03.030
Core: Yudhisthira responds by censuring anger and praising forgiveness.
युधिष्ठिर उवाच॥
Yudhiṣṭhira said.
क्रोधो हन्ता मनुष्याणां क्रोधो भावयिता पुनः। इति विद्धि महाप्राज्ञे क्रोधमूलौ भवाभवौ ॥३-३०-१॥
Anger is the destroyer of men; anger is also the creator again; thus know, O greatly wise one, that both existence and non-existence have anger as their root. (3-30-1)
यो हि संहरते क्रोधं भावस्तस्य सुशोभने। यः पुनः पुरुषः क्रोधं नित्यं न सहते शुभे ॥ तस्याभावाय भवति क्रोधः परमदारुणः ॥३-३०-२॥
O beautiful one, he who indeed restrains anger, his nature is good; but the man who does not always endure anger, O auspicious one, for his destruction, anger becomes extremely terrible. (3-30-2)
क्रोधमूलो विनाशो हि प्रजानामिह दृश्यते। तत्कथं मादृशः क्रोधमुत्सृजेल्लोकनाशनम् ॥३-३०-३॥
It is seen here that destruction, whose root is anger, befalls beings. Therefore, how could someone like me give up anger, which destroys the world? (3-30-3)
क्रुद्धः पापं नरः कुर्यात्क्रुद्धो हन्याद्गुरूनपि। क्रुद्धः परुषया वाचा श्रेयसोऽप्यवमन्यते ॥३-३०-४॥
An angry man may commit evil; in anger, he may even kill his elders; in anger, with harsh words, he even despises those who are superior. (3-30-4)
वाच्यावाच्ये हि कुपितो न प्रजानाति कर्हिचित्। नाकार्यमस्ति क्रुद्धस्य नावाच्यं विद्यते तथा ॥३-३०-५॥
An angry person never knows what should or should not be said. For the angry, there is no improper act, nor is there anything that cannot be spoken. (3-30-5)
हिंस्यात्क्रोधादवध्यांश्च वध्यान्सम्पूजयेदपि। आत्मानमपि च क्रुद्धः प्रेषयेद्यमसादनम् ॥३-३०-६॥
Out of anger, one may kill even those who should not be killed, and may honor those who deserve to be killed; in anger, one may even send oneself to the abode of Yama. (3-30-6)
एतान्दोषान्प्रपश्यद्भिर्जितः क्रोधो मनीषिभिः। इच्छद्भिः परमं श्रेय इह चामुत्र चोत्तमम् ॥३-३०-७॥
Anger is conquered by the wise who clearly perceive these faults; those who desire the supreme good, both here and in the next world, attain the highest benefit. (3-30-7)
तं क्रोधं वर्जितं धीरैः कथमस्मद्विधश्चरेत्। एतद्द्रौपदि सन्धाय न मे मन्युः प्रवर्धते ॥३-३०-८॥
That anger, which is abandoned by the steadfast, how should someone like me act upon it? O Draupadi, having resolved this, my anger does not increase. (3-30-8)
आत्मानं च परं चैव त्रायते महतो भयात्। क्रुध्यन्तमप्रतिक्रुध्यन्द्वयोरेष चिकित्सकः ॥३-३०-९॥
He who does not become angry in return at the one who is angry protects both himself and the other from great fear; among the two, such a person is the true healer. (3-30-9)
मूढो यदि क्लिश्यमानः क्रुध्यतेऽशक्तिमान्नरः। बलीयसां मनुष्याणां त्यजत्यात्मानमन्ततः ॥३-३०-१०॥
If a deluded and powerless man, when afflicted, becomes angry with stronger men, he ultimately destroys himself. (3-30-10)
तस्यात्मानं सन्त्यजतो लोका नश्यन्त्यनात्मनः। तस्माद्द्रौपद्यशक्तस्य मन्योर्नियमनं स्मृतम् ॥३-३०-११॥
When one abandons his own self, his worlds are destroyed; therefore, the restraint of anger is remembered as the power of Draupadī. (3-30-11)
विद्वांस्तथैव यः शक्तः क्लिश्यमानो न कुप्यति। स नाशयित्वा क्लेष्टारं परलोके च नन्दति ॥३-३०-१२॥
A wise person, who even when capable and suffering does not get angry, after destroying his tormentor, rejoices in the next world as well. (3-30-12)
