The Yaksha and Yudhishthira

A brahmana (his plea, quoted within Vaishampayana's narration)

अरणीसहितं मह्यं समासक्तं वनस्पतौ । मृगस्य घर्षमाणस्य विषाणे समसज्जत । तद् आदाय गतो राजंस् त्वरमाणो महामृगः । आश्रमात् त्वरितः शीघ्रं प्लवमानो महाजवः । तस्य गत्वा पदं शीघ्रम् आसाद्य च महामृगम् । अग्निहोत्रं न लुप्येत तदानयत पाण्डवाः

araṇīsahitaṃ mahyaṃ samāsaktaṃ vanaspatau | mṛgasya gharṣamāṇasya viṣāṇe samasajjata | tad ādāya gato rājaṃs tvaramāṇo mahāmṛgaḥ | āśramāt tvaritaḥ śīghraṃ plavamāno mahājavaḥ | tasya gatvā padaṃ śīghram āsādya ca mahāmṛgam | agnihotraṃ na lupyeta tadānayata pāṇḍavāḥ

My fire-drilling sticks, propped against a forest tree, caught in the antlers of a deer that came to rub itself there. Carrying them off, O king, the great deer bounded away from the hermitage at once, swift as the wind. Follow that great deer's track quickly, Pandavas, overtake him, and bring the sticks back before my fire-offering fails.

Mahābhārata (BORI crit. ed.) 3.295.8–10

Explain this

Nakula (after the chase fails)

नास्मिन् कुले जातु ममज्ज धर्मो न चालस्याद् अर्थलोपो बभूव । अनुत्तराः सर्वभूतेषु भूयः संप्राप्ताः स्मः संशयं केन राजन्

nāsmin kule jātu mamajja dharmo na cālasyād arthalopo babhūva | anuttarāḥ sarvabhūteṣu bhūyaḥ saṃprāptāḥ smaḥ saṃśayaṃ kena rājan

Never in this our line has righteousness gone under, nor through idleness has any gain of ours been lost; ever unsurpassed among all beings — by what cause, O king, have we now fallen into such danger?

Mahābhārata (BORI crit. ed.) 3.295.17

Explain this

Yudhishthira

नापदाम् अस्ति मर्यादा न निमित्तं न कारणम् । धर्मस् तु विभजत्य् अत्र उभयोः पुण्यपापयोः

nāpadām asti maryādā na nimittaṃ na kāraṇam | dharmas tu vibhajaty atra ubhayoḥ puṇyapāpayoḥ

Misfortune keeps no fixed boundary, no single occasion, no single cause; it is dharma alone that, in the end, tells apart the two — the meritorious deed and the sinful one.

Mahābhārata (BORI crit. ed.) 3.296.1

Bhima

प्रातिकाम्य् अनयत् कृष्णां सभायां प्रेष्यवत् तदा । न मया निहतस् तत्र तेन प्राप्ताः स्म संशयम्

prātikāmy anayat kṛṣṇāṃ sabhāyāṃ preṣyavat tadā | na mayā nihatas tatra tena prāptāḥ sma saṃśayam

When Pratikamin dragged Krishna into the hall as if she were a slave, I did not strike him down on the spot — that is why we have come to this danger.

Mahābhārata (BORI crit. ed.) 3.296.2

Arjuna

वाचस् तीक्ष्णास्थिभेदिन्यः सूतपुत्रेण भाषिताः । अतितीक्ष्णा मया क्षान्तास् तेन प्राप्ताः स्म संशयम्

vācas tīkṣṇāsthibhedinyaḥ sūtaputreṇa bhāṣitāḥ | atitīkṣṇā mayā kṣāntās tena prāptāḥ sma saṃśayam

Words sharp enough to split bone were spoken by the charioteer's son [Karna], and I bore them with too much patience — that is why we have come to this danger.

Mahābhārata (BORI crit. ed.) 3.296.3

Sahadeva

शकुनिस् त्वां यदाजैषीद् अक्षद्यूतेन भारत । स मया न हतस् तत्र तेन प्राप्ताः स्म संशयम्

śakunis tvāṃ yadājaiṣīd akṣadyūtena bhārata | sa mayā na hatas tatra tena prāptāḥ sma saṃśayam

Because I did not kill Shakuni there and then, when he defeated you at the game of dice, O Bharata, we have fallen into this danger.

Mahābhārata (BORI crit. ed.) 3.296.4

A voice from the lake (unseen; later revealed as the Yaksha)

मा तात साहसं कार्षीर् मम पूर्वपरिग्रहः । प्रश्नान् उक्त्वा तु माद्रेय ततः पिब हरस्व च

mā tāta sāhasaṃ kārṣīr mama pūrvaparigrahaḥ | praśnān uktvā tu mādreya tataḥ piba harasva ca

Do not act rashly, child — this is already claimed as mine. Only after answering my questions, son of Madri, may you drink and carry it away.

Mahābhārata (BORI crit. ed.) 3.296.12

Vaishampayana (narrating)

अनादृत्य तु तद् वाक्यं नकुलः सुपिपासितः । अपिबच् छीतलं तोयं पीत्वा च निपपात ह

anādṛtya tu tad vākyaṃ nakulaḥ supipāsitaḥ | apibac chītalaṃ toyaṃ pītvā ca nipapāta ha

But Nakula, tormented by thirst, paid the words no heed; he drank the cool water, and having drunk, he fell.

Mahābhārata (BORI crit. ed.) 3.296.13

The voice (to Sahadeva, who finds Nakula dead)

मा तात साहसं कार्षीर् मम पूर्वपरिग्रहः । प्रश्नान् उक्त्वा यथाकामं ततः पिब हरस्व च

mā tāta sāhasaṃ kārṣīr mama pūrvaparigrahaḥ | praśnān uktvā yathākāmaṃ tataḥ piba harasva ca

Do not act rashly, child — this is already claimed as mine. Only after answering my questions as you are able may you drink and carry it away.

Mahābhārata (BORI crit. ed.) 3.296.18

Vaishampayana (narrating)

अनादृत्य तु तद् वाक्यं सहदेवः पिपासितः । अपिबच् छीतलं तोयं पीत्वा च निपपात ह

anādṛtya tu tad vākyaṃ sahadevaḥ pipāsitaḥ | apibac chītalaṃ toyaṃ pītvā ca nipapāta ha

But Sahadeva, thirsty, paid the words no heed; he drank the cool water, and having drunk, he fell.

Mahābhārata (BORI crit. ed.) 3.296.19

The voice (to Arjuna, who finds both twins dead)

किम् आसीद् असि पानीयं नैतच् छक्यं बलात् त्वया । कौन्तेय यदि वै प्रश्नान् मयोक्तान् प्रतिपत्स्यसे । ततः पास्यसि पानीयं हरिष्यसि च भारत

kim āsīd asi pānīyaṃ naitac chakyaṃ balāt tvayā | kaunteya yadi vai praśnān mayoktān pratipatsyase | tataḥ pāsyasi pānīyaṃ hariṣyasi ca bhārata

Why so set on this water? It cannot be taken from me by force. Son of Kunti, only if you answer the questions I put to you shall you drink this water and carry it away, Bharata.

