“By controlling sex desire one becomes the most perfect sober person, kandutivan manasajivam visaheta dhirah.”

AC Bhaktivedanta Swami’s Letter to Radhavallabha, Vrindaban, 7 September, 1976

Basic instructions for celibacy to follow as taught by Dharmavira Prabhu

  1. Chanting Harinam (and Gayatri for those with diksa initiation)
  2. Sleep regulation (10 pm-4am, and gradually progress to 8 pm-2 am)
  3. Cold shower
  4. Saltless diet
  5. Sattvic diet
  6. Pranakriyas
  7. Yoga
  8. Fasting (dry fast, water fast)
  9. Listening to Srila Prabhupada’s lectures with full attention and making notes

GURU SPEAKS:

I strongly recommend celibacy and saltless diet to all our sadhakas. Have fruits in the morning and saltless food for lunch. This will make one very determined. Salt is sense gratification. Only one main meal a day.

In 2001 I was requested by Iskcon Pretoria Temple president and co-president was inspired by me. They requested me to live with them and guide them. I immediately put both of them on saltless diet. We used to eat saltless spinach kichidi daily. I also made them keep away from association with the opposite sex. I remember all the females in the temple started to revolt against me that they complained to the local GBC to remove me from the temple. But the two presidents would hear nothing about my removal. What had happened the male members became very determined by this saltless diet and practicing strict celibacy because they were coning masters of the senses. I shared this saltless diet experiment with all of you recently in my announcement. I sent this same message to one of the Iskcon temple president from the Pretoria temple about this experiment. His name was Sri Vrindavan and his reply was as follows: listen to the audio here.

I will share interesting story about eating saltless food. When I went to Nature cure centre in Bangalore they put all patients on saltless diet. Ninety five percent just ate a morsel and fasted for the rest of the day. The next day everyone did the same for few days.

After the fourth day they thought that management will notice that they were not eating and will add some salt. So they decided to try the food on the fourth day and to their amazement the food was very tasty.

In the evening talk they asked the teacher if they changed the cook. The teacher replied that they had not changed the cook or recipe for the last twenty years. But the patients insisted that how come food was so tasty today. The teacher replied: due to you fasting for 3 days, your tongue lost the taste for salty food therefore food was tasty today. I also remember my 2nd son wanted to lose weight so he came with me to Nature cure centre. When he tasted saltless food he decided to fast and he lost 11 kilos in few days.

Prabhus and vaishnavis just try eating saltless food for two weeks with 50 percent salad also without salt as an experiment and tell me how much your senses have become controlled. This is the first healing principle for the body practiced in every nature cure center.

I am giving all these instructions to help you. Just want everyone to control tongue and senses will automatically become controlled as taught by Rupa Goswami. Want to make you spiritually strong by making your body more adaptable. And eat slowly chewing your food 32 times that is why we have 32 teeth. This saltless diet is miraculous. You have more control of your tongue and chanting will become sweeter.

Tongue is not controlled by fasting though other senses are brought under control. To control the tongue you need to eat Sri Krishna prasadam and chant harinama. This will bring the tongue under control. Therefore Sri Chaitanya Mahaprabhu said kirtanyah sada harih.

Instructions on Sleeping

One should not sleep more than six hours daily.
Bhagavad Gita As It Is

Chapter 6 verse 16
Srila Prabhupada Translation & Purport:

“There is no possibility of one’s becoming a yogī, O Arjuna, if one eats too much or eats too little, sleeps too much or does not sleep enough.”

From the Purport: One who eats more than required will dream very much while sleeping, and he must consequently sleep more than is required. One should not sleep more than six hours daily. One who sleeps more than six hours out of twenty-four is certainly influenced by the mode of ignorance. A person in the mode of ignorance is lazy and prone to sleep a great deal.

Comments by Dharmavira Prabhu

As we can see from above, Srila Prabhupada is clearly stating how many hours we should sleep i.e. 6 hours.

