20. Krodhavarga
The Chapter about Anger
(20 Verses)
[417 ≈ Dhp 221]
[adm.]
Krodhaṁ jahed, viprajahec ca mānaṁ, saṁyojanaṁ sarvam atikrameta,
One should abandon anger, one should fully abandon conceit, one should overcome all fetters,
taṁ nāmne rūpe ca asajyamānam, akiñcanaṁ nānupatanti saṅgāḥ. 20.1
without clinging to mind and form, attachments never befall the one having nothing.
Krodham (m. acc. sg.) anger; jahed (3rd. sg. opt.) one should abandon; viprajahet (3rd. sg. opt.) one should fully abandon; ca (indec.) and; mānam (m. acc. sg.) conceit; saṁyojanam (n. acc. coll. sg.) the fetters; sarvam (n. acc. sg.) all; atikrameta (3rd. sg. opt.) one should overcome; tam (m. acc. sg. dem. pron.) him; nāmne (n. loc. sg.) in name; rūpe (n. loc. sg.) in form; ca (indec.) and; a-sajjamānam (m. acc. sg. prp.) not clinging; a-kiñcanam (m. acc. sg.) one who has nothing; na (indec.) not; anupatanti (3rd. pl. pres.) they befall; saṅgāḥ (m. nom. pl.) attachments.
Kodhaṁ jahe, vippajaheyya mānaṁ, saṁyojanaṁ sabbam-atikkameyya,
One should abandon anger, one should fully abandon conceit, one should overcome all fetters,
taṁ nāmarūpasmiṁ asajjamānaṁ, akiñcanaṁ nānupatanti dukkhā.
without clinging to mind and form, sufferings never befall the one having nothing.
[418 ≈ Netti p. 146]
[adm.]
Krodhaṁ jahed utpatitaṁ, rāgaṁ jātaṁ nivārayet,
One should abandon anger that has arisen, one should ward off passion that occurs,
avidyāṁ prajahed dhīraḥ, satyābhisamayāt sukham. 20.2
the steadfast one should abandon ignorance, happiness is from the realisation of truth.
Krodham (m. acc. sg.) anger; jahed (3rd. sg. opt.) one should abandon; utpatitam (m. acc. sg. pp.) arisen; rāgam (m. acc. sg.) passion; jātam (m. acc. sg. pp.) occurred; nivārayet (3rd. sg. opt.) one should ward off; a-vidyām (f. acc. sg.) ignorance; prajahed (3rd. sg. opt.) one should abandon; dhīraḥ (m. nom. sg.) the steadfast one; satya-abhisamayāt (m. abl. sg.) from the realisation of truth; sukham (n. nom. coll. sg.) happiness.
Kodhaṁ hane uppatitaṁ, rāgaṁ jātaṁ vinodaye,
One should abandon anger that has arisen, one should remove passion that occurs,
avijjaṁ pajahe dhīro, saccābhisamayo sukho.
the steadfast one should abandon ignorance, happy is the realisation of truth.
[419 ≈ SN 1.71]
[stm.]
Krodhaṁ hatvā sukhaṁ sete, krodhaṁ hatvā na śocati,
Having destroyed anger one lives happily, having destroyed anger one does not grieve,
krodhasya viṣamūlasya, madhuraghnasya, bhikṣavaḥ,
the slaying of the poisonous root of anger is sweet, monastics,
vadham āryāḥ praśaṁsanti, taṁ ca hatvā na śocati. 20.3
the noble ones praise its destruction, for having destroyed it, one does not grieve.
