“Tolerate the Urges.” Srila Bhakti Siddhanta Saraswati Thakur’s commentary on the first verse of Sri Upadeshamrita


English

Śrīla Bhakti Siddhānta Saraswatī Ṭhākur

Tolerate the Urges

http://www.gaudiyadarshan.com/posts/tolerate-the-urges/

Śrīla Bhakti Siddhānta Saraswatī Ṭhākur’s commentary
on the first verse of Śrī Upadeśāmṛta.

The following is a translation of Śrīla Bhakti Siddhānta Saraswatī Ṭhākur’s
poetic Bengali translation,
Bhāṣā,
and Bengali prose commentary,
Anuvṛtti,
on Śrīla Rūpa Goswāmī Prabhu’s
Śrī Upadeśāmṛta.

These texts were published in Śrī Gauḍīya Darśan,
in Volume 2, Issue 11, 10 June 1957,
Volume 2, Issue 12, 12 July 1957,
and Volume 3, Issue 1, 12 August 1957.
In combination with Śrīla Bhakti Vinod Ṭhākur’s Pīyūṣa-varṣiṇī-vṛtti,
they were also published as a book from Śrī Chaitanya Sāraswat Maṭh
by Śrīla Bhakti Sundar Govinda Dev-Goswāmī Mahārāj in 1970.

“The Upadeśāmṛta of Śrīla Rūpa Goswāmī
is also extremely good for us.”

—Śrīla Bhakti Sundar Govinda Dev-Goswāmī Mahārāj,
Affectionate Guidance

 

Śrī Upadeśāmṛta,
Verse One

বাচো বেগং মনসঃ ক্রোধবেগং
জিহ্বাবেগমুদরোপস্থবেগম্
এতান্ বেগান্ যো বিষহেত ধীরঃ
সর্ব্বামপীমাং পৃথিবীং শিষ্যাৎ ॥১॥

vācho vegaṁ manasaḥ krodha-vegaṁ
jihvā-vegam udaropastha-vegam
etān vegān yo viṣaheta dhīraḥ
sarvām apīmāṁ pṛthivīṁ sa śiṣyāt

saḥ dhīraḥ—A sober soul yaḥ—who viṣaheta—can control etān—these vegān—urges—vegam—the urge vāchaḥ—of speech, vegam—the urge manasaḥ—of the mind, vegam—the urge krodha—of anger, vegam—the urge jihvā—of the tongue, [the urge] udara—of the belly, [and] vegam—the urge upastha—of the genitals—[can] api—also śiṣyāt—conquer imām—the sarvām—entire pṛthivīm—world.

A sober soul who can control the urges of speech, the mind, anger, the tongue, the belly, and the genitals can conquer the entire world.

Bhāṣā

কৃষ্ণেতর-কথা বাগ্ বেগ তার নাম
কামের অতৃপ্তে ক্রোধবেগ মনোধাম ॥১॥

kṛṣṇetara kathā vāg-vega tāra nāma
kāmera atṛpte krodha-vega manodhāma [1]

kathā—Talk itara—unrelated kṛṣṇa—to Kṛṣṇa—nāma—the name tāra—of this [is] vega—the urge vāg—to speak. vega—The urge krodha—of anger [and that] dhāma—manner mano—of the mind [arise] atṛpte—from nonfulfillment kāmera—of desires. [1]

Talk unrelated to Kṛṣṇa 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॥

susvādu-bhojana-śīla jihvā-vega-dāsa
atirikta bhoktā yei udarete āśa [2]

bhojana-śīla—Those who eat susvādu—very palatable [foods are] dāsa—slaves vega—of the urge jihvā—of the tongue, [and] bhoktā yei—Those who eat atirikta—too much [follow] āśa—the wish udarete—of the belly. [2]

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 কন্দর্পতৎপর ॥৩॥

yoṣitera bhṛtya straiṇa kāmera kiṅkara
upastha-vegera vaśe kandarpa-tatpara [3]

[Those who are] bhṛtya—servants yoṣitera—of women [and] straiṇa—henpecked [are] kiṅkara—servants kāmera—of lust, [and those who are] vaśe—under the control vegera—of the urge upastha—of the genitals [are] tatpara—devoted kandarpa—to Cupid. [3]

Those who are servants of women and henpecked are slaves of lust, and those who are controlled by the urge of the genitals are devoted to Cupid.

এই ছয় বেগ যার বশে সদা রয়
সে জন গোস্বামী করে পৃথিবী-বিজয় ॥৪॥

ei chhaya vega yāra vaśe sadā raya
se jana gosvāmī kare pṛthivī-vijaya [4]

se jana—Persons [under] yāra—whose vaśe—control ei—these chhaya—six vega—urges sadā—always raya—remain [are] gosvāmī—masters of the senses; vijayak are—they conquer pṛthivī—the world. [4]

Those who always keep these six urges under their control are goswāmīs; they conquer the world.

