VIII Sannyasa And Sex

>> “Srila Prabhupada Quotes” > Sannyasa And Sex

1. Sex is strictly forbidden
2. Sex is not at all necessary
3. Brahmacarya defined
4. A sannyasi avoids women
5. Should not talk intimately with women
6. Should not even hear a woman’s name
7. Forbidden to hear women’s singing
8. Forbidden to associate with women in a secluded place
9. Does not need encouragement from women
10. Does not associate with anyone interested in sex
11. Lord caitanya’s strict example a s regards t o women
12. By controlling sex one can work wonderfully
13. Various methods to stop participating in sex described
14. Sri jagadananda pandita’s instructions on sex life
15. Lord caitanya’s recommendation for worship
16. Homosexuality as demoniac

 

1. SEX IS STRICTLY FORBIDDEN (top)

IN THE NIVRITTI MARGA SEX IS COMPLETELY FORBIDDEN

In the nivrtti-marga, however, on the path of transcendental realization, sex is completely forbidden. The social orders are divided into four parts–brahmacari, grhastha, vanaprastha and sannyasa–and only in the householder life can the pravrtti-marga be encouraged or accepted according to Vedic instructions. In the orders of brahmacarya, vanaprastha and sannyasa, there are no facilities for sex.
(Bhag. 4.25.39 , purp.)

LORD CAITANYA STRICTLY PROHIBITED ILLICIT SEX

Sri Caitanya Mahaprabhu is in fact the most magnanimous incarnation of the Supreme Personality of Godhead, but He strictly prohibited illicit sex.
(Cc. Antya 2.143 , purp.)

SEX INDULGENCE IS WORSE THAN SUICIDE

Therefore, it is essential that one practice self-control by celibacy without the least desire for sex indulgence. For a man desiring to improve the condition of his existence, sex indulgence is considered suicidal, or even worse.
(Bhag. 2.1.16 , purp.)

THE SANNYASI IS COMPLETELY RENOUNCED FROM SEX

There is no sex life except in the grhastha, or householder, asrama. The brahmacari is not allowed any sex, a vanaprastha voluntarily refrains from sex, and the sannyasi is completely renounced.
(Bhag. 4.25.38 , purp.)

SEXUAL INDULGENCE IS STRONGLY RESTRICTED FOR SANNYASIS AND BRAHMACARIS

TRANSLATION: All the rules and regulations apply equally to the householder and the sannyasi, the member of the renounced order of life. The grihasta, however, is given permission by the spiritual master to indulge in sex during the period favorable for procreation.
PURPORT: In spiritual life, whether one is a grihasta, vanaprastha, sannyasi or brahmacari, everyone is under the control of the spiritual master. For brahmacaris and sannyasis there are strong restrictions on sexual indulgence.
(Bhag. 7.12.11 )

2. SEX IS NOT AT ALL NECESSARY (top)

SEX IS NOT AT ALL NECESSARY

In the previous chapters the great sage Narada has explained how a brahmacari, a vanaprastha and a sannyasi should act. He first explained the dealings of a brahmacari, vanaprastha and sannyasi because these three asramas, or statuses of life, are extremely important for fulfillment of the goal of life. One should note that in the brahmacari-asrama, vanaprastha-asrama and sannyasa-asrama there is no scope for sex life, whereas sex is allowed in grhastha life under regulations. Narada Muni, therefore, first described brahmacarya, vanaprastha and sannyasa because he wanted to stress that sex is not at all necessary, although one who absolutely requires it is allowed to enter grhastha life, or household life, which is also regulated by the sastras and guru.
(Bhag. 7.14.1, purp.)

3. BRAHMACARYA DEFINED (top)

EIGHT TYPES OF BRAHMACARYA EXPLAINED

Tapah is explained in the smrti-sastra as follows: manasas cendriyanam ca aikagryam paramam tapah. “Complete control of the mind and senses and their complete concentration on one kind of activity is called tapah.” Our Krsna consciousness movement is teaching people how to concentrate the mind on devotional service. This is first-class tapah. Brahmacarya, the life of celibacy, has eight aspects: one should not think of women, speak about sex life, dally with women, look lustfully at women, talk intimately with women or decide to engage in sexual intercourse, nor should one endeavor for sex life or engage in sex life. One should not even think of women or look at them, to say nothing of talking with them. This is called first-class brahmacarya. If a brahmacari or sannyasi talks with a woman in a secluded place, naturally there will be a possibility of sex life without anyone’s knowledge. Therefore a complete brahmacari practices just the opposite. If one is a perfect brahmacari, he can very easily control the mind and senses, give charity, speak truthfully and so forth. To begin, however, one must control the tongue and the process of eating. In the bhakti-marga, the path of devotional service, one must strictly follow the regulative principles by first controlling the tongue sevon-mukhe hi jihvadau svayam eva sphuratyadah). The tongue (jihva) can be controlled if one chants the Hare Krsna maha-mantra, does not speak of any subjects other than those concerning Krsna and does not taste anything not offered to Krsna. If one can control the tongue in this way, brahmacarya and other purifying processes will automatically follow.
(Bhag. 6.1.13-14 , purp.)

BRAHMACARI TRAINING EXPLAINED

Before entering household life, one should be trained as a brahmacari, living under the care of the guru, whose place is known as the guru-kula. Brahmacari guru-kule vasan danto guror hitam (Bhag. 7.12.1) . From the very beginning, a brahmacari is trained to sacrifice everything for the benefit of the guru. A brahmacari is advised to go begging alms door to door, addressing all women as mother, and whatever he collects goes to the benefit of the guru. In this way he learns how to control his senses and sacrifice everything for the guru. When he is fully trained, if he likes he is allowed to marry. Thus he is not an ordinary grhastha who has learned only how to satisfy his senses.
(Bhag. 7.6.9, purp.)

BRAHMACARYA MEANS FREEDOM FROM SEXUAL ATTACHMENT

A student’s education, therefore, should begin with brahmacarya, which means freedom from sexual attachment.
(TQK page 185 )

WITHOUT BRAHMACARYA, ADVANCEMENT IN SPIRITUAL LIFE IS VERY DIFFICULT

TRANSLATION: Persons learned in the Vedas, who utter omkara and who are great sages in the renounced order, enter into Brahman. Desiring such perfection, one practices celibacy. I shall now explain to you this process by which one may attain salvation.
PURPORT: In the Vedic system of knowledge, students, from the very beginning, are taught to vibrate om and learn of the ultimate impersonal Brahman by living with the spiritual master in complete celibacy. In this way they realize two of Brahman’s features. This practice is very essential for the student’s advancement in spiritual life, but at the moment such brahmacari (unmarried celibate) life is not at all possible. The social construction of the world has changed so much that there is no possibility of one’s practicing celibacy from the beginning of student life. Throughout the world there are many institutions or different departments of knowledge, but there is no recognized institution where students can be educated in the brahmacari principles. Unless one practices celibacy, advancement in spiritual life is very difficult. Therefore Lord Caitanya has announced, according to the scriptural injunctions for this age of Kali, that no process of realizing the Supreme is possible except the chanting of the holy name of Lord Krsna: Hare Krsna, Hare Krsna, Krsna Krsna, Hare Hare/ Hare Rama, Hare Rama, Rama Rama, Hare Hare.
(B.g. 8.11 )

A NAISTHIKA-BARAHMACARI VOWS TO BE FREE FROM FAMILY ENCUMBRANCE

During student life the brahmacaris were given full instructions about the importance of the human form of life. Thus the basic education was designed to encourage the student in becoming free from family encumbrances. Only students unable to accept such a vow in life were allowed to go home and marry a suitable wife. Otherwise, the student would remain a permanent brahmacari, observing complete abstinence from sex life for his whole life. It all depended on the quality of the student’s training. We had the opportunity to meet an avowed brahmacari in the personality of our spiritual master, Om Visnupada Sri Srimad Bhaktisiddhanta Gosvami Maharaja. Such a great soul is called a naisthika-brahmacari.
(Bhag. 3.12.42 , purp.)

