BG 03.37 kama esa krodha esa... cited

Expressions researched:
"It is lust only" |"kama esa krodha esa" |"mahasano maha-papma" |"rajo-guna-samudbhavah" |"the all-devouring sinful enemy of this world" |"the product of kama" |"transformed into wrath" |"viddhy enam iha vairinam" |"which is born of contact with the material mode of passion"

Notes from the compiler: VedaBase query: "3.37" or "It is lust only" or "kama esa krodha esa" or "mahasano maha-papma" or "rajo-guna-samudbhavah" or "the all-devouring sinful enemy of this world" or "transformed into wrath" or "viddhy enam iha vairinam" or "which is born of contact with the material mode of passion"

BG Chapters 1 - 6

BG 3.37, Translation and Purport:

The Supreme Personality of Godhead said: It is lust only, Arjuna, which is born of contact with the material mode of passion and later transformed into wrath, and which is the all-devouring sinful enemy of this world.

When a living entity comes in contact with the material creation, his eternal love for Kṛṣṇa is transformed into lust, in association with the mode of passion. Or, in other words, the sense of love of God becomes transformed into lust, as milk in contact with sour tamarind is transformed into yogurt. Then again, when lust is unsatisfied, it turns into wrath; wrath is transformed into illusion, and illusion continues the material existence. Therefore, lust is the greatest enemy of the living entity, and it is lust only which induces the pure living entity to remain entangled in the material world. Wrath is the manifestation of the mode of ignorance; these modes exhibit themselves as wrath and other corollaries. If, therefore, the mode of passion, instead of being degraded into the mode of ignorance, is elevated to the mode of goodness by the prescribed method of living and acting, then one can be saved from the degradation of wrath by spiritual attachment.

The Supreme Personality of Godhead expanded Himself into many for His ever-increasing spiritual bliss, and the living entities are parts and parcels of this spiritual bliss. They also have partial independence, but by misuse of their independence, when the service attitude is transformed into the propensity for sense enjoyment, they come under the sway of lust. This material creation is created by the Lord to give facility to the conditioned souls to fulfill these lustful propensities, and when completely baffled by prolonged lustful activities, the living entities begin to inquire about their real position.

This inquiry is the beginning of the Vedānta-sūtras, wherein it is said, athāto brahma jijñāsā: one should inquire into the Supreme. And the Supreme is defined in Śrīmad-Bhāgavatam as janmādy asya yato 'nvayād itarataś ca, or, "The origin of everything is the Supreme Brahman." Therefore the origin of lust is also in the Supreme. If, therefore, lust is transformed into love for the Supreme, or transformed into Kṛṣṇa consciousness—or, in other words, desiring everything for Kṛṣṇa—then both lust and wrath can be spiritualized. Hanumān, the great servitor of Lord Rāma, exhibited his wrath by burning the golden city of Rāvaṇa, but by doing so he became the greatest devotee of the Lord. Here also, in Bhagavad-gītā, the Lord induces Arjuna to engage his wrath upon his enemies for the satisfaction of the Lord. Therefore, lust and wrath, when they are employed in Kṛṣṇa consciousness, become our friends instead of our enemies.

SB Canto 3

SB 3.12.11, Translation and Purport:

My dear boy, I have already selected the following places for your residence: the heart, the senses, the air of life, the sky, the air, the fire, the water, the earth, the sun, the moon and austerity.

