Lipsa – the Lust
Lipsa has no verbatim equivalent in English but broadly it could be translated as lust, desire, craving, or passion, and so on; and the author proposes to frequently use the term lust for it in the current piece. In common parlance, the lust is taken as an intense desire or craving, especially for the sexual activities. However, it could be referred to in usage in many ways such as the lust for power, lust for money, lust for material objects, and so on so forth. It’s a psychological attribute signifying an intense desire or craving for something, followed by the commensurate physical activity in fulfillment of this uncontrollable urge.
In Hinduism, five attributes are considered to be chief enemies of a human being, namely Kama (desire for sex and material happiness), Krodha (anger), Lobha (greed), Moha (attachment) and Mada (ego); at some places, Matsarya or jealousy also finds a reference as sixth such harmful attribute. Of these, the Kama represents Lipsa or lust and Hindu Shashtras consider the Mada or ego as the master sinful attribute that drives and regulates all other attributes.
Lipsa (Lust) as Perceived in Sanatana Dharma
In the Vedic texts and Dharma shastras, four objects of life have been stipulated as Dharma, Artha, Kama, Moksha under the broad category of Purushartha. Here Kama broadly refers to the desire or wish for the material and emotional attraction, pleasure and sensory enjoyment which inter alia includes marital bliss of a Grihastha (householder) along with aesthetic enjoyment of things like sex, nature, arts, music, dance, painting, sculpture, and so on. In a nutshell, Kama could be interpreted as the pleasure, love and associated inherent psychological values in the Sanatana or Hindu way of life. Hinduism permits pursuit of Artha and Kama to every Grihastha under the overall gamut of Dharma during the mundane life but also insists renunciation of both i.e. wealth and pleasure to attain the spiritual liberation (Moksha) at certain stage. The Kama (desire, sensual pleasure as an essential part of life at a certain stage is accepted by the scriptures. For instance, it finds a reference even in the oldest and first Hindu Scripture Rig Veda as under:
kamas tad agre sam avartatadhi manaso retah prathamam yad asit,
sato bandhum asati nir avindan hrdi pratisya kavayo manisa.
(In the beginning there was desire, which was the first seed of mind; sages having meditated in their hearts have discovered by their wisdom the connexion of the existent with the non-existent.)
(Rig Veda 10.129.4)
Besides Rig Veda, several later Hindu texts including Upanishads, Puranas and Epics too deal with Kama in their own way. For instance, one of the ten principal Upanishads, the Brihadarankya Upanishad, at one place, describes that the man is comprised of inherent desires, and his desire actually dictate his determination to do and/or enjoy things. Accordingly, his deeds are regulated by his mind and he attains commensurate good or bad results. Among Hindu texts, the Manu Smriti, also referred to as Manava-Dharma shastra and/or Laws of Manu, is yet another comprehensive treaty on the then prevailing social order and associated matters, which also deals with the four goals of Purushartha, including Kama at length. Sage Manu had seen Kama as a derived word of Kamana with verbatim meaning of desire in a broader scope of identifying a sensory object, learning details about it, developing an emotional bonding and enjoying the resultant feeling through smell, touch, taste, imagination, etc.
Sage Vatsyayana’s universal treaty Kamasutra explained Kama as a subject of the manasa vyapara (business of the mind) sort, which represents pleasure that a person experiences through one or more senses i.e., smelling, hearing, seeing, tasting, and feeling. In essence, Kama could be referred to as the desire in man for the enjoyment and satisfaction of the senses through various means in a responsible way, including sex. The sexual desire is among the most dominant desires to control unless it is regulated and restrained by the person. For the aforesaid purpose, the marriage is regarded as a sacred institution for both the husband and wife wherein mutual energies and destinies are joined together and utilized for the pleasure and procreation. Accordingly, the Dharma shastras as also the prevailing social laws have not permitted the sexual relationship outside marriage, except for limited purpose in special circumstances.
Conversely, Kama is also described as one of the chief enemies and sinful attribute of human beings in various Hindu texts. In Srimad Bhagavad Gita, which carries a gist of all-encompassing wisdom of the Hindu scriptures, Shree Krishna has described Kama as one of the three gates of hell along with anger and greed recommending that all three should be abandoned. In the current age, Sri Ramcharit Manas, composed by Saint Tulsidas, is among one of the most popular, accepted and venerated texts among the Hindu adherents, which suggests Kama, along with some other harmful attributes, must be relinquished by the human beings. In reprisal of the nemesis incurred by Surpanakha following her sinful advances and acts to the forest dweller Prince Sri Ram, the Lanka King Ravan abducts Princess Sita (Sri Ram’s wife) by deceit and forcibly pressurises her to marry him. Consequently, just before an imminent war between two sides, Vibhishan, an upright younger brother, advises Ravan as follows:
Kama, krodh, mad, lobh sab naath narak ke panth,
Sab parihari raghubirahi bhajahu bhajahi jehi sant.
