MANYU (ANGER) MANAGEMENT AND WORSHIP IN HINDU SCRIPTURES

MANYU (ANGER) MANAGEMENT AND WORSHIP IN HINDU SCRIPTURES

(Compilation  by N. R. Srinivasan, Nashville, TN, USA, August 2019)

Vedas and Upanishads deify anger as Devata and prescribe mantras for Yajna, fire sacrifice. Upanishads say even enemies are made friends by Yajna! yajnena dvishanto mitraa bhavanti yajne sarvam pratishthitam--by sacrifice those that  are hostile become friendly; everything is supported by sacrifice. They also say   that anger coupled with lust (Kama-Krodha) is an inborn quality of all living beings that could be beneficial as well as devastating. There are Homa Veda mantras for Anger Management focused on inward concentration for the purpose and worship.

Modern Medical News Today says Anger is a natural, healthy emotion. However, it can arise out of proportion to its trigger. In these cases, the emotion can impede a person's decision-making, damage relationships, and otherwise cause harm. Learning to control anger can limit the emotional damage. Anger is a common response to frustrating or threatening experiences. It can also be a secondary response to sadness, loneliness, or fear. In some cases, the emotion may seem to arise from nowhere. Feeling angry often and to an extreme degree can impact relationships and a person's psychological well-being and quality of life. Suppressing bottled-up anger can also have a damaging and lasting impact.

Modern Psychiatrists diagnose the signs of anger, identify triggers and manage them in a positive way.  Long before these modern medical techniques of anger management Upanishads suggested spiritual means of anger management to progress towards liberation to attain the status of Perennial Joy called Ananda. Yoga and Meditation mindfulness techniques are long known to spiritualists   that   help shift the mind away from anger during triggering situations, especially after consistent practice. This is based on Vedic wisdom and concentration on specific mantras and advices elaborated in our scriptures.  People also practice silence ritual (mouna vrata) in this regard.

Kama (Lust)-Krodha (Anger); Lobha Greed)–Mada (Arrogance); Moha (Attachment)-Maatsarya (Jelousy) are 3 pairs of enemies. Without experiencing these Shadripu (six enemies) at the fullest a person can't understand the meaning of the Love which is the soul (Atman).  These Shadripu's pull the human from all the sides away from the soul and makes the life of the human miserable.  Through bhakti and renunciation, these 6 vices can be overcome.  So Vedas advice deify them and worship as Lords (devatas) to constantly remain focused to get rid of them.   

Kama literally means desire but more commonly is translated as lust, which is one of the most preoccupying desires of the human mind. When Kama is obstructed Krodha,  anger arises. If Kama is fulfilled, one becomes greedy to have more of it. That is Lobha. When there is anger (Krodha) or greed (Lobha) one becomes deluded. That is Moha (delusion). One does not see the things as they are. If one is successful in greed, one becomes proud and intoxicated, that is Mada or Intoxication. Anger leads to another type of intoxication. Anger brings pride (Mada). Angry persons will disrespect others as an outcome of Mada. The last outcome of the series is envy or Matsarya (jealousy).  Such a person does not want anyone to surpass him. This is the outcome of pride.

Kaama is our enemy at certain times and also our friend at certain other times.  We come across references to Kama (Lust) as an enemy for our progress in number of Upanishads and at several places but there is one mantra in Mahanarayana Upanishad where Kaama is deified and worshiped.     “What is desire? What is its source? Without desire, is there life? In all organized religion’s literature, we find that desirelessness is   given a status of virtue.  Geeta warns us that desire, which arises from attachment, can lead to our ruin.  And again Bhagawan in the Geeta says, "I am the righteous (dhaarmika) desire in all."   We come across two phrases from Gita: dhumena  aavriyate vahnih…(Desire covers our wisdom like smoke covers fire) and dharma-aviruddho bhooteshu kaamah asmi... (I am DESIRE, unopposed to dharma, in living beings.)" 

Dhoomenaavriyate vahnir yathaadarsoe malena cha |Yatholbenaavritoe garbhas tathaa tenedam maavritamm || 3-38 ||

Kaama Ruins

As the fire covered by smoke, as a mirror by dust, and as an embryo by the amnion, similarly self-knowledge (Knowledge of Brahman) becomes obscured by lust. [Lust and Self-knowledge are eternal enemies of each other.  Lust can be destroyed only by Self-knowledge. Without getting rid of lust you cannot focus on Supreme Being] Upanishads  advise every individual who seeks knowledge should get rid of  six durgunas (bad qualities) led by Kaama- Kaama(lust), Krodha(anger), Moha (passion),  Lobha (greed) , Mada (pride) and Maatsarya (jealousy)

Kaama Ennobles 

Balam balavataam chaaham  Kaama-raaga-vivarjitam | Dharmaviruddho bhooteshu Kaamosmi Bharatarshabha 

I am the Strength of the   Strong devoid of lust and selfish attachment. I am Lust (Kama) in human beings that is in accord with righteousness (Dharma).

Here Bhagawan in Gita talks about Kaama as ruinous as well as   ennobling quality.  Here we can understand the first part of Kaama as lust to avoid being the cloud hiding Brahman preventing Brahman from our sight but it is difficult to understand how Kama could be Divine.    When Bhagawan says He is Kaama he means   Dharma for the sacred and sole purpose of procreation.  We all know that Garbadhana is considered as sacred act impelled by Kama and there are Veda Mantras for conducting Garbhadana Ceremony.    The whole world was created to live in peace and harmony and enjoy life because of the noble aspect of Desire of the Supreme Spirit   as revealed Nasadiya Sukta.

