Krodha (क्रोधः) - Revision history

Fordharma: /* Anger in Modern Psychology */

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Anger in Modern Psychology

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Itihasas

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Fordharma: /* Cause of Anger */

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Cause of Anger

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Cause of Anger

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 # feigned anger
 == Krodha in Various Bharatiya Texts ==
-Anger is a universal human emotion that can disrupt relationships, hinder productivity, and harm human well-being. Since Vedic times anger and its consequences have been discussed in various texts.
+Anger is a universal human emotion that can disrupt relationships, hinder productivity, and harm human well-being. Since Vedic times anger and its consequences have been discussed in various texts. Root causes of anger are unfulfilled desires, attachment (raga), and delusion.
 === Vedantic Philosophy ===
@@ Line 162: / Line 162: @@
 === Correlation Between Modern Psychological Techniques and Vedantic Philosophy ===
 '''CBT''': Cognitive restructuring, a core technique in CBT, involves identifying irrational thoughts and replacing them with more balanced, realistic perspectives. By examining how we interpret events, individuals can shift their focus from distorted thinking to a more constructive approach, reducing the intensity of anger.
-'''Vedanta''': In Vedanta, the practice of Vichara, or self-reflection, mirrors this process. Through deep self-inquiry and reflection, individuals are encouraged to detach from emotionally charged reactions and cultivate clarity. This self-awareness allows them to respond more wisely, rather than impulsively, in challenging situations. Both CBT and Vedanta emphasize the importance of understanding the root causes of emotional reactions and changing one’s mental habits to cultivate emotional regulation.
+'''Vedanta''': In Vedanta, the practice of Vichara, or self-reflection, mirrors this process. Through deep self-inquiry and reflection, individuals are encouraged to detach from emotionally charged reactions and cultivate clarity. This self-awareness allows them to respond more wisely, rather than impulsively, in challenging situations. Both CBT and Vedanta emphasize the importance of understanding the root causes of emotional reactions and changing one’s mental habits to cultivate emotional regulation.<blockquote>दुःखेष्वनुद्विग्नमनाः सुखेषु विगतस्पृहः। वीतरागभयक्रोधः स्थितधीर्मुनिरुच्यते।।2.56।। (Bhag. Gita. 2.56)
-'''Mindfulness and Pranayama (Breathing Techniques)'''
+duḥkheṣvanudvignamanāḥ sukheṣu vigataspṛhaḥ| vītarāgabhayakrodhaḥ sthitadhīrmunirucyate ||2.56||</blockquote>He, whose mind is undisturbed in the midst of sorrows; who is free from desire in the midst of pleasures; and from whom longing, fear and wrath have totally gone; he is said to be a firm-minded sage.
 '''CBT''': Mindfulness practices, such as deep breathing and progressive muscle relaxation, are commonly used in CBT to help individuals manage physiological arousal associated with anger. By calming the body and observing thoughts without judgment, individuals can create a mental space that allows them to choose how to respond to their emotions.
-'''Vedanta''': These techniques align with the Vedantic practices of Dhyana (meditation) and Pranayama (breathing exercises). In the Upanishads, stilling the mind and controlling the breath are essential practices for attaining inner peace. By focusing on the present moment and detaching from reactive emotions, individuals can maintain emotional balance. The Bhagavad Gita teaches detachment from the fruits of action, which can be seen as a form of mindfulness, where one is not attached to outcomes, thus reducing anger and frustration (Bhagavad Gita 2.47).
+'''Vedanta''': These techniques align with the Vedantic practices of Dhyana (meditation) and Pranayama (breathing exercises). In the Upanishads, stilling the mind and controlling the breath are essential practices for attaining inner peace. By focusing on the present moment and detaching from reactive emotions, individuals can maintain emotional balance. The Bhagavad Gita teaches detachment from the fruits of action, which can be seen as a form of mindfulness, where one is not attached to outcomes, thus reducing anger and frustration (Bhagavad Gita 2.47).<blockquote>कर्मण्येवाधिकारस्ते मा फलेषु कदाचन । मा कर्मफलहेतुर्भूर्मा ते सङ्गोऽस्त्वकर्मणि ॥ २-४७॥
-'''Detachment from Ego and Desire in Anger Management'''
+karmaṇyevādhikāraste mā phaleṣu kadācana | mā karmaphalaheturbhūrmā te saṅgo’stvakarmaṇi || 2-47||</blockquote>Your right is for action alone, never for the results. Do not become the agent of the results of action. May you not have any inclination for inaction.
