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Fear and anger

Bhagavad-gita As It Is

BG Chapters 1 - 6

One who is not disturbed in mind even amidst the threefold miseries or elated when there is happiness, and who is free from attachment, fear and anger, is called a sage of steady mind.
BG 2.56, Translation and Purport:

One who is not disturbed in mind even amidst the threefold miseries or elated when there is happiness, and who is free from attachment, fear and anger, is called a sage of steady mind.

The word muni means one who can agitate his mind in various ways for mental speculation without coming to a factual conclusion. It is said that every muni has a different angle of vision, and unless a muni differs from other munis, he cannot be called a muni in the strict sense of the term. Nāsāv ṛṣir yasya mataṁ na bhinnam (Mahābhārata, Vana-parva 313.117). But a sthita-dhīr muni, as mentioned herein by the Lord, is different from an ordinary muni. The sthita-dhīr muni is always in Kṛṣṇa consciousness, for he has exhausted all his business of creative speculation. He is called praśānta-niḥśeṣa-mano-rathāntara (Stotra-ratna 43), or one who has surpassed the stage of mental speculations and has come to the conclusion that Lord Śrī Kṛṣṇa, or Vāsudeva, is everything (vāsudevaḥ sarvam iti sa mahātmā su-durlabhaḥ). He is called a muni fixed in mind.

Being freed from attachment, fear and anger, being fully absorbed in Me and taking refuge in Me, many, many persons in the past became purified by knowledge of Me—and thus they all attained transcendental love for Me.
BG 4.10, Translation and Purport:

Being freed from attachment, fear and anger, being fully absorbed in Me and taking refuge in Me, many, many persons in the past became purified by knowledge of Me—and thus they all attained transcendental love for Me.

As described above, it is very difficult for a person who is too materially affected to understand the personal nature of the Supreme Absolute Truth. Generally, people who are attached to the bodily conception of life are so absorbed in materialism that it is almost impossible for them to understand how the Supreme can be a person. Such materialists cannot even imagine that there is a transcendental body which is imperishable, full of knowledge and eternally blissful. In the materialistic concept, the body is perishable, full of ignorance and completely miserable. Therefore, people in general keep this same bodily idea in mind when they are informed of the personal form of the Lord. For such materialistic men, the form of the gigantic material manifestation is supreme. Consequently they consider the Supreme to be impersonal. And because they are too materially absorbed, the conception of retaining the personality after liberation from matter frightens them.

Controlling the mind, senses and intelligence, the transcendentalist aiming at liberation becomes free from desire, fear and anger.
BG 5.27-28, Translation and Purport:

Shutting out all external sense objects, keeping the eyes and vision concentrated between the two eyebrows, suspending the inward and outward breaths within the nostrils, and thus controlling the mind, senses and intelligence, the transcendentalist aiming at liberation becomes free from desire, fear and anger. One who is always in this state is certainly liberated.

Being engaged in Kṛṣṇa consciousness, one can immediately understand one's spiritual identity, and then one can understand the Supreme Lord by means of devotional service. When one is well situated in devotional service, one comes to the transcendental position, qualified to feel the presence of the Lord in the sphere of one's activity. This particular position is called liberation in the Supreme.

After explaining the above principles of liberation in the Supreme, the Lord gives instruction to Arjuna as to how one can come to that position by the practice of the mysticism or yoga known as aṣṭāṅga-yoga, which is divisible into an eightfold procedure called yama, niyama, āsana, prāṇāyāma, pratyāhāra, dhāraṇā, dhyāna and samādhi. In the Sixth Chapter the subject of yoga is explicitly detailed, and at the end of the Fifth it is only preliminarily explained.

