Yaksha Prashna: Dharma tests Yudhishthira

Having felt great affliction on account of the abduction of Draupadi, king Yudhishthira, with his brothers, left the woods of Kamyaka and returned to the delightful and picturesque Dwaitavana abounding in trees and containing delicious fruits and roots. The Pandavas with their wife Draupadi began to reside there, living frugally on fruits and practising rigid vows. While they were dwelling in Dwaitavana, practising rigid vows, they underwent, for the sake of a Brahmana, great trouble, which, however, was destined to bring about their future happiness.

Once, as a deer was butting about, it chanced that the two sticks for making fire and a churning staff belonging to a Brahmana devoted to ascetic austerities, struck fast into its antlers. Thereupon, that powerful deer of exceeding fleetness with long bounds, speedily went out of the hermitage, taking those articles away. Seeing those articles of his thus carried away, the Brahmana, anxious on account of his Agnihotra, quickly came before the Pandavas. Approaching Yudhishthira seated in that forest with his brothers, the Brahmana, in great distress, spoke these words: “As a deer was butting about, it happened, O king! that my fire-sticks and churning staff which had been placed against a large tree stuck fast to its antlers. That powerful deer of exceeding fleetness has speedily gone out of the hermitage with long bounds, taking those articles away. Tracking that powerful deer, by its foot-prints, bring back those articles of mine, so that my Agnihotra may not be stopped!”

Hearing these words of the Brahmana, Yudhishthira became exceedingly concerned. He, taking up his bow, sallied out with his brothers. Putting on their corselets and equipped with their bows, those men, intent upon serving the Brahmana, swiftly sallied out in the wake of the deer. Descrying the deer at no great distance, those mighty warriors discharged at it barbed arrows, javelins and darts, but they could not pierce it by any means. As they struggled to pursue and slay it, that powerful deer became suddenly invisible. Losing sight of the deer, the Pandavas, fatigued, disappointed and afflicted with hunger and thirst, approached a banyan tree in that deep forest, and sat down in its cool shade.

When they had sat down, Nakula, stricken with sorrow and urged by impatience, addressed his eldest brother, saying: “In our family, O king! virtue has never been sacrificed, nor has there been loss of wealth from insolence. Being asked, we have never said no to any creature! Why then in the present case have we met with this disaster?”

Yudhishthira said: “There is no limit to calamities. Nor is it possible to ascertain either their final or efficient cause. It is the Lord of justice alone who distributes the fruits of both virtue and vice.”

Thereupon Bhima said: “Surely, this calamity has befallen us, because I did not slay the Pratikamin on the very spot, when he dragged Draupadi as a slave into the assembly!”

Arjuna said: “Surely, this calamity has befallen us because I did not resent those biting words piercing the very bones, uttered by the Suta's son!”

Sahadeva said: “Surely, O Bharata! this calamity has befallen us because I did not slay Shakuni when he defeated you at dice!”

Then king Yudhishthira addressed Nakula saying, “O son of Madri! Climb this tree and look around the ten points of the horizon. Do you see whether there is water near us or such trees as grow on watery grounds? These your brothers are all fatigued and thirsty.”

Thereupon saying, “So be it,” Nakula speedily climbed up a tree, and having looked around, said unto his eldest brother, “O king! I see many a tree that grow by the water-side, and I hear also the cries of cranes. Therefore, without doubt, water must be somewhere here.”

Hearing these words, Yudhishthira said, “Go and fetch water in these quivers!”

Saying, “So be it,” at the command of his eldest brother, Nakula quickly proceeded towards the place where there was water and soon came upon it. Beholding a crystal lake inhabited by cranes, he desired to drink of it, when he heard these words from the sky, “O child! Do not commit this rash act! This lake has already been in my possession. First answer my questions and then drink of this water and take away as much as you require.”

Nakula, however, who was exceedingly thirsty, disregarding these words, drank of the cool water, and having drunk of it, dropped down dead.

Seeing Nakula's delay, Yudhishthira said unto Sahadeva, “It is long since our brother has gone from hence! Therefore, go and bring back your brother, together with water.”

At this, Sahadeva, saying, “So be it,” set out in that direction; and coming to the spot, beheld his brother lying dead on the ground. Afflicted at the death of his brother, and suffering severely from thirst, he advanced towards the water, when these words were heard by him, “O child! Do not commit this rash act! This lake has already been in my possession. First answer my question, and then drink of the water and take away as much as you may require.”

