Anger (SB cantos 7 to 12)

Expressions researched:
"anger" |"angered" |"angering" |"angrier"

SB Canto 7

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.

SB 7.2 Summary:

When the Supreme Personality of Godhead appeared as the boar and killed Hiraṇyakaśipu's brother Hiraṇyākṣa, Hiraṇyakaśipu was very much aggrieved. In anger, he accused the Supreme Personality of Godhead of being partial to His devotees and derided the Lord's appearance as Varāha to kill his brother.

SB 7.2.2, Translation:

Filled with rage and biting his lips, Hiraṇyakaśipu gazed at the sky with eyes that blazed in anger, making the whole sky smoky. Thus he began to speak.

SB 7.2.29-31, Translation and Purport:

His golden, bejeweled armor smashed, his ornaments and garlands fallen from their places, his hair scattered and his eyes lusterless, the slain King lay on the battlefield, his entire body smeared with blood, his heart pierced by the arrows of the enemy. When he died he had wanted to show his prowess, and thus he had bitten his lips, and his teeth remained in that position. His beautiful lotuslike face was now black and covered with dust from the battlefield. His arms, with his sword and other weapons, were cut and broken. When the queens of the King of Uśīnara saw their husband lying in that position, they began crying, "O lord, now that you have been killed, we also have been killed." Repeating these words again and again, they fell down, pounding their breasts, at the feet of the dead King.

As stated here, rabhasā daṣṭa-dacchadam: the dead King, while fighting in anger, bit his lips to show his prowess, but nonetheless he was killed by providence (vidhinā). This proves that we are controlled by higher authorities; our personal power or endeavor is not always supreme. We must therefore accept the position offered to us by the order of the Supreme.

SB 7.4.9-12, Purport:

Hiraṇyakaśipu was so alert against being burnt to ashes by the anger of great sages like Bhṛgu that by dint of austerity he surpassed their power and placed even them under his subordination.

SB 7.5.6, Translation and Purport:

Nārada Muni continued: When Prahlāda Mahārāja spoke about the path of self-realization in devotional service, thus being faithful to the camp of his father's enemies, Hiraṇyakaśipu, the King of the demons, heard Prahlāda's words and he laughingly said, "Thus is the intelligence of children spoiled by the words of the enemy."

Hiraṇyakaśipu, being a demon, would always consider Lord Viṣṇu and His devotees to be his enemies. Therefore the word para-pakṣa ("on the side of the enemy") is used here. Hiraṇyakaśipu never agreed with the words of Viṣṇu, or Kṛṣṇa. Rather, he was angered by the intelligence of a Vaiṣṇava.

SB 7.5.23-24, Purport:

In the Varāha Purāṇa the following offenses are mentioned: (a) to eat in the house of a rich man, (b) to enter the Deity's room in the dark, (c) to worship the Deity without following the regulative principles, (d) to enter the temple without vibrating any sound, (e) to collect food that has been seen by a dog, (f) to break silence while offering worship to the Deity, (g) to go to the toilet during the time of worshiping the Deity, (h) to offer incense without offering flowers, (i) to worship the Deity with forbidden flowers, (j) to begin worship without having washed one's teeth, (k) to begin worship after sex, (l) to touch a lamp, dead body or a woman during her menstrual period, or to put on red or bluish clothing, unwashed clothing, the clothing of others or soiled clothing. Other offenses are to worship the Deity after seeing a dead body, to pass air before the Deity, to show anger before the Deity, and to worship the Deity just after returning from a crematorium.

SB 7.5.28, Translation:

The son of Śukrācārya, Hiraṇyakaśipu's spiritual master, said: O enemy of King Indra, O King! Whatever your son Prahlāda has said was not taught to him by me or anyone else. His spontaneous devotional service has naturally developed in him. Therefore, please give up your anger and do not unnecessarily accuse us. It is not good to insult a brāhmaṇa in this way.

SB 7.5.33, Translation:

After Prahlāda Mahārāja had spoken in this way and become silent, Hiraṇyakaśipu, blinded by anger, threw him off his lap and onto the ground.

SB 7.7.33, Translation:

By these activities (as mentioned above) one is able to cut down the influence of the enemies, namely lust, anger, greed, illusion, madness and jealousy, and when thus situated, one can render service to the Lord. In this way one surely attains the platform of loving service to the Supreme Personality of Godhead.

