Wednesday, August 28, 2013

[gita-talk] Is Desire a Sin?


Hello all

Pardon my ignorance but there is this question in my mind. I hope you can help
me with the same.
Is having a desire considered a sin ?

As per my understanding, soul manifests itself in bodies to go through all kinds
of experiences, and ultimately realize the emptiness of material world. And then
it starts realizing its true nature developing detachment.
So, these experiences would probably also include fulfilling those desires-
which obviously after some time [May be over various lives] might finally seem

So if I am having a craving or desire, is it a sin that I am committing ? Isn't
having a desire natural ?
Should I immediately suppress it ? or go ahead and try to fulfill it

Please help me.


Ananya Vetaal


: Shree Hari:

You all pay great attention to this point. Man commits sin at the time he
desires something from another. He commits sin, when there is pride within,
when there is desire for his own happiness and when there is longing for contact
born pleasures. Arjuna asked that even though a man does not want to commit
sin, then how does sin just happen? Bhagwaan (God) has given the very answer to
the question - It is because in his mind there is desire for sense enjoyment and
for hoarding (accumulation of wealth). As long as this desire remains, one
will continue to incur sin. In spite of becoming alert and cautious, once again
he will become inattentive and forgetful.


These two point are invaluable, they are very good, they purify the inner
faculties and destroy one's sins.

One point has to be kept in mind that Man himself is an "ansh" part of
"Paramatma" (God, Supreme Consciousness). He is not sinful himself. It is only
due to indulging in contact born pleasures that he becomes sinful. Pride and
desires, are main causes of one's downfall; and there is no gain whatsoever in
these. Therefore one has to truly understand deeply. The thought that comes to
my mind is that brothers are not paying attention. There remains a desire for
happiness from the world and greed that something will be gained from the world.
Let me take so much, let me keep so much, let me grab this much, then I will be
happy - there is no enemy that is deceiving you more than these sentiments that
you are carrying within. Gentlemen! One is so deceived and blinded by these -
whether you agree or not, but this point I have personally inquired that there
is not the least bit of gain, and there is losses and only losses. But the
current state is such that man only sees gain - he does not see any losses.

karahi moha bas nar agh naanaa
swaarath ret parlok nasaanaa (Manas 7/40/2)

Being seeped in selfishness, one indulges in many types of sins. Ignorance is
filled within. On the surface one believes that one is doing the right thing,
but he is engaged in destroying his own self, leading to losses and downfall.

From "Jivan Upyogi Pravachan" in Hindi pg 21 by Swami Ramsukhdasji.

Ram Ram

Shree Hari

Dear Ananyaji Ram Ram!

Thank you for your question!

Desire is not the sin but having desire for personal pleasure and enjoyment gives rise to sin. In Gita, Arjuna asked a similar question--

atha kena prayukto 'yam, papam carati purushah
anicchann api varsneya, balad iva niyojitah
'But, why is a man impelled to commit sin, as if driven by force, even against his will, O Varsneya (Krishna)'?

The Lord answers: 
kama esa krodha esa, rajo-guna-samudbhavah
mahasano maha-papma, viddhy enam iha vairinam

'Born of mode of passion (Rajo Guna), the desire is the cause of sin, reason for the anger, insatiable, all devouring and most sinful. Know this to be the enemy here'.
What is really the desire?
  "what I want should happen and what I do not want should not happen" – is 'Kama' or Kamna (desire). When any action, object or a person or a situation gives pleasure or one wishes to draw pleasure from them, it is 'Kama'. In this 'Kama' itself many blunders and sins are hidden. As long as a person has 'Kama', he can never be free of faults, blunders and sin. Without the Kamna there is no other reason for committing sin. It means that neither God makes the person commit sin, nor he does it due to his past karmas (Karmic package from previous lives orPrarabhda), nor time is a factor, nor others make him do it, nor it is any situation, nor it is Kali-yuga (Iron age), it is the man himself who commits sin impelled by Kamna.

