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महाभारतः       mahābhārataḥ - book-12, chapter-19

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युधिष्ठिर उवाच ।
वेदाहं तात शास्त्राणि अपराणि पराणि च ।
उभयं वेदवचनं कुरु कर्म त्यजेति च ॥१॥
1. yudhiṣṭhira uvāca ,
vedāhaṁ tāta śāstrāṇi aparāṇi parāṇi ca ,
ubhayaṁ vedavacanaṁ kuru karma tyajeti ca.
1. yudhiṣṭhiraḥ uvāca veda aham tāta śāstrāṇi aparāṇi
parāṇi ca ubhayam vedavacanam kuru karma tyaja iti ca
1. yudhiṣṭhiraḥ uvāca: tāta,
aham aparāṇi ca parāṇi ca śāstrāṇi veda.
vedavacanam ubhayam [vadati]: karma kuru ca tyaja iti ca.
1. Yudhishthira said: "Father, I understand the scriptures (śāstras), both the lower (worldly) and the higher (spiritual) ones. The Vedic teaching (śruti) commands both: 'Perform actions (karma)' and 'Renounce (actions)'."
आकुलानि च शास्त्राणि हेतुभिश्चित्रितानि च ।
निश्चयश्चैव यन्मात्रो वेदाहं तं यथाविधि ॥२॥
2. ākulāni ca śāstrāṇi hetubhiścitritāni ca ,
niścayaścaiva yanmātro vedāhaṁ taṁ yathāvidhi.
2. ākulāni ca śāstrāṇi hetubhiḥ citritāni ca niścayaḥ
ca eva yat-mātraḥ veda aham tam yathā-vidhi
2. śāstrāṇi ākulāni ca hetubhiḥ citritāni ca,
yat-mātraḥ ca eva niścayaḥ,
tam aham yathā-vidhi veda.
2. The scriptures are intricate and embellished with various arguments. Whatever the extent of certainty (niścaya) regarding them, I know it thoroughly, according to the proper method.
त्वं तु केवलमस्त्रज्ञो वीरव्रतमनुष्ठितः ।
शास्त्रार्थं तत्त्वतो गन्तुं न समर्थः कथंचन ॥३॥
3. tvaṁ tu kevalamastrajño vīravratamanuṣṭhitaḥ ,
śāstrārthaṁ tattvato gantuṁ na samarthaḥ kathaṁcana.
3. tvam tu kevalam astra-jñaḥ vīra-vratam anuṣṭhitaḥ
śāstra-artham tattvataḥ gantum na samarthaḥ kathaṃcana
3. tvam tu kevalam astra-jñaḥ,
vīra-vratam anuṣṭhitaḥ (asi),
(ataḥ) śāstra-artham tattvataḥ gantum kathaṃcana na samarthaḥ (asi).
3. However, you are merely skilled in weaponry and have undertaken a heroic vow. By no means are you capable of truly grasping the meaning of the scriptures.
शास्त्रार्थसूक्ष्मदर्शी यो धर्मनिश्चयकोविदः ।
तेनाप्येवं न वाच्योऽहं यदि धर्मं प्रपश्यसि ॥४॥
4. śāstrārthasūkṣmadarśī yo dharmaniścayakovidaḥ ,
tenāpyevaṁ na vācyo'haṁ yadi dharmaṁ prapaśyasi.
4. śāstra-artha-sūkṣma-darśī yaḥ dharma-niścaya-kovidaḥ
tena api evam na vācyaḥ aham yadi dharmam prapaśyasi
4. yaḥ śāstra-artha-sūkṣma-darśī dharma-niścaya-kovidaḥ (asti),
tena api evam aham na vācyaḥ (asmi),
yadi tvam dharmam prapaśyasi.
4. Even one who is a discerning expert in the subtle meanings of the scriptures and skilled in determining natural law (dharma) should not address me in such a way, if you truly comprehend natural law (dharma).
भ्रातृसौहृदमास्थाय यदुक्तं वचनं त्वया ।
न्याय्यं युक्तं च कौन्तेय प्रीतोऽहं तेन तेऽर्जुन ॥५॥
5. bhrātṛsauhṛdamāsthāya yaduktaṁ vacanaṁ tvayā ,
nyāyyaṁ yuktaṁ ca kaunteya prīto'haṁ tena te'rjuna.
5. bhrātṛ-sauhṛdam āsthāya yat uktam vacanam tvayā
nyāyyam yuktam ca kaunteya prītaḥ aham tena te arjuna
5. kaunteya arjuna,
bhrātṛ-sauhṛdam āsthāya yat vacanam tvayā uktam,
tat nyāyyam ca yuktam (asti); tena te aham prītaḥ (asmi).