 Both modern psychology and Vedantic philosophy recognize that anger is often fueled by unmet desires or attachment to specific outcomes.
 '''CBT''' helps individuals reframe situations and alter their cognitive distortions, allowing them to manage anger more effectively.
-'''Vedanta''': Similarly, the Bhagavad Gita and the Upanishads teach that attachment to desires and the ego is the root cause of emotional turmoil. Lord Krishna advises Arjuna to act selflessly, focusing on fulfilling his duties without attachment to the results (Bhagavad Gita 2.47). By detaching from desires and ego-driven outcomes, individuals can avoid the emotional reactions that lead to anger.
+'''Vedanta''': Similarly, the Bhagavad Gita and the Upanishads teach that attachment to desires and the ego is the root cause of emotional turmoil. Krishna advises Arjuna to act selflessly, focusing on fulfilling his duties without attachment to the results (Bhagavad Gita 2.47). By detaching from desires and ego-driven outcomes, individuals can avoid the emotional reactions that lead to anger.
 '''CBT''': Journaling and self-monitoring in CBT help individuals track their emotional responses and recognize patterns in their thoughts and behaviors. This self-awareness is crucial for emotional regulation and provides an opportunity to address negative thinking before it escalates into anger.
 '''Vedanta''': In Vedanta, the practice of Atma Vichara (self-inquiry) encourages deep introspection, which helps individuals understand the nature of their thoughts, emotions, and actions. Through self-reflection, individuals can discern the underlying causes of their emotional reactions and cultivate a sense of inner peace. This process aligns closely with the principles of CBT and emphasizes the importance of awareness in managing emotions.
+== The Role of Lifestyle and Daily Practices in Emotional Regulation ==
 Ancient Indian philosophies, particularly the Yoga Sutras of Patanjali, emphasize the significance of daily practices (Dinacharya) and mindful living in maintaining mental health. Proper diet, regular physical activity, meditation, and breathing exercises contribute to emotional resilience and overall well-being.

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 === Itihasas ===
 Both Ramayana and Mahabharata are pivoted replete with examples of how damaging negative emotions, in particular anger, can be.
 === Ayurveda ===
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 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. These expressions are meant to convey a sense of intense anger and agitation to the audience.
-=== Ways to overcome anger ===
+== Anger Management ==
-Just as how ancient texts abound with the profound message that anger leads to destruction, they show the way to
+Just as how ancient texts abound with the profound message that anger leads to destruction, they show the way to overcome and deal with anger.
-“Real manliness,” it is stated in the first chapter, the Aadi parva of Mahabharata, “lies in shedding anger much like the serpent casts off its worn skin against kshamaa”. There is a telling pun here, for “kshamaa” means forgiveness, as well as the Mother Earth. The serpent uses the friction generated in rubbing on the Earth to shed its skin; Forgiveness helps shed anger.
+“Real manliness,” it is stated in the first chapter, the Aadi parva of Mahabharata, “lies in shedding anger much like the serpent casts off its worn skin against kshamaa”. There is a telling pun here, for “kshamaa” means forgiveness, as well as the Mother Earth. The serpent uses the friction generated in rubbing on the Earth to shed its skin; Forgiveness helps shed anger.<ref>Bhide AV. Anger and the mahaabhaarata. Indian J Psychiatry. 2007 Apr;49(2):140-2. doi: 10.4103/0019-5545.33265. PMID: 20711400; PMCID: PMC2917082.</ref>
 == Anger in Modern Psychology ==

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 {{ToBeEdited}}
-Krodha (Sanskrit: क्रोधः) meaning anger, is one of the arishadvargas or the six enemies of a human being, according to [[Sanatana Dharma (सनातनधर्मः)|Sanatana Dharma]] texts. Anger reflects the person's state of mind and portrays emotions, behavioral pattern, and the aggressive nature of a person. Modern psychology addresses anger management as an important therapeutic aid to correct anger issues by incorporating ancient practices into daily life. Individuals can achieve greater emotional well-being, maintain healthier relationships, and enhance their spiritual growth when anger is overcome.
+Krodha (Sanskrit: क्रोधः) literally meaning anger, is one of the arishadvargas or the six enemies of a human being, according to [[Sanatana Dharma (सनातनधर्मः)|Sanatana Dharma]] texts. Anger reflects the person's state of mind and portrays emotions, behavioral pattern, and the aggressive nature of a person. Modern psychology addresses anger management as an important therapeutic aid to correct anger issues by incorporating ancient practices into daily life. Individuals can achieve greater emotional well-being, maintain healthier relationships, and enhance their spiritual growth when anger is overcome.
