Anger

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 presecuted, 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.

“Sauti continued, ‘Having heard of a dead snake placed upon his (father’s) shoulders, the son of the Rishi, his eyes reddened with anger, blazed up with rage. And possessed by anger, the puissant Rishi then cursed the king, touching water and overcome with wrath.’

Pour out thine indignation upon them, and let thy wrathful anger take hold of them.

He cast upon them the fierceness of his anger, wrath, and indignation, and trouble, by sending evil angels among them.

And I myself will fight against you with an outstretched hand and with a strong arm, even in anger, and in fury, and in great wrath.

Neptune with wrath rejects the rash design: “What rage, what madness, furious queen! is thine? I war not with the highest. All above Submit and tremble at the hand of Jove.”

Thus while he spoke, the queen of heaven, enraged, And queen of war, in close consult engaged: Apart they sit, their deep designs employ, And meditate the future woes of Troy. Though secret anger swell’d Minerva’s breast, The prudent goddess yet her wrath suppress’d; But Juno, impotent of passion, broke Her sullen silence, and with fury spoke:

Juno and Pallas grieving hear the doom, But feast their souls on Ilion’s woes to come. Though secret anger swell’d Minerva’s breast, The prudent goddess yet her wrath repress’d; But Juno, impotent of rage, replies: “What hast thou said, O tyrant of the skies! Strength and omnipotence invest thy throne; ’Tis thine to punish; ours to grieve alone. For Greece we grieve, abandon’d by her fate To drink the dregs of thy unmeasured hate. From fields forbidden we submiss refrain, With arms unaiding see our Argives slain; Yet grant our counsels still their breasts may move, Lest all should perish in the rage of Jove.”

Then Dadhimukh with fury viewed The intoxicated multitude. He looked upon the rifled shade, And all the ruin they had made; Then called with angry voice, and strove To save the remnant of the grove. But warning cries and words were spurned, And angry taunt and threat returned. Then fierce and wild contention rose: With furious words he mingled blows. They by no shame or fear withheld, By drunken mood and ire impelled, Used claws, and teeth, and hands, and beat The keeper under trampling feet.

Through seven wide courts he quickly passed, And reached the royal tower at last, Where seats were set with couch and bed Of gold and silver richly spread. While the young chieftain's feet drew near The sound of music reached his ear, As the soft breathings of the flute Came blending with the voice and lute. Then beauty showed her youth and grace And varied charm of form and face: Soft bright-eyed creatures, fair and young,-- Gay garlands round their necks were hung, And greater charms to each were lent By richest dress and ornament. He saw the calm attendants wait About their lord in careless state, Heard women's girdles chime in sweet Accordance with their tinkling feet. He heard the anklet's silvery sound, He saw the calm that reigned around, And o'er him, as he listened, came A rush of rage, a flood of shame. He drew his bowstring: with the clang From ease to west the welkin rang: Then in his modest mood withdrew A little from the ladies' view. And sternly silent stood apart, While wrath for Rama filled his heart. Sugriva knew the sounding string, And at the call the Vanar king Sprang swiftly from his golden seat, And feared the coming prince to meet. Then with cold lips that terror dried To beauteous Tara thus he cried: "What cause of anger, O my spouse Fair with the charm of lovely brows, Sets Lakshman's gentle breast on fire, And brings him in unwonted ire? Say, canst thou see, O faultless dame, A cause to fill his soul with flame? For there must be a reason when Such fury stirs the king of men. Reveal the sin, if sin of mine Anger the lord of Raghu's line. Or go thyself, his rage subdue, And with soft words his favour woo. Soon as on thee his eyes are set His heart this anger will forget, For men like him of lofty mind Are never stern with womankind. First let thy gentle speech disarm His fury, and his spirit charm, And I, from fear of peril free, The conqueror of his foes will see."

