Wana Parwa 297

Mahabharata 3.297

 

Wana Parwa 297

 

  1 [वै]
     स ददर्श हतान भरातॄँल लॊकपालान इव चयुतान
     युगान्ते समनुप्राप्ते शक्र परतिमगौरवान
 2 विप्रकीर्णधनुर बाणं दृष्ट्वा निहतम अर्जुनम
     भीमसेनं यमौ चॊभौ निर्विचेष्टान गतायुर अः
 3 स दीर्घम उष्णं निःश्वस्य शॊकबाष्पपरिप्लुतः
     बुद्ध्या विचिन्तयाम आस वीराः केन निपातिताः
 4 नैषां शस्त्रप्रहारॊ ऽसति पदं नेहास्ति कस्य चित
     भूतं महद इदं मन्ये भरातरॊ येन मे हताः
     एकाग्रं चिन्तयिष्यामि पीत्वा वेत्स्यामि वा जलम
 5 सयात तु दुर्यॊधनेनेदम उपांशु विहितं कृतम
     गन्धार राजरचितं सततं जिह्मबुद्धिना
 6 यस्य कार्यम अकार्यं वा समम एव भवत्य उत
     कस तस्य विश्वसेद वीरॊ दुर्मतेर अकृतात्मनः
 7 अथ वा पुरुषैर गूढैः परयॊगॊ ऽयं दुरात्मनः
     भवेद इति महाबाहुर बहुधा समचिन्तयत
 8 तस्यासीन न विषेणेदम उदकं दूषितं यथा
     मुखवर्णाः परसन्ना मे भरातॄणाम इत्य अचिन्तयत
 9 एकैकशश चौघबलान इमान पुरुषसत्तमान
     कॊ ऽनयः परतिसमासेत कालान्तकयमाद ऋते
 10 एतेनाध्यवसायेन तत तॊयम अवगाढवान
    गाहमानश च तत तॊयम अन्तरिक्षात स शुश्रुवे
 11 [यक्स]
    अहं बकः शैवलमत्स्यभक्षॊ; मया नीताः परेतवशं तवानुजाः
    तवं पञ्चमॊ भविता राजपुत्र; न चेत परश्नान पृच्छतॊ वयाकरॊषि
 12 मा तात साहसं कार्षीर मम पूर्वपरिग्रहः
    परश्नान उक्त्वा तु कौन्तेय ततः पिब हरस्व च
 13 [य]
    रुद्राणां वा वसूनां वा मरुतां वा परधानभाक
    पृच्छामि कॊ भवान देवॊ नैतच छकुनिना कृतम
 14 हिमवान पारियात्रश च विन्ध्यॊ मलय एव च
    चत्वारः पर्वताः केन पातिता भुवि तेजसा
 15 अतीव ते महत कर्मकृतं बलवतां वर
    यन न देवा न गन्धर्वा नासुरा न च राक्षसाः
    विषहेरन महायुद्धे कृतं ते तन महाद्भुतम
 16 न ते जानामि यत कार्यं नाभिजानामि काङ्क्षितम
    कौतूहलं महज जातं साध्वसं चागतं मम
 17 येनास्म्य उद्विग्नहृदयः समुत्पन्न शिरॊ जवरः
    पृच्छामि भगवंस तस्मात कॊ भवान इह तिष्ठति
 18 [यक्स]
    यक्षॊ ऽहम अस्मि भद्रं ते नास्मि पक्षी जले चरः
    मयैते निहताः सर्वे भरातरस ते महौजसः
 19 [वै]
    ततस ताम अशिवां शरुत्वा वाचं स परुषाक्षराम
    यक्षस्य बरुवतॊ राजन्न उपक्रम्य तदा सथितः
 20 विरूपाक्षं महाकायं यक्षं तालसमुच्छ्रयम
    जवलनार्कप्रतीकाशम अधृष्यं पर्वतॊपमम
 21 सेतुम आश्रित्य तिष्ठन्तं ददर्श भरतर्षभः
    मेघगन्मीरया वाचा तर्जयन्तं महाबलम
 22 [यक्स]
    इमे ते भरातरॊ राजन वार्यमाणा मयासकृत
    बलात तॊयं जिहीर्षन्तस ततॊ वै सूदिता मया
 23 न पेयम उदकं राजन पराणान इह परीप्सता
    पार्थ मा साहसं कार्षीर मम पूर्वपरिग्रहः
    परश्नान उक्त्वा तु कौन्तेय ततः पिब हरस्व च
 24 [य]
    नैवाहं कामये यक्ष तव पूर्वपरिग्रहम
    कामनैतत परशंसन्ति सन्तॊ हि पुरुषाः सदा
 25 यदात्मना सवम आत्मानं परशंसेत पुरुषः परभॊ
    यथा परज्ञं तु ते परश्नान परतिवक्ष्यामि पृच्छ माम
 26 [यक्स]
    किं सविद आदित्यम उन्नयति केच तस्याभितश चराः
    कश चैनम अस्तं नयति कस्मिंश च परतितिष्ठति
 27 [य]
    बरह्माद इत्य अमुन नयति देवास तस्याभितश चराः
    धर्मश चास्तं नयति च सत्ये च परतितिष्ठति
 28 [यक्स]
    केन सविच छरॊत्रियॊ भवति केन सविद विन्दते महत
    केन दवितीयवान भवति राजन केन च बुद्धिमान
 29 [य]
    शरुतेन शरॊत्रियॊ भवति तपसा विन्दते महत
    धृत्या दवितीयवान भवति बुद्धिमान वृद्धसेवया
 30 [यक्ष]
    किं बराह्मणानां देवत्वं कश च धर्मः सताम इव
    कश चैषां मानुषॊ भावः किम एषाम असताम इव
 31 [य]
    सवाध्याय एषां देवत्वं तप एषां सताम इव
    मरणं मानुषॊ भावः परिवादॊ ऽसताम इव
 32 [यक्स]
    किं कषत्रियाणां देवत्वं कश च धर्मः सताम इव
    कश चैषां मानुषॊ भावः किम एषाम असताम इव
 33 [य]
    इष्वस्त्रम एषां देवत्वं यज्ञ एषां सताम इव
    भयं वै मानुषॊ भावः परित्यागॊ ऽसताम इव
 34 [यक्स]
    किम एकं यज्ञियं साम किम एकं यज्ञियं यजुः
    का चैका वृश्चते यज्ञं कां यज्ञॊ नातिवर्तते
 35 [य]
    पराणॊ वै यज्ञियं साम मनॊ वै यज्ञियं यजुः
    वाग एका वृश्चते यज्ञं तां यज्ञॊ नातिवर्तते
 36 [यक्स]
    किं सविद आपततां शरेष्ठं बीजं निपततां वरम
    किं सवित परतिष्ठमानानां किं सवित परवदतां वरम
 37 [य]
    वर्षम आपततां शरेष्ठं बीजं निपततां वरम
    गावः परतिष्ठमानानां पुत्रः परवदतां वरः
