Lust (CC)

Expressions researched:
"lust" |"lustful" |"lustfully" |"lustily" |"lustiness" |"lusting" |"lusts" |"lusty"

CC Preface and Introduction

CC Introduction:

If we wish to become fully Kṛṣṇa conscious, we have to give up the shackles of māyā. Or, if we remain with māyā, we should live in such a way that we will not be subject to illusion, as did the many householders among Lord Caitanya's closest devotees. With His followers in the renounced order, however, Lord Caitanya was very strict. He even banished Junior Haridāsa, an important kīrtana leader, for glancing lustfully at a woman. The Lord told him, "You are living with Me in the renounced order, and yet you are looking at a woman with lust."

CC Introduction:

To learn how Kṛṣṇa enjoys pleasure, we must study the first nine cantos of Śrīmad-Bhāgavatam, and then we should study the Tenth Canto, in which Kṛṣṇa's pleasure potency is displayed in His pastimes with Rādhārāṇī and the damsels of Vraja. Unfortunately, unintelligent people turn at once to the sports of Kṛṣṇa in the Daśama-skandha, the Tenth Canto. Kṛṣṇa's embracing Rādhārāṇī or His dancing with the cowherd girls in the rāsa dance are generally not understood by ordinary men, because they consider these pastimes in the light of mundane lust. They foolishly think that Kṛṣṇa is like themselves and that He embraces the gopīs just as an ordinary man embraces a young girl. Some people thus become interested in Kṛṣṇa because they think that His religion allows indulgence in sex. This is not kṛṣṇa-bhakti, love of Kṛṣṇa, but prākṛta-sahajiyā—materialistic lust.

CC Adi-lila

CC Adi 4 Summary:

This chapter also specifically describes the difference between lust and love.

CC Adi 4 Summary:

The transactions of Kṛṣṇa and Rādhā are completely different from material lust.

CC Adi 4.162, Translation:

The love of the gopīs is called rūḍha-bhāva. It is pure and spotless. It is not at any time lust.

CC Adi 4.163, Translation:

"The pure love of the gopīs has become celebrated by the name "lust." The dear devotees of the Lord, headed by Śrī Uddhava, desire to taste that love."

CC Adi 4.164, Translation:

Lust and love have different characteristics, just as iron and gold have different natures.

CC Adi 4.165, Translation:

The desire to gratify one's own senses is kāma (lust), but the desire to please the senses of Lord Kṛṣṇa is prema (love).

CC Adi 4.166, Translation:

The object of lust is only the enjoyment of one's own senses. But love caters to the enjoyment of Lord Kṛṣṇa, and thus it is very powerful.

CC Adi 4.171, Translation:

Therefore lust and love are quite different. Lust is like dense darkness, but love is like the bright sun.

CC Adi 4.172, Translation:

Thus there is not the slightest taint of lust in the gopīs' love. Their relationship with Kṛṣṇa is only for the sake of His enjoyment.

CC Adi 4.195, Translation:

Therefore we find that the joy of the gopīs nourishes the joy of Lord Kṛṣṇa. For that reason the fault of lust is not present in their love.

CC Adi 4.197, Translation:

There is another natural symptom of the gopīs' love that shows it to be without a trace of lust.

CC Adi 4.209, Translation:

The natural love of the gopīs is devoid of any trace of lust. It is faultless, bright and pure, like molten gold.

CC Adi 5.35, Translation:

"As through devotion to the Lord one can attain His abode, many have attained that goal by abandoning their sinful activities and absorbing their minds in the Lord through lust, envy, fear or affection."

CC Adi 5.35, Purport:

As the powerful sun, by its glowing rays, can purify all kinds of impurities, so the all-spiritual Personality of Godhead can purify all material qualities in a person He attracts. Even if one is attracted by Godhead in the mode of material lust, such attraction is converted into spiritual love of Godhead by His grace.

CC Adi 5.224, Purport:

Generally people in their conditioned life engage in the pleasure of society, friendship and love. This so-called love is lust, not love.

CC Adi 8.20, Purport:

Because people are now associating with the modes of ignorance (tamo-guṇa) and, to some extent, passion (rajo-guṇa), with no trace of goodness (sattva-guṇa), they are becoming increasingly greedy and lusty, for that is the effect of associating with these modes.

