Mahabharata — Volume II (Dutt edition) — Chapter 313
MBh 2 313.1
वैशम्पायन उवाच स ददर्श हतान् भ्रातृन् लोकपालानिव च्युतान्। युगान्ते समनुप्राप्ते शक्रप्रतिमगौरवान्॥
vaiśampāyana uvāca sa dadarśa hatān bhrātṛn lokapālāniva cyutān| yugānte samanuprāpte śakrapratimagauravān||
Vaishampayana said : He (Yudhishthira) then beheld his brothers, glorious as Shakra himself, lying dead like the Lokapalas dropped down form their regions at the end of a Yuga.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 2 313.2
विनिकीर्णधनुर्बाणं दृष्ट्वा निहतमर्जुनम्। भीमसेनं यमौ चैव निर्विचेष्टान् गतायुषः॥ स दीर्घमुष्णं नि:श्वस्य शोकवाष्पपरिप्लुतः। तान् दृष्ट्वा पतितान् भ्रातृन् सर्वांश्चिन्तासमन्वितः॥ धर्मपुत्रो महाबाहुर्विललाप सुविस्तरम्।
vinikīrṇadhanurbāṇaṃ dṛṣṭvā nihatamarjunam| bhīmasenaṃ yamau caiva nirviceṣṭān gatāyuṣaḥ|| sa dīrghamuṣṇaṃ ni:śvasya śokavāṣpapariplutaḥ| tān dṛṣṭvā patitān bhrātṛn sarvāṃścintāsamanvitaḥ|| dharmaputro mahābāhurvilalāpa suvistaram|
Seeing Arjuna dead with his bow and arrow lying scattered and also Bhimasena and the twins lying motionless with life extinct, Yudhishthira breathing out a long and hot sigh was bathed in tears caused by grief. Afflicted with anxiety at beholding all his brothers lying dead. The mighty-armed son of Dharma gave bent to a great profusion of grief
— tr. M.N. Dutt (1891–96) (public domain)
MBh 2 313.3
ननु त्वया महाबाहो प्रतिज्ञातं वृकोदरा॥ सुयोधनस्य भेत्स्यामि गदया सक्थिनी रणे। व्यर्थं तदद्य मे सर्वं त्वयि वीर निपातिते॥ महात्मनि महाबाहो कुरूणां कीर्तिवर्धने।
nanu tvayā mahābāho pratijñātaṃ vṛkodarā|| suyodhanasya bhetsyāmi gadayā sakthinī raṇe| vyarthaṃ tadadya me sarvaṃ tvayi vīra nipātite|| mahātmani mahābāho kurūṇāṃ kīrtivardhane|
He said, "O mighty-armed Vrikodara, you swore, I will break the thighs of Duryodhana with mace in battle.' O Bhima, since you are dead all that has become to no purpose to me.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 2 313.4
मनुष्यसम्भवा वाचो विधर्मिण्य: प्रतिश्रुताः॥ भवतां दिव्यवाचस्तु ता भवन्तु कथं मृषा।
manuṣyasambhavā vāco vidharmiṇya: pratiśrutāḥ|| bhavatāṃ divyavācastu tā bhavantu kathaṃ mṛṣā|
O high-minded and mighty-armed enhancer of the glory of the Kurus, human promises may not be fulfilled, but how is it that celestials words with regard to you have proved untrue?
— tr. M.N. Dutt (1891–96) (public domain)
MBh 2 313.5
देवाश्चापि यदावाचन सूतके त्वां धनंजय॥ सहस्राक्षादनवरः कुन्ति पुत्रस्तवेति वै। उत्तरे पारियात्रे च जगुर्भूतानि सर्वशः॥ विप्रणष्टां श्रियं चैषामाहर्ता पुनरञ्जसा। नास्य जेता रणे कश्चिदजेता नैष कस्यचित्॥
devāścāpi yadāvācana sūtake tvāṃ dhanaṃjaya|| sahasrākṣādanavaraḥ kunti putrastaveti vai| uttare pāriyātre ca jagurbhūtāni sarvaśaḥ|| vipraṇaṣṭāṃ śriyaṃ caiṣāmāhartā punarañjasā| nāsya jetā raṇe kaścidajetā naiṣa kasyacit||
O Dhananjaya, when you were born, the very gods themselves said, “O Kunti, this son of yours shall in no way be inferior to the thousand-eyed deity.” And in the northern r'aripatra mountain all the beings sang, “The prosperity these have been deprived of, by enemies, shall surely be recovered by this one. There shall be no vanquisher of him in battle and there shall be none whom he will not be able to conquer."
— tr. M.N. Dutt (1891–96) (public domain)
MBh 2 313.6
सोऽयं मृत्युवंश यातः कथं जिष्णुमहाबलः। अयं ममाशां संहत्य शेते भूमौ धनंजयः॥ आश्रित्य यं वयं नाथं दुःखान्येतानि सेहिम।
so'yaṃ mṛtyuvaṃśa yātaḥ kathaṃ jiṣṇumahābalaḥ| ayaṃ mamāśāṃ saṃhatya śete bhūmau dhanaṃjayaḥ|| āśritya yaṃ vayaṃ nāthaṃ duḥkhānyetāni sehima|
How is it, then, that this highly powerful Jishnu has been subject to death? Why does that Dhananjaya lie dead on the ground destroying all my hopes, depending on whom we have gone through all these miseries?
— tr. M.N. Dutt (1891–96) (public domain)
MBh 2 313.7
रणे प्रमत्तौ वीरौ च सदा शत्रुनिबर्हणौ॥ कथं रिपुवशं यातौ कुन्तीपुत्रौ महाबलौ। यौ सर्वास्त्राप्रतिहतौ भीमसेनधनंजयौ॥
raṇe pramattau vīrau ca sadā śatrunibarhaṇau|| kathaṃ ripuvaśaṃ yātau kuntīputrau mahābalau| yau sarvāstrāpratihatau bhīmasenadhanaṃjayau||
Why have these two highly powerful and heroic sons of Kunti, Bhimasena and Dhananjaya, furious in battle, who always destroyed their enemies and whom no weapons could resist, been subjugated by the enemy?
— tr. M.N. Dutt (1891–96) (public domain)
MBh 2 313.8
अश्मसारमयं नूनं हृदयं ममम दुहृदः। यमौ यदेतौ दृष्ट्वाद्य पतितौ नावदीर्यते॥
aśmasāramayaṃ nūnaṃ hṛdayaṃ mamama duhṛdaḥ| yamau yadetau dṛṣṭvādya patitau nāvadīryate||
Surely this vile heart of me is made of the essence of marble, since seeing these twins lying dead today it is not riven.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 2 313.9
शास्त्रज्ञा देशकालज्ञास्तपोयुक्ताः क्रियान्विताः। अकृत्वा सदृशं कर्म किं शेध्वं पुरुषर्षभाः॥
śāstrajñā deśakālajñāstapoyuktāḥ kriyānvitāḥ| akṛtvā sadṛśaṃ karma kiṃ śedhvaṃ puruṣarṣabhāḥ||
Why do you, O most exalted of men, versed in the Shastras, acquainted with the rules of proper time and place, performers of religious rites, lie dead without performing acts 'worthy of you?
— tr. M.N. Dutt (1891–96) (public domain)
MBh 2 313.10
अविक्षतशरीराश्चाप्यप्रमृष्टशरासनाः। असंज्ञा भुवि संगम्य किं शेध्वमपराजिताः॥
avikṣataśarīrāścāpyapramṛṣṭaśarāsanāḥ| asaṃjñā bhuvi saṃgamya kiṃ śedhvamaparājitāḥ||
O unvanquished ones, with your bodies unwounded and bows untouched, why do you lie insensible embracing the earth”?