 38 [यक्स]
    इन्द्रियार्थान अनुभवन बुद्धिमाँल लॊकपूजितः
    संमतः सर्वभूतानाम उच्छ्वसन कॊ न जीवति
 39 [य]
    देवतातिथिभृत्यानां पितॄणाम आत्मनश च यः
    न निर्वपति पञ्चानाम उच्छ्वसन न स जीवति
 40 [यक्स]
    किं सविद गुरुतरं भूमेः किं सविद उच्चतरं च खात
    किं सविच छीघ्रतरं वायॊः किं सविद बहुतरं नृणाम
 41 [य]
    माता गुरुतरा भूमेः पिता उच्चरतश च खात
    मनॊ शीघ्रतरं वायॊश चिन्ता बहुतरी नृणाम
 42 [यक्स]
    किं सवित सुप्तं न निमिषति किं सविज जातं न चॊपति
    कस्य सविद धृदयं नास्ति किं सविद वेगेन वर्घते
 43 [य]
    मत्स्यः सुप्तॊ न निमिषत्य अण्डं जातं न चॊपति
    अश्मनॊ हृदयं नास्ति नदीवेगेन वर्धते
 44 [यक्स]
    किं सवित परवसतॊ मित्रं किं सविन मित्रं गृहे सतः
    आतुरस्य च किं मित्रं किं सविन मित्रं मरिष्यतः
 45 [य]
    सार्थः परवसतॊ मित्रं भार्या मित्रं गृहे सतः
    आतुरस्य भिषन मित्रं दानं मित्रं मरिष्यतः
 46 [यक्स]
    किं सविद एकॊ विचरति जातः कॊ जायते पुनः
    किं सविद धिमस्य भैषज्यं किं सविद आवपनं महत
 47 [य]
    सूर्य एकॊ विचरति चन्द्रमा जायते पुनः
    अग्निर हिमस्य भैषज्यं भूमिर आपवनं महत
 48 [यक्स]
    किं सविद एकपदं धर्म्यं किं सविद एकपदं यशः
    किं सविद एकपदं सवर्ग्यं किं सविद एकपदं सुखम
 49 [य]
    दाक्ष्यम एकपदं धर्म्यं दानम एकपदं यशः
    सत्यम एकपदं सवर्ग्यं शीलम एकपदं सुखम
 50 [यक्स]
    किं सविद आत्मा मनुष्यस्य किं सविद दैवकृतः सखा
    उपजीवनं किं सविद अस्य किं सविद अस्य परायणम
 51 [य]
    पुत्र आत्मा मनुष्यस्य भार्या दैवकृतः सखा
    उपजीवनं च पर्जन्यॊ दानम अस्य परायणम
 52 [यक्स]
    धन्यानाम उत्तमं किं सविद धनानां किं सविद उत्तमम
    लाभानाम उत्तमं किं सवित किं सुखानां तथॊत्तमम
 53 [य]
    धन्यानाम उत्तमं दाक्ष्यं धनानाम उत्तमं शरुतम
    लाभानां शरेष्ठम आरॊग्यं सुखानां तुष्टिर उत्तमा
 54 [यक्स]
    कश च धर्मः परॊ लॊके कश च धर्मः सदा फलः
    किं नियम्य न शॊचन्ति कैश च संधिर न जीर्यते
 55 [य]
    आनृशंस्यं परॊ धर्मस तरयीधर्मः सदा फलः
    अनॊ यम्य न शॊचन्ति सद्भिः संधिर न जीर्यते
 56 [यक्स]
    किं नु हित्वा परियॊ भवति किं नु हित्वा न शॊचति
    किं नु हित्वार्थवान भवति किं नु हित्वा सुखी भवेत
 57 [य]
    मानं हित्वा परियॊ भवति करॊधं हित्वा न शॊचति
    कामं हित्वार्थवान भवति लॊभं हित्वा सुखू भवेत
 58 [यक्स]
    मृतं कथं सयात पुरुषः कथं राष्ट्रं मृतं भवेत
    शराधं मृतं कथं च सयात कथं यज्ञॊ मृतॊ भवेत
 59 [य]
    मृतॊ दरिद्रः पुरुषॊ मृतं राष्ट्रम अराजकम
    मृतम अश्रॊत्रियं शराद्धं मृतॊ यज्ञॊ तव अदक्षिणः
 60 [यक्स]
    का दिक किम उदकं परॊक्तं किम अन्नं पार्थ किं विषम
    शराद्धस्य कालम आख्याहि ततः पिब हरस्व च
 61 [य]
    सन्तॊ दिग जलम आकाशं गौर अन्नं परार्थना विषम
    शराद्धस्य बराह्मणः कालः कथं वा यक्ष मन्यसे
 62 [यक्स]
    वयाख्याता मे तवया परश्ना याथातथ्यं परंतप
    पुरुषं तव इदानीम आख्याहि यश च सर्वधनी नरः
 63 [य]
    दिवं सपृशति भूमिं च शब्दः पुण्यस्य कर्मणः
    यावत स शब्दॊ भवति तावत पुरुष उच्यते
 64 तुल्ये परियाप्रिये यस्य सुखदुःखे तथैव च
    अतीतानागते चॊभे स वै सर्वधनी नरः
 65 [यक्स]
    वयाख्यातः पुरुषॊ राजन यश च सर्वधनी नरः
    तस्मात तवैकॊ भरातॄणां यम इच्छसि स जीवतु
 66 [य]
    शयामॊ य एष रक्ताक्षॊ बृहच छाल इवॊद्गतः
    वयूढॊरस्कॊ महाबाहुर अङ्कुलॊ यक्ष जीवतु
 67 [यक्स]
    परियस ते भीमसेनॊ ऽयम अर्जुनॊ वः परायणम
    स कस्मान नकुलं राजन सापत्नं जीवम इच्छसि
 68 यस्य नागसहस्रेण दश संख्येन वै बलम
    तुल्यं तं भीमम उत्सृज्य नकुलं जीवम इच्छसि
 69 तथैनं मनुजाः पराहुर भीमसेनं परियं तव
    अथ केनानुभावेन सापत्नं जीवम इच्छसि
 70 यस्य बाहुबलं सर्वे पाण्डवाः समुपाश्रिताः
    अर्जुनं तम अपाहाय नकुलं जीवम इच्छसि
 71 [य]
    आनृशंस्य परॊ धर्मः परमार्थाच च मे मतम
    आनृशंस्यं चिकीर्षामि नकुलॊ यक्ष जीवतु
 72 धर्मशीलः सदा राजा इति मां मानवा विदुः
    सवधर्मान न चलिष्यामि नकुलॊ यक्ष जीवतु
 73 यथा कुन्ती तथा माद्री विशेषॊ नास्ति मे तयॊः
    मातृभ्यां समम इच्छामि नकुलॊ यक्ष जीवतु
 74 [यक्स]
    यस्य ते ऽरथाच च कामाच च आनृशंस्यं परं मतम
    अस्मात ते भरातरः सर्वे जीवन्तु भरतर्षभ

