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Lusty desires (Lectures)

Lectures

Bhagavad-gita As It Is Lectures

Lecture on BG 1.41-42 -- London, July 29, 1973:

If one is bewildered on account of lusty desires, they go to different demigods for begging some benefit. So they are hṛta-jñāna. Hṛta-jñāna means lost of intelligence. If Kṛṣṇa is the Supreme, so suppose if you want some material happiness, can He not give you? He can give you also. So why should you bother about other demigods?

Lecture on BG 2.13 -- Hyderabad, November 18, 1972:

We are servant of our senses, kāma-krodha-moha-mātsarya, all these. By, dictated by our lusty desires, we do anything which is abominable. Teṣāṁ kati na katidhā pālitā durnideśāḥ. So we are servant, everyone.

Lecture on BG 4.14 -- Vrndavana, August 6, 1974:

This is understanding of Kṛṣṇa. Some way or other, if one reaches Kṛṣṇa, he becomes... Kamāt krodhād bhayāt. Either by lusty desire or by anger or bhayāt... Just like Kaṁsa. Kaṁsa was always thinking of Kṛṣṇa, that "Kṛṣṇa is coming. So how shall I kill Him? How shall I kill Him?" Bhayāt, out of fear. So he also got salvation. Kṛṣṇa killed him. He got salvation. So gopīs approached Kṛṣṇa out of lusty desire, but they became purified.

Lecture on BG 4.19 -- Bombay, April 8, 1974:

In the śāstra it is said, dāmpatye, means husband and wife relationship will exist in this age of Kali only on the point of sex life. If there is disturbance in sex life, there is divorce. So kāma is there. In every samārambhāḥ, in every attempt, the lust, lusty desire is there.

Lecture on BG 4.19 -- Bombay, April 8, 1974:

So this psychology's there, lusty desire. That is the basic principle of material life. So when one becomes free from this lusty desire, kāma-saṅkalpa-varjitāḥ, that is spiritual life. That is spiritual life. Very simple thing. The material life means the basic principle is lusty desire. Everyone is working so hard because the basic principle is lusty desire. "I shall enjoy like this. My wife shall enjoy. My children shall enjoy. My grandchildren shall enjoy. My countrymen will enjoy. My society will enjoy."

Lecture on BG 4.19 -- Bombay, April 8, 1974:

Factually we are using everything. We have got everything. We have got cars. We have got microphone. We have got typewriter. We have got dictaphone. What we have not? Just like ordinary men. We have got everything. We have got office. We have got lawyer. We have got engineer. What is not? Everything is there. But the point is kāma-saṅkalpa-varjitāḥ. There is no lusty desire that "I shall become happy, my wife shall become happy," or "My children shall become happy, my nation shall become happy, my community shall become happy." Extend. This extension has no meaning. This is all kāma-saṅkalpa-varjitāḥ.

Lecture on BG 7.1 -- Los Angeles, March 12, 1970:

Here it is said, "Practicing yoga in full consciousness of Me, Kṛṣṇa." So you have to hear of Kṛṣṇa; you have to speak of Kṛṣṇa. Then your yoga practice is nice. It clearly says, śravaṇaṁ kīrtanaṁ viṣṇoḥ (SB 7.5.23). Not any other way. There are so many rascals, they say, "You can hear of any demigod, any man. That's all right." No. Any man, any demigod, is not Kṛṣṇa. That is are misunderstanding. Kāmais tais tair hṛta-jñānāḥ yajante anya-devatāḥ (BG 7.20). If any person goes to worship any other demigod, he is persuaded by lust. But those who are worshiper of Kṛṣṇa, they are not persuaded by lust. They are persuaded by love. That is the difference. Therefore those who have got lust within their mind, they can worship many other demigods. But those who are freed from all lusty desires, simply wants to love Kṛṣṇa, they can attain this śravaṇaṁ kīrtanam, chanting and hearing.

Lecture on BG 7.1 -- Fiji, May 24, 1975:

So if we become in touch with that ānandamaya, that is called self-realization. Brahma-bhūtaḥ prasannātmā (BG 18.54). You get the same qualification. Just like if you touch yourself with fire, you get the quality of fire—you become warm. In any way you come to the fire, you become warm. Similarly, some way or other, you come to Kṛṣṇa. That is called mayy āsakta-manāḥ. Some way or other, you become attached to Kṛṣṇa. This yoga has to be practiced. That is called bhakti-yoga. Yena tena prakāreṇa manaḥ kṛṣṇe niveśayet. This is the injunction given by the Gosvāmīs. "Somehow or other." Kāmāt krodhāt bhayāt. There are so many ways. One is attached to Kṛṣṇa by lusty desire. Just like the gopīs. The gopīs saw Kṛṣṇa very young boy, very beautiful.

Lecture on BG 7.1 -- Durban, October 9, 1975:

"Everything will be clear" means for the time being our heart is very dirty. We are always full of so many dirty consciousness. It has to be cleansed. This cleansing process is this chanting of Hare Kṛṣṇa mahā-mantra. Caitanya Mahāprabhu therefore says, ceto-darpaṇa-mārjanam (CC Antya 20.12). This Hare Kṛṣṇa mahā-mantra means the first business is to cleanse the dirty heart. The dirty heart means rajas-tamas. There are three qualities, three modes of material nature: tamo-guṇa, rajo-guṇa, sattva-guṇa. So generally we are in rajas-tamo-guṇa, ignorance and passion. The ignorance and passion, the symptom is greediness and lusty desires. So this is the dirty things. We have to just cleanse these dirty things, greediness and lusty desires.

Lecture on BG 16.6 -- South Africa, October 18, 1975:

So janmādy asya yataḥ (SB 1.1.1), the atheist class, the so-called scientists, asuras, they say it is a chemical combination, by accident. We don't say like that. We say the janmādy asya, the original source of everything, is a person. Janmādy asya yataḥ anvayād itarataś ca artheṣu abhijñaḥ (SB 1.1.1). Just like this microphone, if I say accidentally all the material things, electronics parts, mixed together and became a micro... No, we don't say that. We say, "This is manufactured by somebody who is very expert in dealing with these parts." That is our knowledge. Janmādy asya yataḥ anvayād itarataś cārtheṣu abhijñaḥ. The person who has mixed together these different parts is very expert, abhijñaḥ. That is right conclusion. And if you, as a rascal, if you say that "All of a sudden the material parts—there are many parts—they became assembled; just like one lusty man becomes accidentally lusty desire and the woman also becomes, they unite," it is not like that. It is not accident. There is brain. So every creation has got a brain behind it. Therefore it is said, abhijñaḥ. Janmādy asya yataḥ anvayād itarataś cārtheṣu abhijñaḥ (SB 1.1.1). That abhijñaḥ is God, Kṛṣṇa, one who knows things, how to do it. So in this way, if we study that the asuras, their symptoms are described... So asuras are condemned. They cannot have any happiness. They'll simply go on theorizing. There is no solution, so one has to become deva. Viṣṇu-bhakto bhaved devaḥ. If we remain asuras, rascals, then our life is spoiled. Thank you very much. (break)

Lecture on BG 16.8 -- Tokyo, January 28, 1975:

So their theory, this atheistic theory, is aparaspara-sambhūtam. It has taken by mechanical arrangement. Kim anyat kāma-haitukam. Kāma. Just like kāma—a man, a woman becomes lusty, and there is sex, and there is production. So they say like that. The production is like that. There is no other plan. But there is a big plan. That they do not know. The plan is: yadā yadā hi dharmasya glānir bhavati bhārata, tadātmānaṁ sṛjāmy aham (BG 4.7). That is plan. But these rascal, this atheist class, they say, kim anyat kāma-haitukam: "Only lusty desires, that is the only reason. That is the only cause." The atheist class think like that, that "This birth is taking place due to our lusty desires, but we do not want to take responsibility. Then kill him. What is that?" Therefore they are making this abortion, killing of the child, as legal. The kāma... "We had some lusty desires, and we got it, but we don't want it. Kill it." That's all. This is going on. This is atheism. But it is not that. That child has come. It is a living entity. It desired a certain thing, and therefore he has given chance to take birth as human being or as cat, as dog. Kāma-haitukam.

Lecture on BG 16.8 -- Tokyo, January 28, 1975:

Then why one is born as a cat, one is born as a dog, one is born as a rich man's son, one who is born as..., so many varieties? Why? If kāma-haitukam, then why not one variety? Where is the question of varieties? What is the answer? Why there are so many varieties? Everyone wants to take birth in rich family, in high family. Why one is born as a street dog and there is no food and crying, barking, and somebody is capturing and eating and no protection? Why? Why kāma-haitukam, the dog is also born by the lusty desires of the male dog and the female dog, but why he is dog, and why he is such a rich man's son? Why? What is the answer? If kāma-haitukam, lusty desire is the only cause for birth, production, then why there is one production, street dog, cat or pig or a worm in the stool, and why one is born as demigod, as Indra or Candra, Varuṇa? Why? A Brahmā? Who makes this arrangement? Why one is put into such exalted position, and why one is put into that abominable position? What is the answer? Kāma-haitukam.

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

Still, they are very much proud of this body. Why? Alpa-buddhayaḥ, it is said, "less intelligent." Less intelligent. So why he has become less intelligent? That is described in this verse, kāmam āśritya. His basic principle of life is lusty desire, āśritya. He has taken shelter of principally the lusty desire, kāmam āśritya. Our constitutional position is we have to take shelter of somebody. Just like the dog. The dog, if he has no shelter, a good master, he has no position. Street dog. They say, "street dog." He has no food. He has no shelter. He is lean and thin and do not know where to go, in this way. So the constitutional position of the dog is that it must have a good master. Then he is happy. Then he's happy. Otherwise it is not happy. Is it not? Otherwise it is street dog. Sometimes it is killed by the municipality.

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

But the demons, being... Instead of taking shelter of Kṛṣṇa, instead of taking shelter of Kṛṣṇa's bona fide servant, he takes shelter of this lust, lusty desires and pride and false prestige, this, that, so many. He has to take shelter; he cannot remain independent. But when he's less intelligent, he takes shelter of all these material things, and when he's intelligent, he takes shelter of Kṛṣṇa. But when you takes shelter of these lusty desires, false pride, false prestige, illusion, then you are demon, and when you give up the shelter of all this nonsense and you take shelter of the Supreme Person, then you are divine.

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

But you cannot say at any stage that "I am independent." That is not possible. Your constitution is to remain dependent. Therefore the Vedas says, eko yo bahūnāṁ vidadhāti kāmān. He's maintaining you. God is maintaining. That's a fact. We cannot maintain your, ourself. He has given heat, light, air, water, fruits, flowers, grains, everything. Everything is there for you. There is no scarcity. Simply being less intelligent, taking shelter of lusty desires, false prestige, we are mismanaging the gift of God. Therefore we are in scarcity, therefore starvation. By God's arrangement there is everything. Pūrṇam idam (Īśopaniṣad, Invocation). Everything is complete. Pūrṇam adaḥ. This creation is complete. Pūrṇāt pūrṇam udacyate. Because it is created by God, it is complete, so you cannot find out any deficiency. Pūrṇāt pūrṇam udacyate, pūrṇasya pūrṇam ādāya pūrṇam evāvaśiṣyate.

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

But unfortunately, instead of taking shelter of Kṛṣṇa, we have taken shelter of lusty desire. This is demonic. Therefore it is said, kāmam āśritya duṣpūram. Duṣpūram... Duḥ. Duḥ means very difficult, and pūram means satisfaction. Duṣpūram. We have taken shelter of lusty desires which will never be satisfied. This is our position. Kāmam āśritya duṣpūram. These materialistic person, demon, their desires are never fulfilled-increasing, increasing, increasing, more, more more. So that means, increasing means, we are becoming implicated more and more. The business of human life is how to become free from this material encagement, but the asuras or the demons, instead of becoming free from material entanglement, they become more and more involved. That is...

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

Therefore in the Vedānta-sūtra it is said, athāto brahma jijñāsā: "Now inquire about... Sit down about... Sit down quietly and inquire about the necessity or the aim of life." That is explained in the Śrīmad-Bhāgavatam, jīvasya tattva-jijñāsā nārtho yaś ceha karmabhiḥ, kāmasya nendriya-prītiḥ. Kāmasya nendriya, kāma. Here it is called kāma. Kāma means lust. So because we have got this body, therefore we must have some kāma. That is a fact. You cannot avoid it. Lusty desire there is, and for the up keep of the body the lusty desires may be fulfilled, but don't become lusty which is duṣpūram, which is never to be fulfilled. So kāmasya na indriya-prītiḥ. Just like lusty desires, generally it is with reference to sex life. So sex life is required for the physiological condition of the body. That is nature's way. Or by giving birth to some nice children, that sex life is required. Otherwise why God has made the arrangement of sex? There is need, but not duṣpūram. Kāmasya na indriya-prītiḥ: "Don't use it for sense gratification." You use it to fulfill the real purpose. So these lusty desires, unless you live a very regulated life, then it will be duṣpūram, it will be never be fulfilled—always desire, always desire, always desire.

