Opposite sex

Expressions researched:
"Opposite sex"

SB Canto 1

SB 1.4.5, Purport:

A householder has to distinguish between a male and female, otherwise he cannot be a householder. One should, therefore, attempt to know the distinction between body and soul without any attachment for male and female. As long as such distinction is there, one should not try to become a sannyāsī like Śukadeva Gosvāmī. At least theoretically one must be convinced that a living entity is neither male nor female. The outward dress is made of matter by material nature to attract the opposite sex and thus keep one entangled in material existence. A liberated soul is above this perverted distinction. He does not distinguish between one living being and another. For him they are all one and the same spirit. The perfection of this spiritual vision is the liberated stage, and Śrīla Śukadeva Gosvāmī attained that stage. Śrīla Vyāsadeva was also in the transcendental stage, but because he was in the householder's life, he did not pretend to be a liberated soul, as a matter of custom.

SB 1.9.34, Purport:

He says that the wounds created on the body of the Lord by the sharpened arrows of Bhīṣmadeva were as pleasing to the Lord as the biting of a fiancee who bites the body of the Lord directed by a strong sense of sex desire. Such biting by the opposite sex is never taken as a sign of enmity, even if there is a wound on the body. Therefore, the fighting as an exchange of transcendental pleasure between the Lord and His pure devotee, Śrī Bhīṣmadeva, was not at all mundane. Besides that, since the Lord's body and the Lord are identical, there was no possibility of wounds in the absolute body. The apparent wounds caused by the sharpened arrows are misleading to the common man, but one who has a little absolute knowledge can understand the transcendental exchange in the chivalrous relation. The Lord was perfectly happy with the wounds caused by the sharpened arrows of Bhīṣmadeva.

SB 1.10.16, Purport:

Shyness is a particular extra-natural beauty of the fair sex, and it commands respect from the opposite sex. This custom was observed even during the days of the Mahābhārata, i.e., more than five thousand years ago. It is only the less intelligent persons not well versed in the history of the world who say that observance of separation of female from male is an introduction of the Mohammedan period in India. This incident from the Mahābhārata period proves definitely that the ladies of the palace observed strict pardā (restricted association with men), and instead of coming down in the open air where Lord Kṛṣṇa and others were assembled, the ladies of the palace went up on the top of the palace and from there paid their respects to Lord Kṛṣṇa by showers of flowers. It is definitely stated here that the ladies were smiling there on the top of the palace, checked by shyness. This shyness is a gift of nature to the fair sex, and it enhances their beauty and prestige, even if they are of a less important family or even if they are less attractive.

SB 1.11.36, Purport:

And that is possible only by the association of the devotees of the Lord, who are called the mahātmās. Cupid throws his arrow upon the living beings to make them mad after the opposite sex, whether the party is actually beautiful or not. Cupid's provocations are going on, even among beastly societies who are all ugly-looking in the estimation of the civilized nations. Thus Cupid's influence is exerted even amongst the ugliest forms, and what to speak of the most perfect beauties. Lord Śiva, who is considered to be most tolerant, was also struck by Cupid's arrow because he also became mad after the Mohinī incarnation of the Lord and acknowledged himself to be defeated. Cupid, however, was himself captivated by the grave and exciting dealings of the goddesses of fortune, and he voluntarily gave up his bow and arrow in a spirit of frustration.

SB Canto 2

SB 2.1.16, Purport:

One should not, however, become self-complacent simply by leaving home or by creating another home at the holy place, either lawfully or unlawfully. Many persons leave home and go to such holy places, but due to bad association, again become family men by illicit connection with the opposite sex. The illusory energy of matter is so strong that one is apt to be under such illusion at every stage of life, even after quitting one's happy home. 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. Therefore, to live apart from family life means to become self-controlled in regard to all sense desires, especially sex desires.

SB 2.3.19, Purport:

The ass works very hard and carries burdens of the maximum weight without making profit for itself. Footnote. The ass is generally engaged by the washerman, whose social position is not very respectable. And the special qualification of the ass is that it is very much accustomed to being kicked by the opposite sex. When the ass begs for sexual intercourse, he is kicked by the fair sex, yet he still follows the female for such sexual pleasure. A henpecked man is compared, therefore, to the ass. The general mass of people work very hard, especially in the age of Kali. In this age the human being is actually engaged in the work of an ass, carrying heavy burdens and driving ṭhelā and rickshaws. The so-called advancement of human civilization has engaged a human being in the work of an ass.