Mahābhārata (BORI crit. ed.) 3.296.25–26

Arjuna (in reply)

वारितस् त्व् अब्रवीत् पार्थो दृश्यमानो निवारय । यावद् बाणैर् विनिर्भिन्नः पुनर् नैवं वदिष्यसि

vāritas tv abravīt pārtho dṛśyamāno nivāraya | yāvad bāṇair vinirbhinnaḥ punar naivaṃ vadiṣyasi

So warned, Arjuna answered: Show yourself and forbid me — until, pierced through by my arrows, you will never speak like this again.

Mahābhārata (BORI crit. ed.) 3.296.27

The Yaksha

किं विघातेन ते पार्थ प्रश्नान् उक्त्वा ततः पिब । अनुक्त्वा तु ततः प्रश्नान् पीत्वैव न भविष्यसि

kiṃ vighātena te pārtha praśnān uktvā tataḥ piba | anuktvā tu tataḥ praśnān pītvaiva na bhaviṣyasi

What use is this destruction, son of Pritha? Answer the questions, then drink. Without answering them, if you drink, you will not survive.

Mahābhārata (BORI crit. ed.) 3.296.30

Vaishampayana (narrating)

स त्व् अमोघान् इषून् मुक्त्वा तृष्णयाभिप्रपीडितः । अविज्ञायैव तान् प्रश्नान् पीत्वैव निपपात ह

sa tv amoghān iṣūn muktvā tṛṣṇayābhiprapīḍitaḥ | avijñāyaiva tān praśnān pītvaiva nipapāta ha

But Arjuna, having loosed his unfailing arrows to no effect, overwhelmed by thirst, drank without ever attempting the questions, and fell.

Mahābhārata (BORI crit. ed.) 3.296.31

The Yaksha (to Bhima, sent last)

मा तात साहसं कार्षीर् मम पूर्वपरिग्रहः । प्रश्नान् उक्त्वा तु कौन्तेय ततः पिब हरस्व च

mā tāta sāhasaṃ kārṣīr mama pūrvaparigrahaḥ | praśnān uktvā tu kaunteya tataḥ piba harasva ca

Do not act rashly, child — this is already claimed as mine. Only after answering my questions, son of Kunti, may you drink and carry it away.

Mahābhārata (BORI crit. ed.) 3.296.37

Vaishampayana (narrating)

एवम् उक्तस् ततो भीमो यक्षेणामिततेजसा । अविज्ञायैव तान् प्रश्नान् पीत्वैव निपपात ह

evam uktas tato bhīmo yakṣeṇāmitatejasā | avijñāyaiva tān praśnān pītvaiva nipapāta ha

So addressed by the Yaksha of measureless power, Bhima too, without ever attempting the questions, drank and fell.

Mahābhārata (BORI crit. ed.) 3.296.38

Explain this

Vaishampayana (narrating)

स ददर्श हतान् भ्रातॄंल् लोकपालान् इव च्युतान् । युगान्ते समनुप्राप्ते शक्रप्रतिमगौरवान्

sa dadarśa hatān bhrātṝṃl lokapālān iva cyutān | yugānte samanuprāpte śakrapratimagauravān

He saw his brothers slain, fallen like the guardians of the world when an age comes to its end, each in majesty the equal of Indra.

Mahābhārata (BORI crit. ed.) 3.297.1

Vaishampayana (narrating Yudhishthira's own reasoning)

तस्यासीन् न विषेणेदम् उदकं दूषितं यथा । मृतानाम् अपि चैतेषां विकृतं नैव जायते । मुखवर्णाः प्रसन्ना मे भ्रातॄणाम् इत्य् अचिन्तयत्

tasyāsīn na viṣeṇedam udakaṃ dūṣitaṃ yathā | mṛtānām api caiteṣāṃ vikṛtaṃ naiva jāyate | mukhavarṇāḥ prasannā me bhrātṝṇām ity acintayat

It occurred to him: this water has not been fouled by poison, as it might seem — even in death no disfigurement has come upon them; the colour of my brothers' faces remains serene.

Mahābhārata (BORI crit. ed.) 3.297.8–9

The Yaksha

अहं बकः शैवलमत्स्यभक्षो मया नीताः प्रेतवशं तवानुजाः । त्वं पञ्चमो भविता राजपुत्र न चेत् प्रश्नान् पृच्छतो व्याकरोषि

ahaṃ bakaḥ śaivalamatsyabhakṣo mayā nītāḥ pretavaśaṃ tavānujāḥ | tvaṃ pañcamo bhavitā rājaputra na cet praśnān pṛcchato vyākaroṣi

I am a crane who feeds on pond-weed and fish; by me your younger brothers have been sent into the power of the dead. You, prince, shall be the fifth — unless you answer the questions I put to you.

Mahābhārata (BORI crit. ed.) 3.297.11

Explain this

Yudhishthira

रुद्राणां वा वसूनां वा मरुतां वा प्रधानभाक् । पृच्छामि को भवान् देवो नैतच् छकुनिना कृतम्

rudrāṇāṃ vā vasūnāṃ vā marutāṃ vā pradhānabhāk | pṛcchāmi ko bhavān devo naitac chakuninā kṛtam

Foremost among the Rudras, or the Vasus, or the Maruts — I ask, what god are you? This was not the work of a mere bird.

Mahābhārata (BORI crit. ed.) 3.297.13

The Yaksha

यक्षो ऽहम् अस्मि भद्रं ते नास्मि पक्षी जलेचरः । मयैते निहताः सर्वे भ्रातरस् ते महौजसः

yakṣo 'ham asmi bhadraṃ te nāsmi pakṣī jalecaraḥ | mayaite nihatāḥ sarve bhrātaras te mahaujasaḥ

I am a Yaksha, good fortune to you; I am no water-bird. By me all these your brothers of great might have been slain.

Mahābhārata (BORI crit. ed.) 3.297.18

The Yaksha (stating the condition in full)

न पेयम् उदकं राजन् प्राणान् इह परीप्सता । पार्थ मा साहसं कार्षीर् मम पूर्वपरिग्रहः । प्रश्नान् उक्त्वा तु कौन्तेय ततः पिब हरस्व च

na peyam udakaṃ rājan prāṇān iha parīpsatā | pārtha mā sāhasaṃ kārṣīr mama pūrvaparigrahaḥ | praśnān uktvā tu kaunteya tataḥ piba harasva ca

This water is not to be drunk, O king, by one who wishes to keep his life. Do not act rashly, son of Pritha — this is already claimed as mine. Only after answering my questions, son of Kunti, may you drink and carry it away.

Mahābhārata (BORI crit. ed.) 3.297.23

Yudhishthira

नैवाहं कामये यक्ष तव पूर्वपरिग्रहम् । कामं नैतत् प्रशंसन्ति सन्तो हि पुरुषाः सदा । यदात्मना स्वम् आत्मानं प्रशंसेत् पुरुषः प्रभो । यथाप्रज्ञं तु ते प्रश्नान् प्रतिवक्ष्यामि पृच्छ माम्

naivāhaṃ kāmaye yakṣa tava pūrvaparigraham | kāmaṃ naitat praśaṃsanti santo hi puruṣāḥ sadā | yadātmanā svam ātmānaṃ praśaṃset puruṣaḥ prabho | yathāprajñaṃ tu te praśnān prativakṣyāmi pṛccha mām

I do not covet, O Yaksha, what you have already claimed. Indeed, the good never praise a man who praises himself. As far as my understanding allows, I will answer your questions — ask me.

