Orgasm and Yoga

Official Website, Instagram, Twitter

Originally Published in Daily Bhaskar

First things first, yogis are not bores. I know ‘Brahmacharya’ is an important Niyam of Yoga, but it doesn’t mean celibacy. Celibacy is a one of the methods of Brahmacharya, and so is orgasm! I know it sounds confusing, to dispel it, we must understand what ‘Brahmacharya’ really means.

Meaning of Brahmacharya:

The word Bharmacharya is made of two Sanskrit dhatus- Brahman meaning the higher/universal consciousness and charya meaning conduct/behavior/practice.

Therefore, in its unadulterated and Vedantic sense, Brahmacharya means- To behave/act like higher consciousness. Like Rumi says, “Stop acting so small. You are the universe in ecstatic motion.”

That’s the reason why “Aham Brahmasmi” (I am that universal consciousness) is one the primary Mantras given to students of Mantra Yoga.

Now the question arises- how do celibacy and orgasm fit into this picture? To answer this, we need to know- how to act like Brahman?

How to act like Brahman?

In simplest terms, to act like higher consciousness means, having no interest in the pleasures of the materialistic world for personal good.

Hence, celibacy, which means, restraining from sensual pleasures, by definition, is the easiest, simplest and safest way to do it. Moreover, one needs no partner or instructor for this practice.

Unlike sex, in order to use sex as an instrument of spirituality, one requires a lover and a teacher with right motivation. This is rare and even after having the right teacher; it’s a risqué and slippery road.

It’s time we discuss this in details:

Orgasm and Yoga:

Yoga is defined as ‘yujyate anena iti yogah’, one that unites is yoga. The union that we are talking about is of Atman- the inner self & the Brahman. (Now you can gauge the importance of the role Brahmacharya plays in Yoga).

Moving on, the Sanskrit word for orgasm is Brahmanadasahodra (as mentioned in Rasavada, propounded by Bharat Muni, 3^rd century BCE). Brahmandasahodra literally means, twin brother of the bliss of knowing Brahman.

This implies, through orgasm one can understand the bliss of knowing the Brahman. Once we have understood Brahman in a blissful fashion, it’s easy to act like it. Given that bliss is a powerful motivation, contrasting it with celibacy (only practitioners of higher yoga find bliss in celibacy).

When we start acting like Brahman, it’s easy to unite with it, which is the goal of Yoga (as discussed above).

When we look at things this way, the orgasmic path of yoga seems pretty alluring and simple. Then why did I caution you earlier, calling it risqué?

Why is orgasmic path of yoga risky?

Orgasm is the twin brother of the bliss of knowing Brahman. This implies that it’s the closest thing that we have got, but it’s not the real thing.

However, the pleasure of this bliss of yogic method of orgasm is so immense that it becomes hard for us to even imagine that something could be more pleasurable & blissful than this.

How can we desire something that we can’t even imagine? If we don’t desire something, we won’t act to get it. If we won’t act like Brahman, we won’t be united with Brahman (as per Patanjali Yogsutram).

In short, upon experiencing the orgasm through yogic method, it’s rare that a practitioner can remember that this experience is an instrument to achieve the real thing. It’s not the real thing.

Thus, the growth of the practitioner in yogic path stops. The practitioner comes close to realizing the goal of Yoga but fails to realize it. Tragic isn’t it?

Then what to do?

Find out what’s your goal. Not everyone desires to unite with Brahman, for some the twin brother is good enough. If you’re one of the latter, then go ahead with it- find a genuine teacher, with right motivation and practice with caution, questions and love.

By the way:

Key features of orgasm attained through yogic method:

(According to Rasvada of Bharat Muni)

1. Everything dissolves in immensely blissful state of rasa- anandaikaghana (union with bliss).

2. The experience is ‘aloukika’ (transcendental).

3. The subject-object duality ceases to exist (advaita).

4. One stops identifying with the Atman (individual self).

5. A special preparation of body and mind is required to practice this.

6. It is not the ultimate goal, but a powerful instrument to attain the ultimate goal.