Spiritual pleasure

Expressions researched:
"spiritual pleasure"

SB Cantos 10.14 to 12 (Translations Only)

SB 10.58.38, Translation:

King Nagnajit first worshiped the Lord properly and then addressed Him: "O Nārāyaṇa, Lord of the universe, You are full in Your own spiritual pleasure. Therefore what can this insignificant person do for You?"

CC Adi-lila

The potency of the Supreme Personality of Godhead that always enriches Him with transcendental bliss is not material, but the Śaṅkarites have accepted it as such because they are ignorant of the identity of the Supreme Lord and His pleasure potency. Those ignorant persons cannot understand the distinction between impersonal spiritual bliss and the variegatedness of the spiritual pleasure potency.

CC Adi 4.60, Purport:

Hlādinī is the personal manifestation of the blissfulness of the Supreme Personality of Godhead, by which He enjoys pleasure. Because the pleasure potency is perpetually present in the Supreme Lord, the theory of the impersonalist that the Lord appears in the material mode of goodness cannot be accepted. The impersonalist conclusion is against the Vedic version that the Lord possesses a transcendental pleasure potency. When the pleasure potency of the Supreme Personality of Godhead is exhibited by His grace in the person of a devotee, that manifestation is called love of God. "Love of God" is an epithet for the pleasure potency of the Lord. Therefore devotional service reciprocated between the Lord and His devotee is an exhibition of the transcendental pleasure potency of the Lord.

The potency of the Supreme Personality of Godhead that always enriches Him with transcendental bliss is not material, but the Śaṅkarites have accepted it as such because they are ignorant of the identity of the Supreme Lord and His pleasure potency. Those ignorant persons cannot understand the distinction between impersonal spiritual bliss and the variegatedness of the spiritual pleasure potency. The hlādinī potency gives the Lord all transcendental pleasure, and the Lord bestows such a potency upon His pure devotee.

Although no one is equal to or greater than Him and He is the reservoir of all spiritual pleasure, He nevertheless appears as the son of Mahārāja Nanda and Yaśodāmayī.

CC Adi 7.7, Translation and Purport:

Kṛṣṇa, the reservoir of all pleasure, is the Supreme Personality of Godhead Himself, the supreme controller. No one is greater than or equal to Śrī Kṛṣṇa, yet He appears as the son of Mahārāja Nanda.

In this verse Kavirāja Gosvāmī gives an accurate description of Lord Kṛṣṇa, the Supreme Personality of Godhead, by stating that although no one is equal to or greater than Him and He is the reservoir of all spiritual pleasure, He nevertheless appears as the son of Mahārāja Nanda and Yaśodāmayī.

The basic principle for the existence of the living entities is called cid-vilāsa, or spiritual pleasure. The omnipotent Lord displays His pleasure potency as the living entities.

CC Adi 7.116, Purport:

If the Personality of Godhead did not possess both limited and unlimited energies, He could not be called omnipotent. Aṇor aṇīyān mahato mahīyān: "The Lord is smaller than the smallest and greater than the greatest." He is smaller than the smallest in the form of the living entities and greater than the greatest in His form of Kṛṣṇa. If there were no one to control, there would be no meaning to the conception of the supreme controller (īśvara), just as there is no meaning to a king without his subjects. If all the subjects became king, there would be no distinction between the king and an ordinary citizen. Thus for the Lord to be the supreme controller there must be a creation to control. The basic principle for the existence of the living entities is called cid-vilāsa, or spiritual pleasure. The omnipotent Lord displays His pleasure potency as the living entities. The Lord is described in the Vedānta-sūtra (1.1.12) as ānanda-mayo ’bhyāsāt. He is by nature the reservoir of all pleasures, and because He wants to enjoy pleasure, there must be energies to give Him pleasure or supply Him the impetus for pleasure. This is the perfect philosophical understanding of the Absolute Truth.