Krodham (m. acc. sg.) anger; hatvā (abs.) having destroyed; sukham (n. acc. sg. adj.–>adv.) happily; sete (3rd. sg. pres. mid.) one lives; krodham (m. acc. sg.) anger; hatvā (abs.) having destroyed; na (indec.) not; śocati (3rd. sg. pres.) one grieves; krodhasya (m. gen. sg.) of anger; viṣa-mūlasya (m. gen. sg.) having a poisonous root; madhura-ghnasya (m. gen. sg. verbal) of the killing is sweet; bhikṣavaḥ (m. voc. pl.) monastics; vadham (m. acc. sg.) the slaying; āryāḥ (m. nom. pl.) the noble ones; praśaṁsanti (3rd. pl. pres.) they praise; tam (m. acc. sg. dem. pron.) it; ca (indec.) and; hatvā (abs.) having destroyed; na (indec.) not; śocati (3rd. sg. pres.) one grieves.
Kodhaṁ chetvā sukhaṁ seti, kodhaṁ chetvā na socati,
Having cut off anger one lives happily, having cut off anger one does not grieve.
kodhassa visamūlassa, madhuraggassa Brāhmaṇa,
the poisonous root of anger, is sweet at the beginning, Brahmin,
vadhaṁ ariyā pasaṁsanti, taṁ hi chetvā na socati.
the noble ones praise its destruction, for having cut it off, one does not grieve.
[420 ≈ AN 7.64:6]
[stm. + sim.]
Yat tu rocayati kruddho duṣkṛtaṁ sukṛtaṁ tv iti,
Whatever an angry person approves, bad deeds or good deeds,
paścāt sa vigate krodhe, spṛṣṭvāgnim iva tapyate. 20.4
later, when his anger has ceased, that one is tormented like one touching fire.
Yat (n. nom. sg. rel. pron.) whatever; tu (indec.) but; rocayati (3rd. sg. pres.) he approves; kruddhaḥ (m. nom. sg. pp.) the angry one; duṣ-kṛtam (n. acc. coll. sg.) bad deeds; su-kṛtam (n. acc. coll. sg.) good deeds; tv (euphonic particle); iti (indec.) thus; paścāt (indec.) later; saḥ (m. nom. sg. dem. pron.) that one; vigate (m. loc. abs. sg. pp.) when it has ceased; krodhe (m. acc. pl.) anger; spṛṣṭvā (abs.) touching; agnim (m. acc. sg.) fire; iva (indec.) like; tapyate (3rd. sg. pres. pass.) he is tormented.
Yaṁ kuddho uparodheti sukaraṁ viya dukkaraṁ,
Whatever an angry person obstructs such as a good deed or a bad deed,
pacchā so vigate kodhe, aggidaḍḍho va tappati.
later when his anger has ceased, that one is tormented like one burnt by fire.
[421.i ≈ AN 7.64:8]
[stm. + ana.]
Ahrīkaś cānavatrāpī, cāvrataś caiva roṣaṇaḥ,
Without conscience or concern, unruly and wrathful,
krodhena hy abhibhūtasya, dvīpaṁ nāstīha kiṁ cana. 20.5.i
for one overcome by anger, there is no island anywhere.
A-hrīkaḥ (m. nom. sg.) without conscience; ca (indec.) and; an-avatrāpī (m. nom. sg.) without concern; ca (indec.) and; avrataḥ (m. nom. sg.) unruly; ca (indec.) and; eva (indec.) indeed; roṣaṇaḥ (m. nom. sg.) wrathful; krodhena (m. inst. sg.) by anger; hi (indec.) for; abhibhūtasya (m. gen. sg. pp.) for one who is overcome; dvīpam (m. nom. sg.) an island; na (indec.) not; asti (3rd. sg. pres.) there is; iha (indec.) here; kiṁ cana (indec.) anywhere.
Nāssa hirī na ottappaṁ, na vāco hoti gāravo,
For one having no conscience or concern, his word is not respected,
kodhena abhibhūtassa, na dīpaṁ hoti kiñcanaṁ.
for one overcome with anger, there is no island at all.
[421.i-ii cf. above]
[stm. + ana.]
Ahrīkyo ’py anavatrāpī, bhavati krodhano ’vrataḥ,
Without conscience or concern, one becomes angry and unruly,
krodhena cābhibhūtasya, na dvīpo bhavati kaś cana. 20.5.ii
for one overcome by anger, there is no island at all.
