śrī-bhagavān uvāca
kāma eṣa krodha eṣa
rajo-guṇa-samudbhavaḥ
mahāśano mahā-pāpmā
viddhy enam iha vairiṇam
Translation by Śrīla Prabhupada:
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.
Purport by Śrīla Prabhupada:
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.
So this is Śrīmad Bhagvad-gītā. Yesterday, I was telling you, this gītā-vāṇī, the message of Gita has directly come from the lips of Krishna, the Supreme Personality of Godhead. This is the essence of all Vedas. It is said, Vedas are coming out form the breathing of the Supreme Personality of Godhead, niśvāsita vāṇī. But Gītā has come out from His own lips, mukha-nisṛta vāṇī, from His own lips. This is essence of all Vedic literature, all Upaniṣadas, everything. And in Gītā there are only 700 verses. But in these verses Krishna, the Supreme Personality of Godhead, the source of all Vedas, has given everything, all the essence of Vedas. But it is in nutshell, very precise, very precise. So yesterday I tell you, if you want to understand Bhagavad-gītā, you should be first qualified. What is that qualification? You should first get the mercy of Gaurāṅga Mahāprabhu because He is very, very merciful, wonderfully merciful, wonderfully magnanimous, wonderfully munificent. He is patita-pāvana, he is always ready to deliver the most degraded souls, such wonderful magnanimity He has.
He is freely distributing prema, pure love to one and all. That is stated here. In this material world that love is transformed into lust. There is no love at all. In material the world there is no love at all. You'll find love only in the spiritual kingdom. And here in this material world, everything is in a perverted condition. So perverted condition of love is lust. That is stated here. This lust,
kāma eṣa krodha eṣa
rajo-guṇa-samudbhavaḥ
mahāśano mahā-pāpmā
viddhy enam iha vairiṇam
Krishna has Supreme Personality, Supreme authority, Vedic authority, supreme, He says this thing to Arjuna. Through Arjuna He speaks to whole humanity. The Supreme Personality of Godhead said this thing: "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." The all-devouring sinful great enemy, viddhy enam iha vairiṇam. You should know this is your great enemy, the lust, wrath, kāma eṣa krodha eṣa, and this is born out of rajo-guṇa, passion. So one should understand it very clearly. In the purport my beloved spiritual master Śrīla Prabhupada has explained it very clearly and in very precise form he has explained. It is not easy thing that all can understand it. Yesterday I told you, it is very difficult to understand Krishna. He is never straight. And again, what Krishna has said, is explained by many vaisnava acaryas, those who come under bona fide disciplic succession. It begins from Krishna. Śrīla Prabhupada has explained it. Still you cannot understand it what Prabhupada has said. No, no, no. Because it is a spiritual science, the science of God, Lord. It is not anything material. Your all conception, all activity, all thinking process, is material. How can you think it up? How can you understand, being in the material platform? It is quite impossible thing. Then how can it be possible? How can it be possible? That's the question. If somebody is very, very inquisitive; here it is said,- athāto brahma-jijñāsā - inquiry, is very inquisitive, very eager to know and he asks, inquires "Who am I? What is my real identity? Who is God? Who is the Lord? Is there any relationship of mine with Him? And what is that relationship?
How can I know Him?" All these questions.
This is athāto brahma-jijñāsā. This is the beginning of the Vedānta-sūtra. Inquiry is the beginning of Vedānta-sūtra. It is tattva jijñāsā, brahma-jijñāsā. And this should be done. Krishna as Paramātmā is there in the heart of every living entity. When someone inquires about it, inquires about him, Krishna, as Paramātmā feature, immediately wakes up, śuśrūṣubhis tat-kṣaṇāt. It is Śrīmad-Bhāgavatam beginning it is said, śuśrūṣubhis tat-kṣaṇāt; tat-kṣaṇāt means immediately, immediately He wakes up. If someone has this desire, "How can I understand the Lord? How can I know Him?
How can I hear about Him? Let me hear about Him." This is only by cherishing this desire that 'I must go to such a place where these questions are being answered, inquiry is there and a bona fide personality is there who will answer my question. I want to know this.' When he cherishes the desire, Paramātmā there in the heart immediately, "Oh, now he is eager. Now he is inquiring." So He will help you. athāto brahma-jijñāsā.