CC Madhya-lila

When the potencies of spiritual pleasure and knowledge are both bestowed upon the conditioned souls, the conditioned souls can escape the clutches of the external potency, māyā, which acts as a cover obscuring one's spiritual identity.

CC Madhya 6.160, Translation and Purport:

"The spiritual potency of the Supreme Personality of Godhead also appears in three phases—internal, marginal and external. These are all engaged in His devotional service in love."

The spiritual potency of the Lord is manifested in three phases—the internal or spiritual potency, the marginal potency, which consists of the living entities, and the external potency, known as māyā-śakti. We must understand that in each of these three phases the original spiritual potencies of pleasure, eternity and knowledge remain intact. When the potencies of spiritual pleasure and knowledge are both bestowed upon the conditioned souls, the conditioned souls can escape the clutches of the external potency, māyā, which acts as a cover obscuring one's spiritual identity. When freed, the living entity awakens to Kṛṣṇa consciousness and engages in devotional service with love and affection.

CC Madhya 8.157, Translation:

"The potency called hlādinī gives Kṛṣṇa transcendental pleasure. Through this pleasure potency, Kṛṣṇa personally tastes all spiritual pleasure."

The impersonalists, who try to lose their individuality, also lose both material and spiritual pleasure.

CC Madhya 8.257, Translation and Purport:

"And what is the destination of those who desire liberation and those who desire sense gratification?" Śrī Caitanya Mahāprabhu asked.

Rāmānanda Rāya replied, "Those who attempt to merge into the existence of the Supreme Lord will have to accept bodies like those of trees. And those who are overly inclined toward sense gratification will attain the bodies of demigods."

Those who desire liberation by merging into the existence of God do not desire sense gratification within the material world. On the other hand, they have no information about serving the lotus feet of the Lord. Consequently, they are doomed to stand like trees for many thousands of years. Although trees are living entities, they are nonmoving. The liberated soul who merges into the existence of the Lord is no better than the trees. Trees also stand in the Lord's existence because material energy and the Lord's energy are the same. Similarly, the Brahman effulgence is also the energy of the Supreme Lord. It is the same whether one remains in the Brahman effulgence or in the material energy because in neither is there spiritual activity. Better situated are those who desire sense gratification and promotion to the heavenly planets. Such people want to enjoy themselves like denizens of heaven in the gardens of paradise. They at least retain their individuality in order to enjoy life. But the impersonalists, who try to lose their individuality, also lose both material and spiritual pleasure.

CC Madhya 9.30, Translation:

"The word 'kṛṣ' is the attractive feature of the Lord's existence, and 'ṇa' means spiritual pleasure. When the verb 'kṛṣ' is added to the affix 'ṇa,' it becomes 'Kṛṣṇa,' which indicates the Absolute Truth."

Teachings of Lord Caitanya

As Kṛṣṇa is the highest emblem of spiritual perfection, so Rādhārāṇī is the highest emblem of that spiritual pleasure potency by which Kṛṣṇa is satisfied.

Teachings of Lord Caitanya, Chapter 31:

As Kṛṣṇa is the highest emblem of spiritual perfection, so Rādhārāṇī is the highest emblem of that spiritual pleasure potency by which Kṛṣṇa is satisfied. Since Kṛṣṇa is unlimited, in order to satisfy Him Rādhārāṇī is also unlimited. Kṛṣṇa is satisfied just by seeing Rādhārāṇī, but Rādhārāṇī expands Herself in such a way that Kṛṣṇa desires to enjoy Her more. Because Kṛṣṇa was unable to estimate the pleasure potency of Rādhārāṇī, He decided to accept the role of Rādhārāṇī, and that combination is Śrī Caitanya Mahāprabhu.

Nectar of Devotion

Some great sages have attained this neutral position by practicing austerity, penance and meditation to control the senses. Such sages are generally called mystic yogīs, and in most cases they are inclined to appreciate the spiritual pleasure of the impersonal feature of the Absolute Truth.