 == Introduction ==
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 Surya says,
-असंशयमिदं पुत्र भविष्यत्यत्र कारणम् । येन त्वामाविशत्क्रोधो धर्मज्ञं सत्यवादिनम् ।।२७ asaṃśayamidaṃ putra bhaviṣyatyatra kāraṇam | yena tvāmāviśatkrodho dharmajñaṃ satyavādinam ||27 (Mark. Pura. 103.27)<ref>Markandeya Purana ([https://sa.wikisource.org/wiki/%E0%A4%AE%E0%A4%BE%E0%A4%B0%E0%A5%8D%E0%A4%95%E0%A4%A3%E0%A5%8D%E0%A4%A1%E0%A5%87%E0%A4%AF%E0%A4%AA%E0%A5%81%E0%A4%B0%E0%A4%BE%E0%A4%A3%E0%A4%AE%E0%A5%8D/%E0%A4%85%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%BE%E0%A4%83_%E0%A5%A7%E0%A5%A6%E0%A5%A7-%E0%A5%A7%E0%A5%A6%E0%A5%AB Adhyayas 101-103])</ref></blockquote>Tama (Yama), by reason of both anger and childishness and indeed by the force of predestination, threatened Sanjnā by lifting his foot (ready to kick her), thereupon she full of resentment, cursed Tama severely. Sanjnā, was the second wife of Surya, who curses Yama (the son of Chaya) that his foot drops (gets paralyzed) at his disrespect toward her. The act where Sanjna cursed Yama for unfilial conduct, highlights tensions between familial relationships due to actions arising out of anger. A (true) mother never gets angry even if children act against her wish.
+असंशयमिदं पुत्र भविष्यत्यत्र कारणम् । येन त्वामाविशत्क्रोधो धर्मज्ञं सत्यवादिनम् ।।२७ asaṃśayamidaṃ putra bhaviṣyatyatra kāraṇam | yena tvāmāviśatkrodho dharmajñaṃ satyavādinam ||27 (Mark. Pura. 103.27)<ref>Markandeya Purana ([https://sa.wikisource.org/wiki/%E0%A4%AE%E0%A4%BE%E0%A4%B0%E0%A5%8D%E0%A4%95%E0%A4%A3%E0%A5%8D%E0%A4%A1%E0%A5%87%E0%A4%AF%E0%A4%AA%E0%A5%81%E0%A4%B0%E0%A4%BE%E0%A4%A3%E0%A4%AE%E0%A5%8D/%E0%A4%85%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%BE%E0%A4%83_%E0%A5%A7%E0%A5%A6%E0%A5%A7-%E0%A5%A7%E0%A5%A6%E0%A5%AB Adhyayas 101-103])</ref></blockquote>Tama (Yama, the son of Chaya), by reason of both anger and childishness and indeed by the force of predestination, threatened Sanjnā, the second wife of Surya, by lifting his foot (ready to kick her), thereupon she full of resentment, cursed Tama that his foot drops (gets paralyzed) at his disrespect toward her. The act where Sanjna cursed Yama for unfilial conduct, highlights tensions between familial relationships due to actions arising out of anger. A (true) mother never gets angry even if children act against her wish.
-Devi Mahatmya adhyayas of Markandeya Purana (Adhyaya 82) connects intense anger to the powerful emotions of Vishnu and Shiva, leading to the creation of the deity Chandika to destroy [[Asuras (असुराः)|Asuras]].
+Devi Mahatmya adhyayas of Markandeya Purana (Adhyaya 82) connects intense anger to the powerful emotions of Vishnu and Shiva, leading to the creation of the deity Chandika to destroy [[Asuras (असुराः)|Asuras]]. Passion and anger are identified as influential emotions that tie individuals to worldly objects and the cycle of re-births, leading to suffering.
 === Bhagavad Gita ===
@@ Line 109: / Line 109: @@
 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>
 === Ayurveda ===
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 === 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. These expressions are meant to convey a sense of intense anger and agitation to the audience.
