450 Srimad-Bhagavatam [Canto 3, Ch. 12
is completely under the control of material nature, is described in
Bhagavad-gita as foolish. The egocentric attitude is a manifestation of the
Rudra principle in the heart, wherein krodha (anger) is generated. This
anger develops in the heart and is further manifested through various
senses, like the eyes, hands and legs. When a man is angry he expresses such
anger with red-hot eyes and sometimes makes a display of clenching his
fists or kicking his legs. This exhibition of the Rudra principle is the proof
of Rudra’s presence in such places. When a man is angry he breathes very
rapidly, and thus Rudra is represented in the air of life or in the activities
of breathing. When the sky is overcast with dense clouds and roars in anger,
and when the wind blows very fiercely, the Rudra principle is manifested,
and so also when the sea water is infuriated by the wind it appears in a
gloomy feature of Rudra which is very fearful to the common man. When
fire is ablaze we can also experience the presence of Rudra, and when there
is an inundation over the earth we can understand that this is also the
representation of Rudra.

There are many earthly creatures who constantly represent the Rudra
element. The snake, tiger and lion are always representations of Rudra.
Sometimes because of the extreme heat of the sun there are cases of heat
stroke, and due to the extreme coldness created by the moon there are
cases of collapse. There are many sages empowered with the influence of
austerity and many yogis, philosophers and renouncers who sometimes
exhibit their acquired power under the influence of the Rudra principles
of anger and passion. The great yogi Durvasa, under the influence of this
Rudra principle, picked a quarrel with Maharaja Ambarisa, and a brahmana
boy exhibited the Rudra principle by cursing the great King Maharaja
Pariksit. When the Rudra principle is exhibited by persons who are not
engaged in the devotional service of the Supreme Personality of Godhead,
the angry person falls down from the peak of his improved position. This
is confirmed as follows:

ye ‘nye ’ ravindaksa vimuk tamaninas
tvayy astabhavad avisuddha-buddhayah
aruhya krcchrena param padam tatah
patanty adho ’nadrta-yusmad anghrayah
(Bhag. 10.2.32)
The most lamentable falldown of the impersonalist is due to his false and
unreasonable claim of being one with the Supreme.
