Krodha (क्रोधः)

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Krodha (Sanskrit: क्रोधः) literally meaning anger, is one of the arishadvargas or the six enemies of a human being, according to 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

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. Here we address the following questions with reference to Indian texts.[1]

  • Differentiation: How is anger different from one another, and from things that are not anger?
  • Motivation: Does anger motivate behavior, and if so how?
  • Intentionality: Does anger have object-directedness, and if so can they be appropriate or inappropriate to their objects?
  • 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.[1] A study of ancient Indian philosophies, particularly Vedanta, the Upanishads, and the 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 convergence of modern psychological techniques, such as Cognitive Behavioral Therapy (CBT), and ancient Indian philosophies, including Vedanta, the 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

Krodha is derived from क्रुधँ क्रोधे, krudh dhatu, used in the sense of "to be angry", wrath.[2] Amarakosha[2] gives the synonyms of Krodha as कोपक्रोधामर्षरोषप्रतिघा रुट्क्रुधौ स्त्रियौ ॥ kopakrodhāmarṣaroṣapratighā ruṭkrudhau striyau ||

They are कोपः (kopaḥ), अमर्षः (amarṣaḥ), रोषः (roṣaḥ), प्रतिघः (pratighaḥ), रुट् (ruṭ), क्रुत् (krut), and क्रुद् (krud).

Veda-nighantu (2nd adhyaya)[2] 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। 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) defines krodha as a type of adhyaatmika pain that falls under the category of mental suffering.

भिद्यते देहजस्तापो मानसं श्रोतुमर्हसि ४ कामक्रोधभयद्वेषलोभमोहविषादजः । शोकासूयावमानेर्ष्यामात्सर्यादिमयस्तथा ५ bhidyate dehajastāpo mānasaṃ śrotumarhasi 4 kāmakrodhabhayadveṣalobhamohaviṣādajaḥ | śokāsūyāvamānerṣyāmātsaryādimayastathā 5[3]

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).[4] 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.[5]

According to Sahitya Darpana[2], 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.

Nature and Expression of Anger

Krodha is described as a destructive emotion with the potential to harm the inner self, akin to a consuming burning fire.

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.[6]

Anger is a compounded phenomenon. It has tivational components, situational and individual variations, cognitive and excitatory interdependent manifestations and psycho physiological (especially neuroendocrine) aspects.[6]

According to adhyaya 7 of the naatyashastra[7],

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||

Krodha is represented on the stage by anubhavas (consequents) such as swollen nostrils, upturned eyes, bitten lips, throbbing cheeks and the like.[8]

Krodha is characterized by certain physical and vocal expressions, including

  • shaking the fists
  • biting the lips
  • grinding the teeth
  • reddening of the eyes
  • harsh, loud speech

Cause of Anger

A clear sequence of the cause of anger is observed in the Bhagavadgita (2.62).[9]

ध्यायतो विषयान्पुंस: सङ्गस्तेषूपजायते | सङ्गात्सञ्जायते काम: कामात्क्रोधोऽभिजायते ||2.62|| dhyāyato viṣayānpuṃsa: saṅgasteṣūpajāyate | saṅgātsañjāyate kāma: kāmātkrodho’bhijāyate ||2.62||

  • 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.

According to Natyashastra adhyaya 7,[7], 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 - [8]

  1. enemies
  2. superior persons
  3. lovers
  4. servants
  5. 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. Root causes of anger are unfulfilled desires, attachment (raga), and delusion.

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.

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) [10]

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.

तिरोभूते स्वात्मन्यमलतरतेजोवति पुमाननात्मानं मोहादहमिति शरीरं कलयति ।

ततः कामक्रोधप्रभृतिमिरमुं बन्धनगुणैः परं विक्षेपाख्या रजस उरुशक्तिर्व्यथयति ॥ १४२ ॥

tirobhūte svātmanyamalataratejovati pumānanātmānaṃ mohādahamiti śarīraṃ kalayati|

tataḥ kāmakrodhaprabhṛtimiramuṃ bandhanaguṇaiḥ paraṃ vikṣepākhyā rajasa uruśaktirvyathayati || 140 (Vive. Chud. 140)[10]

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.[10]

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.

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)[11]

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. 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

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 (2.62-63) 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.

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||

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

Anger directly impacts law and justice systems. Dharmashastras lay down strict rules of punishment for laws regarding debt repayment, evidence in courts, business partnerships, gifts, punishments in case of physical abuse

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.

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)

Evidence is called 'false' when it is due to greed, or embarrassment, fear, friendship, lust, anger, ignorance, childishness.[12]

Itihasas

Both Ramayana and Mahabharata are pivoted replete with examples of how damaging negative emotions, in particular anger, can be.

