MANAGEMENT of ANGER

In Indian philosophy, the doctrine of the soul (Atma) is universally recognized.

The soul is timeless. It existed in the past, exists in the present, and will exist in
the future. Because the soul is eternal, rebirth is a possibility. There must be a
purpose for rebirth. What results in rebirth? Why do souls undergo
reincarnation? Deep investigation revealed that Karma is the underlying reason
for reincarnation. Because of karma, the soul takes on different forms with
each life.

There is a phrase from the "Uttaraadhyaayan": "raago ya doso bi ya

kammabeeyam." The karmic seeds Raaga (attachment) and Dvesha (aversion)
propel the soul through an endless cycle of births and deaths. This is why
Raaga and Dvesha are referred to as "Samsara," while their ultimate
destruction is regarded as "soul emancipation."

How is the body formed? It is Kohenam, Maanenam, Maayaye, and Lobhenam.

There are four causes for the creation of the body: wrath (Krodh), pride (Maan),
deception (Maaya), and avarice (Lobh). Out of these four, dishonesty and
greed are additional Raaga categories (attachment). Likewise, rage and pride
are Dvesha's divisions (aversions). In brief, "Raaga" and "Dvesha" are the two
primary categories, further subdivided as follows:

Krodh Maya

Maan Lobha
The four categories above are the main reasons for rebirth, and
Dasveaaliyam also talks about these reasons:

Aniggahiya, Koho, and Maano

Pavaddhamaana and Maaya Lobho
Chattari Ae Ae Kasina KasaayaKasina Kasaaya Ae Ae Kasina Kasaaya
Punabbvassa Punabbvassa Sinchanti Moolaaim Punabbvassa

The four Kashaayas, or bad emotions, that keep the cycle of rebirth going
are uncontrolled anger, pride, lying more and more, and greed.

Around these four Kashaayas, all faiths revolve. They contribute to the
concept of Samsaara (the world) and the production of such works of
literature as the Aacharshaastra and the Mokshashastra (literature
concerning codes of conduct and emancipation). Anger is the most
obvious of these four emotions that we experience. Let us talk about
anger.

Anger is present in every human being. There are four anger states.

1.Aabogh Nivartit
2.Anaabogh Nivartit
3.Upshaant
4.Anupshaant
 Intentional anger is known as Aabogh Nivartit.
The term "anabogh nivartit" is used to denote uncontrolled rage.
Upshaant is the state in which fury is neutralized, pacified, and elevated.
Anupshaant is the name of the fourth state when anger is active.
No one can eternally remain in a condition of fury. One cannot be furious each
and every instant, hour, and day! It is transitory. Why is this occurring? It detects a
stimulus and becomes active. Rage vanishes the moment that trigger is removed.
Both internal and external factors have an impact on the origins, effects, and
stimulation of anger.

Differences in the level of anger

As previously said, every living being possess the instinct of rage, although the
intensity of this emotion fluctuates and varies across individuals. Someone
becomes tremendously enraged and remains so for an extended period. Others
can calm down in a very short period of time. Another group of people suffers
from a mild rage that they must live with for the rest of their lives. There are
variations in the length and intensity of rage.

A Sanskrit poet has elegantly summed this up:

"Uttamasya Kshanam Kopa,

Madhyasya Praharadvayam,
Adhamasya Ahoraatram,
Praanaantmadhamaadhame"
There are four categories of individuals.

Some do become enraged, but they quickly cool down. You genuflect
before them. and their rage of the greatest kind would vanish. These
individuals are of the highest caliber.

There is a second category of individuals whose fury lasts perhaps half a

day.

The third category of individuals remains furious throughout the day and
night.

The lowest class is made up of people who can never let go of their anger.

According to the Jain philosophy of Karma, there are four types of passion
(Kashaaya):
Anantaanubandhi
Apratyaakhyaana
Pratyaakhyaana
Sanjavalan

1. A line carved into stone cannot be removed. The same applies to

Anantaanubandhi Krodh. Even in subsequent lifetimes, the intensity of such
rage does not diminish. It is consistent throughout.

2. Aptyaakhyaana Krodh is like a scratch on a dry pond that stays there until
it rains, floods, or a river fills it. This form of rage is readily eliminated.
3. The third sort of rage, known as Pratyaakhyaana, resembles a line drawn in
the sand. It lingers for a little while, then dissipates with the breeze.

