Adhyaya 314

Verse 1

युधिष्ठिरेण सरस्तीरशायिनां भ्रातृणामवलोकनेन सकरुणं परिदेवनपूर्वकं पानीयपानाय प्रयत्नम् ॥1 ।। तथा यक्षेण स्वीयप्रश्नानामुत्तरदानमन्तरा जलपानस्य दुश्शकत्वकथनेन तत्प्रतिषेधने तेषां समुचितोत्तरदानम् ॥2 ।। ततस्तुष्टेन यक्षेण भीमादीनां चतुर्णामुज्जीवनम् ॥3 ।। वैशंपायन उवाच। स ददर्श हतान्भ्रातृँल्लोकपालानिव च्युतान्। युगान्ते समनुप्राप्ते शक्रवैश्रवणोपमान् ॥

yudhiṣṭhireṇa sarastīraśāyināṃ bhrātṛṇāmavalokanena sakaruṇaṃ paridevanapūrvakaṃ pānīyapānāya prayatnam ||1 || tathā yakṣeṇa svīyapraśnānāmuttaradānamantarā jalapānasya duśśakatvakathanena tatpratiṣedhane teṣāṃ samucitottaradānam ||2 || tatastuṣṭena yakṣeṇa bhīmādīnāṃ caturṇāmujjīvanam ||3 || vaiśaṃpāyana uvāca| sa dadarśa hatānbhrātṛ~llokapālāniva cyutān| yugānte samanuprāpte śakravaiśravaṇopamān ||

Vaishampayana said: He beheld his slain brothers lying like the guardians of the world fallen from their stations when the end of the age has come—men who rivaled Indra and Kubera. (The chapter tells how Yudhishthira, seeing his brothers lying on the lakeshore, lamented with pity and strove to drink the water; how the Yaksha forbade the drinking, saying it could not be had until his questions were answered, and how Yudhishthira gave fitting replies; and how the Yaksha, pleased, restored Bhima and the other four to life.)

Verse 2

विनिकीर्णधनुर्बाणं दृष्ट्वा निहतमर्जुनम्। भीमसेनं यमौ चैव निर्विचेष्टान्गतायुषः ॥

vinikīrṇadhanurbāṇaṃ dṛṣṭvā nihatamarjunam| bhīmasenaṃ yamau caiva nirviceṣṭāngatāyuṣaḥ ||

He saw Arjuna slain, his bow and arrows scattered about him, and Bhimasena and the twins as well, motionless, their lives departed.

Verse 3

सदीर्घमुष्णं निःश्वस्य शोकबाष्पपरिप्लुतः। तान्दृष्ट्वा पतितान्भ्रातॄन्सर्वांश्चिन्तासमन्वितः।

sadīrghamuṣṇaṃ niḥśvasya śokabāṣpapariplutaḥ| tāndṛṣṭvā patitānbhrātṝnsarvāṃścintāsamanvitaḥ|

Drawing a long, hot sigh, overwhelmed with the tears of grief, seeing all his brothers fallen there, he was filled with anguished thought.

Verse 4

ननु त्वया महाबाहो प्रतिज्ञातं वृकोदर। सुयोधनस्य भेत्स्यामि गदया सक्थिनी रणे ॥

nanu tvayā mahābāho pratijñātaṃ vṛkodara| suyodhanasya bhetsyāmi gadayā sakthinī raṇe ||

"Did you not vow, O mighty-armed Vrikodara, 'In battle I shall break Suyodhana's thighs with my mace'?

Verse 5

व्यर्थं तदद्य मे सर्वं त्वयि वीरे निपातिते। महात्मनि महाबाहो कुरूणां कीर्तिवर्धने ॥

vyarthaṃ tadadya me sarvaṃ tvayi vīre nipātite| mahātmani mahābāho kurūṇāṃ kīrtivardhane ||

All that is now made vain, O hero, now that you are struck down, O mighty-armed one, great of soul, increaser of the Kurus' fame.

Verse 6

मनुष्यसंभवा वाचो विधर्मिण्यः प्रतिश्रुताः। भवतां दिव्यवाचस्तु ता भवन्तु कथं मृषा ॥

manuṣyasaṃbhavā vāco vidharmiṇyaḥ pratiśrutāḥ| bhavatāṃ divyavācastu tā bhavantu kathaṃ mṛṣā ||

Promises made by ordinary men may prove false and unlawful—but your words were divine; how then could they turn out to be untrue?

Verse 7

देवाश्चापि यदाऽवोचन्मूतके त्वां धनंजय। सहस्राक्षादनवरः कुन्ति पुत्रस्तवेति वै ॥

devāścāpi yadā'vocanmūtake tvāṃ dhanaṃjaya| sahasrākṣādanavaraḥ kunti putrastaveti vai ||

And the gods, when you were still in the womb, O Dhananjaya, declared, 'This son of Kunti shall be no less than the Thousand-eyed Indra.'

Verse 8

उत्तरे पारियात्रे च जगुर्भूतानि सर्वशः। विप्रनष्टां श्रियं चैषामाहर्ता पुनरोजसा ॥

uttare pāriyātre ca jagurbhūtāni sarvaśaḥ| vipranaṣṭāṃ śriyaṃ caiṣāmāhartā punarojasā ||

And upon the northern Pariyatra the spirits proclaimed on every side, 'He shall by his might win back once more the fortune these have lost.'

Verse 9

नास्य जेता रणे कश्चिदजेता नैष कस्यचित्। सोयं मृत्युवशं यातः कथं जिष्णुर्महाबलः ॥ बिधर्भिण्योऽनृताः ।।

nāsya jetā raṇe kaścidajetā naiṣa kasyacit| soyaṃ mṛtyuvaśaṃ yātaḥ kathaṃ jiṣṇurmahābalaḥ || bidharbhiṇyo'nṛtāḥ ||

No one can conquer him in battle, yet he is unconquered by none—how is it that this ever-victorious one of great strength has fallen under death's power? ("The Vidharmini—unlawful—words proved untrue.")

Verse 10

अयं ममाशां संहत्य शेते भूमौ धनंजयः। आश्रित्ययं वयं नाथं दुःखान्येतानि सेहिम ॥ न कस्यचिदजेताऽपितु सर्वस्यैव जेता ।।

ayaṃ mamāśāṃ saṃhatya śete bhūmau dhanaṃjayaḥ| āśrityayaṃ vayaṃ nāthaṃ duḥkhānyetāni sehima || na kasyacidajetā'pitu sarvasyaiva jetā ||

This Dhananjaya, who was the fulfillment of my every hope, lies upon the ground; relying on him as our protector, we bore all these sorrows. (Not unconquered by any—rather the conqueror of all.)

Verse 11

रणे प्रगल्भौ वीरौ च सदा शत्रुनिबर्हणौ। कथं रिपुवशं यातौ कुन्तीपुत्रौ महाबलौ। यौ सर्वास्त्रा प्रतिहतौ भीमसेनधनंजयौ ॥

raṇe pragalbhau vīrau ca sadā śatrunibarhaṇau| kathaṃ ripuvaśaṃ yātau kuntīputrau mahābalau| yau sarvāstrā pratihatau bhīmasenadhanaṃjayau ||

Bold in battle, heroes both, ever the destroyers of foes—how have these two mighty sons of Kunti fallen under an enemy's power, Bhimasena and Dhananjaya, who could turn aside every weapon?

Verse 12

अश्मसारमयं नूनं हृदयं मम दुर्हृदः। यमौ यदेतौ दृष्ट्वाऽद्य पतितौ नावदीर्यते ॥

aśmasāramayaṃ nūnaṃ hṛdayaṃ mama durhṛdaḥ| yamau yadetau dṛṣṭvā'dya patitau nāvadīryate ||

Surely this hard heart of mine is made of stone, that even seeing the twins fallen here today it does not burst asunder.

Verse 13

शास्त्रज्ञा देशकालज्ञास्तपोयुक्ताः क्रियान्विताः। अकृत्वा सदृशं कर्म किं शेध्वं पुरुषर्षभाः ॥

śāstrajñā deśakālajñāstapoyuktāḥ kriyānvitāḥ| akṛtvā sadṛśaṃ karma kiṃ śedhvaṃ puruṣarṣabhāḥ ||

Knowers of the scriptures, of place and time, endowed with austerity and skilled in rites—O bulls among men, why do you lie thus without having done a deed worthy of you?"

Verse 14

अविक्षतशरीराश्चाप्यप्रमृष्टशरासनाः। असंज्ञा भुवि संगम्य किं शेष्वमपराजिताः ॥

avikṣataśarīrāścāpyapramṛṣṭaśarāsanāḥ| asaṃjñā bhuvi saṃgamya kiṃ śeṣvamaparājitāḥ ||

"Your bodies unwounded, your bowstrings undrawn, why do you lie senseless upon the earth, come together here, you who were never defeated?"

Verse 15

सानूनि वाद्रेः संसुप्तान्दृष्ट्वा भ्रातृन्महामतिः। सुखं प्रसुप्तान्प्रस्विन्नः खिन्नः कष्टां दशां गतः ॥

sānūni vādreḥ saṃsuptāndṛṣṭvā bhrātṛnmahāmatiḥ| sukhaṃ prasuptānprasvinnaḥ khinnaḥ kaṣṭāṃ daśāṃ gataḥ ||

Seeing his brothers lying as if fast asleep upon a mountain's slopes—asleep as though in peaceful rest—the wise one, sweating and worn, sank into a grievous state.

Verse 16

एवमेवेदमित्युक्त्वा धर्मात्मा स नरेश्वरः। शोकसागरमध्यस्थो दध्यौ कारणमाकुलः ॥ आशां राज्याशाम्। संहत्य विनाश्य ।।

evamevedamityuktvā dharmātmā sa nareśvaraḥ| śokasāgaramadhyastho dadhyau kāraṇamākulaḥ || āśāṃ rājyāśām| saṃhatya vināśya ||

Saying, "So indeed it is," that righteous lord of men, plunged in an ocean of grief, pondered the cause, distraught. ("Hope" here means his hope of kingdom; "having destroyed" it.)