SB 7.8 Summary:

The Lord not only killed Hiraṇyakaśipu, the King of the demons, but also killed many of his followers. When there was no one else to fight, the Lord, roaring with anger, sat down on Hiraṇyakaśipu's throne.

SB 7.8.10, Purport:

Originally everyone is a servant of Kṛṣṇa, but in ignorance one forgets this, and thus one is engaged in the service of māyā through lusty desires, anger, greed, illusion, madness and jealousy.

SB 7.8.14, Translation:

Being obsessed with anger, Hiraṇyakaśipu, who was very great in bodily strength, thus chastised his exalted devotee-son Prahlāda with harsh words. Cursing him again and again, Hiraṇyakaśipu took up his sword, got up from his royal throne, and with great anger struck his fist against the column.

SB 7.8.30, Translation:

Lord Nṛsiṁhadeva's mouth and mane were sprinkled with drops of blood, and His fierce eyes, full of anger, were impossible to look at. Licking the edge of His mouth with His tongue, the Supreme Personality of Godhead, Nṛsiṁhadeva, decorated with a garland of intestines taken from Hiraṇyakaśipu's abdomen, resembled a lion that has just killed an elephant.

SB 7.8.41, Translation:

Lord Śiva said: The end of the millennium is the time for Your anger. Now that this insignificant demon Hiraṇyakaśipu has been killed, O my Lord, who are naturally affectionate to Your devotee, kindly protect his son Prahlāda Mahārāja, who is standing nearby as Your fully surrendered devotee.

SB 7.8.41, Purport:

The Supreme Personality of Godhead is the creator of the material world. There are three processes in creation-namely creation, maintenance and finally annihilation. During the period of annihilation, at the end of each millennium, the Lord becomes angry, and the part of anger is played by Lord Śiva, who is therefore called Rudra.

SB 7.8.41, Purport:

When the Lord appeared in great anger to kill Hiraṇyakaśipu, everyone was extremely afraid of the Lord's attitude, but Lord Śiva, knowing very well that the Lord's anger is also His līlā, was not afraid. Lord Śiva knew that he would have to play the part of anger for the Lord.

SB 7.8.41, Purport:

Kāla means Lord Śiva (Bhairava), and kopa refers to the Lord's anger. These words, combined together as kopa-kāla, refer to the end of each millennium. Actually the Lord is always affectionate toward His devotees, even though He may appear very angry. Because He is avyayātmā-because He never falls down—even when angry the Lord is affectionate toward His devotees. Therefore Lord Śiva reminded the Lord to act like an affectionate father toward Prahlāda Mahārāja, who was standing by the Lord's side as an exalted, fully surrendered devotee.

SB 7.9 Summary:

After Hiraṇyakaśipu was killed, the Lord continued to be very angry, and the demigods, headed by Lord Brahmā, could not pacify Him. Even mother Lakṣmī, the goddess of fortune, the constant companion of Nārāyaṇa, could not dare come before Lord Nṛsiṁhadeva. Then Lord Brahmā asked Prahlāda Mahārāja to go forward and pacify the Lord's anger.

SB 7.9.1, Translation and Purport:

The great saint Nārada Muni continued: The demigods, headed by Lord Brahmā, Lord Śiva and other great demigods, dared not come forward before the Lord, who at that time was extremely angry.

Śrīla Narottama dāsa Ṭhākura has sung in his prema-bhakti-candrikā, 'krodha' bhakta-dveṣi jane: anger should be used to punish a demon who is envious of devotees.

SB 7.9.1, Purport:

Kāma, krodha, lobha, moha, mada and mātsarya—lust, anger, greed, illusion, pride and envy—all have their proper use for the Supreme Personality of Godhead and His devotee. A devotee of the Lord cannot tolerate blasphemy of the Lord or His other devotees, and the Lord also cannot tolerate blasphemy of a devotee. Thus Lord Nṛsiṁhadeva was so very angry that the great demigods like Lord Brahmā and Lord Śiva and even the goddess of fortune, who is the Lord's constant companion, could not pacify Him, even after offering prayers of glorification and praise.

SB 7.9.1, Purport:

No one was able to pacify the Lord in His anger, but because the Lord was willing to exhibit His affection for Prahlāda Mahārāja, all the demigods and the others present before the Lord pushed Prahlāda Mahārāja forward to pacify Him.