Besides the desire for personal pleasures, there are many of other wishes or needs which one has and may loosely call them as desires but they are not really the desires instead they are the basic needs such as: 
- Desire to realize God
- Desire to do good to others 
- Wishing well for others
- Need to appease hunger and thirst to keep the body healthy to be able to continue Sadhna
- Need for shelter etc.
These needs are essential for success in everyone's spiritual journey. 

Ref: Gita Prabodhini

The related question is 'How to do away with desire for personal pleasures and enjoyment-- through Viveka(Discrimination)"

Tulsidasji says in Ramcharitmanas:

बिनु संतोष न काम नसाहीं, काम  अछत सुख सपनेहूँ नाहीं |

राम भजन बिनु मिटहिं कि कामा, थल बिहीन  तरु कबहूँ की जामा  ||
  (Uttara-Kanda ... 1/90)

"Without contentment desire cannot cease; and so long as desire continues you can never dream of happiness. 
Again, can desire be got rid of without adoring Sri rama? Can a tree ever take root without soil?" 

|| Ram Ram ||

Humble regards,
Madan Kaura

Dear Sadaks, 
Desire is natural. Craving is unnatural and dangerous. Desire can be with utmost Dharma, else avoid.


Dear Vetaal,
In order to understand desire one has to understand creation. Originally prior to Brahmanda there was one that was there for ever.  A desire aroused in that one and golden egg ] was created from which aroused Brahma [ Adi Brahma]  who created Vishnu, Shiva and other Prajapatis, who further created universe, which keep expanding. All these were created due to desired. So desire exists in every form of creature. At Pralayanta time whole creation will be reduced back atom as it has freed itself from desires. Even scientists accept this concept of big bang theory and universe contracting back.
Creature has to free himself from desire to gave Nirvana or Moksha. This can be achieved in two ways by satisfying desires or by suppressing it. Gnanis have found that if on  go on path of satisfying desires, new desires keep coming and there is no end to it. On the other hand if one goes on path of suppressing desires it somehow props up at the most undesirable moment and create a fall [ Patan]. Due to desire creatures do herculean tasks, so is the case with men.
One has to consider desires as living thing, more you suppress more determined it becomes to get even. on the other hand if one start indulging in it, it will take one  for ride and put one for ever in the cycle of rebirths. So Buddhist idea of middle path is the right approach. You do not suppress desire, but also not indulge too much. If one takes middle path one can easily move away from desire, otherwise one will be consumed by it. The old people instead of focusing on Bhagavat Bhajan, meditation and detachment  etc. keep on thinking about children, grandchildren etc. are prime example of creatures going back in to cycle of rebirth anywhere in spectrum of Ameba to Man instead of becoming divine or achieving Nirvana or Moksha.
Harry Desai

Dear Vetaal, 
        Jai Shri Krishna
       Desire is not a sin but it depends upon the context. To desire from Divine God to dedicate devotedly ownself at the lotus feet of God Krishna Himself is not sin by any means. But the desire of asking for any materialistic thing from God is unwanted and sinful. God knows what should we do and desire. He fulfills every desire without asking for. 

Hare Krishna

Mahesh Sharma 

भैया, मनमें आयी इच्छा मनकी है (अपनी नहीं) और मन अपना है ही नहीं [स्वामीजीने यही अचूक उपा य सिखा दिया है] फिर परेशानी क्या है?
मनकी इच्छाको अपनी इच्छा मानी और अंतहीन इच्छाओं और उनकी  पूर्तिके प्रयासोंकी शृंखला शु रू हुई। क्या उसे शुरू करनेकी आपकी इच्छा है?
बताइये न?
भैय, मनमें आयी इच्छाको दबानेकी बजाय [दबाकर उससे छुटकारा पाना
बहुत कठिन होगा] उसे अपनी न मानना सरल उपाय [स्वामीजीका बताया] है। 

