KAM SADHNA/SEX MEDITATION www.saintsam.com
It is a meditation, which is experienced while
doing intercourse with your partner. At the time of climax when a person meditates
or chants mantra (prayer), he/she gets to that stage of meditation that is
impossible to describe. It leads to awakening of KUNDLANI. It
takes a lot of time while achieving this stage with all other forms of
mediations. In Yog there is Mudra called Vazroli Mudra, which describes
the techniques of meditation while sex.
Every male/female experience KUNDALNI during sex, but is
unaware of it. It is Kundlani that
take person to “ORGASM”
DHARM (Religion) ARTH ( Wealth )
KAM(Sex) Moksh(liberation) are four
pillar Hindu philosophy
To UNDERSTAND TOPIC CLEARLY IF YOU READ ALL TOPIC YOU MAY BE ABLE TO UNDERSTAND PROPERLY
This is discussion between 3-4 people
Sri Radha Krishna's love has nothing to do with our
mundane love affairs, even if they include meditation during sex. Thus it is
very inappropriate and offensive to use the photo of Their Murti for this post!
Rahi
Aap Ka Sewak Lilavati g Sri Radha
krishna love is the destination here the path to reach the destination is
described .... the whole world takes birth from the womb of mother and for it
she has to go through certain procedure .. even
the male female exists in plants .... take the case of papaya, if there is no
male papaya tree near the female papaya tree .. it will not produce fruits..
... I have defined one of the simple of meditation .. though it seems very easy
but in fact it is difficult to concentrate at the stage of climax ... when the
climax stage arrived ... everything is forget .... if you are married you may
know it ... even not you all the living being have to follow the same procedure
to give births to new generation ... if it not happen the generation have
eloped millions year before .... you are more intelligent than me as you might
have read the scriptures than me .... you might have read that initially when
Brahma created human they were not interested for children..,. and the creation
of "srishti' ( of human) stopped as the men/women thoughts children can
lead them to illusions and interrupt their meditation ... (as so far Kamdev has not been given birth by
Brahma so far and the generation lacks wish for sex) so they decided not have
their new generation ..... then Brahma decided to arise wish for sex in living
beings and Kamdev took births ... Brahma
empowered Kamdev to create wish in living being for sex ... it is sex you want it or not generation
is going on so far ... and saint himself have their family and the generation
continue so far .... even Lord Krishna have 16007 wife and have children from
his all wife ... did all His children born without sex ...
Rahi
Aap Ka Sewak Lilavati g not mind ...
I think you have only read the scriptures ... meditation during the sex is also
hounered in Vaishnav tanta ... kindly read Vasahnav Tantra care fully you will
find your answer there ..
Rahi
Aap Ka Sewak I give you simple
and the best example of it by the nature you go to temple and must have seen
the idol of Shivling , spirituality and sex are realty. There is a saying in
Vaishnav Tantra ( you know Vaihnu is another name of Krishna) saints say
“Bhag mein ling, ling mein para
jo na chootay voh guru hamara “
This means that while doing intercourse if a man does not ejaculate is a real GURU (master)
Most of Hindus start his day with worship of SHIVLING, even Krishna Himself Worship Shiv daily . You might know "Sudershan Chakar the weapon of
One part indicates penis of Lord Shiv (PURUSH, a man) and second part, base of SHIVLING is abdomen of SHAKTI the GODDESS (PRAKRITI, a woman), which is infect vagina of lady. The base of Shivling is called “Jalahari”, When both are combined it is called SHIVLING. It’s clear indication, if you are worshipping SHIVLING you are worshipping sex. Which is necessity to produce generation of living beings of earth. But all the peoples who bow before Shivling are worshipping it not as sex symbol but as LORD SHIV. Their thoughts and intensions are clear and pure.
Rahi
Aap Ka Sewak If you have been to India
Rahi
Aap Ka Sewak "meditation and
Sexuality" is an interesting topic, very interesting. One must have a love
for life in order to appreciate wisdom.
Well given the nature of your life in this present time, you desire activities of all kinds and sexual activity is something that is on your mind quite often. You are at the age of reproduction, the age of creativity, the age of bringing a new life into the world. So, you see, the activity is very strong and the desires that go with the activity are also very, very strong. This is all part of life, all natural to the movement of life. So yes, one can be very spiritual and still have a very active sexual life.
...
Well given the nature of your life in this present time, you desire activities of all kinds and sexual activity is something that is on your mind quite often. You are at the age of reproduction, the age of creativity, the age of bringing a new life into the world. So, you see, the activity is very strong and the desires that go with the activity are also very, very strong. This is all part of life, all natural to the movement of life. So yes, one can be very spiritual and still have a very active sexual life.
...
Rahi
Aap Ka Sewak Does
meditation or Yoga require giving up sex? One
doesn’t have to give up anything; you can have all the sex you want. But there
is a time and place for everything. You have to know the time and the place.
And you have to know the reason. Any activity that you perform or indulge
yourself is more than it seems, there is a lot that goes on, there is a reason
it is happening. You have to find out that reason. Of course with a young
healthy man, if the sexual drive is very strong, the best thing is to be a
girhasta (a family man). Find yourself a companion who will be with you and
then start a family. There is a time and place for everything. You don't have
to stop. And the Yogic way of life doesn't stop one from anything. You see all
of life is very sexual. The reason for all sexuality in life is the reality of
our own existence...
