Garbhadhana-samskara [What Prabhupada said about sex]

[bhaktajan]

 

 

 

Garbhadhana-samskara

 

BG10.28 = Kandarpa is the sex desire for presenting good sons; therefore Kandarpa is the representative of Krsna. Sometimes sex is engaged in only for sense gratification; such sex does not represent Krsna. But sex for the generation of good children is called Kandarpa and represents Krsna.

BG 16.1-3P = . . . The word abhijatasya in reference to one born of transcendental qualities or godly tendencies is very significant. To beget a child in a godly atmosphere is known in the Vedic scriptures as Garbhadhana-samskara. If the parents want a child in the godly qualities they should follow the ten principles recommended for the social life of the human being . . . beget them so that they may become Krsna conscious after birth. That should be the advantage of children born of a father and mother absorbed in Krsna consciousness.

BG 6.13-14P . . . The yoga process is practiced in order to discover and see this localized form of Visnu, and not for any other purpose. The localized visnu-murti is the plenary representation of Krsna dwelling within one’s heart. . . . To realize this visnu-murti within the heart, one has to observe complete abstinence from sex life . . . One cannot enjoy sex life daily at home or elsewhere and attend a so-called yoga class and thus become a

yogi. One has to practice controlling the mind and avoiding all kinds of sense gratification, of which sex life is the chief. . . . No one can perform correct yoga practice through sex indulgence.

Brahmacarya is taught, therefore, from childhood, when one has no knowledge of sex life. . . . Without such practice, no one can make advancement in any yoga, whether it be dhyana, jnana or bhakti. One who, however, follows the rules and regulations of married life, having a sexual relationship only with his wife (and that also under regulation), is also called a brahmacari. Such a restrained householder brahmacari may be accepted in the bhakti school, but the jnana and dhyana schools do not even admit householder brahmacaris. They require complete abstinence without compromise. . . . Whereas others are forced to restrain themselves from sense gratification, a devotee of the Lord automatically refrains because of superior taste. Other than the devotee, no one has any

information of that superior taste.

1.12.7P = Death generally involves remaining in trance for seven months. A living being, according to his own action, is allowed to enter into the womb of a mother by the vehicle of a father’s semina, and thus he develops his desired body. This is the law of birth in

specific bodies according to one’s past actions. When he is awake from trance, he feels the inconvenience of being confined within the womb, . . .

1.12.17P . . . The difference between the two living beings is that the one, the Personality of Godhead, provides for all other living beings, and by knowing Him one can achieve eternal peace (Katha Upanisad). Such protection is given by His different potencies to

different grades of living beings. But as far as His unalloyed devotees are concerned, He gives the protection personally. . . .

SB 1.4.25: The purificatory activities begin even before the birth of a child, and the seed-giving reformatory process is called Garbhadhana-samskara. One who has not undergone such Garbhadhana-samskara, or spiritual family planning, is not accepted as being of an

actual twice-born family. The Garbhadhana-samskara is followed by other purificatory processes, out of which the sacred thread ceremony is one. This is performed

at the time of spiritual initiation. After this particular samskara, one is rightly called

twice-born. One birth is calculated during the seed-giving samskara, and the second birth is calculated at the time of spiritual initiation. One who has been able to undergo such important samskaras can be called a bona fide twice-born.

 

SB 3.5.19:

O Vidura, it is not at all wonderful that you have so accepted the Lord without deviation of thought, for you were born from the semen of Vyasadeva.

PURPORT

The value of great parentage and noble birth is evaluated here in connection with the birth of Vidura. The culture of a human being begins when the father invests his semen in the womb of the mother. According to his status of work, a living entity is placed in a particular father’s semen, and because Vidura was not an ordinary living entity, he was given the chance to be born from the semen of Vyasa. The birth of a human being is a great science, and therefore reformation of the act of impregnation according to the Vedic ritual

called Garbhadhana-samskara is very important for generating good population. The problem is not to check the growth of the population, but to generate good population on the level of Vidura, Vyasa and Maitreya. There is no need to check the growth of population if the children are born as human beings with all precautions regarding their birth. So-called birth control is not only vicious but also useless.

3.14.12P . . . A woman is honored in the world by the benediction of her husband, and a husband like you will become famous by having children because you are meant for the expansion of living entities.

PURPORT:

According to Rsabhadeva, one should not become a father or mother unless one is confident that he can beget children whom he can deliver from the clutches

of birth and death. Human life is the only opportunity to get out of the material scene, which is full of the miseries of birth, death, old age and diseases. Every human being should be given the opportunity to take advantage of his human form of life, and a father like Kasyapa is supposed to beget good children for the purpose of liberation.

3.14.2P The henpecked husband may not be able to repay his wife for all the benefits that he derives from her, but as for begetting children by fulfilling sexual desire, it is not at all difficult for any husband unless he is thoroughly impotent. This is a very easy task for a husband under normal conditions.

In spite of Kasyapa’s being very eager, he requested her to wait for a few seconds so that others might not reproach him. He explains his position as follows.

3.14.23P This particular time is most inauspicious because at this time the horrible-looking ghosts and constant companions of the lord of the ghosts are visible.

PURPORT: Kasyapa has already told his wife Diti to wait for a while, and now he warns her that failure to consider the particular time will result in punishment from the ghosts and evil spirits who move during this time, along with their master, Lord Rudra.

3.14.24P . . .Ghosts are bereft of a physical body because of their grievously sinful acts, such as suicide. The last resort of the ghostly characters in human society is to take shelter of suicide, either material or spiritual. Material suicide causes loss of the physical body, and spiritual suicide causes loss of the individual identity. Mayavadi philosophers

desire to lose their individuality and merge into the impersonal spiritual brahmajyoti existence. Lord Siva, being very kind to the ghosts, sees that although they

are condemned, they get physical bodies. He places them into the wombs of women who indulge in sexual intercourse regardless of the restrictions on time and circumstance. Kasyapa wanted to impress this fact upon Diti so that she might wait for a while.

3.14.25P . . . Kasyapa warned his wife that because Lord Siva would see their sex indulgence, the time was not appropriate. Diti might argue that they would enjoy sex life in a private place, but Kasyapa reminded her that Lord Siva has three eyes, called the

sun, moon and fire, and one cannot escape his vigilance any more than one can escape Visnu. Although seen by the police, a criminal is sometimes not immediately punished; the police wait for the proper time to apprehend him. The forbidden time for sexual intercourse would be noted by Lord Siva, and Diti would meet with proper punishment by giving birth to a child of ghostly character or a godless impersonalist. Kasyapa foresaw this, and thus he warned his wife Diti.

3.14.38P The conditions for having good progeny in society are that the husband should be disciplined in religious and regulative principles and the wife should be faithful to the husband. In Bhagavad-gita (7.11) it is said that sexual intercourse according to religious principles is a representation of Krsna consciousness. Before engaging in sexual intercourse, both the husband and the wife must consider their mental condition, the particular time, the husband’s direction, and obedience to the demigods. According to

Vedic society, there is a suitable auspicious time for sex life, which is called the time for garbhadhana. . . . personalities like Ravana and Hiranyakasipu were actually born of brahmanas, but they were not accepted as brahmanas because their fathers did not follow the regulative principles for their birth. Such children are called demons, or Raksasas. There were only one or two Raksasas in the previous ages due to negligence of the disciplinary methods, but during the age of Kali there is no discipline in sex life. How, then, can one expect good children? Certainly unwanted children cannot be a source of happiness in society, but through the Krsna consciousness movement they can be

raised to the human standard by chanting the holy name of God. That is the unique contribution of Lord Caitanya to human society.