Having desire and attempt to fulfill is natural for human and it is not a sin. But nourishing andpersuing desires may  lead to consequences that may not necessarily be only enjoyment and there could be pains, disappointment, anger, illness, jealousy, sufferring as by products too. One must be prepared to both enjoyment and sufferring as one develops desires and acts to fulfill them. Besides, desires are self growing - one desire leads to another continually. Once one is fully aware of this, one must check whether one should have desires to pursue or not. Many people leave all kinds of desires and pursue self realisation desire only: some others try to minimise desires so that they do not become servants of desires. It is a personal choice. But desireless persons seem to find greater enjoyment and mental peace.
Basudeb Sen


Desire is the operative element of the System. It is through desire that everything operates. Desire can not be ended or stopped at a satisfactory point.To stop the desire, again desire is required. The illusion enters as if fulfilment of desire will lead to a fulfilled state. When the illusion is noticed, one sees self-sustained movement of arising of desire and its fulfilment.
The illusion sees as if there will come a fulfilled state, thus sees as if pain between desire and fulfillment will end.
When you see, 'feel' the 'arising of desire' within you without any idea as to how it is going to fulfilled-you touch the Original current of life energy. It is this moment of stillness that automatically puts the desire to its optimum place.
Unalloyed enjoyment is not in possessing something or in any favourable situation or in having the desire fulfilled. The unalloyed enjoyment is in seeing the arising of desire and its fulfilment.
Y V Chawla

Dear Ananya Vetaal,

You have asked very good question as one can make wrong conclusions without understanding the essence of Swamiji's teachings. 

Dharma tells us what is right and what is wrong. Right action is generally considered as punya and wrong action is considered as paap (sin). Sin is described by Swami Ramsukhdasji in Sadhak Sanjivini in following shloka:

If the entire “Dharma†(spiritual and moral laws) can be said in a few words, then it is - that which is unfavorable to us, do not do that to others. (Padmapuraana, shrushti 19/357-358)

Mahabharat also explains the same truth:
One should never do that to another which one regards as injurious to one’s own self. This, in brief, is the rule of dharma. Other behavior is due to selfish desires. â€"BrihaspatiMahabharata (Anusasana Parva, Section CXIII, Verse 8)[56]

Tulsidasji states that there is no worse sin that hurting others and no better pious (punya) action than welfare of others. 

The values such as truthfulness, service, kindness, compassion, humility etc are considered as punya and the values contradictory to them are paap (sin).

Selfish desires and anger lead to actions against above values and therefore, selfless actions are considered as punya and selfish actions which hurt others are considered as paap (sin).  You can lead life of dharma and still, fulfill your desires. Our shastras are very pragmatic and "kaam" or desires is considered as one of the four goals (dharma, artha, kaam, moksha). One needs to make sure that one follow above mentioned values while fulfilling "kaam" or desires. Desires are natural and therefore, fulfilling them has been considered as one goal of human actions.

Sometimes, shastra or even Swami Ramsukhdasji talk against desires. One needs to understand the context of those statements. Those statements are for those who want to realize the self (brahma) i.e. understand sat (real) and asat (unreal). Our true self is beyond matter including mind, ego and body. Since it is beyond mind, desires are not in us. Desires come and go and self which is real always stays. Those who pursue the path of self-realization need to understand what is real and what is unreal and not give reality to unreal. If you know the true self, then you should not make mistake of identifying self again with what is not self (unreal). Giving importance to desires is giving importance of unreal which include acceptance of ASAT (desires). This ignorance is not desirable for those who are pursuing the path of discrimination of real and unreal. Therefore, Swamiji mentions it as sin for such people. Such people still have to follow values of service, kindness, compassion, humility etc. There should not be excuse to not follow these values. This path of discrimination is difficult path.