Rahi
Aap Ka Sewak What
is sexuality? Everything is sexual. Every activity is a sexual activity.
Sexuality is also a matter of the mind. And because we have a mind and we like
to think, we are constantly thinking of sex. Sex is everywhere, in everything.
Sexuality pertains to all activities of life, yet when the male and the female stand in front of each
other, they begin to shiver and shake and they don't know what to do. Often
their mind gets frozen. They don't know if they should sit down or stand up; or
walk away. They cannot bear looking at each other because everything is sexual.
,..
,..
Rahi
Aap Ka Sewak The
most beautiful sexual act is between a male and a female. Because it gives
birth to life, just like the seed being put into the earth and the plant that
arises. It is an exciting thing to see, when the seed enters, it takes root. It
becomes a living being. And it is here in this world for a purpose, for a
reason. .,.
Rahi
Aap Ka Sewak Physical
relationships are a wonderful thing and they have a place, they have a purpose,
they have a reason. Sexuality is a natural occurrence. One does not have to
work very hard to make it happen, it just happens on its own. There is no force. No force needed whatsoever. It is so
natural. Therefore, each individual must take responsibility for his or her own
life and begin to do some introspection. Humans are not alone in this world, in
this sexual field of excitement. When
the spring comes we could hear the birds and the insects-they are all going at
it. They are just going at it. Look at all the living beings, from the little
mosquito to the cobra, to the elephants, tigers, lions, all these living
beings. They are all borne
out of the sexual act. And the sexual act ought not to be considered just done
by a male and a female in all species. It is happening all over.,..
Rahi
Aap Ka Sewak We are to maintain
this world of creation, take care of it and support it. Therefore, we have the
male and the female in all aspects of life. There is the male and there is the
female. We have our duty to perform in this life. We are not just here to have
pleasure. We are here to have true joy. We are here to experience the
responsibility that we have. We have no choice but to support life, to protect
it, to respect it, to honor, to pay reverence; and we begin with the male and
the female. We are to respect each other. One is always bowing to the other. Life
is continuity. It is a continuation. This life is a continuation from
generation to generation. Our father and mother had sexual activities therefore
we were born. You are the proof. And then you in turn will do likewise.
Respect, honor, and reverence for life is the way of continuity. We must honor
the male and the female, the two, the pair. There is always only two. Like two
eyes, two nostrils, two hands, two legs, pair of scissors and pair of trousers.
.
Rahi
Aap Ka Sewak You
can get married. You can have kids. You can do everything. But take
responsibility for it. The sexual activity is not only for pleasure. If you are
just seeking the pleasure, then after a while you are going to wake up with a
real headache, because pleasure eventually turns into pain. It is a natural
course of life, it naturally happens. Why does this happen? Just like winter
goes into spring; spring goes into summer; summer into fall; and fall into
winter again, the cycles of life are continuously moving. It is called the
flow, the movement of life. Everything moves. Everything is in the nature of
becoming, everything moves on.,.
Navjot CM Punjab Soon awesome! .. excellent..
Navjot CM Punjab Soon A person though married and never thought of another woman
is a perfect yogi. Lord SHIV is married; HE is still called Perfect Yogi. Because
HE is attached to HIS wife SHAKTI, only. HE never thinks of another woman. LORD KRISNA though married to many women is also called
Perfect Yogi because he is attached to only every wife individually. Even if a
man is married to two or more women can be perfect Yogi, if during intercourse
with one of his wife, a person never brings picture of another wife in his
thoughts..
Interesting discussion. But I have to say, just to be
attached to only one wife doesn't make someone a yogi. The quality of yogi is
another.
Navjot CM Punjab Soon now kindly read Geeta carefully .... Krishna
say He is the real yogi .. and it is true though He married to 16007 wife still
He is yogi
Yes, but Krishna is the
Supreme Personality of Godhead, you cannot take Him as a example for others.
Navjot CM Punjab Soon example oo the best and worst are always given ... you too
have given example of Radha Krisha
Navjot CM Punjab Soon without example you can not show anyone real path
Sri Krishna is teaching by His words, His behaviour is
not always to be followed. You can do like Him, if you can also lift a
mountain, or swallow fire like Him....
Navjot CM Punjab Soon even by His behavior He is Yogi ... love of Radha Krishnan is best example of it
He is Yogi, sure.
But one should not imitate Him.
Bhaktivedanta VedaBase: Śrīmad Bhāgavatam 3.28.4
ahiḿsā satyam asteyaḿ
yāvad-artha-parigrahaḥ
brahmacaryaḿ tapaḥ śaucaḿ
svādhyāyaḥ puruṣārcanam
SYNONYMS
ahiḿsā — nonviolence; satyam — truthfulness; asteyam — refraining from theft; yāvat-artha — as much as necessary; parigrahaḥ — possessing; brahmacaryam — celibacy; tapaḥ — austerity; śaucam — cleanliness; sva-adhyāyaḥ — study of the Vedas; puruṣa-arcanam — worship of the Supreme Personality of Godhead.
TRANSLATION
One should practice nonviolence and truthfulness, should avoid thieving and be satisfied with possessing as much as he needs for his maintenance. He should abstain from sex life, perform austerity, be clean, study the Vedas and worship the supreme form of the Supreme Personality of Godhead.
