Eight aspects of Subtle sex life : Are you still a lusty bag of carnal desire???

[krsna]

Eight aspects of brahmacarya, ( by Sridhar Swami, the Bhagavatam commentator. Also quoted in Daksha Smriti).

 

(1) Smaranam - One should not think of the opposite sex. One should think of Krishna and His service as given by the spiritual master. Memorize favorite passages or verses from the Sastras.

(2) kirtanam - One should not talk of sex life. (Prajalpa) One should talk of Krishna and discuss ones realizations with one’s friends, other brahmacari’s. (Practice gravity).

(3) kelih- Don’t (play) or dally with the opposite sex, (even if it is your service to deal with them, try to minimize it) . ‘Avyartha-kalatvam’- Rupa Goswami says in NOD. Pure devotees don’t waste their time, they always are cautious to make sure they are always engaged positively in K.C.

(4) preksanam- Don’t look lustfully at the opposite sex. Focus your eyes (or remember) on your favorite deity form of the Lord.

(5) guhyabhasanam- Don’t talk intimately with the opposite sex in a secluded place. Make strong friendships with other brahmacari’s, (or offer your choice prayerful words to the deity instead).

(6) sankalpo- Don’t decide to engage in sexual intercourse. Make sure you get proper counseling with a senior devotee(s) you have implicit trust in, if you have fallen to this bad state of mind. (Thinking, feeling, willing).

(7) adhyavasayas- Don’t endeavor for sex life. Endeavor to improve or get better devotees association then you have now.

(8) ca kriyanirvrttir - Don’t engage in sex life. Doing it has more trouble in store for you (health, and otherwise) then you think. Control the senses, mind, activities by devotional service.

nirvrttir eva ca - One executes real brahmacarya when all these activities come to a halt. (Sridhara 6.1.12).

Etan maithunyam astangam pravadanti manisinah vikarita brahmacaryam eda astanam laksanam iti

Discussions of these 8 points in further detail with evidences.

(1) Smaranam - One should not think of the opposite sex. One should think of Krishna and His service as given by the spiritual master. Memorize favourate passages or verses from the Sastras.

(SB. 7.15.36 Purport) “In our Krsna consciousness movement it is advised, therefore, that the sannyasis and brahmacaris keep strictly aloof from the association of women so that there will be no chance of their falling down again as victims of lusty desires.”

(2) kirtanam - One should not talk of sex life. (Prajalpa) One should talk of Krishna and discuss ones realizations with one’s friends, other brahmacari’s. (Practice gravity, chant Japa nicely).

“Japa means tapa, tapasya. And that is drdha-vrata. Tapasa brahmacaryena. Tapasya begins with brahmacarya. There is no tapasya, there is no brahmacarya, there is no drdha-vrata,” (Rm. Conv. Jan 31, 1977)

“So this is the process. Tapasa brahmacaryena. Brahmacarya is very, very essential. And that is, when one becomes detestful to sex life, that is the beginning of spiritual life. That is the beginning of spiritual life.” (Lect CC Adi 1.11, April 4,’75) (see determination)

(SB.1.5.26) tatranvaham krsna-kathah pragayatam anugrahenasrnavam manoharah tah sraddhaya me ‘nupadam visrnvatah priyasravasy anga mamabhavad rucih

O Vyasadeva, in that association and by the mercy of those great Vedantists, I could hear 0them describe the attractive activities of Lord Krsna And thus listening attentively, my taste for hearing of the Personality of Godhead increased at every step.

Lord Sri Krsna, the Absolute Personality of Godhead, is attractive not only in His personal features, but also in His transcendental activities. It is so because the Absolute is absolute by His name, fame, form, pastimes, entourage, paraphernalia, etc. The Lord descends on this material world out of His causeless mercy and displays His various transcendental pastimes as a human being so that human beings attracted towards Him become able to go back to Godhead. Men are naturally apt to hear histories and narrations of various personalities performing mundane activities, without knowing that by such association one simply wastes valuable time and also becomes addicted to the three qualities of mundane nature. Instead of wasting time, one can get spiritual success by turning his attention to the transcendental pastimes of the Lord. By hearing the narration of the pastimes of the Lord, one contacts directly the Personality of Godhead, and, as explained before, by hearing about the Personality of Godhead, from within, all accumulated sins of the mundane creature are cleared. Thus being cleared of all sins, the hearer gradually becomes liberated from mundane association and becomes attracted to the features of the Lord. Narada Muni has just explained this by his personal experience. The whole idea is that simply by hearing about the Lord’s pastimes one can become one of the associates of the Lord. Narada Muni has eternal life, unlimited knowledge and unfathomed bliss, and he can travel all over the material and spiritual worlds without restriction. One can attain to the highest perfection of life simply by attentive hearing of the transcendental pastimes of the Lord from the right sources, as Sri Narada heard them from the pure devotees (bhakti-vedantas) in his previous life. This process of hearing in the association of the devotees is especially recommended in this age of quarrel (Kali).

(3) kelih- Don’t (play) or dally with the opposite sex, (even if it is your service to deal with them, try to minimize it) . ‘Avyartha-kalatvam’- Rupa Goswami says in NOD. Pure devotees don’t waste their time, they always are cautious to make sure they are always engaged positively in K.C.

(From Lecture April 30 1972 Tokyo)

“If one is absent-minded, he cannot work nicely because mind is absent or not in order. Therefore our method of controlling the senses is to engage the senses in the service of the Lord. The first engagement should be that mind should be always absorbed in thoughts of Krsna. Always engaged. These boys, they are always engaged. Just like in offering arcana to the Deities from early morning up to ten o’clock at night, and then they go to rest. Again rise early in the morning. So somebody is engaged n cleansing the temple, somebody is engaged in dressing the Deity, somebody is engaged in cooking for the Deity, somebody is engaged going in Tokyo city for distributing literature, somebody is performing kirtana here, somebody is reading our various books. In this way we have got twenty-five hours engagement instead of twenty-four hours. So mind cannot go outside Krsna. That is called Krsna conscious. We don’t allow the mind go out of Krsna’s service. And this is sannyasa.”

(4) preksanam- Don’t look lustfully at the opposite sex. Focus your eyes (or remember) on your favorite deity form of the Lord. (See SB. 6.18.41-42)

(SB. 6.18.41-42) sarat-padmotsavam vaktram vacas ca sravanamrtam

hrdayam ksura-dharabham strinam ko veda cestitam

A woman’s face is as attractive and beautiful as a blossoming lotus flower during autumn. Her words are very sweet, and they give pleasure to the ear, but if we study a woman’s heart, we can understand it to be extremely sharp, like the blade of a razor. In these circumstances, who could understand the dealings of a woman?

Woman is now depicted very well from the materialistic point of view by Kasyapa Muni. Women are generally known as the fair sex, and especially in youth, at the age of sixteen or seventeen, women are very attractive to men. Therefore a woman’s face is compared to a blooming lotus flower in autumn. Just as a lotus is extremely beautiful in autumn, a woman at the threshold of youthful beauty is extremely attractive. In Sanskrit a woman’s voice is called nari-svara because women generally sing and their singing is very attractive. At the present moment, cinema artists, especially female singers, are especially welcome. Some of them earn fabulous amounts of money simply by singing. Therefore, as taught by Sri Caitanya Mahaprabhu, a woman’s singing is dangerous because it can make a sannyasi fall a victim to the woman. Sannyasa means giving up the company of women, but if a sannyasi hears the voice of a woman and sees her beautiful face, he certainly becomes attracted and is sure to fall down. There have been many examples. Even the great sage Visvamitra fell a victim to Menaka. Therefore a person desiring to advance in spiritual consciousness must be especially careful not to see a woman’s face or hear a woman’s voice. To see a woman’s face and appreciate its beauty or to hear a woman’s voice and appreciate her singing as very nice is a subtle falldown for a brahmacari or sannyasi. Thus the description of a woman’s features by Kasyapa Muni is very instructive.

When a woman’s bodily features are attractive, when her face is beautiful and when her voice is sweet, she is naturally a trap for a man. The sastras advise that when such a woman comes to serve a man, she should be considered to be like a dark well covered by grass. In the fields there are many such wells, and a man who does not know about them drops through the grass and falls down. Thus there are many such instructions. Since the attraction of the material world is based on attraction for women, Kasyapa Muni thought, “Under the circumstances, who can understand the heart of a woman?” Canakya Pandita has also advised, visvaso naiva kartavyah strisu raja-kulesu ca: “There are two persons one should not trust-a politician and a woman.” These, of course, are authoritative sastric injunctions, and we should therefore be very careful in our dealings with women.

Sometimes our Krsna consciousness movement is criticized for mingling men and women, but Krsna consciousness is meant for anyone. Whether one is a man or woman does not matter. Lord Krsna personally says, striyo vaisyas tatha sudras te ‘pi yanti param gatim: whether one is a woman, sudra or vaisya, not to speak of being a brahmana or ksatriya, everyone is fit to return home, back to Godhead, if he strictly follows the instructions of the spiritual master and sastra. We therefore request all the members of the Krsna consciousness movement-both men and women-not to be attracted by bodily features but only to be attracted by Krsna. Then everything will be all right. Otherwise there will be danger.

Here is a practical solution to the problem of agitation in the presence of so many women in Kali Yuga. Avoid unnecessary association, but be practical. Remember! The sense objects are not at fault. It’s how one understands the purpose of the various sense objects that creates ones difficulties.

All creatures and all things must be offered for Krishna’s enjoyment. If one understands this always, then one can be pacified despite provocation. But disturbance or not, we must carry on our preaching duties. Get association, and counseling. Endeavor for rectifying your strength. Then after regaining strength-go out to preach again. This time more cautious then before you had the initial weakness.

(SP let. Ekayani 12/3/72)

“Who has introduced these things, that women cannot have chanting japa in the temple, they cannot perform the arati and so many things? If they become agitated, then let the brahmacaris go to the forest, I have never introduced these things. The brahmacaris cannot remain in the presence of women in the temple, then they may go to the forest, not remaining in New York City, because in New York there are so many women, so how they can avoid seeing? Best thing is to go to the forest for not seeing any women, if they become so easily agitated, but then no one will either see them and how our preaching work will go on?”.. It is not possible.”

Hoping this will meet you in good health.

Your ever well-wisher, A. C. Bhaktivedanta Swami cc: Bali Mardan Goswami

(5) guhyabhasanam- Don’t talk intimately with the opposite sex in a secluded place. Make strong friendships with other brahmacari’s, (or offer your choice prayerful words to the deity instead).

(SB. 11.17.33) strinam niriksana-sparsa-samlapa-ksvelanadikam

pranino mithuni-bhutan agrhastho ‘gratas tyajet

Those who are not married-sannyasis, vanaprasthas and brahmacaris-should never associate with women by glancing, touching, conversing, joking or sporting. Neither should they ever associate with any living entity engaged in sexual activities.

Praninah indicates all living entities, whether birds, bees or human beings. Among most species of life, sexual intercourse is preceded by diverse mating rituals. In human society, all types of entertainment (books, music, films) and all places of amusement (restaurants, shopping centers, resorts) are designed to stimulate the sexual urge and create an aura of “romance.” One who is not married-a sannyasi, brahmacari or vanaprastha-should rigidly avoid anything related to sex and of course should never see any living entity, whether bird, insect or human, engaging in the various phases of sexual intercourse. When a man jokes with a woman, an intimate, sexually-charged atmosphere is immediately created, and this should also be avoided for those aspiring to practice celibacy. Even a householder who becomes attached to such activities will also fall down into the darkness of ignorance.

(6) sankalpo- The determination to engage in sexual intercourse. Don’t contemplate to engage in sexual intercourse. Be determined to make sure you get proper counseling with a senior devotee(s) you have implicit trust in, if you have fallen to this bad state of mind. (Thinking, feeling, willing).

(SB. 7.15.22)

asankalpaj jayet kamam krodham kama-vivarjanat

arthanartheksaya lobham bhayam tattvavamarsanat

By making plans with determination, one should give up lusty desires for sense gratification. Similarly, by giving up envy one should conquer anger, by discussing the disadvantages of accumulating wealth one should give up greed, and by discussing the truth one should give up fear.

Srila Visvanatha Cakravarti Thakura has suggested how one can conquer lusty desires for sense gratification. One cannot give up thinking of women, for thinking in this way is natural; even while walking on the street, one will see so many women. However, if one is determined not to live with a woman, even while seeing a woman he will not become lusty. If one is determined not to have sex, he can automatically conquer lusty desires. The example given in this regard is that even if one is hungry, if on a particular day he is determined to observe fasting, he can naturally conquer the disturbances of hunger and thirst. If one is determined not to be envious of anyone, he can naturally conquer anger. Similarly, one can give up the desire to accumulate wealth simply by considering how difficult it is to protect the money in one’s possession. If one keeps a large amount of cash with him, he is always anxious about keeping it properly. Thus if one discusses the disadvantages of accumulating wealth, he can naturally give up business without difficulty.

If one doesn’t get help to stop this contemplation at an early stage, then eventually it goes from thinking, to feeling. At this point, devoid of mind and sense control, the living entity loses all reasoning, and is unable to hear the Supreme Personality of Godhead in the form of sastras.