Sahadeva, however, who was extremely thirsty, disregarding these words, drank of the water, and having drunk of it, dropped down dead.

Then Yudhishthira said unto Arjuna, “It is long since that your two brothers have gone! Bring them back, together with water. You are the refuge of us all when plunged in distress!”

Thus addressed, the intelligent Arjuna, taking his bow and arrows and also his naked sword, set out tor that lake of waters. Reaching that spot, he beheld his two younger brothers who had come to fetch water, lying dead there. Seeing them as if asleep, he, exceedingly aggrieved, raised his bow and began to look around that wood. But he found none in that mighty forest. Being fatigued, he rushed in the direction of the water. As he was rushing towards the water, he heard these words from the sky, “Why do you approach this water? You shall not be able to drink of it by force. If you can answer the question I will put to you, then only shall you drink of the water and take away as much as you require!”

Thus forbidden, Arjuna said, “You forbid me by appearing before me! When you shall be sorely pierced with my arrows, you will not then again speak in this way!” Having said this, he covered all sides with arrows inspired by mantras. He also displayed his skill in shooting at an invisible mark by sound alone. Sorely afflicted with thirst, he discharged barbed darts, javelins and iron arrows, and showered on the sky innumerable shafts incapable of being baffled. Thereupon, the invisible Yaksha said, “What need of all this trouble? Drink only after answering my questions! If you drink, however, without answering my questions, you shall die immediately after.”

Thus addressed, Arjuna disregarding those words, drank the water, and immediately dropped down dead.

Seeing Arjuna's delay,  Yudhishthira addressed Bhimasena, saying, “It is a long while that Nakula, Sahadeva and Arjuna have gone to fetch water, and they have not come yet! Bring them back, together with water!”

Thereupon saying, “So be it,” Bhimasena set out for that place where his brothers lay dead. Beholding them, Bhima afflicted though he was with thirst, was exceedingly distressed. That mighty armed hero thought all that to have been the act of some Yaksha or Rakshasa. Bhimasena thought, “I shall surely have to fight today. Let me, therefore, first appease my thirst.” Then he rushed forward with the intention of drinking. Thereupon the Yaksha said, “O child! Do not commit this rash act! This lake has already been in my possession. First answer my questions, and then drink and take away as much water as you require!”

Thus addressed by that Yaksha of immeasurable energy, Bhima, without answering his questions, drank of the water. As soon as he drank, he fell down dead on the spot.

Then thinking that his brothers had left him long since, Yudhishthira waited for some time. The king said unto himself again and again, “Why is it that the two sons of Madri are delaying? Why does the wielder also of the Gandiva delay? Why does Bhima too, endued with great strength, delay? I shall go to search for them!”

Resolved to do this, Yudhishthira then rose up, his heart burning in grief. He thought within himself, “Is this forest under some malign influence? Or, is it infested by some wicked beasts? Or, have they all fallen, in consequence of having disregarded some mighty being? Or, not finding water in the spot where those heroes had first repaired, they have spent all this time in search through the forest? What is that reason for which those men do not come back?”

Speaking in this strain, Yudhishthira entered into that mighty forest where no human sound was heard and which was inhabited by deer, bears and birds, and which was adorned with trees that were bright and green, and which echoed with the hum of the black-bee and the notes of winged warblers. As he was proceeding along, he beheld that beautiful lake which looked as if it had been made by the celestial artificer himself. It was adorned with flowers of a golden hue and with lotuses and Sindhuvars. It abounded with canes, Ketakas, Karaviras and Pippalas, and fatigued with toil, Yudhishthira saw that tank and was struck with wonder.