5. O son of Kunti, Arjuna, I am pleased by those words which you have spoken out of fraternal affection, for they are both just and appropriate.
युद्धधर्मेषु सर्वेषु क्रियाणां नैपुणेषु च ।
न त्वया सदृशः कश्चित्त्रिषु लोकेषु विद्यते ॥६॥
6. yuddhadharmeṣu sarveṣu kriyāṇāṁ naipuṇeṣu ca ,
na tvayā sadṛśaḥ kaścittriṣu lokeṣu vidyate.
6. yuddhadharmeṣu sarveṣu kriyāṇām naipuṇeṣu ca
na tvayā sadṛśaḥ kaścit triṣu lokeṣu vidyate
6. tvayā sadṛśaḥ kaścit yuddhadharmeṣu sarveṣu
kriyāṇām naipuṇeṣu ca na triṣu lokeṣu vidyate
6. In all aspects concerning the natural law (dharma) of warfare and in the skills of actions, no one similar to you exists in the three worlds.
धर्मसूक्ष्मं तु यद्वाक्यं तत्र दुष्प्रतरं त्वया ।
धनंजय न मे बुद्धिमभिशङ्कितुमर्हसि ॥७॥
7. dharmasūkṣmaṁ tu yadvākyaṁ tatra duṣprataraṁ tvayā ,
dhanaṁjaya na me buddhimabhiśaṅkitumarhasi.
7. dharmasūkṣmam tu yat vākyam tatra duṣprataram
tvayā dhanañjaya na me buddhim abhiśaṅkitum arhasi
7. dhanañjaya yat dharmasūkṣmam vākyam tu tatra tvayā
duṣprataram me buddhim abhiśaṅkitum na arhasi
7. But the subtle truth concerning natural law (dharma) is difficult for you to comprehend. O Dhanañjaya, you should not doubt my intelligence.
युद्धशास्त्रविदेव त्वं न वृद्धाः सेवितास्त्वया ।
समासविस्तरविदां न तेषां वेत्सि निश्चयम् ॥८॥
8. yuddhaśāstravideva tvaṁ na vṛddhāḥ sevitāstvayā ,
samāsavistaravidāṁ na teṣāṁ vetsi niścayam.
8. yuddhaśāstravit eva tvam na vṛddhāḥ sevitāḥ
tvayā samāsavistaravidām na teṣām vetsi niścayam
8. tvam yuddhaśāstravit eva tvayā vṛddhāḥ na sevitāḥ
samāsavistaravidām teṣām niścayam na vetsi
8. You are indeed merely an expert in the science of warfare. You have not served the elders. You do not know the conclusions of those who understand both conciseness and elaborate exposition.
तपस्त्यागो विधिरिति निश्चयस्तात धीमताम् ।
परं परं ज्याय एषां सैषा नैःश्रेयसी गतिः ॥९॥
9. tapastyāgo vidhiriti niścayastāta dhīmatām ,
paraṁ paraṁ jyāya eṣāṁ saiṣā naiḥśreyasī gatiḥ.
9. tapaḥ tyāgaḥ vidhiḥ iti niścayaḥ tāta dhīmatām
param param jyāyaḥ eṣām sā eṣā naiḥśreyasī gatiḥ
9. tāta tapaḥ tyāgaḥ vidhiḥ iti dhīmatām niścayaḥ
eṣām param param jyāyaḥ sā eṣā naiḥśreyasī gatiḥ
9. Austerity (tapas), renunciation, and proper ritual - this is the firm determination of the wise, my dear son. Each successive one among these is superior. This, indeed, is the path to the highest good.
न त्वेतन्मन्यसे पार्थ न ज्यायोऽस्ति धनादिति ।
अत्र ते वर्तयिष्यामि यथा नैतत्प्रधानतः ॥१०॥
10. na tvetanmanyase pārtha na jyāyo'sti dhanāditi ,
atra te vartayiṣyāmi yathā naitatpradhānataḥ.
10. na tu etat manyase pārtha na jyāyaḥ asti dhanāt
iti atra te vartayiṣyāmi yathā na etat pradhānataḥ
10. pārtha tu na etat manyase na dhanāt jyāyaḥ asti
iti atra te yathā etat na pradhānataḥ vartayiṣyāmi
10. O Pārtha, you do not believe that there is nothing superior to wealth. In this matter, I will explain to you why this [wealth] is not the most important thing.
