Anger (Lectures)

Expressions researched:
"Anger"

Bhagavad-gita As It Is Lectures

Lecture on BG 1.30 -- London, July 23, 1973:

The intelligent man is speaking, "My dear Lord, I have served my senses, lust, anger, greediness, so much so. Still, they are not kind upon me. They are still dictating, still dictating, 'Do this, do this, do this.'

Lecture on BG 2.3 -- London, August 4, 1973:

This is instruction, that anyone who has become competent to control the tongue, to control the mind, to control the anger, to control the belly and control the genital..., if six kind of control is there, he is fit for becoming spiritual master; he can make disciples all over the world. And if you cannot control your tongue, if you cannot control your anger, control your mental concoction, then how you can become even a spiritual master? That is not possible.

Lecture on BG 2.6 -- London, August 6, 1973:

That's all. You have got the fighting spirit. How to utilize it? Yes. Narottama dāsa Ṭhākura recommends, krodha bhakta-dveṣī-jane: "Those who are envious of God or God's devotee, you can utilize your anger upon them." You can utilize. The anger you cannot give up. Our business is how to utilize it. That is Kṛṣṇa consciousness. Everything has to be utilized. We do not say that "You stop this, stop that."

Lecture on BG 2.27-38 -- Los Angeles, December 11, 1968:

Jaya-gopāla: There are six things such as anger, lust, false pride, envy. What are the other two? I've heard...

Prabhupāda: Illusion and enviousness. Kāma, krodha, lust, lust, anger, lust is also. Kāma krodha lobha moha mātsarya and mada. Mada means illusion, mātsarya. First thing is kāma—lust; second krodha—anger; third—greediness. Kāma krodha lobha moha—illusion; mada—madness. Kāma, krodha, lobha, moha, mada... mātsarya—enviousness. These are six. So anything more?

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.

Lecture on BG 2.46-62 -- Los Angeles, December 16, 1968:

Tamāla Kṛṣṇa: 62: "While contemplating the objects of the senses, a person develops attachment for them, and from such attachment lust develops, and from lust anger arises (BG 2.62)." Oh, a new (indistinct). There's a purport.

Prabhupāda: Stop there. So if there is any question you can discuss.

Lecture on BG 2.59-69 -- New York, April 29, 1966:

The whole thing, just see, controlling, how it is nicely... Dhyāyato viṣayān puṁsaḥ. Thinking of sense enjoyment. Dhyāyato viṣayān puṁsaḥ saṅgas teṣu upajāyate. Then I become attached to it. And if my lust is not fulfilled, then I become angry, and by anger, I forget myself. Then my intelligence is lost, and I may commit havoc. I may commit havoc.

Lecture on BG 2.62-72 -- Los Angeles, December 19, 1968:

Tamāla Kṛṣṇa: "While contemplating the objects of the senses, a person develops attachment for them, and from such attachment lust develops, and from lust anger arises (BG 2.62)." Purport. "One who is not Kṛṣṇa conscious is subjected to material desires while contemplating the objects of the senses. The senses require real engagements, and if they are not engaged in the transcendental loving service of the Lord, they will certainly seek engagement in the service of materialism."

Prabhupāda: Yes. Here is the secret of yoga system. Yoga indriya-saṁyama. The real purpose of yoga is to control the senses. Our material activities means to engage the sense in some particular objective or enjoyment. That is our material engagement.

Lecture on BG 2.62-72 -- Los Angeles, December 19, 1968:

Tamāla Kṛṣṇa: "One who is not, therefore, in Kṛṣṇa consciousness, however powerful he may be in controlling the senses by artificial repression, is sure ultimately to fall, for the slightest thought of sense pleasure will drive him to gratify his desires." 63: "From anger, delusion arises, and from delusion bewilderment of memory. When memory is bewildered intelligence is lost, and when intelligence is lost one falls down again into the material pool."

Prabhupāda: Our position is, we are constituted of this body. Body means the senses and the controller of the senses or the, what is called, driver, driver of the senses, is the mind. And mind is conducted, thinking, feeling, and willing, the psychology, the science of psychology, that is being conducted under intelligence. And above the intelligence, I am sitting. I am a spirit soul. So how we become victim of this māyā, that is described here, that from anger, delusion arises, and from delusion, bewilderment of memory. Bewilderment memory. I have forgotten completely that I am not this body, I am spirit soul, ahaṁ brahmāsmi; I am part and parcel of the Supreme Brahman, spirit, absolute whole.

Lecture on BG 4.7 -- Bombay, March 27, 1974:

Therefore service means, at the present moment, service means kāmādīnāṁ kati na katidhā pālitā durnideśāḥ. Our so-called service is to serve my lust. Kāmādīnām. Kāma, krodha, lobha, moha, mātsarya. We have got all these things. So somebody is serving lust, somebody is serving his anger, somebody his greediness. In this way we are serving the senses. Not the particular person. When you go to the office, we serve. But you do not serve the office, but we serve the money. Because he is paying me, as soon as he says, "Now tomorrow I cannot pay, " then, "namaskāra."

Lecture on BG 4.7 -- Bombay, March 27, 1974:

Therefore one learned scholar has prayed, kāmādīnāṁ kati na katidhā pālitā durnideśās teṣāṁ na karuṇā jātā mayi na trapā nopaśāntiḥ, sāmprataṁ labdha-buddhis tvām āyātaḥ niyuṅkṣva mām ātma-dāsye, that "I have served so long the kāma, krodha, moha, mātsarya, lust, greediness, anger. But they are not satisfied." I have given this example, that you cannot satisfy anyone by material service. The example is in our country. Mahatma Gandhi gave his, the best capacity as he understood.

Lecture on BG 4.7-10 -- Los Angeles, January 6, 1969:

"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, and thus they all attained transcendental love for Me."

Purport: "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 concept 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 nonperishable, 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."

Lecture on BG 4.9-11 -- New York, July 25, 1966:

Kṛṣṇa says that "Arjuna, in the past there were many sages who," vīta-rāga-bhaya-krodhāḥ, "after surpassing three stages of existence, when they came to Kṛṣṇa consciousness, they were liberated." Vita-rāga-bhaya-krodhāḥ. Now, what is this rāga? Rāga-bhaya-krodhāḥ. Rāga means attachment, attachment. And vīta-rāga-bhaya. Bhaya means fear, and krodha means anger. So these three stages are there in our life.

Lecture on BG 4.9-11 -- New York, July 25, 1966:

We have to surpass these three stage of attachment and fearfulness and krodha, and anger. When he is disgusted with this life, he commits suicide. That is called krodha, by anger. So we have to surpass all these stages. So Lord Kṛṣṇa says, vīta-rāga-bhaya-krodhāḥ: "After surpassing these three stages of life," vīta-rāga-bhaya-krodhā man-mayā mām upāśritāḥ (BG 4.10), "one who is constantly conscious of Me," man-mayā, and mām upāśritāḥ, "and accepting the shelter of My protection," mām upāśritāḥ, bahavo jñāna-tapasā, "there were many sages who by culture of knowledge and penance," bahavo jñāna pūtā, "purified by that process," mad-bhāvam āgatāḥ, "they attained My superior nature, My superior nature."

Lecture on BG 4.9-11 -- New York, July 25, 1966:

Just like the same example, just like putting the iron rod in the fire, and the iron rod becomes hot, red hot, gets the nature of fire, similarly, if we constantly in Kṛṣṇa consciousness, being transcendental to these stages of bhaya, fear, and attachment, and krodha, anger, if we put ourself, completely under Kṛṣṇa consciousness, then it will be very easy to attain the superior nature of Kṛṣṇa. That is the formula given here, that superior, how to attain that superior nature. Vīta-rāga-bhaya-krodhā man-mayā mām upāśritāḥ (BG 4.10). Mām upāśritāḥ. That is the main thing.

Lecture on BG 4.10 Public Meeting -- Rome, May 25, 1974:

he problems of life there are many, but they are pertaining to the body. Real problem is how to get the spirit soul out of this material encagement. The body has got attachment for material enjoyment. Therefore in this verse it is said, vīta-rāga, how to become detached from this material attachment. Rāga means attachment; vīta-rāga, giving up this attachment. Vīta-rāga-bhaya-krodhāḥ (BG 2.56). Bhaya means fearfulness, and krodha means anger. Because we are attached to the material enjoyment, we are also very much always fearful how our enjoyment may not be disturbed. And if our material enjoyment is not fulfilled, we become angry. This is our position on account of this material body. Therefore spiritual culture means how to get out of this attachment, fearfulness and the position of becoming angry.

Lecture on BG 4.10 Festival at Maison de Faubourg -- Geneva, May 31, 1974:

This is a verse in Sanskrit spoken by Lord Kṛṣṇa in the Fourth Chapter, verse number ten. Vīta-rāga means "freed from attachment." Bhaya means fearfulness, and krodha means anger. So being freed from these material qualities... In the material existence, at the present moment, we are very much attached to the material enjoyment. That is called rāga. And if we cannot fulfill our desires, then there is krodha, anger. And accompanied by krodha and attachment, there is always a tendency of fearfulness. So Kṛṣṇa says... Kṛṣṇa means... When I speak Kṛṣṇa, Kṛṣṇa means the all-attractive Supreme Personality of Godhead.