“Do you know the whole family of anger? Insistence is its very dear sister; violence its spouse; egoism its elder brother; fear its father; insult and back-biting its daughters; enmity its son; jealousy its daughter-in-law; hatred its grand-daughter; negligence its mother. Please keep away from this whole family.{Courtesy: Pashupati Tekriwal, a Homo Whatsappean}”--Thus Swami Chidananda brings home to us  a powerful message to keep away from anger emphatically  highlighting the wisdom thoughts from Pashupati Tekriwal in his Arni series. He further adds:

·        Anger is when you punish yourself for the faults of others.

·        Anger is that breeze which puts out the flame of your intelligence.

·        Anger is not a solution to any problem but is itself a problem.

·        Anger keeps you in continuous stress when you don’t control it.

·        Anger leaves you more tired at times than what a whole day’s work does.

·        If somebody can make you angry, she / he controls you in that sense.

·        If your smile is God’s signature on your face, anger erases it.

·        When overpowered by anger, you need more energy to sit quietly than to yell or scream.

·        The fool expresses his anger through shouting and screaming; the wise man brings his anger under control.

·        Silence can be of great help in the matter of winning over anger.

·        Count up to ten when you get angry; count up to a hundred if you get very angry.

Swami Chidananda of Paramartha Niketan says: Travel Light in Your Journey in Life: Aparigraha - one of the yogic yama-s as laid out by Shri Patanjali - literally means “non-hoarding.” It means not taking more than one needs in any area of life. Mahatma Gandhiji said beautifully, “There is more than enough for everyone’s need, but not enough for any man’s greed.” It means, live simply. Use only that which you require. Purchase only that which is essential. It doesn’t mean that everyone must live like a wandering monk, but it means that we must cultivate a sense of moderation and simplicity; regardless of our financial means, we should not live extravagantly or surround ourselves with unnecessary possessions.

Travel light!  If you came with just one small bag with the bare necessities you’d pass easily through every step of the journey. You would never be weighed down, slowed down, or inconvenienced, and you wouldn’t hurt your back! The same is true in life also. The more we try to accumulate, the more we acquire, the more we get bogged down and the more difficulties we face. So, travel light in life and you will find that you progress quickly and easily.

I always say, “Expectation is the mother of frustration and acceptance is the mother of peace and joy.” If we live without expectations, we will always be in peace. We must accept everything that comes in life as God’s Prasad (divine gift and blessing). Our successes, our failures, our gains, our losses – we must see them all as God’s divine gift to us.

We must always be sincere and diligent in our duties and perform everything to the very best of our ability. However, we must not base our emotional stability upon the expected outcome of our work, as that is in God’s hands. If we succeed, great. If we do not succeed, that is also fine. The ultimate goal is not the external portrait of success, but rather our internal state of equanimity.

Travel light in your life. Your desire and expectations are heavy baggage which slow down and thwart your progress. Let them go!”

Please recall Veda Homa mantras Manyuve Swaha, Kaamaya Swaha, Adhramaya Swaha, Mrityuve  Swaha etc. The Swaha mantra is addressed to Deva and Devatas in Homas and Svadha Mantra to manes or Pitrus.

I believe Vedic rishis have thought about very seriously on this problem knowing the Hindu mind. Anything that needs serious consideration and constant attention need   to be interwoven with religion so that we could rush to temple and conduct a Homa or puja. In fact the Kamokarsheet Homa is a Nitya karma meant for all not for Dwija males only as this is not specifically prescribed as Upakarma ritual Mantra in the Upanishad. Hindu religious philosophy is extended even to safe driving on roads and they hang a Ganesha portrait in front! They also take a new vehicle to temple for worship and our priests have appropriate mantras for such a worship too.  Mahanarayana Upanishad introduces Kamookarsheet Japa and Homa Mantras with an introductory mantra as follows:

 “Yadvo devaaschakrima  jihvayaa   guru manaso vaa prayutee devahedanam araavaa yoe noe abhi ducchunaayate tasmin tadenoe vasavoe nidhetana swaahaa  ||

 O Gods, O Vasus, that serious god-offending sin which we committed by our tongues, by our understanding, and by our actions, place that in those who come near and act in an evil way towards us (provoke us).  Hail (Swaahaa)!

This is a Homa mantra for self-purification seeking relief from such evil thoughts as it ends with the sacrificial term “Swaahaa” a term used in offering oblations to deities through the medium of fire (Agnideva). 

Since the word Swaahaa comes at the end of these mantras, these are mantras meant for Homa (sacrifice) for self-atonement like the one we recite in daily prayers for self-atonement (prayaschittaa)—“Sooryascha maamanyus-cha…..paapebhyo rakshantaam” and “Agnischa maamanyuscha….paapebhyo rakshantam”. Unfortunately Sandhyavandana mantras are also made exclusive to Brahmin   males only where the dwijas   pray for atonement of their sins committed during the day or night. Does it mean others do not commit sins or they   do not need atonement every day?

\Lord Narayana, to whom this apology is submitted, is sure to bear the acts of our omissions and commissions with regard to Saastras.

\Now a days we find priests are greedy and even demand huge fees that is also greed or Kama an evil act (ripu). “Yatkinchit dakshina” or voluntary gift based on what one can afford received for conducting a ritual is not prohibited in Veda. The hereditary priesthood and the monastic orders are permitted to receive gifts.  A person of outstanding spiritual merits can accept free gifts without damage to his spiritual vitality.   Even such, must not covet, for covetousness destroys spiritual brilliance.   In Taittaereeya Samhita it is stated that Kaama (God’s prompting) is at the base of all cosmic activities. It is responsible for the giving and acceptance of gifts.  The pure Self is not affected by that. God is that gives and God it is who receives: “ka idam  kasmaa adaadityaaha | prajaapatirve kah | sah prajaapataye dadaati | kaamah kaamayetyaaha | kaamo hi dadaati | kaamah pratigriheetaa| kaamena pratigrihnaati  | kaamo daataa  | kaamah  pratigriheetaa | kaamah samudramaavisyetyaaha | samudra iva hi kaamah |neva hi kaamasyaantao asti | na samudrasya||

