Yudhishthira Answers Arjuna: The Paths of Action and Renunciation

Verse 1 (12.19.1)

वेदाहं तात शास्त्राणि अपराणि पराणि च । उभयं वेदवचनं कुरु कर्म त्यजेति च ॥

vedāhaṃ tāta śāstrāṇi aparāṇi parāṇi ca | ubhayaṃ vedavacanaṃ kuru karma tyajeti ca

I know the scriptures, dear Arjuna, both the higher and the lower. The word of the Veda is twofold: 'perform action' and 'renounce'.

Verse 2 (12.19.2)

आकुलानि च शास्त्राणि हेतुभिश्चिन्तितानि च । निश्चयश्चैव यो मन्त्रे वेदाहं तं यथाविधि ॥

ākulāni ca śāstrāṇi hetubhiścintitāni ca | niścayaścaiva yo mantre vedāhaṃ taṃ yathāvidhi

The scriptures are tangled and dressed up with arguments; and the conclusion that lies in the Vedic text I too know, in due order.

Note on the text: Recension variant, kept: Wikisource हेतुभिश्चिन्तितानि च and निश्चयश्चैव यो मन्त्रे against CE hetubhiś citritāni ca and niścayaś caiva yanmātro.

Verse 3 (12.19.3)

त्वं तु केवलशास्त्रज्ञो वीरव्रतसमन्वितः । शास्त्रार्थं तत्त्वतो गन्तुं न समर्थः कथंचन ॥

tvaṃ tu kevalaśāstrajño vīravratasamanvitaḥ | śāstrārthaṃ tattvato gantuṃ na samarthaḥ kathaṃcana

But you merely know the texts and are bound to a warrior's vow; you are in no way able to reach the true meaning of the scriptures.

Note on the text: Recension variant, kept: Wikisource केवलशास्त्रज्ञः ('one who merely knows the texts') against CE kevalam astrajñaḥ ('one who knows only weapons').

Verse 4 (12.19.4)

शास्त्रार्थतत्त्वदर्शी यो धर्मनिश्चयकोविदः । तेनाप्येवं न वाच्योऽयं यदि धर्मं प्रपश्यसि ॥

śāstrārthatattvadarśī yo dharmaniścayakovidaḥ | tenāpyevaṃ na vācyo'yaṃ yadi dharmaṃ prapaśyasi

Even one who sees the true meaning of the scriptures and is skilled in settling questions of dharma ought not to address me in this way, if you really see dharma.

Verse 5 (12.19.5)

भ्रातृसौहृदमास्थाय यदुक्तं वचनं त्वया । न्याय्यं युक्तं च कौन्तेय प्रीतोऽहं तेन तेऽर्जुन ॥

bhrātṛsauhṛdamāsthāya yaduktaṃ vacanaṃ tvayā | nyāyyaṃ yuktaṃ ca kaunteya prīto'haṃ tena te'rjuna

I am pleased, son of Kunti, with the words you spoke out of brotherly affection, which were just and fitting, Arjuna.

Verse 6 (12.19.6)

महेश्वरसमं सत्वं ब्रह्मणा चैव यत्समम् । वासुदेवसमं चैव न भूतं न भविष्यति ॥

maheśvarasamaṃ satvaṃ brahmaṇā caiva yatsamam | vāsudevasamaṃ caiva na bhūtaṃ na bhaviṣyati

A courage equal to Maheshvara's, equal to Brahma's, equal to Vasudeva's: none such has been, nor will be.

Note on the text: Removed a stray backtick before the verse (wiki mark). Not in the critical edition's text; corresponds to the star passage 12.19.5d*0026_01–02 (mameśvarasamaṃ sattvaṃ brahmaṇā caiva yat samam / vāsudevasamaṃ caiva na bhūtaṃ na bhaviṣyati). Wikisource's महेश्वरसमं is a variant of the star's mameśvarasamaṃ.

Verse 7 (12.19.7)

तथा त्वं योधमुख्येषु सत्वं परममिष्यते ॥

tathā tvaṃ yodhamukhyeṣu satvaṃ paramamiṣyate

In the same way, among the foremost warriors your courage is held to be supreme.

Note on the text: Single-line verse, as the page prints it (12-19-7a only). Not in the critical edition's text; = the star passage 12.19.5d*0026_03 (tathā tvaṃ yaudhamukhyeṣu sattvaṃ paramam ucyate; variant योधमुख्येषु against CE yaudhamukhyeṣu, इष्यते against CE ucyate).