A-hrīkyaḥ (m. nom. sg.) without conscience; api (indec.) also; an-avatrāpī (m. nom. sg.) without concern; bhavati (3rd. sg. pres.) one becomes; krodhanaḥ (m. nom. sg.) angry; a-vrataḥ (m. nom. sg.) unruly; krodhena (m. inst. sg.) by anger; ca (indec.) and; abhibhūtasya (m. gen. sg. pp.) for one who is overcome; na (indec.) not; dvīpaḥ (m. nom. sg.) an island; bhavati (3rd. sg. pres.) there is; kaś cana (m. nom. sg.) at all.
[422 cf. SN 11.4:8]
[stm.]
Abalaṁ hi balaṁ tasya, yasya krodhe balaṁ balam,
Weakness is his strength, whose (only) strength is his strength in anger,
kruddhasya Dharmahīnasya, pratipattir na vidyate. 20.6
for the angry one, devoid of Dharma, no right path is found.
A-balam (n. nom. sg.) weakness; hi (metrical filler); balam (n. nom. sg.) strength; tasya (m. gen. sg. dem. pron.) his; yasya (m. gen. sg. rel. pron.) whose; krodhe (m. acc. pl.) anger; balam (n. nom. sg.) strength; balam (n. nom. sg.) strength; kruddhasya (m. gen. sg. pp.) for the angry one; Dharma-hīnasya (m. gen. sg.) of one devoid of Dharma; pratipattiḥ (f. nom. sg.) right path; na (indec.) not; vidyate (3rd. sg. pres. pass.) is found.
Abalaṁ taṁ balaṁ āhu, yassa bālabalaṁ balaṁ,
They say weakness is strength, (but) his strength is the strength of a fool,
balassa Dhammaguttassa, paṭivattā na vijjati.
when guarded by the strength of Dhamma, (such) contradiction is not found.
[423 ≈ SN 11.4:7]
[stm.]
Yas tv ayaṁ balavāṁ bhūtvā, durbalasya titīkṣati,
But the one who, becoming strong, endures one who is weak,
tām āhuḥ paramāṁ kṣāntiṁ, nityaṁ kṣamati durbalaḥ. 20.7
they say that is the supreme forbearance, the weak must constantly forbear.
Yaḥ (m. nom. sg. rel. pron.) one who; tv (euphonic particle); ayam (m. nom. sg. dem. pron.) this; balavān (m. nom. sg.) strong; bhūtvā (abs.) having become; dur-balasya (m. gen. sg.) of the weak one; titīkṣati (3rd. sg. pres.) endures; tām (f. acc. sg. dem. pron.) that; āhuḥ (3rd. pl. perf.) they say; paramām (f. acc. sg.) supreme; kṣāntim (f. acc. sg.) forbearance; nityam (indec.) constantly; kṣamati (3rd. sg. pres. imp.) must forbear; dur-balaḥ (m. nom. sg.) the weak one.
Yo have balavā santo, dubbalassa titikkhati,
The one who, being strong, is patient with one who is weak,
tam-āhu paramaṁ khantiṁ, niccaṁ khamati dubbalo.
they say that is the supreme forbearance, the weak must constantly forbear. The idea being that a fool has no choice, whereas the strong does have a choice, and the latter choses to forebear with the weak, making him morally superior.
[424 cf. SN 11.4:7]
[stm.]
Yaḥ pareṣāṁ prabhūḥ saṁs tu, durbalāṁ saṁtitīkṣati,
But the one who, being master of others, is totally patient with one who is weak,
tām āhuḥ paramāṁ kṣāntiṁ, nityaṁ kṣamati durbalaḥ. 20.8
they say that is the supreme forbearance, the weak must constantly forbear.
