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.
यः कंःवदादयमुनयित के च तःयािभतराः।

कैनमःतं नयित कःमं ूितितित ॥26||

Who makes the Sun rise? Who travel with him? Who leads him to
to set? In whom is he firmly anchored?

युिधरः ॄ ादयमुनयित दे वाःतःयािभतराः।

धम!ाःतं नयित च सये च ूितितित॥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.

यः केनःव#लोऽयो भवित केनःव'दते महत ्।

केनःव*'तीयवान ् भवित राजन ् केन च बु.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?

युिधरः ौुतेन ौोऽयो भवित तपसा वदते महत ् ।

 धृया 'तीयवान ् भवित बु.मान ् वृ.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)

यः कं ॄा णानां दे ववं क धम!ः सतािमव।

कैषां मानुषो 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?

युिधरः ःवा4याय एषां दे ववं तप एषां सतािमव।

मरणं मानुषो 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.

यः कं ऽयाणां दे ववं क धम!ः सतािमव।

 कैषां मानुषो 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?

युिधरः इंव:मेषां दे ववं य; एषां सतािमव ।

भयं वै मानुषो 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.

यः कमेकं य;यं साम कमेकं य;यं यजुः।

का चैषां वृणुते 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?

युिधरः ूाणो वै य;यं साम मनो वै य;यं यजुः।

 ऋगेका वृणत
ु े 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.

यः कंःवदापततां ौें कंःवनपततां वरं ।

कंःव*ूितमानानां कंःवू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?

युिधरः वष!मापततां ौें बीजं िनपततां वरम ्।

गावः ूितमानानां पुऽः ू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.

यः इियाथा!ननुभवन ् बु.मांCलोकपूजतः।

सFमतः सव!भत
ू ानामु#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?

युिधरः दे वताितिथभृयानां पतॄणामामन यः।

न िनव!पित पJचानामु#Gवसन 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.

यः कंःवLM
ु तरं भूमेः कंःवद#ु चतरं च खात ्।

कंःव#छPयतरं वायोः कंःवRहुतरS तृणात ् ॥४०॥

What is weightier than the Earth? Which is taller than the sky? What
Is speedier than air? What is more abundant than grass?

युिधरः माता गुMतरा भूमेः खात ् पतो#चतरःतथा।

मनः शीयतरं वाता#चता बहुतरS तृणात ् ॥४१॥

 Mother is weightier than Earth. Father is taller than the sky. Mind is speedier
than air and worries are more abundant than grass.

यः कंःवसुXं न िनिमषित कंःवYजातं न चोपित।

कःयःव.द
ृ यं नाःत कZंःव'े 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?

युिधरः मःयः सुXो न िनिमषय\डं जातं न चोपित।

अँमनो `दयं नाःत 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.

यः कंःवूवसतो िमऽं कंःवमऽं गृहे सतः।

आतुरःय च कं िमऽं कंःवमऽं 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?

युिधरः साथ!ः ूवसतो िमऽं भाया! िमऽं गृहे सतः।

आतुरःय िभषbऽं दानं िमऽं 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.

यः कोऽितिथःसव!भत
ू ानां कंःव.मd सनातनम ्।

अमृतं कंःविाजेि कंःवत ् 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?

युिधरः अितिथः सव!भत

ू ानामeनः सोमो गवामृतं ।

सनातनोऽमृतो धमf वायुः 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.

यः कंःवदे को वचरते जातः को जायते पुनः ।

कंःव.मःय भैषYयं कंःवदावपनं 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)?

युिधरः सूय! एको वचरते चिमा जायते पुनः।

अeनह! मःय भैषYयं भूिमरापवनं 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.

यः कंःवदे कपदं धFयd कंःवदे कपदं यशः।

कंःवदे कपदं ःवeयd कंःवदे कपदं सुखम ् ॥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?
युिधरः दाआयमेकपदं धFयd दानमेकपदं यशः।

सयमेकपदं ःवeयd शीलमेकपदं सुखम ् ॥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.

यः कंःवदामा मनुंयःय कंःवhै वकृ तःसखा ।

उपजीवनं कंःवदःय कंःवदःय 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?

युिधरः पुऽ आमा मनुंयःय भाया! दै वकृ तः 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.

यः धयानामुjमं कंःवत ् धनानां ःयात ् कमुjमम ्।

 लाभानामुjमं कं ःयात ् सुखानां ःयात ् कमुjमम ् ॥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?