We all should try to follow this seriously. To get up at 3am, one needs to be in deep sleep at 9pm. This is necessary for morning chanting consistently for many years to come.

Are we following?

This is very important for practicing pure bhakti. Getting up early and the only way to get up early is to sleep early. We sleep late due to conditioning. But we can recondition ourselves. According to the scriptures this is the time, this is the hour of the Devatas. Why don’t we take advantage of these hours? Our spiritual advancement will grow in leaps and bounds by following this. One of our devotees named Vraja-bihari das mentioned that I would not get up later than 3 in any circumstances and he served me for ten years. The vibrations in the morning increases one’s chanting by ten times.

This is one of my secrets of both material and spiritual success.
Start Practicing.

Sattvic diet

“Foods in the mode of goodness increase the duration of life, purify one’s existence and give strength, health, happiness and satisfaction. Such nourishing foods are sweet, juicy, fattening and palatable. Foods that are too bitter, too sour, salty, pungent, dry and hot, are liked by people in the modes of passion. Such foods cause pain, distress, and disease. Food cooked more than three hours before being eaten, which is tasteless, stale, putrid, decomposed and unclean, is food liked by people in the mode of ignorance.” [Bhagavad gita 17.8-10]

From the Purport

The purpose of food is to increase the duration of life, purify the mind and aid bodily strength. This is its only purpose. In the past, great authorities selected those foods that best aid health and increase life’s duration, such as milk products, sugar, rice, wheat, fruits and vegetables. These foods are very dear to those in the mode of goodness. Some other foods, such as baked corn and molasses, while not very palatable in themselves, can be made pleasant when mixed with milk or other foods. They are then in the mode of goodness. All these foods are pure by nature. Fatty foods, as mentioned in the eighth verse, have no connection with animal fat obtained by slaughter.

Animal fat is available in the form of milk, which is the most wonderful of all foods. Milk, butter, cheese and similar products give animal fat in a form which rules out any need for the killing of innocent creatures. Protein is amply available through split peas, dhall, whole wheat, etc.

Foods in the mode of passion, which are bitter, too salty, or too hot or overly mixed with red pepper, cause misery by producing mucous in the stomach, leading to disease.

Foods in the mode of ignorance or darkness are essentially those that are not fresh. Any food cooked more than three hours before it is eaten (except prasādam, food offered to the Lord) is considered to be in the mode of darkness. Remnants of food may be eaten only when they are part of a meal that was first offered to the Supreme Lord or first eaten by saintly persons, especially the spiritual master. Otherwise the remnants of food are considered to be in the mode of darkness, and they increase infection or disease. The best food is the remnant of what is offered to the Supreme Personality of Godhead. Any food prepared by the injunction of the scripture offered to the Supreme Personality of Godhead can be taken even if prepared long, long ago, because such food is transcendental. Therefore to make food antiseptic, eatable and palatable for all persons, one should offer food to the Supreme Personality of Godhead.

Sattvic conduct

“The manifestations of the mode of goodness can be experienced when all the gates of the body are illuminated by knowledge.” [Bg 14.11]

“By acting in the mode of goodness, one becomes purified.” [Bg 14.16]

“From the mode of goodness, real knowledge develops.” [Bg 14.17]

“Of sacrifices, that sacrifice performed according to duty and to scriptural rules, and with no expectation of reward, is of the nature of goodness.” [Bg 14.11]

“This threefold austerity*, practiced by men whose aim is not to benefit themselves materially but to please the Supreme, is of the nature of goodness.” [Bg 17.17] {*austerity of body, mind and speech.}

“That gift which is given out of duty, at the proper time and place, to a worthy person, and without expectation of return, is considered to be charity in the mode of goodness.” [Bg 17.20]

“That gift which is given out of duty, at the proper time and place, to a worthy person, and without expectation of return, is considered to be charity in the mode of goodness.” [Bg 17.20]

“But he who performs his prescribed duty only because it ought to be done, and renounces all attachment to the fruit-his renunciation is of the nature of goodness, O Arjuna.” [Bg 18.9]