Such a person usually ends up (at best, through counseling) getting married, or (at worse) becomes a debauchee-falling into illicit life. Sometimes he tries to satisfy this craving through artificial means. (See SB 2.6.20 Purport)

(SB 6.1.62) stambhayann atmanatmanam yavat sattvam yatha-srutam

na sasaka samadhatum mano madana-vepitam

As far as possible he patiently tried to remember the instructions of the sastras not even to see a woman. With the help of this knowledge and his intellect, he tried to control his lusty desires, but because of the force of Cupid within his heart, he failed to control his mind”.

“Regarding your proposed marriage, if you think it is nice then you have all my blessings upon you both. If you do not think you can remain brahmacari, then it is better to remain in Krsna Consciousness as householder and not pretend to brahmacarya artificially. From your description the girl seems very qualified and sincere, so you continue to train her in our Krsna Conscious way of life and she will work together with you as your helpmeet in Krsna’s service.” (to Jananivas Sept. 29,’70)

Incidentally, Jananivasa Prabhu never got married. Instead since 1971 he has dedicated his life to the worship of Sri Sri Radha-Madhava in Mayapur, thus setting a wonderful example of dedication in Deity worship for all brahmacari’s to follow.

(7) adhyavasayas- To endeavor for sex life. Don’t endeavor for sex life.

Endeavor to improve or get better devotees association then you have now.

Even if austerity and brahmacarya are painful because we want to be unrestricted, as soon as we are regulated, what appeared to be painful is in practice not painful.

There are two classes of men-those who are sober (dhira) and those who are extravagant (adhira). When one, in spite of provocation or in spite of the presence of a source of mental agitation, can remain steady in his position, he is called dhira. An example of a dhira is given by Kalidasa Pandita, a great Sanskrit poet who wrote a book called Kumara-sambhava, wherein he has given an example concerning Lord Siva. It appears that when the demigods were fighting the demons and were being defeated, they decided that they could be saved by a commander-in-chief born from the semina of Lord Siva. Lord Siva, however, was in meditation, and to acquire the needed semina was very difficult. They therefore sent Parvati, a young girl, who appeared before Lord Siva and worshiped his genitals. Although this young girl sat before Lord Siva and touched his genitals, Lord Siva was steady in meditation. Kalidasa says, “Here is an example of a dhira, for despite a young girl’s touching his genitals, he was undisturbed.”

Similarly, someone sent a young prostitute to disturb Haridasa Thakura, and upon hearing her appeals for intercourse, Haridasa Thakura said, “Yes, your proposal is very nice. please sit down and let me finish my chanting, and then we shall enjoy.” Morning came and the prostitute became impatient, but Haridasa Thakura replied, “I’m very sorry. I could not finish my chanting. Come tonight again.” The prostitute came for three nights, and on the third night she fell down at his feet, confessed her intentions, and pleaded with him, “I was induced to perform this act by a man who is your enemy. Kindly excuse me.” Haridasa Thakura then replied, “I know all about that, but I allowed you to come here for three days so that you could be converted and become a devotee. Now take these chanting beads, and go on chanting. I am leaving this place.” Here is another example of a dhira who has control of his body (deha), words (vac), and intelligence (buddhi). One’s body, words and intelligence should be controlled by one who is dhira and who actually knows the principles of religion.

(8) ca kriyanirvrttir - Don’t engage in sex life. Doing it has more trouble in store for you (health, and otherwise) then you think. Control the senses, mind, activities by devotional service.

(Lect SB 6.1.21-22) “Of course, one who thinks that family life is too big a responsibility can forgo it and thus avoid a lot of trouble. Family responsibility is very great; therefore if a man feels he cannot accept the responsibility, he should remain a brahmacari, a celibate student. A person who practices the science of brahmacarya under the care of a spiritual master automatically becomes seventy-five percent free from material entanglement.”

(From Lecture April 30 1972 Tokyo)

“At the present moment, in the materialistic concept of life, everyone is servant of the senses. Everyone acts by the dictation of the senses; therefore they can be called, in other words, as godasa, servant of the senses. Instead of becoming servant of the senses, one has to become the master of the senses. That is called gosvami, master of the senses. So how to become master of the senses? Senses are very strong. How one can become master? The simple method is when one engages the senses in the service of the Supreme Lord, it is automatically controlled.”

Etan maithunyam astangam pravadanti manisinah

vikarita brahmacaryam eda astanam laksanam iti

These eight kinds of enjoyments are eight kinds of breaks in the current of Akhanda brahmacari life. We must avoid these eight interruptions with great care, hard work and diligent self-introspection (always analyzing at all times to observe your true motivations). Only he who is truly free from these eight breaks can be technically called a brahmacari.

Srila Prabhupada has also acknowledged that in Kali Yuga it may be difficult to strictly follow all the details in avoiding these eight breaks in brahmacari life, but Krsna conscious life following the regulative principles will help the devotee to prevail over the occaisional attack by maya.

[anandamahadeva~]

Very true krsna sometimes women can be a trap indeed.....i've found raja-yoga to be very helpful in that way.

[Light]

That is absolutely ridiculous. Why is it that women are portrayed as being sensual traps for men? A woman is no more of a trap for a man than he is for her. Individuals are forced into lustful situations due to some inherent sinful quality of that gender, they willingly place themselves in that situation. Any individual wishing to avoid such situations will be wise enough to easily avoid any so-called "traps" placed forth by the opposite of sex.

[Sephiroth]

 

Very true krsna sometimes women can be a trap indeed.....i've found raja-yoga to be very helpful in that way.

 

Do not accuse women for being traps, blame men for being fools for falling into the traps.

[Guest guest]

 

Eight aspects of brahmacarya, ( by Sridhar Swami, the Bhagavatam commentator. Also quoted in Daksha Smriti).

 

(1) Smaranam - One should not think of the opposite sex. One should think of Krishna and His service as given by the spiritual master. Memorize favorite passages or verses from the Sastras.

(2) kirtanam - One should not talk of sex life. (Prajalpa) One should talk of Krishna and discuss ones realizations with one’s friends, other brahmacari’s. (Practice gravity).

(3) kelih- Don’t (play) or dally with the opposite sex, (even if it is your service to deal with them, try to minimize it) . ‘Avyartha-kalatvam’- Rupa Goswami says in NOD. Pure devotees don’t waste their time, they always are cautious to make sure they are always engaged positively in K.C.

(4) preksanam- Don’t look lustfully at the opposite sex. Focus your eyes (or remember) on your favorite deity form of the Lord.

(5) guhyabhasanam- Don’t talk intimately with the opposite sex in a secluded place. Make strong friendships with other brahmacari’s, (or offer your choice prayerful words to the deity instead).

(6) sankalpo- Don’t decide to engage in sexual intercourse. Make sure you get proper counseling with a senior devotee(s) you have implicit trust in, if you have fallen to this bad state of mind. (Thinking, feeling, willing).

(7) adhyavasayas- Don’t endeavor for sex life. Endeavor to improve or get better devotees association then you have now.

(8) ca kriyanirvrttir - Don’t engage in sex life. Doing it has more trouble in store for you (health, and otherwise) then you think. Control the senses, mind, activities by devotional service.

nirvrttir eva ca - One executes real brahmacarya when all these activities come to a halt. (Sridhara 6.1.12).

Etan maithunyam astangam pravadanti manisinah vikarita brahmacaryam eda astanam laksanam iti

Discussions of these 8 points in further detail with evidences.

(1) Smaranam - One should not think of the opposite sex. One should think of Krishna and His service as given by the spiritual master. Memorize favourate passages or verses from the Sastras.

(SB. 7.15.36 Purport) “In our Krsna consciousness movement it is advised, therefore, that the sannyasis and brahmacaris keep strictly aloof from the association of women so that there will be no chance of their falling down again as victims of lusty desires.”

(2) kirtanam - One should not talk of sex life. (Prajalpa) One should talk of Krishna and discuss ones realizations with one’s friends, other brahmacari’s. (Practice gravity, chant Japa nicely).

“Japa means tapa, tapasya. And that is drdha-vrata. Tapasa brahmacaryena. Tapasya begins with brahmacarya. There is no tapasya, there is no brahmacarya, there is no drdha-vrata,” (Rm. Conv. Jan 31, 1977)

“So this is the process. Tapasa brahmacaryena. Brahmacarya is very, very essential. And that is, when one becomes detestful to sex life, that is the beginning of spiritual life. That is the beginning of spiritual life.” (Lect CC Adi 1.11, April 4,’75) (see determination)

(SB.1.5.26) tatranvaham krsna-kathah pragayatam anugrahenasrnavam manoharah tah sraddhaya me ‘nupadam visrnvatah priyasravasy anga mamabhavad rucih

O Vyasadeva, in that association and by the mercy of those great Vedantists, I could hear 0them describe the attractive activities of Lord Krsna And thus listening attentively, my taste for hearing of the Personality of Godhead increased at every step.

Lord Sri Krsna, the Absolute Personality of Godhead, is attractive not only in His personal features, but also in His transcendental activities. It is so because the Absolute is absolute by His name, fame, form, pastimes, entourage, paraphernalia, etc. The Lord descends on this material world out of His causeless mercy and displays His various transcendental pastimes as a human being so that human beings attracted towards Him become able to go back to Godhead. Men are naturally apt to hear histories and narrations of various personalities performing mundane activities, without knowing that by such association one simply wastes valuable time and also becomes addicted to the three qualities of mundane nature. Instead of wasting time, one can get spiritual success by turning his attention to the transcendental pastimes of the Lord. By hearing the narration of the pastimes of the Lord, one contacts directly the Personality of Godhead, and, as explained before, by hearing about the Personality of Godhead, from within, all accumulated sins of the mundane creature are cleared. Thus being cleared of all sins, the hearer gradually becomes liberated from mundane association and becomes attracted to the features of the Lord. Narada Muni has just explained this by his personal experience. The whole idea is that simply by hearing about the Lord’s pastimes one can become one of the associates of the Lord. Narada Muni has eternal life, unlimited knowledge and unfathomed bliss, and he can travel all over the material and spiritual worlds without restriction. One can attain to the highest perfection of life simply by attentive hearing of the transcendental pastimes of the Lord from the right sources, as Sri Narada heard them from the pure devotees (bhakti-vedantas) in his previous life. This process of hearing in the association of the devotees is especially recommended in this age of quarrel (Kali).

(3) kelih- Don’t (play) or dally with the opposite sex, (even if it is your service to deal with them, try to minimize it) . ‘Avyartha-kalatvam’- Rupa Goswami says in NOD. Pure devotees don’t waste their time, they always are cautious to make sure they are always engaged positively in K.C.

(From Lecture April 30 1972 Tokyo)

“If one is absent-minded, he cannot work nicely because mind is absent or not in order. Therefore our method of controlling the senses is to engage the senses in the service of the Lord. The first engagement should be that mind should be always absorbed in thoughts of Krsna. Always engaged. These boys, they are always engaged. Just like in offering arcana to the Deities from early morning up to ten o’clock at night, and then they go to rest. Again rise early in the morning. So somebody is engaged n cleansing the temple, somebody is engaged in dressing the Deity, somebody is engaged in cooking for the Deity, somebody is engaged going in Tokyo city for distributing literature, somebody is performing kirtana here, somebody is reading our various books. In this way we have got twenty-five hours engagement instead of twenty-four hours. So mind cannot go outside Krsna. That is called Krsna conscious. We don’t allow the mind go out of Krsna’s service. And this is sannyasa.”

(4) preksanam- Don’t look lustfully at the opposite sex. Focus your eyes (or remember) on your favorite deity form of the Lord. (See SB. 6.18.41-42)

(SB. 6.18.41-42) sarat-padmotsavam vaktram vacas ca sravanamrtam

hrdayam ksura-dharabham strinam ko veda cestitam

A woman’s face is as attractive and beautiful as a blossoming lotus flower during autumn. Her words are very sweet, and they give pleasure to the ear, but if we study a woman’s heart, we can understand it to be extremely sharp, like the blade of a razor. In these circumstances, who could understand the dealings of a woman?

Woman is now depicted very well from the materialistic point of view by Kasyapa Muni. Women are generally known as the fair sex, and especially in youth, at the age of sixteen or seventeen, women are very attractive to men. Therefore a woman’s face is compared to a blooming lotus flower in autumn. Just as a lotus is extremely beautiful in autumn, a woman at the threshold of youthful beauty is extremely attractive. In Sanskrit a woman’s voice is called nari-svara because women generally sing and their singing is very attractive. At the present moment, cinema artists, especially female singers, are especially welcome. Some of them earn fabulous amounts of money simply by singing. Therefore, as taught by Sri Caitanya Mahaprabhu, a woman’s singing is dangerous because it can make a sannyasi fall a victim to the woman. Sannyasa means giving up the company of women, but if a sannyasi hears the voice of a woman and sees her beautiful face, he certainly becomes attracted and is sure to fall down. There have been many examples. Even the great sage Visvamitra fell a victim to Menaka. Therefore a person desiring to advance in spiritual consciousness must be especially careful not to see a woman’s face or hear a woman’s voice. To see a woman’s face and appreciate its beauty or to hear a woman’s voice and appreciate her singing as very nice is a subtle falldown for a brahmacari or sannyasi. Thus the description of a woman’s features by Kasyapa Muni is very instructive.

