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Nectar of Instruction (Upadeçämåta) Verse 1

Page | 1 Complied by Jayasacisuta dasa

Latest revision: Sunday, August 02, 2015

Table of Contents Text One .............................................................................................................................................. 3

I. Atonement ............................................................................................................................... 3

A. Ineffective atonement ..................................................................................................... 3

B. Effective atonement ........................................................................................................ 4

II. The three urges according to Çréla Bhaktisiddhänta Sarasvati Öhäkura .................... 5

A. The urge to speak ............................................................................................................. 5

B. The urges of the mind ..................................................................................................... 5

C. The urges of the body ...................................................................................................... 5

III. From Bhaktivinoda Öhäkura’s Péyüña-våtti commentary .............................................. 6

A. Of the six symptoms of surrender, verse one is rejecting those things which are unfavorable. ................................................................................................................................. 6

B. Käma, krodha, etc. arise in the mind ............................................................................. 6

C. The mechanism through which this occurs are the six urges .................................... 7

D. Controlling these urges is not directly bhakti as jïänis and karmis also do this. It is however a stepping stone. Real bhakti is hearing and chanting ...................................... 7

IV. From Bhaktisiddhänta Sarasvaté Öhäkura’s Anuvåtti commentary............................. 7

V. From Bhakti Rakñaka Çrédhära Mahäräja ........................................................................ 7

VI. Väco vegam ........................................................................................................................... 8

A. Definition .......................................................................................................................... 9

B. The Mäyävädé’s attempts to control it ........................................................................ 10

C. The devotees attempts to control it ............................................................................ 10

D. From Bhaktyäloka .......................................................................................................... 10

E. From Bhaktisiddhänta Sarasvaté Öhäkura’s Anuvåtti commentary ........................ 11

F. From B.R. Çrédhära Mahäräja ....................................................................................... 11

VII. Mano-vegam ........................................................................................................................ 11

A. General Information on the mind ............................................................................... 12

B. How to control it ............................................................................................................ 14

C. What doesn’t work ......................................................................................................... 16

D. From Bhaktyäloka .......................................................................................................... 16

E. From Bhaktisiddhänta Sarasvaté Öhäkura’s Anuvåtti commentary ....................... 17

Page | 2 Complied by Jayasacisuta dasa Latest revision: Sunday, August 02, 2015

F. From B.R. Çrédhära Mahäräja ...................................................................................... 17

VIII. Krodha-vegam................................................................................................................. 18

A. Where it comes from ..................................................................................................... 18


C. From Bhaktyäloka (dhairya) ........................................................................................ 19

D. From B.R. Çrédhära Mahäräja ...................................................................................... 20

IX. Jihvä-vegam ........................................................................................................................ 22

A. Definition ........................................................................................................................ 23


C. From Bhaktyäloka 9 ....................................................................................................... 25

D. From Bhaktisiddhänta Sarasvaté Öhäkura’s Anuvåtti commentary ....................... 25

E. From B.R. Çrédhära Mahäräja ...................................................................................... 26

X. Udara-vegam ...................................................................................................................... 26

A. Definition ........................................................................................................................ 27


C. From Bhaktyäloka 9 ....................................................................................................... 27

D. From B.R. Çrédhära Mahäräja ...................................................................................... 28

XI. Upastha-vegam ................................................................................................................... 28

A. Definition ........................................................................................................................ 29


C. From Bhaktyäloka .......................................................................................................... 30

D. From Bhaktisiddhänta Sarasvaté Öhäkura’s Anuvåtti commentary ....................... 30

E. From B.R. Çrédhära Mahäräja ...................................................................................... 31

XII. Intelligent Adjustment (from B.R. Çrédhära Mahäräja) .............................................. 31

XIII. Master of the World ...................................................................................................... 34

XIV. The Conclusion .............................................................................................................. 34

A. One who wants to become Kåñëa conscious must control his senses ..................... 35

B. These are the most fundamental instructions ........................................................... 35

C. By controlling them one is qualified to make disciples ............................................ 35




Text One väco vegaà manasaù krodha-vegaà

jihvä-vegam udaropastha-vegam etän vegän yo viñaheta dhéraù

sarväm apémäà påthivéà sa çiñyät A sober person who can tolerate the urge to speak, the mind's demands, the actions of anger and the urges of the tongue, belly and genitals is qualified to make disciples all over the world.

I. Atonement

A. Ineffective atonement

In Çrémad-Bhägavatam (6.1.9-10) Parékñit Mahäräja placed a number of intelligent questions before Çukadeva Gosvämé. One of these questions was: "Why do people undergo atonement if they cannot control their senses?" For instance, a thief may know perfectly well that he may be arrested for his stealing, and he may actually even see a thief arrested by the police, yet he continues to steal. Experience is gathered by hearing and seeing. One who is less intelligent gathers experience by seeing, and one who is more intelligent gathers experience by hearing. When an intelligent person hears from the lawbooks and çästras, or scriptures, that stealing is not good and hears that a thief is punished when arrested, he refrains from theft. A less intelligent person may first have to be arrested and punished for stealing to learn to stop stealing. However, a rascal, a foolish man, may have the experience of both hearing and seeing and may even be punished, but still he continues to steal. Even if such a person atones and is punished by the government, he will again commit theft as soon as he comes out of jail. If punishment in jail is considered atonement, what is the benefit of such atonement? Thus Parékñit Mahäräja inquired [SB 6.1.9-10]:

dåñöa-çrutäbhyäà yat päpaà jänann apy ätmano 'hitam

karoti bhüyo vivaçaù präyaçcittam atho katham

kvacin nivartate 'bhadrät kvacic carati tat punaù

präyaçcittam atho 'pärthaà manye kuïjara-çaucavat

He compared atonement to an elephant's bathing. The elephant may take a very nice bath in the river, but as soon as it comes onto the bank, it throws dirt all over its body.


What, then, is the value of its bathing? Similarly, many spiritual practitioners chant the Hare Kåñëa mahä-mantra and at the same time commit many forbidden things, thinking that their chanting will counteract their offenses. Of the ten types of offenses one can commit while chanting the holy name of the Lord, this offense is called nämno baläd yasya hi päpa-buddhiù, committing sinful activities on the strength of chanting the Hare Kåñëa mahä-mantra. Similarly, certain Christians go to church to confess their sins, thinking that confessing their sins before a priest and performing some penance will relieve them from the results of their weekly sins. As soon as Saturday is over and Sunday comes, they again begin their sinful activities, expecting to be forgiven the next Saturday. This kind of präyaçcitta, or atonement, is condemned by Parékñit Mahäräja, the most intelligent king of his time. Çukadeva Gosvämé, equally intelligent, as befitting the spiritual master of Mahäräja Parékñit, answered the King and confirmed that his statement concerning atonement was correct. A sinful activity cannot be counteracted by a pious activity. Thus real präyaçcitta, atonement, is the awakening of our dormant Kåñëa consciousness.

1. Main point

a. Atonement is not effective in removing sinful desire

2. Three examples of ineffective atonement

a. The thief who keeps stealing despite having heard, seen and gotten punished himself.

b. The elephant bathing

c. Christians sinning, confessing and then sinning again

B. Effective atonement

Real atonement involves coming to real knowledge, and for this there is a standard process. When one follows a regulated hygienic process, he does not fall sick. A human being is meant to be trained according to certain principles to revive his original knowledge. Such a methodical life is described as tapasya. One can be gradually elevated to the standard of real knowledge, or Kåñëa consciousness, by practicing austerity and celibacy (brahmacarya), by controlling the mind, by controlling the senses, by giving up one's possessions in charity, by being avowedly truthful, by keeping clean and by practicing yoga-äsanas. However, if one is fortunate enough to get the association of a pure devotee, he can easily surpass all the practices for controlling the mind by the mystic yoga process simply by following the regulative principles of Kåñëa consciousness—refraining from illicit sex, meat-eating, intoxication and gambling—and by engaging in the service of the Supreme Lord under the direction of the bona fide spiritual master. This easy process is being recommended by Çréla Rüpa Gosvämé.




1. Main point

a. True atonement is coming to the platform of real knowledge, Kåñëa consciousness.

2. The gradual process of coming to knowledge

a. Brahmacarya: austerity, sacrifice, celibacy....