“Those who are situated in the mode of goodness, who neither hate inauspicious work nor are attached to auspicious work, have no doubts about work.” [Bg 18.10]

“That knowledge by which one undivided spiritual nature is seen in all existences, undivided in the divided, is knowledge in the mode of goodness.” [Bg 18.20]

“As for actions, that action in accordance with duty, which is performed without attachment, without love or hate, by one who has renounced fruitive results, is called action in the mode of goodness.” [Bg 18.23]

“The worker who is free from all material attachments and false ego, who is enthusiastic and resolute and who is indifferent to success or failure, is a worker in the mode of goodness.” [Bg 18.26]

“O son of Pṛthā, that understanding by which one knows what ought to be done and what ought not to be done, what is to be feared and what is not to be feared, what is binding and what is liberating, that understanding is established in the mode of goodness.” [Bg 18.30]

“O son of Pṛthā, that determination which is unbreakable, which is sustained with steadfastness by yoga practice, and thus controls the mind, life, and the acts of the senses, is in the mode of goodness.” [Bg 18.33]

“O best of the Bhāratas, now please hear from Me about the three kinds of happiness which the conditioned soul enjoys, and by which he sometimes comes to the end of all distress. That which in the beginning may be just like poison but at the end is just like nectar and which awakens one to self-realization is said to be happiness in the mode of goodness.” [Bg 18.36-37]

“Peacefulness, self-control, austerity, purity, tolerance, honesty, wisdom, knowledge, and religiousness-these are the qualities by which the brāhmaṇas work.” [Bg 18.42]

“Mind and sense control, tolerance, discrimination, sticking to one’s prescribed duty, truthfulness, mercy, careful study of the past and future, satisfaction in any condition, generosity, renunciation of sense gratification, faith in the spiritual master, being embarrassed at improper action, charity, simplicity, humbleness and satisfaction within oneself are qualities of the mode of goodness.” [SB 11.25.2-5]

“O sinless one, the mode of goodness, being purer than the others, is illuminating, and it frees one from all sinful reactions. Those situated in that mode develop knowledge, but they become conditioned by the concept of happiness.” [Bg 14.6]

Srila Prabhupada on illicit sex and benefits of celibacy

A collection of quotes and incredible details provided on topic of illicit sex and celibacy given by Srila Prabhupada.

Noone can remain in darkness of ignorance after reading these quotes: READ MORE

Aniruddha das Adhikari on Celibacy

Chosen excerpts about Celibacy From the Book Obtaining God in this very lifetime

Whenever a devotee advances on the path of devotional service, Indra Mahārāja sends Cupid to harass that devotee and break his celibacy. Consequently, the path of devotion that was previously wide open becomes closed. When the path of devotional service is bright and effulgent, Cupid’s power remains feeble. Indeed, Cupid runs away in fear of a nāma-niṣṭha devotee, thinking, “If this nāmaniṣṭha devotee becomes angry with me, he will burn me to ashes.” Cupid is skillful in destroying vows of celibacy; therefore, he is considered to be an expert in causing the mellow of devotional service within a devotee’s heart to dry up.

If one continually associates with saintly persons and meditates upon them, one will always have taste and be encouraged in chanting hari-nāma. Association with a hari-nāma-niṣṭha vaiṣṇava, a pure devotee dedicated to chanting hari-nāma, creates a strong hunger to obtain Bhagavān’s mercy. This hunger gives rise to taste in chanting hari-nāma. Without such association and hunger, one will not be able to relish one’s chanting; this is readily apparent.  

The most powerful weapon of the illusory potency (māyā) of the Lord is sex desire (kāma-vāsanā). Lust (kāma) makes you powerless and causes your mind to fall down from its elevated state. Lust arises from acceptance and rejection. It first awakens from the citta (consciousness), and if it is not suppressed at the level of consciousness, it reaches the senses, where it goes out of control. Therefore, lust should be cut off at the stage of acceptance and rejection.

