Sex and Spirituality

This is a topic which seems to kind of lurk around in some of the threads on this forum.

Some say that it is better, or in extreme cases, even a necessity to give up sex, or sexual desire, or at least sex for pleasure/gratification in order to develop a spiritual consciousness, or again, some say it is immoral or displeasing to God.

Others say one can develop a rich spiritual life, and still enjoy sex and physical pleasures.

Yet others would make sex itself a vehicle for spiritual experience and growth of consciousness, through ritual forms of tantra and so on.

I go for the second option.

What do you think?

 

i certainly do not believe that sex is "displeasing" to god so long as the intentions are good. I think that forms of sex such as tantra, or perhaps any kind of sex in general, can be very spiritual to a person, but it all depends on what kind of person you are. nothing is beyond the realm of reaching god.

 

I wish I'd been able to think like you when I was 15.

 

I think really advanced beings can give up sex and never have negative thoughts, emotions, experience around it...

Although I think tantra is probably the best medicine for your average person, use the sexual experience to go beyond


Go sooo deep into the sex, that you merge and experience the women's orgasm as your own, no longer are you aware of whose body is whose, because you are one luminous being shining in sensory communicationg, shining beyond the senses...

Thus, it helps destroy attachmet and deepen awareness of the one consciousness

From tantric scriputres

"I am within.
I am of the natures.
I am of the creation of the spirits.
I am request of the souls.
I am control and the uncontrollable.
I am the union and the dissolution.
I am the abiding and I am the dissolution.
I am the one below,
and they come up to me.
I am the judgment and the acquittal.
I, I am sinless,
and the root of sin derives from me.
I am lust in (outward) appearance,
and interior self-control exists within me.
I am the hearing which is attainable to everyone
and the speech which cannot be grasped."



Just because your body is fucking like a wild animal doesn't mean you have to idenify with it!


Make love, not war!

Have Bed Ins for world peace!

Fuck in love!

Horray, beyond the beyond!


FROM SEX

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TO TANTRA​

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​

​

​

​

See the difference?​

 

Most people are so easily caught up in the tangle of desire that they forget the spiritual in their pursuit of pleasure. This is especially so in the case of sex. Tantrik sex is easy to talk of, but very hard to practice, for in tantra you have to have an even greater conquest of desire. On other paths, we defeat desire by avoiding all the things that fuel it, but in tantra you expose yourself to them and yet aim to conquer them in that way. It is easier to fast in the temple than in the dining hall.

 

I agree Bhaskar in that tantra can be difficult.


But so can avoidence of sex... a person can get caught in being a horney celibate, in that oh yeah, I'm so awesome I gave up sex. meanwhile, they are having sex in thier thoughts in thier feelings, so much that they would have much more lust in thier heart then if they were able to practice a little tantra. So they go on this ego trip about being a celibate. If they had choose tantra, thier mind would be less focused on sex, and the dance of sex that comes and goes, is leela, and then when sex is unable to occur, it doesn't hurt as much, because the tantra worked.

Ram Dass talks of this, he speaks of avoiding something doesn't make it go away. Although it can be useful to give up sex and struggle with your desire for it and defeat it in this way... it also can cause a whole host of issues as Ram Dass found himself during his celibate phase... He found that it was better to just let it come along if it came along rather then totally be celibate and eventually got in a consitant sexual relationship with a man. He is bisexual, but tends to lean towards the gay side.

But then again,

sex or no sex


whatever.

Love is all you need

and as the beatles said, it's easy!

It is easy, only our mind creates this so called difficulty in the spiritual path.

 

It's a very individual question...and a very real one.

You've got to be aware of your personal motivation, effects on others, and consequences inherent in sexual activity.

If sex for pleasure leads to devastating emotional effects on another person or atrocities such as abortion for unwanted pregnancy, you might as well forget about the spiritual path.

 

Agreed. I actually think that often it's just a self-deception by followers of Tantra today. I think almost no-one born in western societies has any chnace at all of truly having that detachment - and if one had it, why complicate things with all that anyway.