SB 7.9.13, Purport:

When the Supreme Lord appears in this material world in His various incarnations, He performs two functions—saving the devotee and vanquishing the demon (paritrāṇāya sādhūnāṁ vināśāya ca duṣkṛtām (BG 4.8)). Lord Nṛsiṁhadeva, for example, appeared for the protection of His devotee. Such pastimes as those of Nṛsiṁhadeva are certainly not meant to create a fearful situation for the devotees, but nonetheless the devotees, being very simple and faithful, were afraid of the fierce incarnation of the Lord. Therefore Prahlāda Mahārāja, in the following prayer, requests the Lord to give up His anger.

SB 7.9.14, Translation:

My Lord Nṛsiṁhadeva, please, therefore, cease Your anger now that my father, the great demon Hiraṇyakaśipu, has been killed. Since even saintly persons take pleasure in the killing of a scorpion or a snake, all the worlds have achieved great satisfaction because of the death of this demon. Now they are confident of their happiness, and they will always remember Your auspicious incarnation in order to be free from fear.

SB 7.9.51, Translation:

The great saint Nārada said: Thus Lord Nṛsiṁhadeva was pacified by the devotee Prahlāda Mahārāja with prayers offered from the transcendental platform. The Lord gave up His anger, and being very kind to Prahlāda, who was offering prostrated obeisances, He spoke as follows.

SB 7.9.51, Purport:

The word nirguṇa is important. The Māyāvādī philosophers accept the Absolute Truth as nirguṇa or nirākāra. The word nirguṇa refers to one who possesses no material qualities. The Lord, being full of spiritual qualities, gave up all His anger and spoke to Prahlāda.

SB 7.10.14, Purport:

"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.

SB 7.10.38, Purport:

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.

SB 7.13.34, Translation:

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.

SB 7.13.34, Purport:

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.

SB 7.15 Summary:

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 7.15.20, Translation:

The strong bodily desires and needs of a person disturbed by hunger and thirst are certainly satisfied when he eats. Similarly, if one becomes very angry, that anger is satisfied by chastisement and its reaction. But as for greed, even if a greedy person has conquered all the directions of the world or has enjoyed everything in the world, still he will not be satisfied.

SB 7.15.20, Purport:

In Bhagavad-gītā (3.37) it is stated that lust, anger and greed are the causes of the conditioned soul's bondage in this material world. Kāma eṣa krodha eṣa rajo-guṇa-samudbhavaḥ. When strong lusty desires for sense gratification are unfulfilled, one becomes angry. This anger can be satisfied when one chastises his enemy, but when there is an increase in lobha, or greed, which is the greatest enemy caused by rajo-guṇa, the mode of passion, how can one advance in Kṛṣṇa consciousness?

If one is very greedy to enhance his Kṛṣṇa consciousness, this is a great boon. Tatra laulyam ekalaṁ mūlam. This is the best path available.

SB 7.15.22, Translation:

By making plans with determination, one should give up lusty desires for sense gratification. Similarly, by giving up envy one should conquer anger, by discussing the disadvantages of accumulating wealth one should give up greed, and by discussing the truth one should give up fear.

SB 7.15.22, Purport:

If one is determined not to be envious of anyone, he can naturally conquer anger.

SB Canto 8

SB 8.5.24, Translation:

Mahārāja Parīkṣit is addressed here as arindama, "subduer of all enemies." Not only do we have enemies outside of our bodies, but within our bodies there are many enemies, such as lusty desires, anger and greed.

SB 8.5.24, Purport:

Mahārāja Parīkṣit is specifically addressed as arindama because in his political life he was able to subdue all kinds of enemies, and even though he was a young king, as soon as he heard that he was going to die within seven days, he immediately left his kingdom. He did not follow the dictates of enemies within his body, such as lust, greed and anger.

SB 8.5.38, Translation:

Mahendra, the King of Heaven, was generated from the prowess of the Lord, the demigods were generated from the mercy of the Lord, Lord Śiva was generated from the anger of the Lord, and Lord Brahmā from His sober intelligence. The Vedic mantras were generated from the bodily holes of the Lord, and the great saints and prajāpatis were generated from His genitals. May that supremely powerful Lord be pleased with us.

SB 8.6.24, Translation:

My dear demigods, with patience and peace everything can be done, but if one is agitated by anger, the goal is not achieved. Therefore, whatever the demons ask, agree to their proposal.

SB 8.7.33, Purport:

Those who are conquered by lusty desires and anger cannot estimate the glories of Lord Śiva, whose position is always transcendental.