CELIBACY AS AUSTERITY OF THE BODY

TRANSLATION: The austerity of the body consists in this: worship of the Supreme Lord, the brahmanas, the spiritual master, and superiors like the father and mother. Cleanliness, simplicity, celibacy and nonviolence are also austerities of the body. Austerity of speech consists in speaking truthfully and beneficially and in avoiding speech that offends. One should also recite the Vedas regularly. And serenity, simplicity, gravity, self-control and purity of thought are the austerities of the mind. 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.
(B.g. 17.14-17 )

THE BRAHMACARI ASRAMA IS FOR TRAINING BOTH THOSE WHO ARE ATTACHED AND THOSE WHO ARE DETACHED

The main purpose of asrama-dharma is to awaken knowledge and detachment. The brahmacari asrama is the training ground for the prospective candidates. In this asrama it is instructed that this material world is not actually the home of the living being. The conditioned souls under material bondage are prisoners of matter, and therefore self-realization is the ultimate aim of life. The whole system of asrama-dharma is a means to detachment. One who fails to assimilate this spirit of detachment is allowed to enter into family life with the same spirit of detachment. Therefore, one who attains detachment may at once adopt the fourth order, namely, renounced, and thus live on charity only, not to accumulate wealth, but just to keep body and soul together for ultimate realization. Household life is for one who is attached, and the vanaprastha and sannyasa orders of life are for those who are detached from material life. The brahmacari-asrama is especially meant for training both the attached and detached.
(Bhag. 1.9.26, purp.)

THE COMBINATION WITH WOMEN IS AN UNNECESSARY BURDEN WHICH CHECKS SPIRITUAL REALIZATION

Great vows of austerity are undertaken by sages to achieve success in self- realization. Human life is meant for such tapasya, with the great vow of celibacy, or brahmacarya. In the rigid life of tapasya, there is no place for the association of women. And because human life is meant for tapasya, for self-realization, factual human civilization, as conceived by the system of sanatana-dharma or the school of four castes and four orders of life, prescribes rigid dissociation from woman in three stages of life. …There are many brahmacaris who do not go home to become householders but continue the life of naisthika-brahmacaris, without any connection with women. They accept the order of sannyasa, or the renounced order of life, knowing well that combination with women is an unnecessary burden that checks self-realization. restrictions, after a thorough training of brahmacarya, cannot be a householder like cats and dogs. Such a householder, after fifty years of age, would retire from the association of woman as a vanaprastha to be trained to live alone without the association of woman. When the practice is complete, the same retired householder becomes a sannyasi, strictly separate from woman, even from his married wife. Studying the whole scheme of disassociation from women, it appears that a woman is a stumbling block for self- realization, and the Lord appeared as Narayana to teach the principle of womanly disassociation with a vow in life.
(Bhag. 2.7.6, purp.)

A BRAHMACARI IS FORBIDDEN TO SEE THE WIF E OF THE SPIRITUAL MASTER IF SHE HAPPENS TO BE YOUNG

A brahmacari is forbidden even to see the wife of his spiritual master if she happens to be young. The wife of the spiritual master may sometimes take some service from the disciple of her husband, as she would from a son, but if the wife of the spiritual master is young, a brahmacari is forbidden to render service to her.
(Bhag. 9.19.17 )

A BRIHAD VRATA BRAHMACARI TAKES VO W TO REMAIN BRAHMACARI PERPETUALLY AND LATER DIRECTLY TAKES SANNYASA

There are two kinds of brahmacaris. One may return home, marry and become a householder, whereas the other, known as brhad-vrata, takes a vow to remain a brahmacari perpetually. The brhad-vrata brahmacari does not return from the place of the spiritual master; he stays there, and later he directly takes sannyasa.
(Bhag. 9.4.1, purp.)

4. A SANNYASI AVOIDS WOMEN (top)

A SANNYASI SHOULD BETTER DIE THAN TOUCH A WOMAN

TRANSLATION: One day when the Lord was going to the temple of Yamesvara, a female singer began to sing in the Jagannatha temple. She sang a gujjari tune in a very sweet voice, and because the subject was Jayadeva Gosvami’s Gita-govinda, the song attracted the attention of the entire world. Hearing the song from a distance, Sri Caitanya Mahaprabhu immediately became ecstatic. He did not know whether it was a man or a woman singing. As the Lord ran in ecstasy to meet the singer, thorny hedges pricked His body. Govinda ran very quickly behind the Lord, who did not feel any pain from the pricking of the thorns Sri Caitanya Mahaprabhu was running very rapidly, and the girl was only a short distance away. Just then Govinda caught the Lord in his arms and cried, “It is a woman singing!” As soon as He heard the word “woman,” the Lord became externally conscious and turned back. “My dear Govinda,” He said, “you have saved My life. If I had touched the body of a woman, I would certainly have died.
(Cc. Antya 13.78-85)

A SANNYASI GIVES UP THE SHACKLES OF MAYA IN THE FORM OF BEAUTIFUL WOMEN

Maya has many activities, and in the material world her strongest shackle is the female. Of course, in actuality we are neither male nor female for these designations refer only to the outer dress, the body. We are all actually Krsna’s servants. In conditioned life, however, we are shackled by the iron chains which take the form of beautiful women. Thus every male is bound by sex life, and therefore when one attempts to gain liberation from the material clutches, he must first learn to control the sex urge. Unrestricted sex puts one fully in the clutches of illusion.
Lord Caitanya Mahaprabhu officially renounced this illusion at the age of twenty-four, although His wife was sixteen and His mother seventy, and He was the only male member of the family. Although He was a brahmana and not rich, He took sannyasa, the renounced order of life, and thus extricated Himself from family entanglement. If we wish to become fully Krsna conscious, we have to give up the shackles of maya, or, if we remain with maya, not be subject to illusion. It is not necessary for one to abandon his family, for there were many householders amongst Lord Caitanya’s closest devotees. What must be renounced is the propensity for material enjoyment. Although Lord Caitanya approved of a householder having regulated sex in marriage, He was very strict with those in the renounced order, and He even banished Junior Haridas for glancing lustfully at a young woman. The point is that one must take up a particular path and stick to it, obeying all the rules and regulations necessary for success in spiritual life.
(Cc. Adi Intro., page 2)

AVOIDS ASSOCIATION WITH WOMEN

The Lord maintained that it was dangerous for a sannyasi to be in intimate touch with worldly money-conscious men and women. The Lord was an ideal sannyasi. No woman could approach the Lord even to offer respects. Women’s seats were accommodated far away from the Lord. As an ideal teacher and acarya, He was very strict in the routine work of a sannyasi. Apart from being a divine incarnation, the Lord was an ideal character as a human being. His behavior with other persons was also above suspicion. In His dealings as acarya, He was harder than the thunderbolt and softer than the rose.
(Bhag. Intro., page 31 )

A transcendentalist has nothing to do with women or money. He must always refrain from such intimate relations.
(Bhag. Intro., page 31 )

IT IS VERY DANGEROUS TO BE INTIMATELY RELATED WITH WOMEN

The word niskincanasya refers to a person who has finished his material activities. Such a person can begin to execute his activities in Krsna consciousness to cross over the ocean of nescience. It is very dangerous for such a person to have intimate relationships with mundane people or to become intimately related with women. This formality is to be observed by anyone who is serious about going back home, back to Godhead.
(Cc. Madhya 13.185 , purp.)