Verse 17

इतिकर्तव्यतां चेति देशकालविभागवित्। नाभिपेदे महाबाहुश्चिन्तयानो महामतिः ॥

itikartavyatāṃ ceti deśakālavibhāgavit| nābhipede mahābāhuścintayāno mahāmatiḥ ||

Knower of the divisions of place and time though he was, the mighty-armed, great-minded one, brooding, could not arrive at what he ought to do.

Verse 18

अथ संस्तभ्य धर्मात्मा तदाऽऽत्मानं तपःसुतः। एवं विलप्य बहुधा धर्मपुत्रो युधिष्ठिरः। बुद्ध्या विचिन्तयामास वीराः केन निपातिताः ॥ दध्यौ कारणं मरणहेतुं विचारितवान् ।।

atha saṃstabhya dharmātmā tadā''tmānaṃ tapaḥsutaḥ| evaṃ vilapya bahudhā dharmaputro yudhiṣṭhiraḥ| buddhyā vicintayāmāsa vīrāḥ kena nipātitāḥ || dadhyau kāraṇaṃ maraṇahetuṃ vicāritavān ||

Then, steadying himself, that righteous son of austerity—having lamented thus in many ways, Yudhishthira the son of Dharma—reflected with his understanding: "By whom have these heroes been struck down?" He pondered the cause, considering the reason of their death.

Verse 19

नैषां शस्त्रप्रहारोस्ति पदं नेहास्ति कस्यचित्। भूतं महदेदं मन्ये भ्रातरो येन मे हताः ॥

naiṣāṃ śastraprahārosti padaṃ nehāsti kasyacit| bhūtaṃ mahadedaṃ manye bhrātaro yena me hatāḥ ||

"There is no mark of a weapon's stroke upon them, nor here any footprint of any creature. I think it is some great being by whom my brothers have been slain.

Verse 20

एकाग्रं चिन्तयिष्यामि पीत्वा वेत्स्यामि वा जलम्। भ्रातॄणां न्न्यसनं घोरं सममेव महात्मनाम् ॥

ekāgraṃ cintayiṣyāmi pītvā vetsyāmi vā jalam| bhrātṝṇāṃ nnyasanaṃ ghoraṃ samameva mahātmanām ||

With one-pointed mind I shall reflect—or else I shall drink and understand this water. Grievous is the ruin of my brothers, alike befalling these great-souled ones.

Verse 21

स्यात्तु दुर्योधनेनेदमुपांशु परिकल्पितम्। गान्धारराजरचितं सततं जिह्मबुद्धिना ॥

syāttu duryodhanenedamupāṃśu parikalpitam| gāndhārarājaracitaṃ satataṃ jihmabuddhinā ||

Perhaps this was secretly contrived by Duryodhana, plotted by the ever-crooked-minded king of Gandhara.

Verse 22

यस् कार्यमकार्यं वा सममेव भवत्युत। कस्तस्य विश्वसेद्वीरो दुष्कृतेरकृतात्मनः ॥ तपःसुतः धर्मपुत्रः ।।

yas kāryamakāryaṃ vā samameva bhavatyuta| kastasya viśvasedvīro duṣkṛterakṛtātmanaḥ || tapaḥsutaḥ dharmaputraḥ ||

For to him the right and the wrong deed are all one—what hero could ever trust that evildoer of unformed soul? ("Son of austerity" means the son of Dharma.)

Verse 23

अथवा पुरुषैर्गूढैः प्रयोगोऽयंदुरात्मनः। भवेदिति महाबुद्धिर्बहुधा समचिन्तयत् ॥

athavā puruṣairgūḍhaiḥ prayogo'yaṃdurātmanaḥ| bhavediti mahābuddhirbahudhā samacintayat ||

Or perhaps this is the work of that wicked one done through hidden agents"—so in many ways the great-minded one reflected.

Verse 24

आचार्यं किं नु वक्ष्यामि कृपं भीष्ममहं नु किम्। विदुरं किं नु वक्ष्यामि बृहस्पतिसमं नये ॥

ācāryaṃ kiṃ nu vakṣyāmi kṛpaṃ bhīṣmamahaṃ nu kim| viduraṃ kiṃ nu vakṣyāmi bṛhaspatisamaṃ naye ||

"What shall I say to the preceptor, and what to Kripa and to Bhishma? What shall I say to Vidura, who in statecraft is the equal of Brihaspati?

Verse 25

अम्बां च किं नु वक्ष्यामि सर्वदा दुःखभागिनीम्। दृष्ट्वा मां भ्रातृभिर्हीनं पृच्छन्तीं पुत्रगृद्धिनीम् ॥

ambāṃ ca kiṃ nu vakṣyāmi sarvadā duḥkhabhāginīm| dṛṣṭvā māṃ bhrātṛbhirhīnaṃ pṛcchantīṃ putragṛddhinīm ||

And what shall I say to my mother, ever a partaker of sorrow, when she sees me bereft of my brothers and asks, longing for her sons,

Verse 26

यदा त्वं भ्रातृभिः सर्वैः शक्रतुल्यपराक्रमैः। सार्धं वनं गतो वीरैः कथमेकस्त्वमागतः ॥

yadā tvaṃ bhrātṛbhiḥ sarvaiḥ śakratulyaparākramaiḥ| sārdhaṃ vanaṃ gato vīraiḥ kathamekastvamāgataḥ ||

'When you went to the forest together with all your brothers, heroes of prowess equal to Indra's, how have you come back alone?'

Verse 27

कस्य किं नु विषेणेदमुदकं दूषितं यथा। मृतानामपि चैतेषां विकृतं नैव जायते। मुखवर्णाः प्रसन्ना मे भ्रातॄणामित्यचिन्तयत् ॥

kasya kiṃ nu viṣeṇedamudakaṃ dūṣitaṃ yathā| mṛtānāmapi caiteṣāṃ vikṛtaṃ naiva jāyate| mukhavarṇāḥ prasannā me bhrātṝṇāmityacintayat ||

Whose is this—by what poison has the water been fouled? Yet even in these dead there appears no disfigurement; the faces of my brothers keep their serene color"—so he thought.

Verse 28

एकैकशश्चौघबलानिमान्पुरुषसत्तमान्। कोऽन्यः प्रतिसमासेत कालान्तक यमादृते ॥ दुष्कृतेःपापाकर्मणः ।।

ekaikaśaścaughabalānimānpuruṣasattamān| ko'nyaḥ pratisamāseta kālāntaka yamādṛte || duṣkṛteḥpāpākarmaṇaḥ ||

"Each one of these best of men had the strength of a flood; who but Death, the ender, Yama, could have withstood them?" (Of that evildoer, of sinful deeds.)

Verse 29

एतेन व्यवसायेन तत्तोयं व्यवगाढवान्। पातुकामश्च तत्तोयमन्तरिक्षात्स शुश्रुवे ॥

etena vyavasāyena tattoyaṃ vyavagāḍhavān| pātukāmaśca tattoyamantarikṣātsa śuśruve ||

With this resolve he entered into that water, and as he was about to drink it, he heard a voice from the sky.

Verse 30

यक्ष उवाच। अहं बकः शैवलमत्स्यभक्षो नीता मया प्रेतवशं तवानुजाः। त्वं पञ्चमो भविता राजपुत्र न चेत्प्रश्नान्पृच्छतो व्याकरोषि ॥

yakṣa uvāca| ahaṃ bakaḥ śaivalamatsyabhakṣo nītā mayā pretavaśaṃ tavānujāḥ| tvaṃ pañcamo bhavitā rājaputra na cetpraśnānpṛcchato vyākaroṣi ||

The Yaksha said: "I am a crane, a feeder on weeds and fishes; by me your younger brothers have been sent into death's realm. You, O prince, shall be the fifth, if you do not answer the questions I ask."

Verse 31

मा तात साहसं कार्षीर्मम पूर्वपरिग्रहः। प्रश्नानुक्त्वा तु कौन्तेय ततः पिब हरस्व च ॥

mā tāta sāhasaṃ kārṣīrmama pūrvaparigrahaḥ| praśnānuktvā tu kaunteya tataḥ piba harasva ca ||

"Do not act rashly, my dear; this water is my prior possession. Answer the questions first, O son of Kunti, and then drink and carry it away."

Verse 32

युधिष्ठिर उवाच। रुद्राणां वा वसूनां वा मरुतां वा प्रधानभाक्। पृच्छामि को भवान्देवो नैतच्छकुनिना कृतम् ॥ ओघवलान् महाप्रवाहयेगान्। प्रतिसमासेत प्रतियुद्ध्येत् करोति यस्तादृशो यनऋ कालान्तकयमस्तस्मात् ।।

yudhiṣṭhira uvāca| rudrāṇāṃ vā vasūnāṃ vā marutāṃ vā pradhānabhāk| pṛcchāmi ko bhavāndevo naitacchakuninā kṛtam || oghavalān mahāpravāhayegān| pratisamāseta pratiyuddhyet karoti yastādṛśo yanaṛ kālāntakayamastasmāt ||

Yudhishthira said: "Are you chief among the Rudras, or the Vasus, or the Maruts? I ask—what god are you? For this was not the work of a bird. (Who could withstand these of mighty flood-like force? Only Death, the ender Yama, does such a deed as this.)"

Verse 33

हिमवान्पारियात्रश्च विन्ध्यो मलय एव च। चत्वारः पर्वताः केन पातिता भुवि तेजसा ॥

himavānpāriyātraśca vindhyo malaya eva ca| catvāraḥ parvatāḥ kena pātitā bhuvi tejasā ||

"Himavat, Pariyatra, Vindhya, and Malaya—by whose might were these four mountains cast down upon the earth?"

Verse 34

त्वयाऽतीव महत्कर्म कृतं च बलिनां वर। विनिघ्नता महेष्वासांश्चतुरोपि ममात्मजान् ॥ प्रयानभाक् प्राधान्यभाक् ।.

tvayā'tīva mahatkarma kṛtaṃ ca balināṃ vara| vinighnatā maheṣvāsāṃścaturopi mamātmajān || prayānabhāk prādhānyabhāk |.

"Exceedingly great is the deed you have done, O best of the strong, in striking down all four of my sons, mighty archers. ("Foremost" means chief in rank.)"

