Vanaparva - Chapter-18

 

वनपर्व - Vanaparva

अध्यायः – 18 ::Chapter- 18

Shlokas	No. of Shlokas
यक्ष उवाच॥ किं स्विदादित्यमुन्नयति के च तस्याभितश्चराः । कश्चैनमस्तं नयति कस्मिंश्च प्रतितिष्ठति ॥ 1॥ युधिष्ठिर उवाच॥ ब्रह्मादित्यमुन्नयति देवास्तस्याभितश्चराः । धर्मश्चास्तं नयति च सत्ये च प्रतितिष्ठति ॥ 2॥ यक्ष उवाच॥ केन स्विच्छ्रोत्रियो भवति केन स्विद्विन्दते महत् । केन द्वितीयवान्भवति राजन्केन च बुद्धिमान् ॥ 3॥ युधिष्ठिर उवाच॥ श्रुतेन श्रोत्रियो भवति तपसा विन्दते महत् । धृत्या द्वितीयवान्भवति बुद्धिमान्वृद्धसेवया ॥ 4॥ यक्ष उवाच॥ किं ब्राह्मणानां देवत्वं कश्च धर्मः सतामिव । कश्चैषां मानुषो भावः किमेषामसतामिव ॥ 5॥ युधिष्ठिर उवाच॥ स्वाध्याय एषां देवत्वं तप एषां सतामिव । मरणं मानुषो भावः परिवादोऽसतामिव ॥ 6॥ यक्ष उवाच॥ किं क्षत्रियाणां देवत्वं कश्च धर्मः सतामिव । कश्चैषां मानुषो भावः किमेषामसतामिव ॥ 7॥ युधिष्ठिर उवाच॥ इष्वस्त्रमेषां देवत्वं यज्ञ एषां सतामिव । भयं वै मानुषो भावः परित्यागोऽसतामिव ॥ 8॥ यक्ष उवाच॥ किमेकं यज्ञियं साम किमेकं यज्ञियं यजुः । का चैका वृश्चते यज्ञं कां यज्ञो नातिवर्तते ॥ 9॥ युधिष्ठिर उवाच॥ प्राणो वै यज्ञियं साम मनो वै यज्ञियं यजुः । वागेका वृश्चते यज्ञं तां यज्ञो नातिवर्तते ॥ 10॥ यक्ष उवाच॥ किं स्विदापततां श्रेष्ठं किं स्विन्निपततां वरम् । किं स्वित्प्रतिष्ठमानानां किं स्वित्प्रवदतां वरम् ॥ 11॥ युधिष्ठिर उवाच॥ वर्षमापततां श्रेष्ठं बीजं निपततां वरम् । गावः प्रतिष्ठमानानां पुत्रः प्रवदतां वरः ॥ 12॥ यक्ष उवाच॥ इन्द्रियार्थाननुभवन्बुद्धिमाँल्लोकपूजितः । संमतः सर्वभूतानामुच्छ्वसन्को न जीवति ॥ 13॥ युधिष्ठिर उवाच॥ देवतातिथिभृत्यानां पितॄणामात्मनश्च यः । न निर्वपति पञ्चानामुच्छ्वसन्न स जीवति ॥ 14॥ यक्ष उवाच॥ किं स्विद्गुरुतरं भूमेः किं स्विदुच्चतरं च खात् । किं स्विच्छीघ्रतरं वायोः किं स्विद्बहुतरं नृणाम् ॥ 15॥ युधिष्ठिर उवाच॥ माता गुरुतरा भूमेः पिता उच्चतरश्च खात् । मनः शीघ्रतरं वायोश्चिन्ता बहुतरी नृणाम् ॥ 16॥ यक्ष उवाच॥ किं स्वित्सुप्तं न निमिषति किं स्विज्जातं न चोपति । कस्य स्विद्धृदयं नास्ति किं स्विद्वेगेन वर्धते ॥ 17॥ युधिष्ठिर उवाच॥ मत्स्यः सुप्तो न निमिषत्यण्डं जातं न चोपति । अश्मनो हृदयं नास्ति नदी वेगेन वर्धते ॥ 18॥ यक्ष उवाच॥ किं स्वित्प्रवसतो मित्रं किं स्विन्मित्रं गृहे सतः । आतुरस्य च किं मित्रं किं स्विन्मित्रं मरिष्यतः ॥ 19॥ युधिष्ठिर उवाच॥ सार्थः प्रवसतो मित्रं भार्या मित्रं गृहे सतः । आतुरस्य भिषङ्मित्रं दानं मित्रं मरिष्यतः ॥ 20॥ यक्ष उवाच॥ किं स्विदेको विचरति जातः को जायते पुनः । किं स्विद्धिमस्य भैषज्यं किं स्विदावपनं महत् ॥ 21॥ युधिष्ठिर उवाच॥ सूर्य एको विचरति चन्द्रमा जायते पुनः । अग्निर्हिमस्य भैषज्यं भूमिरावपनं महत् ॥ 22॥ यक्ष उवाच॥ किं स्विदेकपदं धर्म्यं किं स्विदेकपदं यशः । किं स्विदेकपदं स्वर्ग्यं किं स्विदेकपदं सुखम् ॥ 23॥ युधिष्ठिर उवाच॥ दाक्ष्यमेकपदं धर्म्यं दानमेकपदं यशः । सत्यमेकपदं स्वर्ग्यं शीलमेकपदं सुखम् ॥ 24॥ यक्ष उवाच॥ किं स्विदात्मा मनुष्यस्य किं स्विद्दैवकृतः सखा । उपजीवनं किं स्विदस्य किं स्विदस्य परायणम् ॥ 25॥ युधिष्ठिर उवाच॥ पुत्र आत्मा मनुष्यस्य भार्या दैवकृतः सखा । उपजीवनं च पर्जन्यो दानमस्य परायणम् ॥ 26॥ यक्ष उवाच॥ धन्यानामुत्तमं किं स्विद्धनानां किं स्विदुत्तमम् । लाभानामुत्तमं किं स्वित्किं सुखानां तथोत्तमम् ॥ 27॥ युधिष्ठिर उवाच॥ धन्यानामुत्तमं दाक्ष्यं धनानामुत्तमं श्रुतम् । लाभानां श्रेष्ठमारोग्यं सुखानां तुष्टिरुत्तमा ॥ 