[O Master (Nath is respectful address to God and an elder as well), lust, anger, ego, greed, all of them pave a way to hell. Hence kindly relinquish them in favour of Sri Ramchandra, who is worshipped by all saintly people.]
In the same context, a Padma Purana (Kriyayoga Sara 17.55) verse is also relevant which says “Just as a lusty person is hankering for women, a greedy person is hankering for wealth, and a hungry person is hankering for food grains, let my mind similarly be attached to You alone, O my Lord Krishna.”
Thus, in Hindu texts, Kama finds a mention both as one of the chief objectives or goals of Purushartha as well as a sinful act worth relinquishing by all. This paradoxical position or antilogy is neither confusing nor difficult to understand because a responsible and restrained Kama is what has been described as one of the Purushartha while the same in its perverted form is what so often forbidden and identified as Lipsa or lust in Hinduism. In fact, Artha and Kama in a regulated and balanced combination with Dharma show true path of the temporal bliss and spiritual salvation. The Hindu way of life takes Kama as a natural means of happiness and liberation in the overall progressive events of life but at the same time it could become a hindrance and cause of suffering by over-indulgence and going against the principles of Dharma. Ultimately, one has to overcome it to pursue Moksha (liberation) and to that extent, Hinduism encourages restraint and self-imposed celibacy in later two stages of life viz. Vanaprashtha and Sanyasa.
The sexual desire is the most dominant among various desires to control and unless it is restrained, a man is likely to commit sin leading to social chaos besides impeding the person’s own spiritual pursuit. Hence Sanatana Dharma prescribed two different ways to control and channelize (sexual) desire; one is the Vedanta way of suppression of the sexual desire and the other is Tantra through expression wherein the sexual energy is sublimated and transformed into a higher form of energy. Hinduism considers Kama or desire as the root cause of human sufferings by inducing delusion and bondage in repeat cycles of birth and death. One could win over desires through detachment by regularly practicing yoga and meditation and performing regular devotion and sacrificial offerings to God. In common parlance, many people tend to interpret Kama as mere lust, thereby indulging even in illicit sexual activity. Those Grihastha who understand this finesse apply Kama to socially acquired motivations as also to sex within the boundaries of pleasure and procreation; on the other hand, deluded people indiscriminately indulge in amorous and lustful activities.
Thus Lipsa or lust is a perverted and uncontrolled desire for something, including sexual activity, which could be of material as well as psychological significance. At times, one may already have enough of these things yet he or she looks more for it. Lust is comparable with the feeling of passion with the difference that the latter often propels the person to do or achieve some benevolent objectives while the former only focuses on self-gratification by all means. Besides, many people also take lust as a strong craving for the sex only. Driven by it, such people indulge in intense physical attraction and gratification from the targeted person, a reason why lust is also defined as an inordinate or illicit sexual desire. As among all desires, sex is the most dominant and difficult to restrain, the ancient Hindu scriptures have laid down several laws and principle for individuals on the subject clearly citing that while sexual activity is one of the obligatory duties of a householder, if it is misused for mere enjoyment it would lead to attachment, delusion and downfall. Therefore, in essence, Kama (sex) is considered as an important aspect of human life but lust (perverted desire) is considered as sinful and enemy of man.
Bhagavad Gita on Lipsa
In Srimad Bhagavad Gita, Shree Krishna has dealt with Lipsa at length in response to a query made by Prince Arjuna (BG: 3.36) as to why a person is impelled to commit sinful acts in life, even unwillingly, as if by force. In the following verse,
Shri bhagavan uvacha:
Kama esha krodha esha rajo-guna-samudbhavah,
Mahashano maha-papma viddhyenam iha vairinam.