Yudhishthira saw his brothers, each possessed of the glory of Indra himself, lying dead like the Regents of the world dropped from their spheres at the end of the Yuga. Beholding Arjuna lying dead, with his bow and arrows dropped on the ground, and also Bhimasena and the twins motionless and deprived of life, the king breathed a hot and long sigh, and was bathed in tears of grief. Beholding his brothers lying dead, the mighty armed son of Dharma with heart racked in anxiety, began to lament profusely, saying, “You had, Bhimasena, vowed, saying, I shall with mace smash the thighs of Duryodhana in battle! In your death, all that has become fruitless now! The promises of men may be ineffectual; but why have the words of the gods uttered in respect of you been thus fruitless? O Arjuna, while you were in your mother's lying-in-room, the gods had said, O Kunti, this your son shall not be inferior to him of a thousand eyes! In the northern Paripatra mountains, all beings had sung, saying, The prosperity of this race, robbed by foes will be recovered by this one without delay. No one will be able to vanquish him in battle, while there will be none whom he will not be able to vanquish. Why then has that Arjuna endued with great strength been subject to death? Oh, why does that Arjuna, relying on whom we had hitherto endured all this misery, lie on the ground blighting all my hopes! Why have those heroes, those mighty sons of Kunti, Bhimasena and Arjuna, came under the power of the enemy, those who themselves always slew their foes, and whom no weapons could resist! Surely, this vile heart of mine must be made of adamant, since, beholding these twins lying today on the ground it does not split! You bulls among men, versed in holy writ and acquainted with the properties of time and place, and endued with ascetic merit, you who duly performed all sacred rites, why do you lie down, without performing acts deserving of you? Alas, why do you lie insensible on the earth, with your bodies unwounded, you unvanquished ones, and with your vows untouched?”

Beholding his brothers sweetly sleeping there as they usually did on mountain slopes, the king, overwhelmed with grief and bathed in sweat, came to a distressful condition. Saying, “It is even so,” that virtuous lord of men, immersed in an ocean of grief, anxiously proceeded to ascertain the cause of that catastrophe. That mighty-armed and high-souled one, acquainted with the divisions of time and place, could not settle his course of action. Having thus bewailed much in this strain, the virtuous Yudhishthira, restrained his soul and began to reflect in his mind as to who had slain those heroes. “There are no strokes of weapons upon these, nor is any one's foot-print here. The being must be mighty, by whom my brothers have been slain. Earnestly shall I ponder over this, or, let me first drink of the water, and then know all. It may be that the habitually crooked-minded Duryodhana has caused this water to be secretly placed here by the king of the Gandharvas. What man of sense can trust wicked wight of evil passions with whom good and evil are alike? Or, perhaps, this may be an act of that wicked-souled one through secret messengers of his.”

It was thus that that highly intelligent one gave way to diverse reflections. He did not believe that water to have been tainted with poison, for though dead no corpse-like pallor was on them. “The colour on the faces of these my brothers has not faded!” It was thus that Yudhishthira thought. The king continued, “Each of these foremost of men was like unto a mighty cataract. Who, therefore, save Yama himself who in due time brings about the end of all things, could have baffled them thus.” Having concluded this for certain, he began to perform his ablutions in that lake.

While he descended into it, he heard these words from the sky, uttered by the Yaksha, “I am a crane, living on tiny fish. It is by me that your younger brothers have been brought under the sway of the lord of departed spirits. If, you, O prince, do not answer the questions put by me, even you shall number the fifth corpse. Do not act rashly! This lake has already been in my possession. Having answered my questions first, drink and carry away as much as you require!”

Hearing these words, Yudhishthira said, “Are you the foremost of the Rudras, or of the Vasus, or of the Marutas? I ask, what god are you? This could not have been done by a bird! Who is it that has overthrown the four mighty mountains - the Himavat, the Paripatra, the Vindhya, and the Malaya? Great is the feat done by you, you foremost of strong persons! Those whom neither gods, nor Gandharvas nor Asuras, nor Rakshasas could endure in mighty conflict, have been slain by you! Therefore, exceedingly wonderful is the deed done by you! I do not know what your business may be, nor do I know your purpose. Therefore, great is the curiosity and fear also that have taken possession of me! My mind is greatly agitated, and as my head also is aching, I ask you, therefore, O worshipful one, who are you that stay here?”

Hearing these words the Yaksha said, “I am, good betide you, a Yaksha, and not an amphibious bird. It is by me that all these brothers of yours, endued with mighty prowess, have been slain!”

Hearing these accursed words couched in harsh syllabus, Yudhishthira, approaching the Yaksha who had spoken then, stood there. That bull among the Bharatas then beheld that Yaksha of unusual eyes and huge body, tall like a palmyra-palm and looking like fire or the Sun, and irresistible and gigantic like a mountain, staying on a tree, and uttering a loud roar deep as that of the clouds. The Yaksha said, “These your brothers, O king, repeatedly forbidden by me, would forcibly take away water. It is for this that they have been slain by me! He that wishes to live, should not drink this water! Act not rashly! This lake has already been in my possession. Do you first answer my questions, and then take away as much as you like!”

