Mahabharata — Volume II (Dutt edition) — Chapter 29
MBh 2 29.1
युधिष्ठिर उवाच क्रोधो हन्ता मनुष्याणां क्रोधो भावयिता पुनः। इति विद्धि महाप्राज्ञे क्रोधमूलौ भवाभवौ॥
yudhiṣṭhira uvāca krodho hantā manuṣyāṇāṃ krodho bhāvayitā punaḥ| iti viddhi mahāprājñe krodhamūlau bhavābhavau||
Yudhishthira said: Anger is the destroyer of mankind and anger again places them in prosperity; consider, therefore, O highly-intelligent lady, that anger is the root of prosperity and adversity.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 2 29.2
यो हि संहरते क्रोधं भवस्तस्य सुशोभने। वः पुनः पुरुषः क्रोधं नित्यं न सहते शुभे। तस्याभावाय भवथि क्रोधः परमदारुणः॥
yo hi saṃharate krodhaṃ bhavastasya suśobhane| vaḥ punaḥ puruṣaḥ krodhaṃ nityaṃ na sahate śubhe| tasyābhāvāya bhavathi krodhaḥ paramadāruṇaḥ||
Prosperity crown him, O beautiful lady, who destroys anger; and the greatly terrible anger brings on his adversity who cannot always control it, O fair one.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 2 29.3
क्रोधमूलो विनाशो हि प्रजानामिह दृश्यते। तत् कथं मादृशः क्रोधमुत्सृजेल्लोकनाशनम्॥
krodhamūlo vināśo hi prajānāmiha dṛśyate| tat kathaṃ mādṛśaḥ krodhamutsṛjellokanāśanam||
Anger is in this world, the root of the destruction of mankind; how can, one like me indulge in anger which brings about the destruction of the world?
— tr. M.N. Dutt (1891–96) (public domain)
MBh 2 29.4
क्रुद्धः पापं नरः कुर्यात् क्रुद्धो हन्याद् गुरूनपि। क्रुद्धः परुषया वाचा श्रेयसोऽप्यवमन्यते॥
kruddhaḥ pāpaṃ naraḥ kuryāt kruddho hanyād gurūnapi| kruddhaḥ paruṣayā vācā śreyaso'pyavamanyate||
The angry man commits a sin; the angry man murders his preceptor; the angry man insults his elders with harsh words.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 2 29.5
वाच्यावाच्ये हि कुपितो न प्रजानाति कर्हिचित्। नाकार्यमस्ति क्रुद्धस्य नावाच्यं विद्यते तथा॥
vācyāvācye hi kupito na prajānāti karhicit| nākāryamasti kruddhasya nāvācyaṃ vidyate tathā||
The angry man cannot distinguish what should be and should not be said by him; there is nothing which cannot be said or done by an angry man.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 2 29.6
हिंस्यात् क्रोधादवध्यांस्तु वध्यान् सम्पूजयीत च आत्मानमपि च क्रुद्धः प्रेषयेद् यमसादनम्॥
hiṃsyāt krodhādavadhyāṃstu vadhyān sampūjayīta ca ātmānamapi ca kruddhaḥ preṣayed yamasādanam||
From anger a man may kill one who should not be killed and adore one that should be slain, an angry man may even dispatch his own self to the abode of Yama.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 2 29.7
एतान् दोषान् प्रपश्यद्भिर्जितः क्रोधो मनीषिभिः। इच्छद्भिः परमं श्रेय इह चामुत्र चोत्तमम्॥
etān doṣān prapaśyadbhirjitaḥ krodho manīṣibhiḥ| icchadbhiḥ paramaṃ śreya iha cāmutra cottamam||
Beholding these evils, anger is conquered by one desirous of excellent well-being both in this world and in the next.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 2 29.8
तं क्रोधं वर्जितंधीरैः कथमस्मद्विधश्चरत्। एतद् द्रौपदि संधाय न मे मन्युः प्रवर्धते॥
taṃ krodhaṃ varjitaṃdhīraiḥ kathamasmadvidhaścarat| etad draupadi saṃdhāya na me manyuḥ pravardhate||
