Kashay Krodh Tattva

Here's a comprehensive summary of the provided Jain text, "Kashay Krodh Tattva" by Prof. Kalyanmal Lodha, focusing on the element of anger (Krodh):

Book Title: Kashay Krodh Tattva Author: Prof. Kalyanmal Lodha Publisher: Z_Sumanmuni_Padmamaharshi_Granth_012027.pdf Catalog Link: https://jainqq.org/explore/210376/1

Overall Theme: This extensive text delves into the nature, causes, consequences, and spiritual remedies for Krodh (Anger), one of the four primary Kashayas (passions or afflictions) in Jainism. The author, Prof. Kalyanmal Lodha, meticulously analyzes Krodh from the perspective of Jain scriptures, comparing and contrasting it with views from other Indian philosophical traditions and modern psychology. The overarching message is that anger is a significant impediment to spiritual progress and inner peace, and its conquest is paramount for spiritual liberation.

Key Points and Arguments:

• Anger as a Primary Kashaya:

  • Krodh is identified as the first and most detrimental of the four Kashayas: Krodh (anger), Maan (pride), Maya (deceit), and Lobh (greed).
  • The term "Kashay" itself is defined as something that "binds" or "constricts" the soul, obstructing its inherent qualities. It is described as an inner impurity that weakens the soul.
  • Kashayas are considered a major source of "Asrav" (influx of karmas) and are a primary cause of the cycle of birth and death.

• Nature and Consequences of Anger:

  • Anger is presented as the "door to the downfall of the soul." It eradicates feelings of love, compassion, and kindness.
  • It distorts intellect, heats the mind, and is a direct cause of rebirth in hellish realms.
  • Anger disrupts inner peace and makes spiritual practice incomplete if not overcome.
  • It leads to loss of self-awareness, involvement in selfish pursuits, insatiable desires, competition, greed for power, and self-deception, turning life into a maze.
  • Anger is equated with fire that consumes all accumulated spiritual merit, even a moment of anger can destroy years of penance and practice.
  • It is described as a powerful enemy, a poisonous wave that disrupts mental and physical balance.
  • Modern psychology supports these consequences, linking anger to various physiological issues like thyroid dysfunction, brain hemorrhage, and heart disease, due to the activation of adrenal glands and the release of stress hormones.

• Jain Scriptural Analysis of Anger:

  • Various Jain scriptures (Dashavaikalik Sutra, Nishith Bhashya, Uttaradhyayan Sutra, Acharanga Sutra, Sthanaanga Sutra, etc.) are cited to explain the pernicious nature of anger.
  • The scriptures emphasize that anger leads to violence, harsh speech, disrespect for elders and gurus, and a loss of discernment between right and wrong.
  • Anger is a direct cause of bondage to Charitra Mohaniya Karma (delusional karma related to conduct).
  • Jain Agamas categorize anger into four types based on its intensity and duration: Anantanubandhi (infinite and continuous), Apratyakhyanavarana (preventing partial vows), Pratyakhyanavarana (preventing complete vows), and Sanjvalana (that which burns fully).
  • The text also mentions classifications based on intention: Aabhog Nivritti (intentional obstruction) and Anaabhog Nivritti (unintentional obstruction), as well as Upashanta (suppressed) and Anupashanta (manifested) states of anger.

• Comparison with Other Traditions and Modern Psychology:

  • The author draws parallels with the teachings of the Bhagavad Gita, where Krishna states that anger arises from Rajas guna and is a gateway to hell, alongside lust and greed.
  • Ramachandra Shukla's view of anger as a peace-disrupting emotion and resentment as its product is mentioned.
  • Modern psychology, particularly the work of Eric Berne, James Rolland Engel, Leo Madow, and Albert Ellis, is discussed, highlighting the psychological roots of anger (fear, frustration, ambition, environmental imbalance, self-harm, societal conflict) and its physiological manifestations.
  • The concept of "Rational Emotive Therapy" by Albert Ellis is presented as a modern approach to managing anger by intellectual refinement of emotions, which aligns with Jain practices of introspection and self-analysis.

• Remedies and Spiritual Practices:

  • The core remedy for anger in Jainism is Upasham (pacification).
  • Key practices and virtues for overcoming anger include:
    • Kshama (Forgiveness): This is presented as the ultimate antidote to anger, the highest virtue, and a shield against all enemies. Forgiveness is not weakness but a sign of inner strength and purity.
    • Mardav (Humility/Gentleness): Overcoming pride and developing humility helps subdue anger.
    • Arjav (Straightforwardness/Honesty): Counteracts deceit and indirectly helps manage anger.
    • Santosha (Contentment): Reduces greed, which often fuels frustration and anger.
    • Samayik (Equanimity/Meditation): Cultivating a state of mental equipoise, treating friends, foes, pleasure, and pain equally.
    • Jnana (Knowledge): Understanding the true nature of reality and the self.
    • Sheel (Virtue/Conduct): Adhering to ethical principles.
    • Tapa (Penance/Austerity): Purifying the mind and body.
    • Vinaya (Respect/Humility): Cultivating respect for others.
    • Self-introspection and Self-Analysis: Understanding the causes of anger within oneself.
    • Spiritual Study (Adhyayan/Swadhyaya): Gaining wisdom from scriptures.
    • Kayotsarga (Standing in Meditation): A practice of self-awareness and detachment from the body.
    • Maitri (Friendship/Benevolence): Cultivating a friendly attitude towards all beings.
    • Self-acceptance and objective analysis of anger's causes.
    • Creative expression and engagement in positive activities.

• The Role of Forgiveness (Kshama):

  • The text dedicates significant space to the virtue of forgiveness, drawing extensively from Jain scriptures, the Bhagavad Gita, and other Indian traditions.
  • Forgiveness is depicted as a powerful weapon against anger and all negative emotions. It brings peace, contentment, and liberation from karmic bondage.
  • The practice of seeking and granting forgiveness, especially during festivals like Paryushan, is highlighted as crucial for interpersonal harmony and spiritual growth.
  • The concept that "hatred does not cease by hatred, but by love alone" (Buddha's teaching) is echoed, emphasizing forgiveness as the only way to end animosity.

• Modern Relevance and Conclusion:

  • The author connects the ancient Jain teachings on anger to contemporary issues, noting the rising demand for new ethics in a technologically driven world.
  • He suggests that Jainism's emphasis on inner strength, service, equality, restraint, and the purification of consciousness offers solutions to the anxieties and imbalances prevalent in modern society.
  • The text concludes by asserting that Jain philosophy, with its unique approach to transforming internal states and developing personality through knowledge, perception, and conduct, provides an unparalleled path to human well-being and spiritual realization.

In essence, "Kashay Krodh Tattva" is a profound exploration of anger as a fundamental obstacle to spiritual progress, providing a comprehensive framework for understanding and overcoming it through the lens of Jain philosophy and practice, while also drawing relevant insights from modern scientific and psychological perspectives.