Verse 8 (12.19.8)

बलमिन्द्रे च वायौ च बलं यच्च जनार्दने । तद्वलं भीमसेने च त्वयि चार्जुन विद्यते ॥

balamindre ca vāyau ca balaṃ yacca janārdane | tadvalaṃ bhīmasene ca tvayi cārjuna vidyate

The strength that is in Indra and in Vayu, and the strength that is in Janardana, that strength is in Bhimasena and in you, Arjuna.

Note on the text: Corrected चार्जुना → चार्जुन (misprint in Wikisource; the vocative is अर्जुन; the critical edition reads cārjuna). Not in the critical edition's text; = the star passage 12.19.5d*0026_04–05 (balam indre ca vāyau ca balaṃ yac ca janārdane / tad balaṃ bhīmasene ca tvayi cārjuna vidyate).

Verse 9 (12.19.9)

त्वत्समश्चित्रयोधी च दूरपाती च पाण्डव । दिव्यास्त्रबलसंपन्नः को वाऽन्यस्त्वत्समो नरः ॥

tvatsamaścitrayodhī ca dūrapātī ca pāṇḍava | divyāstrabalasaṃpannaḥ ko vā'nyastvatsamo naraḥ

There is none equal to you in wondrous fighting and in shooting from afar, O Pandava; who else, endowed with the power of divine weapons, could match you?

Note on the text: Not in the critical edition's text; = the star passage 12.19.5d*0026_06–07 (tvatsamaś citrayodhī ca dūrapātī ca pāṇḍava / divyāstreṇa ca saṃpannaḥ ko vānyas tvatsamo naraḥ), with the variant दिव्यास्त्रबलसंपन्नः against CE divyāstreṇa ca saṃpannaḥ.

Verse 10 (12.19.10)

युद्धधर्मेषु सर्वेषु क्रियाणां नैपुणेषु च । न त्वया सदृशः कश्चिन्त्रिषु लोकेषु विद्यते ॥

yuddhadharmeṣu sarveṣu kriyāṇāṃ naipuṇeṣu ca | na tvayā sadṛśaḥ kaścintriṣu lokeṣu vidyate

In all the duties of war and in every skill of action, there is none like you in the three worlds.

Verse 11 (12.19.11)

धार्मिकं धर्मयुक्तं च निःशेषं ज्ञायते मया । धर्मसूक्ष्मं तु यद्वाच्यं तत्र दुष्प्रतरं त्वया । धनञ्जय न मे बुद्धिमतिशङ्कितुमर्हसि ॥

dhārmikaṃ dharmayuktaṃ ca niḥśeṣaṃ jñāyate mayā | dharmasūkṣmaṃ tu yadvācyaṃ tatra duṣprataraṃ tvayā | dhanañjaya na me buddhimatiśaṅkitumarhasi

I know completely all that is righteous and consistent with dharma. But where the subtle points of dharma have to be spoken of, it is hard for you to cross over. Dhananjaya, you should not doubt my understanding.

Note on the text: Three lines, as the page prints it (12-19-11a, b, c). Line 1 = the star passage 12.19.6d*0027_01 (dhārmikaṃ dharmayuktaṃ ca niḥśeṣaṃ jñāyate mayā); lines 2–3 = CE 12.19.7a and 7c. Cited with CE 12.19.7.

Verse 12 (12.19.12)

युद्धशास्त्रविदेव त्वं न वृद्धाः सेवितास्त्वया । समासविस्तरविदां न तेषां वेत्सि निश्चयम् ॥

yuddhaśāstravideva tvaṃ na vṛddhāḥ sevitāstvayā | samāsavistaravidāṃ na teṣāṃ vetsi niścayam

You know only the science of war; you have not served the elders, so you do not know the conclusion of those who know the teachings both in brief and in full.

Verse 13 (12.19.13)

तपस्त्यागो विधिरिति निश्चयस्तात धीमताम् । परस्परं ज्याय एषामिति नः श्रेयसी मतिः ॥

tapastyāgo vidhiriti niścayastāta dhīmatām | parasparaṃ jyāya eṣāmiti naḥ śreyasī matiḥ

The settled view of the wise, dear one, is that austerity, renunciation and the prescribed rite are three, and that among them one stands above another; such is our better judgement.

Note on the text: Recension variant, kept: Wikisource परस्परं ज्याय एषाम् against CE paraṃ paraṃ jyāya eṣām; नः श्रेयसी मतिः against CE saiṣā naiḥśreyasī gatiḥ.

