Kandarpa is the sex desire for presenting good sons; therefore Kandarpa is the representative of Kṛṣṇa. Sometimes sex is engaged in only for sense gratification; such sex does not represent Kṛṣṇa. But sex for the generation of good children is called Kandarpa and represents Kṛṣṇa.

(Bhagavad-Gita-------10:28--------purport).

Śrī Viśvanātha Cakravartī Ṭhākura, a great ācārya and devotee in the humor of conjugal love with the Lord, remarks very saliently in this regard. He says that the wounds created on the body of the Lord by the sharpened arrows of Bhīṣmadeva were as pleasing to the Lord as the biting of a fiancee who bites the body of the Lord directed by a strong sense of sex desire. Such biting by the opposite sex is never taken as a sign of enmity, even if there is a wound on the body. Therefore, the fighting as an exchange of transcendental pleasure between the Lord and His pure devotee, Śrī Bhīṣmadeva, was not at all mundane.

(Srimad Bhagavatam--------1:9:34---------purport).

This book incarnation of the Lord gives much fascinating information of the transcendental pastimes of the Lord, like His rāsa-līla with the spiritual cowherd damsels of Vrajabhūmi. This specific pastime of the Lord has a special significance because anyone who properly learns about this particular pastime of the Lord will certainly be dissuaded from mundane sex desire and be placed on the path of sublime devotional service to the Lord.

(Srimad Bhagavatam--------1:18:31---------purport).

Many persons leave home and go to such holy places, but due to bad association, again become family men by illicit connection with the opposite sex. The illusory energy of matter is so strong that one is apt to be under such illusion at every stage of life, even after quitting one's happy home. Therefore, it is essential that one practice self-control by celibacy without the least desire for sex indulgence. For a man desiring to improve the condition of his existence, sex indulgence is considered suicidal, or even worse. Therefore, to live apart from family life means to become self-controlled in regard to all sense desires, especially sex desires.

(Srimad Bhagavatam--------2:1:16---------purport).

The grossest type of anartha which binds the conditioned soul in material existence is sex desire, and this sex desire gradually develops in the union of the male and female. When the male and female are united, the sex desire is further aggravated by the accumulation of buildings, children, friends, relatives and wealth. When all these are acquired, the conditioned soul becomes overwhelmed by such entanglements, and the false sense of egoism, or the sense of "myself" and "mine," becomes prominent, and the sex desire expands to various political, social, altruistic, philanthropic and many other unwanted engagements, resembling the foam of the sea waves, which becomes very prominent at one time and at the next moment vanishes as quickly as a cloud in the sky. The conditioned soul is encircled by such products, as well as products of sex desire, and therefore bhakti-yoga leads to gradual evaporation of the sex desire, which is summarized in three headings, namely profit, adoration and distinction. All conditioned souls are mad after these different forms of sex desire, and one shall see for himself how much he has been freed from such material hankerings based primarily on the sex desire. As a person feels his hunger satisfied after eating each morsel of foodstuff, he must similarly be able to see the degree to which he has been freed from sex desire. The sex desire is diminished along with its various forms by the process of bhakti-yoga because bhakti-yoga automatically, by the grace of the Lord, effectively results in knowledge and renunciation, even if the devotee is not materially very well educated.

(Srimad Bhagavatam--------2:2:12---------purport).

So purification means getting free gradually from sex desire, and this is attained by meditation on the person of the Lord as described herein, beginning from the feet. One should not try to go upwards artificially without seeing for himself how much he has been released from the sex desire. The smiling face of the Lord is the Tenth Canto of Śrīmad-Bhāgavatam, and there are many upstarts who at once try to begin with the Tenth Canto and especially with the five chapters which delineate the rāsa-līlā of the Lord. This is certainly improper. By such improper study or hearing of Bhāgavatam, the material opportunists have played havoc by indulgence in sex life in the name of Bhāgavatam. This vilification of Bhāgavatam is rendered by the acts of the so-called devotees; one should be free from all kinds of sex desire before he tries to make a show of recital of Bhāgavatam.

Girls are never thrown into the public street to search out their husband, for when girls are grown up and are searching after a boy, they forget to consider whether the boy they select is actually suitable for them. Out of the urge of sex desire, a girl may accept anyone, but if the husband is chosen by the parents, they can consider who is to be selected and who is not.

(Srimad Bhagavatam--------3:21:37---------purport).

As soon as a woman attains the age of puberty, she immediately becomes very much agitated by sexual desire. It is therefore the duty of the father to get his daughter married before she attains puberty. Otherwise she will be very much mortified by not having a husband. Anyone who satisfies her desire for sex at that age becomes a great object of satisfaction. It is a psychological fact that when a woman at the age of puberty meets a man and the man satisfies her sexually, she will love that man for the rest of her life, regardless who he is. Thus so-called love within this material world is nothing but sexual satisfaction.

(Srimad Bhagavatam--------4:25:42---------purport).

Without being attached by sex, the husband and wife may live together for the advancement of spiritual life. The husband should engage in devotional service, and the wife should be faithful and religious according to the Vedic injunctions. Such a combination is very good. However, if the husband becomes too much attracted to the wife due to sex, the position becomes very dangerous. Women in general are very much sexually inclined. Indeed, it is said that a woman's sex desire is nine times stronger than a man's. It is therefore a man's duty to keep a woman under his control by satisfying her, giving her ornaments, nice food and clothes, and engaging her in religious activities. Of course, a woman should have a few children and in this way not be disturbing to the man. Unfortunately, if the man becomes attracted to the woman simply for sex enjoyment, then family life becomes abominable.