28॥ यक्ष उवाच॥ कश्च धर्मः परो लोके कश्च धर्मः सदाफलः । किं नियम्य न शोचन्ति कैश्च सन्धिर्न जीर्यते ॥ 29॥ युधिष्ठिर उवाच॥ आनृशंस्यं परो धर्मस्त्रयीधर्मः सदाफलः । मनो यम्य न शोचन्ति सद्भिः सन्धिर्न जीर्यते ॥ 30॥ यक्ष उवाच॥ किं नु हित्वा प्रियो भवति किं नु हित्वा न शोचति । किं नु हित्वार्थवान्भवति किं नु हित्वा सुखी भवेत् ॥ 31॥ युधिष्ठिर उवाच॥ मानं हित्वा प्रियो भवति क्रोधं हित्वा न शोचति । कामं हित्वार्थवान्भवति लोभं हित्वा सुखी भवेत् ॥ 32॥ यक्ष उवाच॥ मृतः कथं स्यात्पुरुषः कथं राष्ट्रं मृतं भवेत् । श्राद्धं मृतं कथं च स्यात्कथं यज्ञो मृतो भवेत् ॥ 33॥ युधिष्ठिर उवाच॥ मृतो दरिद्रः पुरुषो मृतं राष्ट्रमराजकम् । मृतमश्रोत्रियं श्राद्धं मृतो यज्ञस्त्वदक्षिणः ॥ 34॥ यक्ष उवाच॥ का दिक्किमुदकं प्रोक्तं किमन्नं पार्थ किं विषम् । श्राद्धस्य कालमाख्याहि ततः पिब हरस्व च ॥ 35॥ युधिष्ठिर उवाच॥ सन्तो दिग्जलमाकाशं गौरन्नं प्रार्थना विषम् । श्राद्धस्य ब्राह्मणः कालः कथं वा यक्ष मन्यसे ॥ 36॥ यक्ष उवाच॥ व्याख्याता मे त्वया प्रश्ना याथातथ्यं परन्तप । पुरुषं त्विदानीमाख्याहि यश्च सर्वधनी नरः ॥ 37॥ युधिष्ठिर उवाच॥ दिवं स्पृशति भूमिं च शब्दः पुण्यस्य कर्मणः । यावत्स शब्दो भवति तावत्पुरुष उच्यते ॥ 38॥ तुल्ये प्रियाप्रिये यस्य सुखदुःखे तथैव च । अतीतानागते चोभे स वै सर्वधनी नरः ॥ 39॥ यक्ष उवाच॥ व्याख्यातः पुरुषो राजन्यश्च सर्वधनी नरः । तस्मात्तवैको भ्रातॄणां यमिच्छसि स जीवतु ॥ 40॥ युधिष्ठिर उवाच॥ श्यामो य एष रक्ताक्षो बृहच्छाल इवोद्गतः । व्यूढोरस्को महाबाहुर्नकुलो यक्ष जीवतु ॥ 41॥ यक्ष उवाच॥ प्रियस्ते भीमसेनोऽयमर्जुनो वः परायणम् । स कस्मान्नकुलं राजन्सापत्नं जीवमिच्छसि ॥ 42॥ यस्य नागसहस्रेण दशसङ्ख्येन वै बलम् । तुल्यं तं भीममुत्सृज्य नकुलं जीवमिच्छसि ॥ 43॥ तथैनं मनुजाः प्राहुर्भीमसेनं प्रियं तव । अथ केनानुभावेन सापत्नं जीवमिच्छसि ॥ 44॥ यस्य बाहुबलं सर्वे पाण्डवाः समुपाश्रिताः । अर्जुनं तमपाहाय नकुलं जीवमिच्छसि ॥ 45॥ युधिष्ठिर उवाच॥ आनृशंस्यं परो धर्मः परमार्थाच्च मे मतम् । आनृशंस्यं चिकीर्षामि नकुलो यक्ष जीवतु ॥ 46॥ धर्मशीलः सदा राजा इति मां मानवा विदुः । स्वधर्मान्न चलिष्यामि नकुलो यक्ष जीवतु ॥ 47॥ यथा कुन्ती तथा माद्री विशेषो नास्ति मे तयोः । मातृभ्यां सममिच्छामि नकुलो यक्ष जीवतु ॥ 48॥ यक्ष उवाच॥ यस्य तेऽर्थाच्च कामाच्च आनृशंस्यं परं मतम् । तस्मात्ते भ्रातरः सर्वे जीवन्तु भरतर्षभ ॥ 49॥	49 (1125)
The Yaksha asked, 'What makes the Sun rise? Who accompanies it? Who causes it to set? In whom is it grounded?' Yudhishthira replied, 'Brahma makes the Sun rise; the gods are its companions; Dharma causes it to set; and it is founded in truth.'  The Yaksha asked, 'How does one become knowledgeable? How does one achieve greatness? How can one gain a second chance? And, oh king, how does one gain wisdom?' Yudhishthira replied, 'A person becomes knowledgeable through the study of the Scriptures; through disciplined practices, one achieves great things; it is wisdom that allows a person to have a second opportunity, and by serving the elders, one grows wise.' The Yaksha asked, 'What defines the sacredness of the Brahmanas? What are their practices that resemble those of the virtuous? What human trait do they possess? And what is their practice that resembles that of the wicked?' Yudhishthira answered, 'The study of the Vedas defines their sacredness; their ascetic practices reflect virtuous behaviour; their susceptibility to death is their human trait, and spreading falsehood is their wrongdoing.'  