PURPORT
The word puruṣārcanam in this verse means worshiping the Supreme Personality of Godhead, especially the form of Lord Kṛṣṇa. In Bhagavad-gītā it is confirmed by Arjuna that Kṛṣṇa is the original puruṣa, or Personality of Godhead, puruṣaḿ śāśvatam. Therefore in yoga practice one not only must concentrate his mind on the person of Kṛṣṇa, but must also worship the form or Deity of Kṛṣṇa daily.
A brahmacārī practices celibacy, controlling his sex life. One cannot enjoy unrestricted sex life and practice yoga; this is rascaldom. So-called yogīs advertise that one can go on enjoying as one likes and simultaneously become a yogī, but this is totally unauthorized. It is very clearly explained here that one must observe celibacy. Brahmacaryam means that one leads his life simply in relationship with Brahman, or in full Kṛṣṇa consciousness. Those who are too addicted to sex life cannot observe the regulations which will lead them to Kṛṣṇa consciousness. Sex life should be restricted to persons who are married. A person whose sex life is restricted in marriage is also called a brahmacārī.
The word asteyam is also very important for a yogī. Asteyam means "to refrain from theft." In the broader sense, everyone who accumulates more than he needs is a thief. According to spiritual communism, one cannot possess more than he needs for his personal maintenance. That is the law of nature. Anyone who accumulates more money or more possessions than he needs is called a thief, and one who simply accumulates wealth without spending for sacrifice or for worship of the Personality of Godhead is a great thief.
Svādhyāyaḥ means "reading the authorized Vedic scriptures." Even if one is not Kṛṣṇa conscious and is practicing the yoga system, he must read standard Vedic literatures in order to understand. Performance of yoga alone is not sufficient. Narottama dāsa Ṭhākura, a great devotee and ācārya in the Gauḍīya Vaiṣṇava-sampradāya, says that all spiritual activities should be understood from three sources, namely saintly persons, standard scriptures and the spiritual master. These three guides are very important for progress in spiritual life. The spiritual master prescribes standard literature for the prosecution of the yoga of devotional service, and he himself speaks only from scriptural reference. Therefore reading standard scriptures is necessary for executing yoga. Practicing yoga without reading the standard literatures is simply a waste of time.
ahiḿsā satyam asteyaḿ
yāvad-artha-parigrahaḥ
brahmacaryaḿ tapaḥ śaucaḿ
svādhyāyaḥ puruṣārcanam
SYNONYMS
ahiḿsā — nonviolence; satyam — truthfulness; asteyam — refraining from theft; yāvat-artha — as much as necessary; parigrahaḥ — possessing; brahmacaryam — celibacy; tapaḥ — austerity; śaucam — cleanliness; sva-adhyāyaḥ — study of the Vedas; puruṣa-arcanam — worship of the Supreme Personality of Godhead.
TRANSLATION
One should practice nonviolence and truthfulness, should avoid thieving and be satisfied with possessing as much as he needs for his maintenance. He should abstain from sex life, perform austerity, be clean, study the Vedas and worship the supreme form of the Supreme Personality of Godhead.
PURPORT
The word puruṣārcanam in this verse means worshiping the Supreme Personality of Godhead, especially the form of Lord Kṛṣṇa. In Bhagavad-gītā it is confirmed by Arjuna that Kṛṣṇa is the original puruṣa, or Personality of Godhead, puruṣaḿ śāśvatam. Therefore in yoga practice one not only must concentrate his mind on the person of Kṛṣṇa, but must also worship the form or Deity of Kṛṣṇa daily.
A brahmacārī practices celibacy, controlling his sex life. One cannot enjoy unrestricted sex life and practice yoga; this is rascaldom. So-called yogīs advertise that one can go on enjoying as one likes and simultaneously become a yogī, but this is totally unauthorized. It is very clearly explained here that one must observe celibacy. Brahmacaryam means that one leads his life simply in relationship with Brahman, or in full Kṛṣṇa consciousness. Those who are too addicted to sex life cannot observe the regulations which will lead them to Kṛṣṇa consciousness. Sex life should be restricted to persons who are married. A person whose sex life is restricted in marriage is also called a brahmacārī.
The word asteyam is also very important for a yogī. Asteyam means "to refrain from theft." In the broader sense, everyone who accumulates more than he needs is a thief. According to spiritual communism, one cannot possess more than he needs for his personal maintenance. That is the law of nature. Anyone who accumulates more money or more possessions than he needs is called a thief, and one who simply accumulates wealth without spending for sacrifice or for worship of the Personality of Godhead is a great thief.
Svādhyāyaḥ means "reading the authorized Vedic scriptures." Even if one is not Kṛṣṇa conscious and is practicing the yoga system, he must read standard Vedic literatures in order to understand. Performance of yoga alone is not sufficient. Narottama dāsa Ṭhākura, a great devotee and ācārya in the Gauḍīya Vaiṣṇava-sampradāya, says that all spiritual activities should be understood from three sources, namely saintly persons, standard scriptures and the spiritual master. These three guides are very important for progress in spiritual life. The spiritual master prescribes standard literature for the prosecution of the yoga of devotional service, and he himself speaks only from scriptural reference. Therefore reading standard scriptures is necessary for executing yoga. Practicing yoga without reading the standard literatures is simply a waste of time.