This yoga process helps one become free from all kinds of fear and anger and thus feel the presence of the Supersoul in the transcendental situation.
BG 5.27-28, Purport:

One has to drive out the sense objects such as sound, touch, form, taste and smell by the pratyāhāra process in yoga, and then keep the vision of the eyes between the two eyebrows and concentrate on the tip of the nose with half-closed lids. There is no benefit in closing the eyes altogether, because then there is every chance of falling asleep. Nor is there benefit in opening the eyes completely, because then there is the hazard of being attracted by sense objects. The breathing movement is restrained within the nostrils by neutralizing the up-moving and down-moving air within the body. By practice of such yoga one is able to gain control over the senses, refrain from outward sense objects, and thus prepare oneself for liberation in the Supreme.

This yoga process helps one become free from all kinds of fear and anger and thus feel the presence of the Supersoul in the transcendental situation. In other words, Kṛṣṇa consciousness is the easiest process of executing yoga principles. This will be thoroughly explained in the next chapter. A Kṛṣṇa conscious person, however, being always engaged in devotional service, does not risk losing his senses to some other engagement. This is a better way of controlling the senses than by the aṣṭāṅga-yoga.

Srimad-Bhagavatam

SB Canto 5

By becoming detached from material activities, we will be freed from fear and anger. By austerity, one becomes purified and eligible to return home, back to Godhead.
SB 5.10.23, Purport:

This argument offered by Mahārāja Rahūgaṇa is certainly very effective. In his Bhakti-rasāmṛta-sindhu (1.2.4), Śrīla Rūpa Gosvāmī says, tasmāt kenāpy upāyena manaḥ kṛṣṇe niveśayet: (SB 7.1.32) somehow or other, one should engage in Kṛṣṇa consciousness. Actually every living being is an eternal servant of Kṛṣṇa, but due to forgetfulness, a living entity engages himself as an eternal servant of māyā. As long as one is engaged in māyā's service, he cannot be happy. Our Kṛṣṇa consciousness movement aims at engaging people in Lord Kṛṣṇa's service. That will help them become freed from all material contamination and sinful activity. This is confirmed in Bhagavad-gītā (4.10): vīta-rāga-bhaya-krodhāḥ. By becoming detached from material activities, we will be freed from fear and anger. By austerity, one becomes purified and eligible to return home, back to Godhead. The duty of the king is to rule his citizens in such a way that they can become Kṛṣṇa conscious. This would be very beneficial for everyone. Unfortunately the king or president engages people in sense gratification instead of the Lord's service, and such activities are certainly not beneficial for anyone.

Thus bewildered, such unintelligent persons become angry at the Supreme Lord, and due to their angry mood the Lord Himself appears angry and very fearful.
SB 5.17.20, Translation and Purport:

For persons with impure vision, the Supreme Lord's eyes appear like those of someone who indiscriminately drinks intoxicating beverages. Thus bewildered, such unintelligent persons become angry at the Supreme Lord, and due to their angry mood the Lord Himself appears angry and very fearful. However, this is an illusion. When the wives of the serpent demon were agitated by the touch of the Lord's lotus feet, due to shyness they could proceed no further in their worship of Him. Yet the Lord remained unagitated by their touch, for He is equipoised in all circumstances. Therefore who will not worship the Supreme Personality of Godhead ?

Anyone who remains unagitated, even in the presence of cause for agitation, is called dhīra, or equipoised. The Supreme Personality of Godhead, being always in a transcendental position, is never agitated by anything. Therefore someone who wants to become dhīra must take shelter of the lotus feet of the Lord. In Bhagavad-gītā (2.13) Kṛṣṇa says, dhīras tatra na muhyati: a person who is equipoised in all circumstances is never bewildered. Prahlāda Mahārāja is a perfect example of a dhīra. When the fierce form of Nṛsiṁhadeva appeared in order to kill Hiraṇyakaśipu, Prahlāda was unagitated. He remained calm and quiet, whereas others, including even Lord Brahmā, were frightened by the features of the Lord.

