[Original Kannada Article by Late Vidvan Chayapathy and English Rendering by Sri K Mukundan]
No one dares to approach a person with blood-shot eyes, trembling lips,
frowning countenance and knitted brows and a roaring voice. This is nothing but
a manifestation of Krodha (wrath or
fury). This wrath born out of the mind, presents itself in various forms
depending on a person’s constitution (prakrti).
It is hard to find a person who doesn’t get into a rage, and rarer is to find a
person who is not influenced by it or remains unaffected by its ill-effects.
Fury in Different Contexts
Fury is like a wayward stream which surges unexpectedly. It can also be
sensed deep-down as a whirlpool underneath a stream that appears outwardly serene.
We have heard that its realm extends from birds, animals and right up to the
Trinity of Gods. Scriptures portray here and there that Rudra, one among the
Trinity, was born out of wrath. The Bhagavatha Purana says that even Brahma and
other Gods were terrified at the rage demonstrated by Lord Narasimha, one of
the Avatars of Vishnu. Another school
of thought portrays that God Rudra was created from the wrath of Brahma. We
have also read that the Avatara Purushas,
Rama and Krishna also exhibited their indignation under certain
circumstances.
While extolling the virtues of Sri Rama, Sage Valmiki has portrayed his wrath as a quality “Kaalagni Sadrushah Krodhe” i.e. Rama resembles Kaalagni when He invites wrath. “Roudra” one of the Navarasas has its origin firmly embedded in Krodha. This would mean a stable mental make-up of the Jeeva that has the propensity to develop and manifest as one of the Navarasas, as and when a conducive environment crops up. Likewise the Krodha Bhaava has played its role to engulf the whole world exhibiting its superiority. There is innumerable evidence to prove that Krodha has flaunted its spoilsport at all times and in all places of the world. Even in the absence of any proof this attribute has naturally got embedded in humans.
“Krodha is born out of Rajo Guna.
This leads to hell. It is a contrivance to calamity. It creates a worldly
bondage. This finds a place among Arishadvargas
(Six enemies of mankind - Kama, Krodha,
Moha, Lobha, Mada and Matsarya). Wrath is an accumulated sin in the body.”
– These are some of the defamatory abuses that we come across pertaining to Krodha. ‘It is a slander that needs to
be renounced.’ It is a vice-not at all a virtue. There cannot be any prosperity
for mankind without sacrificing fury. It plagues the penance of Maharishis. There is enough evidence in
support of this. Krodha is a greater
vice than virtue. It is a sin. There appears to be a great emphasis in all the
literature, advocating its renunciation at all costs.
The Deliberation
What is the reality behind all this? Is Krodha to be invariably renounced? Does it really find a place in
life and creation? If so what is it? Or else is it an issue unworthy of
deliberation? Has nothing good been done by Krodha
to our life or this world? Thus a rethink on these aspects
with a mind free from any preconceived perception is justified.
It is also
true that krodha is a natural instinct, a provocation of the mind, not its
evolution. Its surge is very powerful
too. Just as the force of
water in a waterfall is harnessed as electricity to illuminate the world, the powerful
surge of krodha could also be wisely controlled
and utilised for the benefit of mankind. Wrath that instigates the mind could
also soothe it. Is not the indignation of the doctor towards the disease beneficial
to the patient? Does this not become a root cause for the eradication of the
disease?
Is it true that whatever anger that gets evolved is a matter of
injustice? The mind flares up in the form of anger against harassment and
persecution. How can this anger be termed as unjust? If we do not get angry
even when our own child goes out of track, we will be spoiling its future life.
In this context anger is helpful in grooming the life of the child.
There is no worthless thing in nature. In the same way Krodha which is also a product of Nature
cannot be worthless if considered from this angle. Though it can be disastrous
when it evolves at the wrong place and time, it can be as much beneficial if
utilised at appropriate place and time.
How are we to control the powerful surge of Krodha? We can think of its utilisation only when it can be
harnessed. If we ponder over the circumstances and causes for its evolution,
then we can think of keeping it under control in very many situations.