 == Anger in Modern Psychology ==

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 # servants
 # feigned anger
-According to Ayurvedic texts, krodha is an emotion influenced by [[Rajas (रजः)|Rajas]] guna and [[Pitta dosha (पित्तम् पित्तदोषः वा)|Pitta dosha]] and is the cause of various diseases.<ref name=":5">Pathak, A., Joshi, Y. V., & Ghate, U. (2023). Holistic Perspective of Anger in Ayurveda. ''Juni Khyat'', ''13''(1), 2278–4632. <nowiki>https://www.researchgate.net/publication/369040818</nowiki></ref>
+== Krodha in Various Bharatiya Texts ==
-{{columns-list|colwidth=15em|style=width: 600px; font-style: italic; color: blue|
+ततः कामक्रोधप्रभृतिमिरमुं बन्धनगुणैः परं विक्षेपाख्या रजस उरुशक्तिर्व्यथयति ॥ १४२ ॥
-== Krodha in Various Bharatiya Texts ==
+tirobhūte svātmanyamalataratejovati pumānanātmānaṃ mohādahamiti śarīraṃ kalayati|
-=== Vedantic Philosophy ===
+tataḥ kāmakrodhaprabhṛtimiramuṃ bandhanaguṇaiḥ paraṃ vikṣepākhyā rajasa uruśaktirvyathayati || 140 (Vive. Chud. 140)<ref name=":6" /></blockquote>Meaning: When one's own Self, endowed with the purest splendour, is hidden from view, a man through ignorance falsely identifies himself with this body, which is non-self. And then the great power of Rajas called Vikshepa, the projecting power, sorely afflicts him through the binding fetters of lust, anger etc.<ref name=":6" />
 === Puranas ===
 === Bhagavad Gita ===
@@ Line 129: / Line 115: @@
 Mentally, Pitta governs reason, intelligence and understanding - the illuminating capacity of the mind. It allows the mind to perceive, judge and discriminate. Anger is its main emotional disturbance, which is fiery, increasing heat within and helps to defend from external attacks. Hence people with Pitta predominance while having good intelligence and discrimination may become opinionated or self-righteous and are prone to anger, which is their main reaction to new or unexpected events. Causes of anger include anxiety and fatigue, hunger, fear, pain, sexual frustration, recovery from illness, puberty, hormonal changes associated with premenstrual syndrome (PMS) or menopause, and use of certain drugs.<ref name=":2" />
-Anger is described as Agneya or producing heat and though there are several shades of angry mind, three are main indicators of gross change in behaviour.<ref name=":5" />
+Anger is described as Agneya or producing heat and though there are several shades of angry mind, three are main indicators of gross change in behaviour.<ref name=":5">Pathak, A., Joshi, Y. V., & Ghate, U. (2023). Holistic Perspective of Anger in Ayurveda. ''Juni Khyat'', ''13''(1), 2278–4632. <nowiki>https://www.researchgate.net/publication/369040818</nowiki></ref>
 # Samtapta Manas- Moderately angry for a longer time, full verbal expression of Anger.
 # Kshubdha Manas- Irritated mind and fully distracted from all routine work.
 # Samkshubdha Manas- Severely irritated and angry and will act harshly.
 === 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. These expressions are meant to convey a sense of intense anger and agitation to the audience
+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. These expressions are meant to convey a sense of intense anger and agitation to the audience.
 == Anger in Modern Psychology ==

@@ Line 73: / Line 73: @@
 According to Ayurvedic texts, krodha is an emotion influenced by [[Rajas (रजः)|Rajas]] guna and [[Pitta dosha (पित्तम् पित्तदोषः वा)|Pitta dosha]] and is the cause of various diseases.<ref name=":5">Pathak, A., Joshi, Y. V., & Ghate, U. (2023). Holistic Perspective of Anger in Ayurveda. ''Juni Khyat'', ''13''(1), 2278–4632. <nowiki>https://www.researchgate.net/publication/369040818</nowiki></ref>
-Jwar( Abhishangaja) Ch.Chi. 3/114
+{{columns-list|colwidth=15em|style=width: 600px; font-style: italic; color: blue|
+# Jwar (Abhishangaja) Ch.Chi. 3/114
-. Gulma( Pittaj) Ch. Chi.5/12
+# Gulma (Pittaj) Ch. Chi.5/12
+# Rajyakshma Ch. Chi.8/24