SB 5.18.14, Translation:

Therefore, O demons, give up the so-called happiness of family life and simply take shelter of the lotus feet of Lord Nṛsiṁhadeva, which are the actual shelter of fearlessness. Entanglement in family life is the root cause of material attachment, indefatigable desires, moroseness, anger, despair, fear and the desire for false prestige, all of which result in the repetition of birth and death.

SB Canto 7

A devotee, of course, by his knowledge and tapasya, becomes free from fear and anger and becomes a pure devotee.
SB 7.1.28-29, Translation and Purport:

A grassworm confined in a hole of a wall by a bee always thinks of the bee in fear and enmity and later becomes a bee simply because of such remembrance. Similarly, if the conditioned souls somehow or other think of Kṛṣṇa, who is sac-cid-ānanda-vigraha (Bs. 5.1), they will become free from their sins. Whether thinking of Him as their worshipable Lord or an enemy, because of constantly thinking of Him they will regain their spiritual bodies.

In Bhagavad-gītā (4.10) the Lord says:

vīta-rāga-bhaya-krodhā
man-mayā mām upāśritāḥ
bahavo jñāna-tapasā
pūtā mad-bhāvam āgatāḥ

"Being freed from attachment, fear and anger, being fully absorbed in Me and taking refuge in Me, many, many persons in the past became purified by knowledge of Me—and thus they all attained transcendental love for Me." There are two ways of constantly thinking of Kṛṣṇa—as a devotee and as an enemy. A devotee, of course, by his knowledge and tapasya, becomes free from fear and anger and becomes a pure devotee. Similarly, an enemy, although thinking of Kṛṣṇa inimically, thinks of Him constantly and also becomes purified.

One who is not disturbed in spite of the threefold miseries, who is not elated when there is happiness, and who is free from attachment, fear and anger, is called a sage of steady mind.
SB 7.10.14, Purport:

"O best among men (Arjuna), the person who is not disturbed by happiness and distress and is steady in both is certainly eligible for liberation."

duḥkheṣv anudvigna-manāḥ
sukheṣu vigata-spṛhaḥ
vīta-rāga-bhaya-krodhaḥ
sthita-dhīr munir ucyate
(BG 2.56)

"One who is not disturbed in spite of the threefold miseries, who is not elated when there is happiness, and who is free from attachment, fear and anger, is called a sage of steady mind." A devotee should not be aggrieved in an awkward position, nor should he feel extraordinarily happy in material opulence. This is the way of expert management of material life. Because a devotee knows how to manage expertly, he is called jīvan-mukta. As Rūpa Gosvāmī explains in Bhakti-rasāmṛta-sindhu:

īhā yasya harer dāsye
karmaṇā manasā girā
nikhilāsv apy avasthāsu
jīvan-muktaḥ sa ucyate

"A person acting in Kṛṣṇa consciousness (or, in other words, in the service of Kṛṣṇa) with his body, mind, intelligence and words is a liberated person even within this material world, although he may be engaged in many so-called material activities." Because of constantly engaging in devotional service, in any condition of life, a devotee is free from all material bondage.

Whether in lusty desire, anger, fear or envy of the Lord, somehow or other, as recommended by Śrīla Rūpa Gosvāmī, one should become attached to the Supreme Personality of Godhead and ultimately achieve the goal of returning home, back to Godhead.
SB 7.10.38, Translation and Purport:

They both took birth again in human society as Śiśupāla and Dantavakra and continued in the same enmity toward the Lord. It is they who merged into the body of the Lord in your presence.

Vairānubandhena. Acting like the Lord's enemy is also beneficial for the living entity. Kāmād dveṣād bhayāt snehād. Whether in lusty desire, anger, fear or envy of the Lord, somehow or other, as recommended by Śrīla Rūpa Gosvāmī (tasmāt kenāpy upāyena (SB 7.1.32)), one should become attached to the Supreme Personality of Godhead and ultimately achieve the goal of returning home, back to Godhead. What, then, is to be said of one who is related to the Supreme Personality of Godhead as a servant, friend, father, mother or conjugal lover?

