Expressions researched:
"anger"
|"angered"
|"angering"
|"angrier"
Other Books by Srila Prabhupada
Teachings of Lord Caitanya
Seven secondary rasas which consist of laughing, having wonderful visions, entering into a chivalrous relationship, experiencing pity, feeling anger and experiencing ghastliness and devastation.
Teachings of Lord Caitanya, Chapter 1: The transcendental rasas, or relationships, can be divided into five. The initial stage is called śānta-rati, wherein one who is liberated from material contamination appreciates the greatness of the Supreme Personality of Godhead. One who attains this stage does not exactly engage in the transcendental loving service of the Lord, for this is a neutral stage. In the second stage, which is called dāsya-rati, a person appreciates his position as being everlastingly subordinate to the Supreme Lord, and he understands that he is eternally dependent on the causeless mercy of the Supreme Person. At that same time there is an awakening of natural affection, such as is felt by a son who grows up and begins to appreciate his father's benedictions. At this stage the living entity wants to serve the Supreme Lord instead of serving māyā, illusion. In the third stage, called sakhya-rati, transcendental love is developed, and one associates with the Supreme on an equal level of love and respect. As this stage is further developed, there is joking and such relaxed exchanges as laughing and so on. On this level there are fraternal exchanges with the Supreme Person, and one is free from all bondage. At this stage one practically forgets his inferior position as a living entity, but at the same time he has the greatest respect for the Supreme Person.
In the fourth stage, called vātsalya-rati, the fraternal affection evinced in the preceding stage develops into paternal affection. At this time the living entity tries to be the parent of God. Instead of worshiping the Lord, the living entity, as a parent of the Supreme, becomes an object of worship for the Supreme Person. At this stage the Lord depends on the mercy of His pure devotee and puts Himself under the control of the devotee to be raised. The devotee in this stage attains the position wherein he can embrace the Supreme Lord and even kiss His head. In the fifth stage, called madhura-rati, there is an actual transcendental exchange of conjugal love between the lover and the beloved. It is at this stage that Kṛṣṇa and the damsels of Vraja glanced at one another, for on this platform there is an exchange of loving glances, motions of the eyes, pleasant words, attractive smiles, etc.
Besides these five primary rasas, or relationships, there are seven secondary rasas which consist of laughing, having wonderful visions, entering into a chivalrous relationship, experiencing pity, feeling anger and experiencing ghastliness and devastation.
Due to the conditioned soul's eternal attitude of separation from Kṛṣṇa, the spell of material energy awards him two kinds of bodily existence—the gross body consisting of five elements, and the subtle body consisting of mind, intelligence and ego. Being covered by these two bodies, the conditioned soul eternally suffers the pangs of material existence known as the threefold miseries. He is also subjected to six enemies (such as lust, anger, etc.).
Teachings of Lord Caitanya, Chapter 10: Kṛṣṇa is the Absolute Truth, the Supreme Personality of Godhead, and He is situated in His internal potency, which is known as svarūpa-śakti or ātma-śakti, as described in Bhagavad-gītā. He expands Himself in various multiple forms, and some of these are known as His personal forms and some as His separated forms. Thus He enjoys Himself in all the spiritual planets, as well as in the material universes. The expansions of His separated forms are called living entities, and these living entities are classified according to the energies of the Lord. They are divided into two classes-eternally liberated and eternally conditioned. Eternally liberated living entities never come into contact with material nature, and therefore they do not have any experience of material life. They are eternally engaged in Kṛṣṇa consciousness, or devotional service to the Lord, and they are counted among the associates of Kṛṣṇa. Their pleasure, the only enjoyment of their life, is derived from rendering transcendental loving service to Kṛṣṇa. On the other hand, those who are eternally conditioned are always divorced from the transcendental loving service of Kṛṣṇa and are thus subjected to the threefold miseries of material existence. Due to the conditioned soul's eternal attitude of separation from Kṛṣṇa, the spell of material energy awards him two kinds of bodily existence—the gross body consisting of five elements, and the subtle body consisting of mind, intelligence and ego. Being covered by these two bodies, the conditioned soul eternally suffers the pangs of material existence known as the threefold miseries. He is also subjected to six enemies (such as lust, anger, etc.). Such is the everlasting disease of the conditioned soul.
A conditioned living entity should become aware of his real position and should pray to the Lord, "How much longer will I be under the rule of all these bodily functions such as lust and anger?"
Teachings of Lord Caitanya, Chapter 10: Diseased and conditioned, the living entity transmigrates throughout the universe. Sometimes he is situated in the upper planetary system and sometimes in the lower system. In this way he leads his diseased life. His disease can be cured only when he meets and follows the expert physician, the bona fide spiritual master. When the conditioned soul faithfully follows the instructions of a bona fide spiritual master, his material disease is cured, he is promoted to the liberated stage, and he again attains to the devotional service of Kṛṣṇa and goes back home, back to Kṛṣṇa. A conditioned living entity should become aware of his real position and should pray to the Lord, "How much longer will I be under the rule of all these bodily functions such as lust and anger?"
As masters of the conditioned soul, lust and anger are never merciful.
Teachings of Lord Caitanya, Chapter 10: As masters of the conditioned soul, lust and anger are never merciful. Indeed the conditioned soul will never cease rendering service to such bad masters. However, when he comes to his real consciousness, or Kṛṣṇa consciousness, he abandons these bad masters and approaches Kṛṣṇa with a frank and open heart to achieve His shelter. At such a time he prays to Kṛṣṇa to be engaged in His transcendental loving service.
A devotee of the Lord is victorious over the six material qualities such as lust and anger, and he does not eat more than he needs.
Teachings of Lord Caitanya, Chapter 12: There are many divine qualities, but Lord Caitanya describes only some of them to Sanātana Gosvāmī. A devotee of the Lord is always kind to everyone, and he does not pick quarrels. His interest is in the essence of life, which is spiritual. He is equal to everyone, and no one can find fault in him. His magnanimous mind is always fresh and clean and devoid of material obsessions. He is a benefactor to all living entities and is peaceful and always surrendered to Kṛṣṇa. He has no material desires. He is very humble and is fixed in his purpose. He is victorious over the six material qualities such as lust and anger, and he does not eat more than he needs. He is always sane and is respectful to others, but he does not require respect for himself. He is grave, merciful, friendly, poetic, expert and silent.
Those who are actually holy are transcendental, composed, peaceful, friendly to all living entities and not subject to anger.
Teachings of Lord Caitanya, Chapter 12: It is also said in Śrīmad-Bhāgavatam that if one gets an opportunity to serve a great soul—a mahātmā—his path to liberation is open. However, those who are attached to materialistic persons are on the path of darkness. Those who are actually holy are transcendental, composed, peaceful, friendly to all living entities and not subject to anger.
The flavor of servitorship increases to include affection, anger, fraternity and attachment. The flavor of friendship increases to include affection, anger, fraternity, attachment and devotion, and in parenthood the attachment increases to include affection, anger, fraternity, attachment, and devotion.
Teachings of Lord Caitanya, Chapter 14: When bhāva, anubhāva and vyabhicārī symptoms are combined, they make the devotee dive into the ocean of immortality. That ocean is called the Bhakti-rasāmṛta-sindhu, the ocean of the pure nectar of devotional service, and one who is merged in that ocean is always rapt in transcendental pleasure on the waves and sounds of that ocean. The particular rasas (flavors or tastes) of the devotees who merge into that ocean of bhakti-rasāmṛta are known as neutrality, servitorship, friendship, parenthood and conjugal love. Conjugal love is very prominent, and it is symptomized by the devotee's decorating his body to attract Kṛṣṇa. The flavor of servitorship increases to include affection, anger, fraternity and attachment. The flavor of friendship increases to include affection, anger, fraternity, attachment and devotion, and in parenthood the attachment increases to include affection, anger, fraternity, attachment, and devotion.
The obstacles which sometimes impede the meeting between lover and beloved are called māna, or anger.
Teachings of Lord Caitanya, Chapter 14: The mental state experienced before meeting is called pūrvarāga. The obstacles which sometimes impede the meeting between lover and beloved are called māna, or anger.
When Rādhārāṇī left the area of the rāsa dance out of anger at not receiving special treatment, Kṛṣṇa became very sorrowful to see Her absent.
Teachings of Lord Caitanya, Chapter 30: In the rāsa dance Kṛṣṇa expanded Himself and placed Himself between every two gopīs, but He was especially present with Rādhārāṇī. However, Rādhārāṇī was not pleased with Kṛṣṇa's behavior. As described in Ujjvala-nīlamaṇi: "The path of loving affairs is just like the movement of a snake. Amongst young lovers, there are two kinds of mentality—causeless and causal." Thus when Rādhārāṇī left the area of the rāsa dance out of anger at not receiving special treatment, Kṛṣṇa became very sorrowful to see Her absent.
Out of ecstatic affection for Kṛṣṇa, Rādhārāṇī's breast is covered by the blouse of anger.
Teachings of Lord Caitanya, Chapter 31: Rādhārāṇī's smile is just like the taste of camphor. The garland of separation moves on Her body when She lies down on the bed of pride within the room of aroma. Out of ecstatic affection for Kṛṣṇa, Her breast is covered by the blouse of anger.
Nectar of Devotion
The six agents of sense gratification are the tongue, the genitals, the belly, anger, the mind and words.
Nectar of Devotion 7: The six agents of sense gratification are the tongue, the genitals, the belly, anger, the mind and words.
"Within the heart of a person who is overpowered by lamentation or anger, there is no possibility of Kṛṣṇa's being manifested."
Nectar of Devotion 7: A devotee should not be subjected to lamentation or illusion. There is the following statement in the Padma Purāṇa: "Within the heart of a person who is overpowered by lamentation or anger, there is no possibility of Kṛṣṇa's being manifested."
"Śrīmatī Rādhārāṇī was looking for Kṛṣṇa very anxiously and almost disappointedly." When there is such an indirect expression of conjugal love, there is smiling, astonishment, enthusiasm, lamentation, anger, dread and sometimes ghastliness.
Nectar of Devotion 16: There is a statement in Govinda-vilāsa to this effect: "Śrīmatī Rādhārāṇī was looking for Kṛṣṇa very anxiously and almost disappointedly." When there is such an indirect expression of conjugal love, there is smiling, astonishment, enthusiasm, lamentation, anger, dread and sometimes ghastliness. These seven exchanges of conjugal love form another state of ecstatic love.