A SANNYASI IS STRICTLY FORBIDDEN WOMENS’ ASSOCIATION

Most important of all, a sannyasi is strictly forbidden to have any intimate relationship with a woman. He is even forbidden to talk with a woman in a secluded place. Lord Caitanya was an ideal sannyasi, and when He was at Puri His feminine devotees could not even come near to offer their respects. They were advised to bow down from a distant place. This is not a sign of hatred for women as a class, but it is a stricture imposed on the sannyasi not to have close connections with women. One has to follow the rules and regulations of a particular status of life in order to purify his existence. For a sannyasi intimate relations with women and possessions of wealth for sense gratification are strictly forbidden. The ideal sannyasi was Lord Caitanya Himself, and we can learn from His life that He was very strict in regards to women. Although He is considered to be the most liberal incarnation of Godhead, accepting the most fallen conditioned souls, He strictly followed the rules and regulations of the sannyasa order of life in connection with association with women. One of His personal associates, namely Chota Haridasa, was personally associated with Lord Caitanya along with His other confidential personal associates, but somehow or other this Chota Haridas looked lustily on a young woman, and Lord Caitanya was so strict that He at once rejected him from the society of His personal associates. Lord Caitanya said, “For a sannyasi or anyone who is aspiring to get out of the clutches of material nature and trying to elevate himself to the spiritual nature and go back to home, back to Godhead, for him,looking toward material possessions and women for sense gratification-not even enjoying them, but just looking toward them with such a propensity- is so condemned that he had better commit suicide before experiencing such illicit desires.”
(B.g. 16.1-3, purp.)

LORD CAITANYA ENFORCED THE HARD AND FAST RULE THAT A SANNYASI IS STRICTLY NOT ALLOWED TO INTIMATELY MIX WITH WOMEN

Srila Bhaktisiddhanta Sarasvati Thakura says in this connection that Sri Caitanya Mahaprabhu, the ocean of mercy, chastised Junior Haridasa, although Junior Haridasa was His dear devotee, to establish that one in the devotional line, engaged in pure devotional service, should not be a hypocrite. For a person engaged in devotional service in the renounced order, having intimate relationships with women is certainly hypocrisy. This chastisement was given to Junior Haridasa as an example to future sahajiyas who might adopt the dress of the renounced order to imitate Rupa Gosvami and other bona fide sannyasis but secretly have illicit connections with women. To teach such men, Sri Caitanya Mahaprabhu chastised His dear devotee Haridasa for a slight deviation from the regulative principles. Srimati Madhavidevi was a highly elevated devotee; therefore approaching her to ask for some rice to serve Sri Caitanya Mahaprabhu was certainly not very offensive. Nevertheless, just to preserve the regulative principles for the future, Sri Caitanya Mahaprabhu enforced the hard-and-fast rule that no one in the renounced order should intimately mix with women. Had Sri Caitanya Mahaprabhu not chastised Junior Haridasa for this slight deviation, so-called devotees of the Lord would have exploited the example of Junior Haridasa to continue their habit of illicit connections with women unrestrictedly. Indeed, they still preach that such behavior is allowed for a Vaisnava. But it is strictly not allowed. Sri Caitanya Mahaprabhu is the teacher of the entire world, and therefore He enforced this exemplary punishment to establish that illicit sexual connections are never allowed by Vaisnava philosophy. This was His purpose in chastising Junior Haridasa. Sri Caitanya Mahaprabhu is in fact the most magnanimous incarnation of the Supreme Personality of Godhead, but He strictly prohibited illicit sex.
(Cc. Antya 2.143 )

THE MEANING OF SANNYASA IS TO GIVE UP THE ASSOCIATION OF WOMEN

On the whole, for spiritual advancement, one must give up the company of women. This is what is meant by the order of sannyasa, the renounced order. Before taking sannyasa, or completely renouncing the material world, one has to practice avoiding illicit sex. Sex life, licit or illicit, is practically the same, but through illicit sex one becomes more and more captivated. By regulating one’s sex life there is a chance that one may eventually be able to renounce sex or renounce the association of women. If this can be done, advancement in spiritual life comes very easily.
(Bhag. 4.25.62 , purp.)

A SANNYASI SHOULD STRICTLY AVOID WOMEN

niskincanasya bhagavad-bhajanonmukasya
param param jigamisor bhava-sagarasya
sandarsanam visayinam atha yositam ca
ha ha hanta visa-bhaksanato ‘pi asadhu

(Caitanya-candrodaya nataka 8.27 )

TRANSLATION: Greatly lamenting, the Lord then informed Sarvabhauma Bhattacarya, “‘Alas, for a person who is seriously desiring to cross the material ocean and engage in the transcendental loving service of the Lord without material motives, seeing a materialist engaged in sense gratification and seeing a woman who is similarly interested is more abominable than drinking poison willingly.'” PURPORT: In the material world, the via media for sense gratification is mainly a woman. One who is seriously interested in spiritual life should strictly avoid women. A sannyasi should never see a man or a woman for material benefit. In addition, talks with materialistic men and women are also dangerous and they are compared to drinking poison.
(Cc. Madhya 11.7-8)

A SANNYASI IS STRICTLY PROHIBITED FROM HAVING RELATIONSHIPS WITH WOMEN

Devotional service is the path of vairagya-vidya (renunciation and knowledge). Haridas Thakur was following this path, but Ramacandra Khan planned to induce him to break his vows. Renunciation means renunciation of sensual pleasure, especially the pleasure of sex. Therefore a brahmacari, sannyasi or vanaprastha is strictly prohibited from having relationships with women. Haridasa Thakura was strictly renounced, and thus Ramacandra Khan called for prostitutes because prostitutes know how to break a man’s vow of celibacy by their feminine influence and thus pollute a mendicant or a person engaged in devotional life. It was impossible for Ramacandra Khan to induce any other women to break Haridasa Thakura’s vow, and therefore he called for prostitutes. Free mingling with women has never been possible in India, but for one who wanted to associate with society girls, they were available in a district of prostitutes.
(Cc. Antya 3.105 , purp.)

A SANNYASI IS COMPLETELY FORBIDDEN TO ASSOCIATE WITH WOMEN

According to Vedic civilization, one’s association with women should be very
much restricted. In spiritual life there are four asramas–brahmacarya, grhastha, vanaprastha and sannyasa. The brahmacari, vanaprastha and sannyasi are completely forbidden to associate with women. Only grhasthas are allowed to associate with women under certain very restricted conditions–that is, one associates with women to propagate nice children. Other reasons for association are condemned.
(Cc. Madhya 22.90 , purp.)

