Yudhishthira in Praise of Forgiveness

Verse 1 (3.29.1)

द्रौपद्या वचनं श्रुत्वा श्लक्ष्णाक्षरपदं शुभम् । उवाच द्रौपदीं राजा स्मयमानो युधिष्ठिरः ॥

draupadyā vacanaṃ śrutvā ślakṣṇākṣarapadaṃ śubham | uvāca draupadīṃ rājā smayamāno yudhiṣṭhiraḥ

Having heard Draupadi's words, fine and smooth in every syllable and phrase, King Yudhishthira smiled and spoke to her.

Note on the text: Dropped the heading वैशंपायन उवाच, which had slipped into the verse text with a stray wiki quote mark (`), and set the speaker from it. Wikisource marks this verse and the next as an addition (` … '). Not in the critical edition (found in the vulgate recension).

Verse 2 (3.29.2)

कारणे भवती क्रुद्धा धार्तराष्ट्रस्य दुर्मतेः । येन क्रोधं महाप्रज्ञे बहुधा बहुमन्यसे । क्रोधमूलं हरं शत्रुं कारणैः शृणु तं मम ॥

kāraṇe bhavatī kruddhā dhārtarāṣṭrasya durmateḥ | yena krodhaṃ mahāprajñe bahudhā bahumanyase | krodhamūlaṃ haraṃ śatruṃ kāraṇaiḥ śṛṇu taṃ mama

You are angry on account of the evil-minded son of Dhritarashtra, and so, wise lady, you think highly of anger in many ways. Now hear from me, with my reasons, about that ruinous enemy whose root is anger.

Note on the text: Speaker set to युधिष्ठिर: Wikisource prints no heading, but this is Yudhishthira's reply announced in the previous verse. Removed a stray closing wiki quote mark ('), which ends the addition marked from verse 1. Not in the critical edition (found in the vulgate recension).

Verse 3 (3.29.3)

क्रोधो हन्ता मनुष्याणां क्रोधो भावयिता पुनः । इति विद्धि महाप्राज्ञे क्रोधमूलौ भवाभवौ ॥

krodho hantā manuṣyāṇāṃ krodho bhāvayitā punaḥ | iti viddhi mahāprājñe krodhamūlau bhavābhavau

Anger is the slayer of men, and anger, once mastered, is also what makes them thrive. Know, wise lady, that prosperity and ruin are both rooted in anger.

Note on the text: Corrected महाप्रात्रे → महाप्राज्ञे (misprint in Wikisource; त्र for ज्ञ; the critical edition reads mahāprājñe).

Verse 4 (3.29.4)

यो हि संहरते क्रोधं भावस्तस्य सुशोभने । यो न संहरते क्रोधं तस्याभावो भवत्युत । अभावकारणं तस्मात्क्रोधो भवति शोभने ॥

yo hi saṃharate krodhaṃ bhāvastasya suśobhane | yo na saṃharate krodhaṃ tasyābhāvo bhavatyuta | abhāvakāraṇaṃ tasmātkrodho bhavati śobhane

He who restrains his anger prospers, lovely one; he who does not restrain it is ruined. So anger, lovely one, becomes the cause of ruin.

Note on the text: The first line is the first line of CE 3.30.2. Lines 2–3 are printed between wiki quote marks (` … ') as an addition; marks removed; these lines are not in the critical edition.

Verse 5 (3.29.5)

यः पुनः पुरुषः क्रोधं नित्यं विसृजते शुभे । तस्याभावाय भवति क्रोधः परमदारुणः ॥

yaḥ punaḥ puruṣaḥ krodhaṃ nityaṃ visṛjate śubhe | tasyābhāvāya bhavati krodhaḥ paramadāruṇaḥ

But the man who always gives free rein to his anger, gentle lady — for him that most terrible anger becomes the cause of ruin.

Note on the text: The second and third lines of CE 3.30.2; Wikisource's विसृजते ("gives free rein to") for the critical edition's na sahate is kept as a recension variant.

Verse 6 (3.29.6)

क्रोधमूलो विनाशो हि प्रजानामिह दृश्यते । तत्कथं मादृशः क्रोधमुत्सृजेल्लोकनाशनम् ॥

krodhamūlo vināśo hi prajānāmiha dṛśyate | tatkathaṃ mādṛśaḥ krodhamutsṛjellokanāśanam

The destruction of creatures in this world is seen to spring from anger. How then could one like me let loose anger, the destroyer of the world?