Nectar of Devotion 35:

When one is actually able to maintain the transcendental position, his stage is called neutrality in devotional service. Some great sages have attained this neutral position by practicing austerity, penance and meditation to control the senses. Such sages are generally called mystic yogīs, and in most cases they are inclined to appreciate the spiritual pleasure of the impersonal feature of the Absolute Truth. They are practically unaware of the transcendental pleasure derived from personal contact with the Supreme Godhead.

Actually the transcendental pleasure derived in association with the Supreme Person is far greater than the pleasure derived from impersonal Brahman realization, because of the direct meeting with the eternal form of the Lord. Impersonalists do not directly derive the transcendental pleasure of association with the Lord by hearing of His pastimes. As such, the impersonalists cannot derive any relishable transcendental pleasure from the topics of Bhagavad-gītā, in which the Lord is personally talking with Arjuna. The basic principle of their impersonal attitude does not allow them the transcendental pleasure which is relished by a devotee whose basic principle of understanding is the Supreme Person. The impersonalistic commentary on Bhagavad-gītā is therefore disastrous, because without understanding the transcendental pleasure of the Gītā, the impersonalist wants to interpret it in his own way. If an impersonalist can, however, come in contact with a pure devotee, his transcendental position can be changed for greater elevation. Great sages are therefore recommended to worship the form of the Lord in order to achieve that highest transcendental pleasure.

Bhagavad-gita As It Is Lectures

Because we have no information of the spiritual pleasure and because we are conditioned by this material body, therefore we seek pleasure through matter. Now we have to raise ourself from this position. Then we can get unlimited pleasure.

Lecture on BG 2.13 -- New York, March 11, 1966:

This is a verse in connection with talks between Mahārāja Prahlāda and his father, Hiraṇyakaśipu. His father was gross materialist, Hiraṇyakaśipu. Hiraṇya means gold, and kaśipu means soft bed. So materialists, they are concerned with gold and soft bed for enjoyment. You see? So his name was Hiraṇyakaśipu. And the Prahlāda, his son... Prahlāda means prakṛṣṭa-rūpeṇa āhlāda. Āhlāda means pleasure. He's always full of pleasure. He has nothing to do with material... Because material pleasure cannot give us pleasure. It is our mistake. But because we have no information of the spiritual pleasure and because we are conditioned by this material body, therefore we seek pleasure through matter. Now we have to raise ourself from this position. Then we can get unlimited pleasure. We want pleasure, but we do not want such pleasure which ends. We want nonending pleasure. That is our heart's desire. But in material pleasure we cannot have that bliss. Even if you take a very good foodstuff, just delicious, still, after taking some portion of it, you will feel yourself satiated. Then that very foodstuff, you'll say, "No, no, I don't want any more." Because that ends. So that is not real pleasure. Real pleasure is defined: ananta. Ananta means that which has no end. So that pleasure you can have only when you are spiritually realized soul. That is possible. That is possible. We are reading all these scriptures, Bhagavad-gītā, Śrīmad-Bhāgavatam, and there are so many Vedic literatures that if anyone wants to have spiritual life, there is complete facility. There is complete facility.

Those who are interested in sense pleasure, they are called asuras, and those who are interested, unending spiritual pleasure, they are called devatās.

Lecture on BG 2.13 -- New York, March 11, 1966:

There are two kinds of human being all the time: asura and deva. Deva. Deva means human beings who are connected with the Supreme Lord. Their life is for realization of the Supreme Truth. They are called deva. Just like in higher planets, there are also living beings. They are called devatās, demigods, because their magnitude of pleasure is far, far greater than ours. But because they do everything in relation with the Supreme Lord, therefore they are called devatās, devatā. Devatā means demigods. And asura. Asura means just the opposite. They simply enjoy life for the matter of sense pleasure. That's all. So those who are interested in sense pleasure, they are called asuras, and those who are interested, unending spiritual pleasure, they are called devatās. Devatā and asura does not mean that asuras are very ugly and devatās are very beautiful. Even the ugly man can become a devatā, or even a beautiful man may become asura. That is due to his mentality. Because, after all, the soul is pure. When he is in unnatural condition of life, wants to enjoy simply the material senses, he becomes asura. So asura can be turned into devatā. There is no hindrance.