The creation of Rudra from between the eyebrows of Brahmā as the result of his anger, generated from the mode of passion partly touched by ignorance, is very significant. In Bhagavad-gītā (3.37) the principle of Rudra is described. Krodha (anger) is the product of kāma (lust), which is the result of the mode of passion. When lust and hankering are unsatisfied, the element of krodha appears, which is the formidable enemy of the conditioned soul. This most sinful and inimical passion is represented as ahaṅkāra, or the false egocentric attitude of thinking oneself to be all in all. Such an egocentric attitude on the part of the conditioned soul, who is completely under the control of material nature, is described in Bhagavad-gītā as foolish. The egocentric attitude is a manifestation of the Rudra principle in the heart, wherein krodha (anger) is generated. This anger develops in the heart and is further manifested through various senses, like the eyes, hands and legs. When a man is angry he expresses such anger with red-hot eyes and sometimes makes a display of clenching his fists or kicking his legs. This exhibition of the Rudra principle is the proof of Rudra's presence in such places. When a man is angry he breathes very rapidly, and thus Rudra is represented in the air of life, or in the activities of breathing. When the sky is overcast with dense clouds and roars in anger, and when the wind blows very fiercely, the Rudra principle is manifested, and so also when the sea water is infuriated by the wind it appears in a gloomy feature of Rudra, which is very fearful to the common man. When fire is ablaze we can also experience the presence of Rudra, and when there is an inundation over the earth we can understand that this is also the representation of Rudra.

SB Canto 4

SB 4.25.24, Purport:

These representatives of attachment and envy are very much unfavorable for advancement in spiritual life. One should not be attracted by the breasts of young women. The great saint Śaṅkarācārya has described the breasts of women, especially young women, as nothing but a combination of muscles and blood, so one should not be attracted by the illusory energy of raised breasts with nipples. They are agents of māyā meant to victimize the opposite sex. Because the breasts are equally attractive, they are described as sama-vṛttau. The sex impulse remains in an old man's heart also, even up to the point of death. To be rid of such agitation, one must be very much advanced in spiritual consciousness, like Yāmunācārya, who said:

yad-avadhi mama cetaḥ kṛṣṇa-pādāravinde

nava-nava-rasa-dhāmany udyataṁ rantum āsīt

tad-avadhi bata nārī-saṅgame smaryamāṇe

bhavati mukha-vikāraḥ suṣṭhu niṣṭhīvanaṁ ca

"Since I have been engaged in the transcendental loving service of Kṛṣṇa, realizing ever-new pleasure in Him, whenever I think of sex pleasure, I spit at the thought, and my lips curl with distaste." When one is spiritually advanced he can no longer be attracted by the lumps of flesh and blood which are the breasts of young women. The word nirantarau is significant because although the breasts are situated in different locations, the action is the same. We should not make any distinction between attachment and envy. As described in Bhagavad-gītā (3.37), they are both products of rajo-guṇa (kāma eṣa krodha eṣa rajo-guṇa-samudbhavaḥ).

SB Canto 5

SB 5.10.12, Translation and Purport:

My dear King, if you still think that you are the King and that I am your servant, you should order me, and I should follow your order. I can then say that this differentiation is temporary, and it expands only from usage or convention. I do not see any other cause. In that case, who is the master, and who is the servant? Everyone is being forced by the laws of material nature; therefore no one is master, and no one is servant. Nonetheless, if you think that you are the master and that I am the servant, I shall accept this. Please order me. What can I do for you?

It is said in Śrīmad-Bhāgavatam, ahaṁ mameti: (SB 5.5.8) One thinks, "I am this body, and in this bodily relationship he is my master, he is my servant, she is my wife, and he is my son." All these conceptions are temporary due to the inevitable change of body and the arrangement of material nature. We are gathered together like straws floating in the waves of an ocean, straws that are inevitably separated by the laws of the waves. In this material world, everyone is floating on the waves of the ocean of nescience. As described by Bhaktivinoda Ṭhākura:

