Digest Number 2518

[Guest guest]

Dear Sir,

 

Read your message on Brahmacharya that you have posted. You mentioned that once

a person realises Brahma, one can indulge in sexual act for then the Karma will

not be a binding one. Sir, it is a matter of common appreciation that sexual act

is borne out of tremendous desire. Though otehr desires also spring from a

feeling fo aliennation of the Self with the Non-Self, the sexual act is more

powerful as it is born out of a strong sense of opposite (a sense of perceiving

the 'other' sex), this sense of opposite at its basis is at variance with the

Oneness that a Realised Soul sees everywhere. After realisation, one cannot

undergo sexual act at all, for there will not remain any such 'sense of

opposite' at all. One sees the same One everywhere. Here I am not talking about

the Lilas of Avataras which beyond ordinary human comprehension.

 

If something is born out of desire then it is surely binding. I fail to see how

such a powerfully emotional act as sex will be free from desire. The idea of

witness is fine but a sincere seeker can make out a lurking desire somewhere

within giving rise to the sexual arousal and subsequently participation in the

act. Also the sexual act cannot be physically fulfilled unless a involvement, as

diffreent from a 'pure witness' is there.

 

However, this is not to say that householders do not reach the Ultimate Goal.

They surely do (Kabir, Lahiri Mahashaya, Nanakdev all attained the Supreme) but

in that last phase of Sadhana even they take up Brahmacharya, or rather the

Brahmacharic nature comes on its own, as clodes of separatedness are removed.

They see the same Divine Mother everywhere.

 

One of the brothers in the list, mentioned Brahmacharya being non-essential and

comapred that to Satwik diet etc. A Satwik diet is called Satwik just because it

does not give rise to lust and passions and thus helps one get settled in the

pactice of Brahmacharya. Brahmacharya is the main factor, diet, Yam-Niyam are

supporting factors. Jesus says in the Gospel, "What goes inside is not improtant

but what comes out) The Gospel of Sri Ramakrishna is the best and clear guide in

this regard.

 

According to our Gunas and what work he wants from us, the Lord puts us in

different roles of Sanyasi or Grahastha. Both paths lead to the same goal.

 

But its advisable that one should practice brahmacharya for a prolonged period.

That answers these questions best. Otherwsie all other arguments are

rationalisers and guesswork. Its like what Sankara said trying to cross the

ocean while keeping the boat anchored to one shore. Brahmachaqrya intensifies

surrender to God and helps one see God everywhere, not as an intellectual idea

but at the very realisational level. Being a 'witness' can often be an

intellectual delusion. How can one be a pure witness unless one attains Chitat

Vritti Nirodh. And in that state the sense of manhood / womanhood itself is

transcended. At that state, one's wife too becomes the same Divine Mother.

 

This is my humble opinion.

 

Pranams,

Vinayak

 

**************************************************************

 

Namaste,

 

Depends on the context and whether one is realised or not. If one is

realised there would be no binding karma in sex, there would be no

binding karma at all. For one would only be witnessing.

 

However to achieve realisation imho one has to drop every thought,

desire and attachment. So in fact Brahmacharya is the giving up of

these desires.

 

It is the non surrender and attachment that causes the trouble not

the act...............ONS...Tony.

 

 

 

 

 

 

 

[Guest guest]

advaitin, Vinayak Lohani <vinayaklohani>

wrote:

> Dear Sir,

>

> Read your message on Brahmacharya that you have posted. You

mentioned that once a person realises Brahma, one can indulge in

sexual act for then the Karma will not be a binding one. Sir, it is

a matter of common appreciation that sexual act is borne out of

tremendous desire. Though otehr desires also spring from a feeling

fo aliennation of the Self with the Non-Self, the sexual act is more

powerful as it is born out of a strong sense of opposite (a sense of

perceiving the 'other' sex), this sense of opposite at its basis is

at variance with the Oneness that a Realised Soul sees everywhere.

After realisation, one cannot undergo sexual act at all, for there

will not remain any such 'sense of opposite' at all. One sees the

same One everywhere. Here I am not talking about the Lilas of

Avataras which beyond ordinary human comprehension.

 

Namaste,V-ji, IMHO,

 

Brahmacharya is a choice, but there must be no desire, or what is

the point?

 

The fact remains that if one becomes 'Realised', even in a state of

Moksha the body still has prarabda karma to fulfill. If that karma

was to have sex day or night until death, then that is what would

happen. However it is just the body, there is nobody, no ego, to

receive the fruits of the action.

 

Just as many Avatars had sex and families. Many of them descended as

Avatars and then realised Moksha, but even they had to pay the taxes

so to speak. An Avatar isn't the same as a Mukta, unless they

achieve Moksha during the Avatara................ONS....Tony

[Guest guest]

The fact remains that if one becomes 'Realised', even in a state of

Moksha the body still has prarabda karma to fulfill.

 

praNAms

Hare Krishna

 

It is a well known fact that there is *complete annihilation of vAsana-s*

in a jnAni...he is bound by neither prArabdha nor saNchita nor Agami karma

phala-s...shankara describes this as *AthyAntika vAsana kShaya* in a brahma

jnAni. There is an elaborated discussion in sUtra bhashya of shankara &

naishkarma siddhi of sureshwara about jnAni-s carry forward of karma

phala-s even after svarUpa jnAna.

 

Hari Hari Hari Bol!!!

bhaskar