Anuvṛtti

দয়ানিধি গোরহরি কলিজীবে দয়া করি
শিক্ষাষ্টকে শিখাইল ধর্ম্ম
তাঁহার শ্রীমুখ হতে যা শিখিল ভালমতে
প্রভু রূপ জানিসেই মর্ম্ম ॥১॥

জীবেরে কল্যান-খানি প্রেমরত্ন মহামণি
গ্রন্থরত্ন সরলে লিখিল
গৌরভক্ত-কণ্ঠহারউপদেশামৃতসার
রূপানুগে রূপ নিজে দিল ॥২॥

dayānidhi gaurahari kali-jīve dayā kari’
        śikṣāṣṭake śikhāila dharma
tā̐hāra śrī-mukha hate yā śikhila bhāla-mate
       prabhu rūpa jāni’ sei marma [1]

jīvera kalyāṇa-khani prema-ratna mahāmaṇi
           grantha-ratna sarale likhila
gaura-bhakta-kaṇṭha-hāra upadeśāmṛta sāra
            rūpānuge rūpa nije dila [2]

dayā kari’—Being merciful jīve—to the souls kali—in the Age of Kali, dayānidhi—the ocean of mercy gaurahari—Śrī Gaurahari śikhāila—taught dharmadharma [in His] śikṣāṣṭakeŚikṣāṣṭakam [eight verses of instruction]. rūpa prabhu—Śrī Rūpa Prabhu, —who śikhila—learned [this] bhāla-mate—perfectly hate—from tā̐hāra—His śrī-mukha—divine mouth [and] jāni’—understood sei—the marma—purport [of it,] likhila—wrote [a] sarale—simple, ratna—jewel-like grantha—book, [which is] khani—a mine kalyāṇa—of good fortune jīvera—for the soul [and] mahāmaṇi—the greatest of gems—ratna—a jewel prema—of divine live. rūpa—Śrī Rūpa nije—himself dila—gave anuge—the followers rūpā—of Śrī Rūpa kaṇṭha-hāra—a necklace [meant to be worn by all] bhakta—the devotees gaura—of Śrī Gaura, sāra—the essence [of all] amṛta—nectarean upadeś—instructions. [1–2]

Being merciful to the souls in the Age of Kali, the ocean of mercy Śrī Gaurahari taught dharma in His Śikṣāṣṭakam. Śrī Rūpa Prabhu, who learned this perfectly from the divine mouth of the Lord and understood its purport, wrote a simple, jewel-like book, 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 a necklace meant to be worn by all devotees of Śrī Gaura, the essence of all nectarean instructions.

কাল্পনিক নব্যমত নাম বা করিব কত
ভক্তিপথে যারে বলেভেল
মায়াবাদী কৃষ্ণ ত্যজিমুখে শুধু গোরা ভজি
ভোগের বিলাসে বিন্ধিশেল ॥৩॥

ক্লেশ পায় অবিরত জড়কামে হয়ে হত
উপদেশামৃতেমানে যম
শ্রদ্ধা করিপাঠ করিলাভ করে গৌরহরি
জানে রূপপদ বিনা ভ্রম ॥৪॥

kālpanika navya-mata nāma vā kariba kata
         bhakti-pathe yāre bale ‘bhela’
māyāvādī kṛṣṇa tyaji’ mukhe śudhu gorā bhaji’
          bhogera vilāse bindhi’ śela [3]

kleśa pāya avirata jaḍa-kāme haye hata
           upadeśāmṛte māne yama
śraddhā kari’ pātha kari’ lābha kare gaurahari
        jāne rūpa-pada vinā bhrama [4]

kata vā—How many kālpanika—imaginary navya—new mata—conceptions yāre—which pathe—on the path bhakti—of devotion bale—are considered ‘bhela’—counterfeit nāma kariba—shall I name? māyāvādī—Illusionists tyaji’—reject kṛṣṇa—Kṛṣṇa, śudhu—merely mukhe—by mouth bhaji’—serve gorā—Gorā, bindhi’—pierce [themselves with] śela—the spear vilāse—of the pleasure bhogera—of enjoyment, [and] kleśa pāya—suffer avirata—constantly, haye—having been hata—ruined [by] jaḍa—material kāme—desires. [They] māne—consider upadeśāmṛte—the Upadeśāmṛta yama—to be death (Yamarāj). pātha kari’—By studying [it] śraddhā kari’—faithfully, [however,] lābha kare—souls attain gaurahari—Gaurahari [and] jāne—understand pada—the feet rūpa—of Śrī Rūpa, vinā—free from [all] bhrama—misconceptions. [3–4]

How many imaginary new conceptions which on the path of devotion are considered counterfeit shall I name? Illusionists reject Kṛṣṇa, serve Gorā merely by mouth, pierce themselves with the spear of selfish enjoyment, and suffer constantly, ruined by material desires. They consider the Upadeśāmṛta to be death. By studying it with faith, however, souls attain Gaurahari and understand Śrī Rūpa, free from all misconceptions.

