Krodh Swarup Evam Nirvutti Ke Upay - Book Summary

Here's a comprehensive summary of the Jain text "Krodh Swarup evam Nirvutti ke Upay" (The Nature of Anger and Ways to Overcome It) by Sadhvi Hempragyashreeji:

Introduction to Anger:

The book begins by defining anger as a mental affliction expressed in various forms by different individuals. It can be like a volcanic eruption, a hidden underwater fire, a fleeting spark, a smoldering ember, a guiding flame, a destructive wildfire, a beneficial internal heat, or a crematorium fire that consumes everything.

Universality and Severity of Anger:

The text emphasizes that anger is present in almost everyone, though its intensity, expression, and duration vary. Only a great saint, renunciant, or one who has achieved detachment (Vitraag) can be truly anger-free.

Types of Anger (Inspired by Buddhist Teachings):

Drawing parallels with Buddhist teachings on snakes, the text categorizes angry individuals into four types:

Slightly Poisonous: Gets angry quickly but not for long.
Very Poisonous: Doesn't get angry quickly but remains angry for a long time.
Poisonous and Very Poisonous: Gets angry quickly and remains angry for a long time.
Not Poisonous, Not Very Poisonous: Neither gets angry quickly nor stays angry for long.

Jain Classification of Anger (Based on Duration of Memory):

Jain scriptures classify anger based on how long its impression remains in memory:

Anantanubandhi (Infinite Attachment/Persistence): Like a deep crack in a mountain, this anger persists throughout life. Such individuals cannot attain spiritual progress. Samvatsarik Pratrikraman (annual confession) aims to dispel the memory of anger for at least a year.
Apratyakhyani (Non-Renunciation): Like a line drawn on the earth, this anger can last up to a year. Chāturmāsik Pratrikraman (four-monthly confession) is for dispelling anger that lasts up to four months.
Pratyakhyanāvarana (Renunciation-Veiling): Like a line drawn in sand, this anger can last up to four months.
Sanjvalana (Burning/Flickering): Like a line drawn in water, this anger subsides quickly, lasting a maximum of 15 days. Pākshik Pratrikraman (fortnightly confession) addresses this. Devarai Pratrikraman (daily confession) addresses mistakes of the day and night.

These classifications are based on the duration the memory of the anger persists, not its outward expression.

Stages of Anger According to Jain Scriptures:

The Sthananga Sutra and Prajnāpanā Sutra describe four stages of anger:

Ābhoga Nirvartita (Intentionally Caused Anger): This is anger consciously chosen. The commentator Abhayadev Suri explains that when someone recognizes that an offender will not learn through gentle persuasion, they may deliberately choose to express anger to teach a lesson.
Anābhoga Nirvartita (Unintentionally Caused Anger): This is anger that arises without a specific purpose, without considering merits or demerits, and due to natural predispositions or helplessness.
Upaśānta (Pacified Anger): The tendencies of anger exist, but they are not currently manifesting.
Anupaśānta (Unpacified Anger): The outward expression of anger.

Causes of Anger:

Anger can arise from:

Apparent Causes: Injustice, lack of efficiency, physical weakness, illness, fatigue, or obstructions in one's work.
Underlying Causes: Obstructions to one's desires or preferences, damage to one's pride (māna), deception (māyā), or unfulfilled greed (lobha). Pride, deception, and greed are the causes, and anger is the effect. Anger also arises when one's wishes are disregarded, expectations are ignored, or there are conflicts in thought.

The Sthananga Sutra lists ten causes of anger, including interference with desired objects, thoughts, or people, and the presence of undesired objects, thoughts, or people.

The Bhagavad Gita states that dwelling on worldly desires leads to attachment, which leads to yearning, and frustration of yearning causes anger. Thus, attachment to worldly desires is the root cause of anger. The ancient Achāranga Sutra considers worldly desires themselves as the cause of the cycle of birth and death (samsara).

Manifestations and Synonyms of Anger:

Anger can manifest as intense rage or mild irritation. It can also be mixed with feelings of fear, sadness, jealousy, or hatred.