A SANNYASI SHOULD BE CAREFUL IN DEALING WITH THE MIND, WHICH IS SPECIFICALLY AGITATED THROUGH THE ASSOCIATION OF WOMEN

TRANSLATION: Sri Caitanya Mahaprabhu said, “Although it is correct that the king is a great devotee, he is still to be considered a venomous snake. Similarly, even though a woman be made of wood, one becomes agitated simply by touching her form.
PURPORT: Even though a woman be made of wood or stone, she becomes attractive when decorated. One becomes sexually agitated even by touching the form. Therefore one should not trust his mind, which is so fickle that it can give way to enemies at any moment. he mind is always accompanied by six enemies– namely, kama, krodha, mada, moha, matsarya and bhaya–that is, lust, anger, intoxication, illusion, envy and fear. Although the mind may be merged in spiritual consciousness, one should always be very careful in dealing with it, just as one is careful in dealing with a snake. One should never think that his mind is trained and that he can do whatever he likes. One interested in spiritual life should always engage his mind in the service of the Lord so that the enemies of the mind, who always accompany the mind, will be subdued. If the mind is not engaged in Krsna consciousness at every moment, there is a chance that it will give way to its enemies. In this way we become victims of the mind.
Chanting the Hare Krsna mantra engages the mind at the lotus feet of Krsna constantly; thus the mind’s enemies do not have a chance to strike. Following Sri Caitanya Mahaprabhu’s example in these verses, we should be very careful in dealing with the mind, which should not be indulged in any circumstance. Once we indulge the mind, it can create havoc in this life, even though we may be spiritually advanced. The mind is specifically agitated through the association of materialistic men and women. Therefore Sri Caitanya Mahaprabhu, through His personal behavior, warns everyone to avoid meeting a materialistic person or a woman.
(Cc. Madhya 11.10 )

IF A SANNYASI LOOKS AT A WOMAN WITH SENSUAL INTENTIONS, THE ONLY PROCESS OF ATONEMENT IS TO GIVE UP HIS LIFE AT THE CONFLUENCE OF THE GANGES AND YAMUNA RIVERS

TRANSLATION: Thus at the end of one night, Junior Haridasa, after offering Sri Caitanya Mahaprabhu his respectful obeisances, departed for Prayaga without saying anything to anyone.
Junior Haridasa had conclusively decided to attain shelter at the lotus feet of Sri Caitanya Mahaprabhu. Thus he entered deep into the water at Triveni, the confluence of the Ganges and Yamuna at Prayaga, and in this way gave up his life.

TRANSLATION: One day Sri Caitanya Mahaprabhu inquired from the devotees, “Where is Haridasa? Now you may bring him here.”

TRANSLATION: Then Srivasa Thakura related the details of Haridasa’s decision and his entering the waters at the confluence of the Ganges and Yamuna.
When Sri Caitanya Mahaprabhu heard these details, He smiled in a pleased mood and said, “If with sensual intentions one looks at women, this is the only process of atonement.”
Then all the devotees, headed by Svarupa Damodara Gosvami, concluded that because Haridasa had committed suicide at the confluence of the rivers Ganges and Yamuna, he must have ultimately attained shelter at the lotus feet of Sri Caitanya Mahaprabhu.
PURPORT: Srila Bhaktivinoda Thakura remarks that after one adopts the renounced order and accepts the dress of either a sannyasi or a babaji, if he entertains the idea of sense gratification, especially in relationship with a woman, the only atonement is to commit suicide in the confluence of the Ganges and Yamuna. Only by such atonement can his sinful life be purified. If such a person is thus punished, it is possible for him to attain the shelter of Sri Caitanya Mahaprabhu. Without such punishment, however, the shelter of Sri Caitanya Mahaprabhu is very difficult to regain.

TRANSLATION: This incident manifests the mercy of Sri Caitanya Mahaprabhu, His teaching that a sannyasi should remain in the renounced order, and the deep attachment to Him felt by His faithful devotees.
(Cc. Antya 2.146/147,150,164/166, 168)

UNRESTRICTED MIXING WITH THE FAIR SEX LEADS TO ONE’S DOWNFALL
TRANSLATION: O Vidura, we have heard that Brahma had a daughter named Vak who was born from his body and who attracted his mind toward sex, although she was not sexually inclined towards him.
PURPORT: Balavan indriya-gramo vidvamsam api karsati (Bhag. 9.19.17) . It is said that the senses are so mad and strong that they can bewilder even the most sensible and learned man. Therefore it is advised that one should not indulge in living alone even with one’s mother, sister or daughter. Vidvamsam api karsati means that even the most learned also become victims of the sensuous urge. Maitreya hesitated to state this anomaly on the part of Brahma, who was sexually inclined to his own daughter, but still he mentioned it because sometimes it so happens, and the living example is Brahma himself, although he is the primeval living being and the most learned within the whole universe. If Brahma could be a victim of the sexual urge, then what of others, who are prone to so many mundane frailties? This extraordinary immorality on the part of Brahma was heard to have occurred in some particular kalpa, but it could not have happened in the kalpa in which Brahma heard directly from the Lord the four essential verses of Srimad-Bhagavatam because the Lord benedicted Brahma, after giving him lessons on the Bhagavatam, that he would never be bewildered in any kalpa whatsoever. This indicates that before the hearing of Srimad-Bhagavatam he might have fallen a victim to such sensuality, but after hearing Srimad-Bhagavatam directly from the Lord, there was no possibility of such failures.
One should, however, take serious note of this incident. The human being is a social animal, and his unrestricted mixing with the fair sex leads to downfall. Such social freedom of man and woman, especially among the younger section, is certainly a great stumbling block on the path of spiritual progress. Material bondage is due only to sexual bondage, and therefore unrestricted association of man and woman is surely a great impediment. Maitreya cited this example on the part of Brahma just to bring to our notice this great danger.
(Bhag. 3.12.28 )

LORD CAITANYA AND ASSOCIATION WITH WOMEN

TRANSLATION: “I am a sannyasi,” He said, “and I certainly consider Myself renounced. But not to speak of seeing a woman, if I even hear the name of a woman, I feel changes in My mind and body. Therefore who could remain unmoved by the sight of a woman? It is very difficult.
(Cc. Antya 5.36 )

IN THE HARE KRSNA MOVEMENT THE BRAHMACARIS AND SANNYASIS MUST KEEP STRICTLY ALOOF FROM WOMEN

In our Krsna consciousness movement it is advised, therefore, that the sannyasis and brahmacaris keep strictly aloof from the association of women so that there will be no chance of their falling down again as victims of lusty desires.

(Bhag. 7.15.36 )

TO SEE A WOMAN’S FACE AND APPRECIATE IT’S BEAUTY OR TO HEAR A WOMAN’S VOICE AND APPRECIATE HER SINGING, IS A SUBTLE FALLDOWN FOR A BRAHMACARI OR SANNYASI

sarat-padmotsavam vaktram
vacas ca sravanamritam
hridayam ksura-dharabham
strinam ko vada cestinam

TRANSLATION: A woman’s face is as attractive and beautiful as a blossoming lotus flower in autumn. Her words are very sweet, and they give pleasure to the ear, but if we study a woman’s heart, we can understand it to be extremely sharp, like the blade of a razor. In these circumstances, who could understand the dealings of a woman?
PURPORT : Woman is now depicted very well from a materialistic point of view by Kasyapa Muni. Women are generally known as the fair sex, and especially in youth at the age of sixteen or seventeen, women are very attractive to men. Just as a lotus is very beautiful in autumn, a woman on the threshold of youthful beauty is extremely attractive. In Sanskrit a woman’s voice is called nari-svara because women generally sing and their singing is very attractive. At the present moment, cinema artists, especially female singers, are especially welcome. Some of them earn fabulous amounts of money simply by singing. Therefore, as taught by Sri Caitanya Mahaprabhu, a woman’s singing is dangerous because it can make a sannyasi fall a victim to the woman. Sannyasa means giving up the company of women, but if a sannyasi hears the voice of a woman and sees her beautiful face, he certainly becomes attracted and is sure to fall down. There have been many examples. Even the great sage Visvamitra fell a victim to Menaka. Therefore a person desiring to advance in spiritual consciousness must be especially careful not to see a woman’s face or hear a woman’s voice. To see a woman’s face and appreciate its beauty or to hear a woman’s voice and appreciate her singing as very nice is a subtle falldown for a brahmacari or sannyasi.
(Bhag. 6.18.41 , purp)

