12.019
Library: Yudhishthira advises Arjuna - the knower of dharma attains greatness through austerity, finds greatness through intellect, and always attains happiness through renunciation.
युधिष्ठिर उवाच॥
yudhiṣṭhira uvāca॥
[युधिष्ठिर (yudhiṣṭhira) - Yudhishthira; (proper noun, name of a person); उवाच (uvāca) - said; (from the root 'vac' - to speak);]
(Yudhishthira said;)
Yudhishthira said:
वेदाहं तात शास्त्राणि अपराणि पराणि च। उभयं वेदवचनं कुरु कर्म त्यजेति च ॥१२-१९-१॥
vedāhaṃ tāta śāstrāṇi aparāṇi parāṇi ca। ubhayaṃ vedavacanaṃ kuru karma tyajeti ca ॥12-19-1॥
[वेद (veda) - I know; अहम् (aham) - I; तात (tāta) - O father; शास्त्राणि (śāstrāṇi) - scriptures; अपराणि (aparāṇi) - other (later) ones; पराणि (parāṇi) - former ones; च (ca) - and; उभयं (ubhayaṃ) - both; वेदवचनम् (vedavacanam) - Vedic statement; कुरु (kuru) - perform; कर्म (karma) - action; त्यज (tyaja) - abandon; इति (iti) - thus; च (ca) - and;]
(I know, O father, the scriptures, both the later and the former; and I know both Vedic statements: 'perform action' and 'abandon action'.)
O father, I know the scriptures, both the earlier and later ones; and I know both Vedic injunctions: 'perform action' and 'abandon action'.
आकुलानि च शास्त्राणि हेतुभिश्चित्रितानि च। निश्चयश्चैव यन्मात्रो वेदाहं तं यथाविधि ॥१२-१९-२॥
ākulāni ca śāstrāṇi hetubhiś citritāni ca। niścayaś caiva yan-mātro vedāhaṃ taṃ yathā-vidhi ॥12-19-2॥
[आकुलानि (ākulāni) - disturbed; disordered; च (ca) - and; शास्त्राणि (śāstrāṇi) - scriptures; हेतुभिः (hetubhiḥ) - by reasons; by causes; चित्रितानि (citritāni) - adorned; made varied; च (ca) - and; निश्चयः (niścayaḥ) - certainty; decision; च (ca) - and; एव (eva) - indeed; only; यन्मात्रः (yan-mātraḥ) - of whatever measure; as much as; वेद (veda) - knows; अहम् (aham) - I; तम् (tam) - that; यथाविधि (yathā-vidhi) - according to rule; as prescribed;]
(The scriptures are disturbed and adorned with various reasons; and the certainty, whatever measure I know that, I (know) according to rule.)
The scriptures are confused and embellished with many arguments; as for certainty, whatever I know of it, I know that according to the prescribed method.
त्वं तु केवलमस्त्रज्ञो वीरव्रतमनुष्ठितः। शास्त्रार्थं तत्त्वतो गन्तुं न समर्थः कथञ्चन ॥१२-१९-३॥
tvaṃ tu kevalamastrajño vīravratamanuṣṭhitaḥ। śāstrārthaṃ tattvato gantuṃ na samarthaḥ kathaṃcana॥12-19-3॥
[त्वं (tvaṃ) - you; तु (tu) - but; केवलम् (kevalam) - only; अस्त्रज्ञः (astrajñaḥ) - knower of weapons; वीरव्रतम् (vīravratam) - heroic vow; अनुष्ठितः (anuṣṭhitaḥ) - performed; शास्त्रार्थम् (śāstrārtham) - meaning of śāstra; तत्त्वतः (tattvataḥ) - truly; गन्तुम् (gantum) - to go; न (na) - not; समर्थः (samarthaḥ) - capable; कथञ्चन (kathaṃcana) - in any way;]
(You, but only a knower of weapons, having performed the heroic vow, are not at all capable of truly going to the meaning of śāstra.)
You are only skilled in weapons and have performed a hero’s vow, but you are in no way capable of truly understanding the meaning of the śāstra.
