'The fullness of sovereignty, of dharma, of fame, of fortune, of dispassion, and of liberation, these six are spoken of as bhaga' (Viṣṇu Purāṇa 6.5.74): the one in whom these six, sovereignty and the rest, are ever present, unobstructed and in their fullness, namely Vāsudeva. 'He who knows the arising and the dissolution of beings, their coming and their going, and knowledge and ignorance, he is to be called the Blessed Lord' (Viṣṇu Purāṇa 6.5.78): Vāsudeva, who has the discerning knowledge of the arising of beings and the rest, is to be called the Blessed Lord. This desire is the enemy of all the world, the desire on account of which all ill befalls living beings. This very desire, thwarted somewhere, turns into anger; so anger too is just this desire, having its rise from the quality of rajas. For desire, when it arises, sets rajas to work and so sets the man to work; one hears the lament of the wretched, set to work in the labour of rajas, of service and the like, that 'I have been made to do this by craving'. It is a great devourer, since its eating is great, and therefore a great sinner, for a creature, urged by desire, does sin. Therefore know this desire to be the enemy here, in transmigration. How is it an enemy? He makes it understood by illustrations.

The Blessed Lord spoke. For this man, joined with matter made of the qualities, which stands in the form of rising and being overpowered, who has begun the discipline of knowledge, this desire, born of the quality of rajas, born of the earlier impression, set on sound and the other objects, the great devourer, the foe, draws him to all objects. This same desire, when its course is checked, turning into the form of anger toward the conscious beings who are the cause of the checking, the great sinner, sets him to the harming of others and the rest; know it, born of the quality of rajas, inborn, the enemy opposed to the discipline of knowledge.

The strong prompter is this desire. Anger too is just this, since it arises from desire, for it has been said, 'from desire anger arises' (2.62). Even where anger is occasioned by the censure of one's teacher and the like, there too it arises from the desire that there be no censure of what one holds dear in devotion. Those who say otherwise do not know the subtle truth from the texts; and it is said, 'apart from desire, anger and the rest do not arise in any way at all'. 'The great eater' (mahashana): for the object enjoyed by desire is vast. 'The great sinner', because it is the cause of the great brahmin-slaying and the like. 'The enemy', because it stands against every human end.