In a direct relationship of conjugal love, there is laughter, astonishment, chivalry, lamentation, anger and dread, but there is no ghastliness.
Nectar of Devotion 16: In a direct relationship of conjugal love, there is laughter, astonishment, chivalry, lamentation, anger and dread, but there is no ghastliness. These expressions are considered to be great reservoirs of pleasure. When these seven kinds of ecstatic loving exchanges are manifested, they attain the status of steadiness by which the taste of conjugal love expands.
A person who is very envious, proud, easily angered, restless and complacent is called dhīroddhata by learned scholars.
Nectar of Devotion 23: A person who is very envious, proud, easily angered, restless and complacent is called dhīroddhata by learned scholars.
The Personality of Godhead and His expanded bodies are always full of knowledge, bliss and eternity, they are always free from the eighteen kinds of material contaminations—illusion, fatigue, errors, roughness, material lust, restlessness, pride, envy, violence, disgrace, exhaustion, untruth, anger, hankering, dependence, desire to lord over the universe, seeing duality and cheating.
Nectar of Devotion 23: In the Viṣṇu-yāmala-tantra there is a statement that because the Personality of Godhead and His expanded bodies are always full of knowledge, bliss and eternity, they are always free from the eighteen kinds of material contaminations—illusion, fatigue, errors, roughness, material lust, restlessness, pride, envy, violence, disgrace, exhaustion, untruth, anger, hankering, dependence, desire to lord over the universe, seeing duality and cheating.
"My dear friend, just see how the enemy of Agha has assumed such wonderful features! His brows are just like the brows of Cupid, and they are moving just as though they were dancing. The tips of His nails are so soft—it is as if they were dried bamboo leaves. His teeth are reddish, and so it appears that He has assumed a feature of anger."
Nectar of Devotion 26: Sometimes the gopīs would think about His soft nails, His moving eyebrows and His teeth, which were catechu-colored from chewing pan. One description was given by a gopī to her friend: "My dear friend, just see how the enemy of Agha has assumed such wonderful features! His brows are just like the brows of Cupid, and they are moving just as though they were dancing. The tips of His nails are so soft—it is as if they were dried bamboo leaves. His teeth are reddish, and so it appears that He has assumed a feature of anger. Under the circumstances, where is the chance for a young girl not to be attracted by such beautiful features and not to be afraid of becoming a victim to such beauty?"
The symptom of being stunned is caused by ecstatic tribulation, fearfulness, astonishment, lamentation and anger.
Nectar of Devotion 28: The symptom of being stunned is caused by ecstatic tribulation, fearfulness, astonishment, lamentation and anger. This symptom is exhibited by a stoppage of talking, a stoppage of movement, a feeling of voidness and an extreme feeling of separation.
Perspiration due to anger was exhibited by Garuḍa, the eagle who is the carrier of Viṣṇu.
Nectar of Devotion 28: Perspiration due to anger was exhibited by Garuḍa, the eagle who is the carrier of Viṣṇu. Once the heavenly king, Indra, was sending torrents of rain over Vṛndāvana. Garuḍa was observing the incident from above the clouds, and because of his anger, he began perspiring.
When Śiśupāla was vehemently blaspheming the Lord, Sahadeva began to tremble out of anger.
Nectar of Devotion 28: When Kṛṣṇa was trying to capture the demon Śaṅkha, Rādhārāṇī began trembling out of fearfulness. Similar trembling of the body was exhibited in Sahadeva, the younger brother of Nakula. When Śiśupāla was vehemently blaspheming the Lord, Sahadeva began to tremble out of anger.
Out of jubilation, anger or separation there may be the pouring down of tears from the eyes. When such tears are very cold they are due to jubilation, and when they are due to anger the tears become hot.
Nectar of Devotion 28: Out of jubilation, anger or separation there may be the pouring down of tears from the eyes. When such tears are very cold they are due to jubilation, and when they are due to anger the tears become hot. In all cases there is a severe movement of the eyes, and the eyes generally become reddish. There is also an itching sensation which causes the sufferer to rub his eyes.
Bhīma wanted to kill Śiśupāla immediately, but because Kṛṣṇa did not order him to do so, he became morose with anger. It is described that there were hot tears covering his eyes, as a thin cloud sometimes covers the evening moon.
Nectar of Devotion 28: When the lotus-eyed Rukmiṇī, the first queen of Kṛṣṇa in Dvārakā, was shedding tears out of ecstatic jubilation, she did not like the tears. There is a passage in the Hari-vaṁśa wherein Satyabhāmā begins to shed tears because of her great affection for Kṛṣṇa.
An example of shedding tears because of anger was exhibited by Bhīma when he saw that Śiśupāla was insulting Kṛṣṇa in the Rājasūya arena of sacrifice. Bhīma wanted to kill Śiśupāla immediately, but because Kṛṣṇa did not order him to do so, he became morose with anger. It is described that there were hot tears covering his eyes, as a thin cloud sometimes covers the evening moon. In the evening, when the moon is slightly covered by a thin cloud, it looks very nice, and when Bhīma was shedding tears on account of his anger, he also looked very nice.
Bhīma when he began to murmur, "My arms are just like thunderbolts, but despite these arms I could not smash Śiśupāla while he was blaspheming Kṛṣṇa. Therefore, of what use are these strong arms?" In this instance Bhīma became angry, and being influenced by such anger, his hopelessness became a cause for strong attachment to Kṛṣṇa.
Nectar of Devotion 31: False argument, determination, steadiness, remembrance, joyfulness, ignorance, humility and unconsciousness are also different symptoms of ecstatic love. Dependence is also grouped under ecstatic love, and this can be divided into superior dependence and inferior dependence. The direct differentiations between superior and inferior dependence are ascertained by Rūpa Gosvāmī and will be presented in due course.
One devotee exclaimed, "Oh, I cannot see the district of Mathurā! Even though by simply hearing the name of Mathurā the hairs of my body are standing up, I cannot see the place. So of what use are my eyes?" This statement reveals a strong anxiety to see the district of Mathurā resulting from a strong attachment to Kṛṣṇa. There is another instance of this strong attachment for Kṛṣṇa expressed by Bhīma when he began to murmur, "My arms are just like thunderbolts, but despite these arms I could not smash Śiśupāla while he was blaspheming Kṛṣṇa. Therefore, of what use are these strong arms?" In this instance Bhīma became angry, and being influenced by such anger, his hopelessness became a cause for strong attachment to Kṛṣṇa. This instance can be described as strong attachment for Kṛṣṇa in anger.
Śrīmatī Rādhārāṇī was seen wearing a golden necklace given Her by Kṛṣṇa. This was immediately detected by mother Yaśodā as well as by Rādhārāṇī's mother, because the necklace was too long for Rādhārāṇī's neck. At the same time Rādhārāṇī could see Kṛṣṇa nearby, as well as Her own husband, Abhimanyu. So all of these things combined to make Rādhārāṇī feel very much ashamed, and with Her face shriveled She began to look very beautiful. In this case there was a combination of bashfulness, anger, jubilation and lamentation.
Nectar of Devotion 31: Sometimes there were great festivals in the house of Nanda Mahārāja, and all of the inhabitants of Vṛndāvana would assemble for these festivals. During one such festival, Śrīmatī Rādhārāṇī was seen wearing a golden necklace given Her by Kṛṣṇa. This was immediately detected by mother Yaśodā as well as by Rādhārāṇī's mother, because the necklace was too long for Rādhārāṇī's neck. At the same time Rādhārāṇī could see Kṛṣṇa nearby, as well as Her own husband, Abhimanyu. So all of these things combined to make Rādhārāṇī feel very much ashamed, and with Her face shriveled She began to look very beautiful. In this case there was a combination of bashfulness, anger, jubilation and lamentation. This is an instance of an aggregate of symptoms of ecstatic love.
"The boy is certainly not common, because He has lifted Govardhana Hill with His left hand. So what can I do in this connection? Let me go to Vṛndāvana and inflict pains on all the residents there. But still I cannot even go out, because my heart is trembling from fear of this boy!" This condition of Kaṁsa's mind reveals an instance of pride, lamentation, humility, determination, remembrance, doubtfulness, anger and fear.
Nectar of Devotion 31: Kaṁsa once said, "What harm can this boy do to me? He has no power." The next moment Kaṁsa was informed that all of his friends had been killed by the boy. Then Kaṁsa began to think in perplexity, "Shall I go immediately and surrender unto Him? But how can a great warrior do this?" The next moment he thought, "Why should I be afraid of Him? There are still so many wrestlers standing to support me." But the next moment he began to consider, "The boy is certainly not common, because He has lifted Govardhana Hill with His left hand. So what can I do in this connection? Let me go to Vṛndāvana and inflict pains on all the residents there. But still I cannot even go out, because my heart is trembling from fear of this boy!" This condition of Kaṁsa's mind reveals an instance of pride, lamentation, humility, determination, remembrance, doubtfulness, anger and fear. Actually eight different symptoms comprised the mental condition of Kaṁsa. This is another instance of an aggregate of symptoms in hopeless ecstatic love.
The continuous ecstasy of love can remain like a powerful king, subduing all temporary manifestations of love as well as any opposing elements of anger.
Nectar of Devotion 32: The continuous ecstasy of love can remain like a powerful king, subduing all temporary manifestations of love as well as any opposing elements of anger. It can be exhibited directly or indirectly, and thus ecstatic love can be described as direct or indirect. These symptoms of ecstatic love are possible only when one is fully situated in a transcendental position. Direct ecstatic love can be divided into two groups—namely, selfish and selfless.
Kṛṣṇa and Śrīdāmā were very intimate friends, yet Śrīdāmā, out of anger with Kṛṣṇa, challenged Him.
Nectar of Devotion 33: Kṛṣṇa and Śrīdāmā were very intimate friends, yet Śrīdāmā, out of anger with Kṛṣṇa, challenged Him.
When Jaṭilā, the mother of Abhimanyu, saw Kṛṣṇa wearing a necklace, she could understand that the jeweled ornament had been given to Him by Rādhārāṇī. She therefore became absorbed in anger and began to move her eyebrows, expressing her anger in ecstatic love.
Nectar of Devotion 33: When Jaṭilā, the mother of Abhimanyu, saw Kṛṣṇa wearing a necklace, she could understand that the jeweled ornament had been given to Him by Rādhārāṇī. She therefore became absorbed in anger and began to move her eyebrows, expressing her anger in ecstatic love.
In ecstatic loving service to Kṛṣṇa in anger, Kṛṣṇa is always the object.