Krodha generated under circumstances leading to
unacceptable desire, self-centered attitude, intolerance to others’
superiority, is surely disastrous. This detrimental anger is
an evil. If we investigate the root cause of anger, its just
and unjust components will be unravelled. While the indignation evolved in
appropriate situations for a just cause is satvic
in nature, that which is born without any rhyme or reason, is tamasic in nature. This could become
responsible for cruelty, dominance and evils of the society. That indignation which
arises out of obsession for wealth, power and youthfulness is also tamasic in nature.
It is true that, whatever be the cause for Krodha, it is a force to reckon with. It calls for wisdom, so much
so, an art, to be able to control this force and utilise it beneficially,
appropriate to the place and situation.
Possessed by Anger
There are two cases to be considered-to be a victim
of anger or to get angry. Getting consumed and becoming vulnerable to a fury
that rushes without any reason, by due submission, would really be disastrous.
The saying “a poor man can only grind his teeth in anger” just refers to the type of anger that evolves in
a wrong situation. We have seen
how people behave in a fit of rage, losing control over themselves and their
actions.
Whatever be its root cause-reasonable or unreasonable this type of
indignation only ushers in calamity. “Is it ever possible that a nose that has
been cut in an act of fury reappear in its place?” This refers to the type of
people who get impulsively infuriated. These people are possessed by anger.
They are vulnerable to and fall a prey to anger. Many people lack the power to
control their anger and utilise it, without others feeling the heat, fully
aware of its intent and extent. Hence the world is mostly obsessed by anger.
Such an anger that gushes out could play havoc. The altercations or infighting
that is encountered in human life is mainly generated due to anger. That is why
it is considered as an enemy. Remember our enemy always wishes our destruction.
Is there a greater enemy to us than an anger which pounces on us unawares,
putting us in peril?
Controlled Anger
To get angry does not mean that you become vulnerable to it. Wisdom lies
in controlling anger that is undesirable, by analysing its pros and cons-
through deliberation, utilising its beneficial aspects, appropriate to time and
place. People who possess this attribute have anger in their subordination. In
fact anger obeys their dictates. Their anger can be likened to that present in
a mother trying to correct an erring child. It is that shown by a farmer against
a weed as well as that by a doctor against a disease.
This type of anger that is discretionary in nature tends to be an
attribute. It is not ordinary but a noble virtue. It has a friendly nature, not
only beneficial but also congenial to humanity at large.
Krodha of Sri Rama
Valmiki who was aware of these mystical effects extolled Roudra or Indignation as one of the
virtues of Rama. Rama gets angry but is not overpowered by it. His anger has an
assigned goal. It is backed by wisdom. He is fully aware of the target of his
anger, its cause and the extent of its limits that is to be exhibited. In case,
he decides to outpour his anger without any limit, he becomes a volcano. In
this case the destruction of the victim of this outburst is certain. However,
till the situation warrants the annihilation of the erring individual, Rama
will not utilise his anger for the purpose. His anger is not a violent stream.
It likens to the impounded water in a reservoir waiting to be let out. No doubt,
it gushes out when the gates of the reservoir are opened. It only washes out
the dirt on the ground but not the crops. Similarly Sri Rama’s anger is targeted
on evil–doers alone. It never goes out of control except for this purpose. The
portrayal of Rama’s virtue of granting amnesty is likened to that of Mother
Earth. ”Kshamaya Prithvi Samah”
alongside the description of the role of Rama’s anger, depicts the expertise of
the poet, in exploring the innate personality of Rama. This portrayal brings
out the fact that Sri Rama is not only aware of the role of anger-as well as
the role of granting pardon, but also has the wisdom to use them appropriately
based on the context. Thus it can be seen that Krodha could also be a virtue.