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

So these demons, they accept the shelter of lusty desire which will never be fulfilled, will never be satiated. But those who are devas, godly, their lusty desire is controlled, restricted. Therefore this varṇāśrama, four varṇas, and four āśramas, this is education how to control this lusty desire. That is required. In the beginning of life, the children, beginning from five years old up to twenty-five years, they are trained up as brahmacārī. Why? Just to control the kāmaṁ duṣpūram. Kāmaṁ duṣpūram. Those who are not in bad association from childhood, if they practice celibacy, they are not disturbed. They are not disturbed. That is called brahmacārī life. Why? To train the child of a human being. Because this human life is meant for stopping the cycle of birth and death. That is the mission.

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

So this alpa-buddha, less intelligent class, demons, they do not understand this. Why? Kāmam āśritya duṣpūram. Unnecessarily dambha. Just like the same example, dog. The dog is very proud, barking, "Yow! Yow! Yow!" He does not know that "I am chained." (laughs) He's such a foolish that as soon as the master, "Come on." (laughter) So māyā is the master: "You rascal come here." "Yes." And he be see..., proud: "I am something." This doggish civilization, naṣṭa-buddhaya, lost all intelligence... Less intelligent these are called. Kāmaṁ duṣpūram. So kāmam, the lusty desires... On account of this body there is lusty desire. We cannot deny it. But don't make it duṣpūram, never to be satiated. Then finished. Make it limited. Make it limited. Therefore, according to the Vedic civilization, the lusty desire is there, but you cannot use it except for the purpose of begetting a nice child. That is called pūram, means restricted.

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

So the brahmacārī is educated in that way. Up to twenty-five years he cannot see a young woman. He cannot see even. This is brahmacārī. He cannot see. Then he is trained up in that way, that he may continue a brahmacārī life. Naiṣṭhika-brahmacārī. But if he's unable, then he's allowed to marry. That is called gṛhastha life, householder life. Because between twenty-five years to fifty years, this is the youthful time, so his lusty desires are very strong. One who is not able to control... Not for all. There are many naiṣṭhika-brahmacārī. Naiṣṭhika-brahmacārī—throughout the life, celibacy. But that is not possible in this age, neither it is possible to become a brahmacārī. The time is changed, this age. Therefore you can control your lusty desire by Kṛṣṇa consciousness. Otherwise it is not possible.

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

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.

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

So the demons, they have taken shelter of these lusty desires, duṣpūram, never to be satisfied. Dambha-māna-madānvitāḥ. Why? Mohāt, by illusion. And on account of this illusion, gṛhītvā asad-grāhāt. Asad-grāhāt. Asat means which will not stay, nonpermanent, for the time. Just like we have accepted this body. This is asad-grāha. This body will not stay. Everyone knows, but still, I am too much attached to this body. This is called asad-grāha. And so long we are attached to this nonpermanent body, there should be anxiety. Prahlāda Mahārāja says, asad-grahāt, sadā samudvigna-dhiyām asad-grahāt (SB 7.5.5). Because we have accepted this temporary body, therefore we are full of anxiety. Full of... He was asked by his father, "My dear son, what nice thing you have learned? Kindly say." Father wants to know how his son is being educated.

Lecture on BG 16.11-12 -- Hawaii, February 7, 1975:

Therefore we are anxious. Tat sādhu manye 'sura-varya dehinām asad-grahāt sadā samudvigna-dhiyām. So for them this is the best formula. What is that? Hitvātma-pātaṁ gṛham andha-kūpam. He should give up this so-called family life which is just like a dark well. Hitvātma-pātam. The dark well... In the paddy field or in agricultural field they are. Formerly they used to dig wells, and sometimes they are covered with grass, and one man cannot know that there is... (break) ...and he should go to forest. Vanaṁ gataḥ. Then what will be the benefit? Now, harim āśrayeta: "Just take shelter of Kṛṣṇa." Instead of taking shelter of these lusty desires, you take shelter of Kṛṣṇa. Then your life is successful. Thank you very much. (end)

Srimad-Bhagavatam Lectures

Lecture on SB 1.1.3 -- Caracas, February 24, 1975:

Therefore in the Bhagavad-gītā it is said also, kāmais tais tair hṛta-jñānā yajante anya-devatāḥ (BG 7.20), means that "Those who are engaged in worshiping other demigods, their sense is lost by lusty desires." Suppose if I want wealth or beautiful wife or very good position or good education, what are these? These are all temporary things so long this body is there. But one should be interested for eternal things because every one of us is eternal. So if we want a beautiful wife or wealth, that is simply for this body only. In next body our desires will be different. Suppose next body I get an animal body. Then I will require a wife in different type. Therefore in Bhagavad-gītā it is said, antavat tu phalaṁ teṣāṁ tad bhavaty alpa-medhasām (BG 7.23).

Lecture on SB 1.2.7 -- Hyderabad, April 21, 1974:

We have to learn, one after another, what is difference between material and spiritual. That is explained in Caitanya-caritāmṛta very nicely in two lines, ātmendriya-prīti-vāñchā tāre bali kāma (CC Adi 4.165). Lusty desires, or kāma, materialism, what is that? Now, ātmendriya-prīti-vāñchā, when one wants to fulfill his own desires of the own senses, that is called kāma. And kṛṣṇendriya-prīti-icchā dhare prema nāma. The same thing, when you want to satisfy Kṛṣṇa, then you become devotee.

Lecture on SB 1.2.10 -- Vrndavana, October 21, 1972:

So then dharma—artha, money also we want. Arthasya dharmaikāntasya na kāmo lābhāya hi smṛtaḥ. We want money. That's all right. But not for satisfaction of our lusty desires. Money has got its use. Just like in our Kṛṣṇa consciousness movement we get money also. But we are spending for spreading Kṛṣṇa consciousness. Our need is very great. People will be surprised what we are expending per month. We have got more than one hundred branches all over the world, and each branch, there is expenditure... In Los Angeles, we spend twenty thousand dollars per month. In New York, we spend ten thousand per..., dollars per month. Or more than that. Similarly, on the average, we spend not less than ten thousand dollars per each branch. But we have got calculation.

Lecture on SB 1.2.19 -- Vrndavana, October 30, 1972:

So at least he's free from the lusty desires and greediness. The whole world is working, especially in Western countries, you see... They are working so hard. They have got their nice motorcar, nice roads, and very, very nice ways also, fly over, one road is flying over another road, another road. Very good facility for driving motorcar, and they have got enough motorcar also. Every third man has got a car. But what are these civilization? Kāma and lobha, lustiness and greediness. That's all. The basic principle is lust and greediness. That's all. This is their qualification. So anyone who has become free from this lusty and greedy status of life, he's advanced. He's advanced. Kāma-lobhādayaś ca ye. Because these lusty desires and greediness will not help him at any time to realize his self or to realize God. That will not be helpful.

Lecture on SB 1.2.19 -- Vrndavana, October 30, 1972:

So at least, if he comes to the platform of goodness, sattva-guṇa, then he can at least understand that "I am not this body. I am spirit soul. My duty is different from these bodily activities." Brahma-bhūtaḥ prasannātmā na śocati na kāṅkṣati (BG 18.54). The lusty and greediness keeps one always in lamentation and hankering. Na śocati na kāṅkṣ... Na kāṅkṣati. Kāṅkṣā. These people, they have no end of their kāṅkṣā, hankering. One after another, one after another, one after a... Sarva-kāma. In the śāstra they are called sarva-kāma. There is no end of their lusty desires. So naṣṭa-prāyeṣu abhadreṣu. By the hearing process, one becomes gradually free from the lusty and greedy platform, and he comes to the platform of knowledge. And at that time he can understand at least that "I am not this body.

Lecture on SB 1.2.19 -- Vrndavana, October 30, 1972:

Then at that platform, at least, the other lower-grade modes, namely passion and ignorance, cannot attack us. Ceta etair anāviddham. When a man is in the platform of goodness, he's satisfied in any circumstances. That these boys, European and American boys, they are coming of rich family and rich nation. They are accustomed to so many material advances. Each and every one of them knows how to drive car, and they were driving cars also. They had cars. But now, because they have to come to the platform of goodness, they don't care for anything. They can lie down on the street underneath a tree. Ceta etair anāviddhaṁ sthitaṁ sattve prasīdati. Because their heart now cannot be pierced by the desires, lusty desire and greediness. So in this way we have to make progress in spiritual life and advance in Kṛṣṇa consciousness.

Lecture on SB 1.2.19 -- Calcutta, September 27, 1974:

So at that time, it is said, ceta etair anāviddham. Because everything is within the heart. We become greedy, we become lusty on account of distortion of the heart disease, kāma. Tadā hṛdi lobha-kāmau apahinoti(?). That is a heart disease. This kāma and lobha is a heart disease. Actually, you don't require this, but it is a kind of disease. "More and more and more and more and more." Never satisfied. So we have to cure this disease. And this process, simple process, Caitanya Mahāprabhu has given: ceto-darpaṇa-mārjanam (CC Antya 20.12). To cure the heart disease of lusty desires and greediness is chanting Hare Kṛṣṇa mahā-mantra. Paraṁ vijayate śrī-kṛṣṇa-saṅkīrtanam. These are the shastric injunction, and spoken by personalities like Lord Caitanya and other ācāryas.

Lecture on SB 1.5.28 -- Vrndavana, August 9, 1974:

So if we accept the positive, the negative will automatically result. Just like here it is said, bhakti-pravṛttā. As soon as bhakti is accepted, then ātma-rajas-tamopahā. You immediately become free. Your soul becomes free from the influence of rajas-tamas. Rajas-tamas means lust and desire. Tadā rajas-tamo-bhāvāḥ kāma-lobhādayaś ca ye. If you are entangled in rajas-tamas, then you'll be influenced by lusty desires, kāma and lobha. The lusty desires will never be satisfied. You'll want more, more, more. That is called greedy, lobha, lusty desires and greediness. You'll never be free if you remain in the kāma, in the rajas-tamas.

Lecture on SB 1.7.7 -- Vrndavana, April 24, 1975:

So Caitanya Mahāprabhu has prescribed a very easy method to become pious. That is the chanting of Hare Kṛṣṇa mahā-mantra. Ceto-darpaṇa-mārjanam (CC Antya 20.12). The real disease is within our heart. Hṛd-roga-kāma. Hṛd-roga-kāma. We have got a disease, heart disease. What is that? Kāma, lusty desires. That is called hṛd-roga-kāma. So we have to cure this heart disease, hṛd-roga-kāma. And that will be done simply by chanting and hearing the Hare Kṛṣṇa mantra.

Lecture on SB 1.7.16 -- Vrndavana, September 14, 1976:

t is so nice that actually if one hears about the dealings of the gopīs and Kṛṣṇa, then he becomes so elevated in devotion that he forgets the lusty dealings between man and woman. That is the result. It is stated in the Bhāgavatam, apahinoti, bhaktiṁ pratilabhya apahinoti kāmam.. If one is eligible to hear the dealings of gopīs and Kṛṣṇa, the result will be he'll forget the lusty desires of this material world. Therefore it is not for all.

Lecture on SB 1.7.22 -- Vrndavana, September 18, 1976:

And the Vaiṣṇava is not afraid of his life. There is no fearfulness. Āhāra-nidrā-bhaya-maithunaṁ ca. These things are problems of this material world. A Vaiṣṇava has no problem. He knows that "If Kṛṣṇa can give food to the elephant down to the ant, so Kṛṣṇa will give me food. So why shall I endeavor for? When Kṛṣṇa gives, I shall eat. That's all. If He does not give, I shall starve. What is the wrong there?" This is Vaiṣṇava. He's not afraid. He has no problem of āhāra-nidrā-bhaya-maithunaṁ ca. No. So far maithuna is concerned, it is completely rejected. Bhaktiṁ parāṁ bhagavati pratilabhya apahinoti kāmam. This is Vaiṣṇava. Vaiṣṇava means as he makes progress in devotional service, these material lusty desires become vanquished.