The Yaksha asked, 'What is the essence of the Sama in the sacrifice? What represents the Yajus of the sacrifice? What stands as the refuge of a sacrifice? And what is essential for a sacrifice to exist?' Yudhishthira replied, 'Life is the Sama of the sacrifice; the mind is the Yajus of the sacrifice; the Rik is the refuge of the sacrifice; and it is the Rik that a sacrifice cannot do without.' The Yaksha continued, 'What is most valuable to those who cultivate? What is most valuable to those who sow? What is most valuable to those wishing for prosperity in this world? And what is most valuable to those who bear fruit?' Yudhishthira responded, 'The most valuable to cultivators is rain; to sowers, it is seed; to those who bear fruit, it is offspring.’  The Yaksha asked, 'Who, while enjoying all sensory pleasures, intelligent and esteemed by the world, and liked by all living beings, though breathing, is not truly alive?' Yudhishthira replied, 'One who offers nothing to these five—gods, guests, servants, ancestors, and themselves—though they breathe, is not genuinely alive.' The Yaksha asked, 'What is weightier than the earth itself? What is higher than the heavens?' What is fleeter than the wind? And what is more numerous than grass?' Yudhishthira answered, 'The mother is weightier than the earth; the father is higher than the heaven; the mind is fleeter than the wind; and our thoughts are more numerous than grass.'  The Yaksha asked, 'What does not shut its eyes when it sleeps? What does not move after it is born? What has no heart? And what grows stronger on its own?' Yudhishthira replied, 'A fish does not close its eyes while sleeping; an egg does not move after being laid; a stone has no heart; and a river rises with its own force.' The Yaksha asked, 'Who is the friend of the exile? Who is the friend of the householder? Who is the friend of him that ails? And who is the friend of one about to die?' Yudhishthira answered, 'The friend of the exile in a distant land is his companion, the friend of the householder is the wife; the friend of him that ails is the physician: and the friend of him about to die is charity.  The Yaksha asked, 'What travels alone? What is reborn after its birth? What protects against cold? And what is the biggest land?' Yudhishthira replied, 'The sun travels alone; the moon is reborn; fire protects against cold; and the Earth is the biggest land.' The Yaksha continued, 'What is the highest refuge of goodness? What of fame? What of paradise? And what of joy?' Yudhishthira answered, 'Generosity is the highest refuge of goodness; giving is the essence of fame; truth leads to paradise; and good behaviour brings joy.'  