Verse 7 (3.29.7)

क्रुद्धः पापं नरः कुर्यात्क्रुद्धो हन्याद्गुरूनपि । क्रुद्धः परुषया वाचा श्रेयसोऽप्यवमन्यते ॥

kruddhaḥ pāpaṃ naraḥ kuryātkruddho hanyādgurūnapi | kruddhaḥ paruṣayā vācā śreyaso'pyavamanyate

An angry man may commit sin; an angry man may kill even his elders; an angry man insults even his betters with harsh words.

Verse 8 (3.29.8)

वाच्यावाच्ये हि कुपितो न प्रजानाति कर्हिचित् । नाकार्यमस्ति क्रुद्धस्य नावाच्यं विद्यते तथा ॥

vācyāvācye hi kupito na prajānāti karhicit | nākāryamasti kruddhasya nāvācyaṃ vidyate tathā

An angry man never knows what should be said and what should not. For the angry there is nothing that may not be done and nothing that may not be said.

Verse 9 (3.29.9)

हिंस्यात्क्रोधादवध्यांस्तु वध्यान्संपूजयीत च । आत्मानमपि च क्रुद्धः प्रेषयेद्यमसादनम् ॥

hiṃsyātkrodhādavadhyāṃstu vadhyānsaṃpūjayīta ca | ātmānamapi ca kruddhaḥ preṣayedyamasādanam

In anger a man may harm those who should not be harmed and honour those who deserve death; an angry man may even send himself to the abode of Yama.

Verse 10 (3.29.10)

एतान्दोषान्प्रपश्यद्भिर्जितः क्रोधो मनीषिभिः । इच्छद्भिः परमं श्रेय इह चामुत्र चोत्तमम् ॥

etāndoṣānprapaśyadbhirjitaḥ krodho manīṣibhiḥ | icchadbhiḥ paramaṃ śreya iha cāmutra cottamam

Seeing these faults, the wise, who seek the highest good here and the best that lies beyond, have conquered anger.

Verse 11 (3.29.11)

तं क्रोधं वर्जितं धीरैः कथमस्मद्विधश्चरेत् । एतद्द्रौपदि संस्मृत्य न मे मन्युः प्रवर्धते ॥

taṃ krodhaṃ varjitaṃ dhīraiḥ kathamasmadvidhaścaret | etaddraupadi saṃsmṛtya na me manyuḥ pravardhate

How could one like me take up the anger that the steadfast have renounced? Keeping this in mind, Draupadi, I do not let my anger grow.

Note on the text: Corrected कथमस्मद्विधश्ररेत् → कथमस्मद्विधश्चरेत् (misprint in Wikisource; श्र for श्च; the page's commentary glosses चरेत् and the critical edition reads asmadvidhaś caret) and restored a missing word space (संस्मृत्यन → संस्मृत्य न). संस्मृत्य for the critical edition's saṃdhāya is a recension variant and is kept.

Verse 12 (3.29.12)

आत्मानं च परांश्चैव त्रायते महतो भयात् । क्रुध्यन्तमप्रतिक्रुध्यन्द्वयोरेष चिकित्सकः ॥

ātmānaṃ ca parāṃścaiva trāyate mahato bhayāt | krudhyantamapratikrudhyandvayoreṣa cikitsakaḥ

He who does not answer anger with anger saves both himself and others from great danger; he is the healer of both.

Note on the text: Corrected दूयोरेष → द्वयोरेष (misprint in Wikisource; the page's commentary reads द्वयोः and the critical edition dvayor eṣa).

Verse 13 (3.29.13)

मूढो यदि क्लिश्यमानः क्रुध्यतेऽशक्तिमान्नरः । बलीयसां मनुष्याणां त्यजत्यात्मानमन्ततः ॥

mūḍho yadi kliśyamānaḥ krudhyate'śaktimānnaraḥ | balīyasāṃ manuṣyāṇāṃ tyajatyātmānamantataḥ

If a foolish man who lacks the strength grows angry with stronger men when he is harassed, in the end he destroys himself.