And this, a human being should do. This is the only duty, only work of a human being. That is stated:
jīvasya tattva-jijñāsā
nārtho yaś ceha karmabhiḥ
ŚB 1.2.10
in first canto Śrīmad-Bhāgavatam it is said.
kāmasya nendriya-prītir lābho jīveta yāvatā
jīvasya tattva jijñāsā nārtho yaś ceha karmabhiḥ First canto says. 'Don't inquire about material enjoyment, about sense gratification, kāmasya nendriya-prītir, no, no, no.' It is a negative sense. jīvasya tattva-jijñāsā nārtho yaś ceha karmabhiḥ, lābho jīveta yāvatā - you have to live. You should not die.
You should live. Why will you live? Why? You, new bhakta, why will you live? Why will you survive? Why? For what purpose? Huh? Do you know? - To inquire about Krishna. - Oh, he knows. lābho jīveta yāvatā.
You should know. To get that supreme benefit, śreya lābha. We say in Sanskrit śreya lābha. There are two things: śreya and preya, in Sanskrit. You should understand Sanskrit.
You should learn it then you can understand. śreya and preya. Śrīmad-Bhāgavatam says lābho jīveta yāvatā, you should live or you should survive for śreya lābha. śreya lābha means for that supreme benefit.
What is that śreya lābha? And what is śreya, and what is preya? śreya means this thing; śreya means to know about Krishna, the Supreme Personality of Godhead, to get Him. That is śreya lābha. Preya means to inquire about material enjoyment, that is preya. And Śrīmad-Bhāgavatam says, 'No'. You should live only for śreya lābha, only to get Krishna, to know about Krishna. Not inquire about this material enjoyment. No, don't inquire. But now this inquiry is going on all over the world about this preya, not śreya. 'How can we get more and more and more and in a more better way the sense gratification?' Isn't it? Eating, sleeping, defending, and mating. Inquiry is going on in these subjects isn't it? This inquiry is going on. So many great, great scientists they are inquiring, they are searching in laboratory and they are giving, "yes, you see, nice thing, new invention, new discovery." You see? This is all inquiry is going on for this preya lābha. Who is inquiring about śreya, about Krishna? Very, very few persons, very few, very few. Those who are inquiring, they are very fortunate persons, very, very fortunate persons. Therefore Śrīmad-Bhāgavatam says,
kāmasya nendriya-prītir
lābho jīveta yāvatā
jīvasya tattva-jijñāsā
nārtho yaś ceha karmabhiḥ
ŚB 1.2.10
You must survive for this supreme benefit. There is one question: eat to live or live to eat, what do you want? What do you want, eat to live or live to eat?
What do you want? - Eat to live. - Or you want to live for eating only?
You rascal. Only for eating you will live? The hog is eating stool, it is living. So you become a hog - eat stool and live. You understand me? No! Not live to eat. Eat to live, not live to eat. We will eat only for living, only for surviving. Not you'll live for only eating. This is śreya, lābho jīveta yāvatā.
We must live, we must survive, human being, for this supreme benefit, supreme gain. That is śreya lābha, to get Krishna, to inquire about Him, know Him, to understand Him and get Him.
kāmasya nendriya-prītir
lābho jīveta yāvatā
jīvasya tattva-jijñāsā
nārtho yaś ceha karmabhiḥ
"Oh human being, you have only one work, that is tattva jijnasa. That is inquiry. Do you understand? All your activities should center around this inquiry." A human being will inquire, who is really a human being. Who is really a human being, he will inquire this thing. Who is not really a human being, who is an animal, he cannot inquire. Do you find any animal is inquiring? No. Why? Why not animal is inquiring? Why he is not inquiring? No intelligence? Some animals have very good intelligence. Have you seen a dog? He is very intelligent. Have you seen a jackal? Have you not seen a jackal? No jackals. here, in Australia? Might be in some museum. Go and see. Is there no museum here, or no zoo? Yes. It must be in zoo.