Even our Devatas are not free from the influence of Anger. Scriptures always speak of Kama (Lust) induces Krodha (anger) and therefore referred in pair as vices which is very well illustrated in Ramayana:

Dasratha’s advice to Rama   in Ramayana:

Gunavaanapi tu snehaat putra vakshyaami te hitam | bhooyo vinayamaasthaaya bhava nityam jitendriyah ||Kaama-krodhaani  tyajasva vyasanaani cha | Parokshyaa vartamaano vrityaaa pratyakshyaa tathaa ||

To you, a storehouse of merits as you are, I shall tender friendly advice out of sheer affection. Resorting to even greater humility than before, constantly keep your senses under control and eschew violence born of concupiscence (lust) and anger

 Manu on Anger:

Paisunyam saahasam droha eershyasooyaartha dooshanam   | vaagdandayoscha paarushyam krodhojo api gano ashtakah ||

Tale-bearing, violence, vindictiveness, jealousy, censoriousness, squandering one’s patrimony, abusive speech and cruelty in punishment are the eight vices of anger.

Manu on Lust

Mrigayaaksho divaasvaapah parivaadah striyo madah |Trauryatrikam  vrithaatya cha kaamajo dasako ganah ||

Hunting, playing at dice, a sleeping by day, slandering others, fondness for women, vanity, love of singing, playing on musical instrument and dancing and  strolling about idly—these are the  one that induces one  to  Lust.

It is also worth recalling here following two slokas from Bhagavad Gita chapter II though I have dealt with the subject of Lust later in detail:

 Krodhaad bhavati sammohah sammohaatsmritivibhramah |

Smritirbhrmsaad buddhinaaso buddhinaasaat pranasyati || 63 ||

Tasmaadyasya  mahaabaaho nigriheetaani sarvasah |

Indriyaaneenindriyaarthe abhyastasya prajnaa pratishthitaa || 68 ||

From attachment arises desire, from desire results anger, from anger results delusion, from delusion results confusion of memory, from confusion of memory results destruction of Intelligence and from destruction of intelligence he perishes. Therefore, mighty armed one, he whose senses are well controlled from their objects has steady wisdom.

    

\ MANYUSUKTAM

Manyu sukta is hymn 10.83 and 10.84 from the Rigveda. It contains 14 verses and is dedicated to the deity Manyu. Manyu in Vedic Sanskrit stands for temper, anger or passion.

Satapatha Brahmana IX-1-1-6 says:

"From Prajapati, when he had become enfeebled, the deities departed. Only one god, Manyu, did not leave him, but continued extended within him. He (Prajapati) wept. The tears which fell from him remained in that 'Manyu'. He     became Rudra with a hundred heads, a hundred eyes, and a hundred quivers. Then the other drops which fell from him in unnumbered thousands entered also a protector rakshaka when he had wept. This Rudra with a thousand heads, eyes, and quivers, stood with his bow strung, and arrows on the string, causing terror, and demanding food. The gods were afraid of him. They said to Prajapati:'We are afraid of this being, lest he destroy us.' Prajapati said to them: 'Collect for him food, and with it appease him.' They collected for him this food, the satarudriya."   

Later, all gods, including Prajapati sang Satarudriya hymns and appeased Rudra. Satarudriyam begins with the words: "Namaste Rudra Manyava uto ta ishave namah--Salutations to thy anger O Rudra, and also to your arrow. The Lord as Rudra, his bow and arrows, as well as his anger are all saluted.

Rudra can be a punisher (Bhaadaka), and Manyu is only a characteristic of his implying frightening form of the Lord for we have to reap the fruits for our evil and bad actions aaccording to  Dharma known as Karmaphala. He is also a Rakshaka protector and therfore  he is visualized with bow and arrows that are  needed for both punishing and  protecting. Therfore we plead to him as a complete deity endowed  with anger and equipped with bow and arrows (like Kodanda Rama in Puranas).

Manyu suktam helps in the control of anger and lust. A regular recitation with the appropriate chandas will help a lot to control anger and lust. Vaishnavas believe that this suktam is connected with Nrisimha and Hanuman and thus chant it to please the ire-some forces. This prayer is to decimate the internal foes within us which are Shadripus-6 enemies--Kama (Lust), Krodha (anger), Lobha (Greed), Moha (Attachment of a negative kind), Mada (Arrogance-to be differentiated from ego) and Maatsarya (Jealousy).  There is a proverb in Sanskrit that says ushnam ushnena saamyati heat is cooled down by heat alone that is true in physics also (refrigerator science; diamond cuts diamond).  So the Lord is propitiated in his angry form to over-come anger within us. This sukta refines the neutral energy of anger within ourselves and paves way for subtle dharmic anger for right application and prevents from "sinning" with anger. The anger of HHHiranyakasipu was conquered by the anger of Narasimha!

Mahanarayana Upanishad introduces five mantras after a prayer to Medhadevi as Jnana is to be prayed from Rudra, called Panchabrahma Mantras. These mantras are interpreted as related to God Rudra. These names namely Sadyojata, Vamadeva, Aghora, and Tatpurusha signify the faces of god Mahadeva of five heads (Panchanana). But since these five mantras are called   by the name Panchabrahma, it is a prayer to explain them as related to Supreme Brahman. It is pointed out that Srutis and Smritis support the idea of these mantras are related to Parabrahman. In Narasimha Tapaniya Upanishad Sri Narasimha is praised as Easanah sarvavidyanam and so these terms signify Lord Narasimha. Sadyojata is a term most appropriate to Lord Narasimha. Sadyojata, Vamadeva are terms that are used to signify Sri Rama in Nirvana Khanda of Skanda Purana. So these terms are equally applicable to Vishnu Avatars and are all related to Parabrahman. So we come across mantras that are applicable to Rudra are also applicable to Narasimha both known for their anger with a purpose and moral behind. Among them Panchabrahma mantras and Manyu Sukta are popular with both the deities though focused on Parabrahman.