If we want to enjoy spiritual pleasure, then you do not require to change body. That is the mission of Kṛṣṇa consciousness. That every one of you want pleasure, but that pleasure, in the material world, you cannot enjoy perpetually. But if you purify yourself of this material contamination, if you do not accept this material body again, and you remain in your spiritual body, then you enjoy transcendental bliss eternally.

Lecture on BG 7.1 -- Upsala University Stockholm, September 8, 1973:

Material, any name you chant, because it is materially contaminated, you cannot continue it for very long. This is another experience. But this chanting of Hare Kṛṣṇa mantra, if you go on chanting for twenty-four hours, you'll never feel fatigued. That is the test. You go on chanting. These boys can chant twenty-four hours, without eating anything, without drinking water. It is so nice. Because it is complete, spiritual, śuddha. Śuddha means pure. Not materially contaminated. Material pleasure, any pleasure... The highest pleasure in the material world is sex. But you cannot enjoy it twenty-four hours. That is not possible. You can enjoy it for few minutes. That's all. Even if you are forced to enjoy, you'll reject it: "No, no more." That is material. But spiritual means there is no end. You can enjoy perpetually, twenty-four hours. That is spiritual enjoyment. Brahma-saukhyam anantam (SB 5.5.1). Anantam. Anantam means unending.

So in order to enjoy this spiritual pleasure, you have to practice some tapasya, austerity. Because you are spiritual, every one of us, spiritual. Ahaṁ brahmāsmi. We are not this material body. We change. It is for certain years. Again we change: another body, another body. This changing of body is going on because we are seeking material pleasure. So God is giving us different types of body for enjoying different types of material pleasure. But if we want to enjoy spiritual pleasure, then you do not require to change body. That is the mission of Kṛṣṇa consciousness. That every one of you want pleasure, but that pleasure, in the material world, you cannot enjoy perpetually. But if you purify yourself of this material contamination, if you do not accept this material body again, and you remain in your spiritual body, then you enjoy transcendental bliss eternally.

So this human form of life is meant for that purpose. Lower than the human form of life, cats and dogs, they cannot understand what is spiritual pleasure. That is not possible. But in the human form of life you can understand what is spirit and what is matter and what is spiritual pleasure and what is material pleasure. This distinction we can make. That much consciousness is developed in the human form of life. But if we misuse this developed consciousness for material pleasures, then we are missing the opportunity. This is Kṛṣṇa consciousness movement. Our Kṛṣṇa consciousness movement is that you have got this human form of body. Don't miss the opportunity. That you can, if you properly utilize, if you train yourself, you can be transferred to the platform of eternal, spiritual bliss. This is Kṛṣṇa consciousness movement.

If one is actually situated in spiritual life he'll get spiritual pleasure, transcendental bliss, by serving more and more, new and new.

Lecture on BG 16.10 -- Hawaii, February 6, 1975:

