यक्ष प्रश्न is one the most fascinating exchange between यम and युधिष्ठिर that comes towards the end of वनपर्व within the महाभारत. If someone is looking for भारतीय wisdom encapsulated in a one-liner or in a single word answer, this is the place to get hold of this. Some of the responses may seem “not-so-great” but most of the responses are spot-on and while some come across as a pleasant surprise. Of course, like all शास्त्र, responses to certain questions reveal that this is a male perspective – having said that, most of the responses may be seen as applicable to all genders. Let us read on – I am sure readers will enjoy the discussion.

The plot is simple – a मृग steals the ingredients of अग्निहोत्र कर्म of a ब्राह्मण from his, आश्रम, the ब्राह्मण seeks the help of the पाण्डव to retrieve them, after a long chase, the five पाण्डव are lost in a jungle, become thirsty and look for a place where they can find the water to satiate their thirst. When asked by युधिष्ठिर, सहदेव climbs a tree and locates a possible source, then climbs down to go towards the source of water. However, once he reaches the place and attempts to drink the water, a यक्ष stops him from drinking and tells him that only once he answers all questions raised by यक्ष, he can drink the water. Ignoring the advice, सहदेव drinks the water only to collapse on the ground. Worried about the delay, युधिष्ठिर sends नकुल but he too meets the same fate as सहदेव – subsequently, अर्जुन and भीम too, meet the same fate as their brothers. When युधिष्ठिर reaches the water source and when he too was stopped by the यक्ष, युधिष्ठिर asks यक्ष to raise the questions to enable him to give the answers.

Question (by यक्ष)	Answer (by युधिष्ठिर)
किं स्विदादित्यमुन्नयति के च तस्याभितश्चराः । कश्चैनमस्तं नयति कस्मिंश्च प्रतितिष्ठति ।। ४५ ।। Who raises the सूर्य? Who moves around the सूर्य? Who sets the सूर्य? In what is सूर्य established?	ब्रह्मादित्यमुन्नयति देवास्तस्याभितश्चराः । धर्मश्चास्तं नयति च सत्ये च प्रतितिष्ठति ।। ૪६ ।। It is ब्रह्म which raises the सूर्य It is देवताs who move around the सूर्य It is धर्म which sets the सूर्य सूर्य is established in सत्य
Comments: This is certainly an odd answer but it should be obvious that the reference to सूर्य is not the physical सूर्य but something else, viz जीव. So, to the question as to who raises a जीव from this state (viz filled with संस्कार or वासनाs), it is the वेद (referred to as ब्रह्म here). And who keeps company of a जीव to purify it (so that it can raise itself to the state of आत्मा), it is the देवताs (which means the देव-like traits like restraint, purity, non-stealing, etc., – remember the 20 देव-like qualities referred to in the 16th chapter of the श्रीमद्भगवद्गीता). And how does a जीव (meaning get released from the state of जीव) – it is by doing कर्म aligned to स्वधर्म. And once a जीव attains मोक्ष, what is It established in? It is established within Itself, the highest eternal state viz सत्य.
केनस्विच्छ्रोत्रियो भवति केनस्विद् विन्दते महत् । केनस्विद् द्वितीयवान् भवति राजन् केन च बुद्धिमान् ।।४०।। How does a person become a श्रोत्रिय? How does one attain the state of महत्? With whose help does one double up? With whose help does one become बुद्धिमान्?	श्रुतेन श्रोत्रियो भवति तपसा विन्दते महत् । धृत्या द्वितीयवान् भवति बुद्धिमान् वृद्धसेवया ॥ ४८॥ अध्ययन of वेद makes one a श्रोत्रिय With तप, one attains the state of महत् With courage, one attains twice their strength By serving the old, one becomes a बुद्धिमान्
किं ब्राह्मणानां देवत्वं कश्च धर्म: सतामिव । कश्चैषां मानुषो भाव: किमेषामसतामिव ।। ४९ ।। What is the देव aspect within a ब्राह्मण? What is the सत्पुरुष aspect within them? What is the मनुष्य aspect within them? What is the असत्पुरुष aspect within them?	स्वाध्याय एषां देवत्वं तप एषां सतामिव । मरणं मानुषो भाव: परिवादोऽसतामिव ।। ५० ।। Self-study of the वेद is देव aspect within a ब्राह्मण तपस्या is the सत्पुरुष aspect within them Death is the मनुष्य aspect within them Criticizing others is the असत्पुरुष aspect