3. The fast process of coming to knowledge, Kåñëa consciousness

a. Following the rules and regulations

b. Approaching a bona fide spiritual master and following his instructions

II. The three urges according to Çréla Bhaktisiddhänta Sarasvati Öhäkura

In his Anuvåtti explanation of Upadeçämåta, Çréla Bhaktisiddhänta Sarasvaté Öhäkura writes that our material identification creates three kinds of urges—the urge to speak, the urge or demands of the mind and the demands of the body. When a living entity falls victim to these three types of urges, his life becomes inauspicious. One who practices resisting these demands or urges is called tapasvé, or one who practices austerities. By such tapasya one can overcome victimization by the material energy, the external potency of the Supreme Personality of Godhead.

A. The urge to speak

p Väco vegam

B. The urges of the mind

p Avirodha-préti (unrestricted attachment) Mano vegam p Virodha-yukta-préti (anger arising from frustration) Krodha vegam p Virodha means blocked

C. The urges of the body

p Jivhä vegam p Udara vegam p Upastha vegam

p Situated in a straight line p By overcoming these urges, one can conquer the material energy


III. From Bhaktivinoda Öhäkura’s Péyüña-våtti commentary

A. Of the six symptoms of surrender, verse one is rejecting those things which are unfavorable.

Adopting all those things mentioned in the above verse as favourable and renouncing all that is unfavourable, one adopts the cultivation of activities meant exclusively for the pleasure of Çré Kåñëa. It is this cultivation, or bhagavad-anuçélana, which is the primary objective of persons intent on bhajana. The acceptance of that which is favourable and the rejection of that which is unfavourable are not direct limbs (aìgas) of çuddha-bhakti. Rather, they are aspects of that faith which is characterised by surrender (çaraëägati), which in turn bestows qualification for bhakti. This is expressed as follows in the Vaiñëava-tantra (quoted in Bhakti-sandarbha (Anuccheda 236)):

änukülyasya saìkalpaù prätikülyasya varjanam

rakñiñyatéti viçväso goptåtve varaëaà tathä ätma-nikñepa-kärpaëye ñaò-vidhä çaraëägati˙

There are six symptoms of self-surrender: (1) Änukülyasya saìkalpa – fully surrendered sädhakas should accept only those things that are favourable for prema-bhakti. (2) Prätikülya-vivarjana – they should completely reject those things that are unfavourable to prema-bhakti. (3) Rakñiñyatéti viçväsa – they have firm faith that Çré Kåñëa is their only protector, that there is no protector other than Kåñëa, and that one cannot obtain protection by any other activity. (4) Goptåtve varaëa – surrendered devotees have absolutely no doubt that Kåñëa is their only guardian and maintainer. (5) Ätma-nikñepa – offering the self to the Lord is expressed in this attitude: “I am incapable of doing anything independently. Unless Kåñëa desires, no one can do anything.” Devotees who have no other resort (ätma-nikñepa) have this kind of faith. (6) Kärpaëya – humility is expressed as follows: “I am very fallen and insignificant.” Unalloyed devotees are possessed of this very firm and simple faith. To possess all these attitudes is called çaraëägati.

In this verse the instruction is given to abandon that which is unfavourable. One who is able to tolerate the overwhelming passions of speech, mind, anger, tongue, belly and genitals can instruct the entire world.

B. Käma, krodha, etc. arise in the mind In the Padma Puräëa it is said:

çokämarñädibhir bhävair äkräntaµ yasya mänasam kathaµ tatra mukundasya




sphürti-sambhävanä bhavet

How can Çré Mukunda ever be manifest to a person whose heart is invaded by lamentation, anger and other agitations? The purport of this verse is that lust, anger, greed, illusion, intoxication, envy and other irritations always arise within the mind and thus attract the mind towards material sense objects.

C. The mechanism through which this occurs are the six urges

This is effected through six agencies: (1) by the urge to speak or the use of words that create distress for others; (2) by the agitation of the mind or the innumerable desires and plans fabricated within the mind; (3) by anger or the use of harsh words; (4) by the vehemence of the tongue or the greed to relish six kinds of taste, namely sweet, sour, bitter, pungent, salty and astringent; (5) by the urge of the belly or the drive to eat more than necessary; and (6) by the agitation of the genitals or the desire for cohabitation between men and women. Thus agitated, the cultivation of çuddha-bhakti is not possible. In order to make the hearts of those who are pursuing the path of bhajana intent on bhakti, Çré Rüpa Gosvämé has composed this verse first.

D. Controlling these urges is not directly bhakti as jïänis and karmis also do this. It is however a stepping stone. Real bhakti is hearing and chanting

The attempt to restrain these six urges does not constitute bhakti-sädhana, rather it is a staircase to ascend to the platform of eligibility through which one may enter the temple of bhakti. On the paths of fruitive activity (karma) and the cultivation of knowledge (jïäna), one is instructed to curb these six urges. These instructions, however, are not applicable for pure devotees. In the scriptures, hearing, chanting and remembrance of the names, form, qualities and pastimes of Çré Kåñëa are described as actual bhakti.

IV. From Bhaktisiddhänta Sarasvaté Öhäkura’s Anuvåtti commentary

p Çré Caitanya Mahäprabhu, invested [Rüpa Gosvämé’s] heart with the potency by which he could realize these confidential truths of bhakti.

p In Çré Upadeçämåta two kinds of instruction are given. The first is to give up things that are unfavorable to bhakti, and the second is to adopt things that are favorable to bhakti. As long as the sädhaka fails to apply these two kinds of instruction in his life, there is no possibility that bhäva-bhakti will manifest in his heart, what to speak of prema-bhakti.

p But faithful persons who study and recite this Upadeçämåta with great love and apply it in their lives will become free from all kinds of doubt in regard to bhakti and will easily attain first bhäva-bhakti and finally the most rare prema-bhakti.

V. From Bhakti Rakñaka Çrédhära Mahäräja

One time our Guru Maharaja (Srila Bhaktisiddhanta Saraswati Thakura) arranged to preach in Vrindavana for the full month of Kartika. He chose to speak from the basic


teachings of the Upadesamrta of Srila Rupa Goswami. His attention was always focused on the basics, because he felt that the fruits of devotion will come naturally. Pour water onto the root and the fruit will come by itself. Upadesamrta contains the substance of Sri Caitanya Mahaprabhu’s teachings in the language of Srila Rupa Goswami. These eleven verses of Upadesamrta were inspired by the advice of Mahaprabhu and Rupa Goswami put that advice into poetic language.

Guru Maharaja himself spoke for several days on the boundary line between Radha kunda and Shyama kunda. He read and explained the Upadesamrta. Srila Prabhupada explained Upadesamrta and nothing of Govinda-lilamrta or Visvanatha Cakravarti’s Sri Krishna Bhavanamrta. The higher topics of madhurya lila, Radha-Krishna’s amorous pastimes, were left aside. His attitude was, “People are ripe in sahajiya, imitation of devotion. Just try to make them understand, to enter the plane of bhakti. That is so great; what to speak of Krishna lila – that is far, far above.” These were his words.

Pujala raga-patha gaurava-bhange – the whole sphere is taken at 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 angels fear to tread. With this idea, he dealt everywhere.

VI. Väco vegam

First one must control his speaking power. Every one of us has the power of speech; as soon as we get an opportunity we begin to speak. If we do not speak about Kåñëa consciousness, we speak about all sorts of nonsense. A toad in a field speaks by croaking, and similarly everyone who has a tongue wants to speak, even if all he has to say is nonsense. The croaking of the toad, however, simply invites the snake: "Please come here and eat me." Nevertheless, although it is inviting death, the toad goes on croaking. The talking of materialistic men and impersonalist Mäyävädé philosophers may be compared to the croaking of frogs. They are always speaking nonsense and thus inviting death to catch them. Controlling speech, however, does not mean self-imposed silence (the external process of mauna), as Mäyävädé philosophers think. Silence may appear helpful for some time, but ultimately it proves a failure. The meaning of controlled speech conveyed by Çréla Rüpa Gosvämé advocates the positive process of kåñëa-kathä, engaging the speaking process in glorifying the Supreme Lord Çré Kåñëa. The tongue can thus glorify the name, form, qualities and pastimes of the Lord. The preacher of kåñëa-kathä is always beyond the clutches of death. This is the significance of controlling the urge to speak.