SB Canto 3

SB 3.15.20, Purport:

It is specifically mentioned here that a woman's large hips are very attractive and they stimulate man's passion, but the wonderful feature of Vaikuṇṭha is that although the women have large hips and beautiful faces and are decorated with ornaments of emeralds and jewels, the men are so absorbed in Kṛṣṇa consciousness that the beautiful bodies of the women cannot attract them. In other words, there is enjoyment of the association of the opposite sex, but there is no sexual relationship. The residents of Vaikuṇṭha have a better standard of pleasure, so there is no need of sex pleasure.

SB 3.20.35, Purport:

Demons arrange many kinds of performances to see the glaring beauty of a beautiful woman. Here it is stated that they saw the girl playing with a ball. Sometimes the demoniac arrange for so-called sports, like tennis, with the opposite sex. The purpose of such sporting is to see the bodily construction of the beautiful girl and enjoy a subtle sex mentality. This demoniac sex mentality of material enjoyment is sometimes encouraged by so-called yogīs who encourage the public to enjoy sex life in different varieties and at the same time advertise that if one meditates on a certain manufactured mantra one can become God within six months. The public wants to be cheated, and Kṛṣṇa therefore creates such cheaters to misrepresent and delude. These so-called yogīs are actually enjoyers of the world garbed as yogīs.

SB Canto 4

SB 4.21.4, Purport:

Similarly, a welcome offered by unmarried girls who are internally and externally clean and are dressed in nice garments and ornaments is also auspicious. Kumārī, or unmarried girls untouched by the hand of any member of the opposite sex, are auspicious members of society. Even today in Hindu society the most conservative families do not allow unmarried girls to go out freely or mix with boys. They are very carefully protected by their parents while unmarried, after marriage they are protected by their young husbands, and when elderly they are protected by their children. When thus protected, women as a class remain an always auspicious source of energy to man.

SB 4.25.17, Purport:

As long as one remains a child, he is not agitated by seeing a beautiful woman. Although the sense organs are present, unless the age is ripe there is no sex impulse. The favorable conditions surrounding the sex impulse are compared here to a garden or a nice solitary park. When one sees the opposite sex, naturally the sex impulse increases. It is said that if a man in a solitary place does not become agitated upon seeing a woman, he is to be considered a brahmacārī. But this practice is almost impossible. The sex impulse is so strong that even by seeing, touching or talking, coming into contact with, or even thinking of the opposite sex—even in so many subtle ways—one becomes sexually impelled. Consequently, a brahmacārī or sannyāsī is prohibited to associate with women, especially in a secret place. The śāstras enjoin that one should not even talk to a woman in a secret place, even if she happens to be one's own daughter, sister or mother.

SB 4.25.20, Purport:

The body has already been compared to a beautiful garden. During youth the sex impulse is awakened, and the intelligence, according to one's imagination, is prone to contact the opposite sex. In youth a man or woman is in search of the opposite sex by intelligence or imagination, if not directly. The intelligence influences the mind, and the mind controls the ten senses. Five of these senses gather knowledge, and five work directly. Each sense has many desires to be fulfilled. This is the position of the body and the owner of the body, purañjana, who is within the body.

SB 4.25.24, Purport:

One should not be attracted by the breasts of young women. The great saint Śaṅkarācārya has described the breasts of women, especially young women, as nothing but a combination of muscles and blood, so one should not be attracted by the illusory energy of raised breasts with nipples. They are agents of māyā meant to victimize the opposite sex. Because the breasts are equally attractive, they are described as sama-vṛttau. The sex impulse remains in an old man's heart also, even up to the point of death. To be rid of such agitation, one must be very much advanced in spiritual consciousness, like Yāmunācārya, who said:

SB 4.25.31, Purport:

Such a speech is typical of a living entity attracted by the opposite sex. This is called bewilderment occasioned by becoming conditioned by material nature. When thus attracted by the beauty of the material energy, one becomes very eager to enjoy. This is elaborately described in this instance of Purañjana's becoming attracted by the beautiful woman. In conditional life the living entity is attracted by a face, eyebrows or eyes, a voice or anything. In short, everything becomes attractive. When a man or a woman is attracted by the opposite sex, it does not matter whether the opposite sex is beautiful or not. The lover sees everything beautiful in the face of the beloved and thus becomes attracted. This attraction causes the living entity to fall down in this material world. This is described in Bhagavad-gītā (7.27):

SB 4.27.8, Purport:

It is significant in this verse that Purañjana got both sons and daughters married. It is the duty of a father and mother to arrange for the marriage of their sons and daughters. That is the obligation in Vedic society. Sons and daughters should not be allowed freedom to intermingle with the opposite sex unless they are married. This Vedic social organization is very good in that it stops the promulgation of illicit sex life, or varṇa-saṅkara, which appears under different names in this present day. Unfortunately in this age although the father and mother are anxious to get their children married, the children refuse to get married by the arrangement of the parents. Consequently, the number of varṇa-saṅkara has increased throughout the world under different names.