(Shri Bhagwan said: It is lust alone, which is born of contact with the mode of passion, and later transformed into anger. Know this as the sinful, all-devouring enemy in the world.) (BG: Chapter 3, Verse 37)
As mentioned earlier, the Vedas and Upanishads had used the word Kama not only for the sexual desires but also to incorporate all objects of the material enjoyment in the context of bodily self. It becomes lust in perverted form, which itself is reflected in many ways, such as the urge for money, physical contact and other worldly possessions, craving for recognition and reputation, and drive for power, and so on. This perverted Kama or lust is already ingrained in the nature of living beings that needs only trigger while in the mode of passion. Shree Krishna identifies this “lust” for worldly enjoyment as the chief cause of sin. The mode of passion is capable of deluding the person into believing that the acquisition and possession of worldly objects will not only satisfy his cravings but also catapult him to a prestigious position in terms of glory and recognition.
Shree Krishna says that when the desire is satisfied, it gives birth to greed; and when the person’s greed is not satisfied, it gives rise to anger. The desire cannot be checked or eliminated by satiating it. People commit sins under the influence of all three, namely lust, greed and anger. In a way, this greed could be taken as the escalated and unrestrained desire, while the anger represents a frustrated desire. Therefore, Shree Krishna recognises the lust, or perverted desire, as the root cause of all evil. In a latter chapter, he has even declared them together as the gateways of hell.
Tri-vidham narakasyedam dvaram nashanam atmanah,
Kamah krodhas tatha lobhas tasmad etat trayam tyajet.
(There are three gates leading to the hell of self-destruction for the soul—lust, anger, and greed. Therefore, one should abandon all three.) (BG: Chapter 16, Verse 21)
In the following verse, he states that the person who renounces and gets rid of these evils is able to do justice with the soul in attaining the ultimate goal of life i.e. Moksha (liberation).
Etair vimuktah kaunteya tamo-dvarais tribhir narah,
Acharaty atmanah shreyas tato yati param gatim.
(Those who are free from the three gates to darkness endeavour for the welfare of their soul, and thereby attain the supreme goal.) (BG: Chapter 16, Verse 22)
In fact, in the beginning of his discourse itself to the deluded Prince Arjuna, Shree Krishna has cautioned as to how an attachment to the material objects of senses awakens and escalated desire and unfulfilled or partially-filled desire then give rise to other sinful attributes like anger.
Dhyayato vishayan pumsah sangas teshupajayate,
Sangat sanjayate kamah kamat krodho ’bhijayate.
(While contemplating on the objects of the senses, one develops attachment to them. Attachment leads to desire, and from desire arises anger.) (BG: Chapter 2. Verse 62)
Through the aforesaid and other verses, the Bhagavad Gita gives a complete and comprehensive insight of the mind and associated fiendish attributes. This may simply start with attachment which ordinarily appears quite innocuous but it becomes problematic because it ignites desire too. For instance, let’s take a case from a college or office where members of the both gender study and/or work together. Now a young man is attracted towards a female colleague for her beauty or other attributes. Over a period, his attachment grows into passion for her and he becomes obsessive to have a close physical relationship with her, while she doesn’t feel or reciprocate in the likewise manner. When she doesn’t respond favourably to this person’s advances, the latter’s frustration grows into anger to such a level that, unable to satiate lust, he assaults her fatally one day. One can find umpteen such cases in any society and nemesis caused owing to inane and outrageous conduct of people driven by such passion.
Shree Krishna has explained origin and nemesis consequent to somewhat similar demonic disposition under the influence of the lust, anger and greed. The aforesaid verses describe how lust is transformed into anger and/or how greed is also a product of lust. These three i.e. lust, anger and greed together constitute the foundation for the evolution of the demonic vices, which ultimately become the cause of physical, emotional and psychological destruction the person; also a reason why Krishna labelled them as the gateways to the hell. Every well-meaning soul needs to learn implications of these demonic attributes and cautiously avoid cultivating them in personality for own goodness sake. For the sake of brevity, the author is not reproducing the transliteration and exact translation but in the Bhagavad Gita verses 3.38-43, Shree Krishna painstakingly describes lust strongly advising to give up lust for spiritual progress somewhat as under:
O Kuntiputra Arjuna! As the fire is covered by smoke, a mirror is masked by the dust, and a foetus remains hidden within the womb; a person’s knowledge gets shrouded by the desire (lust) in the similar manner. The force is so powerful that the wisdom of even the most judicious person could be overwhelmed by this perpetual adversary taking the form of an insatiable desire, which is never satisfied like a raging fire. The senses, mind and intellect serve as the breeding grounds of this desire, and overwhelming them, it clouds the person’s wisdom and knowledge, ultimately deluding the embodied soul.
