03.030
Core: Yudhisthira responds by censuring anger and praising forgiveness.
युधिष्ठिर उवाच॥
yudhiṣṭhira uvāca॥
[युधिष्ठिर (yudhiṣṭhira) - Yudhiṣṭhira; (proper name); उवाच (uvāca) - said; spoke;]
(Yudhiṣṭhira said;)
Yudhiṣṭhira said.
क्रोधो हन्ता मनुष्याणां क्रोधो भावयिता पुनः। इति विद्धि महाप्राज्ञे क्रोधमूलौ भवाभवौ ॥३-३०-१॥
krodho hantā manuṣyāṇāṃ krodho bhāvayitā punaḥ। iti viddhi mahāprājñe krodhamūlau bhavābhavau ॥3-30-1॥
[क्रोधः (krodhaḥ) - anger; हन्ता (hantā) - destroyer; मनुष्याणाम् (manuṣyāṇām) - of men; क्रोधः (krodhaḥ) - anger; भावयिता (bhāvayitā) - creator; पुनः (punaḥ) - again; इति (iti) - thus; विद्धि (viddhi) - know; महाप्राज्ञे (mahāprājñe) - O greatly wise one; क्रोधमूलौ (krodhamūlau) - having anger as root (dual); भवाभवौ (bhavābhavau) - existence and non-existence (dual);]
(Anger destroyer of men; anger creator again; thus know O greatly wise one; existence and non-existence (are) having anger as root;)
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॥
yo hi saṁharate krodhaṁ bhāvas tasya suśobhane। yaḥ punaḥ puruṣaḥ krodhaṁ nityaṁ na sahate śubhe ॥ tasyābhāvāya bhavati krodhaḥ paramadāruṇaḥ ॥3-30-2॥
[यो (yo) - who; हि (hi) - indeed; संहरते (saṁharate) - restrains; क्रोधं (krodhaṁ) - anger; भावः (bhāvaḥ) - nature; तस्य (tasya) - of him; सुशोभने (suśobhane) - O beautiful one; यः (yaḥ) - who; पुनः (punaḥ) - again; पुरुषः (puruṣaḥ) - man; क्रोधं (krodhaṁ) - anger; नित्यं (nityaṁ) - always; न (na) - not; सहते (sahate) - endures; शुभे (śubhe) - O auspicious one; तस्य (tasya) - of him; अभावाय (abhāvāya) - for destruction; भवति (bhavati) - becomes; क्रोधः (krodhaḥ) - anger; परमदारुणः (paramadāruṇaḥ) - extremely terrible;]
(Who indeed restrains anger, his nature, O beautiful one; who again, the man, anger, always, not endures, O auspicious one; for his destruction, becomes, anger, extremely terrible.)
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॥
krodhamūlo vināśo hi prajānāmiha dṛśyate। tatkathaṃ mādṛśaḥ krodhamutsṛjellokanāśanam ॥3-30-3॥
[क्रोधमूलो (krodhamūlaḥ) - whose root is anger; विनाशः (vināśaḥ) - destruction; हि (hi) - indeed; प्रजानाम् (prajānām) - of beings; इह (iha) - here; दृश्यते (dṛśyate) - is seen; तत् (tat) - therefore; कथम् (katham) - how; मादृशः (mādṛśaḥ) - one like me; क्रोधम् (krodham) - anger; उत्सृजेत् (utsṛjet) - should give up; लोकनाशनम् (lokanāśanam) - world-destroying;]
(Destruction whose root is anger indeed of beings here is seen. Therefore how one like me anger should give up world-destroying.)
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॥
kruddhaḥ pāpaṃ naraḥ kuryāt kruddho hanyād gurūn api। kruddhaḥ paruṣayā vācā śreyaso'py avamanyate ॥3-30-4॥
[क्रुद्धः (kruddhaḥ) - angry; पापं (pāpaṃ) - evil; नरः (naraḥ) - man; कुर्यात् (kuryāt) - may do; क्रुद्धः (kruddhaḥ) - angry; हन्यात् (hanyāt) - may kill; गुरून् (gurūn) - elders; अपि (api) - even; क्रुद्धः (kruddhaḥ) - angry; परुषया (paruṣayā) - harsh; वाचा (vācā) - with speech; श्रेयसः (śreyasaḥ) - of the superior; अपि (api) - even; अवमन्यते (avamanyate) - despises;]
(Angry, evil, man, may do; angry, may kill, elders, even; angry, with harsh speech, of the superior, even, despises.)
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॥
vācyāvācye hi kupito na prajānāti karhicit। nākāryam asti kruddhasya nāvācyaṃ vidyate tathā ॥3-30-5॥
[वाच्यावाच्ये (vācyāvācye) - in what should be said and what should not be said; हि (hi) - indeed; कुपितः (kupitaḥ) - angry person; न (na) - not; प्रजानाति (prajānāti) - knows; कर्हिचित् (karhicit) - at any time; न (na) - not; अकार्यम् (akāryam) - improper act; अस्ति (asti) - exists; क्रुद्धस्य (kruddhasya) - of the angry one; न (na) - not; अवाच्यम् (avācyam) - unspeakable; विद्यते (vidyate) - exists; तथा (tathā) - likewise;]
(In what should be said and what should not be said, indeed, an angry person does not know at any time. There is no improper act for the angry one, nor does anything unspeakable exist likewise.)
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॥
hiṁsyātkrodhādavadhyāṁśca vadhyānsampūjayedapi। ātmānamapi ca kruddhaḥ preṣayedyamasādanam ॥3-30-6॥
[हिंस्यात् (hiṁsyāt) - should kill; क्रोधात् (krodhāt) - from anger; अवध्यान् (avadhyān) - those not to be killed; च (ca) - and; वध्यान् (vadhyān) - those to be killed; सम्पूजयेत् (sampūjayet) - should honor; अपि (api) - even; आत्मानम् (ātmānam) - oneself; अपि (api) - even; च (ca) - and; क्रुद्धः (kruddhaḥ) - angry; प्रेषयेत् (preṣayet) - should send; यमसादनम् (yamasādanam) - to the abode of Yama;]
(Should kill from anger those not to be killed and those to be killed should honor even; oneself even and angry should send to the abode of Yama.)