Verse 14 (3.29.14)

तस्यात्मानं संत्यजतो लोका नश्यन्त्यनात्मनः । तस्माद्द्रौपद्यशक्तस्य मन्योर्नियमनं स्मृतम् ॥

tasyātmānaṃ saṃtyajato lokā naśyantyanātmanaḥ | tasmāddraupadyaśaktasya manyorniyamanaṃ smṛtam

For such an undisciplined man, who throws his life away, the worlds beyond are lost as well. Therefore, Draupadi, it is taught that the weak should hold their anger in check.

Note on the text: Corrected अशक्तस् → अशक्तस्य (misprint in Wikisource; dropped akshara, leaving the line a syllable short; the critical edition reads aśaktasya).

Verse 15 (3.29.15)

विद्वांस्तथैव यः शक्तः क्लिश्यमानः प्रकुप्यति । स नाशयित्वा द्वेष्टारं परलोके न नन्दति ॥

vidvāṃstathaiva yaḥ śaktaḥ kliśyamānaḥ prakupyati | sa nāśayitvā dveṣṭāraṃ paraloke na nandati

Likewise, the wise man who has the strength, if he flares up when he is harassed, may destroy the one who hates him, but he finds no joy in the world beyond.

Note on the text: Wikisource's reading (प्रकुप्यति … न नन्दति, "flares up … finds no joy") is the converse of the critical edition's (na kupyati … ca nandati, "does not grow angry … rejoices"); both make sense, and Wikisource's is kept.

Verse 16 (3.29.16)

तस्माद्बलवता चैव दुर्बलेन च नित्यदा । क्षन्तव्यं पुरुषेणाहुरापत्स्वपि विजानता ॥

tasmādbalavatā caiva durbalena ca nityadā | kṣantavyaṃ puruṣeṇāhurāpatsvapi vijānatā

Therefore, they say, the strong and the weak alike should always forgive, even in times of distress, if they understand.

Verse 17 (3.29.17)

मन्योर्हि विजयं कृष्णे प्रशंसन्तीह साधवः । क्षमावतो जयो नित्यं साधोरिह सतां मतम् ॥

manyorhi vijayaṃ kṛṣṇe praśaṃsantīha sādhavaḥ | kṣamāvato jayo nityaṃ sādhoriha satāṃ matam

The good in this world praise the conquest of anger, Krishna. It is the view of the virtuous that victory always belongs to the good man who forgives.

Verse 18 (3.29.18)

सत्यं चानृततः श्रेयो नृशंसाच्चानृशंसता । तमेवं बहुदोषं तु क्रोधं सद्भिर्विवर्जितम् । मादृशो विसृजेत्तस्मात्सर्वलोकविनाशनम् ॥

satyaṃ cānṛtataḥ śreyo nṛśaṃsāccānṛśaṃsatā | tamevaṃ bahudoṣaṃ tu krodhaṃ sadbhirvivarjitam | mādṛśo visṛjettasmātsarvalokavināśanam

Truth is better than falsehood, and kindness better than cruelty. So one like me should cast off anger, full of so many faults, shunned by the good, the destroyer of all the worlds.

Note on the text: Restored a missing word space (सत्यंचानृततः → सत्यं चानृततः) and corrected त → तु (misprint in Wikisource; dropped vowel sign; the critical edition reads tu). The third line differs from the critical edition's (mādṛśaḥ prasṛjet kasmāt suyodhanavadhād api); Wikisource's line is kept.

Verse 19 (3.29.19)

तेजस्वीति यमाहुर्वै पण्डिता दीर्घदर्शिनः । न क्रोधोऽभ्यन्तरस्तस्य भवतीति विनिश्चितम् ॥

tejasvīti yamāhurvai paṇḍitā dīrghadarśinaḥ | na krodho'bhyantarastasya bhavatīti viniścitam

It is settled that the man whom the far-sighted wise call truly mighty is one in whom anger does not dwell.

Note on the text: Corrected three misprints in Wikisource, following the critical edition: दीर्गदर्शिनः → दीर्घदर्शिनः (ग for घ), तस् → तस्य (dropped akshara), विनिश्चेतम् → विनिश्चितम् (wrong vowel sign).

