Concentration on brahmacarya? Is it for you?

The whole world is absorbed in sense gratification of which the ultimate expression is gross sex life. Ravindra Svarupa Prabhu has summed it up nicely: The idea that we can achieve happiness though the enjoyment of our senses, especially through that prototype of all pleasure, sex and sexual love, is an illusion which is perhaps the most deeply rooted and pervasive of all human convictions With the disintegration of traditional religions and the officia l establishment of secular philosophies this illusion has gained the force of an obsession. This being the case.. our ISKCON movement is actually swimming against the current of this modern material world. Declaring war on the illusory energy Srila Prab hupada said. Prabhupada: When we accept any self-realization process, it is practically declaring war against the illusory energy, maya. So when theres a question of maya or a question of fight or war there will be so many difficulty imposed by maya, that is certain. Therefore there is a chance of failure. But one has to become very steady. (Lect Bg. 6.35 -45 Feb. 20, 1969) This steadiness is the bedrock of brahmacari life. The whole material world is meant for entangling us perpetually in the grips of maya , but devotional life in Krishna consciousness means not only accepting the training to get out of the cycle of repeated birth and death, but keeping the force of it up continually throughout ones life. Voluntarily submitting oneself to this training is the beginning of spiritual life. Brahmacarya has a vital role in human society, (and in ISKCON society) because it is the beginning of the varnashrama institution which constitutes real human society dedicated to finding a permanent solution to lifes pr oblems.

(SB 2.6.20) pAdAs trayo bahiz cAsann aprajAnAM ya AzramAH antas tri-lokyAs tv aparo gaha-medho bRhad-vratau

The spiritual world, which consists of three fourths of the Lords energy, is situated beyond this material world, and it is especially meant for those who will never be reborn. Others, who are attached to family life and who do not strictly follow celibacy vows, must live within the three material worlds.
The climax of the system of vareacrama -dharma, or sanatana-dharma, is clearly expressed here in this particular verse of Cremad-Bhagavatam. The highest benefit that can be awarded to a human being is to train him to be detached from sex life, particularly because it is only due to sex indulgence that the conditioned life of material existence continues birth after birth. Human civilization in which there is no control of sex life is a fourth-class civilization because in such an atmosphere there is no liberation of the soul encaged in the material body. Birth, death, old age and disease are related to the material body, and they have nothing to do with the spirit soul. But as long as the bodily attachment for sensual enjoyment is encouraged, the individual spirit soul is forced to continue the repetition of birth and death on account of the material body, which is compared to garments subjected to the law of deterioration.

In order to award the highest benefit of human life, the vareacrama system trains the follower to adopt the vow of celibacy beginning from the order of brahmacare. The brahmacare life is for students who are educated to follow strictly the vow of celibacy. Youngsters who have had no taste of sex life can easily follow the vow of celibacy, and once fixed in the principle of such a life, one can very easily continue to the highest perfectional stage, attaining the kingdom of the three-fourths energy of the Lord. It is already explained that in the cosmos of three-fourths energy of the Lord there is neither death nor fear, and one is full of the blissful life of happiness and knowledge. A householder attached to family life can easily give up such a life of sex indulgence if he has been trained in the principles of the life of a brahmacare. A householder is recommended to quit home at the end of fifty years (paicacordhvaa vanaa vrajet) and live a life in the forest; then, being fully detached from family affection, he may accept the order of renunciation as a sannyase fully engaged in the service of the Lord. Any form of religious principles in which the followers are trained to pursue the vow of celibacy is good for the human being because only those who are trained in that way can end the miserable life of material existence. The principles of nirvaea, as recommended by Lord Buddha, are also meant for ending the miserable life of material existence. And this process, in the highest degree, is recommended here in the Cremad-Bhagavatam, with clear perception of ideal perfection, although basically there is no difference between the process of Buddhists, Caikarites and Vaineavites. For promotion to the highest status of perfection, namely freedom from birth and death, anxiety and fearfulness, not one of these processes allows the follower to break the vow of celibacy. The householders and persons who have deliberately broken the vow of celibacy cannot enter into the kingdom of deathlessness. The pious householders or the fallen yoges or the fallen transcendentalists can be promoted to the higher planets within the material world (one fourth of the energy of the Lord), but they will fail to enter into the kingdom of deathlessness. Abahad-vratas are those who have broken the vow of celibacy. The vanaprasthas, or those retired from family life, and the sannyases, or the renounced persons, cannot break the vow of celibacy if they want success in the process. The brahmacares, vanaprasthas and sannyases do not intend to take rebirth (apraja), nor are they meant for secretly indulging in sex life. Such a falldown by the spiritualist may be compensated by another chance for human life in good families of learned brahmaeas or of rich merchants for another term of elevation, but the best thing is to attain the highest perfection of deathlessness as soon as the human form of life is attained; otherwise the whole policy of human life will prove to be a total failure. Lord Caitanya was very strict in advising His followers in this matter of celibacy. One of His personal attendants, Chooa Haridasa, was severely punished by Lord Caitanya because of his failure to observe the vow of celibacy. For a transcendentalist, therefore, who at all wants to be promoted to the kingdom beyond material miseries, it is worse than suicide to deliberately indulge in sex life, especially in the renounced order of life. Sex life in the renounced order of life is the most perverted form of religious life, and such a misguided person can only be saved if, by chance, he meets a pure devotee. Although the whole world is fully absorbed in sense enjoyment and mundane household life, Srila Prabhupada encouraged many of his disciples (especially those inclined towards complete abstinence, as lifelong brahmacaris) to avoid unnecessary entanglements in mundane domestic affairs of marriage. This is possible only by sincerely and diligently adopting the training process of a Krishna conscious life with an unshakable conviction. This firm determination in any ashrama, or situation of life (and especially in the brahmacare acrama) that withstands the test of time coupled with purity of devotional service can hope to please Sri Guru and Krishna, and thus one attains the facility to go back to godhead. Otherwise, one will surely fail and be forced to remain here for another birth.

BrahmacaryaThe definition. Two types of brahmacaris.

Brahmacare training is an essential part of developing the goal of life to develop love of Krishna. It is not the means to attain the goal, it is a facility for training the conditioned soul, and a way of life to assist in attaining it.

If you practice brahmacarya, then you become free, seventy -five percent freedom immediately. (Rm. Conv. Dec. 12 1970, Indore) The basic sanskrit dictionary definition: Brahma-carati

iti brahmacare, (Amar-Kosa)

Brahma (spiritual) or (to the Supreme Lord) carati (activities) iti (thus, has become= brahmacare,
One whose activities are strictly spiritually dedicated to the supreme Lord has thus become a brahmacare. Or To act on the spiritual platform. Brahamcarya means the development of a positive, active spiritual life with an avowed determination to avoid the unnecessary entanglements in material life, (that the intimate association of the opposite sex forces one to be involved in) through spiritual cultivation of Krishna conscious devotional principles in the association of Sri Guru and the Vaisnavas. Without this development, brahmacarya, although purifying, remains an external designation only. The first stage is called the brahmacarya-acrama, or the order of life in childhood, when the man-to-be is trained in the ultimate goal of life. (LOB 19) (From Bg. 6-13-14 Purport) Kanea is the ultimate goal of life, and the vineu-murti situated in ones heart is the object of yoga practice. To realize this vineu-murti within the heart, one has to observe complete abstinence from sex life; therefore one has to leave home and live alone in a secluded place, remaining seated as mentioned above. One cannot enjoy sex life daily at home or elsewhere and attend a so-called yoga class and thus become a yoge. One has to practice controlling the mind and avoiding all kinds of sense gratification, of which sex life is the chief. In the rules of celibacy written by the great sage Yajiavalkya it is said: (quoted Bg. 6.13-14 Purport)

karmaea manasa vaca sarvavasthasu sarvada sarvatra maithuna-tyago brahmacaryaa pracaknate The vow of brahmacarya is meant to help one completely abstain from sex indulgence in work, words and mindat all times, under all circumstances, and in all places.
No one can perform correct yoga practice through sex indulgence. Brahmacarya is taught, therefore, from childhood, when one has no knowledge of sex life. Children at the age of five are sent to the guru-kula, or the place of the spiritual master, and the master trains the young boys in the strict discipline of becoming brahmacares. Without such practice, no one can make advancement in any yoga, whether it be dhyana, jiana 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 brahmacare. Such a restrained householder brahmacare may be accepted in the bhakti school, but the jiana and dhyana schools do not even admit householder brahmacares. They require complete abstinence without compromise. (From SB. 2.7.6 -purport)

Great vows of austerity are undertaken by sages to achieve success in self-realization. Human life is meant for such tapasya, with the great vow of celibacy, or brahmacarya. In the rigid life of tapasya, there is no place for the association of women. And because human life is meant for tapasya, for self-realization, factual human civilization, as conceived by the system of sanatana-dharma or the school of four castes and four orders of life, prescribes rigid dissociation from woman in three stages of life. In the order of gradual cultural development, ones life may be divided into four divisions: celibacy, household life, retirement, and renunciation. During the first stage of life, up to twenty-five years of age, a man may be trained as a brahmacare under the guidance of a bona fide spiritual master just to understand that woman is the real binding force in material existence. If one wants to get freedom from the material bondage of conditional life, he must get free from the attraction for the form of woman. Woman, or the fair sex, is the enchanting principle for the living entities, and the male form, especially in the human being, is meant for self-realization. The whole world is moving under the spell of womanly attraction, and as soon as a man becomes united with a woman, he at once becomes a victim of material bondage under a tight knot. The desires for lording it over the material world, under the intoxication of a false sense of lordship, specifically begin just after the mans unification with a wo man. The desires for acquiring a house, possessing land, having children and becoming prominent in society, the affection for community and the place of birth, and the hankering for wealth, which are all like phantasmagoria or illusory dreams, encumber a human being, and he is thus impeded in his progress toward self-realization, the real aim of life. The brahmacari, or a boy from the age of five years, especially from the higher castes, namely from the scholarly parents (the brahmaeas), the administrative parents (the knatriyas), or the mercantile or productive parents (the vaicyas), is trained until twenty-five years of age under the care of a bona fide guru or teacher, and under strict observance of discipline he comes to understand the values of life along with taking specific training for a livelihood. The brahmacare is then allowed to go home and enter householder life and get married to a suitable woman. But there are many brahmacares who do not go home to become householders but continue the life of nainohikabrahmacares, without any connection with women. They accept the order of sannyasa, or the renounced order of life, knowing well that combination with women is an unnecessary burden that checks self-realization. Since sex desire is very strong at a certain stage of life, the guru may allow the brahmacare to marry; this license is given to a brahmacare who is unable to continue the way of nainohika-brahmacarya, and such discriminations are possible for the bona fide guru. A program of so-called family planning is needed. (training) The householder who associates with woman under scriptural restrictions, after a thorough training of brahmacarya, cannot be a householder like cats and dogs. Such a householder, after fifty years of age, would retire from the association of woman as a vanaprastha to be trained to live alone without the association of woman. When the practice is complete, the same retired householder becomes a sannyase, strictly separate from woman, even from his married wife. Studying the whole scheme of disassociation from women, it appears that a woman is a stumbling block for selfrealization, and the Lord appeared as Narayaea to teach the principle of womanly disassociation with a vow in life.

The opposite sex is like a algebra problem : They ADD to your enemies, SUBTRACTS from your bank balance DIVIDES you from your friends, And MULTIPLIES your anxieties. (SB 2.3.19 LA 6/15/72) Therefore the Vedic system of civilization is seventy-five percent life of celibacy. In the brahmacare system there is no connection with woman. Student life. Student life, if one remains brahmacare, he becomes determined. His brain becomes very receptive. Therefore, in the brahmacare system, complete celibacy, no connection with woman. So up to twenty-five years, if he does not discharge semen, he becomes very stout, strong, and his health is built up for whole life, and he becomes so intelligent that anything he will hear, he will remember immediately. Then after brahmacare system, if one cannot remain brahmacare, nainohika-brahmacare, then the spiritual master allows him to marry. That is gahastha-acrama. So when one is complete, fit for sex life, he begets children, male children, and after twenty-five years, the child becomes grown up, so he retires. In this way, brahmacare, gahastha, vanaprastha, and sannyasa. The whole aim is Vineu, how to go back to home, back to Godhead.

In these 3 purports Srila Prabhupada discusses 2 types of brahmacares who train under the spiritual masters company. Both are of relevance in our ISKCON life. 1. The nainohika-brahmacare, life-long strictly celibate person completely dedicated to the Supreme, for whom in this life, marriage is simply out of the question. An unsure person (who often) later gets married after training in dedication to the Supreme, and has association with the opposite sex according to Vaisnava regulative principles.

2.

Strictly speaking, a brahmacari is the first of four acramas. It is especially meant for training to became a first class human being. A human being is one who is dedicated to spiritual life so much so that this life will be their last one in the cycle of repeated birth and death. (From Matchless Gift) Human life is obviously meant for more. It is meant for tapasya and knowledge. There are descriptions in the Vedas of brahmacarya, celibacy, which characterize the beginning of a life dedicated to tapasya:

Smaraeaa kertanaa keliu preknaeaa guhyabhanaeam/ saikalpo dhyavasayac ca kriya-nirvattir eva ca (Credhara 6.1.12). (Brahma-Vaivarta Purana, Ganapati Khanda 3.4.74) Siva speaking to Parvati, as
quoted by Narayana to Narada Muni.) To properly execute celibacy, one should not even think or even talk of sex life. Reading modern literature and newspapers which are filled with sexual material is also against the principles of brahmacarya. Similarly, indulging in sex in any way, looking at and whispering with girls, and determining or endeavoring to engage in sex life are all against the principles of brahmacarya. One executes real brahmacarya when all these activities come to a halt. By austerity, celibacy, and control of the mind and senses one can advance in pu re life.