Why should persons like myself indulge in that anger which has been controlled by persons of tranquil mind; thinking this, O Draupadi, my anger is not excited.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 2 29.9
आत्मानं च परांश्चैव त्रायते महतो भयात्। क्रुध्यन्तमप्रतिक्रुध्यन् द्वयोरेष चिकित्सकः॥
ātmānaṃ ca parāṃścaiva trāyate mahato bhayāt| krudhyantamapratikrudhyan dvayoreṣa cikitsakaḥ||
One, that does not act against a person whose anger has been excited, saves himself and others from great fear-in fact he is the physician of both.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 2 29.10
मूढो यदि क्लिश्यमानः क्रुध्यतेऽशक्तिमान् नरः। बलीयसां मनुष्याणां त्यजत्यात्मानमात्मना॥
mūḍho yadi kliśyamānaḥ krudhyate'śaktimān naraḥ| balīyasāṃ manuṣyāṇāṃ tyajatyātmānamātmanā||
When a weak man when oppressed by others is angry with those that are more powerful, he brings about his own ruin.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 2 29.11
तस्यात्मानं संत्यजतो लोका नश्यन्त्यनात्मनः। तस्माद् द्रौपद्यशक्तस्य मन्योर्नियमनं स्मृतम्॥
tasyātmānaṃ saṃtyajato lokā naśyantyanātmanaḥ| tasmād draupadyaśaktasya manyorniyamanaṃ smṛtam||
There is no region hereafter for such a man who deliberately brings about his own destruction; therefore it is said, O Draupadi, that a weak man should control his anger.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 2 29.12
विद्वांस्तथैव यः शक्तः क्लिश्यमानो न कुप्यति। अनाशयित्वा क्लेष्टारं परलोके च नन्दति॥
vidvāṃstathaiva yaḥ śaktaḥ kliśyamāno na kupyati| anāśayitvā kleṣṭāraṃ paraloke ca nandati||
And the wise man too, who though oppressed does not allow his anger to be excited, rejoices in the next world for having treated his persecutor with indifference.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 2 29.13
तस्माद् बलवता चैव दुर्बलेन च नित्यदा। क्षन्तव्यं पुरुषेणाहुरापत्स्वपि विजानता॥
tasmād balavatā caiva durbalena ca nityadā| kṣantavyaṃ puruṣeṇāhurāpatsvapi vijānatā||
For this, it is said that a wise man whether he be strong or weak, should always forgive his persecutor, even if he is in difficulty.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 2 29.14
मन्योर्हि विजयं कृष्णे प्रशंसन्तीह साधवः। क्षमावतो जयो नित्यं साधोरिह सतां मतम्॥
manyorhi vijayaṃ kṛṣṇe praśaṃsantīha sādhavaḥ| kṣamāvato jayo nityaṃ sādhoriha satāṃ matam||
The pious always praise him, O Krishna (Draupadi), who has conquered his anger; it is held by the pious that the honest and forgiving man is always victorious.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 2 29.15
सत्यं चानृततः श्रेयो नृशंस्याच्चानृशंसता। तमेवं बहुदोषं तु क्रोधं साधुविवर्जितम्॥ मादृशः प्रसृजेत् कस्मात् सुयोधनवधादपि। तेजस्वीति यमा हुर्वै पण्डिता दीर्घदर्शिनः॥ न क्रोधोऽभ्यन्तरस्तस्य भवतीति विनिश्चितम्। यस्तु क्रोधं समुत्पन्नं प्रज्ञया प्रतिबाधते॥ तेजस्विनं तं विद्वांसो मन्यन्ते तत्त्वदर्शिनः क्रुद्धो हि कार्यं सुश्रोणि न यथावत् प्रपश्यति। नाकार्यं न च मर्यादां नरः क्रुद्धोऽनुपश्यति॥