Verse 20 (3.29.20)

यस्तु क्रोधं समुत्पन्नं प्रज्ञया परिबाधते । तेजस्विनं तं विदुषो मन्यन्ते तत्त्वदर्शिनः ॥

yastu krodhaṃ samutpannaṃ prajñayā paribādhate | tejasvinaṃ taṃ viduṣo manyante tattvadarśinaḥ

He who checks with wisdom the anger that has arisen in him is the one the wise, who see the truth, regard as truly mighty.

Note on the text: Corrected वस्तु → यस्तु (misprint in Wikisource; व for य; the critical edition reads yas tu). परिबाधते and विदुषो are recension variants and are kept.

Verse 21 (3.29.21)

क्रुद्धो हि कार्यं सुश्रोणि न यथावत्प्रपश्यति । नाकार्यं न च मर्यादां नरः क्रुद्धोऽनुपश्यति ॥

kruddho hi kāryaṃ suśroṇi na yathāvatprapaśyati | nākāryaṃ na ca maryādāṃ naraḥ kruddho'nupaśyati

An angry man, fair lady, does not see rightly what he ought to do; an angry man has no regard for what must not be done, nor for any bound.

Verse 22 (3.29.22)

हन्त्यवध्यानपि क्रुद्धो गुरून्रूक्षैस्तुदत्यपि । तस्मात्तेजसि कर्तव्ये क्रोधो दूरात्प्रतिष्ठितः ॥

hantyavadhyānapi kruddho gurūnrūkṣaistudatyapi | tasmāttejasi kartavye krodho dūrātpratiṣṭhitaḥ

In anger a man kills even those who should not be killed and wounds his elders with harsh words. Therefore, where might is needed, anger is kept far away.

Verse 23 (3.29.23)

दाक्ष्यं ह्यमर्षः शौर्यं च शीघ्रत्वमिति तेजसः । गुणाः क्रोधाभिभूतेन न शक्याः प्राप्तुमञ्जसा ॥

dākṣyaṃ hyamarṣaḥ śauryaṃ ca śīghratvamiti tejasaḥ | guṇāḥ krodhābhibhūtena na śakyāḥ prāptumañjasā

Skill, indignation, courage and swiftness are the qualities of might; one who is overcome by anger cannot easily attain them.

Verse 24 (3.29.24)

क्रोधं त्यक्त्वा तु पुरुषः सम्यक्तेजोऽभिपद्यते । कालयुक्तं महाप्राज्ञैः क्रुद्धैस्तेजः सुदुर्लभम् ॥

krodhaṃ tyaktvā tu puruṣaḥ samyaktejo'bhipadyate | kālayuktaṃ mahāprājñaiḥ kruddhaistejaḥ sudurlabham

It is by giving up anger that a man truly attains might. Might that fits the moment is very hard for the angry to come by, however wise they may be.

Verse 25 (3.29.25)

क्रोधस्त्वपण्डितैः शश्वत्तेज इत्यभिनिश्चितम् । रजस्तु लोकनाशाय विहितं मानुषान्प्रति ॥

krodhastvapaṇḍitaiḥ śaśvatteja ityabhiniścitam | rajastu lokanāśāya vihitaṃ mānuṣānprati

The ignorant have always taken anger for might; but this passion was ordained for the ruin of men.

Verse 26 (3.29.26)

तस्माच्छश्वत्त्यजेत्क्रोधं पुरुषः सम्यगाचरन् । श्रेयान्स्वधर्मानपगो न क्रुद्ध इति निश्चितम् ॥

tasmācchaśvattyajetkrodhaṃ puruṣaḥ samyagācaran | śreyānsvadharmānapago na kruddha iti niścitam

Therefore a man who lives rightly should always give up anger. It is settled that one who has strayed from his own duties is better than one who is angry.

Verse 27 (3.29.27)

यदि सर्वमबुद्धीनामतिक्रान्तमचेतसाम् । अतिक्रमो मद्विधस्य कथं स्वित्स्यादनिन्दिते ॥

yadi sarvamabuddhīnāmatikrāntamacetasām | atikramo madvidhasya kathaṃ svitsyādanindite

If all this is trampled on by the foolish and senseless, how, blameless lady, should one like me trample on it?

