View source for There are many urges: urge of the mind, urge of the anger, urge of the talking, urge of the tongue, then belly, then genital. In this way, we are driven by so many urges. So out of that, the strongest enemy is our tongue

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{{terms|"There are many urges: urge of the mind, urge of the anger, urge of the talking, urge of the tongue, then belly, then genital. In this way, we are driven by so many urges. So out of that, the strongest enemy is our tongue"}}
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{{compiler|Krsnadas}}
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[[Category:There Are Many]]
[[Category:urge]]
[[Category:mind]]
[[Category:anger]]
[[Category:talking]]
[[Category:tongue]]
[[Category:belly]]
[[Category:genital]]
[[Category:In This Way]]
[[Category:we Are]]
[[Category:driven]]
[[Category:so Many]]
[[Category:urge]]
[[Category:out Of]]
[[Category:strong]]
[[Category:enemy]]
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<div id="Lectures" class="section" sec_index="4" parent="compilation" text="Lectures"><h2>Lectures</h2>
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<div id="Srimad-Bhagavatam_Lectures" class="sub_section" sec_index="1" parent="Lectures" text="Srimad-Bhagavatam Lectures"><h3>Srimad-Bhagavatam Lectures</h3>
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<div id="LectureonSB11620HawaiiJanuary161974_0" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="334" link="Lecture on SB 1.16.20 -- Hawaii, January 16, 1974" link_text="Lecture on SB 1.16.20 -- Hawaii, January 16, 1974">
<div class="heading">There are many urges: urge of the mind, urge of the anger, urge of the talking, urge of the tongue, then belly, then genital. In this way, we are driven by so many urges. So out of that, the strongest enemy is our tongue, is our tongue. Jihvā-vegam. If one can control the urges of the tongue then he will be naturally able to stop the urges of the belly and the urges of the genital, three straight line.
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<span class="link">[[Vanisource:Lecture on SB 1.16.20 -- Hawaii, January 16, 1974|Lecture on SB 1.16.20 -- Hawaii, January 16, 1974]]: </span><div style="display: inline;" class="text"><p style="display: inline;">Actually there is no goodness, because here people dress like in the platform of goodness, but thinking just like animals. That kind of goodness has no value. Actually goodness, that goodness is sa guṇān samatītyaitān brahma-bhūyāya kalpate ([[Vanisource:BG 14.26 (1972)|BG 14.26]]), when one transcends the qualities of material nature, above the brāhmaṇa quality. Brāhmaṇa quality is... Suppose... Suppose actually, in comparison to other qualities, that is the first-class quality. Satyaṁ śamo damas titikṣā ārjavam, eh? Jñānaṁ vijñānam āstikyaṁ brahma-karma svabhāva-jam ([[Vanisource:BG 18.42 (1972)|BG 18.42]]). When one is situated in these qualities—truthfulness, satyam; śamaḥ, controlling the senses; damaḥ, controlling the mind; śamo damas titikṣā, tolerant—in spite of all tribulation, tolerant—śamo damas titikṣā śaucam, cleanliness. Then jñānam, full knowledge. Full knowledge means "What I am, what is God, what is this material world, what is our relationship." That is called knowledge. And that knowledge, when practically applied in life, that is called vijñānam. Jñānaṁ vijñānam āstikyam, āstikyam, full faith in the śāstras and in God. That is called āstikyam. If you have full faith in the revealed scriptures, then you are āstikya. Because you cannot manufacture your God, so-called incarnation God. No. You must have full knowledge of God through the authority of revealed scriptures. That is God consciousness. If you give up the injunction of the scripture, revealed scriptures, you consider something as God, that is not God. Or you consider something as religion, that is not religion. Yaḥ śāstra-vidhim utsṛjya vartate kāma-kārataḥ, na sa siddhim avāpnoti ([[Vanisource:BG 16.23 (1972)|BG 16.23]]). If you become aberrant to the injunction of the śāstras, then na sukhaṁ sāvāpnoti, you'll never get happiness. Na sukham, yaḥ śāstra-vidhim utsṛjya vartate kāma-kārataḥ, na, na sa siddhim avāpnoti. There is no question of siddhi, perfection, neither there is question of happiness, na sukhaṁ na parāṁ gatim, and what to speak of going back home, back to Godhead. It is useless.</p>
<p>Therefore we must abide by the sādhu-śāstra-guru. (aside:) Ah, what is this sound, is going on now? You can ask somebody to stop. Sādhu means saintly person. Śāstra means revealed scriptures. Sādhu, śāstra and guru, spiritual master. So we must follow the footprints of saintly persons, mahājano yena gataḥ sa panthāḥ ([[Vanisource:CC Madhya 17.186|CC Madhya 17.186]]). That is the way. We have to follow great superior personalities, just like ṣaḍ-gosvāmī. Narottama dāsa Ṭhākura says, ei chay gosāñi jāṅr mui tāṅr dāsa: "I become servant, servant or disciple, of such a person who follows the footprints of the six Gosvāmīs." Otherwise one becomes guru, anyone, just like nowadays they become. They are manufacturing guru. Guru is not manufactured. Guru is in the disciplic succession, one who is strictly follows the footsteps of the ṣaḍ-gosvāmīs. Ei chay gosāñi jāṅr. Anyone who is following the footsteps of the gosvāmīs, Rūpa Gosvāmī... Rūpa Gosvāmī gives his Upadeśāmṛta instruction:</p>