Navjot CM Punjab Soon either i am unable to make you understand ...
Navjot CM Punjab Soon if you do not have example of God ... how you will follow
Him
We should follow His teachings. We cannot follow everything
what God is doing. We are conditioned souls. He can do great deeds, we cannot.
So, if He has the capacity to have 16108 queens without and problem, that is
His greatness. For the ordinary souls He is giving the scriptures that instruct
us, how to live. sri Krishna is leela
purushottama, He came to perform leela. Sri Ramachandra is maryada
purushottama, He is teaching ideal moral behaviour by His example.
Navjot CM Punjab Soon but remember Saptrishi, Krishna
himself, Brahma ji all are married still called yogi
Yes sure, one can be a yogi, even if married. But one
should try to understand the actual meaning of it.
Navjot CM Punjab Soon i agree with you what you say is truth the real and the
last truth
Navjot CM Punjab Soon yea now you got my point..
Navjot CM Punjab Soon it is the deep meaning hidden in all of the above comments..
Navjot CM Punjab Soon it is on's wish to say the glass is half empty or half
full though the glass is half filled but the thoughts change by .... half fill
or half empty
I but we have to understand, mundane lust, mundane
attachment and enjoyment is binding us to this material world samsara. If
someone can be completely detached even while doing sex, that is his greatness.
Navjot CM Punjab Soon i agree with you all together ... but for next generation
one have to have children
Pure love for Sri Krishna can bring us out of this world,
mundane 'love' is the perverted reflection of that pure love, since we wanted
to enjoy independently of Sri Krishna, our love became material and is binding
us to this world. these 2 things are never the same and should not be confused
with each other. One should know it clearly. The love of Sri Radha Krishna is
not like our 'love', so one should not think, when we do sex it is like when
They have Their pastimes together, that is completely different, should not to
be compared, and is offensive to think like that.
Sure, to get children sex is necessary. But just for
one's enjoyment it should not be done. The scriptures say, the man should enjoy
his married wife only at her flowering time and with the intention to beget a
child. Otherwise not.
Navjot CM Punjab Soon i agree with you but the above topic is another when have
to get married and produced children ... here the way by which a he/she can
chant is discussed
Navjot CM Punjab Soon sorry one have to get married
yes. Just your comment, to have even many wives and think
at only one at a time, still one is a yogi, it seems to indicate, just have
many wives, enjoy as much sex as you want, and still be a yogi, no problem.
I am not against marriage or sex.
Navjot CM Punjab Soon i am talking of Godhead .... i mean to say if God is yogi
while His married life why we cannot follow Him and become Yogi during our
married life ...
Yes, sure, we should also become yogi, also during
married life. Just I mean to say, just to think of only one man or one woman is
not the qualification of a yogi. That is another. Sure, that is also necessary,
but it is not the whole thing.
Navjot CM Punjab Soon a women can be yogi and it is called yogni
please read about actual qualifications of yogi or
yogini:
Bhaktivedanta VedaBase: Bhagavad-gītā As It Is 14.26
māḿ ca yo 'vyabhicāreṇa
bhakti-yogena sevate
sa guṇān samatītyaitān
brahma-bhūyāya kalpate
SYNONYMS
mām — unto Me; ca — also; yaḥ — a person who; avyabhicāreṇa — without fail; bhakti-yogena — by devotional service; sevate — renders service; saḥ — he; guṇān — the modes of material nature; samatītya — transcending; etān — all these; brahma-bhūyāya — elevated to the Brahman platform; kalpate — becomes.
TRANSLATION
One who engages in full devotional service, unfailing in all circumstances, at once transcends the modes of material nature and thus comes to the level of Brahman.
PURPORT
This verse is a reply to Arjuna's third question: What is the means of attaining to the transcendental position? As explained before, the material world is acting under the spell of the modes of material nature. One should not be disturbed by the activities of the modes of nature; instead of putting his consciousness into such activities, he may transfer his consciousness to Kṛṣṇa activities. Kṛṣṇa activities are known as bhakti-yoga — always acting for Kṛṣṇa. This includes not only Kṛṣṇa, but His different plenary expansions such as Rāma and Nārāyaṇa. He has innumerable expansions. One who is engaged in the service of any of the forms of Kṛṣṇa, or of His plenary expansions, is considered to be transcendentally situated. One should also note that all the forms of Kṛṣṇa are fully transcendental, blissful, full of knowledge and eternal. Such personalities of Godhead are omnipotent and omniscient, and they possess all transcendental qualities. So if one engages himself in the service of Kṛṣṇa or His plenary expansions with unfailing determination, although these modes of material nature are very difficult to overcome, one can overcome them easily. This has already been explained in the Seventh Chapter. One who surrenders unto Kṛṣṇa at once surmounts the influence of the modes of material nature. To be in Kṛṣṇa consciousness or in devotional service means to acquire equality with Kṛṣṇa. The Lord says that His nature is eternal, blissful and full of knowledge, and the living entities are part and parcel of the Supreme, as gold particles are part of a gold mine. Thus the living entity, in his spiritual position, is as good as gold, as good as Kṛṣṇa in quality. The difference of individuality continues, otherwise there would be no question of bhakti-yoga. Bhakti-yoga means that the Lord is there, the devotee is there and the activity of exchange of love between the Lord and the devotee is there. Therefore the individuality of two persons is present in the Supreme Personality of Godhead and the individual person, otherwise there would be no meaning to bhakti-yoga. If one is not situated in the same transcendental position with the Lord, one cannot serve the Supreme Lord. To be a personal assistant to a king, one must acquire the qualifications. Thus the qualification is to become Brahman, or freed from all material contamination. It is said in the Vedic literature, brahmaiva san brahmāpy eti. One can attain the Supreme Brahman by becoming Brahman. This means that one must qualitatively become one with Brahman. By attainment of Brahman, one does not lose his eternal Brahman identity as an individual soul.