(Bg. 6. 13-14 Purport) In the bhakti school, a householder brahmacare is allowed controlled sex life because the cult of bhakti -yoga is so powerful that one automatically loses sexual attraction, being engaged in the superior service of the Lord. In the Bhagavad-geta (2.59) it is said:

vinaya vinivartante niraharasya dehinau rasa-varjaa raso py asya paraa danova nivartate 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.
Lets learn these eight aspects of brahmacarya, that a successful brahmacari must stay aware of, and who strictly avoids, in detail. But in addition to avoiding, we shall simultaneously recommend the positive mentality which is the result of the formation of character one gets from the spiritual master.

Eight aspects of brahmacarya, ( by Sridhar Swami, the Bhagavatam commentator.

Also quoted in Daksha Smriti). 1)Smaraeaa- One should not think of the opposite sex. One should think of Krishna and His service as given by the spiritual master. Memorize favorate passages or verses from the Sastras.

(2) kertanaa - One should not talk of sex life. (Prajalpa) One should talk of Krishna and discuss ones realizations
with ones friends, other brahmacaris. (Practice gravity).

3)keliu- Dont (play) or dally with the opposite sex, (even if it is your service to deal with them, try to minimize it) . Avyartha-kalatvam- Rupa Goswami says in NOD. Pure devotees dont waste their time, they always are
cautious to make sure they are always engaged positively in K.C. 4)preknaeaa- Dont look lustfully at the opposite sex. Focus your eyes (or remember) on your favorite deity form of the Lord. (5) guhyabhanaeam- Dont talk intimately with the opposite sex in a secluded place. Make strong friendships with other brahmacaris, (or offer your choice prayerful words to the deity instead).

6)saikalpo- Dont decide to engage in sexual intercourse. Make sure you get proper counseling with a senior
devotee(s) you have implicit trust in, if you have fallen to this bad state of mind. (Thinking, feeling, willing). (7) adhyavasayac- Dont endeavor for sex life. Endeavor to improve or get better devotees association then you have now. (8) ca kriyanirvattir - Dont engage in sex life. Doing it has more trouble in store for you (health, and otherwise) then you think. Control the senses, mind, activities by devotional service.

nirvattir eva ca - One executes real brahmacarya when all these activities come to a halt. (Credhara 6.1.12).
Etan maithunyam anoaigaa pravadanti maneninau vikarita brahmacaryam eda astanam laknaeam iti

Discussions of these 8 points in further detail with evidences.

1. Smaraeaa One should not think of the opposite sex. One should think of Krishna and His service as given by the spiritual master. Memorize favourate passages or verses from the Sastras. (SB. 7.15.36 Purport) In our Kanea consciousness movement it is advised, therefore, that the sannyases and brahmacares keep strictly aloof from the association of women so that there will be no chance of their falling down again as victims of lusty desires.

2. kertanaa
- One should not talk of sex life. (Prajalpa) One should talk of Krishna and discuss ones realizations with ones friends, other brahmacares. (Practice gravity, chant Japa nicely). Japa means tapa, tapasya. And that is daoha-vrata. Tapasa brahmacaryeea. Tapasya begins with brahmacarya. There is no tapasya, there is no brahmacarya, there is no daoha-vrata, (Rm. Conv. Jan 31, 1977) So this is the process. Tapasa brahmacaryeea. Brahmacarya is very, very essential. And that is, when one becomes detestful to sex life, that is the beginning of spiritual life. That is the beginning of spiritual life. (Lect CC Adi 1.11, April 4,75) (see determination)

(SB.1.5.26)

tatranvahaa kanea-kathau pragayatam anugraheeacaeavaa manoharau tau craddhaya me nupadaa vicaevatau priyacravasy aiga mamabhavad ruciu O Vyasadeva, in that association and by the mercy of those great Vedantists, I could hear them describe the attractive activities of Lord Kanea And thus listening attentively, my taste for hearing of the Personality of Godhead increased at every step.
Lord Cre Kanea, the Absolute Personality of Godhead, is attractive not only in His personal features, but also in His transcendental activities. It is so because the Absolute is absolute by His name, fame, form, pastimes, entourage, paraphernalia, etc. The Lord descends on this material world out of His causeless mercy and displays His various transcendental pastimes as a human being so that human beings attracted towards Him become able to go back to Godhead. Men are naturally apt to hear histories and narrations of various personalities performing mundane activities, without knowing that by such association one simply wastes valuable time and also becomes addicted to the three qualities of mundane nature. Instead of wasting time, one can get spiritual success by turning his attention to the transcendental pastimes of the Lord. By hearing the narration of the pastimes of the Lord, one contacts directly the Personality of Godhead, and, as explained before, by hearing about the Personality of Godhead, from within, all accumulated sins of the mundane creature are cleared. Thus being cleared of all sins, the hearer gradually becomes liberated from mundane association and becomes attracted to the features of the Lord. Narada Muni has

just explained this by his personal experience. The whole idea is that simply by hearing about the Lords pastimes one can become one of the associates of the Lord. Narada Muni has eternal life, unlimited knowledge and unfathomed bliss, and he can travel all over the material and spiritual worlds without restriction. One can attain to the highest perfection of life simply by attentive hearing of the transcendental pastimes of the Lord from the right sources, as Cre Narada heard them from the pure devotees (bhakti-vedantas) in his previous life. This process of hearing in the association of the devotees is especially recommended in this age of quarrel (Kali).

3. keliuDont (play) or dally with the opposite sex, (even if it is your service to deal with them, try to minimize it) . Avyartha-kalatvam- Rupa Goswami says in NOD. Pure devotees dont waste their time, they always are cautious to make sure they are always engaged positively in K.C. (From Lecture April 30 1972 Tokyo) If one is absent-minded, he cannot work nicely because mind is absent or not in order. Therefore our method of controlling the senses is to engage the senses in the service of the Lord. The first engagement should be that mind should be always absorbed in thoughts of Kanea. Always engaged. These boys, they are always engaged. Just like in offering arcana to the Deities from early morning up to ten oclock at night, and then they go to rest. Again rise early in the morning. So somebody is engaged n cleansing the temple, somebody is engaged in dressing the Deity, somebody is engaged in cooking for the Deity, somebody is engaged going in Tokyo city for distributing literature, somebody is performing kertana here, somebody is reading our various books. In this way we have got twenty-five hours engagement instead of twenty-four hours. So mind cannot go outside Kanea. That is called Kanea conscious. We dont allow the mind go out of Kaneas service. And this is sannyasa.

(4) preknaeaa- Dont look lustfully at the opposite sex. Focus your eyes (or remember) on your favorite deity
form of the Lord. (See SB. 6.18.41-42) (SB. 6.18.41-42)

carat-padmotsavaa vaktraa vacac ca cravaeamatam hadayaa knura-dharabhaa streeaa ko veda cenoitam A womans face is as attractive and beautiful as a blossoming lotus flower during autumn. Her words are very sweet, and they give pleasure to the ear, but if we study a womans heart, we can understand it to be extremely sharp, like the blade of a razor. In these circumstances, who could understand the dealings of a woman?
Woman is now depicted very well from the materialistic point of view by Kacyapa Muni. Women are generally known as the fair sex, and especially in youth, at the age of sixteen or seventeen, women are very attractive to men. Therefore a womans face is compared to a blooming lotus flower in autumn. Just as a lotus is extremely beautiful in autumn, a woman at the threshold of youthful beauty is extremely attractive. In Sanskrit a womans voice is called nare-svara because women generally sing and their singing is very attractive. At the present moment, cinema artists, especially female singers, are especially welcome. Some of them earn fabulous amounts of money simply by singing. Therefore, as taught by Cre Caitanya Mahaprabhu, a womans singing is dangerous b ecause it can make a sannyase fall a victim to the woman. Sannyasa means giving up the company of women, but if a sannyase hears the voice of a woman and sees her beautiful face, he certainly becomes attracted and is sure to fall down. There have been many examples. Even the great sage Vicvamitra fell a victim to Menaka. Therefore a person desiring to advance in spiritual consciousness must be especially careful not to see a womans face or hear a womans voice. To

see a womans face and appreciate its beauty or to hear a womans voice and appreciate her singing as very nice is a subtle falldown for a brahmacare or sannyase. Thus the description of a womans features by Kacyapa Muni is very instructive. When a womans bodily features are attractive, when her face is beautiful and when her voice is sweet, she is naturally a trap for a man. The castras advise that when such a woman comes to serve a man, she should be considered to be like a dark well covered by grass. In the fields there are many such wells, and a man who does not know about them drops through the grass and falls down. Thus there are many such instructions. Since the attraction of the material world is based on attraction for women, Kacyapa Muni thought, Under the circumstances, who can understand the heart of a woman? Caeakya Paeoita has also advised, vicvaso naiva kartavyau strenu raja -kulenu ca: There are two persons one should not trusta politician and a woman. These, of course, are authoritative castric injunctions, and we should therefore be very careful in our dealings with women. Sometimes our Kanea consciousness movement is criticized for mingling men and women, but Kanea consciousness is meant for anyone. Whether one is a man or woman does not matter. Lord Kanea personally says, striyo vaicyas tatha cudras te pi yanti paraa gatim: whether one is a woman, cudra or vaicya, not to speak of being a brahmaea or knatriya, everyone is fit to return home, back to Godhead, if he strictly follows the instructions of the spiritual master and castra. We therefore request all the members of the Kanea consciousness movement both men and womennot to be attracted by bodily features but only to be attracted by Kanea. Then everything will be all right. Otherwise there will be danger. Here is a practical solution to the problem of agitation in the presence of so many women in Kali Yuga. Avoid unnecessary association, but be practical. Remember! The sense objects are not at fault. Its how one understands the purpose of the various sense objects that creates ones difficulties. All creatures and all things must be offered for Krishnas enjoyment. If one understands this always, then one can be pacified despite provocation. But disturbance or not, we must carry on our preaching duties. Get association, and counseling. Endeavor for rectifying your strength. Then after regaining strength-go out to preach again. This time more cautious then before you had the initial weakness. (SP let. Ekayani 12/3/72) Who has introduced these things, that women cannot have c hanting japa in the temple, they cannot perform the arati and so many things? If they become agitated, then let the brahmacaris go to the forest, I have never introduced these things. The brahmacaris cannot remain in the presence of women in the temple, then they may go to the forest, not remaining in New York City, because in New York there are so many women, so how they can avoid seeing? Best thing is to go to the forest for not seeing any women, if they become so easily agitated, but then no one will either see them and how our preaching work will go on?.. It is not possible. Hoping this will meet you in good health. Your ever well-wisher, A. C. Bhaktivedanta Swami cc: Bali Mardan Goswami

(5) guhyabhanaeam- Dont talk intimately with the opposite sex in a secluded place. Make strong friendships
with other brahmacares, (or offer your choice prayerful words to the deity instead). (SB. 11.17.33)

streeaa nireknaea-sparca-saalapa-knvelanadikam praeino mithune-bhutan agahastho gratas tyajet

Those who are not marriedsannyases, vanaprasthas and brahmacaresshould never associate with women by glancing, touching, conversing, joking or sporting. Neither should they ever associate with any living entity engaged in sexual activities.
Praeinau indicates all living entities, whether birds, bees or human beings. Among most species of life, sexual intercourse is preceded by diverse mating rituals. In human society, all types of entertainment (books, music, films) and all places of amusement (restaurants, shopping centers, resorts) are designed to stimulate the sexual urge and create an aura of romance. One who is not marrieda sannyase, brahmacare or vanaprastha should rigidly avoid anything related to sex and of course should never see any living entity, whether bird, insect or human, engaging in the various phases of sexual intercourse. When a man jokes with a woman, an intimate, sexually-charged atmosphere is immediately created, and this should also be avoided for those aspiring to practice celibacy. Even a householder who becomes attached to such activities will also fall down into the darkness of ignorance.