तपःस्वाध्यायशीला हि दृश्यन्ते धार्मिका जनाः ।
ऋषयस्तपसा युक्ता येषां लोकाः सनातनाः ॥११॥
11. tapaḥsvādhyāyaśīlā hi dṛśyante dhārmikā janāḥ ,
ṛṣayastapasā yuktā yeṣāṁ lokāḥ sanātanāḥ.
11. tapaḥ svādhyāyaśīlāḥ hi dṛśyante dhārmikāḥ
janāḥ ṛṣayaḥ tapasā yuktāḥ yeṣām lokāḥ sanātanāḥ
11. hi dhārmikāḥ janāḥ tapaḥsvādhyāyaśīlāḥ dṛśyante
yeṣām lokāḥ sanātanāḥ ṛṣayaḥ tapasā yuktāḥ
11. Indeed, righteous people (dhārmikā janāḥ) are observed to be devoted to asceticism (tapas) and self-study (svādhyāya). Sages (ṛṣi) who are engaged in asceticism (tapas) attain eternal realms.
अजातश्मश्रवो धीरास्तथान्ये वनवासिनः ।
अनन्ता अधना एव स्वाध्यायेन दिवं गताः ॥१२॥
12. ajātaśmaśravo dhīrāstathānye vanavāsinaḥ ,
anantā adhanā eva svādhyāyena divaṁ gatāḥ.
12. ajātaśmaśravaḥ dhīrāḥ tathā anye vanavāsinaḥ
anantāḥ adhanāḥ eva svādhyāyena divam gatāḥ
12. tathā anye ajātaśmaśravaḥ dhīrāḥ vanavāsinaḥ
anantāḥ adhanāḥ eva svādhyāyena divam gatāḥ
12. And others, steadfast (dhīra) and beardless, as well as forest dwellers, countless and without wealth, indeed attain heaven through self-study (svādhyāya).
उत्तरेण तु पन्थानमार्या विषयनिग्रहात् ।
अबुद्धिजं तमस्त्यक्त्वा लोकांस्त्यागवतां गताः ॥१३॥
13. uttareṇa tu panthānamāryā viṣayanigrahāt ,
abuddhijaṁ tamastyaktvā lokāṁstyāgavatāṁ gatāḥ.
13. uttareṇa tu panthānam āryāḥ viṣayanigrahāt
abuddhijam tamaḥ tyaktvā lokān tyāgavatām gatāḥ
13. tu āryāḥ viṣayanigrahāt uttareṇa panthānam
abuddhijam tamaḥ tyaktvā tyāgavatām lokān gatāḥ
13. But the noble ones (ārya), through the restraint of sense objects, follow the northern path. Abandoning the darkness born of ignorance, they reach the realms of those who practice renunciation.
दक्षिणेन तु पन्थानं यं भास्वन्तं प्रपश्यसि ।
एते क्रियावतां लोका ये श्मशानानि भेजिरे ॥१४॥
14. dakṣiṇena tu panthānaṁ yaṁ bhāsvantaṁ prapaśyasi ,
ete kriyāvatāṁ lokā ye śmaśānāni bhejire.
14. dakṣiṇena tu panthānam yam bhāsvantam prapaśyasi
ete kriyāvatām lokāḥ ye śmaśānāni bhejire
14. yam dakṣiṇena bhāsvantam panthānam tu prapaśyasi
ete kriyāvatām lokāḥ ye śmaśānāni bhejire
14. The shining path that you see in the south - these are the realms of those who perform actions (karma), who have resorted to cremation grounds (i.e., completed their earthly existence).
अनिर्देश्या गतिः सा तु यां प्रपश्यन्ति मोक्षिणः ।
तस्मात्त्यागः प्रधानेष्टः स तु दुःखः प्रवेदितुम् ॥१५॥
15. anirdeśyā gatiḥ sā tu yāṁ prapaśyanti mokṣiṇaḥ ,
tasmāttyāgaḥ pradhāneṣṭaḥ sa tu duḥkhaḥ praveditum.
15. anirdeśyā gatiḥ sā tu yām prapaśyanti mokṣiṇaḥ
tasmāt tyāgaḥ pradhāneṣṭaḥ saḥ tu duḥkhaḥ praveditum
15. sā gatiḥ tu yām mokṣiṇaḥ prapaśyanti anirdeśyā
tasmāt tyāgaḥ pradhāneṣṭaḥ saḥ tu praveditum duḥkhaḥ
15. But that state (gati) which those seeking liberation (mokṣa) perceive is indescribable. Therefore, renunciation (tyāga) is considered most excellent, yet it is difficult to describe or make known.
अनुसृत्य तु शास्त्राणि कवयः समवस्थिताः ।
अपीह स्यादपीह स्यात्सारासारदिदृक्षया ॥१६॥
16. anusṛtya tu śāstrāṇi kavayaḥ samavasthitāḥ ,
apīha syādapīha syātsārāsāradidṛkṣayā.