Is there no zoo here? You go and see in the zoo what is jackal. The jackal is very, very intelligent, you see. I'll tell you a story about the intelligence of a jackal. You think only you are intelligent? What sort of intelligence? You are not as intelligent as a jackal. A jackal is very intelligent. Once there was a jackal in a forest and the king of the forest was a great tiger. He was king of the forest. He was killing many animals and eating. So one day, all the other animals assembled together, they had a conference, they passed a resolution. and sent a copy of that resolution to that tiger king. "Oh tiger king, you should not exert yourself to get your food. Every day we will send one animal to you. You just have it and remain peacefully there. Don't exert yourself." So it satisfied him. "Yes, very good arrangement. Why shall I run? Why shall I jump? Why shall I catch? Yes, you will send one animal to me, I'll eat. Yes, pakka, thik he, it is alright. I am satisfied." So by turn, one after another, one animal they sent. Once the turn came to the jackal. That day the jackal would go. The jackal thought, "How can I save myself? Today the great king, tiger king will devour me. I will be finished." So he thought of; he is very intelligent so he was thinking and thinking and going and he reached there late; and the tiger king was very angry:
"Why are you so late? I am so hungry!"
"O king, O lord, what shall I do? I was coming, on the way I found another tiger like you, another king."
He said, "Oh, I am king."
He said,
"Who? Who is that king? I am king here.
Call that king!"
"He just made me wait there.
He stopped my coming so I am late."
Then he became angry. It is a question of wrath. Krishna says, it is wrath, krodha.
kāma eṣa krodha eṣa
rajo-guṇa-samudbhavaḥm
In beast, you'll find tamo-guṇa, ignorance. And some higher beasts also you'll find some rajo-guṇa is also, some little, but tamo-guṇa is predominating. So those who are in rajo-guṇa, tamo-guṇa, they are naturally very angry, their mood is angry mood. They have many material desires. If that material desire is baffled, they get angry. This is the result. Krishna says. Why anger? Why anger? This is the reason. "This is lust only, Arjuna, which is born of contact with the material mode of passion and later transformed into wrath. It is the all-devouring sinful enemy of this world." If some material desire is baffled then wrath comes. It is said, wrath is the younger brother of lust, kāma. Wrath is the younger brother of lust, kāma, kāmanā. So that tiger king became very angry.
"Alright, show me, where is that rascal. I'll see." "Alright, please come with me." So he took that tiger king to a well and he said, "He is inside the well. You please look into it." The tiger looked into the well; he saw his own reflection. It looked like a tiger.
That tiger is roaring, and that reflection roared, "Rah! Rah! Rah! Rah!" This tiger was mad. His wrath was very great. He was so angry he jumped into the well. Finished! So jackal is now saved, you see. Is he not intelligent? Such intelligent is the jackal. How do you say only the human being is intelligent? He has such intelligence. Jackal has such intelligence. That's not the question. Alright, if you speak about intelligence, but what is right intelligence? Pure intelligence. Our question is pure intelligence. Two types of intelligence are there. One is impure intelligence, aviśuddha-buddhayaḥ, aviśuddha-buddhi, impure intelligence. And one is viśuddha-buddhi, pure intelligence. Material intelligence means impure intelligence. Śuddha-buddhi, pure intelligence comes from Krishna. It comes from Krishna. Krishna has said that thing in Bhagavad-gītā.
teṣāṁ satata-yuktānāṁ
bhajatāṁ prīti-pūrvakam
dadāmi buddhi-yogaṁ taṁ
yena mām upayānti te
Bg 10.10
In tenth chapter Bhagavad-gītā Krishna has said. Those who are reading Bhagavad-gītā, they might have known.
teṣāṁ satata-yuktānāṁ
bhajatāṁ prīti-pūrvakam
dadāmi buddhi-yogaṁ taṁ
yena mām upayānti te
Bg 10.10
"I give them intelligence, O Arjuna." That is pure intelligence, that comes from Krishna. To whom? To whom He gives?
teṣāṁ satata-yuktānāṁ
bhajatāṁ prīti-pūrvakam
To such persons. "Those who are doing My bhajan with love, prīti-purvaka bhajan; satata-yuktānāṁ - always attached to Me, always, satata-yuktānāṁ; always attached to Me always doing My bhajan with love, I give them intelligence." That intelligence comes from Krishna. That is śuddha buddhi, pure intelligence. with the help of that intelligence they can go to Me, mām upayānti. So, only human being. The animals cannot have this pure intelligence. It is impure intelligence. Only human being can have it if he will do this bhajan, prīti-purvaka bhajan, bhajan with love. If he can be attached, always attached with Krishna. Then Krishna, the Supreme Personality of Godhead will give him intelligence. That is pure intelligence. Otherwise material intelligence is impure intelligence. That pure intelligence will take you to Krishna whereas this material intelligence, impure intelligence will take you where? To hell! Impure intelligence will take you to hell. Do you understand? You will be a worm in hell, worm in the stool.
