Forgiveness

O Krishna, the illustrious and forgiving Kashyapa 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 preformed 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 Kashyapa 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!

“‘I shall now indicate the occasions in detail of forgiveness, as laid down by the learned, and which should ever be observed by all. Hearken unto me as I speak! He that hath done thee a service, even if he is guilty of a grave wrong unto thee, recollecting his former service, shouldst thou forgive that offender. Those also that have become offenders from ignorance and folly should be forgiven for learning and wisdom are not always easily attainable by man. They that having offended thee knowingly, plead ignorance should be punished, even if their offences be trivial. Such crooked men should never be pardoned. The first offence of every creature should be forgiven. The second offence, however, should be punished, even if it be trivial. If, however, a person commiteth an offence unwillingly, it hath been said that examining his plea well by a judicious enquiry, he should be pardoned. Humility may vanquish might, humility may vanquish weakness. There is nothing that humility may not accomplish. Therefore, humility is truly fiercer (than it seemeth)! One should act with reference to place and time, taking note of his own might or weakness. Nothing can succeed that hath been undertaken without reference to place and time. Therefore, do thou ever wait for place and time! Sometimes offenders should be forgiven from fear of the people. These have been declared to be times of forgiveness. And it hath been said that on occasions besides these, might should be put forth against transgressors.’

When a bowman shooteth an arrow, he may or may not succeed in slaying even a single person, but when an intelligent individual applieth his intelligence (viciously), it may destroy an entire kingdom with the king. Discriminating the two by means of the one, bring under thy subjection the three by means of four, and also conquering the five and knowing the six, and abstaining from the seven, be happy. Poison slayeth but one person, and a weapon also but one; wicked counsels, however, destroy an entire kingdom with king and subject. Alone one should not partake of any savoury viand, nor alone reflect on concerns of profit, nor alone go upon a journey, nor alone remain awake among sleeping companions. That Being who is One without a second, and whom, O king, thou hast not been able to comprehend, is Truth’s self, and the Way to heaven, even like a boat in the ocean. There is one only defect in forgiving persons, and not another; that defect is that people take a forgiving person to be weak. That defect, however, should not be taken into consideration, for forgiveness is a great power. Forgiveness is a virtue of the weak, and an ornament of the strong. Forgiveness subdueth (all) in this world; what is there that forgiveness cannot achieve? What can a wicked person do unto him who carrieth the sabre of forgiveness in his hand? Fire falling on a grassless ground is extinguished of itself. An unforgiving individual defileth himself with many enormities. Righteousness is the one highest good; and forgiveness is the one supreme peace; knowledge is one supreme contentment; and benevolence, one sole happiness. Even as a serpent devoureth animals living in holes, the earth devoureth these two, viz., a king who is incompetent to fight, and a Brahmana who doth not sojourn to holy places. A man may attain renown in this world by doing two things, viz., by refraining from harsh speech, and by disregarding those that are wicked.

But if ye forgive not men their trespasses, neither will your Father forgive your trespasses.

For if ye forgive men their trespasses, your heavenly Father will also forgive you:

But if ye do not forgive, neither will your Father which is in heaven forgive your trespasses.

Ask forgiveness for them (O Muhammad), or ask not forgiveness for them; though thou ask forgiveness for them seventy times Allah will not forgive them. That is because they disbelieved in Allah and His messenger, and Allah guideth not wrongdoing folk.

And seek forgiveness of Allah. Lo! Allah is ever Forgiving, Merciful.

Whether thou ask forgiveness for them or ask not forgiveness for them is all one for them; Allah will not forgive them. Lo! Allah guideth not the evil-living folk.

“If, in that gloom which never light must know, The deeds of mortals touch the ghosts below, O friend! forgive me, that I thus fulfil (Restoring Hector) heaven’s unquestion’d will. The gifts the father gave, be ever thine, To grace thy manes, and adorn thy shrine.”[296]

“O great in action, and in council wise! With ours, thy care and ardour are the same, Nor need I to commend, nor aught to blame. Sage as thou art, and learn’d in human kind, Forgive the transport of a martial mind. Haste to the fight, secure of just amends; The gods that make, shall keep the worthy, friends.”

