The nature and effect of anger | P. Mahant Swami | Satsang Chintan

What kind of anger is that? It is like a rabid dog.

It also dies, and whoever touches its saliva also dies.

Anger is like a butcher, a tiger, a leopard, and a black snake, which kill others for no reason.

It takes away the lives of others without any purpose.

Touching the saliva of anger means

It's not like tuberculosis that spreads from one person to another.

Touching the saliva of anger means getting angry oneself.

If one gets a spark, one dies.

And whoever is affected by its consequences also dies.

Because in anger, people commit murder, punish others, and do such things.

To anyone

So not like that.

The saliva of anger doesn't mean that if one person next to you has tuberculosis, the other person immediately gets it.

The saliva of anger means

But the saliva of anger means that one awakens from one's own anger.

When one awakens, one dies.

And whoever else is affected by it also dies.

It also kills him, doesn't it?

Anger doesn't die alone.

A person doesn't get angry alone; when anger is directed at others, it also causes harm to them.

Anger and getting angry are separate.

It's the same.

Anger and getting angry are both the same.

Anger

These are all the flaws of the family of lust.

And all the flaws of the family of pride are like this.

Flaws arising from pride.

Flaws arising from greed.

Maharaj has mentioned five as the root causes.

So Maharaj said that, didn't God say in the Gita?

That from attachment arises desire, and from desire, anger.

When one's desire is thwarted, anger arises.

Here, 'kama' does not mean sexual desire related to women.

That comes naturally.

But 'kama' means any desire that arises, like 'I want to do this,' and if that desire of one's mind is thwarted, then anger arises.

From that anger, then greed, that destruction happens, the intellect is destroyed.

God said that in the Gita.

And if you look, from pride comes envy, jealousy, malice, anger, and enmity, betrayal, anger, and enmity, all of them.

All the negative things come from tradition.

Where do they find a link with each other, anywhere?

Anger arises from greed, anger arises from pride, and anger arises from lust; it arises from all of them.

We kept awareness, but sometimes if we have to get angry to correct a mistake, then that

Maharaj said that even a little bit causes harm.

Yet, in one Vachanamrut, it is said that if one has a pure intention, a great resolve to lead others on the path of God, then if one gets angry at someone, it is not harmful; Maharaj has said this there.

Otherwise, we should understand it like this.

That it is harmful.

Maharaj asked a question in Sukhmati, 'What if I get a little bit?'

So Maharaj said, 'If that snake comes out and doesn't bite, then...'

If a snake has come out and doesn't bite anyone, then.

Even then, everyone runs away, they run with their tails between their legs.

Because even if it's a little, it's harmful, Maharaj said.

So that's what happened here.

That if one does something for one's own selfish interest, then it becomes harmful.

And if one is engaged in God's work, and that work is getting spoiled, and one gets angry for that, then it is not harmful.

That has been said after seeing the past and the future.

Anger for that

For one's own nature

If one gets angry for one's own convenience or inconvenience, then it becomes harmful to oneself.

In that, in that anger, there is awareness.

That's just anger.

Shastriji Maharaj was there, and why did he get angry?

But he didn't get angry at everyone.

On the one who got angry

Then everyone gets angry without any reason.

And some people, no matter what they do, they never look at them in return.

They don't get angry at all.

So it means that they only do what is appropriate and don't do what is not appropriate.

We are not like that. When we get angry, we don't even realize it.

So, when the assembly is seated,

then whether it's Hariprasad Swami or someone else, they get angry at them.

The fault is someone else's.

But they get angry at this person.

So, they do listen.

There are two or three things in that.

That the one on whom they are getting angry, their test is done.

If the one who is at fault wants to take some advice, they take it.

And others who are sitting there, they get guidance on what to do.

That they should not do this and do that.

The new ones sitting there understand that this should not be done and this should be done.

They get advice.

So that's it.

But such great men get angry in that way, understanding it.

So.

It's never like that.

That it happens by force, even if you don't want to, anger happens.

For example, someone made a mistake.

If a mistake was made, Swami was very strict.

So, it's not that he would only get angry at the one who made the mistake.

If someone new makes a mistake while serving Swami, Swami doesn't get angry at them.

He gets angry at the old ones.

Did you ever teach this person?

Did you ever teach this person?

By doing so, everyone learns, so the new people sitting there understand that such things should not be done.

So the old ones understand.

The one standing nearby also understands.