4. Another kind of rage resembles a line painted on water. It is called

Sanjavalan, and it vanishes instantly. According to the Thaanam Sutra, there are
four forms of anger:

Anger, Aatma Prasishthit

Par-Pratishthit Anger
Anger, Ubhay Pratishthit
Apratishit Anger

Aatma Pratishthit Anger: It is independent of external influences. The individual

becomes furious with himself for his previous actions. There is no external
source or force accountable for this type of rage. This is best shown by the
following story:

A conversation took place between two married ladies who were friends.
Do you ever become furious with yourself?
friend: "I get irritated with myself sometimes."
1" close friend: May I ask why?
Occasionally, excessive intelligence may also be the cause of this form of
wrath.There are several other internal causes for this fury. The second sort of
anger, par-pratishthit anger, is triggered by external events.
Therefore, as soon as a person is mistreated, insulted,
has his ego damaged, or has his assets taken, he becomes
furious. Someone else is held accountable for this rage.
When anger is provoked, our brain turns innocent, blind,
intelligent, or crafty, according to an ancient tale.
A guru had two obedient disciples. Both parties desired to
provide their services to Guru. They frequently engaged
in competitive arguments while serving the Guru.
Without giving the other an opportunity, they desired to serve separately. Guru
devised a remedy after often observing similar confrontations.
He called both of his followers and said, "You are both equally obedient and
devoted to me." I desire that each of you serve me. Consequently, I will assign the
left side of my body to one of you and the right side to the other for massage, and
you may service the allocated area. Both disciples were pleased with this impartial
resolution.
Our body is divided into two halves, including the left and right halves of the brain,
hands, legs, etc. Despite being an integral part of the human body, the left and
right sides each have their own lives and personalities.
The Guru had judiciously and kindly assigned the chores to his two followers. Both
parties accepted the provided approach and began caring for the allocated half.
While delivering a massage one day, the guru fell asleep. It is normal for a person to
fall asleep during a massage since the body is in a state of full relaxation. While the
Guru slept, he twisted his body so that his right leg rested on top of his left. As soon
as this occurred, the disciple assigned to the left side of the body seized his
master's walking stick and smashed the left leg.
Guru began to scream in anguish. The disciple said,
"Why can't the other disciple take care of the portion that has
been assigned to him (based on the division)?"
I do not know if the Guru wept or laughed in response
to this circumstance.

As soon as one leg was put on top of the other, the disciple
became angry because it was against what they had agreed
to and it was getting in the way. The pupil was so incensed that
he was oblivious to the fact that the limb belonged to his revered Guru. When
confronted with any type of separation, the mind begins to operate differently.
For example, there is no issue until the brothers are reunited. But when the
property, assets, and cash are divided between them, their minds, consciences, and
capacities for comprehension are also divided. Even if the brother's children enter
the land, a fight ensues. When there are divisions or distinctions, encroachment from
others must be accepted.
This is rage that is provoked or fuelled by an external issue or other individuals. A
normally tranquil individual can lose his composure in an instant when confronted
with such external forces. Others' actions might cause him to lose his tranquilly.
This wrath caused by the actions of others is referred to as Par-Pratishthit fury.
Ubhay Pratishthit Anger is the third type of anger, which is generated
by both the self and others.There are, for instance, two partners. Due
to one party's deception of the other, a dispute develops between the
two parties. Now, the other person is furious with the cheater
and with himself for picking such a poor spouse.
The cheater conducts a scandal without the
opposing party's knowledge and quits the firm
with aplomb. The fraud compelled the innocent partner to repay the
fraudulently produced debt. In such a circumstance, a person may not
only get furious but also depressed.
Similarly, many other circumstances, such as
insulting, accusing, arguing, etc., can contribute to this type of anger
in which both oneself and others are the cause.
The fourth sort of fury is known as Apratishthit rage. The individual
becomes enraged regardless of the lack of any external stimuli.
A woman once sold a brilliant stone for Rs 5 to the owner of a small
store. He kept it at the shop with the intent of reselling it for Rs. 15–20.
One day, a jeweller entered his business. This stone attracted his
attention, and he decided to purchase it. The jeweller offered Rs 20 in
exchange for the vendor's asking price of Rs 25; nevertheless, the
vendor refused to budge. The purchaser believed that if he pretended
not to purchase the stone, the shopkeeper would drop the price.
However, this did not occur, and the jeweller left.
When a professional jeweller inquired about the same stone, the seller
increased the price to Rs 50.The customer was ecstatic and instantly
purchased the gem since he realised it was a genuine diamond valued
at around 5 lakh rupees.
The gullible vendor was overjoyed with his Rs 45 profit.When the
former jeweller returned to his shop, he discovered that the gemstone
had only been sold for Rs 50.
He told the vendor. "Oh, you silly man!" You received fifty rupees in
exchange for a valuable diamond worth five lakhs.How could I be so
dumb, sir, when I was unaware of its true value? In fact, I made Rs. 45.
What should I believe about you? "Despite your certainty, you missed
out on purchasing the valuable diamond for a lower price."
The poor jeweller was filled with remorse and rage because he had
missed out on a great chance. This form of rage is neither caused by
one's own faults or ideas nor by the actions, attitudes, or words of
others.

