SB Canto 4
In this verse the word suṣṭhv-alaṅkṛtām is significant. According to the Vedic system, when a girl is married, she is very profusely and gorgeously decorated with costly saris and jewelry, and during the marriage ceremony the bride circumambulates the bridegroom seven times.
SB 4.24.11, Translation and Purport:
Mahārāja Barhiṣat—henceforward known as Prācīnabarhi—was ordered by the supreme demigod Lord Brahmā to marry the daughter of the ocean named Śatadruti. Her bodily features were completely beautiful, and she was very young. She was decorated with the proper garments, and when she came into the marriage arena and began circumambulating it, the fire-god Agni became so attracted to her that he desired her company, exactly as he had formerly desired to enjoy Śukī.
In this verse the word suṣṭhv-alaṅkṛtām is significant. According to the Vedic system, when a girl is married, she is very profusely and gorgeously decorated with costly saris and jewelry, and during the marriage ceremony the bride circumambulates the bridegroom seven times. After this, the bridegroom and bride look at one another and become attracted for life. When the bridegroom finds the bride very beautiful, the attraction between them immediately becomes very strongly fixed. As stated in Śrīmad-Bhāgavatam, men and women are naturally attracted to one another, and when they are united by marriage that attraction becomes very strong. Being so strongly attracted, the bridegroom attempts to set up a nice homestead and eventually a good field for producing grains. Then children come, then friends and then wealth. In this way the male becomes more and more entangled in the material conceptions of life, and he begins to think, “This is mine,” and “it is I who am acting.” In this way the illusion of material existence is perpetuated.
The words śukīm iva are also significant, for the fire-god Agni became attracted by the beauty of Śatadruti while she was circumambulating the bridegroom Prācīnabarhi, just as he had previously been attracted to the beauty of Śukī, the wife of Saptarṣi. When the fire-god had been present long ago at the assembly of Saptarṣi, he was attracted by the beauty of Śukī when she was circumambulating in the same way. Agni’s wife, named Svāhā, took the form of Śukī and enjoyed sex life with Agni. Not only the fire-god Agni but the heavenly god Indra and sometimes even Lord Brahmā and Lord Śiva—all very highly situated demigods—are subject to being attracted by sex at any time. The sex drive is so strong in the living entities that the whole material world is running on sex attraction only, and it is due to sex attraction that one remains in the material world and is obliged to accept different types of bodies. The attraction of sex life is more clearly explained in the next verse.
SB Canto 4
According to the Vedic version, there is a hellish planet called Put, and one who delivers a person from there is called putra. The purpose of marriage, therefore, is to have a putra, or son who is able to deliver his father, even if the father falls down to the hellish condition of put.
SB 4.21.46, Translation and Purport:
They all declared that the Vedic conclusion that one can conquer the heavenly planets by the action of a putra, or son, was fulfilled, for the most sinful Vena, who had been killed by the curse of the brāhmaṇas, was now delivered from the darkest region of hellish life by his son, Mahārāja Pṛthu.
According to the Vedic version, there is a hellish planet called Put, and one who delivers a person from there is called putra. The purpose of marriage, therefore, is to have a putra, or son who is able to deliver his father, even if the father falls down to the hellish condition of put. Mahārāja Pṛthu’s father, Vena, was a most sinful person and was therefore cursed to death by the brāhmaṇas. Now all the great saintly persons, sages and brāhmaṇas present in the meeting, after hearing from Mahārāja Pṛthu about his great mission in life, became convinced that the statement of the Vedas had been fully proved. The purpose of accepting a wife in religious marriage, as sanctioned in the Vedas, is to have a putra, a son qualified to deliver his father from the darkest region of hellish life. Marriage is not intended for sense gratification but for getting a son fully qualified to deliver his father. But if a son is raised to become an unqualified demon, how can he deliver his father from hellish life? It is therefore the duty of a father to become a Vaiṣṇava and raise his children to become Vaiṣṇavas; then even if by chance the father falls into a hellish life in his next birth, such a son can deliver him, as Mahārāja Pṛthu delivered his father.
SB Canto 7
Although the duties of a woman are different from those of a man, a chaste woman is not meant to serve a fallen husband. If her husband is fallen, it is recommended that she give up his association. Giving up the association of her husband does not mean, however, that a woman should marry again and thus indulge in prostitution. If a chaste woman unfortunately marries a husband who is fallen, she should live separately from him.
SB 7.11.28, Translation and Purport:
A chaste woman should not be greedy, but satisfied in all circumstances. She must be very expert in handling household affairs and should be fully conversant with religious principles. She should speak pleasingly and truthfully and should be very careful and always clean and pure. Thus a chaste woman should engage with affection in the service of a husband who is not fallen.
According to the injunction of Yājñavalkya, an authority on religious principles, āśuddheḥ sampratikṣyo hi mahāpātaka-dūṣitaḥ. One is considered contaminated by the reactions of great sinful activities when one has not been purified according to the methods of the daśa-vidhā-saṁskāra. In Bhagavad-gītā, however, the Lord says, na māṁ duṣkṛtino mūḍhāḥ prapadyante narādhamāḥ: (BG 7.15) “Those miscreants who do not surrender unto Me are the lowest of mankind.” The word narādhama means “nondevotee.” Śrī Caitanya Mahāprabhu also said, yei bhaje sei baḍa, abhakta-hīna (CC Antya 4.67), chāra. Anyone who is a devotee is sinless. One who is not a devotee, however, is the most fallen and condemned. It is recommended, therefore, that a chaste wife not associate with a fallen husband. A fallen husband is one who is addicted to the four principles of sinful activity—namely illicit sex, meat-eating, gambling and intoxication. Specifically, if one is not a soul surrendered to the Supreme Personality of Godhead, he is understood to be contaminated. Thus a chaste woman is advised not to agree to serve such a husband. It is not that a chaste woman should be like a slave while her husband is narādhama, the lowest of men. Although the duties of a woman are different from those of a man, a chaste woman is not meant to serve a fallen husband. If her husband is fallen, it is recommended that she give up his association. Giving up the association of her husband does not mean, however, that a woman should marry again and thus indulge in prostitution. If a chaste woman unfortunately marries a husband who is fallen, she should live separately from him. Similarly, a husband can separate himself from a woman who is not chaste according to the description of the śāstra. The conclusion is that a husband should be a pure Vaiṣṇava and that a woman should be a chaste wife with all the symptoms described in this regard. Then both of them will be happy and make spiritual progress in Kṛṣṇa consciousness.
Krsna Consciousness and Hare Krsna Movement 