The Method Of Controlling Kama And Krodha

Kamat Krodhobhi Jayate Krodhah Kamancha Vardhate” 

Krodha (anger) comes out of kama (desire). Kama is born out of sankalpas (thoughts and resolutions). Therefore, the Gita says that sankalpas are the rootcause for kama and krodha. Just as there cannot be a cloth without thread, similarly krodha cannot take shape without kama. The Gitacharya has given a new name “analam” (fire) for kama and krodha. Anala means agni (fire). It has the power to burn anything that comes into contact with it. When such a powerful fire is within our own system, how carefully we must conduct ourselves? We must take several precautions in our life, not to be destroyed by this fire. 

This fire-power destroys human nature and suppresses Divine nature, making it demonic. Kama can never be satisfied. The word “analam” has another meaning, “not sufficient.” Whatever quantity of oil and firewood you put into the fire, it will never say, ‘enough’. “Alam” means satisfaction and “analam” means no satisfaction. There are several types of fire in this world. But, there are certain limits for these fires. Some fires subside in a few hours. Some others rage for a few days; not more than that. The reason being, there is a limit for everything in this objective world. All those objects which are bound by limits cannot exceed their limits. Whether it is individuals or objects, everything is swept away by the constant flow of time. Nothing can protect the other. Similarly, there are limits for the power or heat of the fire. However, there is no limit or rule or goal for the fire of kama and krodha. However much you enjoy, you still feel like enjoying more. How to control them? How to conquer them? Ofcourse, there are methods for this.

Conquer The Fire Of Anger, With Love 

The Gitacharya advises us to conquer anger with love, and desire with detachment. Where there is love, there cannot be hatred. Where there is no hatred, anger cannot enter. When you cultivate love, there is no scope at all for hatred. A sadhaka must install love in his heart. I have told you several times that our heart is like a single sofa and not a double sofa. There is no place for two people in this sofa. In accordance with the Lord’s promise “Madbhaktah Yatra Gayanti Tatra Tishthami Narada” (Wherever my glory is sung, I shall firmly install myself there), when God is installed in our heart, there is no place for others in our heart. The word used here is “Tishthami” (I install myself firmly), not “Vasami” (I reside). Therefore, keeping this statement in view, the sadhakas must give place in their heart to only One Divine Power, One Divine Nature, One Divine Feeling and One Divine Love. When you want to conquer anger with love, you must give the foremost place to love in your heart, forever. Love can forgive any blemishes and mistakes. It has such a great quality.

Love lives by giving and forgiving 
self lives by getting and forgetting” 

Where there is love, there is no selfishness. Where there is selfishness, there love does not exist. There is nothing in this world, which cannot be attained by Love. You can achieve anything with love. Therefore, if you want to conquer anger, you must develop Love. There is another method. If you are able to realise that the same Lord who dwells as antaryami (indweller) in your heart, is residing in every one’s heart, there is no scope for hating anybody or showing anger to others. Your hridayavasi is the hridayavasi of all others. “Eshavasyamidam Sarvam” (the same Lord permeates the whole universe), it is said. Therefore, first and foremost, we must cultivate Love.

Love Is The True Divine Energy 

When Love is associated with our thought, it becomes truth. The same Love when put into action, becomes righteousness. When Love is understood, it becomes Peace. The same Love when associated with our feelings, it becomes non-violence. Therefore, Love is Truth; Love is Righteousness; Love is Peace; and Love is NonViolence. Love is the undercurrent in all these four. Love is everything. Hence, every sadhaka must make efforts to cultivate Love. I have been telling to students several times, about one simple example. We prepare several types of sweets like mysorepak, gulabjamun, jilebi, palkova, barfi, mithai, kheer, etc. Sugar is the main ingredient in all these sweets. It is the only sweetening substance in all these preparations. Similarly, sweetness must permeate in all our actions, words and thoughts. It should be the undercurrent. This is the true Divine Force; this is God’s power. That is why it is said “Love is God; Live in Love.” It is only by Love that anger can be subdued easily.

Anger troubles us in ever so many ways. It causes several difficulties for us. It destroys our honour and prestige. It makes us forget the very human nature. It gets into our system in a very subtle form and then gradually permeates our whole life. In the beginning, it makes a request for a small place to sit. It says “give me a place to sit down I can make room to lie down.” We should not give place to such evil forces in our heart, which will cause harm to our very existence. Once we give scope for anger to enter, it is very difficult to get rid of it later. If you once make friendship with it by giving one paisa, it is very difficult to get rid of it, even by paying 40,000 rupees later. Therefore, you should never give a place for anger. Before the car starts, the head lights become slightly red in colour. Similarly, when anger begins to set in, our eyes become slightly red. Our lips quiver. The whole body gets heated up. When you notice such signs in your body, immediately take some precautions. As I have already told you, leave that place forthwith and go to a quiet place and sit down calmly and relax. Take a cool shower. When anger is expressed in words, it leads to several dangers. That is why, it is said Anudwegakaram Vakyam Sathyam Priya Hitam cha yat.” Your words must be devoid of any emotion. Even the truth you speak must be “Priyam” (in pleasing words and palatable) and “Hitam” (causing good). First and foremost, you must develop love to keep the anger under control.

