Anger


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Dear Friend

We  eat and drink daily, and the satisfaction derived is only temporary as it is demanded again and again. When you develop the habit of slowly reducing the quantity and number of times of in take, you get used to it and are free from ailments caused by the food.   Likewise in our psycho-physical body  we need to repeatedly try and gradually succeed in obtaining of  predominance of Sathva Guna and the process is  explained below by Lord Krishna and others:

Lord Krishna’s  advice on  :  How to  overcome Anger????    
Lord Krishna’s teachings for overcoming anger, are based on a sound psychology and includes disciplines, which all can practice. He says: Know that this is our enemy here, all-devouring and cause of all sin (The Gita, 3.37).

We being ignorant take an enemy for a friend and a friend for an enemy!!. So, Sri Krishna instructs us to mark out anger as a direct enemy Anger overcomes us easily. As we always get angry at any pretext, anger has become our friend by familiarity or association!!  . Whenever we are angry we become deluded. This delusion will hurt us always. Delusion affects thinking, distorts memory, and we forget the important lessons of life.  So, we act like an ignorant person driven by viparita bhavana – contrary understanding and are deprived of our own intellect and rushing act  in a manner harmful to ourselves.
The words and actions prompted by anger are very forceful.  Any source of energy embedded in the psycho-physical system of man is significant. Anger must be overcome so that it does not injure the energy resources.  We cannot allow free movement of fire in our houses!!.
     
 Overcoming anger means separating the Man’s energy-source from its destructive aspect DESIRE, protecting the power source itself. Every iota of power embedded in the system is needed for bringing about our self-transformation.

 Lord Krishna In Gita (16.21);  ‘Kama-Krodha-Lobha, (desire, anger and greed) are the  three gates to hell. These emotions are psychologically inter-linked, originating as they do from Rajas. ‘It is desire, it is anger, born of the energy or Rajas, all-devouring, all sinful, that you must know as your foe here.’ (Ibid, 3.37).
Adhi Sri Shankaracharya :  The enemy of the whole world is desire, from which all evil comes to living beings. When obstructed by some cause, desire is transformed into anger. Then anger is desire itself. It is born of the energy of Rajas, for, when desire arises, it rouses Rajas, and urges the person to action. We often hear the cry of miserable persons… under the impulse of Rajas, saying, ‘I have been led to act so by desire/ It is very sinful; for it is only when urged by desire that a man commits sin. Therefore, know that this desire is man’s foe in Samsara.

Anger is inextricably linked to the other baser instincts in man and cannot be tackled in isolation.
Anger is concentrated desire. It makes one lose one’s head completely. Mere desire does not so absolutely overwhelm the mind.
‘Never think of transient things. That way you can escape attachments.
Sri Rama says: ‘Keeping the palate and lust under control, you may live anywhere.’ Lust and greed are the source of man’s troubles.
‘When Sri Chaitanya went to Keshava Bharati for initiation into Sannyasa, the latter remarked, “You are in the bloom of youth and so surprisingly handsome. Who will be bold enough to initiate you into Sannyasa?” Sri Chaitanya replied, “Sir, you usually examine an aspirant before initiating him into Sannyasa.  If you find me qualified, you may naturally feel inclined to initiate me also. So please examine and see if I am fit for it.” Bharati said to Chaitanya, “Put out your tongue.” On the disciple’s protruded tongue he put some sugar. The sugar remained there as it was, dry, without being moistened in the least, and was then scattered by the wind and was blown out. There was then no need to examine the passions of lust.’