māḿ ca yo 'vyabhicāreṇa
bhakti-yogena sevate
sa guṇān samatītyaitān
brahma-bhūyāya kalpate
SYNONYMS
mām — unto Me; ca — also; yaḥ — a person who; avyabhicāreṇa — without fail; bhakti-yogena — by devotional service; sevate — renders service; saḥ — he; guṇān — the modes of material nature; samatītya — transcending; etān — all these; brahma-bhūyāya — elevated to the Brahman platform; kalpate — becomes.
TRANSLATION
One who engages in full devotional service, unfailing in all circumstances, at once transcends the modes of material nature and thus comes to the level of Brahman.
PURPORT
This verse is a reply to Arjuna's third question: What is the means of attaining to the transcendental position? As explained before, the material world is acting under the spell of the modes of material nature. One should not be disturbed by the activities of the modes of nature; instead of putting his consciousness into such activities, he may transfer his consciousness to Kṛṣṇa activities. Kṛṣṇa activities are known as bhakti-yoga — always acting for Kṛṣṇa. This includes not only Kṛṣṇa, but His different plenary expansions such as Rāma and Nārāyaṇa. He has innumerable expansions. One who is engaged in the service of any of the forms of Kṛṣṇa, or of His plenary expansions, is considered to be transcendentally situated. One should also note that all the forms of Kṛṣṇa are fully transcendental, blissful, full of knowledge and eternal. Such personalities of Godhead are omnipotent and omniscient, and they possess all transcendental qualities. So if one engages himself in the service of Kṛṣṇa or His plenary expansions with unfailing determination, although these modes of material nature are very difficult to overcome, one can overcome them easily. This has already been explained in the Seventh Chapter. One who surrenders unto Kṛṣṇa at once surmounts the influence of the modes of material nature. To be in Kṛṣṇa consciousness or in devotional service means to acquire equality with Kṛṣṇa. The Lord says that His nature is eternal, blissful and full of knowledge, and the living entities are part and parcel of the Supreme, as gold particles are part of a gold mine. Thus the living entity, in his spiritual position, is as good as gold, as good as Kṛṣṇa in quality. The difference of individuality continues, otherwise there would be no question of bhakti-yoga. Bhakti-yoga means that the Lord is there, the devotee is there and the activity of exchange of love between the Lord and the devotee is there. Therefore the individuality of two persons is present in the Supreme Personality of Godhead and the individual person, otherwise there would be no meaning to bhakti-yoga. If one is not situated in the same transcendental position with the Lord, one cannot serve the Supreme Lord. To be a personal assistant to a king, one must acquire the qualifications. Thus the qualification is to become Brahman, or freed from all material contamination. It is said in the Vedic literature, brahmaiva san brahmāpy eti. One can attain the Supreme Brahman by becoming Brahman. This means that one must qualitatively become one with Brahman. By attainment of Brahman, one does not lose his eternal Brahman identity as an individual soul.
Navjot CM Punjab Soon in the above verse see ..... "This has already
been explained in the Seventh Chapter. One who surrenders unto Kṛṣṇa at once surmounts the influence of the modes of
material nature. To be in Kṛṣṇa consciousness or in devotional service means to acquire
equality with Kṛṣṇa. The Lord says that His nature is eternal, blissful and
full of knowledge, and the living entities are part and parcel of the Supreme,
as gold particles are part of a gold mine. Thus the living entity, in his
spiritual position, is as good as gold, as good as Kṛṣṇa in quality. The difference of individuality
continues'..... now compare it with the above discussion here Guru Ka Sewak has explained clearly that .... even
while during sex ... surrender yourself to God ... if you are able to do it you
are Yogi ...
Navjot CM Punjab Soon you are also married try it ... and see how it happens ...
try to surrender yourself during all that process ... it looks easy but when
climax reached everything we forget ... if we not forget think you are on the
way of becoming yogi ..
yes, sure we should always surrender to Krishna .
That is the best way. But my question is, what is the goal of that kama sadhana? Is it to increase one's own personal
happiness and enjoyment, to enjoy beyond the bodily pleasures also mentally or
'spiritually' during sex? There are different kinds of yogis. Of them, only the
bhakti yogi, when is is at the stage of perfection, means, the yogi who performs
pure bhakti, only he is acting selflessly, only for the happiness of the
Supreme Lord. Other types of yogis are acting self-centered. Thus they cannot
attain to the spiritual world.
Rahi
Aap Ka Sewak Lilavati g thanx for
reading my words ... i really appreciate you .. good question you asked ... in
vaishnav literature it is said do sex to produce child and avoid sex for
pleasure .... but a person for his/her life have to eat food ... and when food
is taken ... wish for sex is automatically arises .... if you not enjoy it you
get mental problems ... and for it you have to go for sex ... what I mean to
say why not one practice meditation during sex ... even sex we can do
meditation and it is the best place ..
