Did Bhima hate Duryodhana and not follow hate the sin, not the sinner?
Bhima hated Duryodhana so did he follow hate the sin not the sinner or was he actually hating the sinner also yeah first thing is that the Mahabharata is primarily a book of Karmakant there are elements of bhakti within it and the elements of bhakti within the Mahabharata are highlighted much more in the Bhagavatam but the overall book is at a particular level so if you look at the Mahabharata the Mahabharata hardly ever talks about Vaikuntha hardly ever talks about Vaikuntha the cherished aspiration of the heroes in the Mahabharata is attainment of Vaikuntha the Mahabharata's overall mood is of attainment of Vaikuntha within the Mahabharata there are sections of bhakti and there is Bhagavad Gita is there there is Vishnu's asana is there there is Narayana is also a section where prayers to Narayana are offered so there are sections of bhakti definitely which were Vishnu's the focus but otherwise the Mahabharata's overall mood is the mood of Karmakant and Bhima's character largely is in consonance with the Mahabharata's mood of Karmakant so that's why when a Kshatriya is angry they are not just angry at some abstract lust or abstract greed or abstract they get angry at the person who embodies that greed they get angry at the person who embodies that lust or whatever so in terms of in terms of the conduct appropriate for an aspirant of pure devotion service it is not that the Pandavas literally can be models in principle the Pandavas were models but in practice the Pandavas were Kshatriyas today when we are Sadhakas we are not Kshatriyas so at least primarily that's not the Prabhupada wanted the movement primarily to be of Brahmanas so to cultivate Brahmanas so the Kshatriya way of living is not the literal model for Sadhakas so Bhima his devotion to Krishna is seen in the Mahabharata in various situations but he is clearly so among the five Pandavas we see that Yudhishthira is more like a Brahmana Kshatriya whereas Bhima is like totally the Kshatriya Kshatriya his whole his whole mood is this person has wronged us we are to punish him so that so that is not wrong because ultimately he even if we say he hates the sinner he really killed Dushasana he killed Duryodhana so if we have a if we have a simplistic notion of what hate don't hate the sinner means see at one level for doing like we discussed in the Devavati pastime that for doing a particular activity a particular setting is required a particular kind of emotion is required without that the particular action may not happen so it is not that Arjuna when he is fighting the Kurukshetra war he is actually seeing Karna as enemy he is seeing the Kauravas as enemy Karna is fighting against them so Kshatriya the whole Kshatriya activity it may it may have a transcendental purpose but it involves passionate execution the war cannot be fought without passion but one doesn't go under the control of passion totally one doesn't embrace Adharma just for the sake of fulfilling the passionate purpose so without passion it is practically not possible to do Kshatriya activity fighting involves you have to have some vigor some anger otherwise how can fighting be done so so it's we can't have we can't have the ideal of one Varna superimposed on other one the idea of hate the sin not the sinner that can be implemented practically in terms of forgiving by Brahmanas but Kshatriyas they are the law bearers, the law protectors of society and often they have to punish so you will see in the 18th chapter when Krishna talks about Brahmana Kshatriya Vaishya so what does he talk about Shamao Damastu Pashavacham Shantir Arjamanguljam Yanam Vigyanam Astukyam Ramakantam Sabhavajam so Shantir Shanti is peacefulness, tolerance that is the quality of a Brahmana but just after that when he describes the quality of a Kshatriya what is that so at one level for the for a Brahmana it is said be peaceful be forgiving be tolerant but for a Kshatriya it is don't go fight fight and don't run away from fighting that means the qualities required for a Brahmana and for a Kshatriya they are different and don't hate the sinner as a principle it applies to everyone but as a practical implementation a Brahmana may implement simply by forgiving the people but a Kshatriya may have to implement by punishing a Kshatriya cannot necessarily always be forgiving a Kshatriya may have to punish therefore so we see we see Bhima as a model of devotion but as a model of Kshatriya devotion so Kshatriya devotion means he has Kshatriya qualities but his purpose remains devotional just because his purpose is devotion doesn't mean that all his actions will be only devotional Kshatriya actions involve passion it involves fighting it involves also having having strong emotions against the person who is doing injustice it is only by those emotions that the Kshatriya can fight and kill as it is required ok any other questions.