Srimad Bhagavatam (II.8.21): ‘When the hankering of palate is controlled, everything else is controlled.’
Lord Krishna in Gita :  Therefore О best of Bharatas! Control the senses first, and thereby kill the sinful propensity to desire, which destroys one’s Knowledge and Realization.’   ‘Even if a single organ remains uncontrolled all austerities, all efforts after spirituality become useless, even as when there is a single hole in a pitcher, all the water escapes through that.    ‘Even the craving for the sense objects leaves an aspirant when he realizes the Lord.’ ‘Control of the senses is not to be brought about by violent efforts.
Easy to say and write but  we cannot overcome anger in isolation from desire, greed, etc.   We have to take up the  challenges of overcoming the other passions.  Once we understand the root of the problem, this self-transformation can be effected and a total regeneration will be brought about.
By acquiring a clear grasp of the functioning of the gunas as manifested in human nature, we can have a comprehensive solution to the problem on hand. The passions originate in Rajas, which is one of the three-fold aspects of our psycho-physical nature.
Lord Krishna  in Gita – Ch: 4:   Created beings are produced from the union of Purusha and Prakriti by the power of the Lord. This activity of the Lord is continuous. He is both the origin and the indwelling soul of every being on earth. The soul or spirit (Purusha) becomes entangled in the world by its contact with the body, or matter – Purusha denotes consciousness, and Prakriti, nature or matter, which is dull and insentient.Prakriti consists of three gunas: Sattva, Rajas, and TamasRajas, denoting restlessness, is the active principle of Nature;  Tamas is the principle of inertia; Sattva denotes calmness, serenity and harmony. Samsara or relativity is the realm of the Gunas. Freedom is beyond them. Though in everyone’s nature the three Gunas are present, one Guna prevails over the other two and sets the predominant tone of a particular nature, as signified by such terms as, a calm person, a restless person etc.

Sattva asserts itself by prevailing over Rajas and Tamas
Rajas (asserts itself) by prevailing over Sattva and Tamas, and 
Tamas (asserts itself) by prevailing overSattva and Rajas (4.10).
When the light of knowledge shines through the entire body, it  means Sattva has prevailed (14.11).
Greed, activity, enterprise, unrest, longing – these arise, means  Rajas prevails (14.12).
Darkness, indolence, inadvertence, and delusion – these arise  means  Tamas prevails (14.12).
Sri Adhi Shankaracharya  on the three gunas:        Lust, anger, avarice, arrogance, spite, egoism, envy, jealousy, etc – these are the direct attributes of Rajas,  and produces  a man’s  tendencies. Therefore Rajas is a cause of bondage (Vivekachudamani, Verse 112).
Ignorance, lassitude, dullness, sleep, inadvertence, stupidity, etc are the attributes of Tamas.  When tied to these qualities, a man does not comprehend anything, and remains like a stock or stone (Verse 116).
The traits of pure Sattva are cheerfulness, the realization of one’s own self, supreme peace, contentment, bliss and steady devotion to Atman, by which the aspirant enjoys bliss everlasting (119).
How  to treat anger??
     
As  said  before,  the prevalence of anger in a person’s nature, behaviour, and conduct, indicates that Rajas ishis predominant Guna, and Sattva and Tamas have been effectively run over. As long as Rajas continues to dominate his nature, he cannot overcome anger. For a radical and permanent cure of anger, the person has to find a way of bringing about in his/her nature the preponderance of Sattva, for only then he/she can be sure that anger has been overcome.
While our final liberation will materialize sometime in eternity, we  need a practical guidance to tackle present problems. While dealing with natural processes, we leave matters to nature. But the challenge before us is to make the Sattva guna prevail upon Rajas and Tamas in our own nature.

     Sri Ramakrishna teaches: ‘Under the protection of Sattva, man is rescued from anger, passion, and the other evil effects of Tamas. Further Sattva loosens the bonds of the world.’ The means of effecting a preponderance of Sattva in one’s nature are elaborated in the Lord’s teaching on Jnana during his incarnation as a swan in Srimad Bhagavatam:

     The  3 Gunas – Sattva, Rajas, and Tamas – belong to Prakriti, not to the Atman.  By developing the quality of  Sattva, one should overcome the other two, and then put down  Sattva by using it against itself. From the enhancement of Sattva comes the Dharma of devotion to Me. The Sattvic element in one is strengthened by use of substances that are favourable to it. And the Dharma of devotion which is the highest, because it strengthens Sattva, which in its turn, eliminates both Rajas and Tamas. And Adharma which is the product of these two, quickly perishes when they are gone. The Shastra that one studies, the water one uses, the people one converses with, the place where one is habitually found, the time of the day that one favours, the karma one performs, the sacrament that one receives, the object of one’s contemplation, the mantra that one is initiated into, the kind of purification that one practices – these influence one’s Gunas. Those whom the men of knowledge commend are Sattvic, those whom they condemn are Tamasic, and those whom they ignore are Rajasic. Doing that, he will grow in Dharma, and in the knowledge that brings experience of the Self with the negation of the non-self.