-. Rajyakshma Ch. Chi.8/24
+# Apasmar Ch.Chi.10/5
+# Arsha (Pitta) Ch.Chi.14/15
-. Apasmar Ch.Chi.10/5
+# Pandu Ch.Chi.16/9
+# Kasa (Pitta) Ch.Chi.18/114
-. Arsha( Pitta) Ch.Chi.14/15
+# Atisar (Pitta) Ch.Chi.19/6
+# Trishna Ch. Chi.22/4
-. Pandu Ch.Chi.16/9
+# Pratishayaye Ch.Chi.26/104
+# Arochak Ch.Chi.26/124
-. Kasa( Pitta) Ch.Chi.18/114
+# Vatarakta Ch.Chi.29/7
+# Napunsakta Ch.Chi.30/233
-. Atisar( Pitta) Ch.Chi.19/6
+# Prameh (Pittaj) Ch.Ni.4/24
+# Kshaya Ch.Ni.6/8
-. Trishna Ch. Chi.22/4
+# Unmada Ch.Ni.7/8
+# Kasrshya Ch.Su.21/12
-. Pratishayaye Ch.Chi.26/104
+# OjaKshaya Su.Su.15/23
+# Kshudra Rog- Nilika Sam. U. 36/27
-. Arochak Ch.Chi.26/124
+# Mukhkopa (Vata- Pitta) Va.U. 31/28
+# Kshudra Rog- Palita Su.Ni. 13/37
-. Vatarakta Ch.Chi.29/7
+# Kshudra Rog- Vyanga Sam.U.36/27
+# Grahroga- Pragyaparadh Sam.U. 7/6
-. Napunsakta Ch.Chi.30/233
+# Pittakopa Ch.Ni.3/114
+# VranaDiran Su.Su.23/21}}
 == Krodha in Various Bharatiya Texts ==

@@ Line 47: / Line 47: @@
 krodho nāma
-asya vikṛṣṭanāsāpuṭodvṛttanayanasandaṣṭhoṣṭhapuṭa-gaṇḍasphuraṇādibhiranubhāvairabhinayaḥ prayoktavyaḥ | ripujo gurujaścaiva praṇayiprabhavastathā| bhṛtyajaḥ kṛtakaśceti krodhaḥ pañcavidhaḥ smṛtaḥ|| 15||</blockquote>Krodha is represented on the stage by anubhavas (consequents) such as swollen nostrils, upturned eyes, bitten lips, throbbing cheeks and the like. <ref name=":4" />
+asya vikṛṣṭanāsāpuṭodvṛttanayanasandaṣṭhoṣṭhapuṭa-gaṇḍasphuraṇādibhiranubhāvairabhinayaḥ prayoktavyaḥ | ripujo gurujaścaiva praṇayiprabhavastathā| bhṛtyajaḥ kṛtakaśceti krodhaḥ pañcavidhaḥ smṛtaḥ|| 15||</blockquote>Krodha is represented on the stage by anubhavas (consequents) such as swollen nostrils, upturned eyes, bitten lips, throbbing cheeks and the like.<ref name=":4" />
 Krodha is characterized by certain physical and vocal expressions, including
@@ Line 58: / Line 58: @@
 == Cause of Anger ==
-A clear sequence of the cause of anger is observed in the Bhagavadgita (2.62).<ref>https://vivekavani.com/b2v62/</ref>
+A clear sequence of the cause of anger is observed in the Bhagavadgita (2.62).<ref>https://vivekavani.com/b2v62/</ref><blockquote>ध्यायतो विषयान्पुंस: सङ्गस्तेषूपजायते | सङ्गात्सञ्जायते काम: कामात्क्रोधोऽभिजायते ||2.62|| dhyāyato viṣayānpuṃsa: saṅgasteṣūpajāyate | saṅgātsañjāyate kāma: kāmātkrodho’bhijāyate ||2.62||</blockquote>
 * It starts from a stimulus, i.e., a sense object (anything used for enjoyment or satisfaction of our senses).
 * While contemplating on that, a person develops attachment (सङ्गः-saṅgaḥ) for it.
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 # servants
 # feigned anger
 == Krodha in Various Bharatiya Texts ==
@@ Line 102: / Line 150: @@
 Acharya Charaka has described the atyadana and krodha (excessive grief and anger) as psychological factors leading to the vitiation of Rakta dhatu and to the disease Kamala, which can be correlated with jaundice in modern medical science. Discussed in various classical texts, including the works of Acharyas like Charaka, Sushruta, and Vagbhata, Kamala has been recognized as a complex ailment primarily caused by the vitiation of Pitta dosha and is intricately linked to the pathological processes of the liver.<ref>Patil, R. (2023). An Ayurvedic perspective of Kamala and its Management W.S.R. to Jaundice. ''World Journal of Pharmaceutical Research'', ''12''(12), 544–558. <nowiki>https://doi.org/10.20959/wjpr202312-28989</nowiki></ref>
-Mentally, Pitta governs reason, intelligence and understanding - the illuminating capacity of the mind. It allows the mind to perceive, judge and discriminate. Anger is its main emotional disturbance, which is fiery, increasing heat within and helps to defend from external attacks. Hence people with Pitta predominance while having good intelligence and discrimination may become opinionated or self-righteous and are prone to anger, which is their main reaction to new or unexpected events.