Stern Mars, with anguish for his slaughter’d son, Smote his rebelling breast, and fierce begun: “Thus then, immortals! thus shall Mars obey; Forgive me, gods, and yield my vengeance way: Descending first to yon forbidden plain, The god of battles dares avenge the slain; Dares, though the thunder bursting o’er my head Should hurl me blazing on those heaps of dead.”

Warned by these signs I bid you fly; Or by the hand of Rama die, Whose vengeance will not spare the life Of one who vexed his faithful wife. Your bitter taunts and threats forgo: Comfort the lady in her woe, And humbly pray her to forgive; For so you may be spared and live."

"How couldst thou leave thine Angad thus, And go, for ever go, from us-- Thy child so dear in brave attire, Graced with the virtues of his sire? If e'er in want of thought, O chief, One deed of mine have caused thee grief, Forgive my folly, I entreat, And with my head I touch thy feet."

She listened, as with sorrow faint He murmured forth his sad complaint: Her brimming eyes with tears ran o'er, As spouts the new fallen water pour; His suppliant hands, with fear dismayed She gently clasped in hers, and laid, Like a fair lotus, on her head, And faltering in her trouble said: "Forgive me; at thy feet I lie, With low bent head to thee I cry. By thee besought, thy guilty dame Pardon from thee can scarcely claim. She merits not the name of wife Who cherishes perpetual strife With her own husband good and wise, Her lord both here and in the skies. I know the claims of duty well, I know thy lips the truth must tell. All the wild words I rashly spoke, Forth from my heart, through anguish, broke; For sorrow bends the stoutest soul, And cancels Scripture's high control. Yea, sorrow's might all else o'erthrows The strongest and the worst of foes. 'Tis thus with all: we keenly feel, Yet bear the blows our foemen deal, But when a slender woe assails The manliest spirit bends and quails. The fifth long night has now begun Since the wild woods have lodged my son: To me whose joy is drowned in tears, Each day a dreary year appears. While all my thoughts on him are set Grief at my heart swells wilder yet: With doubled might thus Ocean raves When rushing floods increase his waves."

And Jove answered, “My child, why should you ask me? Was it not by your own arrangement that Ulysses came home and took his revenge upon the suitors? Do whatever you like, but I will tell you what I think will be most reasonable arrangement. Now that Ulysses is revenged, let them swear to a solemn covenant, in virtue of which he shall continue to rule, while we cause the others to forgive and forget the massacre of their sons and brothers. Let them then all become friends as heretofore, and let peace and plenty reign.”

“When I saw him I tried to pacify him and said, ‘Ajax, will you not forget and forgive even in death, but must the judgement about that hateful armour still rankle with you? It cost us Argives dear enough to lose such a tower of strength as you were to us. We mourned you as much as we mourned Achilles son of Peleus himself, nor can the blame be laid on anything but on the spite which Jove bore against the Danaans, for it was this that made him counsel your destruction—come hither, therefore, bring your proud spirit into subjection, and hear what I can tell you.’

“But there! It rests with heaven to determine whether he is to return, and take his revenge in his own house or no; I would, however, urge you to set about trying to get rid of these suitors at once. Take my advice, call the Achaean heroes in assembly to-morrow morning—lay your case before them, and call heaven to bear you witness. Bid the suitors take themselves off, each to his own place, and if your mother’s mind is set on marrying again, let her go back to her father, who will find her a husband and provide her with all the marriage gifts that so dear a daughter may expect. As for yourself, let me prevail upon you to take the best ship you can get, with a crew of twenty men, and go in quest of your father who has so long been missing. Some one may tell you something, or (and people often hear things in this way) some heaven-sent message may direct you. First go to Pylos and ask Nestor; thence go on to Sparta and visit Menelaus, for he got home last of all the Achaeans; if you hear that your father is alive and on his way home, you can put up with the waste these suitors will make for yet another twelve months. If on the other hand you hear of his death, come home at once, celebrate his funeral rites with all due pomp, build a barrow to his memory, and make your mother marry again. Then, having done all this, think it well over in your mind how, by fair means or foul, you may kill these suitors in your own house. You are too old to plead infancy any longer; have you not heard how people are singing Orestes’ praises for having killed his father’s murderer Aegisthus? You are a fine, smart looking fellow; show your mettle, then, and make yourself a name in story. Now, however, I must go back to my ship and to my crew, who will be impatient if I keep them waiting longer; think the matter over for yourself, and remember what I have said to you.”

