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Line 67: − + − − क्रोधो नाम − आधर्षणाक्रुष्टकलहविवादप्रतिकूलादिभिर्विभावैः समुत्पद्यते । अस्य+ − + − विकृष्टनासापुटोद्वृत्तनयनसन्दष्ठोष्ठपुट-गण्डस्फुरणादिभिरनुभावैरभिनयः प्रयोक्तव्यः ।+ − + − रिपुजो गुरुजश्चैव प्रणयिप्रभवस्तथा ।+ − − भृत्यजः कृतकश्चेति क्रोधः पञ्चविधः स्मृतः॥ १५॥ Line 84:
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* ''Phenomenology'': Does anger always involve subjective experiences, and if so of what kind?
* ''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.
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.
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.
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 ==
== Nature and Expression of 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 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>
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
अस्य विकृष्टनासापुटोद्वृत्तनयनसन्दष्ठोष्ठपुट-गण्डस्फुरणादिभिरनुभावैरभिनयः प्रयोक्तव्यः । रिपुजो गुरुजश्चैव प्रणयिप्रभवस्तथा। भृत्यजः कृतकश्चेति क्रोधः पञ्चविधः स्मृतः॥ १५॥
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" />
Krodha is characterized by certain physical and vocal expressions, including
Krodha is characterized by certain physical and vocal expressions, including
* When this craving is not fulfilled, anger (क्रोधः) arises.
* 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>
# enemies
# superior persons
# lovers
# servants
# feigned anger
== Krodha in Various Bharatiya Texts ==
== Krodha in Various Bharatiya Texts ==
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.
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||
क्रोधाद्भवति सम्मोह: सम्मोहात्स्मृतिविभ्रम: | स्मृतिभ्रंशाद् बुद्धिनाशो बुद्धिनाशात्प्रणश्यति || 63||
dhyāyato viṣayānpuṃsa: saṅgasteṣūpajāyate | saṅgātsañjāyate kāma: kāmātkrodho’bhijāyate || 62||
krodhādbhavati sammoha: sammohātsmṛtivibhrama: | smṛtibhraṃśād buddhināśo buddhināśātpraṇaśyati || 63||</blockquote>Meaning: As a man contemplates on sense-objects, attachment for them arises, from attachment a desire will be born, from desire arises anger, from anger comes delusion, from delusion, comes loss of memory, from loss of memory, comes destruction of discrimination, and from destruction of discrimination he perishes.
=== Dharmashastras ===
=== Dharmashastras ===
=== Ayurveda ===
=== 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>
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.
=== Natyashastra ===
=== Natyashastra ===