Yaḥ (m. nom. sg. rel. pron.) one who; pareṣām (m. gen. pl.) of others; prabhūḥ (m. nom. sg.) master; san (m. nom. sg. prp.) being; tu (indec.) but; dur-balām (m. acc. sg.) the weak one; saṁtitīkṣati (3rd. sg. pres.) is totally patient; tām (f. acc. sg. dem. pron.) that; āhuḥ (3rd. pl. perf.) they say; paramām (f. acc. sg.) supreme; kṣāntim (f. acc. sg.) forbearance; nityam (indec.) constantly; kṣamati (3rd. sg. pres. imp.) he forbears; dur-balaḥ (m. nom. sg.) the weak one.
[425 cf. SN 11.4:7]
[stm.]
Atyukto hi parair yo vai, balavāṁ saṁtitīkṣati,
The strong one who, though provoked by others is totally patient,
tām āhuḥ paramāṁ kṣāntiṁ, nityaṁ kṣamati durbalaḥ. 20.9
they say that is the supreme forbearance, the weak must constantly forbear.
Atyuktaḥ (m. nom. sg. pp.) provoked; hi (metrical filler); paraiḥ (m. inst. pl.) by others; yaḥ (m. nom. sg. rel. pron.) one who; vai (indec.) indeed; balavān (m. nom. sg.) the strong one; saṁtitīkṣati (3rd. sg. pres.) is totally patient; tām (f. acc. sg. dem. pron.) that; āhuḥ (3rd. pl. perf.) they say; paramām (f. acc. sg.) supreme; kṣāntim (f. acc. sg.) forbearance; nityam (indec.) constantly; kṣamati (3rd. sg. pres. imp.) he forbears; dur-balaḥ (m. nom. sg.) the weak one.
[426 cf. SN 7.2:3]
[stm.]
Ātmānaṁ ca paraṁ caiva mahato rakṣate bhayāt,
One protects both oneself and the other from great danger,
yaḥ paraṁ kupitaṁ jñātvā, svayaṁ tatropaśāmyati. 20.10
the one who, knowing the other is angry, remains calm himself in the situation.
Ātmānam (m. acc. sg.) oneself; ca (indec.) and; param (m. acc. sg.) the other; ca (indec.) and; eva (indec.) indeed; mahataḥ (n. abl. sg.) from great; rakṣate (3rd. sg. pres.) one protects; bhayāt (n. abl. sg.) from danger; yaḥ (m. nom. sg. rel. pron.) one who; param (m. acc. sg.) the other; kupitam (m. acc. sg. pp.) angry; jñātvā (abs.) having known; svayam (indec.) himself; tatra (indec.) in that situation; upaśāmyati (3rd. sg. pres.) remains calm.
[427 ≈ SN 7.2:3]
[stm.]
Ubhayoś carate so ’rtham ātmanasya parasya ca,
One lives for the benefit of both himself and the other,
yaḥ paraṁ kupitaṁ jñātvā, svayaṁ tatropaśāmyati. 20.11
the one who, knowing the other is angry, remains calm himself in the situation.
Ubhayoḥ (m. gen. du.) of both; carate (3rd. sg. pres.) lives; saḥ (m. nom. sg. dem. pron.) that one; artham (m. acc. sg.) benefit; ātmanasya (m. gen. sg.) of himself; parasya (m. gen. sg.) of the other; ca (indec.) and; yaḥ (m. nom. sg. rel. pron.) one who; param (m. acc. sg.) the other; kupitam (m. acc. sg. pp.) angry; jñātvā (abs.) having known; svayam (indec.) himself; tatra (indec.) in that situation; upaśāmyati (3rd. sg. pres.) remains calm.
Ubhinnam-atthaṁ carati attano ca parassa ca,
One lives for the benefit of both himself and the other,
paraṁ saṅkupitaṁ ñatvā, yo sato upasammati.
the one who, knowing the other is angry, remains mindful and calm.
[428]
[stm.]
