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What is spiritual sex?

In this material world, sexual engagement is considered to be the highest engagement, the greatest pleasure, although it exists only in a perverted form. No one, however, has conceived that there can be sexual engagement in the spiritual world. There is not a single instance of such theology anywhere in the entire world. Caitanya Mahaprabhu gave the most perfect information of our engagement with the Supreme Lord. In other religious conceptions of life, God is at the utmost taken as the father or mother. However, Caitanya Mahaprabhu informs us that one can even have sexual engagement with the Lord. This information is Caitanya Mahaprabhu’s unique contribution. This information is given for the first time by Caitanya Mahaprabhu: one can have the Supreme Personality of Godhead as one’s husband, as one’s lover. This is possible in the worship of Radha and Kṛṣṇa, but no one, especially the impersonalists, can understand Radha-Kṛṣṇa. The impersonalists have no idea; they cannot even conceive that God has form. But Caitanya Mahaprabhu says that not only does God have form, but He has sex life also. This is the highest contribution of Caitanya Mahaprabhu. According to Srila Viswanath Chakravarty Thakur the entire material world turns due to the basic principle of sex life. In the modern human civilization, sex is the central point of all activities; indeed, wherever we turn our face we see sex life prominent. Consequently, sex life is not unreal; its true reality is experienced in the spiritual world. Material sex is but a perverted reflection of the original; the original is found in the Absolute Truth. This validates the fact that the Absolute Truth is personal, for the Absolute Truth cannot be impersonal and have a sense of pure sex life. The impersonal monist philosophy gives an indirect impetus to abominable mundane sex because it overly stresses the impersonality of the ultimate truth. The result is that men who lack knowledge have accepted the perverted material sex life as all in all because they have no information of the actual spiritual form of sex. There is a distinction between sex in the diseased condition of material life and sex in the spiritual existence.

Spiritual sex is of two kinds: one in accordance with the constitutional position of the self and the other in accordance with the object. When one understands the truth about this life but is not completely cleansed of material contamination, he is not factually situated in the transcendental abode, Vrndavana, although he may understand spiritual life. When, however, one becomes free from the sex urges of the material body, he can actually attain the supreme abode of Vrndavana. When one is so situated, he can utter the kama-gayatri and kama-bija mantra.

Source: A.C. Bhaktivedanta Swami Prabhupada (2014 edition), “The Science of Self-Realization”, Page 333
A.C. Bhaktivedanta Swami Prabhupada (2012 edition), “Teachings of Lord Caitanya, The Golden Avatara”, Page 288 & 362

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Why human beings are attracted towards opposite sex?

Since Kṛṣṇa is the supreme living entity (nityo nityanam cetanas cetananam), we are exactly like Kṛṣṇa, the difference being that Kṛṣṇa is vibhu, unlimited, whereas we are anu, limited. Qualitatively, we are as good as Kṛṣṇa. Therefore whatever propensities Kṛṣṇa has, we have also. For example, Kṛṣṇa has the propensity to love someone of the opposite sex, and therefore we have this same propensity. The beginning of love is present in the eternal love between Radha and Kṛṣṇa. We are also seeking eternal love, but because we are conditioned by the material laws, our love is interrupted. But if we can transcend this interruption, we can take part in loving affairs similar to those of Kṛṣṇa and Radharani. Our aim should therefore be to go back home, back to Kṛṣṇa, because since Kṛṣṇa is eternal, we shall there receive an eternal body.

Source: A.C. Bhaktivedanta Swami Prabhupada (2014 edition), “Teachings of Queen Kunti”, Page 115

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How can we control our senses? I find it difficult to control my sex urges.

The tongue is the most important sense within the body. Therefore it is recommended that if we want to control our senses we should first control the tongue. Our imprisonment within this network of ignorance (material world) is being continued on account of our desire for sense enjoyment. And out of all the senses, Bhaktivinoda Thakura says, the tongue is the most dangerous. If we cannot control the tongue, then the tongue will oblige us to take different types of bodies, one after another. if a person is very much fond of satisfying his tongue by eating flesh and blood: he will get the body of a tiger or some other voracious meat-eating animal.