3.16.35P Lord Brahma continued: Those two principal doorkeepers of the Personality of Godhead have now entered the womb of Diti, the powerful semen of Kasyapa Muni having covered them.

PURPORT: Here is clear proof of how a living entity coming originally from Vaikunthaloka is encaged in material elements. The living entity takes shelter within the semen of a father, which is injected within the womb of a mother, and with the help of the mother’s emulsified ovum the living entity grows a particular type of a body. In this connection it is to be remembered that the mind of Kasyapa Muni was not in order when he conceived the two sons, Hiranyaksa and Hiranyakasipu. Therefore the semen he discharged was simultaneously extremely powerful and mixed with the quality of anger. It is to be concluded that while conceiving a child one’s mind must be very sober and devotional. For this purpose the Garbhadhana-samskara is recommended in the Vedic scriptures. If the mind of the father is not sober, the semen discharged will not be very good. Thus the living entity, wrapped in the matter produced from the father and mother, will be demoniac like Hiranyaksa and Hiranyakasipu. The conditions of conception are to be carefully studied. This is a very great science.

3.22.19P According to Vedic principles, the first part of life should be utilized in brahmacarya for the development of character and spiritual qualities. In the next part of life, one may accept a wife and beget children, but one should not beget children like cats

and dogs. Kardama Muni desired to beget a child who would be a ray of the Supreme Personality of Godhead. One should beget a child who can perform the duties of Visnu, otherwise there is no need to produce children. There are two kinds of children born of good fathers: one is educated in Krsna consciousness so that he can be delivered from the clutches of maya in that very life, and the other is a ray of the Supreme Personality of Godhead and teaches the world the ultimate goal of life. As will be described in later chapters, Kardama Muni begot such a child—Kapila, the incarnation of the Personality of Godhead who enunciated the philosophy of Sankhya. Great householders pray to God to send His representative so that there may be an auspicious movement in human society. This is one reason to beget a child. Another reason is that a highly enlightened parent can train a child in Krsna consciousness so that the child will not have to come back again to this miserable world. Parents should see to it that the child born of them does not enter the womb of a mother again. Unless one can train a child for liberation in that life, there is no need to marry or produce children. If human society produces children like cats and dogs for the disturbance of social order, then the world becomes hellish, as it has in this age of Kali. In this age, neither parents nor their children are trained; both are animalistic and simply eat, sleep, mate, defend, and gratify their senses. This disorder in social life

cannot bring peace to human society. . . . In other words, sex life should be utilized only to

produce a nice child, not for any other purpose. Human life is especially meant for complete devotion to the service of the Lord. That is the philosophy of Lord Caitanya. . . . about one hundred years ago, Thakura Bhaktivinoda also wanted to beget a child who

could preach the philosophy and teachings of Lord Caitanya to the fullest extent. By his prayers to the Lord he had as his child Bhaktisiddhanta Sarasvati Gosvami Maharaja, who at the present moment is preaching the philosophy of Lord Caitanya throughout the entire world through his bona fide disciples.

 

3.23.11P The Vedic literatures are not only full of spiritual instruction but are also instructive in how to prosecute material existence very nicely, with the ultimate aim of spiritual perfection. Devahuti asked her husband, therefore, how to prepare herself for sex

life according to the Vedic instructions. Sex life is especially meant for having good children. The circumstances for creating good children are mentioned in kama-sastra, the scripture in which suitable arrangements are prescribed for factually glorious sex life. Everything needed is mentioned in the scriptures—what sort of house and decorations there should be, what sort of dress the wife should have, how she should be decorated with ointments, scents and other attractive features, etc. With these requisites fulfilled, the husband will be attracted by her beauty, and a favorable mental situation will be created. The mental situation at the time of sex life may then be transferred into the womb of the wife, and good children can come out of that pregnancy. . . . Sexual intercourse in which the husband is attracted to the wife is sure to produce a male child, but sexual intercourse based on attraction of the wife for the husband may produce a girl. That is mentioned in the Ayur-veda. When the passion of the woman is greater, there is a chance of a girl’s being born.

When the passion of the man is greater, then there is the possibility of a son. Devahuti wanted the passion of her husband to be increased by the arrangement mentioned in the kama-sastra.

3.23.48 It is said in the smrti-sastra as well as in the Ayur-veda that when the discharge of the male is greater, male children are begotten, but when the discharge of the female is greater, female children are begotten.

3.24.15P . . . That is the art of combining a man and woman. Man and woman should not be united simply on the consideration of sex life. There are many other considerations, especially character and taste. If the taste and character differ between the man and woman, their combination will be unhappy. . . . It is foretold in the Twelfth Canto of the Bhagavatam that in this age of Kali married life will be accepted on the consideration of sex only; when the boy and girl are pleased in sex, they get married, and when there is deficiency in sex, they separate. That is not actual marriage, but a combination of men and women like cats and dogs. Therefore, the children produced in the modern age are not exactly human beings. Human beings must be twice-born. A child is first born of a good father and mother, and then he is born again of the spiritual master and the Vedas. The first mother and father bring about his birth into the world; then the spiritual master and the Vedas become his second father and mother. According to the Vedic system of marriage for producing children, every man and woman was enlightened in spiritual knowledge, and at the time of their combination to produce a child, everything was scrutinizingly and scientifically done.

[bhaktajan]

3.31.1 The Personality of Godhead said: Under the supervision of the Supreme Lord and according to the result of his work, the living entity, the soul, is made to enter into the womb of a woman through the particle of male semen to assume a particular type of

body.

PURPORT: . . . In order to give a particular type of human form to a person who has already suffered hellish life, the soul is transferred to the semen of a man who is just suitable to become his father. During sexual intercourse, the soul is transferred through the semen of the father into the mother’s womb in order to produce a particular type of body. This process is applicable to all embodied living entities, but it is especially mentioned for

the man who was transferred to the Andha-tamisra hell. After suffering there, when he who has had many types of hellish bodies, like those of dogs and hogs, is to come again to the human form, he is given the chance to take his birth in the same type of body from which

he degraded himself to hell. . . . Here one word, retah-kanasrayah, is very significant because it indicates that it is not the semen of the man that creates life within the womb of a woman; rather, the living entity, the soul, takes shelter in a particle of semen and is then pushed into the womb of a woman. Then the body develops. There is no possibility of creating a living entity without the presence of the soul simply by sexual intercourse. The materialistic theory that there is no soul and that a child is born simply by material combination of the sperm and ovum is not very feasible. It is unacceptable.

3.31.2 On the first night, the sperm and ovum mix, and on the fifth night the mixture ferments into a bubble. On the tenth night it develops into a form like a plum, and after that, it gradually turns into a lump of flesh or an egg, as the case may be.

4.27.7P Children begotten under the rules and regulations of the scriptures generally become as good as the father and mother, but children born illegitimately mainly become varna-sankara. The varna-sankara population is irresponsible to the family, community and even to themselves. Formerly the varna-sankara population was checked by the observation of the reformatory method called garbhadhana-samskara, a child-begetting religious ceremony. . . .

4.14.42 The sages decided that the descendants of the family of the saintly King Anga should not be stopped, for in this family the semen was very powerful and the children were prone to become devotees of the Lord.