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॥
etāndoṣān prapaśyadbhiḥ jitaḥ krodho manīṣibhiḥ। icchadbhiḥ paramaṃ śreya iha cāmutra cottamam ॥3-30-7॥
[एतान् (etān) - these; (accusative plural masculine); दोषान् (doṣān) - faults; (accusative plural masculine); प्रपश्यद्भिः (prapaśyadbhiḥ) - by those seeing clearly; (instrumental plural); जितः (jitaḥ) - conquered; (past participle); क्रोधः (krodhaḥ) - anger; (nominative singular masculine); मनीषिभिः (manīṣibhiḥ) - by the wise; (instrumental plural); इच्छद्भिः (icchadbhiḥ) - by those desiring; (instrumental plural); परमम् (paramam) - supreme; (accusative singular neuter); श्रेयः (śreyaḥ) - good; welfare; (accusative singular neuter); इह (iha) - here; (in this world); च (ca) - and; अमुत्र (amutra) - there; (in the other world); च (ca) - and; उत्तमम् (uttamam) - highest; (accusative singular neuter);]
(By those wise ones who clearly see these faults, anger is conquered; by those desiring the supreme good here and there (in this world and the next), the highest (good) is (attained).)
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॥
taṃ krodhaṃ varjitaṃ dhīraiḥ katham asmad-vidhaś caret। etad draupadi sandhāya na me manyuḥ pravardhate ॥3-30-8॥
[तं (taṃ) - that; क्रोधं (krodham) - anger; वर्जितं (varjitam) - abandoned; धीरैः (dhīraiḥ) - by the steadfast; कथम् (katham) - how; अस्मद्विधः (asmad-vidhaḥ) - one like me; चरेत् (caret) - should act; एतत् (etat) - this; द्रौपदि (draupadi) - O Draupadi; सन्धाय (sandhāya) - having fixed; न (na) - not; मे (me) - my; मन्युः (manyuḥ) - anger; प्रवर्धते (pravardhate) - grows;]
(That anger, abandoned by the steadfast, how should one like me act? This, O Draupadi, having fixed, my anger does not grow.)
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॥
ātmānaṃ ca paraṃ caiva trāyate mahato bhayāt। krudhyantam apratikrudhyann dvayor eṣa cikitsakaḥ ॥3-30-9॥
[आत्मानम् (ātmānam) - oneself; च (ca) - and; परम् (param) - another; च (ca) - and; एव (eva) - indeed; त्रायते (trāyate) - protects; महतः (mahataḥ) - from great; भयात् (bhayāt) - fear; क्रुध्यन्तम् (krudhyantam) - the one who is angry; अप्रतिक्रुध्यन् (apratikrudhyan) - not becoming angry in return; द्वयोः (dvayoḥ) - of the two; एषः (eṣaḥ) - this; चिकित्सकः (cikitsakaḥ) - healer;]
(Oneself and another indeed he protects from great fear; not becoming angry in return at the one who is angry, of the two, this is the healer.)
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॥
mūḍho yadi kliśyamānaḥ krudhyate'śaktimān naraḥ। balīyasāṃ manuṣyāṇāṃ tyajaty ātmānam antataḥ॥3-30-10॥
[मूढः (mūḍhaḥ) - deluded one; यदि (yadi) - if; क्लिश्यमानः (kliśyamānaḥ) - being afflicted; क्रुध्यते (krudhyate) - becomes angry; अशक्तिमान् (aśaktimān) - powerless; नरः (naraḥ) - man; बलीयसाम् (balīyasām) - of the stronger; मनुष्याणाम् (manuṣyāṇām) - of men; त्यजति (tyajati) - abandons; आत्मानम् (ātmānam) - himself; अन्ततः (antataḥ) - ultimately;]
(Deluded one if being afflicted becomes angry powerless man of the stronger of men abandons himself ultimately.)
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॥
tasyātmānaṃ santyajato lokā naśyantyanātmanaḥ। tasmāddraupadyāśaktasya manyorniyamanaṃ smṛtam ॥3-30-11॥
[तस्य (tasya) - of him; आत्मानं (ātmānaṃ) - self; सन्त्यजतो (santyajato) - abandoning; लोका (lokā) - worlds; नश्यन्ति (naśyanti) - are destroyed; अनात्मनः (anātmanaḥ) - of the one without self; तस्मात् (tasmāt) - therefore; द्रौपद्यशक्तस्य (draupadyāśaktasya) - of Draupadī's power; मन्यः (manyaḥ) - anger; नियमनं (niyamanaṃ) - restraint; स्मृतम् (smṛtam) - is remembered;]
(Of him self abandoning, worlds are destroyed of the one without self; therefore, of Draupadī's power, anger's restraint is remembered;)
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॥
vidvāṃs tathaiva yaḥ śaktaḥ kliśyamāno na kupyati। sa nāśayitvā kleṣṭāraṃ paraloke ca nandati ॥3-30-12॥
[विद्वान् (vidvān) - wise; learned; तथा (tathā) - in that way; thus; एव (eva) - indeed; just; यः (yaḥ) - who; शक्तः (śaktaḥ) - capable; able; क्लिश्यमानः (kliśyamānaḥ) - being afflicted; suffering; न (na) - not; कुप्यति (kupyati) - becomes angry; सः (saḥ) - he; नाशयित्वा (nāśayitvā) - having destroyed; क्लेष्टारम् (kleṣṭāram) - the tormentor; the one who causes suffering; परलोके (paraloke) - in the other world; afterlife; च (ca) - and; नन्दति (nandati) - rejoices; is delighted;]
(The wise, indeed, who is capable, being afflicted, does not become angry. He, having destroyed the tormentor, in the other world also rejoices.)