Rahi
Aap Ka Sewak in Kaliyug God say
Bhakti is the real path .. in kaliyug one can have God grace only by chanting
.... and for chanting any place whether in toilet you are making water or what
ever the place ... Srila Prabhupada himself say one should chant Krishna more
than 100thousand time .. it is possible only when you chant Krishna with your
every breathe ... even during your sleep you should chant ... in my photo of
meditation i have also written how one can chant even while sleeping ... read
it and try it ... you will be successful one day ..
if we really love Krishna ,
we will have no mental problems even without sex. That is modern scientists
lie, that we cannot live without sex. Of course, we should chant always, even
at that time, if we have a high consciousness, we may also attract soul with a
high consciousness to become our children.
Bhaktivedanta VedaBase: Śrīmad Bhāgavatam 2.2.12
adīna-līlā-hasitekṣaṇollasad-
bhrū-bhańga-saḿsūcita-bhūry-anugraham
īkṣeta cintāmayam enam īśvaraḿ
yāvan mano dhāraṇayāvatiṣṭhate
SYNONYMS
adīna — very magnanimous; līlā — pastimes ; hasita — smiling; īkṣaṇa — by glancing over; ullasat — glowing; bhrū-bhańga — signals of the eyebrow; saḿsūcita — indicated; bhūri — extensive; anugraham — benediction; īkṣeta — one must concentrate on; cintāmayam — transcendental; enam — this particular; īśvaram — the Supreme Lord; yāvat — as long as; manaḥ — the mind; dhāraṇayā — by meditation; avatiṣṭhate — can be fixed.
TRANSLATION
The Lord's magnanimous pastimes and the glowing glancing of His smiling face are all indications of His extensive benedictions. One must therefore concentrate on this transcendental form of the Lord, as long as the mind can be fixed on Him by meditation.
PURPORT
In Bhagavad-gītā (12.5) it is said that the impersonality undergoes a series of difficult programs on account of his impersonal meditation. But the devotee, due to the Lord's personal service, progresses very easily. Impersonal meditation is therefore a source of suffering for the impersonalist. Here, the devotee has an advantage over the impersonalist philosopher. The impersonalist is doubtful about the personal feature of the Lord, and therefore he always tries to meditate upon something which is not objective. For this reason there is an authentic statement in the Bhāgavatam regarding the positive concentration of the mind on the factual form of the Lord.
The process of meditation recommended herein is bhakti-yoga, or the process of devotional service after one is liberated from the material conditions. Jñāna-yoga is the process of liberation from the material conditions. After one is liberated from the conditions of material existence, i.e., when one is nivṛtta, as previously stated herein, or when one is freed from all material necessities, one becomes qualified to discharge the process of bhakti-yoga. Therefore bhakti-yoga includes jñāna-yoga, or, in other words, the process of pure devotional service simultaneously serves the purpose of jñāna-yoga; liberation from material conditions is automatically achieved by the gradual development of pure devotional service. These effects of bhakti-yoga are called anartha-nivṛtti. Things which are artificially acquired gradually disappear along with the progress of bhakti-yoga. Meditation on the lotus feet of the personality of Godhead, the first processional step, must show its effect by anartha-nivṛtti. The grossest type of anartha which binds the conditioned soul in material existence is sex desire, and this sex desire gradually develops in the union of the male and female. When the male and female are united, the sex desire is further aggravated by the accumulation of buildings, children, friends, relatives and wealth. When all these are acquired, the conditioned soul becomes overwhelmed by such entanglements, and the false sense of egoism, or the sense of "myself" and "mine," becomes prominent, and the sex desire expands to various political, social, altruistic, philanthropic and many other unwanted engagements, resembling the foam of the sea waves, which becomes very prominent at one time and at the next moment vanishes as quickly as a cloud in the sky. The conditioned soul is encircled by such products, as well as products of sex desire, and therefore bhakti-yoga leads to gradual evaporation of the sex desire, which is summarized in three headings, namely profit, adoration and distinction. All conditioned souls are mad after these different forms of sex desire, and one shall see for himself how much he has been freed from such material hankerings based primarily on the sex desire. As a person feels his hunger satisfied after eating each morsel of foodstuff, he must similarly be able to see the degree to which he has been freed from sex desire. The sex desire is diminished along with its various forms by the process of bhakti-yoga because bhakti-yoga automatically, by the grace of the Lord, effectively results in knowledge and renunciation, even if the devotee is not materially very well educated. Knowledge means knowing things as they are, and if by deliberation it is found that there are things which are at all unnecessary, naturally the person who has acquired knowledge leaves aside such unwanted things. When the conditioned soul finds by culture of knowledge that material necessities are unwanted things, he becomes detached from such unwanted things. This stage of knowledge is called vairāgya, or detachment from unwanted things. We have previously discussed that the transcendentalist is required to be self-sufficient and should not beg from the rich blind persons to fulfill the bare necessities of life. Śukadeva Gosvāmī has suggested some alternatives for the bare necessities of life, namely the problem of eating, sleeping and shelter, but he has not suggested any alternative for sex satisfaction. One who has the sex desire still with him should not at all try to accept the renounced order of life. For one who has not attained to this stage, there is no question of a renounced order of life. So by the gradual process of devotional service under the guidance of a proper spiritual master, and following the principles of the Bhāgavatam, one must be able at least to control the gross sex desire before one accepts the renounced order of life factually.