 

 1 [vai]
     sa dadarśa hatān bhrātṝṁl lokapālān iva cyutān
     yugānte samanuprāpte śakra pratimagauravān
 2 viprakīrṇadhanur bāṇaṃ dṛṣṭvā nihatam arjunam
     bhīmasenaṃ yamau cobhau nirviceṣṭān gatāyur aḥ
 3 sa dīrgham uṣṇaṃ niḥśvasya śokabāṣpapariplutaḥ
     buddhyā vicintayām āsa vīrāḥ kena nipātitāḥ
 4 naiṣāṃ śastraprahāro 'sti padaṃ nehāsti kasya cit
     bhūtaṃ mahad idaṃ manye bhrātaro yena me hatāḥ
     ekāgraṃ cintayiṣyāmi pītvā vetsyāmi vā jalam
 5 syāt tu duryodhanenedam upāṃśu vihitaṃ kṛtam
     gandhāra rājaracitaṃ satataṃ jihmabuddhinā
 6 yasya kāryam akāryaṃ vā samam eva bhavaty uta
     kas tasya viśvased vīro durmater akṛtātmanaḥ
 7 atha vā puruṣair gūḍhaiḥ prayogo 'yaṃ durātmanaḥ
     bhaved iti mahābāhur bahudhā samacintayat
 8 tasyāsīn na viṣeṇedam udakaṃ dūṣitaṃ yathā
     mukhavarṇāḥ prasannā me bhrātṝṇām ity acintayat
 9 ekaikaśaś caughabalān imān puruṣasattamān
     ko 'nyaḥ pratisamāseta kālāntakayamād ṛte
 10 etenādhyavasāyena tat toyam avagāḍhavān
    gāhamānaś ca tat toyam antarikṣāt sa śuśruve
 11 [yaksa]
    ahaṃ bakaḥ śaivalamatsyabhakṣo; mayā nītāḥ pretavaśaṃ tavānujāḥ
    tvaṃ pañcamo bhavitā rājaputra; na cet praśnān pṛcchato vyākaroṣi
 12 mā tāta sāhasaṃ kārṣīr mama pūrvaparigrahaḥ
    praśnān uktvā tu kaunteya tataḥ piba harasva ca
 13 [y]
    rudrāṇāṃ vā vasūnāṃ vā marutāṃ vā pradhānabhāk
    pṛcchāmi ko bhavān devo naitac chakuninā kṛtam
 14 himavān pāriyātraś ca vindhyo malaya eva ca
    catvāraḥ parvatāḥ kena pātitā bhuvi tejasā
 15 atīva te mahat karmakṛtaṃ balavatāṃ vara
    yan na devā na gandharvā nāsurā na ca rākṣasāḥ
    viṣaheran mahāyuddhe kṛtaṃ te tan mahādbhutam
 16 na te jānāmi yat kāryaṃ nābhijānāmi kāṅkṣitam
    kautūhalaṃ mahaj jātaṃ sādhvasaṃ cāgataṃ mama
 17 yenāsmy udvignahṛdayaḥ samutpanna śiro jvaraḥ
    pṛcchāmi bhagavaṃs tasmāt ko bhavān iha tiṣṭhati
 18 [yaksa]
    yakṣo 'ham asmi bhadraṃ te nāsmi pakṣī jale caraḥ
    mayaite nihatāḥ sarve bhrātaras te mahaujasaḥ
 19 [vai]
    tatas tām aśivāṃ śrutvā vācaṃ sa paruṣākṣarām
    yakṣasya bruvato rājann upakramya tadā sthitaḥ
 20 virūpākṣaṃ mahākāyaṃ yakṣaṃ tālasamucchrayam
    jvalanārkapratīkāśam adhṛṣyaṃ parvatopamam
 21 setum āśritya tiṣṭhantaṃ dadarśa bharatarṣabhaḥ
    meghaganmīrayā vācā tarjayantaṃ mahābalam
 22 [yaksa]
    ime te bhrātaro rājan vāryamāṇā mayāsakṛt
    balāt toyaṃ jihīrṣantas tato vai sūditā mayā
 23 na peyam udakaṃ rājan prāṇān iha parīpsatā
    pārtha mā sāhasaṃ kārṣīr mama pūrvaparigrahaḥ
    praśnān uktvā tu kaunteya tataḥ piba harasva ca
 24 [y]
    naivāhaṃ kāmaye yakṣa tava pūrvaparigraham
    kāmanaitat praśaṃsanti santo hi puruṣāḥ sadā
 25 yadātmanā svam ātmānaṃ praśaṃset puruṣaḥ prabho
    yathā prajñaṃ tu te praśnān prativakṣyāmi pṛccha mām
 26 [yaksa]
    kiṃ svid ādityam unnayati keca tasyābhitaś carāḥ
    kaś cainam astaṃ nayati kasmiṃś ca pratitiṣṭhati
 27 [y]
    brahmād ity amun nayati devās tasyābhitaś carāḥ
    dharmaś cāstaṃ nayati ca satye ca pratitiṣṭhati
 28 [yaksa]
    kena svic chrotriyo bhavati kena svid vindate mahat
    kena dvitīyavān bhavati rājan kena ca buddhimān
 29 [y]
    śrutena śrotriyo bhavati tapasā vindate mahat
    dhṛtyā dvitīyavān bhavati buddhimān vṛddhasevayā
 30 [yakṣa]
    kiṃ brāhmaṇānāṃ devatvaṃ kaś ca dharmaḥ satām iva
    kaś caiṣāṃ mānuṣo bhāvaḥ kim eṣām asatām iva
 31 [y]
    svādhyāya eṣāṃ devatvaṃ tapa eṣāṃ satām iva
    maraṇaṃ mānuṣo bhāvaḥ parivādo 'satām iva
 32 [yaksa]
    kiṃ kṣatriyāṇāṃ devatvaṃ kaś ca dharmaḥ satām iva
    kaś caiṣāṃ mānuṣo bhāvaḥ kim eṣām asatām iva
 33 [y]
    iṣvastram eṣāṃ devatvaṃ yajña eṣāṃ satām iva
    bhayaṃ vai mānuṣo bhāvaḥ parityāgo 'satām iva
 34 [yaksa]
    kim ekaṃ yajñiyaṃ sāma kim ekaṃ yajñiyaṃ yajuḥ
    kā caikā vṛścate yajñaṃ kāṃ yajño nātivartate
 35 [y]
    prāṇo vai yajñiyaṃ sāma mano vai yajñiyaṃ yajuḥ
    vāg ekā vṛścate yajñaṃ tāṃ yajño nātivartate
 36 [yaksa]
    kiṃ svid āpatatāṃ śreṣṭhaṃ bījaṃ nipatatāṃ varam
    kiṃ svit pratiṣṭhamānānāṃ kiṃ svit pravadatāṃ varam
 37 [y]
    varṣam āpatatāṃ śreṣṭhaṃ bījaṃ nipatatāṃ varam
    gāvaḥ pratiṣṭhamānānāṃ putraḥ pravadatāṃ varaḥ
 38 [yaksa]