:vāco vegaṁ manasaḥ krodha-vegaṁ
:jihvā-vegam udaropastha-vegam
:etān vegān yo viṣaheta dhīraḥ
:sarvām apīmāṁ pṛthivīṁ sa śiṣyāt
:([[Vanisource:NOI 1|NOI 1]])
<p>This is the injunction given by Rūpa Gosvāmī. Vāco vegam. Vāco vegam means the force of talking, vegam. What is the meaning, vegam?</p>
<p>Nitāi: Urge.</p>
<p>Prabhupāda: Urge, yes. Just like I am talking some nonsense. That the vāco vegam; it has no value. We should fix something which has value. One who can control, it is better not to talk than to talk foolish. So that is the world. All foolish talking or foolish literature, it has no value. So it has to be controlled. That is called controlling the vāco vegam. Krodha-vegam. Krodha means anger. So it is also urge. Suppose I am insulted by somebody. Naturally, I'll be angry, but if I can control, "All right, let me... He's a foolish. He has done. Why shall I lose my temper?" That is called controlling krodha-vegam. Vāco vegaṁ krodha-vegam, manasa-vegam, mind. It has got so many urges. Mind is driving practically, "Let us go there, let us go there, let us do this, let us..." Never mind sinful or pious, mind is always dictating and rejecting.</p>
<p>So vāco vegaṁ manasaḥ krodha-vegam, krodha-vegam, udara-vegam. Udara-vegam is the urge of the belly. "I shall eat this, I shall eat that, I shall eat that." Why? Simply you shall eat bhagavat-prasādam. Prasāde sarva-duḥkhānam. Then udara-vegam, and upastha-vegam, the urge of the genital. That is the most important. The jihvā-vegam, jihvā-vegam, udara-vegam, then genital, the straight line. So if one can control the urge of these three things... Tā'ra madhye jihvā ati, lobhamoy sudurmati. Bhaktivinoda Ṭhākura says that out of the urges of the tongue and other senses, down to the genital, up... There are many urges: urge of the mind, urge of the anger, urge of the talking, urge of the tongue, then belly, then genital. In this way, we are driven by so many urges. So out of that, the strongest enemy is our tongue, is our tongue. Jihvā-vegam. If one can control the urges of the tongue then he will be naturally able to stop the urges of the belly and the urges of the genital, three straight line.</p>
<p>So these are to be practiced. Etān vegān yo viṣaheta dhīraḥ: ([[Vanisource:NOI 1|NOI 1]]) "One who has become successful in controlling the urges of all these things," pṛthivīṁ sa śiṣyāt, "now he's free to make disciples all over the world." And they're not, that... I cannot control even my tongue and control my genital, and I become spiritual master? This is nonsense. This is nonsense. You learn first of all. Try to control. Become first-class controller, dhīraḥ. That is called dhīraḥ, not disturbed by any urges. Etān vegān yo viṣaheta dhīraḥ. Dhīras tatra na muhyati. This word is used, dhīraḥ. Dhīraḥ means very sober, fully controlled. That is called dhīraḥ. Dhīras tatra na muhyati. Unless you become dhīraḥ, you cannot understand what is spiritual life. That is not possible. Therefore Kṛṣṇa says in the Bhagavad-gītā, tathā dehāntara-prāptir dhīras tatra na muhyati ([[Vanisource:BG 2.13 (1972)|BG 2.13]]). Dhīras tatra na muhyati.</p>
<p>So you cannot understand even. Unless you become a dhīraḥ, you cannot understand what is spiritual life, what is spirit. It is not a bogus thing that I manufacture something, concoct something, and do something, and I become a leader, I become a spiritual master. This is all nonsense. Dhīras tatra na muhyati. The word is dhīraḥ, and dhīraḥ is explained in the Kumāra-sambhava, that dhīraḥ, just like Lord Śiva... Lord Śiva lost his wife; she committed suicide before her father. That's in Dakṣa-yajña, was learned about Dakṣa-yajña. So Lord Śiva was performing yoga practice meditation, and in the meantime, his wife Devī, she took birth as daughter of Himalaya, King of Himalaya, Pārvatī. So the..., there was fight between the demigods and the demons. So there was a plan that "If by the semina of Lord Śiva, one son is born, Kārttikeya, then he'll be able to kill these demons; otherwise, it is very difficult." So Lord Śiva was engaged in meditation after the death of his wife. In the meantime, his wife took birth in the Himalaya. So now he, he has to be induced to unite with this Pārvatī. So there was plan made. The plan made that Pārvatī, young age, beautiful girl, and Lord Śiva is meditating naked, and she was offering worshipable flowers on the genital. Still, he was not disturbed. Young girl touching the genital of a person, but he is not disturbed. That is dhīraḥ, that is the example of perfection of dhīraḥ. Even in the presence of being agitated, one who is not agitated, that is called dhīraḥ. Otherwise, everyone becomes agitated. That is natural. A young boy sees another young man or a young man sees another young girl. Natural sex appetite, natural. But one who can control that, that is dhīraḥ. That is dhīraḥ. Dhīras tatra na muhyati. That is yoga practice. That is yoga practice, controlling. "When there will be need, I shall use it."</p>
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