Gita for Life · Feelings
What does the Gita say about anger?
2 passages of the Gita on this question. Each shows what the verse says, why it belongs here, and Śrīla Prabhupāda’s explanation.
In short
Anger feels strong, but it leaves us weaker: it clouds our judgment and hurts the people we love. The Gītā shows where anger comes from, how to hold steady when it rises, and how a life centred on Kṛṣṇa leaves it little to feed on.
Anger is a desire that didn’t get its way. Pause before you speak, and give your desires to Kṛṣṇa.
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Anger is a door to harm, for us first
kāmaḥ krodhas tathā lobhas Bhagavad-gītā 16.21
What the verse says
Kṛṣṇa names three gates that lead the soul downward: lust, anger and greed. Every sane person should give them up, because they degrade the soul. One who escapes these three gates acts for his real good and gradually reaches the supreme destination 16.22.
Read 16.21 in Bhagavad-gītā As It Is
There are three gates leading to this hell—lust, anger, and greed. Every sane man should give these up, for they lead to the degradation of the soul.
Śrīla Prabhupāda explains
Śrīla Prabhupāda calls lust, anger and greed the three enemies of human life. The more we become free from them, he says, the purer our existence becomes.
“One should be very careful of these three enemies to human life: lust, anger, and greed.”
Lesson
Anger often feels like strength, as if it protects us. The Gītā calls it an enemy: it harms the one who is angry before it harms anyone else.
Example
A father shouts at his son over a small mistake. The son is hurt for an hour; the father stays upset all evening, and the trust between them takes weeks to mend.
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Where anger comes from: a blocked desire
kāmāt krodho ’bhijāyate Bhagavad-gītā 2.62
What the verse says
Kṛṣṇa traces anger step by step. Dwelling on the objects of the senses breeds attachment; from attachment comes lust, and from lust anger arises. Then from anger comes delusion; memory is bewildered, intelligence is lost, and one falls down again 2.63.
Read 2.62 in Bhagavad-gītā As It Is
While contemplating the objects of the senses, a person develops attachment for them, and from such attachment lust develops, and from lust anger arises.
Śrīla Prabhupāda explains
Śrīla Prabhupāda describes how this downward path begins: we try to satisfy our desires, and when we cannot, anger and greed appear.
“One tries to satisfy his lust, and when he cannot, anger and greed arise.”
Lesson
Behind almost every flash of anger is a desire that was blocked: “I wanted it, and I didn’t get it.” When you can name that desire, you have already taken one step back from the anger.
Example
You planned to use the laptop for your project, and your brother is on it playing a game. Within a minute, “I want it” has become shouting. The anger did not come from nowhere.
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Anger feeds on pride
krodhaḥ pāruṣyam eva ca Bhagavad-gītā 16.4
What the verse says
Kṛṣṇa lists arrogance, pride, anger, conceit, harshness and ignorance together, as qualities of those with a demonic nature.
Read 16.4 in Bhagavad-gītā As It Is
Arrogance, pride, anger, conceit, harshness and ignorance—these qualities belong to those of demonic nature, O son of Pṛthā.
Śrīla Prabhupāda explains
Śrīla Prabhupāda describes people who demand respect they do not command. Over small things, he says, they become very angry and speak harshly instead of gently.
“Over trifles they become very angry and speak harshly, not gently.”
Lesson
Much of our anger is wounded pride: “How dare they?” Notice how often anger and harsh words come with the feeling “I deserve better.” Humility leaves anger far less to stand on.
Example
A cousin corrects you in the family WhatsApp group in front of everyone. The mistake is small; what burns is “in front of everyone”. That is pride speaking, not the facts.
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Freedom from anger is a quality you can grow
ahiṁsā satyam akrodhas Bhagavad-gītā 16.1–3
What the verse says
Among the transcendental qualities of godly people, Kṛṣṇa names nonviolence, truthfulness and “freedom from anger”, together with forgiveness, fortitude, gentleness and compassion.
Read 16.1–3 in Bhagavad-gītā As It Is
The Blessed Lord said: Fearlessness, purification of one's existence, cultivation of spiritual knowledge, charity, self-control, performance of sacrifice, study of the Vedas, austerity and simplicity; nonviolence, truthfulness, freedom from anger; renunciation, tranquility, aversion to faultfinding, compassion and freedom from covetousness; gentleness, modesty and steady determination; vigor, forgiveness, fortitude, cleanliness, freedom from envy and the passion for honor—these transcendental qualities, O son of Bharata, belong to godly men endowed with divine nature.
Śrīla Prabhupāda explains
Explaining the word akrodhaḥ, Śrīla Prabhupāda says it means to check anger. Even when provoked we should stay tolerant, because anger, a product of passion and lust, pollutes the whole body.
“Even if there is provocation one should be tolerant, for once one becomes angry his whole body becomes polluted.”