Verse 28 (3.29.28)

यदि न स्युर्मानुषेषु क्षमिणः पृथिवीसमाः । न स्यात्सन्धिर्मनुष्याणां क्रोधमूलो हि विग्रहः ॥

yadi na syurmānuṣeṣu kṣamiṇaḥ pṛthivīsamāḥ | na syātsandhirmanuṣyāṇāṃ krodhamūlo hi vigrahaḥ

If there were not among men those who are as forgiving as the earth, there would be no peace among men, for strife has its root in anger.

Verse 29 (3.29.29)

अभिषक्तो ह्यभिषजेदाहन्याद्गुरुणा हतः । एवं विनाशो भूतानामधर्मः प्रथितो भवेत् ॥

abhiṣakto hyabhiṣajedāhanyādguruṇā hataḥ | evaṃ vināśo bhūtānāmadharmaḥ prathito bhavet

The one who is tormented would torment in return, and one struck by his elder would strike back. In this way creatures would be destroyed, and unrighteousness would spread.

Note on the text: Corrected भूतानाममधर्मः → भूतानामधर्मः (misprint in Wikisource; doubled akshara, which adds a syllable to the line; the critical edition reads bhūtānām adharmaḥ).

Verse 30 (3.29.30)

आक्रुष्टः पुरुषः सर्वं प्रत्याक्रोशेदनन्तरम् । प्रतिहन्याद्धतश्चैव तथा हिंस्याच्च हिंसितः ॥

ākruṣṭaḥ puruṣaḥ sarvaṃ pratyākrośedanantaram | pratihanyāddhataścaiva tathā hiṃsyācca hiṃsitaḥ

A man who is abused would at once return all the abuse; one who is struck would strike back, and one who is hurt would hurt in return.

Note on the text: Corrected आक्रुष्ट → आक्रुष्टः (misprint in Wikisource; dropped visarga; the critical edition reads ākruṣṭaḥ). सर्वं for the critical edition's sarvaḥ is a recension variant and is kept.

Verse 31 (3.29.31)

हन्युर्हि पितरः पुत्रान्पुत्राश्चापि तथा पितॄन् । हन्युश्च पतयो भार्याः पतीन्भार्यास्तथैव च ॥

hanyurhi pitaraḥ putrānputrāścāpi tathā pitṝn | hanyuśca patayo bhāryāḥ patīnbhāryāstathaiva ca

Fathers would kill their sons, and sons their fathers; husbands would kill their wives, and wives their husbands.

Verse 32 (3.29.32)

एवं संकुपिते लोके जन्म कृष्णे न विद्यते । प्रजानां सन्धिमूलं हि जन्म विद्धि शुभानने ॥

evaṃ saṃkupite loke janma kṛṣṇe na vidyate | prajānāṃ sandhimūlaṃ hi janma viddhi śubhānane

In a world so full of rage, Krishna, there would be no birth; for know, lovely-faced one, that birth has its root in harmony between creatures.

Note on the text: Corrected कृष्णो → कृष्णे (misprint in Wikisource; the vocative addresses Draupadi; the critical edition reads kṛṣṇe) and restored a missing word space (विद्धिशुभानने → विद्धि शुभानने).

Verse 33 (3.29.33)

ताः क्षीयेरन्प्रजाः सर्वाः क्षिप्रं द्रौपदि तादृशाः । तस्मान्मन्युर्विनाशाय प्रजानामभवाय च ॥

tāḥ kṣīyeranprajāḥ sarvāḥ kṣipraṃ draupadi tādṛśāḥ | tasmānmanyurvināśāya prajānāmabhavāya ca

All those creatures, Draupadi, being such, would quickly perish. So anger brings creatures to destruction and to ruin.

Verse 34 (3.29.34)

यस्मात्तु लोके दृश्यन्ते क्षमिणः पृथिवीसमाः । तस्माज्जन्म च भूतानां भवश्च प्रतिपद्यते ॥

yasmāttu loke dṛśyante kṣamiṇaḥ pṛthivīsamāḥ | tasmājjanma ca bhūtānāṃ bhavaśca pratipadyate

It is because there are people in the world as forgiving as the earth that creatures are born and prosper.

Verse 35 (3.29.35)

क्षन्तव्यं पुरुषेणेह सर्वापत्सु सुशोभने । क्षमावतो हि भूतानां जन्म चैव प्रकीर्तितम् ॥

kṣantavyaṃ puruṣeṇeha sarvāpatsu suśobhane | kṣamāvato hi bhūtānāṃ janma caiva prakīrtitam

A man should forgive in every misfortune, lovely one; for it is declared that creatures owe their very birth to the forgiving.