Nectar of Devotion 33: In ecstatic loving service to Kṛṣṇa in anger, Kṛṣṇa is always the object. In Vidagdha-mādhava, Second Act, verse 37, Lalitā-gopī expressed her anger, which was caused by Kṛṣṇa, when she addressed Śrīmatī Rādhārāṇī thus: "My dear friend, my inner desires have been polluted. Therefore I shall go to the place of Yamarāja. But I am sorry to see that Kṛṣṇa has still not given up His smiling over cheating You. I do not know how You could repose all Your loving propensities upon this lusty young boy from the neighborhood of the cowherds."
"You may be very expert in giving lessons to your son by binding Him with rope, but don't you look to see if your son is in a dangerous spot? The trees are falling on the ground, and He is simply loitering there!" This expression of Rohiṇī-devī's anger toward Yaśodā is an example of ecstatic love in anger caused by Kṛṣṇa.
Nectar of Devotion 33: After seeing Kṛṣṇa, Jaratī sometimes said, "O You thief of young girls' properties! I can distinctly see the covering garment of my daughter-in-law on Your person." Then she cried very loudly, addressing all the residents of Vṛndāvana to inform them that this son of King Nanda was setting fire to the household life of her daughter-in-law.
Similar ecstatic love for Kṛṣṇa in anger was expressed by Rohiṇī-devī when she heard the roaring sound of the two falling arjuna trees to which Kṛṣṇa had been tied. The whole neighborhood proceeded immediately toward the place where the accident had taken place, and Rohiṇī-devī took the opportunity to rebuke mother Yaśodā as follows: "You may be very expert in giving lessons to your son by binding Him with rope, but don't you look to see if your son is in a dangerous spot? The trees are falling on the ground, and He is simply loitering there!" This expression of Rohiṇī-devī's anger toward Yaśodā is an example of ecstatic love in anger caused by Kṛṣṇa.
The friends of Kṛṣṇa wanted to eat the fruit from the forest trees, but they could not go because of fear of the demon. Thus they requested Kṛṣṇa to go there and kill Gardabhāsura. After Kṛṣṇa did this, they all returned home, and their report of the day's activity perturbed mother Yaśodā because Kṛṣṇa had been sent alone into such danger in the Tālavana forest. Thus she looked upon the boys with anger.
Nectar of Devotion 33: Once, while Kṛṣṇa was in the pasturing ground with His cowherd boys, His friends requested Him to go to the Tālavana forest, where Gardabhāsura, a disturbing demon in the shape of an ass, resided. The friends of Kṛṣṇa wanted to eat the fruit from the forest trees, but they could not go because of fear of the demon. Thus they requested Kṛṣṇa to go there and kill Gardabhāsura. After Kṛṣṇa did this, they all returned home, and their report of the day's activity perturbed mother Yaśodā because Kṛṣṇa had been sent alone into such danger in the Tālavana forest. Thus she looked upon the boys with anger.
There is another instance of anger on the part of a friend of Rādhārāṇī's. When Rādhārāṇī was dissatisfied with the behavior of Kṛṣṇa and had stopped talking with Him, Kṛṣṇa was very sorry for Rādhārāṇī's great dissatisfaction, and in order to beg forgiveness, He fell down at Her lotus feet. But even after this, Rādhārāṇī was not satisfied, and She did not talk with Kṛṣṇa.
Nectar of Devotion 33: There is another instance of anger on the part of a friend of Rādhārāṇī's. When Rādhārāṇī was dissatisfied with the behavior of Kṛṣṇa and had stopped talking with Him, Kṛṣṇa was very sorry for Rādhārāṇī's great dissatisfaction, and in order to beg forgiveness, He fell down at Her lotus feet. But even after this, Rādhārāṇī was not satisfied, and She did not talk with Kṛṣṇa. At that time, one of Her friends chastised Her in the following words: "My dear friend, You are allowing Yourself to be churned by the rod of dissatisfaction, so what can I say unto You? The only advice I can give You is that You had better leave this scene immediately, because Your misbehavior is giving me too much pain. I cannot bear to see Your behavior, because even though Kṛṣṇa's peacock feather has touched Your feet, You still appear to be red-faced."
The above attitudes of dissatisfaction and anger in devotional service are called īrṣyu.
Nectar of Devotion 33: The above attitudes of dissatisfaction and anger in devotional service are called īrṣyu.
Nakula said with great anger, "Kṛṣṇa is the Supreme Personality of Godhead, and the nails of His toes are beautified by the light emanating from the jeweled helmets of the authorities of the Vedas. If He is derided by anyone, I declare herewith as a Pāṇḍava that I will kick his helmet with my left foot and I will strike him with my arrows, which are as good as yama-daṇḍa, the scepter of Yamarāja!"
Nectar of Devotion 33: When Kṛṣṇa was insulted by Śiśupāla in the assembly of the Rājasūya yajña convened by Mahārāja Yudhiṣṭhira, there was a great turmoil among the Pāṇḍavas and Kurus, involving grandfather Bhīṣma. At that time Nakula said with great anger, "Kṛṣṇa is the Supreme Personality of Godhead, and the nails of His toes are beautified by the light emanating from the jeweled helmets of the authorities of the Vedas. If He is derided by anyone, I declare herewith as a Pāṇḍava that I will kick his helmet with my left foot and I will strike him with my arrows, which are as good as yama-daṇḍa, the scepter of Yamarāja!" This is an instance of ecstatic love for Kṛṣṇa in anger.
Sometimes there are other symptoms, like rubbing of the two hands, clacking of the teeth, clamping of the lips, moving of the eyebrows, scratching of the arms, lowering of the head, rapid breathing, uttering of strong words, nodding of the head, yellowishness at the corners of the eyes, and trembling lips. Sometimes the eyes turn red, and sometimes they fade. And there are sometimes chastisement and silence. All these symptoms of anger may be divided into two parts: constitutional and unconstitutional, or permanent and temporary symptoms.
Nectar of Devotion 33: In such a transcendental angry mood sometimes sarcastic remarks, unfavorable glances and insulting words are exhibited. Sometimes there are other symptoms, like rubbing of the two hands, clacking of the teeth, clamping of the lips, moving of the eyebrows, scratching of the arms, lowering of the head, rapid breathing, uttering of strong words, nodding of the head, yellowishness at the corners of the eyes, and trembling lips. Sometimes the eyes turn red, and sometimes they fade. And there are sometimes chastisement and silence. All these symptoms of anger may be divided into two parts: constitutional and unconstitutional, or permanent and temporary symptoms. Sometimes great emotion, bewilderment, pride, frustration, illusion, impotence, jealousy, dexterity, negligence and signs of hard labor are also manifest as unconstitutional symptoms.
In all these humors of ecstatic love, the feeling of anger is accepted as the steady factor.
Nectar of Devotion 33: In all these humors of ecstatic love, the feeling of anger is accepted as the steady factor.
Sometimes among contemporary personalities there are signs of ecstasy in anger because of love for Kṛṣṇa.
Nectar of Devotion 33: Sometimes among contemporary personalities there are signs of ecstasy in anger because of love for Kṛṣṇa. An example of such anger was exhibited in a quarrel between Jaṭilā and Mukharā. Jaṭilā was the mother-in-law of Rādhārāṇī, and Mukharā was Her great-grandmother. Both of them were talking about Kṛṣṇa's unnecessary harassment of Rādhārāṇī when She was walking on the street. Jaṭilā said, "You cruel-faced Mukharā! By hearing your words my heart feels like it is burning in a fire!" And Mukharā replied, "You sinful Jaṭilā, by hearing your words, there is aching in my head! You cannot give any evidence that Kṛṣṇa has attacked Rādhārāṇī, the daughter of my granddaughter Kīrtidā."
Natural jealousy of Kṛṣṇa by persons like Śiśupāla cannot be accepted as ecstatic love in anger with Kṛṣṇa.
Nectar of Devotion 33: Once, when Rādhārāṇī was taking off the necklace given to Her by Kṛṣṇa, Jaṭilā, her mother-in-law, told a friend, "My dear friend, just see the beautiful necklace that Kṛṣṇa has presented to Rādhārāṇī. She is now holding it, but still She wants to tell us that She has no connection with Kṛṣṇa. This girl's activities have disgraced our whole family!"
Natural jealousy of Kṛṣṇa by persons like Śiśupāla cannot be accepted as ecstatic love in anger with Kṛṣṇa.
"My dear Ṛkṣarāja, why is your face so dry? Please do not feel threatened by Me. There is no need for your heart to tremble like this. Please calm yourself down. I have no anger toward you. You may, however, become as angry as you like with Me—to expand your service in fighting with Me and to increase My sporting attitude."
Nectar of Devotion 33: When Ṛkṣarāja was in front of Kṛṣṇa fighting and suddenly realized that Kṛṣṇa is the Supreme Personality of Godhead, Kṛṣṇa addressed him thus: "My dear Ṛkṣarāja, why is your face so dry? Please do not feel threatened by Me. There is no need for your heart to tremble like this. Please calm yourself down. I have no anger toward you. You may, however, become as angry as you like with Me—to expand your service in fighting with Me and to increase My sporting attitude." In this dreadful situation in ecstatic love for Kṛṣṇa, Kṛṣṇa Himself is the object of dread.
Direct devotional services are as follows: neutrality, servitude, fraternity, paternity and conjugal love. Indirect devotional service is divided into laughter, compassion, anger, chivalry, dread, astonishment and ghastliness.
Nectar of Devotion 34: Direct devotional services are as follows: neutrality, servitude, fraternity, paternity and conjugal love. Indirect devotional service is divided into laughter, compassion, anger, chivalry, dread, astonishment and ghastliness.
In the Aparādha-bhañjana a pure devotee expresses his feelings: "My dear Lord, I am ashamed to admit before You that I have carried out the orders of my masters named lust, anger, avarice, illusion and envy.
Nectar of Devotion 36: In the Aparādha-bhañjana a pure devotee expresses his feelings: "My dear Lord, I am ashamed to admit before You that I have carried out the orders of my masters named lust, anger, avarice, illusion and envy. Sometimes I have carried out their orders in a way most abominable. Yet in spite of my serving them so faithfully, they are not satisfied, nor are they kind enough to give me relief from their service. They are not even ashamed of taking service from me in that way. My dear Lord, O head of the Yadu dynasty, now I have come to my senses, and I am taking shelter of Your lotus feet. Please engage me in Your service."