Yudhishthira said, “I do not, O Yaksha, covet, what is already in your possession! Virtuous persons never approve that one should applaud his own self without boasting, I shall, therefore, answer your questions, according to my intelligence. Do ask me!”

The Yaksha then said, “What is it that makes the Sun rise? Who keeps him company? Who causes him to set? And in whom is he established?”

Yudhishthira answered, “Brahma makes the Sun rise: the gods keep him company: Dharma causes him to set: and he is established in truth.”

The Yaksha asked, “By what does one become learned? By what does he attain what is very great? How can one have a second? And, O king, how can one acquire intelligence?”

Yudhishthira answered, “It is by the study of the Shrutis that a person becomes learned; it is by ascetic austerities that one acquires what is very great: it is by intelligence that a person acquires a second and it is by serving the old that one becomes wise.”

The Yaksha asked, “What constitutes the divinity of the Brahmanas? What even is their practice that is like that of the pious? What also is the human attribute of the Brahmanas? And what practice of theirs is like that of the impious?”

Yudhishthira answered, “The study of the Vedas constitutes their divinity: their asceticism constitutes behaviour that is like that of the pious; their liability to death is their human attribute and slander is their impiety.”

The Yaksha asked, “What institutes the divinity of the Kshatriyas? What even is their practice that is like that of the pious? What is their human attribute? And what practice of theirs is like that of the impious?”

Yudhishthira answered, “Arrows and weapons are their divinity: celebration of sacrifices is that act which is like that of the pious: liability to fear is their human attribute; and refusal of protection is that act of theirs which is like that of the impious.”

The Yaksha asked, “What is that which constitutes the Sama of the sacrifice? What is the Yajus of the sacrifice? What is that which is the refuge of a sacrifice? And what is that which sacrifice cannot do without?”

Yudhishthira answered, “Life is the Sama of the sacrifice; the mind is the Yajus of the sacrifice: the Rik is that which is the refuge of the sacrifice; and it is Rik alone which sacrifice cannot do without.”

The Yaksha asked, “What is of the foremost value to those that cultivate? What is of the foremost value to those that sow? What is of the foremost value to those that wish for prosperity in this world? And what is of the foremost value to those that bring forth?”

Yudhishthira answered, “That which is of the foremost value to those that cultivate is rain: that of the foremost value to those that sow is seed: that of the foremost value to those that bring forth is offspring.”

The Yaksha asked, “What person, enjoying all the objects of the senses, endued with intelligence, regarded by the world and liked by all beings, though breathing, does not offer anything to these five, viz., gods, guests, servants, Pitris, and himself, though endued with breath, is not yet 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 is that which does not close its eyes while asleep; What is that which does not move after birth? What is that which is without heart? And what is that which swells with its own impetus?”

Yudhishthira answered, “A fish does not close its eyes while asleep: an egg does not move after birth: a stone is without heart: and a river swelleth with its own impetus.”

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, “Who is the guest of all creatures? What is the eternal duty? What, O foremost of kings, is Amrita? And what is this entire Universe?”

Yudhishthira answered, “Agni is the guest of all creatures: the milk of kine is amrita: Homa therewith is the eternal duty: and this Universe consists of air alone.”

The Yaksha asked, “What is that which sojourns alone? What is that which is re-born after its birth? What is the remedy against cold? And what is the largest field?”

Yudhishthira answered, “The sun sojourns alone; the moon takes birth anew: fire is the remedy against cold: and the Earth is the largest field.”

The Yaksha asked, “What is the highest refuge of virtue? What of fame? What of heaven? And what, of happiness?”

Yudhishthira answered, “Liberality is the highest refuge of virtue: gift, of fame: truth, of heaven: and good behaviour, of happiness.”

The Yaksha asked, “What is the soul of man? Who is that friend bestowed on man by the gods? What is man's chief support? And what also is his chief refuge?”

Yudhishthira answered, “The son is a man's soul: the wife is the friend bestowed on man by the gods; the clouds are his chief support; and gift is his chief refuge.”

The Yaksha asked, “What is the best of all laudable things? What is the most valuable of all his possessions? What is the best of all gains? And what is the best of all kinds of happiness?”

Yudhishthira answered, “The best of all laudable things is skill; the best of all possessions is knowledge: the best of all gains is health: and contentment is the best of all kinds of happiness.”

The Yaksha asked, “What is the highest duty in the world? What is that virtue which always bears fruit? What is that which if controlled, leads not to regret? And who are they with whom an alliance cannot break?”