Sevonmukhe hi jihvadau svayam eva sphuraty adah: “When we render transcendental loving service to the Lord with our senses, beginning with the tongue, the Lord gradually reveals Himself”. Our first business is to engage the tongue in the service of the Lord. How? by chanting and glorifying His name, fame, qualities, form, paraphernalia, and pastimes. If we can keep our tongue always engaged in chanting the Hare Kṛṣṇa mantra, we will realize Kṛṣṇa, because the sound of Kṛṣṇa’s name is not different from Kṛṣṇa Himself as Kṛṣṇa is absoulte. Besides, our tongue also wants very palatable dishes to taste. So Kṛṣṇa, being very kind, has given you hundreds and thousands of palatable dishes – remnants of foods eaten by Him. And if you simply make this determined vow – “I shall not allow my tongue to taste anything not offered to Kṛṣṇa and shall always engage my tongue in chanting Hare Kṛṣṇa” – then all perfection is in your grasp. This the business of the tongue. When the tongue is engaged in the service of the Lord, all the other senses will gradually become engaged.

Source: A.C. Bhaktivedanta Swami Prabhupada (2014 edition), “The Quest for Enlightenment”, Page 23 & 24
A.C. Bhaktivedanta Swami Prabhupada (2012 edition), “Teachings of Lord Caitanya, The Golden Avatara”, Page 4

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Material life means sex.

Material life means sex. People work hard all day in order to have a little sex at night. In the material world everyone is suffering from the sharp arrow of Cupid. Madana, Cupid, shoots his arrow into men and women to make them mad after one another; however, when one actually sees Krsna, he sees Madana-mohana, the charmer of Cupid. Then one is no longer pierced by Cupid’s arrow. This means that one actually becomes fearless. One can then enter into bhakti-yoga and renounce this material world. According to the sastras, there is sreyas and preyas. Sreyas is the ultimate goal. We should act in such a way that ultimately we will become happy. However, if we want immediate happiness and disregard the future, we want preyas. Preyas is for unintelligent people and children. A child enjoys playing all day; he does not want to be sent to school to be educated. Education is sreyas, the ultimate goal. No one is interested in this. The sastras instruct us to aim for sreyas and not be captivated by preyas. The supreme sreyas is bhakti-yoga.

Source: A.C. Bhaktivedanta Swami Prabhupada (2007 edition), “Teachings of Lord Kapila, The Son of Devahuti”, Page 251

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true love of radha krishna

Absoulte truth is permanently beautiful.

There may sometimes be arguments about whether “truth” and “beauty” are compatible terms. One would willingly agree to express the truth, one might say, but since truth is not always beautiful-indeed, it is frequently rather startling and unpleasant-how is one to express truth and beauty at the same time? In reply, we may inform all concerned that “truth” and “beauty” are compatible terms. Indeed, we may emphatically assert that the actual truth, which is absolute, is always beautiful. The truth is so beautiful that it attracts everyone, including the truth itself. Truth is so beautiful that many sages, saints, and devotees have left everything for the sake of truth. Mahatma Gandhi, an idol of the modern world, dedicated his life to experimenting with truth, and all his activities were aimed toward truth only.

Why only Mahatma Gandhi? Every one of us has the urge to search for truth alone, for the truth is not only beautiful but also all-powerful, all resourceful, all-famous, all-renounced, and all-knowledgeable. Unfortunately, people have no information of the actual truth. Indeed, 99.9 percent of men in all walks of life are pursuing untruth only, in the name of truth. We are actually attracted by the beauty of truth, but since time immemorial we have been habituated to love of untruth appearing like truth. Therefore, to the mundaner “truth” and “beauty” are incompatible terms. The mundane truth and beauty may be explained as follows.

Once a man who was very powerful and strongly built but whose character was very doubtful fell in love with a beautiful girl. The girl was not only beautiful in appearance but also saintly in character, and as such she did not like the man’s advances. The man, however, was insistent because of his lustful desires, and therefore the girl requested him to wait only seven days, and she set a time after that when he could meet her. The man agreed, and with high expectations he began waiting for the appointed time.