Mahābhārata (BORI crit. ed.) 3.297.24–25

Explain this

The Yaksha

किं स्विद् आदित्यम् उन्नयति के च तस्याभितश् चराः । कश् चैनम् अस्तं नयति कस्मिंश् च प्रतितिष्ठति

kiṃ svid ādityam unnayati ke ca tasyābhitaś carāḥ | kaś cainam astaṃ nayati kasmiṃś ca pratitiṣṭhati

What raises up the sun? What beings move about it? Who brings it to its setting, and in what does it stand established?

Mahābhārata (BORI crit. ed.) 3.297.26

Yudhishthira

ब्रह्मादित्यम् उन्नयति देवास् तस्याभितश् चराः । धर्मश् चास्तं नयति च सत्ये च प्रतितिष्ठति

brahmādityam unnayati devās tasyābhitaś carāḥ | dharmaś cāstaṃ nayati ca satye ca pratitiṣṭhati

Brahman raises up the sun; the gods move about it; dharma brings it to its setting, and it stands established in truth.

Mahābhārata (BORI crit. ed.) 3.297.27

The Yaksha

केन स्विच् छ्रोत्रियो भवति केन स्विद् विन्दते महत् । केन द्वितीयवान् भवति राजन् केन च बुद्धिमान्

kena svic chrotriyo bhavati kena svid vindate mahat | kena dvitīyavān bhavati rājan kena ca buddhimān

By what does one become learned in scripture? By what does one attain greatness? By what does one gain a companion, O king, and by what does one become wise?

Mahābhārata (BORI crit. ed.) 3.297.28

Yudhishthira

श्रुतेन श्रोत्रियो भवति तपसा विन्दते महत् । धृत्या द्वितीयवान् भवति बुद्धिमान् वृद्धसेवया

śrutena śrotriyo bhavati tapasā vindate mahat | dhṛtyā dvitīyavān bhavati buddhimān vṛddhasevayā

By study one becomes learned; by austerity, one attains greatness; by steadfastness, one gains a companion; by serving one's elders, one becomes wise.

Mahābhārata (BORI crit. ed.) 3.297.29

The Yaksha

किं ब्राह्मणानां देवत्वं कश् च धर्मः सताम् इव । कश् चैषां मानुषो भावः किम् एषाम् असताम् इव

kiṃ brāhmaṇānāṃ devatvaṃ kaś ca dharmaḥ satām iva | kaś caiṣāṃ mānuṣo bhāvaḥ kim eṣām asatām iva

What is the divinity of brahmins? What is their virtue, as of the good? What is their human weakness, and what makes them resemble the wicked?

Mahābhārata (BORI crit. ed.) 3.297.30

Yudhishthira

स्वाध्याय एषां देवत्वं तप एषां सताम् इव । मरणं मानुषो भावः परिवादो ऽसताम् इव

svādhyāya eṣāṃ devatvaṃ tapa eṣāṃ satām iva | maraṇaṃ mānuṣo bhāvaḥ parivādo 'satām iva

Vedic study is their divinity; austerity is their virtue as of the good; death is their human weakness; slander is what makes them resemble the wicked.

Mahābhārata (BORI crit. ed.) 3.297.31

The Yaksha

किं क्षत्रियाणां देवत्वं कश् च धर्मः सताम् इव । कश् चैषां मानुषो भावः किम् एषाम् असताम् इव

kiṃ kṣatriyāṇāṃ devatvaṃ kaś ca dharmaḥ satām iva | kaś caiṣāṃ mānuṣo bhāvaḥ kim eṣām asatām iva

What is the divinity of the warrior class? What is their virtue as of the good? What is their human weakness, and what makes them resemble the wicked?

Mahābhārata (BORI crit. ed.) 3.297.32

Yudhishthira

इष्वस्त्रम् एषां देवत्वं यज्ञ एषां सताम् इव । भयं वै मानुषो भावः परित्यागो ऽसताम् इव

iṣvastram eṣāṃ devatvaṃ yajña eṣāṃ satām iva | bhayaṃ vai mānuṣo bhāvaḥ parityāgo 'satām iva

The bow and arrow are their divinity; sacrifice is their virtue as of the good; fear is their human weakness; abandoning one who has sought their protection is what makes them resemble the wicked.

Mahābhārata (BORI crit. ed.) 3.297.33

The Yaksha

किम् एकं यज्ञियं साम किम् एकं यज्ञियं यजुः । का चैका वृश्चते यज्ञं कां यज्ञो नातिवर्तते

kim ekaṃ yajñiyaṃ sāma kim ekaṃ yajñiyaṃ yajuḥ | kā caikā vṛścate yajñaṃ kāṃ yajño nātivartate

What single thing is the true Sāman-chant of sacrifice? What single thing is its true Yajus-formula? What one thing cuts a sacrifice short, and what does a sacrifice never overstep?

Mahābhārata (BORI crit. ed.) 3.297.34

Yudhishthira

प्राणो वै यज्ञियं साम मनो वै यज्ञियं यजुः । वाग् एका वृश्चते यज्ञं तां यज्ञो नातिवर्तते

prāṇo vai yajñiyaṃ sāma mano vai yajñiyaṃ yajuḥ | vāg ekā vṛścate yajñaṃ tāṃ yajño nātivartate

The breath of life is the true Sāman; the mind is the true Yajus. Speech alone cuts a sacrifice short, and speech is what a sacrifice never overstep.

Mahābhārata (BORI crit. ed.) 3.297.35

Explain this

The Yaksha

इन्द्रियार्थान् अनुभवन् बुद्धिमांल् लोकपूजितः । संमतः सर्वभूतानाम् उच्छ्वसन् को न जीवति

indriyārthān anubhavan buddhimāṃl lokapūjitaḥ | saṃmataḥ sarvabhūtānām ucchvasan ko na jīvati

Enjoying the objects of the senses, thought wise, honoured by the world, esteemed by all beings, and breathing — who, though breathing, does not truly live?

Mahābhārata (BORI crit. ed.) 3.297.38

Yudhishthira

देवतातिथिभृत्यानां पितॄणाम् आत्मनश् च यः । न निर्वपति पञ्चानाम् उच्छ्वसन् न स जीवति

devatātithibhṛtyānāṃ pitṝṇām ātmanaś ca yaḥ | na nirvapati pañcānām ucchvasan na sa jīvati

Whoever does not make offering, in return, to these five — the gods, guests, dependents, ancestors, and himself — such a one, though he breathes, does not truly live.

Mahābhārata (BORI crit. ed.) 3.297.39

The Yaksha

किं स्विद् गुरुतरं भूमेः किं स्विद् उच्चतरं च खात् । किं स्विच् छीघ्रतरं वायोः किं स्विद् बहुतरं नृणाम्

kiṃ svid gurutaraṃ bhūmeḥ kiṃ svid uccataraṃ ca khāt | kiṃ svic chīghrataraṃ vāyoḥ kiṃ svid bahutaraṃ nṛṇām

What is heavier than the earth? What is higher than the sky? What is swifter than the wind? What outnumbers even the blades of grass?