(miche) māyāra vaśe, yāccha bhese',

khāccha hābuḍubu, bhāi

(jīva) kṛṣṇa-dāsa, ei viśvāsa,

karle ta' āra duḥkha nāi

Śrīla Bhaktivinoda Ṭhākura states that all men and women are floating like straws on the waves of material nature. If they come to the understanding that they are the eternal servants of Kṛṣṇa, they will put an end to this floating condition. As stated in Bhagavad-gītā (3.37): kāma eṣa krodha eṣa rajo-guṇa-samudbhavaḥ. Due to the mode of passion, we desire many things, and according to our desire or anxiety and according to the order of the Supreme Lord, material nature gives us a certain type of body. For some time we play as master or servant, as actors play on the stage under someone else's direction. While we are in the human form, we should put an end to this nonsensical stage performance. We should come to our original constitutional position, known as Kṛṣṇa consciousness. At the present moment, the real master is material nature. Daivī hy eṣā guṇa-mayī mama māyā duratyayā (BG 7.14). Under the spell of material nature, we are becoming servants and masters, but if we agree to be controlled by the Supreme Personality of Godhead and His eternal servants, this temporary condition ceases to exist.

SB Canto 7

SB 7.15.20, Translation and Purport:

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.

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 Canto 10.1 to 10.13

SB 10.7.31, Purport:

In the material world, because of intense lust and desire for enjoyment, one becomes implicated in sinful life more and more (kāma eṣa krodha eṣa rajo-guṇa-samudbhavaḥ). Therefore the quality of fear is one of the aspects of material life (āhāra-nidrā-bhaya-maithunaṁ ca). But if one becomes Kṛṣṇa conscious, the process of devotional service, śravaṇaṁ kīrtanam (SB 7.5.23), diminishes one's polluted life of material existence, and one is purified and protected by the Supreme Personality of Godhead. Śṛṇvatāṁ sva-kathāḥ kṛṣṇaḥ puṇya-śravaṇa-kīrtanaḥ (SB 1.2.17). In devotional life, one has faith in this process. Such faith is one of the six kinds of surrender. Rakṣiṣyatīti viśvāsaḥ (Hari-bhakti-vilāsa 11.676). One of the processes of surrender is that one should simply depend on Kṛṣṇa, convinced that He will give one all protection. That Kṛṣṇa will protect His devotee is a fact, and Nanda Mahārāja and the other inhabitants of Vṛndāvana accepted this very simply, although they did not know that the Supreme Lord Himself was present before them. There have been many instances in which a devotee like Prahlāda Mahārāja or Dhruva Mahārāja has been put in difficulty even by his father but has been saved under all circumstances. Therefore our only business is to become Kṛṣṇa conscious and depend fully on Kṛṣṇa for all protection.

Bhagavad-gita As It Is Lectures

Lecture on BG 3.31-43 -- Los Angeles, January 1, 1969:

Thirty-seven: "The Blessed Lord said: It is lust only, Arjuna, which is born of contact with the material modes of passion and later transformed into wrath, and which is the all-devouring, sinful enemy of this world (BG 3.37)."

Prabhupāda: Yes. Passion, if you increase your passion, then when you cannot fulfill your passion, you'll be angry, wrath, one after another. So this is due to our being situated in the modes of passion.

As I have told you, there are three kinds of modes of material nature. One is goodness, one is passion, and one is ignorance. So ignorance is the lowest quality, passion is still better than ignorance, and goodness is the highest good quality within this material world. And one has to transcend even goodness. Then he can go to the Kṛṣṇa consciousness platform. So one should not remain on the platform of passion. He should try to rise on the platform of goodness, and from there he should try to be promoted in Kṛṣṇa consciousness. This is one method. But if you take to Kṛṣṇa consciousness directly, then automatically you transcend the platform of ignorance, passion, and goodness. Go on.

Lecture on BG 3.31-43 -- Los Angeles, January 1, 1969:

Jaya Gopāla: Are the people in this age lusty in the modes of ignorance or are they lusty in all three modes?

Prabhupāda: Anyone who is in the material world, he is lusty. Maybe difference of degrees. That doesn't matter. But he is lusty. Kāma eṣa krodha eṣa rajo-guṇa-samudbhavaḥ. Everyone is trying to lord it over the material nature. That is lust. Now, the ant is trying to lord it over the material nature in his own way, and the big politician, he is trying to lord it over the material nature in a different way. Everyone is trying. So that lording it over the material nature is a sign of lust. So you can take it for granted that anyone who is within this material world, he has got that contamination of lust, maybe manifested in different degrees.