The purport of this Suktam is to find the refinement of the force in us and a transmutation of negativity inside us. This sukta provides an alchemical touch to the process of antar-yajna (inner-sacrifice) and aids in the transcendence of a negative trait to that of positive vibrant energy. Manyú, Vedic sanskrit for "spirit, temper, ardor, passion, anger" is the name of two rishis, one, the son of Tapas (austerity), author of Manyusuktham Rigveda 10(Mandala) 83-84 and the other, the son of Vasishta, author of Rigveda 9 (Mandala) 97.

One must be aware of Krodha and Kama but not give in to these negativities nor try to suppress them. Chanting Manyu suktam is not an exercise in suppression. It is simple attempt to know them for what they are. The chanting creates a distance in your mind and with this distance one can view these emotions at a distance as if they were strangers.  They are in fact strangers they do not belong to our inner psyche. You will be surprised to find that without your support, they cannot exist, they simply drop away! This may not make much sense to you when it is just someone else's experience - but through constant practice you will experience the truth for yourself. It is only this awareness that can awaken Self-knowledge, and free you of these concepts of all dualities.  Manyu suktam aids this journey towards self-knowledge.

Manyu Sukta is one of the more important suktams occurring in the Rig Veda. The rishi is known as Taapasa Manyu, the devata is SrI Lakshmi Narasimha in Vaishnava concept (Manyu) and the meter is trishtup/jagatI that are needed to qualify as a Mantra.

There is a common misconception that some Puranic devatas like Indra are mentioned several times in the Veda, whereas Vishnu (as Trinity aspect of Brahman) is mentioned relatively less number of times.  A reading of this suktam will dispel this illusion.   The truth is that, all the suktams are talking about SrIhari (Supreme Principle) only. When the Veda says, “Bhagavan Indra, the Slayer of Vrtra”, it does not refer to the devata known as Indra who killed the asura vrtra. Rather, it refers to Parabrahman (Sriman NArAyaNa in Vaishnava concept-- ambasya paare bhuvanasya madhye) who is known as Indra, which has the meaning of “foremost/excellent/best) and who is the slayer of the covering (vritra) called “Prakriti (material nature), Ajnana (ignorance) AndhakAra  (Darkness) ”

Similarly, Agni Suktam talks about NArAyaNa who is known as Agni which means “one who leads” (Agra nEtha), Rudra suktam talks about NArAyaNa known as Rudra (rutaat traayate iti--one who saves from miseries). Brahmanaspati Suktam talks about NArAyaNa, the Lord of Brahma (Brahmanaspati – Pati or Lord of Brahma) and so on. Vishnu Suktam talks about NArAyaNa, the all-pervading one (Vishnu).

So, the Manyu SuktA refers to NArAyaNa or Supreme Spirit or Parabrahman in his angered form as Narasimha.  This   Vishishtadvaita interpretation is   included in the meanings of the suktam in English below referring to Nrasimha besides literal meaning of the Vedic Text by Griffith given within square brackets.

yaste manyo.avidhad vajra sāyaka saha ojaḥ puṣyati viśvamānuṣak |
sāhyāma dāsamāryaṃ tvayā yujā sahaskṛtenasahasā sahasvatā || 1 ||

[He who hath reverenced thee, Manyu, destructive bolt, breeds for himself forthwith all conquering energy. Arya and Dasa will we conquer with thine aid, with thee the Conqueror, with conquest conquest-sped.]

O Bhagavan Lakshmi Narasimha, who is angry (OR) who acts for the benefit of his devotees, who burst out of that pillar like an arrow (OR) who has an unchanging svarUpam and attacks like an arrow! One who is mighty, with the strength that is innate and natural!  The one who worships you uninterruptedly by engaging in bhakti yoga, immediately brought about by jnAna yoga and karma yoga (as ancillaries) and overcoming his ahaMkaram, i.e., fully (in knowledge and other qualities). We will conquer our enemies and friends (papa and punya karmas)

 manyurindro manyurevāsa devo manyurhotā varuṇojātave

   manyuṃ viānuṣīryāḥ pāhi nomanyo tapasā sajoṣāḥ || 2 ||

[Manyu was Indra, yea, the God, was Manyu, Manyu was Hota, Varuna, Jatavedas.  The tribes of human lineage worship Manyu. Accordant with thy fervor, Manyu, guard us]

Manyu is the foremost One (Indra). Manyu alone is the only one filled with vAtsalya guNam (dEva). Manyu is the actual doer and the upAyam (hOtA). Such a Manyu surrounds the three worlds (and thereby protects). Manyu is the omniscient One. The prapannAs praise him constantly (thus).  O Manyu! By your tapas, which is of the form of knowledge to guide the chEtanas out of samsArA and by the fact that you possess equal love for all of us without distinction, please protect us.

abhīhi manyo tavasastavīyān tapasā yujā vi jahi śatrūn | amitrahā vṛtrahā dasyuhā ca viśvā vasūnyā bharātvaṃ naḥ || 3 ||

[Come hither, Manyu, mightier tham the mighty; chase, with thy Slayer of foes, of Vritra, and of Dasyu, bring thou to us all kinds of wealth and treasure.]