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.[13]

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.[6]

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.[14]

  1. Samtapta Manas- Moderately angry for a longer time, full verbal expression of Anger.
  2. Kshubdha Manas- Irritated mind and fully distracted from all routine work.
  3. Samkshubdha Manas- Severely irritated and angry and will act harshly.

According to Ayurvedic texts, krodha is an emotion influenced by Rajas guna and Pitta dosha and is the cause of various diseases (References to primary sources maybe looked up in there reference).[14]

  1. Jwar (Abhishangaja) Ch.Chi. 3/114
  2. Gulma (Pittaj) Ch. Chi.5/12
  3. Rajyakshma Ch. Chi.8/24
  4. Apasmar Ch.Chi.10/5
  5. Arsha (Pitta) Ch.Chi.14/15
  6. Pandu Ch.Chi.16/9
  7. Kasa (Pitta) Ch.Chi.18/114
  8. Atisar (Pitta) Ch.Chi.19/6
  9. Trishna Ch. Chi.22/4
  10. Pratishayaye Ch.Chi.26/104
  11. Arochak Ch.Chi.26/124
  12. Vatarakta Ch.Chi.29/7
  13. Napunsakta Ch.Chi.30/233
  14. Prameh (Pittaj) Ch.Ni.4/24
  15. Kshaya Ch.Ni.6/8
  16. Unmada Ch.Ni.7/8
  17. Kasrshya Ch.Su.21/12
  18. OjaKshaya Su.Su.15/23
  19. Kshudra Rog- Nilika Sam. U. 36/27
  20. Mukhkopa (Vata- Pitta) Va.U. 31/28
  21. Kshudra Rog- Palita Su.Ni. 13/37
  22. Kshudra Rog- Vyanga Sam.U.36/27
  23. Grahroga- Pragyaparadh Sam.U. 7/6
  24. Pittakopa Ch.Ni.3/114
  25. VranaDiran Su.Su.23/21

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 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.[15]

Anger in Modern Psychology

Psychological research recognizes that anger arises as a response to perceived injustice, frustration, or unmet needs. According to Cognitive Behavioral Therapy (CBT), anger often stems from distorted thinking patterns, such as "black-and-white thinking" or "catastrophizing” (exaggerating the negative impact of a situation)", unmet needs leading to frustrations. These cognitive distortions exaggerate the emotional response to external events, leading to impulsive reactions. CBT aims to help individuals identify these irrational thoughts and replace them with more rational and balanced perspectives. This process reduces the emotional intensity of anger and helps individuals approach situations more thoughtfully.

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.

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.

दुःखेष्वनुद्विग्नमनाः सुखेषु विगतस्पृहः। वीतरागभयक्रोधः स्थितधीर्मुनिरुच्यते।।2.56।। (Bhag. Gita. 2.56) duḥkheṣvanudvignamanāḥ sukheṣu vigataspṛhaḥ| vītarāgabhayakrodhaḥ sthitadhīrmunirucyate ||2.56||

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.

  1. Vīta rāga—they give up craving for pleasure
  2. Vīta bhaya—they remain free from fear
  3. 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.

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).

कर्मण्येवाधिकारस्ते मा फलेषु कदाचन । मा कर्मफलहेतुर्भूर्मा ते सङ्गोऽस्त्वकर्मणि ॥ २-४७॥ karmaṇyevādhikāraste mā phaleṣu kadācana | mā karmaphalaheturbhūrmā te saṅgo’stvakarmaṇi || 2-47||

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.

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. 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.

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.

The Bhagavad Gita also speaks about moderation in all aspects of life, including eating, sleeping, and working, which are essential for emotional stability. “Food that increases life, purifies one’s existence, and gives strength is dear to the wise” (Bhagavad Gita 17.7). Modern psychology recognizes the importance of self-care and healthy lifestyle choices in managing stress and maintaining emotional balance.

Conclusion:

We can observe that the various psychological techniques used to regulate emotions, such as mindfulness, cognitive reframing, and problem-solving, are strikingly similar to the teachings of ancient Indian philosophies. These philosophies, particularly those found in the Bhagavad Gita and the Yoga Sutras of Patanjali, emphasize the importance of emotional regulation, self-awareness, detachment, and disciplined living.

By living a life as outlined by Patanjali and in the Bhagavad Gita, emotional regulation becomes an integral part of our daily existence. When we practice these principles—such as detachment from the outcomes of our actions, mindfulness, and self-inquiry—it becomes natural to respond to challenges with calmness and wisdom. This approach helps us manage emotions like anger, build healthier relationships, maintain focus at work, and foster spiritual growth.