Lecture on BG 4.10 -- Calcutta, September 23, 1974:

So if you take to Kṛṣṇa consciousness, then these are the result. Vīta-rāga-bhaya-krodhāḥ (BG 2.56). Krodha means when we cannot satisfy our senses in the... We try to satisfy our senses... Just like the jackal. He wanted to eat some grapes, but jumping, jumping, he could not get. Then, in krodha, he says, "Oh, it is useless. It is sour. We don't want." So this krodha, in the absence of sense gratification, there is krodha. Kāma eṣa krodha eṣa rajo-guṇa-samudbhavaḥ.

So Kṛṣṇa says, man-mayā, "being always absorbed in Me." Man-mayā, mayā, mayā, mayā. Vikārārthe mayārthe.(?)When, just like, one thing is covered with gold, it is called svarṇamaya. Similarly, when... We are now materially covered. When we become covered with Kṛṣṇa consciousness, that is called man-mayā. Man-mayā, always thinking of Kṛṣṇa. How it is possible? Man-mayā mām upāśritāḥ. When you take shelter of Kṛṣṇa, Kṛṣṇa is so kind, He gives you shelter.

Srimad-Bhagavatam Lectures

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

So we have become, instead of becoming servant of Kṛṣṇa, we have become the servants of our, these enemies. Practically they are enemies-kāma eṣa krodha eṣa rajo-guṇa-samudbhavaḥ. Or in other words, we are servants of the three material modes of nature. But we are servant. That we cannot deny. So the whole Kṛṣṇa consciousness movement is that instead of becoming servant of these three modes of nature, you become servant of Kṛṣṇa. That is your original position. You cannot give up your position as servant. In the Bengali proverb there is a ḍheṅki. Svarga gela dan bange.(?) Means a ḍheṅki, that machine, that wooden machine, which... Husking machine? So if you send it to the heaven, then what he'll do? The same business. It does not mean the ḍheṅki, while it is promoted in the heaven, he can become soul or anything else. No. Similarly, we living entities, we have desire to enjoy this material world, but our position is servant. We have not changed our position. We revolted to serve Kṛṣṇa. That is all right. But what is your position here in the material world? That is also servant. Just like I told Professor Kotovsky that "Your Communism, what is the difference between your Communism and our Kṛṣṇa consciousness movement? You have selected Lenin as your leader, or master, and we have selected Kṛṣṇa as our leader, master. So on the principle, where is difference?" The professor could not answer.

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

So this mind is material because it is the product of transformation of the modes of goodness. Then, gradually, being contaminated by different kinds of material desires, it becomes degraded. Kāma eṣa krodha eṣa rajo-guṇa-samudbhavaḥ. 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. That is the business of mind. Everyone desires the peacefulness of mind, but the material mind—the nature is saṅkalpa and vikalpa, restlessness. You cannot fix up.

Lecture on SB 6.2.17 -- Vrndavana, September 20, 1975:

It was questioned by Arjuna to Kṛṣṇa that "How one man is forced to commit sinful activities." So Kṛṣṇa replied, kāma eṣa krodha eṣa rajoguṇa-samudbhavam. There are three modes of material nature: sattva-guṇa, rajo-guṇa, tamo-guṇa. So those who are in tamo-guṇa and rajo-guṇa, they are forced to commit sinful activities, forced. There is no alternative. Therefore we have to come. Just like we go to school, college for education. What is the purpose? That "We are ignorant. We are illiterate, uneducated. Therefore I must go to school to learn, to become enlightened." Similarly, from the lower animal status we are coming by evolution, and in the human form of life, especially in the civilized human form of life, the enlightenment is that one should come from this tamo-guṇa, rajo-guṇa to sattva-guṇa. That is required. Therefore the brahminical culture is so much adored in India to make one from the lower status of life to the higher status of life. And that is very easily done simply by devotional service.