Yudhishthira answered, “The highest of duties is to refrain from injury: the rites ordained in the Three Vedas always bear fruit: the mind, if controlled, leads to no regret: and an alliance with the good never breaks.”

The Yaksha asked, “What is that which, if renounced, makes one agreeable? What is that which, if renounced, leads to no regret? What is that which, if renounced, makes one wealthy? And what is that which if renounced, makes one happy?”

Yudhishthira answered, “Pride, if renounced, makes one agreeable; wrath, if renounced leads to no regret: desire, if renounced, makes one wealthy: and avarice, if renounced, makes one happy.”

The Yaksha asked, “For what does one give away to Brahmanas? For what to mimes and dancers? For what to servants? And for what to king?”

Yudhishthira answered, “It is for religious merit that one gives away to Brahmanas: it is for fame that one gives away to mimes and dancers: it is for supporting them that one gives away to servants: and it is for obtaining relief from fear that one gives to kings.”

The Yaksha asked, “With what is the world enveloped? What is that owing to which a thing cannot discover itself? For what are friends forsaken? And for what does one fail to go to heaven?”

Yudhishthira answered, “The world is enveloped with darkness. Darkness does not permit a thing to show itself. It is from avarice that friends are forsaken. And it is connection with the world for which one faileth to go to heaven.”

The Yaksha asked, “For what may one be considered as dead? For what may a kingdom be considered as dead? For what may a Sraddha be considered as dead? And for what, a sacrifice?”

Yudhishthira answered, “For want of wealth may a man be regarded as dead. A kingdom for want of a king may be regarded as dead. A Sraddha that is performed with the aid of a priest that has no learning may be regarded as dead. And a sacrifice in which there are no gifts to Brahmanas is dead.”

The Yaksha asked, “What constitutes the way? What, has been spoken of as water? What, as food? And what, as poison? Tell us also what is the proper time of a Sraddha, and then drink and take away as much as you like!”

Yudhishthira answered, “They that are good constitute the way. Space has been spoken of as water. The cow is food. A request is poison. And a Brahmana is regarded as the proper time of a Sraddha. I do not know what you may think of all this, O Yaksha?”

The Yaksha asked, “What has been said to be the sign of asceticism? And what is true restraint? What constitutes forgiveness. And what is shame?”

Yudhishthira answered, “Staying in one's own Dharma is asceticism: the restraint of the mind is of all restraints the true one: forgiveness consists in enduring enmity; and shame, in withdrawing from all unworthy acts.”

The Yaksha asked, “What, O king is said to be knowledge? What, tranquillity? What constitutes mercy? And what has been called simplicity?”

Yudhishthira answered, “True knowledge is that of Divinity. True tranquillity is that of the heart. Mercy consists in wishing happiness to all. And simplicity is equanimity of heart.”

The Yaksha asked, “What enemy is invincible? What constitutes an incurable disease for man? What sort of a man is called honest and what dishonest?”

Yudhishthira answered, “Anger is an invincible enemy. Covetousness constitutes an incurable disease. He is honest that desires the weal of all creatures, and he is dishonest who is unmerciful.”

The Yaksha asked, “What, O king, is ignorance? And what is pride? What also is to be understood by idleness? And what has been spoken of as grief?”

Yudhishthira answered, “True ignorance consists in not knowing one's duties. Pride is a consciousness of one's being himself an actor or sufferer in life. Idleness consists in not discharging one's duties, and ignorance in grief.”

The Yaksha asked, “What has steadiness been said by the Rishis to be? And what, patience? What also is a real ablution? And what is charity?”

Yudhishthira answered, “Steadiness consists in one's staying in one's own Dharma, and true patience consists in the subjugation of the senses. A true bath consists in washing the mind clean of all impurities, and charity consists in protecting all creatures.”

The Yaksha asked, “What man should be regarded as learned, and who should be called an atheist? Who also is to be called ignorant? What is called desire and what are the sources of desire? And what is envy?”

Yudhishthira answered, “He is to be called learned who knows his duties. An atheist is he who is ignorant and so also he is ignorant who is an atheist. Desire is due to objects of possession, and envy is nothing else than grief of heart.”

The Yaksha asked, “What is pride, and what is hypocrisy? What is the grace of the gods, and what is wickedness?”

Yudhishthira answered, “Stolid ignorance is pride. The setting up of a religious standard is hypocrisy. The grace of the gods is the fruit of our gifts, and wickedness consists in speaking ill of others.”