किं क्षत्रियाणां देवत्वं कश्च धर्म: सतामिव । कश्चैषां मानुषो भाव: किमेषामसतामिव ॥ ५१॥ What is the देव aspect within a क्षत्रिय? What is the सत्पुरुष aspect within them? What is the मनुष्य aspect within them? What is the असत्पुरुष aspect within them?	इष्वस्त्रमेषां देवत्वं यज्ञ एषां सतामिव । भयं वै मानुषो भाव: परित्यागोऽसतामिव ।। ५२।। विद्या of weapons is देव aspect within a क्षत्रिय Doing यज्ञ is the सत्पुरुष aspect within them Fear is the मनुष्य aspect within them To abandon seekers of help is असत्पुरुष aspect
किमेकं यज्ञियं साम किमेकं यज्ञियं यजुः । का चैषां वृणुते यज्ञं कां यज्ञो नातिवर्तते ॥ ५३॥ What is the object seen as साम in a यज्ञ? What is the object seen as यजुस् in a यज्ञ? Name the object that chooses the यज्ञ Name the object that is not violated by यज्ञ	प्राणो वै यज्ञियं साम मनो वै यज्ञियं यजु: । ऋगेका वृणुते यजं तां यज्ञो नातिवर्तते ॥ ५४॥ प्राण (life-force) is seen as साम in a यज्ञ मन (mind) is the यजुस् in a यज्ञ ऋक् is the one that chooses the यज्ञ   It is ऋक् which is not violated by a यज्ञ
Comments: वेद has three types of मंत्रs – ऋक्, यजुस् and साम. In the external यज्ञ, the साम मंत्र is chanted while in internal यज्ञ, प्राण plays the role of spiritual यज्ञ viz pursuit of true knowledge. Similarly, मन is the inner force while performing the internal यज्ञ. ऋक् मंत्रs are the primary मंत्रs and it is on these that the क्रिया of यज्ञ is dependent on. Just as an external यज्ञ cannot be done without the ऋक् मंत्रs, internal यज्ञ cannot be done without the pray-fulness or devotional aspiration – it is this element that “claims” or drives the inward यज्ञ just as the ऋक् मंत्रs drives the outward यज्ञ.
किंस्विदावपतां श्रेष्ठं किंस्विन्निवपतां वरम् । किंस्वित् प्रतिष्ठमानानां किंस्वित् प्रसवतां वरम् ॥ ५५॥ Which is most precious for a farmer? Which is most precious for a sower? What is precious for an established rich one? What is precious for a couple expecting kids?	वर्षमावपतां श्रेष्ठं बीजं निवपतां वरम् । गाव: प्रतिष्ठमानानां पुत्र: प्रसवतां वर: ।। ५६ ।। Rains are most precious for a farmer Seeds are most precious for a sower Cattle are most precious for the rich Son is the most precious for one having kids.
Comments: The first two seem too obvious and one wonders why this question was even asked. But Sanskrit words have multiple uses. Thus, instead of farmer, this is read as “most precious for one who offers आहुति to the देवता in a यज्ञ – and the response is “rains” since what all those who यज्ञ seek from the देवता are the rains receiving which the whole earth becomes bountiful. Similarly, instead of sower, this is read as “most precious for one who does “पितृ कर्म” and the response is “seed” since the best action of पितृ कर्मis to give birth to children (to enable पितृto be reborn and continue their journey towards मोक्ष). Third, Cattle was the mark of wealth in earlier times; this may be replaced by material possessions (factories, etc) for today’s era. On why son is stated a most precious, this is because a son is the one who is responsible to perform श्राद्ध कर्म which liberates the parents from going to a नरक referred to as पुत.
इन्द्रियार्थाननुभवन् बुद्धिमाँल्लोकपूजितः । सम्मतः सर्वभूतानामुच्छ्वसन् को न जीवति ।। ५७ ।। Who is a person who is intelligent, admired in all regions, is popular among all while enjoying objects of the sense and breathing well but needs to be expressed as one who is not living at all?	देवतातिथिभृत्यानां पितॄणामात्मनश्च यः । न निर्वपति पण्चानामुच्छ्वसन् न स जीवति ।। ५८ ।। The one who does not protect and take care of देवता, अतिथि (ब्राह्मण guests), dependent family members, ancestors and one’s own आत्मा – even though such a one may be breathing, may be considered as not-living.
