Krodh (anger or rage)

THE BASIC DEFINITION

Krodh (or krodha) has its Sanskrit derivation meaning wrath or rage. In English too we may refer to it as anger, rage, wrath or ire. Krodh, an expression of emotional energy, is destructive if handled wrongly and irresponsibly. Krodh may be expressed in several forms from intensive simmering emotions, welled up inside a person, to an emotional eruption of the most violent and hysterical type.

There is really no direct English translation of krodh (as we understand it from Gurbani). Whilst rage is perceived as the violent extreme, anger is the milder version of krodh. The need to differentiate between gussa (ਗੁਸਾ)– anger - and rage is therefore important, although common anger can easily develop into hatred and rage.

Negative emotions arising‘within’ manifest themselves in violent forces of destruction ‘without’. Negative emotions gradually surrender to rage which, if not controlled, will erupt, causing havoc and destruction outside through violent action and reaction on part of the individual concerned. As a consequence it results in misery for both the offending person and many others. The destructive fire of Krodh spreads and engulfs families, communities and even nations. Krodh fired by ambition is even more dangerous. It has caused world unrest which we can see happening in our own lifetime.

GURBANI ON KRODH

In Gurbani krodh and kaam are often quoted together which suggests that there is a co-relation between the two, i.e. one interacts on the other. In the earlier article (Kaam – lust) Guru Nanak’s verse stated:

Kaam krodh kaya ko galeay; join kanchan sohaga dhaaley (Ramakali M.1 Sri Guru Granth Sahib Ji 932)

Lust and rage eats into the body as borax melts gold.

The two (kaam and krodh) are, therefore, inter-related. Kaam derives from the term kaamna. Whilst kaam is defined as a desire for sensual pleasure, kaamna is the term used for a general desire of worldly goods, pleasures and even spiritual experiences. When a person is unable to fulfill his or her kaamna (desire) of whatever nature, the frustration may slowly or suddenly manifest itself in the form of krodh. Often it is ego which drives kaamna and when unfulfilled it gives birth toKrodh. In one sense this is good news as conquering one will automatically assist in overcoming the others.

Referring to kaam Guru Arjan proclaims:

Hey kaamangbisramang b-hu jonee bharmaavaneh (Sahaskriti M. 5 - Sri Guru Granth Sahib Ji 1358)

O kaam you take beings in your evil grip and then you drive them into the realm of Hell and place them in a perpetual cycle of life and death. The effects of kaam have been dealt with in detail in an earlier article.


Similarly, Guru Arjan addresses krodh directly when he says (Sri Guru Granth Sahib Ji 1358):

Hey kal mool krodh-ang kadanch karunaa na uparjatay. bikh-yant jeevang vas-yang karot nirt-yangkarot jathaa marakteh.

O krodh you are the root causeof strife (suffering and misery). You are devoid of mercy and compassion. You have stranglehold over men given to vicious and evil tendencies. You incite them to unholy acts as they dance to your eerie tunes like monkeys.

Thus krodh if not controlled will become the root cause of many other ills. Victims of krodh become extremely selfish and anti-social.

Guru Arjan goes on to say:
Anik saasan taarhant jamdooteh tav sangay adhaman narah. deen dukh bhanjan da-yaal parabh naanak sarab jee-a rakh-yaa karot (Sri Guru Granth Sahib Ji 1358).
Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/spiritual-articles/26655-krodh-anger-or-rage.html

In your company human beings imbibe lowly habits. They are punished by the messenger of Death in various ways. Only the merciful Lord, O Nanak can protect us from the evil grip of krodh.

IMPACT OF KRODH ON INDIVIDUAL AND SOCIETY

Thus under the influence of krodh a person can give into violent emotions which then lead on to self-destruction. Where the person concerned is powerful it would result in even greater destruction of life and society in general. History bears testimony to the fact that man imbued with the intoxication of negative emotions of ego and wrath have destroyed entire nations and in the process brought about their own self-destruction.