शास्त्रार्थसूक्ष्मदर्शी यो धर्मनिश्चयकोविदः। तेनाप्येवं न वाच्योऽहं यदि धर्मं प्रपश्यसि ॥१२-१९-४॥
śāstrārthasūkṣmadarśī yo dharmanischayakovidaḥ। tenāpy evaṃ na vācyo'ham yadi dharmaṃ prapaśyasi ॥12-19-4॥
[शास्त्रार्थ (śāstra-artha) - scriptural meaning; सूक्ष्मदर्शी (sūkṣma-darśī) - one who sees the subtle; यः (yaḥ) - who; धर्मनिश्चय (dharma-niścaya) - decision regarding dharma; कोविदः (kovidaḥ) - expert; तेन (tena) - by him; अपि (api) - even; एवं (evaṃ) - thus; न (na) - not; वाच्यः (vācyaḥ) - to be spoken; अहम् (aham) - I; यदि (yadi) - if; धर्मम् (dharmaṃ) - dharma; प्रपश्यसि (prapaśyasi) - you see;]
(One who sees the subtle meaning of the scriptures, who is expert in the determination of dharma—by even such a one, I am not to be spoken thus, if you see dharma.)
If you truly perceive dharma, then even one who sees the subtle meaning of the scriptures and is expert in determining dharma should not speak to me in this way.
भ्रातृसौहृदमास्थाय यदुक्तं वचनं त्वया। न्याय्यं युक्तं च कौन्तेय प्रीतोऽहं तेन तेऽर्जुन ॥१२-१९-५॥
bhrātṛ-sauhṛdam āsthāya yad uktaṃ vacanaṃ tvayā। nyāyyaṃ yuktaṃ ca kaunteya prīto'ham tena te'rjuna ॥12-19-5॥
[भ्रातृ (bhrātṛ) - brother; सौहृदम् (sauhṛdam) - friendship; आस्थाय (āsthāya) - having adopted; यत् (yat) - which; उक्तम् (uktam) - spoken; वचनम् (vacanam) - word; त्वया (tvayā) - by you; न्याय्यम् (nyāyyam) - just; युक्तम् (yuktam) - proper; च (ca) - and; कौन्तेय (kaunteya) - O son of Kunti; प्रीतः (prītaḥ) - pleased; अहम् (aham) - I; तेन (tena) - by that; ते (te) - your; अर्जुन (arjuna) - Arjuna;]
(Having adopted brotherly friendship, the word which was spoken by you is just and proper, O son of Kunti; I am pleased by that of yours, Arjuna.)
O Arjuna, O son of Kunti, having adopted brotherly friendship, what you have spoken is just and proper; I am pleased with you for that.
युद्धधर्मेषु सर्वेषु क्रियाणां नैपुणेषु च। न त्वया सदृशः कश्चित्त्रिषु लोकेषु विद्यते ॥१२-१९-६॥
yuddhadharmeṣu sarveṣu kriyāṇāṃ naipuṇeṣu ca। na tvayā sadṛśaḥ kaścit triṣu lokeṣu vidyate ॥12-19-6॥
[युद्धधर्मेषु (yuddhadharmeṣu) - in the duties of battle; सर्वेषु (sarveṣu) - in all; क्रियाणां (kriyāṇām) - of actions; नैपुणेषु (naipuṇeṣu) - in skills; च (ca) - and; न (na) - not; त्वया (tvayā) - by you; सदृशः (sadṛśaḥ) - equal; कश्चित् (kaścit) - anyone; त्रिषु (triṣu) - in three; लोकेषु (lokeṣu) - in worlds; विद्यते (vidyate) - exists;]
(In the duties of battle, in all actions, and in skills, there is not anyone equal to you in the three worlds.)
In the duties of battle, in all actions, and in skills, there is no one equal to you in the three worlds.