Mahābhārata (BORI crit. ed.) 3.297.40

Yudhishthira

माता गुरुतरा भूमेः पिता उच्चतरश् च खात् । मनः शीघ्रतरं वायोश् चिन्ता बहुतरी नृणाम्

mātā gurutarā bhūmeḥ pitā uccataraś ca khāt | manaḥ śīghrataraṃ vāyoś cintā bahutarī nṛṇām

A mother is heavier than the earth; a father is higher than the sky; the mind is swifter than the wind; and human worries outnumber even the grass.

Mahābhārata (BORI crit. ed.) 3.297.41

The Yaksha

किं स्वित् सुप्तं न निमिषति किं स्विज् जातं न चोपति । कस्य स्विद् धृदयं नास्ति किं स्विद् वेगेन वर्धते

kiṃ svit suptaṃ na nimiṣati kiṃ svij jātaṃ na copati | kasya svid dhṛdayaṃ nāsti kiṃ svid vegena vardhate

What, sleeping, does not close its eyes? What, once born, does not stir? What has no heart at all? What swells by its own force?

Mahābhārata (BORI crit. ed.) 3.297.42

Yudhishthira

मत्स्यः सुप्तो न निमिषत्य् अण्डं जातं न चोपति । अश्मनो हृदयं नास्ति नदी वेगेन वर्धते

matsyaḥ supto na nimiṣaty aṇḍaṃ jātaṃ na copati | aśmano hṛdayaṃ nāsti nadī vegena vardhate

A sleeping fish does not close its eyes. An egg, once laid, does not stir. A stone has no heart. A river swells by its own force.

Mahābhārata (BORI crit. ed.) 3.297.43

The Yaksha

किं स्वित् प्रवसतो मित्रं किं स्विन् मित्रं गृहे सतः । आतुरस्य च किं मित्रं किं स्विन् मित्रं मरिष्यतः

kiṃ svit pravasato mitraṃ kiṃ svin mitraṃ gṛhe sataḥ | āturasya ca kiṃ mitraṃ kiṃ svin mitraṃ mariṣyataḥ

What is a friend to one who lives abroad? What is a friend to one who stays at home? What is a friend to the sick? What is a friend to one about to die?

Mahābhārata (BORI crit. ed.) 3.297.44

Yudhishthira

सार्थः प्रवसतो मित्रं भार्या मित्रं गृहे सतः । आतुरस्य भिषङ् मित्रं दानं मित्रं मरिष्यतः

sārthaḥ pravasato mitraṃ bhāryā mitraṃ gṛhe sataḥ | āturasya bhiṣaṅ mitraṃ dānaṃ mitraṃ mariṣyataḥ

A travelling company is a friend to one abroad; a wife is a friend to one at home; a physician is a friend to the sick; charity already given is a friend to one about to die.

Mahābhārata (BORI crit. ed.) 3.297.45

The Yaksha

को ऽतिथिः सर्वभूतानां किं स्विद् धर्मं सनातनम् । अमृतं किं स्विद् राजेन्द्र किं स्वित् सर्वम् इदं जगत्

ko 'tithiḥ sarvabhūtānāṃ kiṃ svid dharmaṃ sanātanam | amṛtaṃ kiṃ svid rājendra kiṃ svit sarvam idaṃ jagat

Who is a guest to all beings? What is the eternal dharma? What, lord of kings, is the nectar of immortality? And what is this whole moving world?

Mahābhārata (BORI crit. ed.) 3.297, extended passage after v.45 (critical apparatus)

Yudhishthira

अतिथिः सर्वभूतानाम् अग्निः सोमो गवामृतम् । सनातनो ऽमृतो धर्मो वायुः सर्वम् इदं जगत्

atithiḥ sarvabhūtānām agniḥ somo gavāmṛtam | sanātano 'mṛto dharmo vāyuḥ sarvam idaṃ jagat

Fire is a guest to all beings; Soma is the eternal dharma; the milk of cows is the nectar of immortality; and the wind is this whole moving world.

Mahābhārata (BORI crit. ed.) 3.297, extended passage after v.45 (critical apparatus)

Explain this

The Yaksha

किं स्विद् एको विचरति जातः को जायते पुनः । किं स्विद् धिमस्य भैषज्यं किं स्विद् आवपनं महत्

kiṃ svid eko vicarati jātaḥ ko jāyate punaḥ | kiṃ svid dhimasya bhaiṣajyaṃ kiṃ svid āvapanaṃ mahat

What travels alone? What, once born, is born again? What is the remedy for cold? What is the great vessel for sowing?

Mahābhārata (BORI crit. ed.) 3.297.46

Yudhishthira

सूर्य एको विचरति चन्द्रमा जायते पुनः । अग्निर् हिमस्य भैषज्यं भूमिर् आवपनं महत्

sūrya eko vicarati candramā jāyate punaḥ | agnir himasya bhaiṣajyaṃ bhūmir āvapanaṃ mahat

The sun travels alone. The moon, waning, is born again. Fire is the remedy for cold. The earth is the great vessel for sowing.

Mahābhārata (BORI crit. ed.) 3.297.47

The Yaksha

किं स्विद् एकपदं धर्म्यं किं स्विद् एकपदं यशः । किं स्विद् एकपदं स्वर्ग्यं किं स्विद् एकपदं सुखम्

kiṃ svid ekapadaṃ dharmyaṃ kiṃ svid ekapadaṃ yaśaḥ | kiṃ svid ekapadaṃ svargyaṃ kiṃ svid ekapadaṃ sukham

What in a single word is righteous? What in a single word is fame? What in a single word leads to heaven? What in a single word is happiness?

Mahābhārata (BORI crit. ed.) 3.297.48

Yudhishthira

दाक्ष्यम् एकपदं धर्म्यं दानम् एकपदं यशः । सत्यम् एकपदं स्वर्ग्यं शीलम् एकपदं सुखम्

dākṣyam ekapadaṃ dharmyaṃ dānam ekapadaṃ yaśaḥ | satyam ekapadaṃ svargyaṃ śīlam ekapadaṃ sukham

Diligence, in a single word, is righteous; generosity, in a single word, is fame; truthfulness, in a single word, leads to heaven; good character, in a single word, is happiness.

Mahābhārata (BORI crit. ed.) 3.297.49

The Yaksha

किं स्विद् आत्मा मनुष्यस्य किं स्विद् दैवकृतः सखा । उपजीवनं किं स्विद् अस्य किं स्विद् अस्य परायणम्

kiṃ svid ātmā manuṣyasya kiṃ svid daivakṛtaḥ sakhā | upajīvanaṃ kiṃ svid asya kiṃ svid asya parāyaṇam

What is a man's own self? What is the friend fate has given him? What sustains his life, and what is his final refuge?

Mahābhārata (BORI crit. ed.) 3.297.50

Yudhishthira

पुत्र आत्मा मनुष्यस्य भार्या दैवकृतः सखा । उपजीवनं च पर्जन्यो दानम् अस्य परायणम्

putra ātmā manuṣyasya bhāryā daivakṛtaḥ sakhā | upajīvanaṃ ca parjanyo dānam asya parāyaṇam

A son is a man's own self; a wife is the friend fate has given him; the rain-cloud sustains his life; and giving is his final refuge.