    indriyārthān anubhavan buddhimāṁl lokapūjitaḥ
    saṃmataḥ sarvabhūtānām ucchvasan ko na jīvati
 39 [y]
    devatātithibhṛtyānāṃ pitṝṇām ātmanaś ca yaḥ
    na nirvapati pañcānām ucchvasan na sa jīvati
 40 [yaksa]
    kiṃ svid gurutaraṃ bhūmeḥ kiṃ svid uccataraṃ ca khāt
    kiṃ svic chīghrataraṃ vāyoḥ kiṃ svid bahutaraṃ nṛṇām
 41 [y]
    mātā gurutarā bhūmeḥ pitā uccarataś ca khāt
    mano śīghrataraṃ vāyoś cintā bahutarī nṛṇām
 42 [yaksa]
    kiṃ svit suptaṃ na nimiṣati kiṃ svij jātaṃ na copati
    kasya svid dhṛdayaṃ nāsti kiṃ svid vegena varghate
 43 [y]
    matsyaḥ supto na nimiṣaty aṇḍaṃ jātaṃ na copati
    aśmano hṛdayaṃ nāsti nadīvegena vardhate
 44 [yaksa]
    kiṃ svit pravasato mitraṃ kiṃ svin mitraṃ gṛhe sataḥ
    āturasya ca kiṃ mitraṃ kiṃ svin mitraṃ mariṣyataḥ
 45 [y]
    sārthaḥ pravasato mitraṃ bhāryā mitraṃ gṛhe sataḥ
    āturasya bhiṣan mitraṃ dānaṃ mitraṃ mariṣyataḥ
 46 [yaksa]
    kiṃ svid eko vicarati jātaḥ ko jāyate punaḥ
    kiṃ svid dhimasya bhaiṣajyaṃ kiṃ svid āvapanaṃ mahat
 47 [y]
    sūrya eko vicarati candramā jāyate punaḥ
    agnir himasya bhaiṣajyaṃ bhūmir āpavanaṃ mahat
 48 [yaksa]
    kiṃ svid ekapadaṃ dharmyaṃ kiṃ svid ekapadaṃ yaśaḥ
    kiṃ svid ekapadaṃ svargyaṃ kiṃ svid ekapadaṃ sukham
 49 [y]
    dākṣyam ekapadaṃ dharmyaṃ dānam ekapadaṃ yaśaḥ
    satyam ekapadaṃ svargyaṃ śīlam ekapadaṃ sukham
 50 [yaksa]
    kiṃ svid ātmā manuṣyasya kiṃ svid daivakṛtaḥ sakhā
    upajīvanaṃ kiṃ svid asya kiṃ svid asya parāyaṇam
 51 [y]
    putra ātmā manuṣyasya bhāryā daivakṛtaḥ sakhā
    upajīvanaṃ ca parjanyo dānam asya parāyaṇam
 52 [yaksa]
    dhanyānām uttamaṃ kiṃ svid dhanānāṃ kiṃ svid uttamam
    lābhānām uttamaṃ kiṃ svit kiṃ sukhānāṃ tathottamam
 53 [y]
    dhanyānām uttamaṃ dākṣyaṃ dhanānām uttamaṃ śrutam
    lābhānāṃ śreṣṭham ārogyaṃ sukhānāṃ tuṣṭir uttamā
 54 [yaksa]
    kaś ca dharmaḥ paro loke kaś ca dharmaḥ sadā phalaḥ
    kiṃ niyamya na śocanti kaiś ca saṃdhir na jīryate
 55 [y]
    ānṛśaṃsyaṃ paro dharmas trayīdharmaḥ sadā phalaḥ
    ano yamya na śocanti sadbhiḥ saṃdhir na jīryate
 56 [yaksa]
    kiṃ nu hitvā priyo bhavati kiṃ nu hitvā na śocati
    kiṃ nu hitvārthavān bhavati kiṃ nu hitvā sukhī bhavet
 57 [y]
    mānaṃ hitvā priyo bhavati krodhaṃ hitvā na śocati
    kāmaṃ hitvārthavān bhavati lobhaṃ hitvā sukhū bhavet
 58 [yaksa]
    mṛtaṃ kathaṃ syāt puruṣaḥ kathaṃ rāṣṭraṃ mṛtaṃ bhavet
    śrādhaṃ mṛtaṃ kathaṃ ca syāt kathaṃ yajño mṛto bhavet
 59 [y]
    mṛto daridraḥ puruṣo mṛtaṃ rāṣṭram arājakam
    mṛtam aśrotriyaṃ śrāddhaṃ mṛto yajño tv adakṣiṇaḥ
 60 [yaksa]
    kā dik kim udakaṃ proktaṃ kim annaṃ pārtha kiṃ viṣam
    śrāddhasya kālam ākhyāhi tataḥ piba harasva ca
 61 [y]
    santo dig jalam ākāśaṃ gaur annaṃ prārthanā viṣam
    śrāddhasya brāhmaṇaḥ kālaḥ kathaṃ vā yakṣa manyase
 62 [yaksa]
    vyākhyātā me tvayā praśnā yāthātathyaṃ paraṃtapa
    puruṣaṃ tv idānīm ākhyāhi yaś ca sarvadhanī naraḥ
 63 [y]
    divaṃ spṛśati bhūmiṃ ca śabdaḥ puṇyasya karmaṇaḥ
    yāvat sa śabdo bhavati tāvat puruṣa ucyate
 64 tulye priyāpriye yasya sukhaduḥkhe tathaiva ca
    atītānāgate cobhe sa vai sarvadhanī naraḥ
 65 [yaksa]
    vyākhyātaḥ puruṣo rājan yaś ca sarvadhanī naraḥ
    tasmāt tavaiko bhrātṝṇāṃ yam icchasi sa jīvatu
 66 [y]
    śyāmo ya eṣa raktākṣo bṛhac chāla ivodgataḥ
    vyūḍhorasko mahābāhur aṅkulo yakṣa jīvatu
 67 [yaksa]
    priyas te bhīmaseno 'yam arjuno vaḥ parāyaṇam
    sa kasmān nakulaṃ rājan sāpatnaṃ jīvam icchasi
 68 yasya nāgasahasreṇa daśa saṃkhyena vai balam
    tulyaṃ taṃ bhīmam utsṛjya nakulaṃ jīvam icchasi
 69 tathainaṃ manujāḥ prāhur bhīmasenaṃ priyaṃ tava
    atha kenānubhāvena sāpatnaṃ jīvam icchasi
 70 yasya bāhubalaṃ sarve pāṇḍavāḥ samupāśritāḥ
    arjunaṃ tam apāhāya nakulaṃ jīvam icchasi
 71 [y]
    ānṛśaṃsya paro dharmaḥ paramārthāc ca me matam
    ānṛśaṃsyaṃ cikīrṣāmi nakulo yakṣa jīvatu
 72 dharmaśīlaḥ sadā rājā iti māṃ mānavā viduḥ
    svadharmān na caliṣyāmi nakulo yakṣa jīvatu
 73 yathā kuntī tathā mādrī viśeṣo nāsti me tayoḥ
    mātṛbhyāṃ samam icchāmi nakulo yakṣa jīvatu
 74 [yaksa]
    yasya te 'rthāc ca kāmāc ca ānṛśaṃsyaṃ paraṃ matam
    asmāt te bhrātaraḥ sarve jīvantu bharatarṣabha