तस्माद्बलवता चैव दुर्बलेन च नित्यदा। क्षन्तव्यं पुरुषेणाहुरापत्स्वपि विजानता ॥३-३०-१३॥
Therefore, it is said that both the strong and the weak, at all times, even in calamities, should practice forgiveness, especially those who are wise. (3-30-13)
मन्योर्हि विजयं कृष्णे प्रशंसन्तीह साधवः। क्षमावतो जयो नित्यं साधोरिह सतां मतम् ॥३-३०-१४॥
O Kṛṣṇa, the virtuous here indeed praise victory over anger; but it is always the opinion of the good that true victory belongs to the patient one. (3-30-14)
सत्यं चानृततः श्रेयो नृशंसाच्चानृशंसता। तमेवं बहुदोषं तु क्रोधं साधुविवर्जितम् ॥ मादृशः प्रसृजेत्कस्मात्सुयोधनवधादपि ॥३-३०-१५॥
Truth is better than falsehood, non-cruelty is better than cruelty; therefore, anger, which is full of many faults and abandoned by the good, should be given up by one like me, even for the sake of killing Suyodhana. (3-30-15)
तेजस्वीति यमाहुर्वै पण्डिता दीर्घदर्शिनः। न क्रोधोऽभ्यन्तरस्तस्य भवतीति विनिश्चितम् ॥३-३०-१६॥
The wise and far-seeing call him 'tejasvī'; it is certain that anger does not arise within him. (3-30-16)
यस्तु क्रोधं समुत्पन्नं प्रज्ञया प्रतिबाधते। तेजस्विनं तं विद्वांसो मन्यन्ते तत्त्वदर्शिनः ॥३-३०-१७॥
But he who restrains arisen anger with wisdom, him the wise who know the truth consider to be powerful. (3-30-17)
क्रुद्धो हि कार्यं सुश्रोणि न यथावत्प्रपश्यति। न कार्यं न च मर्यादां नरः क्रुद्धोऽनुपश्यति ॥३-३०-१८॥
O beautiful-hipped one, an angry man does not see what should be done properly; in anger, a man perceives neither the right action nor the limits. (3-30-18)
हन्त्यवध्यानपि क्रुद्धो गुरून्रूक्षैस्तुदत्यपि। तस्मात्तेजसि कर्तव्ये क्रोधो दूरात्प्रतिष्ठितः ॥३-३०-१९॥
Even when angry, one may kill those who should not be killed and hurt elders with harshness; therefore, in the performance of energetic duty, anger should be kept far away. (3-30-19)
दाक्ष्यं ह्यमर्षः शौर्यं च शीघ्रत्वमिति तेजसः। गुणाः क्रोधाभिभूतेन न शक्याः प्राप्तुमञ्जसा ॥३-३०-२०॥
Dexterity, patience, heroism, and swiftness—these qualities of energy cannot be easily attained by one who is overpowered by anger. (3-30-20)
क्रोधं त्यक्त्वा तु पुरुषः सम्यक्तेजोऽभिपद्यते। कालयुक्तं महाप्राज्ञे क्रुद्धैस्तेजः सुदुःसहम् ॥३-३०-२१॥
But when a man abandons anger, he attains proper strength. O greatly wise one, the energy of the angry, when timely, is very hard to withstand. (3-30-21)
क्रोधस्त्वपण्डितैः शश्वत्तेज इत्यभिधीयते। रजस्तल्लोकनाशाय विहितं मानुषान्प्रति ॥३-३०-२२॥
But anger is always called 'energy' by the unwise; that passion is ordained for the destruction of the world, towards men. (3-30-22)
तस्माच्छश्वत्त्यजेत्क्रोधं पुरुषः सम्यगाचरन्। श्रेयान्स्वधर्मानपगो न क्रुद्ध इति निश्चितम् ॥३-३०-२३॥
Therefore, a man who acts properly should always abandon anger. It is decided that one who departs from his own duty is better than one who is angry. (3-30-23)
यदि सर्वमबुद्धीनामतिक्रान्तममेधसाम्। अतिक्रमो मद्विधस्य कथं स्वित्स्यादनिन्दिते ॥३-३०-२४॥
If all this is transgressed by the unintelligent and the unwise, O blameless one, then how could there be transgression for someone like me? (3-30-24)
यदि न स्युर्मनुष्येषु क्षमिणः पृथिवीसमाः। न स्यात्सन्धिर्मनुष्याणां क्रोधमूलो हि विग्रहः ॥३-३०-२५॥
If there were not among men those who are as forbearing as the earth, there would be no peace among people, for conflict is indeed rooted in anger. (3-30-25)