Then Lakshman, bravest of the brave, Obeyed the hest that Rama gave, To whom devoting every thought The Vanar's royal town he sought. As Mandar's mountain heaves on high His curved peak soaring to the sky, So Lakshman showed, his dread bow bent Like Indra's(634) in the firmament. His brother's wrath, his brother's woe Inflamed his soul to fiercest glow. The tallest trees to earth were cast As furious on his way he passed, And where he stepped, so fiercely fleet, The stones were shivered by his feet. He reached Kishkindha's city deep Embosomed where the hills were steep, Where street and open square were lined With legions of the Vanar kind. Then, as his lips with fury swelled, The lord of Raghu's line beheld A stream of Vanar chiefs outpoured To do obeisance to their lord. But when the mighty prince in view Of the thick coming Vanars drew, They turned them in amaze to seize Crags of the rock and giant trees. He saw, and fiercer waxed his ire, As oil lends fury to the fire. Scarce had the Vanar chieftains seen That wrathful eye, that troubled mien Fierce as the God's who rules the dead, When, turned in wild affright, they fled. Speeding in breathless terror all Sought King Sugriva's council hall, And there made known their tale of fear, That Lakshman wild with rage, was near. The king, untroubled by alarms, Held Tara in his amorous arms, And in the distant bower with her Heard not each clamorous messenger. Then, summoned at the lords' behest Forth from the city portals pressed, Each like some elephant or cloud, The Vanars in a trembling crowd: Fierce warriors all with massive jaws And terrors of their tiger claws, Some matched ten elephants, and some A hundred's strength could overcome. Some chieftains, mightier than the rest, Ten times a hundred's force possessed. With eyes of fury Lakshman viewed The Vanars' tree-armed multitude. Thus garrisoned from side to side The city walls assault defied.

1. As the bowstring from the bow, thus do I take off thy anger from thy heart, so that, having become of the same mind, we shall associate like friends! 2. Like friends we shall associate-I take off thy anger. Under a stone that is heavy do we cast thy anger. 3. I step upon thy anger with my heel and my fore-foot, so that, bereft of will, thou shalt not speak, shalt come up to my wish!

1. This darbha-grass removes the anger of both kinsman and of stranger. And this remover of wrath, 'appeaser of wrath' it is called. 2. This darbha-grass of many roots, that reaches down into the ocean, having risen from the earth, 'appeaser of wrath' it is called. 3. Away we take the offensiveness that is in thy jaw, away (the offensiveness) in thy mouth, so that, bereft of will, thou shalt not speak, shalt come up to my wish!

1. This Asura rules over the gods; the commands of Varuna, the ruler, surely come true. From this (trouble), from the wrath of the mighty (Varuna), do I, excelling in my incantation, lead out this man. 2. Reverence, O king Varuna, be to thy wrath, for all falsehood, O mighty one, clost thou discover. A thousand others together do I make over to thee: this thy (man) shall live a hundred autumns! 3. From the untruth which thou hast spoken, the abundant wrong, with thy tongue--from king, Varuna I release thee, whose laws do not fail. 4. I release thee from Vaisvânara (Agni), from the great flood. Our rivals, O mighty one, do thou censure here, and give heed to our prayer!

Noemon then went back to his father’s house, but Antinous and Eurymachus were very angry. They told the others to leave off playing, and to come and sit down along with themselves. When they came, Antinous son of Eupeithes spoke in anger. His heart was black with rage, and his eyes flashed fire as he said:

“Then send him away,” said Mercury, “or Jove will be angry with you and punish you”.

Calypso trembled with rage when she heard this, “You gods,” she exclaimed, “ought to be ashamed of yourselves. You are always jealous and hate seeing a goddess take a fancy to a mortal man, and live with him in open matrimony. So when rosy-fingered Dawn made love to Orion, you precious gods were all of you furious till Diana went and killed him in Ortygia. So again when Ceres fell in love with Iasion, and yielded to him in a thrice-ploughed fallow field, Jove came to hear of it before so very long and killed Iasion with his thunderbolts. And now you are angry with me too because I have a man here. I found the poor creature sitting all alone astride of a keel, for Jove had struck his ship with lightning and sunk it in mid ocean, so that all his crew were drowned, while he himself was driven by wind and waves on to my island. I got fond of him and cherished him, and had set my heart on making him immortal, so that he should never grow old all his days; still I cannot cross Jove, nor bring his counsels to nothing; therefore, if he insists upon it, let the man go beyond the seas again; but I cannot send him anywhere myself for I have neither ships nor men who can take him. Nevertheless I will readily give him such advice, in all good faith, as will be likely to bring him safely to his own country.”

(Saying): Eat of the good things wherewith We have provided you, and transgress not in respect thereof lest My wrath come upon you: and he on whom My wrath cometh, he is lost indeed.

Evil is that for which they sell their souls: that they should disbelieve in that which Allah hath revealed, grudging that Allah should reveal of His bounty unto whom He will of His slaves. They have incurred anger upon anger. For disbelievers is a shameful doom.

Then Moses went back unto his folk, angry and sad. He said: O my people! Hath not your Lord promised you a fair promise? Did the time appointed then appear too long for you, or did ye wish that wrath from your Lord should come upon you, that ye broke tryst with me?