satyaṃ cānṛtataḥ śreyo nṛśaṃsyāccānṛśaṃsatā| tamevaṃ bahudoṣaṃ tu krodhaṃ sādhuvivarjitam|| mādṛśaḥ prasṛjet kasmāt suyodhanavadhādapi| tejasvīti yamā hurvai paṇḍitā dīrghadarśinaḥ|| na krodho'bhyantarastasya bhavatīti viniścitam| yastu krodhaṃ samutpannaṃ prajñayā pratibādhate|| tejasvinaṃ taṃ vidvāṃso manyante tattvadarśinaḥ kruddho hi kāryaṃ suśroṇi na yathāvat prapaśyati| nākāryaṃ na ca maryādāṃ naraḥ kruddho'nupaśyati||
Truth is superior to untruth and gentle to cruel conduct; why should I, for slaying Suyodhana, display that anger of many evils, renounced by the virtuous? The far-sceing sages regard him as a man of character in whom anger does not exist; the learned men, seeing the real things, always regard him as a man of character who restrains his rising wrath. O you of fair hips, the angry man does not observe the real state of things; the angry man does not see his way nor regard persons.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 2 29.16
हन्त्यवध्यानपि क्रुद्धो गुरून् क्रुद्धस्तुदत्यपि। तस्मात् तेजसि कर्तव्यः क्रोधो दूरे प्रतिष्ठितः॥
hantyavadhyānapi kruddho gurūn kruddhastudatyapi| tasmāt tejasi kartavyaḥ krodho dūre pratiṣṭhitaḥ||
The angry man kills those who should not be killed; he even slays his preceptor; therefore a man of character should always leave off anger at a distance.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 2 29.17
दाक्ष्यं घमर्ष: शौर्यं च शीघ्रत्वमिति तेजसः। गुणाः क्रोधाभिभूतेन न शक्याः प्राप्तुमञ्जसा॥
dākṣyaṃ ghamarṣa: śauryaṃ ca śīghratvamiti tejasaḥ| guṇāḥ krodhābhibhūtena na śakyāḥ prāptumañjasā||
The man that is possessed by anger does not easily acquire generosity, dignity, bravery, skill and other accomplishments of a real man of character.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 2 29.18
क्रोधं त्यक्त्वा तु पुरुषः सम्यक् तेजोऽभिपद्यते। कालयुक्तं महाप्राज्ञे क्रुद्धस्तेज: सुदुःसहम्॥
krodhaṃ tyaktvā tu puruṣaḥ samyak tejo'bhipadyate| kālayuktaṃ mahāprājñe kruddhasteja: suduḥsaham||
Renouncing anger a man can display his true energy, whereas it is difficult, O highly wise one, for an angry man to display energy at the proper hour.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 2 29.19
क्रोधस्त्वपण्डितैः शश्वत् तेज इत्यभिनिश्चितम्। रजस्तु लोकनाशाय विहितं मानुषं प्रति॥
krodhastvapaṇḍitaiḥ śaśvat teja ityabhiniścitam| rajastu lokanāśāya vihitaṃ mānuṣaṃ prati||
Anger is regarded by the illiterate as equivalent to energy, anger has been given to mankind for the destruction of the world.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 2 29.20
तस्माच्छश्वत् त्यजेत् क्रोधं पुरुषः सम्यगाचरन्। श्रेयान् स्वधर्मानपगो न क्रुद्ध इति निश्चितम्॥
tasmācchaśvat tyajet krodhaṃ puruṣaḥ samyagācaran| śreyān svadharmānapago na kruddha iti niścitam||
The person, who wishes to behave with decorum, should renounce anger; even one who has forsaken the virtues of his own order, docs not indulge in anger.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 2 29.21
यदि सर्वमबुद्धीनामतिक्रान्तमचेतसाम्। अतिक्रमो मद्विधस्य कथंस्वित् स्यादनिन्दिते॥
yadi sarvamabuddhīnāmatikrāntamacetasām| atikramo madvidhasya kathaṃsvit syādanindite||
Light-minded fools might transgress all these, but O faultless damsel, how can persons like myself (transgress).
