यः समुत्पतितं क्रोधं निगृह्णाति इयं यथा। स यन्तेत्युच्यते सद्भिर्न यो रश्मिषु लम्बते
He who restrains the anger that has arisen, as she does, is called a charioteer by the wise—not one who merely holds the reins.
यः समुत्पतितं क्रोधमक्रोधेन निरस्यति। देवयानि विजानीहि तेन सर्वमिदं जितम्
He who dispels arising anger with non-anger, know, Devayani, that by him all this is conquered.
यः समुत्पतितं क्रोधं क्षमयेह निरस्यति। यथोरगस्त्वचं जीर्णां स वै पुरुष उच्यते
He who casts off arising anger through forgiveness, as a serpent sheds its worn-out skin, is truly called a man.
यः संधारयते मन्युं योऽतिवादांस्तितिक्षते। यश्च तप्तो न तपति दृढं सोऽर्थस्य भाजनम्
He who restrains his wrath, who endures harsh words, and who, though afflicted, does not burn—he is truly a vessel of prosperity.
यो यजेदपरिश्रान्तो मासिमासि शतं समाः। न क्रुद्ध्येद्यश्च सर्वस्य तयोरक्रोधनोऽधिकः
He who performs sacrifices tirelessly, month after month, for a hundred years, and he who never becomes angry and is friendly to all—among them, the one free from anger is superior.
तस्मादक्रोधनः श्रेष्ठः कामक्रोधौ विगर्हितौ। क्रुद्धस्य निष्फलान्येव दानयज्ञतपांसि च
Therefore, the one without anger is best; desire and anger are to be condemned. For the angry, gifts, sacrifices, and austerities are indeed fruitless.
तस्मादक्रोधने यज्ञतपोदानफलं महत्। भवेदसंशयं भद्रे नेतरस्मिन्कदाचन
Thus, O gentle one, the fruit of sacrifice, austerity, and charity is truly great in the absence of anger; there is no doubt about this, never otherwise.
न यतिर्न तपस्वी च न यज्वा न च धर्मभाक्। क्रोधस्य यो वशं गच्छेत्तस्य लोकद्वयं न च
Neither the ascetic, nor the austere, nor the sacrificer, nor the righteous—if they fall under the sway of anger, neither world is theirs.
पुत्रो भृत्यः सुहृद्भ्राता भार्या धर्मश्च सत्यता। तस्यैतान्यपयास्यन्ति क्रोधशीलस्य निश्चितम्
Son, servant, friend, brother, wife, righteousness, and truthfulness—all these certainly depart from one who is given to anger.
यत्कुमाराः कुमार्यश्च वैरं कुर्युरचेतसः। न तत्प्राज्ञोऽनुकुर्वीत न विदुस्ते बलाबलम्
When boys and girls, lacking sense, make enmity, the wise should not imitate them, for they do not understand strength or weakness.
वेदाहं तात बालाऽपि धर्माणां यदिहान्तरम्। अक्रोधे चातिवादे च वेद चापि बलाबलम्
I know, dear one, even as a child, the distinction among dharmas here; I know the difference between anger and excessive speech, and also strength and weakness.
स्ववृत्तिमननुष्ठाय धर्ममुत्सृज्य तत्त्वतः।' शिष्यस्याशिष्यवृत्तेस्तु न क्षन्तव्यं बुभूषता
One who does not follow his own conduct, who abandons true dharma, and whose behavior is unworthy of a disciple—such a one should not be tolerated by one seeking virtue.
प्रेष्यः शिष्यः स्ववृत्तिं हि विसृज्य विफलं गतः।' तस्मात्संकीर्णवृत्तेषु वासो मम न रोचते
A servant or disciple who abandons his proper conduct becomes fruitless; therefore, I do not like to dwell among those of mixed behavior.
पुमांसो ये हि निन्दन्ति वृत्तेनाभिजनेन च। न तेषु निवसेत्प्राज्ञः श्रेयोऽर्थी पापबुद्धिषु
Those men who insult others by conduct or lineage—one seeking good should not live among the wicked-minded.
ये त्वेनमभिजानन्ति वृत्तेनाभिजनेन वा। तेषु साधुषु वस्तव्यं स वासः श्रेष्ठ उच्यते
But those who recognize him by conduct or lineage—among such virtuous people one should dwell; that dwelling is said to be best.