Krodha of Shiva
In the same way the krodha of
Brahma, the personification of Jnana,
is also a power of Jnana. Rudra, who
evolved from his knitted brows, is an apostle of Jnana. The secret of yoga
indicating realisation of Rudra at the junction of the eyebrows is also worthy
of being noted in this context. In the same manner, the target of Shiva’s anger
has always proved to be for the welfare of humanity. Kama was burned to ashes, through the third eye (Jnana Netra) of Shiva for attempting to
win Him over against His wish. Shiva is neither obsessed by Kama nor by Krodha. Likewise His Krodha
is not of the type that develops Kama
but only destroys it. Kama and Krodha cannot overpower Him by force. He
is Isha, i.e. when Shiva Himself
permits Kama for the welfare of the
World, He would not oppose it. He thus becomes Kamesha. He will not allow kama
to destroy His penance. That is why He is Jnana
Vibhuthi. His anger is also Jnana
Vibhuthi. Hence He is also the Samhara
Murthy of Asuras. In this way the
anger of Rudra is the power of Jnana
–not a vice.
For the Welfare of Society
When anger is utilised for the welfare of Mankind, it does not work as a destructor of penance. For the seeker
of Samadhi Sthithi, who has withdrawn
his mind after renouncing the sensory impulses, the force of anger that
automatically surges within him, does destroy his penance. Having acquired the
fruits of penance, if one seeks to utilise the anger that is not impulsive, for
the punishment of the evil-doer, anger may not be destructive in nature. This
aspect has to be decided in the context therein and the effects thereof.
It is safe in all respects to express the anger in a controlled state
suitably on an individual or in the family or in the national context. But the
person needs to be in control of his anger but not being overpowered by it.
That is to say he should be able to invoke anger as and when required while not
being possessed by it. Just as a farmer removes the stones, thorns and weeds
from his farm to improve its productivity, if a person is able to direct his
anger within himself to eradicate his shortcomings that are encountered in his life
his greatness will definitely record its growth. In the same way if elders in
the family exhibit right anger in warranted situations, would not the family
tend to become the abode of cultured behaviour? Similarly if national leaders
target their anger on social enemies, will not the nation tread in righteous
path?
Yama is not just a God of Death. Few qualities of Yama must be possessed
by the King, according to the intuition of the Jnanis. It is a power that awards suitable blessing or punishment,
based on rules and control, by impartially analysing the just and unjust deeds
of the individual. If a king were to possess such a power, where is the need
for worrying about the welfare of the State?
What if Anger is not Exhibited?
This is not all. If anger does not get exhibited in an individual, in
the family, society, within nations, in suitable locations, situations, everything
gets worse. The indifference of a farmer towards the weeds and garbage in his
own farm could be suicidal. In the same way, is there any doubt, that a person
could spoil his life, if he does not correct his vices by himself or when
warned by others? Similarly we need not highlight the misdemeanour that could
be encountered when anger is not exhibited in a family or society in warranted
situations. If anger which is supposed to be directed against villainy,
injustice and unrighteousness disappears from the scene, it dooms hell for the
society and the Nation. If anger invariably manifests against injustice, public
decorum is maintained. Therefore anger is certainly a virtue that safeguards
public decorum. That is why fear against infamy is recognised as a noble virtue
by elders.
Summary
Anger is a natural virtue of life. It is an inevitable aspect. Its
absence may mean disaster. Total
renunciation is not advised for an anger based on wisdom. Anger that outpours and destroys life is
necessarily to be renounced. In the same way anger that is backed by wisdom
needs to be safeguarded. Therefore satvik
anger is a virtue.
Krodha is a force to reckon with. It is also a power. It could ensure welfare
or it can cause destruction. Krodha
when utilised in a suitable context or situation with a good intention is
definitely a source of nectar, just like a poison can also serve as a medicine.
Thus it is not only essential for a jeeva,
but also inevitable. The Krodha of
Mahadeva is also a power of Jnana.
I submit this writing to the Jnana Vibhuthi of Mahadeva who is in the form of Jnana Shakti and the foremost well-wisher of this world, remembering that this article is born out of the inspiration of the wisdom accorded by Sriranga Mahaguru, who explored the mystery of the krodha that could ensure the welfare of the world.