Verse One
वाचो वेगं मनसः क्रोधवेगं
जिह्वावेगमुदरोपस्थवेगम् ।
एतान् वेगान् यो विषहेत धीरः
सर्व्वमपीमां पृथिवीं स शिष्यात् ॥१॥
vacho vegam manasah krodha-vegam
jihva-vegam udaropastha-vegam
etan vegan yo visaheta dhirah
sarvam apimam prthivim sa sisyat [1]
sah dhirah–A sober person yah–who visaheta–can tolerate etan–these vegan–urges — vegam–the urge vachah–of speech, vegam–the urge manasah–of the mind, vegam–the urge krodha–of anger, vegam–the urge jihva–of the tongue, [the urge] udara–of the belly, [and] vegam–the urge upastha–of the genitals — api–also sisyat–can instruct imam–this sarvam–entire prthivim–world.
Translation:
The urge of speech, the urges of the mind and anger,
the urge of the tongue, the urges of the belly and the genitals —
the sober person who can control all these urges
can instruct the entire world.
Bhasa by Srila Bhakti Vinod Thakur
গুরুকৃপা-বলে লভি’ সম্বন্ধ-বিজ্ঞান ।
কৃতিজীব হয়েন ভজনে যত্নবান্ ॥১॥
guru-krpa-bale labhi’ sambandha-vijnana
krti-jiva hayena bhajane yatnavan [1]
labhi’–Attaining vijnana–a proper conception sambandha–of [their] relationship (with the Lord) krpa-bale–by the mercy, guru–of Sri Guru, krti–fortunate jiva–souls hayena–become yatnavan–engaged bhajane–in service [to the Lord]. [1]
Translation:
Attaining a proper conception of their relationship with the Lord by the mercy of Sri Guru, fortunate souls engage in the Lord’s service.
সেই জীবে শ্রীরূপ-গোস্বামি মহোদয় ।
‘উপদেশামৃতে’ ধন্য করেন নিশ্চয় ॥২॥
sei jive sri-rupa-gosvami mahodaya
‘upadesamrte’ dhanya karena nischaya [2]
sri-rupa-gosvami-mahodaya–Srila Rupa Goswami Prabhu nischaya–certainly dhanya karena–has blessed sei–such jive–souls ‘upadesamrte’–with Sri Upadesamrta. [2]
Translation:
Srila Rupa Goswami has certainly blessed such souls with Sri Upadesamrta.
গৃহী গৃহত্যাগী ভেদে দ্বিপ্রকার জনে ।
উপদেশ ভেদ বিচারিরে বিজ্ঞগণে ॥৩॥
grhi grha-tyagi bhede dvi-prakara jane
upadesa bheda vicharibe vijna-gane [3]
[There are] dvi–two bhede–different prakara–types jane–of people — grhi–householders [and] tyagi–those who have renounced grha–the household — [and] vijna-gane–the wise vicharibe–will conclude [that there are] bheda–different upadesa–instructions [for each of them]. [3]
Translation:
There are two types of practitioners — householders and renunciants, and the wise will conclude that there are different instructions for each of them.
গৃহী প্রতি এই সব উপদেশ হয় ।
গৃহত্যাগী প্রতি ইহা পরাকাষ্ঠাময় ॥৪॥
grhi prati ei saba upadesa haya
grha-tyagi prati iha parakasthamaya [4]
saba–All ei–these upadesa–instructions haya–are prati–for grhi–householders, [and] prati–for tyagi–those who have renounced grha–the household, iha–they [are] parakasthamaya–of utmost importance. [4]
Translation:
All these instructions are for householders, and they are of utmost importance for renunciants.
