"Yudhishthira said, 'Anger is the slayer of men and is again their
prosperor. Know this, O thou possessed of great wisdom, that anger is
the root of all prosperity and all adversity. O thou beautiful one, he
that suppresseth his anger earneth prosperity. That man, again, who
always giveth way to anger, reapeth 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 commiteth sin. The angry man
killeth even his preceptors. The angry man insulteth even his superiors
in harsh words. The man that is angry faileth 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 deserveth not to be slain, and may worship one
that deserveth to be slain. The angry man may even send his own soul to
the regions of Yama. Beholding 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 have banished wrath.
How can one like us indulge in it then? O daughter of Drupada,
reflecting upon all this, my anger is not excited. One that acteth not
against a man whose wrath hath been up, rescueth himself as 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, persecuted by
others, foolishly becometh angry towards men that are mightier than he,
he then becometh himself the cause of his own destruction. And in
respect of one who thus deliberately throweth away his life, there are
no regions hereafter to gain. Therefore, O daughter of Drupada, it hath
been said that a weak man should always suppress his wrath. And the wise
man also who though persecuted, suffereth not his wrath to be roused,
joyeth in the other world--having passed his persecutor over in
indifference. It is for this reason hath it been said that a wise man,
whether strong or weak, should ever forgive his persecutor even when the
latter is in the straits. It is for this, O Krishna, that the virtuous
applaud them that have conquered their wrath. Indeed, it is the opinion
of the virtuous 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, even for the purpose of
slaying Duryodhana, exhibit anger which hath so many faults and which
the virtuous banish from their souls? They that are regarded by the
learned of foresight, as possessed of (true) force of character, are
certainly those who are wrathful 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 wrath. O thou of fair hips, the
angry man seeth not things in their true light. The man that is angry
seeth not his way, nor respecteth persons. The angry man killeth even
those that deserve not to be killed. The man of wrath slayeth even his
preceptors. Therefore, the man possessing force of character should ever
banish wrath to a distance. The man that is overwhelmed with wrath
acquireth not 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, 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. Wrath, however
hath been given to man for the destruction of the world. The man,
therefore, who wisheth to behave properly, must ever forsake anger. Even
one who hath abandoned the excellent virtues of his own order, it is
certain, indulgeth in wrath (if behaveth properly). If fools, of mind
without light, transgress in every respect, how, O faultless one, can
one like me transgress (like them)? If amongst men there were not
persons equal unto the earth in forgiveness, there would be no peace
among men but continued strife caused by wrath. If the injured return
their injuries, if one chastised by his superior were to chastise 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 hath
ill speeches from another, returneth those speeches afterwards; if the
injured man returneth his injuries; if the chastised person chastiseth
in return; if fathers slay sons, and sons fathers and if husbands slay
wives, and wives husbands; then, O Krishna, how can birth take place in
a world where anger prevaileth so! For, O thou of handsome face, know
that the birth of creatures is due to peace! If the kings also, O
Draupadi, giveth way to wrath, his subjects soon meet with destruction.
Wrath, therefore, hath for its consequence the destruction and the
distress of the people. And 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, 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 hath conquered his wrath and who showeth
forgiveness even when insulted, oppressed, and angered by a strong
person. The man of power who controleth his wrath, hath (for his
enjoyment) numerous everlasting regions; while he that is angry, is
called foolish, and meeteth with destruction both in this and the other
world. O Krishna, the illustrious and forgiving Kasyapa hath, in this
respect, sung the following verses in honour of men that are ever
forgiving, "Forgiveness is virtue, forgiveness is sacrifice, forgiveness
is the Vedas, forgiveness is the _Shruti_. He that knoweth this is
capable of forgiving everything. Forgiveness is _Brahma_; forgiveness is
truth; forgiveness is stored ascetic merit; forgiveness protecteth 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 performed meritorious sacrifices, or those that are
well-conversant with the Vedas, or those that have high ascetic merit.
Those that perform Vedic sacrifices as also those that perform the
meritorious rites of religion obtain other regions. Men of forgiveness,
however, obtain those much-adored regions that are in the world of
Brahma. Forgiveness is the might of the mighty; forgiveness is
sacrifice; forgiveness is quiet of mind. How, O Krishna, can one like us
abandon forgiveness, which is such, and in which are established
_Brahma_, and truth, and wisdom and the worlds? The man of wisdom should
ever forgive, for when he is capable of forgiving everything, he
attaineth to _Brahma_. The world belongeth 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 ever conquer their
wrath by forgiveness, obtain the higher regions. Therefore hath it been
said that forgiveness is the highest virtue." Those are the verses sung
by Kasyapa in respect of those that are everforgiving. Having listened,
O Draupadi, to these verses in respect of forgiveness, content thyself!
Give not way to thy wrath! Our grandsire, the son of Santanu, will
worship peace; Krishna, the son of Devaki, will worship peace; the
preceptor (Drona) and Vidura called _Kshatri_ will both speak of peace;
Kripa and Sanjaya also will preach peace. And Somadatta and Yuyutshu and
Drona's son and our grandsire Vyasa, every one of them speaketh always
of peace. Ever urged by these towards peace, the king (Dhritarashtra)
will, I think, return us our kingdom. If however, he yieldeth to
temptation, he will meet with destruction. O lady, a crisis hath come in
the history of Bharatas for plunging them into calamity! This hath been
my certain conclusion from some time before! Suyodhana deserveth not the
kingdom. Therefore hath he been unable to acquire forgiveness. I,
however, deserve the sovereignty and therefore is it that forgiveness
hath taken possession of me. Forgiveness and gentleness are the
qualities of the self-possessed. They represent eternal virtue. I shall,
therefore, truly adopt those qualities.'"