Lecture on BG 4.14 -- Vrndavana, August 6, 1974:

So gopīs became attracted with Kṛṣṇa. As it is natural, a young boy is attracted with young woman or young girl is attracted... That is natural. Yuvatīnāṁ yathā yūnaḥ.(?) It is natural. So the gopīs, they were attracted by Kṛṣṇa's beauty. And therefore they went to Kṛṣṇa. But the result was that the gopīs became purified; Kṛṣṇa remained uncontaminated. This is understanding of Kṛṣṇa. Some way or other, if one reaches Kṛṣṇa, he becomes... Kamāt krodhād bhayāt. Either by lusty desire or by anger or bhayāt... Just like Kaṁsa. Kaṁsa was always thinking of Kṛṣṇa, that "Kṛṣṇa is coming. So how shall I kill Him? How shall I kill Him?" Bhayāt, out of fear. So he also got salvation. Kṛṣṇa killed him. He got salvation. So gopīs approached Kṛṣṇa out of lusty desire, but they became purified.

Lecture on BG 5.17-25 -- Los Angeles, February 8, 1969:

Revatīnandana: "Verse 23: Before giving up this present body, if one is able to tolerate the urges of the material senses and check the force of desire and anger he is a yogi and is happy in this world (BG 5.23)."

Prabhupāda: Yes. That is the perfection of yoga practice. The yoga practice means one should be tolerant. According to yoga system there is a practice. In winter season they go deep into the water up to this. In cold winter they dip into the water up to this and meditate. And in scorching heat they, I mean to say, ignite fire all side and sit down in the midst and meditate. These are the processes. What is that? To learn toleration. Toleration.

Lecture on BG 5.22-29 -- New York, August 31, 1966:

Now, this kāma-krodha, lust, anger, it has been advised in the Fourth Chapter that they are our very great enemies, so we have to give it up. Kāma-krodha-vimuktānām. Kāma-krodha. We have to give up this lust and kāma. Kāma is lust, and krodha means anger. Now, just see... Kāma-krodha-vimuktānām. How kāma-krodha-vimukta, how one can be freed from kāma-krodha? Kāma-krodha, how one can be freed? Just see the same example we see that Arjuna, he was thinking of the welfare of his kinsmen, and Kṛṣṇa was asking that "You should fight." And he was declining. So this kind of declining is kāma, lust, his own sense gratification. As soon as he became to satisfy the senses of Kṛṣṇa, then he is freed from his own kāma, own lust. There is no more his own lust. His own lust was that he was desiring not to fight. But as soon as he agreed to the instruction of Kṛṣṇa, he gave up his own lust; he becomes free from kāma-krodha. So kāma-krodha, kāma-krodha, this anger and this lust, that can be... Actually we can be free from the anger and lust when we are actually in Kṛṣṇa consciousness. Kāma-krodha-vimuktānāṁ yatīnāṁ yata-cetasām. Yatīnām. Therefore great sages, one who is able to give up this kāma, the lust and anger, they are called great sages. Kṣamā-rūpa-tapasvīnām. Tapasvī, one who is, who are sages, their duty is they always forgive any enemy.

Lecture on BG 5.22-29 -- New York, August 31, 1966:

So angry, we can give up anger only when we are Kṛṣṇa conscious. Otherwise it is not possible to give up lust and anger. It is not possible. Simply... When he was... When... Why Lord Jesus Christ was able to forgive them? Because he was engaged in God's service. Therefore he was... So it is such a thing. Sarvair guṇais tatra samāsate surāḥ. One who is actually Kṛṣṇa conscious, automatically all the good qualities overtake him without any separate endeavor.

Lecture on BG 5.22-29 -- New York, August 31, 1966:

So one who is always engaged in Kṛṣṇa consciousness, automatically he becomes freed from lust, anger, and this is the stage of brahma-nirvāṇam. Brahma-nirvāṇam means cessation of material conception of life and be engaged in spiritual, transcendental position.

Lecture on BG 5.22-29 -- New York, August 31, 1966:

Now, this process is to give up that lust and anger. But if you engage yourself direct in Kṛṣṇa consciousness the result of this process is achieved very easily. Yatendriya-mano-buddhir munir mokṣa-parāyaṇaḥ, vigatecchā. Icchā-bhaya-krodha. Icchā means we desire so many things. And in material life we shall be always afraid. Afraid. Everyone is afraid. So icchā-bhaya-krodha. Anger is unavoidable because in so many things we are frustrated in our dealing that anger is possible. But if we are engaged in Kṛṣṇa consciousness, even we are put into such difficulty... I am very glad to inform you that one of our students is put into some difficulty, but he is very happy simply thinking of this Kṛṣṇa consciousness.

Lecture on BG 5.22-29 -- New York, August 31, 1966:

Similarly, if we understand that everything belongs to God, so that sense will lead me: "No, I am not enjoyer." So my sense gratification, my anger, my lust, all finished. All finished at once, at stroke, if I understand that "Nothing belongs to me; everything belongs to God." If I want to enjoy it, that is illegal, and if I neglect it, that is also illegal. If I say, "Oh, let... Jagan mithyā, this world is false. I don't want it. Let me go to the Himalaya in the jungle," oh, that is also not good. You must try to utilize the whole thing for the purpose of Kṛṣṇa because everything belongs to Kṛṣṇa. That is your duty. That is Kṛṣṇa consciousness. Because He is the proprietor.

Lecture on BG 5.26-29 -- Los Angeles, February 12, 1969:

"Those who are free from anger and all material desires, who are self-realized, self-disciplined and constantly endeavoring for perfection, are assured of liberation in the Supreme in the very near future (BG 5.26)." So first thing is that suppose somebody speaks of me very harshly. Naturally we become angry. Just like somebody calls me, "You are dog," or "you are hog." But if I am self-realized, if I know perfectly well that I am not this body so you call me hog, dog, or king, emperor, majesty, what is that? I am not this body. So either you call me, "Your majesty," or you call me a dog or a pig, what I have got to do? I am neither his majesty nor a dog nor a cat—nothing of the sort. I am servant of Kṛṣṇa.

Lecture on BG 5.26-29 -- Los Angeles, February 12, 1969:

So this requires little training. Actually this is the fact. Suppose I have got some dress, black dress. Somebody calls, "You black dress," is that cause of anger? Somebody calls you black dress. So this is simply my false identification with the dress that I become angry. Actually if I am self-realized, self-disciplined... Self-discipline means not to identify with this body. That is self-discipline. It requires training of course. Caitanya Mahāprabhu teaches therefore, tṛṇād api sunīcena.

Lecture on BG 5.26-29 -- Los Angeles, February 12, 1969:

We are talking, you are hearing. You can have this perfection. That is personal conception of spiritual perfection. Go on.

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)."

Lecture on BG 5.26-29 -- Los Angeles, February 12, 1969:

The more one is advanced the more he is free from the clutches of matter. There is no partiality of the Lord toward anyone. Everything depends on one's own practical performance of duties in Kṛṣṇa consciousness. This performance in every respect should be to control the senses and conquer the influence of desire and anger and remaining in Kṛṣṇa consciousness by controlling the above-mentioned passions, one remains factually in the transcendental stage or Brahman nirvāṇa. The eightfold yoga mysticism is automatically practiced in Kṛṣṇa consciousness because the ultimate purpose is served.

Lecture on BG 6.25-29 -- Los Angeles, February 18, 1969:

Unnecessarily talking. That is called pushing of the talks. Krodha-vegam. There is sometimes pushing of the anger. If I am very much angry I cannot check myself. I do something which I ought not to do. Sometimes in anger kills his own men. This is called vegam, pushing. So pushing of the talking, pushing of the anger. Similarly pushing of the mind. Mind dictates, "You must go at once there." Immediately. Pushing of the talking, pushing of the mind, pushing of the anger. Then jihvā-vegam. Jihvā-vegam means tongue. I want to taste such nice things. Some sweetballs or something else which I like very much.

Lecture on BG 6.25-29 -- Los Angeles, February 18, 1969:

Just like anger, tongue. then jihvā-vegam. Then udara-vegam. From tongue come little down. Udara means belly. The belly is already filled up, still I want to fill it more. That is called vegam, pushing of the belly. And when there is so much pushing of the tongue and pushing of the belly, the next underneath the genital, there is force of the genital.

Lecture on BG 7.18 -- New York, October 12, 1966:

We have to revert ourself, we have to rectify the lust into love. And if we love God, then we love everything. And without loving God, if you want to love something else, that is nonsense. You cannot love. Therefore we find practically there is so much love between a boy and girl. And just after two years, oh, divorce: "Go to hell." Because there is no love. It is simply lust. We do not know what is love. Simply you are playing with lust, and lust, as soon as you do not satisfy my senses to my satisfaction, then there is anger, krodha, or wrath. And out... Then illusion. Then out of wrath, you give..., you separate with me, I separate with you. So basically there is no love.