ONE SHOULD BE EXTREMELY CAREFUL ABOUT MIXING WITH WOMEN LEST HIS INTELLIGENCE BECOME BEWILDERED

TRANSLATION: As long as a living entity is not completely self-realized–as long as he is not independent of the misconception of identifying with his body, which is nothing but a reflection of the original body and senses–he cannot be relieved of the conception of duality, which is epitomized by the duality between man and woman. Thus there is every chance that he will fall down because his intelligence is bewildered.
PURPORT: Here is another important warning that a man must save himself from attraction to woman. Until one is self-realized, fully independent of the illusory conception of the material body, the duality of man and woman must undoubtedly continue, but when one is actually self-realized this distinction ceases.

vidya-vinaya-sampanne
brahmane gavi hastini
suni caiva svapake ca
panditah sama-darsinah

“The humble sage, by virtue of true knowledge, sees with equal vision a learned and gentle brahmana, a cow, an elephant, a dog and a dog-eater [outcaste].” (B.g.5.18 ) On the spiritual platform, the learned person not only gives up the duality of man and woman, but also gives up the duality of man and animal. This is the test of self-realization. One must realize perfectly that the living being is spirit soul but is tasting various types of material bodies. One may theoretically understand this, but when one has practical realization, then he actually becomes a pandita, one who knows. Until that time, the duality continues, and the conception of man and woman also continues. In this stage, one should be extremely careful about mixing with women. No one should think himself perfect and forget the sastric instruction that one should be very careful about associating even with his daughter, mother or sister, what to speak of other women.
(Bhag. 7.12.10 )

NO ONE SHOULD THINK HIMSELF LIBERATED IN THE PRESENCE OF A BEAUTIFUL WOMAN

Srila Visvanatha Cakravarti Thakura remarks that Mohini- murti dragged Lord Siva to so many places, especially to where the great sages lived, to instruct the sages that their Lord Siva had become mad for a beautiful woman. Thus although they were all great sages and saintly persons, they should not think themselves free, but should remain extremely cautious about beautiful women. No one should think himself liberated in the presence of a beautiful woman.
(Bhag. 8.12.34 , purp.)

A SANNYASI SHOULD FEAR MATERIALISTIC PERSONS AND WOMEN

akarad api bhetavyam
strinam visayinam api
yathaher manasah ksobhas
tatha tasyakrter api

TRANSLATION: “‘Just as one is immediately frightened upon seeing a live serpent or even the form of a serpent, one endeavoring for self-realization should similarly fear a materialistic person and a woman. Indeed, he should not even glance at their bodily features.’
PURPORT: This is a quotation from Sri Caitanya-candrodaya- nataka (8.24) .
(Cc. Madhya 11.11 )

THE STAGES OF VARNASRAMA ARE SO DEVISED THAT ONE MAY BECOME DETACHED FROM THE ASSOCIATION OF WOMEN

The word pramada-sanga-dusitah indicates that apart from all other contamination, if one simply remains attached to a woman, that single contamination will be sufficient to prolong one’s miserable material existence. Consequently, in Vedic civilization one is trained from the beginning to give up attachment for women. The first stage of life is brahmacari, the second stage grhastha, the third stage vanaprastha, and the fourth stage sannyasa. All these stages are devised to enable one to detach himself from the association of women.
(Bhag. 4.28.27 , purp.)

ATTRACTION TO BEAUTIFUL WOMEN CAUSE THE LIVING ENTITY TO COME TO THE MATERIAL WORLD

A living entity is not forced to come into the material world. He makes his own choice, being attracted by beautiful women.
(Bhag. 4.25.25 , purp.)

5. SHOULD NOT TALK INTIMATELY WITH WOMEN (top)

A SANNYASI SHOULD NOT TALK INTIMATELY WITH WOMEN

TRANSLATION: Sri Caitanya Mahaprabhu said, “My mind is not under My control. It does not like to see anyone in the renounced order who talks intimately with women.
(Cc. Antya 2.124 )

A SANNYASI SHOULD NOT TALK TO WOMEN EVEN IN DREAMS

TRANSLATION: After all the devotees saw this example, a mentality of fear grew among them. Therefore they all stopped talking with women, even in dreams. PURPORT: In connection with stri-sambhasana, talking with women, Srila Bhaktisiddhanta Sarasvati Thakura says that talking with women for the purpose of mingling with them for sense gratification, subtle or gross, is strictly prohibited. Canakya Pandita, the great moral instructor, says, matravat para-daresu. Thus not only a person in the renounced order or one engaged in devotional service but everyone would avoid mingling with women. One should consider another’s wife his mother.
(Cc. Antya 2.144 )

IT IS A GREAT OFFENSE FOR A SANNYASI TO TALK INTIMATELY WITH WOMEN

There are eight different kinds of sensual enjoyment with women, including talking about them and thinking about them. Thus for a sannyasi, a person in the renounced order, talking intimately with women is a great offense. Sri Ramananda Raya and Srila Narottama dasa Thakura actually achieved the most elevated stage of the renounced order, but those who imitate them, accepting them as ordinary human beings, fall under the influence of the material energy, for that is a great misunderstanding.
(Cc. Antya 2.120 )

LORD CAITANYA CANNOT TOLERATE SEEING THE FACE OF A SANNYASI WHO TALKS INTIMATELY WITH WOMEN

TRANSLATION: The Lord replied, “I cannot tolerate seeing the face of a person who has accepted the renounced order of life but who still talks intimately with a woman.
(Cc. Antya 2.117 )

6. SHOULD NOT EVEN HEAR A WOMAN’S NAME (top)

A SANNYASI IS RESTRICTED EVEN FROM HEARING A WOMAN’S NAME

TRANSLATION: Hearing the name of Mukundara Mata, Lord Caitanya hesitated, but because of affection for Paramesvara, He did not say anything.
PURPORT: A sannyasi is restricted from even hearing a woman’s name, and Sri Caitanya Mahaprabhu conducted Himself very strictly in His vow. Paramesvara informed the Lord that his wife, Mukundara Mata, had come with him. He should not have mentioned her, and therefore the Lord hesitated for a moment, but due to His affection for Paramesvara, He did not say anything. Sri Caitanya Mahaprabhu had known Paramesvara Modaka since His childhood, and therefore Paramesvara did not think twice about informing the Lord of his wife’s arrival.
(Cc. Antya 12.59 )

7. FORBIDDEN TO HEAR WOMEN’S SINGING (top)

LORD CAITANYA DID NOT HEAR THE SONGS OF THE DEVA-DASIS IN THE TEMPLE OF JAGANNATHA

Lord Caitanya was a strict sannyasi, so much so that He did not allow any woman to come near Him, not even to bow down and offer respects. He never even heard the prayers of the deva-dasis offered in the temple of Jagannatha because a sannyasi is forbidden to hear songs sung by the fair sex.
(Bhag. 2.4.20 , purp.)