One emperor, he was king, so naturally he was lusty also. So he gave up this life, became a devotee. So when he was perfectly situated, so he said, Yāmunācārya—he was the guru of Rāmānujācārya—so he said, that yad-avadhi mama cetaḥ kṛṣṇa-padāravinde: "Since I've trained my mind to be engaged in the service of the lotus feet of Kṛṣṇa," yad-avadhi mama cetaḥ kṛṣṇa-padāravinde nava-nava-rasa-dhāmany udyataṁ rantum āsīt, "daily I am offering service to Kṛṣṇa. I am getting new, new pleasure." The spiritual life means... If one is actually situated in spiritual life he'll get spiritual pleasure, transcendental bliss, by serving more and more, new and new. That is spiritual life. So Yāmunācārya said, yad-avadhi mama cetaḥ kṛṣṇa-padāravinde nava-nava-rasa-dhāmany udyataṁ rantum āsīt: "When I am now realizing transcendental pleasure every moment by serving Kṛṣṇa's lotus feet," tad-avadhi, "since then," bata nārī-saṅgame... Sometimes we enjoy subtle pleasure, thinking of sex life. That is called nārī-saṅgame. Nārī means woman, and saṅga means union. So those who are practiced, so when there is actually no union, they think of union. So Yāmunācārya said that "Not actually union with woman, but if I think of union," tad-avadhi bata nārī-saṅgame smaryamāne, smaryamāne, "simply by thinking," bhavati mukha-vikāraḥ, "oḥ, immediately I becomes disgusted: 'Aḥ, what is this nasty thing?' " Suṣṭhu niṣṭhī... (spits) This is perfect. (chuckles) This is perfection. Yes. So long we'll think of, that is called subtle sex, thinking. They read the sex literature. That is subtle sex. Gross sex and subtle sex. So one has to become completely free from these lusty desires, not to become implicated which will never be satisfied, unsatiated, duṣpūram.

Srimad-Bhagavatam Lectures

Naturally one who is devotee, he doesn't require to practice brahmācārya separately - because sex pleasure may be very nice in this material world, but when one gets a sense of spiritual pleasure, then this pleasure becomes abominable.

Lecture on SB 7.12.1 -- Bombay, April 12, 1976:

The whole Vedic civilization is on the basis of controlling the senses. The yoga practice, it is also meant for controlling the senses. Yoga indriya-saṁyamaḥ. By some artificial bodily exercise one can control the senses. That is called yoga. But one who becomes directly a devotee, his sense control is automatically done, if he is devotee. Bhaktiḥ pareśānubhavo viraktir anyatra syāt (SB 11.2.42). If one is devotee, then he does not like anything material. And the sex enjoyment is the topmost pleasure in this material world. So naturally one who is devotee, he doesn't require to practice brahmācārya separately-paraṁ dṛṣṭvā nivartate (BG 9.59)—because sex pleasure may be very nice in this material world, but when one gets a sense of spiritual pleasure, then this pleasure becomes abominable. It is said by Yamunācārya,

yad-avadhi mama cetaḥ kṛṣṇa-padāravindayor

nava-nava-dhāmany (udyataṁ) rantum āsīt

tad-avadhi bata nārī-saṅgame (smaryamāne)

bhavati mukha-vikāraḥ suṣṭu niṣṭhīvanaṁ ca

"Since I have begun to understand Kṛṣṇa consciousness and getting relish, then, since then, when I think of...," bata nārī-saṅgame, "sex pleasure with woman, I spite on it and my mouth becomes curved, 'Eh,' like that."

Nectar of Devotion Lectures

I may say otherwise, but material nature is, if one is put into difficulty, then I become very happy, and if I am happy, others become envious. This is material pleasure. Whereas spiritual pleasure means that when one sees Kṛṣṇa is happy, a devotee's happy, the other devotee becomes happier. That is spiritual pleasure.

The Nectar of Devotion -- Vrndavana, November 3, 1972:

Material pleasure means sense gratification, and transcendental pleasure means satisfaction of Kṛṣṇa. A devotee is satisfied seeing Kṛṣṇa is pleased. That is their satisfaction—through Kṛṣṇa. Material pleasure means direct sense perception, and spiritual pleasure means by, through Kṛṣṇa. If Kṛṣṇa is satisfied, then the devotee is satisfied. Just like a tree, the leaves and twigs become satisfied through the root of the tree. So Kṛṣṇa is the root. Kṛṣṇa is the origin of everything. Ahaṁ sarvasya prabhavo mattaḥ sarvaṁ pravartate (BG 10.8). So transcendental pleasure mean feeling of pleasure through Kṛṣṇa. Just like the gopīs and Kṛṣṇa. Gopīs, when they saw Kṛṣṇa is pleased, they became happy, and Kṛṣṇa, when He saw that the gopīs are happy, He become happier. Again the gopīs sees that Kṛṣṇa is happier, they, again they become more happy. In this way, there is competition of happiness. The gopīs sees Kṛṣṇa happier; they feel happiness, and Kṛṣṇa sees gopīs happier; Kṛṣṇa feels happiness. This word is described in the Caitanya-caritāmṛta: dui lagi hura huri (?). This is spiritual competition.

So: "Pure devotional service automatically puts one in transcendental pleasure." In the material pleasure, if I see you happy, I am unhappy; If I see you unhappy, I become happy. This is nature. I may say otherwise, but material nature is, if one is put into difficulty, then I become very happy, and if I am happy, others become envious. This is material pleasure. Whereas spiritual pleasure means that when one sees Kṛṣṇa is happy, a devotee's happy, the other devotee becomes happier. That is spiritual pleasure. In the spiritual world there is competition, but when one is advanced, the competitor become happy: "Oh, he's so advanced. I could not do so." There is no enviousness. In the material world, if one is advanced, other, who is not advanced, he's envious. This is the difference between spiritual pleasure and material pleasure. It is not difficult to understand. Material pleasure means if you are happy, I become unhappy; if you are unhappy, then I become happy. This is material pleasure. And spiritual pleasure means by seeing your happiness, I become happy. By seeing... But there is no distress in the spiritual world. Simply by seeing the happiness of other devotee, another devotee becomes happier.

Sri Caitanya-caritamrta Lectures

"So long I have been engaged in the service of Kṛṣṇa and I am rendering more and more service and getting spiritual pleasure, since then, as soon as I think of sex life, I immediately spite upon it and I hate to think of it." This is the result.

Lecture on CC Adi-lila 1.5 -- Mayapur, March 29, 1975:

Here in this material world everyone is adhīra, agitated, agitated by lusty desires. But in the spiritual world they are dhīra. They are not agitated by lusty desires. This is spiritual world. So long we are agitated by the lusty desires, we must know that we are in the material world. That is the test. Just like Yamunācārya says,

yad-avadhi mama cetaḥ kṛṣṇa-padāravindayor

nava-nava-(rasa)-dhāmany (udyataṁ) rantum āsīt

tad-avadhi bata nārī-saṅgame smaryamāne

bhavati mukha-vikāraḥ suṣṭhu niṣṭhīvanaṁ ca

"So long I have been engaged in the service of Kṛṣṇa and I am rendering more and more service and getting spiritual pleasure, since then, as soon as I think of sex life, I immediately spite upon it and I hate to think of it." This is the result. So people should know what is Rādhā-Kṛṣṇa pra... If one becomes attached to rādhā-kṛṣṇa-praṇaya-vikṛtiḥ, then the test is that his lusty desires will vanish. This is the test. Therefore Kavirāja Gosvāmī explains that "This is not ordinary thing. This is the transformation of the ahlādinī śakti." Samvit, sandhinī, ahlādinī. The Supreme Lord has got three potencies, or energies, primarily. So this rādhā-kṛṣṇa-praṇaya-vikṛtiḥ is transformation of the pleasure potency.

1972 Conversations and Morning Walks

Material pleasure means pleasure of senses. That's all. This is the difference. When you try simply to please Kṛṣṇa, that is spiritual pleasure.

Talk with Bob Cohen -- February 27-29, 1972, Mayapura:

Prabhupāda: Material life means when you desire to gratify your senses, that is material life. And when you desire to serve God, that is spiritual life. That is the difference between material life and spiritual life. Now we are trying to serve our senses. Instead of serving the senses, when we serve God, that is spiritual life. What is the difference between our activities and others' activities? We are using everything: table, chair, bed, this tape recorder, typewriter. So what is the difference? The difference is that we are using everything for Kṛṣṇa.

