YAKSHA PRASHNA

EPISODES FROM MAHABHARATA

YAKSHA PRASHNA - I

The episode known as “Yaksha Prashna” in Mahabharata relates to the

exchange of questions and answers between Yama in the guise of a Yaksha who

poses 126 difficult questions to Yudhishthira who gives the most fitting answers to

those questions. The background to this episode is something like this. One day

during their incognito vanavasa, Yudhishthira felt very thirsty and there was no

water in sight to quench his thirst. Sahadeva, the youngest of the Pandavas

climbed up a tree and spotted a lake at a distance. When he reached the lake

to bring water for Yudhushthira, he heard a voice which said “Beware! don’t

touch the water before you answer my questions”. Without heeding the warning

Sahadeva started collecting water from the lake. No sooner had he touched the

water than he fell down dead on the shore of the lake. Seeing Sahadeva not

returning, Nakula went after him. He too met the same fate as also his elder

brothers Arjuna and Bhima. Finally Yudhishthira went to the lake and he was

shocked by seeing all his brothers dead. The Yaksha revealed to him his terrible

form and warned him that he should answer his questions before helping himself

to the water in the lake. Yudhishthira gave him fitting replies and Yaksha was

pleased. Then Yaksha said that he would bring back to life one of his brothers.

Yudhisshthira wanted Nakula to be brought back to life. The Yaksha asked him

why he was asking Nakula, the son of Madri, to be brought to life instead of

Bhima or Arjuna who were his own brothers being Kunti’s children. Yudhisshthira

replied that he had two mothers Kunti and Madri, both being wives of his father.

He, Kunti Devi’s son, was alive. Therefore it was only just and equitable that

Nakula, the eldest son of Madri should also be alive. Yaksha who was none

other than Yama, the god of death, was very pleased by Yudhishthira’s reply

and brought back to life all the brothers of Yudhishthira.

Given below are the Yaksha’s questions with Yudhishthira’s answers from the

great epic of Mahabharata with a simple translation in English.

य�ः �कं�ःवदा�द�यम�ुनयित के च तःयािभत�राः।

क�नैमःतं नयित क�ःमं� ूितित�ित ॥26||

Who makes the Sun rise? Who travel with him? Who leads him to

to set? In whom is he firmly anchored?

यिुध��रः ॄ ा�द�यम�ुनयित देवाःतःयािभत�राः।

धम!�ाःतं नयित च स�ये च ूितित�ित॥27||

It is Brahman which makes the Sun rise. Devas travel with him.

Dharma leads him to set and he is firmly anchored in Truth.

य�ः केन�ःव#लो�ऽयो भवित केन�ःव�'�दते महत।्

केन�ःव�*'तीयवान ्भवित राजन ्केन च ब�ु.मान ्॥28||

How does one become a srotriya (one well-versed in vedic lore)? How does one

attain greatness? By what means one gets help? O King! By what means one

becomes intelligent?

यिुध��रः ौतेुन ौो�ऽयो भवित तपसा �व�दते महत ्।

ध�ृया �'तीयवान ्भवित ब�ु.मान ्व.ृसेवया ॥29||

One becomes a srotriya by the study of the Vedas, achieves greatness by

penance (tapas), gets help from his own intelligence and becomes intelligent by

serving elderly men (of wisdom)

य�ः �कं ॄा णानां देव�वं क� धम!ः सतािमव।

क�षैां मानषुो भावः �कमेषामसतािमव ॥30||

What is the divinity in brahmanas? What is the dharma of good people

which they follow? What is the humanly trait in them? What is it in

them which is like that of the bad people?

यिुध��रः ःवा4याय एषां देव�वं तप एषां सतािमव।

मरणं मानषुो भावः प6रवादोऽसतािमव ॥31||

Swadhyaaya (study of Vedic lore) is the divinity in Brahmanas. Penance

(tapas) is the good trait in them and human-like trait is death.

Denigrating others is a trait like that of bad people.

य�ः �कं ��ऽयाणां देव�वं क� धम!ः सतािमव।

क�षैां मानषुो भावः �कमेषामसतािमव ॥32||

What is the divinity in Kshatriyas? What is the dharma of good people

which they follow? What is the human-like trait in them? What is it in

them which is like that of the bad people?