Therefore, Arjuna, it’s advisable to bring the senses under control in the very beginning, supress and kill this foe namely desire, which is an embodiment of sin that destroys wisdom, knowledge and realization. This is indeed possible because the senses are superior to the gross body, the mind is superior to the senses and the mind is under control of the intellect. The immutable and incorporeal soul is even beyond the intellect. Thus knowing the soul to be superior to all, it’s strongly advisable to subdue the lower Self (i.e., senses, mind, and intellect) by the higher Self (soul’s strength) to destroy the formidable enemy lust (perverted desire).
Lipsa (Lust) – Mundane Causes & Control
As already explained in the beginning, the Kama (Kamana, desire, pleasure) is one of the Purusharthas in the Hindu way of life and is permitted for all householders albeit with some discipline and restraints. For instance, if there is a conflict among Dharma on one side and Artha and Kama together or individually on the other side, the former (Dharma) must prevail. Similarly, at some stage of life, every householder should start exercising detachment from the Kama and Artha to pursue the higher spiritual goal of Moksha (liberation), which is indeed possible even while still living as a householder. It is the uncontrolled and unrestrained desire that takes the form of lust in a perverted form.
On the face of it, it may appear that the attributes like being too self-centred, greedy and selfish are the root causes at the heart of lust but that is not all. Somewhere deeper in own individual realm lies emptiness due to lack or inadequate wisdom and knowledge, which then becomes a driving factor as the person easily succumbs to lust in a vain effort to fill supposed emptiness in the life. While the wisdom is inherent in persons but the knowledge comes through learning and, in some cases, guidance from a competent teacher (Guru) – a reason why so much importance is attached to the scriptural learning and competent guru besides usual mundane education. As Shree Krishna has so beautifully explained the hierarchy from the gross body to soul through senses, mind and intellect (from the lower to higher Self). Every person or soul must use intellect to utilize necessary wisdom and knowledge with a view to control and regulate the gross body and senses.
There is a biological and chemical aspect too of the aforesaid philosophical analysis. For instance, within the gross body of every person, certain chemicals in the form of hormones are synthesized and released which regulate various functions and attributes, including love and lust. The human brain releases neurotransmitters (hormones) which carry specific messages and functions through the nerve cells. For instance, the feel-good hormones namely Serotonin. Dopamine, Endorphin and Oxytocin are responsible for promoting and regulating the level of happiness and pleasure while minimizing depression and anxiety. The Oxytocin is considered to be vital in promoting bonding and emotional connection among people. So, in case there is an imbalance of these hormones in the body and/or over secretion of it, this is also likely to escalate lustful thoughts and hyper activities and consequent addiction in a person.
Also lust and passion are two terms which are so often misunderstood and mistakenly applied in situations. Therefore, one also needs to understand finesse of the two terms for proper application and understanding. The lust is undoubtedly immoral and sinful because its object and/or actions are improperly ordered contrary to the ageless natural law or the contemporary society norms and laws. In such case, the appetite of the person for the particular object, including sexual desire, is strongly governed by the person’s own will and intellect rather than the universal will and intellect governing the appetite on that object. On the other hand, passion for any object or goal is defined and/or interpreted in terms of moral and ethical norms defined for the purpose, intent and action, which is often regarded as benevolent and ordered towards creation. Of course, such moral definition and ordering may vary among religions and social formations.
As already explained earlier, lust is reflected through a number of thoughts and activities but the most common and predominant occurrence is over indulgence in sexual activities. Some of the common associated terms representing it or wherein a lustful person could involve himself (or herself) are libido, sexual attraction and desire, adultery, rape, rape-murder, chastity, concupiscence, fornication, masturbation, sodomy, lesbianism, bisexuality, pornography, child abuse, sexual fantasy, and so on. With the advent and spread of internet, pornography and perverted sexual fantasy has reached in personal domain at the click of button, which is a newer and far more serious threat to moral and ethical values and conduct of people. While the scriptures and current social laws permit sex for pleasure and procreation leading to the conjugal bliss among the lawfully married couple, the sex beyond conjugal relationship is prohibited. To put it differently, sex merely for the sake of enjoyment is lustful, and therefore considered a sin, and even falls in the category of crime in law in certain circumstances. Brahma Kumaris, relatively a more recent sect in Hinduism started only during the twentieth century, differentiate love and lust as follows:
In lust there is reliance upon the object of sense and consequent spiritual subordination of the soul to it, but love puts the soul into direct and co-ordinate relation with the reality which is behind the form. Therefore, lust is experienced as being heavy and love is experienced as being light. In lust there is a narrowing down of life and in love there is an expansion in being…If you love the whole world you vicariously live in the whole world, but in lust there is an ebbing down of life and a general sense of hopeless dependence upon a form which is regarded as another. Thus, in lust there is the accentuation of separateness and suffering, but in love there is the feeling of unity and joy.