SB 4.29.85, Purport:

The same principle of intermingling is also in human society, but is in a regulative form. Material existence means living together as male and female and being attracted by one another. However, when one fully understands spiritual life, his attraction for the opposite sex is completely vanquished. By such attraction, one becomes overly attached to this material world. It is a hard knot within the heart.

SB Canto 5

SB 5.1.29, Purport:

To maintain such a life of strict vigilance, one needs encouragement from his wife. In the varṇāśrama-dharma system, certain classes, such as the brāhmaṇas and sannyāsīs, do not need encouragement from the opposite sex. Kṣatriyas and gṛhasthas, however, actually need the encouragement of their wives in order to execute their duties. Indeed, a gṛhastha or kṣatriya cannot properly execute his responsibilities without the association of his wife. Śrī Caitanya Mahāprabhu personally admitted that a gṛhastha must live with a wife. Kṣatriyas were even allowed to have many wives to encourage them in discharging the duties of government. The association of a good wife is necessary in a life of karma and political affairs.

SB 5.2.6, Purport:

The creator has constructed women in such a way that their beautiful voices and movements and the beautiful features of their hips, their breasts, and the other parts of their bodies attract the members of the opposite sex, both on earth and on other planets, and awaken their lusty desires. When one is controlled by Cupid or the beauty of women, he becomes stunned like matter such as stone. Captivated by the material movements of women, he wants to remain in this material world. Thus one's promotion to the spiritual world is checked simply by seeing the beautiful bodily structure and movements of women. Śrī Caitanya Mahāprabhu has therefore warned all devotees to beware of the attraction of beautiful women and materialistic civilization.

SB 5.14.9, Translation:

Sometimes, as if blinded by the dust of a whirlwind, the conditioned soul sees the beauty of the opposite sex, which is called pramadā. Being thus bewildered, he is raised upon the lap of a woman, and at that time his good senses are overcome by the force of passion. He thus becomes almost blind with lusty desire and disobeys the rules and regulations governing sex life. He does not know that his disobedience is witnessed by different demigods, and he enjoys illicit sex in the dead of night, not seeing the future punishment awaiting him.

SB 5.17.13, Translation:

In each of those tracts of land, there are many gardens filled with flowers and fruits according to the season, and there are beautifully decorated hermitages as well. Between the great mountains demarcating the borders of those lands lie enormous lakes of clear water filled with newly grown lotus flowers. Aquatic birds such as swans, ducks, water chickens, and cranes become greatly excited by the fragrance of lotus flowers, and the charming sound of bumblebees fills the air. The inhabitants of those lands are important leaders among the demigods. Always attended by their respective servants, they enjoy life in gardens alongside the lakes. In this pleasing situation, the wives of the demigods smile playfully at their husbands and look upon them with lusty desires. All the demigods and their wives are constantly supplied with sandalwood pulp and flower garlands by their servants. In this way, all the residents of the eight heavenly varṣas enjoy, attracted by the activities of the opposite sex.

SB 5.26.20, Translation:

A man or woman who indulges in sexual intercourse with an unworthy member of the opposite sex is punished after death by the assistants of Yamarāja in the hell known as Taptasūrmi. There such men and women are beaten with whips. The man is forced to embrace a red-hot iron form of a woman, and the woman is forced to embrace a similar form of a man. Such is the punishment for illicit sex.

SB Canto 6

SB 6.1.61, Purport:

It is said that if one's body is smeared with turmeric, it attracts the lusty desires of the opposite sex. The word kāma-liptena indicates that the śūdra was decorated with turmeric smeared on his body.

