I) Your first question Other than unfulfilled desires that give rise to rage and anger (as mentioned in the Gita), what are some other factors that causes certain people to be hot-headed?
Lord Krishna says attachment on objects alone is root-cause of anger in Bhagavat Gita [2.62-63] as follows:
Verse-2.62: When a man thinks of objects, attachment [Sanga/सङ्ग] for them arises. From attachment arises desire; from desire arises wrath.
Verse-2.63: From wrath arises delusion [moha/मोह]; from delusion, failure of memory , from failure of memory, loss of conscience ; from loss of conscience he is utterly ruined.
Prārabdha Karma (प्रारब्ध कर्म/that portion of Sanchita Karma now being experienced) of every individual alone determines the mix of three gunas (Sattva, Rajas and Tamas) causing an individual to be hot-header, cool-headed or dull-headed!
Best way to assess anger or tendency towards short-temperedness is through astrology. Ascendant (Janma Lagna), Sun-sign or Moon-sign separately or together are afflicted with association or aspects of Mars and Ketu, the native will be short-tempered. As the 4th house represents mind, so the affliction of the 4th house and its lord at the hands of Mars and Ketu either through association or aspect will cause native succumbing to anger. However, if all three ascendants (janma, sun and moon) along with 4th house are afflicted by Mars and Ketu, then the the native will have uncontrollable temper and rage at the drop of a hat and will not hesitate even to commit violent crimes such as murder.
II) Your second question It would be helpful to know whether gunas such as rajas are also responsible for our anger issues.
The strong desire and attachment associated with Rajas guna can lead to frustration and anger when those desires are not met or when obstacles arise. While Rajas is necessary for action and motivation, an excess of Rajas can lead to negativity and suffering, including anger. The other two gunas are Sattva (purity, knowledge/illumination, harmony) and Tamas (inertia, darkness, ignorance). An ideal state is one where Rajas is balanced by Sattva.
III) Your third question It is understandable that worldly people.....such as Durvasa, who probably conquered the vices of maya, often cursed others?
Markandeya Purana [Chapter-16, Slokas: 101-107, Page-88] says the following regarding birth of Durvasa:
- Filled with indignation at the long pains and toil of his residence in the womb, a portion of Siva was born as Durvásas in whom darkness ptcdominated.
- Shiva was born as Durvasas, through the boon granted by the gods.
- Durvasas, the adorable birthless god, destroys the scorner, assuming a formidable body, he is haughty in look mind and speech.
- Durvasas, deeming his father and mother to be the chiefest object of devotion, assuming the form known as frantic [Unmattā/उन्मत्ता] roamed about the earth.
Beware-1: As Durvasa Rishi always had high expectation in upholding dharma and devotion, anyone violating his high standards would face his anger. He was respected and treated with high esteem wherever went. His pride would not tolerate even a slight or a little mistake in his presence. The whole world was aware of the fact that as he was born with Rudrāmsa (रुद्राम्श), so anger was his "Svabhava" (स्वभाव/Intrinsic nature).
When curses are mentioned, they are often linked to individuals who have acted against dharma (righteousness) or have shown disrespect to spiritual figures or teachings. Some interpretations suggest that what might appear as a curse is actually a powerful form of guidance or a catalyst for spiritual growth, leading to transformation.
IV) Your fourth question Even Parikshit who placed a dead snake........but it seems the flames of anger cannot be easily subdued.
However, Parikshit fate was also linked with the curse from Rishi Shringi son of Rishi Shamika. Even Lord Krishna cursed Ashwatthāma, the son of Dronāchārya in Mahābhāratam. Does it mean was Lord Krishna an unenlightened one? These kinds of curses are measured by nature (not invoked in anger) and consciously passed in order to make the offender to realize his mistake and set right.
Since Kāma (desire) has been the foremost shadripu (Six internal enemies: lust, anger, greed, delusion, vanity and jealousy) and sole cause for samsāra(संसार/Cycle of Existence/Cycle of Birth and Death/சம்சாரம்), whoever master over Kāma, will be capable of bringing rest of the shadripus under control effortlessly! This has been corroborated by Devī Bhāgavatam [Book-35, Chapter-35, slokas: 2-3] as follows:
श्रीदेव्युवाच
न योगो नभस: पृछे न भूमी न रसातले । ऐक्यं जीवात्मनोराहुर्योग योगविशारदाः ॥२॥
तत्प्रत्यूहाः षडाख्याता योगविघ्नकरानघ । कामक्रोधौ लोभमोहौ मदमात्सर्यसंज्ञकौ ॥३॥
Srî Devî said: "The Yoga does not exist in the Heavens; nor does it exist on earth or in the nether regions (Pâtâla). Those who are skilled in the Yogas say that the realization of the identity between the Jivâtma and the Paramâtmâ is "Yoga." O Sinless One! The enemies to this Yoga are six; and they are lust [काम], anger [क्रोधौ], greed [लोभ], delusion [मोह], vanity [मद] and jealousy [मात्सर्य]. The Yogis attain the Yoga when they become able to destroy these six enemies by practicing the accompaniments to Yoga.