+Mentally, Pitta governs reason, intelligence and understanding - the illuminating capacity of the mind. It allows the mind to perceive, judge and discriminate. Anger is its main emotional disturbance, which is fiery, increasing heat within and helps to defend from external attacks. Hence people with Pitta predominance while having good intelligence and discrimination may become opinionated or self-righteous and are prone to anger, which is their main reaction to new or unexpected events. Causes of anger include anxiety and fatigue, hunger, fear, pain, sexual frustration, recovery from illness, puberty, hormonal changes associated with premenstrual syndrome (PMS) or menopause, and use of certain drugs.<ref name=":2" />
 === Natyashastra ===

@@ Line 13: / Line 13: @@
 * ''Phenomenology'': Does anger always involve subjective experiences, and if so of what kind?
-Thus a discussion about how anger differs from fear and from non-emotional states (differentiation), whether and how anger motivates aggressive behaviors (motivation), whether and how anger can be about a given state of affairs/situation and be considered appropriate with respect to such state of affairs/situation (intentionality), and whether and how anger involves a distinctive subjective experience (phenomenology) is significant in understanding this emotion.<ref name=":1" /> Subsequently, a study of ancient Indian philosophies, particularly [[Vedanta (वेदान्तः)|Vedanta]], the [[Upanishads (उपनिषदः)|Upanishads]], and the [[Bhagavad Gita (भगवद्गीता)|Bhagavad Gita]], offers insights into emotional regulation that remarkably align with the modern psychological techniques.
+Thus a discussion about how anger differs from fear and from non-emotional states (differentiation), whether and how anger motivates aggressive behaviors (motivation), whether and how anger can be about a given state of affairs/situation and be considered appropriate with respect to such state of affairs/situation (intentionality), and whether and how anger involves a distinctive subjective experience (phenomenology) is significant in understanding this emotion.<ref name=":1" /> A study of ancient Indian philosophies, particularly [[Vedanta (वेदान्तः)|Vedanta]], the [[Upanishads (उपनिषदः)|Upanishads]], and the [[Bhagavad Gita (भगवद्गीता)|Bhagavad Gita]], and texts like offers insights into emotional regulation that remarkably align with the modern psychological techniques.
 The ancient Indian wisdom, which emphasizes self-awareness (observing one’s own thought) detachment (practicing to perceive actions of self and others as they are in a logical way rather than attaching emotions to it), and mindfulness (being in the state of present, not worrying about past or future), provides valuable teachings for emotional control, particularly in managing anger. This article explores how anger, a common emotional disturbance in modern times, is treated both in contemporary psychological practices and in the teachings of Vedanta. By reflecting on these teachings, the article suggests that integrating this ancient wisdom into daily life can lead to mental peace, emotional balance, and a fulfilling life.
@@ Line 32: / Line 32: @@
 According to Sahitya Darpana<ref name=":0" />, anger is the feeling (sthayibhava or 'permanent states') which gives rise to raudra or 'furious sentiment' (क्रोधश्च रौद्ररसस्य स्थायिभावः “रौद्रः क्रोधस्थायिभावो रक्तो रुद्राधिदैवतः”) and is characterized by certain visible bodily signs.
-In Indian traditions, the deity Rudra symbolizes anger and annihilation.
+In Indian traditions, the deity [[Rudra (रुद्रः)|Rudra]] symbolizes anger and annihilation.
 == Nature and Expression of Anger ==
@@ Line 41: / Line 41: @@
 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 name=":2">Nitin Sharma et.al., ''Study Of Krodha (Anger) And It’s Co-Relation With Prakruti'' IAMJ: Volume 3; Issue 2; February- 2015</ref>
-According to chapter 7.31 of the naatyasaastra,
+According to adhyaya 7 of the naatyashastra<ref name=":3">[https://sa.wikisource.org/wiki/%E0%A4%A8%E0%A4%BE%E0%A4%9F%E0%A5%8D%E0%A4%AF%E0%A4%B6%E0%A4%BE%E0%A4%B8%E0%A5%8D%E0%A4%A4%E0%A5%8D%E0%A4%B0%E0%A4%AE%E0%A5%8D/%E0%A4%85%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83_%E0%A5%AD Krodha in Natyashastra]</ref>,   <blockquote>क्रोधो नाम
 Krodha is characterized by certain physical and vocal expressions, including
@@ Line 61: / Line 67: @@
 * When this craving is not fulfilled, anger (क्रोधः) arises.