धर्मसूक्ष्मं तु यद्वाक्यं तत्र दुष्प्रतरं त्वया। धनञ्जय न मे बुद्धिमभिशङ्कितुमर्हसि ॥१२-१९-७॥
dharmasūkṣmaṃ tu yadvākyaṃ tatra duṣprataraṃ tvayā। dhanañjaya na me buddhim abhiśaṅkitum arhasi ॥12-19-7॥
[धर्मसूक्ष्मं (dharmasūkṣmam) - subtlety of dharma; तु (tu) - but; यत् (yat) - which; वाक्यं (vākyaṃ) - statement; तत्र (tatra) - there; दुष्प्रतरं (duṣprataram) - very difficult to cross; त्वया (tvayā) - by you; धनञ्जय (dhanañjaya) - O Dhananjaya; न (na) - not; मे (me) - my; बुद्धिम् (buddhim) - understanding; अभिशङ्कितुम् (abhiśaṅkitum) - to suspect; अर्हसि (arhasi) - you ought; १२-१९-७ (12-19-7) - 12-19-7;]
(But as for the statement regarding the subtlety of dharma, there it is very difficult to cross for you; O Dhananjaya, you ought not to suspect my understanding.)
But, O Dhananjaya, as for the statement about the subtlety of dharma, it is very difficult for you to grasp; you should not doubt my understanding.
युद्धशास्त्रविदेव त्वं न वृद्धाः सेवितास्त्वया। समासविस्तरविदां न तेषां वेत्सि निश्चयम् ॥१२-१९-८॥
yuddhaśāstravideva tvaṃ na vṛddhāḥ sevitāstvayā। samāsavistaravidāṃ na teṣāṃ vetsi niścayam ॥12-19-8॥
[युद्धशास्त्रविदेव (yuddhaśāstravideva) - as if a knower of the science of war; त्वं (tvaṃ) - you; न (na) - not; वृद्धाः (vṛddhāḥ) - elders; सेविताः (sevitāḥ) - served; त्वया (tvayā) - by you; समासविस्तरविदां (samāsavistaravidām) - of those who know both brevity and detail; न (na) - not; तेषां (teṣāṃ) - their; वेत्सि (vetsi) - you know; निश्चयम् (niścayam) - certainty;]
(You, as if a knower of the science of war, have not served the elders; of those who know both brevity and detail, you do not know their certainty.)
You act as if you know the science of war, but you have not served the elders; you do not truly understand the certainty of those who know both the concise and the detailed aspects.
तपस्त्यागो विधिरिति निश्चयस्तात धीमताम्। परं परं ज्याय एषां सैषा नैःश्रेयसी गतिः ॥१२-१९-९॥
tapastyāgo vidhiriti niścayastāta dhīmatām। paraṃ paraṃ jyāya eṣāṃ saiṣā naiḥśreyasī gatiḥ ॥12-19-9॥
[तपः (tapaḥ) - austerity; त्यागः (tyāgaḥ) - renunciation; विधिः (vidhiḥ) - rule; इति (iti) - thus; निश्चयः (niścayaḥ) - determination; तात (tāta) - O dear; धीमताम् (dhīmatām) - of the wise; परम् (param) - supreme; परम् (param) - supreme; ज्यायः (jyāyaḥ) - greater; एषाम् (eṣām) - of these; सा (sā) - that; एषा (eṣā) - this; नैःश्रेयसी (naiḥśreyasī) - leading to the highest good; गतिः (gatiḥ) - path;]
(Austerity, renunciation, rule—thus is the determination, O dear, of the wise; of these, the supreme, the supreme is greater; that, this, is the path leading to the highest good.)
O dear, for the wise, austerity, renunciation, and rule are considered determination; among these, the supreme is the greatest—this is the path to the highest good.