8. FORBIDDEN TO ASSOCIATE WITH WOMEN IN A SECLUDED PLACE (top)

A SANNYASI SHOULD BE VERY CAREFUL WHEN ASSOCIATING WITH WOMEN, AND IS FORBIDDEN TO DO SO IN A SECLUDED PLACE

TRANSLATION: All the learned scholars have given their opinion. The mind is by nature very restless, and one should not make friends with it. If we place full confidence in the mind, it may cheat us at any moment. Even Lord Siva became agitated upon seeing the Mohini form of Lord Krsna, and Saubhari Muni also fell down from the mature stage of yogic perfection.
PURPORT: In the Srimad-Bhagavatam (9.19.17 ) it is specifically stated:

matra svasra duhitra va
naviviktasano bhavet
balavan indriya-gramo
vidvamsam api karsati

A grhastha, vanaprastha, sannyasi and brahmacari should be very careful when associating with women. One is forbidden to sit down in a solitary place even with one’s mother, sister or daughter. In our Krsna consciousness movement it has been very difficult to disassociate ourselves from women in our society, especially in Western countries. We are therefore sometimes criticized, but nonetheless we are trying to give everyone a chance to chant the Hare Krsna maha-mantra and thus advance spiritually. If we stick to the principle of chanting the Hare Krsna maha- mantra offenselessly, then, by the grace of Srila Haridasa Thakura, we may be saved from the allurement of women. However, if we are not very strict in chanting the Hare Krsna maha-mantra, we may at any time fall victim to women.
(Bhag. 5.6.3 )

ONE SHOULD STAY STRICTLY ALOOF FROM THE ASSOCIATION OF WOMEN AND SHOULD NOT IMITATE NARADA MUNI OR HARIDAS THAKUR

One should not remain in a secluded place with a woman, even one’s mother, sister, or daughter. Nonetheless, although one is strictly prohibited from staying with a woman in a secluded place, Narada Muni gave shelter to Prahlada Maharaja’s young mother, who rendered service to him with great devotion and faith. Does this mean that Narada Muni transgressed the Vedic injunctions? Certainly he did not. Such injunctions are intended for mundane creatures, but Narada Muni is transcendental to mundane categories. Narada Muni is a great saint and is transcendentally situated. Therefore, although he was a young man, he could give shelter to a young woman and accept her service. Haridasa Thakura also spoke with a young woman, a prostitute, in the dead of night, but the woman could not deviate his mind. Instead, she became a Vaisnavi, a pure devotee, by the benediction of Haridasa Thakura. Ordinary persons, however, should not imitate such highly elevated devotees. Ordinary persons must strictly observe the rules and regulations by staying aloof from the association of women. No one should imitate Narada Muni or Haridasa Thakura. It is said, vaisnavera kriya-mudra vijne na bujhaya. Even if a man is very advanced in learning, he cannot understand the behavior of a Vaisnava. Anyone can take shelter of a pure Vaisnava, without fear. Therefore in the previous verse it has been distinctly said, devarser antike sakuto- bhaya: Kayadhu, the mother of Prahlada Maharaja, stayed under the protection of Narada Muni without fear from any direction. Similarly, Narada Muni, in his transcendental position, stayed with the young woman without fear of deviation. Narada Muni, Haridasa Thakura and similar acaryas especially empowered to broadcast the glories of the Lord cannot be brought down to the material platform. Therefore one is strictly forbidden to think that the acarya is an ordinary human being (gurusu nara-matih).
(Bhag. 7.7.14, purp.)

9. DOES NOT NEED ENCOURAGEMENT FROM WOMEN (top)

SANNYASIS DO NOT NEED ENCOURAGEMENT FROM WOMEN

In the varnasrama-dharma system, certain classes, such as the brahmanas and sannyasis, do not need encouragement from the opposite sex.
(Bhag. 5.1.29 , purp.)

10. DOES NOT ASSOCIATE WITH ANYONE INTERESTED IN SEX (top)

TO CROSS THE MATERIAL OCEAN, ONE MUST GIVE UP THE ASSOCIATION OF PERSONS INTERESTED IN SEX LIFE AND MONEY

TRANSLATION: A person desiring liberation from material bondage must give up the association of persons interested in sex life and should not employ his senses externally [in seeing, hearing, talking, walking and so on]. One should always stay in a secluded place, completely fixing his mind on the unlimited Personality of Godhead, and if one wants any association at all, he should associate with persons similarly engaged.
PURPORT: Saubhari Muni, giving conclusions derived from his practical experience, instructs us that persons interested in crossing to the other side of the material ocean must give up the association of persons interested in sex life and accumulating money. This is also advised by Sri Caitanya Mahaprabhu:

niskincanasya bhagavad-bhajanonmukasya
param param jigamisor bhava-sagarasya
sandarsanam visayinam atha yositam ca
ha hanta hanta visa-bhaksanato ‘py asadhu

(Caitanya-candrodaya nataka 8.27)

“Alas, for a person seriously desiring to cross the material ocean and engage in the transcendental loving service of the Lord without material motives, seeing a materialist engaged in sense gratification and seeing a woman who is similarly interested is more abominable than drinking poison willingly.”
(Bhag. 9.6.51 , purp.)

11. LORD CAITANYA’S STRICT EXAMPLE AS REGARDS TO WOMEN (top)

LORD CAITANYA WAS EXTREMELY STRICT REGARDING THE ASSOCIATION OF WOMEN NOR DID HE TALK ABOUT WOMEN

In Sri Caitanya-bhagavata, Adi-khanda, Chapter Fifteen, it is said:

sabe para-strira prati nahi parihasa
stri dekhi dure prabhu hayena eka-pasa

“Sri Caitanya Mahaprabhu never even joked with others’ wives. As soon as He saw a woman coming, He would immediately give her ample room to pass without talking.” He was extremely strict regarding the association of women. The sahajiyas, however, pose as followers of Sri Caitanya Mahaprabhu, although they indulge in lusty affairs with women. In His youth Lord Caitanya was very humorous with everyone, but He never joked with any woman, nor in this incarnation did He talk about women.
(Cc. Adi 17.276 , purp.)

LORD CAITANYA SHOWED BY EXAMPLE HOW A SANNYASI SHOULD BE MOST STRICT IN DEALING WITH WOMEN

matra svarsa duhitra va
naviviktasano bhavet
balavan indriya-gramo
vivdvamsam api karsati

TRANSLATION: One should not allow oneself to sit on the same seat even with one’s own mother, sister or daughter, for the senses are so strong that even though one is very advanced in knowledge, he may be attracted by sex.
PURPORT: Learning the etiquette of how to deal with women does not free one from sexual attraction. As specifically mentioned herewith, such attraction is possible even with one’s mother, sister or daughter. Generally, of course, one is not sexually attracted to his mother, sister or daughter, but if one allows himself to sit very close to such a woman, one may be attracted. This is a psychological fact. It may be said that one is liable to be attracted if he is not very advanced in civilized life; however, as specifically mentioned here, vidvamsam api karsati: even if one is highly advanced, materially or spiritually, he may be attracted by lusty desires. The object of attraction may even be one’s mother, sister or daughter. Therefore, one should be extremely careful in dealings with women. Sri Caitanya Mahaprabhu was most strict in such dealings, especially after He accepted the sannyasa order. Indeed, no woman could come near Him to offer Him respect. Again, one is warned herewith that one should be extremely careful in dealings with women. A brahmacari is forbidden even to see the wife of his spiritual master if she happens to be young. The wife of the spiritual master may sometimes take some service from the disciple of her husband, as she would from a son, but if the wife of the spiritual master is young, a brahmacari is forbidden to render service to her.
(Bhag. 9.19.17 )

12. BY CONTROLLING SEX ONE CAN WORK WONDERFULLY (top)

BY CONTROLLING SEX LIFE ONE CAN WORK WONDERFULLY WITH HIS BRAIN

The word urdhva-retasah in this verse is very significant. Urdhva-retah refers to one who can control sex life and who instead of wasting semen by discharging it, can use this most important substance accumulated in the body to enrich the brain. One who can completely control sex life is able to work wonderfully with his brain, especially in remembering. Thus students who simply hear Vedic instructions once from their teacher could remember them verbatim without needing to read books, which therefore did not exist in former times.
(Bhag. 5.1.26 , purp.)