PURPORT: The purity of hereditary succession is called amogha-virya. The pious seminal succession in the twice-born families of the brahmanas and ksatriyas especially, as well as in the families of vaisyas also, must be kept very pure by the observation of the purificatory processes beginning with garbhadhana-samskara, which is observed before

conceiving a child. Unless this purificatory process is strictly observed, especially by the brahmanas, the family descendants become impure, and gradually sinful activities become visible in the family. Maharaja Anga was very pure because of the purification of semen in

the family of Maharaja Dhruva. However, his semen became contaminated in association with his wife, Sunitha, who happened to be the daughter of death personified. Because of this polluted semen, King Vena was produced. This was a catastrophe in the family of

Dhruva Maharaja. All the saintly persons and sages considered this point, and they decided to take action in this matter, as described in the following verses.

4.21.46P According to the Vedic version there is a hellish planet called Put, and one who delivers a person from there is called putra. The purpose of marriage, therefore, is to have a putra, or son who is able to deliver his father, even if the father falls down to the hellish condition of put. . . . The purpose of accepting a wife in religious marriage, as sanctioned in the Vedas, is to have a putra, a son qualified to deliver his father from the darkest region of hellish life. Marriage is not intended for sense gratification but for getting a son fully

qualified to deliver his father. But if a son is raised to become an unqualified demon, how can he deliver his father from hellish life? It is therefore the duty of a father to become a Vaisnava and raise his children to become Vaisnavas; then even if by chance the father falls into a hellish life in his next birth, such a son can deliver him, as Maharaja Prthu delivered his father.

4.22.53 Being situated in the liberated position of devotional service, Prthu Maharaja not only performed all fruitive activities but also begot five sons by his wife, Arci. Indeed, all his sons were begotten according to his own desire.

PURPORT: As a householder, Prthu Maharaja had five sons by his wife, Arci, and all these sons were begotten as he desired them. They were not born whimsically or by accident. How one can beget children according to one’s own desire is practically unknown in the present age (Kali-yuga). In this regard the secret of success depends on the parents’ acceptance of the various purificatory methods known as samskaras. The first

samskara, the garbhadhana-samskara, or child-begetting samskara, is compulsory, especially for the higher castes, the brahmanas and the ksatriyas. As stated in Bhagavad-gita, sex life which is not against religious principles is Krsna Himself, and according to

religious principles, when one wants to beget a child he must perform the garbhadhana-samskara before having sex. The mental state of the father and mother before sex will certainly affect the mentality of the child to be begotten. A child who is begotten out of lust

may not turn out as the parents desire. As stated in the sastras, yatha yonir yatha bijam. Yatha yonih indicates the mother, and yatha bijam indicates the father. If the mental state of the parents is prepared before they have sex, the child which they will beget will certainly reflect their mental condition. It is therefore understood by the words atma-sammatan that both Prthu Maharaja and Arci underwent the garbhadhana purificatory process before begetting children, and thus they begot all their sons according to their

desires and purified mental states. Prthu Maharaja did not beget his children out of lust, nor was he attracted to his wife for sense gratificatory purposes. He begot the children as a grhastha for the future administration of his government all over the world.

4.28.3P At the fag end of life, when the invalidity of old age attacks a man, his body becomes useless for all purposes. Therefore Vedic training dictates that when a man is in his boyhood he should be trained in the process of brahmacarya; that is, he should be

completely engaged in the service of the Lord and should not in any way associate with women. When the boy becomes a young man, he marries between the ages of twenty and twenty-five. When he is married at the right age, he can immediately beget strong, healthy

sons. Now female descendants are increasing because young men are very weak sexually. A male child will be born if the husband is sexually stronger than the wife, but if the female is stronger, a female child will be born. Thus it is essential to practice the system of brahmacarya if one wishes to beget a male child when one is married. When one reaches the age of fifty, he should give up family life. At that time one’s child should be grown up so that the father can leave the family responsibilities to him. The husband and wife may then go abroad to live a retired life and travel to different places of pilgrimage. When both

the husband and wife lose their attachment for family and home, the wife returns home to live under the care of her grown-up children and to remain aloof from family affairs. The husband then takes sannyasa to render some service to the Supreme Personality of Godhead.

4.31.10 A civilized human being has three kinds of births. The first birth is by a pure father and mother, and this birth is called birth by semen. The next birth takes place when one is initiated by the spiritual master, and this birth is called savitra. The third birth, called yajnika, takes place when one is given the opportunity to worship Lord Visnu. Despite the opportunities for attaining such births, even if one gets the life-span of a demigod, if one does not actually engage in the service of the Lord, everything is useless. Similarly, one’s activities may be mundane or spiritual, but they are useless if they are not meant for satisfying the Lord.

PURPORT: The word saukra janma means “taking birth by seminal discharge.” Animals can take their birth in this way too. However, a human being can be reformed from the

saukra janma, as recommended in the Vedic civilization. Before the birth takes place, or before father and mother unite, there is a ceremony called garbhadhana-samskara, which must be adopted. This garbhadhana-samskara is especially recommended for higher castes, especially the brahmana caste. It is said in the sastras that if the garbhadhana-samskara

is not practiced among the higher castes, the entire family becomes sudra. It is also stated that in this age of Kali, everyone is sudra due to the absence of the garbhadhana-samskara. This is the Vedic system. . . .

5.2.2P . . . The purpose of the sraddha ceremony is to please the Supreme Personality of Godhead, Lord Visnu, so that after pleasing Him one may offer prasada to one’s forefathers and in this way make them happy. . . . sons are begotten with different mentalities according to the time of their conception. 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. Therefore according to sastric injunctions, almost all the people of this age belong to the sudra category. . . .

5.5.18 One who cannot deliver his dependents from the path of repeated birth and death should never become a spiritual master, a father, a husband, a mother or a worshipable demigod.

PURPORT: . . . First the father, spiritual master or husband must be able to release the dependent from repeated birth and death. If he cannot do this, he plunges himself into the

ocean of reproachment for his unlawful activities. Everyone should be very responsible and take charge of his dependents just as a spiritual master takes charge of his disciple or a father takes charge of his son. All these responsibilities cannot be discharged honestly unless one can save the dependent from repeated birth and death.

5.13.4P It is said that household attraction resides in the wife because sex is the center of household life: yan maithunadi-grhamedhi-sukham hi tuccham [sB 7.9.45]. A materialistic person, making his wife the center of attraction, works very hard day and night.

His only enjoyment in material life is sexual intercourse. Therefore karmis are attracted to women as friends or wives. Indeed, they cannot work without sex. . . . As one looks forward to this opportunity, his eyes are overwhelmed by the beauty of his wife. Thus it is said that the whirlwind covers the eyes with dust. Such a lusty person does not know that all his material activities are being observed by different demigods, especially the sun-god, and are being recorded for the karma of one’s next body.

Astrological calculations are called jyoti-sastra. Because the jyoti, or effulgence, in the material world comes from the different stars and planets, the science is called jyoti-sastra, the science of the luminaries. By the calculations of jyoti, our future is indicated. In other words, all the luminaries—the stars, sun and moon—witness the activities of the conditioned soul. Thus he is awarded a particular type of body. A lusty, person whose eyes are covered by the dust of the whirlwind or material existence does not at all consider that his activities are being observed by different stars and planets and are being recorded. Not knowing this, the conditioned soul commits all kinds of sinful activities for the satisfaction of his lusty desires.