So purification means getting free gradually from sex desire, and this is attained by meditation on the person of the Lord as described herein, beginning from the feet. One should not try to go upwards artificially without seeing for himself how much he has been released from the sex desire. The smiling face of the Lord is the Tenth Canto of Śrīmad-Bhāgavatam, and there are many upstarts who at once try to begin with the Tenth Canto and especially with the five chapters which delineate the rāsa-līlā of the Lord. This is certainly improper. By such improper study or hearing of Bhāgavatam, the material opportunists have played havoc by indulgence in sex life in the name of Bhāgavatam. This vilification of Bhāgavatam is rendered by the acts of the so-called devotees; one should be free from all kinds of sex desire before he tries to make a show of recital of Bhāgavatam. Śrī Viśvanātha Cakravartī Ṭhākura clearly defines the import of purification as cessation from sex indulgence. He says, yathā yathā dhīś ca śudhyati viṣaya-lāmpaṭyaḿ tyajati, tathā tathā dhārayed iti citta-śuddhi-tāratamyenaiva dhyāna-tāratamyam uktam. And as one gets free from the intoxication of sex indulgence by purification of intelligence, one should step forward for the next meditation, or in other words, the progress of meditation on the different limbs of the transcendental body of the Lord should be enhanced in proportion to the progress of purification of the heart. The conclusion is that those who are still entrapped by sex indulgence should never progress to meditation above the feet of the Lord; therefore recital of Śrīmad-Bhāgavatam by them should be restricted to the First and Second Cantos of the great literature. One must complete the purificatory process by assimilating the contents of the first nine cantos. Then one should be admitted into the realm of the Tenth Canto of Śrīmad-Bhāgavatam.
adīna-līlā-hasitekṣaṇollasad-
bhrū-bhańga-saḿsūcita-bhūry-anugraham
īkṣeta cintāmayam enam īśvaraḿ
yāvan mano dhāraṇayāvatiṣṭhate
SYNONYMS
adīna — very magnanimous; līlā — pastimes ; hasita — smiling; īkṣaṇa — by glancing over; ullasat — glowing; bhrū-bhańga — signals of the eyebrow; saḿsūcita — indicated; bhūri — extensive; anugraham — benediction; īkṣeta — one must concentrate on; cintāmayam — transcendental; enam — this particular; īśvaram — the Supreme Lord; yāvat — as long as; manaḥ — the mind; dhāraṇayā — by meditation; avatiṣṭhate — can be fixed.
TRANSLATION
The Lord's magnanimous pastimes and the glowing glancing of His smiling face are all indications of His extensive benedictions. One must therefore concentrate on this transcendental form of the Lord, as long as the mind can be fixed on Him by meditation.
PURPORT
In Bhagavad-gītā (12.5) it is said that the impersonality undergoes a series of difficult programs on account of his impersonal meditation. But the devotee, due to the Lord's personal service, progresses very easily. Impersonal meditation is therefore a source of suffering for the impersonalist. Here, the devotee has an advantage over the impersonalist philosopher. The impersonalist is doubtful about the personal feature of the Lord, and therefore he always tries to meditate upon something which is not objective. For this reason there is an authentic statement in the Bhāgavatam regarding the positive concentration of the mind on the factual form of the Lord.
The process of meditation recommended herein is bhakti-yoga, or the process of devotional service after one is liberated from the material conditions. Jñāna-yoga is the process of liberation from the material conditions. After one is liberated from the conditions of material existence, i.e., when one is nivṛtta, as previously stated herein, or when one is freed from all material necessities, one becomes qualified to discharge the process of bhakti-yoga. Therefore bhakti-yoga includes jñāna-yoga, or, in other words, the process of pure devotional service simultaneously serves the purpose of jñāna-yoga; liberation from material conditions is automatically achieved by the gradual development of pure devotional service. These effects of bhakti-yoga are called anartha-nivṛtti. Things which are artificially acquired gradually disappear along with the progress of bhakti-yoga. Meditation on the lotus feet of the personality of Godhead, the first processional step, must show its effect by anartha-nivṛtti. The grossest type of anartha which binds the conditioned soul in material existence is sex desire, and this sex desire gradually develops in the union of the male and female. When the male and female are united, the sex desire is further aggravated by the accumulation of buildings, children, friends, relatives and wealth. When all these are acquired, the conditioned soul becomes overwhelmed by such entanglements, and the false sense of egoism, or the sense of "myself" and "mine," becomes prominent, and the sex desire expands to various political, social, altruistic, philanthropic and many other unwanted engagements, resembling the foam of the sea waves, which becomes very prominent at one time and at the next moment vanishes as quickly as a cloud in the sky. The conditioned soul is encircled by such products, as well as products of sex desire, and therefore bhakti-yoga leads to gradual evaporation of the sex desire, which is summarized in three headings, namely profit, adoration and distinction. All conditioned souls are mad after these different forms of sex desire, and one shall see for himself how much he has been freed from such material hankerings based primarily on the sex desire. As a person feels his hunger satisfied after eating each morsel of foodstuff, he must similarly be able to see the degree to which he has been freed from sex desire. The sex desire is diminished along with its various forms by the process of bhakti-yoga because bhakti-yoga automatically, by the grace of the Lord, effectively results in knowledge and renunciation, even if the devotee is not materially very well educated. Knowledge means knowing things as they are, and if by deliberation it is found that there are things which are at all unnecessary, naturally the person who has acquired knowledge leaves aside such unwanted things. When the conditioned soul finds by culture of knowledge that material necessities are unwanted things, he becomes detached from such unwanted things. This stage of knowledge is called vairāgya, or detachment from unwanted things. We have previously discussed that the transcendentalist is required to be self-sufficient and should not beg from the rich blind persons to fulfill the bare necessities of life. Śukadeva Gosvāmī has suggested some alternatives for the bare necessities of life, namely the problem of eating, sleeping and shelter, but he has not suggested any alternative for sex satisfaction. One who has the sex desire still with him should not at all try to accept the renounced order of life. For one who has not attained to this stage, there is no question of a renounced order of life. So by the gradual process of devotional service under the guidance of a proper spiritual master, and following the principles of the Bhāgavatam, one must be able at least to control the gross sex desire before one accepts the renounced order of life factually.