Lecture on SB 1.7.22 -- Vrndavana, September 18, 1976:

When one is attracted by Kṛṣṇa, Madana-mohana... Madana means lusty desires. And Kṛṣṇa, Madana-mohana. He is so attractive that one forgets lusty desires. Therefore His name is Madana-mohana. So if you don't contact with Madana-mohana, then you'll be suffering madana-dahana. Dahana means this, dahyamānānām, always suffering the blazing fire of lusty desires. Unless you become Kṛṣṇa conscious, you'll have to suffer. Therefore it is said dahyamānānām apavargo 'si: "You are the apavarga."

Lecture on SB 1.8.20 -- New York, April 12, 1973:

Greed, greediness. Amalātmanām. For the..., bhakti-yoga. This bhakti-yoga is meant for the cleansed hearted, not the lusty and greedy. That is not... They may try. They'll gradually advanced. But once one is situated in bhakti-yoga, there is no more lust and greediness. Viraktir anyatra syāt. This is the test, whether one has become free from lusty desires and greediness. Then he is situated in bhakti-yoga. He's paramahaṁsa.

Lecture on SB 1.8.36 -- Los Angeles, April 28, 1973:

Anyone who has come to this material word, bhave, in this material world, asmin, in this, kliśyamānānām, they are all working very hard or taking trouble very much like ass, work, kliśyamānānām. He cannot bear the so much burden. Still he's loaded with so much burden. That is kliśyamānānām. If you, if you can bear some load, that's all right. But if you cannot, if it is overloaded, then it is very difficult to go on. So in the previous verse it was suggested that śravaṇaṁ smaraṇam arhāṇam. To get out of this troublesome life, kliśyamānānām avidyā-kāma-karmabhiḥ... They have created kāma-karmabhiḥ, kāma, lusty desires, desireful.

Lecture on SB 1.8.47 -- Los Angeles, May 9, 1973:

Therefore by nature, women are beautiful, they dress themselves beautifully. This is nature, to invoke the lusty desire of man. So according to Vedic civilization, woman, when she is dressed nicely and she is beautiful, she must invoke lusty desires. Therefore Vedic civilization does not allow a woman to be nicely dressed unless she is before her husband, unless she is before her husband. Because if she, I mean to say, agitates the lusty desires of all others, that is not very good. So woman is allowed to dress herself very nicely when her husband is present. Otherwise she will not dress.

Lecture on SB 1.15.20 -- Los Angeles, November 30, 1973:

We have got some motive. Just like now it is coming to exposure. So many leaders, they got election, pretending themselves devotee of the nation. In everywhere, not only in your country. But actually, they were not devotee of the nation. They were devotee of their own lusty desires. That's all. That "If I occupy this post, then I shall be able to fulfill my lusty desires." Nobody is devotee. Devotion is only applicable to Kṛṣṇa. If somebody is proclaiming himself that "I am devotee, servant of my nation, of my society, of my wife, of my children"—all false. Here nobody is devotee. Everyone has got some motive. Even the intimate relationship between husband and wife, there is some motive. The husband has got some motive and the wife has got... As soon as the motive is not fulfilled, divorce: "Ah, no more now. Take another chapter."

Lecture on SB 1.15.24 -- Los Angeles, December 3, 1973:

So our real occupational duty is to serve the Supreme. That is our real occupational duty. We are meant for serving. But when we forget serving Kṛṣṇa and we try to serve so many other things... That means... "So many other things" means our lust, our greediness, our illusion, our so many problems we serve. We have to serve. That is our position. Nobody can be free from service. That is not possible. But we do not know where to give our service. That is forgetfulness. Kāmādīnāṁ kati na katidhā na pālitā durnideśāḥ. Here, the human being in ignorance, they are serving the kāma, lust, greediness, moha, anger—so many things they are serving. They are serving. A man is killing another body by lust, lusty desires. Or by illusion. So many other reasons. So we are serving. There is no doubt about it. We are serving. But we are serving our kāma, krodha, lobha, moha, mātsarya. Lust, desire, avarice, like that.

Lecture on SB 1.15.37 -- Los Angeles, December 15, 1973:

So Yudhiṣṭhira, anyone, any experienced man can see how things are going on. One has to possess such perfect eyes. When these things are in progressive way... What is this? Lobha, greediness; anṛta, falsehood; jihma, means diplomacy; and hiṁsa, violence or jealousy. When these things will increase, one should know that the influence of Kali-yuga is increasing. Anyone can understand. This world... This material world is so made that these things are very prominent: greediness, kāma-lobhādayaś ca, lusty desires and greediness, kāma and lobha. Generally, people are attached to these things. Then diplomacy, "How to satisfy my lusty desires, my greediness?"

Lecture on SB 1.15.37 -- Los Angeles, December 15, 1973:

Actually, we are constitutionally all dogs. But we do not know whom to serve. That is our misunderstanding. Actually, every one of us, servant. That's a fact. But we are missing the point, where to engage ourself in good service. That is Kṛṣṇa. We have to serve. You cannot avoid this. If you do not serve Kṛṣṇa, then you will have to serve māyā. That's all. But you have to serve. So in that respect, if we do not know who is the best master, then we will have to serve our senses, our lusty desires. If I do not become servant of Kṛṣṇa, then I shall become full of desire, to my lusty desires for sex life. I have to become servant. That is a fact. You cannot become master. Therefore the most intelligent person is he who knows that "Why shall I serve my lusty desires? Why not serve Kṛṣṇa?" Because I have to serve. This is intelligence.

Lecture on SB 1.16.7 -- Los Angeles, January 4, 1974:

There was a question, very nice question, by Akbar Vasar, the Muhammadan emperor, Mogul emperor of India, Akbar Vasar. He was in the fifteenth century, five hundred years ago. So he kept very intelligent ministers. They would reply. Whatever inquiries are made by the emperor, the particular minister will inform, "This is this, sir." So he inquired one minister. His name was... I forget now. So "How long the lusty desires continue, sex desire?" So he replied, "Up to the point of death." So the emperor said, "No, no, how it can be?" "No, he has got the desire, but he cannot use it. His instruments become dull or useless. Therefore... But the desire is there." And, "I don't believe. I cannot...I am not satisfied with this answer." "All right, sir, I will satisfy you."

Lecture on SB 2.3.9 -- Los Angeles, May 26, 1972:

They do not know anything. And they are claiming to be educated scientist and Vedantists philosopher. All nonsense. All nonsense. Therefore it is said, akāmaḥ puruṣaṁ param. Give up your kāma, lusty desires, or any material desires, and surrender to Kṛṣṇa. Then that is life successful. Otherwise, bhūtvā bhūtvā pralīyate (BG 8.19). Take once birth... These are all desires. And the so big list. "If you want this, then you can worship this." Why it is recommended that you worship these demigods? Because if one goes for fulfilling the desire to a demigod, there is connection of Viṣṇu. Because any yajña you perform, demigod, there must be Viṣṇu first. The mantra says that "With the sanction of Viṣṇu's order, you get this facility." So by worshiping the demigod, if he's sensible man, one day he will come to know that "Above the demigods there is Viṣṇu. So why I am worshiping this demigods? Why not Viṣṇu?" Suppose if I get some facility from somebody, and if I see that this man is taking sanction from another superior man.

Lecture on SB 2.8.7 -- Los Angeles, February 10, 1975:

So this theory, that the world is going automatically or we have come into this material world without any reason, without any cause... Kim anyat kāma-haitukam. They say, the rascals say, that our coming to this material world is to the lusty desires of the father and mother. Therefore the child has no meaning. It is a by-product of the lusty desire. So if I don't want it, kill it. Destroy it. This is going on. But that is not the fact. The child has come into the womb of the mother, a particular type of mother—not the sa..., every mother is producing the same type of child. No. Why? There is cause. There is cause, hetunā. Without cause there cannot be anything. Karmaṇā daiva-netreṇa (SB 3.31.1), the cause is his activities. According to the activities, he is producing the next body automatically. That is automatically. But there is cause, his activity.

Lecture on SB 2.9.16 -- Tokyo, April 30, 1972:

Therefore here service means service to my sensuous kāma, lust. Kāmādīnām, kāma. First of all I am lusty; therefore anyone who is not, who does not require money, he does not go to give service. So because I am lusty—I require some money to fulfill my lusty desires—I go to serve. So therefore kāmādīnāṁ kati na katidhā. And I give service to a man. If he proposes that "I will give you $5,000. You go and kill that man," oh, I will do immediately. I will go because I want money. As it happened. Even the president is killed. Why the president is killed? You can hire anyone and kill anyone, especially in Western countries. So I want money, so even something which I should not have done, if it is ordered, "You do this. I will give you this money," I will do because I want money. Without money I cannot satisfy my senses.

Lecture on SB 3.25.10 -- Bombay, November 10, 1974:

Kṛṣṇa's name is another, Hṛṣīkeśa. Senayor ubhayor madhye hṛṣīkeśa sthāpaya me acyuta. The Hṛṣīkeśa name is there. Hṛṣīkeśa means actually Kṛṣṇa is the master of the senses. We are not proprietor of the senses. Kṛṣṇa is the proprietor of the senses. So when our senses are purified and we apply them... After all, our senses are employed for satisfaction of somebody, myself or somebody else. Actually, somebody else. That is kāma, krodha, lobha, moha, mātsarya. That is illusion. We are not serving ourself; we are serving our lusty desires, kāma, krodha. I am angry; therefore I am killing somebody. So that is not mine. But I am servant of the anger. I am servant; I am not master. If I would have been master, then I could control my anger. But I am not. I am servant of anger. I am servant of lusty desires. So I am servant, but this servitude should be transferred to Kṛṣṇa. That is perfection of life.

Lecture on SB 3.25.16 -- Bombay, November 16, 1974:

These dirty things, mala... Here it is said, kāma-lobhādibhir malaiḥ. Mala, mala means dirty things. And what are these? Kāma and lobha, lusty desires, lobha, greediness and lusty desires. These are mala. So one has to become free from these two things, kāma and lobha. The whole world is going on kāma and lobha. One is getting money. When he has got one thousand, he wants one lakh. If he gets one lakh, he wants more and more and more. This is called kāma. And why? Lobha. They are making profit. They have got enough money, still, they will hold stock, will not sell, so that people may not get stock and they will be hankering, they will pay any price demanded. These are going on, kāma and lobha. Kāma-lobhādibhiḥ.

Lecture on SB 3.25.17 -- Bombay, November 17, 1974:

So tadā puruṣa ātmānaṁ kevalaṁ prakṛteḥ param. Prakṛteḥ param. Now we are thinking, "I am the product of this material world. I am Indian." What I am Indian? Because my body is Indian, I am Indian? No. I am the spirit soul, hṛdayānanda. That is self-realization. The whole world is fighting: "I am Indian," "American," "I am Pakistani," "I am Hindustani," "I am Hindu," "I am Muslim," "I am brāhmaṇa." Dehātma-buddhiḥ. So one has to realize that "I am not this body." Kevalaṁ prakṛteḥ param. "I am beyond this body, far, transcendental to this material world." How it is possible? Tadā kāma-lobhādayaś ca ye. We have discussed this verse yesterday. Ahaṁ mamābhimāna utthaiḥ kāma-lobhādi, kāma-lobhādibhir malaiḥ. So long we have got the desire, lusty desire and greediness, for enjoying this material world, then it is not possible. We have to free, we have to become free from these lusty desires.

Lecture on SB 3.25.18 -- Bombay, November 18, 1974:

So when we understand that we are missing... We are serving, but we are having no pleasure. Kāmādīnāṁ kati na katidhā pālitā durnideśāḥ. We are serving... Instead of serving Kṛṣṇa, I am serving my lusty desires. Kāma-lobhādi. If I go to serve any office, I am not going to serve that particular person, proprietor of the office, but I require some money. Therefore I am serving. So I am serving the money, not the person. Therefore it is said, kāma-lobha. Lobha. We serve the... Service must be... Kṛṣṇa is the master. Ekale īśvara kṛṣṇa āra saba bhṛtya (CC Adi 5.142). Only master is Kṛṣṇa, and anyone—all demigods or man or animal or trees or—anything, they are all servants. This is the position. And when one realizes this position, that "I am eternal servant of Kṛṣṇa, particle, part and parcel of Kṛṣṇa. My duty is to serve Kṛṣṇa," then it is called self-realization. Not that ahaṁ brahmāsmi, "I become Bhagavān." How you become Bhagavān? If you are Bhagavān, if you are actually the supreme powerful, then why you are in miserable condition under māyā? Does Bhagavān come under māyā? No. Kṛṣṇa says, mama māyā. Māyā is the maidservant of Kṛṣṇa. And we are servant of māyā. So how we can become māyā, uh, Bhagavān? This is common sense. Had I been Bhagavān, then why I have become servant of māyā?