One who has controlled the tongue has indeed controlled all the senses. There is a direct relationship between the tongue and the genitals. A legendary Hindi maxim is rūkhā sūkhā khāvo, bhagavat prema pāvo. “Always honor simple, light prasāda and obtain love of Godhead.”  Practicing brahmacarya (celibacy) is the only means of obtaining Bhagavān.

If one applies all eleven senses in the service of Bhagavān, Bhagavān will give His audience in this very lifetime. The genitals are one of the eleven senses, so the question arises: “How can the genitals be deployed in the service of Bhagavān?” This is accomplished by one practicing celibacy and dancing in the kīrtana of Bhagavān. Thus, even the genitals can be applied in His service.  The tongue can render more service than any of the other ten sense organs by providing simple, light food to the stomach. The mind is less restless and the body remains healthy when one eats less. 

The body is the gate to liberation; when it is disturbed, a practitioner cannot carry out devotional service with an attentive mind. The stomach has direct contact with the sense of taste; therefore, our past spiritual masters did not take food at night. They would get up at 2:00 AM or 3:00 AM and chant hari-nāma, and do sandhyā-vandana (chanting of Gāyatrī and other mantras) at 7:00 PM or 8:00 PM after taking bath. Practitioners must spend their lives following in the footsteps of our past spiritual masters.  

It is most important to observe celibacy, or brahmacarya. The primary meaning of celibacy is to keep the senses fixed within their limits. We should not let the senses run toward material sense objects. Engage the eleven senses continually in spiritual topics so that material sense objects cannot cover them. Know that the mind alone is the king of all the senses; it controls the other ten senses and engages them with material sense objects.

First, try to control yourself, and then the whole world will be controlled by you. The mind may be controlled very quickly by following the vow of celibacy (brahmacarya). Even if you cannot be a naiṣṭhika brahmacārī (resolute celibate student) you can at least observe some control in sex indulgence.

When one begins to relish the mellow of devotional service, one never again experiences lust. Only lust poses a hurdle to relishing devotional mellows; there is no other blockage. When one commits an offense, māyā contrives an attack of lust upon the offender; then, the lusty mind of the offender can find no satiation or fulfillment in sense gratification. Fire increasingly blazes with the addition of ghee; similarly, the more sex life one enjoys, the more addicted to it one becomes.

Observing celibacy has a deep impact on one’s mind and body. When both the body and mind are strong, one has enthusiasm for devotional service. READ MORE

Additional Good Reads

Free e-book “Practice of Brahmacarya” by Shivananda Sarasvati

“Gradually give up salt and tamarind. Salt excites passion and emotion. Salt excites and strengthens the Indriyas (senses). Renunciation of salt brings in a cool condition of the mind and the nerves. It helps meditation. You will suffer a bit in the beginning. Later on you will enjoy a saltless diet. Practice at least for six months. All that is wanted of you is sincere and earnest effort. […] Salt is the worst enemy. Too much salt excites passion. Even if you do not take salt separately, the system will derive the necessary quantity of salt from other foodstuffs. All foodstuffs contain salt. Giving up salt helps you in controlling the tongue and thereby the mind and all the other Indriyas.”

READ THE E-BOOK (OR DOWNLOAD)

IMPORTANT: PLEASE READ WITH DISCRIMINATION: TAKE WHAT IS GOOD AND USEFUL, LEAVE THE REST (MAYAVADA PHILOSOPHY)

Sublimating vital energy

“When a yogi leads a life of true celibacy, conserving all his vital energy and transcending it from its normal state to a highly concentrated, very subtle state through techniques such as meditation, asana, prajnayama etc., his prajna becomes very subtle in nature. Its intensity increases to a great extent. It is akin to gross water being heated and converted to superheated-gaseous steam in a distillation plant. Vital energy now has enormous potential energy. It rises up like steam does and reaches his ajna chakra or the point between his eyebrows. This is called ojas state. [ojas = radiant life energy] The full power of this state is said to come to a brahmachari on reaching 12 years of true celibacy, without wastage of even a single drop of semen.” LEARN MORE