Bhakti-yogi sees everything as God. ASAT is God and SAT is God. Good is God and bad is God. Actually, there is nothing bad for such people. Therefore, Tulsidasji states in Uttarkand that it is ignorance to see good (punya) and bad (paap). Desires which are ASAT are also God. Such people offer everything to God and they even offer their desires to God. They are happy in whatever situation God keeps them. If God gives them desires, they don't complain. This path of bhakti in which one sees God in all is more easier.

"Chinta din-dayaal ko, man sada anand" - God will worry about all the problem and progress etc in material world and in spiritual path. Mind of such devotees is full of happiness as they depend on God for everything. They see God in all and don't have negativity towards anything. Such people don't consider desires as sin but consider them as part of God.

Swamiji does not encourage suppression of desires. If you want to follow the path of Jnana, then focus on that desires are not in you instead of trying to control them. These desires are natural path of mind and see yourself aloof from mind and desires. If you want to follow the path of bhakti, then see desires as part of God. Try to direct desires towards service, love and respect as God is in all beings. 

Controlling desires is suggested if someone wants to hurt others. For example, someone has desire to molest or sexually assault a women. Such person cannot claim that desires are natural. Such person needs to control desires and make sure that this person does not hurt people. This was extreme example. We should exercise control in our desires if they are causing unhappiness to others.

Murari Das

dear Ananya vetal,  yes my child desire is sin, sri ramakrishna paramahamsa 136-1886  always said be desire less like the corpse means dead body dont have  any desire, and we should practice that to be desire less, the moment  child is born it is desirous to live and start a new life, in the  mothers womb it suffers for 9 months, what all mother eat, drink,  smoke go to the child, it will float in urine and dirt of the inside  body of the mother and it is eager to come out of the jail called the  womb, when it comes out it cries so loud stating oh i have come to  suffer but mother and everybody so happy they will distribute sweets  if it is a boy and girl means i dont know what they will do, because  even to day ignorant will  not welcome a girl child, then the doctor  will hold the legs of the child hand hanging and check whether the  child has been born perfectly, it will start breathing, then we will  give a wash, cut umbilical chord and it will become individual no  connection with mother.    whenever the child is hungry it will cry so loudly mother will rush to  give milk, then one by one problem starts which will not be a problem  for the mother, cleaning the child, giving bath, cleaning after it  passes stools etc, mother"s and child"s desire multiply, she dreams  that her child will become so and so and the child also learn to be  selfish, when admitted to school pre kg it will clutch its school bag  and will not allow the teacher or maid to remove it, moh maya on  chappal, shoes, pen, pencil, water bottle, toys will start if taught  by parents it will share otherwise no, it is sad to note that now a  days such sanskar is not given by parents, the child develops all the  arishadvarga of kama-desire, krodha-anger, moha-attachment,  mada-pride, matsara-jealousy, lobha-greed very fast and once puberty  attained by both male and female it will create havoc all the flood  gates opened, like the cloud burst, girl eloping with boy etc, then  all the bad things happen, if not if some education given to earn (  now a days children learn to earn only not to become a good human  being) desire keep on multiplying with out end, they aim to get only  Rs 50,000/- salary they will not settle for less, i took pity on a  girl from gwalior and allowed in my house at bangalore to be there  till she gets a job but she misused my goodeness, one day pushed me( i  am a senior citizen, a monk) she dont have snaskara she wanted  50,000/- job only i got her 25000/- job at jharkhand first she agreed  next day her mind changed shouted at me that i dont have "tajruba"  always fought with me whenever i visited my house from my school 36  kilometers away when i told her people at gwalior they asked her to go  and not to disturb swamiji she was up set because in a city like  bangalore maya nagari who will give house with out rent electricity  charges (min 250) free, she ate and slept with out trying for a job,  her people also told same case with their son who passed chemical  Engineering wamnt Rs 50,000/- job only and demand money for petrol for  bike etc,  Hence my dear child desire is definitely a sin, desires are like wild  winds which will rock the boat of your life violetnly" be careful    God Bless You  swamiji - SWAMI KRISHNANANDA  


