Suppose if you go to a king and he says . . . the king gives you open order that "Whatever you like, you can ask from me, I shall give you." And if you ask from the king, "My dear king, please give me a plate of ashes," is that very intelligence? The king is asking that "Whatever you want, you ask from me, I shall give you," and if somebody asks from him, "Give me a plate of ashes," is that very nice?
So that intelligence, the demons, they haven't got. They are asking from God that "Give me this. Give me riches. Give me power. Give me material name, fame. All these things give me, I don't want anything." So Kṛṣṇa is giving them.
So this demonic behavior was ended by Kṛṣṇa when it was too much, too much intolerable for the Lord. The demonic, the demons, are given all the chances, "All right, whatever you like, you do." But when the demonic power becomes too much excessive, at that time, paritrāṇāya sādhūnāṁ vināśāya ca duṣkṛtām (BG 4.8)
"For protecting the devotees and for killing the demons," Kṛṣṇa says, yuge yuge sambhavāmi, "I come down and appear on this earth in many million millenniums."
So that Nṛsiṁhadeva has appeared to give protection to Prahlāda Mahārāja and to kill his demon father, and He was very much angry. Now, some nonsense people may say . . . they inquire like this, "Why God should be angry?" Just see. Why should not He be angry? Wherefrom the anger comes?
If God is the source of everything, then where from this anger comes? It comes from God. How you can deny it? Why God should not be angry? If Kṛṣṇa says, ahaṁ sarvasya prabhavo mattaḥ sarvaṁ pravartate (BG 10.8)
"I am the source of everything," so anger is not within the categories of everything? So why God should not be angry? He must be angry. But He is angry on the nondevotee, not on His devotee. On the demons He is angry.
So anger has got some utilization; not that I should not be angry. I should use my anger on some particular occasion. It is not that I cut off anger. That is . . . to become impotent is not good, but you have got full potency, but you can have sex life when it is required. To become impotent is not required. You should be fully potent, but not misuse it. That is required.
Similarly, there is no misuse by God or His devotee. Otherwise, there is no question of . . . that the devotee or God should not be angry; but they know how to use it. That is the difference. As God knows where to use anger, similarly, devotee should also know where to use anger. "I am not angry. You can beat me with shoes, I am not angry." That is not devotional. You see? But the thing is, a devotee is not angry on his personal account. Just like God also does not become angry on His personal account.
Suppose Hiraṇyakaśipu wants to hurt Kṛṣṇa. What he can do to Kṛṣṇa? So where is the cause of anger? He was angry not that Hiraṇyakaśipu was a demon or non-devotee; He was angry because that demon was teasing the devotee. For His personal account, He cannot be angry. What anyone can harm Kṛṣṇa? He is so powerful.
Suppose a small ant comes and bites me. So is that the cause of my anger? No. What is that? That is nothing. Similarly, what Hiraṇyakaśipu can do so that the Lord should be angry? But then why then He was angry? He was angry for His devotee.
Similarly, we also, if we are devotee, we shall be angry when God is insulted. When devotee is insulted, we should be very much angry. But if somebody insults me, I don't be angry. "All right, he insulted. I tolerate." But when you speak against God, when you say: "I am God," I shall beat you with shoes, I shall be so much angry. You see? That should be attitude of the devotee.