03.030
Core: Yudhisthira responds by censuring anger and praising forgiveness.
yudhiṣṭhira uvāca॥
Yudhiṣṭhira said.
krodho hantā manuṣyāṇāṃ krodho bhāvayitā punaḥ। iti viddhi mahāprājñe krodhamūlau bhavābhavau ॥3-30-1॥
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)
yo hi saṁharate krodhaṁ bhāvas tasya suśobhane। yaḥ punaḥ puruṣaḥ krodhaṁ nityaṁ na sahate śubhe ॥ tasyābhāvāya bhavati krodhaḥ paramadāruṇaḥ ॥3-30-2॥
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)
krodhamūlo vināśo hi prajānāmiha dṛśyate। tatkathaṃ mādṛśaḥ krodhamutsṛjellokanāśanam ॥3-30-3॥
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)
kruddhaḥ pāpaṃ naraḥ kuryāt kruddho hanyād gurūn api। kruddhaḥ paruṣayā vācā śreyaso'py avamanyate ॥3-30-4॥
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)
vācyāvācye hi kupito na prajānāti karhicit। nākāryam asti kruddhasya nāvācyaṃ vidyate tathā ॥3-30-5॥
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)
hiṁsyātkrodhādavadhyāṁśca vadhyānsampūjayedapi। ātmānamapi ca kruddhaḥ preṣayedyamasādanam ॥3-30-6॥
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)
etāndoṣān prapaśyadbhiḥ jitaḥ krodho manīṣibhiḥ। icchadbhiḥ paramaṃ śreya iha cāmutra cottamam ॥3-30-7॥
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)
taṃ krodhaṃ varjitaṃ dhīraiḥ katham asmad-vidhaś caret। etad draupadi sandhāya na me manyuḥ pravardhate ॥3-30-8॥
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)
ātmānaṃ ca paraṃ caiva trāyate mahato bhayāt। krudhyantam apratikrudhyann dvayor eṣa cikitsakaḥ ॥3-30-9॥
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)
mūḍho yadi kliśyamānaḥ krudhyate'śaktimān naraḥ। balīyasāṃ manuṣyāṇāṃ tyajaty ātmānam antataḥ॥3-30-10॥
If a deluded and powerless man, when afflicted, becomes angry with stronger men, he ultimately destroys himself. (3-30-10)
tasyātmānaṃ santyajato lokā naśyantyanātmanaḥ। tasmāddraupadyāśaktasya manyorniyamanaṃ smṛtam ॥3-30-11॥
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)
vidvāṃs tathaiva yaḥ śaktaḥ kliśyamāno na kupyati। sa nāśayitvā kleṣṭāraṃ paraloke ca nandati ॥3-30-12॥
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)
tasmādbalavatā caiva durbalena ca nityadā। kṣantavyaṃ puruṣeṇāhurāpatsvapi vijānatā ॥3-30-13॥
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)
manyor hi vijayaṃ kṛṣṇe praśaṃsantīha sādhavaḥ। kṣamāvato jayo nityaṃ sādhoriha satāṃ matam ॥3-30-14॥
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)
satyaṃ cānṛtataḥ śreyo nṛśaṃsāccānṛśaṃsatā। tam evaṃ bahudoṣaṃ tu krodhaṃ sādhuvivarjitam ॥ mādṛśaḥ prasṛjet kasmāt suyodhanavadhād api ॥3-30-15॥
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)
tejasvīti yam āhur vai paṇḍitā dīrghadarśinaḥ। na krodho'bhyantaras tasya bhavatīti viniścitam ॥3-30-16॥
The wise and far-seeing call him 'tejasvī'; it is certain that anger does not arise within him. (3-30-16)
yastu krodhaṃ samutpannaṃ prajñayā pratibādhate। tejasvinaṃ taṃ vidvāṃso manyante tattvadarśinaḥ ॥3-30-17॥
But he who restrains arisen anger with wisdom, him the wise who know the truth consider to be powerful. (3-30-17)
kruddho hi kāryaṃ suśroṇi na yathāvat prapaśyati। na kāryaṃ na ca maryādāṃ naraḥ kruddho'nupaśyati ॥3-30-18॥
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)
hanty avadhyān api kruddho gurūn rūkṣaiḥ tudaty api। tasmāt tejasī kartavye krodho dūrāt pratiṣṭhitaḥ ॥3-30-19॥
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)
dākṣyaṃ hy amarṣaḥ śauryaṃ ca śīghratvam iti tejasah। guṇāḥ krodhābhibhūtena na śakyāḥ prāptum añjasā ॥3-30-20॥
Dexterity, patience, heroism, and swiftness—these qualities of energy cannot be easily attained by one who is overpowered by anger. (3-30-20)
krodhaṃ tyaktvā tu puruṣaḥ samyaktejo’bhipadyate। kālayuktaṃ mahāprājñe kruddhaistejaḥ suduḥsaham ॥3-30-21॥
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)
krodhas tv apaṇḍitaiḥ śaśvat teja ity abhidhīyate। rajas tal loka-nāśāya vihitaṃ mānuṣān prati ॥3-30-22॥
But anger is always called 'energy' by the unwise; that passion is ordained for the destruction of the world, towards men. (3-30-22)
tasmāc chaśvat tyajet krodhaṃ puruṣaḥ samyag ācaran। śreyān svadharmān apagaḥ na kruddha iti niścitam ॥3-30-23॥
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)
yadi sarvam abuddhīnām atikrāntam amedhasām। atikramaḥ mad-vidhasya kathaṃ svit syād anindite ॥3-30-24॥
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)