CC Adi 8.20, Purport:

Tadā rajas-tamo-bhavāḥ kāma-lobhādayaś ca ye: "By associating with the two lower qualities of material nature, one becomes lusty and greedy." (SB 1.2.19)

CC Adi 8.20, Purport:

Actually, in modern human society, everyone is greedy and lusty, and therefore the only means for deliverance is Śrī Caitanya Mahāprabhu's saṅkīrtana movement, which can promote all the Jagāis and Mādhāis to the topmost position of sattva-guṇa, or brahminical culture.

CC Adi 8.20, Purport:

When freed from greed and lust, one becomes brahminically qualified, and when a brahminically qualified person makes further advancement, he becomes situated on the Vaiṣṇava platform.

CC Adi 8.20, Purport:

Full of kāma and lobha, lust and greed, the entire population of the world consists mostly of śūdras and a few vaiśyas, and gradually it is coming about that there are śūdras only.

CC Adi 9.42, Purport:

For economic development one does not need to get money by hook or by crook; one needs only sufficient money to maintain his body and soul. However, because modern economic development is going on with no religious background, people have become lusty, greedy and mad after money.

CC Adi 14.50, Purport:

"Only persons whose intelligence is lost and who are mad with lusty desires worship the demigods and follow the particular rules and regulations of worship according to their own natures."

CC Adi 17.276, Purport:

Lusty materialists like the members of the sahajiyā-sampradāya hanker after women, even others' wives. But when they try to ascribe the responsibility for their lusty activities to Śrī Caitanya Mahāprabhu, they become offenders to Svarūpa Dāmodara and Śrīla Vṛndāvana dāsa Ṭhākura.

CC Adi 17.276, Purport:

"Śrī Caitanya Mahāprabhu 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 sahajiyās, however, pose as followers of Śrī Caitanya Mahāprabhu although they indulge in lusty affairs with women.

CC Adi 17.276, Purport:

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. The gaurāṅga-nāgarī party is not approved by Śrī Caitanya Mahāprabhu or Vṛndāvana dāsa Ṭhākura. Even though one may offer all kinds of prayers to Caitanya Mahāprabhu, one should strictly avoid worshiping Him as the Gaurāṅga Nāgara. The personal behavior of Śrī Caitanya Mahāprabhu and the verses written by Śrī Vṛndāvana dāsa Ṭhākura have completely repudiated the lusty desires of the gaurāṅga-nāgarīs.”

CC Madhya-lila

CC Madhya 1.43, Purport:

There are also discussions of the transcendental state one achieves after attaining the devotional platform, which is the exact position of love of Godhead; the marginal symptoms of transcendental love, and how it is awakened; the distinction between so-called love and transcendental love on the platform of love of Godhead; and different types of humors and mellows enjoyed in relishing the lusty affairs of the gopīs, which are different from mundane affairs, which in turn are symbolical representations of pure love for Kṛṣṇa.

CC Madhya 1.55, Translation:

"I have gotten that Lord of My life, for whom I was burning in the fire of lusty desires."

CC Madhya 1.55, Purport:

In Śrīmad-Bhāgavatam (10.29.15) it is stated:

kāmaṁ krodhaṁ bhayaṁ sneham aikyaṁ sauhṛdam eva ca

nityaṁ harau vidadhato yānti tan-mayatāṁ hi te

The word kāma means lusty desire, bhaya means fear, and krodha means anger.

CC Madhya 1.55, Purport:

If one somehow or other approaches Kṛṣṇa, his life becomes successful. The gopīs approached Kṛṣṇa with lusty desire.

CC Madhya 1.55, Purport:

Kṛṣṇa was a very beautiful boy, and they wanted to meet and enjoy His company. But this lusty desire is different from that of the material world. It appears like mundane lust, but in actuality it is the highest form of attraction to Kṛṣṇa. Caitanya Mahāprabhu was a sannyāsī; He left home and everything else. He could certainly not be induced by any mundane lusty desires.