Those in human society who are intelligent should give up the original cause of lamentation, illusion, fear, anger, attachment, poverty and unnecessary labor.
SB 7.13.34, Translation and Purport:

Those in human society who are intelligent should give up the original cause of lamentation, illusion, fear, anger, attachment, poverty and unnecessary labor. The original cause of all of these is the desire for unnecessary prestige and money.

Here is the difference between Vedic civilization and the modern demoniac civilization. Vedic civilization concerned itself with how to achieve self-realization, and for this purpose one was recommended to have a small income to maintain body and soul together. The society was divided into brāhmaṇas, kṣatriyas, vaiśyas and śūdras, and the members of this society would limit their endeavors to meeting their minimum demands. The brāhmaṇas, in particular, would have no material desires. Because the kṣatriyas had to rule the people, it was necessary for them to have money and prestige. But the vaiśyas were satisfied with agricultural produce and milk from the cow, and if by chance there were excess, trade was allowed. The śūdras were also happy, for they would get food and shelter from the three higher classes. In the demoniac civilization of the present day, however, there is no question of brāhmaṇas or kṣatriyas; there are only so-called workers and a flourishing mercantile class who have no goal in life.

The managers of the Kṛṣṇa consciousness movement should be extremely cautious in regard to this point. Otherwise money will be the cause of lamentation, illusion, fear, anger, material attachment, material poverty, and unnecessary hard work.
SB 7.13.34, Purport:

A sannyāsī should have an institution meant to preach Kṛṣṇa consciousness; he need not accumulate money for himself. We recommend that as soon as money accumulates in our Kṛṣṇa consciousness movement, fifty per cent of it should be invested in printing books, and fifty per cent for expenditures, especially in establishing centers all over the world. The managers of the Kṛṣṇa consciousness movement should be extremely cautious in regard to this point. Otherwise money will be the cause of lamentation, illusion, fear, anger, material attachment, material poverty, and unnecessary hard work. When I was alone in Vṛndāvana, I never attempted to construct maṭhās or temples; rather, I was fully satisfied with the small amount of money I could gather by selling Back to Godhead, and thus I would provide for myself and also print the literature. When I went to foreign countries, I lived according to the same principle, but when Europeans and Americans began to give money profusely, I started temples and Deity worship. The same principle should still be followed. Whatever money is collected should be spent for Kṛṣṇa, and not a farthing for sense gratification. This is the Bhāgavata principle.

One must conquer lusty desires, anger, greed, fear, lamentation, illusion, fright, unnecessary talks on material subjects, violence, the four miseries of material existence, and the three material qualities.
SB 7.15 Summary:

One who is not satisfied with the mind must fall to degradation. One must conquer lusty desires, anger, greed, fear, lamentation, illusion, fright, unnecessary talks on material subjects, violence, the four miseries of material existence, and the three material qualities. That is the objective of human life. One who has no faith in the spiritual master, who is identical with Śrī Kṛṣṇa, cannot get any benefit from reading śāstra. One should never consider the spiritual master an ordinary human being, even though the members of the spiritual master's family may think of him as such. Meditation and other processes of austerity are useful only if they help in advancement toward Kṛṣṇa consciousness; otherwise, they are simply a waste of time and labor. For those who are not devotees, such meditation and austerity cause falldown.

SB Canto 10.1 to 10.13

Kāma (desires), krodha (anger) and bhaya (fear) are always present in the material world, but in the spiritual, or transcendental, world one can use them for Kṛṣṇa.
SB 10.13.2, Purport:

The word sāra-bhṛtām means paramahaṁsas. The haṁsa, or swan, accepts milk from a mixture of milk and water and rejects the water. Similarly, the nature of persons who have taken to spiritual life and Kṛṣṇa consciousness, understanding Kṛṣṇa to be the life and soul of everyone, is that they cannot give up kṛṣṇa-kathā, or topics about Kṛṣṇa, at any moment. Such paramahaṁsas always see Kṛṣṇa within the core of the heart (santaḥ sadaiva hṛdayeṣu vilokayanti). Kāma (desires), krodha (anger) and bhaya (fear) are always present in the material world, but in the spiritual, or transcendental, world one can use them for Kṛṣṇa. Kāmaṁ kṛṣṇa-karmārpaṇe. The desire of the paramahaṁsas, therefore, is to act always for Kṛṣṇa. Krodhaṁ bhakta-dveṣi jane. They use anger against the nondevotees and transform bhaya, or fear, into fear of being deviated from Kṛṣṇa consciousness. In this way, the life of a paramahaṁsa devotee is used entirely for Kṛṣṇa, just as the life of a person attached to the material world is used simply for women and money. What is day for the materialistic person is night for the spiritualist. What is very sweet for the materialist—namely women and money—is regarded as poison by the spiritualist.

SB Cantos 10.14 to 12 (Translations Only)

SB 10.29.15, Translation:

Persons who constantly direct their lust, anger, fear, protective affection, feeling of impersonal oneness or friendship toward Lord Hari are sure to become absorbed in thought of Him.

SB 11.28.15, Translation:

Lamentation, elation, fear, anger, greed, confusion and hankering, as well as birth and death, are experiences of the false ego and not of the pure soul.

Sri Caitanya-caritamrta

CC Madhya-lila

Kampa, trembling of the body, is mentioned in the Bhakti-rasāmṛta-sindhu as a result of a special kind of fear, anger and joy.
CC Madhya 2.72, Purport:

When one cannot speak, naturally one's active senses are arrested, and the knowledge-acquiring senses are rendered inoperative. Kampa, trembling of the body, is mentioned in the Bhakti-rasāmṛta-sindhu as a result of a special kind of fear, anger and joy. This is called vepathu, or kampa. When the body begins to perspire because of joy, fear and anger combined, this is called sveda. Vaivarṇya is described as a change in the bodily color. It is caused by a combination of moroseness, anger and fear. When these emotions are experienced, the complexion turns pale and the body becomes lean and thin. Aśru is explained in the Bhakti-rasāmṛta-sindhu as a combination of joy, anger and moroseness that causes water to flow from the eyes without effort. When there is joy and there are tears in the eyes, the temperature of the tears is cold, but when there is anger, the tears are hot. In both cases, the eyes are restless, the eyeballs are red and there is itching. These are all symptoms of aśru. When there is a combination of moroseness, astonishment, anger, joy and fear, there is a choking in the voice. This choking is called gadgada. Śrī Caitanya Mahāprabhu refers to gadgada-ruddhayā girā, or "a faltering voice." In the Bhakti-rasāmṛta-sindhu, pulaka is described as joy, encouragement and fear. When these combine, the hairs on the body stand on end, and this bodily state is called pulaka.

In Śrīmad-Bhāgavatam (10.29.15) it is stated that if one approaches the Supreme Lord even out of lust, anger or fear (kāmaṁ krodhaṁ bhayam), he is purified.
CC Madhya 4.133, Purport:

For example, the sun absorbs water from the surface of the earth, but it does not absorb water only from the sea. It also absorbs water from filthy sewers and ditches containing urine and other impure substances. The sun is not polluted by absorbing such water. Rather, the sun makes the filthy place pure. If a devotee approaches the Supreme Personality of Godhead for an immoral or improper purpose, he nonetheless becomes purified; the Lord does not become infected. In Śrīmad-Bhāgavatam (10.29.15) it is stated that if one approaches the Supreme Lord even out of lust, anger or fear (kāmaṁ krodhaṁ bhayam), he is purified. The gopīs, being young girls, approached Kṛṣṇa because He was a beautiful young boy. From the external point of view, they approached the Lord out of lust, and the Lord danced with them at midnight. From the mundane point of view, these activities may appear immoral because a married or unmarried young girl cannot leave home to mix with a young boy and dance with him. Although this is immoral from the mundane viewpoint, the activities of the gopīs are accepted as the highest form of worship because it was Lord Kṛṣṇa whom they approached with lusty desires in the dead of night.