As far as māna, or anger, is concerned, there is the following incident described in Gīta-govinda: "When Śrīmatī Rādhārāṇī saw Kṛṣṇa enjoying Himself in the company of several other gopīs, She became a little jealous because Her special prestige was being dimmed.
Nectar of Devotion 44: Conjugal love is divided into two portions: vipralambha, or conjugal love in separation, and sambhoga, or conjugal love in direct contact. Vipralambha, separation, has three subdivisions, known as (1) pūrvarāga, or preliminary attraction, (2) māna, or seeming anger, and (3) pravāsa, or separation by distance.
As far as māna, or anger, is concerned, there is the following incident described in Gīta-govinda: "When Śrīmatī Rādhārāṇī saw Kṛṣṇa enjoying Himself in the company of several other gopīs, She became a little jealous because Her special prestige was being dimmed."
Nectar of Devotion 44: As far as māna, or anger, is concerned, there is the following incident described in Gīta-govinda: "When Śrīmatī Rādhārāṇī saw Kṛṣṇa enjoying Himself in the company of several other gopīs, She became a little jealous because Her special prestige was being dimmed. Therefore, She immediately left the scene and took shelter in a nice flower bush where the black drones were humming. Then, hiding Herself behind the creepers, She began to express Her sorrow to one of Her consorts." This is an instance of a seeming disagreement.
Śrīla Rūpa Gosvāmī has described seven kinds of indirect ecstasies of devotional service, known as laughing, astonishment, chivalry, compassion, anger, dread and ghastliness.
Nectar of Devotion 45: In the fourth division of Bhakti-rasāmṛta-sindhu, Śrīla Rūpa Gosvāmī has described seven kinds of indirect ecstasies of devotional service, known as laughing, astonishment, chivalry, compassion, anger, dread and ghastliness.
Seven of the rasas are indirect, and they are listed as humor, astonishment, chivalry, compassion, anger, dread and ghastliness.
Nectar of Devotion 49: As already described, there are twelve different kinds of rasas, or ecstatic relationships which are shared with Kṛṣṇa. Five of these rasas are direct, and they are listed as neutrality, servitude, fraternal love, parental love and conjugal love. Seven of the rasas are indirect, and they are listed as humor, astonishment, chivalry, compassion, anger, dread and ghastliness. The five direct rasas are eternally manifested in the Vaikuṇṭha world, the spiritual kingdom, whereas the seven indirect rasas are eternally manifesting and unmanifesting in Gokula Vṛndāvana, where Kṛṣṇa displays His transcendental pastimes in the material world.
When in the rasa of neutral love (śānta-rasa) there are found traces of ghastliness or astonishment, the result is compatible. When with this neutral love there are manifestations of conjugal love, chivalry, anger or dread, the result is incompatible.
Nectar of Devotion 49: When in the rasa of neutral love (śānta-rasa) there are found traces of ghastliness or astonishment, the result is compatible. When with this neutral love there are manifestations of conjugal love, chivalry, anger or dread, the result is incompatible.
The ecstasy of devotional service in chivalry (yuddha-vīra) and anger are directly produced by Kṛṣṇa Himself.
Nectar of Devotion 49: When in the ecstasy of a serving humor there are manifestations of dread, neutral love or chivalry (such as dharma-vīra and dāna-vīra), the result is compatible. The ecstasy of devotional service in chivalry (yuddha-vīra) and anger are directly produced by Kṛṣṇa Himself.
With the ecstasy of parental love a mixture of conjugal love, chivalry or anger is incompatible.
Nectar of Devotion 49: With the ecstasy of parental love a mixture of conjugal love, chivalry or anger is incompatible.
With the ecstasy of devotion in astonishment a mixture of chivalry or neutral love is compatible, whereas a mixture of anger or dread is always incompatible.
Nectar of Devotion 49: With the ecstasy of devotion in astonishment a mixture of chivalry or neutral love is compatible, whereas a mixture of anger or dread is always incompatible.
With the ecstasy of compassion in devotional service a mixture of anger or parental love is compatible, whereas a mixture of laughter, conjugal love or astonishment is always incompatible.
Nectar of Devotion 49: With the ecstasy of compassion in devotional service a mixture of anger or parental love is compatible, whereas a mixture of laughter, conjugal love or astonishment is always incompatible.
With the ecstasy of anger in devotional service a mixture of compassion or chivalry is compatible, whereas a mixture of laughter, conjugal union or dread is completely incompatible.
Nectar of Devotion 49: With the ecstasy of anger in devotional service a mixture of compassion or chivalry is compatible, whereas a mixture of laughter, conjugal union or dread is completely incompatible.
With the ecstasy of chivalry in devotional service a mixture of conjugal union, laughter or anger is always incompatible.
Nectar of Devotion 49: With the ecstasy of chivalry in devotional service a mixture of conjugal union, laughter or anger is always incompatible.
Śiśupāla was habituated to calling Kṛṣṇa ill names, and by his insults he irritated the sons of Pāṇḍu more than he irritated Kṛṣṇa. The Pāṇḍavas therefore equipped themselves with all kinds of weapons to kill Śiśupāla. Their feelings were a mixture of ecstatic anger and fraternity, the anger being taken as the whole and fraternity as the part.
Nectar of Devotion 49: Śiśupāla was habituated to calling Kṛṣṇa ill names, and by his insults he irritated the sons of Pāṇḍu more than he irritated Kṛṣṇa. The Pāṇḍavas therefore equipped themselves with all kinds of weapons to kill Śiśupāla. Their feelings were a mixture of ecstatic anger and fraternity, the anger being taken as the whole and fraternity as the part.
Nectar of Instruction
Nectar of Instruction 1, Translation: A sober person who can tolerate the urge to speak, the mind's demands, the actions of anger and the urges of the tongue, belly and genitals is qualified to make disciples all over the world.
To fight without anger is not possible. Anger is controlled, however, when utilized in the service of the Lord.
Nectar of Instruction 1, Purport: Kṛṣṇa is just like the sun, and māyā is just like darkness. If the sun is present, there is no question of darkness. Similarly, if Kṛṣṇa is present in the mind, there is no possibility of the mind's being agitated by māyā's influence. The yogic process of negating all material thoughts will not help. To try to create a vacuum in the mind is artificial. The vacuum will not remain. However, if one always thinks of Kṛṣṇa and how to serve Kṛṣṇa best, one's mind will naturally be controlled.
Similarly, anger can be controlled. We cannot stop anger altogether, but if we simply become angry with those who blaspheme the Lord or the devotees of the Lord, we control our anger in Kṛṣṇa consciousness. Lord Caitanya Mahāprabhu became angry with the miscreant brothers Jagāi and Mādhāi, who blasphemed and struck Nityānanda Prabhu. In His Śikṣāṣṭaka Lord Caitanya wrote, tṛṇād api sunīcena taror api sahiṣṇunā: "One should be humbler than the grass and more tolerant than the tree." One may then ask why the Lord exhibited His anger. The point is that one should be ready to tolerate all insults to one's own self, but when Kṛṣṇa or His pure devotee is blasphemed, a genuine devotee becomes angry and acts like fire against the offenders. Krodha, anger, cannot be stopped, but it can be applied rightly. It was in anger that Hanumān set fire to Laṅkā, but he is worshiped as the greatest devotee of Lord Rāmacandra. This means that he utilized his anger in the right way. Arjuna serves as another example. He was not willing to fight, but Kṛṣṇa incited his anger: "You must fight!" To fight without anger is not possible. Anger is controlled, however, when utilized in the service of the Lord.
Frustration of material desires produces anger.
Nectar of Instruction 1, Purport: As for the agitations of the flickering mind, they are divided into two divisions. The first is called avirodha-prīti, or unrestricted attachment, and the other is called virodha-yukta-krodha, anger arising from frustration. Adherence to the philosophy of the Māyāvādīs, belief in the fruitive results of the karma-vādīs, and belief in plans based on materialistic desires are called avirodha-prīti. Jñānīs, karmīs and materialistic planmakers generally attract the attention of conditioned souls, but when the materialists cannot fulfill their plans and when their devices are frustrated, they become angry. Frustration of material desires produces anger.
The conclusion is that one who can control these six items—speech, mind, anger, tongue, belly and genitals—is to be called a svāmī or gosvāmī.
Nectar of Instruction 1, Purport: The conclusion is that one who can control these six items—speech, mind, anger, tongue, belly and genitals—is to be called a svāmī or gosvāmī.
Krsna, The Supreme Personality of Godhead
Pūtanā had smeared a very powerful poison on her breasts, and immediately after taking the baby on her lap, she pushed her breastly nipple within His mouth. She was hoping that as soon as He would suck her breast, He would die. But baby Kṛṣṇa very quickly took the nipple in anger.
Krsna Book 6: When Pūtanā was taking baby Kṛṣṇa on her lap, both Yaśodā and Rohiṇī were present, but because she was so beautifully dressed and showed motherly affection toward Kṛṣṇa, they did not forbid her. They could not understand that she was a sword within a decorated case. Pūtanā had smeared a very powerful poison on her breasts, and immediately after taking the baby on her lap, she pushed her breastly nipple within His mouth. She was hoping that as soon as He would suck her breast, He would die. But baby Kṛṣṇa very quickly took the nipple in anger. He sucked the milk-poison along with the life air of the demon.
Sometimes, being unable to steal our butter and yogurt, out of anger They pass urine on the clean floor and sometimes spit on it.
Krsna Book 8: Sometimes, being unable to steal our butter and yogurt, out of anger They pass urine on the clean floor and sometimes spit on it.
Although the men came down disappointed, baffled and angry, as soon as they saw their own children, their hearts melted with great affection. At once their anger, dissatisfaction and unhappiness disappeared.
Krsna Book 13: When the cows were running down from the top of Govardhana Hill, the men who were taking care of them tried to stop them. Older cows are taken care of by the men, and the calves are taken care of by the boys; and as far as possible, the calves are kept separate from the cows, so that the calves do not drink all the available milk. Therefore the men who were taking care of the cows on the top of Govardhana Hill tried to stop them, but they failed. Baffled by their failure, they were feeling ashamed and angry. They were very unhappy, but when they came down and saw their children taking care of the calves, they all of a sudden became very affectionate toward the children. It was very astonishing. Although the men came down disappointed, baffled and angry, as soon as they saw their own children, their hearts melted with great affection. At once their anger, dissatisfaction and unhappiness disappeared.