6. saikalpoThe determination to engage in sexual intercourse. Dont contemplate to engage in sexual intercourse. Be determined to make sure you get proper counseling with a senior devotee(s) you have implicit trust in, if you have fallen to this bad state of mind. (Thinking, feeling, willing). (SB. 7.15.22)

asaikalpaj jayet kamaa krodhaa kama-vivarjanat arthanartheknaya lobhaa bhayaa tattvavamarcanat By making plans with determination, one should give up lusty desires for sense gratification. Similarly, by giving up envy one should conquer anger, by discussing the disadvantages of accumulating wealth one should give up greed, and by discussing the truth one should give up fear.
Crela Vicvanatha Cakravarte Ohakura has suggested how one can conquer lusty desires for sense gratification. One cannot give up thinking of women, for thinking in this way is natural; even while walking on the street, one will see so many women. However, if one is determined not to live with a woman, even while seeing a woman he will not become lusty. If one is determined not to have sex, he can automatically conquer lusty desires. The example given in this regard is that even if one is hungry, if on a particular day he is determined to observe fasting, he can naturally conquer the disturbances of hunger and thirst. If one is determined not to be envious of anyone, he can naturally conquer anger. Similarly, one can give up the desire to accumulate wealth simply by considering how difficult it is to protect the money in ones possession. If one keeps a large amount of cash with him, he is always anxious about keeping it properly. Thus if one discusses the disadvantages of accumulating wealth, he can naturally give up business without difficulty. If one doesnt get help to stop this contemplation at an early stage, then eventually it goes from thinking, to feeling. At this point, devoid of mind and sense control, the living entity loses all reasoning, and is unable to hear the Supreme Personality of Godhead in the form of sastras. Such a person usually ends up (at best, through counseling) getting married, or (at worse) becomes a debaucheefalling into illicit life. Sometimes he tries to satisfy this craving through artificial means. (See SB 2.6.20 Purport) (SB 6.1.62)

stambhayann atmanatmanaa yavat sattvaa yatha-crutam

na cacaka samadhatua mano madana-vepitam As far as possible he patiently tried to remember the instructions of the castras not even to see a woman. With the help of this knowledge and his intellect, he tried to control his lusty desires, but because of the force of Cupid within his heart, he failed to control his mind.
Regarding your proposed marriage, if you think it is nice then you have all my blessings upon you both. If you do not think you can remain brahmacare, then it is better to remain in Krsna Consciousness as householder and not pretend to brahmacarya artificially. From your description the girl seems very qualified and sincere, so you continue to train her in our Krsna Conscious way of life and she will work together with you as your helpmeet in Krsna's service. (to Jananivas Sept. 29,70)

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

(7) adhyavasayac- To endeavor for sex life. Dont endeavor for sex life. Endeavor to improve or get better
devotees association then you have now. Even if austerity and brahmacarya are painful because we want to be unrestricted, as soon as we are regulated, what appeared to be painful is in practice not painful. There are two classes of menthose who are sober (dhera) and those who are extravagant (adhera). When one, in spite of provocation or in spite of the presence of a source of mental agitation, can remain steady in his position, he is called dhera. An example of a dhera is given by Kalidasa Paeoita, a great Sanskrit poet who wrote a book called Kumara-sambhava, wherein he has given an example concerning Lord Civa. It appears that when the demigods were fighting the demons and were being defeated, they decided that they could be saved by a commander-in-chief born from the semina of Lord Civa. Lord Civa, however, was in meditation, and to acquire the needed semina was very difficult. They therefore sent Parvate, a young girl, who appeared before Lord Civa and worshiped his genitals. Although this young girl sat before Lord Civa and touched his genitals, Lord Civa was steady in meditation. Kalidasa says, Here is an example of a dhera, for despite a young girls touching his genitals, he was undisturbed. Similarly, someone sent a young prostitute to disturb Haridasa Ohakura, and upon hearing her appeals for intercourse, Haridasa Ohakura said, Yes, your proposal is very nice. please sit down and let me finish my chanting, and then we shall enjoy. Morning came and the prostitute became impatient, but Haridasa Ohakura replied, Im very sorry. I could not finish my chanting. Come tonight again. The prostitute came for three nights, and on the third night she fell down at his feet, confessed her intentions, and plead ed with him, I was induced to perform this act by a man who is your enemy. Kindly excuse me. Haridasa Ohakura then replied, I know all about that, but I allowed you to come here for three days so that you could be converted and become a devotee. Now take these chanting beads, and go on chanting. I am leaving this place. Here is another example of a dhera who has control of his body (deha), words (vac), and intelligence (buddhi). Ones body, words and intelligence should be controlled by one who is dhera and who actually knows the principles of religion.

(8) ca kriyanirvattir - Dont engage in sex life. Doing it has more trouble in store for you (health, and otherwise)
then you think. Control the senses, mind, activities by devotional service.

(Lect SB 6.1.21-22) Of course, one who thinks that family life is too big a responsibility can forgo it and thus avoid a lot of trouble. Family responsibility is very great; therefore if a man feels he cannot accept the

responsibility, he should remain a brahmacare, a celibate student. A person who practices the science of brahmacarya under the care of a spiritual master automatically becomes seventy-five percent free from material entanglement. (From Lecture April 30 1972 Tokyo) At the present moment, in the materialistic concept of life, everyone is servant of the senses. Everyone acts by the dictation of the senses; therefore they can be called, in other words, as godasa, servant of the senses. Instead of becoming servant of the senses, one has to become the master of the senses. That is called gosvame, master of the senses. So how to become master of the senses? Senses are very strong. How one can become master? The simple method is when one engages the senses in the service of the Supreme Lord, it is automatically controlled.

Etan maithunyam anoaigaa pravadanti maneninau vikarita brahmacaryam eda astanam laknaeam iti These eight kinds of enjoyments are eight kinds of breaks in the current of Akhanda brahmacare life. We must avoid these eight interruptions with great care, hard work and diligent self-introspection (always analyzing at all times to observe your true motivations). Only he who is truly free from these eight breaks can be technically called a brahmacare. Srila Prabhupada has also acknowledged that in Kali Yuga it may be difficult to strictly follow all the details in avoiding these eight breaks in brahmacare life, but Krsna conscious life following the regulative principles will help the devotee to prevail over the occaisional attack by maya.

Some benefits of positive progressive brahmacare life.

Ayustejo balam viryam praea sris ca yasastatha punyam ca sat-priyatvam ca vardhate brahmacaryaya By the practice of brahmacarya, longevity, glory, strength, vigor, knowledge, wealth, undying fame, virtues and devotion to the truth increase.
Interestingly, the opposite is also true. (SB. 7.10.8)

indriyaei manau praea atma dharmo dhatir matiu hreu cres tejau smatiu satyaa yasya nacyanti janmana O my Lord, because of lusty desires from the very beginning of ones birth, the functions of ones senses, mind, life, body, religion, patience, intelligence, shyness, opulence, strength, memory and truthfulness are vanquished.
(From NOD) There is another quotation, from a devotee who laments as follows: Alas, I am still trying to relish different pleasurable states from this body, which is simply some skin covering mucus, semen and blood. In this state of consciousness I am so condemned that I cannot relish the transcendental ecstasy of remembering the Supreme Personality of Godhead.

1. Retention of semen is important. Dont spill it!

(SP:Morn walk 5/7/73) To give another example, semen is produced from blood. Blood is transformed into semen. And (SB 10.2.27) The seven layers of bark covering the tree (of the body)are skin, blood, muscle, fat, bone, marrow and semen Semen retention is very valuable for both spiritual and material health. Semen retained in the body goes upwards to nourish the brain, rendering the body robust, and the memory and intellect incredibly sharp. Confidence, determination, optimism, willpower, fixed intelligence, noble character, photographic memory and shining good health are all fruits of conserved semen. (SB. 3.12.4)

sanakaa ca sanandaa ca sanatanam athatmabhuu sanat-kumaraa ca munen ninkriyan urdhva-retasau In the beginning, Brahma created four great sages named Sanaka, Sananda, Sanatana and Sanatkumara. All of them were unwilling to adopt materialistic activities because they were highly elevated due to their semens flowing upwards.
(SB 3.24.20 Purport) The four Kumaras and Narada are nainohika -brahmacares. Nainohika-brahmacare refers to one who never wastes his semen at any time. They were not to attend the marriage ceremony of their other brothers, Mareci and the other sages, and therefore they went back with their father, Haasa. SB 4.11.5 Purport) An important word in this verse is urdhva-retasau, which means brahmacares who have never discharged semen. Celibacy is so important that even though one does not undergo any austerities, penances or ritualistic ceremonies prescribed in the Vedas, if one simply keeps himself a pure brahmacare, not discharging his semen, the result is that after death he goes to the Satyaloka. Generally, sex life is the cause of all miseries in the material world. In the Vedic civilization sex life is restricted in various ways. Out of the whole population of the social structure, only the gahasthas are allowed restricted sex life. All others refrain from sex. The people of this age especially do not know the value of not discharging semen. As such, they are variously entangled with material qualities and suffer an existence of struggle only. The word urdhva-retasau especially indicates the Mayavade sannyases, who undergo strict principles of austerity. But in the Bhagavad-geta (8.16) the Lord says that even if one goes up to Brahmaloka, he again comes back (abrahma-bhuvanal lokau punar avartino rjuna). Therefore, actual mukti, or liberation, can be attained only by devotional service, because by devotional service one can go above Brahmaloka, or to the spiritual world, wherefrom he never comes back. Mayavade sannyases are very proud of becoming liberated, but actual liberation is not possible unless one is in touch with the Supreme Lord in devotional service. It is said, haria vina na satia taranti: without Kaneas mercy, no one can have liberation. (SB. 11.6.47)

vata-vasana ya anayau cramaea urdhra-manthinau brahmakhyaa dhama te yanti cantau sannyaseno malau

Naked sages who seriously endeavor in spiritual practice, who have raised their semen upward, who are peaceful and sinless members of the renounced order, attain the spiritual abode called Brahman.
Srila Prabhupadas purport on this in CC Adi 2.18 Where this verse is quoted says: They never discharge their semen, either knowingly or unknowingly. By such celibacy they are able to raise the semen to the brain. Thus they become most intelligent and develop very sharp memories. Their minds are never disturbed or diverted from contemplation on the Absolute Truth, nor are they ever contaminated by desire for material enjoyment. By practicing austerities under strict discipline, such mendicants attain a neutral state transcendental to the modes of nature and merge into the impersonal Brah man. So what to speak if great care is taken to control it in Krsnas service, like Prthu Maharaja did. (SB. 4.23.7)

titiknur yata-vag danta urdhva-reta jitanilau ariradhayinuu kaneam acarat tapa uttamam Maharaja Pathu underwent all these severe austerities in order to control his words and his senses, to refrain from discharging his semen and to control the life air within his body. All this he did for the satisfaction of Kanea. He had no other purpose.
Maharaja Pathu was married, so sense control and retention of semen is also helpful (and necessary) for all males, both brahmacares and householder men. Also in the vedas: maranam

bindu patanat, jivanam bindu rakshanat

If the (semen) drop falls brings death, conserving the (semen) drop gives life.
In the first verse quoted, Ayustejo means strength in the duration of life. This Tejah is also refered in Ayurveda as ohjas which is the lustre or brightness of the face. Which comes when one conserves the semen in the body. Conversely, when you lose semen, (by falling) the face loses brightness. He becomes dull. It is distinctly perceivable in the face of a man. Any man. (Morn walk 3/15/76) Devotee: Yes. And theyre very strong on celibacy because he said that the.... If a person loses semen or if the y masturbate or if they unnecessarily use their sexual energy, theyll go insane. Their brains will become very weak, and physically theyll become very weak. Prabhupada: Yes. That is a fact. Prabhupada: So I think this philosophy, no illicit sex, will be very much... Devotee: Yes. Theyll very much appreciate that.

Prabhupada: And if you explain scientifically as you are explaining, that This will spoil the brain, you cannot take nice things, so you must observe these rules... The living spirit soul takes shelter with the drop of semen,(SB 3.31.1) so losing also means dropping living entities. There is some adverse reaction accepted (at the least, the degradation of consciousness) when this happens to a man.

(SB 3.31.1 Purport) Here one word, retau -kaeacrayau, 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. The sages of old were conscious of this, so when the semen dropped from them they saved it and many other sages were born. (SB 6.18.6) also see(SB 9.13.6)

retau sinicatuu kumbhe urvacyau sannidhau drutam Upon seeing Urvace, the celestial society girl, both Mitra and Varuea discharged semen, which they preserved in an earthen pot. The two sons Agastya and Vasinoha later appeared from that pot, and they are therefore the common sons of Mitra and Varuea.
(Nowadays of course, we have no such potency like the sages,) but it illustrates how important it is to conserve it in the body. Regarding abortion Srila Prabhupada says: (7/3/76 D.C) Devotee (1): Crela Prabhupada, what happens to the soul when you have an abortion, though? Where does it go? Prabhupada: Goes to another body. Dehantara. Tatha dehantara-praptiu. If you do not allow him to this body, he goes to another body. Just like if you drive me from this apartment, I must go somewhere. I must find out another apartment. It is not that I am finished. You force me to go out of this apartment. So I go to a friends house or anywhere, I must go. Devotee (1): Would that also be due to that souls karma, that he has gone from being aborted on to another body? Prabhupada: Not necessarily, but you create a karma. You are responsible for that. Hari-cauri: So its not necessarily that hes receiving some sinful reaction from past work that hes not allowed to enter. Prabhupada: That may be, but you are responsible for that. Because you are driving me from this apartment by force. Actually, in a higher sense, that is accepted, that he was to be driven away. But because you are driving, you are responsible for that. Hari-cauri: So like in our case, the spirit soul takes shelter in the semen. Prabhupada: Yes, according to his desire hes given shelter to such and such place, and he comes out with body.