The saintly girl, however, in order to manifest the real beauty of absolute truth, adopted a method very instructive. She took very strong doses of laxatives and purgatives, and for seven days she continually passed loose stool and vomited all that she ate. Moreover, she stored all the loose stool and vomit in suitable pots. As a result of the purgatives, the so-called beautiful girl became lean and thin like a skeleton, her complexion turned blackish, and her beautiful eyes sank into the sockets of her skull. Thus at the appointed hour she waited anxiously to receive the eager man. The man appeared on the scene well dressed and well behaved and asked the ugly girl he found waiting there about the beautiful girl he was to meet. The man could not recognize the girl he saw as the same beautiful girl for whom he was asking; indeed, although she repeatedly asserted her identity, because of her pitiable condition he was unable to recognize her. At last the girl told the powerful man that she had separated the ingredients of her beauty and stored them in pots. She also told him that he could enjoy those juices of beauty. When the mundane poetic man asked to see these juices of beauty, he was directed to the store of loose stool and liquid vomit, which were emanating an unbearably bad smell. Thus the whole story of the beauty-liquid was disclosed to him. Finally, by the grace of the saintly girl, this man of low character was able to distinguish between the shadow and the substance, and thus he came to his senses. This man’s position was similar to the position of every one of us who is attracted by false, material beauty. The girl mentioned above had a beautifully developed material body in accordance with the desires of her mind but in fact she was apart from that temporary material body and mind. She was in fact a spiritual spark, and so also was the lover who was attracted by her false skin.

Mundane intellectuals and aesthetics, however, are deluded by the outward beauty and attraction of the relative truth and are unaware of the spiritual spark, which is both truth and beauty at the same time. The spiritual spark is so beautiful that when it leaves the so-called beautiful body, which in fact is full of stool and vomit, no one wants to touch that body, even if it is decorated with a costly costume. We are all pursuing a false, relative truth, which is incompatible with real beauty. The actual truth, however, is permanently beautiful, retaining the same standard of beauty for innumerable years. That spiritual spark is indestructible. The beauty of the outer skin can be destroyed in only a few hours merely by a dose of a strong purgative, but the beauty of truth is indestructible and always the same. Unfortunately, mundane artists and intellectuals are ignorant of this beautiful spark of spirit. They are also ignorant of the whole fire which is the source of these spiritual sparks, and they are ignorant of the relationships between the sparks and the fire, which take the form of transcendental pastimes. When those pastimes are displayed here by the grace of the Almighty, foolish people who cannot see beyond their senses confuse those pastimes of truth and beauty with the manifestations of loose stool and vomit described above. Thus in despair they ask how truth and beauty can be accommodated at the same time. Mundaners do not know that the whole spiritual entity is the beautiful person who attracts everything. They are unaware that He is the prime substance, the prime source, and fountainhead of everything that be. The infinitesimal spiritual sparks, being parts and parcels of that whole spirit, are qualitatively the same in beauty and eternity. The only difference is that the whole is eternally the whole and the parts are eternally the parts. Both of them, however, are the ultimate truth, ultimate beauty, ultimate knowledge, ultimate energy, ultimate renunciation, and ultimate opulence. Although written by the greatest mundane poet or intellectual, any literature which does not describe the ultimate truth and beauty is but a store of loose stool and vomit of the relative truth. Real literature is that which describes the ultimate truth and beauty of the Absolute.

Source: A.C. Bhaktivedanta Swami Prabhupada (2014 edition), “The Science of Self-Realization”, Page 41

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Material relationships are not perfect.

We can experience ananda perfectly in the association of Kṛṣṇa. We can associate with Kṛṣṇa as a servant, a friend, a father, a mother or a conjugal lover. There are five basic rasassanta, dasya, sakhya, vatsalya and madhurya. In this material world, we experience the same rasas, or relationships. We are related to someone as a father, a son, a lover, a beloved, a master, a servant or whatever. These are perverted reflections of the relationship with Kṛṣṇa found in the spiritual world. Today in the material world I may be relishing my love for my son, but tomorrow my son may be my greatest enemy. There is no eternity in this kind of love. Or, if my son does not become my enemy, he may die. Today I may love some man or woman, but tomorrow we may break up. All of this is due to the defects of the material world. However, in the spiritual world these relationships never break up. They simply increase and increase and this is called perfection.