किंस्विद् गुरुतरं भूमे: किंस्विदुच्चतरं च खात् । किंस्विच्छीघ्रतरं वायो: किंस्विद् बहुतरं तृणात् ॥ ५९ ॥ What is weightier that पृथ्वी (Earth)? What is higher than आकाश (sky)? What moves about faster than वायु (air)? What numbers higher than blades of grass?	माता गुरुतरा भूमे: खात् पितोच्चतरस्तथा । मनः शीघ्रतरं वाताच्चिन्ता बहुतरी तृणात् ॥ ६०॥ Respect for mother is weightier that पृथ्वी Father is higher than आकाश Mind moves about faster than वायु Worries are higher in number than blades of grass
किंस्वित् सुप्तं न निमिषति किंस्विज्जातं न चोपति । कस्यस्विद्धृदयं नास्ति किंस्विद् वेगेन वर्धते ।। ६१।। Who does not close its eyes while sleeping? What does not make any effort after birth? Name the one which does not have a heart Name the one which keeps moving speedily	मत्स्यः सुप्तो न निमिषत्यण्डं जातं न चोपति । अश्मनो हृदयं नास्ति नदी वेगेन वर्धते ।। ६२।। Fish does not close its eyes while sleeping Egg does not make any effort after its birth Stone does not have a heart River keeps moving speedily
किंस्वित् प्रवसतो मित्रं किंस्विन्मित्रं गृहे सत: । आतुरस्य च किं मित्रं किंस्विन्मित्रं मरिष्यतः ।। ६३ ।। Who is the best friend of a traveller? Who is a best friend of a गृहस्थ? Who is a best riend of a diseased person? For one approaching death, who is a friend?	सार्थः प्रवसतो मित्रं भार्या मित्रं गृहे सतः । आतुरस्य भिषङ्मित्रं दानं मित्रं मरिष्यतः ।। ६४।। Fellow travellers are friends of a traveller Wife is the friend of a गृहस्थ वैद्य (doctor) is the friend of a diseased person Charity is the friend of one approaching death
कोऽतिथि: सर्वभूतानां किंस्विद् धर्मं सनातनम् । अमृतं किंस्विद् राजेन्द्र किंस्वित् सर्वमिदं जगत् ।। ६५ ।। Who is an अतिथि of all beings? What is सनातन धर्म? What is अमृत? And what is this entire world?	अतिथि: सर्वभूतानामग्नि: सोमो गवामृतम् । सनातनोऽमृतो धर्मो वायु: सर्वमिदं जगत् ।। ६६ ।। अग्नि is the अतिथि of all beings All that is indestructible is सनातन धर्म The milk of a cow is अमृत This whole world is an expression of वायु
Comments: In ancient times, अग्नि was lit up in all homes and related यज्ञकर्म was performed – even today, in houses aligned to वेद, people lit up दिया (viz अग्नि) and offer नमस्कारto the देवताs – thus, अग्निbecomes अतिथि of all beings. Milk is compared to अमृत since both सोम and milk are the immortalizing substances poured into a यज्ञ to make this effective. Last, why the whole world is expressed as वायु is because वायु or प्राण, as per अध्यात्म, is the starting point from where creation (or projection) of the universe comes about (just as प्राण or life-forces) are the ones sustaining the life of individual beings.
किंस्विदेको विचरते जात: को जायते पुनः । किंस्विद्धिमस्य भैषज्यं किंस्विदावपनं महत् ।। ६७ ।। Who moves about alone? Who is the one who is reborn after birth? What is the medicine during winter? What is greatest ground (location) for sowing?	सूर्य एको विचरते चन्द्रमा जायते पुनः । अग्निर्हिमस्य भैषज्यं भूमिरावपनं महत् ॥ ६८॥ सूर्य always travels alone चंद्र is reborn after taking birth अग्नि  is the medicine during winter It is पृथ्वी that is the greatest place for sowing
Comments: चंद्र goes through the process of waxing and waning every fortnight – hence seen as an object that is born, lives, dies and reborn again every fortnight. And as for पृथ्वी being the greatest ground of sowing, it is to convey the fact that eventually, everything on Earth comes from Earth and eventually merges into the Earth.