Thus, by embracing these timeless teachings and incorporating them into our everyday lives, we can lead a mentally healthy, balanced life in today’s fast-paced world, cultivating peace and emotional stability amidst the complexities of modern living.This article explores the convergence of modern psychological techniques, such as Cognitive Behavioral Therapy (CBT), and ancient Indian philosophies, including Vedanta, the Upanishads, and the Bhagavad Gita, in managing emotions, specifically anger. 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 article reflects that by incorporating these ancient practices into daily life, individuals can achieve greater emotional well-being, maintain healthier relationships, and enhance their spiritual growth.

Introduction

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.

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 Nature of Anger: Perspectives from Psychology and Vedanta

Anger in Modern Psychology

Psychological research recognizes that anger arises as a response to perceived injustice, frustration, or unmet needs. According to Cognitive Behavioral Therapy (CBT), anger often stems from distorted thinking patterns, such as "black-and-white thinking" or "catastrophizing” (exaggerating the negative impact of a situation)", unmet needs leading to frustrations. These cognitive distortions exaggerate the emotional response to external events, leading to impulsive reactions. CBT aims to help individuals identify these irrational thoughts and replace them with more rational and balanced perspectives. This process reduces the emotional intensity of anger and helps individuals approach situations more thoughtfully.

Anger in 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.

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.


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.

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.

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.

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).

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.

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.

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.

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.

The Bhagavad Gita also speaks about moderation in all aspects of life, including eating, sleeping, and working, which are essential for emotional stability. “Food that increases life, purifies one’s existence, and gives strength is dear to the wise” (Bhagavad Gita 17.7). Modern psychology recognizes the importance of self-care and healthy lifestyle choices in managing stress and maintaining emotional balance.

Conclusion:

We can observe that the various psychological techniques used to regulate emotions, such as mindfulness, cognitive reframing, and problem-solving, are strikingly similar to the teachings of ancient Indian philosophies. These philosophies, particularly those found in the Bhagavad Gita and the Yoga Sutras of Patanjali, emphasize the importance of emotional regulation, self-awareness, detachment, and disciplined living.

By living a life as outlined by Patanjali and in the Bhagavad Gita, emotional regulation becomes an integral part of our daily existence. When we practice these principles—such as detachment from the outcomes of our actions, mindfulness, and self-inquiry—it becomes natural to respond to challenges with calmness and wisdom. This approach helps us manage emotions like anger, build healthier relationships, maintain focus at work, and foster spiritual growth.

Thus, by embracing these timeless teachings and incorporating them into our everyday lives, we can lead a mentally healthy, balanced life in today’s fast-paced world, cultivating peace and emotional stability amidst the complexities of modern living.

Reference

  1. ↑ Jump up to: 1.0 1.1 Scarantino, Andrea and Ronald de Sousa, "Emotion", The Stanford Encyclopedia of Philosophy (Summer 2021 Edition), Edward N. Zalta (ed.), URL = <https://plato.stanford.edu/archives/sum2021/entries/emotion/>.
  2. ↑ Jump up to: 2.0 2.1 2.2 2.3 https://ashtadhyayi.com/kosha?search=krodh
  3. ↑ Vishnu Purana (Amsha 6 Adhyaya 5)
  4. ↑ Dutta, M. N. (1896) Vishnupuranam, A Prose English Translation Calcutta: Elysium Press (p.441)
  5. ↑ Sharma, A., & Asthana, A. K. (2023, September). Understanding and Managing Krodha (Anger) in Ayurveda: A Comprehensive review. https://www.aryavaidyanjournal.org/. https://www.aryavaidyanjournal.org/article/view/117
  6. ↑ Jump up to: 6.0 6.1 6.2 Nitin Sharma et.al., Study Of Krodha (Anger) And It’s Co-Relation With Prakruti IAMJ: Volume 3; Issue 2; February- 2015
  7. ↑ Jump up to: 7.0 7.1 Krodha in Natyashastra
  8. ↑ Jump up to: 8.0 8.1 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)
  9. ↑ https://vivekavani.com/b2v62/
  10. ↑ Jump up to: 10.0 10.1 10.2 Vivekachudamani of Sankaracharya: Text with English Translation, Notes and an Index (Swami Madhavananda, Trans.). (1921). The Advaita Ashrama.
  11. ↑ Markandeya Purana (Adhyayas 101-103)
  12. ↑ Jha, Ganganath (1920) Manusmriti with the commentary of Medatithi, Vol 6 Delhi: Motilal Banarsidass Publishers Pvt. Ltd. (p148-149)
  13. ↑ 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. https://doi.org/10.20959/wjpr202312-28989
  14. ↑ Jump up to: 14.0 14.1 Pathak, A., Joshi, Y. V., & Ghate, U. (2023). Holistic Perspective of Anger in Ayurveda. Juni Khyat, 13(1), 2278–4632. https://www.researchgate.net/publication/369040818
  15. ↑ 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.
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