Sri Caitanya-caritamrta Lectures

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

So on account of this ignorance we are under the control of this material nature. Actually, due to our forgetfulness, due to our averseness to Kṛṣṇa, we are under the condition of this material nature. This is the sum and substance: due to our averseness. We don't like. Sei doṣe māyā-piśāci daṇḍa kare tāre. Daṇḍa kare tāre means "give him punishment." You have not seen... Perhaps... You had been in India. You have seen the Devī picture, picture of Goddess Durgā. She has got a..., what is called? Trisura, like this. Trident? Yes. This trident, she has got in her hand a trident. And a asura, a demonic person, is struggling with lion, and the goddess is piercing that trident on the chest of that demon. This figure is there. That is called Durgā. Have you seen that picture? That one lion has attacked that demon, and the lion is the carrier of Devī, Goddess Durgā. She rides on lion. Just like we ride on horse, Devī, she rides on lion. And the lion has attacked that demon. And demon is also very strong, fighting with the lion, and the mother, Goddess Durgā, she has caught the demon by the hair and piercing the trident on the chest, and the lion has attacked. So this is our position. 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.

General Lectures

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. This controlling means you have to put yourself in the modes of goodness, not in the modes of passion. There are three modes of material nature: modes of ignorance, modes of passion and modes of goodness. Therefore if anyone wants to know the science of God, then he has to keep himself on the modes of goodness. Otherwise he cannot. Therefore we are teaching our students that "You don't do this, you don't do this, you don't do this, you don't do this," because he has to keep himself on the modes of goodness. 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:

In our last meeting we were discussing. Why people are forced to commit sinful activities? This point is also discussed in the Bhagavad-gītā. Arjuna inquired from Kṛṣṇa, "What is that thing which forces a man to commit sinful activities?" Just like the same example that one man is seeing practically that one who has committed something criminal, he is punished. And he has heard it also from authorities, from lawyers or from respectable gentlemen, that "If you commit such and such sinful activities... If you steal, then you will be imprisoned for six months. If you cheat, you'll be imprisoned for such and such period. If you commit murder, then you'll be hanged." These things are taught some way or other. Either in religious scripture or by lawbooks or by morality or ethical principle, they are taught to the human, civilized human society. And he sees also practically that "This man has committed this kind of criminality, and he is punished." And again why does he commit? That is the problem. 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. So kāma eṣa krodha eṣa rajo-guṇa-samudbhavaḥ. As we have discussed many times that we are in this material world controlled by the three modes of material nature. Three qualities: goodness, passion and ignorance. So goodness... Yes, passion and ignorance are the causes of our bondage. And goodness is also cause of bondage, but in that platform one can see things as they are. Goodness. Prakāśa. Just like at night we cannot see, but in daytime we see. But seeing is not all. Unless I am convinced of something, even seeing... Just the same example: one man is seeing that a criminal person is punished; still he is committing criminal act.

Lecture -- Montreal, October 26, 1968:

So Śukadeva Gosvāmī's question is that suppose a man commits some sinful activities and he executes some atonement. In atone... This atonement is prescribed in every religion... (child sounds in background) (aside:) This is disturbing. Attention is diverted. Yes. So just like in the Christian church, they have the atonement process, confession. So suppose if you go weekly in the church and confess your sinful activities and it is excused, but again, next week you again commit the same sinful activities. Then what is the use of that confession and atonement? If you make it a business that "The whole week I shall commit sinful activities, and on Sunday I shall go to church and confess it, then everything will be balanced, squared-off account," that is all right. Then again from Monday you begin the sinful activities. So is that very good business? So Parīkṣit Mahārāja's question is that, that the atonement is there. But if one commits atonement and again commits sinful activities, then what is the use of such atonement? It is just like... He gave the example, kuñjara-snānavat. The elephant takes bath very nicely in the water, and as soon as he comes on the land, he takes dust and throws over, all over the body. So what is the use of taking bath? Similarly, if I am accustomed to commit sinful activities and for that reason I confess and make some atonement, then what is the use? That is the question of Parīkṣit Mahārāja. He's very intelligent. If I do again and again and again the same thing and make some atonement... So in every religion there are processes of atonement, prāyaścitta. In Hindu religion also there is such thing. Every religion such thing is there. But the purpose of such atonement is to bring the man, criminal man to consciousness. He should be conscious of his sinful activities. That is the idea. Just like a child has committed some wrong and he comes to the father. The father sees that he has done something wrong. So the child confesses, "Yes, father, I have done it. Please excuse me." "All right. Excused." The father says, "Don't do it again." Second time, again he commits the same thing. The father or the teacher says, "Oh, again you have committed?" "Yes. Please excuse me. I shall not do it again." "All right. Excused." But if on the third time again he commits the sin, what the father and the teacher will do? He will slap him. Yes. Just to teach him, "Nonsense. I have warned you twice, thrice, and again you are doing that? No more excuse. Now punishment." This is natural. So if I go to God, if I go and confess, "Father, God, Supreme Father, I have done these sinful activities. I am confessing," "All right." The father excuses. If you make it a business, that "I shall do it and confess," then what will be the result? The result will be punishment. That is natural consequence. So people should come to the understanding that "These sinful activities I shall not do." But he is forced to do, impelled by the quality of passion and ignorance. That is answered in the Bhagavad-gītā. Why does he so, as if being forced by some agent? That is answered in the Bhagavad-gītā that rajo-guṇa-samudbhavaḥ. Kāma eṣa krodha eṣa rajo-guṇa-samudbhavaḥ.

Philosophy Discussions

Philosophy Discussion on Socrates:

Hayagrīva: The way of action in the world. And the jñāna, or knowledge, in itself is not sufficient, but it must be applied and must serve as a basis for action in the world.

Prabhupāda: Yes, ethics is the basic principle of purification. Unless one does..., knows what is moral and what is immoral... Of course, in this material world everything is immoral, but still we have to distinguish good and bad. That is called regulative principle. Simply by following the regulative principle, if he does not reach the ultimate goal of spiritual life, so that is also not wanted. The real aim is to come to the spiritual platform and become free from the influence of these laws of material nature. So passion is the binding force in the material nature. Just like in the prison house the prisoners are kept sometimes chained by some iron shackles and other method, so material nature has given the chain, shackles, of sex life, passion, rajas tamaḥ. Kāma eṣa krodha eṣa rajo-guṇa-samudbhavaḥ. Rajah-guṇah means the modes of passion. So modes of passion means kama, lusty desires, and krodha. When the lusty desires are not fulfilled, one becomes angry. But these things are the means of bondage in this material world. In another place it is said, tadā rajas-tamo-bhāvāḥ kāma-lobhādayaś ca ye (SB 1.2.19). When one is afflicted with the base material modes of nature, namely rajo-guṇa and tamo-guṇa, then he becomes greedy and lusty. So ethics require to get out of the clutches of greediness and lusty desires.

1972 Conversations and Morning Walks

Conversation with Bajaj and Bhusan -- September 11, 1972, Arlington, Texas, At Their Home:

Guest (2): One thing I have been thinking for years together, but I could never understand it. In Bhagavad-gītā when Lord Kṛṣṇa..., Arjuna asks a question, kena prayukto 'yaṁ pāpaṁ carati pūruṣaḥ. Lord Kṛṣṇa says, kāma eṣa krodha eṣa rajo-guṇa-samudbhavaḥ. The kāma... Where is the beginning of this kāma?

Prabhupāda: Rajo-guṇa. That is stated, rajo-guṇa. (Hindi) Rajo-guṇa-samudbhavaḥ. Therefore you have to come to the sattva-guṇa. Sattva-guṇa, to come to the sattva-guṇa, you have to sāttvika vikāra (Hindi)... They are described in the Bhagavad-gītā. Brahma-karma svabhāva-jam (BG 18.42). That is sattva-guṇa. Satyaṁ śaucam.