The demon appeared before Balarāma and kicked His chest with his hind legs. At first Balarāma did not say anything, but with great anger the demon kicked Him again more vehemently. This time Balarāma immediately caught hold of the legs of the ass with one hand and, wheeling him around, threw him into the treetops.
Krsna Book 15: Immediately upon entering the Tālavana, Balarāma began to yank the trees with His arms, exhibiting the strength of an elephant. Because of this jerking, all the ripe fruits fell down on the ground. Upon hearing the sound of the falling fruits, the demon Dhenukāsura, who was living there in the form of an ass, approached with great force, shaking the whole field so that all the trees moved as if there were an earthquake. The demon appeared before Balarāma and kicked His chest with his hind legs. At first Balarāma did not say anything, but with great anger the demon kicked Him again more vehemently. This time Balarāma immediately caught hold of the legs of the ass with one hand and, wheeling him around, threw him into the treetops.
In spite of Kṛṣṇa's beautiful features, Kāliya felt great anger within his heart, and thus he grabbed Kṛṣṇa with his mighty coils.
Krsna Book 16: Kāliya saw that Kṛṣṇa was indeed worth seeing because His body was so beautiful and delicate; its color resembled that of a cloud, and His feet resembled lotus flowers. He was decorated with Śrīvatsa, jewels and yellow garments. He was smiling with a beautiful face and playing in the river Yamunā with great strength. But in spite of Kṛṣṇa's beautiful features, Kāliya felt great anger within his heart, and thus he grabbed Kṛṣṇa with his mighty coils.
While throwing up poisonous material from within, Kāliya became reduced in his sinful situation. Out of great anger, he began to struggle for existence and tried to raise one of his hoods to kill the Lord.
Krsna Book 16: While Kṛṣṇa was dancing on his hoods, Kāliya tried to push Him down with some of his other hoods. Kāliya had about a hundred hoods, but Kṛṣṇa took control of them. He began to dash Kāliya with His lotus feet, and this was more than the serpent could bear. Gradually, Kāliya was reduced to struggling for his very life. He vomited all kinds of refuse and exhaled fire. While throwing up poisonous material from within, Kāliya became reduced in his sinful situation. Out of great anger, he began to struggle for existence and tried to raise one of his hoods to kill the Lord.
"My Lord, although he is born in a species of life which is fostered by the most abominable mode of material nature, accompanied with the quality of anger, this king of the serpents has achieved something very, very rare. Living entities who are wandering within this universe in different species of life can very easily achieve the greatest benediction only by Your mercy.”.
Krsna Book 16: My Lord, although he is born in a species of life which is fostered by the most abominable mode of material nature, accompanied with the quality of anger, this king of the serpents has achieved something very, very rare. Living entities who are wandering within this universe in different species of life can very easily achieve the greatest benediction only by Your mercy.”
Kāliya attempted to bite him, and Garuḍa, the son of Tārkṣya, in great anger and with the great force befitting the carrier of Lord Viṣṇu, struck the body of Kāliya with his effulgent golden wings.
Krsna Book 17: When Garuḍa, the great devotee-carrier of Viṣṇu, understood that Kāliya was eating the offered sacrifices, he became very angry and rushed to the island to kill the offensive serpent. Kāliya tried to fight Garuḍa and faced him with his many hoods and poisonous sharp teeth. Kāliya attempted to bite him, and Garuḍa, the son of Tārkṣya, in great anger and with the great force befitting the carrier of Lord Viṣṇu, struck the body of Kāliya with his effulgent golden wings.
When Indra understood that the sacrifice which was to be offered by the cowherd men in Vṛndāvana had been stopped by Kṛṣṇa, he became angry, and he vented his anger upon the inhabitants of Vṛndāvana, who were headed by Nanda Mahārāja, although Indra knew perfectly well that Kṛṣṇa was personally protecting them.
Krsna Book 25: When Indra understood that the sacrifice which was to be offered by the cowherd men in Vṛndāvana had been stopped by Kṛṣṇa, he became angry, and he vented his anger upon the inhabitants of Vṛndāvana, who were headed by Nanda Mahārāja, although Indra knew perfectly well that Kṛṣṇa was personally protecting them.
Kṛṣṇa's invoking the anger of Indra and later on chastising him is a clear indication to His devotees that those who are engaged in Kṛṣṇa consciousness have no need to worship any demigod, even if it is found that the demigod has become angry.
Krsna Book 25: Kṛṣṇa's invoking the anger of Indra and later on chastising him is a clear indication to His devotees that those who are engaged in Kṛṣṇa consciousness have no need to worship any demigod, even if it is found that the demigod has become angry.
Upon hearing their prayer, Kṛṣṇa could understand that Indra, being bereft of his sacrificial honor, was pouring down rain that was accompanied by heavy pieces of ice and strong winds, although all this was out of season. Kṛṣṇa understood that this was a deliberate exhibition of anger by Indra.
Krsna Book 25: Upon hearing their prayer, Kṛṣṇa could understand that Indra, being bereft of his sacrificial honor, was pouring down rain that was accompanied by heavy pieces of ice and strong winds, although all this was out of season. Kṛṣṇa understood that this was a deliberate exhibition of anger by Indra.
Due to my gross ignorance, I created a great disturbance in Vṛndāvana by sending torrents of rain and a heavy hailstorm. I acted out of severe anger caused by Your stopping the sacrifice which was to be held to satisfy me.
Krsna Book 27: Due to my gross ignorance, I created a great disturbance in Vṛndāvana by sending torrents of rain and a heavy hailstorm. I acted out of severe anger caused by Your stopping the sacrifice which was to be held to satisfy me.
If one somehow or other becomes attached to Kṛṣṇa or attracted to Him, either because of His qualities of beauty, opulence, fame, strength, renunciation or knowledge, through affection or friendship, or even through lust, anger or fear, then one's salvation and freedom from material contamination are assured.
Krsna Book 29: In the Bhagavad-gītā it is stated that the material potency is working under His superintendence. It is also confirmed in the Brahma-saṁhitā that the material potency, known as Durgā, is acting just as a shadow which moves with the movement of the substance. The conclusion is that if one somehow or other becomes attached to Kṛṣṇa or attracted to Him, either because of His qualities of beauty, opulence, fame, strength, renunciation or knowledge, through affection or friendship, or even through lust, anger or fear, then one's salvation and freedom from material contamination are assured.
We are always grateful to You because You have protected us many times: from the poisonous water of the Yamunā, from the serpent Kāliya, from Bakāsura, from the anger of Indra and his torrents of rain, from the forest fire and so many other incidents.
Krsna Book 31: We are always grateful to You because You have protected us many times: from the poisonous water of the Yamunā, from the serpent Kāliya, from Bakāsura, from the anger of Indra and his torrents of rain, from the forest fire and so many other incidents.
Having gotten their most beloved Lord, the gopīs began to please Him by moving their eyebrows and smiling and also by suppressing their anger.
Krsna Book 32: Kṛṣṇa was so kind to the gopīs that instead of sitting in their hearts to be appreciated in yogic meditation, He seated Himself by their sides. By seating Himself outside, He showed special favor to the gopīs, who were the selected beauties of all creation. Having gotten their most beloved Lord, the gopīs began to please Him by moving their eyebrows and smiling and also by suppressing their anger. Some of them took His lotus feet in their laps and massaged them. And while smiling, they confidentially expressed their suppressed anger and said, “Dear Kṛṣṇa, we are ordinary women of Vṛndāvana, and we do not know much about Vedic knowledge—what is right and what is wrong.
Kṛṣṇa challenged the demon, and the demon became very angry by the words of Kṛṣṇa. Kṛṣṇa stood before the bull, resting His hand on the shoulder of a friend. The bull proceeded toward Kṛṣṇa in anger.
Krsna Book 36: In this way, Kṛṣṇa challenged the demon, and the demon became very angry by the words of Kṛṣṇa. Kṛṣṇa stood before the bull, resting His hand on the shoulder of a friend. The bull proceeded toward Kṛṣṇa in anger. Digging the earth with his hooves, Ariṣṭāsura lifted his tail, and it appeared that clouds were hovering about the tail. His eyes were reddish and moving in anger.
Pointing his horns at Kṛṣṇa, he charged Him just like the thunderbolt of Indra. But Kṛṣṇa immediately caught his horns and tossed him away, just as a gigantic elephant repels a small inimical elephant. Although the demon was perspiring and appeared very tired, he took courage and got up. Again he charged Kṛṣṇa with great force and anger.
Krsna Book 36: Pointing his horns at Kṛṣṇa, he charged Him just like the thunderbolt of Indra. But Kṛṣṇa immediately caught his horns and tossed him away, just as a gigantic elephant repels a small inimical elephant. Although the demon was perspiring and appeared very tired, he took courage and got up. Again he charged Kṛṣṇa with great force and anger.
Keśī rushed toward the Lord with great speed and tried to trample Him with his legs, which were strong, forceful and as hard as stone. Kṛṣṇa, however, immediately caught hold of his legs and thus baffled him. Kṛṣṇa was somewhat angry, and thus He began to whirl the horse around. After a few rounds, He contemptuously threw him a hundred yards away, just as Garuḍa throws a big snake. Thrown by Kṛṣṇa, the horse immediately passed out, but after a little while he regained consciousness and with great anger and force again rushed toward Kṛṣṇa with his mouth open.
Krsna Book 37: After being instructed by Kaṁsa, the demon Keśī assumed the form of a terrible horse. He entered the area of Vṛndāvana with the speed of the mind, his great mane flying and his hooves digging up the earth. He began to whinny and terrify the whole forest. Kṛṣṇa saw that the demon was terrifying all the residents of Vṛndāvana with his whinnying and his tail wheeling in the sky like a big cloud. Kṛṣṇa could understand that the horse was challenging Him to fight. The Lord accepted his challenge and stood before the Keśī demon, calling him to fight. The horse then ran toward Kṛṣṇa, making a horrible sound like a roaring lion, his jaws spread wide open as if to swallow the whole sky. Keśī rushed toward the Lord with great speed and tried to trample Him with his legs, which were strong, forceful and as hard as stone. Kṛṣṇa, however, immediately caught hold of his legs and thus baffled him. Kṛṣṇa was somewhat angry, and thus He began to whirl the horse around. After a few rounds, He contemptuously threw him a hundred yards away, just as Garuḍa throws a big snake. Thrown by Kṛṣṇa, the horse immediately passed out, but after a little while he regained consciousness and with great anger and force again rushed toward Kṛṣṇa with his mouth open.