Verse 36 (3.29.36)

आक्रुष्टस्ताडितः क्रुद्धः क्षमते यो बलीयसा । यश्च नित्यं जितक्रोधो विद्वानुत्तमपूरुषः । प्रभाववानपि नरस्तस्य लोकाः सनातनाः ॥

ākruṣṭastāḍitaḥ kruddhaḥ kṣamate yo balīyasā | yaśca nityaṃ jitakrodho vidvānuttamapūruṣaḥ | prabhāvavānapi narastasya lokāḥ sanātanāḥ

He who, though abused, struck and provoked by a stronger man, still forgives; and he who has always mastered his anger — the wise man, the best of men, who forgives though he has the power — his are the eternal worlds.

Note on the text: Corrected बवीयसा → बलीयसा (misprint in Wikisource; व for ल; the page's commentary and the critical edition read balīyasā). Wikisource divides these lines differently: this verse is CE 3.30.33 plus the first line of CE 3.30.34.

Verse 37 (3.29.37)

क्रोधनस्त्वल्पविज्ञानः प्रेत्य चेह च नश्यति ॥

krodhanastvalpavijñānaḥ pretya ceha ca naśyati

But the man quick to anger and of little understanding perishes both here and after death.

Note on the text: A single line in Wikisource: it is the second line of CE 3.30.34, whose first line ends the previous verse. Nothing is missing.

Verse 38 (3.29.38)

अत्राप्युदाहरन्तीमा गाथा नित्यं क्षमावताम् । गीताः क्षमावतां कृष्णे काश्यपेन महात्मना ॥

atrāpyudāharantīmā gāthā nityaṃ kṣamāvatām | gītāḥ kṣamāvatāṃ kṛṣṇe kāśyapena mahātmanā

On this they recite these verses, Krishna, ever in praise of the forgiving — verses sung by the great-souled Kashyapa, foremost among the forgiving.

Verse 39 (3.29.39)

क्षमा धर्मः क्षमा यज्ञः क्षमा वेदाः क्षमा श्रुतम् । यस्तमेवं विजानाति स सर्वं क्षन्तुमर्हति ॥

kṣamā dharmaḥ kṣamā yajñaḥ kṣamā vedāḥ kṣamā śrutam | yastamevaṃ vijānāti sa sarvaṃ kṣantumarhati

Forgiveness is dharma, forgiveness is sacrifice, forgiveness is the Vedas, forgiveness is sacred learning. He who knows it thus is able to forgive everything.

Note on the text: Corrected क्षन्तुर्महति → क्षन्तुमर्हति (misprint in Wikisource; र्म for मर्; the critical edition reads kṣantum arhati).

Verse 40 (3.29.40)

क्षमा ब्रह्म क्षमा सत्यं क्षमा भूतं च भावि च । क्षमा तपः क्षमा शौचं क्षमयेदं धृतं जगत् ॥

kṣamā brahma kṣamā satyaṃ kṣamā bhūtaṃ ca bhāvi ca | kṣamā tapaḥ kṣamā śaucaṃ kṣamayedaṃ dhṛtaṃ jagat

Forgiveness is Brahman, forgiveness is truth, forgiveness is what has been and what is to be. Forgiveness is austerity, forgiveness is purity; by forgiveness this world is upheld.

Verse 41 (3.29.41)

अति यज्ञविदां लोकान्क्षमिणः प्राप्नुवन्ति च । अति ब्रह्मविदां लोकानति चापि तपस्विनाम् ॥

ati yajñavidāṃ lokānkṣamiṇaḥ prāpnuvanti ca | ati brahmavidāṃ lokānati cāpi tapasvinām

The forgiving reach worlds beyond those of the knowers of sacrifice, beyond those of the knowers of the Veda, and beyond those of ascetics.

Note on the text: Matches CE 3.30.38, with the lines in a different order and a variant close (प्राप्नुवन्ति च for prāpnuvanti tān).