The case of falling semen could (in extreme cases) be considered to be very similar to an abortion of the living entity, although perhaps with less severity of reaction, due to not being placed in the womb of a woman. But nevertheless, it adds to the importance of the consciousness of conservation of this vital energy. Apartment-dwelling means contained in your body, or apartment means- delivered to a females body. Whether or not this actually applies to this case, The individual devotee is free to use his own judgment. (SP discussions with Hayagriva Das) Hayagreva: His argument, well, he says, Marriage is natural to man, and an irregular connection outside of marriage is contrary to the good of man; therefore fornication must be sinful. Prabhupada: Yes. Hayagreva: But he goes on to argue, The inordinate emission of semen is repugnant to the good of nature, which is the conservation of the species. Hence, after the sin of murder, whereby human nature already in actual existence is destroyed, this sort of sin seems to hold a second place whereby the generation of human nature is precluded. Well how, people today would ask, how could the argument of the generation or the, the conservation of the species still hold, since theres so many human beings, since there are almost four billion human beings on this earth, how could this argument still hold that, uh...? Prabhupada: That, what is that argument? Hayagreva: That sex is only to beget children, for propagation of the species, and any other use is... Prabhupada: Sinful. Hayagreva: ...sinful. Prabhupada: Yes. That we recommend in our, this Kanea consciousness: no illicit sex. Illicit sex means not producing..., not for producing children but for enjoyment. That is sinful. And...in SB 7.12 Srila Prabhupada says, wasting semen is also illicit sex (SB 4.8.1)

maitreya uvaca sanakadya naradac ca abhur haaso rueir yatiu naite gahan brahma-suta hy avasann urdhva-retasau The great sage Maitreya said: The four great Kumara sages headed by Sanaka, as well as Narada, Abhu, Haasa, Aruei and Yati, all sons of Brahma did not live at home, but became urdhva-reta, or nainohika-brahmacares, unadulterated celibates.
The system of brahmacarya has been current since the birth of Brahma. A section of the population, especially male, did not marry at all. Instead of allowing their semen to be driven downwards, they used to lift the semen up to the brain. They are called urdhva-retasau, those who lift up. Semen is so important that if, by the yogic process, one can lift the semen up to the brain, he can perform wonderful work ones memory is enabled to act very swiftly, and the duration of life is increased. Yoges can thus perform all kinds of austerity with steadiness and be elevated to the highest perfectional stage, even to the spiritual world. Vivid examples of brahmacares who accepted this principle of life are the four sages Sanaka, Sanandana, Sanatana and Sanat-kumara, as well as Narada and others.

Another significant phrase here is naite gahan hy avasan, they did not live at home. Gaha means home as well as wife. In fact, home means wife; home does not mean a room or a house. One who lives with a wife lives at home, otherwise a sannyase or brahmacari, even though he may live in a room or in a house, does not live at home. That they did not live at home means that they did not accept a wife, and so there was no question of their discharging semen. Semen is meant to be discharged when one has a home, a wife and the intention to beget children, otherwise there is no injunction for discharging semen. In any case, the falling of semen constitutes a type of fall down on the part of a brahmacare and must be avoided as far as possible by self control. This means an individual must maintain personally a positive devotional mood at all times. (Bg. 6.24)

sa niccayena yoktavyo yogo nirvieea-cetasa saikalpa-prabhavan kamaas tyaktva sarvan acenatau manasaivendriya-gramaa viniyamya samantatau One should engage oneself in the practice of yoga with determination and faith and not be deviated from the path. One should abandon, without exception, all material desires born of mental speculation and thus control all the senses on all sides by the mind.
You may ask: What do I do if it falls anyway? Hang my head in shame? No. Continue on with your devotional service. (SB 11.17.25)

reto navakirej jatu brahma-vrata-dharau svayam avakeree vagahyapsu yatasus tri-padaa japet One observing the vow of celibate brahmacare life should never pass semen. If the semen by chance spills out by itself, the brahmacare should immediately take bath in water, control his breath by praeayama and chant the Gayatre mantra.
What if it is night fall (dropping at night during rest) by accident, or due to the effect of bad or lusty dreams? These points are covered nicely in the Brahmacarya in K.C book by H.H. Bhakti Vikash Swami. 1. Dont raise the internal heat in the body (both internally -by weeding out passionate thoughts.) One has to regulate his nightly diet and his habits also.

This is a reference to the heat in the body or passionate mood. To counteract this, keep the mind in a spiritual frame of mind in the evening by reading sastras, or chanting bhajans (I recommend Gopinath by Bhaktivinode Thakura, many devotees have appreciated when they chant this during troubled nights to rectify the wayward mind.) This is especially a must for the book distributors who often sell books to materialistic men and women all day. Sometimes un-devotional thoughts of these people we distribute to creep into the mind, and then we bring it home to the temple acrama, and at night they come out of the mind to haunt us.

What to speak of the outsiders, Ive had cases where brahmacares who have excessive association with ISKCON women on a daily basis in the course of their service complain of this problem. Women are women. They are not always at fault. The sense objects are not at fault. How we perceive the sense object IS the real fault. What must be understood by us at all times is that only Krsna is the enjoyer. Seeing the sense objects as separate from Krishna is the real disease. Increasing your K.C. is the only real medicine. Vishaya sangraha -the tendency of the conditioned soul to struggle with the sense enjoying mood- will always remain with us unless and until it is rooted out at the anartha nivritti stage of devotional service. At night, read the books, play devotional cassettes, (Edinburgh temple plays SP bhajan cassettes over the temple speaker softly all night long.) And PRAY TO KRISHNA AND GURU for help especially before retiring for the evening. (2) Regulate the eating habits. Eat light prasadam at night if you must eat at all, or better yet avoid eating at night completely. This along with clearing the bladder and bowels before sleeping will help. What if someone is purposely allowing it to spill out? What then? If you mean masturbation, then this is a serious difficulty with some humans in any institution in Kali Yuga. It has occurred and still does occur sometimes. ISKCON is no exception to this. Although it must be rooted out. No one should tolerate its continuance, individually or otherwise. To rectify this one requires very confidential counseling in the company of ones authority, guru or sadhu to overcome this faulty mentality. This is very important. Guilt sometimes forces one to hide this problem from the devotees who love you and care about your devotional advancement. Admitting to this is publicly takes courage, is often very embarassing and if incorrectly done, result in the destruction of the problematic devotees reputation. So compassionate care on the part of any authority-high or low in the temple- must be taken to preserve the devotees spiritual life while under treatment for any devotional disease. Anyone in the devotional community suffering from this malady must seek (or be told to seek) out a confidential local devotee authority, who they can completely trust to maintain the secrecy of this from others. The spiritual master is the topmost well-wisher of the disciple. No anarthas must be kept secret from him if the disciple really wants to weed this out for good. In addition, Satsvarupa Das Goswamis book, Obstacles on the path of devotional service is good to refer to for advice. Compassion is need of the hour in this case. Take heart though, Impossible is a word in a fools dictionary. With sincere endeavor this degrading habit can be completely broken. For this in some instances, Srila Prabhupada recommended marriage, but even legally in married life semen must be conserved. The results can often be obvious to other people, because the face is the index of the mind. Even in ISKCON. Perhaps you must have seen this during Mangal arati sometimes, while looking at the faces of the married men. This is not encouraging a fault-finding mood but you can sometimes perceive it intuitively. You can tell, (without the need to ask them) whos following the strict principles with his wife, and whos not. There is really no enjoyment, just the illusion of it. But the maintenance of that life can be expensive. Brahmacares who observe thoughtfully the lives of householders should count their blessing daily. How lucky they are!

(Morn walk 5/15/73) Prabhupada: A neophyte or anyone who is not in Kanea consciousness, he does not enjoy. He simply suffers. There is no question of enjoyment. Anyone who is not in Kanea consciousness, he does not enjoy. He simply suffers. But he takes the suffering as enjoyment. That is maya. That is maya. Just like in your country, they are working day and night. Just like from the morning, gugugugugugugugugu (makes noise of machine that is on nearby) They are suffering, but the people are coming, enjoying golf. That is suffering only. From the morning, going here, is it not suffering? (laughter) But hes thinking, I am enjoying. This is maya. Umapati: Just like the doctors... Prabhupada: Yes. This is maya. He is suffering, but hes thinking I am enjoying. So any conditioned soul, he doesnt enjoy anything. He simply suffers. But he thinks that he is enjoying. Therefore the camel, camel example is given. Camel example. Camel, he is eating his own blood, eating thorns, and the thorns cutting the tongue, and from the tongue, blood is oozing out. So when the blood is mixed up with the thorny twigs, it becomes little tasteful, and he is thinking Oh, it is very nice. Similarly, all these gahasthas, enjoying sex life, he is discharging his own blood, hes becoming weaker and weaker, he is thinking, I am enjoying. He is thinking, I am enjoying. And if he uses more, then he becomes diseased, tuberculosis. He is dying by that process, but hes thinking, I am enjoying. Therefore it is example for the camel. He is enjoying his own blood by discharging. One drop of semen is made out of so many drops of blood. Do you know? Svarupa Damodara: Forty drops. Prabhupada: Just see. And how many, how much drops of semen he is discharging... That means hes spoiling his blood. But he is thinking, I am enjoying. Would you like to, by giving your blood to enjoy? Would you like? Umapati: No, I dont think Id like. Prabhupada: But you are doing that, every night. And that is called maya. Umapati: Im a brahmacare, Prabhupada. Prabhupada: No, you are...(laughter) I am giving an example. This is going on. He is going to die. He has adopted a process by which he will die, and he thinks that he is enjoying. This is called maya. Maya means things which is not, maya. Ma means not, ya means this. What you are thinking, it is not that. That is called maya. So they are in maya means, they are thinking, these rascals, they are thinking, improving, becoming happy, advancing this maya word will finish everything, ma, ya: Not this. Bhagavata says that You are thinking you are becoming victorious, but you are being defeated. Parabhavas tavad abodha-jatau. These rascal, abodha-jatau, born fools and rascal, they are becoming defeated in every step. Parabhavas tavad abodha-jato yavan na jijiasata atma-tattvam. So long he does not inquire about his self, What I am, he is simply being defeated. Thats all. This is the verdict. (SB 2.3.19 LA 6/15/72) Now, another enjoyment. Sex life, discharge. Na mehanti. Again it is described. These are very terse critic ism. You see. A fact. Sex enjoyment means you discharge your semina. Your thing, not others. And it is said by medical science, some pounds of blood makes one drop of semina. That means, suppose you allow, if you allow somebody to take your blood, pounds of blood, would you like to do that? Unless it is... Nowadays, blood bank, there is going on. But anyone, if he wants to take your blood, you will protest. But our enjoyment is by giving our own blood. Tul... There is a Hindi poet, din ka oakine, rat ka baghine, palak palak rahe cune duniya sab bhora hoye, ghara ghara baghine puje (?). It is actual for the materialistic person, that there is an animal, din ka oakine, at, during daytime she is witch, and at night she is tigress.

So din ka oakine, rat ka baghine, palak palak rahe cune. The witches, they also, by their black art, they suck the blood of children. Do you know that? There are witches. You know? I am asking Svarupa Damodara. The kamekha (?) witches, from the black art. The Putana was like that. They suck the blood of children by some mantra. So din ka oakine, rat ka baghine. It is pointing out to ones wife. During daytime she is oakine, witches, and at night she is tigress. So Tulase dasa says that. . . Tulase dasas life is very interesting. Theref ore he had very bad experience of his wife. Everyone. So baghine. Nobody keeps a tigress to suck ones blood, but Tulase dasa says, duniya sab bhora hoye. The whole world, being mad, they keep one tigress. Palak palak rahe cune. In every moment, sucking blood. This criticism is for the materialistic person. Those who are spiritually advancing, this criticism does not apply. For materialistic person, this agent of sucking blood is their happiness, is their happiness. That is the real fact. Therefore the Vedic system of civilization is seventy-five percent life of celibacy. In the brahmacare system there is no connection with woman. Student life. Student life, if one remains brahmacare, he becomes determined. His brain becomes very receptive. Therefore, in the brahmacare system, complete celibacy, no connection with woman. So up to twenty-five years, if he does not discharge semen, he becomes very stout, strong, and his health is built up for whole life, and he becomes so intelligent that anything he will hear, he will remember immediately. Then after brahmacare system, if one cannot remain brahmacare, nainohika-brahmacare, then the spiritual master allows him to marry. That is gahastha-acrama. So when one is complete, fit for sex life, he begets children, male children, and after twenty-five years, the child becomes grown up, so he retires. In this way, brahmacare, gahastha, vanaprastha, and sannyasa. The whole aim is Vineu, how to go back to home, back to Godhead. (SB. 8.12.36)

skanne retasi so pacyad atmanaa deva-mayaya jaoekataa napa-crenoha sannyavartata kacmalat

O Maharaja Pareknit, best of kings, when Lord Civa had fully discharged semen, he could see how he himself had been victimized by the illusion created by the Supreme Personality of Godhead. Thus he restrained himself from any further maya. Once one is agitated by lusty desires upon seeing a woman, those desires increase more and more, but when semen is discharged in the act of sex, the lusty desires diminish. The same principle acted upon Lord Civa. He was allured by the beautiful woman Mohine-murti, but when his semen had been fully discharged, he came to his senses and realized how he had been victimized as soon as he saw the woman in the forest. If one is trained to protect his semen by observing celibacy, naturally he is not attracted by the beauty of a woman. If one can remain a brahmacare, he saves himself so much trouble in material existence. Material existence means enjoying the pleasure of sexual intercourse (yan maithunadi-gahamedhi-sukham). If one is educated about sex life and is trained to protect his semen, he is saved from the danger of material existence.

Last words on this point

Once in a SB class in Melbourne(As narrated by Bhurijana Prabhu), Srila Prabhupada said, If one c an just retain his semen up to age twenty-five, the brain becomes so fertile for spiritual realization. Then after looking around and seeing all the depressed faces, he continued, But if you just chant Hare Krishna, everything will be all -right anyway. Its Kali Yuga; We are all fallen. Many devotees have lost semen so many times in their pre -devotional lives that, even though they want to, they have trouble stopping their bodies involuntarily discharging it now. Still there is no cause for lamentation.