Agreed once again. It can lead to difficulties on other levels too. It's the old story of attachment. If one is focused too much on sex, it can become a big distraction.
I think balance is needed, based on the individual circumstances. As one gets older, I think the desire tends to diminish. In fact, one of the sick aspects of modern weatern societies is this 'keep young keep sexually virile',thing, with all its corollaries in the cosmetic surgery and now phacmecutical areas, so we have men in their 70's fathering children, because that, presumably, is all they have to make them feel 'like a man'. And women who are grandmothers trying to act like their teenage daughters.

 

Yeah I hear you guys... but if you are going to be having sex anyway, and not choose celibacy, then I say do tantra.


BBB said, "Others say one can develop a rich spiritual life, and still enjoy sex and physical pleasures."

Ram Dass, "At first you think that your sadhana
Is a limited part of your life.
In time you realize that
Everything you do is part of your sadhana.
~
The game is not about becoming somebody,
it's really about becoming nobody."


So part of this game, this play, the cosmic joke of the spiritual path, is to do sex in a spiritual way if it's something you find yourself doing, because who is really in control the individual that decides to have sex, NO! GOD IS ALL, THUS GOD WILLS YOUR SEX LIFE WHATEVER IT MAY BE, so think of God, try to experience god no matter what you are doing. To do your spiritual practices and live a spiritual life, then have sex just for pleasure that is seperate from your spirituality and then go back to your spiritual practice is not where it's at. That is stupid and absurd, bring your sex into your spirituality, you must if its something you do... because your sadhana is EVERYTHING you do.

Why should sex stop you from BEING HERE NOW?

Sex is not wrong or an obstacle to the spiritual path. Lust is, Sex can be an expression of love rather then lust. Like Krishna screwinin the gopis! And shiva and parvati... Shiva was both the king of the ascetics and the tantric masters... see how cosmic joke that is! What is that saying? Get on with sex if you do it or not! All things in the sensory world are doorways for you to push the senses beyond themselves and realized the one consciousness.

We just take it too seriously and put the pleasure status of it up on a pedestal thus... we get attached to the experience.

And I know you guys are into the gita, Krishna said do what you do but think of me. or do what you do and dedicate to me.

For example, when I'm having sex, I chant in my head (as much as I can remember to) "Ma Ma Ma Ma" To remember the one consciousness which is reality to me and not get lost in the physical pleasures, and thus experience the divine mother aka krishna aka allah aka christ aka god aka holy spirit, and so on. And it's amazing, once I was eating out my ex-girlfriends yoni (sacred name for pussy) and I lost touch with my body and experienced her orgasms as my own, then plunging deeper in I had this vision of Anandamayi Ma in a swirling vortex



""This is the aspect of one-pointed ness: the One that is many in One, in many, that same One; it is that one-pointed ness in which it is complete. Where the kriya is perfect, there the Self reveals as perfect. There only Infinity is in One, the One is in Infinity - the One only… is in two also, and those two are, indeed, in One too." She said

The two also could mean, two lovers having sex... yet they are ONE. And thus when the stimuli is over, by keeping in awareness of THE ONE, the sex does not become attachment, and niether do they attach to each other..

That's what my and my latest tantric partner are trying to do... We always remind each other to remember the one consciousness what she calls the one love. And it worked... she told me TODAY that she didn't miss me because we were getting really close and hanging out a lot then . And I must admit, that I did miss her a little... but not enough to cause suffering... it was only very slight, but still.Then my missing of elise, I realize is really just my missing of the full presence of the one consciousness, so by telling myself through talking which is jnana yoga, I found the presence fill back in and the missing went away... So thus the practice works! Sure I'm not a fully realized being, but I'm going nowhere and I'm in no rush to be fully realized, I'll take it when it comes.