It is a well known and observed fact that anger impairs clear thinking and results in the loss of composure and equilibrium. It has been seen how in the law courts lawyers use the ploy of winding up witnesses, to enrage them to such a degree that they lose their composure and blurt out things they would not otherwise say, often incriminating themselves. A person inflicted with rage loses all rationality. Constant anger in a person not only impairs mental faculties but also affect physical and spiritual well being of that person. It becomes an obstacle in the soul’s path towards spiritual progression. Guru Nanak quite aptly observes that Lust and rage eats into the body as borax melts gold (Kaam krodh kaya ko galea; join kanchan sohaga dhaale). Thus rage has the potential to attack inwards and outwards. Inwards - it destroys the individual who generates rage and outwards – it hurts the subject matter the rage is aimed at. In the process rage causes bitterness hatred, damages relationships of families, communities and sometimes whole nations.

Guru Nanak warns about these negative attributes when he says:

‘hans haytu lobh kop chaarey nadia aag (Sri Guru Granth Sahib Ji 147).

Cruelty (violence), attachment, greed and anger (wrath) are like four rivers of fire. Those who succumb to worldly temptations will fall and burn. Only through God’s Grace, says Nanak, may one swim across.
Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/showthread.php?t=26655

God’s Grace can only be earned though humility, compassion and meditation. Sikhism believes it is only natural to have emotions but these emotions must be channeled into positive attributes of life such as humility, courage, selflessness and serenity i.e. those attributes which will benefit the society. Used negatively such emotions will certainly lead to destruction. Attributes such as humility, courage, selflessness and serenity can be seen in saints.

Bhagat Puran Singh of Pingalwara fame comes to mind, a saint no lesser than Mother Teresa. Mother Teresa (a noble and saintly person) was fortunate to have had the support of the entire Christian world and also of Indians of all walks. However, Bhagat Puran Singh, whom I personally saw sitting barefoot on the pavement outside the Harmandar Sahib (Golden Temple) collecting for the disabled, did not even have the support of the Sikh world. In 1990 I saw him sitting on the pavement outside the boundary of Harmandar Sahib, whilst the devotionally impotent thekedars of divinity sat inside, in air conditioned rooms issuing addicts which they personally do not follow. Bhagat Puran Singh Ji was a saint of the highest calibre. Baba Puran Singh Ji of Kericho Wale also comes to mind. If someone lived up to Guru Nanak’s hallmark of humility, it was Baba Puran Singh Ji, a figure of complete serenity and saintliness. You only have to visit the Soho Road (Nishkam Sewak Jatha) Gurdwara in Birmingham UK to see the miracle performed by this Saint. Other institutions are always appealing for funds, but this spiritual organisation is not only self-sufficient but finances several projects in India and other parts of the world. Baba Ji’s heritage was for many years in the devoted hands of Bhai Nararg Singh Ji and is now being ably, preserved and developed by Bhai Sahib Mohinder Singh Ji (see author’s note 1). There are many other great souls but I mentioned the above because I had the good fortune of meeting them. Great souls are figures of serenity, devoid of krodh and other negative attributes that so dominate human beings for the entirety of their lives.

REMEDIES:

Krodh must be controlled at the very least if not completely eradicated. The energy which fires up krodh should be diverted into righteous action. It must be channeled into valour and courage to stand up for Truth and protection of the weak and infirm.

So how do you avoid an angry disposition?

Keep good company

Guru Ramdas Ji recommends:

Unaa paas duaas na bhiteeai jin antar krodh chandaal (Sri Guru Granth Sahib Ji 40).

Do not seek the company of people who harbour violent anger within their hearts. Krodh is to be vanquished. It must be removed from the psyche and soul of the jeeva. It is therefore important what company a person keeps. Friends react on each other. Guru ji offers sound advice in that one should seek company which would imbibe positive characteristics in a person.

It is difficult to choose company in your work environment. However, as far as possible associate with persons subscribing to decent values.

In your social environment, however, you have far more scope of seeking the company of saints and saintly persons. Guru Arjan beseeches:

May my heart and soul abide at Your Feet, and may I have the privilege of the company of saints (Dhanaasaree M 5 Sri Guru Granth Sahib Ji 682).

