“…The sexual appetite of a woman is nine times greater than that of a man.”

“…The sexual appetite of a woman is nine times greater than that of a man.”

Prabhupada said, “It is understood that the sexual appetite of a woman is nine times greater than that of a man.” – SB 3.23.44, purport

“Here the daughter of Svayambhuva Manu, Devahuti, is described as suratotsuka. After traveling with her husband all over the universe, in Mount Meru and the beautiful gardens of the heavenly kingdoms, she naturally became sexually stimulated, and in order to satisfy her sexual desire, Kardama Muni expanded himself into nine forms. Instead of one, he became nine, and nine persons had sexual intercourse with Devahuti for many, many years. It is understood that the sexual appetite of a woman is nine times greater than that of a man. That is clearly indicated here. Otherwise, Kardama Muni would have had no reason to expand himself into nine.”

“When a husbandless woman is attacked by an aggressive man, she takes his action to be mercy.”

“When a husbandless woman is attacked by an aggressive man, she takes his action to be mercy.”

Prabhupada said, “When a husbandless woman is attacked by an aggressive man, she takes his action to be mercy.” – SB 4.25.42, purport

“When a husbandless woman is attacked by an aggressive man, she takes his action to be mercy. A woman is generally very much attracted by a man’s long arms. A serpent’s body is round, and it becomes narrower and thinner at the end. The beautiful arms of a man appear to a woman just like serpents, and she very much desires to be embraced by such arms.

“The word anatha-varga is very significant in this verse. Natha means ‘husband,’ and a means ‘without.’ A young woman who has no husband is called anatha, meaning ‘one who is not protected.’ 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.”

“…Woman is the real binding force in material existence. If one wants to get freedom from the material bondage of conditional life, he must get free from the attraction for the form of woman.”

“…Woman is the real binding force in material existence. If one wants to get freedom from the material bondage of conditional life, he must get free from the attraction for the form of woman.”

Prabhupada said, “…Woman is the real binding force in material existence. If one wants to get freedom from the material bondage of conditional life, he must get free from the attraction for the form of woman. Woman, or the fair sex, is the enchanting principle for the living entities, and the male form, especially in the human being, is meant for self-realization.” – SB 2.7.6, purport

“Human life is meant for such tapasya, with the great vow of celibacy, or brahmacarya. In the rigid life of tapasya there is no place for the association of women. And because human life is meant for tapasya, for self-realization, factual human civilization, as conceived by the system of sanatan-dharma or the school of four castes and four orders of life, prescribes rigid dissociation from woman in three stages of life.  In the order of gradual cultural development, one’s life may be divided into four divisions: celibacy, household life, retirement, and renunciation. During the first stage of life, up to twenty-five years of age, a man may be trained as a bramhacari under the guidance of a bona fide spiritual master just to understand that woman is the real binding force in material existence. If one wants to get freedom from the material bondage of conditional life, he must get free from the attraction for the form of woman. Woman, or the fair sex, is the enchanting principle for the living entities, and the male form, especially in the human being, is meant for self-realization. The whole world is moving under the spell of womanly attraction, and as soon as a man becomes united with a woman, he at once becomes a victim of material bondage under a tight knot. The desires for lording it over the material world, under the intoxication of a false sense of lordship, specifically begin just after the man’s unification with a woman. The desires for acquiring a house, possessing land, having children and becoming prominent in society, the affection for community and the place of birth, and the hankering for wealth, which are all like phantasmagoria or illusory dreams, encumber a human being, and he is thus impeded in his progress toward self-realization, the real aim of life. The bramhacari, or a boy from the age of five years, especially from the higher castes, namely from the scholarly parents (the brahmanas), the administrative parents (the ksatriyas), or the mercantile or productive parents (the vaiśyas), is trained until twenty-five years of age under the care of a bona fide guru or teacher, and under strict observance of discipline he comes to understand the values of life along with taking specific training for a livelihood. The bramhacari is then allowed to go home and enter householder life and get married to a suitable woman. But there are many brahmacaris who do not go home to become householders but continue the life of naisthika-brahmacaris, without any connection with women. They accept the order of sannyasa, or the renounced order of life, knowing well that combination with women is an unnecessary burden that checks self-realization. Since sex desire is very strong at a certain stage of life, the guru may allow the bramhacari  to marry; this license is given to a bramhacari who is unable to continue the way of naisthika-brahmacarya, and such discriminations are possible for the bona fide guru. A program of so-called family planning is needed. The householder who associates with woman under scriptural restrictions, after a thorough training of brahmacarya, cannot be a householder like cats and dogs. Such a householder, after fifty years of age, would retire from the association of woman as a vanaprastha to be trained to live alone without the association of woman. When the practice is complete, the same retired householder becomes a sannyasi, strictly separate from woman, even from his married wife. Studying the whole scheme of disassociation from women, it appears that a woman is a stumbling block for self-realization, and the Lord appeared as Narayana to teach the principle of womanly disassociation with a vow in life.”