न त्वेतन्मन्यसे पार्थ न ज्यायोऽस्ति धनादिति। अत्र ते वर्तयिष्यामि यथा नैतत्प्रधानतः ॥१२-१९-१०॥
na tv etan manyase pārtha na jyāyo 'sti dhanād iti। atra te vartayiṣyāmi yathā naitat pradhānataḥ ॥12-19-10॥
[न (na) - not; त्व (tv) - you; एतत् (etat) - this; मन्यसे (manyase) - think; पार्थ (pārtha) - O son of Pṛthā; न (na) - not; ज्यायः (jyāyaḥ) - greater; अस्ति (asti) - is; धनात् (dhanāt) - than wealth; इति (iti) - thus; अत्र (atra) - here; ते (te) - to you; वर्तयिष्यामि (vartayiṣyāmi) - I shall explain; यथा (yathā) - as; न (na) - not; एतत् (etat) - this; प्रधानतः (pradhānataḥ) - primarily;]
(You do not think this, O Pārtha, that there is nothing greater than wealth thus. Here I shall explain to you as this is not primarily so.)
O Pārtha, you do not consider that there is nothing greater than wealth. Here, I will explain to you how this is not the primary truth.
तपःस्वाध्यायशीला हि दृश्यन्ते धार्मिका जनाः। ऋषयस्तपसा युक्ता येषां लोकाः सनातनाः ॥१२-१९-११॥
tapaḥsvādhyāyaśīlā hi dṛśyante dhārmikā janāḥ। ṛṣayastapasā yuktā yeṣāṃ lokāḥ sanātanāḥ ॥12-19-11॥
[तपः (tapaḥ) - austerity; स्वाध्याय (svādhyāya) - self-study; शीला (śīlā) - practiced in; हि (hi) - indeed; दृश्यन्ते (dṛśyante) - are seen; धार्मिकाः (dhārmikāḥ) - righteous; जनाः (janāḥ) - people; ऋषयः (ṛṣayaḥ) - sages; तपसा (tapasā) - by austerity; युक्ताः (yuktāḥ) - engaged; येषाम् (yeṣām) - whose; लोकाः (lokāḥ) - worlds; सनातनाः (sanātanāḥ) - eternal;]
(Indeed, people practiced in austerity and self-study, righteous ones, are seen. Sages engaged in austerity, whose worlds are eternal.)
Indeed, righteous people devoted to austerity and self-study are seen. The sages, engaged in austerity, are those whose worlds are eternal.
अजातश्मश्रवो धीरास्तथान्ये वनवासिनः। अनन्ता अधना एव स्वाध्यायेन दिवं गताः ॥१२-१९-१२॥
ajātaśmaśravo dhīrās tathānye vanavāsinaḥ। anantā adhanā eva svādhyāyena divaṃ gatāḥ ॥12-19-12॥
[अजातश्मश्रवः (ajātaśmaśravaḥ) - those whose beards have not grown; (i.e., young men;) धीराः (dhīrāḥ) - steadfast; courageous; wise; तथा (tathā) - likewise; in the same way; अन्ये (anye) - others; वनवासिनः (vanavāsinaḥ) - forest-dwellers; अनन्ताः (anantāḥ) - endless; innumerable; अधनाः (adhanāḥ) - poor; without wealth; एव (eva) - indeed; only; स्वाध्यायेन (svādhyāyena) - by self-study; by recitation of the Veda; दिवम् (divam) - heaven; the sky; गताः (gatāḥ) - have gone; have attained;]
(Those whose beards had not grown, steadfast ones, likewise others, forest-dwellers, innumerable, poor indeed, by self-study have gone to heaven.)
Young men whose beards had not grown, steadfast and wise, and others living in the forest—innumerable and poor indeed—have attained heaven by self-study.
उत्तरेण तु पन्थानमार्या विषयनिग्रहात्। अबुद्धिजं तमस्त्यक्त्वा लोकांस्त्यागवतां गताः ॥१२-१९-१३॥
uttareṇa tu panthānam āryā viṣayanigrahāt। abuddhijaṃ tamas tyaktvā lokāṃs tyāgavatāṃ gatāḥ ॥12-19-13॥
[उत्तरेण (uttareṇa) - by the northern; तु (tu) - but; पन्थानम् (panthānam) - path; आर्याः (āryāḥ) - the noble ones; विषय-निग्रहात् (viṣaya-nigrahāt) - from restraint of the senses; अबुद्धिजम् (abuddhijam) - born of ignorance; तमः (tamas) - darkness; त्यक्त्वा (tyaktvā) - having abandoned; लोकान् (lokān) - worlds; त्यागवताम् (tyāgavatām) - of the renouncers; गताः (gatāḥ) - have attained;]
(But by the northern path, the noble ones, having restrained the senses, having abandoned the darkness born of ignorance, have attained the worlds of the renouncers.)