When we refer to the urge to speak, we refer to useless talking, such as that of the impersonal Mäyävädé philosophers, or of persons engaged in fruitive activities (technically called karma-käëòa), or of materialistic people who simply want to enjoy life without restriction. All such talks or literatures are practical exhibitions of the urge to speak. Many people are talking nonsensically and writing volumes of useless books, and all this is the




result of the urge to speak. To counteract this tendency, we have to divert our talking to the subject of Kåñëa. This is explained in Çrémad-Bhägavatam (1.5.10-11):

na yad vacaç citra-padaà harer yaço jagat-pavitraà pragåëéta karhicit

tad väyasaà tértham uçanti mänasä na yatra haàsä niramanty uçik-kñayäù

"Those words which do not describe the glories of the Lord, who alone can sanctify the atmosphere of the whole universe, are considered by saintly persons to be like unto a place of pilgrimage for crows. Since the all-perfect persons are inhabitants of the transcendental abode, they do not derive any pleasure there."

tad-väg-visargo janatägha-viplavo yasmin prati-çlokam abaddhavaty api nämäny anantasya yaço 'ìkitäni yat çåëvanti gäyanti gåëanti sädhavaù

"On the other hand, that literature which is full of descriptions of the transcendental glories of the name, fame, forms, pastimes, etc., of the unlimited Supreme Lord is a different creation, full of transcendental words directed toward bringing about a revolution in the impious lives of this world's misdirected civilization. Such transcendental literatures, even though imperfectly composed, are heard, sung and accepted by purified men who are thoroughly honest."

The conclusion is that only when we talk about devotional service to the Supreme Personality of Godhead can we refrain from useless nonsensical talk. We should always endeavor to use our speaking power solely for the purpose of realizing Kåñëa consciousness.

A. Definition

1. Speaking unnecessarily, i.e. not about Kåñëa consciousness 2. The example of the frog croaking in the field 3. Talks of Mäyävädé philosophers 4. Talks of persons engaged in fruitive activities (karma-käëòa) 5. Talks of those who enjoy sense gratification without restriction

1. Crow literature

na yad vacaç citra-padaà harer yaço

jagat-pavitraà pragåëéta karhicit tad väyasaà tértham uçanti mänasä

na yatra haàsä niramanty uçik-kñayäù


Those words which do not describe the glories of the Lord, who alone can sanctify the atmosphere of the whole universe, are considered by saintly persons to be like unto a place of pilgrimage for crows. Since the all-perfect persons are inhabitants of the transcendental abode, they do not derive any pleasure there.

2. Transcendental literature

tad-väg-visargo janatägha-viplavo yasmin prati-çlokam abaddhavaty api nämäny anantasya yaço ’ìkitäni yat çåëvanti gäyanti gåëanti sädhavaù

On the other hand, that literature which is full of descriptions of the transcendental glories of the name, fame, forms, pastimes, etc., of the unlimited Supreme Lord is a different creation, full of transcendental words directed toward bringing about a revolution in the impious lives of this world’s misdirected civilization. Such transcendental literatures, even though imperfectly composed, are heard, sung and accepted by purified men who are thoroughly honest.

B. The Mäyävädé’s attempts to control it

1. Mauna (silence)

C. The devotees attempts to control it

1. Kåñëa kathä

D. From Bhaktyäloka

p Amongst these instructions, the instruction to tolerate the urge to speak mentioned in the first verse-väco vegaà-is only a conditional urge. By giving up prajalpa, the urge to speak is permanently regulated. (Bhaktyäloka 3)

p There are six types of urges: namely, the urges of speech, mind, anger, belly, tongue, and genitals. With a desire to speak more, a person becomes talkative. If speech is not regulated, then enmity arises from talking about others. To speak uselessly is the business of a fool; but out of a desire to unnecessarily engage in speech the materialists always waste time and face so many distresses. Pious people observe mauna-vrata, or silence, in order to get rid of this disturbance. That is why the åñis have made provisions for observing various vows like mauna-vrata. The practitioners of devotional service should not speak unnecessarily. If you do have to speak unnecessarily, better to keep quiet. Besides topics regarding Kåñëa, all other topics are unnecessary. But to speak about the subjects favorable to devotional service is not unnecessary. Therefore devotees should speak only on topics about Lord Hari or those favorable to such topics. All other topics will be counted in the category of the




urge to speak. On who is able to control the urge to speak is a sober person. (Bhaktyäloka 9)

E. From Bhaktisiddhänta Sarasvaté Öhäkura’s Anuvåtti commentary

The demands of speech refer to the speculations of the followers of impersonalism (nirviçeça-vädés), which are opposed to bhakti; to the logical deliberations of the result-oriented workers ensnared in material activities, which stress the fruits of action; and to all talk not related to the service of Çré Kåñëa but related to varieties of desire for material enjoyment. The demands of speech do not refer to those words that apply to the service of the Lord. On the contrary, such talks should be considered as the fruit of tolerating the demands of speech. Sometimes, although one adopts a vow of silence, he expresses desires for material enjoyment and so on simply by his bearing or by writing. These are also included within the demands of speech.

F. From B.R. Çrédhära Mahäräja

p Vaco-vegam means the urge to speak. One is habituated to speak 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 straightforward—I can say anything and everything to anyone and everyone! I may even abuse a sadhu.” This should not be. We must try to control that force coming from within in the form of speech. (Harmonist email 9/3/11)

VII. Mano-vegam

The restlessness or fickleness of the mind (mano-vega) is controlled when one can fix his mind on the lotus feet of Kåñëa. The Caitanya-caritämåta (Madhya 22.31) says:

kåñëa—sürya-sama; mäyä haya andhakära yähäì kåñëa, tähäì nähi mäyära adhikära

Kåñëa is just like the sun, and mäyä is just like darkness. If the sun is present, there is no question of darkness. Similarly, if Kåñëa is present in the mind, there is no possibility of the mind's being agitated by mäyä's influence. The yogic process of negating all material thoughts will not help. To try to create a vacuum in the mind is artificial. The vacuum will not remain. However, if one always thinks of Kåñëa and how to serve Kåñëa best, one's mind will naturally be controlled.

As for the agitations of the flickering mind, they are divided into two divisions. The first is called avirodha-préti, or unrestricted attachment, and the other is called virodha-yukta-krodha, anger arising from frustration. Adherence to the philosophy of the


Mäyävädés, belief in the fruitive results of the karma-vädés, and belief in plans based on materialistic desires are called avirodha-préti. Jïänés, karmés and materialistic planmakers generally attract the attention of conditioned souls, but when the materialists cannot fulfill their plans and when their devices are frustrated, they become angry. Frustration of material desires produces anger.

A. General Information on the mind

1. It’s position

nididhyäsor ätma-mäyäà hådayaà nirabhidyata tato manaç candra iti

saìkalpaù käma eva ca

When there was a desire to think about the activities of His own energy, then the heart (the seat of the mind), the mind, the moon, determination and all desire became manifested. (SB 2.10.30)

indriyäëi paräëy ähur indriyebhyaù paraà manaù

manasas tu parä buddhir yo buddheù paratas tu saù

The working senses are superior to dull matter; mind is higher than the senses; intelligence is still higher than the mind; and he [the soul] is even higher than the intelligence. (Bg. 3.42)

2. It’s function

a. Thinking, feeling, willing

indriyäëi mano buddhir asyädhiñöhänam ucyate

etair vimohayaty eña jïänam ävåtya dehinam

The senses, the mind and the intelligence are the sitting places of this lust. Through them lust covers the real knowledge of the living entity and bewilders him. (Bg 3.40)