Nectar of Devotion

Nectar of Devotion 9:

"My Lord, I know that young girls have natural affection for young boys, and that young boys have natural affection for young girls. I am praying at Your lotus feet that my mind may become attracted unto You in the same spontaneous way." The example is very appropriate. When a young boy or girl sees a member of the opposite sex there is a natural attraction, without the need for any introduction. Without any training there is a natural attraction due to the sex impulse. This is a material example, but the devotee is praying that he may develop a similar spontaneous attachment for the Supreme Lord, free from any desire for profit and without any other cause. This natural attraction for the Lord is the perfectional stage of self-realization.

Bhagavad-gita As It Is Lectures

Lecture on BG 2.49-51 -- New York, April 5, 1966:

That is very nice example. It is very ordinary. Everyone will understand it. Now, suppose a man or woman is in love, and the man is a third person, beyond the husband of the wife, beyond the, of the woman. Now, it is a, it is a example given in scripture that the woman who is fallen in love, the woman of man with other woman, other man, opposite sex. So he may be engaged in so many duties, but his mind is always to that point when he or she will meet his lover. With all his duty, or her duties, during the daytime, she or he always thinks, "Oh, when that moment will come when we shall meet together?" That means the mind is always there. The example is said because when there is ecstasy, when there is ecstasy of love, even within our, within the midst of our multifarious duties, we can remember that thing always.

Lecture on BG 7.11-16 -- New York, October 7, 1966:

That is called knowledge. So here is the book, the Supreme Personality of Godhead personally speaking. So if we do not take advantage of this knowledge, simply like cats and dogs we eat, sleep, and have sexual intercourse with the opposite sex, and die without taking advantage of the higher consciousness, developed consciousness, which have been given to us by the grace of Lord through the material energy... We have got intelligence, but if we misuse this intelligence, do not take advantage, then are we not the lowest of the mankind?

Lecture on BG 9.18-19 -- New York, December 4, 1966:

Balance eight hundred, two hundred thousand species of life, they are animal and aquatics, birds, beasts, uncivilized men, so many species of life. They have no economic problem. They have no economic problem. There is no question of starvation. They are eating, they are sleeping, they are having their mating, opposite sex, and they are defending also in their own way. So they have no problem. Only the civilized men, they have got problems. Only that small number of civilized men, so-called civilized men, they have got. They do not believe that God protects everyone. By advancement of civilization they have learned this art, to refuse God. They want to make their economic problem solved by themselves. God is giving them sufficient grains, sufficient fruits, sufficient vegetables, sufficient milk. No, they want to make solution of their problems by killing other poor animals. But they do not believe in God. They do not believe in God that "I am killing poor animals.

Lecture on BG 16.9 -- Hawaii, February 5, 1975:

So according to the body, the different foods are there. That is also described. Sāttvika-āhāra, rājasika-āhāra, tāmasika-āhāra. Everything is there in the Bhagavad-gītā.

So in the animal life they are, after seeking where is food. Then, as soon as the body is strong, then "Where is sex? Find out the opposite sex." You'll find in the hogs' life very prominent, all these things. For sex they have no discrimination whether it is mother or sister or anyone. You'll find that. These are... We have to take lessons from nature's study. The hog is sometimes trying to drink the milk from the breast of the mother and sometimes trying to have sex. You'll find it. This is hog life. This is dog life: no sex discrimination, no food discrimination, no shelter discrimination, no defense discrimination. But all these things—"Discrimination, the best part of valor"—that is in human civilization. Therefore the Vedānta-sūtra said, athāto brahma jijñāsā:

Srimad-Bhagavatam Lectures

Lecture on SB 1.1.9 -- Auckland, February 20, 1973:

So we can, at least we have to transcend the rajas-tamo guṇa. Tadā rajas-tamo-bhāvāḥ kāma-lobhādayaś ca ye (SB 1.2.19). Rajas-tamo, the quality of passion and ignorance, mean the symptoms of these qualities is kāma and lobha, lust and greediness. So long there is lust and greediness... Lust for sex, lust for opposite sex, this is called lust. And greediness—to eat more, more than you can digest. When these two things are there, lust and greediness, that means you are now being conducted by the ignorance and passion. I am.... When there is prominence of goodness then we can understand what is what, what is God, what I am, what is this world. That is knowledge. And above this, transcendental, not only knowledge but practical application of knowledge in life. That is called śuddha-sattva, practical application.