Lecture on BG 9.23-24 -- New York, December 10, 1966:

The real predominator is the Supreme Lord, Kṛṣṇa. Ahaṁ hi sarva-yajñānāṁ bhoktā prabhur eva ca. He's the predominator. Na tu mām abhijānanti. People, they do not know. They want to become predominator themselves. That is not possible. By nature, he's not so. I want to be predominator, but actually, I am being predominated by my desires, by my lust, by my anger, by my avarice, and so many good qualities. They are controlling me. I am angry. So I tell you something nonsense. You see? So that... I am predominated by the anger principle, kāma-krodha.

Lecture on BG 9.23-24 -- New York, December 10, 1966:

If I do not become predominated voluntarily by the Supreme Lord, if I do not surrender unto Him and voluntarily agree to be predominated by the Lord, then I shall be predominated by the elements of material nature, this kāma, krodha, lobha, lust, desire, anger, enviousness, so many things. They'll predominate me. The senses will predominate me. Actually, we are, at the present moment, we are servants of the senses. My senses dictate something. I am obliged to do it. I cannot avoid it.

Lecture on BG 16.7 -- Hyderabad, December 14, 1976:

The nature's law is there. And as soon as one sees a snake, immediately everyone becomes alert to kill the snake. And by nature's law... It is said, "Even a great saintly person, he does not lament when a snake is killed." Modeta sādhur api sarpa, vṛścika-sarpa-hatyā. Prahlāda Mahārāja said. When his father was killed and Nṛsiṁhadeva was still angry, so he pacified Lord Nṛsiṁha, "Sir, now you can give up your anger because nobody is unhappy on account of my father being killed," means "I am also not unhappy. I am also happy because my father was just like a snake and a scorpion.

Srimad-Bhagavatam Lectures

Lecture on SB 1.2.10 -- Bombay, December 28, 1972:

So Indra became very angry: "Who is this boy, cowherd boy? He has stopped my yajña." So the demigods become very angry if the particular type of yajña is not performed. But Kṛṣṇa proved that "Your anger is not even comparable with the, My little finger's end, that's all." So this was compromise; therefore this is Indra-yajña story, Govardhana Hill pūjā. So gopī-jana-vallabha giri-vara-dhārī. And yaśodā-nandana.

Lecture on SB 1.2.19 -- Vrndavana, October 30, 1972:

The... Rūpa Gosvāmī's... That six kinds of control. One who has controlled over his speeches, over his anger, over his tongue, over his mind, over his genital, over his belly, when one has full control over these six things, he's a gosvāmī. Pṛthivīṁ sa śiṣyāt. He can make disciples all over the world. That is the injunction of Śrī Rūpa Gosvāmī. He was himself a gosvāmī. In the beginning, when he was a minister, he was not a gosvāmī, but later on, when he became completely educated by Śrī, Śrīla Mahāprabhu, Caitanya Mahāprabhu, both the brothers, Rūpa Gosvāmī, Sanātana Gosvāmī, they became gosvāmīs.

Lecture on SB 1.3.1 -- Vrndavana, November 14, 1972:

We are serving. That is our characteristic. Either he may be Hindu or Muslim or Christian, but the real business is that everyone is serving. It is not that because I am Hindu, I don't serve. Or because one is Christian, he doesn't serve. No. Everyone is serving. But he's serving māyā. He's serving kāma, krodha, lobha, mātsarya. He's serving. In this material condition, we are serving our whims, kāma. Sometimes I become angry and I serve my anger—I beat others. That means I am serving anger. I am serving my lust. I am serving my greediness.

Lecture on SB 1.7.44 -- Vrndavana, October 4, 1976:

So here Draupadī is reminding that, yad-anugrahāt śikṣito bhavatā: "You are neglecting his, satisfying him. Do you think if you kill his son he'll be satisfied? Maybe his son is a criminal from all points of view; still, ultimately, if you kill his son he'll be aggrieved. That is natural. That is natural." There was... In Allahabad, it is our practical experience. Two brothers, all of a sudden, they became angry. They fought one another. One brother was killed. The anger is so dangerous. So naturally, in the court he was ordered to be hanged. Then the father appealed to the court that "My one son is already killed, and the other remaining son, if he is also killed, then what will be my condition?" So court considered this proposal, and the boy was ordered to be killed, he was saved. Yes.

Lecture on SB 1.15.20 -- Los Angeles, November 30, 1973:

We are actually devotee, without any motive. Any so-called political leader, he has got some motive. When he becomes devotee of the nation, he has got some motive. But we have no such motive. We simply say plainly that "You become happy by becoming devotee of Kṛṣṇa. You are now devotee of your lust, anger, and illusion. You have become devotee of so many things, rascaldom. You simply become devotee of Kṛṣṇa. Then your problems will be solved." Kāmādīnāṁ kati na katidhā pālitā durnideśāḥ. We are devotee, somebody.

Lecture on SB 1.15.24 -- Los Angeles, December 3, 1973:

We have to serve. That is our position. Nobody can be free from service. That is not possible. But we do not know where to give our service. That is forgetfulness. Kāmādīnāṁ kati na katidhā na pālitā durnideśāḥ. Here, the human being in ignorance, they are serving the kāma, lust, greediness, moha, anger—so many things they are serving. They are serving. A man is killing another body by lust, lusty desires. Or by illusion. So many other reasons. So we are serving. There is no doubt about it. We are serving. But we are serving our kāma, krodha, lobha, moha, mātsarya. Lust, desire, avarice, like that.

Lecture on SB 1.16.2 -- Los Angeles, December 30, 1973:

So in those days in the forest there were many hermitage. Saintly persons, sages used to live. So he entered one of them and asked for water. But the muni was great meditation. He could not hear him, receive the king. So he felt insulted, that "I asked water. This man is silent." So there was a dead snake; so out of anger he took the dead snakes and round, round wrapped him and went away.

Lecture on SB 1.16.20 -- Hawaii, January 16, 1974:

Just like I am talking some nonsense. That the vāco vegam; it has no value. We should fix something which has value. One who can control, it is better not to talk than to talk foolish. So that is the world. All foolish talking or foolish literature, it has no value. So it has to be controlled. That is called controlling the vāco vegam. Krodha-vegam. Krodha means anger. So it is also urge. Suppose I am insulted by somebody. Naturally, I'll be angry, but if I can control, "All right, let me... He's a foolish. He has done. Why shall I lose my temper?" That is called controlling krodha-vegam.

Lecture on SB 1.16.20 -- Hawaii, January 16, 1974:

So if one can control the urge of these three things... Tā'ra madhye jihvā ati, lobhamoy sudurmati. Bhaktivinoda Ṭhākura says that out of the urges of the tongue and other senses, down to the genital, up... There are many urges: urge of the mind, urge of the anger, urge of the talking, urge of the tongue, then belly, then genital. In this way, we are driven by so many urges. So out of that, the strongest enemy is our tongue, is our tongue. Jihvā-vegam. If one can control the urges of the tongue then he will be naturally able to stop the urges of the belly and the urges of the genital, three straight line.

Lecture on SB 1.16.26-30 -- Hawaii, January 23, 1974:

Pradyumna: (reads) "Self-control even if there is cause of anger."

Prabhupāda: Yes, tolerate, yes. Kṣānti. We should not be intolerant. Even somebody has done some wrong unto me, tapasvī. Kṣamā-rūpa-tapasvinām. Tapasvī, those who are advancing in Kṛṣṇa consciousness, undergoing tapasya, austerities, their first qualification is to forgive the offender. This is the qualification. Tapasvinām. Kṣamā-rūpa-tapasvinām.

Lecture on SB 2.1.2 -- Vrndavana, March 17, 1974:

We are not interested with this bodily concept of life and... Although we have got this body, but we, we do not think that body is all in all, mind is the..., mental speculative... No. The Gosvāmīs, they are described, how the Gosvāmīs, six Gosvāmīs. First gosvāmī, the first qualification is sense control. Vāco vegaṁ krodha-vegam udara-vegam upastha-vegam manasa-vegam. In this way, six kinds of vega, urge. Urge for talking, vāco vegam; krodha, or anger; mind, and that belly, stomach, and then genital. They are forcing. They are forcing. Material life means these six senses are forcing us to remain in the material... But a gosvāmī means one who has control over these six urges of the senses.

Lecture on SB 2.2.5 -- Los Angeles, December 2, 1968:

Just like the father is sometimes angry. The quality of anger is taken as bad quality. But if the father is sometimes angry on the father (son), that is not bad. That is for his good. Therefore... This is a crude example. The qualities are there in God; otherwise how we can get the quality? If the anger quality is not there in God, how we get this quality? That is a fact. But His anger and your anger is different because you are materially contaminated. So qualities, as they are, they are not bad. But when they are saturated with the contamination of this material world, they appear to be bad. Just like a naughty child. A naughty child means that child is going to be very intelligent boy or girl in future. That is a fact.

