To those who criticize ISKCON

Jaya Srila Prabhupada! Hare Krishna everyone!!

Everything which needs to be said about ISKCON, it's philosophy which its members are suppose to follow, those who left ISKCON and the criticism these same people have on ISKCON GBC (which are true for some of them if not, all of them when they deviate from the founder acarya's order) as well as the criticism they have on the Vedic (Vaisnava) philosophy is summarized underneath. So some ISKCON "devotees" (correctly called pseudo-devotees) have mistreated people, even abused and killed them. Does this mean that all devotees in ISKCON are bad? The entire Hare Krishna Movement is wrong? That is the same as saying, that in Western Societies, just because of some people whose plans in sense-gratification have been baffled which turned some of them into killers, rapists, human-trafficers, bankrobbers means that the entire Western Society should be judged like them. This is generalisation is it not? This is why it is important to study yourself (I am going to repeat this over and over again)!! Know Srila Prabhupada's unmodified books, and listen to his lectures. It will open your eyes and you will gain strength. However, it is so, that when these ISKCON followers blindly follow their GBC Guru, templepresidents, senior "devotees", while they know about the deviation, then definitely, these followers are to be rejected as well! Please remember that humans in Kali Yuga are such rascals that they will act like they are your friend (like a devotee should) but have other motives. And these motives are to exploit you, just to satisfy their senses. When you do not know about the philosophy as explained by Srila Prabhupada (we are souls, not the body), then easily you can see who is genuine and who is not. More then 90% of all these followers of ISKCON, Gaudiya Matha and all other organised religious groupings are NOT genuine. Even during Srila Prabhupada's time in the late 60s and 70s some of his disciples disobeyed him:

Ever heard of Sulocana Dasa? He was murdered by these GBC. He tried to speak out, read all about:

For more information, click here and here. Also check the website Kill Guru Become Guru

Note also that these criticizers are not available for comments. You can easily answer their "attack" on the Vaisnava philosophy if you are familiar with Srila Prabhupada's books and lectures. These criticizers of Vaisnava philosophy do not provide meaningful discussions. Also, all of them now enjoy a life of sense-gratification, which should make one wonder what happened there. Remember the 4 types of men who do not want to surrender to Krishna?

Also there are many people who do not join ISKCON or Gaudiya Matha yet still do believe in Srila Prabhupada and his books, which by the way are being modified. Why are these books being modified? There are alot of enemies of the Brahma-Madhva-Gaudiya Vaisnava Sampradaya in the Kali Yuga, from all sides they attack. Still I find it fun and a honor to fight against them. Whatever may happen to me, my reputation, my name, everything which is associated with my body,



and the disciplic line of succession going up al the way back to the Supreme Personality of Godhead, SRI KRISHNA CAITANYA MAHAPRABHU!

Sri Krishna Caitanya, Prabhu Nityananda, Sri Advaita, Gadadhara, Srivasa, adi Gaura, Bhakta Vrinda

Hare Krishna Hare Krishna Krishna Krishna Hare Hare, Hare Rama, Hare Rama Rama Rama Hare Hare

The Gaura Rader website ---> Response

The Krishna Cult Awareness website ---> Response

The Hare Krishna Truth Out website ---> Response 1 and Response 2, also read Bhagavad Gita As It Is (1972)

The YouTube user Anke Holst ---> Response and above responses

The A Recovering Monk website ---> Response and above responses

The Hare Krishna Thing website ---> Response

Hare Krishna Cult Exposed --> Response


Steve Gelberg website ---> Response and above responses

The Most Tragic Betrayal website ---> Response and above responses

Secrets of the Hare Krishnas exposed --> Response

xkrishnax blog --> Response

Secrets of the Hare Krishnas reveiled --> Response

Half-Empty Acaman --> Response

There are some blogs/websites out there who are not even worthy of a response since these people who manage these, used to chant Hare Krishna and now are talking the most none-sensical subjects, it is not even funny. How do you all explain, that I, a new comer do not even chant the 16 rounds properly but still I chant and feel myself blessed even in dire circumstances? This means that all of you were not genuine. You have alterior motives. You all are against the Vedic philosophy and thus against world peace. Look at what the armies of Western Societies are doing in the rest of the world, we all (since we pay the taxes which makes this possible) are responsible, do not forget that! How to fix this? All of us who were members and are members of ISKCON should know the answer. And if you don't then you came with alterior motives to ISKCON. That's why you have experienced what you have experienced. Srila Prabhupada explains how to attain world peace. Become a brahmana and a chaste devote wife of one. Chant Hare Krishna and execute those activities which are favorable for devotional service. How difficult is that? Also why sabotage? Why are you so jealous of the Vaisnava's? Because they are happy and you are not? You can also become happy, just sit submisively and read Srila Prabhupada's books and listen to him. Follow his instructions. But NO! Westerns society "humans" do not want to do that, do they? I am one of you all, that's why I am trying to warn us fools and rascals.