— tr. M.N. Dutt (1891–96) (public domain)
MBh 2 313.11
सानूनिवारेः संसुप्तान् दृष्ट्वा भ्रातृन् महामतिः। सुखं प्रसुप्तान् प्रस्विनः खिन्नः कष्टां दशां गतः॥
sānūnivāreḥ saṃsuptān dṛṣṭvā bhrātṛn mahāmatiḥ| sukhaṃ prasuptān prasvinaḥ khinnaḥ kaṣṭāṃ daśāṃ gataḥ||
And that large hearted one, beholding his brothers sweetly asleep as (they slept peacefully) on the plateaus of mountains perspired profusely, became sorely afflicted and was reduced to a piteous plight,
— tr. M.N. Dutt (1891–96) (public domain)
MBh 2 313.12
एवमेवेदमित्युक्त्वा धर्मात्मा स नरेश्वरः। शोकसागरमध्यस्थो दध्यौ कारणमाकुलः॥
evamevedamityuktvā dharmātmā sa nareśvaraḥ| śokasāgaramadhyastho dadhyau kāraṇamākulaḥ||
That virtuous souled lord of men, saying "it is so," and drowned in the sea of sorrow and with an agitated heart, began to think of the cause of his brothers' death.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 2 313.13
इतिकर्तव्यतां चेति देशकालविभागवित्। नाभिपेदे महाबाहुश्चिन्तयानो महामतिः॥
itikartavyatāṃ ceti deśakālavibhāgavit| nābhipede mahābāhuścintayāno mahāmatiḥ||
And though that high-minded one of mighty arms, acquainted with the divisions of time and place, pondered much, he could not settle what he should do.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 2 313.14
अथ संस्तभ्य धर्मात्मा तदाऽऽत्मानं तपोयुतः। एवं विलप्य बहुधा धर्मपुत्रो युधिष्ठिरः॥
atha saṃstabhya dharmātmā tadā''tmānaṃ tapoyutaḥ| evaṃ vilapya bahudhā dharmaputro yudhiṣṭhiraḥ||
Thus lamenting profusely, the virtuous minded son of Tapa or Dharma, Yudhishthira, pacified his soul.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 2 313.15
बुद्ध्या विचिन्तयामास वीराः केन निपातिताः॥
buddhyā vicintayāmāsa vīrāḥ kena nipātitāḥ||
And began, by the exercise of his intelligence, to ponder thus “by whom these warriors have been slain?
— tr. M.N. Dutt (1891–96) (public domain)
MBh 2 313.16
नैषां शस्त्रप्रहारोऽस्ति पदं नेहास्ति कस्यचित्। भूतं महदिदं मन्ये भ्रातरो येन मे हताः॥
naiṣāṃ śastraprahāro'sti padaṃ nehāsti kasyacit| bhūtaṃ mahadidaṃ manye bhrātaro yena me hatāḥ||
There are no strokes of weapons on their bodies nor are there any foot prints of any body. I consider he is a mighty being who has slain my brothers.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 2 313.17
एकाचं चिन्तयिष्यामि पीत्वा वेत्स्यामि वा जलम्। स्यात् तु दुर्योधनेनेदमुपांशुविहितं कृतम्॥ गान्धारराजरचितं सततं जिह्मबुद्धिना। यस्य कार्यमकार्यं वा सममेव भवत्युत॥ कस्तस्य विश्वसेद् वीरो दुष्कृतेकृतात्मनः। अथवा पुरुषैर्गुढैः प्रयोगोऽयं दुरात्मनः॥
ekācaṃ cintayiṣyāmi pītvā vetsyāmi vā jalam| syāt tu duryodhanenedamupāṃśuvihitaṃ kṛtam|| gāndhārarājaracitaṃ satataṃ jihmabuddhinā| yasya kāryamakāryaṃ vā samameva bhavatyuta|| kastasya viśvased vīro duṣkṛtekṛtātmanaḥ| athavā puruṣairguḍhaiḥ prayogo'yaṃ durātmanaḥ||
I will reflect on this with concentration or I will try to know of it after drinking water. Perhaps the crooked-minded Duryodhana with whom good and evil are alike has got it (the tark) destruc.ive of life, made by the king of Gandhara. What cool-headed person can trust that wicked minded man ever bent on evil deeds? Or perhaps that wicked souled one has caused it to be made by some secret messengers of his."
— tr. M.N. Dutt (1891–96) (public domain)
MBh 2 313.18
भवेदिति महाबुद्धिर्बहुधा तदचिन्तयत्। तस्यासीन्न विषेणेदमुदकं दूषितं यथा॥
bhavediti mahābuddhirbahudhā tadacintayat| tasyāsīnna viṣeṇedamudakaṃ dūṣitaṃ yathā||
Thus that highly intellectual one gave way to many thoughts. But he could, in no way, persuade himself that the water was prisoned,
— tr. M.N. Dutt (1891–96) (public domain)
MBh 2 313.19
मृतानामपि चैतेषां विकृतं नैव जायते। मुखवर्णाः प्रसन्ना मे भ्रातृणामित्यचिन्तयत्॥
mṛtānāmapi caiteṣāṃ vikṛtaṃ naiva jāyate| mukhavarṇāḥ prasannā me bhrātṛṇāmityacintayat||
For, though dead, their features had undergone no change. And he thought "the colour on the face of my brothers is still lively.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 2 313.20
एकैकशश्चौघबलानिमान् पुरुषसत्तमान्। कोऽन्यः प्रतिसमासेत कालान्तकयमादृते॥
ekaikaśaścaughabalānimān puruṣasattamān| ko'nyaḥ pratisamāseta kālāntakayamādṛte||
Each of these foremost of men is possessed of the force of a water fall. Who else, therefore, can vanquish them except that being who carries away every thing in proper time."
— tr. M.N. Dutt (1891–96) (public domain)
MBh 2 313.21
एतेन व्यवसायेन तत् तोयं व्यवगाढवान्। गाहमानश्च तत् तोयमन्तरिक्षात् स शुश्रुवे॥
etena vyavasāyena tat toyaṃ vyavagāḍhavān| gāhamānaśca tat toyamantarikṣāt sa śuśruve||
Thinking it to be certain, he plunged into that water. And as he got into it he heard these words from the firmament.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 2 313.22
यक्ष उवाच अहं बकः शैवलमत्स्यभक्षो नीता मया प्रेतवशं तवानुजाः। त्वं पञ्चमो भविता राजपुत्र न चेत् प्रश्नान् पृच्छतो व्याकरोषि॥
yakṣa uvāca ahaṃ bakaḥ śaivalamatsyabhakṣo nītā mayā pretavaśaṃ tavānujāḥ| tvaṃ pañcamo bhavitā rājaputra na cet praśnān pṛcchato vyākaroṣi||
The Yaksha said: I am a crane living on moss and fish. Your younger brothers have been, by me, brought under the control of death. If, O king's son, you do not answer the questions put by me, you shall be the fifth victim.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 2 313.23
मा तात साहसं कार्षीर्मम पूर्वपरिग्रहः। प्रश्नानुक्त्वा तु कौन्तेय ततः पिब हरस्व च॥
mā tāta sāhasaṃ kārṣīrmama pūrvaparigrahaḥ| praśnānuktvā tu kaunteya tataḥ piba harasva ca||
O child, do not attempt this. It has been possessed by me before. First! answer my questions and then drink water kind take it away.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 2 313.24
युधिष्ठिर उवाच रुद्राणां वा वसूनां वा मरुतां वा प्रधानभाक्। पृच्छामि को भवान् देवो नैतच्छकुनिना कृतम्॥
yudhiṣṭhira uvāca rudrāṇāṃ vā vasūnāṃ vā marutāṃ vā pradhānabhāk| pṛcchāmi ko bhavān devo naitacchakuninā kṛtam||
Yudhishthira said : Are you the foremost of the Rudras or the Vasus or the Marutas? I ask you what god you are. It is not possible for a bird to have done this.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 2 313.25
हिमवान् पारियात्रश्च विन्ध्यो मलय एव च। चत्वारः पर्वताः केन पातिता भूरितेजसः॥
himavān pāriyātraśca vindhyo malaya eva ca| catvāraḥ parvatāḥ kena pātitā bhūritejasaḥ||
Who has felled these four mountains of great energy viz. Himavat, Pariyatra, Vindhya and Malaya?
