It is often said that speech is one of the most important qualities of a human being. We have been given this tongue as a gift from God.

Speech in itself is not bad. But what we speak, and how we speak, matters immensely. Bible says, “A soft tongue breaketh the bone.”

Some people speak to share their thoughts and some speak to discover their thoughts.

As we begin to understand and practice spirituality, one of the first transformations that takes place is in our speech and interactions. In today’s world, even texting is a form of speech. Though the mouth is closed, the mind is speaking through the words we write. Therefore, purification must begin there.

Speaking for Attention, Not for Connection

I remember in my childhood, when I would sit with friends, we would discuss everything — books, novels, movies, sports, and what not. Everyone wanted to speak. Everyone wanted to be heard. Everyone wanted to be the center of attraction.

There is a tendency within us : to feel that what we say must be accepted, that our voice must dominate. It is said, if one speaks a lie boldly enough, it may be accepted as truth.

Śrīla Rūpa Gosvāmī, in the Nectar of Instruction, begins with vāco-vegam — the urge to speak. Controlling speech is described as the foremost qualification for one who desires spiritual advancement.

Speaking for Mental Satisfaction and Stimulation (Gramya Gita)

There are different kinds of sounds that can emerge from our tongue. Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura describes various forms of prajalpa — unhealthy talk. These include gossip, criticism, idle worldly talk, blasphemy, fault-finding, and so on.

I remember my mother once correcting me in childhood. If I spoke something improper, she would say, “Your mouth is not a gutter. Speak properly.”

Often, the mind seeks satisfaction and the ego seeks validation. And thus, we speak — not to uplift or to share, but to impress and validate.

Śrīmad Bhāgavatam describes such mundane talks as a place of pilgrimage for crows. Such discussions cannot satisfy the heart. One may speak endlessly, yet remain empty within. A tongue that does not describe Krishna is compared to a desert — dry, lifeless, and barren.

There are personalities like Rāmachandra Purī, who derived pleasure in criticizing even exalted Vaiṣṇavas, even Śrī Caitanya Mahāprabhu. His joy lay in fault-finding. A perverse mind seeks taste in unhealthy subjects — politics, cinema, songs, social debates. Such talks may provide mental or intellectual stimulation, but they do not lead to purification.

Even so-called spiritual discussions, if devoid of devotion, are compared to beating empty husk. There is sound, but no substance. Śrīmad Bhāgavatam 11.8.17 mentions, “If one becomes attached to the sense gratification of materialistic music and songs, one will develop all the features of material entanglement.”

After coming to the path of spirituality, if we still remain attracted to useless talk, it is as if we are losing Krishna through the same tongue that is meant to glorify Him.

Speaking in Glorification (Gaurav Gita)

When the mind becomes exhausted with mundane talk, one begins to see its futility. Then arises the desire to engage speech in glorifying Krishna and His devotees.

Such glorification purifies the heart. It satisfies not only the tongue, but the soul.

Kṛṣṇadāsa Kavirāja Gosvāmī prays in CC Adi 2.2, “O my merciful Lord Caitanya, may the nectarean Ganges waters of Your transcendental activities flow on the surface of my desertlike tongue. Beautifying these waters are the lotus flowers of singing, dancing and loud chanting of Krishna’s holy name, which are the pleasure abodes of unalloyed devotees. These devotees are compared to swans, ducks and bees. The river’s flowing produces a melodious sound that gladdens their ears.”

Śukadeva Gosvāmī was totally satisfied speaking Śrīmad Bhāgavatam, as it was filled with Krishna’s glories. On the other hand, Sārvabhauma Bhaṭṭācārya, though highly learned, could not satisfy Śrī Caitanya Mahāprabhu through dry scholarship. Both spoke for seven days. In the former case, both the speaker and hearer were satisfied, whereas in the latter, both were dissatisfied.

When Krishna is glorified, both the speaker and the listener experience deep joy. Unlike worldly discussions, which create tension, competition, and division, Krishna-kathā brings harmony and purification.

Speaking in Separation (Gopi Gita)

There are different levels of speech.

There are those who speak anything without thought.
There are those who speak with refinement—yet remain within the bounds of the mundane.
And above all, there are devotees, whose words find their purpose in speaking of Krishna.

But when devotion reaches its peak, speech transforms into something even deeper — speech in separation.

This is not ordinary glorification. It is filled with longing, humility, and intense love.

When Krishna left the gopīs in Vṛndāvana, they gathered and sang the Gopī-gīta. They were not speaking to a person, nor writing a letter. They were simply pouring out their hearts. Their words, born in separation, became the highest poetry of devotion.

Interestingly, the gopīs lived in a village — a place where ordinary village talk (gramya katha) is common. Yet they had no interest in such conversations. Their speech became immortal. We may speak with devotees in a temple, but our talks may turn into gramya katha!!

Gopis absorption in Krishna’s love and service was so profound that they only wanted to speak and hear about Krishna and no one else.

Where Do We Stand?

If we can control our speech, many problems in life can be resolved.

As it is said:
sulabhaṁ bhagavān-nāma jihvā ca vaśa-vartinī
tathāpi narakaṁ yānti kim āścaryam ataḥ param

“The holy name of the Lord is so easily available, and the tongue is fully within our control—yet people still fall into degradation. What greater wonder is there than this?

What is so easily within our control—our speech—often goes astray. But when it is directed toward Krishna, the same tongue becomes a means for true transformation.

We must ask ourselves:

Are we attracted to conversations where crows delight?
Or are we drawn towards discussions like Gopī-gīta, where swans reside?

The journey of our life is to go from Gramya Gita of this world to Gopi Gita of the spiritual world through the medium of Gaurav Gita – Hearing and speaking the wonderful narrations of Lord’s activities.