Once upon a time, Ganja Prince was sitting on his couch reading about Tantra and taking himself very serious while struggling with the concepts intellectually. Then a fart machine, in which one needs to push down on a button in order to make it go off, went off by itself (this has never occurred before or since) even no physical force that I could see was near the button to push it down. At the same moment, I saw my guru in a vision laughing as I began to remember who I am.




That to me sumed up you know what sex is about... we take it too seriously... since sex is a cosmic joke and we know it is, why would we care whether it is happening or not... whatever...

Who we are understands the joke of sex! It is simply another part of the leela, of the play... forms play with thier senses, so what? so what?


Get on with it, my friends, and help me get on with it too.

 

No need to go any further.
If you become nobody, that means to anull oneself, become nothing. But the thing is, sex demands that one be a human being, functioning in a particular mode. It is dualistic, that's obvious, and there is the sense always that here is me having sex - thus, I haven't become nothing. To become nothing, do nothing. If you become nothing truly, you will get everything. When you have everything, what is there to desire or wish to enjoy further?

So I think on the whole sex tends to reinforce the sense of being 'somebody', or even 'somebody going somwhere'.

 

Krishna the Divine Lover in Indian Art

The major gods in Indian art traditions have all been given consorts. They are rarely described as celibate recluses. In their incarnate form they are explicit in their demonstrative attraction for the opposite sex. The goddesses do not lag behind. Their love for their husbands or lovers is often portrayed in an assertively earthy and sensual manner. Gods and goddesses represent a conscious duality, complementing each other. Krishna was physically irresistibly appealing. Ancient texts dwell at length on his exceptionally alluring countenance: a blue complexion soft like the monsoon cloud, shining locks of black hair framing a beautifully chiseled face, large lotus like eyes, wild -flower garlands around his neck, a yellow garment (pitambara) draped around his body, a crown of peacock feathers on his head, and a smile playing on his lips, it is in this manner that he is faithfully represented since the ancient times to the modern.



Much as in the Christian art of Medieval Europe, it is woman the Mother, the Madonna suckling a babe who has been painted with reverence, in the Indian Diaspora it is woman the beloved who has been painted with love and passion. The female friends of Krishna with their warm sensuous faces, eyes filled with passion, and delicate sensitive fingers, represent not the beauty of a particular woman, but the beauty of entire womanhood. In fact, she is there as the incarnation of all the beauty of the world and as a representative of the charm of her sex.

In the embrace of Krishna, the gopis, maddened with desire, found refuge; in their love dalliance with him who was the master in all the sixty-four arts of love, the gopis felt a thrill indescribable; and in making love with him in that climatic moment of release, in that one binding moment, they felt that joy and fulfillment which could not but be an aspect of the divine. Through their experience, thus, the erotic the carnal and the profane became but an aspect of the sublime, the spiritual and the divine.This cumulative myth sustained one basic point: for women, Krishna was a personal god, always accessible and unfailingly responsive. He was a god specially made for women. In the popular psyche, Krishna and Radha became the universal symbol for the lover and the beloved. Krishna was the ideal hero, and Radha the ideal heroine.

Often the colorful legends surrounding his amorous adventures with female friends prove to be of supreme inspiration to artists. The following tale describing Krishna teasing the gopis by making away with their clothes while they were bathing in the river is one such example :

According to tradition, unmarried girls from ten to fourteen years of age worship the Goddess Durga in order to fulfil their desire for a suitable husband. But the unmarried girls of Vrindavana were already attracted by the beauty of Krishna. Thus they daily worshipped goddess Durga early in the morning after taking a bath in the river Yamuna, and supplicated the goddess to arrange for their match with Krishna.

Each morning, the gopis would assemble together at the banks of Yamuna and, holding one another's hands, loudly sing of the wonderful pastimes of lord Krishna before entering the river. It is an old system among Indian girls and women that when they take a bath in the river they place their garments on the bank and dip into the water completely naked. The portion of the river where the girls and women bathe was strictly prohibited to any male, and this is still the system in some parts.