We should continue to fight it, trying to control it by better habits, eating simply, medicine and whatever methods we can easily adopt. If we still lose semen, its disgusting, but its not a disqualification for devotional service. The real qualification of a brahmacare is that he wants to surrender his life to Guru and Krishna and thus be free of sex life forever. Such determination helps one transcend any unfavorable material condition- Krishna helps those who are sincere. Remember, you are not the only brahmacare with this problem. Chant and continue on with the devotional process with conviction.

Qualities one should strive to understand and obtain in brahmacare life.

An ideal brahmacare: 1. 2. 3. 4. Chants 16 rounds of japa. Follows the four regulative principles. Attends the classes and programs to maintain his purification. Learns something, then teaches others. Todays student is tomarows leaders..

From SB. 7.12.1-16, the following qualities in the execution of brahmacare life are obtained. 5. 1. 2. 3. 4. 5. 6. 7. 8. 9. 10. 11. 12. 13. 14. 15. 16. 17. 18. 19. 20. 21. Practices control of the senses. Is submissive to superiors (and devotees in general). Has an attitude of firm friendship with his guru (and other vaisnavas). Is faithful to Sastra and guru. (Studies with penetration). Lives with his guru in the asrama, selflessly for the benefit of his guru. There fully absorbs his mind 2-3 times a day remembering: guru, fire, sun and Lord Vishnu. Offers respects to guru before and after studying the Vedas regularly, (comprehendable extent) Well-behaved (with everyone- love and education. ) Dresses appropriately according to necessity, but not extravagantly. (first dress, then address.) Collects alms (according to the agreed schedule) morning and evening. Dedicates everything collected to the service of the guru. Takes prasadam after receiving the permission of guru. Yet has no hesitation, and is mentally prepared to fast if required. Eats (or collects) only what is absolutely necessary, not more then that. Expert. Always busy in devotional service. Cautious in dealings with opposite sex and with those attached to the opposite sex. Sticks to important business when forced to associate with the opposite sex, otherwise not. Fearfully knows that slackness (in above) rule may agitate even sannyasis (what to speak of him) If gurus wife is young, does not let her touch him(sense control, stop aparadha from familiarity). Realizes above rules apply to all-householders and sannyasis as well. Tries to minimize absorption in things which increase his bodily conception of life. Tries to see Krishnas presence everywhere (in all his activities).

Other qualities from other sources. (27) Life is short. Do not waste it uselessly. Caeakya Paeoita: (SB 6.5.19)

ayunau knaea eko pi na labhyau svarea-kooibhiu na cen nirarthakaa netiu ka ca hanis tato dhika

Even a moment of ones lifetime could not be returned in exchange for millions of dollars. Therefore one should consider how much loss one suffers if he wastes even a moment of his life for nothing.
Living like an animal, not understanding the goal of life, one foolishly thinks that there is no eternity and that his life span of fifty, sixty, or, at the most, one hundred years, is everything. This is the greatest foolishness. Time is eternal, and in the material world one passes through different phases of his eternal life. Time is compared herein to a sharp razor. A razor is meant to shave the hair from ones face, but if not carefully handled, the razor will cause disa ster. One is advised not to create a disaster by misusing his lifetime. One should be extremely careful to utilize the span of his life for spiritual realization, or Kanea consciousness. (28) Vimarshanam- always thoughtful. But it is not enough to simply strive to retain his semen without good sadhana. Then it becomes a farce. If one relishes his freedom and would like to stay free and unencumbered, He must study the vedas and become always very thoughtful. (SP Let Danavir 2/11/71) Now be very firm in your determination to carry out your devotional duties the first of which is to chant sixteen rounds of the Hare Krsna Mahamantra daily, without committing the ten kinds of offenses to the Holy name and strictly regulating your life to the four principles of no meats, fish or eggs eating; no gambling; no illicit sex-life and no taking of intoxicants. Try to study our philosophy and penetration and understand the sublime nature of this philosophy and its practical necessity for the whole mankind. You are an intelligent and thoughtful boy, so kindly utilize all your good talents faithfully in the service of Krsna and you will be fully happy and swiftly advancing. (Sp let. Gopijanavallabha 9/19/74) You must see that they strictly follow the regulative principles, the four prohibitions as well as the devotional practices of arising early, taking morning bath, putting on tilaka, attending mangal arati, chanting japa 16 rounds, and attending Srimad Bhagavatam class. This is the duty of all my initiated disciples, whether they are big or they are small. Actually in our movement there is no such thing as big or small. Everyone is a devotee. So everyone is expected to follow the devotional practices. Here in Vrindaban I am enjoying my disciples how they are speaking. So two times daily everyone must attend the classes. During the morning and evening times there should be no business, simply kirtana, chant, dance, and be purified. Do not be paramahamsa that now I haven't got to hear Srimad-Bhagavatam and Bhagavad-gita. Don't be a better paramahamsa than your Guru Maharaja. I go and sit and I enjoy the lectures and how they are performing kirtana. So as I am doing, you must also do. Everyone can become a first class speaker. Simply cram the purports of my books. The references are there, the philosophy is there. Everything is there. So if you do it, everyone will be pleased with your speaking. (Lect. CB. 6.1.11 NY,7/ 25/71) So this temple, we are inviting everyone to live here, to live with us, and practice tapasya. Then your life will be advanced. Then youll understand:

1. What is your constitutional position, -Infinitesimal, eternal servitor of Krishna. 2. What is God or Kanea.- Vrajendra Kishora-The supreme Lord, reservoir of all pleasure. 3. What is your relationship with Him.-To serve Him in one of 5 relationships as revealed by Guru and Gauranga. 4. What is the aim of life,- Develop and render pure unalloyed devotional service in the mood of the Vrajavasis following the process shown by Lord Caitanya Mahaprabhu. 5. How to execute it,-By strictly following the previous acharyas.

6. How to make life successful-Humbly remaining under the shelter, attentively hear from, strictly follow and serve the pure unmotivated devotees in disciplic succession..

These things are taught here. This is called tapasya. And in the Vedas it is said that those who are executing the regulative life of tapasya, they are brahmaeas. Etad viditva yau prayati sa eva brahmaeau. Brahmaea means one who is absorbed in studying the vedic literature under the instructions of a bona-fide spiritual master in disciplic succession from Krishna. Tapasya means discipline. Voluntarily accepting a life of difficulties for the sake of purification in spiritual life. But unless one is inspired by ones loving dealings in the association of devotees. For one who is a neophyte devotee, (devoid of experience, knowledge an realization) It becomes hard to maintain ones enthusiasm for very long periods of time. If a child is trained properly i n Krishna Consciousness, he will never go away. That means he must have two things, love and education. (Sp let. To Bhanutanya Dasi, 11/18/72) The training in brahmacare life one receives must be done in an atmosphere of love and education. Then one becomes inspired to actually dedicate his life. Everyone young or old requires this. Obtaining this builds the faith, and conviction that fuels ones faith in the vedic devotional process, in your immediate authorities, as well as in the Krishna consciousness movement as a whole. (SB 12.8.14)

itthaa bahad-vrata-dharas tapau-svadhyaya-saayamaiu dadhyav adhoknajaa yoge dhvasta-klecantaratmana

In this way the devotional mystic Markaeoeya maintained rigid celibacy through penance, study of the Vedas and self-discipline. With his mind thus free of all disturbances, he turned it inward and meditated on the Supreme Personality of Godhead, who lies beyond the material senses. (lect. SB 3.26.27 Bom. 1/4/75) A brahmaea must be very, very learned scholar by reading Vedic literature, and paohana, and teach others of the Vedic literature. Therefore it was the custom of the brahmaeasthey would not accept anyones service. They will sit down anywhere and open a school for teaching Vedic literature. Paohana paohana. He will personally become learned, and he will teach others. And the students, they will go from door to..., brahmacare, door to door for begging, Mother, give me some alms, and they will give because their students are there in the gurukula or catunpaohe. So whatever they will bring, that will be cooked and offered to Kanea, and the prasadam will be distributed amongst themselves. This was the process, not twenty rupees fee and give some bribe to enter into the school, and that is also all rascal education, no. First-class education, without any fee, from the realized soul that was educational system, vareacrama-dharma. So we have to find out such guru, Vaineava. (SB 11.17. summary)

Members of the higher orders are qualified to accept second birth. Afte r receiving the sacred thread initiation, they should go to live in the guru-kula, the home of the spiritual master. With a pacified mind, the student (brahmacare) should absorb himself in study of the Vedas. He should keep matted hair and is forbidden to wash his teeth, prepare a nice seat for himself, talk when bathing or evacuating, cut his hair and nails or at any time pass semen. He must regularly perform worship at the three junctures of the day and must render devotional service to his spiritual master in a spirit free from envy. The brahmacare must offer to the guru whatever food and other things he obtains by begging. He accepts for his maintenance whatever remnants of the Lord he is granted. He should render menial service to the spiritual master by massaging his feet and worshiping him and should avoid all sense gratification and strictly maintain the vow of celibacy. With his mind, body and words, he should worship the Supreme Lord in the form of the Supersoul in the way prescribed for him. For brahmacares, seeing or touching women, and conversations or sports in the company of women, are absolutely disallowed. Cleanliness and ritual purification by water should be observed by members of all the spiritual orders of society. Everyone is also advised to always remember that the Supreme Personality of Godhead is the Supreme Soul dwelling within the hearts of all. After studying all the different aspects of the Vedas, a brahmaea who has material desires may take permission from his spiritual master and enter family life. Otherwise, if he has no material desire, he may become a vanaprastha or sannyase. The proper order of succession should be followed in changing from one spiritual order to the next. One who wishes to enter the household order should accept a wife who is of the same social class, who is not objectionable, and who is somewhat younger in age than he. Adjustment of any of the above injunctions due to modern circumstances must be done according to the instructions of the authorities. These are ones own spiritual master and the sadhus who give one instructions in life. (SB. 7. Summary) The brahmacari should live under the care of the true spiritual master, giving him sincere respect and obeisances, acting as his menial servant, and always carrying out his order. The brahmacare should engage himself in spiritual activities and study the Vedic literature under the direction of the spiritual master. According to the brahmacarya system, he should dress with a belt, deerskin, and matted hair and should bear a daeoa, waterpot and sacred thread. He should collect alms daily in the morning, and in the evening whatever alms he has collected he should offer to the spiritual master. A brahmacare should accept prasada upon the order of the spiritual master, and if the spiritual master sometimes forgets to order the disciple to eat, the disciple should not take prasada on his own initiative; rather, he should fast. The brahmacare should be trained to be satisfied with eating what is absolutely necessary, he should be very expert in executing responsibilities, he should be faithful, and he should control his senses and try to avoid the association of women as far as possible. A brahmacare should very strictly abstain from living with women and should not meet with gahasthas and those too addicted to women. Nor should a brahmacare speak in a lonely place with a woman. After completing ones education as a brahmacare in this way, one should give dakniea, an offering of gratitude, to ones guru, and then one may leave for home and accept the next acramathe gahastha-acramaor else one may continue in the brahmacarya-acrama without adulteration. The duties for the gahastha-acrama and brahmacaryaacrama, as well as the duties for sannyases, are prescribed in the castras.

Vows must be strictly followed. Otherwise punishment is certain.

(let. Dayananda 3/24/74) All initiated devotees must chant at least 16 rounds daily, without fail. Now that they are initiated there is no question of not doing their rounds. You may hold a fire yajna and Jagadisa Prabhu may chant on their beads. In court when a person swears to tell the truth he can be punished by perjury if he does not take it seriously and tells a lie, so those who will promise before the deity to follow the rules and regulations of initiated disciples will be punished if they fail to do so. I am certain, however, that under your able guidance all the boys and girls are enthusiastic in their duties for Krsna.

Just what is that punishment,You ask.? (August 11, 1976, Tehran Morn Walk) Prabhupada: ...I.A.S. civil service examination before one man is posted in some r esponsible office. Similarly, to be recognized by Kanea, as He says na ca tasman manunyenu, one has to pass examination, severe test of examination. All the big, big devotees we see. Narada Muni, before becoming Narada Muni, he had to pass through severe examination, test. That chance is there in the human form of life, to pass the examination, test. But they are passing this human life with ordinary animal propensities. They are not trained up to pass the examination and be recognized by God. That civilization is lost, Vedic civilization, to prepare the human beings for passing the test, examination for being recognized by God. tapasa brahmacaryeea camena ca damena ca tyagena satya-caucabhyaa yamena niyamena va These things are required, tapasa brahmacaryeea. Atreya Ani: To pass the examination, one must follow a strict, austere life. Prabhupada: Yes. Tapasa brahmacaryeea, beginning tapasya, austerity. Brahmacarya, celibacy. Tapasa brahmacaryeea camena damena, controlling the senses, controlling the mind. Tyagena, by renunciation. Satyacaucabhyam, by following truthfulness and cleanliness. Yamena niyamena va, by practicing yoga, yama-niyama. These are the different items of being qualified. But all these things can be done by one stroke, kevalaya bhaktya, by engaging oneself in devotion, vasudeva-parayaeau. kecit kevalaya bhaktya vasudeva-parayaeau aghaa dhunvanti kartsnyena neharam iva bhaskarau One becomes qualified by one stroke of bhakti to Vasudeva. Just like the sunrise immediately dissipates the fog. Aghaa dhunvanti kartsnyena neharam iva bhaskarau. In the Kali-yuga, this one item of bhakti can make one perfectly fit candidate to pass the examination. Aghaa dhunvanti kartsnyena neharam iva bhaskarau. What is this nonsense life? There is no tapasya, no spiritual culture, (New Vrndavana, 1976) Prabhupada: Now questions? Devotee (1): So is there ever, for someone whose determination wavers and slackens here and there, is there ever a point where the neophyte devotee is in danger of just forgetting everything and falling, tumbling completely back? Prabhupada: Everyone is neophyte. He should practice determination, thats all. If he cannot practice, then why should he enter into this association? Let him remain aloof. One who has entered with the determinati on that I must practice, so if he cannot practice, then why this make show that I belong to Kanea consciousness movement. I am initiated. Why this farce? He must practice with determination that By practicing Ill be success. That is wanted. He has no determination, why should he make a show? Daoha-vrata. Bhajante maa daoha-vratau. Daoha-vrata, that is wanted, determination. Hmm, go on. When one is determined, his success is assured. If hes not determined, then success or failure. Devotee (1): Can one develop determination gradually? Prabhupada: Why gradually? When you promise before your spiritual master that no illicit sex, no gambling, no meat-eating, why should you fall down? If you have no determination, why should you promise in presence of the Deity, fire, spiritual master, Vaineava? Why do you make this farce, if you have no determination? If you want to make it a farce, that depends on you. But you should not.