     Food causes our temperament. The Upanishad teaches: ‘When the food is pure, mind becomes pure. When the mind becomes pure, memory becomes firm. And when a man has  a firm memory, all the bonds which tie him down to the world are loosened.’
Krishna  in  Gita: ‘The foods which augment vitality, energy, strength, health, and appetite, which are sweet and oleaginous, substantial and agreeable are liked by the Sattvika.’
Sri Adhi Shankaracharya :   ‘food’  means anything that is taken in by the senses, viz. sounds, sights, smell etc. Improper sensory inputs create attachment, aversion, and delusion, which disturb the mind, making it difficult to control. Freed from these, the mind becomes pure.  So to gain Sattva in our nature, we need to allow only Sattvic inputs and avoid those that are Rajasic or Tamasic.

Bhagavata :‘For the increase of Sattva a man should concern himself with Sattvic things alone.’
Sridhara Swami :   ‘ Follow the scriptures teaching the march back to oneness with Brahman (Nivritti), not those that teach the continuance of multiplicity(Pravritti–rajasic) or those that teach downright injurious tenets (Tamasic). Similarly holy water is to be used, not scented water etc. One should mix only with spiritual people, not with worldly minded or wicked people. A solitary place is to be preferred, not a public thoroughfare or a gambling house. Early morning to be selected for meditation to avoid distraction or dullness.
Obligatory and unselfish works alone should he done, not selfish or harmful ones. Initiation into pure and non-injurious forms of religion is needed, not those that require much ado or those that are impure and harmful. Meditation should be on the Lord, not on sense-objects or on enemies with a view to revenge.
Mantras such as Om are to he preferred, not those bringing worldly prosperity or causing injury to others. Purification of the mind is what we should be interested in, not trimming up the body or cleaning up houses.

Above process of self-transformation, by completely over-hauling the Guna-complex in one’s psycho-physical system, of course may appear to be slow and difficult, but  is the surest and most dependable method of overcoming the cause of anger (the preponderance of Rajas in one’s nature).   Once Sattva constantly prevails in one’s nature,  anger is removed. No other method of overcoming anger can be surer than this.

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How anger hurts you


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How Anger Hurts You

You may remind yourself a hundred times that you shouldn’t get angry, but when the emotion comes, you are unable to control it. It comes like a thunderstorm. Emotions are much more powerful than your thoughts. What can you do when anger rises in you?
Anger is a distortion of your true nature and it doesn’t allow the self to shine forth fully. The structure of human consciousness or the mind is very similar to that of an atom. The positively charged protons and neutrons are in the center of the atom while the negatively charged particles are only on the circumference. Similarly, even in human consciousness, mind and life, all the negativities and vices are only in the periphery. Your true nature is peace and love.
Showing anger itself is not wrong, but being unaware of your anger only hurts you. Sometimes you can show anger purposefully. For example, a mother gets angry at her children and can act tough or shout at them if they put themselves in danger. There are situations that warrant showing anger, but when you get angry, have you observed what happens to you? You are shaken completely. Look at the consequences of getting angry. Are you happy with the decisions you have made or the words you have spoken in a state of anger? No, because you lose your total awareness. But if you are completely aware and are acting angry, that is fine.
Being in the Present Moment
All anger is about something which has already happened. Is it of any use getting angry about something which you cannot alter? The mind always vacillates between the past and the future. When the mind is in the past, it’s angry about something that has already happened; but anger is meaningless as we can’t alter the past. And when the mind is in the future, it’s anxious about something that may or may not happen. When the mind is in the present moment, anxiousness and anger appear so meaningless.
Spiritual practices help you maintain your centeredness and not be shaken by small events. This is where a little knowledge about yourself, your mind, your consciousness and the root of distortion in our nature helps. It is when you are exhausted and stressed that you lose your nature and get angry. Every individual is bestowed with all the virtues in the world. They simply get covered-up by lack of understanding and stress. What is needed is just to uncover the virtues that are already there.
The Secret of the Breath
Breathing techniques and meditation are very effective in calming the mind. Learning something about our breath is very important. Our breath has a great lesson to teach us, which we have forgotten. For every rhythm in the mind, there is a corresponding rhythm in the breath and for every rhythm in the breath there is a corresponding emotion. So, when you cannot handle your mind directly, you can handle it through breath. Meditation is letting go of anger from the past and the events of the past. Meditation is accepting this moment and living every moment totally with depth. Often anger comes because you do not accept the present moment. Anger comes when one seeks too much of perfection. When you are joyful, you don’t look for perfection. If you are always looking for perfection then you are not at the source of joy.
The world appears imperfect on the surface but, underneath, all is perfect. Perfection hides; imperfection shows off. The wise will not remain merely on the surface but will probe into the depth. Things are not blurred; your vision is blurred. Infinite actions prevail in the wholeness of consciousness, and yet the consciousness remains perfect, untouched. Realise this now and be natural.