 

Vaisampayana said, "Yudhishthira saw his brothers, each possessed of the glory of Indra himself, lying dead like the Regents of the world dropped from their spheres at the end of the Yuga. And beholding Arjuna lying dead, with his bow and arrows dropped on the ground, and also Bhimasena and the twins motionless and deprived of life, the king breathed a hot and long sigh, and was bathed in tears of grief. And beholding his brothers lying dead, the mighty armed son of Dharma with heart racked in anxiety, began to lament profusely, saying, 'Thou hadst, O mighty-armed Vrikodara, vowed, saying,--I shall with mace smash the thighs of Duryodhana in battle! O enhancer of the glory of the Kurus, in thy death, O mighty-armed and high-souled one, all that hath become fruitless now! The promises of men may be ineffectual; but why have the words of the gods uttered in respect of thee been thus fruitless? O Dhananjaya, while thou wert in thy mother's lying-in-room, the gods had said,--O Kunti, this thy son shall not be inferior to him of a thousand eyes! And in the northern Paripatra mountains, all beings had sung, saying,--The prosperity (of this race), robbed by foes will be recovered by this one without delay. No one will be able to vanquish him in battle, while there will be none whom he will not be able to vanquish. Why then hath that Jishnu endued with great strength been subject to death? Oh, why doth that Dhananjaya, relying on whom we had hitherto endured all this misery, lie on the ground blighting all my hopes! Why have those heroes, those mighty sons of Kunti, Bhimasena and Dhananjaya, came under the power of the enemy,--those who themselves always slew their foes, and whom no weapons could resist! Surely, this vile heart of mine must be made of adamant, since, beholding these twins lying today on the ground it doth not split! Ye bulls among men, versed in holy writ and acquainted with the properties of time and place, and endued with ascetic merit, ye who duly performed all sacred rites, why lie ye down, without performing acts deserving of you? Alas, why lie ye insensible on the earth, with your bodies unwounded, ye unvanquished ones, and with your vows untouched?' And beholding his brothers sweetly sleeping there as (they usually did) on mountain slopes, the high souled king, overwhelmed with grief and bathed in sweat, came to a distressful condition. And saying,--It is even so--that virtuous lord of men, immersed in an ocean of grief anxiously proceeded to ascertain the cause (of that catastrophe). And that mighty-armed and high-souled one, acquainted with the divisions of time and place, could not settle his course of action. Having thus bewailed much in this strain, the virtuous Yudhishthira, the son of Dharma or Tapu, restrained his soul and began to reflect in his mind as to who had slain those heroes. 'There are no strokes of weapons upon these, nor is any one's foot-print here. The being must be mighty I ween, by whom my brothers have been slain. Earnestly shall I ponder over this, or, let me first drink of the water, and then know all. It may be that the habitually crooked-minded Duryodhana hath caused this water to be secretly placed here by the king of the Gandharvas. What man of sense can trust wicked wight of evil passions with whom good and evil are alike? Or, perhaps, this may be an act of that wicked-souled one through secret messengers of his.' And it was thus that that highly intelligent one gave way to diverse reflections. He did not believe that water to have been tainted with poison, for though dead no corpse-like pallor was on them. 'The colour on the faces of these my brothers hath not faded!' And it was thus that Yudhishthira thought. And the king continued, 'Each of these foremost of men was like unto a mighty cataract. Who, therefore, save Yama himself who in due time bringeth about the end of all things, could have baffled them thus.' And having concluded this for certain, he began to perform his ablutions in that lake. And while he descended into it, he heard these words from the sky, uttered by the Yaksha,--'I am a crane, living on tiny fish. It is by me that thy younger brothers have been brought under the sway of the lord of departed spirits. If, thou, O prince, answer not the questions put by me, even thou shalt number the fifth corpse. Do not, O child, act rashly! This lake hath already been in my possession. Having answered my questions first, do thou, O Kunti's son, drink and carry away (as much as thou requirest)!' Hearing these words, Yudhishthira said, 'Art thou the foremost of the Rudras, or of the Vasus, or of the Marutas? I ask, what god art thou? This could not have been done by a bird! Who is it that hath overthrown the four mighty mountains, viz., the Himavat, the Paripatra, the Vindhya, and the Malaya? Great is the feat done by thee, thou foremost of strong persons! Those whom neither gods, nor Gandharvas nor Asuras, nor Rakshasas could endure in mighty conflict, have been slain by thee! Therefore, exceedingly wonderful is the deed done by thee! I do not know what thy business may be, nor do I know thy purpose. Therefore, great is the curiosity and fear also that have taken possession of me? My mind is greatly agitated, and as my head also is aching, I ask thee, therefore, O worshipful one, who art thou that stayest here?' Hearing these words the Yaksha said, 'I am, good betide thee, a Yaksha, and not an amphibious bird. It is by me that all these brothers of thine, endued with mighty prowess, have been slain!'

 