— tr. M.N. Dutt (1891–96) (public domain)
MBh 2 313.26
अतीव ते महत् कर्म कृतं च बलिनां वर। यान् न देवा न गन्धर्वा नासुराश्च न राक्षसाः॥
atīva te mahat karma kṛtaṃ ca balināṃ vara| yān na devā na gandharvā nāsurāśca na rākṣasāḥ||
O strongest of those endued with strength, you have (indeed) achieved a very great feat in as much as neither the celestials, nor the Gandharvas nor the Asuras, nor the Rakshasas.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 2 313.27
विषहेरन् महायुद्धे कृतं ते तन्महाद्भुतम्। न ते जानामि यत् कार्यं नाभिजानामि काक्षितम्॥
viṣaheran mahāyuddhe kṛtaṃ te tanmahādbhutam| na te jānāmi yat kāryaṃ nābhijānāmi kākṣitam||
Could stand them in mighty conflict. (Therefore) what you have done is highly marvellous. Neither am I aware of what is your business nor do I know of your intentions.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 2 313.28
कौतूहलं महज्जातं साध्वसं चागतं मम। येनास्म्युद्विग्नहदयः समुत्पन्नशिरोज्वरः॥ पृच्छामि भगवंस्तस्मात् को भवानिह तिष्ठति।
kautūhalaṃ mahajjātaṃ sādhvasaṃ cāgataṃ mama| yenāsmyudvignahadayaḥ samutpannaśirojvaraḥ|| pṛcchāmi bhagavaṃstasmāt ko bhavāniha tiṣṭhati|
I am very curious (to learn all this) and am terrified also. For which my heart is troubled and my head is racked. Therefore, O adorable one, I ask you who you are that are staying here.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 2 313.29
यक्ष उवाच यक्षोऽहमस्मि भद्रं ते नास्मि पक्षी जलेचरः॥ मयैते निहताः सर्वे भ्रातरस्ते महौजसः।
yakṣa uvāca yakṣo'hamasmi bhadraṃ te nāsmi pakṣī jalecaraḥ|| mayaite nihatāḥ sarve bhrātaraste mahaujasaḥ|
The Yaksha said : I am a Yaksha and not an aquatic bird. All hail to you. It is I who have slain your greatly energetic brothers.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 2 313.30
वैशम्पायन उवाच ततस्तामशिवां श्रुत्वा वाचं स परुषाक्षराम्॥ यक्षस्य ब्रुवतो राजन्नुपक्रम्य तदा स्थितः। विरूपाक्षं महाकायं यक्षं तालसमुच्छ्रयम्॥ ज्वलनार्कप्रतीकाशमधृष्यं पर्वतोपमम्। वृक्षमाश्रित्य तिष्ठन्तं ददर्श भरतर्षभः॥ मेघगम्भीरनादेन तर्जयन्तं महास्वनम्।
vaiśampāyana uvāca tatastāmaśivāṃ śrutvā vācaṃ sa paruṣākṣarām|| yakṣasya bruvato rājannupakramya tadā sthitaḥ| virūpākṣaṃ mahākāyaṃ yakṣaṃ tālasamucchrayam|| jvalanārkapratīkāśamadhṛṣyaṃ parvatopamam| vṛkṣamāśritya tiṣṭhantaṃ dadarśa bharatarṣabhaḥ|| meghagambhīranādena tarjayantaṃ mahāsvanam|
Vaishampayana said : Thereupon, hearing those inauspicious words couched in harsh letters, which the Yaksha was speaking, he (Yudhishthira), O king, approaching him stood there. And that best of the Bharatas saw that huge-bodied Yaksha endued with unnatural eyes, tall as a palm tree, blazing like the sun or the fire, irresistible, huge as a rock, staying on a tree and uttering deep loud roars like the rumbling of the clouds.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 2 313.31
यक्ष उवाच इमे ते भ्रातरो राजन् वार्यमाणा मयासकृत्॥ बलात् तोयं जिहीर्षन्तस्ततो वै मृदिता मया। न पेयमुदकं राजन् प्राणानिह परीप्सता॥ पार्थ मा साहसं कार्मिम पूर्वपरिग्रहः। प्रश्नानुक्त्वा तु कौन्तेय ततः पिब हरस्व च।॥
yakṣa uvāca ime te bhrātaro rājan vāryamāṇā mayāsakṛt|| balāt toyaṃ jihīrṣantastato vai mṛditā mayā| na peyamudakaṃ rājan prāṇāniha parīpsatā|| pārtha mā sāhasaṃ kārmima pūrvaparigrahaḥ| praśnānuktvā tu kaunteya tataḥ piba harasva ca|||
The Yaksha said: These brothers of you, O king, though again and again forbidden by me. Wanted to take away water by force. I have therefore killed them. He that has a love for his life ought not, O king, to drink this water. O Partha, do not attempt it. This (pond) has been taken possession of by me before. O son of Kunti, answering my questions, you may drink and take away water.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 2 313.32
युधिष्ठिर उवाच न चाहं कामये यक्ष तव पूर्वपरिग्रहम्। कामं नैतत् प्रशंसन्ति सन्तो हि पुरुषाः सदा॥ यदात्मना स्वमात्मानं प्रशंसे पुरुषर्षभ। यथाप्रज्ञं तु ते प्रश्नान् प्रतिवक्ष्यामि पृच्छ माम्॥
yudhiṣṭhira uvāca na cāhaṃ kāmaye yakṣa tava pūrvaparigraham| kāmaṃ naitat praśaṃsanti santo hi puruṣāḥ sadā|| yadātmanā svamātmānaṃ praśaṃse puruṣarṣabha| yathāprajñaṃ tu te praśnān prativakṣyāmi pṛccha mām||
Yudhishthira said : O Yaksha, I do not want what you have already taken possession of. Virtuous persons never like, that one should extol his own self, O most exalted of creatures. I shall answer your questions according to my knowledge. Ask me.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 2 313.33
यक्ष उवाच किं स्विदादित्यमुन्नयति के च तस्याभितश्चराः। कश्नमस्तं नयति कस्मिश्च प्रतितिष्ठति॥
yakṣa uvāca kiṃ svidādityamunnayati ke ca tasyābhitaścarāḥ| kaśnamastaṃ nayati kasmiśca pratitiṣṭhati||
The Yaksha said: What is that which makes Aditya, (the sun) rise? Who remain near him? Who does make him set? (And) in what is he established?
— tr. M.N. Dutt (1891–96) (public domain)
MBh 2 313.34
युधिष्ठिर उवाच ब्रह्मादित्यमुन्नयति देवास्तस्याभितश्चराः। धर्मश्चास्तं नयति च सत्ये च प्रतितिष्ठति॥
yudhiṣṭhira uvāca brahmādityamunnayati devāstasyābhitaścarāḥ| dharmaścāstaṃ nayati ca satye ca pratitiṣṭhati||
Yudhishthira said: It is Brahma that makes the sun rise. The celestials remain near him. Dharma makes him set. And he is established in truth.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 2 313.35
यक्ष उवाच केनस्विच्छ्रोत्रियो भवति केनस्विद् विन्दते महत्। केनस्विद् द्वितीयवान् भवति राजन् केन च बुद्धिमान्।४७
yakṣa uvāca kenasvicchrotriyo bhavati kenasvid vindate mahat| kenasvid dvitīyavān bhavati rājan kena ca buddhimān|47
The Yaksha said : What makes one Shrotriya (learned) By what does one attain to what is very exalted? what makes one have a second And, by what, O king, one becomes wise?
— tr. M.N. Dutt (1891–96) (public domain)
MBh 2 313.36
युधिष्ठिर उवाच श्रुतेन श्रोत्रियो भवति तपसा विन्दते महत्। धृत्या द्वितीयवान् भवति बुद्धिमान् वृद्धसेवया॥
yudhiṣṭhira uvāca śrutena śrotriyo bhavati tapasā vindate mahat| dhṛtyā dvitīyavān bhavati buddhimān vṛddhasevayā||
Yudhishthira said : By the Shruti (i.e. the study of the Vedas) one becomes learned. By asceticism one attains to what is very exalted. Intelligence makes one have a second. Ministration to the old makes one wise.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 2 313.37
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 divine attribute of the Brahmanas? What virtuous practices of theirs resemble those of the pious? What is their human attribute? And what (practices) of theirs resemble those of the impious?
— tr. M.N. Dutt (1891–96) (public domain)
MBh 2 313.38
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 : The study of the Vedas is their divine attribute. Their asceticism is like the virtuous practices of the pious. Death is their human attribute. And slander (by them) is like the behaviour of the impious.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 2 313.39
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 divine quality of the Kshatriyas? What practice of theirs resembles the behaviour of the pious? What is their human attribute? And what (practice) on their part resembles that of the impious?
— tr. M.N. Dutt (1891–96) (public domain)
MBh 2 313.40
युधिष्ठिर उवाच इष्वस्त्रमेषां देवत्वं यज्ञ एषां सतामिव। भयं वै मानुषो भावः परित्यागोऽसतामिव॥
yudhiṣṭhira uvāca iṣvastrameṣāṃ devatvaṃ yajña eṣāṃ satāmiva| bhayaṃ vai mānuṣo bhāvaḥ parityāgo'satāmiva||
Yudhishthira said : It is the arrows ard weapons that constitute their divinity. Sacrifices (on their part) resemble the virtuous practices of the pious. Fear is their human attribute. And their abandoning (the distraced) is like the practice of the impious.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 2 313.41
यक्ष उवाच किमेकं यज्ञियं साम किमेकं यज्ञियं यजुः। का चैषां वृणुते यज्ञं कां यज्ञो नातिवर्तते॥
yakṣa uvāca kimekaṃ yajñiyaṃ sāma kimekaṃ yajñiyaṃ yajuḥ| kā caiṣāṃ vṛṇute yajñaṃ kāṃ yajño nātivartate||
The Yaksha said: What is that one thing) which is the sacrificial Soma? What is that which constitutes the sacrificial Yaju? What is that which sacrifice can not do without?