Devotee (1): When we make that promise... Prabhupada: Yes, you should not fall down, that is determination. That is gentlemans determination, that I have given my promise. Why shall I fall down? That is determination. I must respect promise. That is called daoha vrata. So hell success. Where is the difficulty? There is no difficulty. But if we want to cheat, that is another thing. If we have no determination, we should not take up this life. Therefore, chance is given that Stay with us for six months or one year, be determined. Then be initiated. If you are not determined, what is the use of false initiation? Devotee (1): Sometimes this weakness seems to be... Prabhupada: Weakness there, you should rectify weakness. Why you should give any importance to weakness? Weakness is weakness. Rectify it. Kuladri: This promise is the minimum determination. Prabhupada: Hmm? Kuladri: This promise of following four regulative principles, chanting sixteen rounds daily, that is the minimum determination. Then, from there, he must increase. (Morning Walk at Stow Lake, March 23, 1968, San Francisco) Prabhupada: We should forego sleeping even. The real regulated life is that if sixteen rounds is not completed, then we have to forego sleeping. You should take out hours from sleeping. We should be... The main thing is that we should always be careful that... We are going, we have taken up a very responsible task, Kanea consciousness. So we should be very much careful in discharging the duty. The devotee should be so much careful that hell always see Whether this moment is spoiled or utilized? Avyartha-kalatvam. Avyartha-kalatvam, that My time may not be wasted. He should be so careful, Whether my time is being wasted? and time wasted, the time we engage for our bodily necessities, that is wasted. Generally, conditioned souls, they are simply wasting their time. Only the period which we have engaged in Kanea consciousness, that is utilized. So we should be very much careful whether time is being wasted or being utilized. Devotee (1): Sometimes, well, if you (we) slept less, we could do more for Kanea, but at the same time you (we) would be very tired. I mean, you could be... Well, you could regulate that. Prabhupada: Yes. Practically everything depends on practice. Abhyasa-yoga-yuktena cetasa nanya-gamina. Abhyasa-yoga. Abhyasa-yoga means yoga practice... Practice it. So this whole Kanea consciousness movement is to practice transfering from one kind of consciousness to another. So we require practice. Just like one man can run few miles. I cannot run even one mile. He has practiced. We see some boys, they run, run on. They practice. Practice it. Strength of the heart increasing by practice. And if I run, my heart will be palpitating. Because I have no practice. So by practice, everything can be attained. Hare Rama Hare Rama Rama Rama Hare Hare. (break) ...determination. And this determination is increased by celibacy. Brahmacarya is recommended to keep oneself determined. A brahmacare, if he determines something, he executes. He has got that strength of mind. Those who are too much addicted to sex life, they cannot be determined. They cannot be fixed-up. They are fluctuating, changing. (Lect SB. 6.1.13-14 NY 7/27/71) Vimarcanam means to be thoughtful. Without being thoughtful, philosopher, how one can understand, what is his position? Thoughtful. And that thoughtfulness comprehends so many things. Tapasa. One has to learn it by tapasya. Just like if one wants to pass M.A. examination, then he has to go school, follow the principle of the schools, college, study, and take some pains. Then gradually hell come a passed M.A. student. And if he plays all the day on the street, how he can...? That is not possible. Therefore the process is being explained by Cukadeva Gosvame: tapasa. First thing is tapasya, austerity. Even it is painful... Austeritys painful. Brahmacarya is painful. Because we

want, unrestricted, to do everything. But no. As soon as it is regulated it appears to be painful. When it is practiced, it is not painful. One brahmacare in Indian city, in severe cold, he was sleeping in the open air, without any covering. And it was severe cold. But it was practice. During Magha-mela, many saintly persons come there on the bank of the Gaiga, Ganges. This year we had our own camp; we have seen. The whole night they are sitting in the open air, without any covering. So practice. So practice means if you undergo austerity, tapasya, everything will be practiced. That is a Bengali proverb: carere na mahacaya(?). Mahacaya is a word used in India, a very respectable gentleman, mahacaya. So this carera, this body is mahacaya. Ya sa haye sa taicha(?). Whatever hell practice, it will be accustomed. So practice. So here this Kanea consciousness movement is bringing them to the practice. Therefore you find, so nice, boys and girls, theyre practiced. As soon as theyre neglectful to the practice-falls down. They cannot stay. Immediately goes out. So that is called austerity, tapasya. Practice. Practical life. So these are the processes. tapasa brahmacaryeea camena ca damena ca tyagena satya-caucabhyaa yamena niyamena va deha-vag-buddhijaa dhera dharmajiau craddhayanvitau knipanty aghaa mahad api veeu-gulmam ivanalau Veeu-gulmam ivanalau. Just like there is a jungle so many unwanted creepersso you set fire. Everything will be burned into ashes and the field will be cleared, cleansed. So it is said: deha-vag-buddhijaa dhera dharmajiau craddhayanvitau. Those who are dhera... Dhera and adhera. Dhera means sober and adhera means extravagant. There are two classes of men, dhera and adhera. Here Cukadeva Gosvames speaking of the dhera. Who is dhera? Dhera means in spite of provocation, in spite of something present which agitates the mind, one remains, I mean to say, in his position, steady. Hes called dhera. The dhera example is given by Kalidasa Paeoita, a great poet in India, Sanskrit poet, long, long ago. He has written one book: Kumara-sambhava. Kumara-sambhava. In our college we read that book in Sanskrit class. Kumarasambhava. So he has given one example of dhera about Lord Civa, Mahadeva. He was meditating and the demigods, they had a plan, that The demons are fighting with us. We are being defeated. We want a commander in chief, who must be born out of the semina of Lord Civa. But he was in meditation. So how to do it? So Parvate, she was sent. She was young girl. And she was worshiping the genital of Lord Civa. So a young girl, touching the genital, and shes present, but still Lord Civa was in meditation. So Kalidasa-here is the example of dhera. Hes called dhera. In spite of presence of a young girl touching the genital, hes not, I mean to say, disturbed. Just like Haridasa Ohakura. You have heard the Haridasa Ohakura. He was chanting Hare Kanea mantra, and somebody wanted to cut down. He was young man. So young prostitute was sent at dead of night. And he, she proposed... Haridasa Ohakura said, Yes, it is very nice proposal. Please sit down. Let me finish my chanting, and I shall enjoy. So it became morning. The prostitute became, I mean to say, perturbed. And Haridasa Ohakura replied, I am very sorry. I could not finish my chanting. Please come this night again. The first night, second night..., third night the prostitute fell down on his feet and said, Sir, this was my intention. I was induced to do this act by some man who is your enemy. So kindly excuse me. So Haridasa Ohakura replied, I knew that. But because you came to me, therefore I allowed you to come here, three days, so that you may be converted to be a devotee. So now take these chanting beads. You sit down. Go on chanting. I am leaving th is place. Here is another dhera. So here it is said, deha-vag-buddhijaa dhera dharmajiau. One who has control, deha, the body, vak, the words, buddhi, intelligencethey are dhera. So this tridaeoe. This tridaeoe-sannyasa means to become dhera, controlling carera; deha, the body; vak, words; and intelligence. These things should be utilized. How? By dhera, those who are dhera. Dharmajia. One who knows actually the principle of religion. Dharmajia. Deha-vag-buddhijaa dhera dharmajiau craddhayanvitau, knipanty aghaa mahad api. So because our life is continuously committing sinful activities, from time immemorial... You do not know when it began. Evolution, many births. Therefore this life is meant for rectifying all mistakes that we had committed in our previous life or in this life. How? By this process. Knipanty agham. Agham means the resultant action of sinful life. Mahad api. Although it is very great, mahad api, how? Veeu-gulmam, veeu-gulmam ivanalau. Just like if you set fire to unwanted grass and creepers in the field. You set fire, and they will be all burned. Similarly, by this process, tapasa brahmacaryeea, you can liquidate all of your sinful activities of life and you become purified.

The first thing is tapasya. The first... Tapasya means you have to accept some austerity. The same example can be given that the doctor says... Suppose a diabetic patient. So doctor prohibits him that You cannot eat. You have to starve for some days. So I do not like to starve, nobody likes to starve. But because docto r says you have to starve, if you want to cure a disease, then I have to voluntarily accept, accept starving. This is called tapasya: voluntarily accept some miserable condition of life. That is good. And human life is meant for that purpose. So tapasya is required. Without tapasya you cannot make advancement in spiritual life, or life of knowledge. If you simply give away..., in the animal propensities of life, eating, sleeping, mating and defending and dont accept the process of tapasya, then your human life is failure. You have to accept some tapasya if you want to make solution of the problems of life. Cukadeva Gosvame first recommends tapasya. Just like here, in our institution, whoever comes and becomes an initiated member, we first of all ask them to undergo tapasya. Tapasya. Especially in your country, it is a great tapasya to give up illicit sex life, to give up intoxication up to the point of smoking and tea drinking, and to give up meat-eating, and to give up gambling. Although theyre only four, but it is very difficult to give up these four items. Even Lord Zetland, in England, when he was asked to do this, one of my Godbrothers, Lord Zetland, Marquis of Zetland, he inquired from my Godbrother, Swamiji, whether you can make us brahmaea? So he s aid, Yes, why not? You have to give up these four principles of life, prohibited: no illicit sex, no intoxication, no gambling, and no meat-eating. The Lord Zetland replied Impossible. Yes, it is impossible. Because in Europe and America, this is the way of life from the very beginning. And from India, our Indian gentlemen come here to learn this art, how to do it nicely. And they think it is advancement. India is automatically taught this tapasya by their culture, but they come here to forget that culture and accept another type of life. But real, real fact is if you want to advance in spiritual understanding, if you want to make a solution of all the problems of your life, then you have to accept this life of austerity, tapasya. Restriction. Restriction is meant for human beings, not for the animals. Just like in our common dealings, when you drive your car, you have got some restriction. You cannot drive your car on the left side. That is offense. Keep to the right. You cannot drive your car when there is red light, or yellow light. You have to follow the restriction. But the dog, if it keeps to the left or crosses the street when there is red light, it is not punished, because it is animal, dog. But if you violate the laws, youll be punished. Why? That means you have got advanced consciousness. If you do not follow the rules and regulation, then you are nothing but animal. Human being, human life means voluntarily accepting the laws, the rules and regulation. That is human life. But now the propaganda is that everyone, one wants to be free, no regulative life. This is animal life. Just try to understand. The regulations, lawbooks, restrictions, they are meant for human being, not for animals. And if you want freedom from all restrictions, then you come to the animal life. Therefore Cukadeva Gosvame recommends first tapasya. If you want to stop the problems of life, then you have to accept the life of austerity, tapasya. And what is the tapasya? That is also... Brahmacaryeea. Brahmacaryeea. Brahmacaryeea means restricted sex life. Real meaning is no sex life, no sex, celibacy, completely. This is tapasya. Therefore, according to Vedic culture, the first beginning of life is brahmacare. (break) But in the brahmacare life there is no sex life. Only in the gahastha life there is sex life, married life. I was reading the other day a magazine, Watch... What is that? Watchtower. So this paper was criticizing so many immoral activities in the Christian world. And one item I was surprised to read that a Christian priest has sanctioned marriage between man to man. That was written there. I do not wish to discuss all those things, but people are degrading for want of this tapasya. People are not taught how to execute tapasya life, tapasve life. Simply by criticizing will not do. Practically you have to be trained in the life of tapasya. Then it will be effective. Just like we are doing. Here, in our Kanea consciousness movement, in every center, everyone, at least who are living within this temple, must get up at four oclock to perform the aratrika. This morning I was asking somebody that if you cannot rise, then you cannot live in this temple. Because this temple is meant for tapasya, not for extravagancy. Unless you follow the life of tapasya, you cannot make progress. So this temple, we are inviting everyone to live here, to live with us, and practice tapasya. Then your life will be advanced. Then youll understand what is your constitutional position, what is God, or Kanea, what is your relationship with Him, what is the aim of life, how to execute it, how to make life successful. These things are taught here. This is called tapasya. And in the Vedas it is said that those who are executing the regulative life of tapasya, they are brahmaeas. Etad viditva yau prayati sa eva brahmaeau. Etad aviditva yau prayati sa kapaeau(?). These are the Vedic injunctions. One who is dying... Everyone is dying. Nobody can live here permanently. Thats a fact. But one who is dying after executing the life of tapasya, hes a brahmaea. And one who is dying like cats and dogs,