16. anusṛtya tu śāstrāṇi kavayaḥ samavasthitāḥ
api iha syāt api iha syāt sārāsāradidṛkṣayā
16. tu śāstrāṇi anusṛtya kavayaḥ samavasthitāḥ
sārāsāradidṛkṣayā api iha syāt api iha syāt
16. But having followed the scriptures (śāstras), the sages (kavayaḥ) became firmly established, desiring to discern the essence and the non-essence, contemplating 'it might be here, it might be here'.
वेदवादानतिक्रम्य शास्त्राण्यारण्यकानि च ।
विपाट्य कदलीस्कन्धं सारं ददृशिरे न ते ॥१७॥
17. vedavādānatikramya śāstrāṇyāraṇyakāni ca ,
vipāṭya kadalīskandhaṁ sāraṁ dadṛśire na te.
17. vedavādān atikramya śāstrāṇi āraṇyakāni ca
vipāṭya kadalīskandham sāram dadṛśire na te
17. te vedavādān śāstrāṇi ca āraṇyakāni atikramya
kadalīskandham vipāṭya sāram na dadṛśire
17. Having transcended the Vedic statements (vedavādān) and the scriptures (śāstras) and the Aranyakas, they did not perceive the essence, just as one does not find substance by splitting open a banana stem.
अथैकान्तव्युदासेन शरीरे पञ्चभौतिके ।
इच्छाद्वेषसमायुक्तमात्मानं प्राहुरिङ्गितैः ॥१८॥
18. athaikāntavyudāsena śarīre pañcabhautike ,
icchādveṣasamāyuktamātmānaṁ prāhuriṅgitaiḥ.
18. atha ekānta vyudāsena śarīre pañcabhautike
icchādveṣasamāyuktam ātmānam prāhuḥ iṅgitaiḥ
18. atha ekānta-vyudāsena śarīre pañcabhautike,
ātmānam icchādveṣasamāyuktam iṅgitaiḥ prāhuḥ
18. Then, by completely distinguishing it from the body (śarīra) composed of five elements, they declare the self (ātman) to be conjoined with desire and aversion, as revealed by its activities.
अग्राह्यश्चक्षुषा सोऽपि अनिर्देश्यं च तद्गिरा ।
कर्महेतुपुरस्कारं भूतेषु परिवर्तते ॥१९॥
19. agrāhyaścakṣuṣā so'pi anirdeśyaṁ ca tadgirā ,
karmahetupuraskāraṁ bhūteṣu parivartate.
19. agrāhyaḥ cakṣuṣā saḥ api anirdeśyam ca tat
girā karmahetupuraskāram bhūteṣu parivartate
19. saḥ api cakṣuṣā agrāhyaḥ ca tat girā anirdeśyam
karmahetupuraskāram bhūteṣu parivartate
19. That (ātman) is imperceptible by sight, and it is also indescribable by words. It manifests among beings, having action (karma) as its guiding principle.
कल्याणगोचरं कृत्वा मनस्तृष्णां निगृह्य च ।
कर्मसंततिमुत्सृज्य स्यान्निरालम्बनः सुखी ॥२०॥
20. kalyāṇagocaraṁ kṛtvā manastṛṣṇāṁ nigṛhya ca ,
karmasaṁtatimutsṛjya syānnirālambanaḥ sukhī.
20. kalyāṇagocaram kṛtvā manas tṛṣṇām nigṛhya ca
karmasaṃtatim utsṛjya syāt nirālambanaḥ sukhī
20. manas kalyāṇagocaram kṛtvā,
tṛṣṇām nigṛhya ca,
karmasaṃtatim utsṛjya,
nirālambanaḥ sukhī syāt
20. By directing the mind (manas) towards what is auspicious, by controlling craving, and by renouncing the succession of actions (karma), one can become self-reliant and happy.
अस्मिन्नेवं सूक्ष्मगम्ये मार्गे सद्भिर्निषेविते ।
कथमर्थमनर्थाढ्यमर्जुन त्वं प्रशंससि ॥२१॥
21. asminnevaṁ sūkṣmagamye mārge sadbhirniṣevite ,
kathamarthamanarthāḍhyamarjuna tvaṁ praśaṁsasi.
21. asmin evam sūkṣmagamye mārge sadbhiḥ niṣevite
katham artham anarthāḍhyam arjuna tvam praśaṃsasi
21. arjuna! evam asmin sūkṣmagamye sadbhiḥ niṣevite mārge,
tvam anarthāḍhyam artham katham praśaṃsasi?