Bob: This I see. The devotees have said that the sensual pleasures that they have given up are replaced with spiritual kinds of pleasures. But see, I haven't...

Prabhupāda: Spiritual kinds of pleasure means when you desire to please Kṛṣṇa, that is spiritual pleasure. Just like example, a mother is more pleased by feeding her son. (break)

Bob: Spiritual pleasure, then, is pleasing God.

Prabhupāda: Spiritual pleasure means pleasure of Kṛṣṇa.

Bob: Pleasure of Kṛṣṇa.

Prabhupāda: Yes. And material pleasure means pleasure of senses. That's all. This is the difference. When you try simply to please Kṛṣṇa, that is spiritual pleasure.

1975 Conversations and Morning Walks

Our basic principle is pleasure. So whatever gives pleasure, we accept. That is natural. But in the material world, they take material pleasure, but we are for spiritual pleasure.

Room Conversation with Woman Sanskrit Professor -- February 13, 1975, Mexico:

Professor: I understand that music plays an important role also in the preparation of...

Hṛdayānanda: If music is important to us?

Prabhupāda: No, first of all, our basic principle is pleasure. So whatever gives pleasure, we accept. That is natural. But in the material world, they take material pleasure, but we are for spiritual pleasure. So as soon as we speak of pleasure, there must be varieties. Without... Variety is the mother of enjoyment. So the only thing is that the material pleasure, that is temporary. It is finished after certain period, and spiritual means eternal. So our endeavor is to transfer ourself from this material pleasure to the spiritual pleasure. But the pleasure is the aim, either in this material world or in the spiritual world. This is... Ānandamayo 'bhyāsāt (Vedānta-sūtra 1.1.12). This is the Vedic... Our position is ānandamaya, to remain in pleasure. But here in this material world, the body is temporary, and everything is temporary. Therefore pleasure is temporary.

As soon as you do not accept this material body, you have no connection with material pains and pleasure.

Room Conversation with Metaphysics Society -- February 21, 1975, Caracas:

Guest (Lady) (Hṛdayānanda): How can we relieve ourselves of material pain and live in spiritual pleasure?

Prabhupāda: Yes, as soon as you do not accept this material body, you have no connection with material pains and pleasure.

1976 Conversations and Morning Walks

In Vaikuṇṭha there is no sex life because the sex pleasure is not the foremost pleasure in the Vaikuṇṭhaloka. The sex pleasure is foremost here in this material world. They have got so much transcendental spiritual pleasure, this sex pleasure—they are astonished: is that pleasure?

Garden Conversation -- June 23, 1976, New Vrindaban:

The śāstra says you should not become father if you cannot train up your children to save him from death. Who is the father who's training? To save him from the cycle of birth and death means to make him Kṛṣṇa conscious. So if you are not yourself Kṛṣṇa conscious, how you can train up your children to become Kṛṣṇa conscious? This is determination, that "If I cannot train my children to become Kṛṣṇa conscious and thus avoid the botheration of birth and death, I shall not have sex." That determination will save so many troubles. That can be done by practice. By engaging the mind in Kṛṣṇa, it is possible. The more you advance in Kṛṣṇa consciousness, you'll lose interest in this sex life. In Vaikuṇṭha there is no sex life because the sex pleasure is not the foremost pleasure in the Vaikuṇṭhaloka. The sex pleasure is foremost here in this material world. They have got so much transcendental spiritual pleasure, this sex pleasure—they are astonished: is that pleasure? (Makes spitting sound) Phu! Yad-avadhi mama cetaḥ kṛṣṇa-padāravinde nava-nava-rasa-dhāma... That stage is possible. Still there are so many brahmacārīs. So everything depends on practice. Abhyāsa yoga-yuktena (BG 8.8). That requires determination.