Verse 35

यान्न देवा न गन्धर्वा नासुराश्च न राक्षसाः। विपहेरन्महायुद्धे कृतं ते तन्महाद्भुतम् ॥

yānna devā na gandharvā nāsurāśca na rākṣasāḥ| vipaheranmahāyuddhe kṛtaṃ te tanmahādbhutam ||

"That which neither gods nor Gandharvas nor Asuras nor Rakshasas could endure in great battle—that wondrous feat you have accomplished."

Verse 36

न ते जानामि यत्कार्यं नाभिजानामि काङ्क्षितम्। कौतूहलं महज्जातं साध्वसं चागतं मम ॥

na te jānāmi yatkāryaṃ nābhijānāmi kāṅkṣitam| kautūhalaṃ mahajjātaṃ sādhvasaṃ cāgataṃ mama ||

"I do not know what your purpose is, nor do I understand what you desire. Great is the curiosity that has arisen in me, and fear has come upon me too,

Verse 37

येनास्स्युद्विग्नहृदयः समुत्पन्न शिरोज्वरः। पृच्छामि भगवंस्तस्मात्को भवानिह तिष्ठति ॥

yenāssyudvignahṛdayaḥ samutpanna śirojvaraḥ| pṛcchāmi bhagavaṃstasmātko bhavāniha tiṣṭhati ||

so that my heart is troubled and a fever has risen to my head. Therefore I ask you, O blessed one: who are you that stand here?"

Verse 38

यक्ष उवाच। यक्षोऽहमस्मि भद्रं ते नास्मि पक्षी जलेचरः। मयैते निहता सर्वे भ्रातरस्ते निवारिताः ॥

yakṣa uvāca| yakṣo'hamasmi bhadraṃ te nāsmi pakṣī jalecaraḥ| mayaite nihatā sarve bhrātaraste nivāritāḥ ||

The Yaksha said: "I am a Yaksha—blessing be upon you—not a water-ranging bird. By me were all these brothers of yours struck down when they would not heed my prohibition."

Verse 39

वैशंपायन उवाच। ततस्तामशिवां श्रुत्वा वाचं स परुषाक्षराम्। यक्षस्य ब्रुवतो राजन्नाकम्पत तदाऽऽस्थितः ॥

vaiśaṃpāyana uvāca| tatastāmaśivāṃ śrutvā vācaṃ sa paruṣākṣarām| yakṣasya bruvato rājannākampata tadā''sthitaḥ ||

Vaishampayana said: Then, O king, hearing that ominous, harsh-syllabled speech of the Yaksha as he spoke, he did not waver but stood firm.

Verse 40

विरूपाक्षं महाकायं यक्षं तालसमुच्छ्रयम्। ज्वलनार्कप्रतीकाशमधृष्यं पर्वतोपमम् ॥

virūpākṣaṃ mahākāyaṃ yakṣaṃ tālasamucchrayam| jvalanārkapratīkāśamadhṛṣyaṃ parvatopamam ||

That bull of the Bharatas beheld the Yaksha—hideous-eyed, of huge body, tall as a palm tree, blazing like fire and sun, unassailable, like a mountain,

Verse 41

सेतुमाश्रित्य तिष्ठन्तं ददर्श भरतर्षभः। मेघगम्भीरनादेन तर्जयन्तं महास्वनम् ॥

setumāśritya tiṣṭhantaṃ dadarśa bharatarṣabhaḥ| meghagambhīranādena tarjayantaṃ mahāsvanam ||

standing beside the embankment, thundering with a voice as deep as a cloud, of mighty sound, menacing him.

Verse 42

उवाच यक्षः कौन्तेयं भ्रातृशोकप्रपीडितम् ॥

uvāca yakṣaḥ kaunteyaṃ bhrātṛśokaprapīḍitam ||

The Yaksha spoke to the son of Kunti, who was tormented with grief for his brothers.

Verse 43

इमे ते भ्रातरो राजन्वार्यमाणा मयाऽसकृत्। बलात्तोयं जिहीर्षन्तस्ततो वै मृदिता मया। न पेयमुदकं राजन्प्राणानिह परीप्सता ॥

ime te bhrātaro rājanvāryamāṇā mayā'sakṛt| balāttoyaṃ jihīrṣantastato vai mṛditā mayā| na peyamudakaṃ rājanprāṇāniha parīpsatā ||

"These your brothers, O king, though again and again forbidden by me, sought to take the water by force, and therefore I struck them down. The water is not to be drunk, O king, by one who wishes to keep his life here."

Verse 44

पार्थ मा साहसं कार्षीर्मम पूर्वपरिग्रहः। प्रश्नानुक्त्वा तु कौन्तेय ततः पिब हरस्व च ॥

pārtha mā sāhasaṃ kārṣīrmama pūrvaparigrahaḥ| praśnānuktvā tu kaunteya tataḥ piba harasva ca ||

"O Partha, do not act rashly; this water is my prior possession. Answer the questions first, O son of Kunti, and then drink and carry it away."

Verse 45

यूधिष्ठिर उवाच। न चाहं कामये यक्ष तव पूर्वपरिग्रहम् ॥

yūdhiṣṭhira uvāca| na cāhaṃ kāmaye yakṣa tava pūrvaparigraham ||

Yudhishthira said: "I do not covet, O Yaksha, that which is your prior possession."

Verse 46

कामं नैतत्प्रशंसन्ति सन्तो हि पुरुषाः सदा। यदात्मना स्वमात्मानं प्रशंसेत्पुरुषर्षभ। यथाप्रज्ञं तु ते प्रश्नान्प्रतिवक्ष्यामि पृच्छ माम् ॥

kāmaṃ naitatpraśaṃsanti santo hi puruṣāḥ sadā| yadātmanā svamātmānaṃ praśaṃsetpuruṣarṣabha| yathāprajñaṃ tu te praśnānprativakṣyāmi pṛccha mām ||

"Indeed, good men never praise it—that a man should praise his own self, O bull among men. But according to my understanding I shall answer your questions; ask me."

Verse 47

यक्ष उवाच। तु. आश्व.श्रौ.सू. [https://sa.wikisource.org/s/1auw १०.९] किंस्विदादित्यमुन्नयति के च तस्याभितश्चराः। कश्चैनमस्तं नयति कस्मिंश्च प्रतितिष्ठति ॥

yakṣa uvāca| tu. āśva.śrau.sū. [https://sa.wikisource.org/s/1auw 10.9] kiṃsvidādityamunnayati ke ca tasyābhitaścarāḥ| kaścainamastaṃ nayati kasmiṃśca pratitiṣṭhati ||

The Yaksha said: "What is it that raises the sun, and who move about on either side of him? Who causes him to set, and in what is he established?"

Verse 48

युधिष्ठिर उवाच। ब्रह्मादित्यमुन्नयति देवास्तस्याभितश्चराः। धर्मश्चास्तं नयति च सत्ये च प्रतितिष्ठति ॥ अतीव ते महदितिपाठे ते तथ ।।

yudhiṣṭhira uvāca| brahmādityamunnayati devāstasyābhitaścarāḥ| dharmaścāstaṃ nayati ca satye ca pratitiṣṭhati || atīva te mahaditipāṭhe te tatha ||

Yudhishthira said: "Brahman raises the sun; the gods move about on either side of him; Dharma causes him to set, and he is established in truth." (In another reading: "Greatly are you..."; so it is read there.)

Verse 49

यक्ष उवाच। केन स्विच्छ्रोत्रियो भवति केन स्विद्विन्दते महत्। केन स्विद्द्वितीयवान्भवति राजन्केन च बुद्धिमान् ॥ वेदास्तस्याभितश्चरा इति अधर्मस्तमस्तं नयतीति क. च. ध.पाठः ।।

yakṣa uvāca| kena svicchrotriyo bhavati kena svidvindate mahat| kena sviddvitīyavānbhavati rājankena ca buddhimān || vedāstasyābhitaścarā iti adharmastamastaṃ nayatīti ka. ca. dha.pāṭhaḥ ||

The Yaksha said: "By what does one become learned in the Veda? By what does one attain what is great? By what does one gain a companion, O king, and by what does one become wise?" (Some texts read: "The Vedas move about him," and "unrighteousness leads him into darkness.")

Verse 50

युधिष्ठिर उवाच। श्रुतेन श्रोत्रियो भवति तपसा विन्दते महत्। धृत्या द्वितीयवान्भवति बुद्धिमान्वृद्धसेवया ॥

yudhiṣṭhira uvāca| śrutena śrotriyo bhavati tapasā vindate mahat| dhṛtyā dvitīyavānbhavati buddhimānvṛddhasevayā ||

Yudhishthira said: "By sacred study one becomes learned in the Veda; by austerity one attains what is great; by steadfastness one gains a companion; and one becomes wise by serving the elders."

Verse 51

यक्ष उवाच। किं ब्राह्मणानां देवत्वं कश्च धर्मः सतामिव। कश्चैषां मानुषो भावः किमेषामसतामिव ॥

yakṣa uvāca| kiṃ brāhmaṇānāṃ devatvaṃ kaśca dharmaḥ satāmiva| kaścaiṣāṃ mānuṣo bhāvaḥ kimeṣāmasatāmiva ||

The Yaksha said: "What is the divinity of Brahmanas, and what their duty like that of the good? What is their human trait, and what in them is like the wicked?"

Verse 52

युधिष्ठिर उवाच। स्वाध्याय एषां देवत्वं तप एषां सतामिव। मरणं मानुषो भावः परिवादोऽसतामिव ॥

yudhiṣṭhira uvāca| svādhyāya eṣāṃ devatvaṃ tapa eṣāṃ satāmiva| maraṇaṃ mānuṣo bhāvaḥ parivādo'satāmiva ||

Yudhishthira said: "Sacred study is their divinity; austerity is their conduct like the good; death is their human trait; and slander is what in them is like the wicked."

Verse 53

यक्ष उवाच। किं क्षत्रियाणां देवत्वं कश्च धर्मः सतामिव। कश्चैषां मानुषो भावः किमेषामसतामिव ॥

yakṣa uvāca| kiṃ kṣatriyāṇāṃ devatvaṃ kaśca dharmaḥ satāmiva| kaścaiṣāṃ mānuṣo bhāvaḥ kimeṣāmasatāmiva ||

The Yaksha said: "What is the divinity of Kshatriyas, and what their duty like that of the good? What is their human trait, and what in them is like the wicked?"