I apoligize if I have offended. I understand that the 4 types of men have given you much pain. The Vaisnava philosophy warns of such people.

The goal of life is still: to inquire why we are here on earth and why we die. It is important to gain knowledge. Material life on planet earth is indeed misery. Eventhough materialist scientists try to prove otherwise.

Also why are people criticizing? It is better to be toleranter then the tree and humble like a blade of grass by following the Brahma-Madhva-Gaudiya Vaisnava Sampradaya acarya's who explain that we should follow the 4 regulative principles and chant 16 rounds of Hare Krishna Maha-Mantra atleast. We should read Bhagavad Gita As It Is and Srimad Bhagavatam daily. Listen to Srila Prabhupada (the last acarya) lectures and understand what he is saying. Know the philosophy yourself, so that you can easily recognize those people who are pretending. Humans should be nice to eachother and also to animals. We are all one big family of Sri Krishna. In de Gaudiya Bhakti Sastra, this is explained nicely. When you see people in and outside of ISKCON who are not following these rules and are not nice, why do you associate with them? You should have left instantly. Get a job and work (Chapter 5 - Karma Yoga in Krishna Consiousness). And following Bhakti by yourself. When you read Vaisnava literature and listen to lectures you are associating as well. When there is talk about Vaisnava association, it is meant to have Pure Devotee Vaisnava association. Not pseudo-devotee Vaisnava association. Also, look out for criticizing other humans. In a polite manner, quote Srila Prabhupada and explain to these people what they are doing.

If I look at myself, then I as well am criticizing. Why? Let's see what Sri Krishna has to say to us about this subject.

In the Bhagavad Gita As It Is, in chapter 3, verse 36 Arjuna asks Krishna:

अर्जुन उवाच ।

अथ केन प्रयुक्तोऽयं पापं चरति पूरुषः ।

अनिच्छन्नपि वार्ष्णेय बलादिव नियोजितः ॥३६॥

arjuna uvāca

atha kena prayukto 'yaṁ pāpaṁ carati pūruṣaḥ

anicchann api vārṣṇeya balād iva niyojitaḥ


arjunaḥ uvācaArjuna said; athahereafter; kenaby what; prayuktaḥimpelled; ayamone; pāpamsins; caratiacts;pūruṣaḥa man; anicchanwithout desiring; apialthough; vārṣṇeya—O descendant of Vṛṣṇi; balātby force; ivaas if; niyojitaḥengaged.


Arjuna said: O descendant of Vṛṣṇi, by what is one impelled to sinful acts, even unwillingly, as if engaged by force?


A living entity, as part and parcel of the Supreme, is originally spiritual, pure, and free from all material contaminations. Therefore, by nature he is not subjected to the sins of the material world. But when he is in contact with the material nature, he acts in many sinful ways without hesitation, and sometimes even against his will. As such, Arjuna's question to Kṛṣṇa is very sanguine, as to the perverted nature of the living entities. Although the living entity sometimes does not want to act in sin, he is still forced to act. Sinful actions are not, however, impelled by the Supersoul within, but are due to another cause, as the Lord explains in the next verse.

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Krishna answers to Arjuna in verse 37:


श्रीभगवानुवाच ।

काम एष क्रोध एष रजोगुणसमुद्भवः ।

महाशनो महापाप्मा विद्ध्येनमिह वैरिणम् ॥३७॥

śrī-bhagavān uvāca

kāma eṣa krodha eṣa rajo-guṇa-samudbhavaḥ

mahāśano mahā-pāpmā viddhy enam iha vairiṇam


śrī bhagavān uvācathe Personality of Godhead said; kāmaḥlust; eṣaḥ—all these; krodhaḥwrath; eṣaḥall these; rajo-guṇathe mode of passion; samudbhavaḥborn of; mahā-śanaḥall-devouring; mahā-pāpmāgreatly sinful; viddhiknow; enamthis; ihain the material world; vairiṇamgreatest enemy.


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.


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 modes of passion, instead of being degraded into the modes of ignorance, are elevated to the modes 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 a facility to the conditioned souls to fulfill these lustful propensities, and when they are 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 janmādyasya 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 Rama, engaged 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.