One day Krishna appeared on the scene with his friends. Observing the garments left on the bank by the bathing gopis, he immediately collected all the garments, climbed up a nearby tree, and with a smiling face spoke to them thus: "My dear girls, please come here one after another and pray for your garments and then take them away. I'm not joking with you, just telling the plain truth. Please don't come here all at once. Come alone one by one; I want to see each of you in your complete beauty, for you all have thin waists."

When the girls in the water heard such joking words from Krishna, they began to look at one another and smile. Though outwardly showing resentment they were joyous to hear such a request because they were already in love with him. They then addressed him : " Do not joke with us in this way, it is unjust to us. You are a very respectable boy and very dear to us, so kindly deliver our garments immediately because we are all shivering from the cold water, and end our suffering."

But all their supplications could not convince Krishna. Seeing that Krishna was strong and determined, they had no alternative but to abide by his command. One after another they came out of the water, but because they were naked, they tried to cover their nakedness with their soft hands. On observing this Krishna chided the gopis, addressing them thus: " My dear girls, you have committed a great offence by going naked in this holy river, because of this the presiding deity of this holy river is displeased with you. Therefore to please this deity touch your forehead with folded palms and ask for his forgiveness." The gopis were all simple souls, and whatever Krishna said they took to be true. They followed his command, but in doing so exposed their nakedness in all its beauty to Krishna's gaze, which was exactly what Krishna desired.

All the unmarried gopis who prayed to Goddess Durga to have Krishna as their husband were thus satisfied. A woman cannot be naked before any male except her husband. The unmarried gopis desired Krishna as their husband, and he fulfilled their desire in this way.

The India art tradition visualises the love adventures of gods and their female friends because it acknowledges that sex is the supreme fact in life, which provides the urge to procreate and maintain the species. It is concealed like lightning in a cloud, and in its glow is the birth of art, literature and science. Sex union among lovers is the most exalted experience in life, and in mutual ecstasy the liberation of the soul from the narrow 'self' takes place. This is the supreme experience of lovers as well as mystics. That is why in describing the union of God and soul, the extremely beautiful imagery of man and woman is employed by mystic saints and artists. Thus we see that the classification of love into 'carnal' and 'spiritual' is arbitrary and unwarranted for the so called 'spiritual' love has its roots in the so called 'physical' love. This art thus sanctifies human love and places it on a par with divine love. In it we find sacredness wedded to sensuous joy.



http://www.exoticindiaart.com/article/krishna

 

Beautiful, very beautiful article razor hot sticks...

However the following
"Sex union among lovers is the most exalted experience in life"

Those are words directly from the mouth of Maya... The HERE NOW is the most exalted experience in life PERIOD.

That statement puts sex on the highest pedestal, what a crok of bullshit!

Poor souls buy into that statement. Please please don't my friend...

Sex comes and goes... it is nothing special... it is just another cosmic joke... laugh at the ego, laugh at your precious sexuality... and just play! That is the spirit that krishna had with the gopis, he was not attached to the sex aspect, it just came and went... Krishna is HERE NOW... HERE NOW IS IT. BE HERE WITH ME... and give it up!

 

I by no means agree with that statement...that article just included some very good thoughts relating to the topic at hand.

 

There is no mention in the bhagavatam or any other purana of Krishna having sexual relations with any of the Gopikas.

Also nowhere is there any reference to sex for pleasure,it is almost always seen as a procreative action.

 

I don't think any of us have the right to get defensive. The Gita does not deny wordly pleasures, as long as they are done in service to Him. Don't say "So if I killed your grandmother in God's name than it's okay???" No, but everyone can agree sex is quite enjoyable, so if you can make it an offering to the Lord, let that be your form of detatchment. All paths lead to the One. Renunciation(celbiacy) is just another way of dettaching yourself from wordly pleasures, but that could just as well lead to more attachment, such as the attachment to celibacy. Like Ganja said, it could turn into this huge ego game, and that gets you nowhere. Both paths have there risks, but you cannot deny the validity of them both if done properly.