The Yaksha asked, 'What is the essence of a man? Who is the friend given to man by the gods? What supports him the most? And what is his ultimate refuge?' Yudhishthira replied, 'A son is the essence of a man; a wife is the divine gift of friendship; the rains are his main support; and generosity is his ultimate refuge.' The Yaksha asked, 'What is the greatest of all noble things? What is the most valuable possession? What is the best achievement? And what brings the greatest joy?' Yudhishthira answered, 'The highest noble trait is skill; the most valuable possession is knowledge; the greatest achievement is health; and the deepest joy is contentment.'  The Yaksha asked, 'What is the greatest duty in the world? What virtue always yields results? What, if mastered, leads to no regret? And with whom can an alliance never be broken?' Yudhishthira replied, 'The greatest duty is to avoid causing harm; the rituals from the Three Vedas always yield results; controlling the mind brings no regrets; and a bond with the righteous is unbreakable.' The Yaksha then asked, 'What, if given up, makes one pleasant? What, if given up, leads to no regrets? What, if given up, leads to wealth? And what, if given up, brings happiness?' Yudhishthira answered, 'Giving up pride makes one pleasant; renouncing anger brings no regrets; letting go of desire brings wealth; and forsaking greed brings happiness.'  The Yaksha inquired, 'What makes a person seem dead? What renders a kingdom lifeless? What makes a Sraddha meaningless? And what about a sacrifice?' Yudhishthira replied, 'A man is seen as dead without wealth. A kingdom is dead without a king. A Sraddha with an unlearned priest is as good as dead. A sacrifice without offerings to the Brahmanas is lifeless.' The Yaksha asked, 'What defines the path? What has been referred to as water? What is considered food? And what is seen as poison? Also, tell us the right time for a Shraddha so you can drink and take as much as you like!' Yudhishthira answered, 'The good define the path. Space is likened to water. The cow represents food. A request is poison. And a Brahmana signifies the proper time for a Shraddha. I wonder how this all sits with you, oh Yaksha?''  The Yaksha asked, 'You, who defeat your enemies, have truly answered all my questions! Now tell us, who is a real man, and what does it mean to possess all types of wealth?' Yudhishthira replied, 'The record of one's good deeds ascends to heaven and spreads across the earth. As long as that record endures, a person who treats joy and sorrow, good and bad, the past and future alike, can be said to possess all varieties of wealth.'  The Yaksha said, 'You have answered well, O king, about what it means to be a man and what it is to possess all kinds of wealth. Therefore, let one of your brothers rise up with life!' Yudhishthira replied, 'Let that one, dark in complexion with red eyes, tall like a great Sala tree, broad-chested and long-armed, let this Nakula rise up with life, O Yaksha!' The Yaksha responded, 'Bhimasena is dear to you, and so is Arjuna, upon whom all of you rely! Why then, O king, do you want your step-brother to live? How can you forsake Bhima, whose strength equals that of ten thousand elephants, and choose Nakula to be revived? People say Bhima is precious to you. What reason do you have to wish for Nakula instead? Why not Arjuna, whose power all the sons of Pandu admire?'  