When a woman’s bodily features are attractive, when her face is beautiful and when her voice is sweet, she is naturally a trap for a man. The sastras advise that when such a woman comes to serve a man, she should be considered to be like a dark well covered by grass. In the fields there are many such wells, and a man who does not know about them drops through the grass and falls down. Thus there are many such instructions. Since the attraction of the material world is based on attraction for women, Kasyapa Muni thought, “Under the circumstances, who can understand the heart of a woman?” Canakya Pandita has also advised, visvaso naiva kartavyah strisu raja-kulesu ca: “There are two persons one should not trust-a politician and a woman.” These, of course, are authoritative sastric injunctions, and we should therefore be very careful in our dealings with women.

Sometimes our Krsna consciousness movement is criticized for mingling men and women, but Krsna consciousness is meant for anyone. Whether one is a man or woman does not matter. Lord Krsna personally says, striyo vaisyas tatha sudras te ‘pi yanti param gatim: whether one is a woman, sudra or vaisya, not to speak of being a brahmana or ksatriya, everyone is fit to return home, back to Godhead, if he strictly follows the instructions of the spiritual master and sastra. We therefore request all the members of the Krsna consciousness movement-both men and women-not to be attracted by bodily features but only to be attracted by Krsna. Then everything will be all right. Otherwise there will be danger.

Here is a practical solution to the problem of agitation in the presence of so many women in Kali Yuga. Avoid unnecessary association, but be practical. Remember! The sense objects are not at fault. It’s how one understands the purpose of the various sense objects that creates ones difficulties.

All creatures and all things must be offered for Krishna’s enjoyment. If one understands this always, then one can be pacified despite provocation. But disturbance or not, we must carry on our preaching duties. Get association, and counseling. Endeavor for rectifying your strength. Then after regaining strength-go out to preach again. This time more cautious then before you had the initial weakness.

(SP let. Ekayani 12/3/72)

“Who has introduced these things, that women cannot have chanting japa in the temple, they cannot perform the arati and so many things? If they become agitated, then let the brahmacaris go to the forest, I have never introduced these things. The brahmacaris cannot remain in the presence of women in the temple, then they may go to the forest, not remaining in New York City, because in New York there are so many women, so how they can avoid seeing? Best thing is to go to the forest for not seeing any women, if they become so easily agitated, but then no one will either see them and how our preaching work will go on?”.. It is not possible.”

Hoping this will meet you in good health.

Your ever well-wisher, A. C. Bhaktivedanta Swami cc: Bali Mardan Goswami

(5) guhyabhasanam- Don’t talk intimately with the opposite sex in a secluded place. Make strong friendships with other brahmacari’s, (or offer your choice prayerful words to the deity instead).

(SB. 11.17.33) strinam niriksana-sparsa-samlapa-ksvelanadikam

pranino mithuni-bhutan agrhastho ‘gratas tyajet

Those who are not married-sannyasis, vanaprasthas and brahmacaris-should never associate with women by glancing, touching, conversing, joking or sporting. Neither should they ever associate with any living entity engaged in sexual activities.

Praninah indicates all living entities, whether birds, bees or human beings. Among most species of life, sexual intercourse is preceded by diverse mating rituals. In human society, all types of entertainment (books, music, films) and all places of amusement (restaurants, shopping centers, resorts) are designed to stimulate the sexual urge and create an aura of “romance.” One who is not married-a sannyasi, brahmacari or vanaprastha-should rigidly avoid anything related to sex and of course should never see any living entity, whether bird, insect or human, engaging in the various phases of sexual intercourse. When a man jokes with a woman, an intimate, sexually-charged atmosphere is immediately created, and this should also be avoided for those aspiring to practice celibacy. Even a householder who becomes attached to such activities will also fall down into the darkness of ignorance.

(6) sankalpo- The determination to engage in sexual intercourse. Don’t contemplate to engage in sexual intercourse. Be determined to make sure you get proper counseling with a senior devotee(s) you have implicit trust in, if you have fallen to this bad state of mind. (Thinking, feeling, willing).

(SB. 7.15.22)

asankalpaj jayet kamam krodham kama-vivarjanat

arthanartheksaya lobham bhayam tattvavamarsanat

By making plans with determination, one should give up lusty desires for sense gratification. Similarly, by giving up envy one should conquer anger, by discussing the disadvantages of accumulating wealth one should give up greed, and by discussing the truth one should give up fear.

Srila Visvanatha Cakravarti Thakura has suggested how one can conquer lusty desires for sense gratification. One cannot give up thinking of women, for thinking in this way is natural; even while walking on the street, one will see so many women. However, if one is determined not to live with a woman, even while seeing a woman he will not become lusty. If one is determined not to have sex, he can automatically conquer lusty desires. The example given in this regard is that even if one is hungry, if on a particular day he is determined to observe fasting, he can naturally conquer the disturbances of hunger and thirst. If one is determined not to be envious of anyone, he can naturally conquer anger. Similarly, one can give up the desire to accumulate wealth simply by considering how difficult it is to protect the money in one’s possession. If one keeps a large amount of cash with him, he is always anxious about keeping it properly. Thus if one discusses the disadvantages of accumulating wealth, he can naturally give up business without difficulty.

If one doesn’t get help to stop this contemplation at an early stage, then eventually it goes from thinking, to feeling. At this point, devoid of mind and sense control, the living entity loses all reasoning, and is unable to hear the Supreme Personality of Godhead in the form of sastras.

Such a person usually ends up (at best, through counseling) getting married, or (at worse) becomes a debauchee-falling into illicit life. Sometimes he tries to satisfy this craving through artificial means. (See SB 2.6.20 Purport)

(SB 6.1.62) stambhayann atmanatmanam yavat sattvam yatha-srutam

na sasaka samadhatum mano madana-vepitam

As far as possible he patiently tried to remember the instructions of the sastras not even to see a woman. With the help of this knowledge and his intellect, he tried to control his lusty desires, but because of the force of Cupid within his heart, he failed to control his mind”.

“Regarding your proposed marriage, if you think it is nice then you have all my blessings upon you both. If you do not think you can remain brahmacari, then it is better to remain in Krsna Consciousness as householder and not pretend to brahmacarya artificially. From your description the girl seems very qualified and sincere, so you continue to train her in our Krsna Conscious way of life and she will work together with you as your helpmeet in Krsna’s service.” (to Jananivas Sept. 29,’70)

Incidentally, Jananivasa Prabhu never got married. Instead since 1971 he has dedicated his life to the worship of Sri Sri Radha-Madhava in Mayapur, thus setting a wonderful example of dedication in Deity worship for all brahmacari’s to follow.

(7) adhyavasayas- To endeavor for sex life. Don’t endeavor for sex life.

Endeavor to improve or get better devotees association then you have now.

Even if austerity and brahmacarya are painful because we want to be unrestricted, as soon as we are regulated, what appeared to be painful is in practice not painful.

There are two classes of men-those who are sober (dhira) and those who are extravagant (adhira). When one, in spite of provocation or in spite of the presence of a source of mental agitation, can remain steady in his position, he is called dhira. An example of a dhira is given by Kalidasa Pandita, a great Sanskrit poet who wrote a book called Kumara-sambhava, wherein he has given an example concerning Lord Siva. It appears that when the demigods were fighting the demons and were being defeated, they decided that they could be saved by a commander-in-chief born from the semina of Lord Siva. Lord Siva, however, was in meditation, and to acquire the needed semina was very difficult. They therefore sent Parvati, a young girl, who appeared before Lord Siva and worshiped his genitals. Although this young girl sat before Lord Siva and touched his genitals, Lord Siva was steady in meditation. Kalidasa says, “Here is an example of a dhira, for despite a young girl’s touching his genitals, he was undisturbed.”

Similarly, someone sent a young prostitute to disturb Haridasa Thakura, and upon hearing her appeals for intercourse, Haridasa Thakura said, “Yes, your proposal is very nice. please sit down and let me finish my chanting, and then we shall enjoy.” Morning came and the prostitute became impatient, but Haridasa Thakura replied, “I’m very sorry. I could not finish my chanting. Come tonight again.” The prostitute came for three nights, and on the third night she fell down at his feet, confessed her intentions, and pleaded with him, “I was induced to perform this act by a man who is your enemy. Kindly excuse me.” Haridasa Thakura then replied, “I know all about that, but I allowed you to come here for three days so that you could be converted and become a devotee. Now take these chanting beads, and go on chanting. I am leaving this place.” Here is another example of a dhira who has control of his body (deha), words (vac), and intelligence (buddhi). One’s body, words and intelligence should be controlled by one who is dhira and who actually knows the principles of religion.

(8) ca kriyanirvrttir - Don’t engage in sex life. Doing it has more trouble in store for you (health, and otherwise) then you think. Control the senses, mind, activities by devotional service.

(Lect SB 6.1.21-22) “Of course, one who thinks that family life is too big a responsibility can forgo it and thus avoid a lot of trouble. Family responsibility is very great; therefore if a man feels he cannot accept the responsibility, he should remain a brahmacari, a celibate student. A person who practices the science of brahmacarya under the care of a spiritual master automatically becomes seventy-five percent free from material entanglement.”

(From Lecture April 30 1972 Tokyo)

“At the present moment, in the materialistic concept of life, everyone is servant of the senses. Everyone acts by the dictation of the senses; therefore they can be called, in other words, as godasa, servant of the senses. Instead of becoming servant of the senses, one has to become the master of the senses. That is called gosvami, master of the senses. So how to become master of the senses? Senses are very strong. How one can become master? The simple method is when one engages the senses in the service of the Supreme Lord, it is automatically controlled.”

Etan maithunyam astangam pravadanti manisinah

vikarita brahmacaryam eda astanam laksanam iti

These eight kinds of enjoyments are eight kinds of breaks in the current of Akhanda brahmacari life. We must avoid these eight interruptions with great care, hard work and diligent self-introspection (always analyzing at all times to observe your true motivations). Only he who is truly free from these eight breaks can be technically called a brahmacari.

Srila Prabhupada has also acknowledged that in Kali Yuga it may be difficult to strictly follow all the details in avoiding these eight breaks in brahmacari life, but Krsna conscious life following the regulative principles will help the devotee to prevail over the occaisional attack by maya.

 

Why so many ways to save yourself from sex? Offer it to Krsna. Chant Krsna while doing sex and see how it goes!

[Bhakta Harry]

A very nice post by krsna, thank-you:)

 

The following essay may also be helpful in understanding the importance of practicing brahmacari.

 

Chastity, continence, or brahmacharya, is one of the five moral values, yamas, prescribed as preliminary disciplines in the Yoga system of Patanjali. It is essential for success in Yoga. In all religions it is greatly stressed. It is one of the five basic vows, vratas, in Jainism, where it is obligatory for all its votaries, monastic as well as lay. The Jain monks observe a vow of absolute chastity--mahavrata, and the householders observe it as an anuvrata, relative vow. In Buddhism also, brahmacharya is prescribed as one of the five values, panchasheel. In Hinduism, it is equally extolled. A Hindu is supposed to observe brahmacharya in three of the four ashramas or periods of life: brahmacharya or student life, vanaprastha or the period of retirement, and finally sannyasa or monastic period. Sex is allowed only during the householder-period and that too only for progeny. Christianity is also no exception. St. Paul advises the Christians:

 

 

“I say therefore to the unmarried and widows, it is good for them if they abide even as I. But if they cannot contain let them marry for it is better to marry than to burn.”

(New Testament, I Cor. 7,8-9.)

 

Jesus Christ has advocated a very high standard of sexual purity:

 

 

“You have heard that it was said, 'Do not commit adultery.' But I tell you that anyone who looks at a woman lustfully has already committed adultery with her in his heart. If your right eye causes you to sin, gouge it out and throw it away. It is better for you to lose one part of your body than for your whole body to be thrown into hell.”

(St. Matthew, 5, 27-29)

 

Some saints too seem to endorse the above statement of Jesus. As in the example of the great Bilvamangala Thakura who lived for seven hundred years in Vrindavana, becoming a great devotee of Krishna. Yet in the beginning he was an impersonalist. He was a South Indian brahmana, a very rich man and such a sensuous person. He was so much devoted to a prostitute that while he was performing his father’s death ceremony. He was asking the priest, “Please, haste. Please make haste. I have to go. I have to go.” This means that he wanted to go to that prostitute’s house. But when he left his home, oh, it was such torrential rain. But being full of passion he never cared for the rain. He went to the riverside. Oh, there was no boat and the river was so turbulent. The waves were very furious. And he thought, “How can I go to the other side?” Anyway, despite the great difficulties he swam across the river. Meanwhile the prostitute was thinking, “Oh, it is raining tonight, Bilvamangala will not come.” So she bolted the door and went to sleep. Then when he came to the house he saw, “Oh, the door is locked,” and it was still raining. “So how can I go home now?” he thought. So he crossed over the wall by catching one snake. Just see how intensely he was attached to sense gratification. So he went to the prostitute, and she was astonished: “Well, Bilvamangala how did you dare to come here in weather like this?” So, he described his great endeavour to get to her place, “Yes. I did this, I did this, I did this, I did this.” Oh, the prostitute was astonished. Her name was Cintamani. So the prostitute said, “My dear Bilvamangala, you have got such intense love for me, oh, had it been for Krishna, how your life would have been, sublime.” Oh, that struck him: “Yes.” He at once left and went away: “Yes, you are right.”