But the noble ones, by the northern path, through sense restraint and having cast off the darkness born of ignorance, have reached the realms attained by those who renounce.
दक्षिणेन तु पन्थानं यं भास्वन्तं प्रपश्यसि। एते क्रियावतां लोका ये श्मशानानि भेजिरे ॥१२-१९-१४॥
dakṣiṇena tu panthānaṃ yaṃ bhāsvantaṃ prapaśyasi। ete kriyāvatāṃ lokā ye śmaśānāni bhejire ॥12-19-14॥
[दक्षिणेन (dakṣiṇena) - by the southern; तु (tu) - but; पन्थानम् (panthānam) - path; यं (yaṃ) - which; भास्वन्तम् (bhāsvantam) - shining; प्रपश्यसि (prapaśyasi) - you see; एते (ete) - these; क्रियावताम् (kriyāvatām) - of those who perform rites; लोका (lokā) - worlds; ये (ye) - who; श्मशानानि (śmaśānāni) - cremation grounds; भेजिरे (bhejire) - have gone;]
(But by the southern path which shining you see, these are the worlds of those who perform rites, who have gone to the cremation grounds.)
But the shining southern path that you see—these are the worlds attained by those who performed rites and have gone to the cremation grounds.
अनिर्देश्या गतिः सा तु यां प्रपश्यन्ति मोक्षिणः। तस्मात्त्यागः प्रधानेष्टः स तु दुःखः प्रवेदितुम् ॥१२-१९-१५॥
anirdeśyā gatiḥ sā tu yāṃ prapaśyanti mokṣiṇaḥ। tasmāttyāgaḥ pradhāneṣṭaḥ sa tu duḥkhaḥ praveditum ॥12-19-15॥
[अनिर्देश्या (anirdeśyā) - not-to-be-indicated; indescribable; गतिः (gatiḥ) - state; path; goal; सा (sā) - she; that; तु (tu) - but; याम् (yām) - which; प्रपश्यन्ति (prapaśyanti) - perceive; see clearly; मोक्षिणः (mokṣiṇaḥ) - liberated ones; those who are free; तस्मात् (tasmāt) - therefore; त्यागः (tyāgaḥ) - renunciation; प्रधान (pradhāna) - chief; principal; इष्टः (iṣṭaḥ) - desired; esteemed; सः (saḥ) - he; that; तु (tu) - but; दुःखः (duḥkhaḥ) - suffering; pain; प्रवेदितुम् (praveditum) - to be declared; to be explained;]
(That state which is indescribable, but which the liberated ones perceive; therefore, renunciation is considered chief, but that suffering is to be declared.)
That state which cannot be described, but which is perceived by the liberated, therefore renunciation is considered the highest; but that suffering is to be explained.
अनुसृत्य तु शास्त्राणि कवयः समवस्थिताः। अपीह स्यादपीह स्यात्सारासारदिदृक्षया ॥१२-१९-१६॥
anusṛtya tu śāstrāṇi kavayaḥ samavasthitāḥ। apīha syādapīha syātsārāsāradidṛkṣayā ॥12-19-16॥
[अनुसृत्य (anusṛtya) - having followed; तु (tu) - but; शास्त्राणि (śāstrāṇi) - scriptures; कवयः (kavayaḥ) - the wise; समवस्थिताः (samavasthitāḥ) - well established; अपि (api) - even; इह (iha) - here; स्यात् (syāt) - may be; अपि (api) - even; इह (iha) - here; स्यात् (syāt) - may be; सारासार (sārāsāra) - essence and non-essence; दिदृक्षया (didṛkṣayā) - with the desire to discern;]
(Having followed the scriptures, the wise are well established; even here, it may be, even here, it may be, with the desire to discern essence and non-essence.)