রূপানুগজনপদ লভিবারে সুসম্পদ
রূপানুগজন-প্রীতি তরে
রূপ-উপদেশামৃত শুদ্ধ-হরিজনাদৃত
অযোগ্যেও সমাশ্রয় করে ॥৫॥

rūpānuga-jana-pada labhibāre susampada
           rūpānuga-jana-prīti tare
rūpa-upadeśāmṛta śuddha hari-janādṛta
          ayogyao samāśraya kare [5]

labhibāre—To attain susampada—the divine wealth pada—of the feet anuga-jana—of the followers rūpa—of Śrī Rūpa [and] tare—to prīti—please anuga-jana—the followers rūpa—of Śrī Rūpa, samāśraya kare—take full shelter, ayogyao—even [if you are] unqualified, rūpa—in Śrī Rūpa’s upadeśāmṛtaUpadeśāmṛta, [which is] ādṛta—revered [by] hari—the Lord’s śuddha—pure jana—devotees. [5]

To attain the divine wealth of the feet of Śrī Rūpa’s followers and to please them, take full shelter, even if you are unqualified, in Śrī Rūpa’s Upadeśāmṛta, 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
অনুবৃত্তিকরিল প্রকাশ ॥৭॥

gaura-kiśora prabhu bhakti-vinoda vibhu
         śuddha-bhakti yei prachārila
sei śuddha-bhakti-sūchī baddha-jīva yāhe śuchi
              pāibāra tare eka tila [6]

rūpānuga-pūjya-varā śrī-vārṣabhānavī harā
              tā̐hāra dayita-dāsa-dāsa
rūpānuga-sevā-āśa śrī-vraja-pattane vāsa
              anuvṛtti karila prakāśa [7]

pāibāra—To obtain eka—one tila—sesame seed tare yei—of the śuddha—pure bhakti—devotion prachārila—propagated [by] gaura-kiśora prabhu—Śrīla Gaura Kiśora Prabhu [and] bhakti-vinoda vibhu—Śrīla Bhakti Vinod Ṭhākur, sei—the sūchī—compendium śuddha—of pure bhakti—devotion yāhe—by which [the] baddha—conditioned jīva—souls [become] śuchi—pure, dāsa—this servant [of] dayita—the beloved dāsa—servant tā̐hāra—of Her—śrī-vārṣabhānavī—Śrī Vṛṣabhānu’s daughter harā—Śrī Rādhikā, varā—the supreme pūjya—object of worship anuga—for the followers rūpa—of Śrī Rūpa—[whose] āśa—aspiration [is] sevā—the service rūpa—of Śrī Rūpa’s anuga—followers [and whose] vāsa—residence [is] śrī-vraja-pattane—in Śrī Vraja Pattan, prakāśa karila—has written [this] anuvṛttiAnuvṛtti [sub-commentary]. [6–7]

To obtain a drop of the pure devotion propagated by Śrīla Gaura Kiśora Dās Bābājī Mahārāj and Śrīla Bhakti Vinod Ṭhākur, the pure devotion by which the conditioned souls are purified, this servant of the beloved servant of Śrī Vṛṣabhānu’s daughter Śrī Rādhikā—the supreme object of worship for Śrī Rūpa’s followers—whose aspiration is the service of Śrī Rūpa’s followers and whose residence is in Śrī Vraja Pattan, has written this sub-commentary (Anuvṛtti).

Three types of urges are seen within immersion in the material world: 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-kāṇḍa for the fruits of action, and the talks of whimsical enjoyment by those who desire ends other than Kṛṣṇa (anyābhilāṣīs). 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 ends other than Kṛṣṇa.

There are two types of urges of the mind: peaceful affection and hostile anger. Affection for the beliefs of the illusionists, fondness for the beliefs of the karmīs, and belief in the view of the anyābhilāṣīs are the three types of peaceful affection. Remaining indifferent upon seeing the activities of the jñānīs, karmīs, and anyābhilāṣīs is the mind’s unexpressed urge for peaceful affection. The nonfulfillment of desires unrelated to Kṛṣṇa, non-attainment of the results of actions, and the non-attainment of liberation are the causes of anger. Thinking of Kṛṣṇa’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, the parts of any carcass produced from semen and blood—all of which are unofferable, growing plants, vines, vegetables, and the various products of the cow—desire to consume any these items aroused by desire for any of the six tastes is the urge of the tongue. The sādhus avoid excessive chilli, amla, and other such items. Consuming haritakī, supārī, other ingredients for pan, and pan itself; smoking tobacco, ganja, and other substances; and drinking fermented alcohol 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 prasādam. 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 prasād, then that is also included within the urge of the tongue. A renounced Vaiṣṇava’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.

jihvāra lālase yei iti-uti dhāya
śiśnodara-parāyaṇa kṛṣṇa nāhi pāya

(Śrī Chaitanya-charitāmṛta: Antya-līlā, 6.227)

[“Those who run here and there to satisfy the desires of the tongue and are preoccupied with the belly and genitals cannot attain Kṛṣṇa.”]

bhāla nā khāibe āra bhāla nā paribe

(Śrī Chaitanya-charitāmṛta: Antya-līlā, 6.236)

[“Do not eat fancy food, and do not wear fancy clothes.”]

