Akrodha
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Akrodha (Sanskrit: अक्रोध) literally means "free from anger".[1] It is considered an important virtue in Hinduism and Buddhism.[2]
Etymology
Akrodha is a fusion word "a" (without, non) and "krodha" (anger)[3], or 'without anger'. A related word is Akrodhah (Sanskrit: अक्रोध:), which means 'absence of anger' or 'suppression of anger'.[1]
Discussion
Akrodha is absence of anger, it is the capacity to check at the right time the waves of anger lest they manifest in actions; akrodha means 'keeping an even temper'.[4]
Krodha ('anger') is excessive mental turmoil on account of the obstacles in the path of desire gratification; it is based on immature mental state and manifestation of the quality of tamas (dark, negative, destructive), an undesirable psychological state.[5] The opposite of Krodha is Akrodha, and this is a productive, positive and constructive state.
Akrodha is considered a virtue and desirable ethical value in Hinduism. When there is cause of getting angry but even then there is absence of anger, it is non-anger or akrodha.[6] Absence of anger (akrodha) means being calm even when insulted, rebuked or even after great provocation. Akrodha does not mean absence of causes of anger, it means not getting angry and keeping an even, calm temper despite the circumstances.[7]
Dharma relies on Akrodha, because it creates an environment of serenity, a rational principle of life, and because it is a moral virtue controlled by love.[8]
Bhawuk suggests that akrodha is necessary to any process of peace. Peace and happiness is a state of contentment (santustah), where there is absence of spite or envy (advestah), absence of anger (akrodhah), and absence of violence (ahimsa).[9]
Literature
According to Vedic sages, when work becomes akin to a yajna (a worship ceremony), the effect of that work is transformed into apurva, that is, it becomes something unique, unprecedented and empowering. In contrast, anger clouds reason, which results in the loss of discrimination between right and wrong and virtue and vice. When the discriminating faculty is ruined, the person loses self-identity and the inner good perishes. With freedom from anger, a person reaches an apurva state.[10]
The Epics
The Hindu epic Mahabharata repeatedly emphasizes the virtue of akrodha. For example, in Adi Parva, it states[11]
If wronged, you should not wrong in return. One's anger, if not subdued, burns one's own self; if subdued, it procures the virtues of the doers of good acts. You should never give pain to others by cruel words. Never defeat your enemies by despicable means. Never utter sinful and burning words as may give pain to others.
— The Mahabharata, Adi Parva, Chapter LXXXVII, verses 7-8, [11]
In Vana Parva, the Mahabharata states[12]
Anger is in this world, the root of the destruction of mankind. The angry man commits a sin; the angry man murders his preceptor; the angry man insults with harsh words. The angry man cannot distinguish what should be and should not be said by him; there is nothing which cannot be said or done by an angry man. From anger, a man may kill one who should not be killed and adore one that should be slain; an angry man may even despatch his own self to the abode of Yama. Beholding these evils, anger must be conquered.