Vaisampayana continued, 'Hearing these accursed words couched in harsh syllabus, Yudhishthira, O king, approaching the Yaksha who had spoken then, stood there. And that bull among the Bharatas then beheld that Yaksha of unusual eyes and huge body tall like a palmyra-palm and looking like fire or the Sun, and irresistible and gigantic like a mountain, staying on a tree, and uttering a loud roar deep as that of the clouds.

 

And the Yaksha said, 'These thy brothers, O king, repeatedly forbidden by me, would forcibly take away water. It is for this that they have been slain by me! He that wisheth to live, should not, O king, drink this water! O son of Pritha, act not rashly! This lake hath already been in my possession. Do thou, O son of Kunti, first answer my questions, and then take away as much as thou likest!'

 

Yudhishthira said, 'I do not, O Yaksha, covet, what is already in thy possession! O bull among male beings, virtuous persons never approve that one should applaud his own self (without boasting, I shall, therefore, answer thy questions, according to my intelligence). Do thou ask me!'

 

The Yaksha then said, 'What is it that maketh the Sun rise? Who keeps him company? Who causeth him to set? And in whom is he established?'

 

Yudhishthira answered, 'Brahma maketh the Sun rise: the gods keep him company: Dharma causeth him to set: and he is established in truth.' 

 

The Yaksha asked, 'By what doth one become learned? By what doth he attain what is very great? How can one have a second? And, O king, how can one acquire intelligence?'

 

Yudhishthira answered, 'It is by the (study of the) Srutis that a person becometh learned; it is by ascetic austerities that one acquireth what is very great: it is by intelligence that a person acquireth a second and it is by serving the old that one becometh wise.'

 

The Yaksha asked, 'What constituteth the divinity of the Brahmanas? What even is their practice that is like that of the pious? What also is the human attribute of the Brahmanas? And what practice of theirs is like that of the impious?'

 

Yudhishthira answered, 'The study of the Vedas constitutes their divinity: their asceticism constitutes behaviour that is like that of the pious; their liability to death is their human attribute and slander is their impiety.'

 

The Yaksha asked, 'What institutes the divinity of the Kshatriyas? What even is their practice that is like that of the pious? What is their human attribute? And what practice of theirs is like that of the impious?'

 

Yudhishthira answered, 'Arrows and weapons are their divinity: celebration of sacrifices is that act which is like that of the pious: liability to fear is their human attribute; and refusal of protection is that act of theirs which is like that of the impious.'

 

The Yaksha asked, 'What is that which constitutes the Sama of the sacrifice? What the Yajus of the sacrifice? What is that which is the refuge of a sacrifice? And what is that which sacrifice cannot do without?'

 

Yudhishthira answered, 'Life is the Sama of the sacrifice; the mind is the Yajus of the sacrifice: the Rik is that which is the refuge of the sacrifice; and it is Rik alone which sacrifice cannot do without.'

 

The Yaksha asked, 'What is of the foremost value to those that cultivate? What is of the foremost value to those that sow? What is of the foremost value to those that wish for prosperity in this world? And what is of the foremost value to those that bring forth?'

 

Yudhishthira answered, 'That which is of the foremost value to those that cultivate is rain: that of the foremost value to those that sow is seed: that of the foremost value to those that bring forth is offspring.

 

The Yaksha asked, 'What person, enjoying all the objects of the senses, endued with intelligence, regarded by the world and liked by all beings, though breathing, doth not offer anything to these five, viz., gods, guests, servants, Pitris, and himself, though endued with breath, is not yet alive.'

 

The Yaksha asked, 'What is weightier than the earth itself? What is higher than the heavens?' What is fleeter than the wind? And what is more numerous than grass?'