CC Madhya 1.55, Purport:

So when He used the word madana-dahane ("in the fire of lusty desire"), He meant that out of pure love for Kṛṣṇa He was burning in the fire of separation from Kṛṣṇa. Whenever He met Jagannātha, either in the temple or during the Ratha-yātrā, Caitanya Mahāprabhu used to think, "Now I have gotten the Lord of My life and soul."

CC Madhya 2.47, Translation:

"Even though I do not see the moonlike face of Kṛṣṇa as He plays on His flute, and although there is no possibility of My meeting Him, still I take care of My own body. That is the way of lust. In this way, I maintain My flylike life."

CC Madhya 2.47, Purport:

In this connection, Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura says that the lovable Supreme Lord is the supreme shelter. The Lord is the supreme subject, and the devotees are the object. The coming together of a subject and object is called ālambana. The object hears, and the subject plays the flute. That the object cannot see the moonlike face of Kṛṣṇa and has no eagerness to see Him is the sign of being without ālambana. Externally imagining such a thing simply satisfies one's lusty desires, and thus one lives without purpose.

CC Madhya 4.124, Purport:

Seeing the food uncovered before the Deity, Mādhavendra Purī desired to taste a little of it so that he could prepare a similar sweet rice for his Gopāla. Mādhavendra Purī was so strict, however, that he considered this to be an offense. Consequently he left the temple without saying anything to anyone. The paramahaṁsa is therefore called vijita-ṣaḍ-guṇa. He must conquer the six material qualities—kāma, krodha, lobha, moha, matsarya and kṣudhā-tṛṣṇā (lust, anger, greed, illusion, enviousness and hunger and thirst).

CC Madhya 4.133, Purport:

In Śrīmad-Bhāgavatam (10.29.15) it is stated that if one approaches the Supreme Lord even out of lust, anger or fear (kāmaṁ krodhaṁ bhayam), he is purified.

CC Madhya 4.133, Purport:

The gopīs, being young girls, approached Kṛṣṇa because He was a beautiful young boy. From the external point of view, they approached the Lord out of lust, and the Lord danced with them at midnight. From the mundane point of view, these activities may appear immoral because a married or unmarried young girl cannot leave home to mix with a young boy and dance with him. Although this is immoral from the mundane viewpoint, the activities of the gopīs are accepted as the highest form of worship because it was Lord Kṛṣṇa whom they approached with lusty desires in the dead of night.

CC Madhya 8.116, Translation:

"Since Kṛṣṇa's lusty desires were not satisfied even in the midst of hundreds of thousands of gopīs and He was thus searching after Śrīmatī Rādhārāṇī, we can easily imagine how transcendentally qualified She is."

CC Madhya 8.139, Purport:

In the material world the living entity is encaged within a material body, and due to ignorance he thinks that he is the body. Therefore here the enjoyment of lusty desires between male and female is all material.

CC Madhya 8.139, Purport:

One cannot compare the lusty desires of a materialistic man to the transcendental lusty desires of Kṛṣṇa.

CC Madhya 8.139, Purport:

Unless one is advanced in spiritual science, he cannot understand the lusty desires between Kṛṣṇa and the gopīs.

CC Madhya 8.139, Purport:

In the Caitanya-caritāmṛta the lusty desire of the gopīs is compared to gold. The lusty desires of a materialistic man, on the other hand, are compared to iron. At no stage can iron and gold be equated.

CC Madhya 8.139, Purport:

The living entities—moving and nonmoving—are part and parcel of Kṛṣṇa; therefore they originally have the same kind of lusty desire as His. But when this lusty desire is expressed through matter, it is abominable.

CC Madhya 8.139, Purport:

When one can understand the body of Kṛṣṇa as well as the Lord's lusty desires, one is immediately liberated.

CC Madhya 8.180, Translation:

"Śrīmatī Rādhārāṇī induces Kṛṣṇa to drink the honey of the conjugal relationship. She is therefore engaged in satisfying all the lusty desires of Kṛṣṇa."

CC Madhya 8.215, Translation:

"It is to be noted that the natural characteristic of the gopīs is to love the Supreme Lord. Their lusty desire is not to be compared to material lust. Nonetheless, because their desire sometimes appears to resemble material lust, their transcendental love for Kṛṣṇa is sometimes described as lust."

CC Madhya 8.215, Purport:

Bhaktisiddhānta Sarasvatī Ṭhākura says that material lust should never be attributed to Kṛṣṇa, who is full of transcendental knowledge.