— tr. M.N. Dutt (1891–96) (public domain)
MBh 2 313.42
युधिष्ठिर उवाच प्राणो वै यज्ञियं साम मनो वै यज्ञियं यजुः। ऋगेका वृणुते यज्ञं तां यज्ञो नातिवर्तते॥
yudhiṣṭhira uvāca prāṇo vai yajñiyaṃ sāma mano vai yajñiyaṃ yajuḥ| ṛgekā vṛṇute yajñaṃ tāṃ yajño nātivartate||
Yudhishthira said: Life is the sacrificial Soma; mind is the sacrificial Yaju; it is Rich which accompanies sacrifice and without which sacrifice can not do.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 2 313.43
यक्ष उवाच किंस्विदावपतां श्रेष्ठं किंस्विन्निवपतां वरम्। किंस्वित् प्रतिष्ठमानानां किंस्वित् प्रसवतां वरम्॥
yakṣa uvāca kiṃsvidāvapatāṃ śreṣṭhaṃ kiṃsvinnivapatāṃ varam| kiṃsvit pratiṣṭhamānānāṃ kiṃsvit prasavatāṃ varam||
The Yaksha said : What thing is the best with regard to the cultivators? What is of the greatest value to those that seek prosperity? And what is of the highest value to those that bring forth?
— tr. M.N. Dutt (1891–96) (public domain)
MBh 2 313.44
युधिष्ठिर उवाच वर्षमावपतां श्रेष्ठं बीजं निवपतां वरम्। गाव: प्रतिष्ठमानानां पुत्रः प्रसवतां वरः॥
yudhiṣṭhira uvāca varṣamāvapatāṃ śreṣṭhaṃ bījaṃ nivapatāṃ varam| gāva: pratiṣṭhamānānāṃ putraḥ prasavatāṃ varaḥ||
Yudhishthira said: Rain is the best thing to the cultivators; seed is of the great value to the sowers; cow is the best thing to those that seek prosperity and son is of the greatest value to those that bring forth.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 2 313.45
यक्ष उवाच इन्द्रियार्थाननुभवन् बुद्धिमॉल्लोकपूजितः। सम्मतः सर्वभूतानामुच्छ्वसन् को न जीवति॥
yakṣa uvāca indriyārthānanubhavan buddhimaॉllokapūjitaḥ| sammataḥ sarvabhūtānāmucchvasan ko na jīvati||
The Yaksha said : Is there any person, endowed with intelligence, worshipped by the world, respected by all the creatures, who, though enjoying the objects of senses and breathing, is not alive?
— tr. M.N. Dutt (1891–96) (public domain)
MBh 2 313.46
युधिष्ठिर उवाच देवतातिथिभृत्यानां पितृणामात्मनश्च यः। न निर्वपति पञ्चानामुच्छ्वसन् न स जीवति॥
yudhiṣṭhira uvāca devatātithibhṛtyānāṃ pitṛṇāmātmanaśca yaḥ| na nirvapati pañcānāmucchvasan na sa jīvati||
Yudhishthira said : That person, who does not satisfy the gods, the guests, the servants, the Pitris and his own self, though breathing, is not alive.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 2 313.47
यक्ष उवाच किंस्विद् गुरुतरं भूमेः किस्विदुच्चतरं च खात्। किंस्विच्छीघ्रतरं वायोः किंस्विद् बहुतरं तृणात्॥
yakṣa uvāca kiṃsvid gurutaraṃ bhūmeḥ kisviduccataraṃ ca khāt| kiṃsvicchīghrataraṃ vāyoḥ kiṃsvid bahutaraṃ tṛṇāt||
The Yaksha said : What thing is weightier than the earth? What is it that is higher than the sky? What is fleeter than the wind? And what is more numerous than the grass?
— tr. M.N. Dutt (1891–96) (public domain)
MBh 2 313.48
युधिष्ठिर उवाच माता गुरुतरा भूमेः खात् पितोच्चतरस्तथा। मनः शीघ्रतरं वाताच्चिन्ता बहुतरी तृणात्॥
yudhiṣṭhira uvāca mātā gurutarā bhūmeḥ khāt pitoccatarastathā| manaḥ śīghrataraṃ vātāccintā bahutarī tṛṇāt||
Yudhishthira said: The mother is weightier than the earth; the father is higher than the sky; the mind is fleeter than the wind; and the thoughts are more numerous than the grass.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 2 313.49
यक्ष उवाच किंस्वित् सुप्तं न निमिषति किंस्विज्जातं न चोपति। कस्यस्विद्धदयं नास्ति किंस्विद् वेगेन वर्धते॥
yakṣa uvāca kiṃsvit suptaṃ na nimiṣati kiṃsvijjātaṃ na copati| kasyasviddhadayaṃ nāsti kiṃsvid vegena vardhate||
The Yaksha said: What is that which does not close the eyes while sleeping? What is it that has no heart? And what is it that swells with its own force?
— tr. M.N. Dutt (1891–96) (public domain)
MBh 2 313.50
युधिष्ठिर उवाच मत्स्यः सुप्तो न निमिषत्यण्डं जातं न चोपति। अश्मनो हृदयं नास्ति नदी वेगेन वर्धते॥
yudhiṣṭhira uvāca matsyaḥ supto na nimiṣatyaṇḍaṃ jātaṃ na copati| aśmano hṛdayaṃ nāsti nadī vegena vardhate||
Yudhishthira replied Fishes do not close their eyes while sleeping. Eggs do not move after birth. A stone has no heart. And a stream swells with its own force.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 2 313.51
यक्ष उवाच किंस्वित् प्रवसतो मित्रं किंस्विन्मित्रं गृहे सतः। आतुरस्य च किं मित्रं किंस्विन्मित्रं मरिष्यतः॥
yakṣa uvāca kiṃsvit pravasato mitraṃ kiṃsvinmitraṃ gṛhe sataḥ| āturasya ca kiṃ mitraṃ kiṃsvinmitraṃ mariṣyataḥ||
The Yaksha asked Who is the friend of an exile? Who is the friend of a householder? Who is the friend of a sick person and who of a dying one?
— tr. M.N. Dutt (1891–96) (public domain)
MBh 2 313.52
युधिष्ठिर उवाच सार्थः प्रवसतो मित्रं भार्या मित्रं गृहे सतः। आतुरस्य भिषमित्रं दानं मित्रं मरिष्यतः॥
yudhiṣṭhira uvāca sārthaḥ pravasato mitraṃ bhāryā mitraṃ gṛhe sataḥ| āturasya bhiṣamitraṃ dānaṃ mitraṃ mariṣyataḥ||
Yudhishthira replied The friend of an exile is his companion; that of a householder is his wife; that of a sick person is his physician and that of a dying one is charity.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 2 313.53
यक्ष उवाच कोऽतिथिः सर्वभूतानां किंस्विद् धर्मं सनातनम्। अमृतं किंस्विद् राजेन्द्र किंस्वित् सर्वमिदं जगत्॥
yakṣa uvāca ko'tithiḥ sarvabhūtānāṃ kiṃsvid dharmaṃ sanātanam| amṛtaṃ kiṃsvid rājendra kiṃsvit sarvamidaṃ jagat||
The Yaksha said: Who is the guest of all the creatures? What is the eternal religion? O king of kings, what is Amrita? And what is this entire universe?
— tr. M.N. Dutt (1891–96) (public domain)
MBh 2 313.54
युधिष्ठिर उवाच अतिथिः सर्वभूतानामग्निः सोमो गवामृतम्। सनातनोऽमृतो धर्मो वायुः सर्वमिदं जगत्॥
yudhiṣṭhira uvāca atithiḥ sarvabhūtānāmagniḥ somo gavāmṛtam| sanātano'mṛto dharmo vāyuḥ sarvamidaṃ jagat||
Yudhishthira replied Agni is the guest of all creatures; the milk of the cows is Amrita; Homa with Amrita is the eternal religion; and air is this entire universe.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 2 313.55
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 what wanders alone? What is it that is born again after its birth? What is the antidote to cold? And what is the largest field?
— tr. M.N. Dutt (1891–96) (public domain)
MBh 2 313.56
युधिष्ठिर उवाच सूर्य एको विचरते चन्द्रमा जायते पुनः। अग्निहिमस्य भैषज्यं भूमिरावपनं महत्॥
yudhiṣṭhira uvāca sūrya eko vicarate candramā jāyate punaḥ| agnihimasya bhaiṣajyaṃ bhūmirāvapanaṃ mahat||
Yudhishthira said: It is the sun that wanders alone. The moon is reborn (after her birth). Agni (fire) is the antidote to cold and the earth is the largest field.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 2 313.57
यक्ष उवाच किंस्विदेकपदं धर्म्य किंस्विदेकपदं यशः। किंस्विदेकपदं स्वर्णं किंस्विदेकपदं सुखम्॥
yakṣa uvāca kiṃsvidekapadaṃ dharmya kiṃsvidekapadaṃ yaśaḥ| kiṃsvidekapadaṃ svarṇaṃ kiṃsvidekapadaṃ sukham||
The Yaksha asked What is the crowning refuge of religion? What of renown? What is the highest refuge of heaven and what of happiness?