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धूमेनाव्रियते वह्निर्यथादर्शो मलेन च ।

यथोल्बेनावृतो गर्भस्तथा तेनेदमावृतम् ॥३८॥

dhūmenāvriyate vahnir yathādarśo malena ca

yatholbenāvṛto garbhas tathā tenedam āvṛtam


dhūmenaby smoke; āvriyatecovered; vahniḥfire; yathājust as; ādarśaḥmirror; malenaby dust; caalso; yathājust as; ulbenaby the womb; āvṛtaḥis covered; garbhaḥembryo; tathā-so; tenaby that lust; idamthis; āvṛtamis covered.

The living entity is covered by different degrees of lust.


As fire is covered by smoke, as a mirror is covered by dust, or as the embryo is covered by the womb, similarly, the living entity is covered by different degrees of this lust.


There are three degrees of covering of the living entity by which his pure consciousness is obscured. This covering is but lust under different manifestations like smoke in the fire, dust on the mirror, and the womb about the embryo. When lust is compared to smoke, it is understood that the fire of the living spark can be a little perceived. In other words, when the living entity exhibits his Kṛṣṇa consciousness slightly, he may be likened to the fire covered by smoke. Although fire is necessary where there is smoke, there is no overt manifestation of fire in the early stage. This stage is like the beginning of Kṛṣṇa consciousness. The dust on the mirror refers to a cleansing process of the mirror of the mind by so many spiritual methods. The best process is to chant the holy names of the Lord. The embryo covered by the womb is an analogy illustrating a helpless position, for the child in the womb is so helpless that he cannot even move. This stage of living condition can be compared to that of the trees. The trees are also living entities, but they have been put in such a condition of life by such a great exhibition of lust that they are almost void of all consciousness. The covered mirror is compared to the birds and beasts, and the smoke covered fire is compared to the human being. In the form of a human being, the living entity may revive a little Kṛṣṇa consciousness, and, if he makes further development, the fire of spiritual life can be kindled in the human form of life. By careful handling of the smoke in the fire, the fire can be made to blaze. Therefore the human form of life is a chance for the living entity to escape the entanglement of material existence. In the human form of life, one can conquer the enemy, lust, by cultivation of Kṛṣṇa consciousness under able guidance.

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आवृतं ज्ञानमेतेन ज्ञानिनो नित्यवैरिणा ।

कामरूपेण कौन्तेय दुष्पूरेणानलेन च ॥३९॥

āvṛtaṁ jñānam etena jñānino nitya-vairiṇā

kāma-rūpeṇa kaunteya duṣpūreṇānalena ca


āvṛtamcovered; jñānampure consciousness; etenaby this; jñāninaḥof the knower; nitya-vairiṇāeternal enemy; kāma-rūpeṇain the form of lust; kaunteyaO son of Kuntī; duṣpūreṇanever to be satisfied; analenaby the fire; caalso.


Thus, a man's pure consciousness is covered by his eternal enemy in the form of lust, which is never satisfied and which burns like fire.


It is said in the Manu-smṛti that lust cannot be satisfied by any amount of sense enjoyment, just as fire is never extinguished by a constant supply of fuel. In the material world, the center of all activities is sex, and thus this material world is called maithuṇya-āgāra, or the shackles of sex life. In the ordinary prison house, criminals are kept within bars; similarly, the criminals who are disobedient to the laws of the Lord are shackled by sex life. Advancement of material civilization on the basis of sense gratification means increasing the duration of the material existence of a living entity. Therefore, this lust is the symbol of ignorance by which the living entity is kept within the material world. While one enjoys sense gratification, it may be that there is some feeling of happiness, but actually that so-called feeling of happiness is the ultimate enemy of the sense enjoyer.

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इन्द्रियाणि मनो बुद्धिरस्याधिष्ठानमुच्यते ।

एतैर्विमोहयत्येष ज्ञानमावृत्य देहिनम् ॥४०॥

indriyāṇi mano buddhir asyādhiṣṭhānam ucyate

etair vimohayaty eṣa jñānam āvṛtya dehinam

indriyāṇithe senses; manaḥthe mind; buddhiḥthe intelligence; asya—of the lust; adhiṣṭhānamsitting place; ucyatecalled; etaiḥby all these; vimohayatibewilders; eṣaḥof this; jñānamknowledge; āvṛtyacovering; dehinamthe embodied.


The senses, the mind and the intelligence are the sitting places of this lust, which veils the real knowledge of the living entity and bewilders him.