यिुध��रः इंव:मेषां देव�वं य; एषां सतािमव ।

भयं व ैमानषुो भावः प6र�यागोऽसतािमव ॥33||

Bow and arrows is the divinity in Kshatriyas. Sacrificial rites are like

that of good people. Human-like trait in them is fear. Abandoning one

(who takes refuge) is like the trait of bad people.

य�ः �कमेकं य�;यं साम �कमेकं य�;यं यजःु।

का चषैां वणृुते य;ं कां य;ो नाितवत!ते ॥34||

What is Sama in a sacrifice? What is Yajus in a sacrifice? What does

the sacrifice invoke? What is it that it does not transgress?

यिुध��रः ूाणो व ैय�;यं साम मनो व ैय�;यं यजुः।

ऋगेका वणृतेु य;ं तां य;ो नाितवत!ते ॥35||

Prana is the sama in a sacrifice. Mind is the Yajus in it. It is Rik which the

sacrifice invokes and it is also Rik which it (sacrifice) does not transgress.

य�ः �कं�ःवदापततां ौ�ंे �कं�ःव��नपततां वरं।

�कं�ःव*ूित�मानानां �कं�ःव�ूसवतां वरम॥्३६||

What is the best thing for the tiller of the soil? What is the best thing for the one

who sows? What is the best thing for those who want a stable life? What is the

best thing for those who give birth?

यिुध��रः वष!मापततां ौ�ंे बीजं िनपततां वरम।्

गावः ूित�मानानां पऽुः ूसवतां वरः ॥३७॥

Rain is the best thing for the tiller. Seed is the best thing for those who sow. Cows

are the best for those who want a stable life. A son is the best thing for those

who give birth.

य�ः इ��ियाथा!ननभुवन ्ब�ु.मांCलोकप�ूजतः।

सFमतः सव!भतूानाम#ुGवसन ्को न जीवित ॥३८॥

He enjoys all sense objects, is intelligent, is honoured by people, is accepted by all

and breaths like a normal human being. But he does not live (there is no life in

him, he is as good as dead). Who is he?

यिुध��रः देवताितिथभ�ृयानां �पतॄणामा�मन� यः।

न िनव!पित पJचानाम#ुGवस�न स जीवित॥३९॥

One who does not offer nourishment (bali, food) to these five - the gods,

the guests, the servants, the forbears and the self - is as good as dead; he is

a living dead person.

य�ः �कं�ःवLMुतरं भमेूः �कं�ःवद#ुचतरं च खात।्

�कं�ःव#छPयतरं वायोः �कं�ःवRहुतरS तणृात ्॥४०॥

What is weightier than the Earth? Which is taller than the sky? What

Is speedier than air? What is more abundant than grass?

यिुध��रः माता गMुतरा भमेूः खात ्�पतो#चतरःतथा।

मनः शीयतरं वाता�#च�ता बहुतरS तणृात ्॥४१॥

Mother is weightier than Earth. Father is taller than the sky. Mind is speedier

than air and worries are more abundant than grass.

य�ः �कं�ःव�सXंु न िनिमषित �कं�ःवYजातं न चोपित।

कःय�ःव.दृयं ना�ःत कZं�ःव'ेगेन वध!ते ॥४२॥

Which does not close the eyes while sleeping? What does not move

after being born? Which has no heart ? What grows (swells) very

quickly?

यिुध��रः म�ःयः सXुो न िनिमष�य\डं जातं न चोपित।

अँमनो `दयं ना�ःत नदS वेगेन वध!ते ॥४३॥

Fish does not close the eyes while sleeping. Egg does not move after being laid

(before the chicks come out after it hatches). The stone has no heart. The river

swells with speed.

य�ः �कं�ःव�ूवसतो िमऽ ं�कं�ःव��मऽ ंगहेृ सतः।

आतरुःय च �कं िमऽ ं�कं�ःव��मऽ ंम6रंयतः ॥४४॥

Who is the friend of one away from home (travelling)? Who is the friend while

staying at home? Who is the friend when one is sick? Who is the friend when one

is dying?