বাক্যবেগ মনোবেগ ক্রোধবেগ আর ।
জিহ্বাবেগ উদর-উপস্থবেগ ছার ॥৫॥
এই ছয় বেগ সহি’ কৃষ্ণনামাশ্রয়ে ।
জগৎ শাসিতে পারে পরাজিয়া ভয়ে ॥৬॥
vakya-vega mano-vega krodha-vega ara
jihva-vega udara-upastha-vega chhara [5]
ei chhaya vega sahi’ krsna-namasraye
jagat sasite pare parajiya bhaye [6]
[Those who] sahi’–tolerate ei–these chhaya–six chhara–base vega–urges — vega–the urge vakya–of speech, vega–the urge mano–of the mind, vega–the urge krodha–of anger, vega–the urge jihva–of the tongue, ara–and vega–the urges udara–of the belly [and] upastha–genitals — asraye–in the shelter krsna–of Krishna’s nama–Name pare–can sasite–control jagat–the world [and] parajiya–conquer bhaye–fear. [5–6]
Translation:
Those who tolerate the six base urges — the urges of speech, the mind, anger, the tongue, the belly, and the genitals — by taking the shelter of Krishna’s Name can control the world and conquer fear.
কেবল শরণাগতি কৃষ্ণভক্তিময় ।
ভক্তিপ্রতিকূল ত্যাগ তার অঙ্গ হয় ॥৭॥
kevala saranagati krsna-bhaktimaya
bhakti-pratikula tyaga tara anga haya [7]
kevala–Exclusive saranagati–surrender [is] bhaktimaya–made up of devotion krsna–to Krishna. tyaga–Rejecting [that which is] pratikula–unfavourable bhakti–to devotion haya–is [one of] tara–its anga–limbs. [7]
Translation:
Exclusive surrender is made up of devotion to Krishna. Rejecting that which is unfavourable to devotion is one of its limbs.
ছয় বেগ সহি’ যুক্ত-বৈরাগ্য-আশ্রয়ে ।
নামে অপরাধশূন্য হইবে নির্ভয়ে ॥৮॥
chhaya vega sahi’ yukta-vairagya-asraye
name aparadha-sunya ha-ibe nirbhaye [8]
[Those who] sahi’–tolerate chhaya–these six vega–urges asraye–in the shelter yukta–of proper vairagya–renunciation [will] nirbhaye–with fear ha-ibe–become sunya–free aparadha–from offences name–to the Name. [8]
Translation:
Those who tolerate these six urges in the shelter of proper renunciation will without fear become free from the offences to the Name.
Piyusa-varsini-vrtti by Srila Bhakti Vinod Thakur
sri-sri-godrumachandraya namah
I offer my obeisance to the moon of Sri Godrumadwip.
yat-krpa-sagarodbhutam upadesamrtam bhuvi
sri-rupena samanitam gaurachandram bhajami tam
natva grantha-pranetaram tika-karam pranamya cha
maya virachyate vrttih piyusa-parivesani
I serve Gaurachandra, from the ocean of whose mercy the nectar of instruction, the Upadesamrta, was produced and brought to the world by Sri Rupa. Offering my obeisance to the author of this text (Sri Rupa) and the commentator (Sri Radha Raman Das), I write this commentary that showers that nectar, Piyusa-varsini-vrtti.
anyabhilasita-sunyam jnana-karmady-anavrtam
anukulyena krsnanusilanam bhaktir uttama
[«Pure devotion is constant endeavour to please Krishna that is free from fleeting desires and unobstructed by exploitation and renunciation.»]
The practice of devotion based on the acceptance of the favourable and rejection of the unfavourable that is prescribed in this verse is extremely necessary for devotees. Acceptance of the favourable and rejection of the unfavourable are not limbs of pure devotion itself, but are limbs of surrender, which gives one the qualification for devotion and is the primary characteristic of faith.
anukulyasya sankalpah pratikulya vivarjanam
raksisyatiti visvaso goptrtve varanam tatha
atma-niksepa karpanye sad-vidha saranagatih
[«Accepting the favourable, rejecting the unfavourable, confidence that Krishna will grant His protection, embracing Krishna’s guardianship, fully offering oneself, and humility are the six limbs of surrender.»]
In this verse, rejection of the unfavourable is prescribed. One who can meticulously tolerate the urges of speech, the mind, anger, the tongue, the belly, and the genitals can instruct the entire world.
sokamarsadibhir bhavair akrantam yasya manasam
katham tatra mukundasya sphurtti-sambhavana bhavet
[«The Lord does not appear in the hearts of those who are disturbed by lamentation, anger, and other disorders.»]