5.25.5 Lord Ananta’s arms are attractively long, beautifully decorated with bangles and completely spiritual. They are white, and so they appear like silver columns. When the beautiful princesses of the serpent kings, hoping for the Lord’s auspicious blessing, smear His arms with aguru pulp, sandalwood pulp and kunkuma, the touch of His limbs awakens lusty desires within them. Understanding their minds, the Lord looks at the princesses with a merciful smile, and they become bashful, realizing that He knows their desires. Then they smile beautifully and look upon the Lord’s lotus face, which is beautified by reddish eyes

rolling slightly from intoxication and delighted by love for His devotees. PURPORT: When males and females touch each other’s bodies, their lusty desires naturally awaken. It appears from this verse that there are similar sensations in spiritual bodies. Both Lord Ananta and the women giving Him pleasure had spiritual bodies. Thus all sensations originally exist in the spiritual body. This is confirmed in the Vedanta-sutra: janmady asya yatah [sB 1.1.1]. Srila Visvanatha Cakravarti Thakura has commented in this connection that the word adi means adi-rasa, the original lusty feeling, which is born from the Supreme. However, spiritual lust and material lust are as completely different as gold and iron. Only one who is very highly elevated in spiritual realization can understand the lusty feelings exchanged between Radha and Krsna, or between Krsna and the damsels of Vraja.

Therefore, unless one is very experienced and advanced in spiritual realization, he is forbidden to discuss the lusty feelings of Krsna and the gopis. However, if one is a sincere and pure devotee, the material lust in his heart is completely vanquished as he discusses

the lusty feelings between the gopis and Krsna, and he makes quick progress in spiritual life.

[bhaktajan]

6.1.54 The fruitive activities a living being performs, whether pious or impious, are the unseen cause for the fulfillment of his desires. This unseen cause is the root for the living entity’s different bodies. Because of his intense desire, the living entity takes birth in a particular family and receives a body which is either like that of his mother or like that of his father. The gross and subtle bodies are created according to his desire.

PURPORT: The gross body is a product of the subtle body. As stated in Bhagavad-gita (8.6): “Whatever state of being one remembers when he quits his body, that state he will attain without fail.” The atmosphere of the subtle body at the time of death is created by the activities of the gross body. Thus the gross body acts during one’s lifetime, and the subtle body acts at the time of death. The subtle body, which is called linga, the body of desire, is the background for the development of a particular type of gross body, which is either like that of one’s mother or like that of one’s father. According to the Rg Veda, if at the time of sex the secretions of the mother are more profuse than those of the father, the child will receive a female body, and if the secretions of the father are more profuse than those of the mother, the child will receive a male body. These are the subtle laws of nature, which act according to the desire of the living entity. If a human being is taught to change his subtle body by developing a consciousness of Krsna, at the time of death the subtle body will create a gross body in which he will be a devotee of Krsna, or if he is still more perfect, he will not take another material body but will immediately get a spiritual body and thus return home, back to Godhead. This is the process of the transmigration of the soul. Therefore instead of trying to unite human society through pacts for sense gratification that can never be achieved, it is clearly desirable to teach people how to become Krsna conscious and return home, back to Godhead. This is true now and, indeed, at any time.

7.11.8-12 These are the general principles to be followed by all human beings: truthfulness, mercy, austerity (observing fasts on certain days of the month), bathing twice a day, tolerance, discrimination between right and wrong, control of the mind, control of the senses, nonviolence, celibacy, charity, reading of scripture, simplicity, satisfaction, rendering service to saintly persons, gradually taking leave of unnecessary engagements, observing the futility of the unnecessary activities of human society, remaining silent and grave and avoiding unnecessary talk, considering whether one is the body or the soul, distributing food equally to all living entities (both men and animals), seeing every soul (especially in the human form) as a part of the Supreme Lord, hearing about the activities and instructions given by the Supreme Personality of Godhead (who is the shelter of the saintly persons), chanting about these activities and instructions, always remembering these activities and instructions, trying to render service, performing worship, offering obeisances, becoming a servant, becoming a friend, and surrendering one’s whole self.

O King Yudhisthira, these thirty qualifications must be acquired in the human form of life. Simply by acquiring these qualifications, one can satisfy the Supreme Personality of Godhead.

PURPORT: In order that human beings be distinct from the animals, the great saint Narada recommends that every human being be educated in terms of the above-mentioned thirty qualifications. . . . For example, if the total populace is untruthful, how can the state be happy? . . . For example, if the total populace is untruthful, how can the state be happy? .

. . Similarly, . . . The Lord is one, whether one is Hindu, Muslim or Christian. Therefore, one should chant the holy name of the Lord, regardless of differences in linguistic pronunciation. Also, everyone should be taught to be very careful not to discharge semen unnecessarily. This is very important for all human beings. If semen is not discharged unnecessarily, one becomes extremely strong in memory, determination, activity and the vitality of one’s bodily energy. . . . Unless one is educated in the above-mentioned thirty qualities, there cannot be any peace. Ultimately it is recommended: . . . “In one who has unflinching devotional service to Krsna, all the good qualities of Krsna and the demigods are consistently manifest. However, he who has no devotion to the Supreme Personality of Godhead has no good qualifications because he is engaged by mental concoction in material existence, which is the external feature of the Lord.” (Bhag. 5.18.12) . . .

7.11.13 Those who have been reformed by the garbhadhana ceremony and other prescribed reformatory methods, performed with Vedic mantras and without interruption, and who have been approved by Lord Brahma, are dvijas, or twice-born. Such brahmanas, ksatriyas and vaisyas, purified by their family traditions and by their behavior, should worship the

Lord, study the Vedas and give charity. In this system, they should follow the principles of the four asramas [brahmacarya, grhastha, vanaprastha and sannyasa].

9.20.21 According to the Vedic injunction atma vai putra-namasi, the father becomes the son. The mother is simply like a storekeeper, because the seed of the child is placed in her womb, but it is the father who is responsible for maintaining the son. In Bhagavad-gita the Lord says that He is the seed-giving father of all living entities . . . A particular type of seed is sown within the earth, and then a particular type of tree or plant comes out. The mother resembles the earth, and when a particular type of seed is sown by the father, a particular type of body takes birth.

10.1.41 Having experienced a situation by seeing or hearing about it, one contemplates and speculates about that situation, and thus one surrenders to it, not considering his present body. Similarly, by mental adjustments one dreams at night of living under different circumstances, in different bodies, and forgets his actual position. Under this same process,

one gives up his present body and accepts another [tatha dehantara-praptih].

PURPORT: . . . The mind is the subtle substance in which the body is created, as we actually experience in our dreams and also when we are awake in contemplation. One must understand that the process of mental speculation develops a new type of body that does not actually exist. If one can understand the nature of the mind (manorathena) and its thinking, feeling and willing, one can very easily understand how from the mind different types of bodies develop. . . . The condition of the mind, which flickers between sankalpa and vikalpa, accepting something and rejecting it, is very important in transferring the soul to another material body at the time of death. . . . Therefore one must train the mind in the system of bhakti-yoga . . . Otherwise the mind will carry the soul to another material body. The soul will be placed in the semen of a father and discharged into the womb of a mother. The semen and ovum create a particular type of body according to the form of the father and mother, and when the body is mature, the soul emerges in that body and begins a new

life. This is the process of transmigration of the soul from one body to another (tatha

dehantara-praptih).