PS - Sorry if I repeated anything thats already been said but I guess you can look at it as a summary of the goings on here or something.

 

In the hippie bible, aka Remember Be Here Now, Ram Dass writes, "and there he would make manifest himself in 16,000 forms--one for each gopi--and proceed to make love to each in the way most desired to her. This brought all the energy contained in the desire for merging that exists between a lover and beloved (as two i.e. dualism) into the service of union in total love with God"


The point is that wherever this story comes from? Does it matter Bhaskar...? It is a valid and important and inspiring story... and teaches about using sexual pleasure in a wonderful tantric sort of way.


Besides Krishna is a mythic form... I have no doubt that somebody like Krishna did exist at some point... but he was a culmination of certain playful yogis that were far advanced in thier realization of the one consciousness and had siddhis. These figures were mythologized in the form of Krishna. So it makes sense that these stories came around.

Only hindu fundementalists take it as a literal story, don't shame yourself and say you take the stories of Krishna as a literal historical document that word for word is what actually happened?

 

I agree Bhaskar - but some take the stories in that way, thus missing the true meanings.

 

from the Harivamsa

vaizaMpAyana uvAca /
evaM tau bAlyam uttIrNau kRSNasaGkarSaNAv ubhau /
tasminn eva vrajasthAne saptavarSau babhUvatuH // 1 //
nIlapItAmbaradharau pItazvetAnulepanau /
babhUvatur vatsapAlau kAkapakSadharAv ubhau // 2 //
parNavAdyaM zrutisukham vAdayantau varAnanau /
zuzubhAte vanagatau trizIrSAv iva pannagau // 3 //
mayUrAGgadabAhU tau pallavApIDadhAriNau /
vanamAlAkRtoraskau drumapotAv ivodgatau // 4 //
aravindakRtApIdau rajjuyajJopavItinau /
sazikyatumbakarakau gopaveNupravAdakau // 5 //
kvacid dhasantAv anyonyaM krIDamAnau kvacit kvacit /
parNazayyAsu saMsuptau kvacin nidrAntaraiSiNau // 6 //
evaM vatsAn pAlayantau zobhayantau mahAvanam /
caJcUryantau ramantau sma kizorAv iva caJcalau // 7 //
atha dAmodaraH zrImAn saGkarSaNam uvAca ha /
Arya nAsmin vane zakyaM gopAlaiH saha krIDitum // 8 //
avagItam idaM sarvam AvAbhyAM bhuktabhojanam /
prakSINatRNakASThaM ca gopair mathitapAdapam // 9 //
gahanAnIha yAny AsankAnanAni vanAni ca /
tAny AkAzanikAzAni dRzyante ’dya yathAsukham //10//
govATeSv api ye vRkSAH parivRttArgaleSu ca /
sarve goSThAgniSu gatAH kSayam akSayavarcasaH // 11 //
saMnikRSTAni yAny Asan kASThAni ca tRNAni ca /
tAni dUrAvakRSTAni mArgitavyAni bhUmiSu // 12 //
araNyam idam alpodam alpakakSaM nirAzrayam /
anveSitavyavizrAmaM dAruNaM viraladrumam /
akarmaNyeSu vRkSeSu sthitaviprasthitadvijam // 13 //
nirAnandaM nirAsvAdaM niSprayojanamArutam /
nirvihaGgam idaM zUnyaM nirvyaJjanam ivAzanam // 14 //
vikrIyamANaiH kASThaiz ca zAkaiz ca vanasaMbhavaiH /
utsannasaJcayatRNo ghoSo ’yaM nagarAyate // 15 //
zailAnAM bhUSaNaM ghoSo ghoSANAM bhUSaNaM vanam /
tasmAd anyadvanaM yAmaH pratyagrayavasendhanam // 16 //