The wise, having followed the scriptures, are well established; yet, even here, it may be so, with the desire to discern between essence and non-essence.
वेदवादानतिक्रम्य शास्त्राण्यारण्यकानि च। विपाट्य कदलीस्कन्धं सारं ददृशिरे न ते ॥१२-१९-१७॥
vedavādānatikramya śāstrāṇyāraṇyakāni ca। vipāṭya kadalīskandhaṃ sāraṃ dadṛśire na te ॥12-19-17॥
[वेदवादान् (vedavādān) - Veda-discourses; अतिक्रम्य (atikramya) - having surpassed; शास्त्राणि (śāstrāṇi) - treatises; आरण्यकानि (āraṇyakāni) - Āraṇyakas; च (ca) - and; विपाट्य (vipāṭya) - having split open; कदलीस्कन्धं (kadalīskandhaṃ) - banana-stem; सारं (sāraṃ) - essence; ददृशिरे (dadṛśire) - they saw; न (na) - not; ते (te) - they;]
(Having surpassed Veda-discourses, treatises, and Āraṇyakas, and having split open the banana-stem, they did not see the essence.)
They went beyond the Vedic discourses, treatises, and Āraṇyakas, but even after splitting open the banana-stem, they did not find the essence.
अथैकान्तव्युदासेन शरीरे पञ्चभौतिके। इच्छाद्वेषसमायुक्तमात्मानं प्राहुरिङ्गितैः ॥१२-१९-१८॥
athaikāntavyudāsena śarīre pañcabhautike| icchādveṣasamāyuktamātmānaṃ prāhuriṅgitaiḥ ||12-19-18||
[अथ (atha) - now; एकान्तव्युदासेन (ekāntavyudāsena) - by complete withdrawal; शरीरे (śarīre) - in the body; पञ्चभौतिके (pañcabhautike) - composed of five elements; इच्छा (icchā) - desire; द्वेष (dveṣa) - aversion; समायुक्तम् (samāyuktam) - endowed with; आत्मानम् (ātmānam) - the self; प्राहुः (prāhuḥ) - they call; इङ्गितैः (iṅgitaiḥ) - by gestures;]
(Now, by complete withdrawal, in the body composed of five elements, the self endowed with desire and aversion, they call by gestures.)
Now, by complete withdrawal, they refer to the self, endowed with desire and aversion, in the body composed of five elements, by gestures.
अग्राह्यश्चक्षुषा सोऽपि अनिर्देश्यं च तद्गिरा। कर्महेतुपुरस्कारं भूतेषु परिवर्तते ॥१२-१९-१९॥
agrāhyaś cakṣuṣā so'pi anirdeśyaṃ ca tad-girā | karma-hetu-puraskāraṃ bhūteṣu parivartate ॥12-19-19॥
[अग्राह्यः (agrāhyaḥ) - not graspable; चक्षुषा (cakṣuṣā) - by the eye; सः (saḥ) - he; अपि (api) - also; अनिर्देश्यं (anirdeśyam) - indescribable; च (ca) - and; तत् (tat) - that; गिरा (girā) - by speech; कर्म (karma) - action; हेतु (hetu) - cause; पुरस्कारं (puraskāram) - preceded by; भूतेषु (bhūteṣu) - among beings; परिवर्तते (parivartate) - moves about;]
(He also is not graspable by the eye, and that is indescribable by speech; preceded by the cause of action, it moves about among beings.)
He cannot be perceived by the eye, nor described by speech; led by the cause of action, he moves among beings.