Fearlessness is attained on account of being connected by yOga with manyu (Narasimha), who is stronger than the strongest by virtue of being the controller of all. Therefore, you fetch us, the baddha jivAs, all wealth (of the form of bhagavad kaimkaryam) for us after completely conquering our enemies of the form of adhibautika, adhyAtmika and adhidaivaka as well.

tvaṃ hi manyo abhibhūtyojāḥ svayambhūrbhāmoabhimātiṣāhaḥ |
viśvacarṣaṇiḥ sahuriḥ sahāvānasmāsvojaḥ pṛtanāsu dhehi || 4 ||

[For thou art, Manyu, of surpassing vigor, fierce, quelled of the foe, and self-existent, Shared by all men, victorious, subdued, vouchsafe to us superior strength in battles]

You are verily that angry Narasimha who possessed of immense strength/brilliance, manifested himself at the time of his will (out of the pillar) and subdued the enemy (HHiranyakasipu). You are omniscient, so you know our sufferings very well. Being mighty, ie, omnipotent, you have the power to remove our sufferings as well. Furthermore, you are equally shared by all, i.e., everyone has the right to resort to you, and you do not heed their doShas. Therefore, give us, the baddha jivAs, the ability to withstand this hostile army that is samsAra (prakriti mandalam).

 abhāghaḥ sannapa pareto asmi tava kratvā taviṣasyapracetaḥ |
taṃ tvā manyo akraturjihīḷāhaṃ svā tanūrbaladeyāya mehi || 5 ||

[I have departed, still without a portion, wise God! according to thy will, the Mighty. I, feeble man, was wroth thee, O Manyu I am myself; come thou to give me vigor]

O Manyu, One who performs acts only for his devotees! I moved away, rejecting your grace, which is the cause for all sukRtams and the sole upAyam, and in consequence, forsaking my rightful share, which is the supreme bliss (of kaimkaryam), which is the supreme abode (bhagavAn/sri vaikuntam).  I foolishly moved away rejecting my own (essential) self (nature) of seshatvam and pAratantriyam. O acutely intelligent One! Approach me for giving me the strength (i.e., to experience you).

ayaṃ te asmyupa mehyarvāṃ pratīcīnaḥ sahure viśvadhāyaḥ |
manyo vajrinnabhi māmā vavṛtsva hanāva dasyūnrutabodhyāpeḥ || 6 ||

[Come hither. I am all thine own; advancing turn thou to me, Victorious, All-supporter! Come to me, Manyu, Wielder of the Thunder: bethink thee of thy friend, and slay the Dasyus].

O Manyu (One who performs acts for his devotees)! One who possesses infinite auspicious attributes! Holder of the sudarshaNa chakra! One who is victorious! I am yours. Approach me, being in front, turned towards me (in compassion), protect me, afflicted by concealment of that which is to be known (artha pAnchaka jnAnA) and kill off my enemies (who are responsible).

 abhi prehi dakṣiṇato bhavā me.adhā vṛtrāṇi jaṅghanāvabhūri |

juhomi te dharuṇaṃ madhvo aghramubhā upāṃśuprathamā pibāva || 7 ||

[Approach, and on my right hand hold thy station: so shall we slay a multitude of foemen. The best of pulp I offer to support thee: may we be first to drink thereof in quiet]

On account of the enemies that cover (prakruti mandala) which is inanimate matter, of the nature of a great darkness (ajnAnA), come very near to me and remain with me, O worthiest One. I will offer myself unto you, the supporter and we, being the first ones (i.e., above the effects of matter and unborn) shall drink (experience) the secret mantra/the essence of our relationship that is the goal (sArataraM) of the honey (shAstras).

tvayā manyo sarathamārujanto harṣamāṇāso dhṛṣitāmarutvaḥ |
tighmeṣava āyudhā saṃśiśānā abhi pra yantunaro aghnirūpāḥ || 8 ||

[BORNE on with thee, O Manyu girt by Maruts, let our brave men, impetuous, bursting forward, March on, like flames of fire in form, exulting, with pointed arrows, sharpening their weapons]

O Manyu (Narasimha)! You stand as vaisvAnarAgni of many forms, i.e., in all living beings! Master of Nitya Suris! One with sharp arrow like nails, sharpening weapons for dispatch (at my enemies)! I will move ahead (i.e., progress in sAdhaNa) with you in the same body, being brave and happy in mind (because of this).

aghniriva manyo tviṣitaḥ sahasva senānīrnaḥ sahure hūtaedhi |
hatvāya śatrūn vi bhajasva veda ojo mimāno vi mṛdhonudasva || 9 ||

[Flashing like fire, be thou, O conquering Manyu, invoked, O Victor, as our army's leader. Slay thou our foes, distribute their possessions: show forth thy vigor, scatter those who hate us.]

O Narasimha! One who shines with the brilliance of fire in his fury!  One with great prowess! Answering my call, become a commander unto me/for us. Kill the enemies and bestow knowledge in full. Give me the strength (of yoga) to crush the enemies, removing them completely.

sahasva manyo abhimātimasme rujan mṛṇan pramṛṇan prehiśatrūn |
ughraṃ te pājo nanvā rurudhre vaśī vaśaṃnayasa ekaja tvam || 10

[O Manyu, overcome thou our assailant on! breaking, slaying, crushing down the foemen. They have not hindered thine impetuous vigor: Mighty, Sole born! Thou maketh them thy subjects.]

O Narasimha! Defeat this foe for me. Come near to me and break these enemies, who are directly impeding (brahma-jnAnam), smashing them and crushing them completely with your guNam of ugraM and strength. You are the controller who leads your helpless dependents.

eko bahūnāmasi manyavīḷito viśaṃ-viśaṃ yudhaye saṃśiśādhi |
akṛttaruk tvayā yujā vayaṃ dyumantaṃ ghoṣaṃvijayāya kṛṇmahe || 11 ||

[Alone or many thou art worshipped, Manyu: sharpen the spirit of each clan for battle. With thee to aid, O thou of perfect splendor, we will uplift the glorious shout for conquest.]

You are praised by all categories of people as the One eternal sentient principle that is the self and hence, the sole protector as well as the fulfiller of desires, for many eternal sentient (the jivAs). Hone them (the jivAs) for the battle. We, who are together in yOga with you of great effulgence, roar gloriously in anticipation of victory.

vijeṣakṛdindra ivānavabravo.asmākaṃ manyo adhipā bhaveha |
priyaṃ te nāma sahure ghṛṇīmasi vidmā tamutsaṃ yataābabhūtha ||  12 ||

[Unyielding bringing victory like Indra, O Manyu, be thou here our Soverign Ruler. To thy dear name, O Victor, we sing praises: we know the spring from which thou art come hither.]