— tr. M.N. Dutt (1891–96) (public domain)
MBh 2 313.58
युधिष्ठिर उवाच दाक्ष्यमेकपदं धर्म्य दानमेकपदं यशः। सत्यमेकपदं स्वयं शीलमेकपदं सुखम्॥
yudhiṣṭhira uvāca dākṣyamekapadaṃ dharmya dānamekapadaṃ yaśaḥ| satyamekapadaṃ svayaṃ śīlamekapadaṃ sukham||
Yudhishthira replied The crowning refuge of religion is liberality, that of renown is charity, that of heaven is truth and that of happiness is good conduct.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 2 313.59
यक्ष उवाच किंस्विदात्मा मनुष्यस्य किंस्विद् दैवकृतः सखा। उपजीवनं किंस्विदस्य किंस्विदस्य परायणम्॥
yakṣa uvāca kiṃsvidātmā manuṣyasya kiṃsvid daivakṛtaḥ sakhā| upajīvanaṃ kiṃsvidasya kiṃsvidasya parāyaṇam||
The Yaksha asked What is the soul of a man? Who is that friend given to him by Destiny? What is his chief support and what is his best refuge?
— tr. M.N. Dutt (1891–96) (public domain)
MBh 2 313.60
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 replied The soul of a man is his son. The wife is his friend given by Destiny. The clouds are his principal support and charity is his best refuge.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 2 313.61
यक्ष उवाच धन्यानामुत्तमं किंस्विद् धनानां स्यात् किमुत्तमम्। लाभानामुत्तमं किं स्यात् सुखानां स्यात् किमुत्तमम्।७३।
yakṣa uvāca dhanyānāmuttamaṃ kiṃsvid dhanānāṃ syāt kimuttamam| lābhānāmuttamaṃ kiṃ syāt sukhānāṃ syāt kimuttamam|73|
The Yaksha asked What is the best of all praise-worthy objects? What is the best of all sorts of wealth? What is the most important of all gains? And what is the best of all kinds of happiness?
— tr. M.N. Dutt (1891–96) (public domain)
MBh 2 313.62
युधिष्ठिर उवाच धन्यानामुत्तमं दाक्ष्यं धनानामुत्तमं श्रुतम्। लाभानां श्रेय आरोग्यं सुखानां तुष्टिरुत्तमा॥
yudhiṣṭhira uvāca dhanyānāmuttamaṃ dākṣyaṃ dhanānāmuttamaṃ śrutam| lābhānāṃ śreya ārogyaṃ sukhānāṃ tuṣṭiruttamā||
Yudhishthira replied Skillfulness is the best of all praise-worthy objects. Knowledge (of the (Vedas) is the best of all (sorts of) wealth. Of all gain health is the most important one. And of all (sorts of) happiness contentment is the best.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 2 313.63
यक्ष उवाच कश्च धर्मः परो लोके कश्च धर्मः सदाफलः। किं नयम्य न शोचन्ति कैश्च संधिर्न जीर्यते॥
yakṣa uvāca kaśca dharmaḥ paro loke kaśca dharmaḥ sadāphalaḥ| kiṃ nayamya na śocanti kaiśca saṃdhirna jīryate||
The Yaksha said: What is the greatest virtue in the world? What religion always bears fruits? What is that controlling which (men) never experience misery? With whom does friendship never break:
— tr. M.N. Dutt (1891–96) (public domain)
MBh 2 313.64
युधिष्ठिर उवाच आनृशंस्यं परो धर्मस्त्रयोधर्मः सदाफलः। मनो यम्य न शोचन्ति संधिः सद्भिर्न जीर्यते॥
yudhiṣṭhira uvāca ānṛśaṃsyaṃ paro dharmastrayodharmaḥ sadāphalaḥ| mano yamya na śocanti saṃdhiḥ sadbhirna jīryate||
Yudhishthira said: Absence of cruelty is the highest virtue. The religion of the three (Vedas) always bears fruit. The mind, if subdued, does not lead to misery and friendship with the righteous never breaks.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 2 313.65
यक्ष उवाच किं नु हित्वा प्रियो भवति किं नु हित्वा न शोचति। । किं नु हित्वार्थवान् भवति किं नु हित्वा सुखी भवेत्॥
yakṣa uvāca kiṃ nu hitvā priyo bhavati kiṃ nu hitvā na śocati| | kiṃ nu hitvārthavān bhavati kiṃ nu hitvā sukhī bhavet||
The Yaksha asked What is it, the renunciation of which makes one dear? What is that which if given up, does not lead to misery? What is that renouncing which one become wealthy? And what is it the renunciation of which makes one happy?
— tr. M.N. Dutt (1891–96) (public domain)
MBh 2 313.66
युधिष्ठिर उवाच मानं हित्वा प्रियो भवति क्रोधं हित्वा न शोचति। कामं हित्वार्थवान् भवति लोभं हित्वा सुखी भवेत्।।७८।
yudhiṣṭhira uvāca mānaṃ hitvā priyo bhavati krodhaṃ hitvā na śocati| kāmaṃ hitvārthavān bhavati lobhaṃ hitvā sukhī bhavet||78|
Yudhishthira replied It is the sense of pride which, if given up, makes one dear. Abandonment of anger never leads to misery. Desire, if it is renounced, makes one wealthy. Abandonment of avarice makes one happy.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 2 313.67
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 does one give away to the Brahmanas? For what to the Natas and the dancers? For what, to the servants? And for what purpose to the kings?
— tr. M.N. Dutt (1891–96) (public domain)
MBh 2 313.68
युधिष्ठिर उवाच धर्मार्थं ब्राह्मणे दानं यशोऽर्थं नटनर्तके। भृत्येषु भरणार्थं वै भयार्थं चैव राजसु॥
yudhiṣṭhira uvāca dharmārthaṃ brāhmaṇe dānaṃ yaśo'rthaṃ naṭanartake| bhṛtyeṣu bharaṇārthaṃ vai bhayārthaṃ caiva rājasu||
Yudhishthira said: It is for religious purposes that one gives away to the Brahmanas. It is for renown, to the Natas and the dancers. It is for their support, to the servants. And it is to be saved from fear, to the kings.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 2 313.69
यक्ष उवाच केनस्विदावृतो लोकः केनस्विन्न प्रकाशते। केन त्यजति मित्राणि केन स्वर्गं न गच्छति॥
yakṣa uvāca kenasvidāvṛto lokaḥ kenasvinna prakāśate| kena tyajati mitrāṇi kena svargaṃ na gacchati||
The Yaksha said : What is the thing with which the world is enveloped? Is it for what that a thing cannot discover itself? For what are friends forsaken? What is it for which one can not go to heaven?
— tr. M.N. Dutt (1891–96) (public domain)
MBh 2 313.70
युधिष्ठिर उवाच अज्ञानेनावृतो लोकस्तमसा न प्रकाशते। लोभात् त्यजति मित्राणि संगात् स्वर्ग न गच्छति॥
yudhiṣṭhira uvāca ajñānenāvṛto lokastamasā na prakāśate| lobhāt tyajati mitrāṇi saṃgāt svarga na gacchati||
Yudhishthira replied The world is enveloped with ignorance's. It is for spiritual darkness that a thing can not discover itself. It is through avarice that one forsakes his friend. And it is for connection with the world that one cannot go to heaven.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 2 313.71
यक्ष उवाच मृतः कथं स्यात् पुरुषः कथं राष्ट्रं मृतं भवेत्। श्राद्धं मृतं कथं वा स्यात् कथं यज्ञो मृतो भवेत्।।८३।
yakṣa uvāca mṛtaḥ kathaṃ syāt puruṣaḥ kathaṃ rāṣṭraṃ mṛtaṃ bhavet| śrāddhaṃ mṛtaṃ kathaṃ vā syāt kathaṃ yajño mṛto bhavet||83|
The Yaksha said : Why is a person regarded as dead? Is it for what that a kingdom becomes dead? And for what does a sacrifice become dead?