Mahābhārata (BORI crit. ed.) 3.297.51

The Yaksha

धन्यानाम् उत्तमं किं स्विद् धनानां किं स्विद् उत्तमम् । लाभानाम् उत्तमं किं स्वित् किं सुखानां तथोत्तमम्

dhanyānām uttamaṃ kiṃ svid dhanānāṃ kiṃ svid uttamam | lābhānām uttamaṃ kiṃ svit kiṃ sukhānāṃ tathottamam

What is best among fortunate men? What is best among riches? What is best among gains? And what is best among joys?

Mahābhārata (BORI crit. ed.) 3.297.52

Yudhishthira

धन्यानाम् उत्तमं दाक्ष्यं धनानाम् उत्तमं श्रुतम् । लाभानां श्रेष्ठम् आरोग्यं सुखानां तुष्टिर् उत्तमा

dhanyānām uttamaṃ dākṣyaṃ dhanānām uttamaṃ śrutam | lābhānāṃ śreṣṭham ārogyaṃ sukhānāṃ tuṣṭir uttamā

Diligence is best among fortunate men; learning is best among riches; health is the finest of gains; and contentment is the best of joys.

Mahābhārata (BORI crit. ed.) 3.297.53

The Yaksha

कश् च धर्मः परो लोके कश् च धर्मः सदाफलः । किं नियम्य न शोचन्ति कैश् च संधिर् न जीर्यते

kaś ca dharmaḥ paro loke kaś ca dharmaḥ sadāphalaḥ | kiṃ niyamya na śocanti kaiś ca saṃdhir na jīryate

What is the highest dharma in this world? What dharma always bears fruit? By restraining what do people cease to grieve? And with whom does friendship never wear thin?

Mahābhārata (BORI crit. ed.) 3.297.54

Yudhishthira

आनृशंस्यं परो धर्मस् त्रयीधर्मः सदाफलः । मनो यम्य न शोचन्ति सद्भिः संधिर् न जीर्यते

ānṛśaṃsyaṃ paro dharmas trayīdharmaḥ sadāphalaḥ | mano yamya na śocanti sadbhiḥ saṃdhir na jīryate

Non-cruelty is the highest dharma; the dharma of the three Vedas always bears fruit; by restraining the mind, people cease to grieve; and with the good, friendship never wears thin.

Mahābhārata (BORI crit. ed.) 3.297.55

Explain this

The Yaksha

किं नु हित्वा प्रियो भवति किं नु हित्वा न शोचति । किं नु हित्वार्थवान् भवति किं नु हित्वा सुखी भवेत्

kiṃ nu hitvā priyo bhavati kiṃ nu hitvā na śocati | kiṃ nu hitvārthavān bhavati kiṃ nu hitvā sukhī bhavet

Giving up what does one become dear to others? Giving up what does one stop grieving? Giving up what does one prosper? Giving up what does one become happy?

Mahābhārata (BORI crit. ed.) 3.297.56

Yudhishthira

मानं हित्वा प्रियो भवति क्रोधं हित्वा न शोचति । कामं हित्वार्थवान् भवति लोभं हित्वा सुखी भवेत्

mānaṃ hitvā priyo bhavati krodhaṃ hitvā na śocati | kāmaṃ hitvārthavān bhavati lobhaṃ hitvā sukhī bhavet

Giving up pride, one becomes dear. Giving up anger, one stops grieving. Giving up craving, one prospers. Giving up greed, one becomes happy.

Mahābhārata (BORI crit. ed.) 3.297.57

The Yaksha

केन स्विद् आवृतो लोकः केन स्विन् न प्रकाशते । केन त्यजति मित्राणि केन स्वर्गं न गच्छति

kena svid āvṛto lokaḥ kena svin na prakāśate | kena tyajati mitrāṇi kena svargaṃ na gacchati

By what is the world enveloped? By what does it fail to shine? By what does a person abandon friends? By what does one fail to reach heaven?

Mahābhārata (BORI crit. ed.) 3.297, extended passage after v.57 (critical apparatus)

Yudhishthira

अज्ञानेनावृतो लोकस् तमसा न प्रकाशते । लोभात् त्यजति मित्राणि सङ्गात् स्वर्गं न गच्छति

ajñānenāvṛto lokas tamasā na prakāśate | lobhāt tyajati mitrāṇi saṅgāt svargaṃ na gacchati

The world is enveloped by ignorance; by darkness it fails to shine; by greed one abandons friends; by attachment one fails to reach heaven.

Mahābhārata (BORI crit. ed.) 3.297, extended passage after v.57 (critical apparatus)

The Yaksha

राजन् कुलेन वृत्तेन स्वाध्यायेन श्रुतेन वा । ब्राह्मण्यं केन भवति प्रब्रूह्य् एतत् सुनिश्चितम्

rājan kulena vṛttena svādhyāyena śrutena vā | brāhmaṇyaṃ kena bhavati prabrūhy etat suniścitam

By lineage, by conduct, by private Vedic study, or by learning, O king — by which does one truly become a brahmin? Tell me this with certainty.

Mahābhārata (BORI crit. ed.) 3.297.61, extended passage (critical apparatus)

Yudhishthira

शृणु यक्ष कुलं तात न स्वाध्यायो न च श्रुतम् । कारणं हि द्विजत्वे च वृत्तम् एव न संशयः । वृत्तं यत्नेन संरक्ष्यं ब्राह्मणेन विशेषतः । अक्षीणवृत्तो न क्षीणो वृत्ततस् तु हतो हतः । पठकाः पाठकाश् चैव ये चान्ये शास्त्रचिन्तकाः । सर्वे व्यसनिनो मूर्खा यः क्रियावान् स पण्डितः । चतुर्वेदो ऽपि दुर्वृत्तः स शूद्राद् अतिरिच्यते

śṛṇu yakṣa kulaṃ tāta na svādhyāyo na ca śrutam | kāraṇaṃ hi dvijatve ca vṛttam eva na saṃśayaḥ | vṛttaṃ yatnena saṃrakṣyaṃ brāhmaṇena viśeṣataḥ | akṣīṇavṛtto na kṣīṇo vṛttatas tu hato hataḥ | paṭhakāḥ pāṭhakāś caiva ye cānye śāstracintakāḥ | sarve vyasanino mūrkhā yaḥ kriyāvān sa paṇḍitaḥ | caturvedo 'pi durvṛttaḥ sa śūdrād atiricyate

Listen, Yaksha: neither lineage, nor private study, nor learning — it is conduct alone that is, without doubt, the cause of one's standing as twice-born. Conduct must be guarded with special care by a brahmin. One whose conduct is unbroken is not diminished, but one fallen from conduct is truly destroyed, whatever his birth. Mere reciters, mere teachers of recitation, and other students of scripture — all of them, without right conduct, are only fools; it is the one who acts rightly who is truly learned. Even a knower of all four Vedas, if his conduct is bad, is lower than one born a shudra.

Mahābhārata (BORI crit. ed.) 3.297.61, extended passage (critical apparatus)

Explain this

The Yaksha

अक्षयो नरकः केन प्राप्यते भरतर्षभ । एतन् मे पृच्छतः प्रश्नं तच् छीघ्रं वक्तुम् अर्हसि

akṣayo narakaḥ kena prāpyate bharatarṣabha | etan me pṛcchataḥ praśnaṃ tac chīghraṃ vaktum arhasi

By what, bull among the Bharatas, does one earn an inexhaustible hell? Answer this question of mine quickly.