VALUE OF NOT DISCHARGING SEMEN IS NOT UNDERSTOOD IN KALI YUGA

The people of this age especially do not know the value of not discharging semen. As such, they are variously entangled with material qualities and suffer an existence of strugglenly.
(Bhag. 4.11.5 , purp.)

BY REFRAINING FROM SEX ONE CULTIVATES STEADINESS AND DETERMINATION

The yogi must also be “completely free from sex life.” If one indulges in sex, he cannot concentrate; therefore brahmacarya, complete celibacy, is recommended to make the mind steady. By practicing celibacy, one cultivates determination. One modern example of such determination is that of Mahatma Gandhi, who was determined to resist the powerful British empire by means of nonviolence. At this time, India was dependent on the British, and the people had no weapons. The Britishers, being more powerful, easily cut down whatever violent revolutions the people attempted. Therefore Gandhi resorted to nonviolence, noncooperation. “I shall not fight with the Britishers,” he declared, “and even if they react with violence, I shall remain nonviolent. In this way the world will sympathize with us.” Such a policy required a great amount of determination, and Gandhi’s determination was very strong because he was a brahmacari. Although he had children and a wife, he renounced sex at the age of thirty-six. It was this sexual renunciation that enabled him to be so determined that he was able to lead his country and drive the British from India. Thus, refraining from sex enables one to be very determined and powerful. It is not necessary to do anything else. This is a secret people are not aware of. If you want to do something with determination, you have to refrain from sex. Regardless of the process–be it hatha-yoga, bhakti- yoga, jnana-yoga, or whatever–sex indulgence is not allowed. …If we want something valuable, we must pay for it. We cannot expect to walk into a jewelry store and demand the most valuable jewel for a mere ten cents. No, we must pay a great deal. Similarly, if we want perfection in yoga, we have to pay by abstaining from sex. Perfection in yoga is not something childish, and Bhagavad-gita instructs us that if we try to make yoga into something childish, we will be cheated. There are many cheaters awaiting us, waiting to take our money, giving us nothing, and then leaving. But according to Sri Krsna’s authoritative statement in Bhagavad- gita, one must be “completely free from sex life.” Being free from sex, one should “meditate upon Me within the heart and make Me the ultimate goal of life.” This is real meditation.
(Path Of Perfection, pages. 46-47 )

PURPOSE OF HUMAN LIFE IS ACHIEVED BY STOPPING SEX LIFE

Human life is meant for such tapasya, or austerity. By the austerity of voluntarily stopping sex life at home and going to the forest to engage in spiritual activities in the association of devotees, one achieves the actual purpose of human life.
(Bhag. 9.19.11 , purp.)

TO REALIZE VISNU WITHIN THE HEART, COMPLETE ABSTINENCE FROM SEX LIFE IS REQUIRED

Krsna is the ultimate goal of life, and the Visnu-murti situated in one’s heart is the object of yoga practice. To realize this Visnu-murti within the heart, one has to observe complete abstinence from sex life; therefore one has to leave home and live alone in a secluded place, remaining seated as mentioned above. One cannot enjoy sex life daily at home or elsewhere and attend a so-called yoga class and thus become a yogi. One has to practice controlling the mind and avoiding all kinds of sense gratification, of which sex life is the chief. In the rules of celibacy written by the great sage Yajnavalkya it is said:

karmana manasa vaca
sarvavasthasu sarvada
sarvatra maithuna-tyago
brahmacaryam pracaksate

“The vow of brahmacarya is meant to help one completely abstain from sex indulgence in work, words and mind–at all times, under all circumstances, and in all places.” No one can perform correct yoga practice through sex indulgence. Brahmacarya is taught, therefore, from childhood when one has no knowledge of sex life. Children at the age of five are sent to the guru-kula, or the place of the spiritual master, and the master trains the young boys in the strict discipline of becoming brahmacaris. Without such practice, no one can make advancement in any yoga, whether it be dhyana, jnana or bhakti. One who, however, follows the rules and regulations of married life, having sexual relationship only with his wife (and that also under regulation), is also called brahmacari. Such a restrained householder brahmacari may be accepted in the bhakti school, but the jnana and dhyana schools do not admit even householder brahmacaris. They require complete abstinence without compromise. In the bhakti school, a householder brahmacari is allowed controlled sex life because the cult of bhakti-yoga is so powerful that one automatically loses sexual attraction, being engaged in the superior service of the Lord. In the Bhagavad-gita it is said:

visaya vinivartante
niraharasya dehinah
rasa-varjam raso ‘py asya
param drstva nivartate

Whereas others are forced to restrain themselves from sense gratification, a devotee of the Lord automatically refrains because of superior taste. Other than the devotee, no one has any information of that superior taste.
(B.g. 6.13-14 , purp.)

13. VARIOUS METHODS TO STOP PARTICIPATING IN SEX DESCRIBED (top)

ONE MAY STOP PARTICIPATING IN MATERIALISTIC ACTIVITIES BY OBSERVING THEIR CONTRARY RESULTS

TRANSLATION: In this human form of life, a man and women unite for the sensual pleasure of sex, but by actual experience we have observed that none of them are happy. Therefore, seeing the contrary results, I have stopped taking part in materialistic activities.
(Bhag. 7.13.26 )

STRONG DESIRE FOR SEX CAN BE SUBDUED BY ADVANCEMENT IN KRSNA CONSCIOUSNESS

TRANSLATION: For those who are too attached to material enjoyment, sense gratification is very difficult to give up. Even when one is an invalid because of old age, one cannot give up such desires for sense gratification. Therefore, one who actually desires happiness must give up such unsatisfied desires, which are the cause of all tribulations.
PURPORT: We have actually seen, especially in the Western countries, that men who have reached more than eighty years of age still go to nightclubs and pay heavy fees to drink wine and associate with women. Although such men are too old to enjoy anything, their desires have not ceased. Time deteriorates even the body itself, which is the medium for all sensual satisfaction, but even when a man becomes old and invalid, his desires are strong enough to dictate that he go here and there to satisfy the desires of his senses. Therefore, by the practice of bhakti-yoga, one should give up his lusty desires. As explained by Sri Yamunacarya:

yadavadhi mama cetah krsna-padaravinde
nava-nava-rasa-dhamany udyatam rantum asit
tadavadhi bata nari sangame smaryamane
bhavati mukha-vikarah susthu-nisthivanam ca

When one is Krsna conscious, he gets more and more happiness by discharging duties for Krsna. Such a person spits on sense gratification, especially that of sexual enjoyment. An experienced, advanced devotee is no longer interested in sex life. The strong desire for sex can be subdued only by advancement in Krsna consciousness.
(Bhag. 9.19.16 )