Lecture on SB 3.25.24 -- Bombay, November 24, 1974:

So at our present moment we are saṅga-doṣa-yukta, we are contaminated by the attachment of modes of material nature. Some of us contaminated by the sattva-guṇa, some of us are contaminated by the rajo-guṇa, and some of us is contaminated by the tamo-guṇa, and some of us is contaminated by the tamo-guṇa. So out of the three, the rajo-guṇa and tamo-guṇa is very dangerous. Rajas-tamo-bhāvāḥ (SB 1.2.19). Rajo-guṇa and tamo-guṇa means kāma-lobhādayaś ca ye, to be contaminated by lusty desires and greediness. So one has to overcome in the beginning, at least, the contamination by rajo-guṇa and tamo-guṇa. At the present moment, especially in this age, the contamination of tamo-guṇa is very prominent, and little rajo-guṇa also, but sattva-guṇa is practically nil in this age, Kali-yuga. It is said in the śāstra that sattva-guṇa will be practically nil. Rajas-tamaḥ. And the aim of life is to become free from all the contaminations, even sattva-guṇa contamination. This has been explained in the Bhagavad-gītā very nicely in the Fourteenth Chapter, how to become not contaminated, disinfected.

Lecture on SB 3.25.24 -- Bombay, November 24, 1974:

So everything can be attained very nicely and easily simply by this sādhu-saṅga. Sādhu-saṅga (CC Madhya 22.83). Therefore we repeatedly say that we are trying to create some sādhu so that in different parts of the world they will preach Kṛṣṇa consciousness, and people will be able to associate with them, and they will become purified. This is Kṛṣṇa consciousness movement, that sādhu-saṅga. It is very essential. People are suffering on account of being contaminated by the tamo-guṇa and rajo-guṇa, becoming entangled simply by lusty desires always, just like cats and dogs. So they are becoming more and more entangled. Unfortunately, they do not know that there is life after death, but they do not know what kind of life is going to happen next after death. They are blind, andha

Lecture on SB 3.26.23-4 -- Bombay, January 1, 1975:

Material life means everyone is trying to become victorious in the struggle of existence without God consciousness. That is our material disease. Kṛṣṇa-bahirmukha hañā bhoga vāñchā kare. We may revolt. That independence we have got, little independence, and we can misuse it, that "Why shall I serve Kṛṣṇa? Let me serve myself." "Let me serve myself" means "Let me serve my different propensities, kāma, krodha, lobha, moha, mātsarya," like that. My independence means "I will not serve God; I will serve my lusty desires." You cannot become independent. This is a concoction only, that "I will not serve Kṛṣṇa." But you have to serve. What is that? "Then I serve my lusty desires."

Lecture on SB 3.26.27 -- Bombay, January 4, 1975:

So this mind is material because it is the product of transformation of the modes of goodness. Then, gradually, being contaminated by different kinds of material desires, it becomes degraded. Kāma eṣa krodha eṣa rajo-guṇa-samudbhavaḥ. When it is deteriorated, then, from the standard of goodness, it comes to rajo-guṇa. And rajo-guṇa means lusty desires, unending desires. And if desires are not fulfilled, then there is krodha, anger. In this way, kāma krodha lobha moha mātsarya—everything becomes very prominent, and we become servant of these propensities, kāma, krodha, moha, mātsarya, mada, lobha. This is called illusion, gradually degraded mind. And the business of the mind is saṅkalpa and vikalpa. Saṅkalpa means decide to do something, and vikalpa means again to reject it. That is the business of mind. Everyone desires the peacefulness of mind, but the material mind—the nature is saṅkalpa and vikalpa, restlessness. You cannot fix up.

Lecture on SB 3.26.43 -- Bombay, January 18, 1975:

So Kṛṣṇa says, jñātvā mām. What is that? So we have to know Kṛṣṇa, that He is actually enjoyer. Master and servant. If the servant knows that "In this house my master is the proprietor. He is the enjoyer. I am simply servant," then he is peaceful. But if he artificially tries to become the master although he is servant there, then there is all disturbance. So here our miserable conditions are caused by our thinking that "I am the proprietor. I am the owner. I am the enjoyer." One becomes to owner, proprietor, because he wants to enjoy. So this is our disease. Actually, we are servant of Kṛṣṇa. Jīvera svarūpa haya nitya-kṛṣṇa-dāsa (Cc. Madhya 20.108-109). This is our original position. We are servant, even in this condition. But we are servant of māyā, illusion—means we are servant of our lusty desires, kāma, krodha, anger, lobha, greediness, moha, illusion, so many, mada, madness. We are servant of these propensities. We are not master. When you become master of these sense gratification processes, then you are svāmī.

Lecture on SB 3.26.44 -- Bombay, January 19, 1975:

The Caitanya-caritāmṛta kaṛacā, the author of Caitanya-caritāmṛta, he has distinguished between kāma and prema. Kāma means lusty desires or sex desires. Generally, it is meant, sex desires. So he has very simplified the matter very much. Ātmendriya-prīti-vāñchā—dhare... nāma dhare... prema... tāre... bali dhare...nāma kāma (CC Adi 4.165), like that. Kṛṣṇendriya-prīti-vāñchā dhare nāma prema, and ātmendriya-prīti-vāñchā—dhare nāma kāma. They... Actually, senses are there for satisfaction. That's a fact. Otherwise, why the senses are there? Just like the smell is there, and the nose is there. So smell is there for satisfaction of the senses. For the smell, for the nose, nostril, the beautiful flower is there, or beautiful, anything beautiful... To the man, woman is beautiful; to the woman, man is beautiful. So the eyes are there, and the beautiful things are there. That is arrangement. That is development of this nature. As soon as... It is... It is coming from the fire. The... That we have already described. The fire is the origin of beauty and the fire is the origin of eyesight. The loss of eyesight means there is less fiery element. Loss of appetite means there is less of fiery elements. In the Ayurvedic treatment it is called agni-māndyam. So these are transformation of the fire. Similarly, the smell is transformation of the rasa, taste.

Lecture on SB 3.26.47 -- Bombay, January 22, 1975:

Then your life will be successful." This is Hare Kṛṣṇa movement, teaching people how to transfer the attachment from material sound to the spiritual sound. Narottama dāsa Ṭhākura therefore sings, golokera prema-dhana, hari-nāma-saṅkīrtana, rati nā janmilo kene tāy. This sound coming from the spiritual world, golokera prema-dhana, by chanting, by hearing this sound, we shall develop our original dormant love for God. That is wanted. Premā pum-artho mahān. In the material world we are accepting dharmārtha-kāma-mokṣa (SB 4.8.41) as very important. Puruṣārtha. Dharma, to become religious, and by becoming religious, we develop our economic development. Dhanaṁ dehi, rūpaṁ dehi, yaśo dehi, dehi dehi. Kāma. Why dehi dehi? Now, kāma, to fulfill our desires, lusty desires. Dharmārtha-kāma, and when we are disgusted or unable to fulfill desires, then we want mokṣa, to become one with God. This is the four kinds of material business. But spiritual business is premā pum-artho mahān. To achieve love of Godhead, that is the highest perfection. Premā pum-artho mahān.

Lecture on SB 3.28.18 -- Nairobi, October 27, 1975:

If we understand Kṛṣṇa's dancing, then we become liberated. It is said in the Śrīmad-Bhāgavatam that instead of reading some books of this ball dance, if you read about Kṛṣṇa's dancing, then what will be the result? The result will be hṛd-roga-kāmam apahinoty āśv acireṇa dhīraḥ. Everyone, we have got these lusty desires, but if actually one is advanced and he hears from a realized person what is the meaning of Kṛṣṇa's rasa dance, then the result will be hṛd-roga-kāmam. We have got a heart disease. Heart disease means lusty desire. Hṛd-roga-kāmam apahinoti: "It becomes vanquished." If one actually hears Kṛṣṇa's rasa-līlā, then no more material lusty desires, this is the result.

Lecture on SB 5.5.3 -- Hyderabad, April 15, 1975:

Kāmādīnāṁ kati na katidhā pālitā durnideśās teṣāṁ mayi na karuṇā jātā na trapā nopaśāntiḥ. That is the intelligent, that I have served the so-called society, friendship and love just to serve my own lusty desires, that's all. Kāmādīnāṁ kati na katidhā pālitā durnideśās. Everyone is serving the so-called societies, and for his own satisfaction, sense gratification. Nobody wants to serve anyone. He wants to serve himself. That is the position, real position. So in this way, if we spoil, spoil our life We are serving, but serving our senses, lusty desires. We have to change this mood of service to serve Kṛṣṇa. That is Kṛṣṇa consciousness. That is Kṛṣṇa consciousness. We have to serve. We cannot become master. That is not possible. As soon as you become master, you will be kicked. But that is also false position. We cannot become master, we are servant, but instead of serving Kṛṣṇa, we are serving māyā. That is our position. So we have to change this position. We, instead of serving māyā, we have to transfer our service to Kṛṣṇa. That is perfection of life. Thank you very much. (break)

Lecture on SB 5.5.9 -- Vrndavana, October 31, 1976:

For the devotees, it is practical. So this is the muktaḥ paraṁ yāty atihāya hetum. That bhaktiṁ parāṁ bhagavati pratilabhya kāmaṁ hṛd-rogam āśv apahinoty acireṇa dhīraḥ. Bhaktiṁ parāṁ pratilabhya. That is conclusion of when Parīkṣit Mahārāja inquired about Kṛṣṇa's rāsa-līlā. Kṛṣ... Parīkṣit... Śukadeva Gosvāmī replied that "If one is actually qualified to hear about rasa, vikrīḍitam idaṁ ca vraja-vadhūbhir viṣṇoḥ. These activities with Lord Kṛṣṇa and the vraja-vadhūbhiḥ, if it is properly spoken and heard, then the result will be that hṛd-rogaṁ kāmam apahinoti. The material disease, kāma, lusty desire, will be finished, no more. And bhaktiṁ parāṁ bhagavati pratilabhya kāmaṁ hṛd-rogam āśv apahinoty acireṇa dhīraḥ. Very soon he will be dhīra. No more kāma. This is the result. Not that after hearing rāsa-līlā, "Oh, let me imitate. Let me also dance with young girls and enjoy." This is going on. Rascal. Māyāvādīs they do that. Perhaps you know. There are so many instances. But actually, the result will be this hṛd-rogaṁ kāmam acireṇa dhīraḥ. No more desire. Thank you very much.

Lecture on SB 5.5.10-13 -- Vrndavana, November 1, 1976:

Duḥkhālayam aśāśvatam (BG 8.15). Here, everywhere you'll find duḥkhālayam aśāśvatam. Just like I was reading last night that Bṛhaspati's wife is kidnapped by Candra. The Bṛhaspati is the spiritual master of the demigods, and his wife was kidnapped by Candra. He is also one of the demigods. Just see: the sex and lusty desires are so strong, even in the higher planetary system. And that is the cause. That is the cause. Here it is said, liṅgaṁ vyapohet kuśalo 'ham-ākhyam. This false ego is the cause of our miserable condition in this material world. Material world is miserable, duḥkhālayam aśāśvatam (BG 8.15), this material world. One ant is living, say for one day, and I am living for hundred years, and Brahmā is living for millions of years. That does not mean any one of us is free is from the miserable condition of this material world. Nobody. Therefore this material world is called duḥkhālayam aśāśvatam (BG 8.15).

Lecture on SB 5.5.16 -- Vrndavana, November 4, 1976:

"Due to ignorance, the materialistic person does not know anything about his real self-interest, the auspicious path in life. He is simply bound to material enjoyment by lusty desires, and all his plans are made for this purpose. For temporary sense gratification, such a person creates a society of envy, and due to this mentality, he plunges into the ocean of suffering. Such a foolish person does not even know about this."

Lecture on SB 5.5.23 -- Vrndavana, November 10, 1976:

Unless we control the base qualities, namely the modes of ignorance and passion, you cannot be happy. It is not possible. Tato rājas-tamo-bhāvāḥ. Rājas tamo-bhāvāḥ means kāma and lobhā. So long I have lusty desire and so long I have greediness to acquire more and more and more, to enjoy senses more and more That is greediness. One should be satisfied, the minimum possible.

Lecture on SB 5.5.23 -- Vrndavana, November 10, 1976:

There are three guṇas—sattva-guṇa, rajo-guṇa, tamo-guṇa. If you remain in the lower platforms, tamo-guṇa, rajo-guṇa... Tamo-guṇa, rajo-guṇa means, as I have already explained, greediness and lust, desires. That is tamo-guṇa, rajo-guṇa. Tato rājas-tamo-bhava kāma-lobhādayaś ca ye. What is that rajo-guṇa, tamo-guṇa? Now, kama, lusty desires, and greediness, not satisfied with the minimum necessities of life, want to increase more and more, more and more. That is called greediness. The Vedic civilization teaches that "Be satisfied with the minimum necessities of life. Don't increase unnecessary necessities of life, and then you have to work for it very hard like hogs and dogs." That's all. Then you have to work very... Modern world, they have increased their unnecessary necessities of life, and therefore you'll find how hard working. In European and American cities we have seen how people are working very hard, beginning from morning at five o'clock till four o'clock next night, for sense gratification. So this is not civilization. This is condemned civilization.