— tr. M.N. Dutt (1891–96) (public domain)
MBh 2 29.22
यदि न स्युर्मानुषेषु क्षमिणः पृथिवीसमाः। न स्यात् संधिर्मनुष्याणां क्रोधमूलो हि विग्रहः॥
yadi na syurmānuṣeṣu kṣamiṇaḥ pṛthivīsamāḥ| na syāt saṃdhirmanuṣyāṇāṃ krodhamūlo hi vigrahaḥ||
If there were not persons amongst mankind equal to the earth in forgiveness there would be no peace amongst them but perpetual dissension's engendered by anger.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 2 29.23
अभिषक्तो ह्यभिषजेदाहन्याद् गुरुणा हतः। एवं विनाशो भूतानामधर्मः प्रथितो भवेत्॥
abhiṣakto hyabhiṣajedāhanyād guruṇā hataḥ| evaṃ vināśo bhūtānāmadharmaḥ prathito bhavet||
If the injured persons were to return their injuries; if one admonished by his superiors were to chastise his superiors in return, the result would be the destruction of all creatures and sin would take its root firm.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 2 29.24
आक्रुष्टः पुरुषः सर्वं प्रत्याक्रोशेदनन्तरम्। प्रतिहन्याद्धतश्चैव तथा हिंस्याच्च हिंसितः॥ हंन्युर्हि पितरः पुत्रान् पुत्राश्चापि तथा पितृन्। हन्युश्च पतयो भार्याः पतीन् भार्यास्तथैव च॥ एवं संकुपिते लोके शमः कृष्णे न विद्यते। प्रजानां संधिमूलं हि शमं विद्धि शुभानने॥
ākruṣṭaḥ puruṣaḥ sarvaṃ pratyākrośedanantaram| pratihanyāddhataścaiva tathā hiṃsyācca hiṃsitaḥ|| haṃnyurhi pitaraḥ putrān putrāścāpi tathā pitṛn| hanyuśca patayo bhāryāḥ patīn bhāryāstathaiva ca|| evaṃ saṃkupite loke śamaḥ kṛṣṇe na vidyate| prajānāṃ saṃdhimūlaṃ hi śamaṃ viddhi śubhānane||
If the man when vilified by another vilifies him in return; if the injured man returns his injuries; if the chastised man chastises in return; if fathers kill their sons and sons their fathers; and if husbands destroy their wives and wives their husbands; then, how can, O Krishna, births take place in this world where anger so predominates? Know you, O fair damsel, that birth of creatures in this world, is dependent upon peace.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 2 29.25
ताः क्षिपेरन् प्रजाः सर्वाः क्षिप्रं द्रौपदि तादृशे। तस्मान्मन्युर्विनाशाय प्रजानामभवाय च॥
tāḥ kṣiperan prajāḥ sarvāḥ kṣipraṃ draupadi tādṛśe| tasmānmanyurvināśāya prajānāmabhavāya ca||
If the kings yield to anger, O Draupadi, their subjects soon meet with ruin. Thus anger brings on destruction and distress of mankind.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 2 29.26
यस्मात् तु लोके दृश्यन्ते क्षमिणः पृथिवीसमाः। तस्माज्जनम् च भूतानां भवश्च प्रतिपद्यते॥
yasmāt tu loke dṛśyante kṣamiṇaḥ pṛthivīsamāḥ| tasmājjanam ca bhūtānāṃ bhavaśca pratipadyate||
Because persons forgiving like the earth are seen in this world, it is therefore that creatures are born and enjoy prosperity.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 2 29.27
क्षन्तव्यं पुरुषेणेह सर्वापत्सु सुशोभने। क्षमावतो हि भूतानां जन्म चैव प्रकीर्तितम्॥
kṣantavyaṃ puruṣeṇeha sarvāpatsu suśobhane| kṣamāvato hi bhūtānāṃ janma caiva prakīrtitam||
O fair damsel, in every form of injury, persons should forgive; it is said that the birth of creatures is due to the forgiveness of mankind.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 2 29.28
आक्रुष्टस्ताडितः क्रुद्धः क्षमते यो बलीयसा। यश्च नित्यं जितक्रोधो विद्वानुत्तमपूरुषः॥
ākruṣṭastāḍitaḥ kruddhaḥ kṣamate yo balīyasā| yaśca nityaṃ jitakrodho vidvānuttamapūruṣaḥ||
He is considered as an excellent and learned person who, having conquered his anger, always shows his forgiveness even when insulted, oppressed and excited by a strong man.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 2 29.29
प्रभाववानपि नरस्तस्य लोकाः सनातनाः। क्रोधनस्त्वल्पविज्ञानः प्रेत्य चेह न नश्यति॥
prabhāvavānapi narastasya lokāḥ sanātanāḥ| krodhanastvalpavijñānaḥ pretya ceha na naśyati||
Eternal regions are for that person, who, though powerful (conquers his anger), while he that is angry, is foolish and meets with ruin both in this world and in the next.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 2 29.30