यिुध��रः साथ!ः ूवसतो िमऽ ंभाया! िमऽ ंगहेृ सतः।

आतरुःय िभष�bऽ ंदानं िमऽ ंम6रंयतः ॥४५॥

Companion(co-traveller) is the friend while travelling. Wife is the friend while at

home. Physician is the friend when sick. Charity (Dana) is the friend of one on his

death bed.

य�ः कोऽितिथःसव!भतूानां �कं�ःव.मd सनातनम।्

अमतंृ �कं�ःविाजे�ि �कं�ःवत ्सव!िमदं जगत॥्४६॥

Who is the guest for all beings? Which is the ancient (or eternal) dharma? Which

is nectar, O King? What pervades all this world?

यिुध��रः अितिथः सव!भतूानाम�eनः सोमो गवामतंृ ।

सनातनोऽमतृो धमf वायःु सव!िमदं जगत ्॥४७॥

Agni is the guest for all beings. That which leads to immortality is the ancient

(eternal) dharma. Nectar is cow’s milk. The whole of this world is pervaded by

air.

य�ः �कं�ःवदेको �वचरते जातः को जायते पनुः ।

�कं�ःव�.मःय भषैYयं �कं�ःवदावपनं महत ्॥४८॥

Who moves about alone? Who is born again after being born? What is the

remedy for biting cold? Which is the greatest of fields (where corn grows)?

यिुध��रः सयू! एको �वचरते च�िमा जायते पनुः।

अ�eन�ह!मःय भषैYयं भिूमरापवनं महत ्॥४९॥

The Sun moves on its path alone. The moon is born again after waning. Fire is

the remedy for biting cold. The Earth is the greatest field.

य�ः �कं�ःवदेकपदं धFयd �कं�ःवदेकपदं यशः।

�कं�ःवदेकपदं ःवeयd �कं�ःवदेकपदं सखुम ्॥५०॥

Which is the one substratum for dharma? Which is the one substratum for fame?

Which is the substratum for things leading to heaven? Which is substratum for

happiness?

यिुध��रः दाआयमेकपदं धFयd दानमेकपदं यशः।

स�यमेकपदं ःवeयd शीलमेकपदं सखुम ्॥५१॥

Generosity is the substratum for dharma. Charity (daana, gifting) is the

substratum of fame. Truth is the substratum of all things which lead to heaven.

Good conduct (Virtue) is the substratum of happiness.

य�ः �कं�ःवदा�मा मनुं यःय �कं�ःवhैवकृतःसखा ।

उपजीवनं �कं�ःवदःय �कं�ःवदःय परायणम ्॥५२॥

Which is the soul of man? Who is his God-given friend? What

is his means of livelihood? What is his ultimate refuge?

यिुध��रः पऽु आ�मा मनुं यःय भाया! दैवकृतः सखा।

उपजीवनं च पज!�यो दानमःय परायणम ्॥५३॥

Son is the soul (atma) of man. Wife is the god-given friend. Clouds are the

means of livelihood. Charity (dana, gifting) is his ultimate refuge.

य�ः ध�यानामjुमं �कं�ःवत ्धनानां ःयात ्�कमjुमम।्

लाभानामjुमं �कं ःयात ्सखुानां ःयात ्�कमjुमम ्॥५४॥

What is the best of all goodness? What is the best of all wealth? What is the best

of all gains? What is the best of all happiness?

यिुध��रः ध�यानामjुमं दाआयं धनानामjुमं ौतुम।्

लाभानां ौये आरोeयं सखुानां त�ुkMjमा॥५५॥

Generosity is the best of all goodness. Learning is the best of all

wealth. Health is the best of all gains and contentment is the best

of all happiness. EPISODES FROM MAHABHARATA

YAKSHA PRASHNA- II

The episode known as “Yaksha Prashna” in Mahabharata relates to the

exchange of questions and answers between Yama in the guise of a Yaksha who

poses 126 difficult questions to Yudhishthira who gives the most fitting answers to