Lecture on SB 5.6.2 -- Vrndavana, November 24, 1976:

The sannyāsī means... Sannyāsī, they have got also rules and regulation. Caitanya Mahāprabhu very rigidly followed. He did not lie down even on a quilt, only one naked cloth. He did not use... And no woman should come to offer Him obeisances very near. They must do it from a distant place. He was so strict. One of His personal associates, Haridāsa, Junior Haridāsa, he simply glanced over a young woman with lusty desire.

Lecture on SB 5.6.5 -- Vrndavana, November 27, 1976:

Unless one is free from the material concept, sarvopādhi vinirmuktaṁ tat-paratvena nirmalam (CC Madhya 19.170). That means we have to execute devotional service in the regulative principle. "I cannot follow the regulative principle and I am trying to understand Rādhā-Kṛṣṇa prema," this is rascaldom. This is rascaldom. Only rascals will do that. He does not see his position, that "What is my position? I am still full of lusty desires. My mind is still disturbed by seeing a nice woman or nice man, and I am discussing Rādhā-Kṛṣṇa?" This is nonsense. Narottama dāsa Ṭhākura said, rūpa-raghunātha pade haibe ākuti kabe hāma bujhabo se yugala-pīriti. Unless you are expert in devotional service, by practical application of the instruction of Bhakti-rasāmṛta-sindhu... Rūpa-raghunātha pade haibe ākuti. Then if we are qualified, then some day we may be able to understand what is yugala-pīriti, love between Kṛṣṇa and Rādhārāṇī. Not so sudden. That is sahajiyā. Not so sudden. We should not try to do that. First of all I must see how much I have become sarvopādhi vinirmuktam [Cc. Ma

Lecture on SB 6.1.1 -- Melbourne, May 21, 1975:

Actually, we are the servant of the senses. We are not master. When you become master of the senses, then this title is given, gosvāmī, svāmī. Svāmī means master. Master means master of your senses. Now we are being dictated by the senses, 'You do this," we do that. So our master is the senses, and the senses are six kinds of senses: Kāma, kāmādīnā, lusty desires; lobha, greediness; and mohaḥ, illusion; kāma, krodha, anger, mind... Mind is dictating something; I am serving: "Yes, sir, I will do it." This is our position. Kāma, krodha, lobha, mohaḥ, mātsarya, in this way. So by good association, by saintly man's association... That is recommended: mahat-sevāṁ dvāram āhur vimukteḥ (SB 5.5.2). Mahat-sevā. This human life is meant for rectification.

Lecture on SB 6.1.1 -- Melbourne, May 21, 1975:

Therefore one devotee, he says, kāmādīnāṁ katidhā kathidāḥ na pālitā durnideśās teṣāṁ mayi na karuṇā jātā na trapā nopaśāntiḥ, sāmprataṁ labdha-buddhis tvām āyātaḥ niyuṅkṣvātma-dāsye. This is called good sense. The purport of this verse is, "My dear Lord, I have served my senses in the form of lusty desires and anger and so many things, kāma, krodha, lobha, greediness, and..." My senses are, means, these things. "So I have served life-long, but neither they are satisfied, neither I am satisfied." Teṣām. "And they are not merciful. I have served them up to the age of eighty years, but still they want service from me. If I want to retire, they will not agree." If somebody says to his wife that "I have served so much in the family. Now let me go to the Kṛṣṇa conscious temple. I serve there," the wife will disagree, "No. What service you have done? You have got duty, duty, this duty, that duty."

Lecture on SB 6.1.1 -- Melbourne, May 21, 1975:

So it will never end, even if you give lifelong service. Just like I have given the example: Gandhi gave lifelong service according to his own. Hitler gave lifelong service. Napoleon gave lifelong service. But their ultimate end was very, very regrettable. Nobody realized his service. He was punished. This is material world. We have to understand very clearly, and we have to take lesson from this verse that we may go on serving our lusty desire, greediness, anger, and so on, so on, but we will never come to the end and become happy. When one comes to the point that "I have rendered service in so many ways. So neither I am happy nor the person to whom I have served, they are happy. Then what is the remedy?" That is discussed in the Vedānta-sūtra philosophy. Athāto brahma jijñāsā: "Now inquire about your real master, Brahman, or the Supreme, the great, the Absolute Truth." That is required. So we should be prepared like that, that we have served our propensities, different propensities, lusty desire, greediness, anger, kāma, krodha, lobha, mohaḥ... Mohaḥ means illusion. I am doing something wrong, and I am thinking it is all right. This is called illusion, mohaḥ. Mātsarya. Mātsarya means envious, to become envious. Every one of us, either individually or socially or community-wise or nationally, we are all envious.

Lecture on SB 6.1.22 -- Honolulu, May 22, 1976:

Another thing: Śivānanda was a very exalted devotee. He was taking care of all devotees who were coming to Caitanya Mahāprabhu to live during Ratha-yātrā. So his wife came and offered Caitanya Mahāprabhu obeisances, and He saw that the wife is pregnant. So He immediately asked Śivānanda, "Your wife is pregnant?" "Yes." 'All right. When she will give birth to a child you keep his name like this." Just see. One man, simply saw with lusty desire to a young woman, he was rejected. And one man has his wife pregnant, He adored him, "That's all right." So sex life is not forbidden in this movement but hypocrisy is forbidden.

Lecture on SB 6.1.23 -- Honolulu, May 23, 1976:

Another thing, Śivānanda, one of His very exalted devotee, he was taking care of all devotees who were coming to Caitanya Mahāprabhu to visit during Ratha-yātrā. So his wife came and offered Caitanya Mahāprabhu obeisances, and he saw that the wife is pregnant. So immediately asked, "Śivānanda, your wife is pregnant." "Yes". "All right, when she gives birth to a child, you keep his name like that." Now see. One man, simply he saw with lusty desire to a young (woman) man; he was rejected. And one man has his wife pregnant; He adored him: "That's all right." So sex life is not forbidden in this movement but hypocrisy is forbidden. If you become hypocrite, then there is nowhere to... That is Caitanya Mahāprabhu's teaching. Choṭa Haridāsa, he presented himself as a brahmacārī and he was looking after a young woman. Then He understood, "He is a hypocrite. Reject him." And Śivānanda Sena, he was a gṛhastha. Gṛhastha must have children. What is wrong there? He said, "Yes, my remnants of foodstuff should be given." This is Caitanya Mahāprabhu's movement.

Lecture on SB 6.1.26 -- Honolulu, May 26, 1976:

So bhuñjānaḥ prapiban khādan bālakaṁ sneha-yantritaḥ. The father and mother takes care of the children, how to give them foodstuffs. We have seen mother Yaśodā is feeding Kṛṣṇa. Same thing. This is the difference. We are feeding ordinary child, which is done by cats and dogs also, but mother Yaśodā is feeding Kṛṣṇa. The same process. The process there is no difference, but one is the Kṛṣṇa center and other is whimsical center. That is the difference. When it is Kṛṣṇa-centered, then it is spiritual, and when it is whimsical centered, then it is material. There is no difference between material... This is the difference. There is... Just like lusty desires and love, pure love. What is the difference between lusty desires and pure love? Here we are mixing, man and woman, mixing with lusty desires, and Kṛṣṇa is also mixing with the gopīs. Superficially they look the same thing. Yet what is the difference? So this difference has been explained by the author of Caitanya-caritāmṛta, that what is the difference between lusty desires and love?

Lecture on SB 6.1.26 -- Honolulu, May 26, 1976:

That will be explained. He was brāhmaṇa. He was well trained as a brāhmaṇa, but one day while he was coming home with the ingredients of worshiping the Deity, he saw one śūdra embracing another śūdra girl, embracing, kissing, because they have no shame. No brāhmaṇa, kṣatriya, vaiśya will do that. It is not etiquette. But because a śūdra, now it is everywhere we can see, embracing, kissing, open to everyone. So young man, seeing this, how he can restrain, check his lusty desire? It is not possible. Kali-yuga is so fallen. If a young man sees another young man he's enjoying with another young girl, then naturally his lusty desires increases. So these things are forbidden therefore. Still in some places it is forbidden that you cannot... India this is strictly forbidden. There is no such thing in the public street a young man can embrace or kiss. No. That is not possible. Then it will be criminal. Neither a young boy can dare to speak with another young girl on the street. Still it is criminal. She'll begin immediately protest that is incivility.

Lecture on SB 6.1.27-34 -- Surat, December 17, 1970:

For instance, that, when in the Battlefield of Kurukṣetra, fighting was going on between Kṛṣṇa and Bhīṣma, both of them... Kṛṣṇa, of course, did not touch any weapon because He promised. But Grandfather Bhīṣma was very severely piercing Kṛṣṇa's body with arrows, and Kṛṣṇa was enjoying. That is the relationship between Kṛṣṇa and His devotees. Kṛṣṇa can be worshiped, Kṛṣṇa can be loved, by any capacity. The gopīs loved Kṛṣṇa out of seemingly lust, lusty desires, and Śiśupāla remembered Kṛṣṇa out of anger. Kāmāt krodhād bhayāt. And Kamsa remembered always Kṛṣṇa out of fear. And, of course, they were not devotees. Devotees means they should be always favorably disposed to Kṛṣṇa. Not inimical. But Kṛṣṇa is so kind, even somebody is disposed to Him in an inimical attitude, he also gets salvation. For example, Kamsa, Dantavakra, Śiśupāla, Hiraṇyakaśipu, Rāvaṇa. They were not friendly. Still, because they thought of the Supreme Personality of Godhead, consciousness were there, but it was unfavorable. Bhakti means favorable. Ānukūlyena kṛṣṇānuśīlanam (CC Madhya 19.167). Favorably. That is bhakti. And pratikūlyena, just in the opposite way, thinking of Kṛṣṇa in inimical way, that is also accepted by Kṛṣṇa. Kṛṣṇa is so kind. Anyone who thinks of Kṛṣṇa always, he is the greatest yogi. So even the enemies who think of Kṛṣṇa always, although unfavorably, he becomes a yogi because thinking of Kṛṣṇa.

Lecture on SB 6.1.45 -- Los Angeles, June 11, 1976:

So therefore Vyāsadeva has dedicated full nine cantos for understanding Kṛṣṇa. Bahūnāṁ janmanām ante jñānavān māṁ prapadyate (BG 7.19). Manuṣyāṇāṁ sahasreṣu kaścid yatati siddhaye (BG 7.3). (break)...siddhis, they think of gopīs. That is recommended in Caitanya-caritāmṛta, siddha-deha. Where is siddha? And siddha-deha means there is no more any material lusty desires. That is siddha-deha. Yad-avadhi mama cetaḥ kṛṣṇa-padāravinde nava-nava-rasa-dhāmany udyataṁ rantum āsīt tad-avadhi bata nārī-saṅgame smaryamāne. So long we shall think of nārī-saṅga, association, unity with woman, we must consider this is material body. Not siddha body. Siddha body means anyābhilāṣitā-śūnyam (Brs. 1.1.11). All material desires, zero. That is siddha body. So therefore it is very confidential. But to clear it, that "How Kṛṣṇa accepted to dance with so many gopīs," this was for clearance.

Lecture on SB 6.1.47 -- Dallas, July 29, 1975:

So these are all due to different infection of the guṇa. Tamo-guṇa means shameless, tamo-guṇa. Rajo-guṇa means lusty desire. And sattva-guṇa means knowledge, to see things as they are. So just like here in the temple, we are cultivating sattva-guṇa, or more than that, above sattva-guṇa. Above sattva-guṇa. It is said in the śāstra that to live in the forest is sattva-guṇa. Sattva-guṇa, people have got tendency to live in a secluded place, solitary place, without any disturbance. That is sign of sattva-guṇa. And to live in the cities, big, big cities, skyscraper building, this is rajo-guṇa. And to live in the brothel, in the liquor shop, in the slaughterhouse, this is tamo-guṇa. Sattva-guṇa, rajo-guṇa, tamo-guṇa. But to live in the temple is transcendental.