A citizen should be obedient and please the mind of the ruling king; acting in that way, the citizen attains all kinds of good fortune. One who does not care to act obediently is made unhappy because of the king's anger.
Krsna Book 43: A citizen should be obedient and please the mind of the ruling king; acting in that way, the citizen attains all kinds of good fortune. One who does not care to act obediently is made unhappy because of the king's anger. You are cowherd boys, and we have heard that while tending Your cows in the forest, You enjoy wrestling with each other. We wish, therefore, for You to join with us in wrestling so that all the people present here, including the King, will be pleased.”
Kaṁsa had eight brothers, headed by Kaṅka, all of them younger than he, and when they learned that their elder brother had been killed, they combined together and rushed toward Kṛṣṇa in great anger to kill Him.
Krsna Book 44: Kaṁsa had eight brothers, headed by Kaṅka, all of them younger than he, and when they learned that their elder brother had been killed, they combined together and rushed toward Kṛṣṇa in great anger to kill Him.
Kṛṣṇa's transcendental mercy is never denied to anyone who has rendered service unto Him, whether through lust, anger, fear or pure love.
Krsna Book 48: Kṛṣṇa is always served by many thousands of goddesses of fortune; therefore He has no need to satisfy His senses by going to a society girl. But because He is kind to everyone, He decided to go there. It is said that the moon does not withhold its shining from the courtyard of a crooked person. Similarly, Kṛṣṇa's transcendental mercy is never denied to anyone who has rendered service unto Him, whether through lust, anger, fear or pure love.
Because he was a kṣatriya, he could remember his promise that he would not return to his capital city, Kuṇḍina, without killing Kṛṣṇa and releasing his sister, which he had failed to do; therefore, he decided in anger not to return to his capital city, and he constructed a small cottage in the village known as Bhojakaṭa, where he resided for the rest of his life.
Krsna Book 54: After hearing such enlightening instructions from Śrī Balarāma, Rukmiṇī immediately became pacified and happy and adjusted her mind, which was very much afflicted by the degraded position of her brother Rukmī. As far as Rukmī was concerned, his promise was not fulfilled, nor was his mission successful. He had come from home with his soldiers and military phalanx to defeat Kṛṣṇa and release his sister, but on the contrary he lost all his soldiers and military strength. He was personally degraded and very sorry, but by the grace of the Lord he could continue his life to its fixed destination. Because he was a kṣatriya, he could remember his promise that he would not return to his capital city, Kuṇḍina, without killing Kṛṣṇa and releasing his sister, which he had failed to do; therefore, he decided in anger not to return to his capital city, and he constructed a small cottage in the village known as Bhojakaṭa, where he resided for the rest of his life.
It is said that Cupid, who is directly part and parcel of Lord Vāsudeva and who was formerly burned to ashes by the anger of Lord Śiva, took birth from the womb of Rukmiṇī, begotten by Kṛṣṇa.
Krsna Book 55: It is said that Cupid, who is directly part and parcel of Lord Vāsudeva and who was formerly burned to ashes by the anger of Lord Śiva, took birth from the womb of Rukmiṇī, begotten by Kṛṣṇa. This is Kāmadeva, a demigod of the heavenly planets especially capable of inducing lusty desires.
When Cupid was burned to ashes by the anger of Lord Śiva, he merged into the body of Vāsudeva, and to get his body again he was begotten in the womb of Rukmiṇī by Lord Kṛṣṇa Himself. T.
Krsna Book 55: The Supreme Personality of Godhead, Kṛṣṇa, has many grades of parts and parcels, but the quadruple expansions of Kṛṣṇa—Vāsudeva, Saṅkarṣaṇa, Pradyumna and Aniruddha—are directly in the Viṣṇu category. Kāma, or the Cupid demigod, who later took his birth from the womb of Rukmiṇī, was also named Pradyumna, but he cannot be the Pradyumna of the Viṣṇu category. He belongs to the category of jīva-tattva, but for exhibiting special power in the category of demigods he was a part and parcel of the superprowess of Pradyumna. That is the verdict of the Gosvāmīs. Therefore, when Cupid was burned to ashes by the anger of Lord Śiva, he merged into the body of Vāsudeva, and to get his body again he was begotten in the womb of Rukmiṇī by Lord Kṛṣṇa Himself. Thus he was born as the son of Kṛṣṇa and celebrated by the name Pradyumna. Because he was begotten by Lord Kṛṣṇa directly, his qualities were most similar to those of Kṛṣṇa.
Śambara felt the words of Pradyumna as if they were a kick. He immediately took his club in his hand and appeared before Pradyumna to fight. Roaring like a thundering cloud, in great anger the demon began to beat Pradyumna with his club, just as a thunderbolt beats a mountain.
Krsna Book 55: Śambara felt the words of Pradyumna as if they were a kick. He immediately took his club in his hand and appeared before Pradyumna to fight. Roaring like a thundering cloud, in great anger the demon began to beat Pradyumna with his club, just as a thunderbolt beats a mountain. Pradyumna protected himself with his own club and eventually struck the demon very severely. In this way, the fighting between Śambarāsura and Pradyumna began in earnest.
Lust, anger and greed run parallel in the heart and check one's progress on the spiritual path.
Krsna Book 56: Hearing the nurse's cries, Jāmbavān appeared on the scene in a very angry mood. Jāmbavān was actually a great devotee of Lord Kṛṣṇa, but because he was angry he could not recognize his master and thought Him to be an ordinary man. This brings to mind the statement of the Bhagavad-gītā in which the Lord advises Arjuna to get free from anger, greed and lust in order to rise to the spiritual platform. Lust, anger and greed run parallel in the heart and check one's progress on the spiritual path.
When the Mura demon saw himself outmaneuvered by the Supreme Personality of Godhead, he immediately began to strike the Lord in great anger with his club.
Krsna Book 59: When the Mura demon saw himself outmaneuvered by the Supreme Personality of Godhead, he immediately began to strike the Lord in great anger with his club.
This demon Mura had seven sons, named Tāmra, Antarikṣa, Śravaṇa, Vibhāvasu, Vasu, Nabhasvān and Aruṇa. All of them became puffed up and vengeful because of the death of their father, and to retaliate they prepared in great anger to fight with Kṛṣṇa.
Krsna Book 59: This demon Mura had seven sons, named Tāmra, Antarikṣa, Śravaṇa, Vibhāvasu, Vasu, Nabhasvān and Aruṇa. All of them became puffed up and vengeful because of the death of their father, and to retaliate they prepared in great anger to fight with Kṛṣṇa.
Bhaumāsura saw that Kṛṣṇa's carrier, Garuḍa, had caused great disturbance to his soldiers and elephants, and in great anger he struck Garuḍa with all his strength, which defied the strength of a thunderbolt.
Krsna Book 59: The Lord was fighting on the back of Garuḍa, who was helping Him by striking the horses and elephants with his wings and scratching their heads with his nails and sharp beak. The elephants, feeling much pain from Garuḍa's attack on them, all dispersed from the battlefield. Bhaumāsura alone remained on the battlefield, and he engaged himself in fighting with Kṛṣṇa. He saw that Kṛṣṇa's carrier, Garuḍa, had caused great disturbance to his soldiers and elephants, and in great anger he struck Garuḍa with all his strength, which defied the strength of a thunderbolt.
Although Kṛṣṇa had more than 16,100 wives, He used to behave with each of them with familial affection; He would create a particular situation between Himself and His wife in which the wife would criticize Him in the irritation of love, and Kṛṣṇa would enjoy this. In this case, because Kṛṣṇa could not find any fault with Rukmiṇī, for she was very grave and always engaged in His service, He smilingly, in great love, began to speak to her just to provoke her loving anger.
Krsna Book 60: Kṛṣṇa had experienced that when Rukmiṇī was offered a pārijāta flower by Nārada Muni, Satyabhāmā had become envious of her co-wife and had immediately demanded a similar flower from Kṛṣṇa. In fact, she could not be pacified until she was promised the whole tree. And Kṛṣṇa actually fulfilled His promise: He brought the tree down to the earth planet from the heavenly kingdom. After this episode, Kṛṣṇa expected that because Satyabhāmā had been rewarded with a full tree of pārijāta, Rukmiṇī would also demand something. Rukmiṇī did not mention anything of the incident, however, for she was grave and simply satisfied in her service. Kṛṣṇa wanted to see her a bit irritated, and therefore He schemed to see the beautiful face of Rukmiṇī in an irritated condition. Although Kṛṣṇa had more than 16,100 wives, He used to behave with each of them with familial affection; He would create a particular situation between Himself and His wife in which the wife would criticize Him in the irritation of love, and Kṛṣṇa would enjoy this. In this case, because Kṛṣṇa could not find any fault with Rukmiṇī, for she was very grave and always engaged in His service, He smilingly, in great love, began to speak to her just to provoke her loving anger.
“My dear daughter of King Vidarbha, My dear Rukmiṇī, I wanted to irritate you a bit, and I was expecting you to make counteranswers to those joking words. Unfortunately, you have taken them seriously; I am very sorry for it. I expected that your red lips would tremble in anger when you heard My statement and that you would chastise Me in many words."
Krsna Book 60: “My dear daughter of King Vidarbha, My dear Rukmiṇī, please do not misunderstand Me. Don’t be unkind to Me like this. I know that you are sincerely and seriously attached to Me; you are My eternal companion. The words which have affected you so much are not factual. I wanted to irritate you a bit, and I was expecting you to make counteranswers to those joking words. Unfortunately, you have taken them seriously; I am very sorry for it. I expected that your red lips would tremble in anger when you heard My statement and that you would chastise Me in many words. O perfection of love, I never expected that your condition would be like this. I expected that you would cast your unblinking glance upon Me in retaliation and that I would thus be able to see your beautiful face in that angry mood.
After hearing Rukmiṇī’s statement and her clarification of each and every word He had used to arouse her anger of love toward Him, Kṛṣṇa addressed Rukmiṇī.
Krsna Book 60: After hearing Rukmiṇī’s statement and her clarification of each and every word He had used to arouse her anger of love toward Him, Kṛṣṇa addressed Rukmiṇī as follows: “My dear chaste wife, My dear princess, I expected such an explanation from you, and only for this purpose did I speak all those joking words, so that you might be cheated of the real point of view. Now My purpose has been served. The wonderful explanation you have given of My every word is completely factual and approved by Me. O most beautiful Rukmiṇī, you are My dearmost wife. I am greatly pleased to understand how much love you have for Me. Please take it for granted that no matter what ambition and desire you might have and no matter what you might expect from Me, I am always at your service. And it is a fact also that My devotees, My dearmost friends and servitors, are always free from material contamination, even though they are not inclined to ask Me for such liberation. My devotees never desire anything from Me except to be engaged in My service. And yet because they are completely dependent upon Me, even if they are found to ask something from Me, that is not material. Such ambitions and desires, instead of becoming the cause of material bondage, become the source of liberation from this material world.
