Evil Nature Of Anger

Srimad Bhagavatam 09.08.12-21 - Evil Nature Of Anger (download mp3)
by Akincana Krishna Prabhu at ISKCON Chowpatty

SB 9.8.12
na sadhu-vado muni-kopa-bharjita
 nrpendra-putra iti sattva-dhamani
katham tamo rosamayam vibhavyate
 jagat-pavitratmani khe rajo bhuvah

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

SB 9.8.13
yasyerita sankhyamayi drdheha naur
 yaya mumuksus tarate duratyayam
bhavarnavam mrtyu-patham vipascitah
 paratma-bhutasya katham prthan-matih

Kapila Muni enunciated in this material world the Sankhya philosophy, which is a strong boat with which to cross over the ocean of nescience. Indeed, a person eager to cross the ocean of the material world may take shelter of this philosophy. In such a greatly learned person, situated on the elevated platform of transcendence, how can there be any distinction between enemy and friend?

One who is promoted to the transcendental position (brahma-bhuta) is always jubilant (prasannatma). He is unaffected by the false distinctions between good and bad in the material world. Therefore, such an exalted person is samah sarvesu bhutesu; that is to say, he is equal toward everyone, not distinguishing between friend and enemy. Because he is on the absolute platform, free from material contamination, he is called paratma-bhuta or brahma-bhuta. Kapila Muni, therefore, was not at all angry at the sons of Sagara Maharaja; rather, they were burnt to ashes by the heat of their own bodies.

 SB 9.8.14
yo 'samañjasa ity uktah
sa kesinya nrpatmajah
tasya putro 'msuman nama
pitamaha-hite ratah

Among the sons of Sagara Maharaja was one named Asamañjasa, who was born from the King's second wife, Kesini. The son of Asamañjasa was known as Amsuman, and he was always engaged in working for the good of Sagara Maharaja, his grandfather.

SB 9.8.15-16
asamañjasa atmanam
darsayann asamañjasam
jati-smarah pura sangad
yogi yogad vicalitah
acaran garhitam loke
jñatinam karma vipriyam
sarayvam kridato balan
prasyad udvejayañ janam

Formerly, in his previous birth, Asamañjasa had been a great mystic yogi, but by bad association he had fallen from his exalted position. Now, in this life, he was born in a royal family and was a jati-smara; that is, he had the special advantage of being able to remember his past birth. Nonetheless, he wanted to display himself as a miscreant, and therefore he would do things that were abominable in the eyes of the public and unfavorable to his relatives. He would disturb the boys sporting in the River Sarayu by throwing them into the depths of the water.

SB 9.8.17
evam vrttah parityaktah
pitra sneham apohya vai
yogaisvaryena balams tan
darsayitva tato yayau

Because Asamañjasa engaged in such abominable activities, his father gave up affection for him and had him exiled. Then Asamañjasa exhibited his mystic power by reviving the boys and showing them to the King and their parents. After this, Asamañjasa left Ayodhya.

Asamañjasa was a jati-smara; because of his mystic power, he did not forget his previous consciousness. Thus he could give life to the dead. By exhibiting wonderful activities in relation to the dead children, he certainly attracted the attention of the King and the people in general. Then he left that place immediately.

SB 9.8.18
ayodhya-vasinah sarve
balakan punar agatan
drstva visismire rajan
raja capy anvatapyata

O King Pariksit, when all the inhabitants of Ayodhya saw that their boys had come back to life, they were astounded, and King Sagara greatly lamented the absence of his son.

SB 9.8.19
amsumams codito rajña
turaganvesane yayau
bhasmanti dadrse hayam

Thereafter, Amsuman, the grandson of Maharaja Sagara, was ordered by the King to search for the horse. Following the same path traversed by his uncles, Amsuman gradually reached the stack of ashes and found the horse nearby.

SB 9.8.20
tatrasinam munim viksya
kapilakhyam adhoksajam
astaut samahita-manah
prañjalih pranato mahan

The great Amsuman saw the sage named Kapila, the saint who is an incarnation of Visnu, sitting there by the horse. Amsuman offered Him respectful obeisances, folded his hands and offered Him prayers with great attention.

SB 9.8.21
amsuman uvaca
na pasyati tvam param atmano 'jano
na budhyate 'dyapi samadhi-yuktibhih
kuto 'pare tasya manah-sarira-dhi-
visarga-srsta vayam aprakasah

Amsuman said: My Lord, even Lord Brahma is to this very day unable to understand Your position, which is far beyond himself, either by meditation or by mental speculation. So what to speak of others like us, who have been created by Brahma in various forms as demigods, animals, human beings, birds and beasts? We are completely in ignorance. Therefore, how can we know You, who are the Transcendence?

dvandva-mohena bharata
sarva-bhutani sammoham
sarge yanti parantapa

"O scion of Bharata [Arjuna], O conqueror of the foe, all living entities are born into delusion, overcome by the dualities of desire and hate." (Bg. 7.27) All living beings in the material world are influenced by the three modes of material nature. Even Lord Brahma is in the mode of goodness. Similarly, the demigods are generally in the mode of passion, and living entities lower than the demigods, such as human beings and animals, are in the mode of ignorance, or in mixed goodness, passion and ignorance. Therefore Amsuman wanted to explain that because his uncles, who had burnt to ashes, were under the modes of material nature, they could not understand Lord Kapiladeva. "Because You are beyond even the direct and indirect intelligence of Lord Brahma," he prayed, "unless we are enlightened by Your Lordship it will not be possible for us to understand You."

athapi te deva padambuja-dvaya-
prasada-lesanugrhita eva hi
janati tattvam bhagavan-mahimno
na canya eko 'pi ciram vicinvan

"My Lord, if one is favored by even a slight trace of the mercy of Your lotus feet, he can understand the greatness of Your personality. But those who speculate to understand the Supreme Personality of Godhead are unable to know You, even though they continue to study the Vedas for many years." (SB 10.14.29) The Lord, the Supreme Personality of Godhead, can be understood by one who is favored by the Lord; the Lord cannot be understood by others.