1975 Conversations and Morning Walks

Morning Walk -- July 14, 1975, Philadelphia:

Devotee (1): Śrīla Prabhupāda, modern philosophy is teaching that the forces of greed and lust and these things are greater than man, that actually... This concept that we are eternal, full of knowledge and bliss, they cannot accept that or understand that. They're thinking that the powers of evil are much greater, and we're just controlled by these things.

Prabhupāda: Therefore they are fools. When a man's lusty desire is very strong, he commits, what is called, rape, and he becomes complicated in criminal activities. Kāma eṣa krodha eṣa rajo-guṇa-samudbhavaḥ. Why one is forced to do that? The cause is lusty desires, anger, greediness. So we are thinking we are master of this material world, but actually you are servant of these desires, kāma, krodha, lobha, mohaḥ. And that is māyā. He is acting as servant, but he's thinking, "I am master." That is māyā, which is not the fact. Just like yesterday we were discussing that the women, they are acting as instrument of men, and they are thinking, "We have equal rights." A man is utilizing her for his own purpose, and she is thinking "I am equal."

1977 Conversations and Morning Walks

Room Conversation with Ratan Singh Rajda M.P. 'Nationalism and Cheating' -- April 15, 1977, Bombay:

Mr. Rajda: It is a great movement. Naturally your Bhagavad-gītā should be given importance. It must be delivered to every corner of the world.

Prabhupāda: Yes.

Mr. Rajda: It is your...

Prabhupāda: Yes.

Mr. Rajda: ...desire, I put it.

Prabhupāda: They'll be happy. They're suffering. (Hindi) Is that civilization? "You could not supply me petrol. I shot you." What is this? How much animalistic a human being can be. (aside:) Wake up. Kāma eṣa krodha eṣaḥ. The people are being educated to become too much lusty, and as soon as their lust is not fulfilled, they'll be angry. Kāma eṣa krodha eṣa rajo-guṇa-samudbhavaḥ. And the krodha was, anger was so intense that he killed another person. No consideration that "What he can do? The petrol is finished." He simply says, "Now my stock is finished." So therefore he should be killed?

1973 Correspondence

Letter to Lynne Ludwig -- Los Angeles 30 April, 1973:

You refer to the word "love" several times in your letter, but actual fact is there is no love in this material world. That is false propaganda. What they call "love" here is lust only, desire for personal sense-gratification;

kama esa krodha esa, rajoguna samudbhavah,

maha-sano maha-papma, viddhy enam iha vairinam

Krishna tells Arjuna, His disciple, that "It is lust only . . . which is the all-devouring, sinful enemy of this world." In the Vedic language, their word for materialistic "love" as we call it at present day; "kama" lust for material desire, not love. The word for love, actually love we find in Vedas is "prema", meaning one's love of God, only. Outside God, there is no possibility of loving. Rather it is lusty desire the whole range of human activities, whatever and whenever, so long with this atmosphere of matter, the every activity of the human being—or any living entity—is based upon or given impetus, and thus polluted, by the attraction between male and female, sex-desire. For that sex-life, the whole universe is spinning round—and suffering! That is the harsh truth. So-called love, here, means "you gratify my senses, I'll gratify your senses," and as soon as that gratification stops: immediately there is divorce, separation, quarrel, hatred. So many things there are, going on under this false conception of love. Actual love means love of God, Krishna.