अभिषक्तो ह्यभिषजेदाहन्याद्गुरुणा हतः। एवं विनाशो भूतानामधर्मः प्रथितो भवेत् ॥३-३०-२६॥
If one who is attacked were to counterattack and strike, even if killed by the teacher, then such destruction of beings and unrighteousness would become known. (3-30-26)
आक्रुष्टः पुरुषः सर्वः प्रत्याक्रोशेदनन्तरम्। प्रतिहन्याद्धतश्चैव तथा हिंस्याच्च हिंसितः ॥३-३०-२७॥
Whenever a man is abused, he should immediately abuse in return; if struck, he should strike back, and likewise, if harmed, he should harm in return. (3-30-27)
हन्युर्हि पितरः पुत्रान्पुत्राश्चापि तथा पितॄन्। हन्युश्च पतयो भार्याः पतीन्भार्यास्तथैव च ॥३-३०-२८॥
Indeed, fathers may kill sons, and sons likewise fathers; wives may kill husbands, and husbands wives, just so. (3-30-28)
एवं सङ्कुपिते लोके जन्म कृष्णे न विद्यते। प्रजानां सन्धिमूलं हि जन्म विद्धि शुभानने ॥३-३०-२९॥
Thus, when the world is agitated, birth in Kṛṣṇa does not occur. Know, O auspicious-faced one, that the birth of beings is indeed rooted in conjunction. (3-30-29)
ताः क्षीयेरन्प्रजाः सर्वाः क्षिप्रं द्रौपदि तादृशे। तस्मान्मन्युर्विनाशाय प्रजानामभवाय च ॥३-३०-३०॥
All those creatures would quickly perish in such a Draupadī. Therefore, anger leads to the destruction and annihilation of beings. (3-30-30)
यस्मात्तु लोके दृश्यन्ते क्षमिणः पृथिवीसमाः। तस्माज्जन्म च भूतानां भवश्च प्रतिपद्यते ॥३-३०-३१॥
But because patient people, equal to the earth, are seen in the world, therefore the birth and existence of beings is established. (3-30-31)
क्षन्तव्यं पुरुषेणेह सर्वास्वापत्सु शोभने। क्षमा भवो हि भूतानां जन्म चैव प्रकीर्तितम् ॥३-३०-३२॥
O beautiful one, it is said that in all calamities, a man should forgive; for forgiveness is indeed declared to be the very origin and existence of all beings. (3-30-32)
आक्रुष्टस्ताडितः क्रुद्धः क्षमते यो बलीयसा। यश्च नित्यं जितक्रोधो विद्वानुत्तमपूरुषः ॥३-३०-३३॥
He who, though abused, struck, or angered by someone stronger, forgives; and who is always wise and has conquered anger, is the highest person. (3-30-33)
प्रभाववानपि नरस्तस्य लोकाः सनातनाः। क्रोधनस्त्वल्पविज्ञानः प्रेत्य चेह च नश्यति ॥३-३०-३४॥
Even a powerful man attains eternal worlds; but an angry person of little knowledge perishes both after death and here in this world. (3-30-34)
अत्राप्युदाहरन्तीमा गाथा नित्यं क्षमावताम्। गीताः क्षमावता कृष्णे काश्यपेन महात्मना ॥३-३०-३५॥
Here also, these verses about the patient are always recited; they were sung by the patient Kāśyapa, the great-souled, in the presence of Kṛṣṇa. (3-30-35)
क्षमा धर्मः क्षमा यज्ञः क्षमा वेदाः क्षमा श्रुतम्। यस्तामेवं विजानाति स सर्वं क्षन्तुमर्हति ॥३-३०-३६॥
Forbearance is righteousness, forbearance is sacrifice, forbearance is the Vedas, forbearance is sacred knowledge. Whoever thus understands her is capable of forgiving everything. (3-30-36)
क्षमा ब्रह्म क्षमा सत्यं क्षमा भूतं च भावि च। क्षमा तपः क्षमा शौचं क्षमया चोद्धृतं जगत् ॥३-३०-३७॥
Forbearance is Brahman, forbearance is truth, forbearance is both the past and the future; forbearance is austerity, forbearance is purity, and by forbearance the world itself is sustained. (3-30-37)
अति ब्रह्मविदां लोकानति चापि तपस्विनाम्। अति यज्ञविदां चैव क्षमिणः प्राप्नुवन्ति तान् ॥३-३०-३८॥
