Prtha dd: Having done MUCH study on the topic of male and female via Prabhupada’s books… as I am sure some new here will wonder about his comment “Once this control valve is loosened, women can create havoc in society by adultery.” It is kali yuga and there are also men who, once that vulvae gets loosened they too create havoc in society by adultery, and we have seen this factually happen to women and gurukuli’s, so it can not be denied. The fact is, anyone who is behaving in this way are allowing themselves to be more controlled by their body, thus strongly under the influence of the 3 material modes of nature, and have not “sufficiently” absorbed themselves in thoughts, worship, chanting, etc. or such deviations would never enter the mind in the first place. I could post quotes to support what I am saying, but as usual, time is pressing. 
Take care and Hare Krishna.
“TEXT 27
dana-dharman raja-dharman
moksa-dharman vibhagasah
stri-dharman bhagavad-dharman
samasa-vyasa-yogatah
SYNONYMS
dana-dharman–the acts of charity; raja-dharman–pragmatic activities of the kings; moksa-dharman–the acts for salvation; vibhagasah–by divisions; stri-dharman–duties of women; bhagavat-dharman–the acts of the devotees; samasa–generally; vyasa–explicitly; yogatah–by means of.
TRANSLATION
He then explained, by divisions, acts of charity, the pragmatic activities of a king and activities for salvation. Then he described the duties of women and devotees, both briefly and extensively.
PURPORT
To give charity is one of the householder’s main functions, and he should be prepared to give in charity at least fifty percent of his hard-earned money. A brahmacari, or student, should perform sacrifices, a householder should give charity, and a person in the retired life or in the renounced order should practice penances and austerities. Those are the general functions of all the asramas, or orders of life on the path of self-realization. In the brahmacari life the training is sufficiently imparted so that one may understand that the world as property belongs to the Supreme Lord, the Personality of Godhead. No one, therefore, can claim to be the proprietor of anything in the world. Therefore, in the life of a householder, which is a sort of license for sex enjoyment, one must give in charity for the service of the Lord. Everyone’s energy is generated or borrowed from the reservoir of energy of the Lord; therefore, the resultant actions of such energy must be given to the Lord in the shape of transcendental loving service for Him. As the rivers draw water from the sea through the clouds and again go down to the sea, similarly our energy is borrowed from the supreme source, the Lord’s energy, and it must return to the Lord. That is the perfection of our energy. The Lord, therefore, in the Bhagavad-gita (9.27) says that whatever we do, whatever we undergo as penance, whatever we sacrifice, whatever we eat or whatever we give in charity must be offered to Him (the Lord). That is the way of utilizing our borrowed energy. When our energy is utilized in that way, our energy is purified from the contamination of material inebrieties, and thus we become fit for our original natural life of service to the Lord.
Raja-dharma is a great science, unlike modern diplomacy for political supremacy. The kings were trained systematically to become munificent and not merely be tax collectors. They were trained to perform different sacrifices only for the prosperity of the subjects. To lead the prajas to the attainment of salvation was a great duty of the king. The father, the spiritual master and the king are not to become irresponsible in the matter of leading their subjects to the path of ultimate liberation from birth, death, diseases and old age. When these primary duties are properly discharged, there is no need of government of the people, by the people. In modern days the people in general occupy the administration by the strength of manipulated votes, but they are never trained in the primary duties of the king, and that is also not possible for everyone. Under the circumstances the untrained administrators play havoc to make the subjects happy in all respects. On the other hand, these untrained administrators gradually become rogues and thieves and increase the taxation to finance a top-heavy administration that is useless for all purposes. Actually the qualified brahmanas are meant to give direction to the kings for proper administration in terms of the scriptures like the Manu-samhita and Dharma-sastras of Parasara. A typical king is the ideal of the people in general, and if the king is pious, religious, chivalrous and munificent, the citizens generally follow him. Such a king is not a lazy sensuous person living at the cost of the subjects, but alert always to kill thieves and dacoits. The pious kings were not merciful to dacoits and thieves in the name of nonsensical ahimsa (nonviolence). The thieves and dacoits were punished in an exemplary way so that in the future no one would dare commit such nuisances in an organized form. Such thieves and dacoits were never meant for administration as they are now.
The taxation law was simple. There was no force, no encroachment. The king had a right to take one fourth of the production made by the subject. The king had a right to claim a fourth of one’s allotted wealth. One would never grudge parting with it because due to the pious king and religious harmony there was enough natural wealth, namely grains, fruits, flowers, silk, cotton, milk, jewels, minerals, etc., and therefore no one was materially unhappy. The citizens were rich in agriculture and animal husbandry, and therefore they had enough grains, fruits and milk without any artificial needs of soaps and toilets, cinemas and bars.