Do not hold grudges

Guru Arjun Dev Ji prescribes

Ros na kaahoo sung karhu aapan aap beechaar. ho-ay nimaanaa jag rahhu Nanak nadree paar (Sri Guru Granth Sahib Ji 259).

Do not be bitter against (or angry with) anyone. Search your inner self and nurture humility in both word and deed. With His Grace, O Nanak you will cross the ocean of Maya into the Realm of Bliss (i.e. achieve moksha).

Often people may hurt your feelings and it is not always easy to ignore or forgive. But tolerance needs to be cultivated. This can only be done by constant self-appraisal. Reacting in the same manner as the aggressor is not in your interest as such reaction may do you more harm than good. It may cause bitterness which in turn will generate anger and you become just as negative as the person who offended you. Nurture humility within thyself and it will assist you in ignoring slights and insults from people who are up to no good and who do not deserve a response from you.

Tolerance: Return ‘good’ for ‘wrong’

Shaikh Farid, a Thirteenth-century Sufi saint, whose compositions are enshrined in the Guru Granth sahib (Sri Guru Granth Sahib Ji 1381 – 82) emphasises tolerance and forgiveness when he says

Faridaa buray daa bhalaa kar gussaa man na hadhaaey; dayhee roag na lagee palae sabh kichh paeay.

O Farid, do good unto him who has done you wrong; do not harbour any anger in your mind (heart). You body (mind and spirit) will not be afflicted by any disease and His blessings will fall into your lap.

It is easier to offend than to forgive. Therefore it needs a greater person to forgive than the one who offends. Forgiveness must not always be seen as giving into or acceptance of the other person’s values. Often it is better to agree to disagree. Holding grudges is bad for one’s mind and soul. A good deed in return of a wrong often removes misunderstandings and become the basis of long standing relationships.

It can be clearly gleaned from the above that the virtues which we need to be develop are courage, patience and tolerance.

RIGHTEOUS INDIGNATION

There are instances, however, when one cannot always turn the other cheek. There is, ofcourse, a limit to tolerance. If the enemy persists in causing harm it is only natural to retaliate. It is just to stand up to oppression and cruelty. In these cases the sameenergy inherent in krodh (rage), if handled correctly can be a big asset in military action. Many a brave soldier has won medals for courage beyond the call of duty.

When Guru Gobind Singh Ji fought the Battle of Bhangani (the famous Bhangani Judh), he came face to face with the most gallant and skilful of archers, Raja Hari Chand Handooria (one of the mountain kings). His reputation was like that of Arjun of Mahabharata. Hari Chand never missed his target. Like Arjun he could hit the most difficult of targets. Guru Ji offered Hari Chand ‘first blood’. Hari Chand aimed at Guru Ji but the arrow hit Guru Sahib’s horse. Hari Chand’s second arrow brushed past Guru Ji’s ear. Offered a third chance Hari Chand had partial success. The arrow pierced Guru Ji’s belt and apart from a minor graze did not cause any serious injury. However, it did cause enough concern and offence for Guru Ji to react promptly. At this point he came into his military wrath and aimed at Hari Chand. The proud Raja fell and breathed his last. In his autobiography Guru Ji states “jabe baan lageo tabe roess jagaio” – meaning - the military wrath in me awakened as the arrow landed on target causing righteous indignation. In this Guru Ji has superbly summarized the concept of self-defence and non-aggression. It also shows how the negative energy of krodh is transformed into positive and righteous action of valour and gallantry.

Current examples of righteous indignation:

Cricket 2007 20/20 World Cup: When Yuvraj Singh was teased and taunted by the famous English all rounder Andrew Flintoff, the latter’s idea was to annoy and anger Yuvraj into making a mistake. However, Yuvraj controlled, harnessed and channeled his anger into positive action and replied with six glorious sixes which won the match for India.