Everyone wants to repose his loving tendency in some object which is in his opinion worthy. So it is a question of ignorance only, poor fund of knowledge, where to find that Supreme Lovable Object actually worthy to accept and reciprocate their love. People simply do not know, there is no proper information. Anything material, as soon as there is some attachment, it will kick you upon the face, deteriorate, disappoint you—it's bound to dissatisfy and frustrate you, that's a fact. So these young boys in your country, and all over the world, they are accepting. "Yes, that is fact," and they are getting the right information from Krishna:

bahunam janmanam ante

jnanavan mam prapadyate

vasudevah sarvam iti

sa mahatma sudurlabhah

(BG 7.19)

"After many births and deaths, he who is actually wise surrenders unto Me, knowing Me to be the cause of all causes and all that is. Such a great soul is very rare." Again Krishna uses the word mahatma, great soul. So these are not ordinary boys and girls, our devotees, that you have met, no. They are to be considered as actually wise, great souls, because they have experienced in so many births the miserable disease of material life and they have become disgusted. Therefore they are seeking higher knowledge, something better, and when they find Krishna and surrender unto Him, they become mahatma, actually in knowledge. This material world is just like a prison-house, a punishing place just to bring us to that point of becoming disgusted and surrendering at last to Krishna, going back to my original mature of eternal life of bliss and complete knowledge. So these devotees, that is their credit, they have done what is "very rare" amongst all men in the human society, sudurlabhah, very rare.

So after surrendering to Krishna, that will be the final receptable for investing his love: in God. If somehow or other anyone develops their dormant love of God—love of god is present there in everyone, just like fire is there in the unlit match, covered-over—if Krishna becomes the Supreme Adorable Objectality, the Supreme Friend, the Supreme Master, the Supreme Lover—then, oh, he shall never again become disappointed or unhappy. Rather, because his loving propensity is rightfully placed,

mac-citta mad-gata-prana, bodhayantah parasparam

kathayantas ca mam nityam, tusyanti ca ramanti ca,

(BG 10.9)

the devotee, one whose life is surrendered to Krishna, is always enjoying "great satisfaction and bliss" and he is constantly "enlightened", always positive, not negative as you say. The advanced devotee is the friend of everyone: yoga-yukto visuddhatma, purified soul engaged in loving devotional service to Krishna, sarvabhutatmabhutatma, he is dear to everyone and everyone is dear to him; and in another place Krishna claims that: yo mad bhakta sa me priya, that His devotee who is very dear to Him, advesta sarva-bhutanam, maitah karuna eva ca, is not envious but is the kind friend to all living entities. The devotee is supposed to be, furthermore, equal to everyone, panditah sama-darsinah (BG 5.18), never discriminating; this one good, this one bad, no.

So these are the descriptions of the more advanced stages of Krishna Consciousness devotees, when has got mature knowledge by development, and at present many of our students are young boys, they are learning gradually and the process is so effective, certain, and authorized that if they stick to it they will come to the right point, as you say, of loving. But that love is not material, that is our point, so it may not be judged on the on the false sentimental platform of ordinary mundane dealings. So to say they are not loving, that maybe true from the materialists point of view—they have given up affection for family, friends, wife, country, race, like that, all based upon the bodily concept of life or flickering sense-gratification—they have become little detached from Maya's love, or lust, and they want Krishna's love, or endless, full, rewarding love, but they have not yet developed to that point, that's all and we cannot expect that all of a sudden, being addicted to so many bad habits, your countrymen, will give up eating flesh, taking intoxication, sex-life, and so many other nasty things, and become overnight great self-realized souls. That is not possible. That is utopian. Just becoming initiated as Krishna's devotee puts him in the topmost category of human society: sa buddhiman manusyesu, sa yuktah krtsna-karma-krt: (BG 4.18) "he is intelligent among human society, he is in the transcendental position, although engaged in sorts of activities". And such devotee, no matter he has not advanced yet to the highest level of spiritual understanding, still he is to be considered the most exalted personality never mind he has got any temporary frailties:

api cet suduracaro, bhajate mam ananya-bhak,

sadhur eva sa mantavyah, samyag vyavasito hi sah

(BG 9.30)

"Even if a devotee commits the most abominable actions, he is to be considered saintly because he is properly situated,". As you will say, "To err is human", so in the neophyte stage we may always expect some discrepancies are there. Kindly see the things in this light and forgive their small mistakes. The big thing is they have given their life, everything to Krishna—that is never a mistake.