When Bāṇāsura saw that his soldiers and commanders had been defeated, his anger only increased.
Krsna Book 63: When Bāṇāsura saw that his soldiers and commanders had been defeated, his anger only increased. He thought it wise to stop fighting with Sātyaki, Kṛṣṇa's commander in chief, and instead directly attack Lord Kṛṣṇa. Now having the opportunity to use his one thousand arms, he rushed toward Kṛṣṇa, simultaneously working five hundred bows and two thousand arrows. Such a foolish person could never measure Kṛṣṇa's strength. Immediately, without difficulty, Kṛṣṇa cut each of Bāṇāsura's bows into two pieces and, to check him from going further, made the horses of his chariot lie on the ground so that the chariot broke to pieces. After doing this, Kṛṣṇa blew His conchshell, Pāñcajanya.
Both brāhmaṇas insisted that the cow was theirs and could not be taken back under any condition; neither of them agreed to exchange it for the 100,000 cows. Thus disagreeing with the King's proposal, the two brāhmaṇas left the place in anger, thinking that their lawful possession had been usurped.
Krsna Book 64: A brāhmaṇa's property is called brahma-sva, and according to Manu's law it cannot be acquired even by the government. Both brāhmaṇas, however, insisted that the cow was theirs and could not be taken back under any condition; neither of them agreed to exchange it for the 100,000 cows. Thus disagreeing with the King's proposal, the two brāhmaṇas left the place in anger, thinking that their lawful possession had been usurped.
When Lord Balarāma spoke in a commanding tone full of heroic assertion, supremacy and chivalry, the leaders of the Kuru dynasty did not appreciate His statements. Rather, all of them became agitated, and with great anger they said, “Oh! These words are very astonishing but quite befitting the Age of Kali; otherwise how could Balarāma speak so vituperatively?
Krsna Book 68: When Lord Balarāma spoke in a commanding tone full of heroic assertion, supremacy and chivalry, the leaders of the Kuru dynasty did not appreciate His statements. Rather, all of them became agitated, and with great anger they said, “Oh! These words are very astonishing but quite befitting the Age of Kali; otherwise how could Balarāma speak so vituperatively?
Although Lord Balarāma patiently heard their insulting words and simply observed their uncivil behavior, from His appearance it was clear that He was burning with anger and was thinking of retaliating with great vengeance.
Krsna Book 68: Although Lord Balarāma patiently heard their insulting words and simply observed their uncivil behavior, from His appearance it was clear that He was burning with anger and was thinking of retaliating with great vengeance.
Our dear Lord, You have appeared on this earth in Your transcendental body just for the maintenance of the cosmic situation. You are above all anger, envy and enmity.
Krsna Book 68: Our dear Lord, You have appeared on this earth in Your transcendental body just for the maintenance of the cosmic situation. You are above all anger, envy and enmity.
When Lord Kṛṣṇa disclosed their disguise, King Jarāsandha laughed very loudly, and then in great anger and in a grave voice he exclaimed, “You fools! If you want to fight with me, I immediately grant your request."
Krsna Book 72: When Lord Kṛṣṇa disclosed their disguise, King Jarāsandha laughed very loudly, and then in great anger and in a grave voice he exclaimed, “You fools! If you want to fight with me, I immediately grant your request. But, Kṛṣṇa, I know that You are a coward. I refuse to fight with You because You become very confused when You face me in fighting. Out of fear of me You left Your own city, Mathurā, and now You have taken shelter within the sea; therefore I must refuse to fight with You. As far as Arjuna is concerned, I know that he is younger than me and is not an equal fighter.
When everyone offered respect to Kṛṣṇa by standing up, Śiśupāla remained in his seat, but as he became angrier at Kṛṣṇa's being honored, he stood up suddenly, raised his hand and spoke very strongly and fearlessly against Lord Kṛṣṇa in such a way that Lord Kṛṣṇa could hear him distinctly.
Krsna Book 74: When everyone offered respect to Kṛṣṇa by standing up, Śiśupāla remained in his seat, but as he became angrier at Kṛṣṇa's being honored, he stood up suddenly, raised his hand and spoke very strongly and fearlessly against Lord Kṛṣṇa in such a way that Lord Kṛṣṇa could hear him distinctly.
When everyone laughed, Duryodhana felt very insulted, and his bodily hairs stood up in anger.
Krsna Book 75: By the craftsmanship of the demon Maya, the palace was so decorated in different places that one who did not know the tricks would consider water to be land and land to be water. Duryodhana was illusioned by this craftsmanship, and when crossing water, thinking it to be land, he fell in. When Duryodhana, out of his foolishness, had thus fallen, the queens enjoyed the incident by laughing. King Yudhiṣṭhira could understand the feelings of Duryodhana, and he tried to restrain the queens, but Lord Kṛṣṇa indicated that King Yudhiṣṭhira should not restrain them from enjoying the incident. Kṛṣṇa desired that Duryodhana be fooled in that way and that all of them enjoy his foolish behavior. When everyone laughed, Duryodhana felt very insulted, and his bodily hairs stood up in anger.
Lord Kṛṣṇa replied, "Foolish Śālva, you are talking nonsensically. You do not know that the moment of death is already upon your head. Actual heroes do not talk much. They prove their prowess by practical exhibition of chivalrous activities." After saying this, Lord Kṛṣṇa, in great anger, struck Śālva on the collarbone with His club so severely that Śālva began to vomit blood and tremble as if he were going to collapse from severe cold.
Krsna Book 77: To this Lord Kṛṣṇa replied, "Foolish Śālva, you are talking nonsensically. You do not know that the moment of death is already upon your head. Actual heroes do not talk much. They prove their prowess by practical exhibition of chivalrous activities." After saying this, Lord Kṛṣṇa, in great anger, struck Śālva on the collarbone with His club so severely that Śālva began to vomit blood and tremble as if he were going to collapse from severe cold. Before Kṛṣṇa was able to strike him again, however, Śālva became invisible by his mystic power.
After the demise of Śiśupāla, Śālva and Pauṇḍraka, a foolish demoniac king of the name Dantavakra wanted to kill Kṛṣṇa to avenge the death of his friend Śālva. He became so agitated that he appeared on the battlefield without the proper arms and ammunition and without even a chariot. His only weapon was his great anger, which was red-hot.
Krsna Book 78: After the demise of Śiśupāla, Śālva and Pauṇḍraka, a foolish demoniac king of the name Dantavakra wanted to kill Kṛṣṇa to avenge the death of his friend Śālva. He became so agitated that he appeared on the battlefield without the proper arms and ammunition and without even a chariot. His only weapon was his great anger, which was red-hot.
Dantavakra had a brother named Vidūratha, who was overwhelmed with grief at Dantavakra's death. Out of grief and anger, Vidūratha was breathing very heavily, and just to avenge the death of his brother he appeared before Lord Kṛṣṇa with a sword and a shield in his hands. He wanted to kill Kṛṣṇa immediately.
Krsna Book 78: Dantavakra had a brother named Vidūratha, who was overwhelmed with grief at Dantavakra's death. Out of grief and anger, Vidūratha was breathing very heavily, and just to avenge the death of his brother he appeared before Lord Kṛṣṇa with a sword and a shield in his hands. He wanted to kill Kṛṣṇa immediately. When Lord Kṛṣṇa understood that Vidūratha was looking for the opportunity to strike Him with his sword, He employed His Sudarśana cakra, His razor-sharp disc, and without delay cut off Vidūratha's head, with its helmet and earrings.
The good instruction given by Lord Balarāma to Bhīmasena and Duryodhana was intended for the equal benefit of both of them. But they were so enwrapped in anger against each other that they could remember only their long-standing personal enmity.
Krsna Book 79: The good instruction given by Lord Balarāma to Bhīmasena and Duryodhana was intended for the equal benefit of both of them. But they were so enwrapped in anger against each other that they could remember only their long-standing personal enmity.
When a person is angry he does things which are different from his normal condition of life, but the fact that the mood of anger appears and disappears does not mean that the energy of anger is false.
Krsna Book 87: The Lord is ever-existing, and the energies are ever-existing. Some of the energy is temporary—sometimes manifested and sometimes unmanifested—but this does not mean that it is false. The example may be given that when a person is angry he does things which are different from his normal condition of life, but the fact that the mood of anger appears and disappears does not mean that the energy of anger is false.
“The demigods, headed by Lord Brahmā and Lord Śiva and including Lord Indra, Candra, Varuṇa and others, are apt to be very quickly satisfied or very quickly angered by the good or ill behavior of their devotees."
Krsna Book 88: Śukadeva Gosvāmī continued: “The demigods, headed by Lord Brahmā and Lord Śiva and including Lord Indra, Candra, Varuṇa and others, are apt to be very quickly satisfied or very quickly angered by the good or ill behavior of their devotees.
“My dear King, Lord Brahmā, Lord Viṣṇu and Lord Śiva, the principal trio of the material creation, are able to bless or curse anyone. Of this trio, Lord Brahmā and Lord Śiva are very easily satisfied but also very easily angered."
Krsna Book 88: Śukadeva Gosvāmī addressed King Parīkṣit thus: “My dear King, Lord Brahmā, Lord Viṣṇu and Lord Śiva, the principal trio of the material creation, are able to bless or curse anyone. Of this trio, Lord Brahmā and Lord Śiva are very easily satisfied but also very easily angered.
Lord Brahmā was very angry at his son's impudence, and he showed signs which definitely proved this to be so. He was even prepared to condemn Bhṛgu by cursing him, but because Bhṛgu was his son, Lord Brahmā controlled his anger with his great intelligence.
Krsna Book 89: Lord Brahmā was very angry at his son's impudence, and he showed signs which definitely proved this to be so. He was even prepared to condemn Bhṛgu by cursing him, but because Bhṛgu was his son, Lord Brahmā controlled his anger with his great intelligence. This means that although the quality of passion was prominent in Lord Brahmā, he had the power to control it. Lord Brahmā’s anger and his controlling his anger are likened to fire and water. Water is produced from fire at the beginning of creation, but fire can be extinguished with water. Similarly, although Lord Brahmā was very angry due to his quality of passion, he could still control his passion because Bhṛgu Muni was his son.