Mahābhārata (BORI crit. ed.) 3.297.61, extended passage (critical apparatus)

Yudhishthira

ब्राह्मणं स्वयम् आहूय याचमानम् अकिंचनम् । पश्चान् नास्तीति यो ब्रूयात् सो ऽक्षयं नरकं व्रजेत् । वेदेषु धर्मशास्त्रेषु मिथ्या यो वै द्विजातिषु । देवेषु पितृधर्मेषु सो ऽक्षयं नरकं व्रजेत् । विद्यमाने धने लोभाद् दानभोगविवर्जितः । पश्चान् नास्तीति यो ब्रूयात् सो ऽक्षयं नरकं व्रजेत्

brāhmaṇaṃ svayam āhūya yācamānam akiṃcanam | paścān nāstīti yo brūyāt so 'kṣayaṃ narakaṃ vrajet | vedeṣu dharmaśāstreṣu mithyā yo vai dvijātiṣu | deveṣu pitṛdharmeṣu so 'kṣayaṃ narakaṃ vrajet | vidyamāne dhane lobhād dānabhogavivarjitaḥ | paścān nāstīti yo brūyāt so 'kṣayaṃ narakaṃ vrajet

Whoever, having himself called forward a poor brahmin who has come to ask for something, afterward says 'I have nothing' — he goes to an inexhaustible hell. Whoever speaks falsely against the Vedas, the treatises on dharma, the twice-born, the gods, or the rites for the ancestors — he goes to an inexhaustible hell. And whoever, while wealth is at hand, out of greed abstains from giving and from enjoying it, and afterward, when asked, says 'I have nothing' — he too goes to an inexhaustible hell.

Mahābhārata (BORI crit. ed.) 3.297.61, extended passage (critical apparatus)

Explain this

The Yaksha

मृतः कथं स्यात् पुरुषः कथं राष्ट्रं मृतं भवेत् । श्राद्धं मृतं कथं च स्यात् कथं यज्ञो मृतो भवेत्

mṛtaḥ kathaṃ syāt puruṣaḥ kathaṃ rāṣṭraṃ mṛtaṃ bhavet | śrāddhaṃ mṛtaṃ kathaṃ ca syāt kathaṃ yajño mṛto bhavet

How is a man to be considered dead though living? How is a kingdom to be considered dead? How is a rite for the ancestors dead? How is a sacrifice dead?

Mahābhārata (BORI crit. ed.) 3.297.58

Yudhishthira

मृतो दरिद्रः पुरुषो मृतं राष्ट्रम् अराजकम् । मृतम् अश्रोत्रियं श्राद्धं मृतो यज्ञस् त्व् अदक्षिणः

mṛto daridraḥ puruṣo mṛtaṃ rāṣṭram arājakam | mṛtam aśrotriyaṃ śrāddhaṃ mṛto yajñas tv adakṣiṇaḥ

A destitute man is dead though living; a kingless kingdom is dead; a rite for the ancestors performed by one unlearned in the Veda is dead; and a sacrifice given without a fee to the priest is dead.

Mahābhārata (BORI crit. ed.) 3.297.59

The Yaksha

को मोदते किम् आश्चर्यं कः पन्थाः का च वार्तिका

ko modate kim āścaryaṃ kaḥ panthāḥ kā ca vārtikā

Who is truly content? What is the greatest wonder? What is the path? And what is the real news?

Mahābhārata (BORI crit. ed.) 3.297.61, extended passage (critical apparatus)

Explain this

Yudhishthira

पञ्चमे ऽहनि षष्ठे वा शाकं पचति स्वे गृहे । अनृणी चाप्रवासी च स वारिचर मोदते । अहन्य् अहनि भूतानि गच्छन्तीह यमालयम् । शेषाः स्थावरम् इच्छन्ति किम् आश्चर्यम् अतः परम् । तर्को ऽप्रतिष्ठः श्रुतयो विभिन्ना नैको ऋषिर् यस्य मतं प्रमाणम् । धर्मस्य तत्त्वं निहितं गुहायां महाजनो येन गतः स पन्थाः । अस्मिन् महामोहमये कटाहे सूर्याग्निना रात्रिदिवेन्धनेन । मासर्तुदर्वीपरिघट्टनेन भूतानि कालः पचतीति वार्ता

pañcame 'hani ṣaṣṭhe vā śākaṃ pacati sve gṛhe | anṛṇī cāpravāsī ca sa vāricara modate | ahany ahani bhūtāni gacchantīha yamālayam | śeṣāḥ sthāvaram icchanti kim āścaryam ataḥ param | tarko 'pratiṣṭhaḥ śrutayo vibhinnā naiko ṛṣir yasya mataṃ pramāṇam | dharmasya tattvaṃ nihitaṃ guhāyāṃ mahājano yena gataḥ sa panthāḥ | asmin mahāmohamaye kaṭāhe sūryāgninā rātridivendhanena | māsartudarvīparighaṭṭanena bhūtāni kālaḥ pacatīti vārtā

He who cooks a pot of greens in his own home every fifth or sixth day, who owes no debt and has left home for no one — he, dweller of the waters, is truly content. Day after day, creatures go down here into the house of Yama, and yet those who remain wish to live on as if fixed forever — than this, what greater wonder is there? Reasoning has no firm footing; the [Vedic] traditions differ among themselves; there is no single sage whose word alone is authority; the truth of dharma lies hidden in a cave — so the path is this: that which the great have walked. And the news is this: in this great cauldron of delusion, with the sun for fire, day and night for fuel, and the months and seasons stirring it like a ladle, Time is cooking all beings — that is the news.

Mahābhārata (BORI crit. ed.) 3.297.61, extended passage (critical apparatus)

Explain this

The Yaksha

पुरुषं त्व् इदानीम् आख्याहि यश् च सर्वधनी नरः

puruṣaṃ tv idānīm ākhyāhi yaś ca sarvadhanī naraḥ

Now tell me: what is a true Man, and who is the man who possesses every kind of wealth?

Mahābhārata (BORI crit. ed.) 3.297.62

Yudhishthira

दिवं स्पृशति भूमिं च शब्दः पुण्यस्य कर्मणः । यावत् स शब्दो भवति तावत् पुरुष उच्यते । तुल्ये प्रियाप्रिये यस्य सुखदुःखे तथैव च । समत्वं यस्य सर्वेषु स वै पुरुष उच्यते । भूतभव्यभविष्येषु निःस्पृहः शान्तमानसः । अतीतानागते चोभे स वै सर्वधनी नरः

divaṃ spṛśati bhūmiṃ ca śabdaḥ puṇyasya karmaṇaḥ | yāvat sa śabdo bhavati tāvat puruṣa ucyate | tulye priyāpriye yasya sukhaduḥkhe tathaiva ca | samatvaṃ yasya sarveṣu sa vai puruṣa ucyate | bhūtabhavyabhaviṣyeṣu niḥspṛhaḥ śāntamānasaḥ | atītānāgate cobhe sa vai sarvadhanī naraḥ

As far as the report of a good deed touches heaven and earth, for so long is a person truly called a Man. One for whom the pleasant and unpleasant, joy and sorrow, are the same, whose evenness reaches all things — such a one is truly called a Man. One free of craving for what has been, what is, and what is to come, whose mind is at peace regarding both the past and the future — that is the man who possesses every kind of wealth.