2008 Cricket Triangular series: Similarly Harbhajan Singh defied Australian sledging (2) and frustrated the Australian bowlers in his late-wicket stand with Tendulkar. Harbhajan went further and stood steadfast amidst the Andrew Symonds controversy. His courage won him countless supporters world wide not to mention the rank and file of Indian population back home... On one occasion he observed that Guru Gobind Singh said one Sikh is sufficient for all the ‘sledgers’ and critics in the world. Through his courage he unnerved the Australians so much that the latter went on to lose the one day finals in their own backyard. The whole of Team India became focused and fought the finals with courage and resolve. A lot of the credit for this goes to ‘Bhajji’, as he is affectionately known, for spurring India to victory.



CONCLUSION
Energy channeled into krodh will generate more negative attributes and produce negative results. It will cultivate in the person hatred, despondency, depression and animosity to name just a few. However, if the same fire (energy) is channeled into good actions it would produce courage, gallantry, harmony, peace and justice, a few among many other positive attributes.

Righteous indignation against injustice, offering resistance against tyranny and opposition to evil cannot be seen a negative derivative of krodh. Such resistance can only be equated with courage, gallantry and valour. In his autobiography Guru Gobind Singh writes:

When all means of addressing a wrong fail, it is just and righteous to pick up the sword 1(Guru Gobind Singh – Zafarnaama).

Most of us all given to bouts of anger every now and then. Such are the pressures of modern day life. It is important that we check our anger immediately before it becomes a habit and takes root and grows into hatred and violent rage (the most horrid and ugly form of krodh). If and when this happens remember Farid’s advice (above) “Faridaa buray daa bhalaa gussaa man na hadhaaey”.


(1) cu kwr Az hmh hIlqy dr guzSq ] hlwl Asq burdn b SmSIr dsq ]
Chun kaar hamah heelteay dar guzashat; halal ast burdean b shamsheerey dust.

(2) Sledging is the practice in cricket of insulting opponents to break their concentration, particularly when batting, and cause them into make fatal mistakes and getting dismissed. Sledging and banter on the field, within limits, is tolerated in the spirit of the game.


Author's notes:

1. Although the author has briefly met Baba Puran Singh Ji Kericho Wale, Bhai Nararg Singh Ji and Bhai Sahib Mohinder Singh Ji and even spoken and performed kirtan at the Soho Road Gurdwara, Birmingham, he has never been a member of the organization, but greatly admires its work.

2. For simplicity, throughout this article, I have referred to the masculine gender but, wherever appropriate, this should be read as including the female gender.

3. Differences of opinion are inevitable when interpreting Gurbani. The author most humbly regrets any inaccuracy or errors in quoting or interpreting Gurbani and prays Satguru grants him the boon of greater insight into understanding the Guru’s word.

 
Do share your immediate thoughts or reactions on this issue? We value your views! Login Now! or Sign Up Today! to share your views with us.. Gurfateh!

absolutely beautiful...i really enjoyed this. Will go through again.....Khavo Bhuncho style...
Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/showthread.php?t=26655
Thanks bhai shaib jio...:p

Thanks Gyani ji

You comments have really touched my heart. The effort that goes into writing seems all the more worthwhile when appreciation comes from a vidvaan of your calibre.
Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/showthread.php?t=26655

Humbly

Rajinder Singh 'Arshi'

Anger is the inability to bear a situation or an object. It may cause an intention to do harm to the object. Anger can manifest itself as an aversion – in its exaggerated form. It is next to lust and one of the major components of the lower (animal) instincts with which we are born with. It is one of the normal feelings of an individual. It is an emotion of displeasure. He who angers you conquers you. No man can think clearly when his fists are clenched. When we work through anger, our goal is to find other interpretations or conclusions so that our feelings of anger will be diminished in a calmer consideration of the situation.
Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/showthread.php?t=26655
Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/showthread.php?t=26655

The full article can be found at this link
http://www.sikhphilosophy.net/spirit...273-anger.html

Arshi ji,

Guru Fateh.

First of all thanks for the wonderful write-up.

Allow me to add my 2 cent worth. Life is nothing but a clump of energy. With a lead pencil, by using the same energy, we can kill someone or draw like Leonardo da Vinci or Sobha Singh. It just depends on how we channelise our energy.