Most people crave for the maximum sensory pleasure in their endeavour to explore ways for happiness. But only few people know or realize that such constant craving is like chasing a mirage in a desert land. More they indulge in and experience sensory pleasure, more is craving for it transforming into a sort of never ending thirst, so often leading to perversion. Instead, if they use their mind and intellect for a simple and contented life with basic needs, they would seldom experience any delusion and disappointment; instead, be blessed with a lasting contentment for all time to come.
One could learn from the lives of the great souls like Gautam Buddha and Swami Vivekananda. According to Buddhist concept, the sensual desire invades an undeveloped or underdeveloped mind in the same way as the rain comes through the roof of a badly thatched house. Therefore, lust can be controlled or eliminated by attaining a higher level of consciousness, and meditation is the best way to do this. The concept is that when someone focuses his (or her) mind on an object, the mind tends to be transformed into the shape of that object. Therefore, when one focuses on the divine or pious thoughts, they become reflective on his own body, breath, senses and mind. As for Swami Vivekananda, he observed Brahmacharya (celibacy) all along and had mastered desire/lust through Dhyana (meditation) and self-control in his life.
There is no doubt that the ancient Sanatana practices of Dhyana (meditation) and Pranayama serve as powerful instruments in achieving self-control and purity of mind and intellect (Self). In fact, Sage Patanjali’s Ashtang Yoga explained in his treaty ‘Yoga Sutras’ constitutes a comprehensive package for the transformation of man both in physical and spiritual terms (please refer to Part VIII of this series). In short, the Ashtang Yoga is comprised of eight limbs or components of Yoga providing the structural framework for the yogic practices. Of this, Yama and Niyama being first two that represent the moral discipline in the form of restraints and observances, while the remaining six components namely Asana, Pranayama, Pratyahara, Dharana, Dhyana, and Samadhi shall be practiced in the same order, the last one being the ultimate state that literally means wholesome harmony or trance, a state of identity without difference, when a liberated soul enjoys pure awareness of its pure identity. The value of yogic practices for the physical and mental health and evolution has increasingly been realized world over and 21st June declared as the World Yoga Day a few years back.
The lust, greed and anger are like the diseased of mind that not only destroy the peace and harmony of the affected person but also have a long lasting harmful impact on people in the surroundings. Apart from the yogic practices like asanas, pranayama and meditation, the person himself with adequate mindfulness (application of mind) can endeavour to control lustful thoughts. Some of such tips, generally considered as modern/western approach, include a comprehensive identification of triggers that escalate cravings for things, set boundaries for self for avoidance, prepare a list of reasons and diversions to resist tempting thoughts and activities, and exercise relaxation techniques that help mind and senses to go haywire. In addition, the person may find ways to keep busy self as for as possible in creative and productive activities of one’s liking. Besides, there are voluntary self-help groups in almost every society and the person can join such groups for a better diversion, application and management of his energy and time.
Last but not the least, like the author mentioned in the foregoing paragraphs, with the advent and spread of the technology in the form of internet, smart phones and social media, another serious lustful evil has now pervaded every household, targeting every adult, and even child, being vulnerable with a click of button. The urge for pornography is quite natural but such an occasional or casual habit may pose a serious problem if turned into an addiction with its harmful effects on relationships, work as well as self-esteem. Negative impacts of pornography inter alia include spoiling one’s healthy conjugal relationship and sexual activity, sexual dysfunction, arousal problems, withdrawal syndrome, distorted sexual beliefs, and perverted sexual crimes. To cope with these challenges, the same practices and activities as mentioned in the foregoing paras would be useful, but first and foremost requirement is that the person must accept that he faces a problem. While pursuance of healthy activities as the substitute of porn, including visit to support groups and therapy, are indeed advisable, nothing could really match, or substitute edicts and activities prescribed in scriptures.
Ack: Grateful to
https://www.holy-bhagavad-gita.org/
– for translation of the Bhagavad Gita verses
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