 

Then when he was going to Vrindavana. He saw another beautiful woman because this was his habitual practise. So he followed that woman. That woman belonged to a respectable family. So the woman said to her husband, “Oh, this man is following me. Please ask, ‘What is the idea?’ ” So the husband asked, “My dear sir, from your appearances I understand you to be a very nice gentleman, and you belong to a very aristocratic family. What do you want? Why you are following my wife?” Bilvamangala said, “Yes, I am following your wife because I want to embrace her.” “Oh, you want to embrace? Come on. Embrace. Come on. You are welcome. Come on.” He ordered his wife, “Oh, here is a guest. He wants to embrace you and kiss you. So please decorate yourself nicely so that he may enjoy.” So the wife followed the instruction of the husband because the wife’s duty is to follow the husband’s instructions. Then when in the woman’s room Bilvamangala said, “My dear mother, will you kindly give me your hairpins?” “Yes. Why?” she said. “I have got some business.” Then he took the hairpin and at once pierced his eyes: “Oh, this eye, and this eye, is my enemy.” And he became blind. “That’s all right. Now no more I shall be disturbed.” So in that blindness he was practising, austerity in Vrindavana.

 

However Srila Prabhupada has a more pragmatic approach for today’s world.

 

“The concession for this age, when we think of any sinful activities it does not affect us, but when we actually... Suppose I’m thinking of killing you. This thinking of killing you is also sinful, but unless I kill you, the sin is not so prominent. In this age that is a concession.” [s.B. 6.1.6, Sydney, February 17, 1973]

 

India, of course, is steeped in the tradition of brahmacharya. Indians worship Shiva, the great Lord, Mahadeva, who is among the greatest of the conquerors lust. He burnt Cupid, the god of lust, by the fire from his third eye. Then we have the illustrious grandsire Bhishma, who took the vow of life-long celibacy and kept it under heavy odds. Jain history is also replete with illuminating and amazing stories of the practice of chastity even in marriage.

 

It is said in the Patanjali's Yoga Sutras (II, 38) that one who gets established in brahmacharya by the unbroken practice of continence in thought, word and deed for twelve years gains tremendous energy and a gigantic will power. He gains a unique power of convincing others by whatever he says. Continence gives a tremendous control over mankind. According to Srila Prabhupada, brahmacharya is the great tapas or austerity.

 

 

“Great vows of austerity are undertaken by sages to achieve success in self-realization. Human life is meant for such tapasya, with the great vow of celibacy, or brahmacarya. In the rigid life of tapasya, there is no place for the association of women. And because human life is meant for tapasya, for self-realization, factual human civilization, as conceived by the system of sanatana-dharma or the school of four castes and four orders of life, prescribes rigid dissociation from woman in three stages of life. In the order of gradual cultural development, one’s life may be divided into four divisions: celibacy, household life, retirement, and renunciation.

During the first stage of life, up to twenty-five years of age, a man may be trained as a brahmacari under the guidance of a bona fide spiritual master just to understand that woman is the real binding force in material existence. If one wants to get freedom from the material bondage of conditional life, he must get free from the attraction for the form of woman. Woman, or the fair sex, is the enchanting principle for the living entities, and the male form, especially in the human being, is meant for self-realization. The whole world is moving under the spell of womanly attraction, and as soon as a man becomes united with a woman, he at once becomes a victim of material bondage under a tight knot. The desires for lording it over the material world, under the intoxication of a false sense of lordship, specifically begin just after the man’s unification with a woman. The desires for acquiring a house, possessing land, having children and becoming prominent in society, the affection for community and the place of birth, and the hankering for wealth, which are all like phantasmagoria or illusory dreams, encumber a human being, and he is thus impeded in his progress toward self-realization, the real aim of life.

The brahmacari, or a boy from the age of five years, especially from the higher castes, namely from the scholarly parents (the brahmanas), the administrative parents (the kshatriyas), or the mercantile or productive parents (the vaishyas), is trained until twenty-five years of age under the care of a bona fide guru or teacher, and under strict observance of discipline he comes to understand the values of life along with taking specific training for a livelihood. The brahmacari is then allowed to go home and enter householder life and get married to a suitable woman. But there are many brahmacari’s who do not go home to become householders but continue the life of naisthika-brahmacari’s, without any connection with women. They accept the order of sannyasa, or the renounced order of life, knowing well that combination with women is an unnecessary burden that checks self-realization. [sB 2.7.6p]

 

Probably the most famous advocate of brahmacharya in recent times is Mahatma Gandhi. The opinion of Gandhiji carries great weight because he was a householder and yet took the vow of brahmacharya and fulfilled it successfully. Srila Prabhupada attributes his success in driving the British from India due to him being a resolute brahmacharya.

 

 

The yogi must also be “completely free from sex life.” If one indulges in sex, he cannot concentrate; therefore brahmacarya, complete celibacy, is recommended to make the mind steady. By practicing celibacy, one cultivates determination. One modern example of such determination is that of Mahatma Gandhi, who was determined to resist the powerful British Empire by means of non-violence. At this time, India was dependent on the British, and the people had no weapons. The Britishers, being more powerful, easily cut down whatever violent revolutions the people attempted. Therefore Gandhi resorted to nonviolence, noncooperation. “I shall not fight with the Britishers,” he declared, “and even if they react with violence, I shall remain nonviolent. In this way the world will sympathize with us.” Such a policy required a great amount of determination, and Gandhi’s determination was very strong because he was a brahmacari. Although he had children and a wife, he renounced sex at the age of thirty-six. It was this sexual renunciation that enabled him to be so determined that he was able to lead his country and drive the British from India.

Thus, refraining from sex enables one to be very determined and powerful. It is not necessary to do anything else. This is a secret people are not aware of. If you want to do something with determination, you have to refrain from sex. Regardless of the process—be it hatha-yoga, bhakti-yoga, jnana-yoga, or whatever—sex indulgence is not allowed. Sex is allowed only for householders who want to beget good children and raise them in Krishna consciousness. Sex is not meant for sense enjoyment, although enjoyment is there by nature. Unless there is some enjoyment, why should one assume the responsibility of begetting children? That is the secret of nature’s gift, but we should not take advantage of it. These are the secrets of life. By taking advantage and indulging in sex life, we are simply wasting our time. If one tells you that you can indulge in sex as much as you like and at the same time become a yogi, he is cheating you. If some so-called guru tells you to give him money in exchange for some mantra and that you can go on and engage in all kinds of nonsense, he is just cheating you. Because we want something sublime and yet want it cheaply, we put ourselves in a position to be cheated. This means that we actually want to be cheated. If we want something valuable, we must pay for it. We cannot expect to walk into a jewellery store and demand the most valuable jewel for a mere ten cents. No, we must pay a great deal. Similarly, if we want perfection in yoga, we have to pay by abstaining from sex. Perfection in yoga is not something childish, and Bhagavad-gita instructs us that if we try to make yoga into something childish, we will be cheated. There are many cheaters awaiting us, waiting to take our money, giving us nothing, and then leaving. But according to Sri Krishna’s authoritative statement in Bhagavad-gita, one must be “completely free from sex life.” Being free from sex, one should “meditate upon Me within the heart and make Me the ultimate goal of life.” This is real meditation. [Path of Perfection 4]

 

Gandhi has devoted two chapters to brahmacharya in his autobiography, My Experiments with Truth. Gandhiji related all moral values to truth. For him, brahmacharya was essential for the right practice of truth and ahimsa. Besides, he realized its importance for social life, and has also described his experiments with the control of other senses, especially the sense of taste, and diet and fasting as aids to the practice of brahmacharya.

Today we have reached a stage where sex is beginning to be looked upon merely as a means of recreation, and its biological, moral, ethical and spiritual aspects are being disregarded. One can become a parent today without sex and there can be sex without parenthood. The institution of marriage and its sanctity and inviolability is no more there. It has been replaced by new sets of norms, laws and concepts governing sexual relationships.

 

Authoritarian restraint of sexual behaviour by the orthodox religious societies and puritanical Victorian morals has been replaced by unhindered sexualization of modern culture. Literature, painting, sculpture and music have been sexualised. Stage, movies and television have been worse affected. So far, almost the only important achievement of this relatively new instrument of communication (TV) has consisted in bringing into millions of our homes the erotically charged, alcoholic atmosphere of night clubs, ugly commercials and endless murder and sex plays.

 

Popular press and advertising have not escaped. Even sciences, especially historical, psychological, biological and social, have been adversely affected. There is a greatly increased sex--mindedness in today's psychology, sociology and anthropology. Thus, what is a natural instinct has been converted into the basest form of cultural perversion. But spiritual seekers still continue to consider brahmacharya as the most important means of attaining the spiritual goal.

 

The ultimate goal of all spiritual endeavour is to rise above body-consciousness and attain Krishna-consciousness, and since lust is the grossest manifestation of body-consciousness, it is diametrically opposed to the spiritual goal. To realize one's true spiritual nature, therefore, one must rise above the idea that one is a body and is male or female. The very first step to this is to eschew lust in every form.

 

The goal of Patanjali's system of yoga is restraint of the thought waves arising on the surface of the mind. Now, these thought waves can arise due to external stimuli received through senses, or from subconscious impressions in the form of memory, imaginations or desires. These subconscious impressions are deep, as has been demonstrated by Freud. The roots of sex are indeed very deep. Unless they are rooted out, one cannot attain perfect concentration and samadhi.

 

Patanjali's yoga sutras describe five kleshas--the basic causes of suffering--one of which is raga or attachment to objects, activities and individuals, which give us pleasure. Lust is one such raga, since it gives the maximum momentary pleasure. The ultimate cause of all suffering, however, is avidya or ignorance, and conquest of lust helps a great deal in attenuating avidya. Avidya being the root cause, lust can die only when this avidya is completely destroyed.

 

According to the Tantras, brahmacharya is important for the awakening of Kundalini, the psychic shakti which lies dormant at the lowermost centre called the muladhara. When awakened, it ascends and passes through five more chakras to finally unite with the supreme spirit, Brahman, in the highest centre, sahasrara. Normally an average individual's mind dwells in the three lower chakras, the muladhara, swadhishthana and manipura, which correspond to the functions of eating, sleeping and procreation. The kundalini shakti also remains confined to these centres only. This concept very appropriately correlates with Freud's concept of the three levels of libido: oral, anal and genital.

 

It is believed that human beings derive maximum pleasure in sex. However, a child whose sex-organs and sexuality are not yet developed does not derive joy from sex. Instead, it gets joy in eating--the mouth is the centre of his pleasure. Now, just as sex is the next stage and the genital organ the next centre in the evolution of the pleasure principle in an individual, there could be further levels as centres of pleasure. The Tantras state that this is indeed the case. Anahata, Vishuddha, Ajna and Sahasrara are such higher centres. It is a mistake to think that sexual enjoyment is the maximum possible enjoyment one can have. All saints and sages vouch from their personal experience that an individual experiences greater and greater pleasure as his higher chakras bloom and open up, or become active. It is said that when the kundalini reaches the highest chakra and the sahasrara opens, the aspirant merges in samadhi and gets bliss equivalent to the pleasure of sexual union in every pore of the body! Lord Krishna says in Bhagavada-gita:

 

 

“The stage of perfection is called trance, or samadhi, when one’s mind is completely restrained from material mental activities by practice of yoga. This is characterized by one’s ability to see the self by the pure mind and to relish and rejoice in the self. In that joyous state, one is situated in boundless transcendental happiness and enjoys himself through transcendental senses. Established thus, one never departs from the truth, and upon gaining this he thinks there is no greater gain. Being situated in such a position, one is never shaken, even in the midst of greatest difficulty. This indeed is actual freedom from all miseries arising from material contact.” [bG 6.20-23]

 

All worldly and even heavenly joys then pale into insignificance. It is said that the pleasure of sex-enjoyment and the superhuman enjoyments obtained in heavens are not even a sixteenth part of that obtained by giving up all desires.

 

Etymologically the word brahmacharya means:

 

 

“Brahma means Absolute Truth. And cari means who is, whose business is only with Brahman, aham brahmasmi, with spiritual advancement of life. That is called brahmacari. And he has no interest with anything material. He’s, at least, educated in that way, that “Actually, you have no interest with these material things. You are, you should be interested only for your spiritual advancement. This is the opportunity.” [74.06.12 SB. PAR]

 

Vyasa, the commentator of the Yoga Sutras, however, defines brahmacharya as the control of the organ of generation and giving up of all forms of lust, which means not only abstaining from gross sexual indulgence but also thinking, willing, seeing, talking, observing and indulging in sexual entertainment mentally or through other senses.