icchanty anupabhuktAni bhoktum gAvas tRNAni ca /
tasmAd vanaM navatRNaM gacchantu dhanino vrajAH // 17 //
na dvArabandhAvaraNA na gRhakSetriNas tathA /
prazastA vai vrajA loke yathA vai cakracAriNaH // 18 //
zakRnmUtreSu teSv eva jAtaM kSArarasAyanam /
na tRNaM bhuJjate gAvo nApi tatpayaso hitam // 19 //
sthalIprAyAsu ramyAsu navAsu vanarAjiSu /
carAmaH sahitA gobhiH kSipraM saMvAhyatAM vrajaH //20
zrUyate hi vanaM ramyaM paryAptatRNasaMstaram /
nAmnA vRndAvanaM nAma svAduvRkSaphalodakam // 21 //
ajhillikaNTakavanaM sarvair vanagunair yutam /
kadambapAdapaprAyaM yamunAtIrasaMzritam // 22 //
snigdhazItAnilavanaM sarvartunilayaM zubham /
gopInAM sukhasaMcAraM cArucitravanAntaram // 23 //
tasya govardhano nAma nAtidUre girir mahAn /
bhrAjate dIrghazikharo nandanasyeva mandaraH // 24 //
madhyena cAsya mahAzAkho nyagrodho yojanocchritaH /
bhANDIro nAma zuzubhe nIlamegha ivAmbare // 25 //
madhyena cAsya kAlindI sImantam iva kurvatI /
prayAtA nandanasyeva nalinI saritAM varA // 26 //
tatra govardhanaM caiva bhANDIraM ca vanaspatim /
kAlindIM ca nadIM ramyAM drakSyAvaz carataH sukham //27//
tatrAyaM vasatAM ghoSas tyajyatAM nirguNaM vanam /
saMvAhayAma bhadraM te kiJcid utpAdya kAraNam // 28 //
evaM kathayatas tasya vAsudevasya dhImataH /
prAdurbabhUvuH zatazo raktamAMsavasAzanAH // 29 //
ghorAz cintayatas tasya svatanUruhajAs tadA /
viniSpetur bhayakarAH sarvataH zatazo vRkAH // 30 //
vRkAn niSpatitAn dRSTvA goSu vatseSv atho nRSu /
gopISu ca yathAkAmaM vraje trAso ’bhavan mahAn //31//
te vRkAH paJcabaddhAz ca dazabaddhAs tathApare /
triMzadviMzatibaddhAz ca zatabaddhAs tathApare // 32 //
nizcerus tasya gAtrAddhi zrIvatsakRtalakSaNAH /
kRSNasya kRSNavadanA gopAnAM bhayavardhanAH // 33 //
bhakSayadbhiz ca tair vatsAMs trAsayadbhiz ca govrajAn /
nizi bAlAn haradbhiz ca vRkair utsAdyate vrajaH // 34 //
na vanaM zakyate gantuM na gAz ca parirakSitum /
na vanAt kiJcid AhartuM na ca vA tarituM nadIm // 35 //
evaM vRkair udIrNais tu vyAghratulyaparAkramaiH /
vrajo niSpandaceSTaH sa ekasthAnacaraH kRtaH // 36 //

iti zrI harivaMze dvipaJcAzattamo ’dhyAyaH // 52 //

vaizaMpAyana uvAca /
ItiM vRkANAM dRSTvA tu vardhamAnAM durAsadAm /
sastrIpuMso ’tha ghoSo vai samasto ’mantrayat tadA // 1 //
sthAneneha na naH kAryaM vrajAmo ’nyan mahad-vanam /
yac chivaM ca sukhADhyaM ca gavAM caiva sukhAvaham // 2 //
adyaiva kiM cireNa sma vrajAmaH saha godhanaiH /
yAvad vRkair vadhaM ghoraM na naH sarvo vrajo vrajet // 3 //
eSAM dhUmrAruNAGgAnAM daMSTriNAM mukhakarSiNAm /
vRkANAM kRSNavaktrANAM bibhImo nizi garjatAm // 4 //
mama putro mama bhrAtA mama vatso ’tha gaur mama /
vRkair vyApAditety evaM krandanti sma gRhe gRhe // 5 //
tAsAM rudita-zabdena gavAM hambhAraveNa ca /
vrajasyotthApanaM cakrur ghoSa-vRddhAH samAgatAH // 6 //
teSAM matam athAjJAya gantuM vRdAvanaM prati /
vrajasya ca nivezAya gavAM caiva sukhAya ca // 7 //
vRndAvananivezAya jJAtvA tAn kRtanizcayAn /
nandagopo bRhad vAkyaM bRhaspatir ivAdade // 8 //
[...]
iti zrIharivaMze tripaJcAzattamo ‘dhyAyaH // 53 //