युिधरः धयानामुjमं दाआयं धनानामुjमं ौुतम ्।

लाभानां ौेय आरोeयं सुखानां तुkMjमा॥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)

यः क धम!ः परो लोके क धम!ः सदाफलः

कं िनयFय न शोचत कै सधन! 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?
युिधरः आनृशंःयं परो धम!:यी धम!ः सदा फलः।

मनो यFय न शोचत सधः सmन! 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.

यः कं नु हवा ूयो भवित कं नु हवा न शोचित।

कं नु हवाऽथ!वान ् भवित कं नु हवा सुखी 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?

युिधरः मानं हवा ूयो भवित बोधं हवा न शोचित।

 कामं हवाऽथ!वान ् भवित लोभं हवा सुखी 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.

यः कमथd ॄा णे दानं कमथd नटनत!के।

कमथd चैव भृयेषु कमथd चैव राजसु॥६०॥

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

musicians), to servants and to the King?

युिधरः धमा!थd ॄा णे दानं यशोथd नटनत!के।

भृयेषु भरणाथd वै भयाथd चैव राजसु ॥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.

यः केनःवदावृतो लोकः केन ःवन ूकाशते।

केन यजित िमऽाण 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?

युिधरः अ;ानेनावृतो 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.

यः मृतः कथं ःयापुMषः कथं राrं मृतं भवेत ् ।

ौा.ं मृतं कथा वा ःयात ् कथं य;ो मृतो 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?

युिधरः मृतो द6रिः पुMषो मृतं राrमराजकम ्।

मृतमौोऽयं ौा.ं मृतो य;ःवदणः ॥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.

यः कादsकमुदकं ूोtं कमनं कं च वै वषम ्।

ौा.ःय कालमाuयाह 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.

युिधरः सतोदeजलमाकाशं गौरनं ूाथ!ना वषम ्।

ौा.ःय ॄा णः कालः कथं वा य मयसे ॥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?

यः तपः कं लणं ूो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?

युिधरः तपः ःवधम!वित!वं मनसो दमनं दमः।

मा ''सहंणु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.

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

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

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

युिधरः ;ानं तpवाथ!संबोधः शमjूशातता।

दया सव!सख
ु ै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.

यः कः शऽुद! ज
ु य
! ः पुंसां क xयािधरनjकः।

कZyश ःमृतः साधुरसाधुः कZyशः ःमृतः ॥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?

युिधरः बोधः सुदज

ु य
! ः शऽुलfभो xयािधरनतकः।

सव!भत
ू हतः साधुरसाधुिन!द!यः ःमृतः ॥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.

यः 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?

युिधरः मोहो ह धम!मढ

ू वं मानःवामािभमािनता।

धम!िनंबयताऽऽलःयं शोकःव;ानमु#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.
यः कं ःथैयम
! ृ षिभःूोtं कं च धैयम
! द
ु ा`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)?

युिधरः ःवधम{ ःथरा ःथैयd धैयि! मियिनमहः।

ःनानं मनोमलयागो दानं वै भूतरणम ् ॥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.

यः कः प\डतः पुमान ् ;ेयो नाःतकः क उ#यते।

 को मूखः! क कामः ःयात ् को मसरः इित ःमृतः ॥७८॥

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

युिधरः धम!;ः प\डतो ;ेयो नाःतको मूख! उ#यते।

कामः संसारहे तु `jापो मसरः ःमृतः ॥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.

यः कोऽहं कार इित ूोtः क दं भः ूकZित!तः।

कं तhै वं परं ूोtं कं तपैश

ु यमु#यते ॥८०॥
What is called egotism? What is termed dambha? Which is the highest daivam
(grace of God)? What is paishunya

युिधरः महा;ानमहं कारो दं भो धमf 4वजो#लयः।

दै वं दानफलं ूोtं पैश

ु यं परदष
ू णम ् ॥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

यः धम!ाथ!काम परःपरवरोिधनः।

एषां िनयवM.ा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?

युिधरः यदा धम! भाया! च परःपरवशानुगौ।

तदा धमा!थक
! ामानां ऽयाणामप संगमः ॥८३॥

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

यः अयो नरकः केन ूा}यते भरतष!भ।

एतमे पृ#छतः ू~ं त#छPयं वtुमह! िस॥८४॥

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

to this question of mine.