— The Mahabharata, Vana Parva, Chapter XXIX, verses 3-7, [12]
The Bhagavad Gita (Slokas XVI.1-3), in the Mahabharata, gives a list of twenty-six divine attributes beginning with abhayam ('fearlessness') and sattva sansuddhih ('purity of mind'), ending with adroha ('bearing enmity to none') and naatimaanita ('absence of arrogance')[13]:
- अभयं सत्त्वसंशुध्दिर्ज्ञानयोगव्यवस्थितिः|
- दानं दमश्च यज्ञश्च स्वाध्यायस्तप आर्जवम् ||
- अहिंसा सत्यमक्रोधस्त्यागः शान्तिरपैशुनम् |
- दया भूतेष्वलोलुप्त्वं मार्दवं ह्रीरचापलाम् ||
- तेजः क्षमा धृतिः शौचमद्रोहो नातिमानिता |
- भवन्ति सम्पदं दैवीमभिजातस्य भारत ||
Akrodha is one of the twenty six divine attributes a person can have, states Bhagavad Gita.[14]
Dharmasastra
Manu has listed Akrodha ('absence of anger') among the ten primary virtues. The Apastambhadharmasutra (I.iii.22) rules that a student be not given to anger, and that a house-holder is required to abstain from anger and whatever would provoke someone to anger (II.xviii.2). The Baudhayanadharmasutra (I.xv.30) requires a house-holder never to be angry, and the Gautamdharmasutra (II.13) advises that he must not feel angry. The Vashisthadharmasutra (IV.4) avers that refraining from anger is a virtue like truthfulness, charity among others.[15]
Manu mentions ten Dharma Lakshanas, akrodha is one of these lakshana. The other nine are: Dhriti (patience), Kshama (forgiveness), Damah (temperance), Asteya (non-stealing), Shaucham (purity), Indriyaigraha (freedom from sensual craving), Dhi (reason), Vidya (knowledge), and Satyam (truth).[16]
Shaivism
The Shaivite doctrine considers four yamas for the Pashupata ascetic who smears on his body bhasam; the four yamas are – non-injury, celibacy, truthfulness and non-stealing; the niyamas consist of non-irritability (akrodha), attendance on the teachers, purity, lightness of diet and carefulness (apramada). Akrodha is a virtue.[17]
Universalism
Hinduism and Buddhism both suggest ten freedoms needed for good life.[2] These are – Ahimsa ('freedom from violence'), Asteya ('freedom from want, stealing'), Aparigraha ('freedom from exploitation'), Amritava ('freedom from early death') and Arogya ('freedom from disease'), Akrodha ('freedom of anger'), Jnana or Vidya ("freedom from ignorance"), Pravrtti ("freedom of conscience"), Abhaya ('freedom from fear') and Dhrti ('freedom from frustration and despair').[2]
References
- ^ a b V.S.Apte. The Practical Sanskrit-English Dictionary. Digital Dictionaries of South Asia.
- ^ a b c Micheline Ishay. The History of Human Rights. University of California Press. p. 20.
- ^ krodha Sanskrit-English Dictionary, Koeln, Germany
- ^ Holi Gita Ready Reference. Chinmaya Mission. p. 370.
- ^ Pushpa Anand. Shrimad Bhagavad Gita. Arpana publications. pp. 874–875.
- ^ Shanti Swarup Gupta. Integrated Development Plan for India. Concept Publishing. p. 72.
- ^ Dharmdeo Singh. Bhagavad Gita. Llumina Press. p. 69.
- ^ Amulya Mohapatra. Hinduism: Analytical Study. Mittal Publications. pp. 40–41.
- ^ DPS Bhawuk (2011), Spirituality and Indian Psychology, Springer, ISBN 978-1-4419-8109-7, page 138
- ^ Bansi Pandit. The Hindu Mind. New Age Books. p. 142.
- ^ a b MN Dutt (Translator), Adi Parva, Chapter LXXXVII, Page 129
- ^ a b MN Dutt (Translator), Adi Parva, Chapter LXXXVII, Page 129
- ^ नातिमानिन् Sanskrit-English Dictionary, Koeln University, Germany
- ^ Jayadayal Goyandaka. Srimadbhagavadgita Tattvavivecani. Gita Press, Gorakhpur. pp. 621–623.
Quote: Non-violence in thought, word and deed, truthfulness and geniality of speech, absence of anger even on provocation, disclaiming doership in respect of actions, quietude or composure of mind, abstaining from malicious gossip compassion towards all creatures, absence of attachment to the objects of senses even during their contact with the senses, mildness, a sense of shame in transgressing against the scriptures or usage, and abstaining from frivolous pursuits; (XVI.2)
- ^ Rajendra Prasad. A Conceptual-analytic Study of Classical Indian Philosophy of Morals. Concept Publishing. p. 319.
- ^ Karanam Nagaraja Rao and Krishna Kishore, Electronic Journal of Business Ethics and Organization Studies, Vol. 19, No. 2 (2014), pages 4-8
- ^ Surendranath Dasgupta. A History of Indian Philosophy Vol.5. Motilal Banarsidass. p. 134.