When he gets angry, it's all good.

Everyone.

So, how to get angry and how much to get angry, it's not random.

If someone new makes a mistake, they don't immediately scold them or do something else.

And if we make a mistake, we immediately get angry.

And then we can't control ourselves.

So it means that anger is riding on us.

So, where it feels like it shouldn't be fruitless.

It was mentioned in the kirtankirtanDivine songs about Bhagvãn and His charitras, usually sung to the accompaniment of musical instruments.Tap to open in glossary → as 'Avandya Kopsy'.

Draupadi had also taunted Yudhishthira.

In the end, Draupadi had spoken about policy.

So in that, Yudhishthira was told 'Avandya Kopsy'.

So what?

Fruitless anger.

Fruitless anger.

And so, its meaning is that anger should be successful.

Anger should not be barren.

It should not be fruitless.

When he gets angry, there must be some result.

Not bad, but good.

And in this, Maharaj has said that all this anger is fruitless.

So there, Draupadi said 'Avandya Kopa'.

She gave the adjective.

And what came in the Bhagavata is 'Viphalasya'.

And here Maharaj called it 'Virup'.

So, when Maharaj gets angry, his form also changes.

And if the form doesn't change, then his anger is successful.

For us, our form changes even before anger comes.

Lord Shri KrishnaKrishna1) An avatãr of Bhagvãn. He incarnated in the svarup of a cowherd. This is considered to be a greater avatãr than the others, as Shree Krishna possessed all of the powers of Bhagvãn, whereas other avatãrs possessed less power. Shree Krishna conveyed the message of love and humanity to the world. Also, He recited the epic poem, the Bhagvad Geetã, to Arjun in which He stated: ‘Whenever dharma declines and adharma increases, I shall incarnate myself as a human to save the holy, to destroy the sin of the sinner, and to establish dharma. I come into being from yug to yug’. 2) In the Vachanãmrut, Shreeji Mahãrãj also uses the name “Shree Krishna” to describe Bhagvãn Purushottam Nãrãyan.Tap to open in glossary → says that even when I killed my enemies, I did not get angry.

Then this Parikshit will come back to life.

Now what has happened?

He kills Duryodhana and still doesn't get angry.

Bhim makes everyone sit down, and still he doesn't get angry.

God said that I did not get angry.

So that is a very high state of being.

So it can be like that.

Maharaj said that anger is in one place.

Otherwise, anger is said to be fruitless.

He called it ugly.

And 'Avandya Kopsy'.

That is acceptable.

From which some good result comes.

If one gets angry, ten others make improvements.

And the one who gets angry has no problem.

Then that anger is not called 'avandya'.

That is called 'avandya'.

It is not called barren.

So.

Draupadi tells Yudhishthira, "What good is your anger to others? Even if you get angry, no one is afraid."

And if he is happy, no one else is happy.

Whose happiness cannot make the other person blessed, and whose anger cannot make them tremble.

So Draupadi said that there is no need for such a leader.

Yudhishthira, as a king, such a leader cannot do anything good for anyone.

And he cannot do anything bad for anyone either.

So anger is like that.

And Maharaj also said the same thing.

That if one wants to keep many people in dharmadharma1) Universal law or principle that 'sustains' or 'upholds' the entire world. Righteousness, morality, religion,Tap to open in glossary →, then one must get angry. How can it work without telling anyone?

So Maharaj said that it is not an obstacle.

Here, it's not about whether it's a little or a lot.

Here, it's not about whether it's a little or a lot.

What is the purpose?

What is the purpose of us getting angry?

And then he gets angry, for example, if there is a reason, let's say.

This market is on the road, people are walking by.

And he is not driving the car properly.

So you get angry at him, saying that I am angry because he did not drive properly.

But what is the effect of your anger on him?

Is he going to drive properly just because you get angry?

So if the police come and hit him with two sticks, then he will start driving properly again.

So, there should be some result from getting angry.

Do it with a trick like that.

He just made a mistake and comes into our area.

In the area, for example, I tell you, I have to say that it came into my area.

But if I get angry haphazardly and he breaks down, then I haven't learned how to get angry.

Anger is fine, but it also comes with authority.

But I didn't know how.

Maharaj used to do it, he knew how to get angry, so it's not called knowing how.

He changed it, no problem, let's go, he spoiled it, so it burns in my stomach.

It burns in my stomach, so I get angry.

