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Line 64: − + − क्रोधो नाम+ + + + + + + − आधर्षणाक्रुष्टकलहविवादप्रतिकूलादिभिर्विभावैः समुत्पद्यते । अस्य+ + − विकृष्टनासापुटोद्वृत्तनयनसन्दष्ठोष्ठपुट-गण्डस्फुरणादिभिरनुभावैरभिनयः प्रयोक्तव्यः ।+ − रिपुजो गुरुजश्चैव प्रणयिप्रभवस्तथा ।+ − भृत्यजः कृतकश्चेति क्रोधः पञ्चविधः स्मृतः॥ १५॥+ − + − Since Vedic times anger has 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. − === Puranas ===+ − + + + + + + + Line 90:
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Line 162: − '''Cognitive Restructuring and Vichara (Self-Reflection)''' + − + + + − '''Mindfulness and Pranayama (Breathing Techniques)'''+ + + + − + − '''Detachment from Ego and Desire in Anger Management'''+ + − + − − '''Self-Reflection and Journaling''' + − + − '''The Role of Lifestyle and Daily Practices in Emotional Regulation''' −
→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 ==
* ''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
== Cause of Anger ==
== Cause of Anger ==
A clear sequence of the cause of anger is observed in the Bhagavadgita (2.62).<ref>https://vivekavani.com/b2v62/</ref>
A clear sequence of the cause of anger is observed in the Bhagavadgita (2.62).<ref>https://vivekavani.com/b2v62/</ref><blockquote>ध्यायतो विषयान्पुंस: सङ्गस्तेषूपजायते | सङ्गात्सञ्जायते काम: कामात्क्रोधोऽभिजायते ||2.62|| dhyāyato viṣayānpuṃsa: saṅgasteṣūpajāyate | saṅgātsañjāyate kāma: kāmātkrodho’bhijāyate ||2.62||</blockquote>
ध्यायतो विषयान्पुंस: सङ्गस्तेषूपजायते | सङ्गात्सञ्जायते काम: कामात्क्रोधोऽभिजायते ||2.62||
* It starts from a stimulus, i.e., a sense object (anything used for enjoyment or satisfaction of our senses).
* 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.
* While contemplating on that, a person develops attachment (सङ्गः-saṅgaḥ) for it.
* 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 ==
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.<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|
== Krodha in Various Bharatiya Texts ==
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 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, 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]]. 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 ===
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 ===
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 ===
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. 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">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.
# Kshubdha Manas- Irritated mind and fully distracted from all routine work.
# 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 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.