At night, however, when KRSNa saw the blooming youth of the moon and the freshness of the autumnal nights, he began to think of lovemaking. Courageous KRSNa arranged fights between rutting bulls in the dung-adorned streets of the herdscamp. Valiant KRSNa also set up contests between fiercely powerful cowherds, and in the forest, the hero caught cows just like an alligator.
Valuing youth and knowing the right moment to act, KRSNa brought together the young women and girls of the camp and enjoyed with them at night. With their eyes, those lovely cowherd women drank at night the beauty of KRSNa’s face that resembled the moon descended on earth. Gracefully dressed in soft silken garments of yellowish glow, KRSNa appeared all the more lovable. Adorned with a crown and bracelets, decorated with an excellent garland of forest flowers, Govinda beautified the herdscamp.
“Obeisance unto DAmodara,” the cowherd girls in the camp would say since they had witnessed radiant KRSNa’s wonderful adventures. Their faces casting restless glances, those beautiful women pressed their upraised breasts against KRSNa. When checked by their fathers, brothers, and mothers, those young cowherd women, eager to make love, sought out KRSNa at night. Then, combining into pairs, all of them joyfully praised KRSNa’s enchanting adventures in song. These beautiful young women, their eyes fixed upon KRSNa, were playing out KRSNa’s exploits, behaving just like him. Some of the cowherd girls were clapping hands, while others enacted KRSNa’s forest adventures. The happy girls playfully imitated KRSNa’s dancing, his singing, and his lusty smiling glances. The lovely women, totally engrossed in DAmodara, happily went on singing, out there in Vraja that had become so sweet because of their love.
Their bodies covered with powdered cowdung, they surrounded KRSNa, satisfying him like female elephants excited by an elephant bull. Other women, unsatiated, drank KRSNa with their cheerful eyes wide open out of love, eyes like those of the black antelope. Fixing their gaze on KRSNa’s mouth, other cowherd girls, thirsting and eager for the pleasure of love, entered the nocturnal lovemaking and drank. Thrilled with joy by his sighing ‘Ah’ and ‘Oh,’ these beautiful women delighted in the gentle sounds DAmodara made. Their orderly tied and parted hair, now disarrayed from lovemaking, beautifully fell over the tips of their breasts. Thus adorned by circles of herdswomen, happy KRSNa enjoyed himself during the moonlit nights of the autumn season.

Thus ends the sixty-third chapter of the HarivaMza.

 

This love making is symbolic, if you think that it is similar to something that goes on between a man and a woman, then you got it all wrong. If you can , try to notice that all of the "doings" of gopis are about krishna, not about themselves. In the end, it is to realize that if you are attracted to the madhurya bhava, the living entity or the soul is like the wife of God , while God is the Husband. It is said that this is so because, in traditional Indian marriages, wife is considered the devotee and Husband is considered God. A wife who is completely devoted to her husband is called a "Pativrata shiromani" the most pious woman/the most powerful woman. She does everything not for herself but for her husband in love. In the same way, a soul who does everything for his/her God Sri Krishna is krsna's sweetheart and ofcourse, this in no way suggests any conjugal relationship that you see between a man and a woman.

 

i don't get the point of why Krishna, the unlimited, is limited in the use of his genitals?