Verse 54

युधिष्ठिर उवाच। इष्वस्त्रमेषां देवत्वं यज्ञ एषां सतामिव। भयं वै मानुषो भावः परित्यागोऽसतामिव ॥ केन द्वितयो भवतीति ध. पाठः ।।

yudhiṣṭhira uvāca| iṣvastrameṣāṃ devatvaṃ yajña eṣāṃ satāmiva| bhayaṃ vai mānuṣo bhāvaḥ parityāgo'satāmiva || kena dvitayo bhavatīti dha. pāṭhaḥ ||

Yudhishthira said: "Arms and weapons are their divinity; sacrifice is their conduct like the good; fear is their human trait; and abandoning (those who seek refuge) is what in them is like the wicked." (One reading: "By what does one gain a companion?")

Verse 55

यक्ष उवाच। किमेकं यज्ञियं साम किमेकं यज्ञियं यजुः। का चैषां वृणुते यज्ञं कां यज्ञो नातिवर्तते ॥ परित्याग आर्तानामिति शेषः। दानमेषां सतामिवति क. पाठः ।।

yakṣa uvāca| kimekaṃ yajñiyaṃ sāma kimekaṃ yajñiyaṃ yajuḥ| kā caiṣāṃ vṛṇute yajñaṃ kāṃ yajño nātivartate || parityāga ārtānāmiti śeṣaḥ| dānameṣāṃ satāmivati ka. pāṭhaḥ ||

The Yaksha said: "What is the one Saman fit for sacrifice? What is the one Yajus fit for sacrifice? What is it that clothes the sacrifice, and what does the sacrifice not overpass?" (Supply: "abandoning of the afflicted"; one reading: "Charity is their conduct like the good.")

Verse 56

युधिष्ठिर उवाच। प्राणो वै यज्ञियं साम मनो वै यज्ञियं यजुः। ऋगेका वृणुते यज्ञं तां यज्ञो नातिवर्तते ॥ का चैका वृश्चत इति क. ध.पाटः ।।

yudhiṣṭhira uvāca| prāṇo vai yajñiyaṃ sāma mano vai yajñiyaṃ yajuḥ| ṛgekā vṛṇute yajñaṃ tāṃ yajño nātivartate || kā caikā vṛścata iti ka. dha.pāṭaḥ ||

Yudhishthira said: "The breath is the Saman fit for sacrifice; the mind is the Yajus fit for sacrifice; the Rik alone clothes the sacrifice, and it the sacrifice does not overpass." (A variant reads: "What is the one that cuts off...")

Verse 57

यक्ष उवाच। किंस्विदावपतां श्रेष्ठं किंस्विन्निवपतां वरम्। किंस्वित्प्रतिष्ठमानानां किस्वित्प्रसवतां वरम् ॥

yakṣa uvāca| kiṃsvidāvapatāṃ śreṣṭhaṃ kiṃsvinnivapatāṃ varam| kiṃsvitpratiṣṭhamānānāṃ kisvitprasavatāṃ varam ||

The Yaksha said: "What is best of things sown by scattering? What is best of things planted? What is best of things that take a footing, and what best of things that are born?"

Verse 58

युधिष्ठिर उवाच। वर्षमावपतां श्रेष्ठं बीजं निवपतां वरम्। गावः प्रतिष्ठमानानां पुत्रः प्रसवतां वरः ॥

yudhiṣṭhira uvāca| varṣamāvapatāṃ śreṣṭhaṃ bījaṃ nivapatāṃ varam| gāvaḥ pratiṣṭhamānānāṃ putraḥ prasavatāṃ varaḥ ||

Yudhishthira said: "Rain is best of things scattered abroad; seed is best of things planted; cattle are best of things that take a footing; and a son is best of things that are born."

Verse 59

यक्ष उवाच। इन्द्रियार्थाननुभवन्बुद्धिमाँल्लोकपूजितः। संमतः सर्वभूतानामुच्छ्वसन्को न जीवति ॥

yakṣa uvāca| indriyārthānanubhavanbuddhimā~llokapūjitaḥ| saṃmataḥ sarvabhūtānāmucchvasanko na jīvati ||

The Yaksha said: "Who is he that, enjoying the objects of sense, intelligent, honored by the world, esteemed by all beings, though he breathes, does not truly live?"

Verse 60

युधिष्ठिर उवाच। देवतातिथिभृत्यानां पितॄणामात्मनश्च यः। न निर्वपति पञ्चानामुच्छ्वसन्न स जीवति ॥ वागेका वृश्चतेऽयज्ञमिति क. पाठः ।।

yudhiṣṭhira uvāca| devatātithibhṛtyānāṃ pitṝṇāmātmanaśca yaḥ| na nirvapati pañcānāmucchvasanna sa jīvati || vāgekā vṛścate'yajñamiti ka. pāṭhaḥ ||

Yudhishthira said: "He who offers nothing to the five—the gods, guests, dependents, the ancestors, and himself—though he breathes, does not truly live." (One reading: "Speech alone cuts off the sacrifice.")

Verse 61

यक्ष उवाच। किंस्विद्गुरुतरं भूमेः किंस्विदुच्चतरं च खात्। किंस्विच्छीघ्रतरं वायोः किंस्विद्बहुतरं तृणात् ॥

yakṣa uvāca| kiṃsvidgurutaraṃ bhūmeḥ kiṃsviduccataraṃ ca khāt| kiṃsvicchīghrataraṃ vāyoḥ kiṃsvidbahutaraṃ tṛṇāt ||

The Yaksha said: "What is heavier than the earth? What is higher than the sky? What is swifter than the wind? And what is more numerous than blades of grass?"

Verse 62

युधिष्ठिर उवाच। माता गुरुतरा भूमेः खात्पितोच्चतरस्तथा। मनः शीघ्रतरं वाताच्चिन्ता बहुतरी तृणात् ॥ न निर्वपति न प्रयच्छति देवतादिभ्यः ।।

yudhiṣṭhira uvāca| mātā gurutarā bhūmeḥ khātpitoccatarastathā| manaḥ śīghrataraṃ vātāccintā bahutarī tṛṇāt || na nirvapati na prayacchati devatādibhyaḥ ||

Yudhishthira said: "A mother is heavier than the earth; a father is higher than the sky; the mind is swifter than the wind; and cares are more numerous than blades of grass." ("Offers nothing" means gives nothing to the gods and the rest.)

Verse 63

यक्ष उवाच। किंस्वित्सुप्तं न निमिषति किंस्विज्जातं न चेङ्गते। कस्यस्विद्धृदयं नास्ति का स्विद्वेगेन वर्धते ॥

yakṣa uvāca| kiṃsvitsuptaṃ na nimiṣati kiṃsvijjātaṃ na ceṅgate| kasyasviddhṛdayaṃ nāsti kā svidvegena vardhate ||

The Yaksha said: "What is it that, sleeping, does not close its eyes? What, being born, does not stir? What has no heart? And what grows by its own force?"

Verse 64

युधिष्ठिर उवाच। मत्स्यः सुप्तो न निमिषत्यण्डं जातं न चेङ्गते। अश्मनो हृदयं नास्ति नदी वेगेन वर्धते ॥ उक्तसाधनाशक्तेन मातापित्रोः शुश्रूषा मनोनिरोधस्तृणवत्तुच्छायाश्चिन्तायस्त्यागश्च कर्तव्य इत्याह किंस्विद्गुर्विति। बहुतरं नृणामिति ध.पाठः। बहुतरी तृणादिति ध. पाठः ।।

yudhiṣṭhira uvāca| matsyaḥ supto na nimiṣatyaṇḍaṃ jātaṃ na ceṅgate| aśmano hṛdayaṃ nāsti nadī vegena vardhate || uktasādhanāśaktena mātāpitroḥ śuśrūṣā manonirodhastṛṇavattucchāyāścintāyastyāgaśca kartavya ityāha kiṃsvidgurviti| bahutaraṃ nṛṇāmiti dha.pāṭhaḥ| bahutarī tṛṇāditi dha. pāṭhaḥ ||

Yudhishthira said: "A fish, sleeping, does not close its eyes; an egg, once laid, does not stir; a stone has no heart; and a river grows by its own force." (The meaning: one unable to perform the aforesaid duties should still serve his mother and father, restrain the mind, count anxieties as worthless as grass, and give them up. Variant readings: "more than men," "more numerous than grass.")

Verse 65

यक्ष उवाच। किंस्वित्प्रवसतो मित्रं किंस्विन्मित्रं गृहे सतः। आतुरस् च किं मित्रं किंस्विन्मित्रं मरिष्यतः ॥

yakṣa uvāca| kiṃsvitpravasato mitraṃ kiṃsvinmitraṃ gṛhe sataḥ| āturas ca kiṃ mitraṃ kiṃsvinmitraṃ mariṣyataḥ ||

The Yaksha said: "What is the friend of one who travels abroad? What the friend of one who dwells at home? What is the friend of the sick, and what the friend of one about to die?"

Verse 66

युधिष्ठिर उवाच। विद्या प्रवसतो मित्रं भार्या मित्रं गृहे सतः। आतुरस्य भिषङ्मित्रं दानं मित्रं मरिष्यतः ॥ किंस्विज्जातं नचोपति इति झ. पाठः ।।

yudhiṣṭhira uvāca| vidyā pravasato mitraṃ bhāryā mitraṃ gṛhe sataḥ| āturasya bhiṣaṅmitraṃ dānaṃ mitraṃ mariṣyataḥ || kiṃsvijjātaṃ nacopati iti jha. pāṭhaḥ ||

Yudhishthira said: "Knowledge is the friend of the traveler; a wife is the friend of one at home; a physician is the friend of the sick; and charity is the friend of one about to die." (A variant reads: "What, being born, does not stir?")