That is the outcome of the impure intelligence, material intelligence. Whereas the pure intelligence that comes from Krishna will take you to Krishna. This is hell and heaven difference between pure intelligence and impure intelligence. We speak about pure intelligence, no impure intelligence.
jīvasya tattva-jijñāsā
nārtho yaś ceha karmabhiḥ
So you, human being, you have only this business, inquire about it, tattva jijñāsā. All your activities should center around this inquiry. In Chaitanya Mahāprabhu's lila you'll find, - mahājano yena gataḥ sa panthā - The mahajanas have showed us the path. Mahajana means sadhu-mahajana, a bona fide sadhu, devotee, he is mahajana. They have showed us the path. We should follow their footsteps. - mahājano yena gataḥ sa panthā - Yesterday, I was telling the four questions asked by Dharma-Baka to Yudhisthira Mahārāja. Isn't it? I explained one question: 'ka sukhī?' And this other question: 'kā panthā?' Which is the way? Which is the path we have to follow? And Yudhisthira Mahārāja answered:
- mahājano yena gataḥ sa panthā - You follow the footsteps of the mahājanas. That is the path. You know Sanātana Goswami? He is a very dear devotee of Lord Chaitanya Mahāprabhu, one of the six famous Goswāmis, ṣaḍ-gosvami. He is great. He was born in a Brahmin family, very high family. He was very learned, pandit. He was proficient in Sanskrit, Arabic, Persian, many languages. He was minister, chief-minister of Husain Shah's kingdom, you see, reign. He is not an ordinary person, you see. But he gave up everything. He gave up his ministership, everything material. He ran towards Mahāprabhu and there he inquired. 'ke mi', Who am I? 'kene āmāya jāre tāpa-traya' - "Why have I been suffering here life after life with tri-tāpas: ādhyātmika, ādhidaivika, ādhibhautika." What is it in English? -Disturbances from the body and the mind. Disturbances from other animals, other living entities, and the environment.
Yes, that is ādhyātmika, ādhidaivika, ādhibhautika, three tāpas. Why? This is inquiry. This is brahma-jijñāsā. As a mahājana, Sanātana Goswami, didn't he know it? He knew. He knows. But for teaching us he is asking. And this is our principle. When you'll find a superior person, spiritually, devotionally very elevated person, you must inquire. You may know it but you must inquire to be confirmed, yes, 'what I have known, it is correct?' Do you understand me?
That's our process. It is jiñāsā, it is inquiry.
And Śrīmad-Bhāgavatam says, - jīvasya tattva jijñāsā nārtho yaś ceha karmabhiḥ - You have no other work. All work will center around this inquiry. Only a human being can inquire, not an animal. Because his consciousness is very, very low consciousness. Animal consciousness is very, very low consciousness whereas the consciousness of a human being is something better consciousness. There are five levels of consciousness. Do you know? Do you know, Nimai? You don't know? Anybody else knows? Nobody knows.
In Sanskrit it is said: avṛta-cetana, saṅkucita-cetana, mukulita-cetana, vikacita-cetana, and pūrṇa-vikacita-cetana. In English, you cannot understand Sanskrit. Covered consciousness, avṛta-cetana. You'll find that consciousness in a tree, in a mountain. A mountain, a tree, an animal, they are conscious but their consciousness is covered consciousness, avṛta-cetana. Then saṅkucita-cetana, contracted consciousness. That is found in all animals other than human being. Except these stāvaras, except these trees, creepers and mountains, all other animals, they come under this group, this type of consciousness. This is contracted, saṅkucita-cetana. This is science. This is spiritual science. Then other three: mukulita-cetana, vikacita-cetana, and pūrṇa-vikacita-cetana. These three in English we may say...I'm not so proficient in English. I try my best to explain you. Mukulita-cetana means it is just the beginning of blossoming consciousness.