If we use Gurbani as our catalyst to channelise our energy, we are all capable of becoming Leonardos, Sobha Singhs or better, Nanaks.

Tejwant Singh

Great article.

On this point:

I don't think I would be as charitable as you have been to the above Karichowalay. They follow their own maryada in many respects, and this sect was a reactionary one to the rife alcoholism that was around in Kenya, when they were formed. In that respect they were good for one specific purpose, but for other aspects they fail.

• They do not allow people outside their clique to do sewa.
• when taking Amrit they don't quote the SRM verbatim especially on Kuttha.
• They do not have pictures of Gurus (which is good), but have pictures of their Sant instead
• They herd people around like cattle and are very abusive to people do not sit where they want them to.
• They are extremely prejudiced towards Monay/Sahajdhari Sikhs and treat them like dirt.

I do not think they are different from any derawalay/sects/cults in Sikhism.

Randip Singh ji

First of all many thanks for appreciating the article. Coming from critics of your quality, this is indeed high praise….. again thank you.

You think that you would not be as charitable to Karichowalay. That is absolutely your prerogative. But I think that is half the trouble we have these days – we dig up our trenches, vowing not to give in ground, even when sometimes we realize we may be wrong. A little bit of tolerance and understanding goes a long way in resolving differences, and we need a lot of that in the Sikh Panth.

I half expected some kind of reaction from you and that is why I inserted the footnote that I am not a member of this sanstha although some members of my family, and friends (all extremely decent and God fearing people) are.

A few youngsters, who in the early 1970s looked upon me as role model, have risen spiritually (higher than me) by connecting to the Nishkam Sevak Jatha. If I were to consider linking to a sanstha then this would be amongst the top ones on my list. To date, I am not linked to any organization or group.
Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/showthread.php?t=26655

Both my parents and my father in law (all very devoted and prominent Sikhs of their time) knew Sant Puran Singh ji very well. I too, in my early twenties occasionally attended kirtan when Sant ji traveled to Nairobi from Kericho, although at that time I was not too deep into religion (I was more into singing Punjabi and filmi songs on the stage and radio) and did not appreciate Sant ji’s greatness.

My father-in law could recite most of Adi Granth by heart and was revered amongst the prominent parcharaks and kirtini jathas visiting Kenya from India. Paathis would often consult him on the correct pronunciation and interpretation of Bani, such was his knowledge and reputation. He used to meet most saints, amongst them, Sant Mani Singh ji, Sant Isher Singh Raare Waale, Sant Gurdev Singh ji Kaleran Waale and of course Baba Puran Singh ji Kericho Waale. My father-in-law’s greatness lay in the fact that whilst he respected them he never aligned himself to any particular group and remained a mainstream Sikh, participating as one of the Five Beloved in many amrit sanchar programmes.

As far your comments are concerned, I do not know whether these are based on first hand experience or hearsay. I have been to the Soho Road Gurdwara (I do not know much about the Leeds Gurdwara) many times when attending wedding or Akhand Path invitations and on every occasion I have been treated with utmost respect and did not notice any untoward behaviour towards ‘monay/Sahajdhari’ bretheren. All the sewadars are doing is to observe discipline, particularly in the Darbar Sahib and the langar precincts. I think all Gurdwaras should emulate this.

I have never seen any one picked upon based on their appearance, and in fact I personally was picked on (for holding conversation in the corridor) on one or two occasions, justifiably, even though I am visibly a ‘proper’ Sikh in their eyes.

You write “this sect was a reactionary one to the rife alcoholism that was around in Kenya, when they were formed.” You are of course fully entitled to your opinion. However, I feel you are belittling the achievements of Baba Puran Singh ji as his reform went much further than that. He inspired numerous individuals and brought them back into the fold.
Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/showthread.php?t=26655

As far as alcoholism was concerned, it was certainly not rife compared to today’s standards, only the minority who did drink made themselves known. As you well know, it is always the minority who make themselves heard. I read somewhere on this site that despite thousands of members only about twenty or thirty post regularly on the SPN site. Unfortunately, when one Sikh drinks who also does so like a sava lakh (125,000). In the fifties and sixties there were very few bars (as they were called) and these were mostly frequented by the ‘musungus’ (whites) and the indigenous population. Apart from Mahindra’s Bar and one or two others none were operated by Sikhs.

