258 Srimad-Bhagavatam [Canto 6, Ch. 4

mithuna—of man and woman; vyavaya—sexual activities; dhar-
mah—who accepts by religious performance; tvam—you; prajda-
sargam—creation of living entities; imam—this; punah—again;
mithuna—of man and woman united; vyavdéya-dharminyam—in her
according to the religious performance of sexual intercourse; bhirisah—
manifold; bhdvayisyasi—you will cause to be.

TRANSLATION

Now unite in sexual life as man and woman, and in this way, by
sexual intercourse, you will be able to beget hundreds of children
in the womb of this girl to increase the population.

PURPORT
The Lord says in Bhagavad-gita (7.11), dharmaviruddho bhitesu

kamo ’smi: “‘] am sex that is not contrary to religious principles.” Sexual
intercourse ordained by the Supreme Personality of Godhead is dharma,
a religious principle, but it is not intended for sense enjoyment. In-
dulgence in sense enjoyment through sexual intercourse is not allowed
by the Vedic principles. One may follow the natural tendency for sex life
only to beget children. Therefore the Lord told Daksa in this verse,
‘This girl is offered to you only for sex life to beget children, not for any
other purpose. She is very fertile, and therefore you will be able to have
as many children as you can beget.”

Srila Vigvanatha Cakravarti Thakura remarks in this connection that
Daksa was given the facility for unlimited sexual intercourse. In Daksa’s
previous life he was also known as Daksa, but in the course of perform-
ing sacrifices he offended Lord Siva, and thus his head was replaced with
that of a goat. Then Daksa gave up his life because of his degraded condi-
tion, 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.

It should be noted that although such a facility for sexual intercourse
is achieved by the grace of the Supreme Personality of Godhead, this
facility is not offered to advanced devotees, who are free from material
desires (anyabhilasita-sinyam). In this connection it may be noted that