 

Yudhishthira answered, 'The mother is weightier than the earth; the father is higher than the heaven; the mind is fleeter than the wind; and our thoughts are more numerous than grass.'

 

The Yaksha asked, 'What is that which doth not close its eyes while asleep; What is that which doth not move after birth? What is that which is without heart? And what is that which swells with its own impetus?'

 

Yudhishthira answered, 'A fish doth not close its eyes while asleep: an egg doth not move after birth: a stone is without heart: and a river swelleth with its own impetus.'

 

The Yaksha asked, 'Who is the friend of the exile? Who is the friend of the householder? Who is the friend of him that ails? And who is the friend of one about to die?'

 

Yudhishthira answered, 'The friend of the exile in a distant land is his companion, the friend of the householder is the wife; the friend of him that ails is the physician: and the friend of him about to die is charity.

 

The Yaksha asked,--'Who is the guest of all creatures? What is the eternal duty? What, O foremost of kings, is Amrita? And what is this entire Universe?'

 

Yudhishthira answered,--Agni is the guest of all creatures: the milk of kine is amrita: Homa (therewith) is the eternal duty: and this Universe consists of air alone.' 

 

The Yaksha asked,--'What is that which sojourneth alone? What is that which is re-born after its birth? What is the remedy against cold? And what is the largest field?'

 

Yudhishthira answered,--'The sun sojourneth alone; the moon takes birth anew: fire is the remedy against cold: and the Earth is the largest field.'

 

The Yaksha asked,--'What is the highest refuge of virtue? What of fame? What of heaven? And what, of happiness?'

 

Yudhishthira answered,--'Liberality is the highest refuge of virtue: gift, of fame: truth, of heaven: and good behaviour, of happiness.'

 

The Yaksha asked,--'What is the soul of man? Who is that friend bestowed on man by the gods? What is man's chief support? And what also is his chief refuge?'

 

Yudhishthira answered,--'The son is a man's soul: the wife is the friend bestowed on man by the gods; the clouds are his chief support; and gift is his chief refuge.'

 

The Yaksha asked,--'What is the best of all laudable things? What is the most valuable of all his possessions? What is the best of all gains? And what is the best of all kinds of happiness?'

 

Yudhishthira answered,--"The best of all laudable things is skill; the best of all possessions is knowledge: the best of all gains is health: and contentment is the best of all kinds of happiness.'

 

The Yaksha asked,--'What is the highest duty in the world? What is that virtue which always beareth fruit? What is that which if controlled, leadeth not to regret? And who are they with whom an alliance cannot break?'

 

Yudhishthira answered,--'The highest of duties is to refrain from injury: the rites ordained in the Three (Vedas) always bear fruit: the mind, if controlled, leadeth to no regret: and an alliance with the good never breaketh.'

 

The Yaksha asked,--'What is that which, if renounced, maketh one agreeable? What is that which, if renounced, leadeth to no regret? What is that which, if renounced, maketh one wealthy? And what is that which if renounced, maketh one happy?'

 

Yudhishthira answered,--'Pride, if renounced, maketh one agreeable; wrath, if renounced leadeth to no regret: desire, if renounced, maketh one wealthy: and avarice, if renounced, maketh one happy.'

 

The Yaksha asked,--'For what doth one give away to Brahmanas? For what to mimes and dancers? For what to servants? And for what to king?'

 

Yudhishthira answered,--'It is for religious merit that one giveth away to Brahmanas: it is for fame that one giveth away to mimes and dancers: it is for supporting them that one giveth away to servants: and it is for obtaining relief from fear that one giveth to kings.'

 

The Yaksha asked,--'With what is the world enveloped? What is that owing to which a thing cannot discover itself? For what are friends forsaken? And for what doth one fail to go to heaven?'

 

Yudhishthira answered,--'The world is enveloped with darkness. Darkness doth not permit a thing to show itself. It is from avarice that friends are forsaken. And it is connection with the world for which one faileth to go to heaven.'

 

The Yaksha asked,--'For what may one be considered as dead? For what may a kingdom be considered as dead? For what may a Sraddha be considered as dead? And for what, a sacrifice?'

 

Yudhishthira answered,--'For want of wealth may a man be regarded as dead. A kingdom for want of a king may be regarded as dead. A Sraddha that is performed with the aid of a priest that hath no learning may be regarded as dead. And a sacrifice in which there are no gifts to Brahmanas is dead.'

 

The Yaksha asked,--'What constitutes the way? What, hath been spoken of as water? What, as food? And what, as poison? Tell us also what is the proper time of a Sraddha, and then drink and take away as much as thou likest!'

 

Yudhishthira answered,--'They that are good constitute the way. Space hath been spoken of as water. The cow is food. A request is poison. And a Brahmana is regarded as the proper time of a Sraddha. I do not know what thou mayst think of all this, O Yaksha?'

 

The Yaksha asked,--'What hath been said to be the sign of asceticism? And what is true restraint? What constitutes forgiveness. And what is shame?'

 

Yudhishthira answered,--'Staying in one's own religion is asceticism: the restraint of the mind is of all restraints the true one: forgiveness consists in enduring enmity; and shame, in withdrawing from all unworthy acts.'

 

The Yaksha asked,--'What, O king is said to be knowledge? What, tranquillity? What constitutes mercy? And what hath been called simplicity?'

 

Yudhishthira answered,--'True knowledge is that of Divinity. True tranquillity is that of the heart. Mercy consists in wishing happiness to all. And simplicity is equanimity of heart.'

 

The Yaksha asked,--'What enemy is invincible? What constitutes an incurable disease for man? What sort of a man is called honest and what dishonest?'

 

Yudhishthira answered,--'Anger is an invincible enemy. Covetousness constitutes an incurable disease. He is honest that desires the weal of all creatures, and he is dishonest who is unmerciful.'

 

The Yaksha asked,--'What, O king, is ignorance? And what is pride? What also is to be understood by idleness? And what hath been spoken of as grief?'

 

Yudhishthira answered,--'True ignorance consists in not knowing one's duties. Pride is a consciousness of one's being himself an actor or sufferer in life. Idleness consists in not discharging one's duties, and ignorance in grief.'