Lecture on SB 1.2.6 -- Delhi, November 11, 1973:

Immediately they will go to some tree and they will find out some little fruit. They will eat. Their eating problem... There is no eating problem. There is no sleeping problem, and there is no sex life problem also. Along with them, there is opposite sex. And they defend in their own way. So these are not actually problems. These are already settled up according to your body. That is the verdict of the śāstra. Tal labhyate duḥkhavad anyataḥ sukhaṁ kālena sarvatra gabhīra-raṁhasā. According to your body, your eating problem, your sleeping problem, your sense gratification problem and defending problem are already settled. That is the verdict of the śāstra. Your real problem is, as our Pañca-draviḍa Mahārāja explained, how to solve the problem of repetition of birth, death, old age and disease. That is your problem.

Lecture on SB 1.2.10 -- Delhi, November 16, 1973:

Taruṇa means young man. Young man, he is after some young girl, or young girl is after some young man. So childhood is being spoiled by playing, and youthhood is being spoiled by searching after the opposite sex, and old man, vṛddhās tāvat cintā-magnāḥ. And old man is thinking, "Now I could not do so, I could not situate this boy into right position. The girl is still unmarried. Now I am going to die." So many things, thoughts. Parame brahmaṇi ko 'pi na lagnāḥ(?). "And nobody is interested with Para-brahman." This is the world. He is thinking of so many things for others' benefit. He does not know his own benefit, that after death he is going to change his body. He has to accept another body. His chapter will begin a new history. "Now, what kind of body I am going to accept?" That he does not know.

Lecture on SB 2.1.4 -- Delhi, November 7, 1973:

They are bodily, beginning from bodily cons... "I am this body." "I am American," "I am Indian," "I am this," "I am that." Deha and then apatya, children, and kalatra, wife. First of all, one deha, one body. Just like this child. His only one conception, "Yes, I am everything, this body." Gradually, when one grows, becomes youthful, there is sex desire. Therefore finding out the opposite sex, kalatra, wife, or girlfriend or boyfriend. So kalatra ādi, making the center kalatra, then ātma-sainyeṣu, we increase our attraction to this material world.

This whole material world is based on sex desire. Puṁsaḥ striyā mithunī-bhāvam etam (SB 5.5.8). Everywhere, either in cat society, dog society, human society, bird society, beast society, anywhere you go, even aquatics, fish, insects, flies, ants—everywhere you will find this attraction, sex attraction. This is the ādi-rasa. Everyone is trying to get some taste.

Lecture on SB 2.3.1-3 -- Los Angeles, May 22, 1972:

The superexcellence of gopīs is due that they wanted to satisfy Kṛṣṇa. They dressed very nicely because they thought that "Kṛṣṇa become very pleased seeing us nicely dressed." Not that ... In this material world, a woman or a girl dress very nicely just to attract the opposite sex for his sense gratification. That's all. So everyone, all this description is given there: brahma-varcasa-kāma, vīrya-kāma, then vasu-kāma. Devīṁ māyāṁ tu śrī-kāmaḥ. Śrī. (aside) You can stand near the wall. Others may not... Śrī means beauty. In the Durgā-pūjā, Devī-pūjā, they ask... After offering Mother Durgā all sorts of paraphernalia, then they puṣpāñjali, they pray favor, dhanaṁ dehi rūpaṁ dehi balaṁ dehi. Dehi dehi. Dehi means "give me." After pūjā...

Lecture on SB 2.3.15 -- Los Angeles, June 1, 1972:

Not only Europeans, Americans, but Africans also. This is the proof that love for Kṛṣṇa is there in everyone's heart. That is stated by Caitanya-caritāmṛta kaṛacā, Kṛṣṇadāsa Kavirāja. Kṛṣṇa-bhakti nitya-siddha. Eternally, it is a fact. Simply it has to be awakened. Just like attraction for the opposite sex. A girl or a boy. That is natural. It is not unnatural. It has... Nobody goes to a school and colleges how to love, how to be attracted by young man. No. It doesn't require any education.

Lecture on SB 2.3.15 -- Los Angeles, June 1, 1972:

It will be hankering. There will be hankering for sex. So if there is ready husband, then the girl is sent. That is the psychology. So our point is that as this hankering after sex or the opposite sex is natural, it doesn't require to be educated, similarly, kṛṣṇa-bhakti is also natural. It is not that because we have established this temple and people are here... Of course, there is practice, but that practice is also very simple. Simply you have to hear. That's all. It doesn't require any gymnastic. Just like in other yogic process, haṭha-yoga, you have to learn so many things: yama, niyama, dhyāna, dhāraṇā, āsana, prāṇāyāma, so many things. But here there is no need. Simply sit down and hear about Kṛṣṇa. That's all. But that hearing must be from a person who is realized. Then it will act.