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॥
tasmādbalavatā caiva durbalena ca nityadā। kṣantavyaṃ puruṣeṇāhurāpatsvapi vijānatā ॥3-30-13॥
[तस्मात् (tasmāt) - therefore; बलवता (balavatā) - by the strong; च (ca) - and; एव (eva) - indeed; दुर्बलेन (durbalena) - by the weak; च (ca) - and; नित्यदा (nityadā) - always; क्षन्तव्यम् (kṣantavyam) - should be forgiven; पुरुषेण (puruṣeṇa) - by a man; आहुः (āhuḥ) - they say; आपत्सु (āpatsu) - in calamities; अपि (api) - even; विजानता (vijānatā) - by one who knows;]
(Therefore, by the strong and indeed by the weak and always, should be forgiven by a man, they say, in calamities even, by one who knows.)
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॥
manyor hi vijayaṃ kṛṣṇe praśaṃsantīha sādhavaḥ। kṣamāvato jayo nityaṃ sādhoriha satāṃ matam ॥3-30-14॥
[मन्योः (manyoḥ) - of the angry; हि (hi) - indeed; विजयम् (vijayam) - victory; कृष्णे (kṛṣṇe) - O Kṛṣṇa; प्रशंसन्ति (praśaṃsanti) - praise; इह (iha) - here; साधवः (sādhavaḥ) - the virtuous; क्षमावतः (kṣamāvataḥ) - of the patient one; जयः (jayaḥ) - victory; नित्यं (nityaṃ) - always; साधोः (sādhoḥ) - of the virtuous; इह (iha) - here; सतां (satāṃ) - of the good; मतम् (matam) - opinion;]
(Of the angry, indeed, victory, O Kṛṣṇa, praise here the virtuous; of the patient one, victory always, of the virtuous here, of the good, opinion.)
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॥
satyaṃ cānṛtataḥ śreyo nṛśaṃsāccānṛśaṃsatā। tam evaṃ bahudoṣaṃ tu krodhaṃ sādhuvivarjitam ॥ mādṛśaḥ prasṛjet kasmāt suyodhanavadhād api ॥3-30-15॥
[सत्यं (satyaṃ) - truth; च (ca) - and; अनृततः (anṛtataḥ) - than falsehood; श्रेयः (śreyaḥ) - better; नृशंसात् (nṛśaṃsāt) - than cruelty; च (ca) - and; अनृशंसता (anṛśaṃsatā) - non-cruelty; तम् (tam) - that; एवं (evaṃ) - thus; बहुदोषं (bahudoṣaṃ) - many-faulted; तु (tu) - but; क्रोधं (krodhaṃ) - anger; साधुविवर्जितम् (sādhuvivarjitam) - abandoned by the good; मादृशः (mādṛśaḥ) - one like me; प्रसृजेत् (prasṛjet) - should let go; कस्मात् (kasmāt) - for what reason; सुयोधनवधात् (suyodhanavadhāt) - from the killing of Suyodhana; अपि (api) - even;]
(Truth and is better than falsehood; non-cruelty and than cruelty; that thus many-faulted but anger abandoned by the good; one like me should let go for what reason from the killing of Suyodhana even.)
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॥
tejasvīti yam āhur vai paṇḍitā dīrghadarśinaḥ। na krodho'bhyantaras tasya bhavatīti viniścitam ॥3-30-16॥
[तेजस्वी (tejasvī) - possessing brilliance; इति (iti) - thus; यम् (yam) - whom; आहुः (āhuḥ) - they call; वै (vai) - indeed; पण्डिताः (paṇḍitāḥ) - the wise; दीर्घदर्शिनः (dīrghadarśinaḥ) - far-seeing; न (na) - not; क्रोधः (krodhaḥ) - anger; अभ्यन्तरः (abhyantaraḥ) - internal; तस्य (tasya) - of him; भवति (bhavati) - becomes; इति (iti) - thus; विनिश्चितम् (viniścitam) - ascertained;]
(He whom the wise, far-seeing ones indeed call 'tejasvī'—it is ascertained that anger does not become internal to him.)
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॥
yastu krodhaṃ samutpannaṃ prajñayā pratibādhate। tejasvinaṃ taṃ vidvāṃso manyante tattvadarśinaḥ ॥3-30-17॥
[यः (yaḥ) - who; तु (tu) - but; क्रोधं (krodham) - anger; समुत्पन्नं (samutpannam) - arisen; प्रज्ञया (prajñayā) - by wisdom; प्रतिबाधते (pratibādhate) - restrains; तेजस्विनं (tejasvinam) - powerful; तं (tam) - him; विद्वांसः (vidvāṃsaḥ) - the wise; मन्यन्ते (manyante) - consider; तत्त्वदर्शिनः (tattvadarśinaḥ) - knowers of truth;]
(Who but anger arisen by wisdom restrains, powerful him the wise consider knowers of truth.)
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॥
kruddho hi kāryaṃ suśroṇi na yathāvat prapaśyati। na kāryaṃ na ca maryādāṃ naraḥ kruddho'nupaśyati ॥3-30-18॥
[क्रुद्धः (kruddhaḥ) - angry; हि (hi) - indeed; कार्यं (kāryam) - action; सुश्रोणि (suśroṇi) - O beautiful-hipped one; न (na) - not; यथावत् (yathāvat) - properly; प्रपश्यति (prapaśyati) - perceives; न (na) - not; कार्यं (kāryam) - action; न (na) - not; च (ca) - and; मर्यादां (maryādām) - limit; नरः (naraḥ) - man; क्रुद्धः (kruddhaḥ) - angry; अनुपश्यति (anupaśyati) - observes;]
(An angry man indeed, O beautiful-hipped one, does not properly perceive action; not action, nor limit, does an angry man observe.)
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॥
hanty avadhyān api kruddho gurūn rūkṣaiḥ tudaty api। tasmāt tejasī kartavye krodho dūrāt pratiṣṭhitaḥ ॥3-30-19॥
[हन्ति (hanti) - kills; अवध्यान् (avadhyān) - those who should not be killed; अपि (api) - even; क्रुद्धः (kruddhaḥ) - angry; गुरून् (gurūn) - elders; रूक्षैः (rūkṣaiḥ) - with harsh (words or actions); तुदति (tudati) - pierces; अपि (api) - even; तस्मात् (tasmāt) - therefore; तेजसि (tejasī) - in energy; कर्तव्ये (kartavye) - in duty; क्रोधः (krodhaḥ) - anger; दूरात् (dūrāt) - from afar; प्रतिष्ठितः (pratiṣṭhitaḥ) - should be kept;]
(Kills those who should not be killed even, angry, elders with harsh (words or actions) pierces even; therefore, in energy, in duty, anger from afar should be kept.)