O Narasimha! You are the one who fetches victory for us, like you did for Indra. You are beyond reproach. Become our master for us here itself. We praise your dear name. O one of indefatigable prowess! We know that enthusiasm (reason) because of which you manifested.

ābhūtyā sahajā vajra sāyaka saho bibharṣyabhibhūtauttaram |
kratvā no manyo saha medyedhi mahādhanasya puruhūtasaṃsṛji || 13 ||

[Twin-born with power, destructive bolt of thunder, the highest conquering might is thine, Subdued! Be friendly to its in thy spirit, Manyu, O Much-invoked, in shock of mighty battle.]

O Narasimha! One who is born with insurmountable strength that is natural to you! One who is unchanging despite being born! You are holding that powerful arrow OR bear those sharp nails (for defeating the asurAs). Hence you are known as uttaraM, ie, the rescuer of devas from asurAs (which is the purpose of your birth). You, who has many names and forms, of infinite kalyAna gunAs beginning with sousIlyam, who are favorably disposed to all, are able to mingle (during your births) owing to your resolve to protect us.

saṃsṛṣṭaṃ dhanamubhayaṃ samākṛtamasmabhyaṃ dattāṃvaruṇaśca manyuḥ
bhiyaṃ dadhānā hṛdayeṣu śatravaḥparājitāso apa ni layantām ||  14 ||

[For spoil let Varuna and Manyu give us the wealth of both sides gathered and collected; and let our enemies with stricken spirits, overwhelmed with terror, slink away defeated

O Narasimha! One who is enveloping the three worlds and hence, is the supporter of all! One who also performs acts solely for his devotees! Grant us the two kinds of wealth, after gathering and collecting them for us. Give fear in the heart of our enemies and let them go away after having been conquered, cowering in defeat.

BHAGAVAD GITA

The Vedas use the word kāma, or lust, not only for sexual desires but also to include all desires for material enjoyment based on the bodily concept of the self. Thus, lust shows itself in many ways—the urge for money, physical cravings, craving for prestige, the drive for power, etc. This lust is only a perverted reflection of love for God, which is the inherent nature of every living being. When the soul associates with the material energy in the form of the body, its divine love for God is transformed into lust, in association with the mode of passion. Since divine love is the highest power of God, its perversion in the material realm, which is lust, is also the most powerful force in worldly activities.

The “lust” for worldly enjoyment as the cause of sin, as the malignant allure sitting within us. The mode of passion deludes the soul into believing that worldly objects will give satisfaction, and so one creates desires for acquiring them. When desire is satisfied, it gives birth to greed; when it is not satisfied, it gives rise to anger. One commits sins under the influence of all three—lust, greed, and anger. Greed is nothing but intensified desire, while anger is frustrated desire and therefore lust, or desire, is the root of all evil.

Knowledge of what is right and what is wrong is called discrimination. This discrimination resides in the intellect. However, lust is such a formidable adversary.  There are three grades of examples to illustrate this principle. Fire, which is the source of light, gets covered by smoke. This partial obscuring is like the thin cloud that sāttvic desires create. A mirror, which is naturally reflective, gets obscured by dust. This semi-opacity is like the masking impact of rājasic desires on the intellect. And an embryo gets concealed in the womb. This complete obfuscation is like the consequence of tāmasic desires subverting the power of discrimination. Similarly, in proportion to the grade of our desires, the spiritual knowledge we may have heard and read gets shrouded.

“Desire burns like an unquenchable fire, which never brings happiness to anyone. The wise renounce it, knowing it to be the root of misery.” But those who do not understand this secret waste away their life in the futile pursuit of trying to satiate their lust.

Kāma   “desire is  ”duṣhpūreṇa “ insatiable,” and anala   “inexhaustible.” Desire overpowers the discriminatory power of the wise and lures them to fulfill it. However, the more they attempt to dowse the fire of desire, the more strongly it burns.  

By revealing the locations where lust resides,   there is a method of controlling it. The fortress of the enemy must be spotted before one can lay siege on it.  The senses, mind, and intellect are the places from where lust exercises its dominion over the soul. Under the sway of lust, the sense objects are desired by the senses, the senses infatuate the mind, the mind misleads the intellect, and the intellect loses its discriminatory powers. When the intellect is clouded, the living being is deluded to become a slave of lust and will do anything to satiate it.

These instruments—senses, mind, and intellect—are not bad in themselves. They were given to us for the purpose of achieving God-realization, but we have permitted lust in its many forms to lay siege on them. Now, we have to use the same senses, mind, and intellect to uplift ourselves.  

How to overcome lust, the root of all evil, which is so pernicious to human consciousness? Having identified the repositories of lust, curb the desires of the senses. Permitting them to arise is the cause of our miseries; while eliminating them is the way to peace.

We create desires for the objects of the senses of the body, and then become agitated by them. When we get the cherished object, the disease of our own creation gets eradicated, and we think of it as happiness.  However, if we think of ourselves as the soul and our only purpose is happiness of the soul, then it becomes easier to renounce such material desires.   Bring the senses under control, thereby slaying the lust residing in them. To accomplish this we must use the higher instruments given by God to us.

An inferior entity can be controlled by its superior entity. We need to make use of gradation of superiority amongst the instruments God has provided to us.   The body is made of gross matter; superior to it are the five knowledge-bearing senses (which grasp the perceptions of taste, touch, sight, smell, and sound); beyond the senses is the mind; superior to the mind is the intellect, with its ability to discriminate; but even beyond the intellect is the divine soul. This knowledge of the sequence of superiority amongst the senses, mind, intellect, and soul, can now be used for rooting out lust, as explained in the final verse of this chapter

We should slay this enemy called lust through knowledge of the self. Since the soul is a part of God, it is divine in nature. Thus, the divine bliss it seeks can only be attained from a divine subject, while the objects of the world are all material. These material objects can never fulfill the innate longing of the soul and so it is futile to create desires for them. We must exert and train the intellect to think in this manner, and then use it to control the mind and the senses.