The king had to see that the reserved energy of humanity was properly utilized. Human energy is meant not exactly for fulfilling animal propensities, but for self-realization. The whole government was specifically designed to fulfill this particular purpose. As such, the king had to select properly the cabinet ministers, but not on the strength of voting background. The ministers, the military commanders and even the ordinary soldiers were all selected by personal qualification, and the king had to supervise them properly before they were appointed to their respective posts. The king was especially vigilant to see that the tapasvis, or persons who sacrificed everything for disseminating spiritual knowledge, were never disregarded. The king knew well that the Supreme Personality of Godhead never tolerates any insult to His unalloyed devotees. Such tapasvis were trusted leaders even of the rogues and thieves, who would never disobey the orders of tapasvis. The king would give special protection to illiterates, the helpless and widows of the state. Defense measures were arranged previous to any attack by the enemies. The taxing process was easy, and it was not meant for squandering, but was for strengthening the reserve fund. The soldiers were recruited from all parts of the world, and they were trained for special duties.
As far as salvation is concerned, one has to conquer the principles of lust, anger, unlawful desires, avarice and bewilderment. To get freedom from anger, one should learn how to forgive. To be free from unlawful desires one should not make plans. By spiritual culture one is able to conquer sleep. By tolerance only can one conquer desires and avarice. Disturbances from various diseases can be avoided by regulated diets. By self-control one can be free from false hopes, and money can be saved by avoiding undesirable association. By practice of yoga one can control hunger, and worldliness can be avoided by culturing the knowledge of impermanence. Dizziness can be conquered by rising up, and false arguments can be conquered by factual ascertainment. Talkativeness can be avoided by gravity and silence, and by prowess one can avoid fearfulness. Perfect knowledge can be obtained by self-cultivation. One must be free from lust, avarice, anger, dreaming, etc., to actually attain the path of salvation.
As far as the women class are concerned, they are accepted as a power of inspiration for men. As such, women are more powerful than men. Mighty Julius Caesar was controlled by a Cleopatra. Such powerful women are controlled by shyness. Therefore, shyness is important for women. Once this control valve is loosened, women can create havoc in society by adultery. Adultery means production of unwanted children known as varna-sankara, who disturb the world.
The last item taught by Bhismadeva was the process of pleasing the Lord. We are all eternal servants of the Lord, and when we forget this essential part of our nature we are put into material conditions of life. The simple process of pleasing the Lord (for the householders especially) is to install the Deity of the Lord at home. By concentrating on the Deity, one may progressively go on with the daily routine work. Worshiping the Deity at home, serving the devotee, hearing the Srimad-Bhagavatam, residing in a holy place and chanting the holy name of the Lord are all inexpensive items by which one can please the Lord. Thus the subject matter was explained by the grandfather to his grandchildren.”
Srimad Bhagavatam, Canto 1, Chapter 9 (The Passing Away of Bhismadeva in the Presence of Lord Krsna), Verse 27/8
“As far as the women class are concerned, they are accepted as a power of inspiration for men. As such, women are more powerful than men. Mighty Julius Caesar was controlled by a Cleopatra. Such powerful women are controlled by shyness. Therefore, shyness is important for women. Once this control valve is loosened, women can create havoc in society by adultery. Adultery means production of unwanted children known as varna-sankara, who disturb the world.”
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Chanakya’s Niti Shastra
14.11 We should always deal cautiously with fire, water, women, foolish people, serpents, and members of a royal family; for they may, when the occasion presents itself, at once bring about our death.
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Story of Bhishma – Amba
CHITRANGADA, the son of Satyavati, was killed in battle with a gandharva. As he died childless, his brother, Vichitravirya, was the rightful heir and was duly crowned king, and as he was a minor, Bhishma governed the kingdom in his name till he came of age.
When Vichitravirya reached adolescence Bhishma cast about for a bride for him, and as he heard that the daughters of the king of Kasi were to choose their husbands according to the ancient kshatriya practice he went there to secure them for his brother. The rulers of Kosla, Vanga, Pundra, Kalinga and other princes and potentates had also repaired to Kasi for the swayamvara, attired in their best. The princesses were so far famed for beauty and accomplishments that there was fierce competition to win them.
Bhishma was famous among the kshatriyas as a mighty man-at-arms. At first everyone thought that the redoubtable hero had come merely to witness the festivities of the swayamvara, but when they found that he was also a suitor, the young princes felt themselves let down and were full of chagrin. They did not know, that he had really come for the sake of his brother, Vichitravirya.
The princes began to cast affronts at Bhishma: “This most excellent and wise descendant of the Bharata race forgets that he is too old and forgets also his vow of celibacy. What has this old man to do with this swayamvara? Fie on him!” The princesses who were to choose their husbands barely glanced at the old man and looked away.
Bhishma’s wrath flamed up. He challenged the assembled princes to a trial of their manhood and defeated them all, and taking the three princesses in his chariot he set out for Hastinapura. But before he had gone far, Salva, the king of the Saubala country who was attached to Amba, intercepted and opposed him, for that princess had mentally chosen Salva as her husband. After a bitter fight Salva was worsted, and no wonder, as Bhishma was a peerless bowman, but at the request of the princesses Bhishma spared his life.