Verse 42 (3.29.42)

अन्ये वै यजुषां लोकाः कर्मिणामपरे तथा । क्षमावतां ब्रह्मलोके लोकाः परमपूजिताः ॥

anye vai yajuṣāṃ lokāḥ karmiṇāmapare tathā | kṣamāvatāṃ brahmaloke lokāḥ paramapūjitāḥ

Some worlds belong to those who sacrifice with the Yajus, and others to those who do works of merit; but the worlds of the forgiving are in Brahma's realm, held in the highest honour.

Note on the text: Not in the critical edition (found in the vulgate recension).

Verse 43 (3.29.43)

क्षमा तेजस्विनां तेजः क्षमा ब्रह्म तपस्विनाम् । क्षमा सत्यं सत्यवतां क्षमा यज्ञः क्षमा शमः ॥

kṣamā tejasvināṃ tejaḥ kṣamā brahma tapasvinām | kṣamā satyaṃ satyavatāṃ kṣamā yajñaḥ kṣamā śamaḥ

Forgiveness is the might of the mighty, the Brahman of ascetics, the truth of the truthful; forgiveness is sacrifice, forgiveness is calm.

Note on the text: Corrected शभः → शमः (misprint in Wikisource; भ for म — शभ is not a word). Wikisource's second half-line (क्षमा यज्ञः क्षमा शमः) differs from the critical edition's (kṣamā dānaṃ kṣamā yaśaḥ) and is kept as a recension variant.

Verse 44 (3.29.44)

तां क्षमां तादृशीं कृष्णे कथमस्मद्विधस्त्यजेत् । यत्र ब्रह्म च सत्यं च यज्ञा लोकाश्च विष्ठिताः ॥

tāṃ kṣamāṃ tādṛśīṃ kṛṣṇe kathamasmadvidhastyajet | yatra brahma ca satyaṃ ca yajñā lokāśca viṣṭhitāḥ

How could one like me abandon such forgiveness, Krishna, in which Brahman and truth, the sacrifices and the worlds are established?

Note on the text: Restored a missing word space (यत्रब्रह्म → यत्र ब्रह्म) and corrected धिष्ठिताः → विष्ठिताः (misprint in Wikisource; ध for व; the critical edition reads viṣṭhitāḥ). Matches the first two lines of CE 3.30.40; तादृशीं and यत्र are recension variants and are kept.

Verse 45 (3.29.45)

इज्यन्ते यज्वनां लोकाः क्षमिणामपरे तथा । क्षन्तव्यमेव सततं पुरुषेण विजानता । यदा हि क्षमते सर्वं ब्रह्म संपद्यते तदा ॥

ijyante yajvanāṃ lokāḥ kṣamiṇāmapare tathā | kṣantavyameva satataṃ puruṣeṇa vijānatā | yadā hi kṣamate sarvaṃ brahma saṃpadyate tadā

Sacrificers win their worlds by worship, and the forgiving have worlds of their own. A man of understanding should always forgive, for when he forgives everything, he attains Brahman.

Note on the text: Removed wiki quote marks (` … ') around the first line, which Wikisource marks as an addition; that line corresponds to the third line of CE 3.30.40 (bhujyante for इज्यन्ते). Lines 2–3 are CE 3.30.41.

Verse 46 (3.29.46)

क्षमावतामयं लोकः परश्चैव क्षमावताम् । इह सन्मानमृच्छन्ति परत्र च परा गतिम् ॥

kṣamāvatāmayaṃ lokaḥ paraścaiva kṣamāvatām | iha sanmānamṛcchanti paratra ca parā gatim

This world belongs to the forgiving, and the next world too. Here they win honour, and hereafter the highest state.

Verse 47 (3.29.47)

येषां मन्युर्मनुष्याणां क्षमयाऽभिहतः सदा । तेषां परतरे लोकास्तस्मात्क्षान्तिः परा मता ॥

yeṣāṃ manyurmanuṣyāṇāṃ kṣamayā'bhihataḥ sadā | teṣāṃ paratare lokāstasmātkṣāntiḥ parā matā

Men whose anger is always subdued by forgiveness have the higher worlds; therefore forbearance is held to be supreme.