Then vikacita-cetana means it is something more blossomed. And pūrṇa-vikacita-cetana means completely, fully blossomed. That is the highest stage of consciousness. And all human beings, they come under these three types of consciousness, all human beings. Therefore catur laksani manava, there are 4 lakhs of types of human beings according to this degree of consciousness, blossoming degree of consciousness. And last is pūrṇa-vikacita-cetana, completely, fully blossomed consciousness. That can be achieved in this human form of life, not in other form of life. That opportunity has been given to you when you get a human form of life. In whatever level of consciousness you are, you should try, you should take care how can you achieve the highest level of consciousness, pūrṇa-vikacita-cetana.
And you should inquire about it. This is jijñāsā, this is tattva-jijñāsā. Are you inquiring? How many are? Nobody inquires, nobody inquires. You should inquire. One who inquires, he is a real human being, otherwise he is an animal. That is stated here. You should elevate yourself from the conditional state to the liberated state. You are all conditioned souls. You are under the three modes of material nature; that is rajo-guṇa, tamo-guṇa, and sattva-guṇa. Here He says, kāma eṣa krodha eṣa rajo-guṇa-samudbhavaḥ. This lust and anger they come out of rajo-guṇa, passion. And you have to elevate yourself from tamo-guṇa, rajo-guṇa. At least you should come to sattva-guṇa, mode of goodness. Again, you will not stay there. From there you should elevate yourself to śuddha-sattva, pure goodness. (In sattva-guṇa) there is some touch of raja and tama, there is touch.
One devotee was asking me, "Sometimes when I am in the association of devotees, do kīrtana, something, it is very good to me. I am very much enthused, inspired. But after that, few hours, it is all gone." That means at that time he develops sattva-guṇa, and later on, that sattva-guṇa goes away, then there is the development of raja or tama, so he loses. And in Bhagavad-gītā you'll find the same is stated. Krishna, the Supreme Personality of Godhead, has already stated like that, guṇa-traya vibhãga yoga. One special chapter is there. It is known as guṇa-traya vibhāga yoga where He speaks very clearly on this tama, raja and sattva. And our aim in human life is that we will achieve the stage of śuddha-sattva, pure goodness. And how can it be achieved? That inquiry should be there. That jijñāsā should be there. That will only be achieved in the association of Vaiṣṇavas, dear devotees of Krishna. Association means what? Do you know what is association, new bhakta? You don't know, no, you don't know. You know, economics student?
- Well I guess it is talking to the devotees knowing more about Krishna.
Association of a sādhu means to listen to a sādhu, to hear from a sādhu. To hear from a sādhu, bona fide sādhu, bhakta, Vaiṣṇava, ācārya. That is association. That is association to hear from him, what a sādhu says, what a Vaiṣṇava ācārya says. He says only about Krishna, Kṛṣṇa-tattva. He never says anything else. Whenever he opens his mouth, he speaks about Krishna. He is sādhu. Yesterday I was explaining who is ācārya, no, this morning.
ācinoti yaḥ śāstrārtham ācāre sthāpayaty api |
svayam ācarate yasmād ācāryas tena kīrtitaḥ ||
(Vāyu Purāṇa)
I quoted this verse, this morning perhaps. He is ācārya. Association means to listen to him, to hear from him. A mosquito is sitting on your body, is he associating with you or disturbing you? Do you understand, economics student? He is disturbing, that is not association. You are associating, you are listening Kṛṣṇa-katha. That is association. But one question is there: How many are listening really? Yes, how many are really listening? In whose ears really this kathā enters? Yes, that is a most important question. Many are coming, associating. They just pose that they are hearing, but they are not hearing. No. The kathā enters into this ear and goes out of the other ear. Never goes in. They are not associating. They are not hearing, listening actually. New bhakta, it is entering and it goes out. As long as you are not really inquiring about this, you are not curious enough, not eager, you are not hearing at all. This message, these words, don't enter into you. It enters in this ear and goes out by this ear; never goes in. This is most important thing, most important thing. That is stated here. It is very deep, and many things are here. I have no time, you see.