कल्याणगोचरं कृत्वा मनस्तृष्णां निगृह्य च। कर्मसन्ततिमुत्सृज्य स्यान्निरालम्बनः सुखी ॥१२-१९-२०॥
kalyāṇagocaraṃ kṛtvā manastṛṣṇāṃ nigṛhya ca। karmasantatim utsṛjya syān nirālambanaḥ sukhī॥12-19-20॥
[कल्याण (kalyāṇa) - auspicious; गोचरं (gocaram) - object; कृत्वा (kṛtvā) - having made; मनः (manaḥ) - mind; तृष्णां (tṛṣṇām) - thirst; निगृह्य (nigṛhya) - having restrained; च (ca) - and; कर्म (karma) - action; सन्ततिम् (santatim) - continuity; उत्सृज्य (utsṛjya) - having abandoned; स्यात् (syāt) - one may become; निरालम्बनः (nirālambanaḥ) - without support; सुखी (sukhī) - happy;]
(Having made the mind's thirst an auspicious object and having restrained it, having abandoned the continuity of action, one may become happy without support.)
By making the mind's desires focus on the auspicious and restraining them, and by abandoning the continuity of actions, one becomes happy and independent.
अस्मिन्नेवं सूक्ष्मगम्ये मार्गे सद्भिर्निषेविते। कथमर्थमनर्थाढ्यमर्जुन त्वं प्रशंससि ॥१२-१९-२१॥
asminnevaṃ sūkṣmagamye mārge sadbhirniṣevite। kathamarthamanarthāḍhyamarjuna tvaṃ praśaṃsasi ॥12-19-21॥
[अस्मिन् (asmin) - in this; एवं (evaṃ) - thus; सूक्ष्मगम्ये (sūkṣmagamye) - subtle-to-be-attained; मार्गे (mārge) - path; सद्भिः (sadbhiḥ) - by the good; निषेविते (niṣevite) - practiced; कथम् (katham) - how; अर्थम् (artham) - wealth; अनर्थाढ्यम् (anarthāḍhyam) - full of misfortune; अर्जुन (arjuna) - O Arjuna; त्वम् (tvam) - you; प्रशंससि (praśaṃsasi) - praise;]
(In this thus subtle-to-be-attained path practiced by the good, how do you, O Arjuna, praise wealth full of misfortune?)
O Arjuna, in this subtle path, which is practiced by the virtuous, how do you praise wealth that is full of misfortune?
पूर्वशास्त्रविदो ह्येवं जनाः पश्यन्ति भारत। क्रियासु निरता नित्यं दाने यज्ञे च कर्मणि ॥१२-१९-२२॥
pūrvaśāstravido hyevaṃ janāḥ paśyanti bhārata। kriyāsu niratā nityaṃ dāne yajñe ca karmaṇi ॥12-19-22॥
[पूर्व (pūrva) - former; prior; earlier; शास्त्र (śāstra) - scripture; treatise; authoritative text; विदः (vidaḥ) - knowers; those who know; हि (hi) - indeed; surely; एवम् (evam) - thus; in this way; जनाः (janāḥ) - people; persons; पश्यन्ति (paśyanti) - see; perceive; भारत (bhārata) - O Bhārata; descendant of Bharata; क्रियासु (kriyāsu) - in actions; in activities; निरताः (niratāḥ) - engaged; devoted; नित्यम् (nityam) - always; constantly; दाने (dāne) - in giving; in charity; यज्ञे (yajñe) - in sacrifice; in ritual; च (ca) - and; कर्मणि (karmaṇi) - in action; in deed;]
(Former scripture-knowers indeed thus people see, O Bhārata: always engaged in actions, in giving, in sacrifice, and in action.)
O Bhārata, people who know the former scriptures thus see: they are always engaged in actions, in charity, in sacrifice, and in deeds.
भवन्ति सुदुरावर्ता हेतुमन्तोऽपि पण्डिताः। दृढपूर्वश्रुता मूढा नैतदस्तीति वादिनः ॥१२-१९-२३॥
bhavanti sudurāvartā hetumanto'pi paṇḍitāḥ। dṛḍhapūrvaśrutā mūḍhā naitadastīti vādinaḥ॥12-19-23॥
[भवन्ति (bhavanti) - they become; सुदुरावर्ता (sudurāvartā) - very difficult to turn back; हेतुमन्तः (hetumantaḥ) - having reasons; अपि (api) - even; पण्डिताः (paṇḍitāḥ) - learned ones; दृढपूर्वश्रुता (dṛḍhapūrvaśrutā) - firmly heard before; मूढाः (mūḍhāḥ) - deluded; न (na) - not; एतत् (etat) - this; अस्ति (asti) - exists; इति (iti) - thus; वादिनः (vādinaḥ) - speakers;]
(They become very difficult to turn back, even learned ones having reasons; those who have firmly heard before, deluded, say "this does not exist".)