Conquer Desire With Detachment 

The second one is kama (desire). Desire is to be won by detachment (vairagya). Vairagya (detachment) does not mean going to the forest, leaving wife and children to fend for themselves. It is not giving up property and other belongings and taking to sanyas (renunciation). When we recognise the defect in an object, we naturally discard that object. Vairagya implies that even while leading the life of a Grihastha (householder) performing all actions that are ordained on him one should be discarding those objects and actions which are found to contain bad and evil qualities. For example, there are some dishes which you like most. These preparations are placed before you ready for eating. The cook comes in the meanwhile and pleads with you “Sir! please do not eat these things. By mistake, an insect has fallen into this dish and is dead. It is now contaminated. Therefore, please do not eat this stuff.” Immediately, you discard that item, eventhough you like it most. Once you found the material to contain some impurity, you will not come forward to partake of it.

Roga (Disease) And Bhoga (Enjoyment) 

“Anityam Asukham Lokamimam Prapya Bhajaswa Mam.” Everything in this world is subject to change and destruction and is perishable. If you recognise this defect, you will never opt for such a transient and defective life. All those food items that are prescribed for curing a disease, cannot be a source of enjoyment. Can the food you eat for curing the disease of hunger, be an enjoyment? It is only a medicine to cure the disease of hunger and has to be taken as such. Some people wish to take sugarcoated pills. Similarly, they wish to eat tasty food to cure the disease of hunger. All that we enjoy in this world must be taken as a medicine to cure the disease of our desires. We feel we are leading a very happy and prosperous life in this world. We consider this as an enjoyment. But, these are not really objects that provide enjoyment for us. The consequences of this so called “enjoyment” will be bitter in our later life.

Charity Is Greater Than Wealth 

There is a big tree, which is very beautiful and attractive with so many branches, leaves, fruits and flowers. One day suddenly it withered. All the leaves and flowers dried and dropped down. What is the reason? Is it because it is not watered sufficiently? Or is it because of lack of fertiliser? No, No. Nothing of that sort. It is infested with a pest in its roots and the disease spread to all parts of the tree. As a result, the entire tree withered suddenly. Similarly, when the disease of kama and krodha affects us, we crumble one day suddenly, inspite of our rolling on wealth. A wealthy person is considered to be a great man in today’s world. But, in spiritual field, this is not the case. Charity is considered to be greater in value than money. If money is accumulated without utilising it for charitable purposes, there is no value for it. There are four heirs to our wealth. The first heir is charity; the second heir is government; the third heir is a thief; the fourth fire. If our money is kept in the care of the first heir, namely, charity, who is the rightful heir, the other three heirs will not have any quarrel. Even thieves will be happy with a person having a charitable disposition. The government will give income tax exemption for money donated to charitable purposes. The fire also hesitates to touch the wealth of a charitable person. Thus, when the money is donated to the heir of charity, the other three heirs agree to it, they will not have any grouse with that heir. On the other hand, when money is accumulated without utilising it for charitable purposes, the thief will have his eye on it. He will be waiting for an opportunity to steal the money. The government will also try to raid his house and take away the money. Even if these two heirs forget, suddenly a fire can erupt and destroy everything. Therefore, the Gita has established the fact that charity is greater than wealth. 

The second declaration is “Ritam“ (Truth) is greater than “Vakku” (speech). A person may speak anything; but his words, if not backed by truth, will be of no value. When a person speaks truth and his behaviour is based on truth, his value increases. It is also said that fame is much greater than long life. Long life without fame is a waste. Such people are a burden on the earth and are fit only for eating and sleeping. You must earn good reputation. Then only it will bring glory to your human nature. You must do good, see good and be good. That is your fundamental duty. You must never get a bad name. It is better to live for a short period like a swan, than to live for a longer period like a crow. It is enough, if you live for a short period earning a good name and fame like a “Hamsa” (swan). The Gita considers such a person a “Paramahamsa” (an ascetic of the highest order). Now about the Deha (body). It is said that satkarmas (good actions) are more important than the body. A body that does not engage itself in doing good to others is useless like a “Jeevachchava” (a living corpse). This human body is given to us for doing good to others, not for engaging ourselves in selfish activities. Today selfishness is making man a puppet and is playing with him. Whatever a person does, whatever he sees, whatever he thinks, whatever he speaks, there is utter selfishness behind these acts. In order to keep selfishness at bay, one must engage himself in selfless and sacred karmas that help others. Then only, human nature will acquire a purpose and meaning “Jantunam Nara Janma Durlabham” (a human birth is the rarest of all beings), it is said. Get rid of kama and krodha with constant practice. 