And getting angry is not considered a problem because if it's God's and it gets spoiled, then it's not good, otherwise it's not considered knowing how.

So Maharaj said that even if it's a little, it still causes harm.

If a snake comes, it doesn't bite anyone.

It just looks at you like this.

If both Swamis have looked at it.

Both Swamis welcome him.

It doesn't bite anyone.

If it looks at him.

So even if it's a little, it will cause harm.

Even if the symptoms of anger are not visible, anger can be subtle.

It's there, simmering inside.

When it erupts, the previous one also erupts.

Jealousy, sulking, not speaking - these are all symptoms of anger, aren't they?

Jealousy is seen, all these are symptoms of anger.

When things don't go as planned, anger arises.

And sometimes, if there's not much chance for anger, then confusion arises, what is that for?

Anger.

Confusion arises from not getting what you wanted, doesn't it?

If what you wanted didn't happen, then confusion arises.

From that, resentment arises.

From that, a quarrel arises.

All of them are called the family of anger.

It's called the family of anger.

So it's called a group, meaning this is called the group of anger.

Jealousy is seen.

Any mental confusion is all anger.

To cause harm to anger with Ayurvedic knowledge is called anger.

It's called pure.

It's called purity.

I tell you.

Is it a result of anger or is there some other reason for it?

So this is called its group, meaning jealousy is seen.

Envy, all of them.

So anger is the final result.

First, jealousy appears; if it's less, then jealousy appears, then anger flares up.

Jigansa.

What is anger called?

Jighansa

Jighansa

The mind's Jighansatmak attitude

That is called anger.

Jighansa.

Jighansa means to kill the opponent.

Hantum ichha Jighansa.

He wishes to kill him.

So, anger is called Jighansa-roop.

So, that is the very last

If it is a little less than that, then jealousy, malice, all that stops somewhere.

All that

But that is called the lineage of anger.

Everyone rises from that.

They are the ones who help him.

In the Gita, the perversion of desire is called anger.

In reality, desire itself is a criminal activity.

So, if great men get angry,

So, the anger of a great manmanMind. One of the four antah-karans, with the function of (pronounced mun) generating thoughts and desires, and governing all of the indriyas.Tap to open in glossary →, of all great men, is such that it brings a good result, it is not like that.

If a great manmanMind. One of the four antah-karans, with the function of (pronounced mun) generating thoughts and desires, and governing all of the indriyas.Tap to open in glossary → knows how to get angry, then it brings a good result.

And such anger, anger that brings a good result, Maharaj did not call it an obstacle.

Still, it's not like anger is called good.

But Maharaj said that it does not bring a minus result.

That result does not bring a minus result.

That much

Its meaning is that anger is still unobstructed, that is not it.

Swami often used to say, "My nature is angry, why?"

So, he used to accept that his nature was angry.

No one would think he has an angry nature, but Swami himself still

He would not take credit for it.

Because if Swami gets angry, it brings a good result.

He gets angry very thoughtfully.

One cow hits two or three pebbles.

In the Gita, the perversion of desire is called anger.

In reality, desire itself is a criminal activity.

In that too, Maharaj said in the scriptures that the key to controlling anger is desire.

It is said in the Eleventh Canto that anger is the perversion of desire.

Asankalpat jayat kamah krodhkrodhAnger. [Loyã – 1]Tap to open in glossary → kam vivarjanat.

And greed, by desiring, by analyzing, how much suffering it causes and what happens, that's how greed goes away.

But in this, it is said, 'Krodha kama vivardhanat'.

The root of desire, as imagined,

If that which is to be done goes away, then

To do what is intended and to do good

There is a difference in both.

Even if we do what is intended, it is good, and we do what is intended.

Many times, our work is good.

But then, our intention comes and settles in it.

In doing good, there is no anger, so

And if he gets angry, the result is good.

That's why Draupadi said, 'Avandhya Kopasya'.

Whose anger is not barren, not fruitless.

And in this, Maharaj has called all anger, the root anger, fruitless.

And in the Eleventh Canto, 'Viphalasya'.

That is what was said, and here Maharaj called it 'Virup'.

It is good that Maharaj's will is established, isn't it?

Huh? Maharaj's will is established in good work.

Then he does not get the fruit.

He got a good result.

Because he became accustomed to it, didn't he?

He became accustomed to his nature, so

Isn't it called Swami's service?