युिधरः ॄा णं ःवयमाहूय याचमानमकJचनम ्।

पानाःतीित यो ॄूयात ् सोऽयं 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).

वेदेषु धम!शा:ेषु िम€या यो वै 'जाितषु

दे वष
े ु पतृधम{षु सोऽयं 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 लोभाhानभोगववज!तः।

पानाःतीित यो ॄूयात ् सोऽयं नरकं ोजेत ् ॥८७॥

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

wealth himself will go to eternal hell.

यः राजन ् कुलेन वृjेन ःवा4यायेन ौुतेन वा।

ॄा \यं केन भवित ूॄू‚त

े त ् सुिनतम ् ॥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.
युिधरः शृणु य कुलं तात न ःवा4यायो न च ौुतं।

कारणं ह 'जpवे च वृjमेव 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.

वृjं यƒेन संरआयं ॄा णेन वशेषतः।

अीणवृjो न ीणो वृjतःतु 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 पाठकाैव येचाये शा:िचतकाः।

सव{ xयिसिननो मूखा!ः 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

चतुवद
{ ोऽप दव
ु j
!ृ ः स शूिादित6र#यते ।

योऽeनहोऽपरो दातः स ॄा णः इित ःमृतः॥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.

यः ूयवचनवादS कं लभते

वमृिशतकाय!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?

युिधरः ूयवचनवादS ूयो भवित

वमृिशतकाय!करोऽिधकं जयित।

बहुिमऽकरः सुखं 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.

यः को मोदते कमायd कः पथा का च वाित!का।

वद मे चतुरः ू~ान ् मृता जीवतु बाधवाः॥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.

युिधरः पJचमेऽहिन षे वा शाकं पचित ःवे गृहे।

अनृणी 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.

अहयहिन भूतािन ग#छतीह यमालयम ्।

शेषाः ःतावरिम#छत कमाय!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.

तकfऽूितः ौुतयो विभनाः

नैको ऋषय!ःय मतं ूमाणम ् ।

धम!ःय तpवं िनहतं गुहायां

 महाजनो येन गतः स पथाः ॥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.

अःमन ् महामोहमये कटाहे

सूया!eनना राऽदवेधनेन।

मासतुद
! व…प6रघ‡टनेन

भूतािन 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.
यः xयाuयाता मे वया ू~ा याथात€यं परतप।

पुMषं वदानीं xयाuयाह 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

युिधरः दवं ःपृशित भूिमं च शˆदः पु\येन कम!णा।

यावस शˆदो भवित तावपुMष 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 ूयाऽूये यःय सुखदःु खे तथैव च।

अतीतानागते चोभे स वै 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.

यः xयाuयातः पुMषो राजय सव!धनी नरः।

तःमाpवमेकं ॅातॄणां यिम#छिस स जीवतु ॥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.
युिधरः ँयामो य एष रtाो बृह#छाल इवोथतः ।

xयूढोरःको महाबाहुनक
! ु लो य जीवतु ॥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.

यः ूयःते भीमसेनोऽयमजुन

! ो वः परायणम ्।

स कःमानकुलो राजन ् सापƒं 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 वै बलम ्।

तुCयं तं भीममुसृYय नकुलं जीविम#छिस ॥१०६॥

Leaving out Bhima who has the strength of ten thousand elephants you want
Nakula brought back to life.

तथैनं मनुजा ूाहुभ…मसेनं ूयं तव।

अथ केनानुभावेन सापƒं 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 समुपासते।

अजुन
! ं तमपाहाय नकुलं जीविम#छिस ॥१०८॥
Leaving out Arjuna, on the strength of whose arms all the Pandavas rely, you
want Nakula to be revived

युिधरः धम! एव हतो हत धमf रित रतः।

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.

आनृशंःयं परो धम!ः परमाथा!#च मे मतम ्।

आनृशंःयं िचकZषा!िम नकुलो य जीवतु॥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 जीवतु॥१११॥

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

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

कुती चैव मािS च 'े भाय{ तु पतुमम

! ।

उभे सपुऽी ःयातां वै 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 कुती तथा मािS वशेषो नाःत मे तयोः।

मातृ‹यां समिम#छािम नकुलो य जीवतु ॥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.

यः यःय तेऽथा!#च कामा#च आनृशंःयं परं मतम ्।

तःमाjे ॅातरः सव{ जीवतु भरतष!भ ॥