those questions. The background to this episode is something like this. One day

during their incognito vanavasa, Yudhishthira felt very thirsty and there was no

water in sight to quench his thirst. Sahadeva, the youngest of the Pandavas

climbed up a tree and spotted a lake at a distance. When he reached the lake

to bring water for Yudhushthira, he heard a voice which said “Beware! don’t

touch the water before you answer my questions”. Without heeding the warning

Sahadeva started collecting water from the lake. No sooner had he touched the

water than he fell down dead on the shore of the lake. Seeing Sahadeva not

returning, Nakula went after him. He too met the same fate as also his elder

brothers Arjuna and Bhima. Finally Yudhishthira went to the lake and he was

shocked by seeing all his brothers dead. The Yaksha revealed to him his terrible

form and warned him that he should answer his questions before helping himself

to the water in the lake. Yudhishthira gave him fitting replies and Yaksha was

pleased. Then Yaksha said that he would bring back to life one of his brothers.

Yudhisshthira wanted Nakula to be brought back to life. The Yaksha asked him

why he was asking Nakula, the son of Madri, to be brought to life instead of

Bhima or Arjuna who were his own brothers being Kunti’s children. Yudhisshthira

replied that he had two mothers Kunti and Madri, both being wives of his father.

He, Kunti Devi’s son, was alive. Therefore it was only just and equitable that

Nakula, the eldest son of Madri should also be alive. Yaksha who was none

other than Yama, the god of death, was very pleased by Yudhishthira’s reply

and brought back to life all the brothers of Yudhishthira.

Given below are the Yaksha’s questions with Yudhishthira’s answers from the

great epic of Mahabharata with a simple translation in English.

(CONTINUED FROM PART I)

य�ः क� धम!ः परो लोके क� धम!ः सदाफलः

�कं िनयFय न शोच��त कै� स��धन! जीय!ते ॥५६॥

Which is the greatest dharma in this world? Which dharma yields fruit always.

Controlling which does not one grieve? With whom a peace treaty does not fail?

यिुध��रः आनशंृःयं परो धम!:यी धम!ः सदा फलः।

मनो यFय न शोच��त स��धः स�mन! जीय!ते ॥५७॥

Ahimsa (non-violence) is the greatest dharma (virtue). The dharmas enshrined

in the three Vedas always yield fruit. By controlling the mind one does not

grieve. Treaty with the good does not fail.

य�ः �कं न ु�ह�वा �ूयो भवित �कं न ु�ह�वा न शोचित।

�कं न ु�ह�वाऽथ!वान ्भवित �कं न ु�ह�वा सखुी भवेत ्॥५८॥

Discarding which one becomes loved by all ? Discarding which one does not

grieve? Discarding which one becomes wealthy? Discarding which does one

become happy?

यिुध��रः मानं �ह�वा �ूयो भवित बोधं �ह�वा न शोचित।

कामं �ह�वाऽथ!वान ्भवित लोभं �ह�वा सखुी भवेत ्॥५९॥

One who is without vanity is loved by all. One without anger never grieves. One

without desires is wealthy and one without greed is happy.

य�ः �कमथd ॄा णे दानं �कमथd नटनत!के।

�कमथd चवै भ�ृयेष ु�कमथd चवै राजस॥ु६०॥

What is the purpose of dana (gift, charity) to a brahmana, to dancers (and

musicians), to servants and to the King?

यिुध��रः धमा!थd ॄा णे दानं यशोथd नटनत!के।

भ�ृयेष ुभरणाथd व ैभयाथd चवै राजस ु॥६१॥

Dana to a brahmana is for the sake of dharma, to dancers and musicians for the

sake of fame, to servants for the sake of proper conduct of affairs and to the

king because of fear.

य�ः केन�ःवदावतृो लोकः केन �ःव�न ूकाशते।

केन �यजित िमऽा�ण केन ःवगd न ग#छित ॥६२॥

By what is this world enveloped? Why does an entity not shine (does not become

known)? What is it that causes one to abandon friends? What is it that prevents

one from entering heaven?

यिुध��रः अ;ानेनावतृो लोकःतमसा न ूकाशते।

लोभाpयजित िमऽाणी सqगा�ःवगd न ग#छित॥६३॥

This world is enveloped by ignorance (of the Reality). One does not shine

because of darkness. It is greed which prompts one to abandon one’s friends. It

is attachment (to worldly things) that prevents one from entering heaven.