Lecture on SB 2.2.5 -- Los Angeles, December 2, 1968:

Whatever qualities you have got, you can understand the same qualities is there in God, but your present condition being contaminated with material contact, it is being pervertedly represented. This has to be purified. This is Kṛṣṇa consciousness. The same thing. The same love affair, the same anger or anything, that is to be purified. Then it is godly. That's all. So this Kṛṣṇa consciousness movement is to purify. Sarvopādhi-vinirmuktaṁ tat-paratvena nirmalam (CC Madhya 19.170). Nirmalam means purification, completely purified. When this... Suppose this anger. If this anger is applied in Kṛṣṇa consciousness, it is purified. It is purified. Just like Arjuna.

Lecture on SB 2.9.10 -- Tokyo, April 26, 1972:

Pradyumna: "In that sky the material qualities, especially the modes of ignorance and passion, are completely absent. The mode of ignorance influences a living entity to the habit of lust and hankering. And this means that in the Vaikuṇṭhalokas the living entities are free from these two things. As confirmed..."

Prabhupāda: Lust and anger. These two things completely... Then?

Lecture on SB 3.25.10 -- Bombay, November 10, 1974:

Actually, somebody else. That is kāma, krodha, lobha, moha, mātsarya. That is illusion. We are not serving ourself; we are serving our lusty desires, kāma, krodha. I am angry; therefore I am killing somebody. So that is not mine. But I am servant of the anger. I am servant; I am not master. If I would have been master, then I could control my anger. But I am not. I am servant of anger. I am servant of lusty desires. So I am servant, but this servitude should be transferred to Kṛṣṇa. That is perfection of life.

Lecture on SB 3.26.6 -- Bombay, December 18, 1974:

Just like a madman. A madman is insulting his father. Why? Naturally a man is not supposed to insult his father, but being maddened, sometimes we have seen that insults his father. I... One friend... I went to the Poona lunatic asylum with the father of the patient. The complaint was that the son who is mad was kept in Poona at the lunatic asylum. He would attack his father immediately he sees. His only anger was with his father. So similarly, nature is the father, son is respectful to the father. But sometimes, in madness, he is not only disrespectful, but he want to insult actually.

Lecture on SB 3.26.27 -- Bombay, January 4, 1975:

When it is deteriorated, then, from the standard of goodness, it comes to rajo-guṇa. And rajo-guṇa means lusty desires, unending desires. And if desires are not fulfilled, then there is krodha, anger. In this way, kāma krodha lobha moha mātsarya—everything becomes very prominent, and we become servant of these propensities, kāma, krodha, moha, mātsarya, mada, lobha. This is called illusion, gradually degraded mind. And the business of the mind is saṅkalpa and vikalpa. Saṅkalpa means decide to do something, and vikalpa means again to reject it.

Lecture on SB 3.26.43 -- Bombay, January 18, 1975:

One becomes to owner, proprietor, because he wants to enjoy. So this is our disease. Actually, we are servant of Kṛṣṇa. Jīvera svarūpa haya nitya-kṛṣṇa-dāsa (Cc. Madhya 20.108-109). This is our original position. We are servant, even in this condition. But we are servant of māyā, illusion—means we are servant of our lusty desires, kāma, krodha, anger, lobha, greediness, moha, illusion, so many, mada, madness. We are servant of these propensities. We are not master. When you become master of these sense gratification processes, then you are svāmī.

Lecture on SB 5.5.1-2 -- Paris, August 12, 1973:

Jyotirmayī: We saw that in India the people are not chanting Hare Kṛṣṇa, now very poor, now dying of anger, oh, hunger, but there is those who are very rich, they are not religious at all. They do not chant Hare Kṛṣṇa, but are very rich and they enjoy very much.

Prabhupāda: Yes, but those who are chanting, they are not dying (laughter). I am Indian. I am not dying.

Lecture on SB 5.5.3 -- Vrndavana, October 25, 1976:

So praśāntā. Praśāntā vimanyavaḥ. Without any anger. Vimanyavaḥ. Suhṛdaḥ. These are the examples. Just see. Suhṛdaḥ. Su-hṛda means one who is actually wanting your welfare. That is called suhṛt. Just like father, mother. In spite of so many faults on the part of the son, still they are willing always, "How my sons will be happy." These are the examples of suhṛdaḥ. He's not ordinary friend. Ordinary friend, that is reciprocation: "If you do me, then I shall do to you.

Lecture on SB 5.5.10-13 -- Vrndavana, November 1, 1976:

Listen to discussions about the Supreme Personality of Godhead, and always associate with devotees. Chant about and glorify the Supreme Lord, and look upon everyone equally on the spiritual platform. Give up enmity and subdue anger and lamentation. Abandon identifying the self with the body and the home, and practice reading the revealed scriptures. Live in a secluded place and practice the process by which you can completely control your life air, mind and senses. Have full faith in the revealed scriptures, the Vedic literatures, and always observe celibacy.

Lecture on SB 5.5.20 -- Vrndavana, November 8, 1976:

Everyone will honor them. They will give advice to the śūdras, er, to the kṣatriyas. When Paraśurāma killed eleven..., twenty-one times all the kṣatriyas, his father chastised him that "This is not the business of a brāhmaṇa. My dear son, you are so angry, you have killed all the kṣatriyas and you have killed Kārtavīryārjuna by anger. Oh, you have done great sinful activities. It is not the business of the brāhmaṇa. Therefore you should retire for some time and go to holy places to counteract your sinful activities." This was spoken to Paraśurāma by his father.

Lecture on SB 5.6.5 -- Vrndavana, November 27, 1976:

Pradyumna: "The mind is the root cause of lust, anger, pride, greed, lamentation, illusion and fear. Combined, these constitute bondage to fruitive activity. What learned man would put faith in the mind?"

Prabhupāda:

kāmo manyur mado lobhaḥ

śoka-moha-bhayādayaḥ

karma-bandhaś ca yan-mūlaḥ

svīkuryāt ko nu tad budhaḥ

(SB 5.6.5)

So budha means one who is aware of everything, jñānī. Budhā bhāva-samanvitaḥ (BG 10.8). Such budha, intelligent person, will not accept these base qualities. Kāma, manyur means greediness, lusty; madaḥ—madness; lobha... Mada, mada? Kāmo manyur mada. What is mada? Madness? Mada—pride, yes. Kāmo manyur mado lobhaḥ—greediness; śoka—lamentation; moha—illusion; bhaya... Bhaya means when we are too much materially absorbed then there is bhaya.

Lecture on SB 5.6.5 -- Vrndavana, November 27, 1976:

We should understand what is kāma and what is prema.

So kāma, and the proof is because in the material world everyone wants to fulfill his own desire, therefore when the desire is not fulfilled he becomes angry, manyu. The next stage is manyu. Manyu means anger. And mada, then pride, then greediness, then śoka. These are different stages.

Lecture on SB 5.6.5 -- Vrndavana, November 27, 1976:

Everything can be properly utilized. Kāma kṛṣṇa karmārpaṇe krodha bhakta-dveśi-jane. This manyu-manyu means krodha, anger—it can be also utilized. Bhakti-dveśi-jane, those who are envious of devotees... Just like they are making propaganda in Europe and America that "Why this Kṛṣṇa conscious persons should be allowed?" So bhakti-dveśi. So one should utilize his krodha, anger, upon these persons. That is wanted. Kāma kṛṣṇa karmārpaṇe krodha bhakta-dveśi-jane. And moha, without seeing a devotee, without seeing Kṛṣṇa... Just like Caitanya Mahāprabhu teaching, yugāyitaṁ nimeṣeṇa cakṣuṣā prāvṛsāyitaṁ śūnyāyitaṁ jagat-sarvam. This is illusion. Śūnyāyitam. Jagat is not śūnyaṁ.

Lecture on SB 6.1.1 -- Melbourne, May 21, 1975:

So our master is the senses, and the senses are six kinds of senses: Kāma, kāmādīnā, lusty desires; lobha, greediness; and mohaḥ, illusion; kāma, krodha, anger, mind... Mind is dictating something; I am serving: "Yes, sir, I will do it." This is our position. Kāma, krodha, lobha, mohaḥ, mātsarya, in this way. So by good association, by saintly man's association... That is recommended: mahat-sevāṁ dvāram āhur vimukteḥ (SB 5.5.2). Mahat-sevā. This human life is meant for rectification. We are serving somebody, and we are not happy.

Lecture on SB 6.1.1 -- Melbourne, May 21, 1975:

This is called good sense. The purport of this verse is, "My dear Lord, I have served my senses in the form of lusty desires and anger and so many things, kāma, krodha, lobha, greediness, and..." My senses are, means, these things. "So I have served life-long, but neither they are satisfied, neither I am satisfied." Teṣām. "And they are not merciful. I have served them up to the age of eighty years, but still they want service from me. If I want to retire, they will not agree." If somebody says to his wife that "I have served so much in the family. Now let me go to the Kṛṣṇa conscious temple. I serve there," the wife will disagree, "No. What service you have done? You have got duty, duty, this duty, that duty."

Lecture on SB 6.1.1 -- Melbourne, May 21, 1975:

So it will never end, even if you give lifelong service. Just like I have given the example: Gandhi gave lifelong service according to his own. Hitler gave lifelong service. Napoleon gave lifelong service. But their ultimate end was very, very regrettable. Nobody realized his service. He was punished. This is material world. We have to understand very clearly, and we have to take lesson from this verse that we may go on serving our lusty desire, greediness, anger, and so on, so on, but we will never come to the end and become happy. When one comes to the point that "I have rendered service in so many ways. So neither I am happy nor the person to whom I have served, they are happy.