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॥
dākṣyaṃ hy amarṣaḥ śauryaṃ ca śīghratvam iti tejasah। guṇāḥ krodhābhibhūtena na śakyāḥ prāptum añjasā ॥3-30-20॥
[दाक्ष्यं (dākṣyam) - dexterity; हि (hi) - indeed; अमर्षः (amarṣaḥ) - patience; शौर्यं (śauryam) - heroism; च (ca) - and; शीघ्रत्वम् (śīghratvam) - swiftness; इति (iti) - thus; तेजसः (tejasah) - of energy; गुणाः (guṇāḥ) - qualities; क्रोधाभिभूतेन (krodhābhibhūtena) - by one overpowered by anger; न (na) - not; शक्याः (śakyāḥ) - possible; प्राप्तुम् (prāptum) - to obtain; अञ्जसा (añjasā) - easily;]
(Dexterity indeed, patience, heroism and swiftness—thus, the qualities of energy—by one overpowered by anger, not possible to obtain easily.)
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॥
krodhaṃ tyaktvā tu puruṣaḥ samyaktejo’bhipadyate। kālayuktaṃ mahāprājñe kruddhaistejaḥ suduḥsaham ॥3-30-21॥
[क्रोधं (krodham) - anger; त्यक्त्वा (tyaktvā) - having abandoned; तु (tu) - but; पुरुषः (puruṣaḥ) - man; सम्यक्तेजः (samyaktejaḥ) - properly powerful; अभिपद्यते (abhipadyate) - attains; कालयुक्तं (kālayuktam) - timely; महाप्राज्ञे (mahāprājñe) - O greatly wise one; क्रुद्धैः (kruddhaiḥ) - by the angry; तेजः (tejaḥ) - energy; सुदुःसहम् (suduḥsaham) - very hard to endure;]
(Having abandoned anger, but a man attains proper power. Timely, O greatly wise one, by the angry, energy is very hard to endure.)
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॥
krodhas tv apaṇḍitaiḥ śaśvat teja ity abhidhīyate। rajas tal loka-nāśāya vihitaṃ mānuṣān prati ॥3-30-22॥
[क्रोधः (krodhaḥ) - anger; त्व (tv) - but; अपण्डितैः (apaṇḍitaiḥ) - by the unwise; शश्वत् (śaśvat) - always; तेज (teja) - energy; इति (iti) - thus; अभिधीयते (abhidhīyate) - is called; रजः (rajaḥ) - passion; तत् (tat) - that; लोकनाशाय (loka-nāśāya) - for the destruction of the world; विहितं (vihitaṃ) - is ordained; मानुषान् (mānuṣān) - for men; प्रति (prati) - towards;]
(Anger but by the unwise always energy thus is called; passion that for the destruction of the world is ordained for men towards;)
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॥
tasmāc chaśvat tyajet krodhaṃ puruṣaḥ samyag ācaran। śreyān svadharmān apagaḥ na kruddha iti niścitam ॥3-30-23॥
[तस्मात् (tasmāt) - therefore; शश्वत् (śaśvat) - always; त्यजेत् (tyajet) - should abandon; क्रोधम् (krodham) - anger; पुरुषः (puruṣaḥ) - man; सम्यक् (samyak) - properly; आचरन् (ācaran) - acting; श्रेयान् (śreyān) - better; स्वधर्मात् (svadharmāt) - from one's own duty; अपगः (apagaḥ) - departed; न (na) - not; क्रुद्धः (kruddhaḥ) - angry; इति (iti) - thus; निश्चितम् (niścitam) - decided;]
(Therefore always should abandon anger man properly acting. Better from one's own duty departed not angry thus decided.)
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॥
yadi sarvam abuddhīnām atikrāntam amedhasām। atikramaḥ mad-vidhasya kathaṃ svit syād anindite ॥3-30-24॥
[यदि (yadi) - if; सर्वम् (sarvam) - all; अबुद्धीनाम् (abuddhīnām) - of the unintelligent; अतिक्रान्तम् (atikrāntam) - transgressed; अमेधसाम् (amedhasām) - of the unwise; अतिक्रमः (atikramaḥ) - transgression; मद्विधस्य (mad-vidhasya) - of one like me; कथम् (katham) - how; स्वित् (svit) - indeed; स्यात् (syāt) - could be; अनिन्दिते (anindite) - O blameless one;]
(If all (this) is transgressed by the unintelligent, by the unwise, (then) how indeed could there be transgression for one like me, O blameless one?)
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॥
yadi na syurmanuṣyeṣu kṣamiṇaḥ pṛthivīsamāḥ। na syātsandhirmanuṣyāṇāṃ krodhamūlo hi vigrahaḥ ॥3-30-25॥
[यदि (yadi) - if; न (na) - not; स्युः (syuḥ) - there would be; मनुष्येषु (manuṣyeṣu) - among men; क्षमिणः (kṣamiṇaḥ) - forbearing ones; पृथिवीसमाः (pṛthivīsamāḥ) - equal to the earth; न (na) - not; स्यात् (syāt) - would be; सन्धिः (sandhiḥ) - peace; मनुष्याणां (manuṣyāṇām) - of men; क्रोधमूलः (krodhamūlaḥ) - rooted in anger; हि (hi) - indeed; विग्रहः (vigrahaḥ) - conflict;]
(If there were not among men forbearing ones equal to the earth, there would not be peace among men; for conflict is indeed rooted in anger.)