The Yaksha asked, “Virtue, profit, and desire are opposed to one another. How could things thus antagonistic to one another exist together?”

Yudhishthira answered, “When a wife and virtue agree with each other, then all the three you have mentioned may exist together.”

The Yaksha asked, “O bull of the Bharata race, who is he that is condemned to everlasting hell? It beholds you to soon answer the question that I ask!”

Yudhishthira answered, “He that summoneth a poor Brahmana promising to make him a gift and then tells him that he has nothing to give, goes to everlasting hell. He also must go to everlasting hell, who imputes falsehood to the Vedas, the scriptures, the Brahmanas, the gods, and the ceremonies in honour of the Pitris, He also goes to everlasting hell who though in possession of wealth, never gives away nor enjoys himself from avarice, saying, he has none.”

The Yaksha asked, “By what, O king, birth, behaviour, study, or learning does a person become a Brahmana? Tell us with certitude!”

Yudhishthira answered, “Listen, O Yaksha! It is neither birth, nor study, nor learning, that is the cause of Brahmanahood, without doubt, it is behaviour that constitutes it. One's behaviour should always be well-guarded, especially by a Brahmana. He who maintains his conduct unimpaired, is never impaired himself. Professors and pupils, in fact, all who study the scriptures, if addicted to wicked habits, are to be regarded as illiterate wretches. He only is learned who performs his religious duties. He even that has studied the four Vedas is to be regarded as a wicked wretch scarcely distinguishable from a Sudra if his conduct be not correct. He only who performs the Agnihotra and has his senses under control, is called a Brahmana!”

The Yaksha asked, “What does one gain that speaketh agreeable words? What does he gain that always acts with judgment? What does he gain that has many friends? And what he, that is devoted to virtue?”

Yudhishthira answered, “He that speaketh agreeable words becomes agreeable to all. He that acts with judgment obtains whatever he seeks. He that has many friends lives happily. And he that is devoted to virtue obtains a happy state in the next world.”

The Yaksha asked, “Who is truly happy? What is most wonderful? What is the path? And what is the news? Answer these four questions of mine and let your dead brothers revive.”

Yudhishthira answered, “O amphibious creature, a man who cooketh in his own house, on the fifth or the sixth part of the day, with scanty vegetables, but who is not in debt and who stirreth not from home, is truly happy. Day after day countless creatures are going to the abode of Yama, yet those that remain behind believe themselves to be immortal. What can be more wonderful than this? Argument leads to no certain conclusion, the Srutis are different from one another; there is not even one Rishi whose opinion can be accepted by all; the truth about Dharma and duty is hid in caves: therefore, that alone is the path along which the great have trod. This world full of ignorance is like a pan. The sun is fire, the days and nights are fuel. The months and the seasons constitute the wooden ladle. Time is the cook that is cooking all creatures in that pan with such aids; this is the news.”

The Yaksha asked, “You have, O repressor of foes, truly answered all my questions! Tell us now who is truly a man, and what man truly possesseth every kind of wealth.”

Yudhishthira answered, “The report of one's good action reaches heaven and spreads over the earth. As long as that report lasteth, so long is a person to whom the agreeable and the disagreeable, weal and woe, the past and the future, are the same, is said to possess every kind of wealth.”

The Yaksha said, “You have, O king truly answered who is a man, and what man possesses every kind of wealth. Therefore, let one only amongst your brothers, whom you may wish, get up with life!”

Yudhishthira answered, “Let this one that is of darkish hue, whose eyes are red, who is tall like a large Sala tree, whose chest is broad and arms long, let this Nakula, O Yaksha, get up with life!”

The Yaksha rejoined, “This Bhimasena is dear unto you, and this Arjuna also is one upon whom all of you depend! Why, then, O king do you, wish a step-brother to get up with his life! How can you, forsaking Bhima whose strength is equal to that of ten thousand elephants, wish Nakula to live? People said that this Bhima was dear to you. From what motive then do you wish a step-brother to revive? Forsaking Arjuna the might of whose arm is worshipped by all the sons of Pandu, why do you wish Nakula to revive?”

