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→Anger in Modern Psychology
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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 ==
== Introduction ==
# feigned anger
# feigned anger
== Krodha in Various Bharatiya Texts ==
== 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 ===
=== Vedantic Philosophy ===
Surya says,
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 ===
=== Bhagavad Gita ===
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>
=== Itihasas ===
Both Ramayana and Mahabharata are pivoted replete with examples of how damaging negative emotions, in particular anger, can be.
=== Ayurveda ===
=== Ayurveda ===
=== 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 Management ==
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.<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 ==
== Anger in Modern Psychology ==
=== Correlation Between Modern Psychological Techniques and Vedantic Philosophy ===
=== Correlation Between Modern Psychological Techniques and Vedantic Philosophy ===
====== Cognitive Restructuring and Vichara (Self-Reflection) ======
'''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.
'''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)
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.
# Vīta rāga—they give up craving for pleasure
# Vīta bhaya—they remain free from fear
# Vīta krodha—they are devoid of anger.
====== Mindfulness and Pranayama (Breathing Techniques) ======
'''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.
'''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॥
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.
====== Detachment from Ego and Desire in Anger Management ======
Both modern psychology and Vedantic philosophy recognize that anger is often fueled by unmet desires or attachment to specific outcomes.
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.
'''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.
====== Self-Reflection and Journaling ======
'''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.
'''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.
'''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.
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.