Verse 67

यक्ष उवाच। कोऽतिथिः सर्वभूतानां किं स्विद्धर्मं सनातनम्। अमृतं किंस्विद्राजेन्द्रकिंस्वित्सर्वमिदं जगत् ॥

yakṣa uvāca| ko'tithiḥ sarvabhūtānāṃ kiṃ sviddharmaṃ sanātanam| amṛtaṃ kiṃsvidrājendrakiṃsvitsarvamidaṃ jagat ||

The Yaksha said: "Who is the guest of all beings? What is the eternal law? What, O king of kings, is the nectar of immortality? And what is this whole world?"

Verse 68

युधिष्ठिर उवाच। अतिथिः सर्वभूतानामग्निः सोमो गवामृतम्। सनातनोऽमृतो धर्मो वायुः सर्वमिदं जगत् ॥

yudhiṣṭhira uvāca| atithiḥ sarvabhūtānāmagniḥ somo gavāmṛtam| sanātano'mṛto dharmo vāyuḥ sarvamidaṃ jagat ||

Yudhishthira said: "Fire is the guest of all beings; the soma-juice of cattle is the nectar; Dharma, eternal and undying, is the law; and air is this whole world."

Verse 69

यक्ष उवाच। किंस्विदेको विचरते जातः को जायते पुनः। किंस्विद्धिमस्य भैषज्यं किंस्विदावपनं महत् ॥

yakṣa uvāca| kiṃsvideko vicarate jātaḥ ko jāyate punaḥ| kiṃsviddhimasya bhaiṣajyaṃ kiṃsvidāvapanaṃ mahat ||

The Yaksha said: What is it that, once born, moves alone? What is it that is born again and again? What is the remedy for cold? And what is the great field for sowing?

Verse 70

युधिष्ठिर उवाच। सूर्य एको विचरते चन्द्रमा जायते पुनः। अग्निर्हिमस्य भैषज्यं भूमिरावपनं महत् ॥ सार्तः प्रवसतो मित्रमिति झ. पाठः ।।

yudhiṣṭhira uvāca| sūrya eko vicarate candramā jāyate punaḥ| agnirhimasya bhaiṣajyaṃ bhūmirāvapanaṃ mahat || sārtaḥ pravasato mitramiti jha. pāṭhaḥ ||

Yudhishthira said: The Sun moves alone; the Moon is born again and again. Fire is the remedy for cold, and the Earth is the great field for sowing. (A variant reading has: 'a companion is the friend of one who travels abroad.')

Verse 71

यक्ष उवाच। किंस्विदेकपदं धर्म्यं किंस्विदेकपदं यशः। किंस्विदेकपदं स्वर्ग्यं किंस्विदेकपदं सुखम् ॥

yakṣa uvāca| kiṃsvidekapadaṃ dharmyaṃ kiṃsvidekapadaṃ yaśaḥ| kiṃsvidekapadaṃ svargyaṃ kiṃsvidekapadaṃ sukham ||

The Yaksha said: What is the one thing that upholds righteousness? What is the one thing that brings fame? What is the one thing that leads to heaven? And what is the one thing that gives happiness?

Verse 72

युधिष्ठिर उवाच। दाक्ष्यमेकपदं धर्म्यं दानमेकपदं यशः। सत्यमेकपदं स्वर्ग्यं शीलमेकपदंसुखम् ॥

yudhiṣṭhira uvāca| dākṣyamekapadaṃ dharmyaṃ dānamekapadaṃ yaśaḥ| satyamekapadaṃ svargyaṃ śīlamekapadaṃsukham ||

Yudhishthira said: Skill is the one thing that upholds righteousness; giving is the one thing that brings fame; truth is the one thing that leads to heaven; and good conduct is the one thing that gives happiness.

Verse 73

यक्ष उवाच। किंस्विदात्मा मनुष्यस्य किंस्विद्दैवकृतः सखा। उपजीवनं किस्विदस्य किंस्विदस्य परायणम् ॥

yakṣa uvāca| kiṃsvidātmā manuṣyasya kiṃsviddaivakṛtaḥ sakhā| upajīvanaṃ kisvidasya kiṃsvidasya parāyaṇam ||

The Yaksha said: What is the very self of a man? Who is the friend given to him by fate? What is his means of livelihood? And what is his ultimate refuge?

Verse 74

युधिष्ठिर उवाच। पुत्र आत्मा मनुष्यस्य भार्या दैवकृतः सखा। उपजीवनं च पर्जन्यो दानमस्य परायणम् ॥

yudhiṣṭhira uvāca| putra ātmā manuṣyasya bhāryā daivakṛtaḥ sakhā| upajīvanaṃ ca parjanyo dānamasya parāyaṇam ||

Yudhishthira said: The son is the very self of a man; the wife is the friend given by fate. The rain-cloud is his means of livelihood, and giving is his ultimate refuge.

Verse 75

यक्ष उवाच। धन्यानामुत्तमं किंस्विद्धनानां स्यात्किमुत्तमम्। लाभानामुत्तमं किंस्यात्सुखानां स्यात्किमुत्तमं ॥

yakṣa uvāca| dhanyānāmuttamaṃ kiṃsviddhanānāṃ syātkimuttamam| lābhānāmuttamaṃ kiṃsyātsukhānāṃ syātkimuttamaṃ ||

The Yaksha said: What is the best of blessings? What would be the best of riches? What is the best of gains? And what would be the best of pleasures?

Verse 76

धन्यानामुत्तमं दाक्ष्यं धनानामुत्तमं श्रुतम्। लाभानां श्रेय आरोग्यं सुखानां तुष्टिरुत्तमा ॥

dhanyānāmuttamaṃ dākṣyaṃ dhanānāmuttamaṃ śrutam| lābhānāṃ śreya ārogyaṃ sukhānāṃ tuṣṭiruttamā ||

The best of blessings is skill; the best of riches is sacred learning; the best of gains is health; and the best of pleasures is contentment.

Verse 77

यक्ष उवाच। किंस्विद्धर्मपरं लोके कश्च धर्मः सदाफलः। किं नियम्य न शोचन्ति कैश् सन्धिर्न जीर्यते ॥

yakṣa uvāca| kiṃsviddharmaparaṃ loke kaśca dharmaḥ sadāphalaḥ| kiṃ niyamya na śocanti kaiś sandhirna jīryate ||

The Yaksha said: What in the world is the highest duty? And what duty always bears fruit? By restraining what does one not grieve? And with whom does a friendship never decay?

Verse 78

युधिष्ठिर उवाच। आनृशंस्यं परं धर्मो त्रेताधर्मः सदाफलः। मनो यम्य न शोचन्ति सन्धिः सद्भिर्न जीर्यते ॥

yudhiṣṭhira uvāca| ānṛśaṃsyaṃ paraṃ dharmo tretādharmaḥ sadāphalaḥ| mano yamya na śocanti sandhiḥ sadbhirna jīryate ||

Yudhishthira said: Freedom from cruelty is the highest duty; the duty taught in the Vedas always bears fruit. By restraining the mind one does not grieve; and friendship with the good never decays.

Verse 79

यक्ष उवाच। किं नु हित्वा प्रियो भवति किंनु हित्वा न शोचति। किंनु हित्वाऽर्थवान्भवति किंनु हित्वा सुखी भवेत् ॥

yakṣa uvāca| kiṃ nu hitvā priyo bhavati kiṃnu hitvā na śocati| kiṃnu hitvā'rthavānbhavati kiṃnu hitvā sukhī bhavet ||

The Yaksha said: By giving up what does one become dear? By giving up what does one not grieve? By giving up what does one become wealthy? And by giving up what does one become happy?

Verse 80

युधिष्ठिर उवाच। मानं हित्वा प्रियो भवति क्रोधं हित्वा न शोचति। कामं हित्वाऽर्थवान्भवति लोभं हित्वा सुखी भवेत् ॥

yudhiṣṭhira uvāca| mānaṃ hitvā priyo bhavati krodhaṃ hitvā na śocati| kāmaṃ hitvā'rthavānbhavati lobhaṃ hitvā sukhī bhavet ||

Yudhishthira said: By giving up pride one becomes dear; by giving up anger one does not grieve; by giving up desire one becomes wealthy; and by giving up greed one becomes happy.

Verse 81

यक्ष उवाच। किमर्थं ब्राह्मणे दानं किमर्थं नटनर्तके। किमर्थं चैव भृत्येषु किमर्थं चैव राजसु ॥

yakṣa uvāca| kimarthaṃ brāhmaṇe dānaṃ kimarthaṃ naṭanartake| kimarthaṃ caiva bhṛtyeṣu kimarthaṃ caiva rājasu ||

The Yaksha said: For what purpose is a gift given to a Brahmin? For what purpose to actors and dancers? For what purpose to servants? And for what purpose to kings?

Verse 82

युधिष्ठिर उवाच। धर्मार्थं ब्राह्मणे दानं यशोर्थं नटनर्तके। भृत्येषु सङ्ग्रहार्थं च भयार्थं चैव राजसु ॥

yudhiṣṭhira uvāca| dharmārthaṃ brāhmaṇe dānaṃ yaśorthaṃ naṭanartake| bhṛtyeṣu saṅgrahārthaṃ ca bhayārthaṃ caiva rājasu ||

Yudhishthira said: A gift to a Brahmin is given for the sake of righteousness; to actors and dancers for the sake of fame; to servants to win their attachment; and to kings out of fear.

Verse 83

यक्ष उवाच। अज्ञानेनावृतो लोकस्तमसा न प्रकाशते। लोभात्त्यजति मित्राणि सङ्गात्स्वर्गं न गच्छति ॥

yakṣa uvāca| ajñānenāvṛto lokastamasā na prakāśate| lobhāttyajati mitrāṇi saṅgātsvargaṃ na gacchati ||

The Yaksha said: The world is enveloped in ignorance and does not shine, being wrapped in darkness. Out of greed a man abandons his friends, and through attachment he fails to reach heaven.

Verse 84

युधिष्ठिर उवाच। अज्ञानेनावृतो लोकस्तमसा न प्रकाशते। लोभात्त्यजति मित्राणि सङ्गात्स्वर्गं न गच्छति ॥

yudhiṣṭhira uvāca| ajñānenāvṛto lokastamasā na prakāśate| lobhāttyajati mitrāṇi saṅgātsvargaṃ na gacchati ||

Yudhishthira said: The world is enveloped in ignorance and does not shine, being wrapped in darkness. Out of greed a man abandons his friends, and through attachment he fails to reach heaven.