Lecture on SB 2.3.18-19 -- Bombay, March 23, 1977, At Cross Maidan Pandal:

The ass works very hard and carries burdens of the maximum weight without making profit for itself. Footnote. The ass is generally engaged by the washerman, whose social position is not very respectable. And the special qualification of the ass is that it is very much accustomed to being kicked by the opposite sex. When the ass begs for sexual intercourse, he is kicked by the fair sex, yet he still follows the female for such sexual pleasure. A henpecked man is compared, therefore, to the ass. The general mass of people work very hard, especially in the age of Kali. In this age the human being is actually engaged in the work of an ass, carrying heavy burdens and driving ṭhelā and rickshaws. The so-called advancement of human civilization has engaged a human being in the work of an ass.

Lecture on SB 6.1.61 -- Vrndavana, August 28, 1975:

Therefore it is said, kalau śūdrā-sambhavāḥ: "In the Kali-yuga the population is all śūdra." There is no brahminical culture. Brāhminical culture means śama, dama, controlling the mind, controlling the senses. A real brāhmaṇa will never agree to embrace the opposite sex in public way. No. That is not brāhmaṇa's business. He has been trained up how to become controller of the mind, controller of the senses. That is the first business of a brāhmaṇa. Śama, dama, satyam. He is truthful, śaucam, clean, thrice taking bath. So you should always... You are given the chance of becoming brāhmaṇa. You should not become again śūdras or mlecchas or caṇḍālas. Be careful. This is brāhmaṇa business. If we again come back to caṇḍālas or śūd... Caṇḍāla means less than the śūdras. Even śūdras, they eat meat under control. But caṇḍālas, they eat meat without any control.

Lecture on SB 6.1.61 -- Vrndavana, August 28, 1975:

That is not possible. But still, in the society there must be an ideal person who is actually brāhmaṇa.

So śūdra... This kind of business on the public street... Just like cats and dogs, they have sex pleasure without any shame on the street. Similarly, the śūdras, they embrace the opposite sex in the public street, and sometimes they have got sex also. I have seen in the Western countries—without any shame... So he saw, this brāhmaṇa boy. The brāhmaṇa boy saw. He is young man. Although he is qualified with the brāhmaṇa... Not exactly qualified; otherwise he would not have fallen. He was on the neophyte stage. Therefore we restrict, "No illicit sex." Completely forbidden. Otherwise it will be very difficult to keep oneself in the brahminical standard and make spiritual progress. Without being in the platform of brāhmaṇa, you cannot make any spiritual progress. That is not... A śūdra, a vaiśya... But they can be trained up.

Lecture on SB 7.6.1 -- San Francisco, March 6, 1967:

The Bhāgavata says, tal labhyate duḥkhavad anyataḥ sukhaṁ kālena sarvatra gabhīra-raṁhasā: "My dear friend, because you are a part and parcel of the Supreme Lord, so your economic problem is already solved." You will get something to eat, you will have some opposite sex to satisfy your senses, and you will be able to defend yourself according to your capacity, and āhāra-nidrā, and you will be allowed a place to sleep nicely. That is already arranged.

There is a very nice story. I have several times perhaps recited that one morning... In the western countries also fair takes place, some in county, some village place. So in India there are weekly bazaar which is called haṭṭa. So at that time the salesmen with their goods, commodities, they assemble and many purchase are..., just like in market place.

Lecture on SB 11.3.21 -- New York, April 13, 1969:

And if he works simply just like animal, eating, sleeping, mating and defending... These are animal activities. If you simply endeavor for eating whole day and night, and if you are satisfied whatever you like to eat, and you think that "My mission of life is finished, now my belly is full with foodstuff," that is not human civilization. But in this age people are degrading so much that at the end of the day, if he can have a full belly meal, he says, "Oh, I am now satisfied." Just like animal. Or "If I can sleep in a nice apartment, oh, I am very happy." Or "If I can mate with a beautiful opposite sex, oh, I am happy." These are animal happiness. Actual human happiness is not simply to meet the bodily demands. That is called brahma-jijñāsā. Athāto brahma jijñāsā. Now where to inquire about this Brahman, about oneself, that is the next question.