yadi na syurmanuṣyeṣu kṣamiṇaḥ pṛthivīsamāḥ। na syātsandhirmanuṣyāṇāṃ krodhamūlo hi vigrahaḥ ॥3-30-25॥
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)
abhiṣakto hy abhiṣajed āhanyād guruṇā hataḥ। evaṃ vināśo bhūtānām adharmaḥ prathito bhavet ॥3-30-26॥
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)
ākruṣṭaḥ puruṣaḥ sarvaḥ pratyākrośed anantaram। pratihanyād hataś caiva tathā hiṃsyāc ca hiṃsitaḥ ॥3-30-27॥
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)
hanyur hi pitaraḥ putrān putrāś cāpi tathā pitṝn। hanyuś ca patayo bhāryāḥ patīn bhāryās tathaiva ca ॥3-30-28॥
Indeed, fathers may kill sons, and sons likewise fathers; wives may kill husbands, and husbands wives, just so. (3-30-28)
evaṃ saṅkupite loke janma kṛṣṇe na vidyate। prajānāṃ sandhimūlaṃ hi janma viddhi śubhānane ॥3-30-29॥
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)
tāḥ kṣīyeranprajāḥ sarvāḥ kṣipraṃ draupadi tādṛśe। tasmān manyurvināśāya prajānāmabhavāya ca ॥3-30-30॥
All those creatures would quickly perish in such a Draupadī. Therefore, anger leads to the destruction and annihilation of beings. (3-30-30)
yasmāttu loke dṛśyante kṣamiṇaḥ pṛthivī-samāḥ। tasmājanma ca bhūtānāṃ bhavaśca pratipadyate ॥3-30-31॥
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)
kṣantavyaṃ puruṣeṇeha sarvāsvāpatsu śobhane। kṣamā bhavo hi bhūtānāṃ janma caiva prakīrtitam ॥3-30-32॥
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)
ākruṣṭastāḍitaḥ kruddhaḥ kṣamate yo balīyasā। yaś ca nityaṃ jitakrodho vidvān uttamapūruṣaḥ ॥3-30-33॥
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)
prabhāvavān api naraḥ tasya lokāḥ sanātanāḥ। krodhanaḥ tu alpa-vijñānaḥ pretya ca iha ca naśyati ॥3-30-34॥
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)
atrāpy udāharantīmā gāthā nityaṃ kṣamāvatām। gītāḥ kṣamāvatā kṛṣṇe kāśyapena mahātmanā ॥3-30-35॥
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)
kṣamā dharmaḥ kṣamā yajñaḥ kṣamā vedāḥ kṣamā śrutam। yas tām evaṃ vijānāti sa sarvaṃ kṣantum arhati ॥3-30-36॥
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)
kṣamā brahma kṣamā satyaṃ kṣamā bhūtaṃ ca bhāvi ca। kṣamā tapaḥ kṣamā śaucaṃ kṣamayā coddhṛtaṃ jagat ॥3-30-37॥
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)
ati brahmavidāṃ lokān ati cāpi tapasvinām। ati yajñavidāṃ caiva kṣamiṇaḥ prāpnuvanti tān ॥3-30-38॥
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)
kṣamā tejasvināṃ tejaḥ kṣamā brahma tapasvinām। kṣamā satyaṃ satyavatāṃ kṣamā dānaṃ kṣamā yaśaḥ ॥3-30-39॥
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)
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॥
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)
kṣantavyam eva satataṃ puruṣeṇa vijānatā। yadā hi kṣamate sarvaṃ brahma sampadyate tadā ॥3-30-41॥
A wise person must always forgive. When one truly forgives everything, then one attains Brahman. (3-30-41)
kṣamāvatām ayaṃ lokaḥ paraś caiva kṣamāvatām। iha saṃmānam ṛcchanti paratra ca śubhāṃ gatim ॥3-30-42॥
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)
yeṣāṃ manyur manuṣyāṇāṃ kṣamayā nihataḥ sadā। teṣāṃ paratare lokās tasmāt kṣāntiḥ parā matā ॥3-30-43॥
Those among men whose anger is always destroyed by forgiveness attain higher worlds; therefore, forbearance is considered supreme. (3-30-43)
iti gītāḥ kāśyapena gāthā nityaṃ kṣamāvatām। śrutvā gāthāḥ kṣamāyās tvaṃ tuṣya draupadi mā krudhaḥ ॥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)
pitāmahaḥ śāntanavaḥ śamaṃ sampūjayiṣyati। ācāryo viduraḥ kṣattā śamameva vadiṣyataḥ ॥ kṛpaśca sañjayaścaiva śamameva vadiṣyataḥ ॥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)
somadatto yuyutsuś ca droṇaputras tathaiva ca। pitāmahaś ca no vyāsaḥ śamaṃ vadati nityaśaḥ ॥3-30-46॥
Somadatta, Yuyutsu, and the son of Drona, likewise, and the grandfather, and Vyasa always speaks of peace to us. (3-30-46)
etair hi rājā niyataṃ codyamānaḥ śamaṃ prati। rājyaṃ dāte iti me buddhir na cet lobhāt na śiṣyati ॥3-30-47॥
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)
kālo'yaṁ dāruṇaḥ prāpto bharatānām abhūtaye। niścitaṁ me sadaivaitat purastād api bhāmini ॥3-30-48॥
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)
suyodhano nārhati iti kṣamām evaṃ na vindati। arhah tasya aham iti eva tasmāt māṃ vindate kṣamā ॥3-30-49॥
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)
etad-ātmavatāṃ vṛttam eṣa dharmaḥ sanātanaḥ। kṣamā caiva anṛśaṃsyaṃ ca tat kartā asmi aham añjasā ॥3-30-50॥
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)