Yudhishthira answered, 'If we sacrifice virtue, we lose ourselves. Virtue protects those who protect it. Therefore, to prevent losing the virtue that safeguards us, I will never abandon what is right. Abstaining from harm is the highest virtue and even greater than the greatest goals. I strive to uphold this virtue. So let Nakula rise, O Yaksha! Let it be known that the king is always virtuous! I will never stray from my duty. Let Nakula live! My father had two wives, Kunti and Madri. I wish for children from both alive. In my eyes, Kunti and Madri are equal. I want to treat my mothers with fairness. So let Nakula live!'  The Yaksha replied, 'Since you see abstaining from harm as greater than both gain and pleasure, let all your brothers live, O great bull of the Bharata race!'
वैशम्पायन उवाच॥ ततस्ते यक्षवचनादुदतिष्ठन्त पाण्डवाः । क्षुत्पिपासे च सर्वेषां क्षणे तस्मिन्व्यगच्छताम् ॥ 1॥ युधिष्ठिर उवाच॥ सरस्येकेन पादेन तिष्ठन्तमपराजितम् । पृच्छामि को भवान्देवो न मे यक्षो मतो भवान् ॥ 2 वसूनां वा भवानेको रुद्राणामथ वा भवान् । अथ वा मरुतां श्रेष्ठो वज्री वा त्रिदशेश्वरः ॥ 3॥ मम हि भ्रातर इमे सहस्रशतयोधिनः । न तं योगं प्रपश्यामि येन स्युर्विनिपातिताः ॥ 4॥ सुखं प्रतिविबुद्धानामिन्द्रियाण्युपलक्षये । स भवान्सुहृदस्माकमथ वा नः पिता भवान् ॥ 5॥ यक्ष उवाच॥ अहं ते जनकस्तात धर्मो मृदुपराक्रम । त्वां दिदृक्षुरनुप्राप्तो विद्धि मां भरतर्षभ ॥ 6॥ यशः सत्यं दमः शौचमार्जवं ह्रीरचापलम् । दानं तपो ब्रह्मचर्यमित्येतास्तनवो मम ॥ 7॥ अहिंसा समता शान्तिस्तपः शौचममत्सरः । द्वाराण्येतानि मे विद्धि प्रियो ह्यसि सदा मम ॥ 8॥ दिष्ट्या पञ्चसु रक्तोऽसि दिष्ट्या ते षट्पदी जिता । द्वे पूर्वे मध्यमे द्वे च द्वे चान्ते साम्परायिके ॥ 9॥ धर्मोऽहमस्मि भद्रं ते जिज्ञासुस्त्वामिहागतः । आनृशंस्येन तुष्टोऽस्मि वरं दास्यामि तेऽनघ ॥ 10॥ वरं वृणीष्व राजेन्द्र दाता ह्यस्मि तवानघ । ये हि मे पुरुषा भक्ता न तेषामस्ति दुर्गतिः ॥ 11॥ युधिष्ठिर उवाच॥ अरणीसहितं यस्य मृग आदाय गच्छति । तस्याग्नयो न लुप्येरन्प्रथमोऽस्तु वरो मम ॥ 12॥ धर्म उवाच॥ अरणीसहितं तस्य ब्राह्मणस्य हृतं मया । मृगवेषेण कौन्तेय जिज्ञासार्थं तव प्रभो ॥ 13॥ वैशम्पायन उवाच॥ ददानीत्येव भगवानुत्तरं प्रत्यपद्यत । अन्यं वरय भद्रं ते वरं त्वममरोपम ॥ 14॥ युधिष्ठिर उवाच॥ वर्षाणि द्वादशारण्ये त्रयोदशमुपस्थितम् । तत्र नो नाभिजानीयुर्वसतो मनुजाः क्वचित् ॥ 15॥ वैशम्पायन उवाच॥ ददानीत्येव भगवानुत्तरं प्रत्यपद्यत । भूयश्चाश्वासयामास कौन्तेयं सत्यविक्रमम् ॥ 16॥ यद्यपि स्वेन रूपेण चरिष्यथ महीमिमाम् । न वो विज्ञास्यते कश्चित्त्रिषु लोकेषु भारत ॥ 17॥ युधिष्ठिर उवाच॥ जयेयं लोभमोहौ च क्रोधं चाहं सदा विभो । दाने तपसि सत्ये च मनो मे सततं भवेत् ॥ 18॥ धर्म उवाच॥ उपपन्नो गुणैः सर्वैः स्वभावेनासि पाण्डव । भवान्धर्मः पुनश्चैव यथोक्तं ते भविष्यति ॥ 19॥ वैशम्पायन उवाच॥ इत्युक्त्वान्तर्दधे धर्मो भगवाँल्लोकभावनः । समेताः पाण्डवाश्चैव सुखसुप्ता मनस्विनः ॥ 20॥	20 (1145)