य�ः मतृः कथं ःया�पMुषः कथं राrं मतंृ भवेत ्।

ौा.ं मतंृ कथा वा ःयात ्कथं य;ो मतृो भवेत ्।।६४॥

How does a man become (like) dead? When does a kingdom become dead?

When does shraaddha performed in memory of forebears is considered as good

as dead? When does a sacrifice becomes as good as dead?

यिुध��रः मतृो द6रिः पMुषो मतंृ राrमराजकम।्

मतृमौो�ऽयं ौा.ं मतृो य;ः�वद��णः ॥६५॥

One who is poor is as good as dead. A country without a king is (like) dead.

Shraddha performed without a shrotriya (one who has studied the Vedas) is as

good as dead. A sacrifice performed without dakishina is (like) dead.

य�ः का�द�sकमदुकं ूोtं �कम�नं �कं च व ै�वषम।्

ौा.ःय कालमाuया�ह ततः �पब हरःव च ॥६६॥

What is quarter(direction)? What is called water? What is food? What is poison?

What is the proper time for Shraddha? Answer these questions and then drink or

take away water from this lake.

यिुध��रः स�तो�दeजलमाकाशं गौर�नं ूाथ!ना �वषम।्

ौा.ःय ॄा णः कालः कथं वा य� म�यसे ॥६७॥

Good people are the direction. Sky is water. The cow provides food. Begging is

poison. Brahmana is the time for Shraddha. O Yaksha! What do you think about

this?

य�ः तपः �कं ल�णं ूोtं को दम� ूकZित!तः।

�मा च का परा ूोtा का च ॑Sः प6रकZित!ता ॥६८॥

What is said to be the mark of tapas?. What is known as control. What is the

highest patience? What is called modesty?

यिुध��रः तपः ःवधम!वित!�वं मनसो दमनं दमः।

�मा '�'स�हंण�ुवं ॑Sरकाय!िनवत!नम ्॥६९॥

Always sticking to one’s own dharma is penance(tapas). Control of the mind is

real control. Enduring pairs of opposites (like heat and cold, happiness and

sorrow, honour and dishonour, friendship and enmity etc.) is patience. Refraining

from doing improper deeds is modesty.

य�ः �कं ;ानं ूो#यते राजन ्कः शम� ूकZित!तः।

दया च का परा ूोtा �कJचाज!वमदुा`तम।् ॥७०॥

O King, What is called knowledge? What is calmness? What is the highest form

of kindness? What is straightforwardness?

यिुध��रः ;ानं तpवाथ!संबोधः शम��jूशा�तता।

दया सव!सखुै�ष�वमाज!वं समिचjता ॥७१॥

Realisation of the Self is knowledge. Calmness is the calmness of the mind.

Kindness is the desire to see all beings happy. Straightforwardness is equanimity

in all circumstances.

य�ः कः शऽदुु!ज!यः पुंसां क� xयािधरन�jकः।

कZyश� ःमतृः साधरुसाधःु कZyशः ःमतृः ॥७२॥

Which foe is invincible for men? Which is the disease which has no end? Who is a

sadhu (good person)? Who is a bad person?

यिुध��रः बोधः सदुजु!यः शऽलुfभो xयािधरन�तकः।

सव!भतू�हतः साधरुसाधिुन!द!यः ःमतृः ॥७३॥

Anger is the invincible foe. Greed is the disease without end. A sadhu

(good person) is one who does only good to all beings. One who is cruel (to all

beings) is a bad person.

य�ः को मोहः ूो#यते राजन ्क� मानः ूकZित!तः।

�कमालःयं च �व;ेयं क� शोकः ूकZित!तः ॥७४॥

O King, What is delusion? What is vanity? What is indolence? What is sorrow?

यिुध��रः मोहो �ह धम!मढू�वं मानः�वा�मािभमािनता।

धम!िन�ंबयताऽऽलःयं शोकः�व;ानम#ुयते ॥७५॥

Delusion is ignorance of dharma. Vanity is false pride about oneself. Indolence is

not fulfilling one’s duties according to swadharma and sorrow is ignorance.