 

Srila Prabhupada explains the vital importance of brahmacharya thus:

 

 

“Brahmacarya means stopping sex life or controlling sex life. Brahmacarya. Therefore Vedic civilization is, from the very beginning, to train the boys to become brahmacari, celibacy. Not that modern days, the schools, boys and girls, ten years, twelve years, they’re enjoying. The brain is spoiled. They cannot understand higher things. The brain tissues are lost. So without becoming brahmacari, nobody can understand spiritual life.” [690918 RA.LON emphasis added]

 

Sex plays such a dominant role in the life of most of the people that it is worth considering another of its dimensions, viz., social. Ever since the postulation of the theory of libido by Sigmund Freud and the consequent sexualization of the western culture, the social dimensions of sex and brahmacharya have gained much greater importance. We may not agree with the postulate of Sigmund Freud that sex is the most important driving force in man and that the fullest sexual development, both physical and psychological, is the goal to be achieved for a complex-free psyche. But we must admit that Freud has provided us with deep insights into the workings of the subconscious mind. The roots of lust are indeed deep. Even Lord Krishna has hinted at it in answer to a pertinent question by Arjuna. He not only describes the power of lust but in a significant in-depth analysis, points out three seats of lust:

 

 

Arjuna said:

O descendant of Vrshni, by what is one impelled to sinful acts, even unwillingly, as if engaged by force?

The Blessed Lord said:

It is lust only, Arjuna, which is born of contact with the material modes of passion and later transformed into wrath, and which is the all-devouring, sinful enemy of this world.

As fire is covered by smoke, as a mirror is covered by dust, or as the embryo is covered by the womb, similarly, the living entity is covered by different degrees of this lust.

Thus, a man’s pure consciousness is covered by his eternal enemy in the form of lust, which is never satisfied and which burns like fire.

The senses, the mind and the intelligence are the sitting places of this lust, which veils the real knowledge of the living entity and bewilders him.

[bG 3.36-40]

 

Thus according to Lord Krishna, desire, especially lust, is extremely powerful and can overpower even a wise man.

 

 

The senses are so strong and impetuous, O Arjuna, that they forcibly carry away the mind even of a man of discrimination who is endeavoring to control them. [bG 2.60]

 

Secondly, it has three seats, i.e., it acts and rests at three levels. That a person enjoys the objects through the senses is understandable. But lust also rests in the mind. That means, an individual 'enjoys' through imagination, memory, and mental cogitation also. The third seat of lust--intellect--is the most significant and deep. Intellect is that function of the mind, which arrives at firm conclusions and decisions, which later take the form of beliefs and convictions, which prompt our thoughts and actions. So what is the meaning of having intellect as the seat of lust? When one, through experience, reason or by false belief, is convinced that indulging in sex is good, that it conduces to health, peace and happiness, that it is the only true goal of life and that there is nothing wrong in fulfilling one's lustful desire by whichever means, then lust is firmly established in its deepest, surest seat in the intellect. It is easy to control the senses; one might with some effort abstain from sensual imagination, memories and thoughts pertaining to lust, but it is extremely difficult to conquer lust if it has taken firm root in the intellect in the form of a firm conviction. Hence Lord Krishna, while advising Arjuna 'to kill this sinful thing which destroys the realization of knowledge, by first controlling senses at the very outset,' also advises him as follows:

 

 

Thus knowing oneself to be transcendental to material senses, mind and intelligence, one should control the lower self by the higher self and thus—by spiritual strength—conquer this insatiable enemy known as lust.[bG 3.43]

 

In the Katha Upanishad we hear of the concept of shreyas and preyas.

 

 

“[Yama said]: The ultimate good [shreyas] and the immediate good [preyas] are distinctly different. They bind the living being to different goals. Of the two shreyas is productive of liberation for one who accepts it, while one who chooses preyas misses the chance of salvation and becomes degraded.

The ultimate good and the immediate good both proffer themselves to the living being, but the sober carefully discriminate between the two. The wise reject the preyas and choose instead the shreyas. The foolish choose the preyas and the resultant conception of gain and preservation of acquisitions.” [Katha Upanishad 2.1-2]

 

Needless to say, shreyas - The ultimate good, should be the goal of the spiritual aspirant (brahmacharya). Whereas the preyas – the immediate enjoyment, is rejected by the higher self.

 

Of the five yamas or moral values, brahmacharya alone has a physiological dimension, which has been studied by the Indian system of medicine, Ayurveda. According to Ayurveda, there are seven dhatus or elements in the human body. The food that we eat is digested and converted into its essence or rasa, which is absorbed into the system.

Rasa is transformed into blood, blood into flesh, flesh into fat, fat into bone, bone into marrow and marrow into shukra or seed or semen. According to this theory semen is the seventh dhatu and naturally the most important and refined. It is the very essence, as it were, of all the preceding six dhatus. Hence its loss is considered a great loss.

If preserved, shukra gets absorbed into the system and is converted into ojas. Ojas is something subtler than the dhatus. It has a physical aspect as well as a subtler mental aspect. It nourishes not only the physical body but also the brain and the nervous system. It imparts physical lustre and charm to the body and sharpens the intellect, heightens the memory and conduces to general serenity and blissfulness.

 

According to Ayurveda, therefore, excessive loss of shukra through sex would lead to weakening of the proceeding six dhatus by draining them out, and would also reduce ojas. It is, therefore, expressly advised that shukra must be discharged only for procreation and not otherwise.

 

Is there any counterpart of this theory in modern physiology? Probably not. It is difficult to confirm this theory of Ayurveda on the basis of the knowledge of allopathic physiology. Both the systems--modern Allopathic medicine and Ayurveda--have their own theories and concepts, entirely different from each other and it is not a sound policy to try to confirm one concept with the help of the other.

 

According to modern physiology the human body is governed by two sets of nerves; one, which is under the voluntary control of the individual, and the other, which works involuntarily and is not under the control of the individual. The latter, the autonomic nervous system, has two components: the sympathetic and the parasympathetic. These two are highly excited during sexual intercourse. Whenever we are emotionally disturbed--be it in anger, fear, or sexual excitement--the autonomic nervous system is activated. The heart starts beating faster; the respiration becomes fast and irregular; there is perspiration, increase or decrease in salivation, etc. Such repeated stimulation of the autonomic nervous system and the consequent unnatural excitation of the cardio-respiratory system may ultimately produce permanent damage to these systems.

 

It has been shown that the seminal fluid contains secretions from a gland called prostate situated at the base of the urinary bladder. This prostatic secretion contains phosphates, which it has been proved, are useful for cerebral functions. Glycerophosphates are often used as brain tonics. Besides, prostate also produces chemicals called prostaglandins, which have a wide range of anti-inflammatory protective effects on various organs of the body. Synthetic prostaglandins are nowadays extensively used as anti-inflammatory, anti-arthritic drugs. It seems that the secretion of natural prostaglandins was Mother Nature's method of keeping the body protected against a large number of inflammatory reactions and providing natural resistance.

To what extent the loss of semen affects the natural prostaglandin-regulatory system and leads to loss of natural phosphates, and whether such a loss is significant for the physical and mental health of an individual, is difficult to say. But it is quite understandable that if the above facts are true, over-indulgence in sex and excessive loss of semen might adversely affect the physical and mental health of the individual. Ojas, in terms of modern physiology can well mean greater natural resistance and an ability to bear greater stress and strain, both physical and mental.

 

There are also many other ways in which these chemicals can be lost or gained. Even according to Ayurveda, ojas can be lost in many ways other than sex. It also remains to be determined what is the counterpart of shukra or semen in women. It is therefore irrational to lay too great a stress on the physiological aspect of brahmacharya. However, one fact cannot be denied. Sexual indulgence leads to excitement of the cardiovascular, respiratory and nervous systems. No sadhaka aspiring to have deep, prolonged meditation can risk such excitement. One may, by practice, be able to sit unmoved in one posture for a long time as a physical feat, but without Brahmacharya it is impossible to have deep and prolonged one-pointed meditation.

 

Since lust has various seats--senses, mind and intellect--the practice of brahmacharya can also be done variously. Lord Krishna advises Arjuna to first of all control the senses:

 

 

Therefore, O Arjuna, best of the Bharatas, in the very beginning curb this great symbol of sin [lust] by regulating the senses, and slay this destroyer of knowledge and self-realization. [bG 3.41]

 

It is always a safe policy to avoid people, places, activities and situations, which might stimulate lustful thoughts. In the spiritual warfare, flight is the best way of winning over this deadly enemy, lust. Let us never be too self-confident.

 

Some restrictions about food will also help in reducing the pull of the turbulent senses. Srila Prabhupada comments in this regard:

 

 

“Hearing of the transcendental activities of Lord Krishna is therefore expert treatment for the mad mind, and eating the foodstuff offered to Krishna is the appropriate diet for the suffering patient. This treatment is the process of Krishna consciousness.” [bG 6.35p]

 

“To accept the Lord’s prasada means to control the entire set of senses. The tongue is considered to be the most uncontrollable sense because it hankers for so many unwholesome eatables, thereby forcing the living entity into the dungeon of material conditional life. As the living entity transmigrates from one form of life to another, he has to eat so many abominable foodstuffs that finally there is no limit. The tongue should be engaged in chanting and in eating the Lord’s prasada so that the other senses will be controlled. Chanting is the medicine, and prasada is the diet.” [sB 4.7.24p]

 

Mahatma Gandhi as mentioned previously, did a number of experiments with diet and was of the opinion that occasional fasting helped in subduing lust. The control of palate is often underestimated and not practised as rigorously as it should be. It is impossible to subdue lust without controlling the palate. Then there are certain Hatha-yogic practices, which, though effective, have the disadvantage of making one all the more body-conscious. They may, however, prove useful for some temperaments.

 

The ultimate solution, however, to the problem of lust is to develop Atmabuddhi--to consider ourselves and others as sexless, pure, blissful Atman rather than male or female bodies. How often did Srila Prabhupada say that we are not these bodies?

 

 

“You do not understand that you are atma. Aham brahmasmi. That you do not understand. You think “I am body.”

That is nonsense.” [751223mw.bom]

 

“First of all, people are suffering on account of misunderstanding of self realization. The whole world is moving under the conception of the body in different names are caste, creed, nation, culture, like that. By chanting Hare Krishna Maha Mantra offenselessly, one immediately realizes himself as spirit soul which is described in the Vedas as aham brahmasmi.” [sPL 74.03.11]

 

Unfortunately it is not so easy and requires persistent, prolonged effort. These are some of the general means and methods for the practice of brahmacharya. Modifications and alterations must be made according to the individual and his station in life. It is also heartening to see that many married couples, inspired by Srila Prabhupada’s preaching, are trying to practise brahmacharya in married life and endeavouring to reinstate the institution of marriage to its sanctified height once more.

 

According to Pitrim Sorokin (famous for his work on sociology), there is an odd, unidentified revolution-taking place in modern times. This involves only individuals and has no army, or civil war. And yet this silent revolution, which he calls 'Sex Revolution', is being carried on by billions of people all over the world leading to sexual anarchy. This is as important as any other revolution because of its profound effects upon the individual and society. Sorokin, in his book, Sane Sex Order, discusses the harmful effects of sex anarchy on the physical and mental health and creativity of individuals, and upon society in general. One of its most dreaded effects is the breakdown of the family, which is the unit of a sane and stable society.

In USA and European countries, family life is rapidly deteriorating. In Britain, every year 150,000 children under 16 are added to the numbers who experience the divorce of their parents. Never-married mothers quadrupled to 360,000 over the period 1971-89. In 1980, 12 percent births took place outside marriage; in 1990, 28 percent did so. One-parent families now comprise 19 percent of the total, and more than 30 percent of births now take place outside marriage.

In USA, the epidemic of teenage pregnancy, 'Children having children', has become a public health crisis, and divorce rate has doubled in ten years. Two-fifth of children live in single-parent homes for at least some part of their youth.

It is not that children from single- parent families cannot prosper, but they do worse on average than those from traditional families in every dimension--physically, emotionally, behaviourally, educationally, economically and in terms of smoking and drinking. They die earlier, do less well at school, are less well nourished, suffer more unemployment, and are more prone to deviance, crime and are more susceptible to psychiatric illness. The community in one sense is an extended family. Loss of community life finds expression in crime, vandalism and violence. Establishment of a sane sex order and a stable marriage system are, therefore, the most important sociological needs of the times.

 

Anthropologically, there are many kinds of marriages. In Vedic culture eight kinds of marriages have been described but monogamy with mutual consent is the accepted pattern.

