क्रोध
Krodha
krodha
In simple words
Krodha means anger. The Gita explains that anger usually comes from desire that has been blocked, and that it clouds memory and judgment.
What is it?
Anger is widely listed among the main inner enemies. The Gita's chain runs from attachment to desire, from blocked desire to anger, and from anger to delusion, loss of memory and destruction of discernment. It names desire, anger and greed as three gates to self-destruction. Buddhist thought treats aversion (dvesha) as one of the three poisons, and Jain thought counts anger as one of four passions (kashayas) that bind karma.
Scholar’s note
Gita 3.37 identifies desire and anger as forms of one force born of rajas. Yoga Sutra 2.8 defines dvesha (aversion) as following pain. Buddhist abhidharma lists dosa (hatred) among the unwholesome roots. Jain kashaya theory (anger, pride, deceit, greed) is detailed in the Tattvartha Sutra. Tirukkural devotes a chapter to avoiding anger.How its meaning differs
Anger arises from obstructed desire and destroys discernment; its root is identification with the non-Self.
Aversion is one of the three poisons, with greed and delusion; it is countered by loving-kindness and insight.
Anger is one of four passions (kashayas) that cause karmic matter to stick to the soul; forgiveness is its remedy.
The Tirukkural counsels restraint from anger, especially toward those weaker than oneself.
In the Bhagavad Gita — as Sadhak Sanjivani explains it
Summary based on Sadhak Sanjivaniसाधक-संजीवनीपर आधारित सारSwamiji explains that when a desire seems about to be fulfilled and someone obstructs it, anger arises against that person (2.62). From anger comes delusion, then loss of memory, loss of discernment, and downfall (2.62–63). Krishna says 'this is kama, this is krodha' — when desire is obstructed, desire itself turns into anger (3.37). Enjoying is kama, hoarding is lobha (greed), and anger arises against whoever obstructs enjoyment and hoarding; these three are the roots of the demoniac nature and the gates of hell (16.21). The person of steady wisdom is free from attachment, fear and anger (2.56).
स्वामीजी बताते हैं कि कामनापूर्तिकी सम्भावना हो और उसमें कोई बाधा दे, तो उसपर क्रोध आता है (२।६२)। क्रोधसे सम्मोह, सम्मोहसे स्मृतिभ्रंश, फिर बुद्धिनाश और पतन होता है (२।६२–६३)। भगवान् कहते हैं 'काम एष क्रोध एष:' — कामनामें बाधा लगनेपर काम ही क्रोधमें परिणत हो जाता है (३।३७)। भोग भोगना काम है, संग्रह करना लोभ है, और भोग-संग्रहमें बाधा देनेवालेपर क्रोध आता है; ये तीनों आसुरी सम्पत्तिके मूल और नरकके द्वार हैं (१६।२१)। स्थितप्रज्ञ राग, भय और क्रोधसे सर्वथा रहित होता है (२।५६)।
भोग भोगना ‘काम’ है। संग्रह करना ‘लोभ’ है। भोग और संग्रहमें बाधा देनेवालेपर ‘क्रोध’ आता है। ये तीनों आसुरी-सम्पत्तिके मूल हैं।Where it appears in the Gita
Unshaken in sorrow, uncraving in joy
दु:खमें उद्वेग नहीं, सुखमें स्पृहा नहीं
दु:खेष्वनुद्विग्नमना: सुखेषु विगतस्पृह:।
One who is not agitated in sorrow, does not crave in pleasure, and is free of attachment, fear and anger is called a sage of steady intellect.
दु:खोंमें जिसके मनमें उद्वेग नहीं, सुखोंमें स्पृहा नहीं और जो राग, भय, क्रोधसे रहित है, वह मननशील मनुष्य स्थिरबुद्धि कहा जाता है।
2.62The chain of fall begins in thought
पतनकी सीढ़ी चिन्तनसे शुरू होती है
ध्यायतो विषयान्पुंस: सङ्गस्तेषूपजायते।
Dwelling on objects breeds attachment; attachment breeds desire; and when desire is obstructed, anger arises.
विषयोंका चिन्तन करनेसे उनमें आसक्ति, आसक्तिसे कामना और कामनामें बाधा लगनेपर क्रोध पैदा होता है।
2.63From anger to ruin
क्रोधसे पतनतक
क्रोधाद्भवति सम्मोह: सम्मोहात्स्मृतिविभ्रम:।
Anger brings delusion; delusion confuses memory; loss of memory destroys discrimination; and with discrimination gone, a person falls.
क्रोधसे सम्मोह, सम्मोहसे स्मृति-भ्रंश, स्मृति-भ्रंशसे बुद्धि (विवेक) का नाश और बुद्धिनाशसे मनुष्यका पतन हो जाता है।
3.37Desire is the enemy
कामना ही वैरी है
काम एष क्रोध एष रजोगुणसमुद्भव:।
Desire, born of rajas, is what drives one to sin; blocked, it turns into anger. Insatiable and most sinful — know it as the enemy.
रजोगुणसे उत्पन्न कामना ही पापका कारण है; बाधा लगनेपर वही क्रोध बन जाती है। यह कभी तृप्त नहीं होती, महापापी है—इसे ही वैरी जान।
16.21Desire, anger and greed: the three gates of hell
काम, क्रोध, लोभ—नरकके तीन द्वार
त्रिविधं नरकस्येदं द्वारं नाशनमात्मन:।
Desire, anger and greed are the three gates of hell that bring the self to ruin; therefore one should give up all three.
काम, क्रोध और लोभ जीवात्माका पतन करनेवाले नरकके तीन दरवाजे हैं; इसलिये इन तीनोंका त्याग कर देना चाहिये।
Where else it appears
Follow this idea
Trace the idea from one source to the next.
- 1Gita verseBhagavad Gita 2.62From attachment to desire to anger.
- 2Gita verseBhagavad Gita 2.63From anger to delusion and the ruin of discernment.
- 3Gita verseBhagavad Gita 16.21Desire, anger and greed as three gates.
- 4Textधम्मपदDhammapadaBuddhist teaching on overcoming hatred.
- 5Textतिरुक्कुरल्TirukkuralTamil ethical counsel on restraint from anger.
Explore related concepts
Continue exploring
Related concepts
Related texts
Different perspectives