without any execution of tapasya, hes called kapaea. The two words are there in the Vedic literature: one is brahmaea and one is kapaea. Kapaea means miser, and brahmaea means liberal, broad-minded. Brahma janati iti brahmaeau, or one who knows the Supreme, the Absolute Truth, hes brahmaea. And one who does not know, that is animal. This is the difference between animal and man. Man should be educated to understand the Absolute Truth. Therefore in the human society there is school, colleges, universities, philosophers, scientists, mathematician. Because human life is meant for knowledge. The animal life, theyre not required to take education. They are simply busy with how..., with the business how to eat, how sleep , how to mate and how to defend. Thats all. So the tapasya life begins from celibacy, brahmacaryeea. Cukadeva Gosvame recommends. Brahmacarya is described in the castras that smaraeaa kertanaa keliu preknaeaa guhyam asanam(?). Sex life, smaraeam, thinking of sex life, that is against brahmacarya. Complete celibacy means one should not think of even sex life. Smaraeam. Or talk of sex life. Our modern literature, newspaper and everything, simply full with talks of sex life. But this is against brahmacarya life. Smaraeaa kertanaa keli. And actually indulging in sex life. Preknaeam: looking, overlooking a nice boy or nice girl, that is also against brahmacarya. Guhyam asanam: whispering between girls and boys, that is also against brahmacare. Guhyam asanaa saikalpam. Then determination of sex life. Vyavasaya: endeavoring how to effect sex life. So when we can stop all these activities, that is real brahmacarya. It is very difficult at the present age. Etan maithunyam anoaigaa pravadanti maneninau vikarita brahmacaryam eda astanam laknaeam iti(?). So brahmacarya means that you cannot think of sex life, you cannot talk of sex life, you cannot whisper about sex life, or you cannot endeavor for sex life. These eight types of activities in sex indulgence are against brahmacare life. But here it is prescribed that if you want to make solution of the problems of life, then you adopt, you have to adopt a life of tapasya, austerity, which begins from brahmacare. To summarize this brahmacarya life in this age, we have given a simple formula, that No illicit sex. Sex is there. Sex is not bad. In the Bhagavad-geta it is said, dharmaviruddhau kamo smi: Sex life which is not against the religious principles of life, that is I am. Kanea says. So dharmaviruddha, according to Vedic civilization, one should have sex indulgence only once in a month. That is the prescription. And when the wife is pregnant there is no sex life. That is dharmaviruddha. That is not against the religious principles. Even in your life, married life, if you indulge sex life more than once in a month, or in pregnancy, that is against religious principles. So Kanea dharmaviruddhau kamo smi: Lust, sex indulgence, which is not against the rules of religious principles, that is I am. That means only for begetting children, nice children, so that there may not be disturbance. Unless there are nice population, children born in a systematic way, how you can expect peace in the world? That is described in the Bhagavad-geta. When there are varea-saikara the whole world becomes hell. This is described in the Bhagavad-geta. So the life of austerity begins from the life of celibacy, brahmacarya. So brahmacarya, the descriptions are given here, how you can execute brahmacare life. You cannot think of sex life, you cannot talk of sex life, you cannot whisper about sex life. There are eight types of different regulation to stop sex life. But these things are very difficult in this age. Therefore we have simply summarized that dont have sex life beyond the married life. That is not good. Then how brahmacarya can be executed? That is also given here: tapasa brahmacaryeea camena. Camena means controlling the mind. The yoga system, anoaiga-yoga system, practicing the asana, sitting posture, breathing exercise, controlling the senses from outside engagement, pratyahara, these are, this yoga system is meant for controlling the mind and controlling the sense. If there is no control of mind and no control of senses, the so-called yoga practice is bogus. It has no meaning. Yoga indriya saayama. Yoga means to control the senses. That is the real meaning of yoga. So if one is unable to control the senses... I have seen in some yoga practice institution in New York. They are practicing some, this asana, and just after finishing, immediately smoking. You see. This much control they learned. So these, these are all bogus. This is not yoga system. Yoga system is not so easy, especially in this age. Yoga system means to control the senses, control the mind; and control the mind means you have to control so many thingsyour eating, your sleeping, your behaving. These are prescribed in the Bhagavad-geta, how to practice the anoaiga-yoga. You have to find out a suitable place, a sacred place, a solitary place. Therefore real yogis, they used to go to Himalaya. Sometimes some young men, here, in your country, they inquire from me how to go to Himalaya, and what youll do there, going there, Himalaya? So you are not practiced. So instead of practicing yoga in the Himalaya, you practice yoga here. We have come here to help you. Here this Kanea consciousness movement is there. If you are serious about practicing yoga, this, take bhakti-yoga. That will come, how it happens in the next lines.

So this anoaiga-yoga is not possible in this agecamo damau, controlling the mind, controlling the senses. Because nobody can properly practice the anoaiga-yoga system. Impossible. It is not only impossible noweven five thousand years ago, when Kanea was advising about this anoaiga-yoga to Arjuna. Arjuna was not ordinary man. He was friend of Kanea. He was a great son of a royal family. And Arjunas name and fame, everyone knows. So he said to Kanea: My dear Kanea, this yoga practice is not possible to be performed by me. I am unable. So Arjuna said frankly that he was unable to practice this yoga system. And what we are, in comparison to Arjuna? So this anoaiga-yoga system is not possible at all in this age. If you are satisfied by learning some sitting posture, artificially, that may give you some chance of good exercise of the body. You can keep good health. But there is no chance of spiritual realization by anoaiga-yoga practice in this age. So Cukadeva Gosvame says camena. Cama means manasa-niyamam, controlling the mind. The minds business is acception, acc eptance and rejection. This is minds business. Even one is very elevated, the minds business is minds business. Mind will accept something: It is very good, and next moment it will reject. That is minds business. But you have to fix up your mind in something which you cannot reject. That is only the lotus feet of Kanea. If you fix up your mind on the lotus feet of Kanea, then your mind cannot go elsewhere. You practice it and youll see it. Sa vai manau kanea -padaravindayou. Therefore Ambarena Maharaja fixed up his mind always... Our Kanea consciousness movement we are teaching our students, how to fix up the mind always in Kanea, some way or other. That is the first-class yoga system. And Kanea also advises. (break) ...feet, and pray, bhajate. Kanea, I am Your eternal servant. Kindly again engage me in Your service. Somehow or other, without being engaged in Your service, I have been dragged to the service of maya. Service I am going. I am rendering service. Because I am eternal servant, therefore my serving process is going on. But where it is going on? I am serving my lust, I am serving my anger, I am serving my greediness. So that means, in one word, I am serving my sense gratification. So kindly help me. Instead of serving my sense gratification, let me serve Your sense gratification. That is yoga. That is first-class yoga. Pray always, fix up your mind in Kaneas lotus feet, and pray that I am eternal servant. Now Im engaged in the service of my sense gratification, and You please help me. I have come to my senses, to engage my(self) in Your sense gratification. The business is there, sense gratification. But Kanea consciousness means instead of satisfying ones own senses, one should be ready to satisfy the senses of Kanea. That is Kanea consciousness. (SB 11.23.32) He wandered about the earth, keeping his intelligence, senses and life air under control. To beg charity he traveled alone to various cities and villages. He did not advertise his advanced spiritual position and thus was not recognized by others. According to Crela Bhaktisiddhanta Sarasvate Ohakura, the acceptance of the tridaeoi-sannyasa order of life is the chief indication that one has actually taken shelter of the Supreme Personality of Godhead. The three rods of the daeoa, or staff, of the Vaineava sannyase indicate control of the body, mind and words by engaging them only in the loving service of the Lord. This procedure helps one to become more tolerant than a tree, as recommended by Cre Caitanya Mahaprabhu. By strict control of ones body, mind and speech, the quality of tolerance becomes strengthened, and thus one manifests the further qualities of forgiving others, never wasting ones time, detachment from sense gratification, lack of false pride in ones work and not hankerin g for liberation. One in this way gives up the mentality of materialistic persons, who establish so-called affectionate relationships of mutual flattery and exploit each other for sense gratification. One who adopts the strict path of Kanea consciousness, following in the footsteps of great souls, can achieve the shelter of the Lord. (SB.12.2.1, SF 3/18/68) Liigam evacrama-khyatav anyonyapatti-karaeam. Liigam. Liigam means symptom. According to Vedic literature, there are different dress. A girl unmarried, her dress is different. A girl married, her dress is different. A girl widow, her dress is different. A girl prostitute, her dress is different. A men sannyase, his dress is different. A brahmacare, his dress is different. So by the dress one can understand that who is who. That is the system. So that dress is offered by the spiritual master after qualified. Just like if a girl is married, then his (her) dress is offered during the marriage ceremony. One of the symptoms of married girl is some red powder between the two divisions of the hair. So one can understand that This girl is not... So similarly, there are different dresses according to qualification, according to the situation. But in the Kali-yuga, that, anyone can take any dress without any regulation, without any formality. Simply by dress. Suppose... Just like sannyase. Because a sannyase has to dress himself in these saffron-color garments, so sannyase has the privilege, if he goes to a householders house, he is very respectfully received, and if

he wants something, the householder gives him. That is the system. Now, if somebody sees that It is a very cheap process of earning money, so let me dress in this saffron color and beg from door to door. What is the use of laboring so hard...? So that will go on. Misuse of dress. Misuse of dress. Liigam eva acrama-khyatau. Acrama, a gahastha. Acrama means... There are four acramas: brahmacare, gahastha, vanaprastha, and sannyase. They have got different dresses. But they have got different duties also. But in the Kali-yuga, simply by dress one should be known that either he is a sannyase or a brahmacare or gahastha. (SB 7.12.11)

(unitvaivaa guru-kule dvijo dhetyavabudhya ca trayea saigopaninadaa yavad-arthaa yatha-balam dattva varam anujiato gurou kamaa yadecvarau gahaa vanaa va pravicet pravrajet tatra va vaset SYNONYMS unitvaresiding; evamin this way; guru-kuleunder the care of the spiritual master; dvijauthe twice-born, namely the brahmaeas, knatriyas and vaicyas; adhetya studying Vedic literature; avabudhyaunderstanding it properly; caand; trayemthe Vedic literatures; saaigaalong with supplementary parts; upaninadamas well as the Upaninads; yavat-artham as far as possible; yatha-balamas far as one can, according to ones ability; dattvagiving; varamremuneration; anujiataubeing asked; gurouof the spiritual master; kamamdesires; yadiif; ecvaraucapable; gahamhousehold life; vanamretired life; vaeither; pravicet one should enter; pravrajetor get out of; tatrathere; vaeither; vasetshould reside. TRANSLATION According to the rules and regulations mentioned above, one who is twice-born, namely a brahmaea, knatriya or vaicya, should reside in the guru-kula under the care of the spiritual master. There he should study and learn all the Vedic literatures along with their supplements and the Upaninads, according to his ability and power to study. If possible, the student or disciple should reward the spiritual master with the remuneration the spiritual master requests, and then, following the masters order, the disciple should leave and accept one of the other acramas, namely the gahastha-acrama, vanaprastha-acrama or sannyasa-acrama, as he desires. etat sarvaa gahasthasya samamnataa yater api guru-vattir vikalpena gahasthasyartu-gaminau SYNONYMS etatthis; sarvamall; gahasthasyaof a householder; samamnatamdescribed; yateu api even of the person in the renounced order; guru-vattiu vikalpenato follow the orders of the

spiritual master; gahasthasyaof the householder; atu-gaminauaccepting sex only during the period favorable for procreation. TRANSLATION All the rules and regulations apply equally to the householder and the sannyase, the member of the renounced order of life. The gahastha, however, is given permission by the spiritual master to indulge in sex during the period favorable for procreation.
PURPORT It is sometimes misunderstood that a gahastha, a householder, is permitted to indulge in sex at any time. This is a wrong conception of gahastha life. In spiritual life, whether one is a gahastha, vanaprastha, sannyase or brahmacare, everyone is under the control of the spiritual master. For brahmacares and sannyases there are strong restrictions on sexual indulgence. Similarly, there are strong restrictions for gahasthas. Gahasthas should indulge in sex life only in accordance with the order of the guru. Therefore it is mentioned here that one must follow the orders of the spiritual master (guru-vattir vikalpena). When the spiritual master orders, the gahastha may accept sex life. This is confirmed in Bhagavad-geta (7.11). Dharmaviruddho bhutenu kamo smi: indulgence in sex life without disobedience to the religious rules and regulations constitutes a religious principle. The gahastha is allowed to indulge in sex life during the period favorable for procreation and in accordance with the spiritual masters order. If the spiritual masters orders allow a gahastha to engage in sex life at a particular time, then the gahastha may do so; otherwise, if the spiritual master orders against it, the gahastha should abstain. The gahastha must obtain permission from the spiritual master to observe the ritualistic ceremony of garbhadhana-saaskara. Then he may approach his wife to beget children, otherwise not. A brahmaea generally remains a brahmacare throughout his entire life, but although some brahmaeas become gahasthas and indulge in sex life, they do so under the complete control of the spiritual master. The knatriya is allowed to marry more than one wife, but this also must be in accordance with the instructions of the spiritual master. It is not that because one is a gahastha he may marry as many times as he likes and indulge in sex life as he likes. This is not spiritual life. In spiritual life, one must cond uct ones whole life under the guidance of the guru. Only one who executes his spiritual life under the direction of the spiritual master can achieve the mercy of Kanea. Yasya prasadad bhagavat-prasadau. If one desires to advance in spiritual life but he acts whimsically, not following the orders of the spiritual master, he has no shelter. Yasyaprasadan na gatiu kuto pi. Without the spiritual masters order, even the gahastha should not indulge in sex life.