SB 8.8.20, Translation:

The goddess of fortune, examining the assembly, thought in this way: Someone who has undergone great austerity has not yet conquered anger. Someone possesses knowledge, but he has not conquered material desires. Someone is a very great personality, but he cannot conquer lusty desires. Even a great personality depends on something else. How, then, can he be the supreme controller?

SB 8.8.20, Purport:

Here is an attempt to find the supreme controller, or īśvara. Everyone may be accepted as an īśvara, or controller, but still such controllers are controlled by others. For example, one may have undergone severe austerities but still be under the control of anger.

SB 8.10.32-34, Translation:

O Mahārāja Parīkṣit, suppressor of enemies (Arindama), Lord Śiva fought with Jambha, and Vibhāvasu fought with Mahiṣāsura. Ilvala, along with his brother Vātāpi, fought the sons of Lord Brahmā. Durmarṣa fought with Cupid, the demon Utkala with the Mātṛkā demigoddesses, Bṛhaspati with Śukrācārya, and Śanaiścara (Saturn) with Narakāsura. The Maruts fought Nivātakavaca, the Vasus fought the Kālakeya demons, the Viśvedeva demigods fought the Pauloma demons, and the Rudras fought the Krodhavaśa demons, who were victims of anger.

SB 8.10.39, Translation:

In the course of the battle, the warfield became strewn with the severed heads of heroes, their eyes still staring and their teeth still pressed against their lips in anger. Helmets and earrings were scattered from these severed heads. Similarly, many arms, decorated with ornaments and clutching various weapons, were strewn here and there, as were many legs and thighs, which resembled the trunks of elephants.

SB 8.10.43, Translation:

When Bali Mahārāja saw the expert military activities of Indra, he could not restrain his anger. Thus he took up another weapon, known as śakti, which blazed like a great firebrand. But Indra cut that weapon to pieces while it was still in Bali's hand.

SB 8.11.45, Translation:

Śrī Śukadeva Gosvāmī said: Accepting the words of Nārada, the demigods gave up their anger and stopped fighting. Being praised by their followers, they returned to their heavenly planets.

SB 8.19.7, Translation:

When Hiraṇyakaśipu heard the news of his brother's being killed, with great anger he went to the residence of Viṣṇu, the killer of his brother, wanting to kill Lord Viṣṇu.

SB 8.19.13, Translation:

Hiraṇyakaśipu's anger against Lord Viṣṇu persisted until his death. Other people in the bodily concept of life maintain anger only because of false ego and the great influence of ignorance.

SB 8.19.13, Purport:

Generally speaking, even though the conditioned soul is angry, his anger is not perpetual but temporary. It is due to the influence of ignorance.

SB 8.19.13, Purport:

Hiraṇyakaśipu, however, maintained his enmity and his anger against Lord Viṣṇu until the point of death. He never forgot his vengeful attitude toward Viṣṇu for having killed his brother, Hiraṇyākṣa.

SB 8.20.25-29, Translation:

My dear King, on the heart of Lord Murāri he saw religion; on the chest, both pleasing words and truthfulness; in the mind, the moon; on the bosom, the goddess of fortune, with a lotus flower in her hand; on the neck, all the Vedas and all sound vibrations; on the arms, all the demigods, headed by King Indra; in both ears, all the directions; on the head, the upper planetary systems; on the hair, the clouds; in the nostrils, the wind; on the eyes, the sun; and in the mouth, fire. From His words came all the Vedic mantras, on His tongue was the demigod of water, Varuṇadeva, on His eyebrows were the regulative principles, and on His eyelids were day and night. (When His eyes were open it was daytime, and when they were closed it was night.) On His forehead was anger, and on His lips was greed. O King, in His touch were lusty desires, in His semen were all the waters, on His back was irreligion, and in His wonderful activities or steps was the fire of sacrifice. On His shadow was death, in His smile was the illusory energy, and on the hairs of His body were all the drugs and herbs. In His veins were all the rivers, on His nails were all the stones, in His intelligence were Lord Brahmā, the demigods and the great saintly persons, and throughout His entire body and senses were all living entities, moving and stationary. Bali Mahārāja thus saw everything in the gigantic body of the Lord.

SB 8.21.14, Translation:

O King, the demons, aggravated by their usual anger, took their lances and tridents in hand, and against the will of Bali Mahārāja they pushed forward to kill Lord Vāmanadeva.