Lesson
A calm nature is not a gift only some people are born with. Kṛṣṇa lists it with forgiveness and patience, qualities we can cultivate. Provocation will come; tolerance is our choice.
Example
Someone pushes ahead of you in the railway ticket queue. You can fume for the whole journey, or let it go and keep your peace. The train leaves at the same time either way.
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When the wave of anger comes, hold steady
kāma-krodhodbhavaṁ vegaṁ Bhagavad-gītā 5.23
What the verse says
Kṛṣṇa says that whoever, before leaving this body, can tolerate the urges of the senses and “check the force of desire and anger” is a yogī, and is happy in this world.
Read 5.23 in Bhagavad-gītā As It Is
Before giving up this present body, if one is able to tolerate the urges of the material senses and check the force of desire and anger, he is a yogī and is happy in this world.
Śrīla Prabhupāda explains
Śrīla Prabhupāda lists the urges we must learn to control, among them the force of speech, of anger, of the mind and of the tongue. Unsatisfied desires turn into anger and agitate the mind, the eyes and the chest, so we must practise controlling them in this very life.
“It is the duty of the transcendentalist to try strenuously to control desire and anger.”
Lesson
Anger comes like a wave: strong at first, then it passes. You don’t have to act at its peak. Wait, breathe, chant Hare Kṛṣṇa quietly, and speak only once the wave has passed.
Example
An angry message from your manager arrives late at night. Write your reply if you must, but don’t send it. In the morning you will almost always send a different one.
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Disturb no one, and don’t let others disturb you
yasmān nodvijate loko Bhagavad-gītā 12.15
What the verse says
Kṛṣṇa says that very dear to Him is the person who puts no one into difficulty, who is not disturbed by anxiety, and who stays steady in happiness and distress.
Read 12.15 in Bhagavad-gītā As It Is
He for whom no one is put into difficulty and who is not disturbed by anxiety, who is steady in happiness and distress, is very dear to Me.
Śrīla Prabhupāda explains
Śrīla Prabhupāda explains that a devotee is kind to everyone, so he does not put others into anxiety; and when others try to disturb him, he stays undisturbed, by the Lord’s grace and because he is absorbed in Kṛṣṇa consciousness.
“if others try to put a devotee into anxiety, he is not disturbed.”
Lesson
Make two promises: “No one at home will live in fear of my temper,” and “I won’t hand my peace to whoever wants to upset me.”
Example
A classmate keeps teasing you just to get a reaction. When the reaction stops coming, the teasing usually stops too.
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Give your best, and don’t be angry at results
vīta-rāga-bhaya-krodhaḥ Bhagavad-gītā 2.56
What the verse says
The sage of steady mind is not disturbed by miseries, is not elated by happiness, and is free from attachment, fear and anger.
Read 2.56 in Bhagavad-gītā As It Is
One who is not disturbed in spite of the threefold miseries, who is not elated when there is happiness, and who is free from attachment, fear and anger, is called a sage of steady mind.
Śrīla Prabhupāda explains
Śrīla Prabhupāda explains that such a person’s life is dedicated to the Lord’s service, so neither attachment nor aversion moves him. That is why he is not angry even when his efforts fail, and stays steady in his determination.
“Consequently he is not at all angry even when his attempts are unsuccessful.”
Lesson
Much anger is aimed at results: at ourselves, at the examiner, at the situation. When you work as a service to Kṛṣṇa, you give your full effort and leave the result to Him. Failure becomes a lesson, not a reason for rage.
Example
A student who fails an entrance test can throw his books across the room, or say, “I offered this to Kṛṣṇa; what can I learn from it?” and start again the next morning.
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Peace comes from knowing Kṛṣṇa as your friend
suhṛdaṁ sarva-bhūtānāṁ Bhagavad-gītā 5.29
What the verse says
Kṛṣṇa says that those who know Him as the enjoyer of all sacrifices and austerities, the Supreme Lord of all worlds and “the benefactor and well-wisher of all living entities” attain peace. He also says that those who are free from anger and material desires, self-disciplined and striving for perfection, are assured of liberation very soon 5.26.
Read 5.29 in Bhagavad-gītā As It Is
The sages, knowing Me as the ultimate purpose of all sacrifices and austerities, the Supreme Lord of all planets and demigods and the benefactor and well-wisher of all living entities, attain peace from the pangs of material miseries.
Śrīla Prabhupāda explains
Śrīla Prabhupāda calls this the formula for peace: Kṛṣṇa is the real beneficiary of all we do and the proprietor of everything, so we should offer everything to His service. Without understanding this, he says, there can be no peace, for one person or for the world.
“The greatest peace formula is simply this: Lord Kṛṣṇa is the beneficiary in all human activities.”
Lesson
Anger says, “Things must go my way.” Peace says, “Kṛṣṇa is the owner, the enjoyer and my friend.” When our desire is to please Him, anger has far less to grab hold of.
Example
A mother who cooks for Kṛṣṇa and offers the meal before serving her family is less hurt when someone complains about the salt. She cooked for Him first, so their comments no longer decide her peace.