-According to Natyashastra, anger (''krodha'') is caused by vibhavas (determinants) such as insolence, abusive language, quarrel, altercation, opposing [persons or objects] and the like.<ref>''The Natyasastra ascribed to Bharata-Muni: A treatise on Hindu dramaturgy and histrionics'' (M. Ghosh, Trans.; Vol. 1). (1951). Asiatic Society of Bengal. (p.122-123)</ref>
+According to Natyashastra adhyaya 7,<ref name=":3" />, आधर्षणाक्रुष्टकलहविवादप्रतिकूलादिभिर्विभावैः समुत्पद्यते । anger (''krodha'') is caused by vibhavas (determinants) such as insolence, abusive language, quarrel, altercation, opposing [persons or objects] and the like. Anger is of five kinds caused by - <ref name=":4">''The Natyasastra ascribed to Bharata-Muni: A treatise on Hindu dramaturgy and histrionics'' (M. Ghosh, Trans.; Vol. 1). (1951). Asiatic Society of Bengal. (p.122-123)</ref>
-आधर्षणाक्रुष्टकलहविवादप्रतिकूलादिभिर्विभावैः समुत्पद्यते । अस्य
+# enemies
+# superior persons
-विकृष्टनासापुटोद्वृत्तनयनसन्दष्ठोष्ठपुट-गण्डस्फुरणादिभिरनुभावैरभिनयः प्रयोक्तव्यः ।
+# lovers
+# servants
-रिपुजो गुरुजश्चैव प्रणयिप्रभवस्तथा ।
+# feigned anger
 == Krodha in Various Bharatiya Texts ==
@@ Line 84: / Line 86: @@
 ShriKrishna’s teachings to Arjuna in the Bhagavad Gita emphasize transcending attachment to the ego and acting selflessly, without attachment to the results of one's actions (Bhagavad Gita 2.47). By detaching from personal desires and focusing on one’s duties (dharma), individuals can maintain emotional stability and avoid the destructive impact of anger. For, if one becomes seriously interested in objects of pleasure, one can become obsessed with the idea of possessing them; and an obsessed mind loses a sense of proportion, can get frustrated, and frustration leads to anger opening the door for ruin.
-The Bhagavad Gita (2.63) explains that anger leads to delusion (a false perception of an event or situation), which in turn clouds judgment and hinders the ability to act wisely.
+The Bhagavad Gita (2.62-63) explains that anger leads to delusion (a false perception of an event or situation), which in turn clouds judgment and hinders the ability to act wisely.<blockquote>ध्यायतो विषयान्पुंस: सङ्गस्तेषूपजायते | सङ्गात्सञ्जायते काम: कामात्क्रोधोऽभिजायते || 62||
 === Dharmashastras ===
@@ Line 93: / Line 101: @@
 === Ayurveda ===
 Acharya Charaka has described the atyadana and krodha (excessive grief and anger) as psychological factors leading to the vitiation of Rakta dhatu and to the disease Kamala, which can be correlated with jaundice in modern medical science. Discussed in various classical texts, including the works of Acharyas like Charaka, Sushruta, and Vagbhata, Kamala has been recognized as a complex ailment primarily caused by the vitiation of Pitta dosha and is intricately linked to the pathological processes of the liver.<ref>Patil, R. (2023). An Ayurvedic perspective of Kamala and its Management W.S.R. to Jaundice. ''World Journal of Pharmaceutical Research'', ''12''(12), 544–558. <nowiki>https://doi.org/10.20959/wjpr202312-28989</nowiki></ref>
 === Natyashastra ===

@@ Line 26: / Line 26: @@
 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 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 aversion.
+In Vachaspatyam we find that anger is defined as परापकाराय चित्तवृत्तिभेदे, परानिष्टाभिलाषेण अनिष्टविषयद्वेषहेतुके चित्तवृत्तिभेदे। parāpakārāya cittavṛttibhede, parāniṣṭābhilāṣeṇa aniṣṭaviṣayadveṣahetuke cittavṛttibhede| 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 aversion.