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॥
abhiṣakto hy abhiṣajed āhanyād guruṇā hataḥ। evaṃ vināśo bhūtānām adharmaḥ prathito bhavet ॥3-30-26॥
[अभिषक्तः (abhiṣaktaḥ) - one who is attacked; हि (hi) - indeed; अभिषजेत् (abhiṣajet) - should counterattack; आहन्यात् (āhanyāt) - should strike; गुरुणा (guruṇā) - by the teacher; हतः (hataḥ) - killed; एवं (evaṃ) - thus; विनाशः (vināśaḥ) - destruction; भूतानाम् (bhūtānām) - of beings; अधर्मः (adharmaḥ) - unrighteousness; प्रथितः (prathitaḥ) - becomes known; भवेत् (bhavet) - would be;]
(One who is attacked indeed should counterattack, should strike; killed by the teacher. Thus, destruction of beings, unrighteousness would become known.)
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॥
ākruṣṭaḥ puruṣaḥ sarvaḥ pratyākrośed anantaram। pratihanyād hataś caiva tathā hiṃsyāc ca hiṃsitaḥ ॥3-30-27॥
[आक्रुष्टः (ākruṣṭaḥ) - abused; shouted at; addressed harshly; पुरुषः (puruṣaḥ) - man; person; सर्वः (sarvaḥ) - every; all; प्रत्याक्रोशेत् (pratyākrośet) - should shout back; should abuse in return; अनन्तरम् (anantaram) - immediately after; प्रतिहन्यात् (pratihanyāt) - should strike back; should hit in return; हतः (hataḥ) - struck; killed; च (ca) - and; एव (eva) - indeed; तथा (tathā) - likewise; हिंस्यात् (hiṃsyāt) - should injure; should harm; च (ca) - and; हिंसितः (hiṃsitaḥ) - injured; harmed;]
(A man, when abused, every (man) should abuse in return immediately; when struck, (if) struck indeed, likewise should harm (if) harmed;)
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॥
hanyur hi pitaraḥ putrān putrāś cāpi tathā pitṝn। hanyuś ca patayo bhāryāḥ patīn bhāryās tathaiva ca ॥3-30-28॥
[हन्युः (hanyuḥ) - may kill; हि (hi) - indeed; पितरः (pitaraḥ) - fathers; पुत्रान् (putrān) - sons; पुत्राः (putrāḥ) - sons; च (ca) - and; अपि (api) - also; तथा (tathā) - likewise; पितॄन् (pitṝn) - fathers; हन्युः (hanyuḥ) - may kill; च (ca) - and; पतयः (patayaḥ) - husbands; भार्याः (bhāryāḥ) - wives; पतीन् (patīn) - husbands; भार्याः (bhāryāḥ) - wives; तथैव (tathaiva) - just so; च (ca) - and;]
(May kill indeed fathers sons, sons and also likewise fathers; may kill and husbands wives, husbands wives just so and.)
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॥
evaṃ saṅkupite loke janma kṛṣṇe na vidyate। prajānāṃ sandhimūlaṃ hi janma viddhi śubhānane ॥3-30-29॥
[एवं (evaṃ) - thus; सङ्कुपिते (saṅkupite) - agitated; लोके (loke) - in the world; जन्म (janma) - birth; कृष्णे (kṛṣṇe) - in Kṛṣṇa; न (na) - not; विद्यते (vidyate) - exists; प्रजानाम् (prajānām) - of beings; सन्धिमूलम् (sandhimūlam) - rooted in conjunction; हि (hi) - indeed; जन्म (janma) - birth; विद्धि (viddhi) - know; शुभानने (śubhānane) - O auspicious-faced one;]
(Thus, in the agitated world, birth in Kṛṣṇa does not exist. Of beings, indeed, know birth as rooted in conjunction, O auspicious-faced one.)
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॥
tāḥ kṣīyeranprajāḥ sarvāḥ kṣipraṃ draupadi tādṛśe। tasmān manyurvināśāya prajānāmabhavāya ca ॥3-30-30॥
[ताः (tāḥ) - they; (feminine plural pronoun); क्षीयेरन् (kṣīyeran) - would perish; (optative, from kṣi, to decay); प्रजाः (prajāḥ) - creatures; beings; people; सर्वाः (sarvāḥ) - all; (feminine plural); क्षिप्रं (kṣipram) - quickly; swiftly; द्रौपदि (draupadi) - in Draupadī; (locative singular, referring to Draupadī); तादृशे (tādṛśe) - such; of that kind; (locative singular, feminine); तस्मात् (tasmāt) - therefore; from that; मन्युः (manyuḥ) - anger; wrath; विनाशाय (vināśāya) - for destruction; (dative singular); प्रजानाम् (prajānām) - of beings; of creatures; (genitive plural); अभवाय (abhavāya) - for non-existence; for annihilation; (dative singular); च (ca) - and;]
(They would perish, all creatures, quickly, in Draupadī, such (a situation). Therefore, anger is for the destruction and non-existence of beings.)
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॥
yasmāttu loke dṛśyante kṣamiṇaḥ pṛthivī-samāḥ। tasmājanma ca bhūtānāṃ bhavaśca pratipadyate ॥3-30-31॥
[यस्मात् (yasmāt) - from which; तु (tu) - but; लोके (loke) - in the world; दृश्यन्ते (dṛśyante) - are seen; क्षमिणः (kṣamiṇaḥ) - the patient ones; पृथिवीसमाः (pṛthivī-samāḥ) - equal to the earth; तस्मात् (tasmāt) - therefore; जन्म (janma) - birth; च (ca) - and; भूतानाम् (bhūtānām) - of beings; भवः (bhavaḥ) - existence; च (ca) - and; प्रतिपद्यते (pratipadyate) - is obtained;]
(But from which, in the world, the patient ones equal to the earth are seen; therefore, birth and existence of beings is obtained.)
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॥
kṣantavyaṃ puruṣeṇeha sarvāsvāpatsu śobhane। kṣamā bhavo hi bhūtānāṃ janma caiva prakīrtitam ॥3-30-32॥
[क्षन्तव्यं (kṣantavyam) - to be forgiven; पुरुषेण (puruṣeṇa) - by a man; इह (iha) - here; सर्वासु (sarvāsu) - in all; आपत्सु (āpatsu) - calamities; शोभने (śobhane) - O beautiful one; क्षमा (kṣamā) - forgiveness; भवः (bhavaḥ) - existence; हि (hi) - indeed; भूतानाम् (bhūtānām) - of beings; जन्म (janma) - birth; च (ca) - and; एव (eva) - certainly; प्रकीर्तितम् (prakīrtitam) - is declared;]
(To be forgiven by a man here in all calamities, O beautiful one; forgiveness indeed existence of beings birth and certainly is declared.)