— tr. M.N. Dutt (1891–96) (public domain)
MBh 2 313.72
युधिष्ठिर उवाच मृतो दरिद्रः पुरुषो मृतं राष्ट्रमराजकम्। मृतमश्रोत्रियं श्राद्धं मृतो यज्ञस्त्वदक्षिणः॥
yudhiṣṭhira uvāca mṛto daridraḥ puruṣo mṛtaṃ rāṣṭramarājakam| mṛtamaśrotriyaṃ śrāddhaṃ mṛto yajñastvadakṣiṇaḥ||
Yudhishthira replied A poor person (though alive) is (considered as) dead. A kingdom without the king becomes dead. A Shraddha celebrated by an ignorant priest becomes dead. And a sacrifice in which nothing is given away is (as good as) dead.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 2 313.73
यक्ष उवाच का दिक् किमुदकं प्रोक्तं किमन्नं किं च वै विषम्। श्राद्धस्य कालमाख्याहि ततः पिब हरस्व च॥
yakṣa uvāca kā dik kimudakaṃ proktaṃ kimannaṃ kiṃ ca vai viṣam| śrāddhasya kālamākhyāhi tataḥ piba harasva ca||
The Yaksha said: What is the direction (i.e. the path one should follow)? What is spoken of as water, what, as food and what, as poison? Relate what is the (proper) time of a Shraddha and then drink and carry away water,
— tr. M.N. Dutt (1891–96) (public domain)
MBh 2 313.74
युधिष्ठिर उवाच सन्तो दिग् जलमाकाशं गौरनं प्रार्थना विषम्। श्राद्धस्य ब्राह्मणः कालः कथं वा यक्ष मन्यसे॥
yudhiṣṭhira uvāca santo dig jalamākāśaṃ gauranaṃ prārthanā viṣam| śrāddhasya brāhmaṇaḥ kālaḥ kathaṃ vā yakṣa manyase||
Yudhishthira said : It is the righteous that are the direction (i.e. one should follow in the foot steps of the virtuous). The firmament is spoken of as water, the cow as food and request as poison. A Brahmana is the (proper) time for a Shraddha as (i.e. there is no special time for a Shraddha. It may be celebrated whenever an able priest can be secured). O Yaksha, what is your opinion?
— tr. M.N. Dutt (1891–96) (public domain)
MBh 2 313.75
यक्ष उवाच तपः किंलक्षणं प्रोक्तं को दमश्च प्रकीर्तितः। क्षमा च का परा प्रोक्ता का च ह्रीः परिकीर्तिता॥
yakṣa uvāca tapaḥ kiṃlakṣaṇaṃ proktaṃ ko damaśca prakīrtitaḥ| kṣamā ca kā parā proktā kā ca hrīḥ parikīrtitā||
The Yaksha said: What has been spoken of the characteristic of asceticism? What of self control? What are the prominent features of forgiveness and what of shame?
— tr. M.N. Dutt (1891–96) (public domain)
MBh 2 313.76
युधिष्ठिर उवाच तपः स्वधर्मवर्तित्वं मनसो दमनं दमः। क्षमा द्वन्द्वसहिष्णुत्वं ह्रीरकार्यनिवर्तनम्॥
yudhiṣṭhira uvāca tapaḥ svadharmavartitvaṃ manaso damanaṃ damaḥ| kṣamā dvandvasahiṣṇutvaṃ hrīrakāryanivartanam||
Yudhishthira said: (The characteristic of) asceticism is staying in one's own religion, (that of) self-restraint is control over the mind, (that of) forgiveness is the endurance of enmity and (that of) shame is refraining from all vile acts.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 2 313.77
यक्ष उवाच किं ज्ञानं प्रोच्यते राजन् कः शमश्च प्रकीर्तितः। दया च क परा प्रोक्ता किं चार्जवमुदाहृतम्॥
yakṣa uvāca kiṃ jñānaṃ procyate rājan kaḥ śamaśca prakīrtitaḥ| dayā ca ka parā proktā kiṃ cārjavamudāhṛtam||
'The Yaksha asked O king, what is spoken of as knowledge? What is said to be tranquility? What is spoken of as the greatest kindness? And what is instanced as simplicity?
— tr. M.N. Dutt (1891–96) (public domain)
MBh 2 313.78
युधिष्ठिर उवाच ज्ञानं तत्त्वार्थसम्बोधः शमश्चित्तप्रशान्तता। दया सर्वसुखैषित्वमार्जवं समचित्तता॥
yudhiṣṭhira uvāca jñānaṃ tattvārthasambodhaḥ śamaścittapraśāntatā| dayā sarvasukhaiṣitvamārjavaṃ samacittatā||
Yudhishthira replied A thorough grasp of divinity is true knowledge, peacefulness of the mind is tranquility, kindness consists in a desire to do good to all. And equanimity of the mind is (true) simplicity.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 2 313.79
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 asked What is the invincible enemy of men? What is (their) permanent disease? What sort of men is regarded as honest? And what kind of men is spoken of as dishonest?
— tr. M.N. Dutt (1891–96) (public domain)
MBh 2 313.80
युधिष्ठिर उवाच क्रोधः सुदुर्जयः शत्रुर्लोभो व्याधिरनन्तकः। सर्वभूतहितः साधुरसाधुर्निर्दयः स्मृतः॥
yudhiṣṭhira uvāca krodhaḥ sudurjayaḥ śatrurlobho vyādhiranantakaḥ| sarvabhūtahitaḥ sādhurasādhurnirdayaḥ smṛtaḥ||
Yudhishthira replied Anger is the most invincible enemy. Covetousness is the incurable disease. He who is friendly to all creatures is honest. And he that is cruel is spoken of as dishonest.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 2 313.81
यक्ष उवाच को मोहः प्रोच्यते राजन् कश्च मानः प्रकीर्तितः। किमालस्यं च विज्ञेयं कश्च शोकः प्रकीर्तितः॥
yakṣa uvāca ko mohaḥ procyate rājan kaśca mānaḥ prakīrtitaḥ| kimālasyaṃ ca vijñeyaṃ kaśca śokaḥ prakīrtitaḥ||
The Yaksha said: O king, what is it that is called ignorance? What is spoken of as pride? What is understood by idleness? And what is it that is called grief?
— tr. M.N. Dutt (1891–96) (public domain)
MBh 2 313.82
युधिष्ठिर उवाच मोहो हि धर्ममूढत्वं मानस्त्वात्माभिमानिता। धर्मनिष्क्रियताऽऽलस्यं शोकस्त्वज्ञानमुच्यते॥
yudhiṣṭhira uvāca moho hi dharmamūḍhatvaṃ mānastvātmābhimānitā| dharmaniṣkriyatā''lasyaṃ śokastvajñānamucyate||
Yudhishthira said: Absence of religious knowledge is called ignorance. What is called pride is an over weaning opinion of one's ownself. Inaciivity with regard to religion is idleness. And ignorance is grief.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 2 313.83
यक्ष उवाच किं स्थैर्यगृषिभिः प्रोक्तं किं च धैर्यमुदाहृतम्। स्नानं च किं परं प्रोक्तं दानं च किमिहोच्यते॥
yakṣa uvāca kiṃ sthairyagṛṣibhiḥ proktaṃ kiṃ ca dhairyamudāhṛtam| snānaṃ ca kiṃ paraṃ proktaṃ dānaṃ ca kimihocyate||
The Yaksha said : What is it that is spoken of as steadiness by the Rishis? What is it that is instanced as patience? What is said to be the highest ablution? And what is spoken of as charity?
— tr. M.N. Dutt (1891–96) (public domain)
MBh 2 313.84
युधिष्ठिर उवाच स्वधर्मे स्थिरता स्थैर्य धैर्यमिन्द्रियनिग्रहः। स्नानं मनोमलत्यागो दानं वै भूतरक्षणम्॥
yudhiṣṭhira uvāca svadharme sthiratā sthairya dhairyamindriyanigrahaḥ| snānaṃ manomalatyāgo dānaṃ vai bhūtarakṣaṇam||
Yudhishthira replied Steadiness consists in remaining firmly in one's own religion. Control over passions is called patience. True ablution consists in the purification of the mind. Preservation of all creatures is true charity.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 2 313.85
यक्ष उवाच कः पण्डितः पुमाज्ञेयो नास्तिकः कश्च उच्यते। को मूर्खः कश्च कामः स्यात् को मत्सर इति स्मृतः॥
yakṣa uvāca kaḥ paṇḍitaḥ pumājñeyo nāstikaḥ kaśca ucyate| ko mūrkhaḥ kaśca kāmaḥ syāt ko matsara iti smṛtaḥ||
The Yaksha said : What person is considered as learned? Who is called an atheist? Who is ignorant? What is it that is spoken of as desire and what, envy?
— tr. M.N. Dutt (1891–96) (public domain)
MBh 2 313.86
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 that is versed in religion is considered as learned. He that is ignorant is called an atheist. Desire consists in a longing for the worldly objects. And what is spoken of as envy is grief is grief of the heart.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 2 313.87
यक्ष उवाच कोऽहङ्कार इति प्रोक्तः कश्च दम्भः प्रकीर्तितः। किं तद् दैवं परं प्रोक्तं किं तत् पैशुन्यमुच्यते॥
yakṣa uvāca ko'haṅkāra iti proktaḥ kaśca dambhaḥ prakīrtitaḥ| kiṃ tad daivaṃ paraṃ proktaṃ kiṃ tat paiśunyamucyate||
The Yaksha said : What is spoken of as pride? What is it that is called hypocrisy? What is said to be the grace of the gods? And what is called wickedness?
