29. YUDHISHTHIRA RESPONDS TO DRAUPADI

SRIMAD MAHABHARATA > AARANYA PARVA > ARJUNAABHIGAMANA PARVA > CHAPTER 29 - YUDHISHTHIRA RESPONDS TO DRAUPADI

“Yudhishthira said, ‘Anger (Krodha in Sanskrit) is the slayer of men and is again their prosperor. Know this, O you possessed of great wisdom (Maha Praagna in Sanskrit), that anger is the root of all prosperity and all adversity. O you beautiful one (Draupadi), he that controls his anger earns prosperity. That man, again, who always gives way to anger, reaps adversity from his fierce anger. It is seen in this world that anger is the cause of destruction of every creature. How then can one like me indulge his anger which is so destructive of the world? The angry man commits sin. The angry man kills even his Guru. The angry man insults even his superiors in harsh words. The man that is angry fails to distinguish between what should be said and what should not. There is no act that an angry man may not do, no word that an angry man may not utter. From anger a man may slay one that does not deserve to be slain and may worship one that deserves to be slain. The angry man may even send his own soul (Aatma in Sanskrit) to the regions of Yama. Seeing all these faults, the wise control their anger, desirous of obtaining high prosperity both in this and the other world. It is for this that they of tranquil souls (Dheera in Sanskrit) have driven away anger. How can one like us indulge in it then?

“O Draupadi, thinking upon all this, my anger is not excited. One that does not act against a man whose anger has been up, rescues himself and also others from great fear. In fact, he may be regarded to be the physician of the two (viz., himself and angry man). If a weak man, harrassed by others, foolishly becomes angry towards men that are mightier than him, he then becomes himself the cause of his own destruction. In respect of one who thus deliberately throws away his life, there are no regions hereafter to gain. Therefore, O Draupadi, it has been said that a weak man should always suppress his anger.

“The wise man also who though harrassed, suffers not his anger to be roused, enjoys in the other world – having passed his persecutor over in indifference. It is for this reason has it been said that a wise man, whether strong or weak, should always forgive his harasser even when the latter is in difficult. It is for this, O Krishna (Draupadi), that the virtuous (Saadhu in Sanskrit) applaud them that have conquered their anger. Indeed, it is the opinion of the virtuous (Saadhu in Sanskrit) that the honest and forgiving man is ever victorious. Truth is more beneficial than untruth; and gentleness than cruel behaviour. How can one like me, therefore, for the purpose of slaying Suyodhana (Duryodhana), exhibit anger which has so many faults and which the virtuous (Saadhu in Sanskrit) banish from their souls? They that are regarded by the learned of foresight (Pandita Deerghadarshina in Sanskrit), as possessed of (true) force of character (Tejas in Sanskrit), are certainly those who are angry in outward show only. Men of learning and of true insight call him to be possessed of force of character who by his wisdom can suppress his risen anger. O you of fair hips, the angry man does not see things in their true light. The man that is angry does not see his way, nor respects persons. The angry man kills even those that deserve not to be killed. The man of anger slays even his Guru. Therefore, the man possessing force of character (Tejas in Sanskrit) should alway banish anger to a distance. The man that is overwhelmed with anger does not acquire with ease generosity, dignity, courage, skill, and other attributes belonging to real force of character. A man by forsaking anger can exhibit proper energy, whereas, O wise one (Draupadi), it is highly difficult for the angry man to exhibit his energy at the proper time! The ignorant always regard anger as equivalent to energy. Anger, however, has been given to man for the destruction of the world. The man, therefore, who wishes to behave properly, must ever forsake anger. One who has abandoned the excellent Dharma of his own order (Swadharma in Sanskrit), it is certain, indulges in anger (if behaved properly).

