The story of सावित्री is known to most Hindus. Within the महाभारत, the event comes up towards the end of Vanaparva as Rishi Markandeya relates the story to Yudhistira. But while the high-level story may be known, the specific nuances of धर्म conveyed by सावित्री to यम and thereby impressed him may not be very well known. The specific extract of such wisdom conveyed by सावित्री is given below. This exchange happens after यम takes away the जीव of the husband of सावित्री and is returning to His लोक. By virtue of her तप, सावित्री not only develops capability to see यम but also follow him and engage in a conversation with Him. 

सावित्र्युवाच
यत्र मे नीयते भर्ता स्वयं वा यत्र गच्छति | मयापि तत्र गन्तव्यमेष धर्मः सनातनः ||

Said सावित्री – I ought to follow my husband to the place where he is being carried to or to the place he goes on his own accord. (this is because) this is the eternal धर्म. 

तपसा गुरुवृत्त्या च भर्तुः स्नेहाद्व्रतेन च | तव चैव प्रसादेन न मे प्रतिहता गतिः ||

Given the attainments of my तप, devotion to my गुरु, affection for my husband, the व्रत undertaken by me and your grace, there shall be no obstacles to my path (in being able to follow you). 

(this shows her innate confidence within herself)

प्राहुः सप्तपदं मित्रं बुधास्तत्त्वार्थदर्शिनः | मित्रतां च पुरस्कृत्य किंचिद्वक्ष्यामि तच्छृणु ||

It is asserted by the wise who are aware of true knowledge that one contracts friendship with another by going only seven steps with the person. Keeping this friendship in mind (given that I have walked seven steps with you), I will tell you something – kindly listen. 

(this shows her smartness aligned to the wisdom of the वेद)

नानात्मवन्तस्तु वने चरन्ति; धर्मं च वासं च परिश्रमं च | विज्ञानतो धर्ममुदाहरन्ति; तस्मात्सन्तो धर्ममाहुः प्रधानम् ||

Persons, who lack self-control do not observe (proper rites and यज्ञ) even in the forest. Nor do they go through and discharge the necessary duties of the three modes of life namely ब्रह्मचर्य (life of self-control and study in the house of a गुरु), गृहस्थ (life with a spouse one marries to with kids) and वानप्रस्थ (life of renunciation post discharge of responsibilities of गृहस्थ stage). गृहस्थ life is seen as highest of the three modes of life and since it gives highest religious merit. 

एकस्य धर्मेण सतां मतेन; सर्वे स्म तं मार्गमनुप्रपन्नाः | मा वै द्वितीयं मा तृतीयं च वाञ्छे; तस्मात्सन्तो धर्ममाहुः प्रधानम् ||

By discharging faithfully the धर्म of गृहस्थ mode of life, we attain to the path (of righteousness). We therefore do not covet the second and third mode of life (viz ब्रह्मचर्य and वानप्रस्थ). It is therefore said that गृहस्थ life with its duties and responsibilities is considered by the wise as the foremost (of all three modes).

(it is not clear why the order is given as गृहस्थ first followed by ब्रह्मचर्य as the second and वानप्रस्थ as the third – maybe this is ordered in the order of their importance in life). 

यम उवाच
निवर्त तुष्टोऽस्मि तवानया गिरा; स्वराक्षरव्यञ्जनहेतुयुक्तया | वरं वृणीष्वेह विनास्य जीवितं; ददानि ते सर्वमनिन्दिते वरम् ||

Replied यम – D go back. I have been delighted with your words couched in proper letters and accents resting upon reason. Do ask for a वरं (boon) with the exception of your husband’s life. O lady of faultless proportions, I will give you any वरं (you desire). 

(सावित्री asks for her first वरं and यम grants her wish. सावित्री keeps following and next utterance of wisdom continues below). 

सावित्र्युवाच
कुतः श्रमो भर्तृसमीपतो हि मे; यतो हि भर्ता मम सा गतिर्ध्रुवा | यतः पतिं नेष्यसि तत्र मे गतिः; सुरेश भूयश्च वचो निबोध मे ||

Said सावित्री – I do not feel fatigue as I am with my husband. I will surely follow the same path as my husband does. I will surely go over to the same place where you are taking my husband to. O सुरेश! Listen again to what I say. 

सतां सकृत्संगतमीप्सितं परं; ततः परं मित्रमिति प्रचक्षते | न चाफलं सत्पुरुषेण संगतं; ततः सतां संनिवसेत्समागमे ||

(it is asserted by the wise) that even a single meeting with one who is aligned with धर्म is highly desirable. Friendship with them is much more so. Communication with a सत्पुरुष is never without फल. So one should always associate with such a person. 

यम उवाच
मनोनुकूलं बुधबुद्धिवर्धनं; त्वयाहमुक्तो वचनं हिताश्रयम् | विना पुनः सत्यवतोऽस्य जीवितं; वरं द्वितीयं वरयस्व भामिनि ||

The words spoken by you pregnant with great import. The augment the wisdom of even the learned and delightful on the mind. Therefore O भामिनि! With the exception of the life of your husband, ask for a second वरं. 