Mahābhārata (BORI crit. ed.) 3.297.63–64

The Yaksha

व्याख्यातः पुरुषो राजन् यश् च सर्वधनी नरः । तस्मात् तवैको भ्रातॄणां यम् इच्छसि स जीवतु

vyākhyātaḥ puruṣo rājan yaś ca sarvadhanī naraḥ | tasmāt tavaiko bhrātṝṇāṃ yam icchasi sa jīvatu

Explained now is the Man, O king, and the man who possesses every wealth. Therefore, of your brothers, let the one you wish to live, live again.

Mahābhārata (BORI crit. ed.) 3.297.65

Yudhishthira

श्यामो य एष रक्ताक्षो बृहच्छाल इवोद्गतः । व्यूढोरस्को महाबाहुर् नकुलो यक्ष जीवतु

śyāmo ya eṣa raktākṣo bṛhacchāla ivodgataḥ | vyūḍhorasko mahābāhur nakulo yakṣa jīvatu

That dark one, red-eyed, tall as a great sal tree, broad-chested, mighty-armed — let Nakula live, O Yaksha.

Mahābhārata (BORI crit. ed.) 3.297.66

The Yaksha

प्रियस् ते भीमसेनो ऽयम् अर्जुनो वः परायणम् । स कस्मान् नकुलं राजन् सापत्नं जीवम् इच्छसि । यस्य नागसहस्रेण दशसंख्येन वै बलम् । तुल्यं तं भीमम् उत्सृज्य नकुलं जीवम् इच्छसि । तथैनं मनुजाः प्राहुर् भीमसेनं प्रियं तव । अथ केनानुभावेन सापत्नं जीवम् इच्छसि । यस्य बाहुबलं सर्वे पाण्डवाः समुपाश्रिताः । अर्जुनं तम् अपाहाय नकुलं जीवम् इच्छसि

priyas te bhīmaseno 'yam arjuno vaḥ parāyaṇam | sa kasmān nakulaṃ rājan sāpatnaṃ jīvam icchasi | yasya nāgasahasreṇa daśasaṃkhyena vai balam | tulyaṃ taṃ bhīmam utsṛjya nakulaṃ jīvam icchasi | tathainaṃ manujāḥ prāhur bhīmasenaṃ priyaṃ tava | atha kenānubhāvena sāpatnaṃ jīvam icchasi | yasya bāhubalaṃ sarve pāṇḍavāḥ samupāśritāḥ | arjunaṃ tam apāhāya nakulaṃ jīvam icchasi

Bhimasena is dear to you; Arjuna is your very refuge. Why then, O king, do you wish alive Nakula, only a half-brother? Setting aside Bhima, whose strength equals ten thousand elephants, you wish Nakula alive. People always call Bhimasena your beloved — by what reasoning, then, do you wish alive a half-brother? Setting aside Arjuna, on whose arm-strength all the Pandavas depend, you wish Nakula alive.

Mahābhārata (BORI crit. ed.) 3.297.67–70

Explain this

Yudhishthira

धर्म एव हतो हन्ति धर्मो रक्षति रक्षितः । तस्माद् धर्मं न त्यजामि मा नो धर्मो हतो वधीत् । आनृशंस्यं परो धर्मः परमार्थाच् च मे मतम् । आनृशंस्यं चिकीर्षामि नकुलो यक्ष जीवतु । धर्मशीलः सदा राजा इति मां मानवा विदुः । स्वधर्मान् न चलिष्यामि नकुलो यक्ष जीवतु । कुन्ती चैव तु माद्री च द्वे भार्ये तु पितुर् मम । उभे सपुत्रे स्यातां वै इति मे धीयते मतिः । यथा कुन्ती तथा माद्री विशेषो नास्ति मे तयोः । मातृभ्यां समम् इच्छामि नकुलो यक्ष जीवतु

dharma eva hato hanti dharmo rakṣati rakṣitaḥ | tasmād dharmaṃ na tyajāmi mā no dharmo hato vadhīt | ānṛśaṃsyaṃ paro dharmaḥ paramārthāc ca me matam | ānṛśaṃsyaṃ cikīrṣāmi nakulo yakṣa jīvatu | dharmaśīlaḥ sadā rājā iti māṃ mānavā viduḥ | svadharmān na caliṣyāmi nakulo yakṣa jīvatu | kuntī caiva tu mādrī ca dve bhārye tu pitur mama | ubhe saputre syātāṃ vai iti me dhīyate matiḥ | yathā kuntī tathā mādrī viśeṣo nāsti me tayoḥ | mātṛbhyāṃ samam icchāmi nakulo yakṣa jīvatu

Dharma, struck down, destroys; dharma, protected, protects — therefore I will not abandon dharma, lest dharma, struck down, destroy us. Non-cruelty is the highest dharma, higher even, I hold, than the highest gain — it is non-cruelty I wish to practise: let Nakula live, O Yaksha. Men have always known me as a king whose nature is dharma; I will not swerve from my own dharma: let Nakula live, O Yaksha. Kunti and Madri were my father's two wives, equally; my mind is fixed on this — that both should keep a son. As Kunti is to me, so is Madri; I make no difference between them. I wish for both mothers alike: let Nakula live, O Yaksha.

Mahābhārata (BORI crit. ed.) 3.297.71–73

Explain this

The Yaksha

यस्य ते ऽर्थाच् च कामाच् च आनृशंस्यं परं मतम् । तस्मात् ते भ्रातरः सर्वे जीवन्तु भरतर्षभ

yasya te 'rthāc ca kāmāc ca ānṛśaṃsyaṃ paraṃ matam | tasmāt te bhrātaraḥ sarve jīvantu bharatarṣabha

Because non-cruelty, above both gain and desire, is what you hold highest — therefore, bull of the Bharatas, let all your brothers live.

Mahābhārata (BORI crit. ed.) 3.297.74

Yudhishthira

सरस्य् एकेन पादेन तिष्ठन्तम् अपराजितम् । पृच्छामि को भवान् देवो न मे यक्षो मतो भवान्

sarasy ekena pādena tiṣṭhantam aparājitam | pṛcchāmi ko bhavān devo na me yakṣo mato bhavān

Standing in the lake on a single foot, unconquered — I ask, who are you? A god, surely: I no longer take you for a Yaksha.

Mahābhārata (BORI crit. ed.) 3.298.2

The Yaksha

अहं ते जनकस् तात धर्मो मृदुपराक्रम । त्वां दिदृक्षुर् अनुप्राप्तो विद्धि मां भरतर्षभ

ahaṃ te janakas tāta dharmo mṛduparākrama | tvāṃ didṛkṣur anuprāpto viddhi māṃ bharatarṣabha

I am your father, child — Dharma, gentle in my might. I have come wishing to see you: know me, bull of the Bharatas.