The Samavāyānga Sutra and Bhagavati Sutra list ten synonyms for anger, with commentaries explaining their nuances:

Krodh (Anger): The general term for the karmic actions that generate anger. It can be experienced internally even without external triggers.
Kopa (Irritation/Annoyance): A specific form of anger, often less outwardly expressed but with inner turmoil, like a hidden flame. It can arise from desire and jealousy.
Rosh (Sustained Anger): Anger that continues even after the initial trigger has passed. The heart remains burning, and actions betray the underlying anger. This is seen in actions like throwing objects, stomping feet, etc.
Dosh (Fault/Blame): The act of finding fault in oneself or others, which is a consequence of anger. It can also refer to dislike or aversion.
Akshama (Impatience/Intolerance): The inability to tolerate the mistakes of others. People often tolerate the offenses of those superior to them but punish inferiors disproportionately.
Sanjvalana (Re-igniting Anger): Repeatedly becoming inflamed by anger. In this context, it differs from the Sanjvalana kashaya classification and refers to the recurring flare-ups of anger.
Kalah (Quarrel/Argument): Using excessive and inappropriate language in anger, often without concern for social norms or decorum. It's a verbal battle.
Chandikya (Fierce Form): Adopting a fierce, cruel, or brutal demeanor in anger, to the extent of harming others, even taking lives. Historical examples like Brahmadata Chakravarti ordering the blinding of Brahmins or Parashurama's bloodshed are cited.
Bhandan (Fighting with Weapons): Engaging in physical combat with weapons due to anger.
Vivād (Dispute/Argumentation): Using contradictory statements in anger.

The Kashāyapāhuda Sutra also lists ten synonyms, with slight variations (replacing Chandikya and Bhandan with Vriddhi - growth, and Jhanjhā - turbulence).

Vriddhi (Growth): Refers to the amplification of negative consequences like sin, disgrace, conflict, and enmity, stemming from anger.
Jhanjhā (Turbulence): Refers to extreme mental distress or agitation. The Achāranga Sutra uses this term to denote being agitated or disturbed.

Other Forms of Anger:

Chidchidahat (Irritation/Peevishness): A common form of anger often expressed through words, arising from a restless mind, obstacles, or unmet desires. Those who consider themselves superior or busier than others tend to respond with irritation.
Amarsha (Resentment/Indignation): Feeling hurt by something and experiencing an agitated, impulsive reaction to its unmanageability. Unlike fear (which focuses on escaping the source of suffering), anger focuses on influencing or harming the source of suffering. Resentment highlights the painful aspect and unacceptability of a situation. Frustration and vexation are also forms of anger.

Consequences of Anger:

Physical Appearance: The angry person's appearance becomes frightening and repulsive, with facial changes like redness, trembling lips, swollen nostrils, stammering, and disorganized speech.
Mental and Physical Imbalance: Anger disrupts both mental and physical equilibrium.
Self-Destruction: Anger first consumes the person experiencing it, like fire, before affecting others. It proves to be a personal enemy, depleting physical strength and causing numerous diseases.
Physiological Effects: Psychology and medical science confirm that anger disrupts thyroid function, causes the adrenal medulla to release adrenaline, increases heart rate, blood flow, and blood pressure, disrupts digestion, and raises blood pressure. This can lead to peptic ulcers, heart disease, and high blood pressure.
Social and Familial Impact: An angry person creates an atmosphere of fear and terror in the family, leading to a decline in affection and love. Family discipline is disrupted. In society, an angry person is not respected.
Spiritual Harm: Anger destroys one's own efforts and is extremely detrimental from a spiritual perspective. It causes agitation of the mind and soul, leading to the accumulation of karmic impurities and the cycle of birth and death.

Ways to Overcome Anger:

The text suggests several "thought formulas" to prevent anger:

Focus on the harms caused by anger.
Try to see your own faults.
Attempt to understand the other person's perspective.
Change your location (move away from the situation).
Change your thinking pattern.
Have fewer expectations.
Prevent ego from becoming dominant.

Conclusion:

The book concludes by reiterating that anger is a potent fire that burns both internally and externally. It is described as a unique darkness that harms both physical and mental vision simultaneously. It is also called a unique "planet" or "ghost" because it causes persistent harm across lifetimes, unlike ordinary ghosts that cause harm in a single life. To destroy anger, the text advises worshipping the goddess of forgiveness (Kshama Devi).