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

So this boy, Ajāmila, he was passing, he saw that the śūdra was embracing another śūdrāṇī. Dṛṣṭvā tāṁ kāma-liptena. When he saw that this man and woman is embraced with one another with lusty desire... Embracing woman or man, this is kāma, lust. There is no question of any other thing. Kāma-liptena. Dṛṣṭvā tāṁ kāma-liptena bāhunā. The man was embracing the woman, and the woman was embracing, pari-liptena, very closely attached, and everything was going on. Then... We have got lusty desires. Everyone's heart... Hṛd-roga-kāma. The material world means there is a heart disease which is called kāma, hṛd-roga-kāma. So hṛc-chaya-avaśam. If we... This is called impetus. If I see one engaged in lusty or sex affairs, naturally my sex desire also becomes awakened. Even though I am trying to control in the neophyte stage, still, if I see in my front something, lusty affairs, naturally I will be inclined to such. Therefore it is called avaśam. He was student, brahmacārī, practicing śama, dama, satyam, śaucam. He was not very old man; he was young man. But he could not control. Therefore it is said hṛc-chaya-avaśam. Avaśam sahasaiva: "all of a sudden," vimohitam, "he became very much attracted."

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

Then the, our natural lusty desires will disappear. That is the result. But in spite of disappearing our, this lusty desire, if we increase our lusty desire, that means we are spoiling our life. Therefore it is forbidden that neophyte students, they should not indulge in these affairs of rāsa-līlā. You should be very careful. People are very much accustomed to see rāsa-līlā in Vṛndāvana. Maybe they are advanced, but the test is whether he has given up his lusty desire. That is the test. If he has given up, then, after seeing rāsa-līlā, he should not have returned to home.

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

So this boy became victimized. Although he was under training, he was not completely fit. Therefore he fell victimized by seeing this affair, lusty affairs. So at that time might be one or two cases. Now the whole world is full with all of these lusty desires, especially in the Western country. Here also now it has come. No more they are following the Vedic principles. But it is not so deteriorated as in the Western countries, and so we should be very, very careful. Not only... Simply becoming careful will not. We must advance in Kṛṣṇa consciousness, and that is very easily done by chanting Hare Kṛṣṇa mantra. If you keep yourself always engaged in chanting Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, then it will be... Ceto-darpaṇa-mārjanam (CC Antya 20.12). This is hṛc-chaya-vaśam. The lusty desire is a disease of the heart. It is... Practically it has no value. So therefore Caitanya Mahāprabhu says, ceto-darpaṇa-mārjanam. They cleanse the heart with all dirty things. Ceto-darpaṇa-mārjanam. How? Paraṁ vijayate śrī-kṛṣṇa-saṅkīrtanam. This is confirmed in Bhāgavatam, kīrtanād eva kṛṣṇasya mukta-saṅgaḥ paraṁ vrajet (SB 12.3.51) Simply by chanting, you can keep. If you follow the rules and regulation and chanting, then you will not be victimized. You'll make your progress without any fear.

Lecture on SB 6.1.62 -- Vrndavana, August 29, 1975:

So his mind became very much agitated, young man, and he is seeing in his front that another young man and woman embracing and kissing. It is very difficult to restrain. Unless one is very advanced, it is not possible. That I was reciting, the verse by Yamunācārya, yadāvadhi mama cettaḥ padāravinde, kṛṣṇa-padāravinde nava-nava-dhāman rantum āsīt, tadāvadhi bata nārī-aṅgame bhavati suṣṭu niṣṭhi... Unless one is very strong in Kṛṣṇa consciousness, it is very difficult to restrain the mind and the senses. It is very difficult. Here it is said, mana madana-vepitum. Madana means Cupid, or the lusty desires. So he was agitated. His mind was agitated by lusty desires. Therefore we have to be very careful for the association. Saṅgāt sañjāyate kāmaḥ. We develop different consciousness by particular association. Therefore, for advancing in Kṛṣṇa consciousness, we must associate with the devotees.

Lecture on SB 6.1.62 -- Vrndavana, August 29, 1975:

Stambhayann ātmanā ātmānam. He tried to control the mind as far as intelligence concerned, but na śaśāka—he could not control. Na śaśāka samādhātum. Why? The mind was too much agitated. This is the point. This is the point, that his mind was too much agitated, madana-vepitam, by lusty desire. Lusty desire is very strong.

Lecture on SB 6.1.63 -- Vrndavana, August 30, 1975:

Everyone is ghostly haunted. And what is that ghostly haunted? That ghostly haunted, tan-nimitta-smara-vyāja. This Ajāmila had seen one śūdra and one śūdrāṇī were embracing, kissing, laughing, enjoying in lusty affairs. So he became tan-nimitta. By seeing these activities of the śūdra and the śūdrāṇī, naturally the lusty desire is there, which I explained yesterday. It is called hṛd-roga-kāma. This kāma, lusty desire, is a heart disease. So he was infected by the heart disease by seeing the scene, that one woman and man is embracing kissing, immediately.

Lecture on SB 6.1.63 -- Vrndavana, August 30, 1975:

We have come to this material world to fulfill our lusty desires. Naturally whenever there is any lusty activities, our heart disease immediately becomes impeted, and the same thing happened to Ajāmila. And graha-grasto vicetasaḥ. Graha-grasta. Just like when we are haunted by ghost—a ghost captures, then vicetasaḥ, we are lost, lost of our our consciousness, our intelligence—he became like that. Tām eva manasā dhyāyan. Then, instead of meditating on Kṛṣṇa, he began to meditate on the lusty affairs of the śūdra and the śūdrāṇī.

Lecture on SB 6.1.63 -- Vrndavana, August 30, 1975:

Therefore, in the Kali-yuga the so-called meditation is a farce. Because we are always seeing these lusty affairs before our eyes, naturally when we close our eyes and meditate, instead of thinking of Kṛṣṇa or Viṣṇu, we shall think of woman and other things. Therefore it is not possible. In the Kali-yuga it is not possible. Kṛte yad dhyāyato viṣṇum (SB 12.3.52). In the Satya-yuga it was possible, meditation on Viṣṇu, not on other things. But now, in this Kali-yuga, we are infected with so many lusty desires that it is not possible. Therefore śāstra said, kṛte yad dhyāyato viṣṇuṁ tretāyāṁ majato makhaiḥ. You can realize Viṣṇu because Viṣṇu is the ultimate goal of life. But we do not know it. Na te viduḥ svārtha-gatiṁ hi viṣṇum (SB 7.5.31).

Lecture on SB 6.1.63 -- Vrndavana, August 30, 1975:

So in this way, gradually, we are coming to very dangerous, I mean to say, pattern of living condition with the age, with the advancement of this age of Kali. And it is said that for earning our bread we have to work like an ass in this Kali-yuga. This is not civilization. The civilization is... That is really Vedic civilization, that ayaṁ deha. Nāyaṁ deha nṛloke kaṣṭān kāmān. We should make our life so simple and easy that we can get our necessities of life without any hard labor and save time to advance in Kṛṣṇa consciousness. That is perfect civilization. This is not perfect civilization. There is every chance of being influenced by these lusty desires, and that is going on, especially in the Western country. They lusty for fulfilling these lusty desires there are so many clubs at night, nightclubs, bottomless and topless and so many advertisements. This is not civilization. Civilization is peaceful life, and we should be satisfied in simple mode of life and always think of Kṛṣṇa.

Lecture on SB 6.1.64-65 -- Vrndavana, September 1, 1975:

So after seeing the woman, he was meditating always, twenty-four hours, about the subject, lusty desires. Kāmais tais tair hṛta-jñānāḥ (BG 7.20). When one becomes lusty, then one becomes lost of all intelligence. The whole world is going on on the basis of these lusty desires. This is material world. And because I am lusty, you are lusty, every one of us, so as soon as my desires are not fulfilled, your desires are not fulfilled, then I become your enemy, you become my enemy. I cannot see you are making very good progress. You cannot see me making very good progress. This is material world, envious, lusty desires, kāma, krodha, lobha, moha, mātsarya. This is the basis of this material world.

Lecture on SB 6.1.64-65 -- Vrndavana, September 1, 1975:

So this man, although he was being trained up as a brāhmaṇa, his attention was diverted all of a sudden by seeing one śūdra and śūdrāṇī embracing, kissing, talking. So that became his meditation. Instead of meditating on Viṣṇu, he began to meditate on that śūdrani. Svayam eva toṣayām āsa. In the first verse, tan-nimitta-smara vyāja-graha-grasto vicetasaḥ. He became mad, vicetasa, bewildered, as if haunted by ghost. Tām eva manasā dhyāyan. Always meditating, "How shall I get that woman? How shall I please that woman so that she may satisfy my lusty desires?" Therefore tām eva toṣayām āsa: "His only business was how to please her." Now they require money. So he was not earning money, but pitṛyeṇa, whatever money he inherited from the father's earning...

Lecture on SB 6.1.67 -- Vrndavana, September 3, 1975:

This is material nature. So this bhāgavata-dharma is meant for the first-class nonenvious person, because everyone is envious, and the enviousness begins by envying Kṛṣṇa or God. Then other enviousness begins. And he becomes svaira-carī, living whimsically. This kind of living is condemned herewith. Aghāyuḥ. Aghāyuḥ means sinful life. Āyuḥ means life; agha means sinful life. Aghāyur aśuciḥ, impure. Malāt. Malāt means material infection, especially rajo-guṇa, tamo-guṇa, dirty things. So one is expected to go above these dirty things. Dirty things means greediness and lusty desires. These are dirty.

Lecture on SB 6.1.67 -- Vrndavana, September 3, 1975:

Therefore it is said, aghāyuḥ. If you live for a moment as a devotee, your life is successful. And if you live for many thousands of years without any Kṛṣṇa consciousness—aghāyuḥ, useless life, useless. Aghāyur aśucir malāt, because the desire is there, kāma and lobha, greediness and lusty desire.

Lecture on SB 6.2.5-8 -- Calcutta, January 10, 1971:

Actually, by hearing about rāsa-līlā the result will be that one will be raised to the platform of transcendental service, and the disease of lust within the heart—that is material disease—that will be completely vanquished. Hṛd-roga-kāmam apahinoti aciram. Aciram, very soon, they will be able to eradicate the deep-rooted lusty desires in the heart of material existence. Material existence means lusty life. Kṛṣṇa-bahirmukha hañā bhoga vāñchā kare. Material life means simply to desire to enjoy. Of course, there is no enjoyment. That is... So if one hears rāsa-līlā from authoritative source, the result will be that he will be promoted to the transcendental platform of loving service to Kṛṣṇa. And the material disease, lusty desires, will be vanquished.

Lecture on SB 6.2.11 -- Vrndavana, September 13, 1975:

Even if you are associating with sattva-guṇa, still, it is contamination, what to speak of other, rajo-guṇa, tamo-guṇa. Those who are contaminated by rajo-guṇa and tamo-guṇa, they are fully engaged in lusty desires and greediness. Tadā rajas-tamo bhāvāḥ kāma-lobhādayaś ca ye (SB 1.2.19). Kāma, lobha, rajas, tamaḥ. The whole world is infected with rajo-guṇa and tamo-guṇa. Therefore they are simply absorbed in kāma and lobha, lusty desires and greediness.

Lecture on SB 6.2.17 -- Vrndavana, September 20, 1975:

That is called pāpa-yoni. One whose heart is too much engrossed with tamo-guṇa, rajo-guṇa, they are lower grade, pāpa-yoni. And gradually one who is free from the tamo-guṇa, rajo-guṇa... Even sattva-guṇa. Of course, sattva-guṇa is taken—the platform of goodness. That is the only hope in this material world, that one has to come by endeavor to the sattva-guṇa platform. Then the heart disease, kāma... hṛd-roga-kāma(?). It is a heart disease. Kāma means lusty desires simply to enjoy senses. This is called kāma. Hṛd-roga-kāma āpṛṇoti.

Lecture on SB 6.2.17 -- Vrndavana, September 20, 1975:

So the Kṛṣṇa consciousness movement means to cure the heart disease full with lusty desires. This is Kṛṣṇa consciousness. And the perfection comes when anyābhilāṣitā-śūnyaṁ (Brs. 1.1.11)—no more any material desire. That is possible. Yaṁ labdhvā cāparaṁ lābhaṁ manyate nādhikaṁ tataḥ. If you get something, that something, "I don't want anything more." Svāmin kṛtārtho 'smi varaṁ na yāce (CC Madhya 22.42), Dhruva Mahārāja said.