— tr. M.N. Dutt (1891–96) (public domain)
MBh 2 313.88
युधिष्ठिर उवाच महाज्ञानमहङ्कारो दम्भो धर्मो ध्वजोच्छ्रयः। दैवं दानफलं प्रोक्तं पैशुन्यं परदूषणम्॥१००।
yudhiṣṭhira uvāca mahājñānamahaṅkāro dambho dharmo dhvajocchrayaḥ| daivaṃ dānaphalaṃ proktaṃ paiśunyaṃ paradūṣaṇam||100|
Yudhishthira said : Pride consists in stolid ignorance. What is called hypocrisy is the setting up (false show) of the banner of religion. The fruit of charity is divine gift. And wickedness consists in slandering others.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 2 313.89
यक्ष उवाच धर्मश्चार्थश्च कामश्च परस्परविरोधिनः। एषां नित्यविरुद्धानां कथमेकत्र संगमः॥
yakṣa uvāca dharmaścārthaśca kāmaśca parasparavirodhinaḥ| eṣāṃ nityaviruddhānāṃ kathamekatra saṃgamaḥ||
The Yaksha asked Virtue, profit and desire clash against one another. How can, (therefore) these things ever opposed to one another can be united together?
— tr. M.N. Dutt (1891–96) (public domain)
MBh 2 313.90
युधिष्ठिर उवाच यदा धर्मश्च भार्या च परस्परवशानुगौ। तदा धर्मार्थकामानां त्रयाणामपि संगमः॥
yudhiṣṭhira uvāca yadā dharmaśca bhāryā ca parasparavaśānugau| tadā dharmārthakāmānāṃ trayāṇāmapi saṃgamaḥ||
Yudhishthira replied When virtue and a wife are in harmony with each other (i.e. when the celebration of Agnihotri rites etc. is nor like a Brahmacharya mode of life opposed to a wife and when a wife too does not prove a hindrance to religious duties by opposing acts of charity &c), then these three things virtue, profit and desire can exist together.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 2 313.91
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 asked O best of the Bharatas, who is doomed to eternal damnation? Speedily answer this question asked by me.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 2 313.92
युधिष्ठिर उवाच ब्राह्मणं स्वयमाहूय याचमानमकिञ्चनम्। पश्चाननास्तीति यो ब्रूयात् सोऽक्षयं नरकं व्रजेत्।।१०४।
yudhiṣṭhira uvāca brāhmaṇaṃ svayamāhūya yācamānamakiñcanam| paścānanāstīti yo brūyāt so'kṣayaṃ narakaṃ vrajet||104|
Yudhishthira replied He that himself having summoned a poor Brahmana asking (for alms), says that he has nothing, is doomed to eternal hell.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 2 313.93
वेदेषु धर्मशास्त्रेषु मिथ्या यो वै द्विजातिषु। देवेषु पितृधर्मेषु सोऽक्षयं नरकं व्रजेत्॥
vedeṣu dharmaśāstreṣu mithyā yo vai dvijātiṣu| deveṣu pitṛdharmeṣu so'kṣayaṃ narakaṃ vrajet||
He, (also), who imputes falsehood to the Vedas, the religious books, the twice-born ones, the gods and the religion of his fore fathers goes to eternal hell.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 2 313.94
विद्यमाने धने लोभाद् दानभोगविवर्जितः। पश्चान्नास्तीति यो ब्रूयात् सोऽक्षयं नरकं व्रजेत्॥
vidyamāne dhane lobhād dānabhogavivarjitaḥ| paścānnāstīti yo brūyāt so'kṣayaṃ narakaṃ vrajet||
He also who has wealth, but who never enjoys it nor gives it away through avarice and says he has none, is doomed to eternal damnation.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 2 313.95
यक्ष उवाच राजन् कुलेन वृत्तेन स्वाध्यायेन श्रुतेन वा। ब्राह्मण्यं केन भवति प्रब्रूह्येतत् सुनिश्चितम्॥
yakṣa uvāca rājan kulena vṛttena svādhyāyena śrutena vā| brāhmaṇyaṃ kena bhavati prabrūhyetat suniścitam||
The Yaksha said: O king, relate with certainty whether by birth, good character, study of the Vedas or learning or by what a person becomes a Brahmana.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 2 313.96
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 replied Hear, O Yaksha, O adorable one, Neither birth nor learning (makes one a Brahmana). It admits of no doubt that good character only is the cause of Brahmanhood.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 2 313.97
वृत्तं यत्नेन संरक्ष्यं ब्राह्मणेन विशेषतः। अक्षीणवृत्तो न क्षीणो वृत्ततस्तु हतो हतः॥
vṛttaṃ yatnena saṃrakṣyaṃ brāhmaṇena viśeṣataḥ| akṣīṇavṛtto na kṣīṇo vṛttatastu hato hataḥ||
One, especially a Brahmana, should very carefully maintain his character. One whose character is not weak is never weakened. But he that has lost his character is himself lost.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 2 313.98
पठकाः पाठकाश्चैव ये चान्ये शास्त्रचिन्तकाः। सर्वे व्यसनिनो मूर्खा यः क्रियावान् स पण्डितः॥११०
paṭhakāḥ pāṭhakāścaiva ye cānye śāstracintakāḥ| sarve vyasanino mūrkhā yaḥ kriyāvān sa paṇḍitaḥ||110
Teachers and students and others who study the Scriptures, if inclined to wicked deeds are to be considered as ignorant. He only that performs meritorious acts is learned.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 2 313.99
चतुर्वेदोऽपि दुर्वृत्तः स शूद्रादतिरिच्यते। योऽग्निहोत्रपरो दान्तः स ब्राह्मण इति स्मृतः॥
caturvedo'pi durvṛttaḥ sa śūdrādatiricyate| yo'gnihotraparo dāntaḥ sa brāhmaṇa iti smṛtaḥ||
Even he who has studied the four Vedas but whose conduct is wicked cannot be distinguished from Shudra. He who celebrates the Agnihotra and of subdued passions is called a Brahmana.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 2 313.100
यक्ष उवाच प्रियवचनवादी किं लभते विमृशितकार्यकरः किं लभते। बहुमित्रकरः किं लभते धर्मरत किं लभते कथय॥
yakṣa uvāca priyavacanavādī kiṃ labhate vimṛśitakāryakaraḥ kiṃ labhate| bahumitrakaraḥ kiṃ labhate dharmarata kiṃ labhate kathaya||
The Yaksha said: What does a person of agreeable speech gain? What does he gain that acts deliberately? a What does he, who has many friends, gain? And what does he gain who is given to virtue?
— tr. M.N. Dutt (1891–96) (public domain)
MBh 2 313.101
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: A person of agreeable speech becomes dear (to all). He that acts deliberately obtains much. He that has many friends lives happily. And he that is given to virtue attains to (an excellent) state.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 2 313.102
यक्ष उवाच को मोदते किमाश्चर्यं कः पन्थाः का च वार्तिका। ममैतांश्चतुरः प्रश्नान् कथयित्वा जलं पिब॥
yakṣa uvāca ko modate kimāścaryaṃ kaḥ panthāḥ kā ca vārtikā| mamaitāṃścaturaḥ praśnān kathayitvā jalaṃ piba||
The Yaksha said: Who is happy? What is wonderful? What is the path? And what is the news? Answer these four questions put by me and then let your four dead kinsinen be restored to life.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 2 313.103
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: O aquatic creatures, that one is truly happy who cooks in his own house scanty vegetables in the fifth or sixth portion of the day, but who is neither in debt nor exiled from home.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 2 313.104
अहन्यहनि भूतानि गच्छन्तीह यमालयम्। शेषाः स्थावरमिच्छन्ति किमाश्चर्यमतः परम्॥
ahanyahani bhūtāni gacchantīha yamālayam| śeṣāḥ sthāvaramicchanti kimāścaryamataḥ param||
In this world day by day (innumerable) creatures are going to the abode of Yama. Yet they that remain desire immortality. What can be more marvelous than this?