Countesy à Jain Thomas Pala     


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Gift of Anger


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The Gift of Anger 
  
A tale is told about the Buddha, Gautama (563-483BC), the Indian prince and spiritual leader whose teachings founded Buddhism. This short story illustrates that every one of us has the choice whether or not to take personal offense from another person’s behavior.
It is said that on an occasion when the Buddha was teaching a group of people, he found himself on the receiving end of a fierce outburst of abuse from a bystander, who was for some reason very angry.
The Buddha listened patiently while the stranger vented his rage, and then the Buddha said to the group and to the stranger, “If someone gives a gift to another person, who then chooses to decline it, tell me, who would then own the gift? The giver or the person who refuses to accept the gift?”
“The giver,” said the group after a little thought. “Any fool can see that,” added the angry stranger.
“Then it follows, does it not,” said the Buddha, “Whenever a person tries to abuse us, or to unload their anger on us, we can each choose to decline or to accept the abuse; whether to make it ours or not. By our personal response to the abuse from another, we can choose who owns and keeps the bad feelings.”

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Manage Your Temper


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Every time you lose your cool, you lose control and at times the cost could be quite high. So learn to manage your temper.

As a little kid growing up on a sheep farm near Christchurch, New Zealand, R>Marti n was a bright, hardworking boy, prone to losing his temper and getting
angry. He would end up saying harsh words to his friends and family without often realising the impact of his angry outbursts.

Intent on mending his son’s ways, Martin’s dad decided on a plan. He gave his son a sack of nails and told him that every time he lost his temper, he
must hammer a nail into the wooden fence at the back of their farm. The son agreed. The first day, he hammered 35 nails into the fence. As the days
passed, the number of nails hammered into the fence gradually decreased. It was quite a task going all the way to the back of the farm and hammering a
nail. Young Martin figured it was easier to just control his temper, and not get angry.

And then, one day, he did not lose his cool at all. A day of no nails! Delighted, he told his father about it. And the father said that for every
day that Martin did not lose his temper, he should pull out a nail from the fence. Martin did as told, and some months later, all the nails in the fence
had been removed. Martin was pleased. And so was his dad.

The father led young Martin to the back of the farm and pointing to the wooden fence he said “You have done well, my son and I am proud of you. But
notice the holes left behind by the nails? They will never go away. The fence will never be the same again. It’s like that with our anger too. When
we are angry, we say things that leave a scar. And no amount of apologizing thereafter can ever remove those scars. Remember that!”

It’s a lesson Martin has remembered all his life. And it’s a lesson we would all do well to take to heart too. Keep your cool. Don’t lose your temper.
And you will see a significant improvement in your relationships. People will like you more, they will respect you a lot more – and you will find
that hardly anybody gets angry with you. If you find yourself losing your cool often, maybe you should set yourself a punishment equivalent to
hammering nails on the fence. Like Martin, you too might then find yourself controlling your temper a lot better. Good to remember that you can never
really win when you get angry. You always lose -your temper, your cool and a whole lot else besides.

Saying ‘Sorry’ is like using one of those erasers on the top of a pencil. It’s easy to use, it feels like you have erased what was written, but the
marks remain on the sheet of paper forever. And in this era of instant messaging and on-the-go e-mails, it becomes even more important to watch
your words. If you are upset and want to shoot off an angry e-mail or message, hold it! Draft a mail perhaps – but leave it as a draft. Don’t hit
the ‘send’ button whilst you are angry. Tell yourself that you will take a look at it the next morning, and only then send it. Chances are, with a
cooler head the next morning, you will realise the folly of sending out the angry email. And it does not matter that you are in the right, or that you
think your anger is justified. If you lose your cool, remember, you lose.
Period.

Next time you are angry and want to say something, take a deep breath. Pause. And maybe say nothing at all.

“SHORT OR LONG, TEMPER IS BAD”


Before you blow up and say or do something you’ll regret, try some of these steps to douse the fire.

