Jagat

In the conclusion to the previous article ( Part I ), I summarized my objectives there, which was to show that since any activity engaged in with expertise is yoga, or sādhanā , therefore there was no reason to think that sex could not be a part of that. I will continue on the same theme, and in so doing, will counter one or two of Abhaya Mudra's points. First of all, let me remind everyone that we have, after great good fortune, attained the human form of life, which is the plavaṁ sukalpaṁ , the most suitable boat for crossing the ocean of saṁsāra . The guru will do the steering, and the Lord will blow the winds of grace. Why would you not take this opportunity to attain the experience of prema, the summum bonum of human life? nṛ-deham ādyaṁ sulabhaṁ sudurlabhaṁ plavaṁ sukalpaṁ guru-karṇa-dhāram| mayānukūlena nabhasvateritaṁ pumān bhavābdhiṁ na taret sa ātma-hā|| This human body is the original form [for it is God's own svarūpa , and the human being was made in God...

I find it a bit unfortunate that though the Gita (chapters 14, 17 and 18) and the Bhagavata (11.25) describe various phenomena and categorize them according to the three guṇas of material nature, they did not make any analysis of sexuality according to this method. This has fed the bias in some circles that there is no room whatsoever for sexuality, that it is by default in the modes of ignorance or passion, and if it could ever be in the mode of goodness, it would only be such sex as is engaged in for the sake of procreation. The Bhāgavata (11.25) adds the nirguṇa category to the discourse, by which it is to be learned that in the Bhāgavata view, the same activities that are conducted in the various modes of nature can also be free from the modes if only they are somehow dovetailed into bhakti. Thus residence in a whorehouse is tāmasika , in a city, rājasika , in the forest s ā ttvika , but living in a temple of the Lord is nirguṇa (11.25.25). Human sexuality is extremely comp...