Lust, anger, greed, bewilderment, pride, and envy — it is known through the purport of this verse that these disturbances always arise in the human mind and engross it in the mundane through the urge of speech — using words that disturb others; the urge of the mind — various desires; the urge of anger — using harsh words; the urge of the tongue — craving the six different tastes, namely sweet, sour, astringent, salty, pungent, and bitter; the urge of the belly — eating excessively; and the urge of the genitals — craving male-female union. As a result, no pure practice of devotion takes place within the heart. Our Acharya Srila Rupa Goswami started first of all with this verse to make the hearts of those endeavouring to serve fit for devotion. Trying to check these six urges is not itself the practice of devotion. Rather, it is the practice of making oneself fit to enter the temple of devotion. There are instructions for checking these six urges on the path of karma and the path of jnan, but such methods should not be followed by devotees. Hearing about Krishna’s Name, Form, Pastimes, and so forth, chanting about them, and remembering them is itself devotion.
During devotional activities, these six urges arise and disturb the practice of immature practitioners. At that time, in their endeavour to give up the ten offences to the Name through unconditional surrender, devotees are able to avoid these obstructions by the mercy of the Name and the power of pure devotees’ association.
srutvapi nama-mahatmyam yah priti-rahito ’dhamah
aham-mamati-paramo namni so ’py aparadha-krt
[«Fallen souls who, even after hearing the glories of the Name, have no love for the Name and remain engrossed in the conceptions of ‘I’ and ‘mine’ are offenders to the Name.»]
Translation:
Devotees practise proper renunciation (yukta-vairagya); they should not practise dry renunciation. Thus, there is no prescription for them to give up all contact with material affairs. As soon as the urge of the mind — thirst for the mundane — goes away, the urges of the eyes, nose, and ears become controlled. Therefore, those who conquer the six urges and follow the soul conquer the world. This instruction to tolerate these urges is mainly for householder devotees, as renunciants have already completely given up all these urges before renouncing their homes.
Bhasa by Srila Bhakti Siddhanta Saraswati Thakur
কৃষ্ণেতর কথা বাগ্বেগ তার নাম ।
কামের অতৃপ্তে ক্রোধবেগ মনোধাম ॥১॥
krsnetara katha vag-vega tara nama
kamera atrpte krodha-vega manodhama [1]
katha–Talk itara–unrelated krsna–to Krishna — nama–the name tara–of this [is] vega–the urge vag–to speak. vega–The urge krodha–of anger [and that] dhama–position mano–of the mind [arise] atrpte–from nonfulfilment kamera–of desires. [1]
Translation:
Talk unrelated to Krishna is known as the urge to speak. The urges of anger and the mind arise from unfulfilled desires.
সুস্বাদু ভোজনশীল জিহ্বাবেগ-দাস ।
অতিরিক্ত ভোক্তা যেই উদরেতে আশ ॥২॥
susvadu bhojana-sila jihva-vega-dasa
atirikta bhokta yei udarete asa [2]
bhojana-sila–Those who eat susvadu–very palatable [foods are] dasa–slaves vega–of the urge jihva–of the tongue, [and] bhokta yei–those who eat atirikta–too much [follow] asa–the desire udarete–of the belly. [2]
Translation:
Those who eat very palatable foods are slaves to the urge of the tongue, and those who eat too much follow the urge of the belly.
যোষিতের ভৃত্য স্ত্রৈণ কামের কিঙ্কর ।
উপস্থবেগের বশে কন্দর্প-তৎপর ॥৩॥
yositera bhrtya straina kamera kinkara
upastha-vegera vase kandarpa-tatpara [3]
[Those who are] bhrtya–servants yositera–of women [and] straina–henpecked [are] kinkara–servants kamera–of lust, [and those who are] vase–under the control vegera–of the urge upastha–of the genitals [are] tatpara–captivated kandarpa–by Cupid. [3]
Translation:
Those who are servants of women and henpecked are slaves of lust, and those who are controlled by the urge of the genitals are captivated by Cupid.