LUSTY DESIRES ARE AUTOMATICALLY CONQUERED BY THE DETERMINATION NOT TO HAVE SEX

TRANSLATION: By making plans with determination, one should give up lusty desires for sense gratification. Similarly, by giving up envy one should conquer anger, by discussing the disadvantages of accumulating wealth one should give up greed, and by discussing the truth one should give up fear.
PURPORT: Srila Visvanatha Cakravarti Thakura has suggested how one can conquer lusty desires for sense gratification. One cannot give up thinking of women, for thinking in this way is natural; even while walking on the street, one will see so many women. However, if one is determined not to live with a woman, even while seeing a woman he will not become lusty. If one is determined not to have sex, he can automatically conquer lusty desires. The example given in this regard is that even if one is hungry, if on a particular day he is determined to observe fasting, he can naturally conquer the disturbances of hunger and thirst. If one is determined not to be envious of anyone, he can naturally conquer anger. Similarly, one can give up the desire to accumulate wealth simply by considering how difficult it is to protect the money in one’s possession. If one keeps a large amount of cash with him, he is always anxious about keeping it properly. Thus if one discusses the disadvantages of accumulating wealth, he can naturally give up business without difficulty.
(Bhag. 7.15.22 )

SANNYASIS ACCEPT A LIFE OF BEGGING THUS BECOMING HUMBLE, MEEK AND FREE FROM LUSTY DESIRES

TRANSLATION: One who desires to conquer the mind must leave the company of his family and live in a solitary place, free from contaminated association. To maintain the body and soul together, he should beg as much as he needs for the bare necessities of life.
PURPORT: This is the process for conquering the agitation of the mind. One is recommended to take leave of his family and live alone, maintaining body and soul together by begging alms and eating only as much as needed to keep himself alive. Without such a process, one cannot conquer lusty desires. Sannyasa means accepting a life of begging, which makes one automatically very humble and meek and free from lusty desires. In this regard, the following verse appears in the Smrti literature:

dvandvahatasya garhasthyam
dhyana-bhangadi-karanam
laksayitva grhi spastam
sannyased avicarayan

In this world of duality, family life is the cause that spoils one’s spiritual life or meditation. Specifically understanding this fact, one should accept the order of sannyasa without hesitation.
(Bhag. 7.15.30 )

SENSES MUST BE PURIFIED AND ENGAGED IN DEVOTIONAL SERVICE

TRANSLATION: “So strongly do the senses adhere to the objects of their enjoyment that indeed a wooden statue of a woman attracts the mind of even a great saintly person.
PURPORT: The senses and the sense objects are so intimately connected that the mind of even a great saintly person is attracted to a wooden doll if it is attractively shaped like a young woman. The sense objects, namely form, sound, smell, taste and touch, are always attractive for the eyes, ears, nose, tongue and skin. Since the senses and sense objects are naturally intimately related, sometimes even a person claiming control over his senses remains always subject to the control of sense objects. The senses are impossible to control unless purified and engaged in the service of the Lord. Thus even though a saintly person vows to control his senses, the senses are still sometimes perturbed by sense objects.
(Cc. Antya 2.118 )

SAUBHARI MUNI FELL DOWN BY ASSOCIATION WITH THE SEXUAL ACTIVITIES OF THE FISH

TRANSLATION: Thereafter, one day while Saubhari Muni, who was expert in chanting mantras, was sitting in a secluded place, he thought to himself about the cause of his falldown, which was simply that he had associated himself with the sexual affairs of the fish.
PURPORT: Visvanatha Cakravarti Thakura remarks that Saubhari Muni had fallen from his austerity because of a vaisnava-aparadha. The history is that when Garuda wanted to eat fish, Saubhari Muni unnecessarily gave the fish shelter under his care. Because Garuda’s plans for eating were disappointed, Saubhari Muni certainly committed a great offense to a Vaisnava. Because of this vaisnava-aparadha, an offense at the lotus feet of a Vaisnava, Saubhari Muni fell from his exalted position of mystic tapasya. One should not, therefore, impede the activities of a Vaisnava. This is the lesson we must learn from this incident concerning Saubhari Muni.
(Bhag. 9.6.49 )

ONE CAN LOSE THE RESULTS OF LONG AUSTERITIES SIMPLY BY ASSOCIATING WITH SEXUAL AFFAIRS

TRANSLATION: Alas! While practicing austerity, even within the depths of the water, and while observing all the rules and regulations practiced by saintly persons, I lost the results of my long austerities simply by association with the sexual affairs of fish. Everyone should observe this falldown and learn from it. (Bhag. 9.6.50 )

14. SRI JAGADANANDA PANTITA’S INSTRUCTIONS ON SEX LIFE (top)

SRI JAGADANADA PANDITA’S INSTRUCTIONS ON SANNYASA AND ILLICIT SEX

When one indulges in illicit sex life, as defined by the sastras, either by thinking, planning, talking about or actually having sexual intercourse, or by satisfying the genitals by artificial means, he is caught in the clutches of maya. These instructions apply not only to householders but also to tyagis, or those who are in the renounced order of life. In his book Prema-vivarta, Chapter Seven, Sri Jagadananda Pandita says:

vairagi bhai gramya-katha na sunibe kane
gramya-varta na kahibe yabe milibe ane

svapane o na kara bhai stri-sambhasana
grhe stri chadiya bhai asiyacha vana

yadi caha pranaya rakhite gaurangera sane
chota haridasera katha thake yena mane

bhala na khaibe ara bhala na paribe
hrdayete radha-krsna sarvada sevibe

“My dear brother, you are in the renounced order of life and should not listen to talk about ordinary worldly things, nor should you talk about worldly things when you meet with others. Do not think of women even in dreams. You have accepted the renounced order of life with a vow that forbids you to associate with women. If you wish to associate with Caitanya Mahaprabhu, you must always remember the incident of Chota Haridasa and how he was rejected by the Lord. Do not eat luxurious dishes or dress in fine garments, but always remain humble and serve Their Lordships Sri Sri Radha-Krsna in your heart of hearts.”
(NOI Text 1, page 12-13 )

15. LORD CAITANYA’S RECOMMENDATION FOR WORSHIP (top)

LORD CAITANYA RECOMMENDED THE MODE OF WORSHIP PREFERRED BY THE GOPIS AS THE TOPMOST LOVING SERVICE TO THE LORD

Sex life in the mundane world is the root-cause of being conditioned by the shackles of illusion, and certainly Sukadeva Gosvami was never interested in the sex life of the mundane world. Nor does the manifestation of the Lord’s pleasure potency have any connection with such degraded things. Lord Caitanya was a strict sannyasi, so much so that He did not allow any woman to come near Him, not even to bow down and offer respects. He never even heard the prayers of the deva-dasis offered in the temple of Jagannatha because a sannyasi is forbidden to hear songs sung by the fair sex. Yet even in the rigid position of a sannyasi He recommended the mode of worship preferred by the gopis of Vrndavana as the topmost loving service possible to be rendered to the Lord.
(Bhag. 2.4.20 , purp.)

16. HOMOSEXUALITY AS DEMONIAC (top)

THE HOMOSEXUAL APPETITE OF ONE MAN FOR ANOTHER IS DEMONIAC

TRANSLATION: Lord Brahma, approaching the Lord, addressed Him thus: My dear Lord, please protect me from these sinful demons, who were created by me under Your order. They are infuriated by an appetite for sex and have come to attack me. PURPORT: It appears here that the homosexual appetite of males for each other is created in this episode of the creation of the demons by Brahma. In other words, the homosexual appetite of a man for another man is demoniac and not for any sane male in the ordinary course of life.
(Bhag. 3.20.26 )