Ubhārthe caramāṇaṁ taṁ hy ātmanasya parasya ca,
Though he is living for the benefit of both himself and another,
abalaṁ manyate bālo, Dharmeṣv avavicakṣaṇaḥ. 20.12
being unskilled in the Dharma, the fool considers he is weak.
Ubhau (m. acc. num. du.) both; arthe (m. loc. sg.) for the benefit; caramāṇam (m. acc. sg. prp.) the one living; tam (m. acc. sg. dem. pron.) him; hy (euphonic particle); ātmanasya (m. gen. sg.) of himself; parasya (m. gen. sg.) of the other; ca (indec.) and; a-balam (m. acc. sg.) weak; manyate (3rd. sg. pres. mid.) considers; bālaḥ (m. nom. sg.) the fool; Dharmeṣu (m. loc. pl.) in matters of Dharma; a-vavicakṣaṇaḥ It seems there is reduplication here (vavi-), probably to meet the needs of the metre, we would expect a-vicakṣaṇaḥ. (m. nom. sg.) being unskilled.
[429]
[stm.]
Jayaṁ hi manyate bālo vacobhiḥ paruṣair vadan,
The fool considers he is a victorious when speaking with harsh words,
nityam iva jayas tasya yo ’tivākyaṁ titīkṣati. 20.13
just as Iva here is something of an anomaly, we might have expected eva for emphasis, or api indicating the contrast. victory (truly) belongs to the one who can constantly endure abuse.
Jayam (n. acc. sg.) victorious; hi (metrical filler); manyate (3rd. sg. pres. mid.) considers; bālaḥ (m. nom. sg.) the fool; vacobhiḥ (n. inst. pl.) with words; paruṣaiḥ (n. inst. pl.) with harsh; vadan (m. nom. sg. prp.) speaking; nityam (indec.) constantly; iva (indec.) just as; jayaḥ (m. nom. sg.) victory; tasya (m. gen. sg. dem. pron.) to the one; yaḥ (m. nom. sg. rel. pron.) one who; ativākyam (n. acc. sg.) abuse; titīkṣati (3rd. sg. pres.) endures.
[430 ≈ Ja 522:17]
[stm.]
Śreṣṭhasya vākyaṁ kṣamate bhayena, saṁrambhahetoḥ sadṛśasya caiva,
One bears with speech of a superior through fear, or of a peer when due to impetuosity,
yo vai nihīnasya vacaḥ kṣameta, tām uttamāṁ kṣāntim ihāhur āryāḥ. 20.14
(but) the one who would bear with the speech of an inferior, this is the supreme forbearance here say the noble ones.
Śreṣṭhasya (m. gen. sg.) of a superior; vākyam (n. acc. sg.) speech; kṣamate (3rd. sg. pres. mid.) one bears; bhayena (n. inst. sg.) through fear; saṁrambha-hetoḥ (m. gen. sg.) due to impetuosity; sadṛśasya (m. gen. sg.) of a peer; ca (indec.) and; eva (indec.) indeed; yaḥ (m. nom. sg. rel. pron.) one who; vai (indec.) indeed; nihīnasya (m. gen. sg.) of an inferior; vacaḥ (n. acc. sg.) speech; kṣameta (3rd. sg. opt.) would bear; tām (f. acc. sg. dem. pron.) that; uttamām (f. acc. sg.) supreme; kṣāntim (f. acc. sg.) forbearance; iha (indec.) here; āhuḥ (3rd. pl. perf.) they say; āryāḥ (m. nom. pl.) the noble ones.
Bhayā hi seṭṭhassa vaco khametha, sārambhahetū pana sādisassa,
One may bear with the speech of a superior through fear, or with a peer when due to provocation,
yo cīdha hīnassa vaco khametha, etaṁ khantiṁ uttamam-āhu santo.
but the one who bears with the speech of an inferior, this is the supreme forbearance say the good.
[431]
[adm.]