(Srimad Bhagavatam--------4:27:1---------purport).

Even though we may produce many good children, our desire for sex that is beyond the prescribed method is to be considered sinful. Too much enjoyment of any of the senses (not only sex) results in sinful activities.

(Srimad Bhagavatam--------4:27:7---------purport).

Even in such a sacred place as Vṛndāvana, India, unintelligent men pass off this rectal and genital business as spiritual activity. Such people are called sahajiyā. According to their philosophy, through sexual indulgence one can elevate oneself to the spiritual platform. From these verses of Śrīmad-Bhāgavatam, however, we understand that the desires for sexual satisfaction are meant for the arvāk, the lowest among men. To rectify these rascals and fools is very difficult. After all, the sex desires of the common man are condemned in these verses. The word durmada means "wrongly directed," and nirṛti means "sinful activity." Although this clearly indicates that sex indulgence is abominable and misdirected even from the ordinary point of view, the sahajiyās nonetheless pass themselves off as devotees conducting spiritual activities.

(Srimad Bhagavatam--------4:29:14---------purport).

With lusty desires to see Pūrvacitti, Āgnīdhra especially gazed upon the girl's attractive hips and waist. When a man looks upon a woman with such lusty desires, he is captivated by her face, her breasts and her waist, for a woman first attracts a man to fulfill his sexual desires by the beautiful features of her face, by the beautiful slope of her breasts and also by her waist. Pūrvacitti was dressed in fine yellow silk, and therefore her hips looked like kadamba flowers. Because of her belt, her waist seemed to be encircled by burning cinders. She was fully dressed, but Āgnīdhra had become so lusty that he asked, "Why have you come naked?"

(Srimad Bhagavatam--------5:2:10---------purport).

Outwardly, monkeys sometimes resemble sādhus because they live naked in the forest and pick fruits, but their only desire is to keep many female monkeys and enjoy sex life. Sometimes so-called spiritualists seeking a spiritual life come to associate with Kṛṣṇa conscious devotees, but they cannot execute the regulative principles or follow the path of spiritual life. Consequently they leave the association of devotees and go to associate with sense gratifiers, who are compared to monkeys.

(Srimad Bhagavatam--------5:13:17---------purport).

Prostitute hunting is so abominable that the desire for sex with a prostitute can ruin one's character, destroy one's exalted position and plunder all one's money. Therefore illicit sex is strictly prohibited. One should be satisfied with his married wife, for even a slight deviation will create havoc.

(Srimad Bhagavatam--------6:1:64---------purport).

The beginning is to misidentify the body as one's self. Therefore Bhagavad-gītā begins with the spiritual instruction that one is not the body, but is within the body. This consciousness can be possible only if one chants the holy name of Kṛṣṇa, the Hare Kṛṣṇa mahā-mantra, and always keeps oneself in the association of devotees. This is the secret of success. Therefore we stress that one should chant the holy name of the Lord and keep oneself free from the contaminations of this material world, especially the contaminations of lustydesires for illicit sex, meat-eating, intoxication and gambling.

(Srimad Bhagavatam--------6:2:38---------purport).

In Dakṣa's previous life he was also known as Dakṣa, but in the course of performing sacrifices he offended Lord Śiva, and thus his head was replaced with that of a goat. Then Dakṣa gave up his life because of his degraded condition, but because he maintained the same unlimited sexual desires, he underwent austerities by which he satisfied the Supreme Lord, who then gave him unlimited potency for sexual intercourse.

Even if there are opportunities for sex life, one should voluntarily accept the limitation of having sex only for progeny, not for any other purpose. Kardama Muni was also given the facility for sex life, but he had only a slight desire for it. Therefore after begetting children in the womb of Devahūti, Kardama Muni became completely renounced.

As stated by Ṛṣabhadeva in the Fifth Canto, puṁsaḥ striyā mithunī-bhāvam etam: (S.B.5:5:8) the entire world is going on under the spell of sexual attraction and desire between man and woman. When man and woman unite, the hard knot of this attraction becomes increasingly tight, and thus a man is implicated in the materialistic way of life. This is the illusion of the material world.

When a man remains in a solitary place with a woman, his sexual desires undoubtedly increase. Therefore the words ekānta-bhūtāni, which are used here, indicate that to avoid sexual desires one should avoid the company of women as far as possible. Sexual desire is so powerful that one is saturated with it if he stays in a solitary place with any woman, even his mother, sister or daughter.

Materialistic life means attachment to the body and everything in relationship to the body. This attachment is based on lusty desires for sense gratification, specifically sexual enjoyment.

In brahma-sukha one is no longer attracted by lusty desires. Indeed, when one is no longer disturbed, especially by lusty desires for sexual indulgence, he is fit to become a sannyāsī.

(Srimad Bhagavatam--------9:18:39---------purport).

(Srimad Bhagavatam--------9:19:16---------purport).

Srimad Bhagavatam--------9:19:16---------purport).

(Srimad Bhagavatam--------9:20:16---------purport).