The enemy has captured different strategic positions in the body of the conditioned soul, and therefore Lord Kåñëa is giving hints of those places, so that one who wants to conquer the enemy may know where he can be found. Mind is the center of all the activities of the senses, and thus when we hear about sense objects the mind generally




becomes a reservoir of all ideas of sense gratification; and, as a result, the mind and the senses become the repositories of lust. Next, the intelligence department becomes the capital of such lustful propensities. Intelligence is the immediate next-door neighbor of the spirit soul. Lusty intelligence influences the spirit soul to acquire the false ego and identify itself with matter, and thus with the mind and senses. The spirit soul becomes addicted to enjoying the material senses and mistakes this as true happiness. (Bg 3.40)

b. Sense desires arise from mental concoction

prajahäti yadä kämän sarvän pärtha mano-gatän ätmany evätmanä tuñöaù sthita-prajïas tadocyate

The Supreme Personality of Godhead said: O Pärtha, when a man gives up all varieties of desire for sense gratification, which arise from mental concoction, and when his mind, thus purified, finds satisfaction in the self alone, then he is said to be in pure transcendental consciousness. (Bg. 2.55)

3. Friend or enemy

karmendriyäëi saàyamya ya äste manasä smaran

indriyärthän vimüòhätmä mithyäcäraù sa ucyate

One who restrains the senses of action but whose mind dwells on sense objects certainly deludes himself and is called a pretender. (Bg. 3.6)

uddhared ätmanätmänaà nätmänam avasädayet

ätmaiva hy ätmano bandhur ätmaiva ripur ätmanaù

One must deliver himself with the help of his mind, and not degrade himself. The mind is the friend of the conditioned soul, and his enemy as well. (Bg 6.5)

bandhur ätmätmanas tasya

yenätmaivätmanä jitaù anätmanas tu çatrutve vartetätmaiva çatru-vat


For him who has conquered the mind, the mind is the best of friends; but for one who has failed to do so, his mind will remain the greatest enemy. (Bg 6.6)

jitätmanaù praçäntasya paramätmä samähitaù

çétoñëa-sukha-duùkheñu tathä mänäpamänayoù

For one who has conquered the mind, the Supersoul is already reached, for he has attained tranquillity. To such a man happiness and distress, heat and cold, honor and dishonor are all the same. (Bg 6.7)

B. How to control it

1. Fix it on Kåñëa

kåñëa———sürya-sama; mäyä haya andhakära yähäì kåñëa, tähäì nähi mäyära adhikära

“Kåñëa is compared to sunshine, afnd mäyä is compared to darkness. Wherever there is sunshine, there cannot be darkness. As soon as one takes to Kåñëa consciousness, the darkness of illusion (the influence of the external energy) will immediately vanish. (CC 2.22.31)

samaà paçyan hi sarvatra samavasthitam éçvaram

na hinasty ätmanätmänaà tato yäti paräà gatim

One who sees the Supersoul equally present everywhere, in every living being, does not degrade himself by his mind. Thus he approaches the transcendental destination. (Bg. 13.29)

The living entity, by accepting his material existence, has become situated differently than in his spiritual existence. But if one understands that the Supreme is situated in His Paramätmä manifestation everywhere, that is, if one can see the presence of the Supreme Personality of Godhead in every living thing, he does not degrade himself by a destructive mentality, and he therefore gradually advances to the spiritual world. The mind is generally addicted to sense gratifying processes; but when the mind turns to the Supersoul, one becomes advanced in spiritual understanding. (Bg. 13.29)

2. With detachment

arjuna uväca

yo ’yaà yogas tvayä proktaù




sämyena madhusüdana etasyähaà na paçyämi

caïcalatvät sthitià sthiräm

Arjuna said: O Madhusüdana, the system of yoga which You have summarized appears impractical and unendurable to me, for the mind is restless and unsteady.

caïcalaà hi manaù kåñëa pramäthi balavad dåòham tasyähaà nigrahaà manye

väyor iva su-duñkaram

For the mind is restless, turbulent, obstinate and very strong, O Kåñëa, and to subdue it, I think, is more difficult than controlling the wind.

çré-bhagavän uväca asaàçayaà mahä-bäho

mano durnigrahaà calam abhyäsena tu kaunteya vairägyeëa ca gåhyate

Lord Çré Kåñëa said: O mighty-armed son of Kunté, it is undoubtedly very difficult to curb the restless mind, but it is possible by suitable practice and by detachment.

The difficulty of controlling the obstinate mind, as expressed by Arjuna, is accepted by the Personality of Godhead. But at the same time He suggests that by practice and detachment it is possible. What is that practice? In the present age no one can observe the strict rules and regulations of placing oneself in a sacred place, focusing the mind on the Supersoul, restraining the senses and mind, observing celibacy, remaining alone, etc. By the practice of Kåñëa consciousness, however, one engages in nine types of devotional service to the Lord. The first and foremost of such devotional engagements is hearing about Kåñëa. This is a very powerful transcendental method for purging the mind of all misgivings. The more one hears about Kåñëa, the more one becomes enlightened and detached from everything that draws the mind away from Kåñëa. By detaching the mind from activities not devoted to the Lord, one can very easily learn vairägya. Vairägya means detachment from matter and engagement of the mind in spirit. Impersonal spiritual detachment is more difficult than attaching the mind to the activities of Kåñëa. This is practical because by hearing about Kåñëa one becomes automatically attached to the Supreme Spirit. This attachment is called pareçänubhava, spiritual satisfaction. It is just like the feeling of satisfaction a hungry man has for every morsel of food he eats. The more one eats while hungry, the more one feels satisfaction and strength. Similarly, by discharge of devotional service one feels transcendental satisfaction as the mind becomes detached from material objectives. It is something like curing a disease by expert treatment and appropriate diet. Hearing of the


transcendental activities of Lord Kåñëa is therefore expert treatment for the mad mind, and eating the foodstuff offered to Kåñëa is the appropriate diet for the suffering patient. This treatment is the process of Kåñëa consciousness.

asaàyatätmanä yogo duñpräpa iti me matiù vaçyätmanä tu yatatä

çakyo ’väptum upäyataù

For one whose mind is unbridled, self-realization is difficult work. But he whose mind is controlled and who strives by appropriate means is assured of success. That is My opinion.

The Supreme Personality of Godhead declares that one who does not accept the proper treatment to detach the mind from material engagement can hardly achieve success in self-realization. Trying to practice yoga while engaging the mind in material enjoyment is like trying to ignite a fire while pouring water on it. Yoga practice without mental control is a waste of time. Such a show of yoga may be materially lucrative, but it is useless as far as spiritual realization is concerned. Therefore, one must control the mind by engaging it constantly in the transcendental loving service of the Lord. Unless one is engaged in Kåñëa consciousness, he cannot steadily control the mind. A Kåñëa conscious person easily achieves the result of yoga practice without separate endeavor, but a yoga practitioner cannot achieve success without becoming Kåñëa conscious. (Bg. 6.33-36)

C. What doesn’t work

p The yogic process of negating thoughts p Try not thinking of a white elephant

D. From Bhaktyäloka

p It is the duty of a sober person to tolerate the urge of the mind. Until one is habituated to control the urge of the mind, how can one perform devotional service with attention? A materialist sits in the chariot of the mind and never gets relief from its various urges, except during sleep. Even during sleep many thoughts such as good and bad dreams come. In order to regulate the urges of the mind, åñis have propounded añöäìga-yoga and räja-yoga. But the Lord's prescription is that one should regulate the mind from the inferior tastes by giving it a higher taste. Those who are on the path of devotional service can easily regulate the mind. The mind cannot remain without urges. If urged towards spiritual subjects, the mind is properly engaged and it will not hanker for insignificant subjects. Many people think that without añöäìga-yoga there is no alternative to regulate the mind. But Pataïjali Muni has accepted that just as añöäìga-yoga regulates the mind, bhakti-yoga can also. Meditation on the Supreme Lord as propounded by Pataïjali is not pure devotional service, rather it is sakäma-bhakti, or motivated. If devotional service is performed




for the purpose of regulating the mind, then it is certainly not devoid of material desires. Favorable cultivation of devotional service in relationship to Kåñëa is the real meaning of pure bhakti. (Bhaktyäloka 9)

E. From Bhaktisiddhänta Sarasvaté Öhäkura’s Anuvåtti commentary

The agitations of the mind are of two types: (1) avirodha-préti – unimpeded attachment and (2) virodha-yukta-krodha – anger arising from impediments. Attachment for the faith of the mäyävädés, veneration towards the adherence to result-oriented activity and belief in the ideas of those who have many desires not related to the service of Kåñëa, are three kinds of avirodha-préti. Mere indifference to the activities of the jïänés, karmés and persons possessing other desires is but the unmanifest or undeveloped stage of unimpeded attachment. When there is an impediment to the fulfilment of material desires, when one fails to obtain the cherished fruit of one’s work, and when in spite of all endeavor one does not obtain liberation (mukti), anger comes about. To meditate upon the pastimes of Çré Kåñëa is not a form of mental agitation, rather it is the means by which all mental agitation becomes pacified.