The urge of the belly most of the time accompanies the desire 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 Kṛṣṇa’s prasādam, following Ekādaśī and other rites related to Kṛṣṇa, and developing the propensity to serve Kṛṣṇa, 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 (gṛhastha-āśram 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), Śrī Jagadānanda Paṇḍit has written,

vairāgī bhāi grāmya-kathā nā śunibe kāne
grāmya-vārtā nā kahibe yabe milibe āne

svapaneo nā kara bhāi strī-sambhāṣaṇa
gṛhe strī chhāḍiyā bhāi āsiyāchha vana

yadi chāha praṇaya rākhite gaurāṅgera sane
chhoṭa haridāsera kathā thāke yena mane

bhāla nā khāibe āra bhāla nā paribe
hṛdayete rādhā-kṛṣṇa sarvadā 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 Gaurāṅga, then remember the story of Chhoṭa Haridās. Do not eat fancy food, and do not wear fancy clothes. Always serve Rādhā and Kṛṣṇa 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 (goswāmīs). When souls are in the hands of these six urges, they are fit to be called slaves of the senses (go-dāsas). Only those who are masters of their senses are servants of Kṛṣṇa. Those who are slaves of their senses are slaves of illusion, and therefore, if they are to become devotees of Kṛṣṇa, then they have no way other than surrendering at the feet of those who are masters of their senses. Prahlād Mahārāj has said that those with uncontrolled senses can never become servants of the Lord (SB: 7.5.30–1):

matir na kṛṣṇe parataḥ svato vā
mitho ’bhipadyeta gṛha-vratānām
adānta-gobhir viśatāṁ tamisraṁ
punaḥ punaś charvita-charvaṇānām

na te viduḥ svārtha-gatiṁ hi viṣṇuṁ
durāśayā ye bahir-artha-māninaḥ

[“Inclination towards Kṛṣṇa 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 Viṣṇu is the goal, the highest end.”]

(Śrīla Bhakti Siddhānta Saraswatī Ṭhākur’s commentary
on the second verse of Śrī Upadeśāmṛta)




Sanskrit 

Śrī Upadeśāmṛta,
Verse One

বাচো বেগং মনসঃ ক্রোধবেগং
জিহ্বাবেগমুদরোপস্থবেগম্
এতান্ বেগান্ যো বিষহেত ধীরঃ
সর্ব্বামপীমাং পৃথিবীং শিষ্যাৎ ॥১॥


Bengali

Bhāṣā

কৃষ্ণেতর-কথা বাগ্ বেগ তার নাম
কামের অতৃপ্তে ক্রোধবেগ মনোধাম ॥১॥

সুস্বাদু-ভোজনশীল জিহ্বাবেগ-দাস
অতিরিক্ত ভোক্তা যেই উদরেতে আশ ॥২॥

যোষিতের ভৃত্য স্ত্রৈণ কামের কিঙ্কর
উপস্থবেগের বশে কন্দর্পতৎপর ॥৩॥

এই ছয় বেগ যার বশে সদা রয়
সে জন গোস্বামী করে পৃথিবী-বিজয় ॥৪॥

Anuvṛtti

দয়ানিধি গোরহরি কলিজীবে দয়া করি
শিক্ষাষ্টকে শিখাইল ধর্ম্ম
তাঁহার শ্রীমুখ হতে যা শিখিল ভালমতে
প্রভু রূপ জানিসেই মর্ম্ম ॥১॥

জীবেরে কল্যান-খানি প্রেমরত্ন মহামণি
গ্রন্থরত্ন সরলে লিখিল
গৌরভক্ত-কণ্ঠহারউপদেশামৃতসার
রূপানুগে রূপ নিজে দিল ॥২॥

কাল্পনিক নব্যমত নাম বা করিব কত
ভক্তিপথে যারে বলেভেল
মায়াবাদী কৃষ্ণ ত্যজিমুখে শুধু গোরা ভজি
ভোগের বিলাসে বিন্ধিশেল ॥৩॥

ক্লেশ পায় অবিরত জড়কামে হয়ে হত
উপদেশামৃতেমানে যম
শ্রদ্ধা করিপাঠ করিলাভ করে গৌরহরি
জানে রূপপদ বিনা ভ্রম ॥৪॥

রূপানুগজনপদ লভিবারে সুসম্পদ
রূপানুগজন-প্রীতি তরে
রূপ-উপদেশামৃত শুদ্ধ-হরিজনাদৃত
অযোগ্যেও সমাশ্রয় করে ॥৫॥

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
অনুবৃত্তিকরিল প্রকাশ ॥৭॥






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English

Śrīla Bhakti Siddhānta Saraswatī Ṭhākur

Tolerate the Urges

http://www.gaudiyadarshan.com/posts/tolerate-the-urges/

Śrīla Bhakti Siddhānta Saraswatī Ṭhākur’s commentary
on the first verse of Śrī Upadeśāmṛta.