Lecture on SB 6.1.1 -- Melbourne, May 21, 1975:

So we should be prepared like that, that we have served our propensities, different propensities, lusty desire, greediness, anger, kāma, krodha, lobha, mohaḥ... Mohaḥ means illusion. I am doing something wrong, and I am thinking it is all right. This is called illusion, mohaḥ. Mātsarya. Mātsarya means envious, to become envious. Every one of us, either individually or socially or community-wise or nationally, we are all envious. The Russians, they are envious of the Americans, and the Americans, they are envious of the Russians. Similarly, everyone. That is the nature.

Lecture on SB 6.1.11 -- New York, July 25, 1971:

Somehow or other, without being engaged in Your service, I have been dragged to the service of māyā. Service I am going. I am rendering service. Because I am eternal servant, therefore my serving process is going on. But where it is going on? I am serving my lust, I am serving my anger, I am serving my greediness. So that means, in one word, I am serving my sense gratification. So kindly help me. Instead of serving my sense gratification, let me serve Your sense gratification." That is yoga. That is first-class yoga. Pray always, fix up your mind in Kṛṣṇa's lotus feet, and pray that "I am eternal servant. Now I'm engaged in the service of my sense gratification, and You please help me.

Lecture on SB 6.1.27-34 -- Surat, December 17, 1970:

Kṛṣṇa can be worshiped, Kṛṣṇa can be loved, by any capacity. The gopīs loved Kṛṣṇa out of seemingly lust, lusty desires, and Śiśupāla remembered Kṛṣṇa out of anger. Kāmāt krodhād bhayāt. And Kamsa remembered always Kṛṣṇa out of fear. And, of course, they were not devotees. Devotees means they should be always favorably disposed to Kṛṣṇa. Not inimical. But Kṛṣṇa is so kind, even somebody is disposed to Him in an inimical attitude, he also gets salvation. For example, Kamsa, Dantavakra, Śiśupāla, Hiraṇyakaśipu, Rāvaṇa. They were not friendly.

Lecture on SB 6.2.9-10 -- Allahabad, January 15, 1971:

So Kṛṣṇa is very kind, but if He is angry, He is very hard also. Now, one may say, "Why God should be angry?" No, God is angry also; otherwise wherefrom this anger comes if God is not angry? Janmādy asya yataḥ: (SB 1.1.1) everything is coming from the Absolute Truth. If God is not angry, then wherefrom this anger comes? Because He is the original source of everything. So everything is there, but His activity and our activity is different. If Kṛṣṇa is angry... Just like He becomes angry and He kills so many demons. But all of them got liberation. Therefore His anger and our anger is not the same. If we become angry unnecessarily... But sometimes we may also become angry in the service of the Lord, not for personal interest.

Lecture on SB 6.2.9-10 -- Allahabad, January 15, 1971:

So Narottama dāsa Ṭhākura says that we can utilize these enemies, kāma, krodha, lobha, lust, anger, greediness. They can be utilized also for Kṛṣṇa's service. Kāmī, lusty. One should be so much lusty to serve Kṛṣṇa. Just like we become lusty to have our desired object, similarly, we should be lusty to work for Kṛṣṇa as a madman: "I must do it." That is the utilization of lustiness. Kāma, krodha. Krodha bhakta-dveṣi-jane. One should be very much angry upon a person who is envious of the devotees.

Lecture on SB 6.2.9-10 -- Allahabad, January 15, 1971:

So another devotee should be very much angry upon such person. Krodha bhakta-dveṣi-jane. Bhakta-dveṣi means one who is envious of a pure devotee. And who is a pure devotee? Who is trying to spread the holy name of the Lord all over the world. Satāṁ nindā. This is offense. So a devotee can utilize all these elements—lustiness, anger, kāma, krodha, greediness, and moha. Illusion also can be utilized. Just like illusion... Caitanya Mahāprabhu said, śūnyāyitaṁ jagat sarvaṁ govinda-viraheṇa me: "I see everything vacant, being separated from Govinda." So when one is bewildered, illusioned, that can be also there. You become bewildered, illusioned, being separated from Govinda.

Lecture on SB 7.5.22-30 -- London, September 8, 1971:

He was so powerful. Still, he was executing devotional service at the risk of life. And he was put to so many dangerous condition of life. Still, he did not give up. Then, if we try to understand Prahlāda Mahārāja's character... Now, at the present moment the teacher said that, naisargikīyaṁ matir asya rājan. "My dear king, your boy, this tendency of God consciousness, Kṛṣṇa consciousness, is by nature. We never taught him. Please don't be angry with us unnecessarily." Niyaccha manyum. "Please give up your anger." Niyaccha manyuṁ kad adāḥ sma mā naḥ. "Don't degrade us in that way."

Lecture on SB 7.6.1 -- Montreal, June 12, 1968:

So intelligent man, he thinks that "Throughout my whole life I have given service to the lust, anger, and desire, and so many things." We are serving. Always remember that whenever we serve somebody, we do not serve that person, but we serve our lust. Because the person will pay me something, and out of that payment I shall be able to gratify my senses, therefore I am not serving anyone, but I am serving my senses. That is the sum and substance.

Lecture on SB 7.6.1 -- New York, April 9, 1969:

We shall remain as brahmacārīs and cultivate Kṛṣṇa consciousness." Oh, the father was very angry. Oh, you are refusing my order? So when he became angry... Angry means that is Rudra. So from that anger Lord Śiva was born. Therefore he is called Rudra. And he was Rudra, his name was Rudra because he was crying from the very beginning of his birth. So anyway, Rudra is also one of the authorities, Rudra, or Lord Śiva.

Lecture on SB 7.6.3 -- Montreal, June 16, 1968:

This is Kṛṣṇa consciousness. And the further advancement of this understanding of Kṛṣṇa consciousness is that "If I am constitutionally a servant, then what sort of service I am rendering?" Oh, kāmādināṁ kati na katidhā palita durnideśāḥ: "I have become servant of my lust, of my greediness, of my avarice, of my anger, of my senses." That's all. I have become servant of all these things. Actually I am nobody's servant, but I am servant of my senses. When I go to work somewhere, actually I do not believe that I am a servant, but I go there to get money. So I am servant of money. And why I require money? For sense gratification. Therefore I am servant of senses.

Lecture on SB 7.9.1 -- Mayapur, February 8, 1976:

So the anger is there, Kṛṣṇa, but His anger is worshiped. And our anger is different. That is the distinction between spirit and matter. So here surādayaḥ sarve brahma-rudra-puraḥ sarāḥ na upaitum aśakan manyu. There is anger. Kṛṣṇa, to kill Hiraṇyakaśipu, He became so angry that even big, big stalwart demigods, brahmādaya... Because demigods... The list of demigods begins from Lord Brahmā. He is the original father of the demigods and all other living entities. He's therefore known as prajā-pati or called pitā-maha, grandfather, prajā-pati. He is the origin of everything.

Lecture on SB 7.9.1 -- Mayapur, February 10, 1977:

So these bad habits, kāma krodha-kāma means lust; krodha means anger—so if they are also coming from God, then how we can neglect it? How we can reject it? So there is no need of rejecting. That is the Narottama dāsa Ṭhākura's... You cannot reject. That is not possible. As you are a living being, there must be kāma, krodha, lobha, moha, mātsarya. You cannot reject it. You cannot make it zero. That is impersonalism. But it has its proper use. That you have to know.

Lecture on SB 7.9.3 -- Mayapur, February 10, 1976:

This simplicity is very valuable. So Prahlāda Mahārāja was in that position. Therefore Brahmā selected him, that "My dear Prahlāda, my dear child, please approach the Lord. You can try to pacify Him." Prahrādaṁ preṣayām āsa brahmāvasthitam antike, tāta: "My dear child, my dear boy," tāta praśamayo upehi, "please go forward and try to pacify Him." Sva-pitre kupitaṁ prabhum: "Our Lord, Prabhu, He has become very, very angry." Nobody can excess in His anger. Just like nobody can excel the Supreme Personality of Godhead in anything, similarly, when He is angry, nobody can excel Him. He becomes so angry. So He is always... "God is great" means great in everything. When He is angry, nobody can excel Him in His anger. And when He is very peaceful, nobody can excel Him. This is God. Asamaurdha. God means nobody is equal; nobody is greater. So when the Lord was angry, nobody can show His anger equally and nobody can become greatly anger or more greatly angry than Kṛṣṇa. He is always topmost. This is... So such anger was exhibited. Why? Now, it is said, sva-pitre kupitam. He's inducing, Brahmā inducing, that "We never seen the Lord so angry, but it is on account of your father, so it is your duty. You go there." (chuckles) The child will accept, "Yes.