Festival Lectures

Ratha-yatra -- Los Angeles, July 1, 1971:

"If I am person, why God should be imperson? If I am eternal, why God should be dead?" This is meditation, to study diligently. If I have got an instinct to love others, so why God shall not, God will not have this instinct to love others? If I have got attraction for the opposite sex, why God should not have? Why He should not be attracted by Rādhārāṇī? Very simple truth. And why Rādhārāṇī should not be attracted by Kṛṣṇa? But the difference is: here everything is false. False means the attraction is not real attraction. But there the attraction is real. Here I am attracted with a boy, with a girl—after six months, finished. Because there are so many defects, therefore the attraction does not exist. It is all defective. This body is false, false in the sense it is an imitation. Just like you see one idol in the dress shop, very nice girl standing, but it is a false; similarly, this body made of material elements is not our real body. False. Similarly, the girl's body is false.

Philosophy Discussions

Philosophy Discussion on Sigmund Freud:

Śyāmasundara: Just like for instance a person may have a hatred toward a member of the opposite sex. Why is this hatred? By tracing back in his childhood we may find that there was some horrible experience with his father or with his mother which caused him to hate that particular sex.

Prabhupāda: Just like if some woman does not like to give birth to a child...

Śyāmasundara: Because she was repressed when she was a child, or beaten by her father...

Prabhupāda: Not only that. A person does not like to bear children; therefore this contraceptive method is there. It is botheration, painful. It is called pain. (indistinct) (indistinct) means pain. So nature is prohibiting that, (indistinct), child delivery, so the man is also given so much trouble. The woman is also given so much trouble. So why is the trouble there? The (indistinct) for everything is don't be implicated in this sex life. If you simply tolerating a little itching sensation, then you will not have so much pain. Yan maithunādi-gṛhamedhi-sukhaṁ hi tuccham (SB 7.9.45). These ordinary men who are attached to the materialistic way of life, their only happiness is this sexual intercourse. So śāstra says this happiness derived from sexual intercourse is very, very insignificant. Yan maithunādi-gṛhamedhi-sukhaṁ hi tuccham. This is not happiness. It is very (indistinct) third class or even lower than happiness. But because we have no idea of other happiness, Kṛṣṇa consciousness, the materialistic way of life, that is the happiness.

1968 Conversations and Morning Walks

Interview -- February 1, 1968, Los Angeles:

Prabhupāda: Yes. Now, this our process is chanting. It is very innocent. If you sit down and chant with us, you have no loss, no harm, but there is great gain. You see? By chanting, you gradually cleanse your heart and you can realize what is God. That is the greatest gain. Human life is meant for knowing God. The animals, they cannot know, although the bodily demands of the animal and the human being are the same. The animals, they sleep; man also sleeps. Animal, they eat; man also eats. The animal, they are also afraid of some enemy; man is also afraid of some enemy. The animals, they mate with the opposite sex, and men also do that. But what is the special significance of man? He can understand about God, but the animal cannot. Therefore if a man does not take to this understanding, he is no better than animal. A man who has no God consciousness or Kṛṣṇa consciousness, he is no better than animal because he has no other business than the four principles of bodily demands.

1975 Conversations and Morning Walks

Room Conversation with the Mayor of Evanston -- July 4, 1975, Chicago:

Prabhupāda: How they can be? They are not trained up. They are not trained up from the very beginning. For being trained up, there is another four divisions, brahmacārī, gṛhastha, vānaprastha, sannyāsa. These are the training divisions. So for the first-class, second-class, third-class, all the students, they are trained up as brahmacārī, student life. Brahmacārī means celibacy, live under the direction of the teacher and accept all kinds of hardship under the teacher's or spiritual master direction. Children, they can easily take it. If a child, a small child, I ask him, "My dear child, you take my shoes and keep it there," he will immediately agree. He has no sense, "Oh, he is asking me to take his shoes." He will immediately agree. Even he is very rich man's son. So this life is advised that a student live just like a menial servant of the teacher or the spiritual master. And they agree. We have got good instances. And he is coming from the first-class family, brāhmaṇa family or kṣatriya family or vaiśya family, first, second, third. So even śūdra family, he can learn also. So brahmacārī. Then he is, if he can remain without wife or without opposite sex, then he continues to remain as brahmacārī. He is encouraged. This process encourages to remain brahmacārī, that "Don't take to sex life, it is entailed with so many difficulties. Practice to remain a brahmacārī.

