Hare Krishna.

The recent rape incident in Kolkata has shocked the conscience of the nation. What makes people do such horrific things? The Bhagavad-gita explains that it is due to kāma eṣha, krodha eṣha—lust and anger.

The Gita (3.37) reveals that lust is not merely a natural attraction—it’s a powerful force that, when unchecked, can turn into uncontrollable rage. And what does this rage target? Anything that restricts indulgence—boundaries. When lust burns without limits and encounters resistance, it transforms into a furious force that seeks to destroy those very boundaries. In this way, kāma (lust) and krodha (anger) become, as the Gita says, “the enemy of the world.”

Let’s unpack this further. Lust arises, and when it’s frustrated, it morphs into rage. When people feel denied of what they desire—especially when they feel entitled to that desire—they can develop resentment toward anything or anyone that stands in their way. This resentment can then burst forth as violence in the most reprehensible of forms.

So, what is the solution?

First, boundaries must be established and enforced. Second, we must work to reduce the rage that explodes when boundaries are resisted.

Boundaries in society are enforced legally and culturally.

Legally, there must be not only stricter laws, but also quicker and more effective implementation. Swift and certain punishment acts as a deterrent. Justice should not only be done, but also seen to be done. Unfortunately, in today’s slow legal process, many perpetrators escape punishment, which only emboldens others. Firm rulership and administration are essential.

Culturally, boundaries are enforced through values and norms. Such horrific acts must be publicly condemned, and those who commit them must be shamed. While everyone condemns such crimes when they occur, often the cultural forces that precede such acts—like vulgar entertainment, objectification of women, and normalization of indecency—are not taken seriously. They’re seen as “harmless fun,” but in reality, they fuel the fire.

The Gita (3.39) compares lust to a fire that can never be satisfied. Today, with sexually stimulating content omnipresent in media, especially pornography—where increasingly violent expressions of sex are normalized—the fire is constantly stoked. This isn’t limited to just media. Even in everyday conversation, when indecent jokes and obscene language become “normal,” the fire only grows.

And when the fire grows unchecked, it explodes.

This explosion happens when lustful desires are met with obstacles—like rejection or social restraint. In modern Western societies, while lust is also fueled, it is often mitigated by availability and a broader awareness of individual consent. In contrast, in more traditional societies where opportunities are restricted and women are not always seen as individuals but objects, consent is ignored. This makes the anger far more explosive.

Someone who simply wants pleasure may seek many outlets. But when lust is combined with rage, the result is not just seeking pleasure—it is seeking domination, exploitation, even destruction. That’s why some perpetrators don’t just want to use others—they want to disfigure and destroy them. It’s horrifying.

To prevent such tragedies, society needs:

  1. Stronger enforcement of boundaries, and

  2. Stronger efforts to stop the fueling of lust.

When people know that if they give in to anger, they will be punished, they may hesitate. But more importantly, we need to address the craving itself. This is where spiritual purification becomes crucial. The craving for pleasure must be redirected—from exploitation to elevation.

The Gita’s spiritual wisdom offers the path to sublimate and spiritualize one’s longing. Without this, people remain trapped in a never-ending pursuit of pleasure through harmful means. While those who commit such crimes may be far from spirituality and need immediate deterrents, society as a whole needs a cultural and spiritual shift.

What about the victims?

They deserve our full sympathy, support, and protection. Thankfully, today victims are less often blamed and more often supported, which is a positive cultural change. But in the past, and sometimes still today, the victim is treated with shame, while the perpetrator escapes scrutiny.

Some people, in the name of spiritual philosophy, might bring in the concept of karma, asking, “Was this the victim’s karma?” This is not only irrelevant—it is cruel.

When Sita was abducted, Ram and Lakshman didn’t say, “It’s her karma.” They said, “It’s our dharma to protect her, and we failed.” Then they launched a war to rescue her.

Our focus in such cases should always be on our dharma, not on their karma. If someone is robbed, would the police say, “It’s your karma”? No. If a baby is crying, would the mother say, “It’s your karma”? Of course not. The mother asks, “What is my dharma?” That’s the spirit with which society must respond.

While we may never fully understand the specific cause of anyone’s suffering, we can recognize that this world is often unfair and brutal. And women, in particular, may face danger in various forms. While they should never be blamed, they can be empowered and equipped to protect themselves.

This is not victim-blaming—it is wise self-defense in a world where predators exist.

And where is God in all this?

God generally works through human agents. The entire purpose of the Bhagavad-gita is to empower Arjuna to do his dharma, to act for justice, and protect society. Similarly, we all have a role to play. If each of us takes responsibility, society can change.

A real-life example: El Salvador, once the crime capital of the world, saw dramatic change when a God-conscious leader came into power. The president said in interviews, “We prayed to God.” And they took action. Today, El Salvador has one of the most dramatic reductions in crime in recent times.

When we pray sincerely and act responsibly, God empowers us to become instruments of transformation.

Let us be part of the solution—through awareness, compassion, dharma, and devotion.

Thankyou.