We must seriously think about how to get rid of these bad qualities of Kama and Krodha. A small example for this. Suppose one day, we find a beautiful dog moving in front of our house. We are, however, hesitant to take away that dog and keep it in our front yard since we donot know whose dog it is.! How to steal somebody’s property? However, we are tempted by its beauty and hence offered it some food. Having eaten food from our hands, the dog comes to our house again the next day, exactly at the same time. We again give food on the second day also, because of our fascination for the beautiful dog. Gradually, our attachment to the dog increases. The dog gets accustomed to come to our house daily exactly at the same time. After some time, it develops a great attachment to our house and it refuses to move away. However, beauty and happiness are only momentary. After feeding the dog for some days thus, the house holder develops an aversion to the beauty of the dog. Therefore, he thinks of several methods to drive away the dog from his house. He realises that the reason for the dog to come to his house daily is his practice of feeding it daily. Therefore, he thinks of another practice by which he can drive away the dog. He concludes that the dog will move away of its own accord, if he ignores and diverts his attention to some other object. In other words, the same practice on account of which the dog entered the house, could be adopted to drive it away from the house as well. That is why in Bhagavad Gita it is said:

"Shreyohi Gnyanamabhyasat Gnyanat Dhyanam Vishishyate 
Dhyanat Karmaphalatyagah Tyagat Shantiranantaram"

If you want to have shanti (peace), you must travel from abhyasa (practice) to gnyana (wisdom) and from gnyana (wisdom) to dhyana (meditation). From dhyana (meditation) you have to go to the stage of karmaphala tyaga (renouncing the fruit of your actions). When you are able to thus renounce or sacrifice (tyaga), you will ultimately attain amritatwa (immortality). The Bhagavad Gita is teaching the truth that in tyaga (sacrifice) alone lies your welfare. Since we have been fascinated by the beauty and happiness arising out of the twin qualities of kama and krodha (desire and anger) in several of our previous births and allowed them to flourish in ever so many ways, this practice became deeply embedded in our heart. These deep-rooted habits cannot be rooted out, by mere words.

They are so strong that they sprout again and again. We have with pleasure and happiness welcomed evil qualities to enter our mind. Now, we have to drive them out with the same intensity of feeling of detachment and renunciation. We must do some practices for this purpose. In the beginning, I (desire or lust ) appears to be very much pleasing to man. It tastes very sweet. But, gradually it develops sourness. If you want to keep it at a distance at that stage, it is not possible. Therefore it has to be kept away from the beginning itself, with I (detachment). Sometimes, both these qualities of kama and krodha together try to attack a man. Therefore, they must be put under control right from the beginning. If we do not develop that controlling power, we cannot win God’s Grace.

For Anything, There Must Be A Limit 

“The oxen that are not bound to the yoke, a horse without bridle, a car without brakes and a life without sense control are very dangerous,” it is said. That is why, sense control is very much necessary. Patanjali Maharshi has expressed the same view in his aphorism “Yogah Chittavritti Nirodhah.” The chittavritti (mental impulses or agitations) should not be let out freely to roam about. They must be allowed to prevail only to the extent necessary. By unlimited expression of these chittavrittis, one becomes mentally deranged. For anything, there must be a limit. A small example. The normal temperature of our body is 98.40F. If the temperature rises to 99.0F, it means you have fever. So, when it is normal, it is an indication of good health; otherwise, it is disease. Similarly, the blood pressure in our body should be 120/80. This is perfectly normal. When it is 150/90, then it is an indication of disease. Our normal heart beat rate is 72-75. If it exceeds this limit, it is an indication of some disease. Our eyes also can see a limited amount of light; when it exceeds, the retina in the eye will burn away. Same is the case with our ear drums. They can hear the sound to a certain extent. Thus, our whole life is like a limited company. If this limited company is to handle limitless business, there will be danger at some point or the other. Therefore, we must ourselves set a reasonable limit and spend our life happily. This is called Discipline. Discipline helps man to progress. Without limit, man becomes an animal.

If Internal Enemies Are Conquered, It Is Easy To Conquer External Enemies 

You should make efforts to control and conquer the formidable enemies of kama and krodha in your life. These enemies are not external. How can a person subdued by the internal enemies, conquer the external enemies? Therefore, first try to subdue the internal enemies. Then, you can easily conquer the external enemies. Bhagavad Gita has established the fact that kama and krodha are the main enemies to moksha (liberation). We will discuss tomorrow about another very important internal enemy, namely, asuya (jealousy).