Arriving in Hastinapura with the princesses, Bhishma made preparations for their marriage to Vichitravirya. When all were assembled for the marriage, Amba smiled mockingly at Bhishma and addressed him as follows: “O son of Ganga, you are aware of what is enjoined in the scriptures. I have mentally chosen Salva, the king of Saubala, as my husband. You have brought me here by force. Knowing this, do what you, learned in the scriptures, should do.”
Bhishma admitted the force of her objection and sent her to Salva with proper escort. The marriage of Ambika and Ambalika, the two younger sisters, with Vichitravirya was duly solemnised.
Amba went rejoicing to Salva and told him what had happened: “I have mentally chosen you as my husband from the very start. Bhishma has sent me to you. Marry me according to the sastras.”
Salva replied: “Bhishma defeated me in sight of all, and carried you away. I have been disgraced. So, I cannot receive you now as my wife. Return to him and do as he commands.” With these words Salva sent her back to Bhishma.
She returned to Hastinapura and told Bhishma of what had taken place. The grandsire tried to induce Vichitravirya to marry her, but Vichitravirya roundly refused to marry a maiden whose heart had already been given to another.
Amba then turned to Bhishma and besought him to marry her himself as there was no other recourse.
It was impossible for Bhishma to break his vow, sorry as he was for Amba, and after some vain attempts to make Vichitravirya change his mind, he told her there was no way left to her but to go again to Salva and seek to persuade him. This at first she was too proud to do, and for long years she abode in Hastinapura. Finally, in sheer desperation, she went to Salva and found him adamant in refusal.
The lotus-eyed Amba spent six bitter years in sorrow and baffled hope, and her heart was seared with suffering and all the sweetness in her turned to gall and fierce hatred towards Bhishma as the cause of her blighted life. She sought in vain for a champion among the princes to fight and kill Bhishma and thus avenge her wrongs but even the foremost warriors were afraid of Bhishma and paid no heed to her appeal . At last, she resorted to hard austerities to get the grace of Lord Subrahmanya. He graciously appeared before her and gave her a garland of ever-fresh lotuses, saying that the wearer of that garland would become the enemy of Bhishma.
Amba took the garland and again besought every kshatriya to accept the garland-gift of the six-faced Lord and to champion her cause. But no one had the hardihood to antagonise Bhishma. Finally, she went to King Drupada who also refused to grant her prayer. She then hung the garland at Drupada’s palace gate and went away to the forest.
Some ascetics whom she met there and to whom she told her sorrowful tale advised her to go to Parasurama as a suppliant. She followed their advice.
On hearing her sad story, Parasurama was moved with compassion and said: “Dear child, what do you want? I can ask Salva to marry you if you wish it.”
Amba said: ” No, I do not wish it, I no longer desire marriage or home or happiness. There is now but one thing in life for me-revenge on Bhishma. The only boon I seek is the death of Bhishma.”
Parasurama, moved as much by her anguish as by his abiding hatred of the kshatriya race, espoused her cause and fought with Bhishma. It was a long and equal combat between the two greatest men-at-arms of the age, but in the end Parasurama had to acknowledge defeat. He told Amba: ” I have done all that I could and I have failed. Throw yourself on the mercy of Bhishma. That is the only course left to you.”
Consumed with grief and rage, and kept alive only by the passion for revenge, Amba went to the Himalayas and practiced rigorous austerities to get the grace of Siva, now that all human aid had failed her. Siva appeared before her and granted her a boon, that in her next birth she would slay Bhishma.
Amba was impatient for that rebirth which would give her heart’s desire. She made a pyre and plunged into the fire pouring out the flame in her heart into the scarcely hotter blaze of the pyre.
By the grace of Lord Siva, Amba was born as the daughter of King Drupada. A few years after her birth, she saw the garland of never-fading flowers that still hung at the palace gate and had remained there untouched by anyone through fear. She put it round her neck. Her father Drupada was in consternation at her temerity which he feared would draw on his head the wrath of Bhishma. He sent his daughter in exile out of the capital to the forest. She practiced austerities in the forest and in time was transformed into a male and became known as the warrior Sikhandin.
With Sikhandin as his charioteer, Arjuna attacked Bhishma on the battlefield of Kurukshetra. Bhishma knew that Sikhandin was born as female, and true to his code of chivalry he would not fight him under any circumstance. So it was that Arjuna could fight screened by Sikhandin and conquers Bhishma, especially because Bhishma knew that his long and weary probation on earth was finished and consented to be vanquished. As the arrows struck Bhishma in his last fight, he singled out those which has pierced him deepest and said: “This is Arjuna’s arrow and not Sikhandin’s.” So fell this great warrior.
Excerpts from the Mahabharata by C. Rajagopalachari (Rajaji )