The forgiving ones attain those worlds which are beyond the worlds of the knowers of Brahman, beyond those of ascetics, and even beyond those of the knowers of sacrifice. (3-30-38)
क्षमा तेजस्विनां तेजः क्षमा ब्रह्म तपस्विनाम्। क्षमा सत्यं सत्यवतां क्षमा दानं क्षमा यशः ॥३-३०-३९॥
Forbearance is the brilliance of the brilliant, forbearance is the Veda for ascetics, forbearance is the truth of the truthful, forbearance is charity, and forbearance is fame. (3-30-39)
तां क्षमामीदृशीं कृष्णे कथमस्मद्विधस्त्यजेत्। यस्यां ब्रह्म च सत्यं च यज्ञा लोकाश्च विष्ठिताः ॥ भुज्यन्ते यज्वनां लोकाः क्षमिणामपरे तथा ॥३-३०-४०॥
O Kṛṣṇa, how could someone like me abandon such forbearance, in which Brahman, truth, sacrifices, and worlds are established? The worlds of sacrificers are enjoyed, and likewise, there are other worlds for the forbearing. (3-30-40)
क्षन्तव्यमेव सततं पुरुषेण विजानता। यदा हि क्षमते सर्वं ब्रह्म सम्पद्यते तदा ॥३-३०-४१॥
A wise person must always forgive. When one truly forgives everything, then one attains Brahman. (3-30-41)
क्षमावतामयं लोकः परश्चैव क्षमावताम्। इह संमानमृच्छन्ति परत्र च शुभां गतिम् ॥३-३०-४२॥
Both this world and the next truly belong to those who possess forbearance; here, they receive honor, and in the next world, they attain an auspicious state. (3-30-42)
येषां मन्युर्मनुष्याणां क्षमया निहतः सदा। तेषां परतरे लोकास्तस्मात्क्षान्तिः परा मता ॥३-३०-४३॥
Those among men whose anger is always destroyed by forgiveness attain higher worlds; therefore, forbearance is considered supreme. (3-30-43)
इति गीताः काश्यपेन गाथा नित्यं क्षमावताम्। श्रुत्वा गाथाः क्षमायास्त्वं तुष्य द्रौपदि मा क्रुधः ॥३-३०-४४॥
Thus, this verse sung by Kāśyapa, always cherished by the patient, having heard these verses on patience, you should be pleased, O Draupadi, and do not be angry. (3-30-44)
पितामहः शान्तनवः शमं सम्पूजयिष्यति। आचार्यो विदुरः क्षत्ता शममेव वदिष्यतः ॥ कृपश्च सञ्जयश्चैव शममेव वदिष्यतः ॥३-३०-४५॥
The grandsire, descendant of Śantanu, will honor peace. The teacher, Vidura, and the charioteer will speak only of peace. Kṛpa and Sañjaya too will speak only of peace. (3-30-45)
सोमदत्तो युयुत्सुश्च द्रोणपुत्रस्तथैव च। पितामहश्च नो व्यासः शमं वदति नित्यशः ॥३-३०-४६॥
Somadatta, Yuyutsu, and the son of Drona, likewise, and the grandfather, and Vyasa always speaks of peace to us. (3-30-46)
एतैर्हि राजा नियतं चोद्यमानः शमं प्रति। राज्यं दातेति मे बुद्धिर्न चेल्लोभान्नशिष्यति ॥३-३०-४७॥
Indeed, by these people constantly urging the king towards peace, my mind is set on giving up the kingdom; if not for greed, this resolve would not remain. (3-30-47)
कालोऽयं दारुणः प्राप्तो भरतानामभूतये। निश्चितं मे सदैवैतत्पुरस्तादपि भामिनि ॥३-३०-४८॥
This cruel time has come for the destruction of the Bharatas; O beautiful lady, this has always been certain to me, even before. (3-30-48)
सुयोधनो नार्हतीति क्षमामेवं न विन्दति। अर्हस्तस्याहमित्येव तस्मान्मां विन्दते क्षमा ॥३-३०-४९॥
Suyodhana does not find forgiveness in this way, thinking 'he is not worthy.' But forgiveness, considering 'I am worthy of him,' therefore finds me. (3-30-49)
एतदात्मवतां वृत्तमेष धर्मः सनातनः। क्षमा चैवानृशंस्यं च तत्कर्तास्म्यहमञ्जसा ॥३-३०-५०॥
This is the conduct of those who possess self-control, this is the eternal duty; forbearance and compassion—I truly practice these. (3-30-50)