The following is a translation of Śrīla Bhakti Siddhānta Saraswatī Ṭhākur’s
poetic Bengali translation,
Bhāṣā,
and Bengali prose commentary,
Anuvṛtti,
on Śrīla Rūpa Goswāmī Prabhu’s
Śrī Upadeśāmṛta.

These texts were published in Śrī Gauḍīya Darśan,
in Volume 2, Issue 11, 10 June 1957,
Volume 2, Issue 12, 12 July 1957,
and Volume 3, Issue 1, 12 August 1957.
In combination with Śrīla Bhakti Vinod Ṭhākur’s Pīyūṣa-varṣiṇī-vṛtti,
they were also published as a book from Śrī Chaitanya Sāraswat Maṭh
by Śrīla Bhakti Sundar Govinda Dev-Goswāmī Mahārāj in 1970.

“The Upadeśāmṛta of Śrīla Rūpa Goswāmī
is also extremely good for us.”

—Śrīla Bhakti Sundar Govinda Dev-Goswāmī Mahārāj,
Affectionate Guidance

 

Śrī Upadeśāmṛta,
Verse One

বাচো বেগং মনসঃ ক্রোধবেগং
জিহ্বাবেগমুদরোপস্থবেগম্
এতান্ বেগান্ যো বিষহেত ধীরঃ
সর্ব্বামপীমাং পৃথিবীং শিষ্যাৎ ॥১॥

vācho vegaṁ manasaḥ krodha-vegaṁ
jihvā-vegam udaropastha-vegam
etān vegān yo viṣaheta dhīraḥ
sarvām apīmāṁ pṛthivīṁ sa śiṣyāt

saḥ dhīraḥ—A sober soul yaḥ—who viṣaheta—can control etān—these vegān—urges—vegam—the urge vāchaḥ—of speech, vegam—the urge manasaḥ—of the mind, vegam—the urge krodha—of anger, vegam—the urge jihvā—of the tongue, [the urge] udara—of the belly, [and] vegam—the urge upastha—of the genitals—[can] api—also śiṣyāt—conquer imām—the sarvām—entire pṛthivīm—world.

A sober soul who can control the urges of speech, the mind, anger, the tongue, the belly, and the genitals can conquer the entire world.

Bhāṣā

কৃষ্ণেতর-কথা বাগ্ বেগ তার নাম
কামের অতৃপ্তে ক্রোধবেগ মনোধাম ॥১॥

kṛṣṇetara kathā vāg-vega tāra nāma
kāmera atṛpte krodha-vega manodhāma [1]

kathā—Talk itara—unrelated kṛṣṇa—to Kṛṣṇa—nāma—the name tāra—of this [is] vega—the urge vāg—to speak. vega—The urge krodha—of anger [and that] dhāma—manner mano—of the mind [arise] atṛpte—from nonfulfillment kāmera—of desires. [1]

Talk unrelated to Kṛṣṇa 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॥

susvādu-bhojana-śīla jihvā-vega-dāsa
atirikta bhoktā yei udarete āśa [2]

bhojana-śīla—Those who eat susvādu—very palatable [foods are] dāsa—slaves vega—of the urge jihvā—of the tongue, [and] bhoktā yei—Those who eat atirikta—too much [follow] āśa—the wish udarete—of the belly. [2]

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 কন্দর্পতৎপর ॥৩॥

yoṣitera bhṛtya straiṇa kāmera kiṅkara
upastha-vegera vaśe kandarpa-tatpara [3]

[Those who are] bhṛtya—servants yoṣitera—of women [and] straiṇa—henpecked [are] kiṅkara—servants kāmera—of lust, [and those who are] vaśe—under the control vegera—of the urge upastha—of the genitals [are] tatpara—devoted kandarpa—to Cupid. [3]

Those who are servants of women and henpecked are slaves of lust, and those who are controlled by the urge of the genitals are devoted to Cupid.

এই ছয় বেগ যার বশে সদা রয়
সে জন গোস্বামী করে পৃথিবী-বিজয় ॥৪॥

ei chhaya vega yāra vaśe sadā raya
se jana gosvāmī kare pṛthivī-vijaya [4]

se jana—Persons [under] yāra—whose vaśe—control ei—these chhaya—six vega—urges sadā—always raya—remain [are] gosvāmī—masters of the senses; vijayak are—they conquer pṛthivī—the world. [4]

Those who always keep these six urges under their control are goswāmīs; they conquer the world.