Huh? Isn't it called Swami's service?

Even if he serves, he does not get the fruit.

Viphalasya, there is a verse in this, it is written about anger.

It is written in the Bhagavata.

Donations, vows, rules

Donations, vows, rules

Donations, vows, rules, knowledge, meditation, offerings, chanting.

Even if everything is done, the angry one

Even with effort

Even with effort

Even if everything is done with effort, it becomes useless for the angry one.

That

If he has given charity, it becomes useless if he gets angry.

What does that mean?

It's not like the previous donation would go in vain.

The angry one's actions are in vain.

But if one performs a yagnayagnaSacrificial worship. Ceremonial ritual performed as a form of worship to seek the good favour and receive the blessings of the devs. Different items, such as ghee, grains, wood, and spices, are offered into a sacred pit of fire in accordance with strict scriptural niyams with the chanting of mantras that are prescribed in the Veds.Tap to open in glossary →, they do it out of anger. No one performs a yagnayagnaSacrificial worship. Ceremonial ritual performed as a form of worship to seek the good favour and receive the blessings of the devs. Different items, such as ghee, grains, wood, and spices, are offered into a sacred pit of fire in accordance with strict scriptural niyams with the chanting of mantras that are prescribed in the Veds.Tap to open in glossary → out of anger, but they do it out of jealousy.

So, jealousy is the fruit of anger, it's a family of anger.

He does it with pride, he does it with that.

So, whatever rules there are, if he does it with competition, he won't get the fruit.

It was mentioned in the Vachanamrut about jealousy, wasn't it?

How does a person get motivated by jealousy?

It's all about good deeds.

It's about good deeds.

Jealousy is the only fault that inspires everyone to do good deeds.

Greed leads to sin.

These are all faults.

But the fault of jealousy is such that it inspires everyone to do good deeds.

And still, there will be no fruit.

The angry one's actions are in vain.

Maybe that one

If he has jealousy towards this donation.

And he is respectable, so he also donates thinking, "I also want to be like this."

Then he won't get the fruit.

He does good deeds.

If Duryodhana performs a yagnayagnaSacrificial worship. Ceremonial ritual performed as a form of worship to seek the good favour and receive the blessings of the devs. Different items, such as ghee, grains, wood, and spices, are offered into a sacred pit of fire in accordance with strict scriptural niyams with the chanting of mantras that are prescribed in the Veds.Tap to open in glossary →, he won't get the fruit.

He was doing it out of jealousy towards Yudhishthira.

He wouldn't do it otherwise.

Even if Karna donates, he won't get the fruit.

It's written in the Mahabharata, explained very well.

If he donates, he won't get the fruit.

Because it's fruitless.

It can even make any good deed fruitless.

That's why it's called anger.

So, someone gives a donation and then complains, "Just give it to him."

He's just gotten rid of me, so if you give it once, his burden will be lifted. If he gives it like that, he won't get the fruit.

Similarly, if anger is somehow arranged in the rules of a yagnayagnaSacrificial worship. Ceremonial ritual performed as a form of worship to seek the good favour and receive the blessings of the devs. Different items, such as ghee, grains, wood, and spices, are offered into a sacred pit of fire in accordance with strict scriptural niyams with the chanting of mantras that are prescribed in the Veds.Tap to open in glossary →.

He gives it out of boredom.

Boredom is a brother of anger.

If we do what we want and sell the approval of elders, we still won't get the fruit.

This anger, that's why it's said, for example, he gets angry.

He performs a yagnayagnaSacrificial worship. Ceremonial ritual performed as a form of worship to seek the good favour and receive the blessings of the devs. Different items, such as ghee, grains, wood, and spices, are offered into a sacred pit of fire in accordance with strict scriptural niyams with the chanting of mantras that are prescribed in the Veds.Tap to open in glossary →.

But why does he perform a yagnayagnaSacrificial worship. Ceremonial ritual performed as a form of worship to seek the good favour and receive the blessings of the devs. Different items, such as ghee, grains, wood, and spices, are offered into a sacred pit of fire in accordance with strict scriptural niyams with the chanting of mantras that are prescribed in the Veds.Tap to open in glossary →?

YagnaYagnaSacrificial worship. Ceremonial ritual performed as a form of worship to seek the good favour and receive the blessings of the devs. Different items, such as ghee, grains, wood, and spices, are offered into a sacred pit of fire in accordance with strict scriptural niyams with the chanting of mantras that are prescribed in the Veds.Tap to open in glossary → is a good deed.