CC Madhya 8.215, Purport:

Material lust cannot be engaged in the service of the Lord, for it is applicable to materialists, not to Kṛṣṇa. Only prema, or love of Godhead, is applicable for the satisfaction of Kṛṣṇa. Prema is full service rendered unto the Lord.

CC Madhya 8.215, Purport:

The lusty affairs of the gopīs actually constitute the topmost love of Godhead because the gopīs never act for their own personal satisfaction. They are simply pleased by engaging other gopīs in the service of the Lord.

CC Madhya 8.215, Purport:

The gopīs derive more transcendental pleasure from indirectly engaging other gopīs in the service of Kṛṣṇa than from engaging in His service themselves. That is the difference between material lust and love of Godhead.

CC Madhya 8.215, Purport:

Lust applies to the material world, and love of Godhead applies only to Kṛṣṇa.

CC Madhya 8.216, Translation:

"'Although the dealings of the gopīs with Kṛṣṇa are on the platform of pure love of Godhead, such dealings are sometimes considered to be lusty. But because they are completely spiritual, Uddhava and all the other dearmost devotees of the Lord desire to participate in them.'"

CC Madhya 8.217, Translation:

"Lusty desires are experienced when one is concerned with his own personal sense gratification. The mood of the gopīs is not like that. Their only desire is to satisfy the senses of Kṛṣṇa."

CC Madhya 8.255, Purport:

"He who faithfully hears about the dealings between Lord Kṛṣṇa and the gopīs in the rāsa dance and he who describes these activities attain to the perfectional stage of devotional service and simultaneously lose material, lusty desires."

CC Madhya 8.255, Purport:

A liberated person who hears about the loving affairs of Rādhā and Kṛṣṇa is not inclined to have lusty desires.

CC Madhya 11.10, Purport:

The mind is always accompanied by six enemies—namely, kāma, krodha, mada, moha, mātsarya and bhaya—that is, lust, anger, intoxication, illusion, envy and fear.

CC Madhya 13.79, Translation:

"'Lord Śrī Kṛṣṇa is He who is known as jana-nivāsa, the ultimate resort of all living entities, and who is also known as Devakī-nandana or Yaśodā-nandana, the son of Devakī and Yaśodā. He is the guide of the Yadu dynasty, and with His mighty arms He kills everything inauspicious, as well as every man who is impious. By His presence He destroys all things inauspicious for all living entities, moving and inert. His blissful smiling face always increases the lusty desires of the gopīs of Vṛndāvana. May He be all-glorious and happy!'"

CC Madhya 14.158, Purport:

Lord Kṛṣṇa's lusty desires and all His dealings with the gopīs are on the spiritual platform.

CC Madhya 14.181, Translation:

"'Agitated by tears, Śrīmatī Rādhārāṇī"s eyes were tinged with red, just like the eastern horizon at sunrise. Her lips began to move with jubilation and lusty desire. Her eyebrows curved, and Her lotuslike face smiled mildly. Seeing Rādhārāṇī’s face exhibit such emotion, Lord Śrī Kṛṣṇa felt a million times happier than when He embraced Her. Indeed, Lord Śrī Kṛṣṇa's happiness is not at all mundane.'"

CC Madhya 19.149, Translation:

"Because a devotee of Lord Kṛṣṇa is desireless, he is peaceful. Fruitive workers desire material enjoyment, jñānīs desire liberation, and yogīs desire material opulence; therefore they are all lusty and cannot be peaceful."

CC Madhya 19.149, Purport:

The devotee of Lord Kṛṣṇa has no desire other than serving Kṛṣṇa. Even so-called liberated people are full of desires. Fruitive actors desire better living accommodations, and jñānīs want to be one with the Supreme. Yogīs desire material opulence, yogic perfections and magic. All of these nondevotees are lusty (kāmī). Because they desire something, they cannot have peace.

CC Madhya 20.122, Purport:

"Due to this external energy, the living entity, although transcendental to the three modes of material nature, thinks of himself as a material product and thus undergoes the reactions of material miseries."