Anuvṛtti

দয়ানিধি গোরহরি কলিজীবে দয়া করি
শিক্ষাষ্টকে শিখাইল ধর্ম্ম
তাঁহার শ্রীমুখ হতে যা শিখিল ভালমতে
প্রভু রূপ জানিসেই মর্ম্ম ॥১॥

জীবেরে কল্যান-খানি প্রেমরত্ন মহামণি
গ্রন্থরত্ন সরলে লিখিল
গৌরভক্ত-কণ্ঠহারউপদেশামৃতসার
রূপানুগে রূপ নিজে দিল ॥২॥

dayānidhi gaurahari kali-jīve dayā kari’
        śikṣāṣṭake śikhāila dharma
tā̐hāra śrī-mukha hate yā śikhila bhāla-mate
       prabhu rūpa jāni’ sei marma [1]

jīvera kalyāṇa-khani prema-ratna mahāmaṇi
           grantha-ratna sarale likhila
gaura-bhakta-kaṇṭha-hāra upadeśāmṛta sāra
            rūpānuge rūpa nije dila [2]

dayā kari’—Being merciful jīve—to the souls kali—in the Age of Kali, dayānidhi—the ocean of mercy gaurahari—Śrī Gaurahari śikhāila—taught dharmadharma [in His] śikṣāṣṭakeŚikṣāṣṭakam [eight verses of instruction]. rūpa prabhu—Śrī Rūpa Prabhu, —who śikhila—learned [this] bhāla-mate—perfectly hate—from tā̐hāra—His śrī-mukha—divine mouth [and] jāni’—understood sei—the marma—purport [of it,] likhila—wrote [a] sarale—simple, ratna—jewel-like grantha—book, [which is] khani—a mine kalyāṇa—of good fortune jīvera—for the soul [and] mahāmaṇi—the greatest of gems—ratna—a jewel prema—of divine live. rūpa—Śrī Rūpa nije—himself dila—gave anuge—the followers rūpā—of Śrī Rūpa kaṇṭha-hāra—a necklace [meant to be worn by all] bhakta—the devotees gaura—of Śrī Gaura, sāra—the essence [of all] amṛta—nectarean upadeś—instructions. [1–2]

Being merciful to the souls in the Age of Kali, the ocean of mercy Śrī Gaurahari taught dharma in His Śikṣāṣṭakam. Śrī Rūpa Prabhu, who learned this perfectly from the divine mouth of the Lord and understood its purport, wrote a simple, jewel-like book, 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 a necklace meant to be worn by all devotees of Śrī Gaura, the essence of all nectarean instructions.

কাল্পনিক নব্যমত নাম বা করিব কত
ভক্তিপথে যারে বলেভেল
মায়াবাদী কৃষ্ণ ত্যজিমুখে শুধু গোরা ভজি
ভোগের বিলাসে বিন্ধিশেল ॥৩॥

ক্লেশ পায় অবিরত জড়কামে হয়ে হত
উপদেশামৃতেমানে যম
শ্রদ্ধা করিপাঠ করিলাভ করে গৌরহরি
জানে রূপপদ বিনা ভ্রম ॥৪॥

kālpanika navya-mata nāma vā kariba kata
         bhakti-pathe yāre bale ‘bhela’
māyāvādī kṛṣṇa tyaji’ mukhe śudhu gorā bhaji’
          bhogera vilāse bindhi’ śela [3]

kleśa pāya avirata jaḍa-kāme haye hata
           upadeśāmṛte māne yama
śraddhā kari’ pātha kari’ lābha kare gaurahari
        jāne rūpa-pada vinā bhrama [4]

kata vā—How many kālpanika—imaginary navya—new mata—conceptions yāre—which pathe—on the path bhakti—of devotion bale—are considered ‘bhela’—counterfeit nāma kariba—shall I name? māyāvādī—Illusionists tyaji’—reject kṛṣṇa—Kṛṣṇa, śudhu—merely mukhe—by mouth bhaji’—serve gorā—Gorā, bindhi’—pierce [themselves with] śela—the spear vilāse—of the pleasure bhogera—of enjoyment, [and] kleśa pāya—suffer avirata—constantly, haye—having been hata—ruined [by] jaḍa—material kāme—desires. [They] māne—consider upadeśāmṛte—the Upadeśāmṛta yama—to be death (Yamarāj). pātha kari’—By studying [it] śraddhā kari’—faithfully, [however,] lābha kare—souls attain gaurahari—Gaurahari [and] jāne—understand pada—the feet rūpa—of Śrī Rūpa, vinā—free from [all] bhrama—misconceptions. [3–4]

How many imaginary new conceptions which on the path of devotion are considered counterfeit shall I name? Illusionists reject Kṛṣṇa, serve Gorā merely by mouth, pierce themselves with the spear of selfish enjoyment, and suffer constantly, ruined by material desires. They consider the Upadeśāmṛta to be death. By studying it with faith, however, souls attain Gaurahari and understand Śrī Rūpa, free from all misconceptions.