2 O Gods, Adityas, well ye know the way to keep all woes afar. 3 As the birds spread their sheltering wings let your protection cover us. 4 To whomsoever they, Most Wise, have given a home and means of life, 5 As drivers of the car avoid ill roads, let sorrows pass us by. 6 For verily men sink and faint through loss of wealth which ye have given. 7 On him shall no fierce anger fall, no sore distress shall visit him, 8 Resting in you, O Gods, we are like men who fight in coats of mail. 9 May Aditi defend us, may Aditi guard and shelter us, 10 The shelter, Gods, that is secure, auspicious, free from malady, 11 Look down on us, Adityas, as a guide exploring from the bank. 12 Ill be it for the demons' friend to find us or come near to us. 13 Each evil deed made manifest, and that which is concealed, O Gods, 14 Daughter of Heaven, the dream that bodes evil to us or to our kine, 15 Even if, O Child of Heaven, it make a garland or a chain of gold, 16 To him whose food and work is this, who comes to take his share therein, 17 As we collect the utmost debt, even the eighth and sixteenth part, 18 Now have we conquered and obtained, and from our trespasses are free.

2 With one accord may Aryaman and Mitra and Varuna this day accept this praise−song− 3 These Gods, Adityas, vast, profound, and faithful, with many eyes, fain to deceive the wicked, 4 Upholding that which moves and that which moves not, Adityas, Gods, protectors of all being, 5 May I, Adityas, share m this your favour which, Aryaman, brings profit e'en in danger. 6 Smooth is your path, O Aryaman and Mitra; excellent is it, Varuna, and thornless. 7 Mother of Kings, may Aditi transport us, by fair paths Aryaman, beyond all hatred. 8 With their support they stay three earths, three heavens; three are their functions in the Gods' assembly. 9 Golden and splendid, pure like streams of water, they hold aloft the three bright heavenly regions. 10 Thou over all, O Varuna, art Sovran, be they Gods, Asura! or be they mortals. 11 Neither the right nor left do I distinguish, neither the cast nor yet the west, Adityas. 12 He who bears gifts unto the Kings, true Leaders, he whom their everlasting blessings prosper, 13 Pure, faithful, very strong, with heroes round him, he dwells beside the waters rich with pasture. 14 Aditi, Mitra, Varuna, forgive us however we have erred and sinned against you. 15 For him the Twain united pour their fulness, the rain from heaven: he thrives most highly favoured. 16 Your guiles, ye Holy Ones, to quell oppressors, your snares spread out against the foe, Adityas, 17 May1 not live, O Varuna, to witness my wealthy, liberal, dear friend's destitution.