 

 

“There are eight forms of marriage mentioned in the scripture Manu-smrti, but only one process of marriage, brahma or rajasika marriage, is now current. Other kinds of marriage—by love, by exchange of garlands or by kidnapping the bride—are now forbidden in this Kali age. Formerly, kshatriyas would, at their pleasure, kidnap a princess from another royal house, and there would he a fight between the kshatriya and the girl’s family; then, if the kidnapper was the winner, the girl would be offered to him for marriage.” [sB 3.22.16p]

 

But polygamy was allowed until about eighty years ago in India:

 

 

“In India in those days and even until fifty years ago, polygamy was freely allowed. Any man, especially of the higher castes—the brahmanas, the vaishyas and particularly the kshatriyas—could marry more than one wife. In the Mahabharata, or the old history of India, we see that kshatriya kings especially used to marry many wives.” [C.C. Adi 14.58p]

 

“Brahmacari is meant for the boys, not for the girls. Girls, they are to be married. A brahmacari may remain unmarried for life, but according to Vedic civilization, a girl must be married. As soon as... Before the age of attaining puberty, it is the duty of the father, or if she has no father, it is the duty of the elder brother to get her married somehow or other. (laughter) Give her in responsibility to another young man. This is the duty. Yes. This is the duty. So therefore... Female population is always bigger than the male population. Then you can ask, “Where so many husbands?” Therefore polygamy was allowed. And the kings, the kshatriyas who had money and who had very nice strength also, they used to marry more than one wife. You’ll find all the kshatriyas... Even Krishna, the best kshatriya, He married 16,108 wives.” [74.06.12 SB PAR]

 

Then there are still some tribes where polyandry is in vogue. There are also many kinds of family, apart from the traditional joint families and nuclear families with two stably married individuals living at home. While these traditional modes of marriage and family patterns may not be the ideal ones for industrial and post industrial societies, the need for human care and support by carers close to us, ideally our parents, until we are at least 20 and thereafter support of a spouse 'in sickness and in health' ...'till death do us part,' is one of the most notable features of the modern day human being in todays society.

 

All this cannot be fulfilled in the modern day culture dominated by sexual anarchy and illicit sex relationships. Sorokin, therefore, suggests a scheme of ennoblement of culture and social life as a means to establish a sane sex order. It basically consists in liberation of our culture and institutions from the curse of sexuality. The main change in such ennoblement must involve desexualization of our fine arts, the media, including radio and TV, recreations and sports, our sciences and philosophy, social and humanistic disciplines, ethics and law; in short, our total way of life. Idealistic ennoblement of love, marriage and family are also a part of this great transformation.

 

This, then, in sum is the sociological dimension of Brahmacharya, which must not be overlooked even while practicing Brahmacharya in thought, word and deed.

 

 

Appendix

 

Dhatus.

 

Dr. Satish Kulkarni.

The three basic constituents of the body (three Doshas i.e. vaat-pitta-kafa) are created by five supreme powers i.e. Earth (pruthvi), Water (aap), Divine Fire (tej), Air (vayu) and Universal Space (aakash). Amongst these powers, Divine Fire (tej) is the precursor of pitta and body fire (agni) is the successor of pitta.

 

Agni plays a vital role in the creation and maintenance of body tissues (dhatus). The human body is made up of seven basic tissues or vital substances called dhatus. The meaning of the sanskrit word dhatu is ‘that which binds together’. Dhatu is the element, which constructs our body. Dhatu is the base of growth and survival. Dhatus take different forms in our body to maintain life. Different organs (sharir avayavas) and different body systems (strotasas) are made out of dhatus. Our nourishment and development is fully dependent on dhatus.

 

Ayurveda believes that there are seven dhatus in all. They are: life sap (rasa), blood (rakta), muscles (mansa), fatty tissue (med), bones (asthi), bone marrow and nervous tissue (majja) and semen and reproductive system (shukra). Each dhatu has its own agni i.e. dhatu-agni. Our food intake is converted into life sap by agni of rasa dhatu and rasa dhatu is produced. Likewise, agni of rakta dhatu prepares rakta out of rasa and so on. Every dhatu is a precursor of the next dhatu. Rasa is transformed into rakta, rakta prepares mansa, mansa is further transformed into meda, meda is used to make asthi, asthi forms majja and majja produces the ultimate dhatu i.e. shukra.

 

Ayurveda researchers must have observed that food is the starting point of life. Food enters the body from the inlet— the mouth and the end products come out of body through the outlet— the genitalia and anus. The second important observation must have been that any living creature (including human beings) survives and grows with food and dies without it. They must have seen that starvation retards growth of the body and destroys the body in the end. Thus, this theory of dhatus must have arrived from these observations.

 

Dhatus protect our body from external encounters. They are responsible for our immune mechanism. If there is wasting (kshaya) of dhatus then the body construction collapses and ultimately life ends.

 

Ayurveda recognises shukra as the most important dhatu. It states that one needs a hundred drops of blood (rakta) to produce one drop of semen (shukra). Shukra is the essence of all the body tissues and is that creation of Mother Nature, which has the capacity to produce new life. In any case, it should not be wasted without substantial reason (i.e. reproduction).

 

Disorder in doshas (vaat-pitta-kafa) affects dhatus. These affected or defective dhatus hamper the quality of life. Proper diet (ahar) and proper life style (vihar) help in maintaining the balance of Doshas and in producing healthy dhatus.

 

To summarize, dhatus account for the ayurvedic explanation of the anatomy and physiology of the human body. Our body processes consumed food and transforms it into life sap, which in turn creates a chain of further body tissues i.e. dhatus. Their gain gives quality to our life and their loss destroys life.

 

Quotes

"Ayurveda itself teaches a physiology of the production of sperm, based on the central idea that there are seven essential constituents of the body (the seven dhatus: chyle, blood, flesh, fat, bone, marrow and semen) produced through a cycle of successive internal cookings and transformations. The ultimate distilling, the most concentrated and hence the most precious, is semen".

 

"The present study indicates that the attitudes toward semen loss constitute an organized belief system... [more common in] low-education and low-income groups... Semen is considered a precious material formed by the distillation of blood. Forty meals gives rise to one drop of blood. Forty drops of blood give rise to one drop of bone marrow. Forty drops of bone marrow give rise to one drop of the elixir of life, semen. One ejaculation of semen will lead to wastage of a wealth of energy. This belief can be traced back to the holy scriptures”.

 

"Celibacy improves the condition of your semen. However much semen you are able to retain, you will receive in that proportion greater wisdom, improves action, higher spirituality and increased knowledge. Moreover, you will acquire the power to get whatever you want. (Yogacharya Bhagwandev 1992: 15)"

 

[Abstract] "A large segment of the general public from all socioeconomic classes believe that semen loss is harmful. Seminal fluid is considered an elixir of life in the physical and mystical sense. Its preservation guarantees health, longevity, and supernatural powers" (Malhotra and Wig, 1975: 519).

[suchandra]

 

 

The following essay may also be helpful in understanding the importance of practicing brahmacari.

 

 

 

There's no need of practising brahmacari in this age - remember, acceptance of sannyas is even forbidden. Instead, spiritually inclined children, the future preachers are of importance. This world is in great need of powerful devotees and NOT neophyte brahmacaris! So many advanced devotees are waiting to take birth on earth and spread the yuga-dharma with great force!

 

According to the Vedic system, therefore, before a child is conceived, the garbhadhana-samskara is performed. This ceremony molds the mentality of the father in such a way that when he plants his seed in the womb of his wife, he will beget a child whose mind will be completely saturated with a devotional attitude. At the present moment, however, there are no such garbhadhana-samskaras, and therefore people generally have a lusty attitude when they beget children. Especially in this age of Kali, there are no garbhadhana ceremonies; everyone enjoys sex with his wife like a cat or dog.

In that case, the husband and wife should chant at least fifty rounds before going to sex.

Diti was so lusty that she forced her husband to copulate at a time which was inauspicious, and therefore the demons were born to create disturbances. In having sex life to beget children, one should observe the process for begetting nice children; if each and every householder in every family observes the Vedic system, then there are nice children, not demons and automatically there is peace in the world.

 

"Automatically there is peace in the world", since we believe in reincarnation what is the actual meaning of a child with a "devotional attitude" - it is of course a soul who practised bhakti-yoga in the past and takes birth to make further advancement. Or, an advanced devotee who simply wants to take birth to teach Krishna consciousness, because there's a great need of powerful preachers on earth. In either case - ISKCON was and still is a movement which is known of treating its children like at the very end of the chain - sannyasis, GBCs, TPs, brahmacaris etc. come first, devotees who have begotten a "devotional attitude-child" move out after having served ISKCON for years, find a shelter, start to work and depend on a karmi-job because the BBT charge when selling books is as such that no family can be properly maintained. Then they are asked when they visit that temple where they served selflessly for years as brahmacari and brahmacarini to donate 50% of their income otherwise they are not really welcome. Now lets see this scenario from Krishna's point of view, would He allow highly advanced devotees to appear in such a place? Never! Highly advanced souls only take birth when they are welcomed with wholeheartedness and given all Vaishnava facilities from A-Z. Not that the facilities are given to sannyasis who never mastered ideal family live, have somewhere divorce-kids, or people who have some very easy to replace administrative function (GBC) and consider themselves as important.

To further demonstrate that double standard morality of treating children a quote how ISKCON cows have to be treated.

 

 

1) Minimum Cow Protection Standards ISKCON Law 507

 

Not Allowed

· 1) Animal Acquisition

Procuring or breeding of a cow for the purpose of supplying milk without any plan for the care, training and engagement of offspring.

· 2) Lack of land and funds for animal care. Failure to provide sufficient land, cowherds, and funds to support the cow and/or offspring for their whole live.

 

So, here it says, not allowed for Vaishnavas to keep cows without the guarantee to maintain them appropriate to the species for their whole live (15 years).

Time to introduce such guide-lines for Vaishnava children and not waste more time, arent 30 years not enough?

[Bhakta Harry]

 

There's no need of practising brahmacari in this age

Thank you for your comments. However you have not given any evidence to support your above statement.

 

The process of speaking in spiritual circles is to say something upheld by the scriptures. One should at once quote from scriptural authority to back up what he is saying. [bg 17.15p]

[suchandra]

 

Thank you for your comments. However you have not given any evidence to support your above statement.

 

Sorry, I assumed that you (spiritual circles) know NOD and therefore didnt post the source,

http://nectarofdevotion.com/5/en1

 

 

Thus a Vaishnava automatically becomes a brahmana. This idea is also supported by Sanatana Gosvami in his book Hari-bhakti-vilasa, which is the Vaishnava guide. Therein he has clearly stated that any person who is properly initiated into the Vaishnava cult certainly becomes a brahmana, as much as the metal known as kamsa (bell metal) is turned into gold by the mixture of mercury. A bona fide spiritual master, under the guidance of authorities, can turn anyone to the Vaishnava cult so that naturally he may come to the topmost position of a brahmana.

 

 

So here we find that becoming a Vaishnava doesnt require to separately strive for varna/ashram qualifications like celebacy, renounciation, this or that - it is automatically achieved simply by surrendering our lives to Krishna. And as Prabhupada confirms at the end of the purport:

"You may be perplexed as to how one can give up all kinds of religious forms and simply surrender unto Krsna, but such worry is useless."

Of course this requires acceptance of a bona fide spiritual master.

Without being guided by a real bona fide spiritual master you might consider brahmacarya as spiritually important, however, Buddhists, Mayavadhis, Monists, Nihilists, Shivaites, Catholic priests - all have this brahmacarya ashrama.

 

 

 

 

sarva-dharman parityajya

mam ekam saranam vraja

aham tvam sarva-papebhyo

moksayisyami ma sucah

SYNONYMS

sarva-dharman -- all varieties of religion; parityajya -- abandoning; mam -- unto Me; ekam -- only; saranam -- for surrender; vraja -- go; aham -- I; tvam -- you; sarva -- all; papebhyah -- from sinful reactions; moksayisyami -- will deliver; ma -- do not; sucah -- worry.

TRANSLATION

Abandon all varieties of religion and just surrender unto Me. I shall deliver you from all sinful reactions. Do not fear.

PURPORT

The Lord has described various kinds of knowledge and processes of religion -- knowledge of the Supreme Brahman, knowledge of the Supersoul, knowledge of the different types of orders and statuses of social life, knowledge of the renounced order of life, knowledge of nonattachment, sense and mind control, meditation, etc. He has described in so many ways different types of religion. Now, in summarizing Bhagavad-gita, the Lord says that Arjuna should give up all the processes that have been explained to him; he should simply surrender to Krsna. That surrender will save him from all kinds of sinful reactions, for the Lord personally promises to protect him.

In the Seventh Chapter it was said that only one who has become free from all sinful reactions can take to the worship of Lord Krsna. Thus one may think that unless he is free from all sinful reactions he cannot take to the surrendering process. To such doubts it is here said that even if one is not free from all sinful reactions, simply by the process of surrendering to Sri Krsna he is automatically freed. There is no need of strenuous effort to free oneself from sinful reactions. One should unhesitatingly accept Krsna as the supreme savior of all living entities. With faith and love, one should surrender unto Him.