SB Canto 9

SB 9.4.46, Translation:

As Durvāsā Muni said this, his face became red with anger. Uprooting a bunch of hair from his head, he created a demon resembling the blazing fire of devastation to punish Mahārāja Ambarīṣa.

SB 9.8.12, Translation:

It is sometimes argued that the sons of King Sagara were burned to ashes by the fire emanating from the eyes of Kapila Muni. This statement, however, is not approved by great learned persons, for Kapila Muni's body is completely in the mode of goodness and therefore cannot manifest the mode of ignorance in the form of anger, just as the pure sky cannot be polluted by the dust of the earth.

SB 9.9.40, Translation:

From Aśmaka, Bālika took birth. Because Bālika was surrounded by women and was therefore saved from the anger of Paraśurāma, he was known as Nārīkavaca ("one who is protected by women"). When Paraśurāma vanquished all the kṣatriyas, Bālika became the progenitor of more kṣatriyas. Therefore he was known as Mūlaka, the root of the kṣatriya dynasty.

SB 9.10.13, Translation:

After reaching the beach, Lord Rāmacandra fasted for three days, awaiting the arrival of the ocean personified. When the ocean did not come, the Lord exhibited His pastimes of anger, and simply by His glancing over the ocean, all the living entities within it, including the crocodiles and sharks, were agitated by fear. Then the personified ocean fearfully approached Lord Rāmacandra, taking all paraphernalia to worship Him. Falling at the Lord's lotus feet, the personified ocean spoke as follows.

SB 9.10.20, Translation:

Aṅgada and the other commanders of the soldiers of Rāmacandra faced the elephants, infantry, horses and chariots of the enemy and hurled against them big trees, mountain peaks, clubs and arrows. Thus the soldiers of Lord Rāmacandra killed Rāvaṇa's soldiers, who had lost all good fortune because Rāvaṇa had been condemned by the anger of mother Sītā.

SB 9.10.54, Translation:

Lord Rāmacandra took a vow to accept only one wife and have no connection with any other women. He was a saintly king, and everything in His character was good, untinged by qualities like anger. He taught good behavior for everyone, especially for householders, in terms of varṇāśrama-dharma. Thus He taught the general public by His personal activities.

SB 9.16.15, Translation:

Virtually bewildered by grief, anger, indignation, affliction and lamentation, the sons of Jamadagni cried, "O father, most religious, saintly person, you have left us and gone to the heavenly planets !"

SB 9.18 Summary:

When Śarmiṣṭhā found her friend Devayānī with a son she also desired to have a son. Therefore, at the proper time for conception, she also requested Mahārāja Yayāti for sex. When Śarmiṣṭhā became pregnant also, Devayānī was very envious. In great anger, she immediately left for her father's house and told her father everything.

SB 9.18.10, Translation:

Śarmiṣṭhā unknowingly put Devayānī's dress on her own body, thus angering Devayānī, who then spoke as follows.

SB 9.18.17, Translation:

Using such unkind words, Śarmiṣṭhā rebuked Devayānī, the daughter of Śukrācārya. In anger, she took away Devayānī's garments and threw Devayānī into a well.

SB 9.18.34, Translation:

When the proud Devayānī understood from outside sources that Śarmiṣṭhā was pregnant by her husband, she was frenzied with anger. Thus she departed for her father's house.

SB Canto 10.1 to 10.13

SB 10.2.8, Purport:

Symbolically, mother Devakī's constant fear of Kaṁsa was purifying her. A pure devotee should always fear material association, and in this way all the asuras of material association will be killed, as the ṣaḍ-garbhāsuras were killed by Kaṁsa. It is said that from the mind, Marīci appears. In other words, Marīci is an incarnation of the mind. Marīci has six sons: Kāma, Krodha, Lobha, Moha, Mada and Mātsarya (lust, anger, greed, illusion, madness and envy).

SB 10.4.25, Translation:

When Devakī saw her brother actually repentant while explaining ordained events, she was relieved of all anger. Similarly, Vasudeva was also free from anger. Smiling, he spoke to Kaṁsa as follows.