— tr. M.N. Dutt (1891–96) (public domain)
MBh 2 313.105
तर्कोऽप्रतिष्ठः श्रुतयो विभिन्ना नैको ऋषिर्यस्य मतं प्रमाणम्। धर्मस्य तत्त्वं निहितं गुहायां महाजनो येन गतः स पन्थाः॥
tarko'pratiṣṭhaḥ śrutayo vibhinnā naiko ṛṣiryasya mataṃ pramāṇam| dharmasya tattvaṃ nihitaṃ guhāyāṃ mahājano yena gataḥ sa panthāḥ||
Discussions do not lead to no definite conclusions. The Shrutis are divided (in opinion). And there is not a single Rishi whose opinions can be accepted as conclusive. Truth about religious matters is hidden in caves. (Therefore, that is the proper path which has been followed by great men.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 2 313.106
अस्मिन् महामोहमये कटाहे सूर्याग्निना रात्रिदिवेन्धनेन। मासर्तुदर्वीपरिघट्टटेन भूतानि कालः पचतीति वार्ता।।११८।
asmin mahāmohamaye kaṭāhe sūryāgninā rātridivendhanena| māsartudarvīparighaṭṭaṭena bhūtāni kālaḥ pacatīti vārtā||118|
In this cauldron of the word, which is full of great ignorance, with the sun as its fire, the days and nights as its fuel and the months and the seasons as its wooden ladle, Time is cocking (all) creatures. This is the news.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 2 313.107
यक्ष उवाच व्याख्याता मे त्वया प्रश्ना याथातथ्यं परंतप। पुरुषं त्विदानी व्याख्याहि यश्च सर्वधनी नरः॥
yakṣa uvāca vyākhyātā me tvayā praśnā yāthātathyaṃ paraṃtapa| puruṣaṃ tvidānī vyākhyāhi yaśca sarvadhanī naraḥ||
The Yaksha said: O tormentor of foes, you have rightly answered all my questions. Now relate to me who can be called a man and what man is enriched with all sorts of wealth.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 2 313.108
युधिष्ठिर उवाच दिवं स्पृशति भूमिं च शब्दः पुण्येन कर्मणा। यावत् स शब्दो भवति तावत् पुरुष उच्यते॥
yudhiṣṭhira uvāca divaṃ spṛśati bhūmiṃ ca śabdaḥ puṇyena karmaṇā| yāvat sa śabdo bhavati tāvat puruṣa ucyate||
Yudhishthira said : The report of a man's meritorious deeds reaches both heaven and earth. And so long as that report continues, he is called a man.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 2 313.109
तुल्ये प्रियाप्रिये यस्य सुखदुःखे तथैव च। अतीतानागते चोभे स वै सर्वधनी नरः॥
tulye priyāpriye yasya sukhaduḥkhe tathaiva ca| atītānāgate cobhe sa vai sarvadhanī naraḥ||
The man to whom the agreeable and the disagreeable, happiness and misery the past and the future are all alike, is enriched with all sorts of wealth.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 2 313.110
यक्ष उवाच व्याख्यातः पुरुषो राजन् यश्च सर्वधनी नरः। तस्मात् त्वमेकं भ्रातृणां यमिच्छसि स जीवतु॥
yakṣa uvāca vyākhyātaḥ puruṣo rājan yaśca sarvadhanī naraḥ| tasmāt tvamekaṃ bhrātṛṇāṃ yamicchasi sa jīvatu||
The Yaksha said: O king, you have (truly) related as to what erson is possessed of all sorts of wealth. Therefore, one of your brothers whomever you wish, be restored to life.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 2 313.111
युधिष्ठिर उवाच श्यामो य एष रक्ताक्षो बृहच्छाल इवोत्थितः। व्यूढोरस्को महाबाहुर्नकुलो यक्ष जीवतु॥
yudhiṣṭhira uvāca śyāmo ya eṣa raktākṣo bṛhacchāla ivotthitaḥ| vyūḍhorasko mahābāhurnakulo yakṣa jīvatu||
Yudhishthira said : O Yaksha, let this Nakula, having dark complexion, red eyes, towering as a sala tree, endued with broad chest and long arms, be brought back to life.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 2 313.112
यक्ष उवाच प्रियस्ते भीमसेनोऽयमर्जुनो वः परायणम्। स कस्मान्नकुलं राजन् सापलं जीवमिच्छसि॥
yakṣa uvāca priyaste bhīmaseno'yamarjuno vaḥ parāyaṇam| sa kasmānnakulaṃ rājan sāpalaṃ jīvamicchasi||
The Yaksha said : This Bhimasena is (very) dear to you and this Arjuna is your chief support. Why then, O king, do you desire for the life of Nakula, who is only a step brother of yours?
— tr. M.N. Dutt (1891–96) (public domain)
MBh 2 313.113
यस्य नागसहस्रेण दशसंख्येन वै बलम्। तुल्यं तं भीममुत्सृज्य नकुलं जीवमिच्छसि॥
yasya nāgasahasreṇa daśasaṃkhyena vai balam| tulyaṃ taṃ bhīmamutsṛjya nakulaṃ jīvamicchasi||
Why do you, leaving out of consideration Bhima, endued with the strength of ten thousand elephants, desire Nakula to be restored to life?
— tr. M.N. Dutt (1891–96) (public domain)
MBh 2 313.114
तथैनं मनुजाः प्राहुर्भीमसेनं प्रियं तव। अथ केनानुभावेन सापत्नं जीवमिच्छसि॥
tathainaṃ manujāḥ prāhurbhīmasenaṃ priyaṃ tava| atha kenānubhāvena sāpatnaṃ jīvamicchasi||
They say that Bhimasena is very dear to you. On what consideration, then do you desire for the life of a step brother?
— tr. M.N. Dutt (1891–96) (public domain)
MBh 2 313.115
यस्य बाहुबलं सर्वे पाण्डवाः समुपासते अर्जुनं तमयाहाय नकुलं जीवमिच्छसि॥
yasya bāhubalaṃ sarve pāṇḍavāḥ samupāsate arjunaṃ tamayāhāya nakulaṃ jīvamicchasi||
Why do you, forsaking Arjuna the strength of whose arms is worshipped by all the Pandavas, wish Nakula to revive?
— tr. M.N. Dutt (1891–96) (public domain)
MBh 2 313.116
युधिष्ठिर उवाच धर्म एव हतो हन्ति धर्मो रक्षति रक्षितः। तस्माद् धर्मं न त्यजामि मा नो धर्मो हतोऽवधीत्॥
yudhiṣṭhira uvāca dharma eva hato hanti dharmo rakṣati rakṣitaḥ| tasmād dharmaṃ na tyajāmi mā no dharmo hato'vadhīt||
Yudhishthira said: He who sacrifices virtue is himself destroyed. And he that preserves it is himself preserved. I therefore, do not sacrifice virtue, considering that if destroyed it will destroy us.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 2 313.117
आनृशंस्यं परो धर्मः परमार्थाच्च मे मतम्। आनृशंस्यं चिकीर्षामि नकुलो यक्ष जीवतु॥
ānṛśaṃsyaṃ paro dharmaḥ paramārthācca me matam| ānṛśaṃsyaṃ cikīrṣāmi nakulo yakṣa jīvatu||
Refraining from cruelty is the greater virtue and in my opinion greater than the greatest desirable object. I prefer that virtue, viz., refraining from cruelty. Let, O Yaksha, therefore, Nakula be alive.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 2 313.118
धर्मशीलंः सदा राजा इति मां मानवा विदुः। स्वधर्मान्न चलिष्यामि नकुलो यक्ष जीवतु॥
dharmaśīlaṃḥ sadā rājā iti māṃ mānavā viduḥ| svadharmānna caliṣyāmi nakulo yakṣa jīvatu||
People know that, king (Yudhishthira) is always given to virtue. I will never swerve from my duty. Therefore, O Yaksha, let Nakula revive.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 2 313.119
कुन्ती चैव तु माद्री च द्वे भार्ये तु पितुर्मम। उभे सपुत्रे स्यातां वै इति मे धीयते मति॥
kuntī caiva tu mādrī ca dve bhārye tu piturmama| ubhe saputre syātāṃ vai iti me dhīyate mati||
It is my intention that both the wives of my father, Kunti and Madri have sons.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 2 313.120
यथा कुन्ती तथा माद्री विशेषो नास्ति मे तयोः। मातृभ्यां सममिच्छामि नकुलो यक्ष जीवतु॥
yathā kuntī tathā mādrī viśeṣo nāsti me tayoḥ| mātṛbhyāṃ samamicchāmi nakulo yakṣa jīvatu||
As Kunti is to me, so also is Madri. I do not make any distinction between them. I desire to behave equally towards my two mothers, Therefore, O Yaksha, let Nakula be brought back to life.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 2 313.121
यक्ष उवाच तस्य तेऽर्थाच्च कामाच्च आनृशंस्यं परं मतम्। तस्मात् ते भ्रातरः सर्वे जीवन्तु भरतर्षभ।१३३॥
yakṣa uvāca tasya te'rthācca kāmācca ānṛśaṃsyaṃ paraṃ matam| tasmāt te bhrātaraḥ sarve jīvantu bharatarṣabha|133||
The Yaksha said: O best of the Bharatas, since abstention from cruelty is, in your opinion, superior to both profit and desire, let, therefore all your brothers be restored to life.
— tr. M.N. Dutt (1891–96) (public domain)