So purification means getting free gradually from sex desire, and this is attained by meditation on the person of the Lord as described herein, beginning from the feet. One should not try to go upwards artificially without seeing for himself how much he has been released from the sex desire. The smiling face of the Lord is the Tenth Canto of Śrīmad-Bhāgavatam, and there are many upstarts who at once try to begin with the Tenth Canto and especially with the five chapters which delineate the rāsa-līlā of the Lord. This is certainly improper. By such improper study or hearing of Bhāgavatam, the material opportunists have played havoc by indulgence in sex life in the name of Bhāgavatam. This vilification of Bhāgavatam is rendered by the acts of the so-called devotees; one should be free from all kinds of sex desire before he tries to make a show of recital of Bhāgavatam. Śrī Viśvanātha Cakravartī Ṭhākura clearly defines the import of purification as cessation from sex indulgence. He says, yathā yathā dhīś ca śudhyati viṣaya-lāmpaṭyaḿ tyajati, tathā tathā dhārayed iti citta-śuddhi-tāratamyenaiva dhyāna-tāratamyam uktam. And as one gets free from the intoxication of sex indulgence by purification of intelligence, one should step forward for the next meditation, or in other words, the progress of meditation on the different limbs of the transcendental body of the Lord should be enhanced in proportion to the progress of purification of the heart. The conclusion is that those who are still entrapped by sex indulgence should never progress to meditation above the feet of the Lord; therefore recital of Śrīmad-Bhāgavatam by them should be restricted to the First and Second Cantos of the great literature. One must complete the purificatory process by assimilating the contents of the first nine cantos. Then one should be admitted into the realm of the Tenth Canto of Śrīmad-Bhāgavatam.
Rahi
Aap Ka Sewak i agree with you i
agree you really love Krishna at the same time
you are wife of a man and you have to look after it .. take case of any
"Sati" .. you know .. though Droupdi married to five husband even she
is one of seven "satis" ( sati is true wife) it is said in hindu
religion one should remember all 7 satis in morning whether you chant god or
not .. a wife duty is to satisfy the need of husband and husband duty is to
satisfy wife .. so one has to go for all process ,..
Rahi
Aap Ka Sewak i
told i agree with you in the above verse ... conclusion is "The conclusion
is that those who are still entrapped by sex indulgence should never progress
to meditation above the feet of the Lord; therefore recital of
Śrīmad-Bhāgavatam by them should be restricted to the First and Second Cantos
of the great literature. One must complete the purificatory process by
assimilating the contents of the first nine cantos. Then one should be admitted
into the realm of the Tenth Canto of Śrīmad-Bhāgavatam." i am man ..
according to vaishnav philosophy ... if wife commit sin half of her sins go to
husband and her good karma remains with her ... on the contrary if a man do
good karma his half good karmas go to wife and sin by men remains with him ....
suppose i have attained the above stage you have written .... is it necessary
my wife also attain such stage? .. if not ... and i do not satisfy her ... she
will go outside for sex ... and it is a sin ... so one has also to satisfy
his/her couple .. and the process go on . You must have read if you do not
satisfy your partner ... you have to face punishment for it in hell .. so one
must be practical in life ...
I know, sometimes me have to be practical and/or are not
able to follow the ideal. But one should not use the sciptures to justify that,
and never twist or interpret their actual meaning. Instead, good to be honest
about one's actual position, hold an high ideal as sacred above us and try to
attain it, step by step...
Rahi
Aap Ka Sewak yeah now you got what i want to say ....step
by step all happens and some time it takes many births ... but if you are well
determined... you will be able to achieve your destination ( i.e. to get grace
of God) ... but till then you have to go for life circle ... your partner your
children parents and all that ........... SLOWLY SLOWLY O HEART ! EVERTHING
TAKES TIMES
GARDNER
Wow ,..tnx 4 da enlightenment. Its wonderful 2 have
received such insight.
Jakob Musick These words are
not deceptive! Krishna , In the Gita, remarks
upon the ability of the person to go into 'trance' or what Psychologists would
call 'flow'. You of course, still have ur