अत्राप्युदाहरन्तीमा गाथा नित्यं क्षमावताम्। गीताः क्षमावता कृष्णे काश्यपेन महात्मना॥
atrāpyudāharantīmā gāthā nityaṃ kṣamāvatām| gītāḥ kṣamāvatā kṛṣṇe kāśyapena mahātmanā||
As an illustration of this, the following hymn, O Krishna, in honor of the forgiving has been sung by the high-souled and everforgiving Kashyapa.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 2 29.31
क्षमाधर्मः क्षमा यज्ञः क्षमा वेदाः क्षमा श्रुतम्। य एतदेवं जानाति स सर्वं क्षन्तुमहति॥
kṣamādharmaḥ kṣamā yajñaḥ kṣamā vedāḥ kṣamā śrutam| ya etadevaṃ jānāti sa sarvaṃ kṣantumahati||
Forgiveness is virtue, forgiveness is sacrifice, forgiveness is the Vedas, forgiveness is Shruti; he who knows all this is capable of forgive all.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 2 29.32
क्षमा ब्रह्म क्षमा सत्यं क्षमा भूतं च भावि च। क्षमा तपः क्षमा शौचं क्षमयेदंघृतं जगत्॥
kṣamā brahma kṣamā satyaṃ kṣamā bhūtaṃ ca bhāvi ca| kṣamā tapaḥ kṣamā śaucaṃ kṣamayedaṃghṛtaṃ jagat||
Forgiveness is Brahma, forgiveness is truth, forgiveness is the accumulated and future (ascetic) merit, forgiveness is the devout penance and forgiveness is purity; and by forgiveness the universe is sustained.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 2 29.33
अति यज्ञविदां लोकान् क्षमिणः प्राप्नुवन्ति च। अति ब्रह्मविदां लोकानति चापि तपस्विनाम्॥
ati yajñavidāṃ lokān kṣamiṇaḥ prāpnuvanti ca| ati brahmavidāṃ lokānati cāpi tapasvinām||
Forgiving persons attain to the regions of those conversant with the rituals, of those wellversed with the knowledge of Brahman and those of ascetics.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 2 29.34
अन्ये वै यजुषां लोकाः कर्मिणामपरे तथा। क्षमावतां ब्रह्मलोके लोकाः परमपूजिताः॥
anye vai yajuṣāṃ lokāḥ karmiṇāmapare tathā| kṣamāvatāṃ brahmaloke lokāḥ paramapūjitāḥ||
Persons performing Vedic rites as well as those performing other rituals attain to other regions; whereas forgiving persons attain to the highly adored regions in the world of Brahma.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 2 29.35
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 energy of the energetic; forgiveness is the sacrifice and forgiveness is the control of mind; forgiveness is the truth of the truthful; forgiveness is the control of mind.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 2 29.36
तां क्षमा तादृशीं कृष्णे कथमस्मद्विधस्त्यजेत्। यस्यां ब्रह्म च सत्यं च यज्ञा लोकाश्च धिष्ठिताः॥
tāṃ kṣamā tādṛśīṃ kṛṣṇe kathamasmadvidhastyajet| yasyāṃ brahma ca satyaṃ ca yajñā lokāśca dhiṣṭhitāḥ||
How can, O Krishna, the persons like me renounce such forgiveness in which are established Brahma, truth, wisdom and the three worlds.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 2 29.37
क्षन्तव्यमेव सततं पुरुषेण विजानता। यदा हि क्षमते सर्वं ब्रह्म सम्पद्यते तदा।॥
kṣantavyameva satataṃ puruṣeṇa vijānatā| yadā hi kṣamate sarvaṃ brahma sampadyate tadā|||
Even, knowing all, person should always forgive; whoever forgives everything attains to Brahma.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 2 29.38
क्षमावतामयं लोकः परश्चैव क्षमावताम्। इह सम्मानमृच्छन्ति परत्र च शुभां गतिम्॥
kṣamāvatāmayaṃ lokaḥ paraścaiva kṣamāvatām| iha sammānamṛcchanti paratra ca śubhāṃ gatim||
This world belongs to the forgiving, the other world also belongs to the forgiving, they obtain honors here and holy blessedness in the next.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 2 29.39
येषां मन्युर्मनुष्याणां क्षमयाभिहतः सदा। तेषां परतरे लोकास्तस्मात् क्षान्तिः परा मता॥
yeṣāṃ manyurmanuṣyāṇāṃ kṣamayābhihataḥ sadā| teṣāṃ paratare lokāstasmāt kṣāntiḥ parā matā||
Those persons, whose anger is overpowered by forgiveness, attain to the higher regions; therefore forgiveness is considered the highest (virtue).