Source: A.C. Bhaktivedanta Swami Prabhupada (2007 edition), “Teachings of Lord Kapila, The Son of Devahuti”, Page 180

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Spiritual love

What is the difference between material love and spiritual love?

Kṛṣṇa tells Arjuna, His disciple, that “It is lust only … which is the all devouring, sinful enemy of this world.” [Bg. 3.37] In the Vedic language there is no word for materialistic “love”, as we call it in the present day. The word kama describes lust or material desire, not love, but the word which we find in the Vedas for actual love is prema, meaning one’s love of God only. Outside of loving God there is no possibility of loving. Rather, there is lusty desire only. Within this atmosphere of matter, the entire range of human activities-and not only every activity of human beings but all living entities-is based upon, given impetus and thus polluted by sex desire, the attraction between male and female. For that sex life, the whole universe is spinning around-and suffering! That is the harsh truth. So-called love here means that “you gratify my senses, I’ll gratify your senses,” and as soon as that gratification stops, immediately there is divorce, separation, quarrel, and hatred. So many things are going on under this false conception of love. Actual love means love of God, Kṛṣṇa.

Everyone wants to repose his loving tendency in some object which is in his opinion worthy. But the question is one of ignorance only, because people have a poor fund of knowledge about where to find that supreme lovable object who is actually worthy to accept and reciprocate their love. People simply do not know. There is no proper information. As soon as you have some attachment for anything material, it will kick you upon the face, deteriorate, and disappoint you. It’s bound to dissatisfy and frustrate you.

In material consciousness we are trying to love that which is not at all lovable. We give our love to dogs and cats, running the risk that at the time of death we may think of them and consequently take birth in a family of cats or dogs. Thus love that does not have Kṛṣṇa as its object leads downward. It is not that Kṛṣṇa or God is something obscure or something that only a few chosen people can attain. Caitanya Mahaprabhu informs us that in every country and in every scripture there is some hint of love of Godhead. Unfortunately no one knows what love of Godhead actually is. The Vedic scriptures; however, are different in that they can direct the individual in the proper way to love God. Other scriptures do not give information on how one can love God, nor do they actually define or describe what or who the Godhead actually is. Although they officially promote love of Godhead, they have no idea how to execute it.

The loving affairs between Kṛṣṇa and the gopis in Vrndavana are also transcendental. They appear as ordinary lusty affairs of this material world, but there is a gulf of difference. In the material world there may be the temporary awakening of lust, but it disappears after so-called satisfaction. In the spiritual world the love between the gopis and Kṛṣṇa is constantly increasing. That is the difference between transcendental love and material lust. The lust, or so-called love, arising out of this body is as temporary as the body itself, but the love arising from the eternal soul in the spiritual world is on the spiritual platform, and that love is also eternal. Therefore Kṛṣṇa is addressed as the ever green Cupid.

Source: A.C. Bhaktivedanta Swami Prabhupada (2014 edition), “The Science of Self-Realization”, Page 299, 310
A.C. Bhaktivedanta Swami Prabhupada (2012 edition), “Teachings of Lord Caitanya, The Golden Avatara”, Page 11, 360

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What is pure love

When one’s desire to love Kṛṣṇa in his particular relationship becomes intensified, this is known as pure love of Godhead. In the beginning a devotee is engaged in the regulative principles of devotional service by the order of his spiritual master. When one thereby becomes completely purified of all material contamination, there develops an attachment and taste for devotional service. This taste and attachment, when gradually intensified in the course of time, becomes love. The word “love” can only be actually applied in relationship with the Personality of Godhead. In the material world, love is not applicable at all. What goes on under the name of love in the material world is nothing but lust. There is a gulf of difference between love and lust, like the difference between gold and iron. In the Narada-pancaratra it is clearly stated that when lust is completely transferred to the Supreme Godhead and the concept of kinship is completely reposed in Him, such is accepted as pure love of God by great authorities like Bhisma, Prahlada, Uddhava and Narada. A great authority like Bhisma has explained that love of Godhead means completely giving up all so-called love for any other person. According to Bhisma, love means to repose one’s affection completely upon one person, withdrawing all affinities for any other person. This pure love can be transferred to the Supreme Personality of Godhead under two conditions – out of ecstasy and out of the causeless mercy of the Supreme Personality of Godhead Himself.