Kruddho vācaṁ na bhāṣeta pariṣatsv atha vā mithaḥ,
One who is angry should not speak words in an assembly or privately,
krodhābhibhūtaḥ puruṣaḥ svam arthasṁ hi na budhyate. 20.15
the person overcome by anger does not understand his own benefit.
Kruddhaḥ (m. nom. sg. pp.) one who is angry; vācam (n. acc. sg.) words; na (indec.) not; bhāṣeta (3rd. sg. opt.) one should speak; pariṣatsu (f. loc. pl.) in assemblies; atha vā (indec.) or; mithaḥ (indec.) privately; krodha-abhibhūtaḥ (m. nom. sg. pp.) overcome by anger; puruṣaḥ (m. nom. sg.) a person; svam (m. acc. sg.) his own; artham (m. acc. sg.) benefit; hi (indec.) for; na (indec.) not; budhyate (3rd. sg. pres. pass.) understands.
[432 ≈ Dhp 224]
[adm.]
Satyaṁ vaden, na ca krudhyed, dadyād alpād api svayam,
One should speak the truth, not get angry, even give from the little one has,
sthānair ebhis tribhir yukto, Devānām antikaṁ vrajet. 20.16
endowed with these three conditions, one can go into the presence of the Devas.
Satyam (n. acc. sg.) truth; vadet (3rd. sg. opt.) one should speak; na (indec.) not; ca (indec.) and; krudhyet (3rd. sg. opt. pass.–>act.) should get angry; dadyāt (3rd. sg. opt.) one should give; alpāt (n. abl. sg.) from little; api (indec.) even; svayam (indec.) one has; sthānaiḥ (n. inst. pl.) with conditions; ebhiḥ (n. inst. pl. dem. pron.) these; tribhiḥ (n. inst. pl.) three; yuktaḥ (m. nom. sg. pp.) endowed; Devānām (m. gen. pl.) of the gods; antikam (n. acc. sg.) presence; vrajet (3rd. sg. opt.) one can go.
Saccaṁ bhaṇe, na kujjheyya, dajjāppasmim-pi yācito,
One should speak the truth, not get angry, when requested, then give from the little one has,
etehi tīhi ṭhānehi, gacche Devāna’ santike.
with these three conditions, one can go into the presence of the Devas.
[433 cf. Thag 441]
[rh.q.]
Śāntasya hi kutaḥ krodho, dāntasya sama-jīvinaḥ,
How would there be anger for one at peace, trained, living in harmony,
samyagājñāvimuktasya? Krodho nāsti prajānataḥ. 20.17
freed by right knowledge? There is no anger for the one who understands.
Śāntasya (m. gen. sg.) for one at peace; hi (indec.) for; kutaḥ (indec. inter. pron.) how?; krodhaḥ (m. nom. sg.) anger; dāntasya (m. gen. sg. pp.) for one who is trained; sama-jīvinaḥ (m. gen. sg.) for one living in harmony; samyag-ājñā-vimuktasya (m. gen. sg.) for one freed by perfect knowledge; krodhaḥ (m. nom. sg.) anger; na (indec.) not; asti (3rd. sg. pres.) there is; prajānataḥ (m. gen. sg. prp.) for the one who understands.
Akkodhassa kuto kodho, dantassa sama-jīvino,
How would there be anger, for one free from anger, trained, living in harmony,
sammad-aññā vimuttassa, upasantassa tādino?
freed by right knowledge, peaceful and unaffected?
[434 ≈ Thag 442]
[stm.]
Tasyaiva pāpaṁ bhavati yaḥ kruddhe krudhyate punaḥ,
One’s own is the demerit for whoever gets angry in return at an angry person,
kruddheṣv akruddhamānas tu, saṁgrāmaṁ durjayaṁ jayet. 20.18
but one who isn’t returning anger amongst the angry, would win a battle difficult to win.