— tr. M.N. Dutt (1891–96) (public domain)
MBh 2 29.40
इति गीताः काश्यपेन गाथा नित्यं क्षमावताम्। श्रुत्वा गाथाः क्षमायास्त्वं तुष्य द्रौपदि मा क्रुधः।४५॥
iti gītāḥ kāśyapena gāthā nityaṃ kṣamāvatām| śrutvā gāthāḥ kṣamāyāstvaṃ tuṣya draupadi mā krudhaḥ|45||
These verses were always chanted by Kashyapa in honor of the forgiving; hearing these verses of forgiveness, be pleased and be not angry, O Draupadi.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 2 29.41
पितामहः शान्तनवः शमं सम्पूजयिष्यति। कृष्णाश्च देवकीपुत्रः शमं सम्पूजयिष्यति॥
pitāmahaḥ śāntanavaḥ śamaṃ sampūjayiṣyati| kṛṣṇāśca devakīputraḥ śamaṃ sampūjayiṣyati||
Our grandfather, the son of Shantanu, worships peace, as well as Krishna, the son of Devaki.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 2 29.42
आचार्यो विदुरः क्षत्ता शममेव वदिष्यतः। कृपश्च संजयश्चैव शममेव वदिष्यतः॥
ācāryo viduraḥ kṣattā śamameva vadiṣyataḥ| kṛpaśca saṃjayaścaiva śamameva vadiṣyataḥ||
The preceptor and Vidura, (known as) Khattva both speak of peace; Kripa as well as Sanjaya also speak of peace.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 2 29.43
सोमदत्तो युयुत्सुश्च द्रोणपुत्रस्तथैव च। पितामहाश्च नो व्यासः शमं वदति नित्यशः॥
somadatto yuyutsuśca droṇaputrastathaiva ca| pitāmahāśca no vyāsaḥ śamaṃ vadati nityaśaḥ||
Somadatta, Yuyutsu, Drona's son as well as our grandfather Vyasa daily speak of peace.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 2 29.44
एतैर्हि राजा नियतं चोद्यमानः शमं प्रति। राज्यं दातेति मे बुद्धिर्न चेल्लोभान्नशिष्यति॥
etairhi rājā niyataṃ codyamānaḥ śamaṃ prati| rājyaṃ dāteti me buddhirna cellobhānnaśiṣyati||
Being led by all these towards peace the king will return us the kingdom; if he yields to temptation he will meet with destruction.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 2 29.45
कालोऽयं दारुणः प्राप्तो भरतानामभूतये। निश्चितं मे सदैवैतत् पुरस्तादपि भाविनि॥
kālo'yaṃ dāruṇaḥ prāpto bharatānāmabhūtaye| niścitaṃ me sadaivaitat purastādapi bhāvini||
A dreadful time has set in to bring about the misfortune of the Bharatas; from some time before this has been settled conclusion, O fair damsel.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 2 29.46
सुयोधनो नाहतीति क्षमामेवं न विन्दति। अर्हस्तत्राहमित्येवं तस्मान्मां विन्दते क्षमा॥
suyodhano nāhatīti kṣamāmevaṃ na vindati| arhastatrāhamityevaṃ tasmānmāṃ vindate kṣamā||
Suyodhana does not deserve kingdom and therefore he does not know forgiveness; I deserve it and therefore forgiveness has taken possession of me.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 2 29.47
एतदात्मवतां वृत्तमेषधर्मः सनातनः। क्षमा चैवानृशंस्यं च तत् कर्तास्म्यहमञ्जसा॥
etadātmavatāṃ vṛttameṣadharmaḥ sanātanaḥ| kṣamā caivānṛśaṃsyaṃ ca tat kartāsmyahamañjasā||
Forgiveness and humility are the qualities of the self-controlled and constitute the eternal virtue and I shall therefore adopt them.
— tr. M.N. Dutt (1891–96) (public domain)