Source : A.C. Bhaktivedanta Swami Prabhupada (2011 edition), “The Nector of Devotion”, Page 143

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love of radha krishna

Its in our nature to love someone.

  • The basic principle of the living condition is that we have a general propensity to love someone. No one can live without loving someone else. This propensity is present in every living being. Even an animal like a tiger has this loving propensity at least in a dormant stage, and it is certainly present in the human beings. The missing point, however, is where to repose our love so that everyone can become happy. At the present moment the human society teaches one to love his country or family or his personal self, but there is no information where to repose the loving propensity so that everyone can become happy. That missing point is Kṛṣṇa.

    In the primary stage a child loves his parents, then his brothers and sisters, and as he daily grows up he begins to love his family, society, community, country, nation, or even the whole human society. But the loving propensity is not satisfied even by loving all human society; that loving propensity remains imperfectly fulfilled until we know who the supreme beloved is. Our love can be fully satisfied only when it is reposed in Kṛṣṇa. Our loving propensity expands just as a vibration of light or air expands, but we do not know where it ends. If we learn how to love Kṛṣṇa, then it is very easy to immediately and simultaneously love every living being. It is like pouring water on the root of a tree or supplying food to one’s stomach. The method of pouring water on the root of a tree or supplying foodstuffs to the stomach is universally scientific and practical, as every one of us has experienced. Everyone knows well that when we eat something, or in other words, when we put foodstuffs in the stomach, the energy created by such action is immediately distributed throughout the whole body. Similarly, when we pour water on the root, the energy thus created is immediately distributed throughout the entirety of even the largest tree. It is not possible to water the tree part by part, nor is it possible to feed the different parts of the body separately.

    Source : A.C. Bhaktivedanta Swami Prabhupada (2011 edition), “The Nector of Devotion”, Page XV

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Who is a Sadhu?

The symptoms of a sadhu are that he is tolerant, merciful and friendly to all living entities. He has no enemies, he is peaceful, he abides by the scriptures, and all his characteristics are sublime. A sadhu is a devotee of the Lord. His concern, therefore, is to enlighten people in devotional service; that is his mercy. He knows that without devotional service, human life is spoiled. A devotee travels all over the country, from door to door, preaching, “Be Kṛṣṇa conscious, become a devotee of Lord Kṛṣṇa. Don’t spoil your life in simply fulfilling your animal propensities. Human life is meant for self-realization, or Kṛṣṇa consciousness.” These are the preachings of a sadhu. He is not satisfied with his own liberation. He always thinks about others. He is the most compassionate personality toward all fallen souls. One of his qualifications, therefore, is karunika, great mercy to the fallen souls. While engaged in preaching work, he has to meet with so many opposing elements, and therefore the sadhu has to be very tolerant. Someone may ill-treat him because the conditioned souls are not prepared to receive the transcendental knowledge of devotional service. They don’t like it; that is their disease. The sadhu has the thankless task of impressing upon them the importance of devotional service. Sometimes devotees are personally attacked with violence. Lord Jesus Christ was crucified, Haridasa Thakura was caned in twenty-two marketplaces, and Lord Caitanya’s principal assistant, Nityananda, was violently attacked by Jagai and Madhai. But still they were tolerant because their mission was to deliver fallen souls. A sadhu is merciful because he is the well-wisher of all living entities. He is not only a well-wisher of human society, but a well-wisher of animal society as well. The word sarva-dehinam refers to all living entities who have accepted material bodies. Not only does the human being have a material body, but other living entities as well. The devotee of the Lord is merciful to everyone-cats, dogs, trees, etc. He treats all living entities in such a way that they can ultimately get salvation from this material entanglement. Sivananda Sena, one of the disciples of Lord Caitanya, gave liberation to a dog by treating the dog transcendentally. There are many instances where a dog got salvation by association with a sadhu, because a sadhu engages in the highest philanthropic activities for the benediction of all living entities. Yet although a sadhu is not inimical toward anyone, the world is so ungrateful that even a sadhu has many enemies.

Source: A.C. Bhaktivedanta Swami Prabhupada (2007 edition), “Teachings of Lord Kapila, The Son of Devahuti”, Page 135