Lecture on SB 7.9.3 -- Mayapur, February 17, 1977:

So God, why He should not be angry? God must have everything; otherwise how He is God complete? Pūrṇam. The anger is also another quality of living symptom. The stone does not become angry because he's stone. But any living being, he becomes angry. That is a quality. And why God should not be angry? They imagine God; not they have got any factual conception of God. They imagine that "God must be like this. God must be nonviolent. God must be very peaceful." Why? Wherefrom the anger comes? It comes from God. Otherwise there is no existence of anger.

Lecture on SB 7.9.3 -- Mayapur, February 17, 1977:

So whatever we see or we do not see, everything is there. Ahaṁ sarvasya prabhavaḥ (BG 10.8). Kṛṣṇa says: "Whatever you see, whatever you experience, I am the origin of everything." So anger must be there. How you can say that "God should not be angry. God should not be like this. God should not..."? No. That is not fact. That is our inexperience.

Lecture on SB 7.9.3 -- Mayapur, February 17, 1977:

So everything is there. Don't think that God is zero. No. Śūnyavādi. Everything. Janmādy asya yataḥ (SB 1.1.1). Athāto brahma jijñāsā. You are inquiring about Brahman. Paraṁ brahma paraṁ dhāma pavitraṁ paramaṁ bhavān (BG 10.12). So there must be anger, not that God should be always peaceful. But the difference is His anger and His peaceful attitude produces the same result. Prahlāda Mahārāja, a devotee, He is very satisfied with Prahlāda Mahārāja and He is very much dissatisfied with his father, but result is the same: both of them got liberation.

Lecture on SB 7.9.3 -- Mayapur, February 17, 1977:

They were personal associates. But the explanation is Kṛṣṇa wanted that "They should go..., the Hiraṇyakaśipu..., these two, Jaya-Vijaya, they should go to the material world, and I must fight with them." Because that fighting, to become angry, that tendency is there. Where He will exhibit? In the Vaikuṇṭha there is no chance of exhibiting this anger and fighting. That is not possible. Therefore He induces His devotee to "Go to the material world and become My enemy, and I shall fight. I shall become angry," because in the Vaikuṇṭha, spiritual kingdom, there is no chance. Everyone is serving; everyone is friendly. Some relation... Where is the question of fighting? But fighting spirit is there; anger is there.

Lecture on SB 7.9.8 -- Montreal, July 1, 1968:

The demon was also very stout and strong. So he wanted to be immortal. His purpose was to become immortal and enjoy this material world perpetually, but that was not fulfilled. So when that demon Hiraṇyakaśipu was killed, the Lord was very much in angry mood, and all the demigods present there, they could not pacify the Lord. He was groaning in anger. So they selected Prahlāda Mahārāja, that "My dear boy, it is for you the Lord has appeared, so you kindly try to pacify the Lord. You can do it." So Prahlāda Mahārāja is praying to pacify the Lord.

Lecture on SB 7.9.8 -- Seattle, October 21, 1968:

So this Hiraṇyakaśipu tried to protect himself by so many material ways, but when he was too much against his innocent devotee son, then Kṛṣṇa appeared as Nṛsiṁhadeva, and He was very fearful. So much fearful that all the demigods came to pacify Him, but He was groaning in anger. So there is anger in God also. Somebody says that "Why God should be angry?" No, God, there is anger. Everything is there in God. Otherwise where anger comes from? He is the source of everything, but He is absolute. His anger is also as good as His mercy. That is the difference. When we become angry, there is no mercy. Mercy is far away from it. But God, Kṛṣṇa, because He is absolute, either He is angry or He is merciful, He's the same. The word God is good.

Lecture on SB 7.9.8 -- Hawaii, March 21, 1969:

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?" Why should not He be angry? Wherefrom the anger comes? If God is the source of everything, then wherefrom 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.

Lecture on SB 7.9.8 -- Hawaii, March 21, 1969:

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.

Lecture on SB 7.9.8 -- Hawaii, March 21, 1969:

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 nondevotee. 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 also. As God is angry for his devotee, similarly, our anger should be also utilized for God.

Lecture on SB 7.9.8 -- Hawaii, March 21, 1969:

Just like there is some gentlemanly behavior: even if you are angry on some person, but you do not show your anger; you talk with him. Similarly, actually these persons are demons, but because we are preacher, we are preaching, if we simply become angry and cannot convince him, that means imperfect preacher. You see? You are... Basically you are angry. That's all. "I don't agree with them; neither we have business." But because we are preacher, so if I simply become angry, then my preaching work will be stopped. Do you follow? The anger is there, but because we are preacher, we have to... Just like politicians. They are angry upon the enemy, but sometimes, by diplomatic means, they take their work from the enemies. You see? Not that they show the anger always.

Lecture on SB 7.9.8 -- Hawaii, March 21, 1969:

Sudāmā: I have seen it happening that way with saṅkīrtana on the street. Even myself, my anger sometimes has gone off till we're both in such anger, we're like this with one another, and the whole preaching is all off. They are crazy, and I have wasted my time.

Prabhupāda: Yes. That's all right. But try to your best. Your service is to Kṛṣṇa, so it is not expected that everyone should be induced by your argument. You cannot expect. One day, two day, but we have to do our work. That's all. (pause) (aside:) Oh, she is very glad. Yes. Yes. (laughter) Sit down. Sit down. She is angry now. Very angry? (laughter—Prabhupāda playing with baby) Angry. That is anger?

Lecture on SB 7.9.8 -- Calcutta, March 5, 1972:

So because He was very angry, therefore, all the Brahmas and other demigods offered Him prayer, "Sir, be pacified, the demon is now killed, now You can become peaceful," but they could not satisfy. Hiraṇyakaśipu after killing He was so roaring in anger. So Prahlāda Mahārāja was pushed on, "My dear Prahlāda," all the Brahmas and other demigods, that "you pacify your master. We have failed." Prahlāda Mahārāja says that "When these big, big stalwart demigods have failed, they are situated in sattva-guṇa, in the modes of goodness, and they offered so nice prayers, they failed.

Lecture on SB 7.9.10 -- Montreal, July 9, 1968:

So Rūpa Gosvāmī says who can be a spiritual master. So he has given specifically this definition, that one who has got controls over the tongue, over the speech, over the mind, over the belly, and over the genitals, and over the anger. If anyone has control over these six things, then he can become spiritual master. Pṛthiviṁ sa śiṣyāt: "He is allowed to make disciples all over the world." Otherwise not. These are the qualification of brāhmaṇa. Satyam śaucam śama dama titikṣā (BG 18.42). Titikṣā means tolerance.

Lecture on SB 7.9.10 -- Mayapur, February 17, 1976:

Prahlāda Mahārāja, Vaiṣṇava, he is engaged to offer prayers to the Lord, Nṛsiṁhadeva. So he's thinking in that way, that "What...? What form of prayer I can offer? I am born in a demonic family, low-grade family, and Brahmā, he's coming from Brahmaloka, Satyaloka, Janaloka. They are so exalted. They could not satisfy the anger of the Lord, and I am born in low family. How can I do this?" This is his idea. But he's taking courage in this way, that in the śāstra it is accepted that even one is born in low, low-grade family, śvapaca... Śvapaca means the most low grade. They're eating pigs.

Lecture on SB 7.9.11-13 -- Hawaii, March 24, 1969:

So Prahlāda Mahārāja first of all appeals to the Lord that "My dear Lord, Nṛsiṁhadeva, Your appearance is for their protection. Now You have killed the demon, my father. Now Your business is finished. Now You become pacified, satisfied, because You have no other, no other cause for being angry." Because Nṛsiṁhadeva was groaning in anger, and the demigods were afraid to approach Him, so Prahlāda Mahārāja first appeals to Him, "My dear Lord, there is no need of any more groaning. You become satisfied because Your appearance is for the protection of these demigods.

Lecture on SB 7.9.11-13 -- Hawaii, March 24, 1969:

So bhaktā kintu sadaiva tava ruciraiva avatāra-viśeṣaṁ kriyā kriyānām asya viśvasya kṣemādi na tu padanāya: "Now, due to Your fierceful attitude, the demigods and others, they have been, become afraid. But actually Your incarnation is for their maintenance. Therefore You pacify Your anger because You have appeared for them. If they are, become fearful on account of Your appearance, then You should be pacified. Otherwise, they are very much perturbed." Now Prahlāda Mahārāja will explain his attitude, whether he was afraid or not. These things will be explained very nicely in our next meeting.

Lecture on SB 7.9.13-14 -- Montreal, August 22, 1968:

So Prahlāda Mahārāja said, "My dear Lord, now the, my father who was atheist and always disturbing... These demigods, they are Your devotees. They are not disturbing elements." Brahmādayo vayam iveśa. Brahmādayo. "All these demigods standing here, headed by Brahmā, they are not like us, like demonic persons like my father and his associates. So You can now be peaceful. Don't show Your anger."

Lecture on SB 7.9.14 -- Mayapur, February 21, 1976:

Dayānanda: Nirvṛtim... (break) translation: "My Lordship Nṛsiṁhadeva, who can, therefore, stop Your anger? Now my father, Hiraṇyakaśipu, the great demon, being killed, as the saintly persons take pleasure in the killing of the scorpion and the snake..."

Prabhupāda: What is the beginning? Tad yaccha? Hm? Tad yaccha. "Give up that anger." What you have written?