এই ছয় বেগ যার বশে সদা রয় ।
সে জন গোস্বামী করে পৃথিবী-বিজয় ॥৪॥
ei chhaya vega yara vase sada raya
se jana gosvami kare prthivi-vijaya [4]
se jana–Persons [under] yara–whose vase–control ei–these chhaya–six vega–urges sada–always raya–remain [are] gosvami–masters of the senses; vijaya kare–they conquer prthivi–the world. [4]
Translation:
Those who always keep these six urges under their control are goswamis; they conquer the world.
Anuvrtti
দয়ানিধি গোরহরি কলিজীবে দয়া করি’
শিক্ষাষ্টকে শিখাইল ধর্ম্ম ।
তাঁহার শ্রীমুখ হতে যা শিখিল ভালমতে
প্রভু রূপ জানি’ সেই মর্ম্ম ॥১॥
জীবেরে কল্যান-খানি প্রেমরত্ন মহামণি
গ্রন্থরত্ন সরলে লিখিল ।
গৌরভক্ত-কণ্ঠহার ‘উপদেশামৃত’ সার
রূপানুগে রূপ নিজে দিল ॥২॥
dayanidhi gaurahari kali-jive daya kari’
siksastake sikhaila dharma
ta̐hara sri-mukha hate ya sikhila bhala-mate
prabhu rupa jani’ sei marma [1] jivera kalyana-khani prema-ratna mahamani
grantha-ratna sarale likhila
gaura-bhakta-kanthahara upadesamrta sara
rupanuge rupa nije dila [2]
daya kari’–Being merciful jive–to the souls kali–in the Age of Kali, dayanidhi–the ocean of mercy gaurahari–Sri Gaurahari sikhaila–taught dharma–the proper way [in His] siksastake–eight verses of instruction known as Siksastakam. rupa prabhu–Sri Rupa Prabhu, ya–who sikhila–learned [this] bhala-mate–perfectly hate–from ta̐hara–His sri-mukha–divine mouth [and] jani’–understood marma–[the] purport sei–of it, likhila–wrote [a] sarale–simple, ratna–jewel-like grantha–book [explaining it which is] khani–a mine kalyana–of good fortune jivera–for the soul [and] mahamani–the greatest of gems — ratna–a jewel prema–of divine love. rupa–Sri Rupa nije–himself dila–gave anuge–the followers rupa–of Sri Rupa kanthahara–a necklace [meant to be worn by all] bhakta–the devotees gaura–of Sri Gaura, [known as the Upadesamrta, which is] sara–the essence [of all] amrta–nectarean upadesa–instructions. [1–2]
Translation:
Being merciful to the souls in the Age of Kali, the ocean of mercy Sri Gaurahari taught dharma in His eight verses of instruction known as the Siksastakam. Sri Rupa Prabhu, who learned this perfectly from the divine mouth of the Lord and understood its purport, wrote a simple, jewel-like book explaining it which is a mine of good fortune for the soul and the greatest of gems — a jewel of divine love. He personally gave his followers this necklace meant to be worn by all devotees of Sri Gaura known as the Upadesamrta, which is the essence of all nectarean instructions.