My main reason for posting articles on SPN is to focus on my spirituality and help others do the same, and I hope I will be able to carry on with this. I am approaching 68 and have little desire to engage in debate and arguments on the internet - time for me is running out. However since both of us are based in the UK, our paths will cross one day and perhaps we can have a face to face discussion on the issues you have raised, preferably in the presence of member(s) of the Nishkam Sevak Jatha (if they agree), as it is only fair – although I am in no rush for that either. It serves little purpose, at least in my humble opinion, to clutter up broadband space and cause unnecessary confusion amongst the wider cyber sangat. However, I respect your right to raise concerns and I would not hold that against you.

Again, thanks for reading and appreciating the article.

Humbly.

Rajinder Singh ‘Arshi’

Well, like I said you are being charitable and I apologise now if I offend.

GNNSJ, alongside AKJ, DDT, Rarionwalay and Namdhari's, would be on the bottom of my list of sects to join (if I was forced to join one). In fact I would go as far to say, if their beliefs became mainstream I would leave Sikhism.

This is based on first hand experience of them, and their members.

I simply do not like the idea of one person being in charge. It is dictatorial, and goes against the democratic principles of Sikhi. My mother in law said to me, at least their are no fights, and I said to her their used to be fist fights on the floor of the House of Commons, but there are not anymore......that is how democracy evolves. I prefer an imperfect democracy to a dictatorship.

Sikhi is about Guru Granth and Guru Paanth. Not Guru Granth and Guru Sant!

Sikhi is democracy, in a spiritual form. The minute we err from that we distort Sikhi.


See this is the sort of behaviour by them I detest!

So what if people are talking in corridors. Do they even understand the thinking behind a Gurudwara? Why was it justifiable for them to tell you off?

It is not only a place of worship, but a social institution, run by the people for the people, and if the people choose to have a chat in the corridor, it is no crime. They however are different because they are in effect run by a dictator, no different from Derawala's.

Another incident that annoyed me was the Architecture they destroyed at the Golden temple.

Brummies bodge Sikhs' holy shrine - World, News - The Independent

All so they could feed their bloated ego's and announce how they did sewa at the Golden Temple. What Indira Gandhi could not destroyed they managed to. They were dubbed as "Guru No Clue Destroy It Jatha" here in the UK.

Sorry about this, but Guru Nanak Niskam Sewak Jatha are Egotistical, Angry, Po Faced Autocrats. I have no time for them. I have been there several times at the behest of friends and each time I have observed disgraceful behaviour.

I understand you want unity, but the ONLY way we will get UNITY is if ALL Jathas accept the Sikh Rehat Maryada as it is written and agreed to. Not their own interpretation.

I have never seen any one picked upon based on their appearance, and in fact I personally was picked on (for holding conversation in the corridor) on one or two occasions, justifiably, even though I am visibly a ‘proper’ Sikh in their eyes.
Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/showthread.php?t=26655

arshi ji, This also concerned me. I am speaking as a convert from Christianity. Congregations within almost every Christian denomination today are tearing themselves apart on distinctions regarding "proper;" and "proper" matters can range from major principles of dogma or theology, to whether or not someone got the "exactly correct" interpretation of a line from the Book of Proverbs, to whether a person "accepts Jesus as their personal saviour" 50 times a week, to whether they take the literal meaning of books of the Old Testament, to whether they will accept women as clergy or permit gays and lesbians to marry. These issues and more range all over the place in terms of their fundamental significance.

What does that mean: Who is a "proper" Sikh? When every behavior, attitude, trait and disposition comes under a magnifying glass or is equally significant or important, bitterness and recrimination is bound to surface. Friends become enemies in due time over any level of disagreement. And enemies become demonic. Sikhism is young enough to steer clear of this with a little bit of wisdom and restraint.
Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/showthread.php?t=26655

Forgive me if I have offended you in any way -- but it is a concern.