Lecture on SB 6.2.17 -- Vrndavana, September 20, 1975:

So here, na adharmajaṁ tad-dhṛdayam. Adharmajam. So long our heart is compact with material desires, we have to take birth after birth to fulfill that desire. It is automatic. So how to become desireless? Not desireless but no material desires. There is desire to go back to home, back to Godhead. That is natural. To become a devotee, to desire like that, that is wanted. We cannot stop our desires. But desires have to be purified. Sarvopādhi-vinirmuktaṁ tat-paratvena nirmalam (CC Madhya 19.170). So this is the process of bhakti. Therefore even one is infected with these lusty desires, kāma-lobhadayas ca ye, rajo-guṇa, tamo-guṇa... Rajo-guṇa, and tamo-guṇa means lusty desires and greediness. Kāma-lobha. So, so long we are influenced by the two material modes of nature, rajo-guṇa and tamo-guṇa, then we will be pushed for fulfilling our lusty desires and greediness. And that will help us to become implicated in sinful activities. The people are becoming implicated in sinful activities only for this kāma-lobha. He is never satisfied, and his greediness increases and we create sinful life.

Lecture on SB 6.3.25-26 -- Gorakhpur, February 18, 1971:

Now, Kṛṣṇa says that kāmais tais tair hṛta-jñānāḥ prapadyante anya-devatāḥ: (BG 7.20) "Those who are worshipers of the demigods, they are bewildered by their lusty desires." And here Yamarāja says that deva-siddha-parigīta-pavitra-gāthāḥ: "A devotee is worshiped by the devāḥ, demigods." Just try to understand the opposite direction, that those who are ordinarily enthused by lust and greed, they go to worship demigods. But if one becomes a devotee of the Lord, the demigods worship him. That is the prerogative of devotees. Siddha... Bhāva-yogam. There the bhāva... This word is bhāva-yogam. Bhāva means ecstasy.

Lecture on SB 7.6.5 -- Vrndavana, December 7, 1975:

Then what about others who are worshiping other demigods? Mūḍhā. They have been... Kāmais tais tair hṛta-jñānā yajanty anya-devatāḥ (BG 7.20). These rascals are befooled on account of lusty desires. Antavat tu phalaṁ teṣām (BG 7.23). Suppose you worship a demigod. Yānti deva-vratā devān (BG 9.25). You can be elevated to the celestial world, heavenly planet. But what will be benefit? You'll have to die there. The same death is there.

Lecture on SB 7.6.6 -- Vrndavana, December 8, 1975:

So Kṛṣṇa gives them. Ye yathā māṁ prapadyante (BG 4.11). It is not that Kṛṣṇa does not give... Kṛṣṇa satisfies always. For this reason, it is recommended that even if you have got some lusty desires to fulfill, still, you go to Kṛṣṇa and He will satisfy it. Don't go to other demigods. Kāmais tais tair hṛta-jñānā yajanty anya-devatāḥ (BG 7.20). Generally people go to other demigod for fulfilling their lusty desires: "Mother, Goddess Kālī, I am very great devotee of you.

Lecture on SB 7.6.8 -- Vrndavana, December 10, 1975:

So our lusty desires, sense gratification, cannot be satisfied even throughout the whole life. The account is being given of the whole life, hundred years. So out of hundred years, fifty years wasted by sleeping, twenty years wasted by playing like boy and young man, and twenty years as old man, diseased, invalidated, and balance ten years... Because ninety years he has been so much attached to materialistic way of life, naturally the balance ten years, śeṣam, he cannot utilize in any other way. He can simply engage himself in that lusty desire for material existence. Adurātmanena kāmena. In this connection there is a very instructive story—it is fact—that the Emperor Akbar, he enquired from his minister... He had one very big minister; I forget just his name.

Lecture on SB 7.6.8 -- Vrndavana, December 10, 1975:

Birbal? Maybe. Yes. That "How long one remains in lusty desires?" This was Emperor Abar's question, and the minister replied, "Up to the last point of death." So Akbar did not believe it. Akbar said, "No, no. How it can be?" So the minister said, "All right, I shall reply, time." So one day, all of a sudden, he approached the emperor and said, "Sir, you immediately be ready to come with me with your young daughter." So Akbar, he knew that this minister is very intelligent; there must be some purpose. She went with him, and he took him to a person who was going to die. And the minister asked the emperor that "You kindly study the man who is going to die, on his face." So in the Akbar (indistinct), and his young daughter was entering, the dying man was seeing to the face of the young girl. So Akbar—after all, he was emperor; he could study-he, that "Yes, Birbal, what he said, that up to the last point of death this desire is there to see the face of a young girl."

Lecture on SB 7.6.8 -- Vrndavana, December 10, 1975:

This is called durāpūreṇa. It is never fulfilled. This attraction of man and women in family life continues. The other day one devotee came to me, and he was almost crying, that "My wife is suffering, and she may not live. So kindly give me some blessings." Before the death of his wife—because there was nothing serious—the wife has said, "My dear husband, I may not live very long with you," and he is so disturbed that he is thinking that "My wife may die at any moment." So this is the position. This is not very extraordinary thing. This attraction of man and women, this is material bondage. Therefore it is said, durāpūreṇa kāmena: (SB 7.6.8) this lusty desires is never fulfilled even up to the point of death. And what is this nature of this lusty desire? Moha, illusion. It is not fact. It has no substance, but it is there; that's a fact. The example is given just like in dream, somebody is cutting my head and I'm crying.

Lecture on SB 7.6.8 -- Vrndavana, December 10, 1975:

So all this materialistic way of life based on money and lusty desire is madness, nūnaṁ pramattaḥ kurute vikarma (SB 5.5.4). And on account of madness... Just like madman doesn't know what he's doing, similarly any materialistic person without Kṛṣṇa consciousness is a madman.

Lecture on SB 7.6.8 -- New Vrindaban, June 24, 1976:

The calculation of life is already given account. Maximum years, hundred years. Fifty years by sleeping, minus. Then fifty years remains. Then twenty years childhood and playing. Then, remaining thirty years, and twenty years in old age, invalidity, not fulfillment of desires, what to do. In this way twenty years, and balance ten years, because all along one is directed by lusty desires, what he'll do? Prahlāda Mahārāja is trying to establish his submission.

Lecture on SB 7.6.9 -- New Vrindaban, June 25, 1976:

A young boy loves a young woman for his sense gratification, not for her sense gratification. Similarly she also. So in this material, this cheating is going on. I want to satisfy my lusty desires, but it is going on in the name of love. There cannot be any love in this material world. Because love is between spirit and spirit. But if we try to love the Supreme Spirit, Kṛṣṇa, then we shall understand how our love can be spread in the spiritual world. Samaḥ sarveṣu bhūteṣu mad-bhaktiṁ labhate parām.

Lecture on SB 7.6.19 -- New Vrindaban, July 2, 1976:

So this is the position. What is destined, it must happen. Nobody can help us. That's a fact. Therefore our real business is: do not be bothered about things which are destined. Let us take ad vantage of this human form of life, tasyaiva hetoḥ prayateta kovido (SB 1.5.18), to endeavor for making Kṛṣṇa consciousness fulfilled. And that is not very difficult, Prahlāda Mahārāja (says) this is natural, simply little attempt. First of all surrender. Kāmādīnāṁ katidhā kati na pālitā durṇideśa. We are servants of our kāma, krodha, lobha, moha, kāmādīnā. Kāma means lusty desires. We are now servant of our senses. Although we are declaring, "I am master," nobody is master. He is servant. Constitutionally, we are servants. So instead of becoming servant of Kṛṣṇa we have become servant of our senses. Kāmādīnāṁ katidhā kati na pālitā durṇideśa. And our senses ordering to do something which is not to be done at all. But still we have to do. Lusty desires are so strong, I do not want to do it but it is forcing. In this way, we are being forced to serve the senses.

Lecture on SB 7.9.1 -- Mayapur, February 10, 1977:

We find lusty desire among the gopīs, among Kṛṣṇa. But Kṛṣṇa Caitanya Mahāprabhu recommends, ramya kācid upāsana vrajavadhū kalpitā: "There is no better mode of worship than it was conceived by the vrajavadhū, damsels of Vraja, Vṛndāvana, parakīya-rasa." But in the material world Caitanya Mahāprabhu was so strict about woman that once upon a time there was singing of woman in the Jagannātha temple, and Caitanya Mahāprabhu was running fast: "Oh, how nice singing is going on in the temple. Let Me go and hear." Then Govinda, His personal servant, checked Him: "My dear Sir, this singing is done by woman." "Oh? It is woman? Govinda, you have saved My life." Just see. And the same Caitanya Mahāprabhu has recommended about the gopīs who loved Kṛṣṇa as paramour: ramya kācid upāsana vrajavadhū-vargabhir ya kalpitā. Just see the distinction. The same business is there, but it is all spiritual.

Lecture on SB 7.9.1 -- Mayapur, February 10, 1977:

That is also beginning from twenty-ninth chapter. So we should always know this, that lust is coming from Kṛṣṇa, but His lust, this lusty desire, and our lusty desire in the material world, they are not the same. So Narottama dāsa Ṭhākura advises, kāmaḥ kṛṣṇa-kārmārpaṇe. We have got lusty desires, but it should be utilized for Kṛṣṇa. Just like we are very much anxious to fulfill our lusty desires. So if we turn our lusty desire for serving Kṛṣṇa, we should be equally enthu...

Lecture on SB 7.9.7 -- Mayapur, February 14, 1976:

So we see practically how Prahlāda Mahārāja immediately attained the state of prema. Here it is said, prema-gadgadayā vaca. Prema, that prema is not this prema. The lusty desire, that is not prema. Prema, one has to learn, one has to go through the disciplic or discipline to attain the state of prema. As Prahlāda Mahārāja, so he first of all followed the instruction of Brahmā, then immediately he got the favor of Lord Nṛsiṁhadeva, and after getting that he got the prema state.

Lecture on SB 7.9.28 -- Mayapur, March 6, 1976:

Because this poison is required for some medicinal purpose, so they take it out. Then it is useless. But they again grow. The body is so made of the snake, even if you take once the fangs, again it grows. That is stated here, that how it is possible? Kāmābhikāmam anu yaḥ prapatan prasaṅgāt. Once it may be broken, but if you have bad association, then again it will grow. Kāmābhikāmam. One kāma, one lusty desire, produces another lusty desire. In this way, one after another, this is going on. That is the cause of our repeated birth and death. Bhūtva bhūtvā pralīyate (BG 8.19). So therefore, if we want to enter into bhakti platform, then we should give up this. Anyābhilāṣitā-śūnyam. Anyābhilāṣitā-śūnyam (Brs. 1.1.11).

Lecture on SB 7.9.39 -- Mayapur, March 17, 1976:

A devotee who is always absorbed in the thought of Kṛṣṇa and His activities... We are therefore presenting Kṛṣṇa and His activities. This is our Kṛṣṇa consciousness movement. All these books which we are distributing and publishing, what is this? This is Kṛṣṇa and His activities, that's all. Tvad-vīrya-gāyana-mahāmṛta-magna. So if you simply read our books very carefully, then immediately this disease of heart palpitation, anxiety, will cease because on account of the dirty things, product of this tamo-guṇa and rajo-guṇa... That is disturbing us. We are covered by the tamo-guṇa and rajo-guṇa, rajas-tamaḥ. So rajas-tamaḥ means greediness and lusty desires. This is rajas-tamaḥ. So we have to... If we actually want to become free from anxieties, then we have to learn how to kill this, or how to avoid this anxiety due to rajas-tamo bhāvaḥ (SB 1.2.19). So first of all we have to try to come to the platform of goodness.

Lecture on SB 7.9.39 -- Mayapur, March 17, 1976:

Our distressed condition is due to lusty desires, kāmāturam. And the result is harṣa-śokaḥ. When we can fulfill our desires—"I am very much inclined to a woman or a man"—kāmāturam, lusty desires, if we can fulfill, then it is very nice, harṣa: "Oh, I am very successful." And if you cannot fulfill, then śoka. Two things are there. Śoka, there are so many things. We have got practical examples. The so-called loving affairs of man and woman ends in even murder. We have got experience. So śokāturam. The lusty desires means for the time being it may be very happy condition, but the result is śoka. It will end. Either illicit sex or legal sex, the end is śoka, śoka, lamentation. There are many examples, practical.

Lecture on SB 7.9.39 -- Mayapur, March 17, 1976:

So this kāmāturam, this lusty desire, is not good. Either you do it legally or illegally, the result is śokaḥ. That we must understand. Unforunately, although the result ..., everyone knows practical experience, that nobody has become happy by these sex affairs. There is a Urdu word, they say durlika-lugdu, yo khāyā abhipastāyā yo na khāyā abhipastāyā.(?) The meaning is "There is a lugdu"—you know lugdu, of course—"lugdu which is known as durlikalugdu. So this durlikalugdu is so dangerous, one who has eaten it, he's also lamenting, and one who has not eaten it, he's also lamenting." (laughter) Durlika lugdu ya khāyā abhipastāyā ya na khāyā abhipastāyā. So this man and woman connection is durlikalugdu. One who has married, he's also lamenting, and who is not married, he's also lamenting. So this is the thing. The śāstra also says... Not only... Any experienced man will say like that, that "Both ways, it is simply lamentation."