1 Thou, Agni, wast the earliest Angiras, a Seer; thou wast, a God thyself, the Gods' auspicious Friend. 2 O Agni, thou, the best and earliest Angiras, fulfillest as a Sage the holy law of Gods. 3 To Matarisvan first thou, Agni, wast disclosed, and to Vivasvan through thy noble inward power. 4 Agni thou madest heaven to thunder for mankind; thou, yet more pious, for pious Pururavas. 5 Thou, Agni, art a Bull who makes our store increase, to be invoked by him who lifts the ladle up. 6 Agni, thou savest in the synod when pursued e'en him, farseeing One! who walks in evil ways. 7 For glory, Agni, day by day, thou liftest up the mortal man to highest immortality, 8 O Agni, highly lauded, make our singer famous that he may win us store of riches: 9 O blameless Agni lying in thy Parents' lap, a God among the Gods, be watchful for our good. 10 Agni, thou art our Providence, our Father thou − we are thy brethren and thou art our spring of life. in 11 Thee, Agni, have the Gods made the first living One for living man, Lord of the house of Nahusa. 12 Worthy to be revered, O Agni, God, preserve our wealthy patrons with thy succours, and ourselves. 13 Agni, thou art a guard close to the pious man; kindled art thou, four−eyed! for him who is unarmcd. 14 Thou, Agni gainest for the loudly−praising priest the highest wealth, the object of a man's desire. 15 Agni, the man who giveth guerdon to the priests, like well−sewn armour thou guardest on every side. 16 Pardon, we pray, this sin of ours, O Agni, −− the path which we have trodden, widely straying, 17 As erst to Manus, to Yayiti, Angiras, so Angiras! pure Agni! come thou to our hall 18 By this our prayer be thou, O Agni, strengthened, prayer made by us after our power and knowledge.

1. Indra, the merchant, do I summon: may he come to us, may he be our van; driving away the demon of grudge, the waylayers, and wild beasts, may he, the possessor, bestow wealth upon 2. May the many paths, the roads of the gods, which come together between heaven and earth, c,ladden me with milk and ghee, so that I may gather in wealth from my purchases! 3. Desirous do I, O Agni, with firewood and ghee offer oblations (to thee), for success and strength; according to ability praising (thee) with my prayer, do I sing this divine song, that I may gain a hundredfold! 4. (Pardon, O Agni, this sin of ours [incurred upon] the far road which we have travelled!) May our purchases and our sales be successful for us; may what I get in barter render me a gainer! May ye two (Indra and Agni) in accord take pleasure in this oblation! May our transactions and the accruing gain be auspicious to us! 5. The wealth with which I go to purchase, desiring, ye gods, to gain wealth through wealth, may that grow more, not less! Drive away, O Agni, in return for the oblation, the gods who shut off 6. The wealth with which I go to purchase, desiring, ye gods, to gain wealth through wealth, may Indra, Pragâpati, Savitar, Soma, Agni, place lustre into it for me! 7. We praise with reverence thee, O priest (Agni) Vaisvdnara. Do thou over our children, selves, cattle, and life's breath watch! 8. Daily, never failing, shall we bring (oblations to thee), O Gâtavedas, (as if fodder) to a horse standing (in the stable). In growth of wealth and nutriment rejoicing, may we, O Agni, thy neighbours, not take harm!

1. Ye (sores) fall easily from that which falls easily, ye exist less than those that do not exist (at all); ye are drier than the (part of the body called) sehu, more moist than salt. 2. The apakit (sores) that are upon the neck, and those that are upon the shoulders; the apakit that are upon the vigâman (some part of the body) fall off of themselves. B. Charm for curing tumours called gâyânya. 3. The gâyânya that crushes the ribs, that which passes down to the sole of the foot, and whichever is fixed upon the crown of the head, I have driven out every one. 4. The gâyânya, winged, flies; he settles down upon man. Here is the remedy both for sores not caused by cutting as well as for wounds sharply cut! 5. We know, O gâyânya, thy origin, whence thou didst spring. How canst thou slay there, in whose house we offer oblations? C. Stanza sung at the mid-day pressure of the soma. 6. Drink stoutly, O Indra, slayer of Vritra, hero, of the soma in the cup, at the battle for riches! Drink thy fill at the mid-day pressure! Living in wealth, do thou bestow wealth upon us!

of fractures. 1. Rohan! art thou, causing to heal (rohanî), the broken bone thou causest to heal (rohanî): cause this here to heal (rohaya), O arundhatî! 2. That bone of thine which, injured and burst, exists in thy person, Dhâtar shall kindly knit together again, joint with joint! 3. Thy marrow shall unite with marrow, and thy joint (unite) with joint; the part of thy flesh that has fallen off, and thy bone shall grow together again! 4. Thy marrow shall be joined together with marrow, thy skin grow together with skin! Thy blood, thy bone shall grow, thy flesh grow together with flesh! 5. Fit together hair with hair, and fit together skin with skin! Thy blood, thy bone shall grow: what is cut join thou together, O plant! 6. Do thou here rise up, go forth, run forth, (as) a chariot with sound wheels, firm feloe, and strong nave; stand upright firmly! 7. If he has been injured by falling into a pit, or if a stone was cast and hurt him, may he (Dhâtar, the fashioner) fit him together, joint to joint, as the wagoner (Ribhu) the parts of a chariot!

