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Veda-nighantu (2nd adhyaya)<ref name=":0" /> describes eleven names of Krodha namely, हेलः (helaḥ), हरः (haraḥ), हृणिः (hṛṇiḥ) त्यजः (tyajaḥ), भामः (bhāmaḥ) एहः (ehaḥ), ह्वरः (hvaraḥ) तपुषी (tapuṣī) जूर्णिः (jūrṇiḥ) मन्युः (manyuḥ) व्यथिः (vyathiḥ) - इत्येकादश क्रोधनामानि । इति वेदनिघण्टौ २ अध्यायः ॥ ityekādaśa krodhanāmāni | iti vedanighaṇṭau 2 adhyāyaḥ ||
Veda-nighantu (2nd adhyaya)<ref name=":0" /> describes eleven names of Krodha namely, हेलः (helaḥ), हरः (haraḥ), हृणिः (hṛṇiḥ) त्यजः (tyajaḥ), भामः (bhāmaḥ) एहः (ehaḥ), ह्वरः (hvaraḥ) तपुषी (tapuṣī) जूर्णिः (jūrṇiḥ) मन्युः (manyuḥ) व्यथिः (vyathiḥ) - इत्येकादश क्रोधनामानि । इति वेदनिघण्टौ २ अध्यायः ॥ ityekādaśa krodhanāmāni | iti vedanighaṇṭau 2 adhyāyaḥ ||
In Vachaspatyam we find that anger is defined as परापकाराय चित्तवृत्तिभेदे, परानिष्टाभिलाषेण अनिष्टविषयद्वेषहेतुके चित्तवृत्तिभेदे। It is a mental state (intent of) of causing harm to others (maybe in response to some previous wrong doing), or a mental state arising due to dvesha (hatred) a disposition to
In Vachaspatyam we find that anger is defined as परापकाराय चित्तवृत्तिभेदे, परानिष्टाभिलाषेण अनिष्टविषयद्वेषहेतुके चित्तवृत्तिभेदे। It is a state of mind (intent of) to causing harm to others (maybe in response to some previous wrong doing), or a mental state arising due to dvesha (hatred) a disposition to
According to Sahitya Darpana<ref name=":0" />, anger is the feeling (sthayibhava) which gives rise to roudra sentiment (क्रोधश्च रौद्ररसस्य स्थायिभावः “रौद्रः क्रोधस्थायिभावो रक्तो रुद्राधिदैवतः”)
According to Sahitya Darpana<ref name=":0" />, anger is the feeling (sthayibhava) which gives rise to roudra sentiment (क्रोधश्च रौद्ररसस्य स्थायिभावः “रौद्रः क्रोधस्थायिभावो रक्तो रुद्राधिदैवतः”)
== Nature of Anger ==
== Nature of Anger ==
Krodha is described as a destructive emotion with the potential to harm the inner self, akin to a burning fire that consumes the [[Indian Concept of Self|inner self]].
Anger can be defined as a part of the fight or flight brain response to the perceived threat of pain. It is an aversive, unpleasant emotion. It is intended to generate action in order to eradicate this uncomfortable sensation. It is coupled with physiological arousal. But it is not clear whether action diminishes anger or anger is used up in action. Anger is induced by numerous factors. It is almost a universal reaction. Any threat to one's welfare (physical, emotional, social, financial, or mental) is met with anger.
Anger is a compounded phenomenon. It has tivational components, situational and individual variations, cognitive and excitatory interdependent manifestations and psycho physiological (especially neuroendocrine) aspects.<ref>Nitin Sharma et.al., ''Study Of Krodha (Anger) And It’s Co-Relation With Prakruti'' IAMJ: Volume 3; Issue 2; February- 2015</ref>
Anger is a compounded phenomenon. It has tivational components, situational and individual variations, cognitive and excitatory interdependent manifestations and psycho physiological (especially neuroendocrine) aspects.<ref>Nitin Sharma et.al., ''Study Of Krodha (Anger) And It’s Co-Relation With Prakruti'' IAMJ: Volume 3; Issue 2; February- 2015</ref>
=== Dharmashastras ===
=== Dharmashastras ===
Anger directly impacts law and justice systems. Dharmashastras lay down strict rules of punishment for laws regarding debt repayment, evidence in courts, business partnerships, gifts, punishments in case of physical abuse
According to Manusmriti, Manu declares that anger is one of the causes of perjury in the court of law, and that a person resorting to perjury is punishable. <blockquote>लोभान्मोहाद् भयात्मैत्रात् कामात् क्रोधात् तथैव च । अज्ञानाद् बालभावात्च साक्ष्यं वितथमुच्यते ॥ ११८ ॥ ''lobhānmohād bhayātmaitrāt kāmāt krodhāt tathaiva ca'' | ''ajñānād bālabhāvātca sākṣyaṃ vitathamucyate'' || 118 || (Manu. Smrt. 8.118)</blockquote>Evidence is called 'false' when it is due to greed, or embarrassment, fear, friendship, lust, anger, ignorance, childishness.<ref>Jha, Ganganath (1920) ''[https://dn790003.ca.archive.org/0/items/in.ernet.dli.2015.46012/2015.46012.Manusmrti--Vol-6_text.pdf Manusmriti with the commentary of Medatithi, Vol 6]'' Delhi: Motilal Banarsidass Publishers Pvt. Ltd. (p148-149)</ref>
According to Manusmriti, Manu declares that anger is one of the causes of perjury in the court of law, and that a person resorting to perjury is punishable. <blockquote>लोभान्मोहाद् भयात्मैत्रात् कामात् क्रोधात् तथैव च । अज्ञानाद् बालभावात्च साक्ष्यं वितथमुच्यते ॥ ११८ ॥ ''lobhānmohād bhayātmaitrāt kāmāt krodhāt tathaiva ca'' | ''ajñānād bālabhāvātca sākṣyaṃ vitathamucyate'' || 118 || (Manu. Smrt. 8.118)</blockquote>Evidence is called 'false' when it is due to greed, or embarrassment, fear, friendship, lust, anger, ignorance, childishness.<ref>Jha, Ganganath (1920) ''[https://dn790003.ca.archive.org/0/items/in.ernet.dli.2015.46012/2015.46012.Manusmrti--Vol-6_text.pdf Manusmriti with the commentary of Medatithi, Vol 6]'' Delhi: Motilal Banarsidass Publishers Pvt. Ltd. (p148-149)</ref>
=== Natyashastra ===
=== Natyashastra ===
In the Naatyasaastra, a treatise on Indian performing arts, krodha is one of the eight "permanent states" or sthaayi bhaavas. These states are considered to be the source of delight in a performance and are not interfered with by other states. The term krodha refers to the emotion of anger, which can be expressed through different gestures, facial expressions and vocalizations in a theatrical performance. According to chapter 7.31 of the naatyasaastra, krodha is characterized by certain physical and vocal expressions, including shaking the fists, biting the lips, grinding the teeth, reddening of the eyes and harsh, loud speech. These expressions are meant to convey a sense of intense anger and agitation to the audience
== Anger in Modern Psychology ==
== Anger in Modern Psychology ==