Lecture on SB 7.9.39 -- Mayapur, March 17, 1976:

So in another place it is said, śṛṇvatāṁ sva-kathāḥ kṛṣṇaḥ puṇya-śravaṇa-kīrtanaḥ, hṛdy antaḥ-stho abhadrāṇi (SB 1.2.17). This is abhadra. The hṛdy antaḥ-stho, within the core of heart, there, so many nasty, dirty things, that is the material contamination. So it can be, I mean to say, avoided, or cleansed. Ceto-darpaṇa-mārjanam (CC Antya 20.12), Caitanya Mahāprabhu has assured. The whole process of education and advancement of civilization is how to cleanse the dirty mind. Why it is dirty? Kāmāturam: the lusty desire and greediness. So we should always remember this, that mind is the best friend and the worst enemy.

Nectar of Devotion Lectures

The Nectar of Devotion -- Bombay, January 2, 1973:

Because kāma, to fulfill our desires, for lusty desires. We require money. Dharma-artha-kāma. And when we are frustrated in enjoying this material world, then we try to become mokṣa, merge into the existence of Brahman. Brahmā satyaṁ jagan mithyā, when you are frustrated. So that kind of mokṣa... Of course, it is nice. But bhakti is beyond mokṣa. Mokṣa means brahma-bhūtaḥ, to understand that "I am Brahman." That is mokṣa. That is mukti. "I'm not this matter. I'm not this body." That is called mokṣa.

The Nectar of Devotion -- Bombay, January 7, 1973:

Kāmād bhayād dveśyād lobhāt, it is stated in the Śrīmad-Bhāgavatam. The gopīs approached Kṛṣṇa actually by lusty desires, the kāmāt. Bhayāt: and Kaṁsa was thinking of Kṛṣṇa out of fearfulness. Dveśyāt: the Śiśupāla, he was always envious of Kṛṣṇa. He was also thinking of... Kāmād bhayād dveśyād lobhāt. Some way or other, be in relationship with Kṛṣṇa, and you'll be happy. You'll be happy, this life and next life.

The Nectar of Devotion -- Vrndavana, November 12, 1972:

Kāmād lobhād bhayāt, as it is stated in the Śrīmad Bhāgavatam. Just like the gopīs, they took shelter of Kṛṣṇa superficially by lusty desire. But it was not lusty desire. It was pure love. But in the material world same thing will be considered as lusty desire. So where is the difference between love of God and lusty desire? Because ordinary men will consider that gopīs were attracted by Kṛṣṇa in lusty desire. So Caitanya-caritāmṛta Kaja, Kṛṣṇadāsa Kavirāja Gosvāmī, he says that there is difference between material lusty desire and love of God. He has compared that love of God is just like gold, and lusty desire is just like iron. So the difference between lusty desire and love of God is: in the material world, which is going on as love, that is lusty desire. Because the party, both the parties are interested in individual sense gratification. But here, the gopīs, or any devotees, they want to satisfy the senses of Kṛṣṇa. That is the difference between material lusty desire and love of Godhead.

Sri Caitanya-caritamrta Lectures

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

But that is not the fact. In the Śrīmad-Bhāgavatam there is a verse that the loving affairs of gopīs and Kṛṣṇa, Viṣṇu, it is not ordinary thing. If one can hear from the proper source, and if he understands the real fact of rasa-līlā, then the result will be that his heart, which is full with lusty desire, that will vanish. There will be no more lusty desires. Praṇaya-vikṛtiḥ, this praṇaya-vikṛtiḥ hlādinī. So if anyone understands this praṇaya-vikṛtiḥ, the loving affairs, transformation of different feelings, if one can understand, then his material lusty desires will vanish. This is the result. Hṛd-roga-kāmān apasya apahinoti dhīraḥ. He becomes dhīra. 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.

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

"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. Kṛṣṇa is described in the Bhagavad-gītā, paraṁ brahma.

Lecture on CC Adi-lila 1.6 -- Mayapur, March 30, 1975:

So this kind of Bhāgavata reading will not help you. Bhaktiḥ pareśānubhavo viraktir anyatra syāt: (SB 11.2.42) "If you are actually advancing in devotional service, then the symptom will be that you'll have no more material hankerings." That is real. So if you actually hear about Kṛṣṇa's pastimes with Rādhārāṇī, then hṛd-roga-kāmān apahinoti, then our heart disease, lusty desires, will vanish. That is the result. I have repeatedly said. So if you become more lusty by seeing the pastimes of Kṛṣṇa with Rādhārāṇī or hearing, that means you are not fit. Stop it. Stop it. Don't be foolish. So in the spiritual platform, the everything are there, but they are different in quality. Just like iron is also metal and gold is also metal, but the quality is different; similarly, don't take that Kṛṣṇa's loving affairs with Rādhārāṇī is exactly like our loving affair with our girlfriend. No. It is not like that. One is gold, and one is iron. Don't minimize the value. Therefore Kṛṣṇadāsa Kavirāja Gosvāmī has described that it is ahlādinī-śaktiḥ. Rādhā-kṛṣṇa-praṇaya-vikṛtir hlādinī-śaktiḥ.

Sri Isopanisad Lectures

Sri Isopanisad, Mantra 1 -- Los Angeles, April 30, 1970:

The lusty desire to gain more, for acquiring more—this lust, this perversion, this misunderstanding is exactly what enamors the living entity, parā prakṛti, in the inferior energy, aparā prakṛti. So when one can come to this understanding, that everything is controlled, everything is owned by the Supreme Lord, and that he has no proprietorship, then he can give up this false (conception) of "mine" and "I" and realize that the Supreme Lord, Kṛṣṇa, He is the controller, He is the owner, and can once again regain his natural, blissful state, sac-cid-ānanda-vigrahaḥ (Bs. 5.1).

Festival Lectures

His Divine Grace Srila Bhaktisiddhanta Sarasvati Gosvami Prabhupada's Disappearance Day, Lecture -- Bombay, December 22, 1975:

But I am stealing. Why? Na kāmādīnāṁ katidha na katidhā pālitā durnideśa. I know I should not steal; therefore I go to somebody's house very secretly, or push my hand very secretly in one's pocket. I know that I should not do this, but I am forced to do it. Why? I am dictated by my lusty desire. So I am become servant of my six senses. Manaḥ saṣṭhanīndriyāni prakṛti-sthāni karṣati (BG 15.7). This is our position. Na manina kulya... Everyone knows. A thief knows if he commits theft he'll be punished, either by the police or by the laws of God. Everyone knows, but he still commits theft. Why? He is dictated by the lusty desires.

Varaha-dvadasi, Lord Varaha's Appearance Day Lecture -- Bhuvanesvara, January 31, 1977:

We, just like we keep so many animals, Kṛṣṇa is also enjoying with the calves. Sometimes with other animal also. Same thing is there. It is simply imitation here. Otherwise, everything is there in the spiritual world. We are mistaking, here, karma-phala-vadya (?). But here is no inebrieties, in the spiritual world. Here it is full of inebrieties. You'll see that Kṛṣṇa is enjoying with the gopīs but there is no inebriety. There is no pregnancy, there is no abortion. That is the beauty. And the material world the love turns into lusty desires and it entails so many difficulties. Yan-maithunādi-gṛhamedhi-sukhaṁ hi tucchaṁ kaṇḍūyanena karayor iva duḥkha-duḥkham (SB 7.9.45). Here sex life means entailed with so many sufferings.

General Lectures

Lecture on Manipur Dancing -- Mayapur, March 29, 1975:

Our material existence is due to our lusty desires in the heart. That is hṛd-rogam. That is our heart disease. And we are suffering in this material world for this heart disease life after life. People have lost their intelligence that they cannot understand that there is life after death. That is explained in the Bhagavad-gītā: tathā dehāntara-prāptiḥ (BG 2.13). They have become so fools and rascals that they do not understand this simple truth as it is said in the beginning of Bhagavad-gītā, tathā dehāntara-prāptiḥ. We are seeking after this pleasure of Kṛṣṇa with the gopīs or with the cowherds boys. Kṛṣṇa has got many associates, and the topmost associates are the gopīs. So we are seeking after that happiness, but we are being misled by the lusty desires.

Departure Talks

Conversation -- Hawaii, June 20, 1975:

Prabhupāda: (laughs) Ultimately the problem, that we have to serve, and ultimately we have to serve our senses. Senses means lusty desires, kāmādīnām. Kāma means lust.

Siddha-svarūpa: Addicted.

Prabhupāda: Yes. Kāma, krodha, lobha, moha, mātsarya. Kāma means lusty. Krodha means anger. If my lusty desire is not fulfilled, then I become angry. Then I have to serve anger. Kāma, krodha. Then I become more greedy. Kāma krodha lobha. Then I become illusioned, moha. Then I become envious. In this way I have become implicated. So this service of this material world means I become more and more implicated. Therefore a devotee says, "My Lord, now I have got sense."

Departure Conversation -- Los Angeles, June 27, 1975:

Rāmeśvara: ...story of Choṭa Haridāsa. I was very surprised to find that his talking with that woman was actually for the service of Lord Caitanya. It says that he went to an advanced devotee's house to get some rice.

Prabhupāda: No. It is not that. There was some young woman sitting there, and he glanced over her with lusty desire, not that old woman.

Philosophy Discussions

Philosophy Discussion on Soren Aabye Kierkegaard:

Prabhupāda: If one loves God with some motive, that is material love. Pure love is simply to satisfy the desires of the Supreme Personality of Godhead. Therefore in the material world the love, word "love," is misused. The propensity of lusty desires is going on as love. Real love is only with God—individually, collectively, anyway. And that Kṛṣṇa, the Supreme Personality of Godhead, He is the supreme object of love, either by adoration or by serving or making friendship with Him, or loving Him as child, or loving Him as beloved—there are five different relationships: śānta, dāsya, sākhya, vātsalya, mādhurya—that is real love.

Philosophy Discussion on Carl Gustav Jung:

Prabhupāda: That is our process. Just like sex impulse is natural for everyone in the material (world), but if we think of Kṛṣṇa embracing Rādhārāṇī or dancing with the gopīs, then our sex impulse becomes subordinate, no more stronger. Hṛd-rogaṁ kāmam āśv apahinoti. Hṛd-rogaṁ kāmam, this is a heart disease, to be lusty. But if anyone hears about the pastimes of Kṛṣṇa and the gopīs, through right source, then this hṛd-rogam, this lusty desire in the heart, is suppressed and he will develop devotional service.

Philosophy Discussion on Bertrand Russell:

Prabhupāda: But Kṛṣṇa, He is the supreme. Their lusty desires become purified and they became the first-class devotees. Therefore Lord Caitanya was so strict as a sannyāsī to allow women to come to near to His (indistinct), He says, ramyā kācid upāsanā vraja-vadhū-vargeṇa yā kalpitā. So there is no superior mode of worship than it was conceived by the damsels of Vraja, because they loved Kṛṣṇa blindly, without any reservation, without any return. Mad after Kṛṣṇa. So Caitanya Mahāprabhu says this is the first-class love. They might have gone with some purpose, that doesn't matter, but because they approached Kṛṣṇa somehow or other, (indistinct) kāma, it doesn't matter. Fire, the same example: fire you touch in any way, it will act.

Philosophy Discussion on Socrates:

Prabhupāda: So passion is the binding force in the material nature. Just like in the prison house the prisoners are kept sometimes chained by some iron shackles and other method, so material nature has given the chain, shackles, of sex life, passion, rajas tamaḥ. Kāma eṣa krodha eṣa rajo-guṇa-samudbhavaḥ. Rajah-guṇah means the modes of passion. So modes of passion means kama, lusty desires, and krodha. When the lusty desires are not fulfilled, one becomes angry. But these things are the means of bondage in this material world. In another place it is said, tadā rajas-tamo-bhāvāḥ kāma-lobhādayaś ca ye (SB 1.2.19). When one is afflicted with the base material modes of nature, namely rajo-guṇa and tamo-guṇa, then he becomes greedy and lusty. So ethics require to get out of the clutches of greediness and lusty desires. Then he comes to the platform of goodness, which will help him to go to the platform of spiritual life.

Page Title:Lusty desires (Lectures)
Compiler:Visnu Murti, Partha-sarathi
Created:12 of May, 2010
Totals by Section:BG=0, SB=0, CC=0, OB=0, Lec=128, Con=0, Let=0
No. of Quotes:128