The process of surrender to Krsna is described in the Hari-bhakti-vilasa (11.676):

anukulyasya sankalpah

pratikulyasya varjanam

raksisyatiti visvaso

goptrtve varanam tatha

atma-niksepa-karpanye

sad-vidha saranagatih

According to the devotional process, one should simply accept such religious principles that will lead ultimately to the devotional service of the Lord. One may perform a particular occupational duty according to his position in the social order, but if by executing his duty one does not come to the point of Krsna consciousness, all his activities are in vain. Anything that does not lead to the perfectional stage of Krsna consciousness should be avoided. One should be confident that in all circumstances Krsna will protect him from all difficulties. There is no need of thinking how one should keep the body and soul together. Krsna will see to that. One should always think himself helpless and should consider Krsna the only basis for his progress in life. As soon as one seriously engages himself in devotional service to the Lord in full Krsna consciousness, at once he becomes freed from all contamination of material nature. There are different processes of religion and purificatory processes by cultivation of knowledge, meditation in the mystic yoga system, etc., but one who surrenders unto Krsna does not have to execute so many methods. That simple surrender unto Krsna will save him from unnecessarily wasting time. One can thus make all progress at once and be freed from all sinful reactions.

One should be attracted by the beautiful vision of Krsna. His name is Krsna because He is all-attractive. One who becomes attracted by the beautiful, all-powerful, omnipotent vision of Krsna is fortunate. There are different kinds of transcendentalists -- some of them are attached to the impersonal Brahman vision, some of them are attracted by the Supersoul feature, etc., but one who is attracted to the personal feature of the Supreme Personality of Godhead, and, above all, one who is attracted by the Supreme Personality of Godhead as Krsna Himself, is the most perfect transcendentalist. In other words, devotional service to Krsna, in full consciousness, is the most confidential part of knowledge, and this is the essence of the whole Bhagavad-gita. Karma-yogis, empiric philosophers, mystics and devotees are all called transcendentalists, but one who is a pure devotee is the best of all. The particular words used here, ma sucah, "Don't fear, don't hesitate, don't worry," are very significant. One may be perplexed as to how one can give up all kinds of religious forms and simply surrender unto Krsna, but such worry is useless.

 

[Bhakta Harry]

My point to Suchandra was:

 

"Thank you for your comments. However you have not given any evidence to support your above statement."

 

This was in relation to his statement

 

"There's no need of practising brahmacari in this age"

 

He then posted the following as evidence supporting his above statement.

 

"Thus a Vaishnava automatically becomes a brahmana. This idea is also supported by Sanatana Gosvami in his book Hari-bhakti-vilasa, which is the Vaishnava guide. Therein he has clearly stated that any person who is properly initiated into the Vaishnava cult certainly becomes a brahmana, as much as the metal known as kamsa (bell metal) is turned into gold by the mixture of mercury. A bona fide spiritual master, under the guidance of authorities, can turn anyone to the Vaishnava cult so that naturally he may come to the topmost position of a brahmana."

 

I am such a fool that I am unable to comprehend the relevance of his quote to his statement.

 

However fortunately I was able to find many clear quotes such as the following which explain the importance of brahmacarya.

 

 

Srila Prabhupada on Brahmacarya

By His Divine Grace A. C. Bhaktivedanta Swami Prabhupada

The following is taken from a lecture by Srila Prabhupada on the Srimad Bhagavatam 6.1.11, New York, July 25, 1971:

 

So the tapasya life begins from celibacy, brahmacaryena. Sukadeva Gosvami recommends. Brahmacarya is described in the sastras that:

 

smaranam kirtanam keli preksanam guhyam asanam [sankalpa dvyavasaya].

 

Smaranam [remembering], thinking of sex life, that is against brahmacarya. Complete celibacy means one should not think of even sex life.

Kirtanam [chanting], talk of sex life. Our modern literature, newspaper and everything, simply full with talks of sex life. But this is against brahmacarya life.

Keli [performing], actually indulging in sex life.

Preksanam [looking], overlooking a nice boy or nice girl. That is also against brahmacarya.

Guhyam [confidential], whispering between girls and boys. That is also against brahmacari.

Asanam [sitting], Srimad-Bhagavatam Canto 9: Chapter Nineteen, Text 16 (Translation):

"One should not allow oneself to sit on the same seat even with one's own mother, sister or daughter, for the senses are so strong that even though one is very advanced in knowledge, he may be attracted by sex."

Sankalpa [determination], determination of sex life.

Advyavasaya [endeavoring], endeavoring how to effect sex life.

So when we can stop all these activities, that is real brahmacarya. It is very difficult at the present age.

Etad maithunam asthangam pravadanti manisinah vikarita brahmacaryam eda astanam laksanam iti.

So brahmacarya means that you cannot think of sex life, you cannot talk of sex life, you cannot whisper about sex life, or you cannot endeavor for sex life. These eight types of activities in sex indulgence are against brahmacary life. But here it is prescribed that if you want to make solution of the problems of life, then you adopt, you have to adopt a life of tapasya, austerity, which begins from brahmacari.

 

</O:P

[suchandra]

http://causelessmercy.com/t/t/760412SB.BOM.htm?i=1976

 

You relate brahmacarya with tapasya, personal endeavor of discipline, undertaken to achieve a goal, discipline in general, discipline like Hiranyakasipu performed when he stood on the tip of his toes with his hands raised for thousands of years this is called tapasya.

 

Brahmacarya when related to the path of bhakti-yoga, Srila Prabhupada explains, no requirement to practise brahmacarya separately because this kind of pleasure becomes naturally abominable - but only when one becomes devotee. And of course your spiritual master has to be bona fide in order to experience genuine actual spiritual happiness when serving such a pure devotee.

 

"[...]By some artificial bodily exercise one can control the senses. That is called yoga. But one who becomes directly a devotee, his sense control is automatically done, if he is devotee. Bhaktiḥ pareśānubhavo viraktir anyatra syāt [sB 11.2.42]. If one is devotee, then he does not like anything material.

And the sex enjoyment is the topmost pleasure in this material

world. So naturally one who is devotee, he doesn’t require to

practice brahmācārya separately—paraṁ dṛṣṭvā nivartate—because

sex pleasure may be very nice in this material world, but when one

gets a sense of spiritual pleasure, then this pleasure becomes

abominable. It is said by Yamunācārya,

 

yad-avadhi mama cetaḥ kṛṣṇa-padāravindayor

nava-nava-dhāmany (udyataṁ) rantum āsīt

tad-avadhi bata nārī-saṅgame (smaryamāne)

bhavati mukha-vikāraḥ suṣṭu niṣṭhīvanaṁ ca

 

“Since I have begun to understand Kṛṣṇa consciousness and getting

relish, then, since then, when I think of…,” bata nārī-saṅgame, “sex

pleasure with woman, I spite on it and my mouth becomes curved,

‘Eh,’ like that.” [...]

[Guest guest]

I read that actually it is impossible for a man to practice complete celibacy as there are nocturnal emissions once a month in men.

[sanatan]

Yes.

[suchandra]

 

I read that actually it is impossible for a man to practice complete celibacy as there are nocturnal emissions once a month in men.

As long you consider that you're this physical body this might be true - when you come to the realization that you're not this body by awakening your sleeping soul and actually experience spiritual happiness within your soul things change and you wont find "nocturnal emissions once a month in men". Just try - it is scientific - to chant Hare Krishna Hare Krishna Krishna Krishna Hare Hare / Hare Rama Hare Rama Rama Rama Hare Hare and your live becomes sublime!

 

BTW, are there any Vaishnavas around? This Harry ("Produce evidence to support your statement" ), is he a Vaishnava or what is his believe?

[Bhakta Harry]

 

http://causelessmercy.com/t/t/760412SB.BOM.htm?i=1976

 

You relate brahmacarya with tapasya,

 

So does Srila Prabhupada as I quoted in my last post.

 

 

But here it is prescribed that if you want to make solution of the problems of life, then you adopt, you have to adopt a life of tapasya, austerity, which begins from brahmacari.

 

personal endeavor of discipline, undertaken to achieve a goal, discipline in general, discipline like Hiranyakasipu performed when he stood on the tip of his toes with his hands raised for thousands of years this is called tapasya.

Your example of Hiranyakasipu is a very extreme form of tapasya, is it not?

 

Brahmacarya when related to the path of bhakti-yoga, Srila Prabhupada explains, no requirement to practise brahmacarya separately because this kind of pleasure becomes naturally abominable - but only when one becomes devotee. And of course your spiritual master has to be bona fide in order to experience genuine actual spiritual happiness when serving such a pure devotee.

 

"[...]By some artificial bodily exercise one can control the senses. That is called yoga. But one who becomes directly a devotee, his sense control is automatically done, if he is devotee. Bhaktiḥ pareśānubhavo viraktir anyatra syāt [sB 11.2.42]. If one is devotee, then he does not like anything material.

And the sex enjoyment is the topmost pleasure in this material

world. So naturally one who is devotee, he doesn’t require to

practice brahmācārya separately—paraṁ dṛṣṭvā nivartate—because

sex pleasure may be very nice in this material world, but when one

gets a sense of spiritual pleasure, then this pleasure becomes

abominable. It is said by Yamunācārya,

 

yad-avadhi mama cetaḥ kṛṣṇa-padāravindayor

nava-nava-dhāmany (udyataṁ) rantum āsīt

tad-avadhi bata nārī-saṅgame (smaryamāne)

bhavati mukha-vikāraḥ suṣṭu niṣṭhīvanaṁ ca

 

“Since I have begun to understand Kṛṣṇa consciousness and getting

relish, then, since then, when I think of…,” bata nārī-saṅgame, “sex

pleasure with woman, I spite on it and my mouth becomes curved,

‘Eh,’ like that.” [...]

 

Of course if you are a devotee on par with Yamunācārya then you don’t require to practice brahmācārya separately. As at that level it is part of ones consciousness.

All others have to go through the brahmācārya ashram for training in the principals. Thats why Srila Prabhupada introduced the brahmācārya ashram. If it was automatic as you suggest then there would be no need for such an ashram in ISKCON.

 

So your statement posted on 10-04-2006 "There's no need of practising brahmacari in this age" is not supported by Srila Prabhupada:

 

 

Srila Prabhupada: “Brahmacarya is very, very essential. When one becomes detestful to sex life, that is the beginning of spiritual life.” (Lecture, 4/4/75)

 

“Without becoming brahmacari, nobody can understand spiritual life.” (Airport Reception, 18/09/69)

[suchandra]

 

Your example of Hiranyakasipu is a very extreme form of tapasya, is it not?

Of course if you are a devotee on par with Yamunācārya then you don’t require to practice brahmācārya separately.

 

No, wrong, tapasya just means discipline nothing more and nothing less just discipline. Since there're are lots of demons who also follow celibate discipline in order to reach their materialistic goals, celibacy in itself is no spiritual activity, although celibacy when used in the service of the Lord becomes part of your devotional service, just like material arrows became a very important spiritual items of Arjuna's devotional service on the battlefield of Kuruksetra. But the very same arrows used by the opponents remained material - even evoking the transcendental wrath of the Lord. You dont have to be a "Yamunacarya" in order to understand that the celibacy of a Catholic priest is not the same as celibacy used by brahmacari in the service of a pure devotee spiritual master of the Lord. Although the rule for chanting the maha mantra is, no illicit sex - 4regs, celibacy in itself is not a devotional activity but also a very common tool used by the demons. Following a mayavadha guru by observing the vow of celibacy wont bring you back home, back to Godhead,

or is it for you all one and the same? You say you're a bhakta?

[Guest guest]

I don't know if Bhakta Harry is a Vaisnava or not but he seems to have a problem with your posts though you provided Sastric evidence upon his request.

 

In my opinion, life-long Brahmacarya is not so important as following the four regulative principles and chanting. Everything else is secondary.

 

 

BTW, are there any Vaishnavas around? This Harry ("Produce evidence to support your statement" ), is he a Vaishnava or what is his believe?

[Guest guest]

I missed the part where Bhakta Harry in his post said that Brahmacarya training is essential for one in the first ashram of life- brahmacarya ashram. That I agree with. Most certainly, it is necessary.

 

 

I don't know if Bhakta Harry is a Vaisnava or not but he seems to have a problem with your posts though you provided Sastric evidence upon his request.

 

In my opinion, life-long Brahmacarya is not so important as following the four regulative principles and chanting. Everything else is secondary.

[suchandra]

 

 

In my opinion, life-long Brahmacarya is not so important as following the four regulative principles and chanting. Everything else is secondary.

 

Below Prabhupada says, two ways, step by step or using the elevator, both lead to the top floor - but as Prabhupada explains, bhakti-yoga - using the "elevator" by serving a pure devotee of the Lord - is recommended.

 

 

http://causelessmercy.com/t/t/720822SB.LA.htm?i=1972

 

...But there are two kinds of training process. One process is scheduled: tapasā brahmacaryeṇa śamena ca damena ca [sB 6.1.13] Undergoing

tapasya, austerity, brahmacaryeṇa… Brahmacaryeṇa means

controlling sex indulgence or sex impulse. Brahmacarya means

practically no sex life. Tapasā brahmacaryeṇa śamena, damena [sB

6.1.13], by controlling the senses, by controlling the mind. Tyāgena,

by giving up in charity. So there are gradual process, but there is

another process. Another process means this Kṛṣṇa consciousness.

