(Sanskrit: अक्रोध) literally means "free from anger".[ It's an important virtue in Indian philosophy and Hindu ethics.]
Etymology
is a fusion word between the Sanskrit prefix ([[Sanskrit]]: अ; "without", "non") and the term ([[Sanskrit]]: क्रोध; "anger"),
A related word is (Sanskrit: अक्रोध), which also means "absence of anger".
Discussion
is considered a virtue and desirable ethical value in [[Hinduism]]. When there is cause of anger but nevertheless there is absence of [[anger]], this is non-anger or .
("anger") is excessive mental turmoil on account of obstacles interfering with the gratification of some desire; it is manifestation of the quality of (dark, negative, destructive), an undesirable psychological state.
states that is necessary for peace and happiness, which is a state of contentment () where there is absence of spite or envy (), absence of anger (), and absence of violence ().
Literature
According to Vedic sages, when work becomes akin to a (a worship ceremony), the effect of that work is transformed into , that is, it becomes something unique, unprecedented, and empowering. In contrast, anger clouds reason, which results in the loss of discrimination between right and wrong and virtue and vice. When the discriminating faculty is ruined, the person loses self-identity and the inner good perishes. With freedom from anger, a person reaches an state.
The Upanishads
The Naradaparivrajaka Upanishad states the nature of for a person who seeks self-knowledge and liberation () as follows:
, states ,[ is considered an ethical value in Hinduism, not out of , but for the cause of the Brahman. It is the attribute by which a person willingly bears what is unpleasant in order to "win over" the opponent or whatever is offensive, in the pursuit of holding on to Truth, in order to achieve oneness with , the Ultimate Truth. This endurance, this striving to overcome the adversaries through and , is the constructive way to pursue Truth.][
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The Epics
The Hindu epic Mahabharata repeatedly emphasizes the virtue of . For example, in Adi Parva, it states:[
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In Vana Parva, the Mahabharata states:[
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In Shanti Parva, the Mahabharata states:[
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The Bhagavad Gita (Slokas XVI.1–3), in the Mahabharata, gives a list of twenty-six divine attributes beginning with ("fearlessness") and ("purity of mind"), ending with ("bearing enmity to none") and ("absence of arrogance"), and including :
Dharmasastra
Manu listed among the ten primary virtues. The Apastambhadharmasutra (I.iii.22) rules that a student be not given to anger, and that a house-holder abstains from anger and from action or words that would provoke someone else to anger (II.xviii.2). The Baudhayanadharmasutra (I.xv.30) requires a house-holder never to be angry, and the Gautamdharmasutra (II.13) advises that he must not feel angry. The Vashisthadharmasutra (IV.4) avers that refraining from anger is a virtue like truthfulness or charity.
Manu mentions ten , is one of these (attribute, sign of a dharmic person). The other nine are: (patience), (forgiveness), (temperance), (non-stealing), (purity), (freedom from sensual craving), (reason), (knowledge), and (truth).
Shaivism
The Shaivite doctrine considers four for the Pashupata ascetic who smears on his body . These four are – non-injury, celibacy, truthfulness, and non-stealing; the consist of non-irritability (), attendance on the teachers, purity, lightness of diet, and carefulness (). is a virtue.
Universalism
Hinduism and Buddhism both suggest ten freedoms needed for good life.[ These are – Ahimsa ('freedom from violence'), Asteya ('freedom from want, stealing'), Aparigraha ('freedom from exploitation'), Amritava ('freedom from early death') and Arogya ('freedom from disease'), Akrodha ('freedom of anger'), Jnana or Vidya ("freedom from ignorance"), Pravrtti ("freedom of conscience"), Abhaya ('freedom from fear') and Dhrti ('freedom from frustration and despair').]
See also