The rule of all Three Worlds; then, how much less To seize an earthly kingdom! Killing these Must breed but anguish, Krishna! If they be Guilty, we shall grow guilty by their deaths; Their sins will light on us, if we shall slay Those sons of Dhritirashtra, and our kin; What peace could come of that, O Madhava? For if indeed, blinded by lust and wrath, These cannot see, or will not see, the sin Of kingly lines o'erthrown and kinsmen slain, How should not we, who see, shun such a crime-- We who perceive the guilt and feel the shame-- O thou Delight of Men, Janardana? By overthrow of houses perisheth Their sweet continuous household piety, And-rites neglected, piety extinct-- Enters impiety upon that home; Its women grow unwomaned, whence there spring Mad passions, and the mingling-up of castes, Sending a Hell-ward road that family, And whoso wrought its doom by wicked wrath. Nay, and the souls of honoured ancestors Fall from their place of peace, being bereft Of funeral-cakes and the wan death-water.[FN#1] So teach our holy hymns. Thus, if we slay Kinsfolk and friends for love of earthly power, Ahovat! what an evil fault it were! Better I deem it, if my kinsmen strike, To face them weaponless, and bare my breast To shaft and spear, than answer blow with blow.

Better to live on beggar's bread With those we love alive, Than taste their blood in rich feasts spread, And guiltily survive! Ah! were it worse-who knows?--to be Victor or vanquished here, When those confront us angrily Whose death leaves living drear? In pity lost, by doubtings tossed, My thoughts-distracted-turn To Thee, the Guide I reverence most, That I may counsel learn: I know not what would heal the grief Burned into soul and sense, If I were earth's unchallenged chief-- A god--and these gone thence!

Thus far I speak to thee As from the "Sankhya"--unspiritually-- Hear now the deeper teaching of the Yog, Which holding, understanding, thou shalt burst Thy Karmabandh, the bondage of wrought deeds. Here shall no end be hindered, no hope marred, No loss be feared: faith--yea, a little faith-- Shall save thee from the anguish of thy dread. Here, Glory of the Kurus! shines one rule-- One steadfast rule--while shifting souls have laws Many and hard. Specious, but wrongful deem The speech of those ill-taught ones who extol The letter of their Vedas, saying, "This Is all we have, or need;" being weak at heart With wants, seekers of Heaven: which comes--they say-- As "fruit of good deeds done;" promising men Much profit in new births for works of faith; In various rites abounding; following whereon Large merit shall accrue towards wealth and power; Albeit, who wealth and power do most desire Least fixity of soul have such, least hold On heavenly meditation. Much these teach, From Veds, concerning the "three qualities;" But thou, be free of the "three qualities," Free of the "pairs of opposites,"[FN#2] and free From that sad righteousness which calculates; Self-ruled, Arjuna! simple, satisfied![FN#3] Look! like as when a tank pours water forth To suit all needs, so do these Brahmans draw Text for all wants from tank of Holy Writ. But thou, want not! ask not! Find full reward Of doing right in right! Let right deeds be Thy motive, not the fruit which comes from them. And live in action! Labour! Make thine acts Thy piety, casting all self aside, Contemning gain and merit; equable In good or evil: equability Is Yog, is piety!

"He abused me, he beat me, he defeated me, he robbed me,"--in those who do not harbour such thoughts hatred will cease.

Whatever a hater may do to a hater, or an enemy to an enemy, a wrongly-directed mind will do us greater mischief.

That deed is not well done of which a man must repent, and the reward of which he receives crying and with a tearful face.