Mahābhārata (BORI crit. ed.) 3.298.6

Dharma

यशः सत्यं दमः शौचम् आर्जवं ह्रीर् अचापलम् । दानं तपो ब्रह्मचर्यम् इत्य् एतास् तनवो मम । अहिंसा समता शान्तिस् तपः शौचम् अमत्सरः । द्वाराण्य् एतानि मे विद्धि प्रियो ह्य् असि सदा मम

yaśaḥ satyaṃ damaḥ śaucam ārjavaṃ hrīr acāpalam | dānaṃ tapo brahmacaryam ity etās tanavo mama | ahiṃsā samatā śāntis tapaḥ śaucam amatsaraḥ | dvārāṇy etāni me viddhi priyo hy asi sadā mama

Fame, truth, self-restraint, purity, uprightness, modesty, steadfastness, generosity, austerity, and chastity — these are my [various] bodies. Non-violence, evenness, peace, austerity, purity, and freedom from envy — know these to be my doorways. You have always been dear to me.

Mahābhārata (BORI crit. ed.) 3.298.7–8

Dharma

दिष्ट्या पञ्चसु रक्तो ऽसि दिष्ट्या ते षट्पदी जिता । धर्मो ऽहम् अस्मि भद्रं ते जिज्ञासुस् त्वाम् इहागतः । आनृशंस्येन तुष्टो ऽस्मि वरं दास्यामि ते ऽनघ । वरं वृणीष्व राजेन्द्र दाता ह्य् अस्मि तवानघ । ये हि मे पुरुषा भक्ता न तेषाम् अस्ति दुर्गतिः

diṣṭyā pañcasu rakto 'si diṣṭyā te ṣaṭpadī jitā | dharmo 'ham asmi bhadraṃ te jijñāsus tvām ihāgataḥ | ānṛśaṃsyena tuṣṭo 'smi varaṃ dāsyāmi te 'nagha | varaṃ vṛṇīṣva rājendra dātā hy asmi tavānagha | ye hi me puruṣā bhaktā na teṣām asti durgatiḥ

Fortunate that you are devoted to these five virtues; fortunate that you have conquered the sixfold set [of the mind's enemies]. I am Dharma; I came here wishing to know you. I am pleased by your non-cruelty; I will give you a boon, blameless one. Choose a boon, lord of kings — I am ready to give it, blameless one. For those men devoted to me, there is no evil end.

Mahābhārata (BORI crit. ed.) 3.298.9–11

Yudhishthira

अरणीसहितं यस्य मृग आदाय गच्छति । तस्याग्नयो न लुप्येरन् प्रथमो ऽस्तु वरो मम

araṇīsahitaṃ yasya mṛga ādāya gacchati | tasyāgnayo na lupyeran prathamo 'stu varo mama

Let my first boon be this: that the fire-offerings of the man whose fire-sticks a deer carried away should not fail him.

Mahābhārata (BORI crit. ed.) 3.298.12

Dharma

अरणीसहितं तस्य ब्राह्मणस्य हृतं मया । मृगवेषेण कौन्तेय जिज्ञासार्थं तव प्रभो

araṇīsahitaṃ tasya brāhmaṇasya hṛtaṃ mayā | mṛgaveṣeṇa kaunteya jijñāsārthaṃ tava prabho

I myself took that brahmin's fire-sticks, son of Kunti, in the guise of a deer, lord, in order to test you.

Mahābhārata (BORI crit. ed.) 3.298.13

Explain this

Yudhishthira

वर्षाणि द्वादशारण्ये त्रयोदशम् उपस्थितम् । तत्र नो नाभिजानीयुर् वसतो मनुजाः क्व चित्

varṣāṇi dvādaśāraṇye trayodaśam upasthitam | tatra no nābhijānīyur vasato manujāḥ kva cit

Twelve years in the forest are complete, and the thirteenth is now at hand: let no one anywhere recognise us, wherever we come to live.

Mahābhārata (BORI crit. ed.) 3.298.15

Dharma

यद्य् अपि स्वेन रूपेण चरिष्यथ महीम् इमाम् । न वो विज्ञास्यते कश् चित् त्रिषु लोकेषु भारत । वर्षं त्रयोदशं चेदं मत्प्रसादात् कुरूद्वहाः । विराटनगरे गूढा अविज्ञाताश् चरिष्यथ । यद् वः संकल्पितं रूपं मनसा यस्य यादृशम् । तादृशं तादृशं सर्वे छन्दतो धारयिष्यथ

yady api svena rūpeṇa cariṣyatha mahīm imām | na vo vijñāsyate kaś cit triṣu lokeṣu bhārata | varṣaṃ trayodaśaṃ cedaṃ matprasādāt kurūdvahāḥ | virāṭanagare gūḍhā avijñātāś cariṣyatha | yad vaḥ saṃkalpitaṃ rūpaṃ manasā yasya yādṛśam | tādṛśaṃ tādṛśaṃ sarve chandato dhārayiṣyatha

Even should you walk this whole earth in your own true form, no one in the three worlds will know you, Bharata. Through this favour of mine, foremost of the Kurus, you shall live this thirteenth year hidden and unrecognised in the city of Virata. Whatever form each of you conceives in mind, exactly that form, at will, each of you shall bear.

Mahābhārata (BORI crit. ed.) 3.298.17–19

Dharma

तृतीयं गृह्यतां पुत्र वरम् अप्रतिमं महत् । त्वं हि मत्प्रभवो राजन् विदुरश् च ममांशभाक्

tṛtīyaṃ gṛhyatāṃ putra varam apratimaṃ mahat | tvaṃ hi matprabhavo rājan viduraś ca mamāṃśabhāk

Take a third boon, my son — great, without equal. For you have your very origin in me, O king, and Vidura too holds a portion of me.

Mahābhārata (BORI crit. ed.) 3.298.21

Yudhishthira

देवदेवो मया दृष्टो भवान् साक्षात् सनातनः । यं ददासि वरं तुष्टस् तं ग्रहीष्याम्य् अहं पितः । जयेयं लोभमोहौ च क्रोधं चाहं सदा विभो । दाने तपसि सत्ये च मनो मे सततं भवेत्

devadevo mayā dṛṣṭo bhavān sākṣāt sanātanaḥ | yaṃ dadāsi varaṃ tuṣṭas taṃ grahīṣyāmy ahaṃ pitaḥ | jayeyaṃ lobhamohau ca krodhaṃ cāhaṃ sadā vibho | dāne tapasi satye ca mano me satataṃ bhavet

I have seen you, the god of gods, the Eternal One, with my own eyes. Whatever boon you give me, pleased, that I will accept, father: may I always conquer greed, delusion, and anger, lord, and may my mind stay always fixed on giving, on austerity, and on truth.

Mahābhārata (BORI crit. ed.) 3.298.22–23

Dharma

उपपन्नो गुणैः सर्वैः स्वभावेनासि पाण्डव । भवान् धर्मः पुनश् चैव यथोक्तं ते भविष्यति

upapanno guṇaiḥ sarvaiḥ svabhāvenāsi pāṇḍava | bhavān dharmaḥ punaś caiva yathoktaṃ te bhaviṣyati

You are furnished with all these virtues by your very nature, son of Pandu; you are Dharma yourself once more — and it shall be for you exactly as you have said.

Mahābhārata (BORI crit. ed.) 3.298.24

Explain this