 

The Yaksha asked,--'What hath steadiness been said by the Rishis to be? And what, patience? What also is a real ablution? And what is charity?'

 

Yudhishthira answered,--'Steadiness consists in one's staying in one's own religion, and true patience consists in the subjugation of the senses. A true bath consists in washing the mind clean of all impurities, and charity consists in protecting all creatures.'

 

The Yaksha asked,--'What man should be regarded as learned, and who should be called an atheist? Who also is to be called ignorant? What is called desire and what are the sources of desire? And what is envy?'

 

Yudhishthira answered,--'He is to be called learned who knoweth his duties. An atheist is he who is ignorant and so also he is ignorant who is an atheist. Desire is due to objects of possession, and envy is nothing else than grief of heart.'

 

The Yaksha asked,--'What is pride, and what is hypocrisy? What is the grace of the gods, and what is wickedness?'

 

Yudhishthira answered,--'Stolid ignorance is pride. The setting up of a religious standard is hypocrisy. The grace of the gods is the fruit of our gifts, and wickedness consists in speaking ill of others.'

 

The Yaksha asked,--'Virtue, profit, and desire are opposed to one another. How could things thus antagonistic to one another exist together?'

 

Yudhishthira answered,--'When a wife and virtue agree with each other, then all the three thou hast mentioned may exist together.'

 

The Yaksha asked,--'O bull of the Bharata race, who is he that is condemned to everlasting hell? It behoveth thee to soon answer the question that I ask!'

 

Yudhishthira answered,--'He that summoneth a poor Brahmana promising to make him a gift and then tells him that he hath nothing to give, goeth to everlasting hell. He also must go to everlasting hell, who imputes falsehood to the Vedas, the scriptures, the Brahmanas, the gods, and the ceremonies in honour of the Pitris, He also goeth to everlasting hell who though in possession of wealth, never giveth away nor enjoyeth himself from avarice, saying, he hath none.' The Yaksha asked,--'By what, O king, birth, behaviour, study, or learning doth a person become a Brahmana? Tell us with certitude!'

 

Yudhishthira answered,-'Listen, O Yaksha! It is neither birth, nor study, nor learning, that is the cause of Brahmanahood, without doubt, it is behaviour that constitutes it. One's behaviour should always be well-guarded, especially by a Brahmana. He who maintaineth his conduct unimpaired, is never impaired himself. Professors and pupils, in fact, all who study the scriptures, if addicted to wicked habits, are to be regarded as illiterate wretches. He only is learned who performeth his religious duties. He even that hath studied the four Vedas is to be regarded as a wicked wretch scarcely distinguishable from a Sudra (if his conduct be not correct). He only who performeth the Agnihotra and hath his senses under control, is called a Brahmana!'

 

The Yaksha asked,--'What doth one gain that speaketh agreeable words? What doth he gain that always acteth with judgment? What doth he gain that hath many friends? And what he, that is devoted to virtue?'

 

Yudhishthira answered,--'He that speaketh agreeable words becometh agreeable to all. He that acteth with judgment obtaineth whatever he seeketh. He that hath many friends liveth happily. And he that is devoted to virtue obtaineth a happy state (in the next world).'

 

The Yaksha asked,--'Who is truly happy? What is most wonderful? What is the path? And what is the news? Answer these four questions of mine and let thy dead brothers revive.'

 

Yudhishthira answered,--'O amphibious creature, a man who cooketh in his own house, on the fifth or the sixth part of the day, with scanty vegetables, but who is not in debt and who stirreth not from home, is truly happy. Day after day countless creatures are going to the abode of Yama, yet those that remain behind believe themselves to be immortal. What can be more wonderful than this? Argument leads to no certain conclusion, the Srutis are different from one another; there is not even one Rishi whose opinion can be accepted by all; the truth about religion and duty is hid in caves: therefore, that alone is the path along which the great have trod. This world full of ignorance is like a pan. The sun is fire, the days and nights are fuel. The months and the seasons constitute the wooden ladle. Time is the cook that is cooking all creatures in that pan (with such aids); this is the news.'

 

The Yaksha asked,--'Thou hast, O represser of foes, truly answered all my questions! Tell us now who is truly a man, and what man truly possesseth every kind of wealth.'

 

Yudhishthira answered,--'The report of one's good action reacheth heaven and spreadeth over the earth. As long as that report lasteth, so long is a person to whom the agreeable and the disagreeable, weal and woe, the past and the future, are the same, is said to possess every kind of wealth.'

 

The Yaksha said,--'Thou hast, O king truly answered who is a man, and what man possesseth every kind of wealth. Therefore, let one only amongst thy brothers, whom thou mayst wish, get up with life!'

 

Yudhishthira answered,--'Let this one that is of darkish hue, whose eyes are red, who is tall like a large Sala tree, whose chest is broad and arms long, let this Nakula, O Yaksha, get up with life!

 

The Yaksha rejoined,-'This Bhimasena is dear unto thee, and this Arjuna also is one upon whom all of you depend! Why, then, O king dost thou, wish a step-brother to get up with his life! How canst thou, forsaking Bhima whose strength is equal to that of ten thousand elephants, wish Nakula to live? People said that this Bhima was dear to thee. From what motive then dost thou wish a step-brother to revive? Forsaking Arjuna the might of whose arm is worshipped by all the sons of Pandu, why dost thou wish Nakula to revive?'

 

Yudhishthira said,--'If virtue is sacrificed, he that sacrificeth it, is himself lost. So virtue also cherisheth the cherisher. Therefore taking care that virtue by being sacrificed may not sacrifice us, I never forsake virtue. Abstention from injury is the highest virtue, and is, I ween, even higher than the highest object of attainment. I endeavour to practise that virtue. Therefore, let Nakula, O Yaksha, revive! Let men know that the king is always virtuous! I will never depart from my duty. Let Nakula, therefore, revive! My father had two wives, Kunti and Madri. Let both of them have children. This is what I wish. As Kunti is to me, so also is Madri. There is no difference between them in my eye. I desire to act equally towards my mothers. Therefore, let Nakula live?' The Yaksha said,--'Since abstention from injury is regarded by thee as higher than both profit and pleasure, therefore, let all thy brothers live, O bull of Bharata race!"