Because the quality of ignorance is prominent in Lord Śiva, when he heard Bhṛgu's insult his eyes immediately became red with anger.
Krsna Book 89: Bhṛgu Muni's first offense, committed toward Lord Brahmā, was an offense with the mind. His second offense, committed toward Lord Śiva by insulting him, criticizing him for unclean habits, was an offense by speech. Because the quality of ignorance is prominent in Lord Śiva, when he heard Bhṛgu's insult his eyes immediately became red with anger.
After being saved from the anger of Lord Śiva, Bhṛgu Muni went directly to the planet Śvetadvīpa, where Lord Viṣṇu was lying on a bed of flowers in the company of His wife, the goddess of fortune, who was engaged in massaging His lotus feet.
Krsna Book 89: After being saved from the anger of Lord Śiva, Bhṛgu Muni went directly to the planet Śvetadvīpa, where Lord Viṣṇu was lying on a bed of flowers in the company of His wife, the goddess of fortune, who was engaged in massaging His lotus feet.
Renunciation Through Wisdom
Bound by a network of hundreds and thousands of desires and absorbed in lust and anger, they secure money by illegal means for sense gratification.
Renunciation Through Wisdom 1.2: They believe that to gratify the senses unto the end of life is the prime necessity of human civilization. Thus until the end of life their anxiety is immeasurable. Bound by a network of hundreds and thousands of desires and absorbed in lust and anger, they secure money by illegal means for sense gratification.
Bewildered by false ego, strength, pride, lust, and anger, the demons become envious of the Supreme Personality of Godhead, who is situated in their own bodies and in the bodies of others, and blaspheme against the real religion.
Renunciation Through Wisdom 1.2: Self-complacent and always impudent, deluded by wealth and false prestige, they sometimes proudly perform sacrifices in name only, without following any rules or regulations. Bewildered by false ego, strength, pride, lust, and anger, the demons become envious of the Supreme Personality of Godhead, who is situated in their own bodies and in the bodies of others, and blaspheme against the real religion.
The demons are full of hate, greed, anger, lust, etc., and they are tireless in their efforts to illicitly amass great wealth merely to gratify their sensual urges.
Renunciation Through Wisdom 1.3: The demons are full of hate, greed, anger, lust, etc., and they are tireless in their efforts to illicitly amass great wealth merely to gratify their sensual urges.
Strutting with false pride, strength, anger, lust, and so on, the demons become totally absorbed in bodily consciousness, thinking "This is my body. I am Indian, Bengali, and so on. He is a Muslim; he is a Hindu; he is a German." In this way they perpetrate acts of violence on others.
Renunciation Through Wisdom 1.3: Strutting with false pride, strength, anger, lust, and so on, the demons become totally absorbed in bodily consciousness, thinking "This is my body. I am Indian, Bengali, and so on. He is a Muslim; he is a Hindu; he is a German." In this way they perpetrate acts of violence on others.
There are numerous causes of the demoniac mentality, but in this essay we shall broadly delve into only three: lust, anger, and greed. In the Bhagavad-gītā (16.21) Lord Kṛṣṇa describes these three characteristics as destroyers of the self-portals leading to hell.
Renunciation Through Wisdom 1.4: There are numerous causes of the demoniac mentality, but in this essay we shall broadly delve into only three: lust, anger, and greed. In the Bhagavad-gītā (16.21) Lord Kṛṣṇa describes these three characteristics as destroyers of the self-portals leading to hell.
The Supreme Personality of Godhead is the sole proprietor and enjoyer of everything. When the living entities forget this fact, they develop an intense desire to enjoy this phenomenal world. But they cannot be fully satisfied by such endeavors, and thus anger develops.
Renunciation Through Wisdom 1.4: The Supreme Personality of Godhead is the sole proprietor and enjoyer of everything. When the living entities forget this fact, they develop an intense desire to enjoy this phenomenal world. But they cannot be fully satisfied by such endeavors, and thus anger develops.
Chaotic and undisciplined activities contrary to scriptural instructions are actions performed out of lust. It is not possible to eradicate anger and greed through such acts of lust; nor is it possible to experience true happiness and divine elevation.
Renunciation Through Wisdom 1.4: Anger causes frustration, as in the story of the unsuccessful fox and the "sour grapes." The living entity is then forced to pretend to be a renouncer. But at the bottom of such renunciation burns the great flame of greed and the desire for enjoyment. This is only another stage of material desire. Therefore, unless one transcends this stage of acceptance and rejection of physical pleasures and becomes situated on the platform of the eternal self, one cannot understand the sublime message of the Lord. And without this understanding, one will continue to cultivate the demoniac mentality.
The only method by which one can elevate himself form the depths of demoniac depravity to the path of self-realization is to learn the injunctions of the scriptures and act accordingly. Chaotic and undisciplined activities contrary to scriptural instructions are actions performed out of lust. It is not possible to eradicate anger and greed through such acts of lust; nor is it possible to experience true happiness and divine elevation. Therefore if we wish to find the path to spiritual upliftment and eternal peace—the need for which is expressed in the lament "In the dispensation of providence, mankind cannot have any rest"—revealed scriptures are our only guide. Simply by executing the injunctions of the scriptures, we can become free from acts of lust and chaotic living.
Whatever you do, whatever you eat, whatever you offer or give away, and whatever austerity you perform-do that, O son of Kuntī, as an offering to Me. If a person follows this injunction and with love offers the Lord everything he has-wife, house, family, intelligence, learning, business, religiosity, labor, food, water, whatever is required to maintain the body, and even lust, greed, and anger—then the Lord accepts these offerings and completely satisfies the offerer.
Renunciation Through Wisdom 2.11: Whatever you do, whatever you eat, whatever you offer or give away, and whatever austerity you perform-do that, O son of Kuntī, as an offering to Me.
If a person follows this injunction and with love offers the Lord everything he has-wife, house, family, intelligence, learning, business, religiosity, labor, food, water, whatever is required to maintain the body, and even lust, greed, and anger—then the Lord accepts these offerings and completely satisfies the offerer. And at the time of death the Lord takes such a surrendered soul to His Supreme abode.
Persons bereft of these qualities are not eligible to discuss spiritual topics. The false logicians mistake the above-mentioned qualities, which are meant to lead the conditioned soul to liberation, for mundane qualities acquired as a result of transformations of the mind, such as lust, anger, and hate. But factually, the above-mentioned qualities represent spiritual knowledge.
Renunciation Through Wisdom 3.2: What will soon be discussed is that the kṣetra-jña is completely different from the kṣetra and its transformations. But to properly understand the knowledge concerning the kṣetra and the kṣetra-jña, one must first cultivate at least twenty good qualities listed in the Bhagavad-gītā (13.8-12):
Humility; pridelessness; nonviolence; tolerance; simplicity; approaching a bona fide spiritual master; cleanliness; steadiness; self-control; renunciation of the objects of sense gratification; absence of false ego; the perception of the evil of birth, death, old age, and disease; detachment; freedom from entanglement with children, wife, home and the rest; even-mindedness amid pleasant and unpleasant events; constant and unalloyed devotion to Me; aspiring to live in a solitary place; detachment from the general mass of people; accepting the importance of self-realization; and philosophical search for the Absolute Truth—all these I declare to be knowledge, and besides this whatever there may be is ignorance.
Persons bereft of these qualities are not eligible to discuss spiritual topics. The false logicians mistake the above-mentioned qualities, which are meant to lead the conditioned soul to liberation, for mundane qualities acquired as a result of transformations of the mind, such as lust, anger, and hate. But factually, the above-mentioned qualities represent spiritual knowledge.
Even if one accepts the false logicians' argument that the qualities Lord Kṛṣṇa enumerates in the Gītā as prerequisites for absolute knowledge are mental transformations, still we cannot agree that these transformations are equivalent to such qualities as lust, greed, anger, and illusion, which result from gross ignorance.
Renunciation Through Wisdom 3.2: Even if one accepts the false logicians' argument that the qualities Lord Kṛṣṇa enumerates in the Gītā as prerequisites for absolute knowledge are mental transformations, still we cannot agree that these transformations are equivalent to such qualities as lust, greed, anger, and illusion, which result from gross ignorance.
The fully surrendered pure devotee uses his anger to chastise the enemies of the Lord's devotees.
Renunciation Through Wisdom 5.1: For the fully surrendered pure devotee, not only is he himself transcendentally situated, but he sees this material nature as untainted by the three material modes. He then employs the material guṇas—the qualities of ignorance, passion, and goodness—in the Lord's service. For example, he uses his anger to chastise the enemies of the Lord's devotees.
One who transcends false ego, and with it the effects of duality, is very easily freed from material desires, and then he vanquishes hate, greed, anger, fear, and so on.
Renunciation Through Wisdom 5.1: Therefore, O Arjuna, surrendering all your works unto Me, with full knowledge of Me, without desires for profit, with no claims to proprietorship, and free from lethargy, fight.
To achieve such a state of surrender, one has to be free from selfish desires, unaffected by dualities, and devoid of all false prestige. Dualities are born of false ego, the worst enemy of surrender. One who transcends false ego, and with it the effects of duality, is very easily freed from material desires, and then he vanquishes hate, greed, anger, fear, and so on.
Mukunda-mala-stotra (mantras 1 to 6 only)
A hardworking man thinks himself the lord of his family and estate, but actually he is a servant of desire and the employee of anger. Such service of the senses is neither pensionable nor terminable, for desire and anger are masters who are never to be satisfied.
Mukunda-mala-stotra mantra 1, Purport: The Lord is also addressed as Nātha, the real Lord. One can attain the perfection of life only by serving the real Lord. The entire material atmosphere is surcharged with the false lordship of the living beings. The illusioned beings are all struggling for false lordship, and thus no one wants to serve. Everyone wants to be the lord, even though such lordship is conditional and temporary. A hardworking man thinks himself the lord of his family and estate, but actually he is a servant of desire and the employee of anger. Such service of the senses is neither pensionable nor terminable, for desire and anger are masters who are never to be satisfied. The more one serves them, the more service they exact, and as such the false overlordship continues until the day of annihilation. As a result, the foolish living being is pushed into degraded life and fails to recognize the Lord as the beneficiary of all activities, the ruler of the universe, and the friend of all entities. One who knows the real Lord is called a brāhmaṇa, but one who fails to know Him is called a kṛpaṇa, or number-one miser.