F. From B.R. Çrédhära Mahäräja

p Manasa means mental waves. Sometimes the rush of some 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 Krishna 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 Krishna—that is kirtana. I may begin with some japa but my mind wanders here, there and everywhere. But when I am engaged in kirtana, I must be fully attentive. In that way we can control the mind, which is very difficult to capture and to utilize.

ostha-spandana matrena kirtanam tu tato varam

Simply by moving the lips to chant the Lord’s holy name one can attain the greatest benefit.1 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! Kirtana means to take the offensive. 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 kirtana. That means preaching. This is what we are told by our Guru Maharaja, Bhaktisiddhanta Saraswati. Preaching means to attack the environment, not to lie down passively and allow others to take the position. Japa is very feeble, a weak thing. You will begin your japa and when you are aware you will find that your mind is marketing in some other place. But when you are talking about Krishna to others, you will be fully attentive. That is automatic attention. Therefore you can control the mind by preaching.

VIII. Krodha-vegam

Similarly, anger can be controlled. We cannot stop anger altogether, but if we simply become angry with those who blaspheme the Lord or the devotees of the Lord, we control our anger in Kåñëa consciousness. Lord Caitanya Mahäprabhu became angry with the miscreant brothers Jagäi and Mädhäi, who blasphemed and struck Nityänanda Prabhu. In His Çikñäñöaka Lord Caitanya wrote, tåëäd api sunécena taror api sahiñëunä: "One should be humbler than the grass and more tolerant than the tree." One may then ask why the Lord exhibited His anger. The point is that one should be ready to tolerate all insults to one's own self, but when Kåñëa or His pure devotee is blasphemed, a genuine devotee becomes angry and acts like fire against the offenders. Krodha, anger, cannot be stopped, but it can be applied rightly. It was in anger that Hanumän set fire to Laìkä, but he is worshiped as the greatest devotee of Lord Rämacandra. This means that he utilized his anger in the right way. Arjuna serves as another example. He was not willing to fight, but Kåñëa incited his anger: "You must fight!" To fight without anger is not possible. Anger is controlled, however, when utilized in the service of the Lord.

…Jïänés, karmés and materialistic planmakers generally attract the attention of conditioned souls, but when the materialists cannot fulfill their plans and when their devices are frustrated, they become angry. Frustration of material desires produces anger.

A. Where it comes from

Dhäyato viñayan puàsaù… Therefore Çréla Bhaktisiddhänta Sarasvati considers this a part of the urge of the mind





1. Get angry the non-devotees (those who offend the lord and His devotees)

a. Lord Nityänanda getting angry at Jagai and Madhai

b. The apparent contradiction with tåëäd api sunécena taror api sahiñëunä.

c. Hanuman’s setting fire to Lanka

C. From Bhaktyäloka (dhairya)

p Anger arises when a man’s lust is unfulfilled. p When one is angry the result gradually leads one to ruination. p Those whose devotional service is motivated cannot conquer anger. p It is not possible to conquer anger by intelligence alone. In a very short time

attachment for sense enjoyment overcomes the function of the intelligence and gives anger a place in its kingdom. It is seen in the song of the Avanti brähmaëa from the Çrémad-Bhägavatam (11.23.33-35, 37, 40) that he was able to quickly control anger.

taà vai pravayasaà bhikñum avadhütam asaj-janäù

dåñövä paryabhavan bhadra bahvébhiù paribhütibhiù

O kind Uddhava, seeing him as an old, dirty beggar, rowdy persons would dishonor him with many insults.

kecit tri-veëuà jagåhur eke pätraà kamaëòalum

péöhaà caike ’kña-sütraà ca kanthäà céräëi kecana pradäya ca punas täni

darçitäny ädadur muneù

Some of these persons would take away his sannyäsé rod, and some the waterpot which he was using as a begging bowl. Some took his deerskin seat, some his chanting beads, and some would steal his torn, ragged clothing. Displaying these things before him, they would pretend to offer them back but would then hide them again.

annaà ca bhaikñya-sampannaà bhuïjänasya sarit-taöe


mütrayanti ca päpiñöhäù ñöhévanty asya ca mürdhani

When he was sitting on the bank of a river about to partake of the food that he had collected by his begging, such sinful rascals would come and pass urine on it, and they would dare to spit on his head.

kñipanty eke ’vajänanta

eña dharma-dhvajaù çaöhaù kñéëa-vitta imäà våttim agrahét sva-janojjhitaù

They would criticize and insult him, saying, “This man is just a hypocrite and a cheat. He makes a business of religion simply because he lost all his wealth and his family threw him out.”

evaà sa bhautikaà duùkhaà daivikaà daihikaà ca yat

bhoktavyam ätmano diñöaà präptaà präptam abudhyata

The brähmaëa understood that all his suffering—from other living beings, from the higher forces of nature and from his own body—was unavoidable, being allotted to him by providence.

etäà sa ästhäya parätma-niñöhäm adhyäsitäà pürvatamair maharñibhiù

ahaà tariñyämi duranta-päraà tamo mukundäìghri-niñevayaiva

I shall cross over the insurmountable ocean of nescience by being firmly fixed in the service of the lotus feet of Kåñëa. This was approved by the previous äcäryas, who were fixed in firm devotion to the Lord, Paramätmä, the Supreme Personality of Godhead.

D. From B.R. Çrédhära Mahäräja

Then there is krodha-vegam. Krodha means anger. When anger 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 anger, but what we have we shall try to utilize it for the service of Krishna.

yad karosi yad asnasi yaj juhosi dadasi yat

yat taspasyasi kaunteya tat kurusva mad-arpanam




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. (Gita 9.27)

Good or bad, whatever is within you, that must be thrown away for the object of Krishna’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. Krodha bhakta-dvesi-jane, whoever 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 kirtana, they closed the door and one brahmacari who was only drinking milk 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 Krishna consciousness.” This has been seen many times. There was some misbehavior done against Srivasa Pandita. A tantrika placed some wine and other things at the door of Srivasa’s house at night in order to ridicule him. Srivasa Pandita 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 tantrika. Every night with the 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 mantras of the 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 madhyama-adhikari Vaisnava should try to keep the beginners outside. They should not be allowed to enter into these discussions and differences; the quarrel, litigation and all these things. This is only reserved for madhyama-adhikaris. It 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 advice 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.

IX. Jihvä-vegam

As for the urges of the tongue, we all experience that the tongue wants to eat palatable dishes. Generally we should not allow the tongue to eat according to its choice, but should control the tongue by supplying prasäda. The devotee's attitude is that he will eat only when Kåñëa gives him prasäda. That is the way to control the urge of the tongue. One should take prasäda at scheduled times and should not eat in restaurants or sweetmeat shops simply to satisfy the whims of the tongue or belly. If we stick to the principle of taking only prasäda, the urges of the belly and tongue can be controlled.

