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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, behavioural pattern, and reflects 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) 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 reflects 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 ==

Krodha is a significant emotional concept discussed in various fields such as dance, drama, philosophy, psychology, Ayurveda, history, and jurisprudence.

Krodha is a significant emotional concept discussed in various fields such as dance, drama, philosophy, psychology, Ayurveda, history, and jurisprudence.

In the pursuit of emotional regulation and mental health, individuals often turn to modern psychological practices to manage stress, anger, and frustration. Cognitive Behavioral Therapy (CBT) is one such practice, widely used by current day psychologists to help individuals identify and reframe their negative thought patterns that lead to emotional disturbances like uncontrollable anger. However, ancient Indian philosophies, particularly Vedanta, the Upanishads, and the Bhagavad Gita, offer insights into emotional regulation that remarkably align with these modern psychological techniques.

In the pursuit of emotional regulation and mental health, individuals often turn to modern psychological practices to manage stress, anger, and frustration. Cognitive Behavioral Therapy (CBT) is one such practice, widely used by current day psychologists to help individuals identify and reframe their negative thought patterns that lead to emotional disturbances like uncontrollable anger. Here we address the following questions with reference to Indian texts.<ref name=":1">Scarantino, Andrea and Ronald de Sousa, "Emotion", ''The Stanford Encyclopedia of Philosophy'' (Summer 2021 Edition), Edward N. Zalta (ed.), URL = <<nowiki>https://plato.stanford.edu/archives/sum2021/entries/emotion/</nowiki>>.</ref>

 

 

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.

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.

The convergence of modern psychological techniques, such as Cognitive Behavioral Therapy (CBT), and ancient Indian philosophies, including Vedanta, the [[Upanishads (उपनिषदः)|Upanishads]], and the Bhagavad Gita, in managing emotions, specifically anger is significant. By examining the shared principles between these domains, the paper demonstrates how the teachings from Vedantic philosophy offer a powerful framework for emotional regulation, similar to the tools used in contemporary therapeutic practices.  

The convergence of modern psychological techniques, such as Cognitive Behavioral Therapy (CBT), and ancient Indian philosophies, including [[Vedanta (वेदान्तः)|Vedanta]], the [[Upanishads (उपनिषदः)|Upanishads]], and the Bhagavad Gita, in managing emotions, specifically anger is significant. By examining the shared principles between these domains, the paper demonstrates how the teachings from Vedantic philosophy offer a powerful framework for emotional regulation, similar to the tools used in contemporary therapeutic practices.  

== Etymology ==

== Etymology ==

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   

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 raudra sentiment (क्रोधश्च रौद्ररसस्य स्थायिभावः “रौद्रः क्रोधस्थायिभावो रक्तो रुद्राधिदैवतः”) and is characterized by certain visible bodily signs.

== 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]].  

Krodha is described as a destructive emotion with the potential to harm the [[Indian Concept of Self|inner self]], akin to a consuming burning fire. 

 

 

 

 

A clear sequence of the cause of anger is observed in the Bhagavadgita (2.62).<ref>https://vivekavani.com/b2v62/</ref>

 

ध्यायतो विषयान्पुंस: सङ्गस्तेषूपजायते | सङ्गात्सञ्जायते काम: कामात्क्रोधोऽभिजायते ||2.62||

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.

* 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.

* From that attachment, lust or craving (काम:-kāmaḥ) originates as the wish to enjoy that object again and again becomes intense.

* When this craving is not fulfilled, anger (क्रोधः) arises.

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>

According to Natyashastra, anger (''krodha'') is caused by vibhavas (determinants) such as insolence, abusive language, quarrel, altercation, opposing [persons or objects] and the like.

== Krodha in Various Bharatiya Texts ==

== Krodha in Various Bharatiya Texts ==

=== Vedantic Philosophy ===

=== 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. 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.

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.

=== Puranas ===

=== Puranas ===

=== Bhagavad Gita ===

=== Bhagavad Gita ===

Lord Krishna’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.

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.

=== Dharmashastras ===

=== Dharmashastras ===

=== 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

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 ==