Shloka 243
Raibhya-putrayoḥ satra-vṛttāntaḥ — The Satra Episode of Raibhya’s Sons
Parāvasu and Arvāvasu
तथायुक्तेन विधिना निहन्तुममरोत्तमा: । युधिष्ठिर! इसके बाद पूर्वोक्त सभी मुनि जीवित हो गये। उस समय यवक्रीतने अग्नि आदि सम्पूर्ण देवताओंसे पूछा--*देवेश्वरो! मैंने वेदका अध्ययन किया है, वेदोक्त व्रतोंका अनुष्ठान भी किया है। मैं स्वाध्यायशील और तपस्वी भी हूँ, तो भी रैभ्यमुनि इस प्रकार अनुचित रीतिसे मेरा वध करनेमें कैसे समर्थ हो सके”
tathāyuktena vidhinā nihantum amarottamāḥ | yudhiṣṭhira! tataḥ paraṃ pūrvoktaḥ sarve munayo jīvitā abhavan | tadā yavakrītena agny-ādi-sampūrṇa-devatābhyaḥ pṛṣṭam—deveśvara! mayā vedādhyayanaṃ kṛtaṃ, vedokta-vratānām anuṣṭhānam api kṛtam | ahaṃ svādhyāyaśīlaḥ tapasvī ca, tathāpi raibhyamuniḥ katham anucita-rītyā mama vadhe samarthaḥ syāt?
قال لوماشا: «يا يودهيشثيرا، إنّ خيرة الخالدين استطاعوا—باتّباع المنهج القويم—أن يبدّدوا الخطر، ثم إنّ جميع الحكماء الذين ذُكروا آنفًا عادوا إلى الحياة. وعندئذٍ سأل يافاكريتا الإله أغني وسائر الآلهة: ‘يا ربّ الآلهة! لقد درستُ الفيدا وأديتُ النذور المقرّرة فيها. وأنا مواظب على السڤادهيايا ومجاهدٌ في التقشّف؛ فكيف استطاع الحكيم رايبهيا أن يقتلني بوسيلة غير مشروعة؟’»
लोगमश उवाच
Educational Q&A
The passage contrasts external spiritual credentials (Vedic learning, vows, austerity) with ethical conduct and humility. It raises the question of how harm can occur despite religious merit, implying that dharma is not guaranteed by ritual achievement alone and that improper means and prior causes (such as arrogance, conflict, or adharma) can still lead to downfall.
After the gods act through the correct procedure and the previously mentioned sages are revived, Yavakrīta turns to Agni and other deities to challenge the outcome: despite his Vedic study and ascetic discipline, he wonders how Raibhya could have managed to kill him through an improper method.