Similarly, the demands of the body can be divided into three categories—the demands of the tongue, the belly and the genitals. One may observe that these three senses are physically situated in a straight line, as far as the body is concerned, and that the bodily demands begin with the tongue. If one can restrain the demands of the tongue by limiting its activities to the eating of prasäda, the urges of the belly and the genitals can automatically be controlled. In this connection Çréla Bhaktivinoda Öhäkura says:

çaréra avidyä jäla, jaòendriya tähe käla, jéve phele viñaya-sägare

tä'ra madhye jihvä ati, lobhamäyä sudurmati, tä'ke jetä kaöhina saàsäre

kåñëa baòa dayämaya, karibäre jihvä jaya, sva-prasäda-anna dila bhäi

sei annämåta khäo, rädhä-kåñëa-guëa gäo, preme òäka caitanya-nitäi

"O Lord! This material body is a lump of ignorance, and the senses are a network of paths leading to death. Somehow or other we have fallen into the ocean of material sense enjoyment, and of all the senses the tongue is the most voracious and uncontrollable. It is




very difficult to conquer the tongue in this world, but You, dear Kåñëa, are very kind to us. You have sent this nice prasäda to help us conquer the tongue; therefore let us take this prasäda to our full satisfaction and glorify Your Lordships Çré Çré Rädhä and Kåñëa and in love call for the help of Lord Caitanya and Prabhu Nityänanda." There are six kinds of rasas (tastes), and if one is agitated by any one of them, he becomes controlled by the urges of the tongue. Some persons are attracted to the eating of meat, fish, crabs, eggs and other things produced by semina and blood and eaten in the form of dead bodies. Others are attracted by eating vegetables, creepers, spinach or milk products, but all for the satisfaction of the tongue's demands. Such eating for sense gratification—including the use of extra quantities of spices like chili and tamarind—is to be given up by Kåñëa conscious persons. The use of pan, haritaké, betel nuts, various spices used in pan-making, tobacco, LSD, marijuana, opium, liquor, coffee and tea is indulged in to fulfill illicit demands. If we can practice accepting only remnants of food offered to Kåñëa, it is possible to get free from mäyä's victimization. Vegetables, grains, fruits, milk products and water are proper foods to offer to the Lord, as Lord Kåñëa Himself prescribes. However, if one accepts prasäda only because of its palatable taste and thus eats too much, he also falls prey to trying to satisfy the demands of the tongue. Çré Caitanya Mahäprabhu taught us to avoid very palatable dishes even while eating prasäda. If we offer palatable dishes to the Deity with the intention of eating such nice food, we are involved in trying to satisfy the demands of the tongue. If we accept the invitation of a rich man with the idea of receiving palatable food, we are also trying to satisfy the demands of the tongue. In Caitanya-caritämåta (Antya 6.227) it is stated:

jihvära lälase yei iti-uti dhäya çiçnodara-paräyaëa kåñëa nähi päya

"That person who runs here and there seeking to gratify his palate and who is always attached to the desires of his stomach and genitals is unable to attain Kåñëa."

As stated before, the tongue, belly and genitals are all situated in a straight line, and they fall in the same category. Lord Caitanya has said, bhäla nä khäibe ära bhäla nä paribe: "Do not dress luxuriously and do not eat delicious foodstuffs." (Cc. Antya 6.236)

A. Definition

p As for the urges of the tongue, we all experience that the tongue wants to eat palatable dishes. (NOI 1)

p In this regard, the urge of the tongue is the desire to taste foodstuffs. (Bhaktyäloka 1)



1. Eat Kåñëa prasäda

çaréra avidyä jäla, jaòendriya tähe käla, jéve phele viñaya-sägare

tä’ra madhye jihvä ati, lobhamäyä sudurmati, tä’ke jetä kaöhina saàsäre

kåñëa baòa dayämaya, karibäre jihvä jaya, sva-prasäda-anna dila bhäi

sei annämåta khäo, rädhä-kåñëa-guëa gäo, preme òäka caitanya-nitäi

“O Lord! This material body is a lump of ignorance, and the senses are a network of paths leading to death. Somehow or other we have fallen into the ocean of material sense enjoyment, and of all the senses the tongue is the most voracious and uncontrollable. It is very difficult to conquer the tongue in this world, but You, dear Kåñëa, are very kind to us. You have sent this nice prasäda to help us conquer the tongue; therefore let us take this prasäda to our full satisfaction and glorify Your Lordships Çré Çré Rädhä and Kåñëa and in love call for the help of Lord Caitanya and Prabhu Nityänanda.”

jihvära lälase yei iti-uti dhäya çiçnodara-paräyaëa kåñëa nähi päya

“That person who runs here and there seeking to gratify his palate and who is always attached to the desires of his stomach and genitals is unable to attain Kåñëa.” (CC 3.6.227)

2. Regulation

näty-açnatas ’tu yogo ’sti na caikäntam anaçnataù

na cäti-svapna-çélasya jägrato naiva cärjuna

There is no possibility of one’s becoming a yogé, O Arjuna, if one eats too much or eats too little, sleeps too much or does not sleep enough. (Bg. 6.16)

Regulation of diet and sleep is recommended herein for the yogés. Too much eating means eating more than is required to keep the body and soul together. There is no need for men to eat animals, because there is an ample supply of grains, vegetables, fruits and milk. Such simple foodstuff is considered to be in the mode of goodness according to the Bhagavad-gétä. Animal food is for those in the mode of ignorance. Therefore, those who indulge in animal food, drinking, smoking and eating food which is not first offered to




Kåñëa will suffer sinful reactions because of eating only polluted things. Bhuïjate te tv aghaà päpä ye pacanty ätma-käraëät. Anyone who eats for sense pleasure, or cooks for himself, not offering his food to Kåñëa, eats only sin. One who eats sin and eats more than is allotted to him cannot execute perfect yoga. It is best that one eat only the remnants of foodstuff offered to Kåñëa. A person in Kåñëa consciousness does not eat anything which is not first offered to Kåñëa. Therefore, only the Kåñëa conscious person can attain perfection in yoga practice. Nor can one who artificially abstains from eating, manufacturing his own personal process of fasting, practice yoga. The Kåñëa conscious person observes fasting as it is recommended in the scriptures. He does not fast or eat more than is required, and he is thus competent to perform yoga practice. One who eats more than required will dream very much while sleeping, and he must consequently sleep more than is required. One should not sleep more than six hours daily. One who sleeps more than six hours out of twenty-four is certainly influenced by the mode of ignorance. A person in the mode of ignorance is lazy and prone to sleep a great deal. Such a person cannot perform yoga. (Bg. 6.16)

C. From Bhaktyäloka 9

p One should fill his belly with whatever is easily available. By offering Kåñëa foods in the mode of goodness and honoring them as prasäda, the tongue is satisfied and service to Kåñëa is cultivated. If palatable prasäda is easily available, then the tongue's greed will gradually be controlled rather than increased.

D. From Bhaktisiddhänta Sarasvaté Öhäkura’s Anuvåtti commentary

The demands of the body are also of three types: the urges of the tongue, belly and genitals. Anxiousness to relish any of the six kinds of taste6 and greed to enjoy animal flesh, fish, eggs, wine, excessive ghee, milk, rabaòé (a condensed milk-sweet), cream and so on is known as the impetuosity of the tongue. Sädhus also avoid eating foods that are overly bitter or spiced with hot chili. Consumption of betel nut, the mixture of betel with various spices (päna), cigarettes, marijuana, hemp, opium and other intoxicating substances, as well as onions and garlic, are also counted as impetuous demands of the tongue. Sädhakas of bhakti must ever indulge in these intoxicants. One should very carefully save oneself from the vehemence of the tongue by honoring the food remnants (mahä-prasäda) of Bhagavän and His devotees. Although mahä-prasäda may be very tasteful, it is not included within the demands of the tongue. By honoring it with great faith one can conquer the demands of the tongue. But if on the pretext of accepting prasäda one desires one’s own enjoyment and cunningly relishes its taste, that is also included as the passion of the tongue. To eat very costly and delicious food items such as rabaòé and cream offered to the demigods (devatäs) at the houses of wealthy persons is detrimental for renounced (niskiïcana) Vaiñëavas. In order to satisfy the lust of the tongue one may become ensnared in various types of reprehensible behavior and bad association.


E. From B.R. Çrédhära Mahäräja

Jihva-vegam – this means the urge for that which is very tasteful. I am a servant to that, a slave to tastefulness. Jihva-vegam means our attraction to a particular taste. One may have attraction for pungent, bitter, sweet or sour. That is jihva-vegam. The tongue 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 jihva-vegam? The process is that whatever I am taking, I should think, “How has the sadhu, the guru, or God tasted it?” The material thing should 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 sannyasi so I 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 prasada. That is the positive side. Jagannatha kaichi karyachena bhojana. You must 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.

X. Udara-vegam

… One should take prasäda at scheduled times and should not eat in restaurants or sweetmeat shops simply to satisfy the whims of the tongue or belly. If we stick to the principle of taking only prasäda, the urges of the belly and tongue can be controlled.