Hari: Om,
Desire is not a sin. Desire is a natural instinct in human beings. There are three types of desires: Tamasic (dull, inactive and demoniac), Rajasic (passionate and agitated) and Satwic (pure and noble). Satva-guna-pradana desires help one to lead an ideal life. As human beings, it is difficult for us to cultivate 100% satvic desires and also it would be impossible to live in this world with such a state!!!So if we succeed to develop, say 80% satvic, 15% rajasic and 5% tamasic, desires it would be a great achievement and good enough to climb the ladder of success both in the material and spiritual fields. 
In fact "the spirit of Vedanta is not to keep away from anything but to keep in tune with everything". 
We have to understand that our vasanas (inborn qualities) prompt thoughts, thoughts become desires and desires become actions. 
To have predominantly "satvic" desires, we have to engage in the study of scriptures, daily practice of chanting and meditation, to keep company of good people, do charity and engage in seva. If we are honest and sincere to ourselves doing all these things, then slowly and steadily we will be able to reach a higher state of mind.
To conclude, desire is not a sin as long as it is virtuous. 
With Pranams,
Mohan Nair

Very must be careful of the language just as an aarti cannot be done in english likewise SIN is a Xian Islamic concept where man is born sinner etc. Hindus say a controlled life free from maya leads to moksha.


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[gita-talk] Who is the one that attaches to the modes and becomes the cause of its birth?


Shree Hari 


Gita Talk Moderators,   Ram Ram  


Swamiji says -   We are neither the body, nor the one with the body (shariri).  
Then further he says -   the "self" is Existence (sattamaatra) only.   There is nothing that goes together with the "self"
Further more he says -   The so called  "I"  the gross-subtle-causal body too is not with us and we are not with them.  (Paramatma is with the self)

Sadhak's Question -   When our Self is Existence only and there is nothing with it and we are not with them (gross-subtle-causal body), then who is the one that attaches to the modes and becomes the cause of its birth, in good and evil bodies.   (Gita 13/21)   

स्वामीजीने कहा है : हम शरीर भी नहीं हैं और शरीरी (शरीरवाले) भी नहीं हैं। 
फिर आगे कहा है : हमारा स्वरूप (स्वयं) सत्तामात्र है। इस स्वरूपके साथ कुछ भी नहीं है। 
और आगे कहा है : ''मैं'' कहलानेवाला स्थूल-सूक्ष्म-कारण शरीर भी अपने साथ नहीं हैं और
हम उसके साथ नहीं हैं। [साधकके साथ परमात्मा हैं]
साधकका प्रश्न है : जब हमारा स्वरूप सत्तामात्र है और उसके साथ कुछ भी नहीं है और हम उसके (स्थूल-सूक्ष्म-कारण शरीरके) साथ नहीं हैं तो गुणोंका संग करके 
सदद्योनियोंमें जन्मता-मरता कौन है?
कृपया समझाकर सरल भाषामें कहें।  



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Tuesday, August 27, 2013

[gita-talk] Should Women make someone a Guru?


Question -  Should Women make someone a Guru?   

