Are anarthas also part of our nature?

would be difficult for us to repress? Krishna says, nigraha kim karishma.
Now, there is an Indian spiritual or so-called spiritual organization which says the essence of Bhagwan is nigraha kim karishma. What can repression accomplish? And they recommend indiscriminate indulgence and they say, by that we will get one day satiated and then you will realize something higher. Now, if you see, there’s a significant difference.
You look at this nigraha kim karishma is 3.34. Krishna is asking, sabhavajena kaunte nibaddha svena karmana kartum nirshase mohad karishyase avasyopitak. sabhavajena kaunte nibaddha svena karmana, that’s 18.68, 18.63. prakriti niyanti bhutaani nigraha kim karishyase. sadrisham cheshate swasya prakriter jnanavanati prakriti niyanti bhutaani nigraha kim karishyase.
In 3.34, 34, 35, Krishna talks about nature and there he says that all living beings act according to their nature. And even the wise act according to their nature. So, what can repression accomplish? And then after that he says, next verse is, shreyam sa dharmo viguna para dharma samishta.
So, dharme iranam shreya, so dharmo bhayava. Para dharmo bhayava, means act according to your own nature because it’s better to destroy while acting according to your own nature than to act according to someone else’s nature because the other’s nature is, is, acting according to other’s nature is fearful, bhayava. Now, if this were indiscriminate justification for everything within us, whatever is there, then if we consider the flow of the Bhagavad Gita, next verse immediately Arjuna is asking a question that there is something which is within me which impairs me to sinful activity.
Atta kena prayuktoyam paapam chayati purusha, anicchan abhivarshne balaadirniyodhita. And Krishna says that that is kama and he says it has to be controlled. In fact, 3.37 to 43 he is all talking about how to control kama.
So, nigraha kin karishyasi is actually applied to swabhava and swabhava refers to the brahman kshatriya vishwamitra. So, when Krishna is telling that nigraha kin karishyasi, Krishna is telling, the point there is, Krishna is telling Arjuna that you are a kshatriya and you cannot act like a brahmana. So, if you try to suppress your kshatriya nature and act like a brahmana, that will not work, nigraha kin karishyasi.
Now, within the kshatriya nature and within the brahmana nature, so all the four varanas, they will have lust, anger, greed, envy, pride and envy. And they all have their own way in which they can express it, in which they can become purified. So, kshatriyas, they can fight wars, they can live in royal opulence, they can have worldly enjoyment, but even that is also with regulation, that is also with responsibility.
So, the nigraha kin karishyasi is more for the varanic swabhava, the swabhava according to one’s varana. It is not for the anarthas. Lust, anger, greed, envy, pride, illusion, there Krishna says we have to fight them.
He says, trividham narkasthiram dvaram nasyamatmanah. These are gates to hell and therefore, etai muktah kaunteya tamo dvara sthithi nara, acharatya atmanashrayah sato yati paramgati. When one comes free from these, this is 16.21-22, when one comes free from these, then one can attain liberation.
So, I would say, within our subtle body, there are the anarthas, which are lust, anger, greed, envy, pride and illusion. There is also our swabhava, which is Brahman, Kshatriya, Vaishya, Shudra. So, the Brahman, Kshatriya, Vaishya, Shudra, we cannot change that.
So, I will give a crude example for this. Say like we can have a Mac computer, we can have a Windows computer, we can have a Linux or whatever other computer we have. That is the basic OS.
Now, the OS, whatever computer I have, it is very difficult to change that. But what I do with that particular operating system, you know, I can go and browse some spiritual sites, I can go and browse some sensual sites. So, now, the basic operating system that we have, that is like the swabhava.
So, Krishna is saying, you cannot, a Brahmana cannot become a Kshatriya. Kshatriya cannot become a Brahmana. That cannot be done.
What can, repression, accomplishment, that can be, that context. Now, beyond that, what we do with that swabhava, that will vary from person to person. And that needs to be regulated.
So, for a Brahmana, forgiveness is recommended. For a Kshatriya, punishment of wrongdoers is recommended. Krishna later on in the 18th chapter when he talks about the swabhava, the prescribed duties of Brahmana and Kshatriya, shamo dana, shamo dama, shamo dama, shamo dama, shamo dama, shamo dama, shamo dama, shamo dama, shamo dama, shamo dama, shamo dama, shamo dama, shamo dama, shamo dama, shamo dama, shamo dama, shamo dama, but then, in the next verse when Krishna is talking about the qualities of Kshatriya.
Fight and don’t run away from the fight. What happened to forgiveness? In the Prabhupada’s rights, forgiveness can be an individual principle. But at a state level, the government has to punish wrong doers.
The government cannot operate simply on forgiveness. The wrongdoers have to be punished. So, kshatriya is acting, kshatriya has to fight.
So, on one side, non-violence, peacefulness, forgiveness is recommended for a brahmana. But aggressive action is recommended for a kshatriya. So, the specific ways in which lust, anger, greed, now to some extent, when somebody is fighting, there is anger over it.
It is regulated but still anger is there. It is anger channeled for dharma. So, we cannot, there are different degrees to which the lust, anger, different ways and different degrees to which lust, anger, greed can be regulated in the different varanas.
But we all have to regulate. But when Krishna is saying what can the person accomplish, that is talking more about a basic inclination, basic subhava that we have. That we can’t overcome.
So, yes, we may get, even the lust, anger, greed also comes from a previous life. But it can be resisted. How much degree we can resist, that can vary from person to person.
And specific way in which we can resist, that can also vary. But the variation is not only possible, that regulation is to some way or the other, it is essential.