Similarly, the demands of the body can be divided into three categories—the demands of the tongue, the belly and the genitals. One may observe that these three senses are physically situated in a straight line, as far as the body is concerned, and that the bodily demands begin with the tongue. If one can restrain the demands of the tongue by limiting its activities to the eating of prasäda, the urges of the belly and the genitals can automatically be controlled…


Those who suffer from diseases of the stomach must be unable to control the urges of the belly, at least according to this analysis. When we desire to eat more than necessary we automatically create many inconveniences in life. However, if we observe fasting days like Ekädaçé and Janmäñöamé, we can restrain the demands of the belly.




A. Definition

p The urge of the stomach is the desire to overeat. (Bhaktyäloka 1) p Another word here is mita-bhuk. This means that one should eat only as much as

necessary to maintain the body and soul together. One should not be gluttonous to satisfy the tongue. Grains, fruits, milk and similar foods are allotted for human consumption. One should not be excessively eager to satisfy the tongue and eat that which is not meant for humanity. Particularly, a devotee should eat only prasäda, or food which is offered to the Personality of Godhead. His position is to accept the remnants of those foodstuffs. Innocent foods like grains, vegetables, fruits, flowers and milk preparations are offered to the Lord, and therefore there is no scope for offering foods which are in the modes of passion and ignorance. A devotee should not be greedy. It is also recommended that the devotee should be muni, or thoughtful; he should always think of Kåñëa and how to render better service to the Supreme Personality of Godhead. That should be his only anxiety. As a materialist is always thoughtful about improving his material condition, a devotee’s thoughts should always be engaged in improving his condition in Kåñëa consciousness; therefore he should be a muni. (SB 3.27.8)


1. Fasting on days like Ekädaçé and Janmäñöamé

However, if we observe fasting days like Ekädaçé and Janmäñöamé, we can restrain the demands of the belly.

C. From Bhaktyäloka 9

One should fill his belly with whatever is easily available. By offering Kåñëa foods in the mode of goodness and honoring them as prasäda, the tongue is satisfied and service to Kåñëa is cultivated. If palatable prasäda is easily available, then the tongue's greed will gradually be controlled rather than increased. The urge of the belly is a disturbance. The requirement of the stomach is to eat for the maintenance of the life and mitigation of hunger. Those who are thirsty for devotional service should maintain their life by moderate eating. Those who endeavor to overeat are called gluttons. One of the qualities of devotees is mita-bhuk, eating what is necessary. By eating less, the body remains healthy and does not disturb one's devotional service. Those who have no strength to tolerate the urge of the stomach are always greedy to eat. Those who are firmly convinced that nothing can be eaten besides kåñëa-prasäda are especially able to tolerate the urge of the belly. Restrictions like fasting on prescribed days are also models of instruction for controlling the urge of the stomach.


D. From B.R. Çrédhära Mahäräja

Jihva-vegam means the urge for that which is palatable to the tongue, and udara-vegam means the urge to fill one’s belly. We 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 udara-vegam. More and more – then it will swell. We should only take that amount of food that is necessary to keep up the health.

XI. Upastha-vegam

In a similar manner, the urges of the genitals, the sex impulse, can be controlled when not used unnecessarily. The genitals should be used to beget a Kåñëa conscious child, otherwise they should not be used. The Kåñëa consciousness movement encourages marriage not for the satisfaction of the genitals but for the begetting of Kåñëa conscious children. As soon as the children are a little grown up, they are sent to our Gurukula school, where they are trained to become fully Kåñëa conscious devotees. Many such Kåñëa conscious children are required, and one who is capable of bringing forth Kåñëa conscious offspring is allowed to utilize his genitals.

Similarly, the demands of the body can be divided into three categories—the demands of the tongue, the belly and the genitals. One may observe that these three senses are physically situated in a straight line, as far as the body is concerned, and that the bodily demands begin with the tongue. If one can restrain the demands of the tongue by limiting its activities to the eating of prasäda, the urges of the belly and the genitals can automatically be controlled...


As far as the urges of the genitals are concerned, there are two—proper and improper, or legal and illicit sex. When a man is properly mature, he can marry according to the rules and regulations of the çästras and use his genitals for begetting nice children. That is legal and religious. Otherwise, he may adopt many artificial means to satisfy the demands of the genitals, and he may not use any restraint. When one indulges in illicit sex life, as defined by the çästras, either by thinking, planning, talking about or actually having sexual intercourse, or by satisfying the genitals by artificial means, he is caught in the clutches of mäyä. These instructions apply not only to householders but also to tyägés, or those who are in the renounced order of life. In his book Prema-vivarta, Chapter Seven, Çré Jagadänanda Paëòita says:

vairägé bhäi grämya-kathä nä çunibe käne grämya-värtä nä kahibe yabe milibe äne svapane o nä kara bhäi stré-sambhäñaëa




gåhe stré chäòiyä bhäi äsiyächa vana yadi cäha praëaya räkhite gauräìgera sane

choöa haridäsera kathä thäke yena mane bhäla nä khäibe ära bhäla nä paribe hådayete rädhä-kåñëa sarvadä sevibe

"My dear brother, you are in the renounced order of life and should not listen to talk about ordinary worldly things, nor should you talk about worldly things when you meet with others. Do not think of women even in dreams. You have accepted the renounced order of life with a vow that forbids you to associate with women. If you wish to associate with Caitanya Mahäprabhu, you must always remember the incident of Choöa Haridäsa and how he was rejected by the Lord. Do not eat luxurious dishes or dress in fine garments, but always remain humble and serve Their Lordships Çré Çré Rädhä-Kåñëa in your heart of hearts."

A. Definition

1. Legal

2. Illicit


1. By begetting Kåñëa conscious children

etat sarvaà gåhasthasya samämnätaà yater api guru-våttir vikalpena

gåhasthasyartu-gäminaù

All the rules and regulations apply equally to the householder and the sannyäsé, the member of the renounced order of life. The gåhastha, however, is given permission by the spiritual master to indulge in sex during the period favorable for procreation. (SB 7.12.11)

It is sometimes misunderstood that a gåhastha, a householder, is permitted to indulge in sex at any time. This is a wrong conception of gåhastha life. In spiritual life, whether one is a gåhastha, vänaprastha, sannyäsé or brahmacäré, everyone is under the control of the spiritual master. For brahmacärés and sannyäsés there are strong restrictions on sexual indulgence. Similarly, there are strong restrictions for gåhasthas. Gåhasthas should indulge in sex life only in accordance with the order of the guru. Therefore it is mentioned here that one must follow the orders of the spiritual master (guru-våttir vikalpena). When the spiritual master orders, the gåhastha may accept sex life. This is confirmed in Bhagavad-gétä (7.11). Dharmäviruddho bhüteñu kämo ’smi: indulgence in sex life without disobedience to


the religious rules and regulations constitutes a religious principle. The gåhastha is allowed to indulge in sex life during the period favorable for procreation and in accordance with the spiritual master’s order. If the spiritual master’s orders allow a gåhastha to engage in sex life at a particular time, then the gåhastha may do so; otherwise, if the spiritual master orders against it, the gåhastha should abstain. The gåhastha must obtain permission from the spiritual master to observe the ritualistic ceremony of garbhädhäna-saàskära. Then he may approach his wife to beget children, otherwise not. A brähmaëa generally remains a brahmacäré throughout his entire life, but although some brähmaëas become gåhasthas and indulge in sex life, they do so under the complete control of the spiritual master. The kñatriya is allowed to marry more than one wife, but this also must be in accordance with the instructions of the spiritual master. It is not that because one is a gåhastha he may marry as many times as he likes and indulge in sex life as he likes. This is not spiritual life. In spiritual life, one must conduct one’s whole life under the guidance of the guru. Only one who executes his spiritual life under the direction of the spiritual master can achieve the mercy of Kåñëa. Yasya prasädäd bhagavat-prasädaù. If one desires to advance in spiritual life but he acts whimsically, not following the orders of the spiritual master, he has no shelter. Yasyäprasädän na gatiù kuto ’pi. Without the spiritual master’s order, even the gåhastha should not indulge in sex life. (SB 7.12.11)

C. From Bhaktyäloka

The urge of the genital is formidable for persons who are averse to the Lord. In the Çrémad-Bhägavatam (11.5.11) it is said:

loke vyaväyämiña-madya-sevä nityä hi jantor na hi tatra codanä

"In this material world the conditioned soul is always inclined to sex, meat-eating, and intoxication. Therefore religious scriptures never actually encourage such activities." The purport of this statement from the Çrémad-Bhägavatam is confidential. Those who possess a material body made of flesh and blood are always inclined to associate with women. To minimize this inclination, the marriage ceremony is recommended. Those who wish to get free from the codes of marriage are almost like animals. But those who have crossed beyond the rules of this natural inclination by the association of devotees and the strength of their service and have thus attained attraction for spiritual subject matters, for them associating with the opposite sex is very insignificant. Persons who are filled with attachment for material enjoyment can never tolerate the urge of the genital. Many of them engage in illicit activities.