This is a description of māyā’s action upon the conditioned soul. Thinking himself a product of the material energy, the conditioned soul engages in the service of the material energy in so many ways. He becomes the servant of lust, anger, greed and envy.

CC Madhya 21.68, Purport:

It is said that Indra, the King of heaven, is very lusty.

CC Madhya 21.68, Purport:

Once he had sexual intercourse with the wife of a great sage, and when the sage learned about this, he cursed lusty Indra with a curse that put vaginas all over his body.

CC Madhya 22.14-15, Translation:

"In this way the conditioned soul becomes the servant of lusty desires, and when these are not fulfilled, he becomes the servant of anger and continues to be kicked by the external energy, māyā. Wandering and wandering throughout the universe, he may by chance get the association of a devotee physician, whose instructions and hymns make the witch of the external energy flee. The conditioned soul thus gets into touch with devotional service to Lord Kṛṣṇa, and in this way he can approach nearer and nearer to the Lord."

CC Madhya 22.14-15, Purport:

The ever-conditioned soul, provoked by lusty desires to enjoy the material world, is forced to transmigrate from one body to another.

CC Madhya 22.16, Translation:

"'O my Lord, there is no limit to the unwanted orders of lusty desires. Although I have rendered these desires so much service, they have not shown any mercy to me. I have not been ashamed to serve them, nor have I even desired to give them up. O my Lord, O head of the Yadu dynasty, recently, however, my intelligence has been awakened, and now I am giving them up. Due to transcendental intelligence, I now refuse to obey the unwanted orders of these desires, and I now come to You to surrender myself at Your fearless lotus feet. Kindly engage me in Your personal service and save me.'"

CC Madhya 22.31, Purport:

When a living entity becomes Kṛṣṇa conscious, he is immediately relieved of all material lusty desires.

CC Madhya 22.31, Purport:

Lusty desires and greed are associated with rajas and tamas, passion and darkness.

CC Madhya 22.78-80, Translation:

"Devotees are always merciful, humble, truthful, equal to all, faultless, magnanimous, mild and clean. They are without material possessions, and they perform welfare work for everyone. They are peaceful, surrendered to Kṛṣṇa and desireless. They are indifferent to material acquisitions and are fixed in devotional service. They completely control the six bad qualities—lust, anger, greed and so forth. They eat only as much as required, and they are not inebriated. They are respectful, grave, compassionate and without false prestige. They are friendly, poetic, expert and silent."

CC Madhya 24.202, Translation and Purport:

"In that case, by the word 'ca,' the word 'eva' is meant. The word 'api' can be taken in the sense of aggregation. Thus the verse would read ātmārāmā eva—that is, 'even all kinds of living beings worship Kṛṣṇa.'"

It is here mentioned that every living entity is ātmārāma. Temporarily covered by the influence of māyā, the living entity serves his senses, which are represented as kāma-krodha-lobha-moha-mada-mātsarya—lust, anger, greed, illusion, madness and envy.

CC Madhya 24.330, Purport:

In Śrīmad-Bhāgavatam (7.11.35) Śrī Nārada Muni tells Mahārāja Yudhiṣṭhira what a brāhmaṇa is. He states that if brahminical qualifications are observed in kṣatriyas, vaiśyas or even śūdras, one should accept them as brāhmaṇas. In this regard, Śrīla Śrīdhara Svāmī has commented: śamādibhir eva brāhmaṇādi-vyavahāro mukhyaḥ, na jāti-mātrādīty āha—yasyeti. yad yadi anyatra varṇāntare ‘pi dṛśyeta, tad-varṇāntaraṁ tenaiva lakṣaṇa-nimittenaiva varṇena vinirdiśet, na tu jāti-nimittenety arthaḥ: "The most important criterion for deciding whether to deal with someone as a brāhmaṇa or as a member of another varṇa is the presence or absence of self-control and similar brahminical qualities. We should not judge primarily according to superficial characteristics like birth. This is stated in the verse beginning yasya (SB 7.11.35). If the qualities of one varṇa are seen in someone born in another, he should be designated according to the varṇa of his qualities, not that of his birth."