With Regards,

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கோபத்தினால் என்ன விளைவு? (தெய்வத்தின் குரல்)


http://vimeo.com/24456787

வணக்கம் ! நான் இது வரை எந்த கட்டுரையோ ,கவிதையோ எதுவும் ,எங்கும் ,எதிலும் எழுதியது கிடையாது !18.03.2012 அன்று தெய்வத்தின் குரல் முதற்பகுதி பக்கம் 371 ல் ‘கோபம கொள்ளத் தகுதி ஏது ? என்ற தலைப்பில் சில குறிப்புகள் எடுத்து facebook ல் போடலாம் என்று ஒரு டிராப்ட் தயார் பண்ணினேன் ! என்ன ஆச்சர்யம் ! அவை அப்படியே இங்கு தங்களால் பாதிக்கப்பட்டுள்ளதை பார்த்து எனக்கு ரொம்பவும் மகிழ்ச்சி !என்னான்னா ஸ்ரீ பெரியவர் சங்கராச்சாரியார் அவர்களின் கிருபையே !கிருபை ! மெய் சிலிர்க்கிறது !
நான் எழுத நினைத்தது பின் வருமாறு !
‘ நமக்கு அநேக சந்தர்பங்களில் கோபம் வருகிறது. முக்கியமாக இரண்டு விதங்களில் கோபம் வருகிறது. ஒருவன் தப்புக் காரியம் செய்தால், அவனிடம் கோபம் ஏற்படுகிறது. அல்லது ஒருவன் நம்மைத் தூஷித்தால் அவனிடம் கோபம் வருகிறது. யோசித்துப் பார்த்தால் இந்த இரண்டு விதங்களிலும் கோபப்படுவதற்கு நமக்கு யோக்கியதை இல்லை என்று தெரியும்.

ஒருவன் தப்புப் பண்ணுகிறான் என்றால் கோபம் கொள்கிறோமே, அப்படியானால் நாம் தப்புப் பண்ணாதவர்களா?. ஒருவனை பாபி என்று துவேஷிக்கும்போது, நாம் அந்தப் பாபத்தைப் பண்ணாதவன்தானா என்று நினைத்துப் பார்க்க வேண்டும். காரியத்தில் பண்ணாவிட்டாலும் மனஸால் பண்ணியிருப்போம். நாம் அநேக தப்புகளை, பாபங்களைப் பண்ணிக் கொண்டேதான் இருக்கிறோம். நம்மைவிடப் தப்பும் பாபமும் பண்ணுகிறவர்களும் இருக்கலாம். நம் மனசு ஏதோ ஒர் அளவுக்குப் பக்குவம் அடைந்திருப்பதால் நாம் இந்த அளவு பாபத்தோடு நிற்கிறோம். அவனுடைய மனசு இந்தப் பக்குவம்கூட வராததால் இன்னும் பெரிய பாபம் பண்ணுகிறான். நாம் செய்கிற தவறுகளை திருத்திக் கொள்வதற்கு எத்தனை பாடுபட வேண்டியிருக்கிறது.
மநுஷ்யரைப் பாபத்தில் அழுத்துகிற இரண்டு பெரும் சக்திகள் காமமும் குரோதமும் என்றார் ஸ்ரீ கிருஷ்ண பரமாத்மா. அதாவது நம் கோபத்தினால் நமக்கேதான் தீங்கு செய்து கொள்கிறோம். போரும்பாலும் நம்முடைய கோபத்தை
எதிராளி பொருட்படுத்துவதே கிடையாது. ஆத்திரப்படுவதால் நாமே நம் சரீரம், மனசு இரண்டையும் கெடுத்துக் கொள்வதோடு சரி. அன்பாக இருப்பதுதான் மனிதன் ஸ்வபாவமாக தர்மம். அதுதான் ஆனந்தமும். அன்பு நமக்கும் ஆனந்தம், எதிராளிக்கும் ஆனந்தம். அன்பே சிவம் என்பார்கள். நாம் எல்லோரும் அன்பே சிவம் என்பார்கள். நாம் எல்லோரும் அன்பே சிவமாக அமர்ந்திருக்கப் பிரயாசைப்பட வேண்டும்.’

மிகவும் ஆச்சர்யமாகவும் மகிழ்ச்சியாகவும் உள்ளது ! நன்றி !

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