21. O Arjuna, how can you praise wealth (artha), which is full of misfortune, in this way, on this path that is subtly accessible and followed by the virtuous?
पूर्वशास्त्रविदो ह्येवं जनाः पश्यन्ति भारत ।
क्रियासु निरता नित्यं दाने यज्ञे च कर्मणि ॥२२॥
22. pūrvaśāstravido hyevaṁ janāḥ paśyanti bhārata ,
kriyāsu niratā nityaṁ dāne yajñe ca karmaṇi.
22. pūrvaśāstravidaḥ hi evam janāḥ paśyanti bhārata
kriyāsu niratāḥ nityam dāne yajñe ca karmaṇi
22. bhārata hi pūrvaśāstravidaḥ evam paśyanti janāḥ
nityam kriyāsu dāne yajñe ca karmaṇi niratāḥ
22. O Bhārata, indeed, those who are conversant with the ancient scriptures perceive that people are constantly engaged in various rites, in making donations (dāna), in performing Vedic rituals (yajña), and in their duties (karma).
भवन्ति सुदुरावर्ता हेतुमन्तोऽपि पण्डिताः ।
दृढपूर्वश्रुता मूढा नैतदस्तीति वादिनः ॥२३॥
23. bhavanti sudurāvartā hetumanto'pi paṇḍitāḥ ,
dṛḍhapūrvaśrutā mūḍhā naitadastīti vādinaḥ.
23. bhavanti sudurāvartāḥ hetumantaḥ api paṇḍitāḥ |
dṛḍhapūrvaśrutāḥ mūḍhāḥ na etat asti iti vādinaḥ
23. hetumantaḥ api paṇḍitāḥ sudurāvartāḥ bhavanti
dṛḍhapūrvaśrutāḥ mūḍhāḥ etat na asti iti vādinaḥ
23. Even learned individuals (paṇḍitāḥ) who possess reasoning become very difficult to turn back (from their convictions). The foolish, firmly clinging to what they have heard before, are speakers who say, "This (truth) does not exist."
अमृतस्यावमन्तारो वक्तारो जनसंसदि ।
चरन्ति वसुधां कृत्स्नां वावदूका बहुश्रुताः ॥२४॥
24. amṛtasyāvamantāro vaktāro janasaṁsadi ,
caranti vasudhāṁ kṛtsnāṁ vāvadūkā bahuśrutāḥ.
24. amṛtasya avamantāraḥ vaktāraḥ janasaṃsadi |
caranti vasudhāṃ kṛtsnāṃ vāvadūkāḥ bahuśrutāḥ
24. amṛtasya avamantāraḥ janasaṃsadi vaktāraḥ
vāvadūkāḥ bahuśrutāḥ kṛtsnām vasudhāṃ caranti
24. They are deniers of immortality and speakers in public assemblies (janasaṃsad), roaming the entire earth as talkative individuals, though they are much-learned.
यान्वयं नाभिजानीमः कस्ताञ्ज्ञातुमिहार्हति ।
एवं प्राज्ञान्सतश्चापि महतः शास्त्रवित्तमान् ॥२५॥
25. yānvayaṁ nābhijānīmaḥ kastāñjñātumihārhati ,
evaṁ prājñānsataścāpi mahataḥ śāstravittamān.
25. yān vayaṃ na abhijānīmaḥ kaḥ tān jñātum iha arhati
| evam prājñān sataḥ ca api mahataḥ śāstravittamān
25. vayam yān na abhijānīmaḥ,
kaḥ iha tān jñātum arhati? evam prājñān sataḥ ca api mahataḥ śāstravittamān
25. Those whom we ourselves do not truly know - who here is capable of knowing them? Indeed, how can one truly know such wise (prājña) and great individuals (sat) who are the foremost experts in scriptures?
तपसा महदाप्नोति बुद्ध्या वै विन्दते महत् ।
त्यागेन सुखमाप्नोति सदा कौन्तेय धर्मवित् ॥२६॥
26. tapasā mahadāpnoti buddhyā vai vindate mahat ,
tyāgena sukhamāpnoti sadā kaunteya dharmavit.
26. tapasā mahat āpnoti buddhyā vai vindate mahat
tyāgena sukham āpnoti sadā kaunteya dharmavit
26. kaunteya tapasā mahat āpnoti buddhyā vai mahat
vindate tyāgena sadā sukham āpnoti dharmavit
26. One attains greatness through spiritual discipline (tapas). Indeed, through intellect, one finds that which is great. By renunciation, one always attains happiness, O son of Kunti, as a knower of the intrinsic nature of things (dharma).