There is a similar statement made by Nīlakaṇṭha, a commentator on the Mahābhārata: śūdro ‘pi śamādy-upeto brāhmaṇa eva brāhmaṇo ‘pi kāmādy-upetaḥ śūdra eva. "Although one may be born in a śūdra family, if he is endowed with the brahminical qualities, beginning with śama (control of the mind), he is to be accepted as a brāhmaṇa. Although one may be born in a brāhmaṇa family, if he is endowed with the qualities beginning with kāma (lust), he is to be considered a śūdra."

CC Madhya 24.330, Purport:

The qualifications of a bona fide disciple are described in Śrīmad-Bhāgavatam (11.10.6) as follows:

amānya-matsaro dakṣo nirmamo dṛḍha-sauhṛdaḥ

asatvaro ‘rtha-jijñāsur anasūyur amogha-vāk

The disciple must have the following qualifications. He must give up interest in the material bodily conception. He must give up material lust, anger, greed, illusion, madness and envy. He should be interested only in understanding the science of God, and he should be ready to consider all points in this matter. He should no longer think, "I am this body," or, "This thing belongs to me." One must love the spiritual master with unflinching faith, and one must be very steady and fixed.

CC Antya-lila

CC Antya 1.151, Translation:

"'Upon hearing of My cruelty, moon-faced Rādhārāṇī may establish some kind of tolerance in Her aggrieved heart. But then She might turn against Me. Or, indeed, being fearful of the lusty desires invoked by the bow of formidable Cupid, She might even give up Her life. Alas! I have foolishly uprooted the soft creeper of Her desire just when it was ready to bear fruit.'"

CC Antya 4.64, Translation and Purport:

"'O dear Kṛṣṇa, by Your smiling glances and melodious talk, You have awakened a fire of lusty desire in our hearts. Now You should extinguish that fire with a stream of nectar from Your lips by kissing us. Kindly do this. Otherwise, dear friend, the fire within our hearts will burn our bodies to ashes because of separation from You. Thus by meditation we shall claim shelter at Your lotus feet."'

This verse (SB 10.29.35) was spoken by the gopīs when they were attracted by the vibration of Kṛṣṇa's flute in the moonlight of autumn. All of them, being maddened, came to Kṛṣṇa, but to increase their ecstatic love, Kṛṣṇa gave them moral instructions to return home. The gopīs did not care for these instructions. They wanted to be kissed by Kṛṣṇa, for they had come there with lusty desires to dance with Him.

CC Antya 5.45-46, Translation and Purport:

"When one hears or describes with great faith the pastimes of Lord Kṛṣṇa, such as His rāsa dance with the gopīs, the disease of lusty desires in his heart and the agitation caused by the three modes of material nature are immediately nullified, and he becomes sober and silent."

Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura comments in this connection, "Any person seriously inclined to hear about the pastimes of Kṛṣṇa's rāsa dance, as mentioned in Śrīmad-Bhāgavatam, with great faith and a transcendental, spiritually inspired mind, is immediately freed from the natural lusty desires found within the heart of a materialistic man."

CC Antya 5.45-46, Purport:

When a pure Vaiṣṇava speaks on Śrīmad-Bhāgavatam and another pure Vaiṣṇava hears Śrīmad-Bhāgavatam from such a realized soul, both of them live in the transcendental world, where the contamination of the modes of material nature cannot touch them. Freed from the contamination of the modes of nature, the speaker and hearer are fixed in a transcendental mentality, knowing that their position on the transcendental platform is to serve the Supreme Lord. The class of men known as prākṛta-sahajiyās, who consider the transcendental pastimes of Lord Kṛṣṇa something like the behavior between a man and a woman in the material field, artificially think that hearing the rāsa-līlā will help them by diminishing the lusty desires of their diseased hearts.

CC Antya 5.48, Translation:

"'A transcendentally sober person who, with faith and love, continually hears from a realized soul about the activities of Lord Kṛṣṇa in His rāsa dance with the gopīs, or one who describes such activities, can attain full transcendental devotional service at the lotus feet of the Supreme Personality of Godhead. Thus lusty material desires, which are the heart disease of all materialistic persons, are for him quickly and completely vanquished.'"

CC Antya 5.48, Translation:

All the activities of Lord Kṛṣṇa are transcendental, and the gopīs are also transcendentally situated. Therefore the activities of the gopīs and Lord Kṛṣṇa, if seriously understood, will certainly free one from material attachment. Then there is no possibility that lusty material desires will awaken.