10.1.57P In the Vedic system, as soon as a child is born, especially a male child, the father calls for learned brahmanas, and according to the description of the child’s horoscope, the child is immediately given a name. This ceremony is called nama-karana. There are ten different samskaras, or reformatory methods, adopted in the system of varnasrama-dharma, and the name-giving ceremony is one of them.

10.3.33P Here is an instruction about how to use one’s senses to create progeny. According to Vedic principles, before creating progeny one must fully control the senses. This control takes place through the garbhadhana-samskara. . . . According to Vedic civilization, procreation should not be contrary to religious principles, and then the birthrate will be controlled. As stated in Bhagavad-gita (7.11), dharmaviruddho bhutesu kamo’smi: sex not contrary to religious principles is a representation of the Supreme Lord. People should be educated in how to give birth to good children through samskaras, beginning with the garbhadhana-samskara; birth should not be controlled by artificial means, for this will lead to a civilization of animals. If one follows religious principles, he automatically practices birth control because if one is spiritually educated he knows that the after-effects of sex are various types of misery (bahu-duhkha-bhaja). One who is spiritually advanced does not indulge in uncontrolled sex. Therefore, instead of being forced to refrain from sex or refrain from giving birth to many children, people should be spiritually educated, and then birth control will automatically follow.

10.5.23P At an advanced age one generally cannot beget a male child. If by chance one does beget a child at this age, the child is generally female. . . .

10.55.1P . . . Srila Sridhara Svami further notes that Kamadeva, or Cupid, now appearing within Pradyumna, is a portion of Vasudeva because he is manifest from the element citta, consciousness, which is presided over by Vasudeva, and also because he (Cupid) is the cause of material generation. As the Lord states in the Bhagavad-gita (10.28), prajanas

casmi kandarpah: “Of progenitors I am Kandarpa [Cupid].”

11.5.41P . . . We are accepting service from innumerable living entities, and we are obligated to repay them. Apta means one’s own family members, to whom one is certainly obligated according to normal morality, and nrnam means human society. Until one becomes a devotee of the Supreme Personality of Godhead, one is certainly a product of his society. . . . and thus we owe a great debt to society. Of course, our debt to society is not simply to the present order but to all of our forefathers and ancestors who carefully preserved moral and social customs so that we, their descendants, could live peacefully. Undoubtedly an ordinary person has many obligations within this material world. But according to Bhagavad-gita, mayaiva vihitan hi tan: it is actually the Supreme Lord who is giving all benedictions. For example, one receives one’s body by the mercy of one’s parents. However, sometimes we find that a particular man or woman may become impotent at a given moment. Sometimes a deformed child is born, and sometimes a child is born dead. Often the sexual act fails to produce pregnancy at all. So although all parents desire a beautiful, highly qualified child, this is often not the case. Thus it can be understood that ultimately it is by the mercy of the Supreme Lord that a man and woman are able to produce a child by the sexual act. It is by the Lord’s mercy that the man’s seminal injection is potent and the woman’s ovum is fertile. Similarly, it is only by the mercy of the Lord that the child is born in a healthy condition and reaches physical maturity to pursue his own life. If at any stage in the evolution of a human being the

Lord’s mercy is withdrawn, sudden death or crippling disease occurs. . . .

[bhaktajan]

11.14.30P . . . A learned gentleman will automatically be on guard if placed in intimate contact with lusty women. In the company of lusty men,, however, the same man may engage in all kinds of social dealings and thus be contaminated by their polluted mentality. Association with lusty men is often more dangerous than association with women and should be avoided by all means. There are innumerable verses in the Bhagavatam describing the intoxication of material lust. . . .

11.17.22P . . . an enlightened human being may take birth twice and thus become perfect in the knowledge that leads to ultimate liberation. The word anupurvyat in this verse indicates the system of samskaras, or purificatory rites, beginning with garbhadhana-samskara, or the purification of the sexual act. . . .

11.21.19P The actual goal of human life should not be material sense gratification, for it is the basis of conflict in human society. Although the Vedic literature sometimes sanctions sense gratification, the ultimate purpose of the Vedas is renunciation, since Vedic culture cannot possibly recommend anything that disturbs human life. A lusty person is easily angered and becomes inimical to anyone frustrating his lusty desires. Since his sex desire can never be satisfied, a lusty person ultimately becomes frustrated with his own sex partner, and thus a “love-hate” relationship develops. A lusty person considers himself to be the enjoyer of God’s creation and is therefore full of pride and false prestige. The lusty, proud person will not be attracted to the process of humble submission at the lotus feet of the bona fide spiritual master. Attraction to illicit sex is thus the direct enemy of Krsna consciousness, which depends upon humble submission to the representative of the Supreme Lord. Lord Krsna also states in Bhagavad-gita that desire for illicit sex is the

all-devouring, sinful enemy of this world. . . . One who is too affectionate to his own body will inevitably be seized by sex desire.

Nectar of Devotion Chap 15—Sensual Attraction: . . . The gopis’ love for Krsna is so elevated that for our understanding it is sometimes explained as being “lusty desire.” The author of Sri Caitanya-caritamrta, Kaviraja Krsnadasa, has explained the distinction

between lusty desire and the service attitude in this statement: “ ‘Lusty desire’ refers to the desire to gratify one’s personal senses, and ‘transcendental desire’ refers to the desire for serving the senses of the Lord.” In the material world there is no such thing as a lover’s wanting to please the senses of his beloved. Actually, in the material world, everyone

wants mainly to gratify his own personal senses. The gopis, however, wanted nothing at all but to gratify the senses of the Lord, and there is no instance of this in the material world. Therefore the gopis’ ecstatic love for Krsna is sometimes described by scholars as being like the “lusty desire” of the material world, but actually this should not be taken

as a literal fact. . . . But because it appears to be just like ordinary dealings of young boys and girls, it is sometimes misinterpreted to be like the ordinary sex of this material world. Unfortunately, persons who cannot understand the transcendental nature of the love affairs of the gopis and Krsna take it for granted that Krsna’s love affairs with the gopis are mundane transactions, and therefore they sometimes indulge in painting licentious pictures in some modernistic style.

Teachings of Lord Caitanya Chap 23: . . . For the past five hundred years many scholars have made laborate commentaries upon Srimad-Bhagavatam and have displayed unique scholarship. The serious student will do well to attempt to go through them in order to more happily relish the transcendental messages of the Bhagavatam. . . . rila Visvanatha Cakravarti Thakura specifically deals with original and pure sex psychology (adi-rasa) devoid of all mundane inebriety.

The entire material world turns due to the basic principle of sex life. In modern human civilization, sex is the central point of all activities; indeed, wherever we turn our face we see sex life prominent. Consequently sex life is not unreal; its true reality is experienced in the spiritual world. Material sex is but a perverted reflection of the original; the

original is found in the Absolute Truth. This validates the fact that the Absolute Truth is

personal, for the Absolute Truth cannot be impersonal and have a sense of pure sex life. The impersonal monist philosophy gives an indirect impetus to abominable mundane sex because it overly stresses the impersonality of the ultimate truth. The result is that men who lack knowledge have accepted the perverted material sex life as all in all because they

have no information of the actual spiritual form of sex. There is a distinction between sex in the diseased condition of material life and sex in the spiritual existence. . . . Religion includes four primary subjects: (1) pious activities, (2) economic development, (3) satisfaction of the senses, and (4) liberation from material bondage. Religious life is distinguished from the irreligious life of barbarism. Indeed, it may be said that human life actually begins with religion. The four principles of animal life—eating, sleeping, defending and mating—are common both to the animals and human beings, but religion is

the special concern of human beings. Since human life is no better than animal life without religion, in real human society there is some form of religion aiming at self-realization and referring to one’s eternal relationship with God.