य�ः �कं ःथयै!म�ृषिभःूोtं �कं च धयै!मदुा`तम।्

ःनानं च �कं परं ूोtं दानं च �किमहो#यते ॥७६॥

What is called by Rishis as sthairya (stability, unshakability). What is known as

dhairya (courage)? What is the highest type of snana (bathing)? What is dana

(charity,gifting)?

यिुध��रः ःवधम{ �ःथरा ःथयैd धयै!िम��ियिनमहः।

ःनानं मनोमल�यागो दानं व ैभतूर�णम ्॥७७॥

Firm adherence to one’s own dharma is sthairya. Control of the senses is dhairya.

Ridding the mind of all impurities is the highest type of snana. Providing

protection to beings is dana.

य�ः कः प�\डतः पमुान ्;ेयो ना�ःतकः क� उ#यते।

को मखू!ः क� कामः ःयात ्को म�सरः इित ःमतृः ॥७८॥

Who is a learned person? Who is an atheist? Who is a fool ? What is desire? What

is jealousy?

यिुध��रः धम!;ः प�\डतो ;ेयो ना�ःतको मखू! उ#यते।

कामः संसारहेतु� `jापो म�सरः ःमतृः ॥७९॥

A learned person is one who has knowledge of dharma. An atheist is a fool.

What causes samsara (cycle of births and deaths) is desire. Heart-burn is

jealously.

य�ः कोऽहंकार इित ूोtः क� दंभः ूकZित!तः।

�कं तhैवं परं ूोtं �कं त�पशै�ुयम#ुयते ॥८०॥

What is called egotism? What is termed dambha? Which is the highest daivam

(grace of God)? What is paishunya

यिुध��रः महा;ानमहंकारो दंभो धमf 4वजो#लयः।

दैवं दानफलं ूोtं पशै�ुयं परदषूणम ्॥८१॥

Egotism is the height of ignorance (of the self). Dambha is when one falsely poses

oneself as a dharmic (virtuous) person. The highest daivam (grace of God)

Is the result of daana (charity, gift). Paishunya is tarnishing others

य�ः धम!�ाथ!�काम� परःपर�वरोिधनः।

एषां िन�य�वM.ानां कथमेकऽ संगमः ॥८२॥

Dharma (virtue), artha (wealth) and kama (desire, specially erotic) are

mutually contradictory. How can there be harmony among these which are

opposed to one another?

यिुध��रः यदा धम!� भाया! च परःपरवशानगुौ।

तदा धमा!थ!कामानां ऽयाणाम�प संगमः ॥८३॥

When there is harmony between one’s dharma and one’s wife, there will be

harmony between dharma, artha and kama

य�ः अ�यो नरकः केन ूा}यते भरतष!भ।

एत�मे प#ृछतः ू~ं त#छPयं वtुमह!िस॥८४॥

O King, who goes to eternal hell? Please quickly give me an answer

to this question of mine.

यिुध��रः ॄा णं ःवयमाहूय याचमानम�कJचनम।्

प�ा�नाःतीित यो ॄयूात ्सोऽ�यं नरकं ोजेत ्॥८५॥

He goes to eternal hell who, having invited a poor begging brahmana,

tells him that there is nothing which he can give to him ( i.e. the

brahmana).

वेदेष ुधम!शा:ेष ुिम�या यो व ै�'जाितष ु

देवेष ु�पतधृम{ष ुसोऽ�यं नरकं ोजेत ्॥८६॥

He goes to eternal hell who dubs as false all Vedas, dharma sastras, brahmanas,

devas and sacrifices to forebears.

�व�माने धने लोभाhानभोग�वव�ज!तः।

प�ा�नाःतीित यो ॄयूात ्सोऽ�यं नरकं ोजेत ्॥८७॥

One who is very rich but neither gives to the needy nor enjoys the

wealth himself will go to eternal hell.

य�ः राजन ्कुलेन वjेृन ःवा4यायेन ौतेुन वा।

ॄा \यं केन भवित ूॄ�ूतेत ्सिुन��तम ्॥८८॥

O King, How does one gain brahminhood, whether by clan in which born, by

virtuous conduct, by the study of Vedas or by shrutam (learning acquired by

hearing from saints, teachers and elders)? Tell me your considered view on this.

