Akrodha literally means "free from anger". It is considered an important virtue in Indian philosophy.
Etymology
Akrodha is a fusion word a and krodha, or 'without anger'. A related word is Akrodhah, which also means 'absence of anger'.
Discussion
Akrodha is considered a virtue and desirable ethical value in Hinduism. When there is cause of getting angry but even then there is absence of anger, it is non-anger or akrodha. Absence of anger means being calm even when insulted, rebuked or despite great provocation. Akrodha does not mean absence of causes of anger, it means not getting angry and keeping an even, calm temper despite the circumstances. Krodha is excessive mental turmoil on account of the obstacles in the gratification of some desire; it is manifestation of the quality of tamas, an undesirable psychological state. The opposite of Krodha is Akrodha, and this is a productive, positive and constructive state. Bhawuk states that akrodha is necessary to any process of peace. Peace and happiness is a state of contentment, where there is absence of spite or envy, absence of anger, and absence of violence. Dharma relies on Akrodha, because it creates an environment of serenity, a rational principle of life, and because it is a moral virtue inspired by love.
Literature
According to Vedic sages, when work becomes akin to a yajna, the effect of that work is transformed into apurva, 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 apurva state.
The Upanishads
Narada Parivrajaka Upanishad states the nature of akrodha for a person who seeks self-knowledge and liberation as follows, Akrodha, states Manickam, is related to the concept Sahya in the Upanishads. Sahya means, depending on the context, to bear, endure, suffer, and put up with. The quality to Sahya is considered an ethical value in Hinduism, not out of weakness to react, but for the cause of the ultimate "Truth". It is the attribute by which a person willingly bears negative cognitive inputs 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 Brahman, the ultimate Truth. This endurance, this strive to overcome the adversaries, through akrodha and ahimsa, is recommended as the constructive way in one's pursuit of "Truth".
The Epics
The Hindu epic Mahabharata repeatedly emphasizes the virtue of akrodha. For example, in Adi Parva, it states In Vana Parva, the Mahabharata states In Shanti Parva, the Mahabharata states The Bhagavad Gita, in the Mahabharata, gives a list of twenty-six divine attributes beginning with abhayam and sattva sansuddhih, ending with adroha and naatimaanita : Akrodha is one of the twenty six divine attributes a person can have, states Bhagavad Gita.
Dharmasastra
has listed Akrodha among the ten primary virtues. The Apastambhadharmasutra rules that a student be not given to anger, and that a house-holder is required to abstain from anger and abstain from action or words that would provoke someone else to anger. The Baudhayanadharmasutra requires a house-holder never to be angry, and the Gautamdharmasutra advises that he must not feel angry. The Vashisthadharmasutra avers that refraining from anger is a virtue like truthfulness, charity among others. Manu mentions ten Dharma Lakshanas, akrodha is one of these lakshana. The other nine are: Dhriti, Kshama, Damah, Asteya, Shaucham, Indriyaigraha, Dhi, Vidya, and Satyam.
Shaivism
The Shaivite doctrine considers four yamas for the Pashupata ascetic who smears on his body bhasam; the four yamas are – non-injury, celibacy, truthfulness and non-stealing; the niyamas consist of non-irritability, attendance on the teachers, purity, lightness of diet and carefulness. Akrodha is a virtue.
Universalism
and Buddhism both suggest ten freedoms needed for good life. These are – Ahimsa, Asteya, Aparigraha, Amritava and Arogya, Akrodha, Jnana or Vidya, Pravrtti, Abhaya and Dhrti.