(सावित्री asks for her second वरं and यम grants her wish. सावित्री keeps following and next utterance of wisdom continues below). 

सावित्र्युवाच
प्रजास्त्वयेमा नियमेन संयता; नियम्य चैता नयसे न कामया | अतो यमत्वं तव देव विश्रुतं; निबोध चेमां गिरमीरितां मया ||

Said सावित्री – You have controlled all the creatures by the rules set up by you and you take them away (after their life is over) not out of काम but based on your rules. Therefore, O deva, you are given the name as यम (ie one who governs by rules). Hear (again) my words. 

अद्रोहः सर्वभूतेषु कर्मणा मनसा गिरा | अनुग्रहश्च दानं च सतां धर्मः सनातनः ||

The eternal धर्म of the righteous is compassion, दान, absence of enmity and favour towards all creation in thought, word and deed. 

एवंप्रायश्च लोकोऽयं मनुष्याः शक्तिपेशलाः | सन्तस्त्वेवाप्यमित्रेषु दयां प्राप्तेषु कुर्वते ||

In this world, it is generally the case that people here lack energy and skill. (but) the righteous show compassion even to their enemies when the latter throw themselves into their protection.

(in a sense, सावित्री is telling यम that being धर्म Himself, he must protect her as protection is His very nature). 

यम उवाच
पिपासितस्येव यथा भवेत्पय;स्तथा त्वया वाक्यमिदं समीरितम् | विना पुनः सत्यवतोऽस्य जीवितं; वरं वृणीष्वेह शुभे यदिच्छसि ||

Replied यम – the words uttered by you appear (to me) as delicious as water to a thirsty person. (therefore) O auspicious girl! Do you ask for any वरं other than the life of your husband. 

(सावित्री asks for her third वरं and यम grants her wish and also asks her to return telling her that she has come too far. सावित्री keeps following and next utterance of wisdom continues below). 

सावित्र्युवाच
न दूरमेतन्मम भर्तृसंनिधौ; मनो हि मे दूरतरं प्रधावति | तथा व्रजन्नेव गिरं समुद्यतां; मयोच्यमानां शृणु भूय एव च ||

Said सावित्री – it appears no distance to me since I am besides my husband. My mind travels a great distance. (now) listen, as you proceed on, to the words I will presently utter. 

विवस्वतस्त्वं तनयः प्रतापवां;स्ततो हि वैवस्वत उच्यसे बुधैः | शमेन धर्मेण च रञ्जिताः प्रजा;स्ततस्तवेहेश्वर धर्मराजता ||

You are the powerful son of विवस्वत (Sun) and therefore called by the wise as वैवस्वत. You judge all creatures impartially and rightfully and for this reason, O ईश्वर! You are called by the name of धर्मराज.

आत्मन्यपि न विश्वासस्तावान्भवति सत्सु यः | तस्मात्सत्सु विशेषेण सर्वः प्रणयमिच्छति ||

People do not place as much reliance on themselves as they place on those who adhere to सत्य. Therefore, everyone wishes to particularly cultivate intimacy with the righteous. 

सौहृदात्सर्वभूतानां विश्वासो नाम जायते | तस्मात्सत्सु विशेषेण विश्वासं कुरुते जनः ||

And friendship alone generates confidence among all creatures. It is therefore that people repose confidence specially in those who adhere to धर्म. 

यम उवाच
उदाहृतं ते वचनं यदङ्गने; शुभे न तादृक्त्वदृते मया श्रुतम् | अनेन तुष्टोऽस्मि विनास्य जीवितं; वरं चतुर्थं वरयस्व गच्छ च ||

O auspicious and fair woman! I never before heard such words as you have (just now) spoken from any other person than you. I am pleased with these. Do you ask for a fourth वरं with the exception of life of your husband and then retrace your steps. 

(सावित्री asks for her fourth वरं and यम grants her wish. However, she smartly seeks her fourth wish as children from her husband. यम immediately grants this and also asks her to return telling her that she has come too far. सावित्री keeps following and next utterance of wisdom continues below). 


सावित्र्युवाच
ममात्मजं सत्यवतस्तथौरसं; भवेदुभाभ्यामिह यत्कुलोद्वहम् | शतं सुतानां बलवीर्यशालिना;मिदं चतुर्थं वरयामि ते वरम् ||

Let me have one hundred strong and powerful sons, born out of my husband’s loins and begotten of both of us, who will perpetuate our race. This is the fourth वरं I pray for. 

यम उवाच
शतं सुतानां बलवीर्यशालिनां; भविष्यति प्रीतिकरं तवाबले | परिश्रमस्ते न भवेन्नृपात्मजे; निवर्त दूरं हि पथस्त्वमागता ||

O Lady! You shall have hundred strong and powerful sons who will cause your delight. Princess! Do not take any further trouble; go back, indeed you have come a great way. 