सुयन्त्रितपरा नित्यं विहीनाश्च धनैर्वराः। दुर्वृत्ताः पापकर्माणश्चण्डाला धनिनोपि च
Those who are always controlled by others, deprived of wealth, of bad conduct, evil deeds, and even wealthy outcastes—
नैव जात्या हि चण्डालाः स्वकर्मविहितैर्विना। धनाभिजनविद्यासु सक्ताश्चण्डालधर्मिणः
Outcastes are not so by birth alone, but by actions prescribed by their own conduct; those attached to wealth, lineage, or learning, yet possessing outcaste behavior.
अकारणाश्च द्वेष्यन्ति परिवादं वदन्ति ते। साधोस्तत्र न वासोस्ति पापिभिः पापतां व्रजेत्
They hate without cause and speak slander; among such, the virtuous do not dwell, for associating with the wicked leads to wickedness.
सुकृते दुष्कृते वापि यत्र सज्जति यो नरः। ध्रुवं रतिर्भवेत्तस्य तस्माद्द्वेषं न रोचयेत्
Wherever a man becomes attached, whether to good or evil deeds, surely he finds delight there; therefore, one should not foster hatred.
वाग्दुरुक्तं महाघोरं दुहितुर्वृषपर्वणः। मम मथ्नाति हृदयमग्निकाम इवारणिम्
The harsh words spoken by Vṛṣaparvan's daughter strike my heart like fire kindled upon wood.
न ह्यतो दुष्करतरं मन्ये लोकेष्वपि त्रिषु। यः सपत्नश्रियं दीप्तां हीनश्रीः पर्युपासते
I do not think there is anything more difficult in all three worlds than one who, lacking prosperity, must serve the blazing fortune of a rival.
मरणं शोभनं तस्य इति विद्वज्जना विदुः। `अवमानमवाप्नोति शनैर्नीचसमागमात्
The wise know that for such a person, death is preferable; he gradually suffers humiliation through association with the lowly.
अतिवादा वक्त्रतो निःसरन्ति यैराहतः शोचति रात्र्यहानि। परस्य वै मर्मसु ते पतन्ति तस्माद्धीरो नैव मुच्येत्परेषु
Harsh words, once spoken, come forth from the mouth; wounded by them, a person grieves day and night. They strike at the vital points of another; therefore, the wise never let themselves be loosed upon others.
निरोहेदायुधैश्छिन्नं संरोहेद्दग्धमाग्निना। वाक्क्षतं च न संरोहेदाशरीरं शरीरिणाम्
A wound cut by weapons can heal, a burn from fire can heal; but a wound inflicted by words does not heal in the bodies of living beings.
संरोहित शरैर्विद्धं नवं परशुना हतम्। वाचा दुरुक्तं बीभत्सं न संरोहेत वाक्क्षतम्
A wound pierced by arrows can heal, a fresh cut by an axe can heal; but a terrible, harsh word does not heal—the wound of speech does not close.
ततः काव्यो भृगुश्रेष्ठः समन्युरुपगम्य ह। वृषपर्वाणमासीनमित्युवाचाविचारयन्
Then Kavi, the foremost of the Bhṛgus, approached, filled with anger, and spoke thoughtfully to Vṛṣaparvan, who was seated.
नाधर्मश्चरितो राजन्सद्यः फलति गौरिव। शनैरावर्त्यमानो हि कर्तुर्मूलानि कृन्तति
Unrighteousness, O King, does not bear fruit immediately, like a cow; but as it is turned over slowly, it cuts at the roots of the doer.
पुत्रेषु वा नप्तृषु वा न चेदात्मनि पश्यति। फलत्येव ध्रुवं पायं गुरुभुक्तमिवोदरे
If not in one's sons or grandsons, then surely in oneself, the fruit of sin is seen—just as food eaten by a teacher surely bears fruit in the belly.
अधीयानं हितं राजन्क्षमावन्तं जितेन्द्रियम्।' यदघातयथा विप्रं कचमाङ्गिरसं तदा। अपापशीलं धर्मज्ञं शुश्रूषुं मद्गृहे रतम्
O King, why did you have the Brahmin Kacha, son of Angiras, killed—he who was devoted to study, self-controlled, patient, sinless, learned in dharma, eager to serve, and attached to my household?
शर्मिष्ठया देवयानी क्रूरमुक्ता बहु प्रभो। विप्रकृत्य च संरम्भात्कूपे क्षिप्ता मनस्विनी
O lord, Devayānī was cruelly insulted by Śarmiṣṭhā with many harsh words, and, in anger, the high-minded girl was thrown into a well.