The enemy has captured different strategic positions in the body of the conditioned soul, and therefore Lord Kṛṣṇa is giving hints of those places, so that one who wants to conquer the enemy may know where he can be found. Mind is the center of all the activities of the senses, and thus the mind is the reservoir of all ideas of sense gratification; and, as a result, the mind and the senses become the repositories of lust. Next, the intelligence department becomes the capital of such lustful propensities. Intelligence is the immediate next-door neighbor of the spirit soul. Lusty intelligence influences the spirit soul to acquire the false ego and identify itself with matter, and thus with the mind and senses. The spirit soul becomes addicted to enjoying the material senses and mistakes this as true happiness. This false identification of the spirit soul is very nicely explained in the Śrīmad-Bhāgavatam:

yasyātma-buddhiḥ kuṇāpe tri-dhātuke

sva-dhīḥ kalatrādiṣu bhauma idyadhīḥ

yat-tīrtha-buddhiḥ salite na karhicij

janeṣv abhijñeṣu sa eva gokharaḥ.

"A human being who identifies this body made of three elements with his self, who considers the by-products of the body to be his kinsmen, who considers the land of birth as worshipable, and who goes to the place of pilgrimage simply to take a bath rather than meet men of transcendental knowledge there, is to be considered as an ass or a cow."

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तस्मात्त्वमिन्द्रियाण्यादौ नियम्य भरतर्षभ ।

पाप्मानं प्रजहि ह्येनं ज्ञानविज्ञाननाशनम् ॥४१॥

tasmāt tvam indriyāṇy ādau niyamya bharatarṣabha

pāpmānaṁ prajahi hy enaṁ jñāna-vijñāna-nāśanam


tasmāttherefore; tvam-you; indriyāṇisenses; ādauin the beginning; niyamyaby regulating; bharatarṣabha—O chief amongst the descendants of Bharata; pāpmānamthe great symbol of sin; prajahicurb; hicertainly; enamthis; jñānaknowledge; vijñānascientific knowledge of the pure soul; nāśanamdestroyer.


Therefore, O Arjuna, best of the Bhāratas, in the very beginning curb this great symbol of sin [lust] by regulating the senses, and slay this destroyer of knowledge and self-realization.


The Lord advised Arjuna to regulate the senses from the very beginning so that he could curb the greatest sinful enemy, lust, which destroys the urge for self-realization, and specifically, knowledge of the self. Jñānam refers to knowledge of self as distinguished from non-self, or, in other words, knowledge that the spirit soul is not the body. Vijñānam refers to specific knowledge of the spirit soul and knowledge of one's constitutional position and his relationship to the Supreme Soul. It is explained thus in the Śrīmad-Bhāgavatam: jñānaṁ parama-guhyaṁ me yad-vijñāna-samanvitam / sarahasyaṁ tad-aṅgaṁ ca gṛhānagaditaṁ mayā: "The knowledge of the self and the Supreme Self is very confidential and mysterious, being veiled by māyā, but such knowledge and specific realization can be understood if it is explained by the Lord Himself." Bhagavad-gītā gives us that knowledge, specifically knowledge of the self. The living entities are parts and parcels of the Lord, and therefore they are simply meant to serve the Lord. This consciousness is called Kṛṣṇa consciousness. So, from the very beginning of life one has to learn this Kṛṣṇa consciousness, and thereby one may become fully Kṛṣṇa conscious and act accordingly.

Lust is only the perverted reflection of the love of God which is natural for every living entity. But if one is educated in Kṛṣṇaconsciousness from the very beginning, that natural love of God cannot deteriorate into lust. When love of God deteriorates into lust, it is very difficult to return to the normal condition. Nonetheless, Kṛṣṇa consciousness is so powerful that even a late beginner can become a lover of God by following the regulative principles of devotional service. So, from any stage of life, or from the time of understanding its urgency, one can begin regulating the senses in Kṛṣṇa consciousness, devotional service of the Lord, and turn the lust into love of Godhead—the highest perfectional stage of human life.

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इन्द्रियाणि पराण्याहुरिन्द्रियेभ्यः परं मनः ।

मनसस्तु परा बुद्धिर्यो बुद्धेः परतस्तु सः ॥४२॥

indriyāṇi parāṇy āhur indriyebhyaḥ paraṁ manaḥ

manasas tu parā buddhir yo buddheḥ paratas tu saḥ


indriyāṇīsenses; parāṇisuperior; āhuḥis said; indriyebhyaḥmore than the senses; paramsuperior; manaḥthe mind; manasaḥmore than the mind; tualso; parāsuperior; buddhiḥintelligence; yaḥone which; buddheḥmore than the intelligence; parataḥsuperior; tubut; saḥhe.


The working senses are superior to dull matter; mind is higher than the senses; intelligence is still higher than the mind; and he [the soul] is even higher than the intelligence.