Verse 14 (12.19.14)

यत्त्वेतन्मन्यसे पार्थ न ज्यायोऽस्ति धनादिति । तत्र ते वर्तयिष्यामि यथा नैतत्प्रधानतः ॥

yattvetanmanyase pārtha na jyāyo'sti dhanāditi | tatra te vartayiṣyāmi yathā naitatpradhānataḥ

As for what you think, Partha, that nothing is greater than wealth, on that I shall show you how it is not the principal thing.

Verse 15 (12.19.15)

तपः स्वाध्यायशीला हि दृश्यन्ते धार्मिका जनाः । ऋषयस्तपसा युक्ता येषां लोकाः सनातनाः ॥

tapaḥ svādhyāyaśīlā hi dṛśyante dhārmikā janāḥ | ṛṣayastapasā yuktā yeṣāṃ lokāḥ sanātanāḥ

Righteous people are seen devoted to austerity and study, and sages rich in austerity, whose worlds are everlasting.

Verse 16 (12.19.16)

अजातश्मश्रवो धीरास्तथाऽन्ये वनवासिनः । अरुणाः केतवश्चैव स्वाध्यायेन दिवं गताः ॥

ajātaśmaśravo dhīrāstathā'nye vanavāsinaḥ | aruṇāḥ ketavaścaiva svādhyāyena divaṃ gatāḥ

Others, steadfast, still beardless, and others dwelling in the forests, the Arunas and the Ketus, have gone to heaven through study.

Note on the text: Recension variant, kept: Wikisource अरुणाः केतवश्चैव against CE anantā adhanā eva (Wikisource's own commentary gloss notes another reading, अरण्ये बहवश्चैव).

Verse 17 (12.19.17)

उत्तरेण तु पन्थानमार्या विषयनिग्रहात् । अबुद्धिजं तमस्त्यक्त्वा लोकांस्त्यागवतां गताः ॥

uttareṇa tu panthānamāryā viṣayanigrahāt | abuddhijaṃ tamastyaktvā lokāṃstyāgavatāṃ gatāḥ

By the northern path, the noble, through restraint of the senses, casting off the darkness born of ignorance, have gone to the worlds of those who renounce.

Verse 18 (12.19.18)

दक्षिणेन तु पन्थानं यं भास्वन्तं प्रचक्षते । एते क्रियावतां लोका ये श्मशानानि भेजिरे ॥

dakṣiṇena tu panthānaṃ yaṃ bhāsvantaṃ pracakṣate | ete kriyāvatāṃ lokā ye śmaśānāni bhejire

By the southern path, which they call radiant, lie these worlds of those who perform rites, those who made for the cremation grounds.

Verse 19 (12.19.19)

अनिर्देश्या गतिः सा तु यां प्रपश्यन्ति मोक्षिणः । तस्मात्त्यागः प्रधानेष्टः स तु दुःखं प्रवेदितुम् ॥

anirdeśyā gatiḥ sā tu yāṃ prapaśyanti mokṣiṇaḥ | tasmāttyāgaḥ pradhāneṣṭaḥ sa tu duḥkhaṃ praveditum

That state which those who seek liberation behold cannot be described; therefore renunciation is held to be paramount, though it is hard to make known.

Verse 20 (12.19.20)

अनुस्मृत्य तु शास्त्राणि कवयः समवस्थिताः । अपीह स्यादपीह स्यात्सारासारदिदृक्षया ॥

anusmṛtya tu śāstrāṇi kavayaḥ samavasthitāḥ | apīha syādapīha syātsārāsāradidṛkṣayā

Having studied the scriptures, the seers stand there saying, "Perhaps it is here, perhaps it is here," eager to see what is essence and what is not.

Verse 21 (12.19.21)

वेदवादानतिक्रम्य शास्त्राण्यारण्यकानि च । विपाट्य कदलीस्तम्भं सारं ददृशिरे न ते ॥

vedavādānatikramya śāstrāṇyāraṇyakāni ca | vipāṭya kadalīstambhaṃ sāraṃ dadṛśire na te

Going beyond the disputes of the Veda, the scriptures and the Aranyakas, splitting the plantain trunk, they did not find the core.

Verse 22 (12.19.22)

अथैकान्तव्युदासेन शरीरे पाञ्चभौतिके । इच्छाद्वेषसमायुक्तमात्मानं प्राहुरिङ्गितैः ॥

athaikāntavyudāsena śarīre pāñcabhautike | icchādveṣasamāyuktamātmānaṃ prāhuriṅgitaiḥ

Then, rejecting everything else, they indicate by signs, in this body made of the five elements, a self joined with desire and aversion.