CC Antya 5.132, Purport:

If one immediately follows the principles of Śrī Caitanya Mahāprabhu by associating with His devotees, lusty desires for material enjoyment will vanish from one's heart.

CC Antya 7.39, Translation:

"The unalloyed love of the gopīs and Śrīmatī Rādhārāṇī is without any trace of material lust. The criterion of such transcendental love is that its only purpose is to satisfy Kṛṣṇa."

CC Antya 15.75, Translation and Purport:

"The two very beautiful arms of Kṛṣṇa are just like long bolts. They also resemble the bodies of black snakes that enter the space between the two hill-like breasts of women and bite their hearts. The women then die from the burning poison."

In other words, the gopīs become very much agitated by lusty desire; they are burning due to the poisonous bite inflicted by the black snakes of Kṛṣṇa's beautiful arms.

CC Antya 15.76, Translation:

"The combined cooling effect of camphor, roots of khasakhasa and sandalwood is surpassed by the coolness of Kṛṣṇa's palms and the soles of His feet, which are cooler and more pleasing than millions upon millions of moons. If women are touched by them even once, their minds are enticed, and the burning poison of lusty desire for Kṛṣṇa is immediately vanquished."

CC Antya 16.117, Translation:

"'O hero of charity, please deliver unto us the nectar of Your lips. That nectar increases lusty desires for enjoyment and diminishes lamentation in the material world. Kindly give us the nectar of Your lips, which are touched by Your transcendentally vibrating flute, for that nectar makes all human beings forget all other attachments.'"

CC Antya 16.121-122, Translation:

"My dear lover," Lord Caitanya said in the mood of Śrīmatī Rādhārāṇī, "let Me describe some of the characteristics of Your transcendental lips. They agitate the mind and body of everyone, they increase lusty desires for enjoyment, they destroy the burden of material happiness and lamentation, and they make one forget all material tastes. The whole world falls under their control. They vanquish shame, religion and patience, especially in women. Indeed, they inspire madness in the minds of all women. Your lips increase the greed of the tongue and thus attract it. Considering all this, We see that the activities of Your transcendental lips are always paradoxical."

CC Antya 17.36, Translation:

"'The vibration of Your flute, accompanied by Your glance, which pierces us forcibly with the arrows of lust, induces us to ignore the regulative principles of religious life. Thus we become excited by lusty desires and come to You, giving up all shame and fear. But now You are angry with us. You are finding fault with our violating religious principles and leaving our homes and husbands. And as You instruct us about religious principles, we become helpless.'"

CC Antya 17.40, Translation:

Śrī Caitanya Mahāprabhu continued, "'My dear friend, the Supreme Personality of Godhead, Kṛṣṇa, has a voice as deep as a cloud resounding in the sky. With the tinkling of His ornaments He attracts the ears of the gopīs, and with the sound of His flute He attracts even the goddess of fortune and other beautiful women. That Personality of Godhead, known as Madana-mohana, whose joking words carry many indications and deep meanings, is increasing the lusty desires of My ears.'"

CC Antya 19.38, Translation:

"The women of Vṛndāvana are just like lilies growing hot in the sun of lusty desires. But moonlike Kṛṣṇa makes them all jubilant by bestowing upon them the nectar of His hands. O My dear friend, where is My moon now? Save My life by showing Him to Me!"

CC Antya 19.107, Purport:

“When we remember the past births of Kṛṣṇa, My dear bumblebee, we are very much afraid of Him. In His incarnation as Lord Rāmacandra, He acted just like a hunter and unjustly killed His friend Vāli. Lusty Śūrpaṇakhā came to satisfy Rāmacandra's desires, but He was so attached to Sītādevī that He cut off Śūrpaṇakhā’s nose. In His incarnation as Vāmanadeva, He plundered Bali Mahārāja and took all his possessions, cheating him on the pretext of accepting worship from him. Vāmanadeva caught Bali Mahārāja exactly as one catches a crow. My dear bumblebee, it is not very good to make friends with such a person. I know that once one begins to talk about Kṛṣṇa, it is very difficult to stop, and I admit that I have insufficient strength to give up talking about Him.”