Morning Walk -- November 16, 1975, Bombay:

Prabhupāda: Our plan is the best because before meeting such catastrophes, go back to home, back to Godhead. This is the best. They are seeing the catastrophe, but they have no way to escape. That is the difference between them and ourselves. Jaya. Hare Kṛṣṇa. Jaya. (break) ...said that "There is no need of God, but there is need of girl, of a girl." He said that. Then what is the difference between a scientist and a dog? The dog also does not know what is God, but another female dog he wants. Huh? What is the difference? Sa eva go-kharaḥ (SB 10.84.13). Then it is proved that he is no better than animal. The animal requires another opposite sex, but he does not know God. Then where is the difference? (break)

1977 Conversations and Morning Walks

Room Conversation -- January 7, 1977, Bombay:

Prabhupāda: That one thing is that this sort of publicity and this, this dress, is very nice. Girls who have no husband, they should dress like this, not attractive dress. A dress sometimes attracts the opposite sex. And women are... By nature they dress very nicely. (laughs) That is everywhere—to attract. The nature is that they are dependent, woman by nature. Do you admit or not?

Pālikā: Yes.

Prabhupāda: And the Western countries, they have been taught to become independent. That is artificial. That is all artificial. So, woman by nature... Manu-saṁhitā says, na striyaṁ svatantram arhati: "Women should not be given independence." They must be protected by the father, by husband, and by elderly sons. They are not independent. No independence. Even Kuntī, the mother of such big, big sons, she was not independent. The sons were sent to the exile; mother also went. Sītā... The father-in-law never said that "You also go with your husband." No. He requested Rāmacandra that "Your stepmother wants that You should be exiled. So please accept it. Accept this." And Rāmacandra said that "You are not exiled." But Sītā said, "I may not be exiled, but I am dependent on You. If You go to the forest I must..." You see? Just see, dependent.

1967 Correspondence

Letter to Brahmananda -- San Francisco 21 December, 1967:

Your handwritten letter of 12/18/67 is a great pleasure. Your handwritten letter is more valuable than type written. Regarding Damodara's plight, we are very sorry but we must always expect that some of the weak soldiers may fall down in a fight waged against the great Maya external energy of Krishna. The sex attraction is very great in the material world. But in the spiritual world it is different. From Srimad-Bhagavatam we know that the opposite sex namely the female members of Vaikuntha are many many times more beautiful than they are in the heavenly planets. Their hips and attractive smiles cannot stimulate sex urge passion of the man or male devotees. In the Vaikuntha planets the opulence is very great and yet they are all engaged in the transcendental loving service of the Lord. It is very difficult to conquer over the influence of Maya, but who firmly fixed up in Krishna Consciousness cannot be a victim of Maya.

1968 Correspondence

Letter to Janardana -- Los Angeles 21 January, 1968:

In the material world the same reflection of beauty and bodily features at once stimulate sex passion. Therefore, the enjoyment of opposite sex in the Vaikuntha world has no action of sex life whereas in the material world the perverted reflection of beauty has resultant action of sex life which is the cause of dragging material existence. So the description of the Vaikuntha life is nirguna, and the description of worldly life is sahaguna. Our devotional activities are executed by transferring epithet; our senses are there, they are acting pervertedly and putting us into difficulty. The Impersonalist philosopher wants to stop this difficult reactions of the senses but they don't know how to place the senses in healthy life. For example: one may try to get out of diseased condition.

1974 Correspondence

Letter to Govinda -- Bombay 30 April, 1974:

They sit separately in the temple and then outside mix again. So this was not possible from the beginning. Therefore I get the boys and girls married. But nature is so strong that in spite of being married they are attracted to the opposite sex.

These things can be avoided when one is very much advanced in Krsna Consciousness. Krsna's Name is Madan Mohan, the conqueror of lusty desires, or the cupid. Unless one is very much attracted with Krsna one cannot give up or avoid attraction of Cupid. Those who are fixed in chanting Hare Krsna Mantra and always reading the books and following the regulative principles they can be saved. Otherwise, there is no question of being saved from the clutches of Maya. Daivi hy esa gunamayi mama maya duratyaya (BG 7.14).

1975 Correspondence

Letter to Bhakta Steven Knapp -- Bombay 18 December, 1975:

The perfection of human life is to develop one's dormant love for God, and thus be released from the terrible cycle of birth and death. People are so foolish that they simply waste time in temporary pursuits of material happiness, eating, sleeping, defending and enjoying sex life. Especially sex life. The sum and substance of material life is attraction for the opposite sex. The sum and substance of spiritual life is attraction to Krishna.