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॥
ākruṣṭastāḍitaḥ kruddhaḥ kṣamate yo balīyasā। yaś ca nityaṃ jitakrodho vidvān uttamapūruṣaḥ ॥3-30-33॥
[आक्रुष्टः (ākruṣṭaḥ) - abused; ताडितः (tāḍitaḥ) - struck; क्रुद्धः (kruddhaḥ) - angered; क्षमते (kṣamate) - forgives; यः (yaḥ) - who; बलीयसा (balīyasā) - by the stronger; यः (yaḥ) - who; च (ca) - and; नित्यं (nityaṃ) - always; जितक्रोधः (jitakrodhaḥ) - one who has conquered anger; विद्वान् (vidvān) - wise; उत्तमपूरुषः (uttamapūruṣaḥ) - the highest person;]
(Abused, struck, angered, (he) forgives who by the stronger; who and always one who has conquered anger, wise, the highest person.)
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॥
prabhāvavān api naraḥ tasya lokāḥ sanātanāḥ। krodhanaḥ tu alpa-vijñānaḥ pretya ca iha ca naśyati ॥3-30-34॥
[प्रभाववान् (prabhāvavān) - possessing power; अपि (api) - even; नरः (naraḥ) - man; तस्य (tasya) - his; लोकाः (lokāḥ) - worlds; सनातनाः (sanātanāḥ) - eternal; क्रोधनः (krodhanaḥ) - angry person; तु (tu) - but; अल्पविज्ञानः (alpa-vijñānaḥ) - of little knowledge; प्रेत्य (pretya) - having died; च (ca) - and; इह (iha) - here; च (ca) - and; नश्यति (naśyati) - perishes;]
(Even a man possessing power, his worlds are eternal; but an angry person of little knowledge, having died and here and, perishes.)
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॥
atrāpy udāharantīmā gāthā nityaṃ kṣamāvatām। gītāḥ kṣamāvatā kṛṣṇe kāśyapena mahātmanā ॥3-30-35॥
[अत्र (atra) - here; अपि (api) - also; उदाहरन्ति (udāharanti) - they recite; इमा (imā) - these; गाथा (gāthāḥ) - verses; नित्यं (nityaṃ) - always; क्षमावताम् (kṣamāvatām) - of the patient ones; गीताः (gītāḥ) - sung; क्षमावता (kṣamāvatā) - by the patient one; कृष्णे (kṛṣṇe) - in Kṛṣṇa; काश्यपेन (kāśyapena) - by Kāśyapa; महात्मना (mahātmanā) - by the great-souled;]
(Here also, they recite these verses always of the patient ones; sung by the patient one in Kṛṣṇa by Kāśyapa, the great-souled.)
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॥
kṣamā dharmaḥ kṣamā yajñaḥ kṣamā vedāḥ kṣamā śrutam। yas tām evaṃ vijānāti sa sarvaṃ kṣantum arhati ॥3-30-36॥
[क्षमा (kṣamā) - forbearance; धर्मः (dharmaḥ) - righteousness; क्षमा (kṣamā) - forbearance; यज्ञः (yajñaḥ) - sacrifice; क्षमा (kṣamā) - forbearance; वेदाः (vedāḥ) - Vedas; क्षमा (kṣamā) - forbearance; श्रुतम् (śrutam) - that which is heard; यः (yaḥ) - who; ताम् (tām) - her; एवम् (evam) - thus; विजानाति (vijānāti) - knows; स (sa) - he; सर्वम् (sarvam) - all; क्षन्तुम् (kṣantum) - to forgive; अर्हति (arhati) - is worthy;]
(Forbearance is righteousness; forbearance is sacrifice; forbearance is the Vedas; forbearance is that which is heard. He who thus knows her is worthy to forgive all.)
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॥
kṣamā brahma kṣamā satyaṃ kṣamā bhūtaṃ ca bhāvi ca। kṣamā tapaḥ kṣamā śaucaṃ kṣamayā coddhṛtaṃ jagat ॥3-30-37॥
[क्षमा (kṣamā) - forbearance; ब्रह्म (brahma) - Brahman; क्षमा (kṣamā) - forbearance; सत्यं (satyaṃ) - truth; क्षमा (kṣamā) - forbearance; भूतं (bhūtaṃ) - that which has been; च (ca) - and; भावि (bhāvi) - that which will be; च (ca) - and; क्षमा (kṣamā) - forbearance; तपः (tapaḥ) - austerity; क्षमा (kṣamā) - forbearance; शौचं (śaucaṃ) - purity; क्षमया (kṣamayā) - by forbearance; च (ca) - and; उद्धृतं (uddhṛtaṃ) - upheld; जगत् (jagat) - the world;]
(Forbearance is Brahman; forbearance is truth; forbearance is that which has been and that which will be; forbearance is austerity; forbearance is purity; by forbearance also the world is upheld.)
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॥
ati brahmavidāṃ lokān ati cāpi tapasvinām। ati yajñavidāṃ caiva kṣamiṇaḥ prāpnuvanti tān ॥3-30-38॥
[अति (ati) - beyond; over; ब्रह्मविदां (brahmavidām) - of knowers of Brahman; लोकान् (lokān) - worlds; अति (ati) - beyond; over; च (ca) - and; अपि (api) - also; तपस्विनाम् (tapasvinām) - of ascetics; अति (ati) - beyond; over; यज्ञविदां (yajñavidām) - of knowers of sacrifice; च (ca) - and; एव (eva) - indeed; क्षमिणः (kṣamiṇaḥ) - the forgiving ones; प्राप्नुवन्ति (prāpnuvanti) - attain; तान् (tān) - those;]
(Beyond the worlds of knowers of Brahman, and also beyond those of ascetics, beyond those of knowers of sacrifice indeed, the forgiving ones attain those.)