“If fools, of mind without light, violate in every respect, how, O faultless one (Draupadi), can one like me violate (like them)? If among men there were not persons equal to the earth in forgiveness, there would be no peace among men but continued conflict caused by anger. If the injured return their injuries, if one punished by his superior were to punish his superior in return, the consequence would be the destruction of every creature, and sin also would prevail in the world. If the man who has ill speeches from another, returns those speeches afterwards; if the injured man returns his injuries: if the punished person punishes in return; if fathers slay sons, and sons fathers and if husbands slay wives, and wives husbands; then, O Krishna (Draupadi), how can birth take place in a world where anger prevails so! For, O you of beautiful face (Draupadi), know that the birth of creatures is due to peace! If the kings also, O Draupadi, gives way to anger, his subjects soon meet with destruction. Anger, therefore, has for its consequence the destruction and the distress of the people. Because it is seen that there are in the world men who are forgiving like the Earth, it is therefore that creatures derive their life and prosperity. O beautiful one (Draupadi), one should forgive under every injury. It hath been said that the continuation of species is due to man being forgiving. He, indeed, is a wise and excellent person who has conquered his anger and who shows forgiveness even when insulted, oppressed, and angered by a strong person. The man of power who controls his anger, has (for his enjoyment) numerous everlasting regions; while he that is angry, is called foolish, and meets with destruction both in this and the other world.

“O Krishna (Draupadi), the Mahatma and forgiving Kaashyapa has, in this respect, sung the following verses in honour of men that are ever forgiving,

‘Forgiveness is Dharma; forgiveness is Yagna, forgiveness is Vedas, forgiveness is the Shruti. He that knows this is capable of forgiving everything. Forgiveness is Brahma; forgiveness is truth; forgiveness is stored ascetic merit; forgiveness protects the ascetic merit of the future; forgiveness is asceticism; forgiveness is holiness; and by forgiveness is it that the universe is held together. Persons that are forgiving attain to the regions obtainable by those that have preformed meritorious yagnas, or those that are well-conversant with Vedas, or those that have high Tapas merit. Those that perform Vedic yagnas as also those that perform the meritorious rites of Dharma obtain other regions. Men of forgiveness, however, obtain those much-adored regions that are in Brahmaloka. Forgiveness is the might of the mighty; Forgiveness is Brahma of Tapaswis; forgiveness is the truth of truth-speakers; forgiveness is yagna; forgiveness is quiet of mind.’

क्षमा धर्मः क्षमा यज्ञः क्षमा वेदाः क्षमा श्रुतम् |

य एतदेवं जानाति स सर्वं क्षन्तुमर्हति ||

क्षमा ब्रह्म क्षमा सत्यं क्षमा भूतं च भावि च |

क्षमा तपः क्षमा शौचं क्षमयेदं धृतं जगत् ||

अति यज्ञविदां लोकान् क्षमिणः प्राप्नुवन्ति च |

अति ब्रह्मविदां लोकानति चापि तपस्विनाम् ||

अन्ये वै यजुषां लोकाः कर्मिणामपरे तथा |

क्षमावतां ब्रह्मलोके लोकाः परमपूजिताः ||

क्षमा तेजस्विनां तेजः क्षमा ब्रह्म तपस्विनाम् |

क्षमा सत्यं सत्यवतां क्षमा यज्ञः क्षमा शमः ||

“How, O Krishna (Draupadi), can one like us abandon forgiveness, which is such, and in which are established Brahma, Satya, and wisdom and the worlds? The man of wisdom should ever forgive, for when he is capable of forgiving everything, he attains to Brahma. The world belongs to those that are forgiving; the other world is also theirs. The forgiving acquire honours here, and a state of blessedness hereafter. Those men that always conquer their anger by forgiveness, obtain the higher regions. Therefore, it has it been said that forgiveness is the highest virtue (Paraa Mataa in Sanskrit).’

“Those are the verses sung by Kaashyapa in respect of those that are everforgiving. Having listened, O Draupadi, to these verses in respect of forgiveness, content yourself! Give not way to your anger! Our Pitamaha (Bhishma), the son of Shantanu, will worship peace; (Sri) Krishna, the son of Devaki, will worship peace; the Aachaarya (Drona) and Vidura called Kshatri will both speak of peace; Kripa and Sanjaya also will preach peace. Somadatta, Yuyutsu and Drona’s son and our Pitamaha Vyaasa, every one of them speaks always of peace. Ever urged by these towards peace, the king (Dhritarashtra) will, I think, return us our kingdom. If however, he yields to temptation, he will meet with destruction. O lady (Draupadi), a crisis has come in the history of Bharatas for plunging them into calamity! This has been my certain conclusion from some time before! Suyodhana (Duryodhana) does not deserve the kingdom. Therefore, he has not been unable to acquire forgiveness. I, however, deserve the sovereignty and therefore is it that forgiveness has taken possession of me. Forgiveness and gentleness are the qualities of the self-possessed. They represent Sanatana Dharma. I shall, therefore, truly adopt those qualities.’”