Vaisampayana continued, "Then, following the words of the Yaksha, the Pandavas stood up, and in an instant their hunger and thirst were gone. Yudhishthira then asked, 'I want to know who you are, standing on one leg in the pond, for you cannot just be a Yaksha! Are you the greatest of the Vasus, or of the Rudras, or the leader of the Maruts? Or are you the very lord of the gods, the one who wields the thunderbolt? Each of my brothers can fight like a hundred thousand warriors, and I don’t see any warrior who could defeat them all! They also seem revitalized, as though they have just woken from a deep sleep. Are you perhaps a friend to us, or even our father himself?'  The Yaksha replied, 'O child, I am indeed your father, Dharma (the Lord of Justice), powerful and revered! Know, O bull of the Bharata lineage, that I came here wishing to see you! My essence is in fame, truth, self-control, purity, honesty, humility, resilience, charity, asceticism, and celibacy. I am accessible through non-violence, fairness, peace, penance, sanctity, and a lack of malice. You are always dear to me! It is fortunate that you are devoted to the five virtues; and also, fortunate that you have mastered the six desires. Of these six, two appear in the early years of life, two in the middle years, and the last two toward the end, guiding people to the next world. I bless you, as I am the lord of justice! I came to test your worthiness. It delights me to see your innocence; now, O sinless one, ask me for boons. I will certainly grant them! Those who honour me never face distress!"'  Yudhishthira said, 'A deer stole away the Brahmin's fire-sticks. So, my first request is that the Brahmin’s offerings to Agni remain undisturbed!' The Yaksha replied, 'Oh, son of Kunti, shining with glory, I took those fire-sticks in the form of a deer to test you!' Vaisampayana continued, 'Then the Dharma said, 'I grant you this wish! May good fortune be yours! Now, ask for another boon!' Yudhishthira said, 'We have lived in the forest for twelve years, and the thirteenth year has begun. May no one recognize us during this time.' Vaisampayana continued, '  The Dharma answered, 'I grant you this wish!' And then, calming Kunti's son, who is strong in truth, he added, 'Even if, O Bharata, you walk the earth in your true forms, no one in the three worlds will recognize you. Yudhishthira then said, 'O lord, may I always triumph over greed, foolishness, and anger, and may my heart remain steadfast in charity, truth, and ascetic practices!'  The Dharma replied, 'Indeed, O Pandava, these virtues are your nature, for you are the embodiment of justice! You shall have what you desire!' Vaisampayana concluded, 'After saying this, the Dharma, whom all worlds contemplate, vanished. The high-souled Pandavas, having rested well, reunited and, their fatigue lifted, returned to their hermitage.'.

 

इति श्री जयसंहिते  वनपर्वणि अष्टादशोऽध्यायः ॥

 

Vanaparva Chapter- 17

Virāṭaparva Introduction