-Vishnupurana (6.5.2-6)<ref>Vishnu Purana ([https://sa.wikisource.org/wiki/%E0%A4%B5%E0%A4%BF%E0%A4%B7%E0%A5%8D%E0%A4%A3%E0%A5%81%E0%A4%AA%E0%A5%81%E0%A4%B0%E0%A4%BE%E0%A4%A3%E0%A4%AE%E0%A5%8D/%E0%A4%B7%E0%A4%B7%E0%A5%8D%E0%A4%9F%E0%A4%BE%E0%A4%82%E0%A4%B6%E0%A4%83/%E0%A4%85%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83_%E0%A5%AB Amsha 6 Adhyaya 5])</ref> defines krodha as a type of adhyaatmika pain that falls under the category of mental suffering.
+Vishnupurana (6.5.2-6) defines krodha as a type of adhyaatmika pain that falls under the category of mental suffering.   <blockquote>भिद्यते देहजस्तापो मानसं श्रोतुमर्हसि ४ कामक्रोधभयद्वेषलोभमोहविषादजः । शोकासूयावमानेर्ष्यामात्सर्यादिमयस्तथा ५ bhidyate dehajastāpo mānasaṃ śrotumarhasi 4 kāmakrodhabhayadveṣalobhamohaviṣādajaḥ | śokāsūyāvamānerṣyāmātsaryādimayastathā 5<ref>Vishnu Purana ([https://sa.wikisource.org/wiki/%E0%A4%B5%E0%A4%BF%E0%A4%B7%E0%A5%8D%E0%A4%A3%E0%A5%81%E0%A4%AA%E0%A5%81%E0%A4%B0%E0%A4%BE%E0%A4%A3%E0%A4%AE%E0%A5%8D/%E0%A4%B7%E0%A4%B7%E0%A5%8D%E0%A4%9F%E0%A4%BE%E0%A4%82%E0%A4%B6%E0%A4%83/%E0%A4%85%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83_%E0%A5%AB Amsha 6 Adhyaya 5])</ref>   </blockquote>Mental sufferings are love, anger, fear, hate, covetousness, stupefaction, despair, sorrow, malice, disdain, jealousy, envy, and many other passions which are engendered in the mind. These and various other afflictions, mental or corporeal, are comprised, under the class of worldly sufferings, which is called Ādhyātmika (natural and inseparable).<ref>Dutta, M. N. (1896) ''Vishnupuranam, A Prose English Translation'' Calcutta: Elysium Press (p.441)</ref> Adhyaatmika pain refers to the spiritual or psychological pain that arises from within oneself. Krodha, in this context, is seen as a negative emotion that causes mental anguish and distress.<ref>Sharma, A., & Asthana, A. K. (2023, September). ''Understanding and Managing Krodha (Anger) in Ayurveda: A Comprehensive review''. <nowiki>https://www.aryavaidyanjournal.org/</nowiki>. <nowiki>https://www.aryavaidyanjournal.org/article/view/117</nowiki></ref>
-भिद्यते देहजस्तापो मानसं श्रोतुमर्हसि ४
+According to Sahitya Darpana<ref name=":0" />, anger is the feeling (sthayibhava or 'permanent states') which gives rise to raudra or 'furious sentiment' (क्रोधश्च रौद्ररसस्य स्थायिभावः “रौद्रः क्रोधस्थायिभावो रक्तो रुद्राधिदैवतः”) and is characterized by certain visible bodily signs.
-कामक्रोधभयद्वेषलोभमोहविषादजः । शोकासूयावमानेर्ष्यामात्सर्यादिमयस्तथा ५
+In Indian traditions, the deity Rudra symbolizes anger and annihilation.
 == Nature and Expression of Anger ==
@@ Line 45: / Line 41: @@
 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 name=":2">Nitin Sharma et.al., ''Study Of Krodha (Anger) And It’s Co-Relation With Prakruti'' IAMJ: Volume 3; Issue 2; February- 2015</ref>
-According to chapter 7.31 of the naatyasaastra, krodha is characterized by certain physical and vocal expressions, including
+According to chapter 7.31 of the naatyasaastra,
 * shaking the fists
@@ Line 63: / Line 61: @@
 * When this craving is not fulfilled, anger (क्रोधः) arises.
-According to Natyashastra, anger (''krodha'') is caused by vibhavas (determinants) such as insolence, abusive language, quarrel, altercation, opposing [persons or objects] and the like.
+According to Natyashastra, anger (''krodha'') is caused by vibhavas (determinants) such as insolence, abusive language, quarrel, altercation, opposing [persons or objects] and the like.<ref>''The Natyasastra ascribed to Bharata-Muni: A treatise on Hindu dramaturgy and histrionics'' (M. Ghosh, Trans.; Vol. 1). (1951). Asiatic Society of Bengal. (p.122-123)</ref>
 == Krodha in Various Bharatiya Texts ==