কাল্পনিক নব্যমত নাম বা করিব কত
ভক্তিপথে যারে বলে ‘ভেল’ ।
মায়াবাদী কৃষ্ণ ত্যজি’ মুখে শুধু গোরা ভজি’
ভোগের বিলাসে বিন্ধি’ শেল ॥৩॥
ক্লেশ পায় অবিরত জড়কামে হয়ে হত
‘উপদেশামৃতে’ মানে যম ।
শ্রদ্ধা করি’ পাঠ করি’ লাভ করে গৌরহরি
জানে রূপপদ বিনা ভ্রম ॥৪॥
kalpanika navya-mata nama va kariba kata
bhakti-pathe yare bale ‘bhela’
mayavadi krsna tyaji’ mukhe sudhu gora bhaji’
bhogera vilase bindhi’ sela [3] klesa paya avirata jada-kame haye hata
‘upadesamrte’ mane yama
sraddha kari’ patha kari’ labha kare gaurahari
jane rupa-pada vina bhrama [4]
kata va–How many kalpanika–imaginary navya–new mata–conceptions yare–which bale–are known [to be] ‘bhela’–counterfeit pathe–on the path bhakti–of devotion nama kariba–shall I name? mayavadi–Illusionists tyaji’–reject krsna–Krishna, sudhu–merely mukhe–by mouth bhaji’–serve gora–Gora, bindhi’–pierce [themselves with] sela–the spear vilase–of the pleasure bhogera–of enjoyment, [and] klesa paya–suffer avirata–constantly, haye–having been hata–ruined [by] jada–material kame–desires. [They] mane–consider ‘upadesamrte’–the Upadesamrta [their] yama–death (Yamaraj). patha kari’–By studying [it] sraddha kari’–faithfully, [however,] labha kare–souls attain gaurahari–Gaurahari [and] jane–understand pada–the feet rupa–of Sri Rupa, vina–free from [all] bhrama–misconceptions. [3–4]
Translation:
How many imaginary new conceptions which are known to be counterfeit on the path of devotion shall I name? Illusionists reject Krishna, serve Gora merely by mouth, pierce themselves with the spear of selfish enjoyment, and suffer constantly, ruined by material desires. They consider the Upadesamrta their death. By studying it with faith, however, souls attain Gaurahari and understand Sri Rupa, free from all misconceptions.
রূপানুগজনপদ লভিবারে সুসম্পদ
রূপানুগজন-প্রীতি তরে ।
রূপ-উপদেশামৃত শুদ্ধ-হরিজনাদৃত
অযোগ্যেও সমাশ্রয় করে ॥৫॥
rupanuga-jana-pada labhibare susampada
rupanuga-jana-priti tare
rupa-upadesamrta suddha hari-janadrta
ayogyao samasraya kare [5]
labhibare–To attain susampada–the divine wealth pada–of the feet anuga-jana–of the followers rupa–of Sri Rupa [and] tare–to priti–please anuga-jana–the followers rupa–of Sri Rupa, samasraya kare–take full shelter, ayogyao–even [if you are] unqualified, rupa–in Sri Rupa’s upadesamrta–Upadesamrta, [which is] adrta–revered [by] hari–the Lord’s suddha–pure jana–devotees. [5]
Translation:
To attain the divine wealth at the feet of Sri Rupa’s followers and to please them, take full shelter, even if you are unqualified, in Sri Rupa’s Upadesamrta, which is revered by the Lord’s pure devotees.
গৌরকিশোর প্রভু ভক্তিবিনোদ বিভু
শুদ্ধভক্তি যেই প্রচারিল ।
সেই শুদ্ধভক্তি-সূচী বদ্ধজীব যাহে শুচি
পাইবার তরে এক তিল ॥৬॥
রূপানুগ-পূজ্যবরা শ্রীবার্ষভানবী হরা
তাঁহার দয়িত-দাস-দাস ।
রূপানুগ-সেবা-আশ শ্রীব্রজপত্তনে বাস
‘অনুবৃত্তি’ করিল প্রকাশ ॥৭॥
gaura-kisora prabhu bhakti-vinoda vibhu
suddha-bhakti yei pracharila
sei suddha-bhakti-suchi baddha-jiva yahe suchi
paibara tare eka tila [6] rupanuga-pujya-vara sri-varsabhanavi hara
ta̐hara dayita-dasa-dasa
rupanuga-seva-asa sri-vraja-pattane vasa
anuvrtti karila prakasa [7]
paibara–To obtain eka–one tila–sesame seed tare yei–of the suddha–pure bhakti–devotion pracharila–propagated [by] gaura-kisora prabhu–Srila Gaura Kisor Das Babaji Maharaj [and] bhakti-vinoda vibhu–Srila Bhakti Vinod Thakur, sei–the suchi–compendium suddha–of pure bhakti–devotion yahe–by which [the] baddha–conditioned jiva–souls [become] suchi–pure, dasa–this servant [of] dayita–the beloved dasa–servant ta̐hara–of Her — sri-varsabhanavi–Sri Vrsabhanu’s daughter hara–Sri Radhika, vara–the supreme pujya–object of worship anuga–for the followers rupa–of Sri Rupa — [whose] asa–aspiration [is] seva–the service rupa–of Sri Rupa’s anuga–followers [and whose] vasa–residence [is] sri-vraja-pattane–in Sri Vraja Pattan, prakasa karila–has written [this] anuvrtti–sub-commentary known as the Anuvrtti. [6–7]
To obtain a drop of the pure devotion propagated by Srila Gaura Kisor Das Babaji Maharaj and Srila Bhakti Vinod Thakur, pure devotion by which the conditioned souls are purified, this servant of the beloved servant of Sri Vrsabhanu’s daughter Sri Radhika — the supreme object of worship for Sri Rupa’s followers — whose aspiration is the service of Sri Rupa’s followers and whose residence is in Sri Vraja Pattan, has written this sub-commentary known as the Anuvrtti.