Verse 85

यक्ष उवाच। मृतः कथं स्यात्पुरुषः कथं राष्ट्रं मृतं भवत्। श्राद्धं मृतंकथं वा स्यात्कथं यज्ञा मृतो भवेत् ॥

yakṣa uvāca| mṛtaḥ kathaṃ syātpuruṣaḥ kathaṃ rāṣṭraṃ mṛtaṃ bhavat| śrāddhaṃ mṛtaṃkathaṃ vā syātkathaṃ yajñā mṛto bhavet ||

The Yaksha said: How does a man become dead? How does a kingdom become dead? How does a funeral rite become dead? And how does a sacrifice become dead?

Verse 86

युधिष्ठिर उवाच। मृतो दरिद्रः पुरुषो मृतं राष्ट्रमराजकम्। मृतमश्रोत्रियं श्राद्धं मृतो यज्ञस्त्वदक्षिणः ॥

yudhiṣṭhira uvāca| mṛto daridraḥ puruṣo mṛtaṃ rāṣṭramarājakam| mṛtamaśrotriyaṃ śrāddhaṃ mṛto yajñastvadakṣiṇaḥ ||

Yudhishthira said: A poor man is dead; a kingdom without a king is dead; a funeral rite without a learned Brahmin is dead; and a sacrifice without gifts to the priests is dead.

Verse 87

यक्ष उवाच। का दिक्किमुदकं पार्थ किमन्नं किं च वै विषम्। श्राद्धस्य कालमाख्याहि ततः पिब हरस्व च ॥ एकपदं एकमेव पर्यवसानस्थानम्। दाक्ष्ये कृत्स्ने धर्मः पर्यवसित इत्यर्तः। एवमुत्तरत्र ।।

yakṣa uvāca| kā dikkimudakaṃ pārtha kimannaṃ kiṃ ca vai viṣam| śrāddhasya kālamākhyāhi tataḥ piba harasva ca || ekapadaṃ ekameva paryavasānasthānam| dākṣye kṛtsne dharmaḥ paryavasita ityartaḥ| evamuttaratra ||

The Yaksha said: What is the true direction, O Partha? What is water? What is food? And what is poison? Tell me the proper time for the funeral rite, and then drink and take away. (Note: 'the one thing' means the single ground on which all rests — in skill the whole of duty culminates; and so with the rest that follow.)

Verse 88

युधिष्ठिर उवाच। सन्तो दिग्जलमाकाशं गौरन्नं ब्राह्मणं विषम्। श्राद्धस्य ब्राह्मणः कालः कथं वा यक्ष मन्यसे ॥

yudhiṣṭhira uvāca| santo digjalamākāśaṃ gaurannaṃ brāhmaṇaṃ viṣam| śrāddhasya brāhmaṇaḥ kālaḥ kathaṃ vā yakṣa manyase ||

Yudhishthira said: The good are the true direction; water is the sky (space); the cow is food; the Brahmin is poison. The Brahmin is the proper time for the funeral rite — or how do you, O Yaksha, think of it?

Verse 89

यक्ष उवाच। तपः किं लक्षणं प्रोक्तं को दमश्च प्रकीर्तितः। क्षमा च का परा प्रोक्ता का च ह्रीः परिकीर्तिता ॥

yakṣa uvāca| tapaḥ kiṃ lakṣaṇaṃ proktaṃ ko damaśca prakīrtitaḥ| kṣamā ca kā parā proktā kā ca hrīḥ parikīrtitā ||

The Yaksha said: What is said to be the mark of austerity? What is declared to be self-control? What is called supreme forbearance? And what is called modesty?

Verse 90

युधिष्ठिर उवाच। तपः स्वधर्मवर्तित्वं मनसो दमनं दमः। क्षमा द्वन्द्वसहिष्णुत्वं ह्रीरकार्यनिवर्तनम् ॥

yudhiṣṭhira uvāca| tapaḥ svadharmavartitvaṃ manaso damanaṃ damaḥ| kṣamā dvandvasahiṣṇutvaṃ hrīrakāryanivartanam ||

Yudhishthira said: Austerity is remaining in one's own duty; self-control is the restraining of the mind; forbearance is enduring the pairs of opposites; and modesty is turning away from what ought not to be done.

Verse 91

यक्ष उवाच। किं ज्ञानं प्रोच्यते राजन्कः शमश्च प्रकीर्तितः। दया च का परा प्रोक्ता किं चार्जवमुदाहृतम् ॥

yakṣa uvāca| kiṃ jñānaṃ procyate rājankaḥ śamaśca prakīrtitaḥ| dayā ca kā parā proktā kiṃ cārjavamudāhṛtam ||

The Yaksha said: What is called knowledge, O king? What is declared to be tranquility? What is called supreme compassion? And what is said to be uprightness?

Verse 92

युधिष्ठिर उवाच। ज्ञानं तत्त्वार्थसम्बोधः शमश्चित्तप्रशान्तता। दया सर्वसुखैषित्वमार्जवं समचित्तता ॥

yudhiṣṭhira uvāca| jñānaṃ tattvārthasambodhaḥ śamaścittapraśāntatā| dayā sarvasukhaiṣitvamārjavaṃ samacittatā ||

Yudhishthira said: Knowledge is the full understanding of the true nature of things; tranquility is the calming of the mind; compassion is wishing the happiness of all; and uprightness is an even-tempered mind.

Verse 93

यक्ष उवाच। कः शत्रुर्दुर्जयः पुंसां कश्च व्याधिरनन्तकः। कीदृशश्च स्मृतः साधुरसाधुः कीदृशः स्मृतः ॥

yakṣa uvāca| kaḥ śatrurdurjayaḥ puṃsāṃ kaśca vyādhiranantakaḥ| kīdṛśaśca smṛtaḥ sādhurasādhuḥ kīdṛśaḥ smṛtaḥ ||

The Yaksha said: What is the enemy hard for men to conquer? What is the endless disease? Who is remembered as a good man, and who is remembered as a bad man?

Verse 94

युधिष्ठिर उवाच। क्रोधः सुदुर्जयः शत्रुर्लोभो व्याधिरनन्तकः। सर्वभूतहितः साधुरसाधुर्निर्दयः स्मृतः ॥

yudhiṣṭhira uvāca| krodhaḥ sudurjayaḥ śatrurlobho vyādhiranantakaḥ| sarvabhūtahitaḥ sādhurasādhurnirdayaḥ smṛtaḥ ||

Yudhishthira said: Anger is the enemy hard to conquer; greed is the endless disease. He who wishes the welfare of all beings is remembered as good, and the merciless man is remembered as bad.

Verse 95

यक्ष उवाच। को मोहः प्रोच्यते राजन्कश्च मानः प्रकीर्तितः। किमालस्यं च विज्ञेयं कश्च शोकः प्रकीर्तितः ॥

yakṣa uvāca| ko mohaḥ procyate rājankaśca mānaḥ prakīrtitaḥ| kimālasyaṃ ca vijñeyaṃ kaśca śokaḥ prakīrtitaḥ ||

The Yaksha said: What is called delusion, O king? And what is declared to be pride? What is to be understood as sloth? And what is called grief?

Verse 96

युधिष्ठिर उवाच। मोहो हि धर्ममूढत्वं मानस्त्वात्माभिमानिता। धर्मनिष्क्रियताऽऽलस्यं शोकस्त्वज्ञानमुच्यते ॥

yudhiṣṭhira uvāca| moho hi dharmamūḍhatvaṃ mānastvātmābhimānitā| dharmaniṣkriyatā''lasyaṃ śokastvajñānamucyate ||

Yudhishthira said: Delusion is being confused about one's duty; pride is conceit about oneself; sloth is failing to perform one's duty; and grief is said to be ignorance.

Verse 97

यक्ष उवाच। किं स्थैर्यमृषिभिः प्रोक्तं किं च धैर्यमुदाहृतम्। स्नानं च किं परं प्रोक्तं दानं च किमिहोच्यते ॥

yakṣa uvāca| kiṃ sthairyamṛṣibhiḥ proktaṃ kiṃ ca dhairyamudāhṛtam| snānaṃ ca kiṃ paraṃ proktaṃ dānaṃ ca kimihocyate ||

The Yaksha said: What do the sages call steadfastness? And what is declared to be firmness? What is said to be the highest bathing? And what is here called giving?

Verse 98

युधिष्ठिर उवाच। स्वधर्मे स्थिरता स्थैर्यं धैर्यमिन्द्रियनिग्रहः। स्नानं मनोमलत्यागो दानं वै भूतरक्षणम् ॥

yudhiṣṭhira uvāca| svadharme sthiratā sthairyaṃ dhairyamindriyanigrahaḥ| snānaṃ manomalatyāgo dānaṃ vai bhūtarakṣaṇam ||

Yudhishthira said: Steadfastness is remaining firm in one's own duty; firmness is the control of the senses; the highest bathing is the washing away of the mind's impurities; and giving is indeed the protection of living beings.

Verse 99

यक्ष उवाच। कः पण्डितः पुमान्ज्ञेयो नास्तिकः कश्च उच्यते। को मूर्खः कश्च कामः स्यात्को मत्सर इति स्मृतः ॥

yakṣa uvāca| kaḥ paṇḍitaḥ pumānjñeyo nāstikaḥ kaśca ucyate| ko mūrkhaḥ kaśca kāmaḥ syātko matsara iti smṛtaḥ ||

The Yaksha said: Who is to be known as a wise man? Who is called an unbeliever? Who is a fool? What is desire? And what is remembered as envy?

Verse 100

युधिष्ठिर उवाच। धर्मज्ञः पण्डितो ज्ञेयो नास्तिको मूर्ख उच्यते। कामः संसारहेतुश्च हृत्तापो मत्सरः स्मृतः ॥

yudhiṣṭhira uvāca| dharmajñaḥ paṇḍito jñeyo nāstiko mūrkha ucyate| kāmaḥ saṃsārahetuśca hṛttāpo matsaraḥ smṛtaḥ ||

Yudhishthira said: He who knows righteousness is to be known as wise; the unbeliever is called a fool. Desire is the cause of the round of rebirth, and envy is remembered as the anguish of the heart.