রূপানুগজনপদ লভিবারে সুসম্পদ
রূপানুগজন-প্রীতি তরে
রূপ-উপদেশামৃত শুদ্ধ-হরিজনাদৃত
অযোগ্যেও সমাশ্রয় করে ॥৫॥

rūpānuga-jana-pada labhibāre susampada
           rūpānuga-jana-prīti tare
rūpa-upadeśāmṛta śuddha hari-janādṛta
          ayogyao samāśraya kare [5]

labhibāre—To attain susampada—the divine wealth pada—of the feet anuga-jana—of the followers rūpa—of Śrī Rūpa [and] tare—to prīti—please anuga-jana—the followers rūpa—of Śrī Rūpa, samāśraya kare—take full shelter, ayogyao—even [if you are] unqualified, rūpa—in Śrī Rūpa’s upadeśāmṛtaUpadeśāmṛta, [which is] ādṛta—revered [by] hari—the Lord’s śuddha—pure jana—devotees. [5]

To attain the divine wealth of the feet of Śrī Rūpa’s followers and to please them, take full shelter, even if you are unqualified, in Śrī Rūpa’s Upadeśāmṛta, 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
অনুবৃত্তিকরিল প্রকাশ ॥৭॥

gaura-kiśora prabhu bhakti-vinoda vibhu
         śuddha-bhakti yei prachārila
sei śuddha-bhakti-sūchī baddha-jīva yāhe śuchi
              pāibāra tare eka tila [6]

rūpānuga-pūjya-varā śrī-vārṣabhānavī harā
              tā̐hāra dayita-dāsa-dāsa
rūpānuga-sevā-āśa śrī-vraja-pattane vāsa
              anuvṛtti karila prakāśa [7]

pāibāra—To obtain eka—one tila—sesame seed tare yei—of the śuddha—pure bhakti—devotion prachārila—propagated [by] gaura-kiśora prabhu—Śrīla Gaura Kiśora Prabhu [and] bhakti-vinoda vibhu—Śrīla Bhakti Vinod Ṭhākur, sei—the sūchī—compendium śuddha—of pure bhakti—devotion yāhe—by which [the] baddha—conditioned jīva—souls [become] śuchi—pure, dāsa—this servant [of] dayita—the beloved dāsa—servant tā̐hāra—of Her—śrī-vārṣabhānavī—Śrī Vṛṣabhānu’s daughter harā—Śrī Rādhikā, varā—the supreme pūjya—object of worship anuga—for the followers rūpa—of Śrī Rūpa—[whose] āśa—aspiration [is] sevā—the service rūpa—of Śrī Rūpa’s anuga—followers [and whose] vāsa—residence [is] śrī-vraja-pattane—in Śrī Vraja Pattan, prakāśa karila—has written [this] anuvṛttiAnuvṛtti [sub-commentary]. [6–7]

To obtain a drop of the pure devotion propagated by Śrīla Gaura Kiśora Dās Bābājī Mahārāj and Śrīla Bhakti Vinod Ṭhākur, the pure devotion by which the conditioned souls are purified, this servant of the beloved servant of Śrī Vṛṣabhānu’s daughter Śrī Rādhikā—the supreme object of worship for Śrī Rūpa’s followers—whose aspiration is the service of Śrī Rūpa’s followers and whose residence is in Śrī Vraja Pattan, has written this sub-commentary (Anuvṛtti).

Three types of urges are seen within immersion in the material world: 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-kāṇḍa for the fruits of action, and the talks of whimsical enjoyment by those who desire ends other than Kṛṣṇa (anyābhilāṣīs). 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 ends other than Kṛṣṇa.

There are two types of urges of the mind: peaceful affection and hostile anger. Affection for the beliefs of the illusionists, fondness for the beliefs of the karmīs, and belief in the view of the anyābhilāṣīs are the three types of peaceful affection. Remaining indifferent upon seeing the activities of the jñānīs, karmīs, and anyābhilāṣīs is the mind’s unexpressed urge for peaceful affection. The nonfulfillment of desires unrelated to Kṛṣṇa, non-attainment of the results of actions, and the non-attainment of liberation are the causes of anger. Thinking of Kṛṣṇa’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, the parts of any carcass produced from semen and blood—all of which are unofferable, growing plants, vines, vegetables, and the various products of the cow—desire to consume any these items aroused by desire for any of the six tastes is the urge of the tongue. The sādhus avoid excessive chilli, amla, and other such items. Consuming haritakī, supārī, other ingredients for pan, and pan itself; smoking tobacco, ganja, and other substances; and drinking fermented alcohol 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 prasādam. 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 prasād, then that is also included within the urge of the tongue. A renounced Vaiṣṇava’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.

jihvāra lālase yei iti-uti dhāya
śiśnodara-parāyaṇa kṛṣṇa nāhi pāya

(Śrī Chaitanya-charitāmṛta: Antya-līlā, 6.227)

[“Those who run here and there to satisfy the desires of the tongue and are preoccupied with the belly and genitals cannot attain Kṛṣṇa.”]

bhāla nā khāibe āra bhāla nā paribe

(Śrī Chaitanya-charitāmṛta: Antya-līlā, 6.236)

[“Do not eat fancy food, and do not wear fancy clothes.”]