He whose dart is not as it were sharp should offer an oblation to Indrani; the deity of the arrow is Indrani; verily he has recourse to Indrani with her own share; she sharpens his arrow. Balbaja grass he should fasten to the kindling-stick [1]; where the cow being covered made water, thence grew the Balbaja; verily making him follow the way of the cows he causes him to obtain cows. To Indra, the angry, the wise, he should offer a cake on eleven potsherds when battle is joined; with power, with anger, and with wisdom one wins the battle; verily he has recourse to Indra, the angry, the wise, with his own share; verily he bestows upon him power, anger, and mind; he wins [2] the battle. The same offering should he make whose mind is affected and who as it were injures himself, for these are departed from him; verily he whose mind is affected and who injures himself has recourse to Indra, the angry, the wise, with his own share; verily he bestows upon him power, anger, and wisdom; his mind is not affected and he does not injure himself. He who desires, 'May people be fain to give to me', should offer a cake on eleven potsherds to Indra, the giver [3]; verily he has recourse to Indra, the giver, with his own share; verily he makes people fain to give to him; people become fain to give to him. He upon whom what is as it were ready to be given is not bestowed should offer a cake on eleven potsherds to Indra, the bestower; verily he has recourse to Indra, the bestower, with his own share; verily he makes (men) bestow upon him. He who has been expelled or is being expelled should offer a cake on eleven potsherds to Indra, the good protector [4]; verily he has recourse to Indra, the good protector, with his own share; verily he protects him; he becomes unexpellable.

The sacrificial fee is a renovated chariot, a newly-sewn garment, a draught ox let loose again, for the prosperity of the reestablishing. 'Seven are thy kindling-sticks, O Agni, seven thy tongues'; (with these words) he offers the Agnihotra. Wherever there is anything of his nature, thence [4] does he win him. Now he who removes the fire is the slayer of the hero among the gods, Varuna is the exactor of the recompense; he should make an offering on eleven potsherds to Agni and Varuna; him whom he slays and him who exacts the recompense he delights with their own portion; the sacrificer is not a (Thou I art) earth in depth, sky in breadth, atmosphere in greatness; In thy lap, O goddess Aditi, Agni I place, food-eater for the eating of food. b The spotted bull hath come And reached again the mother And the father, faring to the heaven. c Thirty places be ruleth; Speech resorteth to the bird Bear it with the days. d With her inspiration from his expiration, She wandereth between the worlds; The bull discerneth the heaven. e If thee [1] in anger I have scattered, In rage or through misfortune, That of thee, O Agni, be in good order, Again thee we relight. f Whatever of thee scattered in rage Was spread over the earth, That the Adityas, the All-gods And the Vasus gathered together. g Mind, light, rejoice in the oblation. May be unite this scattered sacrifice; May Brhaspati extend it; May the All-gods rejoice herein. h Seven are thy kindling-sticks, O Agni, seven thy tongues; Seven seers [2], seven dear abodes, Seven priesthoods sevenfold sacrifice to thee; Seven birthplaces with ghee do thou fill. i Return with strength, return, O Agni, with food and life; Again guard us on all sides. k Return with wealth, O Agni, Fatten with the stream, All gaining on every side.

2 Your Soma−drinker keeps afar your furious rush, Indra and Visnu, when ye come with all your might. T

2 With mine own heart I commune on the question how Varuna and I may be united. 3 Fain to know this in in I question others: I seek the wise, O Varuna, and ask them. 4 What, Varuna, hath been my chief transgression, ihat thou wouldst slay the friend who sings thy praises 5 Free us from sins committed by our fathers, from those wherein we have ourselves offended. 6 Not our own will betrayed us, but seduction, thoughtlessness, Varuna wine, dice, or anger. 7 Slavelike may I do service to the Bounteous, serve, free from sin, the God inclined to anger. 8 O Lord, O Varuna, may this laudation come close to thed and lie within thy spirit.

Beware of bodily anger, and control thy body! Leave the sins of the body, and with thy body practise virtue!

He who holds back rising anger like a rolling chariot, him I call a real driver; other people are but holding the reins.

Beware of the anger of the tongue, and control thy tongue! Leave the sins of the tongue, and practise virtue with thy tongue!

With helpless haste, which go In headlong furious flow Straight to the gulfing deeps of th' unfilled ocean, So to that flaming cave Those heroes great and brave Pour, in unending streams, with helpless motion!

For Thou art All! Yea, Thou! Ah! if in anger now Thou shouldst remember I did think Thee Friend, Speaking with easy speech, As men use each to each; Did call Thee "Krishna," "Prince," nor comprehend