Verse 101

यक्ष उवाच। कोऽहंकार इति प्रोक्तः कश्च दम्भः प्रकीर्तितः। किं तद्दैवं परं प्रोक्तं किं तत्पैशुन्यमुच्यते ॥

yakṣa uvāca| ko'haṃkāra iti proktaḥ kaśca dambhaḥ prakīrtitaḥ| kiṃ taddaivaṃ paraṃ proktaṃ kiṃ tatpaiśunyamucyate ||

The Yaksha said: What is called egoism? And what is declared to be hypocrisy? What is said to be the highest fate (or divine grace)? And what is called slander?

Verse 102

युधिष्ठिर उवाच। महाऽज्ञानमहंकारो दम्भो धर्मो ध्वजोच्छ्रयः। दैवं दानफलं प्रोक्तं पैशुन्यं परदूषणम् ॥

yudhiṣṭhira uvāca| mahā'jñānamahaṃkāro dambho dharmo dhvajocchrayaḥ| daivaṃ dānaphalaṃ proktaṃ paiśunyaṃ paradūṣaṇam ||

Yudhishthira said: Egoism is great ignorance; hypocrisy is parading religion like a raised banner. Fate is said to be the fruit of one's giving, and slander is the fault-finding of others.

Verse 103

यक्ष उवाच। धर्मश्चार्थश्च कामश्च परस्परविरोधिनः। एषां नित्यविरुद्धानां कथमेकत्र संगमः ॥

yakṣa uvāca| dharmaścārthaśca kāmaśca parasparavirodhinaḥ| eṣāṃ nityaviruddhānāṃ kathamekatra saṃgamaḥ ||

The Yaksha said: Righteousness, wealth, and desire are mutually opposed. How can these, which are eternally at odds, ever come together in one place?

Verse 104

युधिष्ठिर उवाच। यदा धर्मश्भार्या च परस्परवशानुगौ। तदा धर्मार्थकामानां त्रयाणामपि संगमः ॥

yudhiṣṭhira uvāca| yadā dharmaśbhāryā ca parasparavaśānugau| tadā dharmārthakāmānāṃ trayāṇāmapi saṃgamaḥ ||

Yudhishthira said: When righteousness and a wife are each obedient to the other, then there is the union of all three — righteousness, wealth, and desire.

Verse 105

यक्ष उवाच। अक्षयो नरकः केन प्राप्यते भरतर्षभ। एतन्मे पृच्छतः प्रश्नं तच्छीघ्रं वक्तुमर्हसि ॥

yakṣa uvāca| akṣayo narakaḥ kena prāpyate bharatarṣabha| etanme pṛcchataḥ praśnaṃ tacchīghraṃ vaktumarhasi ||

The Yaksha said: By what is the inexhaustible hell attained, O bull of the Bharatas? To this question that I ask, you ought to give a quick answer.

Verse 106

युधिष्ठिर उवाच। ब्राह्मणं स्वयमाहूय याचमानमकिंचनम्। पश्चान्नास्तीति यो ब्रूयात्सोऽक्षयं नरकं व्रजेत् ॥

yudhiṣṭhira uvāca| brāhmaṇaṃ svayamāhūya yācamānamakiṃcanam| paścānnāstīti yo brūyātso'kṣayaṃ narakaṃ vrajet ||

Yudhishthira said: He who himself summons a poor Brahmin who begs, and then says, 'I have nothing,' goes to the inexhaustible hell.

Verse 107

वेदेषु धर्मशास्त्रेषु मिथ्या यो वै द्विजातिषु। देवेषु पितृधर्मेषु सोऽक्षयं नरकं व्रजेत् ॥

vedeṣu dharmaśāstreṣu mithyā yo vai dvijātiṣu| deveṣu pitṛdharmeṣu so'kṣayaṃ narakaṃ vrajet ||

He who is false regarding the Vedas, the codes of law, the twice-born, the gods, and the rites due to the ancestors, goes to the inexhaustible hell.

Verse 108

विद्यमाने धने लोभाद्दानभोगविवर्जितः। पश्चान्नास्तीति यो ब्रूयात्सोऽक्षयं नरकं व्रजेत् ॥

vidyamāne dhane lobhāddānabhogavivarjitaḥ| paścānnāstīti yo brūyātso'kṣayaṃ narakaṃ vrajet ||

He who, though wealth is at hand, out of greed refrains from giving and enjoying, and then says, 'I have nothing,' goes to the inexhaustible hell.

Verse 109

यक्ष उवाच। राजन्कुलेन वृत्तेन स्वाध्यायेन श्रुतेन वा। ब्राह्मण्यं केन भवति प्रब्रूह्येतत्सुनिश्चितम् ॥

yakṣa uvāca| rājankulena vṛttena svādhyāyena śrutena vā| brāhmaṇyaṃ kena bhavati prabrūhyetatsuniścitam ||

The Yaksha said: O king, by what does one become a Brahmin — by birth, by conduct, by study of the sacred texts, or by learning? Declare this with certainty.

Verse 110

युधिष्ठिर उवाच। शृणु यक्ष कुलं तात न स्वाध्यायो न च श्रुतम्। कारणं हि द्विजत्वे च वृत्तमेव न संशयः ॥

yudhiṣṭhira uvāca| śṛṇu yakṣa kulaṃ tāta na svādhyāyo na ca śrutam| kāraṇaṃ hi dvijatve ca vṛttameva na saṃśayaḥ ||

Yudhishthira said: Listen, O Yaksha, dear one: neither birth, nor study of the texts, nor learning is the cause of being a Brahmin. Conduct alone is the cause of the twice-born state — there is no doubt of this.

Verse 111

वृत्तं यत्नेन संरक्ष्यं ब्राह्मणेन विशेषतः। अक्षीणवृत्तो न क्षीणो वृत्ततस्तु हतो हतः ॥

vṛttaṃ yatnena saṃrakṣyaṃ brāhmaṇena viśeṣataḥ| akṣīṇavṛtto na kṣīṇo vṛttatastu hato hataḥ ||

Conduct is to be carefully guarded, by a Brahmin especially. He whose conduct is not lost is not ruined; but he who is destroyed in his conduct is truly destroyed.

Verse 112

पठकाः पाठकाश्चैव ये चान्ये शास्त्रचिन्तकाः। सर्वे व्यसनिनो मूर्खा यः क्रियावान्स पण्डितः ॥

paṭhakāḥ pāṭhakāścaiva ye cānye śāstracintakāḥ| sarve vyasanino mūrkhā yaḥ kriyāvānsa paṇḍitaḥ ||

Reciters and teachers, and others who ponder the scriptures — all these, if given to vice, are fools; he who acts rightly is the truly wise man.

Verse 113

चतुर्वेदोऽपि दुर्वृत्तः स शूद्रादतिरिच्यते। योऽग्निहोत्रपरो दान्तः स ब्राह्मण इति स्मृतः ॥

caturvedo'pi durvṛttaḥ sa śūdrādatiricyate| yo'gnihotraparo dāntaḥ sa brāhmaṇa iti smṛtaḥ ||

A man of evil conduct, even if he has mastered the four Vedas, is worse than a low-born man; but he who is devoted to the sacred fire and is self-controlled is remembered as a true Brahmin.

Verse 114

यक्ष उवाच। प्रियवचनवादी किं लभते विमृशितकार्यकरः किं लभते। बहुमित्रकरः किं लभते धर्मे रतः किं लभते कथय ॥

yakṣa uvāca| priyavacanavādī kiṃ labhate vimṛśitakāryakaraḥ kiṃ labhate| bahumitrakaraḥ kiṃ labhate dharme rataḥ kiṃ labhate kathaya ||

The Yaksha said: What does the speaker of kindly words gain? What does one who acts after due deliberation gain? What does one who makes many friends gain? And what does one devoted to righteousness gain? Tell me.

Verse 115

युधिष्ठिर उवाच। प्रियवचनवादी प्रियो भवति विमृशितकार्यकरोऽधिकं जयति। बहुमित्रकरः सुखं वसते यश्च धर्मरतः स गतिं लभते ॥

yudhiṣṭhira uvāca| priyavacanavādī priyo bhavati vimṛśitakāryakaro'dhikaṃ jayati| bahumitrakaraḥ sukhaṃ vasate yaśca dharmarataḥ sa gatiṃ labhate ||

Yudhishthira said: The speaker of kindly words becomes beloved; one who acts after due deliberation wins the greater success; one who makes many friends lives in happiness; and he who is devoted to righteousness attains a blessed destiny.

Verse 116

यक्ष उवाच। को मोदते किमाश्चर्यं कः पन्थाः का च वार्तिका। वद मे चतुरः प्रश्नान्मृता जीवन्तु बान्धवाः ॥

yakṣa uvāca| ko modate kimāścaryaṃ kaḥ panthāḥ kā ca vārtikā| vada me caturaḥ praśnānmṛtā jīvantu bāndhavāḥ ||

The Yaksha said: Who is truly happy? What is the greatest wonder? What is the path? And what is the news? Answer me these four questions, and let your dead kinsmen live.

Verse 117

युधिष्ठिर उवाच पञ्चमेऽहनि षष्ठे वा शाकं पचति स्वे गृहे। अनृणी चाप्रवासी च स वारिचर मोदते ॥

yudhiṣṭhira uvāca pañcame'hani ṣaṣṭhe vā śākaṃ pacati sve gṛhe| anṛṇī cāpravāsī ca sa vāricara modate ||

Yudhishthira said: He who, on the fifth or the sixth day, cooks his own simple vegetables in his own home, who is free of debt and does not live in exile — he, O water-dweller, is truly happy.

Verse 118

अहन्यहनि भूतानि गच्छन्तीह यमालयम्। शेषाः स्थावरमिच्छन्ति किमाश्चर्यमतः परम् ॥

ahanyahani bhūtāni gacchantīha yamālayam| śeṣāḥ sthāvaramicchanti kimāścaryamataḥ param ||

Day after day countless beings go to the abode of Yama, yet those who remain wish to live forever. What greater wonder is there than this?