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॥
kṣamā tejasvināṃ tejaḥ kṣamā brahma tapasvinām। kṣamā satyaṃ satyavatāṃ kṣamā dānaṃ kṣamā yaśaḥ ॥3-30-39॥
[क्षमा (kṣamā) - forbearance; तेजस्विनां (tejasvinām) - of the brilliant ones; तेजः (tejaḥ) - splendor; क्षमा (kṣamā) - forbearance; ब्रह्म (brahma) - the Veda; तपस्विनाम् (tapasvinām) - of ascetics; क्षमा (kṣamā) - forbearance; सत्यं (satyaṃ) - truth; सत्यवतां (satyavatām) - of the truthful; क्षमा (kṣamā) - forbearance; दानं (dānaṃ) - charity; क्षमा (kṣamā) - forbearance; यशः (yaśaḥ) - fame;]
(Forbearance is the splendor of the brilliant; forbearance is the Veda of ascetics; forbearance is truth of the truthful; forbearance is charity; forbearance is fame.)
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॥
tāṃ kṣamām īdṛśīṃ kṛṣṇe katham asmad-vidhaḥ tyajet। yasyāṃ brahma ca satyaṃ ca yajñā lokāś ca viṣṭhitāḥ ॥ bhujyante yajvanāṃ lokāḥ kṣamiṇām apare tathā ॥3-30-40॥
[तां (tām) - that (feminine); क्षमाम् (kṣamām) - forbearance; ईदृशीम् (īdṛśīm) - such as this; कृष्णे (kṛṣṇe) - O Kṛṣṇa; कथम् (katham) - how; अस्मद्विधः (asmad-vidhaḥ) - one like me; त्यजेत् (tyajet) - could abandon; यस्याम् (yasyām) - in which; ब्रह्म (brahma) - Brahman; च (ca) - and; सत्यं (satyaṃ) - truth; च (ca) - and; यज्ञाः (yajñāḥ) - sacrifices; लोकाः (lokāḥ) - worlds; च (ca) - and; विष्ठिताः (viṣṭhitāḥ) - are established; भुज्यन्ते (bhujyante) - are enjoyed; यज्वनां (yajvanāṃ) - of sacrificers; लोकाः (lokāḥ) - worlds; क्षमिणाम् (kṣamiṇām) - of the forbearing; अपरे (apare) - others; तथा (tathā) - likewise;]
(That forbearance such as this, O Kṛṣṇa, how could one like me abandon? In which Brahman and truth and sacrifices and worlds are established. The worlds of sacrificers are enjoyed, likewise others of the forbearing.)
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॥
kṣantavyam eva satataṃ puruṣeṇa vijānatā। yadā hi kṣamate sarvaṃ brahma sampadyate tadā ॥3-30-41॥
[क्षन्तव्यम् (kṣantavyam) - to be forgiven; एव (eva) - indeed; सततम् (satatam) - always; पुरुषेण (puruṣeṇa) - by the person; विजानता (vijānatā) - by the one who knows; यदा (yadā) - when; हि (hi) - indeed; क्षमते (kṣamate) - forgives; सर्वम् (sarvam) - all; ब्रह्म (brahma) - Brahman; सम्पद्यते (sampadyate) - attains; तदा (tadā) - then;]
(To be forgiven indeed always by the person who knows. When indeed (he) forgives all, Brahman is attained then.)
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॥
kṣamāvatām ayaṃ lokaḥ paraś caiva kṣamāvatām। iha saṃmānam ṛcchanti paratra ca śubhāṃ gatim ॥3-30-42॥
[क्षमावताम् (kṣamāvatām) - of those possessing forbearance; अयम् (ayam) - this; लोकः (lokaḥ) - world; परः (paraḥ) - the next (world); च (ca) - and; एव (eva) - indeed; क्षमावताम् (kṣamāvatām) - of those possessing forbearance; इह (iha) - here; संमानम् (saṃmānam) - honor; ऋच्छन्ति (ṛcchanti) - attain; परत्र (paratra) - in the next (world); च (ca) - and; शुभाम् (śubhām) - auspicious; गतिम् (gatim) - state;]
(Of those possessing forbearance, this world and the next indeed (are for) those possessing forbearance; here they attain honor, and in the next (world) an auspicious state.)
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॥
yeṣāṃ manyur manuṣyāṇāṃ kṣamayā nihataḥ sadā। teṣāṃ paratare lokās tasmāt kṣāntiḥ parā matā ॥3-30-43॥
[येषां (yeṣām) - of whom; मन्युः (manyuḥ) - anger; मनुष्याणां (manuṣyāṇām) - of men; क्षमया (kṣamayā) - by forgiveness; निहतः (nihataḥ) - destroyed; सदा (sadā) - always; तेषां (teṣām) - of them; परतरे (paratare) - higher; लोकाः (lokāḥ) - worlds; तस्मात् (tasmāt) - therefore; क्षान्तिः (kṣāntiḥ) - forbearance; परा (parā) - supreme; मता (matā) - considered;]
(Of whom anger of men by forgiveness is always destroyed; of them higher worlds; therefore forbearance supreme considered;)
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॥
iti gītāḥ kāśyapena gāthā nityaṃ kṣamāvatām। śrutvā gāthāḥ kṣamāyās tvaṃ tuṣya draupadi mā krudhaḥ ॥3-30-44॥
[इति (iti) - thus; गीताः (gītāḥ) - sung; काश्यपेन (kāśyapena) - by Kāśyapa; गाथा (gāthā) - verse; नित्यं (nityaṃ) - always; क्षमावताम् (kṣamāvatām) - of the patient ones; श्रुत्वा (śrutvā) - having heard; गाथाः (gāthāḥ) - verses; क्षमायाः (kṣamāyāḥ) - of patience; त्वं (tvaṃ) - you; तुष्य (tuṣya) - be pleased; द्रौपदि (draupadi) - O Draupadi; मा (mā) - do not; क्रुधः (krudhaḥ) - be angry;]
(Thus, the verse sung by Kāśyapa, always of the patient ones. Having heard the verses of patience, you be pleased, O Draupadi, do not be angry. (3-30-44))