puasau striya mithune-bhavam etaa tayor mitho hadaya-granthim ahuu ato gaha-knetra-sutapta-vittair janasya moho yam ahaa mameti The attraction between male and female is the basic principle of material existence. On the basis of this misconception, which ties together the hearts of the male and female, one becomes attracted to his body, home, property, children, relatives and wealth. In this way one increases lifes illusions and thinks in terms of I and mine.
Sex serves as the natural attraction between man and woman, and when they are married, their relationship becomes more involved. Due to the entangling relationship between man and woman, there is a sense of illusion whereby one thinks, This man is my husband, or This woman is my wife. This is called hadaya -granthi, the hard knot in the heart. This knot is very difficult to undo, even though a man and woman separate either for the principles of vareacrama or simply to get a divorce. In any case, the man always thinks of the woman, and the woman always thinks of the man. Thus a person becomes materially attached to family, property and children, although all of these are temporary. The possessor unfortunately identifies with his property and wealth. Sometimes, even after renunciation, one becomes attached to a temple or to the few things that constitute the property of a sannyase, but such attachment is not as strong as family attachment. The attachment to the family is the strongest illusion. In the Satya-saahita, it is stated:

brahmadya yajiavalkadya mucyante stre-sahayinau bodhyante kecanaitenaa vicenam ca vido viduu Sometimes it is found among exalted personalities like Lord Brahma that the wife and children are not a cause of bondage. On the contrary, the wife actually helps further spiritual life and liberation. Nonetheless, most people are bound by the knots of the marital relationship, and consequently they forget their relationship with Kanea.
(Lect SB 1.5.25) The irresponsible life of sense enjoyment was unknown to the children of the followers of the vareacrama system. The boy was even injected with spiritual acumen before being placed by the father in the womb of the mother. Both the father and the mother were responsible for the boys success in being liberated from the material bondage. That is the process of successful family planning. It is to beget children for complete perfection. Without being selfcontrolled, without being disciplined and without being fully obedient, no one can become successful in following the instructions of the spiritual master, and without doing so, no one is able to go back to Godhead. (SB 7.11.13 Purport) In the vareacrama system, the first ceremony for purification is garbhadhana, which is performed with mantras at the time of sex for propagating a good child. One who uses sex life not for sensual pleasures but only to beget children according to the reformatory method is also accepted as a brahmacare. One should not waste semen on sensual pleasure, violating the principles of Vedic life. Restraint in sex is possible, however, only when the populace is trained in the above-mentioned thirty qualities; otherwise, it is not possible. Even if one is born in a family of dvijas, or twice-born, if they have not followed the reformatory process he is called a dvija-bandhunot one of the twice-born, but a friend of the twice-born. The whole purpose of this system is to create good population. As stated in Bhagavad-geta, when women are polluted the populace is varea-saikara, and when the varea-saikara population increases, the situation of the entire world becomes hellish. Therefore, all the Vedic literatures strongly warn against creating varea-saikara population. When there is varea-saikara population, the people cannot be properly controlled for peace and prosperity, regardless of great legislative assemblies, pa rliaments and similar bodies. (SB 4.27.2) The great politician Caeakya Paeoita has said: bharya rupavate catruu a beautiful wife is an enemy. Of course every woman in the eyes of her husband is very beautiful. Others may see her as not very beautiful, but the husband, being very much attracted to her, sees her always as very beautiful. If the husband sees the wife as very beautiful, it is to be assumed that he is too much attracted to her. This attraction is the attraction of sex. The whole world is captivated by the two modes of material nature rajo-guea and tamo-guea, passion and ignorance. Generally women are very much passionate and are less intelligent; therefore somehow or other a man should not be under the control of their passion and ignorance. By performing bhakti-yoga, or devotional service, a man can be raised to the platform of goodness. If a husband situated in the mode of goodness can control his wife, who is in passion and ignorance, the woman is benefited. Forgetting her natural inclination for passion and ignorance, the woman becomes obedient and faithful to her husband, who is situated in goodness. Such a life becomes very welcome. The intelligence of the man and woman may then work very nicely together, and they can make a progressive march toward spiritual realization. Otherwise, the husband, coming under the control of the wife, sacrifices his quality of goodness and becomes subservient to the qualities of passion and ignorance. In this way the whole situation becomes polluted.

aijanabhyaijanonmarda- stry-avalekhaminaa madhu srag-gandha-lepalaikaraas tyajeyur ye bahad-vratau

SYNONYMS aijanaointment or powder for decorating the eyes; abhyaijanamassaging the head; unmardamassaging the body; stre-avalekhato glance over a woman or to paint a womans picture; aminammeat-eating; madhudrinking liquor or honey; srakdecorating the body with garlands of flowers; gandha-lepasmearing the body with scented ointment; alaikaran decorating the body with ornaments; tyajeyuumust give up; yethose who; bahat-vratau have taken the vow of celibacy. TRANSLATION Brahmacares or gahasthas who have taken the vow of celibacy as described above should not indulge in the following: applying powder or ointment to the eyes, massaging the head with oil, massaging the body with the hands, seeing a woman or painting a womans picture, eating meat, drinking wine, decorating the body with flower garlands, smearing scented ointment on the body, or decorating the body with ornaments. These they should give up.
(SB 1.7.11 9/10/76 Vrn.) So Caitanya Mahaprabhu therefore recommends that ninkiicanasya bhagavadbhajanonmukhasya. Anyone who is aspiring to become advanced in Kanea consciousness, bhagavadbhajanonmukhasya... Why bhagavad-bhajana required? Paraa paraa jigaminor bhava-sagarasya. For a person who wants to go to the other side of the ocean of nescience, paraa paraa jigaminou. Vinayieaa sandarcanam atha yonitaa ca ha hanta hanta vina-bhaknaeato py asadhu. That is Caitanya Mahaprabhus... So we should be very careful. Vinayieam, a devotee, if he thinks, Oh, here is a nice woman. If I could enjoy her, or Here is a nice man. If I could enjoy him. This is vinaye. Vinayieaa sandarcanam. To see one woman is not dangerous, but to think of enjoying, that is dangerous. Similarly, to see one man is not dangerousyou cannot avoid that; you are on the street herebut to see with the spirit of enjoyment, that is dangerous. So we should be very careful. That requires, I mean to say, training, very strong training in Kanea consciousness. Unless one is strongly in Kanea consciousness, that long habit of enjoying spirit cannot be given up. This is, loke vyavayamina-madya-seva nitya hi jantou. Jantu, animals. Anyone who is addicted to vyavaya, sex life, amina, meateating, madya-seva, intoxication... That is the natural tendency of anyone in this material world. Vyavayaminamadya-seva nityau. So spiritual advancement means to give up this amina-madya-seva. That is spiritual life. Spiritual life does not mean you have to grow four hands and four legs. No. Simply you have to give up these tendencies of vyavayamina-madya-seva. Therefore castra gives you training how to... Therefore here it is said, harer gueaknipta-matir bhagavan badarayaeiu. (aside:) Dont do that. Dont divert attention. If you cannot understand, you can go play there. Harer gueaknipta. So you cannot be mad after harer guea unless you give up your madness of material enjoyment. So long we are mad after material happiness, then we do anything wrong, nunaa pramattau kurute vikarma. Vikarma means activities which are forbidden. Just like vyavayamina-madya-sevathese are forbidden. But they indulge in these things nowadays all over the world, vyavayamina-madya-seva. This is vikarma, forbidden activities. But they indulge in. Why? Because pramatta. They have become mad. So madness there is. So one madness you have to give up this material madnessand you have to become mad after Kanea. Then your life is successful. (BG. 2.19 Lon 8/25/73) Knowledge means self-realization, that I am not this body; I am spirit soul. That is knowledge. And knowledge how to eat, how to sleep, how to defend, how to enjoy sex life, and volumes of books on this subject matter, these are not knowledge. They are known even by the cats and dogs. The cats and dogs never read Freuds philosophy, but they know how to enjoy sex life.

So this dogs philosophy will not help you, that I have got this body, and how to enjoy the bodily sex life. This is dog philosophy. A dog knows all these things. Your philosophy should be how to refrain from sex life. That is knowledge. Tapo divyam. Tapasya. This human life is meant for tapasya, to refrain from sense gratification. That is knowledge. Not that how to enjoy sex life or sense gratification. This is known to cats and dogs without any education, without any philosophy. The philosophy, pravattiu enaa bhutanaa nivates tu maha-phalam.(?) Pravatti, every living entity has got this pravatti, means propensity. What is that? Sense enjoyment. Loke vyavaya mina mada-seva nityas tu jantuu.(?) Jantuu means living being. Nitya, always, he has got the propensity, vyavaya amina mada-seva. Vyavaya. Vyavaya means sex life and amina means meat-eating. Vyavaya amina, mada-seva, and intoxication. These are natural instincts of all living entities, even amongst the ants these propensities are there. Those who have studied... The ants are very much fond of being intoxicated. Therefore, they find out sweet, sugar. Sweet is intoxication. Perhaps you know, all. The liquor is made from sugar. Sugar is fermented with acid, sulphuric acid, and then it is distilled. That is liquor. Therefore too much sweet eating is prohibited. So loke vyavaya amina mada-seva nityas tu jantuu. This is propensity. Material life means every living entity has got these propensities. But they have to be restricted. Pravattiu enaa bhutanam.(?) That is natural instinct. But if you can stop them, that is your excellence. That is called tapasya. Tapasya means I have got naturally some propensity, but that is not good. Not good in this sense, if we continue that propensity, then we have to accept this material body. This is the law of nature. There is a verse, pramattau. What is called, that...? Now Im forgetting that. That everyone is mad, mad after sense gratification. Na sadhu manye yata atmano yam asann api klecada asa dehau. So long well continue this propensity of sense enjoyment, youll have to accept body. That is birth and death. So long. Therefore, the process should be how to make zero all these propensities. That is perfection. Not to enhance it. Nunaa pramattau kurute vikarma yad indriya-pretaya apaeoti. Nunam, alas, indeed, pramattau, these madmen. They are mad, those who are after these propensities, vyavaya amina mada-seva, sex, intoxication and meat-eating. Theyre all madmen. Pramattau. Nunaa pramattau kurute vikarma. Vikarma means activities which are prohibited. We see, for these three things, amina-mada-sevaya, for sex life, for meat-eating, for drinking, people are working. Not only working, dishonestly working. How to get money, how to get money, the black market, white market, this, that, only for these three things: amina-mada-seva. Meat-eating, intoxication. (break) Why? Amina-mada-sevaya. Simply for this sex, meat-eating and drinking. Amina-mada-sevaya. In the Vedic literature, they have studied analytically, not now, since very, very long time. You see? This is natural inclination. The creation is not new. There were many, many creations. So all the records are there. So it is not new thing. Therefore, nunaa pramattau kurute vikarma yad indriya-pretaya apaeoti. This is the instruction of Anabhadeva to His sons. My dear sons, dont be misled. These rascal fools, they have become mad after these things, meat-eating, intoxication and sex life. Na sadhu manye, It is not good at all. Na sadhu manye. I dont allow, I dont say it is very good. It is not at all good. Na sadhu manye. Why it is not good? We are enjoying life. Yes, you are enjoying now, but yata atmano yam asann api klecada asa dehau. So long you will continue with these things, youll have to accept body, and when you accept body, there must be birth, there must be death, there must be disease, and there must be, what is called, old age. Youll suffer. Youll suffer. But your actual position is na jayate. You do not take birth, but you have conditioned yourself to take birth. Actually, your position is no birth, eternal life. As Kanea is eternal, similarly, every one of us we are eternal because we are part and parcel of Kaneathe same quality. As Kanea is sac-cid-ananda-vigrahau, He is form, transcendental form, eternal form, full of knowledge, full of bliss, similarly we are also, although particle, the same quality. Therefore it is said, na jayate. This problem, this rascal civilization, they cannot understand that I am eternal, I am put into this condition of birth and death. No rascal understands. So-called philosophers, scientists, all of them, therefore rascals, fools. Reject them. Reject them immediately.

The conclusion is that a household life is better than a sinful life devoid of responsibility, but if in the household life the husband becomes subordinate to the wife, involvement in materialistic life again becomes prominent. In this way a mans material bondage becomes enhanced. Because of this, according to the Vedic system, after a certain age a man is recommended to abandon his family life for the stages of vanaprastha and sannyasa.

nari-stana bharam nabhi-desam drstva ma ga moha-vesyam etam mamsa vasa adi vikara manasi vicintaya bharam bharam word for word with diacritic indicators nari--a woman's; stana--breasts; bharam--heavy; nabhi-decam--waist; danova--seeing; ma-ga--don't go; moha--illusion, attraction; vecyam--by such a woman; etam--these; mamsa--flesh, fat; vasau--outward dress; adi--etc.; vikara--transformation; manasi--in your mind; vicintaya--you should consider; bharam--seriously; bharam--very seriously. TRANSLATION Having seen the supposed beauty of a woman's heavy breasts and her thin waist do not become agitated and illusioned. For these attractive features are simply transformations of fat, flesh and various other disgusting ingredients. You should consider this in your mind again and again.