CC Madhya 14.174, Translation:

“"Pride, ambition, weeping, smiling, envy, fear and anger are the seven ecstatic loving symptoms manifested by a jubilant shrinking away, and these symptoms are called kila-kiñcita-bhāva."

CC Madhya 19.186, Translation:

“"Besides the five direct mellows, there are seven indirect mellows, known as laughter, wonder, chivalry, compassion, anger, disaster and fear."

In addition to the five direct mellows, there are seven indirect mellows, known as laughter, wonder, chivalry, compassion, anger, disaster and fear.
CC Madhya 19.187, Translation and Purport:

“In addition to the five direct mellows, there are seven indirect mellows, known as laughter, wonder, chivalry, compassion, anger, disaster and fear.

Hāsya, adbhuta, vīra, karuṇa, raudra, bhaya and bībhatsa—the seven indirect mellows—are explained in the Bhakti-rasāmṛta-sindhu (4.1.6). The hāsya-bhakti-rasa, laughing devotion, is explained as follows:

vakṣyamāṇair vibhāvādyaiḥ puṣṭiṁ hāsa-ratir gatā
hāsya-bhakti-raso nāma budhair eṣa nigadyate

"When through devotional service a laughing attachment to Kṛṣṇa is developed, it is called hāsya-bhakti-rasa by learned scholars."

Similarly, adbhuta-rasa is described in the Bhakti-rasāmṛta-sindhu (4.2.1):

ātmocitair vibhāvādyaiḥ svādyatvaṁ bhakta-cetasi
sā vismaya-ratir nītādbhuta-bhakti-raso bhavet

“When one's general attachment is fixed in wonder, it is called adbhuta-bhakti-rasa.”

CC Madhya 23.108, Translation:

“‘He by whom no one is put into difficulty or anxiety and who is not disturbed by anyone, who is liberated from jubilation, anger, fear and anxiety, is very dear to Me.

Other Books by Srila Prabhupada

Nectar of Devotion

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.

Krsna, The Supreme Personality of Godhead

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:

Śukadeva Gosvāmī continued to inform Mahārāja Parīkṣit that Kṛṣṇa is not an ordinary person but rather the Supreme Personality of Godhead—imperishable, immeasurable and without any material qualities but full of all spiritual qualities. He appears in this material world out of His causeless mercy, and whenever He appears, He appears as He is, without change. This is confirmed in the Bhagavad-gītā, where the Lord says that He appears by His spiritual potency. He does not appear under the control of the material potency. The material potency is under His control. 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.

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:

When Kṛṣṇa desired to go to the house of Kubjā, He certainly had no desire for sense gratification. By supplying the sandalwood pulp to Kṛṣṇa, Kubjā had already satisfied His senses. On the plea of her sense gratification, however, He decided to go to her house, not actually for sense gratification but to turn her into a pure devotee. 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. In the Caitanya-caritāmṛta it is stated that if one wants to serve Kṛṣṇa and at the same time wants to satisfy his own lusty desires, Kṛṣṇa will handle the situation so that the devotee forgets his lusty desires and becomes fully purified and constantly engaged in the service of the Lord.

Renunciation Through Wisdom

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:

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. In the stage of full surrender to the Lord, even negative qualities like mundane desire and envy, along with dualities like hunger and thirst, heat and cold, joy and sorrow, loss and gain, sin and piety, and honor and dishonor, are converted into spiritual energy by being brought into contact with the Supreme Lord. Saintly, blissful personalities who are devoid of undesirable characteristics like lust and envy are found especially in India. One can conquer duality, illusion, and so on only by spiritual elevation to the state of directly perceiving the Supreme Lord and seeing everything in relation to Him. The only method of achieving this state of consciousness is buddhi-yoga.