Swamiji's Thoughts -  

स्त्रीको पतिके सिवाय किसी भी पुरुषसे किसी प्रकारका भी सम्बन्ध नहीं जोड़ना चाहिये। स्त्रियोंसे प्रार्थना है कि वे कभी किसी साधुके फेरमें न पड़ें। आजकल बहुत ठगी, दम्भ, पाखण्ड हो रहा है। मेरे पास ऐसे पत्र भी आते हैं और भुक्तभोगी स्त्रियाँ भी आकर बात सुनाती हैं, जिससे ऐसा लगता है कि वर्तमान समयमें स्त्रीके लिये गुरु बनाना अर्थात्‌ किसी भी परपुरुष से सम्बन्ध जोड़ना अनर्थका मूल है।
साधुको भी चाहिये कि वह किसी स्त्रीको चेली न बनाये। दीक्षा देते समय गुरुको शिष्यके हृदय आदिका स्पर्श करना पड़ता है, जबकि संन्यासीके लिये स्त्रीके स्पर्शका कड़ा निषेध है। श्रीमद्भागवतमें आया है कि हाड़-मांसमय शरीरवाली स्त्रीका तो कहना ही क्या है, लकड़ीकी बनी हुई स्त्रीका भी स्पर्श न करे और हाथसे स्पर्श करना तो दूर रहा, पैरसे भी स्पर्श न करे।
ऐसी स्थितिमें जो जवान स्त्रियोंको अपनी चेली बनाते हैं, उनको अपने आश्रममें रखते हैं, उनका स्वप्नमें भी कल्याण हो जायगा-यह बात मेरेको जँचती नहीं! फिर उनके द्वारा आपका भला कैसे हो जायगा? केवल धोखा ही होगा। (स्वामी रामसुखदासजी, 'क्या गुरु बिना मुक्ति नहीं' पुस्तक-page 46


Question:  May a woman make someone a Guru?
Answer:  A woman should never make someone a Guru.  If she has already made one, then she should give him up.  For a woman, her husband itself is her Guru.  Scriptures say –
Gururgrirdvijaateenaam varnaanaam braahmano guruh | 
Patireva guruh strinaam sarvasyaabhyaagato guruh ||
(padmapuran,  51/51, brahmapuran 80/47)
Fire is regarded as Guru of the twice born, a Brahmin is the Guru of all the four castes (Varnas), while the husband is the only Guru for a woman and a guest is the Guru of all. 
Vaivaahiko vidhih sweeyaanm sanskaaro vaidikh smrutah |
Patiseva gurou vaaso gruhaarthognparikriyaa ||  (Manusmruti 2/67)
For women obedience to the marital rites is the only vedic activity (sacred thread),  service of the husband is the only period of study and household duties are her only religious sacrifice (agnihotra). 
A woman should not develop any type of relationship with anybody other than her husband.  It is my personal request to the ladies not to get involved with any Sadhu or monk.  These days various types of frauds, deception and superficialities are being practiced.  I receive such letters and victimized women also come to me and explain their unfortunate experiences;  from which I have formed a strong opinion that in the present days it is disastrous for a woman to make a Guru or to develop relationship with any person other than her husband. 
A monk should also not initiate any woman his disciple.  At the time of initiation ceremony, a Guru is required to touch the chest (breast) etc.,   of the new disciple.  Whereas it is strictly prohibited for an ascetic even to touch a woman.  In Srimad Bhagwat it is prescribed – not to talk of a woman in flesh and blood, an ascetic should not even touch a woman's figurine (statue) made of wood and that too not only by hands but even by feet.  
Padaapi yuvatim bhikshurn sprushed daaraveemapu  (Sri. Bhagwat.  11/8/13) 
The scriptures even go on to say: 
Maatraa swastraa duhitraa vaa na viviktaasano bhavet | 
Balavaanindriyagraamo vidvasamaoi karshati  ||  (Manu.  2/215)  
A man should not stay even with his mother, sister, and daughter in solitude, because sensual temptations are very strong which even the learned persons cannot overcome or resist." 
Sangam na kuryaatpramadaasu jaatu
Yogasya paaram paramaarurukshah |
Matsevayaa pratilabdhaatmalaabho
Vadanti yaa niryadvaaramasya ||  (Srimad  Bhagwat.  3/31/39) 
"A person who wants to attain the supreme state of yoga or one who has realized the truth of the self and the non-self by rendering service to Me,  should never indulge with women because the women have been declared to be the open gateway to hell for such a person."  (to be continued) 
From book  "Is Salvation Not Possible without a Guru?"   by Swami Ramsukhdasji  
Ram Ram 