Yours in the service of the future Vaisnavas,

Bhaktajan

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Additional:

Kamadeva, personified, has five names according to the Amara-kosha dictionary: kandarpa darpako ‘nanga kamah pancha-sharaih smarah “Cupid has five names;

1) Cupid;

2) Darpaka, ‘he who prevents future events’;

3) Ananga, ‘he who has no physical body’;

4) Kama, ‘lust personified’; and

5) Pancha-sharaih, ‘he who holds five arrows’ “.

Kandarpa: In the tenth chapter of the Bhagavad Gita (BG 10:28.) Lord Sri Krishna says, prajanash casmi kandarpah; “Of causes for procreation, I am Kandarpa”.

The word Kandarpa also means “very beautiful”.

Kandarpa appeared as Lord Krishna’s son Pradyumna in Dwaraka.

Darpaka: This name indicates that Cupid can perceive what is to take place and prevent it from happening. Specifically, he tries to impede pure spiritual activity by alluring one’s mind and forcibly engaging one in material sense enjoyment.

Ananga: Once, when Cupid disturbed the meditation of Lord Shiva, that powerful deva (demigod) burned him (Cupid) to ashes. Still, Shiva gave Cupid the benediction that he would act in the world even without a physical body - like a ghost.

<?xml:namespace prefix = st1 ns = "urn:schemas-microsoft-com:office:smarttags" /><st1:place w:st="on">Kama</st1:place>: In Bhagavad Gita BG 7:11.) Lord Sri Krishna says, dharmaviruddho bhuteshu kamo’smi: “I am sex life which is not contrary to religious principles.”

Pancha-sharaih: The five arrows with which Cupid pierces the mind of the living entities are taste, touch, sound, smell, and sight.

These are the five names of the empowered deva Cupid, who enchants all living entities and makes them do whatever he wants.

Without receiving the mercy of Guru and <st1:place w:st="on">Krishna</st1:place> one cannot resist his power.

####################################################

Krsna Book Chap 3:

On hearing the prayers of Devaki, the Lord replied, “My dear mother, in the millennium of Svayambhuva Manu, My father Vasudeva was living as one of the Prajapatis. His name at that time was Sutapa, and you were his wife named Prsni. At that time, when Lord

Brahma was desiring to increase the population, he requested you to generate offspring. You controlled your senses and performed severe austerities. By practicing the breathing exercises of the yoga system, both you and your husband could tolerate all the influences of the material laws: the rainy season, the onslaught of the wind, and the scorching heat of the sunshine. You also executed all religious principles. In this way you were able to cleanse your heart and control the influences of material laws. In executing your austerity, you used to eat only the leaves of the trees which fell to the ground. Then with a steady

mind and controlled sex drive, you worshiped Me, desiring some wonderful benediction from Me. Both of you practiced severe austerities for twelve thousand years by the calculation of the demigods. During that time, your mind was always absorbed in Me. When you were executing devotional service and always thinking of Me within your heart, I was very much pleased with you. O sinless mother, your heart is therefore always pure. At that time also I appeared before you in this form just to fulfill your desire, and I asked you to ask whatever you desired. At that time you wished to have Me born as your son. Although you saw Me personally, instead of asking for your complete liberation from material bondage, under the influence of My energy you asked Me to become your son.”

 

[xenareborn]

Hare Krsna

 

You have mentioned in 3.22.19P :

the first part of life should be utilized in brahmacarya for the development of character and spiritual qualities.

 

We have, however, known of early marriages in the Vedic periods in question - usually the girl and the boy are younger than 25 years of age (considering that human life expectancy was 100 years).

This has been the case throughout the ages and many of us, Indians have known grandmothers and great grandmothers who have given birth to thier first child as early as 14 and 16. Please explain.

 

Sudha R.

 

 

 

 

 

 

Garbhadhana-samskara

 

 

 

BG10.28 = Kandarpa is the sex desire for presenting good sons; therefore Kandarpa is the representative of Krsna. Sometimes sex is engaged in only for sense gratification; such sex does not represent Krsna. But sex for the generation of good children is called Kandarpa and represents Krsna.

BG 16.1-3P = . . . The word abhijatasya in reference to one born of transcendental qualities or godly tendencies is very significant. To beget a child in a godly atmosphere is known in the Vedic scriptures as Garbhadhana-samskara. If the parents want a child in the godly qualities they should follow the ten principles recommended for the social life of the human being . . . beget them so that they may become Krsna conscious after birth. That should be the advantage of children born of a father and mother absorbed in Krsna consciousness.

BG 6.13-14P . . . The yoga process is practiced in order to discover and see this localized form of Visnu, and not for any other purpose. The localized visnu-murti is the plenary representation of Krsna dwelling within one’s heart. . . . To realize this visnu-murti within the heart, one has to observe complete abstinence from sex life . . . One cannot enjoy sex life daily at home or elsewhere and attend a so-called yoga class and thus become a

yogi. One has to practice controlling the mind and avoiding all kinds of sense gratification, of which sex life is the chief. . . . No one can perform correct yoga practice through sex indulgence.

Brahmacarya is taught, therefore, from childhood, when one has no knowledge of sex life. . . . Without such practice, no one can make advancement in any yoga, whether it be dhyana, jnana or bhakti. One who, however, follows the rules and regulations of married life, having a sexual relationship only with his wife (and that also under regulation), is also called a brahmacari. Such a restrained householder brahmacari may be accepted in the bhakti school, but the jnana and dhyana schools do not even admit householder brahmacaris. They require complete abstinence without compromise. . . . Whereas others are forced to restrain themselves from sense gratification, a devotee of the Lord automatically refrains because of superior taste. Other than the devotee, no one has any

information of that superior taste.

1.12.7P = Death generally involves remaining in trance for seven months. A living being, according to his own action, is allowed to enter into the womb of a mother by the vehicle of a father’s semina, and thus he develops his desired body. This is the law of birth in

specific bodies according to one’s past actions. When he is awake from trance, he feels the inconvenience of being confined within the womb, . . .

1.12.17P . . . The difference between the two living beings is that the one, the Personality of Godhead, provides for all other living beings, and by knowing Him one can achieve eternal peace (Katha Upanisad). Such protection is given by His different potencies to

different grades of living beings. But as far as His unalloyed devotees are concerned, He gives the protection personally. . . .

SB 1.4.25: The purificatory activities begin even before the birth of a child, and the seed-giving reformatory process is called Garbhadhana-samskara. One who has not undergone such Garbhadhana-samskara, or spiritual family planning, is not accepted as being of an

actual twice-born family. The Garbhadhana-samskara is followed by other purificatory processes, out of which the sacred thread ceremony is one. This is performed

at the time of spiritual initiation. After this particular samskara, one is rightly called

twice-born. One birth is calculated during the seed-giving samskara, and the second birth is calculated at the time of spiritual initiation. One who has been able to undergo such important samskaras can be called a bona fide twice-born.

 

SB 3.5.19:

O Vidura, it is not at all wonderful that you have so accepted the Lord without deviation of thought, for you were born from the semen of Vyasadeva.