Either you practice in this way… Just like if you want to go up, there

are two vehicles or process. You go step by step, one step after

another. Suppose you have to go one hundred steps. So you have to

go step by step. Tapasā brahmacaryeṇa śamena damena [sB 6.1.13],

practicing. The another process is… (someone making tapping

sound) (aside:) Why you are making this sound? Stop it. Another

process is the lift. You go by step by step or take the process of lift.

Within a second, you come up.

So the bhakti-yoga process is like that. Bhakti-yoga process means

if you take to this process, then immediately, very quickly, within a

second, you come to the top floor. Otherwise, you have to go by

step by step, one step, two step. Although both the process leading

to the target, to the topmost floor, the one is very slow and the

other is very quick, immediate. Just like another example: if there is

fog. You have got experience in your country, sometimes there is

fog. You cannot see even a person one yard off from you. So there

are so many processes to take precaution in the fog. But somehow

or other, if the sun is little strong, immediately, the fog is over. So

similarly, to purify ourself… This is the purification process,

austerity, penance, controlling sex life, controlling the mind,

controlling the senses, giving in charity whatever you possess,

everything regulated. This is one process. And the other process is

this bhakti-yoga.

śṛṇvatāṁ sva-kathāḥ kṛṣṇaḥ

puṇya-śravaṇa-kīrtanaḥ

hṛdy antaḥ stho hy abhadrāṇi

vidhunoti suhṛt satām

[bhāg. 1.2.17]

Simply by this process, śravaṇaṁ kīrtanam, hearing about Kṛṣṇa.

This is, we were discussing. Naṣṭa-prāyeṣv abhadreṣu, simply by

hearing. Abhadreṣu, naṣṭa-prāyeṣu, all the dirty things within heart,

being almost cleansed, you come to the stage of goodness. There

are three stages, three platforms—ignorance, passion and

goodness. So simply by hearing about Kṛṣṇa, you are promoted

immediately to the platform of goodness. And as soon as you come

to the platform of goodness, then, tadā, at that time, rajas-tamo-

bhāvāḥ. Because there are three platforms: ignorance, passion and

goodness. So you have come to the point, to the platform of

goodness, means that you have passed over the other lower stages.

If you have come to the college, that means you have passed your

school stages. It is to be understood. Therefore we offer sacred

thread. The idea is one who has become Kṛṣṇa conscious, he has

already passed the stage of becoming a brāhmaṇa. Brāhmaṇa means

to come to the stage of goodness. That is brāhmaṇa. Kṣatriya means

to remain on the stage of passion. Vaiśya means to remain on the

stage of mixture, passion and ignorance. And śūdra means to

remain on the stage of ignorance. There are four divisions of the

three modes. So when we come to the stage of becoming a devotee,

that means we have already passed all these lower stages. Tadā

rajas-tamo-bhāvāḥ [sB 1.2.19]

So what are the symptoms of goodness? Kāma-lobhādayaś ca ye.

Lusty. Lust and greediness. The whole world is moving by lust and

greediness. This is the stage of ignorance and passion. Those who

are embarrassed with the lower qualities of material nature, they are

embarrassed with two things: lust, not satisfied; and greedy, and

lobha. “Give me more, give me more, give me more.” “Give me…”

Anything, he’s not satisfied. The whole world, you see… They,

sometimes they think that “If I get my income, say, one thousand

dollars, I will be satisfied.” But as soon as he gets one thousand, he

wants one hundred thousand. If he gets one… Just like in your…

Everywhere, all over the world, the worker class, they are given

increment, but again they undergo strike, “More, more wages, more

wages, more wages.” So… But as soon as they get more money… Not

only… Here in these Western countries, then they’ll utilize it for lust.

Lust and greediness. That’s all. They do not know how to utilize

money. That a millionaire is so lusty that… I have seen in Paris. They

are going to some clubs. What is the business in that club? Old men,

they are going. So lusty that they enter the club by paying fifty

dollars, and then there is young women and wine, and that is their

pleasure. Lust, kāma-lobhādayaś ca ye. One thing, one side, they

are not satisfied, even they have got millions of dollars, “Still I want,

still I want, still I want.” This is one side, greediness, lobha, and the

other side is lust. This is called kāma-lobhādayaś ca ye.

So to become Kṛṣṇa conscious means immediately—that is the test—

immediately he will become free from lust and greediness. If he’s

not free from lust and greediness, he is making a show; he’s not

Kṛṣṇa conscious. This is the test. If one is actually advanced in Kṛṣṇa

consciousness, then these two symptoms will be visible in his

character: no more lusty, no more greediness. He should be

satisfied with one wife or one husband. Why hankering after others?

That is lusty. That means it is not on the stage of Kṛṣṇa

consciousness; it is in the material platform. These are the test.

Therefore we advise our students, “Voluntarily, you try or you

become free from these things: illicit sex, intoxication, meat-eating,

and gambling.” Because indulging in these four things, you’ll remain

in darkness.

So voluntarily you have to try to give up these bad habits, and at the

same time, to maintain yourself on the platform, you have to chant

sixteen rounds: Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/

Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare. This is the process.

Tadā rajas-tamo-bhāvāḥ kāma-lobhādayaś ca ye [sB 1.2.19]. Then

the result will be this: ceta etair anāviddham. Because they are,

māyā is attacking you with these… Daivī hy eṣā guṇamayī mama

māyā duratyayā [bg. 7.14]. Guṇamayī. Guṇa means these qualities,

the three modes of nature. The material nature is guṇamayī.

Guṇamayī means involved or full of these three modes of material

nature, guṇamayī. Maya means… Just like golden. It is smeared with

gold or it is gold, you can…, you can say golden. Golden means it is

made of gold or it is covered with gold glittering. Similarly, this

māyā, this material nature, is made of these three modes of nature,

sattva, rajas, tamas. Therefore it is called guṇamayī.

Guṇamayī… Another meaning of guṇa is rope. Just like you have

seen rope. There are three layers, they are twisted very strong, and

such rope becomes strong. So similarly, these three guṇas, these

three modes of nature, are twisted like rope, and we are bound up.

You cannot get out. Daivī hy eṣā guṇamayī mama māyā duratyayā

[bg. 7.14] If your hands and legs are tied with such rope, then it is

very difficult. Similarly, we are all bound up. We are declaring

freedom, and so many things, nonsense, we are speaking, but we

have forgotten that we are under the grip of this māyā. Immediately,

you can be overcome by māyā. Māyā is so strong.

So therefore by this process,

śṛṇvatāṁ sva-kathāḥ kṛṣṇaḥ

puṇya-śravaṇa-kīrtanaḥ

hṛdy antaḥ stho hy abhadrāṇi

vidhunoti suhṛt satām

[bhāg. 1.2.17]

naṣṭa-prāyeṣv abhadreṣu

nityaṁ bhāgavata-sevayā…

[sB 1.2.18]

This is the process. Nityam, daily. Or twenty-four hours. By studying

Śrīmad-Bhāgavatam or associating with devotees, bhāgavata-

sevayā… Bhakti, bhagavaty uttama-śloke bhaktir bhavati naiṣṭhikī.

Then the Supreme Personality of Godhead, bhagavaty uttama-śloke,

bhaktir bhavati naiṣṭhikī, devotional service becomes strong and

fixed up. Simply by this process, hearing. There is no necessity of

education or Ph.D. degree. Simply God has given you these ears and

you hear, śṛṇvatām. Hear about Kṛṣṇa from realized soul. This

process will make you to be situated on the platform of goodness,

and as soon as you are promoted to the platform of goodness, that

means you have already surpassed the other two platforms—means

ignorance—and the symptom will be… That is clear here. The

symptom is that the two things, lust and greediness, will not disturb

you. You haven’t got to take certificate from anyone, “Just give me

certificate that I have become a Kṛṣṇa conscious.” You take your

certificate yourself, see yourself, whether you are free from lust and

greediness. That’s the certificate. If you are confident that “I am free

from lust and greediness,” then I am making progress. Otherwise,

(chuckles) I am again in the same, no progress. This is test.

This is test. If we want to cheat others, that is a different thing, that

“I have become very advanced in Kṛṣṇa consciousness.” That is

another thing, cheating. But you test yourself by this process,

whether you are free from lust and greediness. This is the test. Tadā

rajas-tamo-bhāvāḥ [sB 1.2.19] And when you become free from

these two things, lust and greediness, tadā, ceta etair anāviddhaṁ

sthitaṁ sattve prasīdati. Ceta, consciousness, not being attacked by

these two nonsense things, ignorance and passion… Ceta etair

anāviddham. Viddham means piercing. They are always piercing,

pinching, pinching. “Come on, come on.” They are always pinching.

But if you are actually situated in Kṛṣṇa consciousness, these things

will not pinch you. Tadā, ceta etaiḥ… Because everything is in the

heart. Whole thing is cleansing the heart.

So heart is being pinched. “Here is… I am beautiful boy,” “I am

beautiful girl. Why not come?” So this is pinching. So if you are

actually situated on the platform of Kṛṣṇa consciousness, not fully, a

little advanced, then these things will be visible. Tadā ceta etair

anāviddham. And when you stop, when you are able to stop this

pinching in your heart by these two modes of material nature,

passion and greediness—tadā ceta etair anāviddhaṁ sthitaṁ sattve

prasīdati—prasīdati, then you become joyful. That is the stage of

joyfulness.

brahma-bhūtaḥ prasannātmā

na śocati na kāṅkṣati

samaḥ sarveṣu bhūteṣu

mad-bhaktiṁ labhate parām

[bg. 18.54]

That is stated in the Bhagavad-gītā. When you have come to this

status, joyful, no more pinching by these two modes of material

nature, joyful, that is called brahma-bhūta stage, the platform of

liberation.

So the next stage is brahma-bhūta. So brahma-bhūta stage means

na śocati na kāṅkṣati. No more hankering, no more demanding. Na

śocati na kāṅkṣati. Because here the business is we hanker after

something which we do not possess, and if we lose something

which we possessed, then we lament. This is our business. Some…

First of all, we possess. Then, by nature, we lose it. When it is lost,

then we cry. So these two things are material position, na śocati…

But when you come to the brahma-bhūta stage, spiritual platform,

then these two things will be absent. Na śocati na kāṅkṣati samaḥ

sarveṣu bhūteṣu. Then you will be able to see everyone on the

spiritual platform. Paṇḍitāḥ sama-darśinaḥ [bg. 5.18] Then you are

learned. You are seeing the cats and dogs and a human being, a

learned man, because you don’t see the dress, outward covering,

tabernacle, but you see, “Here is a spirit soul, part and parcel of

Kṛṣṇa.” That is universal brotherhood. Not by passing resolution

with the United Nations and fighting. That is not possible. You have

to come to the stage of spiritual platform; then there is question of

love, brotherhood, equality, fraternity, otherwise, all bogus

propaganda. It’s not possible. Samaḥ sarveṣu bhūteṣu mad-bhaktiṁ

labhate parām [bg. 18.54]. Then real, pure devotional service

begins. Then we become completely fit to serve Kṛṣṇa. Kṛṣṇa

accepts your service at that time.

This is the process, but if we follow the rules and regulations given

by spiritual master, śāstra, then gradually, gradually… Therefore we

should be very careful. We should be very cautious that māyā may

not attack us. Because she is always ready to attack. Rajas-tamo-

bhāvāḥ. Even in goodness also, māyā, there is māyā. Therefore in

the material platform, even goodness is not pure. Therefore there is

another stage, which is called śuddha-sattva. Goodness is sattva,

sattva-guṇa. There is another stage, transcendental stage, which is

called śuddha-sattva. Sattvaṁ viśuddhaṁ vāsudeva-śabditam. That

is called vāsudeva stage, and in the vāsudeva stage, Vāsudeva,

Kṛṣṇa, appears. You can see Kṛṣṇa. Not that a rascal inviting

everyone, “Come on. I shall show you God, I shall show you God,”

and some rascals are going there to see God. God is not so cheap.

One has to qualify himself to see God. These are the processes.

 

[Guest guest]

I agree

 

 

Below Prabhupada says, two ways, step by step or using the elevator, both lead to the top floor - but as Prabhupada's explains, bhakti-yoga using the "elevator" by serving a pure devotee of the Lord is recommended.

[suchandra]

 

I agree

 

[anuptamang]

you people are trying hard to keep yourself away from it. isn't it hard. have any of you attained 100% success rate? do let me know if you have. and then we'll quote scriptures and talk about their essence.

[Redsox]

I do not think it is humanly possible to avoid certain things. Even if you are a celibate individual, your mind will wander toward such things.

[Guest guest]

2.59 The embodied soul may be restricted from sense enjoyment,

though the taste for sense objects remains. But, ceasing such

engagements by experiencing a higher taste, he is fixed in

consciousness.

 

IMHO, due to advancement of kali, for the living entity to be properly engaged, psyco phyisic understanding of the individual must be there for social guideness.

 

 

 

please forgive my bad english

 

ys eka gauranga das

[arun momia]

an easy way to controle your sexual instict is

whenever you feel losing controle, you need to refresh your thoughts and fill mind with freshness

pranayam is an easy method, just hold your breath for a little time and then leave it slowly and then do it once again and hold it little longer , release it slowly .you will find after doing three times there remanines no lust in your mind and you become free from ill thoughts

try this,next time........