SB 10.8.31, Translation:

"When Kṛṣṇa is caught in His naughty activities, the master of the house will say to Him, 'Oh, You are a thief,' and artificially express anger at Kṛṣṇa. Kṛṣṇa will then reply, 'I am not a thief. You are a thief.' Sometimes, being angry, Kṛṣṇa passes urine and stool in a neat, clean place in our houses. But now, our dear friend Yaśodā, this expert thief is sitting before you like a very good boy." Sometimes all the gopīs would look at Kṛṣṇa sitting there, His eyes fearful so that His mother would not chastise Him, and when they saw Kṛṣṇa's beautiful face, instead of chastising Him they would simply look upon His face and enjoy transcendental bliss. Mother Yaśodā would mildly smile at all this fun, and she would not want to chastise her blessed transcendental child.

SB 10.8.32, Translation and Purport:

One day while Kṛṣṇa was playing with His small playmates, including Balarāma and other sons of the gopas, all His friends came together and lodged a complaint to mother Yaśodā. "Mother," they submitted, "Kṛṣṇa has eaten earth."

Here is another of Kṛṣṇa's transcendental activities invented to please the gopīs. First a complaint was lodged with mother Yaśodā about Kṛṣṇa's stealing, but mother Yaśodā did not chastise Him. Now, in an attempt to awaken mother Yaśodā's anger so that she would chastise Kṛṣṇa, another complaint was invented-that Kṛṣṇa had eaten earth.

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.

SB 10.13.33, Translation:

At that time, all the thoughts of the cowherd men merged in the mellow of paternal love, which was aroused by the sight of their sons. Experiencing a great attraction, their anger completely disappearing, they lifted their sons, embraced them in their arms and enjoyed the highest pleasure by smelling their sons' heads.

SB 10.13.60, Translation:

Vṛndāvana is the transcendental abode of the Lord, where there is no hunger, anger or thirst. Though naturally inimical, both human beings and fierce animals live there together in transcendental friendship.

SB Cantos 10.14 to 12 (Translations Only)

SB 10.16.24, Translation:

His coils tormented by the expanding body of the Lord, Kāliya released Him. In great anger the serpent then raised his hoods high and stood still, breathing heavily. His nostrils appeared like vessels for cooking poison, and the staring eyes in his face like firebrands. Thus the serpent looked at the Lord.

SB 10.16.29, Translation:

Exuding poisonous waste from his eyes, Kāliya, would occasionally dare to raise up one of his heads, which would breathe heavily with anger. Then the Lord would dance on it and subdue it, forcing it to bow down with His foot. The demigods took each of these exhibitions as an opportunity to worship Him, the primeval Personality of Godhead, with showers of flowers.

SB 10.16.34, Translation:

What You have done here is actually mercy for us, since the punishment You give to the wicked certainly drives away all their contamination. Indeed, because this conditioned soul, our husband, is so sinful that he has assumed the body of a serpent, Your anger toward him is obviously to be understood as Your mercy.

SB 10.16.38, Translation:

O Lord, although this Kāliya, the king of the serpents, has taken birth in the mode of ignorance and is controlled by anger, he has achieved that which is difficult for others to achieve. Embodied souls, who are full of desires and are thus wandering in the cycle of birth and death, can have all benedictions manifested before their eyes simply by receiving the dust of Your lotus feet.

SB 10.24.12, Translation:

Śukadeva Gosvāmī said: When Lord Keśava (Kṛṣṇa) heard the statements of His father, Nanda, and other senior residents of Vraja, He addressed His father as follows, to arouse anger in Lord Indra.

SB 10.27.5, Translation:

How, then, could there exist in You the symptoms of an ignorant person—such as greed, lust, anger and envy—which are produced by one's previous involvement in material existence and which cause one to become further entangled in material existence? And yet as the Supreme Lord You impose punishment to protect religious principles and curb down the wicked.

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 10.32.6, Translation:

One gopī, beside herself with loving anger, bit her lips and stared at Him with frowning eyebrows, as if to wound Him with her harsh glances.

SB 10.36.8, Translation:

Having spoken these words, the infallible Lord Hari slapped His arms with His palms, further angering Ariṣṭa with the loud sound. The Lord then casually threw His mighty, serpentine arm over the shoulder of a friend and stood facing the demon.

SB 10.44.12, Translation:

Don't you see the face of Lord Balarāma, with its eyes copper-red from His anger toward Muṣṭika and its beauty enhanced by His laughter and His absorption in the fight?

SB 10.50.3, Translation:

Hearing this odious news, O King, Jarāsandha was filled with sorrow and anger, and he began the greatest possible endeavor to rid the earth of the Yādavas.