Swa Pratishthit, or Aatma-Pratishthit fury, is caused by one's own ideas

and faults, whereas Apratishthit anger is caused by "Krodh Vedniya
Karma," which is the primary cause of this sort of rage. The process of
eliminating anger begins when this karma has its effect. Therefore, this
Apratishthit rage is referred to as "baseless rage."
Numerous occurrences cause one to ponder: Why does one feel upset
for no apparent reason? "I lost my anger for no cause," one exclaims in
disbelief. We must recognise that external forces are not to blame for
our emotions. The trouble exists within, and this is due to Krodh
Vedniya's Karma, with a very low level of intensity, can easily escape
without causing any effect. But strong karma is so potent that it does
not require any external stimuli to manifest. They suddenly appear and
have devastating effects. This type of fury falls under the fourth
category of Apratishthit wrath.
Such events occur in the lives of everyone. When one falls into a
negative mood, it is quite difficult to return to a good mood. If asked
about the cause of their negative mood, one is unable to provide an
explanation. The occurrence of mood swings is quite common. There is
no strong justification for this. Deep investigation or research leads us
to the conclusion that it occurs because karma has matured. The
entire procedure is so complex that psychology cannot comprehend it.
Human behavioural psychology has offered a great deal of insight into
human behaviour. But no one has been able to analyse it as thoroughly
as Karmavaad (the concept of karma). The tiny atoms of karma are so
potent that they manifest their effects without justification. Their
capacity is sufficient for them to begin working alone.
Similarly to anger, there are four varieties of ego, each of which can
be internally or externally motivated. It can also occur due to a mix of
these two factors, or occasionally for no apparent cause.
Three concepts to overcome anger We must devise a strategy to
overcome anger. Gayle, a Western scholar, was a profound thinker. He
employs a method with three layers to tackle every difficulty.
One must first diagnose the problem, then anticipate it, and then
employ a therapy to treat it. As a result, the first premise is diagnosis.
Everyone should be able to determine the cause of his or her anger.
Does one become enraged when their ego is wounded? Or is failure
the cause of one's rage? Or does one become furious when
aspirations or ambitions are not met? When specifically does one
become angry? Each individual should find their own purpose. The
response might differ from person to person. It is a personal inquiry:
Why am I becoming enraged? What is the level of my rage? Is it severe
or mild? Is it temporary or permanent? This involves determining and
analysing the source of one's anger.
The second concept is considering potential outcomes. We must
consider the effects or ramifications. In Indian philosophies, outcomes
have been seen as yardsticks. Based on the outcomes, acts are
classified as either good or harmful. In moments of fury, one shouts
and blurts out unacceptable words. But when confronted with
repercussions, one thinks, "Why did I say that?" Had I remained silent,
the situation would have been significantly improved. I could have
been courteous. "I may have stated myself differently."
In a condition of agitation, it is impossible to think logically; therefore,
these ideas arrive afterwards. In such a state, the mind becomes insane.
Let us consider the repercussions or results of rage. It may destroy
relationships and friendships. Anger results in conflicts, clashes, and
stubbornness, among other things. Anger promotes high blood pressure,
heart attacks, and a host of other illnesses. Under such conditions, blood
becomes polluted and acts as a poison or an acid. Anger is the primary
cause of hostility in society, in families, and at the national and
international levels.

Sometimes, intense rage caused by an internal karmic issue might lead to

suicide or harm to others. It causes one to engage in criminal behaviour.
Despite the difficulty of overcoming such great rage, there are techniques
to prevent it.
The third tenet is "therapy." Anger is a hazardous sickness. This condition
has been treated with a variety of alternative medicines in the spiritual
realm. Those who consistently employ spiritual therapies may overcome
any difficulty with rage.
The raptures are detailed in the subsequent chapters.