\This is explained very beautifully in the Kaṭhopaniṣhad with the help of the model of a chariot: ātmānagaṁ rathinaṁ viddhi śharīraṁ rathameva tu buddhiṁ tu sārathiṁ viddhi manaḥ pragrahameva cha indriyāṇi hayānāhurviṣhayānsteṣhu gocharān ātmendriyaman-yuktaṁ bhoktetyāhur-manīṣhiṇaḥ (1.3.3-4) [v21]

The Upaniṣhads say there is a chariot, which has five horses pulling it; the horses have reins in their mouths, which are in the hands of a charioteer; a passenger is sitting at the back of the chariot. Ideally, the passenger should instruct the charioteer, who should then control the reins and guide the horses in the proper direction. However, in this case, the passenger has gone to sleep, and so the horses are holding sway.

In this analogy, the chariot is the body, the horses are the five senses, the reins in the mouth of the horses is the mind, the charioteer is the intellect, and the passenger seated behind is the soul residing in the body. The senses (horses) desire pleasurable things. The mind (reins) is not exercising restraint on the senses (horses). The intellect (charioteer) submits to the pull of the reins (mind). So in the materially bound state, the bewildered soul does not direct the intellect in the proper direction. Thus, the senses decide the direction where the chariot will go. The soul experiences the pleasures of the senses vicariously, but these do not satisfy it. Seated on this chariot, the soul (passenger) is moving around in this material world since eternity.

\

However, if the soul wakes up to its higher nature and decides to take a proactive role, it can exercise the intellect in the proper direction. The intellect will then govern the lower self—the mind and the senses—and the chariot will move in the direction of eternal welfare. In this way, the higher self (soul) must be used to control the lower self (senses, mind, and, intellect).

Here are the slokas from Bhgavad Gita on Manyu and Kama Anger and Desire or Passion:

kāma eṣha krodha eṣha rajo-guṇa-samudbhavaḥ
mahāśhano mahā-pāpmā viddhyenam iha vairiṇam || 37 ||

 dhūmenāvriyate vahnir yathādarśho malena cha
yatholbenāvṛito garbhas tathā tenedam āvṛitam || 38 ||

āvṛitaṁ jñānam etena jñānino nitya-vairiṇā
kāma-rūpeṇa kaunteya duṣhpūreṇānalena cha || 39 ||

It is this desire, it is this anger, born out of the Guna which is passion (rajas)  that is all devouring, and extremely wicked; one must understand that this verily is one’s enemy in the world.

Even as fire is covered by grime, and embryo by womb, so in this world by that (viz. desire and anger).

Wisdom is observed and fouled by it, and so this desire is the constant enemy of a wise man; it is like an all-consuming and insatiable fire.

Indriyāṇi mano buddhir asyādhiṣhṭhānam uchyate
etair vimohayatyeṣha jñānam āvṛitya dehinam || 40 ||

 Tasmāt tvam indriyāṇyādau niyamya bharatarṣhabha
pāpmānaṁ prajahi hyenaṁ jñāna-vijñāna-nāśhanam ||41 ||

The sense-organs, mind and intellect (or reason) are the places where the desire lurks and begins to operate. Desire confounds and smothers the wisdom of the embodied Self through these avenues in various ways.

Therefore, the sense-organs must first be controlled and the evil thing (Desire) must be struck down. Otherwise, it will destroy both the lower wisdom--Jnaana (obtained from scriptural study and from the masters) and the higher wisdom--Vijnaana obtained by intuition and experience)

\ indriyāṇi parāṇyāhur indriyebhyaḥ paraṁ manaḥ
manasas tu parā buddhir yo buddheḥ paratas tu saḥ || 42 ||

evaṁ buddheḥ paraṁ buddhvā sanstabhyātmānam ātmanā
jahi śhatruṁ mahā-bāho kāma-rūpaṁ durāsadam || 43 ||

Exalted are the senses; higher than them is the mind; and higher than the mind is the intellect (or reason); beyond the reach of the intellect is “That” (Sah) Supreme.

Thus knowing what is beyond the intellect (reason) one must steady (make firm) himself (viz. mind) by himself (viz. intellect or reason) and slay this enemy (viz. Desire), who assumes diverse forms at will, and whom it is hard to reach and conquer.

Saknoteehaiva yah sodhum praak-sreera-vimokshanaat |Kaamakrodha dvayam vegam sa yuktah sa sukhee narah || 5-23 ||

He who can stand boldly against the unsettling currents set up by desires and anger within himself, is the one yoked to discipline before he gives up his body.

SANDHYAVANDANA EXPIATION MANTRA

Every act of devotion is an act of weeding and sowing. The mind has to be cleansed of possible sins and planted with thoughts of purity and holy resolutions. Sandhyavandana mantras have therefore prescribed the mantra

Agniśca mā manyuśca manyupatayaśca manyukṛtebhyaḥ | pāpebhyo rakṣantām | 

May Fire, Anger and Guardians of anger guard me from the sins resulting from anger! 

Manyu is a Deity found mentioned in the Vedas.  We get the sense of anger towards one’s enemies--including internal foes like craving, rage, covetousness and passion.

The guardians of Manyu are the senses and energies of man. Man’s passions are his misfortunes. Just as the home is protected from thieves and burglars by placing proper guard so a man has to protect himself from sinful acts perpetrated through his enslavement to the passions and pleasures of the senses.