The urge of the belly most of the time accompanies the desire 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 Kṛṣṇa’s prasādam, following Ekādaśī and other rites related to Kṛṣṇa, and developing the propensity to serve Kṛṣṇa, 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 (gṛhastha-āśram 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), Śrī Jagadānanda Paṇḍit has written,

vairāgī bhāi grāmya-kathā nā śunibe kāne
grāmya-vārtā nā kahibe yabe milibe āne

svapaneo nā kara bhāi strī-sambhāṣaṇa
gṛhe strī chhāḍiyā bhāi āsiyāchha vana

yadi chāha praṇaya rākhite gaurāṅgera sane
chhoṭa haridāsera kathā thāke yena mane

bhāla nā khāibe āra bhāla nā paribe
hṛdayete rādhā-kṛṣṇa sarvadā 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 Gaurāṅga, then remember the story of Chhoṭa Haridās. Do not eat fancy food, and do not wear fancy clothes. Always serve Rādhā and Kṛṣṇa 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 (goswāmīs). When souls are in the hands of these six urges, they are fit to be called slaves of the senses (go-dāsas). Only those who are masters of their senses are servants of Kṛṣṇa. Those who are slaves of their senses are slaves of illusion, and therefore, if they are to become devotees of Kṛṣṇa, then they have no way other than surrendering at the feet of those who are masters of their senses. Prahlād Mahārāj has said that those with uncontrolled senses can never become servants of the Lord (SB: 7.5.30–1):

matir na kṛṣṇe parataḥ svato vā
mitho ’bhipadyeta gṛha-vratānām
adānta-gobhir viśatāṁ tamisraṁ
punaḥ punaś charvita-charvaṇānām

na te viduḥ svārtha-gatiṁ hi viṣṇuṁ
durāśayā ye bahir-artha-māninaḥ

[“Inclination towards Kṛṣṇa 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 Viṣṇu is the goal, the highest end.”]

(Śrīla Bhakti Siddhānta Saraswatī Ṭhākur’s commentary
on the second verse of Śrī Upadeśāmṛta)




Sanskrit 

Śrī Upadeśāmṛta,
Verse One

বাচো বেগং মনসঃ ক্রোধবেগং
জিহ্বাবেগমুদরোপস্থবেগম্
এতান্ বেগান্ যো বিষহেত ধীরঃ
সর্ব্বামপীমাং পৃথিবীং শিষ্যাৎ ॥১॥


Bengali

Bhāṣā

কৃষ্ণেতর-কথা বাগ্ বেগ তার নাম
কামের অতৃপ্তে ক্রোধবেগ মনোধাম ॥১॥

সুস্বাদু-ভোজনশীল জিহ্বাবেগ-দাস
অতিরিক্ত ভোক্তা যেই উদরেতে আশ ॥২॥

যোষিতের ভৃত্য স্ত্রৈণ কামের কিঙ্কর
উপস্থবেগের বশে কন্দর্পতৎপর ॥৩॥

এই ছয় বেগ যার বশে সদা রয়
সে জন গোস্বামী করে পৃথিবী-বিজয় ॥৪॥

Anuvṛtti

দয়ানিধি গোরহরি কলিজীবে দয়া করি
শিক্ষাষ্টকে শিখাইল ধর্ম্ম
তাঁহার শ্রীমুখ হতে যা শিখিল ভালমতে
প্রভু রূপ জানিসেই মর্ম্ম ॥১॥

জীবেরে কল্যান-খানি প্রেমরত্ন মহামণি
গ্রন্থরত্ন সরলে লিখিল
গৌরভক্ত-কণ্ঠহারউপদেশামৃতসার
রূপানুগে রূপ নিজে দিল ॥২॥

কাল্পনিক নব্যমত নাম বা করিব কত
ভক্তিপথে যারে বলেভেল
মায়াবাদী কৃষ্ণ ত্যজিমুখে শুধু গোরা ভজি
ভোগের বিলাসে বিন্ধিশেল ॥৩॥

ক্লেশ পায় অবিরত জড়কামে হয়ে হত
উপদেশামৃতেমানে যম
শ্রদ্ধা করিপাঠ করিলাভ করে গৌরহরি
জানে রূপপদ বিনা ভ্রম ॥৪॥

রূপানুগজনপদ লভিবারে সুসম্পদ
রূপানুগজন-প্রীতি তরে
রূপ-উপদেশামৃত শুদ্ধ-হরিজনাদৃত
অযোগ্যেও সমাশ্রয় করে ॥৫॥

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
অনুবৃত্তিকরিল প্রকাশ ॥৭॥



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