Time is short. Let me say something precisely. One thing I have to tell you about this kāma and krodha, lust and anger, how they are your enemies, viddhy enam iha vairiṇam. And how those two things, kāma and krodha can also be utilized in the service of Krishna and they will become your friends. That Śrīla Prabhupada has said in his purport. That one should know. I say, there is no prema, no love at all here in this material world. It is kāma, it is lust. It's perverted condition of love is lust. Only you'll find that love in the spiritual world, in God's kingdom. There, there is only love. There is no kāma at all, no lust at all. Lust is here. And these conditioned souls, bewildered persons, they think the lust as prema, the lustful activities between a man and a woman, they say, "Oh, we are loving for each other." Oh, you are loving each other? "My boyfriend, my girl friend, we are loving each other." Nonsense. It is not love at all, Baba! It is lust. This is the perverted condition of love but you mistakenly think that 'we are loving'. You are loving, or going to hell? They cannot understand. Yes, it is very difficult to understand what is pure love. Pure love means to love Krishna. Pure love means only to love Krishna.
It is Kṛṣṇa-prema. If you can love Krishna then you can love one and all here, one and all, all living entities. You cannot do it - you are killing animals, eating, slaughtering. Is this love? You are loving that animal? So how can one do it? Because you have not developed Kṛṣṇa-prema, you are not loving Krishna, you have not developed love for Krishna, therefore you cannot love anybody. You have no love at all. A very, very subtle philosophy, very, very subtle philosophy; not an easy thing. Very subtle philosophy. Because Krishna is the source of all emanations. And Krishna says,- ahaṁ bīja-pradaḥ pitā - Bg 14.4
"I am the seed-giving father." So here it says, janmādy asya yataḥ, all you see here, all emanations, they come from Krishna. So if you love Krishna then you can love one and all, everything. Everything belongs to Krishna. Krishna is the supreme proprietor.
Have you any property? No, you have no property. Krishna is the only proprietor. Every property belongs to Him - 'āmāra' bolite āre kichu nāi - There is nothing we can say 'this is mine'. No. Janasya moho 'yam ahaṁ mameti. Bhāgavatam says this is delusion, moha - 'I' and 'mine' - moha. Everything belongs to Krishna. So one who knows this thing by inquiring, by tattva-jiñāsā, and one who is fixed in that consciousness, that is Krishna consciousness, he sees in that perspective:
'Everything belongs to Krishna. Krishna is the supreme father, Krishna is the supreme proprietor. There is nothing mine.' So he utilizes everything for service of Krishna. Now this thing (the mic) is utilized for the service of Krishna. He loves one and all. "Oh, this soul, he is Krishna's. He is a part and parcel of Krishna so he is very dear to me." Because he is a soul, how can he kill it? No. He is sādhu. Here He says, vairiṇa, there is enmity here, there is enmity here in this material world because this kroddha is there, kāma, lust is there, and anger is there. Your material desire is baffled then anger comes, wrath comes. Then Prabhupada has said and Krishna has also said this thing, "it turns into wrath. Wrath transforms 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." How they are enemies, but those enemies will be also utilized for the service of Krishna.
Example is here given Hanuman, Hanuman. Do you know Hanuman in Ramayaṇa? He is a very dear servitor of Lord Rāma, who tore open his heart and showed how only Rāma and Sitā is there. Nobody else is there in his heart. He is Hanuman. He became so angry. Here Prabhupadji Mahārāja has said that thing. Who burned the golden city of Ravana. It was the activity of wrath. He utilized his anger, wrath in the service of the Lord. Arjuna was also engaged to utilize that wrath in killing his enemies, the other side, the Kauravas. How wrath, though it is enemy, can be utilized for the service of Krishna. Then that will become your friend.
kāma kṛṣṇa-karmārpaṇe
krodha bhakta-dveśi-jane
You see? Do you understand it? You can’t understand it. Kama means lust will be utilized for the service of Krishna as gopis do. They develop lust towards Krishna.
That is pure love,
kāma kṛṣṇārpaṇe
krodha bhakta-dveśi-jane
You should get angry on a person who blasphemes a bhakta, a devotee, a Vaiṣṇava. Get angry like Hanuman and use your wrath there. That is the proper service of wrath towards Krishna. Then that wrath is not your enemy, that's your friend. That is said. One who does so, he is not in rajo-guṇa; he is in pure sattva, śuddha-sattva. That is not the outcome of rajo-guṇa as,
kāma eṣa krodha eṣa
rajo-guṇa-samudbhavaḥ
It is material lust, material anger. And that lust and anger is not out of rajo-guṇa. That comes from pure śuddha-sattva, pure sattva, and that is utilized for the loving service of the Lord. That is not your enemy. That is your friend. You should learn how to do it, how it can be transformed. You should learn it from a proper teacher, bona fide teacher.
Thank you.