यिुध��रः शणृ ुय� कुलं तात न ःवा4यायो न च ौतंु।

कारणं �ह �'जpवे च वjृमेव न संशयः ॥८९॥

O Yaksha, hear me; Neither clan nor Vedic studies nor learning confers

brahminhood. Undoubtedly, it is only virtuous (good) conduct that confers

brahminhood.

वjंृ य�ेन संरआयं ॄा णेन �वशेषतः।

अ�ीणवjृो न �ीणो वjृतःत ुहतो हतः॥९०॥

One, especially a brahmana, should zealously guard his good conduct. One

whose conduct does not become weak never becomes weak himself. One whose

good conduct is killed is as good as dead.

पठकाः पाठका�वै येचा�ये शा:िच�तकाः।

सव{ xयिसिननो मखूा!ः यः �बयावान ्स प�\डतः ॥९१॥

Students, teachers and thinkers in various shastras (scientific disciplines) are fools

if their conduct is bad. He who is bent on carrying out his swadharma is the real

pundit

चतुव{दोऽ�प दवुृ!jः स शिूादित6र#यते ।

योऽ�eनहोऽपरो दा�तः स ॄा णः इित ःमतृः॥९२॥

One who is well-versed in the four Vedas is worse than a Sudra if his conduct is

bad. One who performs agnihotra and other karmas enjoined by his swadharma

and who has control over his senses is considered a brahmana.

य�ः �ूयवचनवादS �कं लभते

�वमिृशतकाय!करः �कं लभते।

बहुिमऽकरः �कं लभते

धम{ रतः �कं लभते कथय ॥९३॥

What does a person, who talks soft and sweet with concern for others, gain?

What does one gain when one embarks on a project only after critical

examination of all its pros and cons? What is the gain of one who has many

friends? What does a stickler to dharma gain?

यिुध��रः �ूयवचनवादS �ूयो भवित

�वमिृशतकाय!करोऽिधकं जयित।

बहुिमऽकरः सखंु वसते

य� धम!रतः स गितं लभते ॥९४॥

One whose talk is sweet and sincere is loved by all. The one whose actions are

preceded by careful scrutiny, analysis and planning achieves success in his

endeavours. One with many friends lives happily. One who follows the path of

dharma goes to heaven.

य�ः को मोदते �कमा�यd कः प�था का च वाित!का।

वद मे चतरुः ू~ान ्मतृा जीव�त ुबा�धवाः॥९५॥

back to Who is happy? What is wonder? What is the path? What is the news?

Answer all these four questions and let your brothers who are dead come life.

यिुध��रः पJचमेऽहिन ष�े वा शाकं पचित ःवे गहेृ।

अनणृी चाऽूवासी च स वा6रचर मोदते ॥९६॥

O Yaksha, one who cooks vegetables on the fifth or sixth ahas (अहस)् of the day

in one’s own house, who is free from debts and who is not away from home is

happy.

अह�यहिन भतूािन ग#छ�तीह यमालयम।्

शेषाः ःतावरिम#छ��त �कमा�य!मतः परम ्॥९७॥

Every day living beings pass into the abode of Yama. But others want to remain

here permanently (They perhaps think that their turn will not come). There is no

greater wonder than this.

तकfऽूित�ः ौतुयो �विभ�नाः

नकैो ऋ�षय!ःय मतं ूमाणम ्।

धम!ःय तpवं िन�हतं गहुायां

महाजनो येन गतः स प�थाः ॥९८॥

Nothing can be established by logical arguments. The Vedas are different from

each other. There is no one Rishi whose ideas can be taken as authentic. The

truth about dharma is very secret (and difficult to comprehend). Therefore the

path one has to follow is the one taken by great souls.

अ�ःमन ्महामोहमये कटाहे

सयूा!�eनना रा�ऽ�दवे�धनेन।

मासतु!दव�प6रघ�टनेन

भतूािन कालः पचतीित वाता! ॥९९॥

The news is: Time is cooking all beings in the huge cauldron of ignorance on the

fire of the sun, using days and nights as fuel and stirring the mix with ladles of

months and seasons.

