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Line 71: − 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> + + + + + + + − {{columns-list|colwidth=15em|style=width: 600px; font-style: italic; color: blue|+ − # Jwar (Abhishangaja) Ch.Chi. 3/114 − # Gulma (Pittaj) Ch. Chi.5/12 − # Rajyakshma Ch. Chi.8/24 − # Apasmar Ch.Chi.10/5 − # Arsha (Pitta) Ch.Chi.14/15 − # Pandu Ch.Chi.16/9 − # Kasa (Pitta) Ch.Chi.18/114 − # Atisar (Pitta) Ch.Chi.19/6 − # Trishna Ch. Chi.22/4 − # Pratishayaye Ch.Chi.26/104 − # Arochak Ch.Chi.26/124 − # Vatarakta Ch.Chi.29/7 − # Napunsakta Ch.Chi.30/233 − # Prameh (Pittaj) Ch.Ni.4/24 − # Kshaya Ch.Ni.6/8 − # Unmada Ch.Ni.7/8 − # Kasrshya Ch.Su.21/12 − # OjaKshaya Su.Su.15/23 − # Kshudra Rog- Nilika Sam. U. 36/27 − # Mukhkopa (Vata- Pitta) Va.U. 31/28 − # Kshudra Rog- Palita Su.Ni. 13/37 − # Kshudra Rog- Vyanga Sam.U.36/27 − # Grahroga- Pragyaparadh Sam.U. 7/6 − # Pittakopa Ch.Ni.3/114 − # VranaDiran Su.Su.23/21}} − == Krodha in Various Bharatiya Texts ==+ − Since Vedic times anger has been discussed in various texts. − + − In a more in-depth approach, Vedanta and other Indian philosophies view anger as a consequence of attachment to the ego (Ahankara) and the desires of the self. The ego, in Vedantic terms, is the “false sense of self” built around identification of a person”s self with external factors like the body, mind, and possessions. This identification creates desires, and when these desires are not fulfilled, anger arises. + + + + + + + Line 129:
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→Cause of Anger
# servants
# servants
# feigned anger
# 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.
=== Vedantic Philosophy ===
In a more in-depth approach, Vedanta and other Indian philosophies view anger as a consequence of attachment to the ego (Ahankara) and the desires of the self. The ego, in Vedantic terms, is the “false sense of self” built around identification of a person”s self with external factors like the body, mind, and possessions. This identification creates desires, and when these desires are not fulfilled, anger arises. Vivekachudamani, a text of philosophy, mentions that the origin of anger is from Rajas guna and the cause of worldly tendency of man.<blockquote>कामः क्रोधो लोभदम्भाद्यसूयाऽहंकारेर्ष्यामत्सराद्यास्तु धोराः ।धर्मा एते राजसाः पुंप्रवृत्तिर्यस्मादेषा तद्रजो बन्धहेतुः ॥ ११४ ।।
kāmaḥ krodho lobhadambhādyasūyā’haṃkārerṣyāmatsarādyāstu dhorāḥ | dharmā ete rājasāḥ puṃpravṛttiryasmādeṣā tadrajo bandhahetuḥ || 112 || (Vive. Chud. 112) <ref name=":6">''Vivekachudamani of Sankaracharya: Text with English Translation, Notes and an Index'' (Swami Madhavananda, Trans.). (1921). The Advaita Ashrama.</ref></blockquote>Meaning: Lust, anger, avarice, arrogance, spite, egoism, envy and jealousy etc.—these are the dire attributes of Rajas, from which this worldly tendency of man is produced. Therefore Rajas is a cause of bondage.<blockquote>तिरोभूते स्वात्मन्यमलतरतेजोवति पुमाननात्मानं मोहादहमिति शरीरं कलयति ।
ततः कामक्रोधप्रभृतिमिरमुं बन्धनगुणैः परं विक्षेपाख्या रजस उरुशक्तिर्व्यथयति ॥ १४२ ॥
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 ===
=== Puranas ===
Puranas depict many instances of curses due to anger. Excessive anger manifests as disproportionate emotional responses, exemplified by characters like Satrajiti, Kalanemi, Chaya, Shiva, Garuda, and Chandika, whose intense rage influences their actions and surrounding circumstances.<blockquote>पादस्ते पततां पुत्र कथमेतत्प्रवक्ष्यति ।।२५ pādaste patatāṃ putra kathametatpravakṣyati ||25
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.
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]].
=== Bhagavad Gita ===
=== Bhagavad Gita ===
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" />
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.
# Samtapta Manas- Moderately angry for a longer time, full verbal expression of Anger.
# Kshubdha Manas- Irritated mind and fully distracted from all routine work.
# Kshubdha Manas- Irritated mind and fully distracted from all routine work.
# Samkshubdha Manas- Severely irritated and angry and will act harshly.
# Samkshubdha Manas- Severely irritated and angry and will act harshly.
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 (References to primary sources maybe looked up in there reference).<ref name=":5" /> {{columns-list|colwidth=15em|style=width: 600px; font-style: italic; color: blue|
# Jwar (Abhishangaja) Ch.Chi. 3/114
# Gulma (Pittaj) Ch. Chi.5/12
# Rajyakshma Ch. Chi.8/24
# Apasmar Ch.Chi.10/5
# Arsha (Pitta) Ch.Chi.14/15
# Pandu Ch.Chi.16/9
# Kasa (Pitta) Ch.Chi.18/114
# Atisar (Pitta) Ch.Chi.19/6
# Trishna Ch. Chi.22/4
# Pratishayaye Ch.Chi.26/104
# Arochak Ch.Chi.26/124
# Vatarakta Ch.Chi.29/7
# Napunsakta Ch.Chi.30/233
# Prameh (Pittaj) Ch.Ni.4/24
# Kshaya Ch.Ni.6/8
# Unmada Ch.Ni.7/8
# Kasrshya Ch.Su.21/12
# OjaKshaya Su.Su.15/23
# Kshudra Rog- Nilika Sam. U. 36/27
# Mukhkopa (Vata- Pitta) Va.U. 31/28
# Kshudra Rog- Palita Su.Ni. 13/37
# Kshudra Rog- Vyanga Sam.U.36/27
# Grahroga- Pragyaparadh Sam.U. 7/6
# Pittakopa Ch.Ni.3/114
# VranaDiran Su.Su.23/21}}
=== 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. 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 ==
== Anger in Modern Psychology ==