Tasya (m. gen. sg. dem. pron.) one’s; eva (indec.) alone; pāpam (n. nom. sg.) demerit; bhavati (3rd. sg. pres.) is; yaḥ (m. nom. sg. rel. pron.) one who; kruddhe (m. loc. sg. pp.) at an angry person; krudhyate (3rd. sg. pres. pass.–>act.) gets angry; punaḥ (indec.) in return; kruddheṣu (m. loc. pl. pp.) amongst angry people; a-kruddhamānaḥ (m. nom. sg. prp.) not being angry; tu (indec.) but; saṁgrāmam (m. acc. sg.) battle; dur-jayam (m. acc. sg.) difficult to win; jayet (3rd. sg. opt.) he would win.
Tasseva tena pāpiyo yo kuddhaṁ paṭikujjhati,
One’s own is the demerit for whoever returns anger to an angry person,
kuddhaṁ appaṭikujjhanto, saṅgāmaṁ jeti dujjayaṁ.
one who doesn’t return anger to an angry person, wins a battle difficult to win.
[435 ≈ Dhp 223]
[adm.]
Akrodhena jayet krodham, asādhuṁ sādhunā jayet,
Through not being angry one should overcome one angry, through being good one should overcome one bad,
jayet kadaryaṁ dānena, satyena tv anṛtaṁ jayet. 20.19
through giving one should overcome one stingy, through being truthful one should overcome one who lies.
or: Both of these interpretations seem valid, the first agrees with the Pāḷi commentarial interpretation, but the second is grammatically equally correct.
Akrodhena jayet krodham, asādhuṁ sādhunā jayet,
Through non-anger one should overcome anger, through goodness overcome a lack of goodness,
jayet kadaryaṁ dānena, satyena tv anṛtaṁ jayet. 20.19
through a gift one should overcome stinginess, through truth one should overcome lies.
A-krodhena (m. inst. sg.) through non-anger; jayet (3rd. sg. opt.) one should overcome; krodham (m. acc. sg.) anger; a-sādhum (m. acc. sg.) a lack of goodness; sādhunā (m. inst. sg.) through goodness; jayet (3rd. sg. opt.) one should overcome; jayet (3rd. sg. opt.) one should overcome; kad-aryam (m. acc. sg.) stinginess; dānena (n. inst. sg.) through a gift; satyena (n. inst. sg.) through truth; tv (separator); an-ṛtam (n. acc. coll. sg.) lies; jayet (3rd. sg. opt.) one should overcome.
Akkodhena jine kodhaṁ, asādhuṁ sādhunā jine,
Through not being angry one should overcome one angry, through being good one should overcome one bad,
jine kadariyaṁ dānena, saccenālikavādinaṁ.
through giving one should overcome one stingy, through being truthful one should overcome one speeking falsely.
[436 ≈ Thag 441]
[rh.q.]
Akruddhasya kutaḥ krodho, dāntasya sama-jīvinaḥ,
How would there be anger, for one free from anger, trained, living in harmony,
samyagājñāvimuktasya? Krodhas tasya na vidyate. 20.20
freed by perfect knowledge? That one’s anger is not found.
A-kruddhasya (m. gen. sg.) for one lacking anger; kutaḥ (indec. inter. pron.) how?; krodhaḥ (m. nom. sg.) anger; dāntasya (m. gen. sg. pp.) for one who is trained; sama-jīvinaḥ (m. gen. sg.) for one living in harmony; samyag-ājñā-vimuktasya (m. gen. sg.) for one freed by perfect knowledge; krodhaḥ (m. nom. sg.) anger; tasya (m. gen. sg. dem. pron.) one’s; na (indec.) not; vidyate (3rd. sg. pres. pass.) is found.
Akkodhassa kuto kodho, dantassa sama-jīvino,
How would there be anger, for one free from anger, trained, living in harmony,
sammad-aññā vimuttassa, upasantassa tādino?
freed by right knowledge, peaceful and unaffected?
[437 cf. SN 11.25c-f]
[stm. + sim.]