Lectures

Bhagavad-gita As It Is Lectures

Now, if I do not identify myself with this body, if this knowledge is fixed up. The miserable condition of this material world is due to this body, but if I don't identify with this body, then what relationship I have got with all this miseries?
Lecture on BG 2.46-62 -- Los Angeles, December 16, 1968:

Tamāla Kṛṣṇa: "...and when his mind finds satisfaction in the self alone, then he is said to be in pure transcendental consciousness." 56: "One who is not disturbed in spite of the threefold miseries, who is not elated when there is happiness and who is free from attachment, fear and anger, is called a sage of steady mind (BG 2.56)."

Prabhupāda: Now, if I do not identify myself with this body, if this knowledge is fixed up, then... The miserable condition of this material world is due to this body, but if I don't identify with this body, then what relationship I have got with all this miseries? This is theoretical knowledge, of course, but one has to practice. But this is a fact. Just like for the time being, if there is any pain in the body... I feel pain because I am absorbed in this bodily concept of life, but actually, I am not this body. That is a fact. It is due to my absorption of bodily concept of life; therefore I feel. The more I become enlightened, the more I shall not be affected by all these miseries.

Now here is a hint of the yoga practice, shutting out the external sense objects. This is another process. But the bhakti-yoga process is automatically yoga process.
Lecture on BG 5.26-29 -- Los Angeles, February 12, 1969:

Devotee: Verses 27 and 28. "Shutting out all external sense objects, keeping the eyes and vision concentrated between the two eyebrows, suspending the inward and outward breaths within the nostrils—thus controlling the mind, senses and intelligence, the transcendentalist becomes free from desire, fear and anger. One who is always in this state is certainly liberated (Bg. 5.27-28)."

Prabhupāda: Now here is a hint of the yoga practice, shutting out the external sense objects. This is another process. But the bhakti-yoga process is automatically yoga process. Here it is said, "shutting out all external sense objects." Sense object, what is that sense object? Just like I want to see some beautiful woman or beautiful man. I want to smell some nice flower or scent. The flower is the sense object, woman is the sense object. There are so many sense objects. We have got five senses and there are five objects also. Otherwise what is the use of sense? Now this yoga practice is to withdraw the senses from the sense object. But the bhakti-yoga process is that if I do not like to see artificially the beauty of woman or man, if I try to see the beauty of Kṛṣṇa, naturally my, this propensity of seeing beautiful man or woman becomes extinguished. You do not require to shut your eyes.

Conversations and Morning Walks

1975 Conversations and Morning Walks

Either for lust desires or out of fear, out of anger, some way or other, if one is attached to Kṛṣṇa, his life will be nice. So enemy means krodhāt, being angry upon us.
Morning Walk -- June 22, 1975, Los Angeles:

Revatīnandana: The Mexican people are always a little appreciative. They naturally believe in God.

Prabhupāda: Give them invitations. Today is Sunday.

Bahulāśva: Yes, Cit-sukhānanda is speaking with them.

Prabhupāda: No, you have no card? Love feast card? Give them, that "come."

Jagannātha-suta: Jayatīrtha has one. (break)

Prabhupāda: ...is our enemy, it means Hare Kṛṣṇa is acting upon him. Yes.

Bahulāśva: Like Kaṁsa.

Prabhupāda: Yes. (chuckles) Kāmāt bhayāt krodhāt. Either for lust desires or out of fear, out of anger, some way or other, if one is attached to Kṛṣṇa, his life will be nice. So enemy means krodhāt, being angry upon us. "These Hare Kṛṣṇa people does like that." So he is angry. But that will also be effective. Krodhāt.

Page Title:Fear and anger
Compiler:Matea
Created:22 of Jul, 2010
Totals by Section:BG=4, SB=12, CC=6, OB=4, Lec=2, Con=1, Let=0
No. of Quotes:29