सावित्र्युवाच
सतां सदा शाश्वती धर्मवृत्तिः; सन्तो न सीदन्ति न च व्यथन्ति | सतां सद्भिर्नाफलः संगमोऽस्ति; सद्भ्यो भयं नानुवर्तन्ति सन्तः ||

Said सावित्री – The pious are ever continuously devoted to सनातन धर्म. They neither feel fatigue or affliction. The association of the pious and those who are righteous is always productive of good. And the righteous apprehend no fear from those who are pious.

सन्तो हि सत्येन नयन्ति सूर्यं; सन्तो भूमिं तपसा धारयन्ति | सन्तो गतिर्भूतभव्यस्य राज;न्सतां मध्ये नावसीदन्ति सन्तः ||

Indeed, the righteous by their adherence to सत्य  make the Sun move and it is the pious who by their तप support the Earth. O king! It is the righteous that are the cause of past and the future. And the pious remaining in the midst of the righteous do never feel tiredness or inactive. 

आर्यजुष्टमिदं वृत्तमिति विज्ञाय शाश्वतम् | सन्तः परार्थं कुर्वाणा नावेक्षन्ते प्रतिक्रियाम् ||

Knowing that this is the noble and eternal custom of the good and those adhering to धर्म that pious people devote themselves to the acts of self-sacrifice for others without expecting anything in return. 

न च प्रसादः सत्पुरुषेषु मोघो; न चाप्यर्थो नश्यति नापि मानः | यस्मादेतन्नियतं सत्सु नित्यं; तस्मात्सन्तो रक्षितारो भवन्ति ||

Good acts done by those adhering to धर्म are never without फल. Such acts never destroy our honour or interest.  Since the righteous are characterized by such (noble) conduct, they become protectors of all creatures. 

यम उवाच
यथा यथा भाषसि धर्मसंहितं; मनोनुकूलं सुपदं महार्थवत् | तथा तथा मे त्वयि भक्तिरुत्तमा; वरं वृणीष्वाप्रतिमं यतव्रते ||

Replies यम – The more you address me in words pregnant with meaning aligned to धर्म, delightful to the mind, full of sweet phrases and of grave import, the more I am inclined to respect you. O lady! You are devotedly attached to your husband, crave for an incomparable वरं. 

सावित्र्युवाच
न तेऽपवर्गः सुकृताद्विनाकृत;स्तथा यथान्येषु वरेषु मानद | वरं वृणे जीवतु सत्यवानयं; यथा मृता ह्येवमहं विना पतिम् ||

Said सावित्री – The वरं that you have (just) given me cannot bea फल (without my union with my husband). Therefore, O bestower of honour, among other वरं (that you have already granted me), I crave this वरं  that my husband me brought back to life. I am as good as dead without my husband. 

न कामये भर्तृविनाकृता सुखं; न कामये भर्तृविनाकृता दिवम् | न कामये भर्तृविनाकृता श्रियं; न भर्तृहीना व्यवसामि जीवितुम् ||

I do not have any सुख without my husband. Without my husband, I do not crave for स्वर्ग itself. Deprived of my husband, I do not crave for any prosperity and bereft of my husband, I am unable to bear life itself. 

वरातिसर्गः शतपुत्रता मम; त्वयैव दत्तो ह्रियते च मे पतिः | वरं वृणे जीवतु सत्यवानयं; तवैव सत्यं वचनं भविष्यति ||

You have granted me a वरं that I shall have one hundred sons and yet you are carrying away my husband, Now I pray for this वरं that my husband may become alive again and then your words will prove true. 

मार्कण्डेय उवाच
तथेत्युक्त्वा तु तान्पाशान्मुक्त्वा वैवस्वतो यमः | धर्मराजः प्रहृष्टात्मा सावित्रीमिदमब्रवीत् ||
एष भद्रे मया मुक्तो भर्ता ते कुलनन्दिनि | अरोगस्तव नेयश्च सिद्धार्थश्च भविष्यति ||

Said मार्कण्डेय – Thereupon, यम, the son of वैवस्वत and (known as) धर्मराज saying “Be it so” and unloosening His noose, cheerfully spoke to सावित्री thus. “ O कुलनन्दिनि! I release your husband. You will be able to take him back. He will be free from disease and (ever successful) in his undertakings. 

Question

Many questions may be asked here but the foremost may be that how was यम not able to dissuade her to returning and eventually succumbed to granting her wish. My personal view is that सावित्री is an accomplished person – she was born as a spark of the Divine Sun herself and she is also accomplished in तप. Without such a qualification, she would not have even been able to witness यम and follow him. So clearly, it becomes obvious to यम that she is accomplished. 

Second, if we remove the negative image of यम as a fearful force, one must understand that यम will appear fearful to one who aligns to अधर्म while appearing benevolent to one aligned to धर्म. And given that यम is धर्म personified, He will revel in conversations on धर्म (since धर्म is His essential nature). And while यम may be used to seeing either fear or emotion while engaging with persons, engagement as a friend with another person about His own essential nature certainly endeared Him to सावित्री in this case. And given that सावित्री spoke out of conviction and knowledge without fear as an equal must be eventually made Him grant whatever she was seeking. 

Source:

Translation of Mahabharata by MN Dutt
Sanskrit Shlokas from https://bombay.indology.info/mahabharata/welcome.html