Verse 23 (12.19.23)

अग्राह्यं चक्षुषा सत्वमनिर्देश्यं च तद्गिरा । कर्महेतुपुरस्कारं भूतेषु परिवर्तते ॥

agrāhyaṃ cakṣuṣā satvamanirdeśyaṃ ca tadgirā | karmahetupuraskāraṃ bhūteṣu parivartate

It cannot be grasped by the eye nor described in words; with action as its motive, it moves among beings.

Note on the text: Corrected पस्विर्तते → परिवर्तते (misprint in Wikisource; not a Sanskrit form; the critical edition reads parivartate). Recension variant, kept: सत्वम् against CE so 'pi.

Verse 24 (12.19.24)

कल्याणगोचरं कृत्वा मानं तृष्णां निगृह्य च । कर्मसंततिमुत्सृज्य स्यान्निरालम्बनः सुखी ॥

kalyāṇagocaraṃ kṛtvā mānaṃ tṛṣṇāṃ nigṛhya ca | karmasaṃtatimutsṛjya syānnirālambanaḥ sukhī

Making the good its pasture, holding back pride and craving, abandoning the chain of actions, a man may become free of support and happy.

Note on the text: Recension variant, kept: Wikisource मानं तृष्णां against CE manas tṛṣṇāṃ.

Verse 25 (12.19.25)

अस्मिन्नेवं सूक्ष्मगम्ये मार्गे सद्भिर्निषेविते । कथमर्थमनर्थाढ्यमर्जुन त्वं प्रशंससि ॥

asminnevaṃ sūkṣmagamye mārge sadbhirniṣevite | kathamarthamanarthāḍhyamarjuna tvaṃ praśaṃsasi

With this subtle path, hard to reach and followed by the good, how can you praise wealth, Arjuna, which is full of harm?

Verse 26 (12.19.26)

पूर्वशास्त्रविदोऽप्येवं जनाः पश्यन्ति भारत । क्रियासु निरता नित्यं दाने यज्ञे च कर्मणि ॥

pūrvaśāstravido'pyevaṃ janāḥ paśyanti bhārata | kriyāsu niratā nityaṃ dāne yajñe ca karmaṇi

Even those versed in the early scriptures see it so, O Bharata, those who are always intent on rites, on giving, on sacrifice and on works.

Verse 27 (12.19.27)

भवन्ति सुदुरावर्ता हेतुमन्तोऽपि पण्डिताः । दृढपूर्वे स्मृता मूढा नैतदस्तीति वादिनः ॥

bhavanti sudurāvartā hetumanto'pi paṇḍitāḥ | dṛḍhapūrve smṛtā mūḍhā naitadastīti vādinaḥ

Even learned men who reason are very hard to turn back; firmly fixed in their former beliefs, called the deluded, they say, "There is no such thing."

Note on the text: Recension variant, kept: Wikisource दृढपूर्वे स्मृता against CE dṛḍhapūrvaśrutā.

Verse 28 (12.19.28)

अनृतस्यावमन्तारो वक्तारो जनसंसदि । चरन्ति वसुधां कृत्स्नां वावदूका बहुश्रुताः ॥

anṛtasyāvamantāro vaktāro janasaṃsadi | caranti vasudhāṃ kṛtsnāṃ vāvadūkā bahuśrutāḥ

Despisers of falsehood, speakers in the assemblies of men, glib and much learned, they roam the whole earth.

Note on the text: Recension variant, kept: Wikisource अनृतस्य ('falsehood') against CE amṛtasya.

Verse 29 (12.19.29)

पार्थ यन्न विजानीमः कस्ताञ्ज्ञातुमिहार्हति । एवं प्राज्ञाः श्रुताश्चापि महान्तः शास्त्रवित्तमाः ॥

pārtha yanna vijānīmaḥ kastāñjñātumihārhati | evaṃ prājñāḥ śrutāścāpi mahāntaḥ śāstravittamāḥ

What we do not know, Partha, who here is able to know it? So too the discerning, the learned, the great, the foremost knowers of the scriptures.

Note on the text: Recension variant, kept: Wikisource पार्थ यन्न विजानीमः against CE yān vayaṃ nābhijānīmaḥ; एवं प्राज्ञाः श्रुताश्चापि महान्तः against CE evaṃ prājñān sataś cāpi mahataḥ.

Verse 30 (12.19.30)

तपसा महदाप्नोति बुद्ध्या वै विन्दते महत् । त्यागेन सुखमाप्नोति सदा कौन्तेय धर्मवित् ॥

tapasā mahadāpnoti buddhyā vai vindate mahat | tyāgena sukhamāpnoti sadā kaunteya dharmavit

By austerity one gains the great; by understanding one finds the great; by renunciation one gains happiness, always, son of Kunti, if he knows dharma.