Shree Hari Ram Ram 
Swamiji had in-depth knowledge of our shastras, and also experiential knowledge with thousands and thousands of visitors / devotees,  many suffering and victimized women who came and shared their unfortunate Guru experiences.    Swamiji also had deep insight into the future, and when he said to women to not to get involved with sadhus and monks,  it is with very good reasons.    Swamiji had nothing whatsoever to gain, by saying such things.  Can you think of any gain that Swamiji had by saying and writing such things?  He also always said things that were from our shastras or aligned with them,   therefore,  any opposing point of view from Swamiji,  will also be opposing the shastras / holy texts.     Meera Das,   Ram Ram  

yes it is really dangerous, now a days they dont have good sanskar, it  is just living being born, eating, dressing, doing some work to earn  money become old and die no body is understanding the divinity being a  human being and serve god  god bless you  swamiji -  SWAMI KRISHNANANDA 
Hari: Om:
I do not know whether I am hurting anybody or going against the scriptures, but according to me for a  man or woman to rise in his/her spiritual quest a Guru is required. There are a few women having undergone the required level of penance, discipline and studies have become Gurus on their own merits and are actively engaged in spiritual teachings and other social welfare activities.
Secondly, it is mentioned somewhere below that a Brahmin alone can be a Guru for all four castes. If the term "Brahmin" is used as someone with Brahma-gnana, then I do agree with the statement, otherwise I respectfully disagree. In fact, men/women not born in the so-called Brahmin families, became Brahmins in the true sense with Brahma-gnana  in its purest form, and disseminated the same to far thus making Sanatana-Dharma known and acceptable to world over.
With Pranams,
Mohan nair


स्वामीजी का मैसेज बिलकुल स्पष्ट है । स्त्री के लिये पति के अलावा किसी को गुरू बनाना अनर्थ का मूल है । 

The message of Param Shraddheya Swamiji Shri Ramsukhdasji Maharaj is crystal clear. Women should never establish any Guru type of relationship with any male other than their husbands. There are no licences issued by God to any Guru for salvation of His own children. It is CHEATING, CHEATING AND CHEATING..if some one tells that Guru made of flesh and bones is necessary for any  human being, what to talk of women .....a male is prohibited categorically by scriptures of Sanatan Dharma to make any female as disciple...CATEGORICALLY.

Jai Shree Krishna 

Vyas N B . 


It is not logical to say that a woman should not make someone a Guru and the interpretations of the diktats mentioned, cannot be considered as correct.
Relationship between a husband and wife has different connotations and similarly purpose and relationship between a Guru and sishya has different connotations. Few try to understand why two specific persons out of millions become paired in matrimony and why two particular persons out of millions become Guru and shisya.
Ofcourse it is most desirable when the husband also discharges his bounden duty in assisting the wife in her sadhana and is capable of doing so (such as Yanjnyavalkya and Maitreyee for one), but what happens when the husband does not possess the qualifications for a spiritual Guru?  Should the wife remain condemned? That is not in the divine way of things.
Anyone who assists a jiva to progress in its spiritual journey, becomes a Guru. Gender does not enter here. Marital rights and household duties apply equally to the husband as well as wife. They are different purusharthas, specific from spiritual engagement and both have to be rightly understood and practiced. A sadhak understands this well. A true shrotriya brahmanistha guru cannot deny knowledge to a right recipient simply on external gender considerations. Frauds played by some self styled gurus is entirely a different matter. Evil people will always perpetrate evil depending on their mental level. That does not prove to the contrary.
We have examples of women who have also acquired spiritual knowledge from men other than their husbands. It is all about clear understanding of the purpose of life which is same for all jivas.  Everyone is a co-traveler in the caravan, equal participant in the Mahayajna  - the great sacrificial endevour. – Sri Bimal Mohanty 25.8.13


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