The senses are different outlets for the activities of lust. Lust is reserved within the body, but it is given vent through the senses. Therefore, the senses are superior to the body as a whole. These outlets are not in use when there is superior consciousness, or Kṛṣṇa consciousness. In Kṛṣṇa consciousness the soul makes direct connection with the Supreme Personality of Godhead; therefore the bodily functions, as described here, ultimately end in the Supreme Soul. Bodily action means the functions of the senses, and stopping the senses means stopping all bodily actions. But since the mind is active, then, even though the body may be silent and at rest, the mind will act—as it does during dreaming. But, above the mind there is the determination of the intelligence, and above the intelligence is the soul proper. If, therefore, the soul is directly engaged with the Supreme, naturally all other subordinates, namely, the intelligence, mind and the senses, will be automatically engaged. In the Kaṭha Upaniṣad there is a passage in which it is said that the objects of sense gratification are superior to the senses, and mind is superior to the sense objects. If, therefore, the mind is directly engaged in the service of the Lord constantly, then there is no chance of the senses becoming engaged in other ways. This mental attitude has already been explained. If the mind is engaged in the transcendental service of the Lord, there is no chance of its being engaged in the lower propensities. In the Kaṭha Upaniṣad the soul has been described as mahān, the great. Therefore the soul is above all—namely, the sense objects, the senses, the mind and the intelligence. Therefore, directly understanding the constitutional position of the soul is the solution of the whole problem.

With intelligence one has to seek out the constitutional position of the soul and then engage the mind always in Kṛṣṇaconsciousness. That solves the whole problem. A neophyte spiritualist is generally advised to keep aloof from the objects of senses. One has to strengthen the mind by use of intelligence. If by intelligence one engages one's mind in Kṛṣṇa consciousness, by complete surrender unto the Supreme Personality of Godhead, then, automatically, the mind becomes stronger, and even though the senses are very strong, like serpents, they will be no more effective than serpents with broken fangs. But even though the soul is the master of intelligence and mind, and the senses also, still, unless it is strengthened by association with Kṛṣṇa in Kṛṣṇaconsciousness, there is every chance of falling down due to the agitated mind.

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एवं बुद्धेः परं बुद्ध्वा संस्तभ्यात्मानमात्मना ।

जहि शत्रुं महाबाहो कामरूपं दुरासदम् ॥४३॥

evaṁ buddheḥ paraṁ buddhvā saṁstabhyātmānam ātmanā

jahi śatruṁ mahā-bāho kāma-rūpaṁ durāsadam


evamthus; buddheḥof intelligence; paramsuperior; buddhvāso knowing; saṁstabhyaby steadying; ātmānamthe mind; ātmanāby deliberate intelligence; jahiconquer; śatrumthe enemy; mahā-bāhoO mighty-armed one; kāma-rūpamthe form of lust; durāsadamformidable.


Thus knowing oneself to be transcendental to material senses, mind and intelligence, one should control the lower self by the higher self and thus—by spiritual strength—conquer this insatiable enemy known as lust.


This Third Chapter of the Bhagavad-gītā is conclusively directive to Kṛṣṇa consciousness by knowing oneself as the eternal servitor of the Supreme Personality of Godhead, without considering impersonal voidness as the ultimate end. In the material existence of life, one is certainly influenced by propensities for lust and desire for dominating the resources of material nature. Desire for overlording and sense gratification are the greatest enemies of the conditioned soul; but by the strength of Kṛṣṇa consciousness, one can control the material senses, the mind and the intelligence. One may not give up work and prescribed duties all of a sudden; but by gradually developing Kṛṣṇa consciousness, one can be situated in a transcendental position without being influenced by the material senses and the mind—by steady intelligence directed toward one's pure identity. This is the sum total of this chapter. In the immature stage of material existence, philosophical speculations and artificial attempts to control the senses by the so-called practice of yogic postures can never help a man toward spiritual life. He must be trained in Kṛṣṇa consciousness by higher intelligence.

Thus end the Bhaktivedanta Purports to the Third Chapter of the Śrīmad-Bhagavad-gītā in the matter of Karma-yoga, or the Discharge of One's Prescribed Duty in Kṛṣṇa Consciousness.

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To all the humans criticizing, look at yourself, study Srila Prabhupada's unmodified books, listen to his lectures, following the 4 regulative principles, chant Hare Krishna Maha-Mantra. This will turn your lust into love for Krishna.

To repeat the first part of the purport to Verse 37:

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 modes of passion, instead of being degraded into the modes of ignorance, are elevated to the modes of goodness by the prescribed method of living and acting, then one can be saved from the degradation of wrath by spiritual attachment.