Verse 48 (3.29.48)

इति गीताः काश्यपेन गाथा नित्यं क्षमावताम् । श्रुत्वा गाथाः क्षमायास्त्वं तुष्य द्रौपदि मा क्रुधः ॥

iti gītāḥ kāśyapena gāthā nityaṃ kṣamāvatām | śrutvā gāthāḥ kṣamāyāstvaṃ tuṣya draupadi mā krudhaḥ

These are the verses Kashyapa sang, ever in praise of the forgiving. Now that you have heard these verses on forgiveness, Draupadi, be content; do not be angry.

Note on the text: Restored missing word spaces (गाथानित्यं → गाथा नित्यं; तुष्यद्रौपदि → तुष्य द्रौपदि).

Verse 49 (3.29.49)

पितामहः शान्तनवः शमं संपूजयिष्यति । कृष्णश्च देवकीपुत्रः शमं संपूजयिष्यति ॥

pitāmahaḥ śāntanavaḥ śamaṃ saṃpūjayiṣyati | kṛṣṇaśca devakīputraḥ śamaṃ saṃpūjayiṣyati

The grandfather, Shantanu's son, will commend peace; Krishna, son of Devaki, will commend peace.

Note on the text: Corrected रशमं → शमं (misprint in Wikisource; stray र; the critical edition reads śamaṃ). The first line is the first line of CE 3.30.45; the second line (कृष्णश्च देवकीपुत्रः …) is not in the critical edition.

Verse 50 (3.29.50)

आचार्यो विदुरः क्षत्ता शममेव वदिष्यतः । कृपश्च संजयश्चैव शममेव वदिष्यतः ॥

ācāryo viduraḥ kṣattā śamameva vadiṣyataḥ | kṛpaśca saṃjayaścaiva śamameva vadiṣyataḥ

The teacher and Vidura the steward will both speak only for peace; Kripa and Sanjaya too will both speak only for peace.

Note on the text: The second and third lines of CE 3.30.45 (its first line is in the previous verse).

Verse 51 (3.29.51)

सोमदत्तो युयुत्सुश्च द्रोणपुत्रस्तथैव च । पितामहश्च नो व्यासः शमं वदति नित्यशः ॥

somadatto yuyutsuśca droṇaputrastathaiva ca | pitāmahaśca no vyāsaḥ śamaṃ vadati nityaśaḥ

Somadatta, Yuyutsu, Drona's son as well, and Vyasa, our grandfather — each of them always counsels peace.

Verse 52 (3.29.52)

एतैर्हि राजा नियतं चोद्यमानः शमं प्रति । राज्यं दातेति मे बुद्धिर्न चेल्लोभान्नशिष्यति ॥

etairhi rājā niyataṃ codyamānaḥ śamaṃ prati | rājyaṃ dāteti me buddhirna cellobhānnaśiṣyati

Urged steadily toward peace by these men, the king will give back the kingdom — that is my belief; and if he does not, he will perish through his greed.

Verse 53 (3.29.53)

कालोऽयं दारुणः प्राप्तो भरतानामभूतये । निश्चितं मे सदैवैतत्पुरस्तादपि भामिनि ॥

kālo'yaṃ dāruṇaḥ prāpto bharatānāmabhūtaye | niścitaṃ me sadaivaitatpurastādapi bhāmini

A terrible time has come for the ruin of the Bharatas. I have always been sure of this, my lady, even long before.

Note on the text: Corrected भामिति → भामिनि (misprint in Wikisource; ति for नि; the critical edition reads bhāmini).

Verse 54 (3.29.54)

सुयोधनो नार्हतीति क्षमा मामेव विन्दति । अर्हस्तत्राहमित्येवं तस्मान्मां विन्दते क्षमा ॥

suyodhano nārhatīti kṣamā māmeva vindati | arhastatrāhamityevaṃ tasmānmāṃ vindate kṣamā

Suyodhana is not worthy of forgiveness, and so forgiveness comes to me alone; I am worthy of it, and that is why forgiveness comes to me.

Verse 55 (3.29.55)

एतदात्मवतां वृत्तमेष धर्मः सनातनः । क्षमा चैवानृशंस्यं च तत्कर्ताऽस्म्यहमञ्जसा ॥

etadātmavatāṃ vṛttameṣa dharmaḥ sanātanaḥ | kṣamā caivānṛśaṃsyaṃ ca tatkartā'smyahamañjasā

This is the conduct of the self-possessed; this is the eternal dharma — forgiveness and kindness. I shall practise them faithfully.