FULL KAAMOKARSHEET-MANYURAKAARSHEET UPAAKARMA MANTRA IN MAHAANARAYANA UPANISHAD

Upanishads have deified both Desire and Anger making them Devatas worthy of worship and oblation and Hindu Samskaras have prescribed these mantras for annual expiation and self-purification ceremony called Upakarma.

Desire is personified as a deity in the Vedas. The Nāsadīya Sūkta announces that Kāma or God's Will in the form of desire to create the world existed at a time when this universe did not come into being. The Manu smriti II 4 points out that whatever activity is found in a creature, all that is the movement of desire. In the Bhagavad Gītā chapter XIII it is pointed out that icchā (desire), pleasure, pain and the rest are the attributes of the kṣetra (psycho-physical being) and that the Kṣetrajña (Spirit or Self) is eternally pure, simple and divine.

The traditional codes declare that the five universal elements, the resident deities and one’s own heart witness the thoughts and actions of a man even though they are concealed from his neighbor.

A worshipper is represented here as offering repeated salutations to the gods who witness the inside of all men and arraign them to the bar of divine justice. He pleads not guilty and deposes that he, the Self in man, did not do any act, is not doing anything, is not an agent, or an abettor, desire, charming to all in appearance, is the agent that did acts and is doing them. Finally in order to propitiate the deity of Desire, so that the worshipper may be left in his pure nature, as a resent of the withdrawal of all harmful desires, an oblation is offered into the consecrated fire.

In many contexts in the Vedas the term Manyu is appropriately rendered by modern scholars as the longing fervor. According to Sāyana, Manyu is rage towards the enemy, internal or external. In Taittirīya Brāhmaṇa II 4 1 Manyu is eulogized as Bhaga and Varuṇa and also supplicated not to damage Tapas by intrusion. In Kamokarsheet mantra with which we do homa in Upakarma the term Manyu occurs in connection with Kāma. It is translated as anger personified, for obstructed desire is the source of anger. All those cravings, instincts, propensities, inclinations, desires and needs that express themselves continually in the thoughts and behavior of men are referred to by the word Kāma, And so obstruction of Kāma in any form evokes responses in the shape of rage or anger which supply the motive force for a wider area of thought and activity covered by human behavior. Thus anger or dvesha is another trait of the physical and psychological equipment of man from which his true Self stands aloof. Penitent man weeps for his sins and ascribes to desire and anger the sins that are committed by him.  Upanishads say “Yajnena dvishah mitro bhavati yajne sarvam pratishthitam”--Through sacrifice enemies become friends; everything is established in yajna. So Upanishadic wisdom deifies both Kama and Manyu as deities and pours oblations to sacrificial fire to save them from both!

The Full Mantras for Upakarma Ritual

kāmo'kārṣīnnamo namaḥ |kāmo'kārśītkāmaḥ karoti nāhaṁ karomi kāmaḥ kartā nāhaṁ kartā kāmaḥ kārayitā nāhaṁ kārayitā eṣa te kāma kāmāya svāhā ||  

1. Salutations to the gods! Desire performed the act. Desire did the act. Desire is doing the act, not I. Desire is the agent, not I. Desire causes the doer to act, not I. O Desire, fascinating in form, let this  oblation be offered to thee. Hail!

manyurakārṣīnnamo namaḥ |manyurakārṣīnmanyuḥ karoti nāhaṁ karomi manyuḥ kartā nāhaṁ kartā manyuḥ kārayitā nāhaṁ kārayitā eṣa te manyo manyave svāhā  

Salutations to the gods! Anger performed the act. Anger did the act. Anger is doing the act, not I. Anger is the agent; not I. Anger causes the doer to act, not I. O Anger, let this oblation be offered to thee. Hail!

 Conclusion

If the intellect is well-trained and purified by the fire of   Self-knowledge and discrimination, the intellect will be able to control the sense-horses with the help of spiritual practice and detachment as the two cords of the reins of mind and Yama and Niyama (moral conduct and spiritual practices) as the whip. The charioteer should hold the reins  under control all times, otherwise the sense-horses will lead one into ditch of ignorance. A single moment of carelessness leads to the downfall of the seeker. Finally, one must cross over the river of illusion (Maya by using the bridge of meditation and Japa-- the silent repetitive chanting of a mantra or Lord’s name to still the ripples of mind waves--to reach the spiritual shore of trance (Samaadhi). Those who cannot control the senses will not be able to attain Self-realization, the goal of human birth.

One must not spoil oneself by wrongful temporary pleasures of the senses.  One who can control the senses can control the whole world, and achieve success in all endeavors. Passion cannot be completely eliminated, but is subdued by Self-knowledge (Vijnaana). Vijnaanena Atmaanam vedayati Atmanaa Vindate veeryam--One attains strength (to overcome anger) by turning to Inner-net. The intellect becomes polluted during the youthful years just as the clear water of even the holy Ganges becomes muddy during the rainy season. Keeping good company and setting a higher goal of life prevent the mind and intellect from being tainted by the distractions of sensual pleasures.

REFERENCES

1.           Omkarnath Kamalapurkar, Manyu suktam,  Internet

2.           Manyu Suktam -- A Sri Vaishnava commentary, Internet

3.           Ramachndra Rao S.K., Gita-Kosha(Trisati), Kalpatharu  Research

Academy, Bengaluru, India.

4.           Swami Vimalananda, Mahanarayana Upanishad, Ramakrishna Math, Chennai, India.

5.           Swami Dayananda, Sri Rudram, Gangadhareswar Trust, Rishikesh

6.           Swami Prabhupada, Bhagavad Gita, The Macmillan Company, NY, USA

7.           Christine Norquist, Medical  News Today, December 2018, internet

8.           http://nrsrini.blogspot.com/2017/09/hindu-scriptures-deify-vital-feelings.html

9.           http://nrsrini.blogspot.com/2019/02/are-we-good-or-bad-angel-and-demon-both.html