Yudhishthira said, “If virtue is sacrificed, he that sacrificeth it, is himself lost. So virtue also cherishes the cherisher. Therefore taking care that virtue by being sacrificed may not sacrifice us, I never forsake virtue. Abstention from injury is the highest virtue, and is, I ween, even higher than the highest object of attainment. I endeavour to practise that virtue. Therefore, let Nakula, O Yaksha, revive! Let men know that the king is always virtuous! I will never depart from my duty. Let Nakula, therefore, revive! My father had two wives, Kunti and Madri. Let both of them have children. This is what I wish. As Kunti is to me, so also is Madri. There is no difference between them in my eye. I desire to act equally towards my mothers. Therefore, let Nakula live?”

The Yaksha said, “Since abstention from injury is regarded by you as higher than both profit and pleasure, therefore, let all your brothers live, O bull of Bharata race!"

Then agreeable to the words of the Yaksha the Pandavas rose up; and in a moment their hunger and thirst left them. Thereupon Yudhishthira said, “I ask you that are incapable of being vanquished and that stands on one leg in the tank, what god are you, for I cannot take you for a Yaksha! Are you the foremost of the Vasus, or of the Rudras, or of the chief of the Maruts? Or are you the lord himself of the celestials, wielder of the thunder-bolt! Each of these my brothers is capable of fighting as hundred thousand warriors, and I see not the warrior that can slay them all! I see also that their senses have refreshed, as if they have sweetly awaken from slumber. Are you a friend of ours, or even our father himself?”

At this the Yaksha replied, “O child, I am even your father, the Lord of justice, possessed of great prowess! Know that I came here desirous of beholding you! Fame, truth, self-restraint, purity, candour, modesty, steadiness, charity, austerities and Brahmacharya, these are my body! Abstention from injury, impartiality, peace, penances, sanctity, and freedom from malice are the doors through which I am accessible. You are always dear to me! By good luck you are devoted to the five; and by good luck also you have conquered the six. Of the six, two appear in the first part of life; two in the middle part thereof; and the remaining two at the end, in order to make men repair to the next world. I am, good betide you, the lord of justice! I came here to test your merit. I am well-pleased to witness your harmlessness; and I will confer boons on you. Do you ask of me boons. I shall surely confer them! Those that revere me, never come by distress!”

Yudhishthira said, “A deer was carrying away the Brahmana's fire-sticks. Therefore, the first boon that I shall ask, is, may that Brahmana's adorations to Agni be not interrupted!”

The Yaksha said, “O Kunti's son, it was I who for examining you, was carrying away, in the guise of a deer, that Brahmana's fire-sticks!"

Thereupon that worshipful one said, “I give you this boon! Good betide you! O you that are like unto an immortal, ask you a fresh boon! Yudhishthira said,--'We have spent these twelve years in the forest; and the thirteenth year is come. May no one recognise us, as we spend this year somewhere.”

Thereat that worshipful one replied, “I give this boon unto you!” Then reassuring Kunti's son having truth for prowess, he also said, “Even if, O Bharata, you range this entire earth in your proper forms none in the three worlds shall recognise you. You perpetuators of the Kuru race, through my grace, you will spend this thirteenth year, secretly and unrecognised, in Virata's kingdom! Every one of you will be able at will to assume any form he likes! Do you now present the Brahmana with his fire-sticks. It was only to test you that I carried them away in the form of a deer! Yudhishthira, do you ask for another boon that you may like! I will confer it on you. I have not yet been satisfied by granting boons to you! Do you my son, accept a third boon that is great and incomparable! You are born of me, and Vidura of portion or mine!"

Thereat Yudhishthira said, “It is enough that I have beheld you with my senses, eternal God of gods as you are! O father, whatever boon you will confer on me I shall surely accept gladly! May I always conquer covetousness and folly and anger, and may my mind be ever devoted to charity, truth, and ascetic austerities!”

The Lord of justice said, “Even by nature, O Pandava, have you been endued with these qualities, for you are the Lord of justice himself! Do you again attain what you asked for!"

Having said these words, the worshipful Lord of justice, who is the object of contemplation of all the worlds, vanished therefrom; and the high-souled Pandavas after they had slept sweetly were united with one another. Their fatigue dispelled, those heroes returned to the hermitage, and gave back that Brahmana his firesticks.

That man who pursues this illustrious and fame-enhancing story of the revival of the Pandavas and the meeting of father and son (Dharma and Yudhishthira), obtains perfect tranquillity of mind, and sons and grandsons, and also a life extending over a hundred years! The mind of that man that lays this story to heart, never delights in unrighteousness, or in disunion among friends, or misappropriation of other person's property, or staining other people's wives, or in foul thoughts!