Within immersion in the material world, three types of urges are seen: the urge of speech, the urge of the mind, and the urge of the body. When the soul falls into the hands of these three urges, the soul cannot attain the highest good. Therefore, the soul who can tolerate these urges, instead of becoming controlled by worldly objects, is capable of conquering the world.
The urge of speech refers to the scriptural discussion of the impersonalists, the scriptural reasoning of the followers of the karma-kanda for the fruits of action, and the talks of whimsical enjoyment by those who desire ends other than Krishna. The propensity for speech that is pertinent to the service of the Lord is the result of tolerating the urge of speech; it is not produced by the urge of speech. The unexpressed urge of speech, even though it is not something that is uttered aloud, is another type of endeavour to speak about experience of a subject other than Krishna.
There are two types of urges of the mind: sympathetic affection and hostile anger. Affection for the beliefs of the illusionists, fondness for the beliefs of the karmis, and belief in the view of the anyabhilasis are the three types of sympathetic affection. Remaining indifferent upon seeing the activities of the jnanis, karmis, and anyabhilasis is the mind’s unexpressed urge for sympathetic affection. The nonfulfilment of desires unrelated to Krishna, non-attainment of the results of actions, and the non-attainment of liberation are the causes of anger. Thinking of Krishna’s Pastimes is the result of tolerating the urge of the mind; it is not produced by the urge of the mind.
There are three types of urges of the body: the urge of the tongue, the urge of the belly, and the urge of the genitals. All types of animal meat, fish, crab, eggs, and the parts of any carcass produced from semen and blood, all of which are unofferable, as well as growing plants, vines, and vegetables, the various products of the cow, and so on — desire to consume any of these items aroused by desire for any of the six tastes is the urge of the tongue. The sadhus avoid excessive chilli, amla, and other such items. Consuming haritaki, supari, other ingredients for pan, and pan itself; smoking tobacco, ganja, and other substances; and drinking fermented alchohol and other intoxicants are all included within the urge of the tongue. By honouring the Lord’s remnants, pure souls attain deliverance from the hands of the urge of the tongue. Although offerings for the Lord are very tasty, they are not produced by the urge of the tongue for those who honour them as prasadam. If, however, honouring them becomes a ploy to fulfil a material desire to enjoy the first-class, highly palatable items that are part of the Lord’s Pastimes on the pretext that they are prasad, then that is also included within the urge of the tongue. A renounced Vaisnava’s desire to consume very costly and tasty items offered to them for the satisfaction of the demigods in a rich man’s house is also included within the urge of the tongue. If the urge of the tongue is indulged, various forms of bad behaviour and bad association are liable to ensue.
jihvara lalase yei iti-uti dhaya
sisnodara-parayana krsna nahi paya
[Sriman Mahaprabhu instructed: «Those who run here and there to satisfy the desires of the tongue and are preoccupied with the belly and genitals cannot attain Krishna.»]
bhala na khaibe ara bhala na paribe
[«Do not eat fancy food, and do not wear fancy clothes.»]