PURPORT

The value of great parentage and noble birth is evaluated here in connection with the birth of Vidura. The culture of a human being begins when the father invests his semen in the womb of the mother. According to his status of work, a living entity is placed in a particular father’s semen, and because Vidura was not an ordinary living entity, he was given the chance to be born from the semen of Vyasa. The birth of a human being is a great science, and therefore reformation of the act of impregnation according to the Vedic ritual

called Garbhadhana-samskara is very important for generating good population. The problem is not to check the growth of the population, but to generate good population on the level of Vidura, Vyasa and Maitreya. There is no need to check the growth of population if the children are born as human beings with all precautions regarding their birth. So-called birth control is not only vicious but also useless.

3.14.12P . . . A woman is honored in the world by the benediction of her husband, and a husband like you will become famous by having children because you are meant for the expansion of living entities.

PURPORT:

According to Rsabhadeva, one should not become a father or mother unless one is confident that he can beget children whom he can deliver from the clutches

of birth and death. Human life is the only opportunity to get out of the material scene, which is full of the miseries of birth, death, old age and diseases. Every human being should be given the opportunity to take advantage of his human form of life, and a father like Kasyapa is supposed to beget good children for the purpose of liberation.

3.14.2P The henpecked husband may not be able to repay his wife for all the benefits that he derives from her, but as for begetting children by fulfilling sexual desire, it is not at all difficult for any husband unless he is thoroughly impotent. This is a very easy task for a husband under normal conditions.

In spite of Kasyapa’s being very eager, he requested her to wait for a few seconds so that others might not reproach him. He explains his position as follows.

3.14.23P This particular time is most inauspicious because at this time the horrible-looking ghosts and constant companions of the lord of the ghosts are visible.

PURPORT: Kasyapa has already told his wife Diti to wait for a while, and now he warns her that failure to consider the particular time will result in punishment from the ghosts and evil spirits who move during this time, along with their master, Lord Rudra.

3.14.24P . . .Ghosts are bereft of a physical body because of their grievously sinful acts, such as suicide. The last resort of the ghostly characters in human society is to take shelter of suicide, either material or spiritual. Material suicide causes loss of the physical body, and spiritual suicide causes loss of the individual identity. Mayavadi philosophers

desire to lose their individuality and merge into the impersonal spiritual brahmajyoti existence. Lord Siva, being very kind to the ghosts, sees that although they

are condemned, they get physical bodies. He places them into the wombs of women who indulge in sexual intercourse regardless of the restrictions on time and circumstance. Kasyapa wanted to impress this fact upon Diti so that she might wait for a while.

3.14.25P . . . Kasyapa warned his wife that because Lord Siva would see their sex indulgence, the time was not appropriate. Diti might argue that they would enjoy sex life in a private place, but Kasyapa reminded her that Lord Siva has three eyes, called the

sun, moon and fire, and one cannot escape his vigilance any more than one can escape Visnu. Although seen by the police, a criminal is sometimes not immediately punished; the police wait for the proper time to apprehend him. The forbidden time for sexual intercourse would be noted by Lord Siva, and Diti would meet with proper punishment by giving birth to a child of ghostly character or a godless impersonalist. Kasyapa foresaw this, and thus he warned his wife Diti.

3.14.38P The conditions for having good progeny in society are that the husband should be disciplined in religious and regulative principles and the wife should be faithful to the husband. In Bhagavad-gita (7.11) it is said that sexual intercourse according to religious principles is a representation of Krsna consciousness. Before engaging in sexual intercourse, both the husband and the wife must consider their mental condition, the particular time, the husband’s direction, and obedience to the demigods. According to

Vedic society, there is a suitable auspicious time for sex life, which is called the time for garbhadhana. . . . personalities like Ravana and Hiranyakasipu were actually born of brahmanas, but they were not accepted as brahmanas because their fathers did not follow the regulative principles for their birth. Such children are called demons, or Raksasas. There were only one or two Raksasas in the previous ages due to negligence of the disciplinary methods, but during the age of Kali there is no discipline in sex life. How, then, can one expect good children? Certainly unwanted children cannot be a source of happiness in society, but through the Krsna consciousness movement they can be

raised to the human standard by chanting the holy name of God. That is the unique contribution of Lord Caitanya to human society.

3.16.35P Lord Brahma continued: Those two principal doorkeepers of the Personality of Godhead have now entered the womb of Diti, the powerful semen of Kasyapa Muni having covered them.

PURPORT: Here is clear proof of how a living entity coming originally from Vaikunthaloka is encaged in material elements. The living entity takes shelter within the semen of a father, which is injected within the womb of a mother, and with the help of the mother’s emulsified ovum the living entity grows a particular type of a body. In this connection it is to be remembered that the mind of Kasyapa Muni was not in order when he conceived the two sons, Hiranyaksa and Hiranyakasipu. Therefore the semen he discharged was simultaneously extremely powerful and mixed with the quality of anger. It is to be concluded that while conceiving a child one’s mind must be very sober and devotional. For this purpose the Garbhadhana-samskara is recommended in the Vedic scriptures. If the mind of the father is not sober, the semen discharged will not be very good. Thus the living entity, wrapped in the matter produced from the father and mother, will be demoniac like Hiranyaksa and Hiranyakasipu. The conditions of conception are to be carefully studied. This is a very great science.

3.22.19P According to Vedic principles, the first part of life should be utilized in brahmacarya for the development of character and spiritual qualities. In the next part of life, one may accept a wife and beget children, but one should not beget children like cats

and dogs. Kardama Muni desired to beget a child who would be a ray of the Supreme Personality of Godhead. One should beget a child who can perform the duties of Visnu, otherwise there is no need to produce children. There are two kinds of children born of good fathers: one is educated in Krsna consciousness so that he can be delivered from the clutches of maya in that very life, and the other is a ray of the Supreme Personality of Godhead and teaches the world the ultimate goal of life. As will be described in later chapters, Kardama Muni begot such a child—Kapila, the incarnation of the Personality of Godhead who enunciated the philosophy of Sankhya. Great householders pray to God to send His representative so that there may be an auspicious movement in human society. This is one reason to beget a child. Another reason is that a highly enlightened parent can train a child in Krsna consciousness so that the child will not have to come back again to this miserable world. Parents should see to it that the child born of them does not enter the womb of a mother again. Unless one can train a child for liberation in that life, there is no need to marry or produce children. If human society produces children like cats and dogs for the disturbance of social order, then the world becomes hellish, as it has in this age of Kali. In this age, neither parents nor their children are trained; both are animalistic and simply eat, sleep, mate, defend, and gratify their senses. This disorder in social life

cannot bring peace to human society. . . . In other words, sex life should be utilized only to

produce a nice child, not for any other purpose. Human life is especially meant for complete devotion to the service of the Lord. That is the philosophy of Lord Caitanya. . . . about one hundred years ago, Thakura Bhaktivinoda also wanted to beget a child who

could preach the philosophy and teachings of Lord Caitanya to the fullest extent. By his prayers to the Lord he had as his child Bhaktisiddhanta Sarasvati Gosvami Maharaja, who at the present moment is preaching the philosophy of Lord Caitanya throughout the entire world through his bona fide disciples.