Dayānanda: It says, "Who can, therefore, stop Your anger?"

Prabhupāda: No, no. "Please, therefore, give up Your anger."

Hṛdayānanda: "Please, therefore, give up your anger."

Dayānanda: Oh. "Please, therefore, stop your anger. Now my father, Hiraṇyakaśipu, the great demon, being killed, as the saintly persons who take pleasure in the killing of the scorpion and the snake, similarly, all the saintly persons have achieved great satisfaction on account of the demon's death. Now they are confident of their happiness. They shall always remember about Your auspicious incarnation."

Prabhupāda: "Of Nṛsiṁhadeva."

Lecture on SB 7.9.51 -- Vrndavana, April 6, 1976:

Puṣṭa Kṛṣṇa: "The great saint Nārada Muni said: Being pacified in this way by the devotee Prahlāda Mahārāja with prayers offered from the transcendental platform, Lord Nṛsiṁhadeva gave up His anger. Being very kind to Prahlāda, who was lying prostrate, offering obeisances, the Lord spoke as follows."

Prabhupāda:

śrī-nārada uvāca

etāvad varṇita-guṇo

bhaktyā bhaktena nirguṇaḥ

prahrādaṁ praṇataṁ prīto

yata-manyur abhāṣata

(SB 7.9.51)

So Nṛsiṁhadeva was very angry. Everything is natural. If somebody becomes angry, it takes some time to get out of the anger. So Nṛsiṁhadeva was very, very angry because His devotee, Prahlāda, was so much treated (indistinct) by his father, it became intolerable. (indistinct) children, they naturally attract the affection of the elder (indistinct).

Nectar of Devotion Lectures

The Nectar of Devotion -- Vrndavana, October 18, 1972:

Gosvāmī is controller of the sense, controller of the mind, controller of the tongue, controller of the genital, controller of anger. So many things he has to control, then he becomes gosvāmī. Vāco-vegaṁ krodha-vegam udara-vegam upastha-vegaṁ manaso-vegam, etān vegān viṣaheta dhīraḥ pṛthivīṁ sa śiṣyāt. After becoming gosvāmī, he can make disciples all over the world. Hare Kṛṣṇa.

The Nectar of Devotion -- Bombay, January 1, 1973:

Pradyumna: "Arrogance, pride, anger, conceit, harshness and ignorance; these qualities belong to those of demoniac nature, O son of Prtha."

Prabhupāda: Yes. The first word, the most important thing is that ignorance. They do not know actually things as they are, but still they become leader. Andhā yathāndair upanīyamānām. Then what is their other qualities? Go on.

The Nectar of Devotion -- Vrndavana, October 26, 1972:

So next morning, when Bhīṣmadeva asked that "Where are those five arrows? Give me," So Duryodhana said, "Sir, this is the story. It has been taken away by Arjuna." So he could understand it is the trick of Kṛṣṇa. So immediately he, out of devotion, became angry. Yes. So devotion, devotional service can be executed in anger also. Not by simply flowers. If he, there is a devotee, he can serve Kṛṣṇa by becoming angry. So he promised immediately that "Today Kṛṣṇa has to break His promise." Because Kṛṣṇa promised that "Although I shall be in the battlefield, I shall simply drive your chariot, but I shall not fight." That was His promise. Now Bhīṣma said that "Kṛṣṇa has broken my promise. So I shall fight in this way today that either Kṛṣṇa has to break His own promise or His friend Arjuna will be killed." Two alternatives.

The Nectar of Devotion -- Vrndavana, November 4, 1972:

Just like the Māyāvādī philosophers, they think that lust and anger, these are our enemies. Kāma-krodha-lobha-moha-mātsarya. But Narottama dāsa Ṭhākura says that the kāma also can be utilized for Kṛṣṇa's service. Kāmaṁ kṛṣṇa-karmārpane. If one is very much attached to work for Kṛṣṇa, that tendency for the karmīs to work very hard for sense gratification, it can be utilized. It can be... Similarly, krodhaṁ bhakta-dveṣi jane. Krodha, anger, is not good, but anger also can be utilized for Kṛṣṇa's service. Just like Hanumān, he became angry upon Rāvaṇa for the sake of Lord Rāmacandra, and he set fire in the golden city of Rāvaṇa, Lanka. So that anger was utilized for Lord Rāmacandra's service. He never utilized anger for his personal sense gratification. In this way, everything can be dovetailed in the service of the Lord, and as I was explaining to other, there are six items, how devotional service, pure devotional service, is the only means to attract Kṛṣṇa.

Sri Caitanya-caritamrta Lectures

Lecture on CC Madhya-lila 20.294-298 -- New York, December 19, 1966:

According to your regulation, we are secular. (laughter) There is no possibility of teaching God or God's name. This boy, I do not know wherefrom he has got this Hare Kṛṣṇa." (laughter) Oh, he became very angry: "Where you have got your Hare Kṛṣṇa?" "Father, from where you have got your anger, I have got that Hare Kṛṣṇa. (laughter) He is the supplier. You want to be angry; He supplies anger. And I want to chant." Oh, he becomes more angry. So, but that boy, what he was doing? That teacher was forbidden, secular, and the father was enemy. Still, he was taking some opportunity as soon as the teacher is out: "O my dear friends, come on. I shall speak to you Hare Kṛṣṇa and the science." So this should be our, your policy.

Lecture on CC Madhya-lila 20.367-84 -- New York, December 31, 1966:

Sanaka, Sananda, Sanātana, they were also requested by their father to increase population, but they refused. They said, "No, we are not going to be entangled in these material affairs. We shall remain kumāras, brahmacārī, and preach the glories of God," by which Brahmā was angry. And while he was angry, from his anger Rudra, Śiva, was produced, and Lord Śiva is therefore supposed to be son of Brahmā.

Lecture on CC Madhya-lila 22.11-15 -- New York, January 9, 1967:

We are thinking like the demon. Now, this lion is the symbol of rajo-guṇa. Rajo-guṇa. Kāma eṣa krodha eṣa rajo-guṇa-samudbhavaḥ. Rajo-guṇa means we are full of lust and anger. When there is excess of rajo-guṇa, then we are full of lust and anger. And when there is sattva-guṇa, then there is knowledge. And when there is tamo-guṇa, neither anger nor lust nor knowledge, simply just like the Bowery Road. You see? Lying down on the street. This is the sign of ignorance, tamo-guṇa, yes. So this is going on.

Lecture on CC Madhya-lila 22.11-15 -- New York, January 9, 1967:

So here the same thing is said, kāma-krodhera dāsa hañā tāra lāthi khāya. Just like the football players—the football is under the kicking method of two parties—similarly, we are under the kicking method of two things, lust and anger. We are lusty, and when our lust is not fulfilled, then we become kicked by anger. Two things. Just like the football is kicked by this party and that party, similarly, our position is we are being kicked sometimes by lust and sometimes by anger. So we are going on leading our life in this way.

Lecture on CC Madhya-lila 22.11-15 -- New York, January 9, 1967:

So they chant some hymns and the ghosts go away. Similarly, if we chant this Hare Kṛṣṇa, then the ghost of māyā by which we are being kicked from this side to that side, that will be over. Tāṅra mantre. If the instruction is received from a saintly person, sādhu, then this illusion of being kicked up from this side to that side by lust and anger under the spell of this material energy will be over. Tāṅra upadeśa-mantre piśāci palāya.

Lecture on CC Madhya-lila 22.11-15 -- New York, January 9, 1967:

Similarly, we also, if we get the shelter and association of a bona fide saintly person, then this business of being kicked by lust and anger is stopped by his instruction, by his advice. Santa chindanti asya mano-vyāsaṅgam ukti. The whole trouble is in the mind. Mind. Just like there is a knot. So knot is to be cut or it is to be opened. So this mental knot with this material attraction is cut by the instruction of saintly persons.

Lecture on CC Madhya-lila 22.14-20 -- New York, January 10, 1967:

So we, the conditioned soul, is just like being kicked up by the material energy from this way to that way. That is our position. And the kicking is by lust and anger. Icchā-dveṣa-samutthena sarge yānti parantapa (BG 7.27). We have got two things here in the conditioned life. We desire something, and if the desire is not fulfilled, then we become angry.

Lecture on CC Madhya-lila 22.14-20 -- New York, January 10, 1967:

We have accepted them as good friends, but they are not good friends. What are they? The lust and the anger and the avarice and greediness. So many things. So to serve the material world... To enjoy the material world, not serve. We don't wish to serve; we want to enjoy. But actually we become servants of all these principles, kāma, krodha, lobha, bhaya. We are servant of fearfulness, we are servant of malice, we are servant of lust, we are servant of anger, although we are thinking that "I am master." So one who has come to the senses that "I am acting here as servant... I'm servant of my society, I am servant of my family, I am servant of my senses, I am servant of my..." So many things I have created. Up to death I am servant of dog, I'm servant of cat, and so many things I have become servant.