The urge of the belly most of the time accompanies the urge of the tongue, and those who are engrossed in the belly and genitals most of the time become sickly. When we eat too much, various types of worldly problems arise. Those who eat excessively are slaves of the urge of the belly. By honouring Krishna’s prasadam, following Ekadasi and other rites related to Krishna, and developing the propensity to serve Krishna, the urge of the belly is controlled.
The urge of the genitals is of two types: regulated and unregulated. Mature persons married according to scriptural regulations follow the duties of household life (grhastha-asram dharma) and control the urge of the genitals through regulated activity. The unregulated form of the urge of the genitals is of various types, such as rejecting scriptural and social regulations and taking another person’s spouse, desiring the eight types of sense gratification, behaving artificially and deceitfully, and satisfying the senses by forbidden means. Becoming free from the hands of the urges of the tongue, belly, and genitals is the duty of both householders and renunciants. In Prema-vivarta (7.10–13), Sri Jagadananda Pandit has written,
vairagi bhai gramya-katha na sunibe kane
gramya-varta na kahibe yabe milibe ane
svapaneo na kara bhai stri-sambhasana
grhe stri chhadiya bhai asiyachha vana
yadi chaha pranaya rakhite gaurangera sane
chhota haridasera katha thake yena mane
bhala na khaibe ara bhala na paribe
hrdayete radha-krsna sarvada sevibe
[«Brother, a renunciant should neither listen to village talk nor discuss village news when they meet with others. Brother, do not converse with women, even in dreams. Brother, you have left women at home and come to the forest. If you want to maintain your love for Gauranga, then remember the story of Chhota Haridas. Do not eat fancy food, and do not wear fancy clothes. Always serve Radha and Krishna within your heart.»]
Those who can completely tolerate the six urges of speech, the mind, and the body that have now been described are masters of the senses (goswamis). When souls are in the hands of these six urges, they are fit to be called slaves of the senses (go-dasas). Only those who are masters of their senses are servants of Krishna. Those who are slaves of their senses are slaves of illusion, and therefore, if they are to become devotees of Krishna, then they have no way other than surrendering at the feet of those who are masters of their senses. Prahlad Maharaj has said that those with uncontrolled senses can never become servants of the Lord (SB: 7.5.30–1):
matir na krsne paratah svato va
mitho ’bhipadyeta grha-vratanam
adanta-gobhir visatam tamisram
punah punas charvita-charvananam
na te viduh svartha-gatim hi visnum
durasaya ye bahir-artha-maninah
[«Inclination towards Krishna never develops by the association of others, by one’s own efforts, or by the combination of both for those who are attached to household life, who enter darkness because of their uncontrolled senses, and who again and again chew the chewed. The wicked-minded, who value external ends, cannot understand that Visnu is the highest end.»]
Bhajana-lalasa
hari he!
prapanche padiya agati ha-iya
na dekhi upaya ara
agatira gati charane sarana
tomaya karinu sara [1]
O Lord! Having fallen into the material world and become depraved, I see no other way: shelter at Your feet is the only shelter for the fallen. I have accepted You as my be-all and end-all.
karama geyana kichhu nahi mora
sadhana bhajana nai
tumi krpamaya ami ta’ kangala
ahaituki krpa chai [2]
I have no piety or knowledge. I have no practice or service. You are merciful, and I am most needy. I pray for Your unconditional mercy.
vakya-mana-vega krodha-jihva-vega
udara-upastha-vega
miliya e saba samsare bhasaye
ditechhe paramodvega [3]
The urges of speech, the mind, anger, the tongue, the belly, and the genitals have united together, cast me adrift in the ocean of material existence, and caused me terrible distress.
aneka yatane se saba damane
chhadiyachhi asa ami
anathera natha! daki tava nama
ekhana bharasa tumi [4]
After many endeavours to subdue them, I have given up hope. O Lord of the helpless! I call Your Name. You are my shelter now.