Karna donates.

And how much does he donate?

He donates such that no one in the world can donate like that.

Then he won't get the fruit.

Why not?

Because he took such a vow out of jealousy.

Karna made a vow.

In Duryodhana's yagnayagnaSacrificial worship. Ceremonial ritual performed as a form of worship to seek the good favour and receive the blessings of the devs. Different items, such as ghee, grains, wood, and spices, are offered into a sacred pit of fire in accordance with strict scriptural niyams with the chanting of mantras that are prescribed in the Veds.Tap to open in glossary →, Karna said, "I want to take three vows."

And why should he take those three vows?

That until I kill Arjuna, I will keep this vow.

Then my completion will happen.

Firstly, I will not let anyone wash my feet.

If someone worships me, then I

And if someone asks me for something, I will not refuse them.

He made such a vow of donation.

But this vow was a demonic vow.

It was for that one.

So, if he donates, he won't get the fruit.

Even if it's his wish, he likes to donate a lot.

We only take vows if we like to donate.

Huh?

It's good.

Huh?

It's for the good of others.

It happens for the good of others.

If he donates, it happens for the good of others.

And he gives blessings to Karna.

He doesn't know why he took this vow.

He donated to someone.

Then he will bless him.

Still, it won't benefit him; it's unknown where the other person's blessings go.

Because

The root is that anger makes everyone fruitless. Who does it make fruitless? It makes good deeds fruitless.

There are good deeds, and it makes them fruitless.

So, with jealousy, all actions are considered good.

If there is jealousy, then someone who is slightly better than oneself, one feels jealous towards them.

If someone is better than himself, if he is completely inferior, then there is less chance of him getting angry.

But if someone is better than himself, he gets jealous of him.

So that mosquito, when it becomes a mosquito, its attitude is such that it wants to make me like it.

At least to bring him down, I want to do better than him.

So to bring him down, he does better than this, right?

So in good deeds, you only get the fruit of your intention.

You don't get the full fruit.

What is his intention?

So even if our desired outcome is arranged in his wish, we don't get the full fruit.

The fruit does not go completely in vain, but you don't get the full fruit.

The angry one becomes useless.

That's what he said.

When anger came, not a single fault of the family came with anger, so it became useless.

The good deeds that were done, their fruit is damaged.

When anger arises, what should one think in purity?

In our job

They provide great service and we have desired it.

We should think that what was said is a failure.

In service and what is desired, that is called interest.

If we have desired service, then that is considered good, it is called interest.

But this is about anger.

Anger gets settled in it.

There should be awareness in this that if someone, say, puts us in this, then

It's what we intended and it's a good deed.

So if we enjoy it and do it with enjoyment, then it's considered good, there's no problem with that.

But then one should be vigilant that if someone puts you in it, or if someone stops you in it,

Then what happens?

So if we are having trouble, then we do it, but we do it subject to our nature.

That's what it means.

And if there is awareness, then we do good deeds, but

We do it merely to please and under the guise of service.

So, a little bit of our nature got mixed in there.

The more the nature mixes, the more the quality goes down.

In the Gita, the perversion of desire is called anger.

In reality, desire itself is a criminal tendency.

Even then, when it does not succeed, it takes the form of anger and attacks the opponent.

Therefore, a double crime is committed.

To fulfill weakness is the path of desire.

If it is not fulfilled despite effort, then one should convince the mind that it is fine.

You saved yourself from that much sin.

But here, he gets angry instead.

He attacks the opponent.

Therefore, in the scriptures, anger is said to be more destructive to the path of liberation than other faults.

It is said in the scriptures that charity, vows, rules, knowledge, meditation, offerings, and chanting, all done with effort, become useless for the angry person.

Charity, vows, and other good deeds done with effort are destroyed by anger.

If such anger comes in a sadhu, it looks very bad.

Because the name of anger is disfigured.

Therefore, the form of a sadhu also changes then, it becomes disfigured.

Then Sukhmuni asked, "O Maharaj, if a little anger arises and then he removes it, does it cause any harm or not?"

Maharaj says that even a little anger that arises is extremely painful.

Just as if a tiger or snake appears and doesn't harm anyone, everyone still has to flee and fear arises in everyone's mind.

Similarly, a little anger also creates suffering.

It is entirely avoidable.