य�ः xयाuयाता मे �वया ू~ा याथात�यं पर�तप।

पMुषं ��वदानीं xयाuया�ह य� सव!धनी नरः ॥१००॥

O Destroyer of enemies ! You have correctly answered all my questions. Now

describe to me the person who is rich (wealthy) in all respects

यिुध��रः �दवं ःपशृित भिूमं च श�दः प\ुयेन कम!णा।

याव�स श�दो भवित ताव�पMुष उ#यते॥ १०१॥

The fame of good deeds done by one spreads in the earth and the heaven. As

long as that fame is alive one is known as a purusha

तुCयः �ूयाऽ�ूये यःय सखुदःुखे तथवै च।

अतीतानागते चोभे स व ैसव!धनी नरः ॥१०२॥

One is considered wealthy in all respects if one maintains equanimity between

likes and dislikes, happiness and sorrow as well as what is past and what is yet to

come.

य�ः xयाuयातः पMुषो राज�य� सव!धनी नरः।

तःमाpवमेकं ॅातॄणां यिम#छिस स जीवत ु॥१०३॥

O King! You have answered the questions regarding purusha and a man

who is wealthy in all respects. Therefore let one of your brothers, whom you wish,

come back to life.

यिुध��रः ँयामो य एष रtा�ो बहृ#छाल इवो��थतः ।

xयढूोरःको महाबाहुन!कुलो य� जीवत ु॥१०४॥

O Yaksha! Let Nakula of dark complexion and red eyes, tall as the sal tree with

broad chest and long arms, come back to life.

य�ः �ूयःते भीमसेनोऽयमजु!नो वः परायणम।्

स कःमा�नकुलो राजन ्साप�ं जीविम#छिस ॥१०५॥

O King! Bhima is dear to you, Arjuna is your refuge; why do you want

Nakula, born of the second wife of your father, to be brought back to life. ?

यःय नागसहॐेण दशसंuयेन व ैबलम।्

तुCयं तं भीमम�ुसYृय नकुलं जीविम#छिस ॥१०६॥

Leaving out Bhima who has the strength of ten thousand elephants you want

Nakula brought back to life.

तथनंै मनजुा ूाहुभ�मसेनं �ूयं तव।

अथ केनानभुावेन साप�ं जीविम#छिस ॥१०७॥

People say Bhima is very dear to you. In spite of it, what is the emotion which

prompts you to ask for the life of a brother born of the sapatni (co-wife) of your

mother?

यःय बाहुबलं सव{ पा\डवाः समपुासते।

अजु!नं तमपाहाय नकुलं जीविम#छिस ॥१०८॥

Leaving out Arjuna, on the strength of whose arms all the Pandavas rely, you

want Nakula to be revived

यिुध��रः धम! एव हतो ह��त धमf र�ित र��तः।

तःमा.मd न �यजािम मा नो धमf हतोऽवधीत॥्१०९॥

If dharma is destroyed, it will destroy; if it is protected, it will protect. Therefore I

never forsake dharma lest it, thus spurned, destroy me.

आनशंृःयं परो धम!ः परमाथा!#च मे मतम।्

आनशंृःयं िचकZषा!िम नकुलो य� जीवत॥ु११०॥

In my opinion kindness is the greatest dharma, virtue, greater than the highest

purushartha. I wish to be kind, O Yaksha!, let Nakula live.

धम!शीलः सदा राजा इित मां मानवा �वदःु।

ःवधमा!�न चिलंयािम नकुलो य� जीवत॥ु१११॥

People know me as a King whose conduct is governed by dharma.

I never deviate from swadharma. Let Nakula, therefore, live.

कु�ती चवै मािS च 'े भाय{ त ु�पतुम!म।

उभे सपऽुी ःयातां व ैइित मे धीयते मितः॥११२॥

Kunti and Madri were the two wives of my father. My mind is

determined that both of them should be with a son.

यथा कु�ती तथा मािS �वशेषो ना�ःत मे तयोः।

मात�ृयां समिम#छािम नकुलो य� जीवत ु॥११३॥

For me just as Kunti is mother so is Madri. I do not make any distinction between

them. I wish to have them both placed in the same position. Let, therefore,

Nakula live.

य�ः यःय तेऽथा!#च कामा#च आनशंृःयं परं मतम।्

तःमाjे ॅातरः सव{ जीव�त ुभरतष!भ ॥