 

3.23.11P The Vedic literatures are not only full of spiritual instruction but are also instructive in how to prosecute material existence very nicely, with the ultimate aim of spiritual perfection. Devahuti asked her husband, therefore, how to prepare herself for sex

life according to the Vedic instructions. Sex life is especially meant for having good children. The circumstances for creating good children are mentioned in kama-sastra, the scripture in which suitable arrangements are prescribed for factually glorious sex life. Everything needed is mentioned in the scriptures—what sort of house and decorations there should be, what sort of dress the wife should have, how she should be decorated with ointments, scents and other attractive features, etc. With these requisites fulfilled, the husband will be attracted by her beauty, and a favorable mental situation will be created. The mental situation at the time of sex life may then be transferred into the womb of the wife, and good children can come out of that pregnancy. . . . Sexual intercourse in which the husband is attracted to the wife is sure to produce a male child, but sexual intercourse based on attraction of the wife for the husband may produce a girl. That is mentioned in the Ayur-veda. When the passion of the woman is greater, there is a chance of a girl’s being born.

When the passion of the man is greater, then there is the possibility of a son. Devahuti wanted the passion of her husband to be increased by the arrangement mentioned in the kama-sastra.

3.23.48 It is said in the smrti-sastra as well as in the Ayur-veda that when the discharge of the male is greater, male children are begotten, but when the discharge of the female is greater, female children are begotten.

3.24.15P . . . That is the art of combining a man and woman. Man and woman should not be united simply on the consideration of sex life. There are many other considerations, especially character and taste. If the taste and character differ between the man and woman, their combination will be unhappy. . . . It is foretold in the Twelfth Canto of the Bhagavatam that in this age of Kali married life will be accepted on the consideration of sex only; when the boy and girl are pleased in sex, they get married, and when there is deficiency in sex, they separate. That is not actual marriage, but a combination of men and women like cats and dogs. Therefore, the children produced in the modern age are not exactly human beings. Human beings must be twice-born. A child is first born of a good father and mother, and then he is born again of the spiritual master and the Vedas. The first mother and father bring about his birth into the world; then the spiritual master and the Vedas become his second father and mother. According to the Vedic system of marriage for producing children, every man and woman was enlightened in spiritual knowledge, and at the time of their combination to produce a child, everything was scrutinizingly and scientifically done.

[bhaktajan]

 

Originally Posted by xenareborn We have, however, known of early marriages in the Vedic periods in question - usually the girl and the boy are younger than 25 years of age (considering that human life expectancy was 100 years).

This has been the case throughout the ages and many of us, Indians have known grandmothers and great grandmothers who have given birth to thier first child as early as 14 and 16. Please explain. ---Sudha R.

The ways of the hillbilly, mountain folks, and aborigines are historically mocked by all cultures.

Young nubile female bodies are also famously coveted.

Where are the Indian grandfathers and maha-pitamas? If you could ask them and understand their dialect you could be a anthropologist.

Why do you say 'life expectancy was 100 years ' ? Those days were all considered the "Dark-ages" when hygiene was a mystery to most of the world and a lack of a culture of cleanliness was the root of short lives [or even lead in the water too].

 

The brain drain out of India started 5000 years ago. Vyasadeva compiled the Vedas, etc. in preparation of a long period of ignorance.

 

People & societies who historically had short life expectancies have had to accommodate for it by doing everything in a much shorter span of time.

 

You may be conflating inner city youth in the west who become pregnant with 'illegitimate' children (varna-sankara) due to un-controlled lust.

 

The Bhagavatam verses quoted are spoken for the guidance and benefit of intelligent thought-full persons.

ys,

bhaktajan

[xenareborn]

Hare Krsna

 

No... I do not think my great grandmother's reasons for having borne a child at 16 is the same as an American pop icon's could be ...

 

Are referring to the Vedic period as 'Dark Ages' ... If yes, then my idea, based on what I learnt abt Mohejodaro and Harappa civilizations in school, is quite different, Sir!

 

My question to you sir (in case i wasn't specific) is, how could these then be supported by the same sacred rules... if there has been an intentional, selfish shade to the interpretations of the sacred texts, then how has that come abt?

 

Again , what is it in these scriptures, that helps to stop this 'hilly billy... ' culture? If our sages predicted such a long period of ignorance, would this mis-interpretation of the way of life we call Hinduism , go amiss?

 

Thanks

 

 

The ways of the hillbilly, mountain folks, and aborigines are historically mocked by all cultures.

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Young nubile female bodies are also famously coveted.

Where are the Indian grandfathers and maha-pitamas? If you could ask them and understand their dialect you could be a anthropologist.

Why do you say 'life expectancy was 100 years ' ? Those days were all considered the "Dark-ages" when hygiene was a mystery to most of the world and a lack of a culture of cleanliness was the root of short lives [or even lead in the water too].

 

The brain drain out of India started 5000 years ago. Vyasadeva compiled the Vedas, etc. in preparation of a long period of ignorance.

 

People & societies who historically had short life expectancies have had to accommodate for it by doing everything in a much shorter span of time.

 

You may be conflating inner city youth in the west who become pregnant with 'illegitimate' children (varna-sankara) due to un-controlled lust.

 

The Bhagavatam verses quoted are spoken for the guidance and benefit of intelligent thought-full persons.

ys,

bhaktajan

[bhaktajan]

 

Originally Posted by xenareborn . . . Are referring to the Vedic period as 'Dark Ages' ... If yes, then my idea, based on what I learnt abt Mohejodaro and Harappa civilizations in school, is quite different, Sir!

My question to you sir (in case i wasn't specific) is, how could these then be supported by the same sacred rules... if there has been an intentional, selfish shade to the interpretations of the sacred texts, then how has that come abt?

 

Again , what is it in these scriptures, that helps to stop this 'hilly billy... ' culture? If our sages predicted such a long period of ignorance, would this mis-interpretation of the way of life we call Hinduism , go amiss?

 

 

1) By Dark Ages I am referring to the academically accepted era between the fall of the Roman empire to the rise of the Renaisance.

 

2) What did you learn abt Mohejodaro and Harappa? I have no idea? Were they not remnants of a manufactering out-post?

 

3) Stopage of Hillbilly culture? President Musharif is working on this too.

 

3) What long period of ignorance? What mis-interpretation of the way of life we call Hinduism? What source-authority are you quoting? What maxim from what sciptural injunction?

 

The samskara of "Garbhadhana" is meant to father children who are of canidates who are of noblely minded souls who would now take birth in one's own family--especially coveted is a lie-long brahmacari who would fullfill the title of "Putra" [Or totally much more rarely, a girl who would be a "Putri" via her own progeny]

 

One must quote authority (sastra) to express axioms and maxims.

I don't presume to know what you know that is in contrast to what sastric verses I posted re: Garbhadhana-samskara.

 

ys,

Bhaktajan

[bhaktajan]

Kamadeva, personified, has five names according to the Amara-kosha dictionary: kandarpa darpako ‘nanga kamah pancha-sharaih smarah “Cupid has five names;

1) Cupid;

2) Darpaka, ‘he who prevents future events’;

3) Ananga, ‘he who has no physical body’;

4) Kama, ‘lust personified’; and

5) Pancha-sharaih, ‘he who holds five arrows’.

[Divine-Beaver]

Just writting to express my gratitude to you bhaktajan for sharing such wonderful information !

I am new to this site and find myself absolutely delightful in reading your posts and others as well

 

If i am not mistaken, you wrote an article about pasteur and bernard germ theories article, which was incredible and only confirmed everything about health for me !

Thank you =)