SB 10.55.1, Translation:

Śukadeva Gosvāmī said: Kāmadeva (Cupid), an expansion of Vāsudeva, had previously been burned to ashes by Rudra's anger. Now, to obtain a new body, he merged back into the body of Lord Vāsudeva.

SB 10.56.28, Translation:

You are He who impelled the ocean to give way when His sidelong glances, slightly manifesting His anger, disturbed the crocodiles and timiṅgila fish within the watery depths. You are He who built a great bridge to establish His fame, who burned down the city of Laṅkā, and whose arrows severed the heads of Rāvaṇa, which then fell to the ground.

SB 10.60.30, Translation:

I also wanted to see your face with lips trembling in loving anger, the reddish corners of your eyes throwing sidelong glances and the line of your beautiful eyebrows knit in a frown.

SB 10.61.31, Translation:

Shaking with anger like the ocean on the full-moon day, handsome Lord Balarāma, His naturally reddish eyes even redder in His fury, accepted a wager of one hundred million gold coins.

SB 10.61.36, Translation:

Thus insulted by Rukmī and ridiculed by the kings, Lord Balarāma was provoked to anger. In the midst of the auspicious wedding assembly, He raised His club and struck Rukmī dead.

SB 10.63.5, Translation:

Bāṇāsura became filled with anger upon seeing them destroy his city's suburban gardens, ramparts, watchtowers and gateways, and thus he went out to confront them with an army of equal size.

SB 10.65.24-25, Translation:

Intoxicated with joy, Lord Balarāma sported flower garlands, including the famous Vaijayantī. He wore a single earring, and beads of perspiration decorated His smiling lotus face like snowflakes. The Lord then summoned the Yamunā River so that He could play in her waters, but she disregarded His command, thinking He was drunk. This angered Balarāma, and He began dragging the river with the tip of His plow.

SB 10.67.14-15, Translation:

Angered, Lord Balarāma, the best of fighters, hurled a rock at him, but the cunning ape dodged the rock and grabbed the Lord's pot of liquor. Further infuriating Lord Balarāma by laughing and by ridiculing Him, wicked Dvivida then broke the pot and offended the Lord even more by pulling at the girls' clothing. Thus the powerful ape, puffed up with false pride, continued to insult Śrī Balarāma.

SB 10.68.47, Translation:

Your anger is meant for instructing everyone; it is not a manifestation of hatred or envy. O Supreme Lord, You sustain the pure mode of goodness, and You become angry only to maintain and protect this world.

SB 10.75.39, Translation:

Humiliated and burning with anger, Duryodhana turned his face down, left without uttering a word and went back to Hastināpura. The saintly persons present loudly cried out, "Alas, alas !" and King Yudhiṣṭhira was somewhat saddened. But the Supreme Lord, whose mere glance had bewildered Duryodhana, remained silent, for His intention was to remove the burden of the earth.

SB 10.86.10, Translation:

Standing on his chariot, Arjuna took up his bow and drove off the valiant fighters and palace guards who tried to block his way. As her relatives shouted in anger, he took Subhadrā away just as a lion takes his prey from the midst of lesser animals.

SB 10.88.15, Translation:

Nārada told him: Worship Lord Śiva and you will soon achieve success. He quickly becomes pleased by seeing his worshiper's slightest good qualities—and quickly angered by seeing his slightest fault.

SB 10.89.4, Translation:

Though anger toward his son was now rising within his heart, Lord Brahmā was able to subdue it by applying his intelligence, in the same way that fire is extinguished by its own product, water.

SB 11.4.9, Translation:

My dear King Nimi, when Nara-Nārāyaṇa Ṛṣi thus spoke, eradicating the fear of the demigods, they bowed their heads with shame and addressed the Lord as follows, to invoke His compassion: Our dear Lord, You are always transcendental, beyond the reach of illusion, and therefore You are forever changeless. Your causeless compassion toward us, despite our great offense, is not at all unusual in You, since innumerable great sages who are self-satisfied and free from anger and false pride bow down humbly at Your lotus feet.

SB 11.4.11, Translation:

Some men practice severe penances to cross beyond our influence, which is like an immeasurable ocean with endless waves of hunger, thirst, heat, cold and the other conditions brought about by the passing of time, such as the sensuous wind and the urges of the tongue and sex organs. Nevertheless, although crossing this ocean of sense gratification through severe penances, such persons foolishly drown in a cow's hoofprint when conquered by useless anger. Thus they exhaust the benefit of their difficult austerities in vain.