-Devī Bhāgavatam: Book-35, Chapter-35, slokas: 2-3.
These negative characteristics are forces which prevent us (humans) from attaining moksha(मोक्ष/Liberation from Cycle for Birth and Death) yielding Dvaida Bhāvanā (द्वैध भावना/The Notion of God is different from us) which involves us in samsāra(संसार/Cycle of Existence/Cycle of Birth and Death/சம்சாரம்).
V) Your fifth and final question I would like to know its causes and the methods to curb it (without meditating of course).
1) Maha Upanishad [Verses: IV.88-106] of Sama veda says the cause for worldly life (samsāra/संसार) is kāma (desire) which is the foremost of shadripu:
IV-88-106: For those grasped by the crocodile of desire [kāma] and fallen into the ocean of worldly life and carried away (tossed about) by the whirlpools, only the mind is the life-boat. Break the mind, with the mind, the rope, uplift yourself from worldly life - which cannot be crossed by another.
IV-117-115: The avoidance of desire [kāma] towards whatever is seen is the destruction of the mind, of ignorance. Freedom from desire is extinction [liberation], acceptance of desire is misery.
And in a mind with ignorance (Avidya/Identification of Jīva with Body, mind and senses), personal desires (kama) start flourishing. As the mind, fulfills some of its initial smaller desires, it keeps desiring more stuff to become greedy (lobha). After sometime, at some point, it eventually fails to fulfill some of its bigger desires, and then the mind gets angry (krodha). Finally, the mind starts envying (matsarya) others who have more stuff than it has and becomes deluded (Moha).
Engaging in selfless acts of service, which can help reduce ego-driven desires. Regular meditation can help quiet the mind and reduce the influence of desires. Through introspection and self-enquiry, you can identify the root cause of desires and gradually dismantle them. Ultimately, realizing the nature of the true Self (Atman or Brahman) can extinguish all desires, as the true Self is beyond the limitations of the mind and body.
2) It all begins with the five Kleshas (afflictions or Poisons). Maharishi Patanjali's Yoga Sutras, Sādana Pāda(Ch-II), Sutra-3 describes the five Kleshas:
अविद्यास्मितारागद्वेषाभिनिवेशाः पञ्च क्लेशाः ॥ ३ ॥
Avidyāsmitārāgadveṣābhiniveśāḥ pañca kleśāḥ ॥ 3 ॥
Avidyā, Asmita, Rāga, Dvesa, Abhinivesa are five klesās. ॥ 3 ॥
These 5 kleshas [poisons/afflictions] are bedded on top of each other. A bit like a cake. Avidya [ignorance] the foundation of all, causes Asmita [“I” ness] and leads to Raga and Dveshas [desires], finally inflicting Abhinivesha [fear]. Let’s put it elaborately, mental object concerning ourselves causes the sensation of “I” ness or separateness, which causes us to own likes/dislikes or needs, which finally causes concern about not satisfying these needs. These fears finally result in the Arishadvargas [shadripu], the six negative characteristics of the mind, that result in suffering.
3) Varāha upanishad [Chapter-5, Verse: 12-13] says to observe Yama (यम/first rung of Ahstānga Yoga) whose practice will bring anger under control through taming desire:
अहिंसा सत्यमस्तेयं ब्रह्मचर्यं दयार्जवम् ॥ ५.१२ ॥
क्षमा धृतिर्मिताहारः शौचं चेति यमा दश ।
Verse V.12(b)-13(a): [Of these], Yama is of ten kinds. They are non-injury [अहिंसा], truth [सत्य], non-coveting/non-stealing [अस्तेय], continence [ब्रह्मचर्यं], compassion [दया], straightforwardness/honesty [आर्जव], patience [क्षमा], courage [धृति], moderate eating [मिताहार] and purity [शौचं/bodily and mental].
Beware-2: No need for meditation in order to observe Yama.
Conclusion:
Predomination of Satta guna over rajo guna is capable of curbing anger (arising due to excess rajo guna). To increase the levels of sattva guna in mind observe Yama everyday which does not require meditation.