Akrodhaś cāvihiṁsā ca vasaty āryeṣu sarvadā,
Non-anger and non-violence always dwell amongst the noble ones,
sadā pāpajane krodhas, tiṣṭhati parvato yathā. 20.21
there is always anger in wicked people, it abides like a mountain.
A-krodhaḥ (m. nom. sg.) non-anger; ca (indec.) and; a-vihiṁsā (f. nom. sg.) non-violence; ca (indec.) and; vasati (3rd. sg. pres.) dwells; āryeṣu (m. loc. pl.) amongst the noble ones; sarvadā (indec.) always; sadā (indec.) always; pāpa-jane (m. loc. sg.) in a wicked person; krodhaḥ (m. nom. sg.) anger; tiṣṭhati (3rd. sg. pres.) it abides; parvataḥ (m. nom. sg.) a mountain; yathā (indec.) like.
Mā vo kodho ajjhabhavi, mā ca kujjhittha kujjhataṁ,
Don’t let anger overpower you, don’t get angry at an angry person,
akkodho avihiṁsā ca ariyesu ca paṭipadā.
the practice of the noble ones is non-anger and non-violence.
Atha pāpajanaṁ kodho pabbatovābhimaddati.
But anger completely crushes a wicked person like a mountain.
[438 ≈ Dhp 222]
[stm. + sim.]
Yas tv ihotpatitaṁ krodhaṁ rathaṁ bhrāntam iva dhārayet,
That one who would hold back arisen anger here like a swerving chariot,
vadāmi sārathiṁ taṁ tu, raśmigrāho ’yam anyathā. 20.22
that one I say is a charioteer, otherwise one is just a rein-holder.
Yaḥ (m. nom. sg. rel. pron.) one who; tu (euphonic particle); iha (indec.) here; utpatitam (m. acc. sg. pp.) arisen; krodham (m. acc. sg.) anger; ratham (m. acc. sg.) a chariot; bhrāntam (m. acc. sg. pp.) swerving; iva (indec.) like; dhārayet (3rd. sg. opt.) would hold back; vadāmi (1st. sg. pres.) I say; sārathim (m. acc. sg.) a charioteer; tam (m. acc. sg. dem. pron.) him; tu (metrical filler); raśmi-grāhaḥ (m. nom. sg.) a rein-holder; ayam (m. nom. sg. dem. pron.) this; anyathā (indec.) otherwise.
Yo ve uppatitaṁ kodhaṁ rathaṁ bhantaṁ va dhāraye,
That one who would hold back arisen anger like a swerving chariot,
tam-ahaṁ sārathiṁ brūmi, rasmiggāho itaro jano.
that one I call a charioteer, another person is just a rein-holder.
Krodhavargaḥ, 20
The Chapter about Anger, the Twentieth
[439]
Uddānam
The Summary
Śramaṇo mārgasatkāro drohasmṛtiprakīrṇakaḥ,
Ascetics, path, honour, wrong, mindfulness, miscellaneous,
udakaṁ puṣpaṁ This is another instance where anuśvāra is followed by a vowel. It occurs again when this pāda is repeated at 1049. It is significant, I think, that this is an Uddāna verse, and not a regular textual verse. aśvaś-ca saha krodhena te daśaḥ.
water, flowers, and horses together with anger, these ten.
Śramaṇaḥ (m. nom. sg.) ascetic; mārgaḥ (m. nom. sg.) the path; satkāraḥ (m. nom. sg.) honour; drohaḥ (m. nom. sg.) wrong; smṛtiḥ (m. nom. sg.) mindfulness; prakīrṇakaḥ (m. nom. sg.) miscellaneous; udakam (n. nom. sg.) water; puṣpam (n. nom. sg.) flower; aśvaḥ (m. nom. sg.) horse; ca (indec.) and; saha (indec.) together with; krodhena (m. inst. sg.) anger; te (m. nom. pl. dem. pron.) these; daśaḥ (m. nom. pl.) ten.