Verse 119

तर्कोऽप्रतिष्ठः श्रुतयो विभिन्ना नैको मुनिर्यस्य मतं प्रमाणम्। धर्मस्य तत्त्वं निहितं गुहायां महाजनो येन गतः स पन्था ॥

tarko'pratiṣṭhaḥ śrutayo vibhinnā naiko muniryasya mataṃ pramāṇam| dharmasya tattvaṃ nihitaṃ guhāyāṃ mahājano yena gataḥ sa panthā ||

Reasoning has no firm ground; the scriptures differ; there is no single sage whose opinion is authoritative. The truth of righteousness lies hidden in a cave; the path is the one along which the great have walked.

Verse 120

(३.११३.११७) पृथ्वी विभाण्डं गगनं पिघानं सूर्याग्निना रात्रिदिवेन्धनेन। मासर्तुदर्वीपरिघट्टनेन भूतानि कालः पचतीति वार्ता ॥

(3.113.117) pṛthvī vibhāṇḍaṃ gaganaṃ pighānaṃ sūryāgninā rātridivendhanena| māsartudarvīparighaṭṭanena bhūtāni kālaḥ pacatīti vārtā ||

(3.113.117) The Earth is the pot and the sky its lid; with the sun for fire and day and night for fuel, and with the seasons and months for the stirring ladle — Time cooks all beings: that is the news.

Verse 121

यक्ष उवाच। व्याख्याता मे त्वया प्रश्ना यथातत्वं परंतप। पुरुषं त्विदानीं व्याख्याहि यश्च सर्वधनी नरः ॥

yakṣa uvāca| vyākhyātā me tvayā praśnā yathātatvaṃ paraṃtapa| puruṣaṃ tvidānīṃ vyākhyāhi yaśca sarvadhanī naraḥ ||

The Yaksha said: My questions have been answered by you truly, O scorcher of foes. Now explain who the (true) man is, and who is the man that possesses all wealth.

Verse 122

युधिष्टिर उवाच। दिवं स्पृशति भूमिं च शब्दः पुण्येन कर्मणा। यावत्स शब्दो भवति तावत्पुरुष उच्यते ॥

yudhiṣṭira uvāca| divaṃ spṛśati bhūmiṃ ca śabdaḥ puṇyena karmaṇā| yāvatsa śabdo bhavati tāvatpuruṣa ucyate ||

Yudhishthira said: The fame that touches heaven and earth by reason of virtuous deeds — so long as that fame endures, so long is one called a (true) man.

Verse 123

तुल्ये प्रियाप्रिये यस् सुखदुःखे तथैव च। अतीतानागते चोभे स वै पुरुष उच्येत ॥

tulye priyāpriye yas sukhaduḥkhe tathaiva ca| atītānāgate cobhe sa vai puruṣa ucyeta ||

He to whom the pleasant and the unpleasant are alike, likewise pleasure and pain, and the past and the future — he indeed is called a (true) man.

Verse 124

समत्वं यस्य सर्वेषु निस्पृहः शान्तमानसः। सुप्रसन्नः सदा योगी स वै सर्वधनी नरः ॥

samatvaṃ yasya sarveṣu nispṛhaḥ śāntamānasaḥ| suprasannaḥ sadā yogī sa vai sarvadhanī naraḥ ||

He who has evenness toward all, who is free of longing, whose mind is at peace, ever serene, a yogin — he indeed is the man who possesses all wealth.

Verse 125

यक्ष उवाच। व्याख्यातः पुरुषो राजन्यश्च सर्वधनी नरः। तस्मात्त्वमेकं भ्रातृणां यमिच्छसि स जीवतु ॥

yakṣa uvāca| vyākhyātaḥ puruṣo rājanyaśca sarvadhanī naraḥ| tasmāttvamekaṃ bhrātṛṇāṃ yamicchasi sa jīvatu ||

The Yaksha said: The (true) man has been explained, O king, and also the man who possesses all wealth. Therefore choose one of your brothers, whichever you wish, and let him live.

Verse 126

युधिष्ठिर उवाच। श्यामो य एष रक्ताक्षो बृहत्साल इवोत्थितः। व्यूढोरस्को महाबाहुर्नकुलो यक्ष जीवतु ॥ प्रार्थनाविषं इति झ. पाठः ।।

yudhiṣṭhira uvāca| śyāmo ya eṣa raktākṣo bṛhatsāla ivotthitaḥ| vyūḍhorasko mahābāhurnakulo yakṣa jīvatu || prārthanāviṣaṃ iti jha. pāṭhaḥ ||

Yudhishthira said: This one, dark-hued, with red eyes, risen tall like a great sala tree, broad-chested and mighty-armed — let Nakula live, O Yaksha. (A variant reads 'prayer-poison' in place of a word here.)

Verse 127

यक्ष उवाच। प्रियस्ते भीमसेनोऽयमर्जुनो वः परायणम्। त्वं कस्मान्नकुलं राजन्सापत्नं जीवमिच्छसि ॥

yakṣa uvāca| priyaste bhīmaseno'yamarjuno vaḥ parāyaṇam| tvaṃ kasmānnakulaṃ rājansāpatnaṃ jīvamicchasi ||

The Yaksha said: Bhimasena is dear to you, and Arjuna is the one you all depend upon. Why then, O king, do you wish a half-brother, Nakula, to live?

Verse 128

यस् नागसहस्रेण दशसङ्ख्येन वै बलम्। तुल्यंतं भीममुत्सृज्य नकुलं जीवमिच्छसि ॥ जीवं जीवन्तम् ।।

yas nāgasahasreṇa daśasaṅkhyena vai balam| tulyaṃtaṃ bhīmamutsṛjya nakulaṃ jīvamicchasi || jīvaṃ jīvantam ||

Casting aside Bhima, whose strength is equal to that of ten thousand elephants, you wish Nakula to live? ('Living' here means one who is alive.)

Verse 129

तथैनं मनुजाः प्राहुर्भीमसेनं प्रियं तव। अथ केनानुभावेन सापत्नं जीवमिच्छसि ॥

tathainaṃ manujāḥ prāhurbhīmasenaṃ priyaṃ tava| atha kenānubhāvena sāpatnaṃ jīvamicchasi ||

Men call Bhimasena himself the one dearest to you. By what motive, then, do you wish a half-brother to live?

Verse 130

यस्य बाहुबलं सर्वे पाण्डवाः समुपासते। अर्जुनं तमपाहाय नकुलं जीवमिच्छसि ॥ अनुभावेन नकुलगतसामर्थ्येन ।।

yasya bāhubalaṃ sarve pāṇḍavāḥ samupāsate| arjunaṃ tamapāhāya nakulaṃ jīvamicchasi || anubhāvena nakulagatasāmarthyena ||

Passing over Arjuna, on the strength of whose arm all the Pandavas rely, you wish Nakula to live? ('Motive' here means the ability that Nakula possesses.)

Verse 131

युधिष्ठिर उवाच। धर्म एव हतो हन्ति धर्मो रक्षति रक्षितः। तस्माद्धर्मं न त्यजामि मा नो धर्मो हतोऽवधीत् ॥ नः अस्मान्मावधीत् ।।

yudhiṣṭhira uvāca| dharma eva hato hanti dharmo rakṣati rakṣitaḥ| tasmāddharmaṃ na tyajāmi mā no dharmo hato'vadhīt || naḥ asmānmāvadhīt ||

Yudhishthira said: Righteousness, when destroyed, destroys; righteousness, when guarded, guards. Therefore I do not abandon righteousness, lest righteousness, destroyed, should destroy us. ('Us' — that it may not destroy us.)

Verse 132

आनृशंस्यं न परो धर्मः परमार्थाच्च मे मतम्। आनृशंस्यं चिकीर्षामि नकुलो यक्ष जीवतु ॥

ānṛśaṃsyaṃ na paro dharmaḥ paramārthācca me matam| ānṛśaṃsyaṃ cikīrṣāmi nakulo yakṣa jīvatu ||

Freedom from cruelty is the highest duty, and I hold it dearer than the highest gain. I wish to practice non-cruelty — let Nakula live, O Yaksha.

Verse 133

धर्मशीलः सदा राजा इति मां मानवा विदुः। स्वधर्मान्न चलिष्यामि नकुलो यक्ष जीवतु ॥ आनृशंस्यं अवैषम्यम्। परमार्थात् सत्यात् ।।

dharmaśīlaḥ sadā rājā iti māṃ mānavā viduḥ| svadharmānna caliṣyāmi nakulo yakṣa jīvatu || ānṛśaṃsyaṃ avaiṣamyam| paramārthāt satyāt ||

'The king is ever devoted to righteousness' — so men know me. I will not swerve from my own duty; let Nakula live, O Yaksha. ('Non-cruelty' means impartiality; 'the highest gain' means truth.)

Verse 134

कुन्ती चैव तु माद्री च द्वे भार्ये तु पितुर्मम। उभे सपुत्रे स्यातां वै इति मे धीयते मतिः ॥

kuntī caiva tu mādrī ca dve bhārye tu piturmama| ubhe saputre syātāṃ vai iti me dhīyate matiḥ ||

Kunti and Madri were the two wives of my father. Let both of them be with a son — this is the resolve that has settled in my mind.

Verse 135

यथा कुन्ती तथा माद्री विशेषो नास्ति मे तयोः। मातृभ्यां सममिच्छामि नकुलो यक्ष जीवतु ॥ धीयते निश्चिनुते ।।

yathā kuntī tathā mādrī viśeṣo nāsti me tayoḥ| mātṛbhyāṃ samamicchāmi nakulo yakṣa jīvatu || dhīyate niścinute ||

As Kunti is to me, so is Madri; there is no difference between the two in my eyes. I wish both mothers to be equal — let Nakula live, O Yaksha. ('Settles' means resolves firmly.)

Verse 136

यक्ष उवाच। यस् तेऽर्थाच्च कामच्च आनृशंस्यं परं मतम्। तस्मात्ते भ्रातरः सर्वे जीवन्तु भरतर्षभ ॥

yakṣa uvāca| yas te'rthācca kāmacca ānṛśaṃsyaṃ paraṃ matam| tasmātte bhrātaraḥ sarve jīvantu bharatarṣabha ||

The Yaksha said: Since, beyond wealth and desire, you hold non-cruelty to be supreme, therefore let all your brothers live, O bull of the Bharatas.