Even learned people, though reasoning and well-versed, become extremely obstinate; those who have firmly heard before, being deluded, declare, "This does not exist."
अमृतस्यावमन्तारो वक्तारो जनसंसदि। चरन्ति वसुधां कृत्स्नां वावदूका बहुश्रुताः ॥१२-१९-२४॥
amṛtasyāvamantāro vaktāro janasaṃsadi। caranti vasudhāṃ kṛtsnāṃ vāvadūkā bahuśrutāḥ ॥12-19-24॥
[अमृतस्य (amṛtasya) - of immortality; अवमन्तारः (avamantāraḥ) - despisers; वक्तारः (vaktāraḥ) - speakers; जनसंसदि (janasaṃsadi) - in the assembly of people; चरन्ति (caranti) - move about; वसुधाम् (vasudhām) - the earth; कृत्स्नाम् (kṛtsnām) - entire; वावदूका (vāvadūkā) - talkative ones; बहुश्रुताः (bahuśrutāḥ) - those who have heard much;]
(Despisers of immortality, speakers in the assembly of people, the talkative ones who have heard much move about the entire earth.)
Those who despise immortality and speak in public assemblies, the talkative and widely heard, roam the whole earth.
यान्वयं नाभिजानीमः कस्ताञ्ज्ञातुमिहार्हति। एवं प्राज्ञान्सतश्चापि महतः शास्त्रवित्तमान् ॥१२-१९-२५॥
yān vayaṃ nābhijānīmaḥ kastañ jñātum ihārhati। evaṃ prājñān sataś cāpi mahataḥ śāstravittamān ॥12-19-25॥
[यान् (yān) - whom; (those whom;) वयम् (vayam) - we; न (na) - not; अभिजानीमः (abhijānīmaḥ) - know; कः (kaḥ) - who; तान् (tān) - them; ज्ञातुम् (jñātum) - to know; इह (iha) - here; अर्हति (arhati) - is able; एवं (evaṃ) - thus; प्राज्ञान् (prājñān) - wise ones; सतः (sataḥ) - existing; च (ca) - and; अपि (api) - also; महतः (mahataḥ) - great; शास्त्रवित्तमान् (śāstravittamān) - possessing knowledge of śāstra;]
(Whom we do not know, who here is able to know them? Thus, even the wise, existing and also great, possessing knowledge of śāstra.)
Whom we do not know, who here can know them? Thus, even the wise and great, who possess knowledge of the śāstra, (are like this).
तपसा महदाप्नोति बुद्ध्या वै विन्दते महत्। त्यागेन सुखमाप्नोति सदा कौन्तेय धर्मवित् ॥१२-१९-२६॥
tapasā mahadāpnoti buddhyā vai vindate mahat। tyāgena sukhamāpnoti sadā kaunteya dharmavit ॥12-19-26॥
[तपसा (tapasā) - by austerity; महत् (mahat) - greatness; आप्नोति (āpnoti) - attains; बुद्ध्या (buddhyā) - by intellect; वै (vai) - indeed; विन्दते (vindate) - finds; महत् (mahat) - greatness; त्यागेन (tyāgena) - by renunciation; सुखम् (sukham) - happiness; आप्नोति (āpnoti) - attains; सदा (sadā) - always; कौन्तेय (kaunteya) - O son of Kunti; धर्मवित् (dharmavit) - knower of dharma;]
(By austerity, one attains greatness; by intellect, indeed, one finds greatness. By renunciation, one attains happiness always, O son of Kunti, knower of dharma.)
O son of Kunti, the knower of dharma, one attains greatness through austerity, finds greatness through intellect, and always attains happiness through renunciation.