Reacting or responding? Two ways to meet anger
| Reacting in anger | Responding with the Gītā | Verse |
|---|---|---|
| “I didn’t get what I wanted, so I explode.” | “I notice the desire behind my anger.” | 2.62 |
| “Anger shows them I’m strong.” | “Anger takes away my own good sense.” | 2.63 |
| “How dare they speak to me like that?” | “My pride is hurt; the matter itself is small.” | 16.4 |
| “They provoked me, so I have a right to blow up.” | “Even when provoked, I choose tolerance.” | 16.1–3 |
| “I’ll say it now, while I’m hot.” | “I let the wave pass, then I speak.” | 5.23 |
| “I failed, and I’m furious.” | “I gave my best to Kṛṣṇa; I’ll learn and try again.” | 2.56 |
| “My peace depends on things going my way.” | “My peace rests in Kṛṣṇa, the friend of all.” | 5.29 |
Our reflections, each based on the verse named beside it.
Ask yourself
- When I last became angry, what did I want that I wasn’t getting?
- Is my anger usually about the matter itself, or about my pride?
- What do I say in the first minute of anger that I later regret?
- Is anyone at home or at work afraid of my temper?
- Do I offer my efforts to Kṛṣṇa, or do I demand that results go my way?
The essence
Anger grows from blocked desires and hurt pride. Pause when it rises, stay tolerant when provoked, and make Kṛṣṇa, the friend of all, the centre of your desires: then anger has little left to feed on.
If anger ever leads you or someone else toward harm, step away and ask for help from someone you trust.
The headings, explanations, lessons, examples, table and questions are ours, written to help you apply the verses. The Sanskrit lines, the verse translations and Śrīla Prabhupāda’s quoted words are from Bhagavad-gītā As It Is as published on vedabase.cc, unaltered.
All the verses for this topic
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Bhagavad-gītā 16.20–24
Attaining repeated birth amongst the species of demoniac life, such persons can never approach Me. Gradually they sink down to the most abominable type of existence.
Show the other 4 verses of 16.20–24
There are three gates leading to this hell—lust, anger, and greed. Every sane man should give these up, for they lead to the degradation of the soul.
Bhagavad-gītā 16.21 The man who has escaped these three gates of hell, O son of Kuntī, performs acts conducive to self-realization and thus gradually attains the supreme destination.
Bhagavad-gītā 16.22 But he who discards scriptural injunctions and acts according to his own whims attains neither perfection, nor happiness, nor the supreme destination.
Bhagavad-gītā 16.23 One should understand what is duty and what is not duty by the regulations of the scriptures. Knowing such rules and regulations, one should act so that he may gradually be elevated.
Bhagavad-gītā 16.24 Why this verse is here
Giving up demoniac tendencies (lust, anger and greed which are three gates to hell) and following scriptures.
From the study outline of the chapter
Śrīla Prabhupāda explains
From the purport to 16.20
It is known that God is all-merciful, but here we find that God is never merciful to the demoniac. It is clearly stated that the demoniac people, life after life, are put into the wombs of similar demons, and, not achieving the mercy of the Supreme Lord, they go down and down, so that at last they achieve bodies like those of cats, dogs and hogs. It is clearly stated that such demons have practically no chance of receiving the mercy of God at any stage of later life. In the Vedas also it is stated that such persons gradually sink to become dogs and hogs. It may be then argued in this connection that God should not be advertised as all-merciful if He is not merciful to such demons. In answer to this question, in the Vedānta-sūtra we find that the Supreme Lord has no hatred for anyone. …
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Bhagavad-gītā 5.23
Before giving up this present body, if one is able to tolerate the urges of the material senses and check the force of desire and anger, he is a yogī and is happy in this world.
Why this verse is here
Until death one must tolerate the urges of senses, desires and anger. (5.23 śaknotīhaiva yaḥ soḍhuṁ...)
From the thematic compilation Equanimity and Satisfaction
Śrīla Prabhupāda explains
From the purport to 5.23
If one wants to make steady progress on the path of self-realization, he must try to control the forces of the material senses. There are the forces of talk, forces of anger, forces of mind, forces of the stomach, forces of the genitals, and forces of the tongue. One who is able to control the forces of all these different senses, and the mind, is called gosvāmī, or svāmī. Such gosvāmīs live strictly controlled lives, and forego altogether the forces of the senses. Material desires, when unsatiated, generate anger, and thus the mind, eyes and chest become agitated. Therefore, one must practice to control them before one gives up this material body. One who can do this is understood to be self-realized and is thus happy in the state of self-realization. It is the duty of the transcendentalist to try strenuously to control desire and anger.
Everyday questions answered by these verses
Each verse is linked to this topic by a statement in our primary study source, shown under “Why this verse is here”. The verses and Śrīla Prabhupāda’s words are quoted from Bhagavad-gītā As It Is, unaltered.