D. From Bhaktisiddhänta Sarasvaté Öhäkura’s Anuvåtti commentary

The demands of the genitals are of two types: in accordance with scripture and not sanctioned by scripture. When a person who has attained maturity marries in accordance with scriptural regulations and observes the prescribed dharma for a householder (gåhastha)




by following the proper behavioral codes for begetting good progeny, he regulates the demand of the genitals. This is classified as sex indulgence in accordance with scripture. There are many different types of illicit sexual indulgence, such as transgressing scriptural and social codes and accepting another man’s wife, lusting after eight types of conjugal exchanges and enjoying the senses by artificial and licentious means contrary to scriptural codes. Both householders and renunciant who are sädhakas of bhakti should always remain aloof from the demands of the tongue, belly and genitals.

E. From B.R. Çrédhära Mahäräja

Jihva-vegam means the urge for that which is palatable to the tongue, and udara-vegam means the urge to fill one’s belly. We 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 udara-vegam. More and more – then it will swell. We should only take that amount of food that is necessary to keep up the health.

XII. Intelligent Adjustment (from B.R. Çrédhära Mahäräja)

We are told that this jihva-vegam, udara-vegam, and upastha-vegam 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 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’.

kamadinam kati na katidha palita durnidesas tesam jata mayi na karuna na trapa nopasantih

utsrjyaitan atha yadu-pate sampratam labdha-buddhis tvam ayatah saranam abhayam mam niyunksvatma-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. (CC 2.22.16)

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

kiba se karite para, kama krodha sadhakare yadi haya sadhu-janara sanga

What can lust and anger do to the practitioner who takes shelter of saintly association? (Prema Bhakti Candrika 2.11)

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 sadhu? In other words, they cannot do anything because something is being spent but it is a sideincome. If help is coming from the higher then that supersedes the expenditure to the lower and the lower thing cannot do any harm – kama krodha sadhakare. And there is also kausala. Kausala means intelligent adjustment – we can get relief. In this regard Narottama Thakura says,

kama krsna karmarpane, krodha bhakta-dvesi jane lobha sadhu-sanga hari katha

moha ista-labdha-bine, mada krsna-guna-gane niyukta kariba yatha tatha

I will use lust in the service of Krishna, anger against those who are inimical towards the devotees and greed for associating with sadhus and hearing krsna-katha. I will become bewildered only when I cannot attain my worshipable Lord. Madness will manifest when I intensely glorify the divine qualities of Krishna. In this way I will utilize all of these. (Prema Bhakti Candrika 2.10)

Kama krsna karmarpane – some impulse we feel within. Try to utilize that force and regulate it in the service of Krishna. Krodha bhakta-dvesi jane – try to use anger towards those who are antagonistic to the sadhus, the krsna-bhaktas. Lobha sadhu-sanga– you may




try to engage greed by hearing from the lips of the sadhu. Moha ista-labha bine – sometimes depression comes. Try to utilize it when you are separated from the sadhu. Mada krsna guna-gane – sometimes overflowing energy appears within us. Engage that overflowing energy in dancing and chanting the name of Krishna. Niryukta kariba yatha tatha – try to regulate all these things in the service of Krishna. If you do this you will be free from them in no time.

asankalpaj jayet kamam krodham kama-vivarjanat arthanartheksaya lobham bhayam tattvavamarsanat

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. (SB 7.15.22)

In the Bhagavatam it is mentioned by Devarsi Narada, asankalpaj jayet kamam – you have so many designs and plans to carry out. Asankalpa – don’t enter! Don’t allow yourself to enter such ambitious speculations. Don’t allow yourself to be busy with such big ambitious engagements in life. Krodham kama-vivarjanat – bad temper sometimes comes within you, so withdraw from the beginning. Don’t identify yourself fully with a particular plan – if any hindrance comes to you, you will be fully entangled. If you are not addicted to a particular plan then there is no chance of being excited. Arthanartheksaya lobham – you have so much greed for money. You have to discriminate, “What is the charm of money?” Whatever you can construct, that automatically vanishes in course of time, so what is the charm of money? Bhayam tattvavamarsanat – and if you have any fear or apprehension then you have to discriminate – tattvavamarsanat. So many things are combined – matter, water, ether, which come and stay for some time and then disappears. Birth and death, in the course of nature, is coming and going everywhere. Every second something is born and every second something is dying. Calculating in this way you should leave your fear. A long list is given there in Bhagavatam and in the conclusion it is said:

rajas tamas ca sattvena sattvam copasamena ca

etat sarvam gurau bhaktya puruso hy anjasa jayet

Through devotion to the spiritual master one can easily conquer the modes of passion and ignorance by cultivation of the mode of goodness and giving up attachment to those modes.


XIII. Master of the World

Etat sarvam gurau bhaktya puruso hy anjasa jayet – all these 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 anarthas from our heart very soon and very easily.

Etan vegan yo visaheta dhirah sarvam apimam prthivim sa sisyat – 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 Goswami proper. He is eligible to give instruction and make disciples all over the world and the number of disciples cannot make him deviate from his standpoint. These are the sadhus who come under the flag of Sri Caitanyadeva. All these things are recorded for our benefit and caution in the Upadesamrta which was given by Mahaprabhu through Rupa Goswami to us in detail.

XIV. The Conclusion

When one is fully practiced in the methods of Kåñëa conscious control, he can become qualified to be a bona fide spiritual master.

The conclusion is that one who can control these six items—speech, mind, anger, tongue, belly and genitals—is to be called a svämé or gosvämé. Svämé means master, and gosvämé means master of the go, or senses. When one accepts the renounced order of life, he automatically assumes the title of svämé. This does not mean that he is the master of his family, community or society; he must be master of his senses. Unless one is master of his senses, he should not be called gosvämé, but go-däsa, servant of the senses. Following in the footsteps of the six Gosvämés of Våndävana, all svämés and gosvämés should fully engage in the transcendental loving service of the Lord. As opposed to this, the go-däsas engage in the service of the senses or in the service of the material world. They have no other engagement. Prahläda Mahäräja has further described the go-däsa as adänta-go, which refers to one whose senses are not controlled. An adänta-go cannot become a servant of Kåñëa. In Çrémad-Bhägavatam (7.5.30), Prahläda Mahäräja has said:

matir na kåñëe parataù svato vä mitho 'bhipadyeta gåha-vratänäm adänta-gobhir viçatäà tamisraà

punaù punaç carvita-carvaëänäm




"For those who have decided to continue their existence in this material world for the gratification of their senses, there is no chance of becoming Kåñëa conscious, not by personal endeavor, by instruction from others or by joint conferences. They are dragged by the unbridled senses into the darkest region of ignorance, and thus they madly engage in what is called 'chewing the chewed.' "

A. One who wants to become Kåñëa conscious must control his senses

matir na kåñëe parataù svato vä mitho ’bhipadyeta gåha-vratänäm adänta-gobhir viçatäà tamisraà

punaù punaç carvita-carvaëänäm

Prahläda Mahäräja replied: Because of their uncontrolled senses, persons too addicted to materialistic life make progress toward hellish conditions and repeatedly chew that which has already been chewed. Their inclinations toward Kåñëa are never aroused, either by the instructions of others, by their own efforts, or by a combination of both.

B. These are the most fundamental instructions

p Therefore they appear in the very first verse of Upadeçämåta

C. By controlling them one is qualified to make disciples

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