ~

higher arena, the struggle becomes more sweet.

sort of struggle.

Lila means a

U

seless Talks

To abuse the reign of our self-control and allow ourselves to enter

into discussions of anything and everything – that is

prajalpa.

Prajalpa

with others. That is generally the subject matter of idle talks.

When the guardian analyzes this fault within his affectionate

disciple to point out and correct him with a sympathetic and

graceful eye, he himself will not become contaminated if he is

pure enough. When a doctor is treating an infected patient, the

infection may naturally come to him. But if the doctor is well

guarded it will not infect him as he is conscious of the poisonous

nature of the disease and is very careful when he tries to remove

it from the body of the patient. Cri Caitanya Mahaprabhu

instructed Raghunatha Dasa Gosvami:

generally becomes para-dosanusandhana – finding fault

gramya-katha na cunibe, gramya-varta na kahibe

bhala na khaibe ara bhala na paribe

amani manada hana kRs√a-nama sada la’be

vraje radha-kRs√a-seva manase karibe

Do not hear mundane talks and do not engage in

them either. Do not eat very luxurious foods, nor

should you dress finely. Do not expect prestige,

but offer all respect unto others. Always chant

the Holy Name of KRs√a, and within your mind

render service to Radha and KRs√a in VRndavana.

(

Cc.Antya 6.236-7)

~ 25 ~

We must not attend to worldly talk, neither should we engage

in that –

satisfaction of our tongue and belly, and don’t try to wear any

good dress to be admired by the people.

kRs√a-nama sada la’be –

from anyone. In this way we will take the Holy Name of KRs√a

continuously.

We are requested to talk about the Supreme Lord, and by that

process, all undesirability within us may vanish. Speak always,

and only about KRs√a. Speaking means reproducing. When we

speak something we cannot but be fully attentive. We cannot

speak nonsense. When we speak, we must be fully attentive. It is

difficult to have concentration within, so preaching or speaking

forcibly makes us concentrate on a particular call. It cannot be

nonsense to the public. I must be alert in what I am speaking.

In that way, it has been selected as the highest form of means to

the highest end, in this Kali-yuga especially. But speaking must

be done in a proper way:

bhala na khaibe ara bhala na paribe. Don’t seek after theAmani manada hanagive honor to all, but don’t seek honor

na yad vacac citra-padaμ harer yaco

jagat-pavitraμ pragR√ita karhicit

tad vayasaμ tirtham ucanti manasa

na yatra hamsa niramanty uciksaya˙

who alone can purify the entire universe, are

considered by saints to be like a pilgrimage

place for crows where perfected souls find no

satisfaction. (

Those poetic words that do not glorify Hari,Bhag.1.5.10)

~ 26 ~

The style, the language, etc. is very beautiful, but if you dive

deep you will find no mention of the glories of the Lord. It is

lifeless. The outward dress may be very fine and attractive. The

decoration may be very nice, but if there is something wrong

with the inner substance, then what is the necessity of that?

Rather, such words work as poison to us. But on the other

hand the outer grandeur may not be so charming, but the very

subject, the substance within, if it is nectar-like, then it is a

very desirable thing. We must try to accept that. Ignore the

ornamental, but accept the substance within – that should be

the aim of our life.

tad vag visargo janatagha viplavo

yasminn praticlokam abadavaty api

namani anantasya yaco ‘nkitani yac

cR√vanti gayanti gR√anti sadhava˙

the hearts of impious people are accepted, sung

and heard by

defect, because they glorify the Holy Names of

the unlimited Supreme Lord. (

The subject matter of our speech should be the Absolute. It may

not be ornamented, it may not be grammatically correct, it may

have some defect – it does not matter. Grammatical mistakes

and other such ornamental mistakes are overlooked by the Lord.

He reads the heart – the language of the heart is all in all. The

theme must be about the Absolute, and we should always try to

pronounce those words. It has been advised in

those ten selected stanzas that were given by Narada to Veda

Those works where every verse is written to stirsadhus, even if they have someBhag.1.5.11)Bhagavatam, in

~ 27 ~

Vyasa. That is the basis of

Speech should always concern the higher. It is dedicated

upwards.

the highest are known as

matter, and on the upper-side is the

higher potency of the Lord.

the internal potency of the Lord.

Crimad Bhagavatam as we find it now.Vak means words, but words engaged in the service ofurdhva-vak. Here is ta†astha, below issvarupa-cakti, the internalUrdhva-vak means connection with

A

ccepting or Rejecting the Law

Niyamagraha

ruling. Rulings are always meant for some particular stage, and

after passing that stage that ruling is no longer applicable and

another ruling we shall have to mark. Just as on Ekadaci – we

may be very firm to such a ruling that we must fast wholesale,

without taking even a drop of water. But the general rule is that

I must keep my body fit for the service of the Lord, so I may take

some water. I must not be overly strict to a particular rule, so

that the general law will be hampered.

means to give abnormal attention to any particular

Niyamagraha

too much affinity to abide by the law. Another meaning is

has a twofold meaning. Niyama-agraha means

niyama-agraha

not willing to abide by any law. Both these aspects are bad. We

should follow the middle path, the easy path, not the extreme.

when one does not accept any law at all and is

yuktahara-viharasya

yukta-ces†asya karmasu

yukta-svapnavabodhasya

yogo bhavati du˙ha-ha

~ 28 ~

Yoga destroys the suffering of one who is

moderate in his eating and relaxation, performs

all his activities in a regulated manner and is

well balanced in his sleeping and waking. (

Gita

6.16-17)

Nicedha

the

offer to his Deity, but he is stealing. Then how should he be

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