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॥
pitāmahaḥ śāntanavaḥ śamaṃ sampūjayiṣyati। ācāryo viduraḥ kṣattā śamameva vadiṣyataḥ ॥ kṛpaśca sañjayaścaiva śamameva vadiṣyataḥ ॥3-30-45॥
[पितामहः (pitāmahaḥ) - paternal grandfather; शान्तनवः (śāntanavaḥ) - descendant of Śantanu; शमं (śamam) - peace; सम्पूजयिष्यति (sampūjayiṣyati) - will honor; आचार्यः (ācāryaḥ) - teacher; विदुरः (viduraḥ) - Vidura; क्षत्ता (kṣattā) - charioteer; शमम् (śamam) - peace; एव (eva) - indeed; वदिष्यतः (vadiṣyataḥ) - will speak; कृपः (kṛpaḥ) - Kṛpa; च (ca) - and; सञ्जयः (sañjayaḥ) - Sañjaya; च (ca) - and; एव (eva) - indeed; शमम् (śamam) - peace; एव (eva) - indeed; वदिष्यतः (vadiṣyataḥ) - will speak;]
(The paternal grandfather, descendant of Śantanu, will honor peace. The teacher, Vidura, and the charioteer will indeed speak only of peace. Kṛpa and Sañjaya also will indeed speak only of peace. (3-30-45))
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॥
somadatto yuyutsuś ca droṇaputras tathaiva ca। pitāmahaś ca no vyāsaḥ śamaṃ vadati nityaśaḥ ॥3-30-46॥
[सोमदत्तः (somadattaḥ) - Soma-datta; (proper name); युयुत्सुः (yuyutsuḥ) - desirous of fighting; (proper name); च (ca) - and; द्रोणपुत्रः (droṇaputraḥ) - son of Droṇa; (Aśvatthāman); तथैव (tathaiva) - likewise; च (ca) - and; पितामहः (pitāmahaḥ) - grandfather; (Bhīṣma); च (ca) - and; नः (naḥ) - to us; व्यासः (vyāsaḥ) - Vyāsa; (sage); शमम् (śamam) - peace; वदति (vadati) - speaks; नित्यशः (nityaśaḥ) - always;]
(Soma-datta, Yuyutsu and the son of Droṇa likewise and grandfather and to us Vyāsa peace speaks always.)
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॥
etair hi rājā niyataṃ codyamānaḥ śamaṃ prati। rājyaṃ dāte iti me buddhir na cet lobhāt na śiṣyati ॥3-30-47॥
[एतैः (etaiḥ) - by these; हि (hi) - indeed; राजा (rājā) - the king; नियतं (niyatam) - constantly; चोद्यमानः (codyamānaḥ) - being urged; शमं (śamam) - peace; प्रति (prati) - towards; राज्यं (rājyaṃ) - kingdom; दातु (dātu) - to give; इति (iti) - thus; मे (me) - my; बुद्धिः (buddhiḥ) - intellect; न (na) - not; चेत् (cet) - if; लोभात् (lobhāt) - from greed; न (na) - not; शिष्यति (śiṣyati) - remains;]
(By these indeed the king, constantly being urged towards peace, (thinks) "to give the kingdom" thus my intellect, if not from greed, does not remain.)
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॥
kālo'yaṁ dāruṇaḥ prāpto bharatānām abhūtaye। niścitaṁ me sadaivaitat purastād api bhāmini ॥3-30-48॥
[कालः (kālaḥ) - time; अयम् (ayam) - this; दारुणः (dāruṇaḥ) - cruel; प्राप्तः (prāptaḥ) - has arrived; भरतानाम् (bharatānām) - of the Bharatas; अभूतये (abhūtaye) - for destruction; निश्चितम् (niścitam) - certain; मे (me) - to me; सदैव (sadaiva) - always; एतत् (etat) - this; पुरस्तात् (purastāt) - before; अपि (api) - also; भामिनि (bhāmini) - O beautiful lady;]
(Time this cruel has arrived of the Bharatas for destruction; certain to me always this before also O beautiful lady;)
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॥
suyodhano nārhati iti kṣamām evaṃ na vindati। arhah tasya aham iti eva tasmāt māṃ vindate kṣamā ॥3-30-49॥
[सुयोधनः (suyodhanaḥ) - Su-yodhana; good warrior; न (na) - not; अर्हतीति (arhatīti) - arhati; is worthy; iti; thus; क्षमाम् (kṣamām) - kṣamām; forgiveness; एवं (evaṃ) - evaṃ; thus; न (na) - not; विन्दति (vindati) - vindati; finds; अर्हः (arhaḥ) - arhaḥ; worthy; तस्य (tasya) - tasya; of him; अहम् (aham) - aham; I; इति (iti) - iti; thus; एव (eva) - eva; indeed; तस्मात् (tasmāt) - tasmāt; therefore; माम् (mām) - mām; me; विन्दते (vindate) - vindate; finds; क्षमाः (kṣamā) - kṣamā; forgiveness;]
(Su-yodhana not is worthy thus forgiveness thus not finds. Worthy of him I thus indeed therefore me finds forgiveness.)
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॥
etad-ātmavatāṃ vṛttam eṣa dharmaḥ sanātanaḥ। kṣamā caiva anṛśaṃsyaṃ ca tat kartā asmi aham añjasā ॥3-30-50॥
[एतत् (etat) - this; आत्मवताम् (ātmavatām) - of the self-possessed; वृत्तम् (vṛttam) - conduct; एषः (eṣa) - this; धर्मः (dharmaḥ) - duty; सनातनः (sanātanaḥ) - eternal; क्षमा (kṣamā) - forbearance; च (ca) - and; एव (eva) - indeed; अनृशंस्यम् (anṛśaṃsyam) - compassion; च (ca) - and; तत् (tat) - that; कर्ताऽस्मि (kartā asmi) - I am the doer; अहम् (aham) - I; अञ्जसा (añjasā) - truly;]
(This is the conduct of the self-possessed, this is the eternal duty; forbearance and indeed compassion, that I am the doer, I truly.)
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)