Lecture on CC Madhya-lila 22.14-20 -- New York, January 10, 1967:

This point we have explained several times. So we cannot change that position. If you don't serve Kṛṣṇa, then you have to serve māyā. That position is there. So here in this material world we are rendering service to these—kāma, krodha, lobha. We are servant of lust, we are servant of anger, we are servant of avarice, we are servant of so many things. So kāmādīnāṁ katidhā na katidhā. And servant, when one becomes servant, he has to execute anything which the masters order. Suppose one is serving some big man, he says that "You do this. I want."

Lecture on CC Madhya-lila 22.14-20 -- New York, January 10, 1967:

We have got practical experience in our life. Sometimes we do something which is not to be done, but being carried away by lust we do so many nonsense things. So we are servant of this lust and anger. So one who is in sense, he says like this, that "I have served this kāma, krodha, but the result is that they are not satisfied." This material world, if you go on serving anyone and if you ask the master, "Are you well served?" he'll never say that "I am."

Sri Isopanisad Lectures

Sri Isopanisad, Mantra 10 -- Los Angeles, May 15, 1970:

The first agitating agent is the mind, then the another agitating agent is this tongue. Another agitating agent is our speaking power. Vāco-vega krodha-vega. Another agitation is when we become angry. When we become angry, we forget. We do any nonsense due to the agitation of anger. When we speak in anger, we speak so many nonsense things. Vāco-vegaṁ krodha-vegaṁ manasa-vegaṁ jihvā-vegam. Jihvā-vegam, agitation of the jihvā, tongue. Don't you see? For the agitation of the tongue so many advertisement: "Oh, here is this liquor," "Here is this chicken," "Here is this beef." What for? To satisfy the agitation of the tongue.

Sri Isopanisad, Mantra 10 -- Los Angeles, May 15, 1970:

One who has six kinds of control: control of the mind, control of the tongue, control of anger, control of speaking, control of the genital, and control of the belly. Six kinds of agitating agents: the mind, the tongue, the belly, the genital, the speaking... So one who has control over these six things, he is called dhīrāṇām. Dhīra. Hara eva (?) dhīra. Just like in Kumāra-sambhava. There is a nice poetry made by a great poet, Kālidāsa.

Festival Lectures

Nrsimha-caturdasi Lord Nrsimhadeva's Appearance Day -- Srimad-Bhagavatam 7.5.22-34 -- Los Angeles, May 27, 1972:

So his father, Hiranyakasipu, became more and more angry. So one day... Because after all, son and father... The son was simple boy. So one day he said, "Prahlāda, I shall now kill you. I shall see how your Kṛṣṇa saves you." So immediately, Prahlāda was seeing to the pillars of the hall. He was king. So Hiraṇyakaśipu asked him, "Is your God, Kṛṣṇa, in the pillar?" He said, "Yes, sir. Yes, my father, He is there." So immediately, with anger he broke the pillar and Nṛsiṁhadeva came out.

Initiation Lectures

Excerpt from Sannyasa Initiation of Viraha Prakasa Swami -- Mayapur, February 5, 1976:

'One who can control the forces of speech, mind, anger, belly, tongue and genitals is known as a gosvāmī and is competent to accept disciples all over the world.' The followers of Śrī Caitanya Mahāprabhu never accepted the Māyāvāda order of sannyāsa, and for this, they cannot be blamed. Śrī Caitanya Mahāprabhu accepted Śrīdhara Swami, who was a tridaṇḍī sannyāsī, but the Māyāvāda sannyāsīs, not understanding Śrīdhara Swami, sometimes think that Śrīdhara Swami belonged to the Māyāvāda ekadaṇḍa sannyāsa community. Actually this was not the case."

General Lectures

Lecture Excerpt -- New York, August 25, 1966:

"All right. This will do?" "Oh, yes, this will do. This cup will do." Now, when the teacher saw that he is coming with a cup of yogurt and promised that he will supply, he would supply, whatever required, he would supply, oh, he became very angry: "You cheated me like that?" and so on. So he, out of anger, he throw it. Now, after some time, when he came back, he saw that the yogurt is fallen down on the ground, but the pot is full. Then he tried again; again got it. So as much as he could take, he took, but the pot is always full. The pot is always full.

Lecture -- Seattle, September 27, 1968:

I shall become the master..." But actually, he cannot become the master. He's the servant of his senses, that's all. Just try to understand. Servant he must be, but he's servant of his lust, he's servant of his avarice, he's servant of his greediness, servant of his anger, servant of so many things. Kāmādīnāṁ kati na katidhā pālitā durnideśāḥ. In higher state, somebody has become the servant of humanity, somebody has become the servant of the society, somebody has become the servant of the country, but actual purpose is that "I shall become the master."

Lecture -- Seattle, September 30, 1968:

Upendra: Prabhupāda, what is the nature of anger? How is anger...

Prabhupāda: Anger means lust. When you are lusty and your lust is not fulfilled, you become angry. That's all. It is another feature of the lust. Kāma eṣa krodha eṣa rajo-guṇa-samudbhavaḥ. When you are too much influenced with the modes of passion, you become lusty. And when your lust is not fulfilled, then you are angry, next stage. And next stage is that there is bewilderment. And then next stage is praṇaśyati, then you are lost. Therefore one has to control this lust and anger.

Lecture -- Seattle, September 30, 1968:

Otherwise he'll not be able to understand. Kṛṣṇa consciousness cannot be understood on the platform of ignorance and passion. The whole world is under the influence of ignorance and passion. But this method is so simple that if you simply follow the four principles of restriction and chant Hare Kṛṣṇa, you are immediately surpassing all the modes of material nature. So the anger is on the platform of passion.

Lecture -- Montreal, October 26, 1968:

So kāma eṣa krodha eṣa rajo-guṇa-samudbhavaḥ. Kāma and krodha. Kāma means desire, lust. Kāma. And when the desire or lust is not fulfilled, then there is krodha. Krodha means anger. There are so many cases of criminality, when the lust is not fulfilled, one commits some criminal action and he is punished and so many things happen.

Lecture -- Hawaii, March 23, 1969:

"ISKCON members speak knowingly of happiness. Don't followers of Kṛṣṇa consciousness ever get angry?" Yes. They can get angry. Why not? They're very much angry to the nondevotees: "You rascal! Why you have not, are not surrendering yourself to God? You rascal." Yes. We are angry. This anger is service of Kṛṣṇa. How can I give up anger? But we use anger in a different way, not for our sense gratification: "Why you have not paid me such and such money?" No, we don't say like that. "Why you are not Kṛṣṇa conscious?" That is our anger. So the anger can be utilized in Kṛṣṇa consciousness. Everything can be utilized in Kṛṣṇa consciousness. Why should I give up anger? Kṛṣṇa is also angry, and I am son of Kṛṣṇa. So anger is in me because I have got the qualities of my father. So how can I give up anger? But I use anger only for Kṛṣṇa. So we do not leave anything, but we utilize everything for Kṛṣṇa. That is our Kṛṣṇa consciousness philosophy. So (reading:) "Don't followers of Kṛṣṇa consciousness ever get angry?" Yes, we get angry. Why not? We are not artificial. Human nature is to become anger, sometimes satisfied, sometimes... So we utilize this. We are angry when one is not Kṛṣṇa conscious, when he's against God.

Lecture -- London, September 14, 1969:

You are not abiding by the dictation of your mind. That should be the motto of our life. And a spiritual master or mahātmā is he who is situated in that position. He is not dictated by the mind. He is simply following the scriptural injunctions. Therefore he is praśāntā. Sama-cittāḥ praśāntāḥ. And vimanyavaḥ. Vimanyavaḥ means without any anger. Anger... A devotee should not be angry. But that does not mean that he has lost his capacity of anger. No. Everything is there. Just like a person does not have illicit sex. That does not mean he has no sexual capacity. He has full sexual capacity, but he does not want to do it unless it is required for certain purpose. That example is given: just like the tortoise. The tortoise, as soon as he likes, he opens his different limbs from the body, and as soon as he does not like, immediately winds within the body. So we should be like that. That is real control.

Lecture -- London, September 14, 1969:

So just like Hanumānjī, Vajrāṅgajī. Vajrāṅgajī, he set fire in the kingdom of Rāvaṇa. A very beautiful kingdom, almost made of gold, but he set fire in that capital of Laṅka. He became very angry. But why he became angry? Not for his personal interest. But he was angry for the interest of Lord Rāma. Sītā, the Lakṣmī, wife of Lord Rāma, was kidnapped by this man Rāvaṇa, and he was very angry that "He has kidnapped my Lord's spiritual energy, Sītā. I shall set fire in his very valuable capital." So this anger, this demonstration of anger and setting fire was accepted as service.

Departure Talks

Conversation -- Hawaii, June 20, 1975:

Krodha means anger. If my lusty desire is not fulfilled, then I become angry. Then I have to serve anger. Kāma, krodha. Then I become more greedy. Kāma krodha lobha. Then I become illusioned, moha. Then I become envious. In this way I have become implicated. So this service of this material world means I become more and more implicated. Therefore a devotee says, "My Lord, now I have got sense." What is that sense? "Now I am meant for service, I have rendered service, but nobody has become happy, either the master or myself. Therefore now I have got intelligence: why not serve You? You are the supreme master. So I have come to You.