SB 11.5.7, Translation:

Due to the influence of the mode of passion, the materialistic followers of the Vedas become subject to violent desires and are excessively lusty. Their anger is like that of a snake. Deceitful, overly proud, and sinful in their behavior, they mock the devotees who are dear to Lord Acyuta.

SB 11.17.20, Translation:

Dirtiness, dishonesty, thievery, faithlessness, useless quarrel, lust, anger and hankering constitute the nature of those in the lowest position outside the varṇāśrama system.

SB 11.17.21, Translation:

Nonviolence, truthfulness, honesty, desire for the happiness and welfare of all others and freedom from lust, anger and greed constitute duties for all members of society.

SB 11.18.40-41, Translation:

One who has not controlled the six forms of illusion (lust, anger, greed, excitement, false pride and intoxication), whose intelligence, the leader of the senses, is extremely attached to material things, who is bereft of knowledge and detachment, who adopts the sannyāsa order of life to make a living, who denies the worshipable demigods, his own self and the Supreme Lord within himself, thus ruining all religious principles, and who is still infected by material contamination, is deviated and lost both in this life and the next.

SB 11.21.20, Translation:

From quarrel arises intolerable anger, followed by the darkness of ignorance. This ignorance quickly overtakes a man's broad intelligence.

SB 11.23.6, Translation:

In the country of Avantī there once lived a certain brāhmaṇa who was very rich and gifted with all opulences, and who was engaged in the occupation of commerce. But he was a miserly person—lusty, greedy and very prone to anger.

SB 11.23.18-19, Translation:

Theft, violence, speaking lies, duplicity, lust, anger, perplexity, pride, quarreling, enmity, faithlessness, envy and the dangers caused by women, gambling and intoxication are the fifteen undesirable qualities that contaminate men because of greed for wealth. Although these qualities are undesirable, men falsely ascribe value to them. One desiring to achieve the real benefit of life should therefore remain aloof from undesirable material wealth.

SB 11.23.21, Translation:

For even a small amount of money these relatives and friends become very agitated and their anger is inflamed. Acting as rivals, they quickly give up all sentiments of goodwill and will reject one at a moment's notice, even to the point of committing murder.

SB 11.23.53, Translation:

And if we examine the hypothesis that the planets are the immediate cause of suffering and happiness, then also where is the relationship with the soul, who is eternal? After all, the effect of the planets applies only to things that have taken birth. Expert astrologers have moreover explained how the planets are only causing pain to each other. Therefore, since the living entity is distinct from these planets and from the material body, against whom should he vent his anger?

SB 11.25.2-5, Translation:

Mind and sense control, tolerance, discrimination, sticking to one's prescribed duty, truthfulness, mercy, careful study of the past and future, satisfaction in any condition, generosity, renunciation of sense gratification, faith in the spiritual master, being embarrassed at improper action, charity, simplicity, humbleness and satisfaction within oneself are qualities of the mode of goodness. Material desire, great endeavor, audacity, dissatisfaction even in gain, false pride, praying for material advancement, considering oneself different and better than others, sense gratification, rash eagerness to fight, a fondness for hearing oneself praised, the tendency to ridicule others, advertising one's own prowess and justifying one's actions by one's strength are qualities of the mode of passion. Intolerant anger, stinginess, speaking without scriptural authority, violent hatred, living as a parasite, hypocrisy, chronic fatigue, quarrel, lamentation, delusion, unhappiness, depression, sleeping too much, false expectations, fear and laziness constitute the major qualities of the mode of ignorance. Now please hear about the combination of these three modes.

SB 11.25.9, Translation:

A person exhibiting qualities such as self-control is understood to be predominantly in the mode of goodness. Similarly, a passionate person is recognized by his lust, and one in ignorance is recognized by qualities such as anger.

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.

SB 11.30.24, Translation:

The violent anger of these warriors, who were overcome by the brāhmaṇas' curse and bewildered by Lord Kṛṣṇa's illusory potency, now led them to their annihilation, just as a fire that starts in a bamboo grove destroys the entire forest.

SB 12.5.1, Translation:

Śukadeva Gosvāmī said: This Śrīmad-Bhāgavatam has elaborately described in various narrations the Supreme Soul of all that be—the Personality of Godhead, Hari—from whose satisfaction Brahmā is born and from whose anger Rudra takes birth.