किंस्विदेकपदं धर्म्यं किंस्विदेकपदं यशः । किंस्विदेकपदं स्वर्ग्यं किंस्विदेकपदं सुखम् ॥ ६९ ॥ What is the main location for धर्म? What is the main location for fame? What is the main location of स्वर्ग? What is the main location for happiness?	दाक्ष्यमेकपदं धर्म्यं दानमेकपदं यशः । सत्यमेकपदं स्वर्ग्यं शीलमेकपदं सुखम् ।। ७० ।। Skill/ capability is main place where धर्म resides Charity is the main place where fame exists Truth is the main place where स्वर्गresides Happiness resides where there is character (शील)
किंस्विदात्मा मनुष्यस्य किंस्विद् दैवकृत: सखा । उपजीवनं किंस्विदस्य किंस्विदस्य परायणम् ।। ७१ ।। What is referred to as आत्मा in a मनुष्य? Who is its friend as determined by देव? By what does it sustain itself? What is its ultimate place of residence?	पुत्र आत्मा मनुष्यस्य भार्या दैवकृतः सखा । उपजीवनं च पर्जन्यो दानमस्य परायणम् ।। ७२ ।। Son is the आत्मा in a मनुष्य Wife is its देव-determined friend Its sustains itself by clouds Charity is the main place of residence
धन्यानामुत्तमं किंस्विद् धनानां स्यात् किमुत्तमम् । लाभानामुत्तमं किं स्यात् सुखानां स्यात् किमुत्तमम् ॥ ७३ What गुण is worth being thankful in a being? Which is the ultimate among all types of wealth What is the ultimate among all the gains? What is the ultimate among all happiness?	धन्यानामुत्तमं दाक्ष्यं धनानामुत्तमं श्रुतम् । लाभानां श्रेय आरोग्यं सुखानां तुष्टिरुत्तमा ।। ७४ ।। Skill/ capability is most गुण thankful in a being Knowledge of शास्त्र is the highest wealth Good health is the best of all gains Contentment is highest of all happiness
कश्च धर्म: परो लोके कश्च धर्म: सदाफल: । किं नयम्य न शोचन्ति कैश्च संधिर्न जीर्यते ।। ७५ ।। Which is the highest धर्म in all regions? What is the धर्म whose outcomes come daily? Control of what does not lead to unhappiness? Friendship with whom never gets destroyed	आनृशंस्यं परो धर्मस्त्रयीधर्म: सदाफल: । मनो यम्य न शोचन्ति संधि: सद्भिर्न जीर्यते ।। ७६ ।। Magnanimity is the highest धर्म in all regions धर्म aligned to वेद gives (good) outcomes daily Control of mind never leads to unhappiness Friendship with सत्पुरुष never gets destroyed
किं नु हित्वा प्रियो भवति किं नु हित्वा न शोचति । किं नु हित्वार्थवान् भवति  किं नु हित्वा सुखी भवेत् ।। ७७ ।। Getting rid of what does मनुष्य gain popularity? Getting rid of what does a मनुष्य never grieves? Getting rid of what does a मनुष्य gain wealth? Getting rid of what does मनुष्य gain joy?	मानं हित्वा प्रियो भवति क्रोधं हित्वा न शोचति । कामं हित्वार्थवान् भवति लोभं हित्वा सुखी भवेत् ।। ७८।। Getting rid of pride makes a मनुष्य popular मनुष्य never grieves by getting rid of anger Getting rid of desires, a मनुष्य gains wealth Getting rid of greed, a मनुष्य gains joy
किमर्थं ब्राह्मणे दानं किमर्थं नटनर्तके ।  किमर्थं चैव भृत्येषु किमर्थं चैव राजसु ।। ७९ ।। Why does one give charity to a ब्राह्मण? Why does one donate to entertainers? Why does one donate to servants? Why does one donate to kings?	धर्मार्थं ब्राह्मणे दानं यशोऽर्थं नटनर्तके । भृत्येषु भरणार्थं वै भयार्थं चैव राजसु ।। ८० ।। One donates to a ब्राह्मण for धर्म One donates to entertainers for fame One donates to servants for their well-being One donates to a king for fear
केनस्विदावृतो लोक: केनस्विन्न प्रकाशते । केन त्यजति मित्राणि केन स्वर्गं न गच्छति ॥८१॥ Entire world is covered by what? For what reason does it not get uncovered? Why does one get rid of friends? Why are people unable to access स्वर्ग?	अज्ञानेनावृतो लोकस्तमसा न प्रकाशते । लोभात् त्यजति मित्राणि संगात् स्वर्गं न गच्छति ।। ८२।। Whole world is covered by अज्ञान (ignorance) Influence of तमोगुण keeps the world covered Beings get rid of friends owing to greed Owing to attachments, people do not gain स्वर्ग
मृत: कथं स्यात् पुरुष: कथं राष्ट्रं मृतं भवेत् । श्राद्धं मृतं कथं वा स्यात् कथं यज्ञो मृतो भवेत् ॥ ८३ ॥ When are people seen as dead-like? How does a nation perish? How does a श्राद्ध perish? How does a यज्ञ get destroyed?	मृतो दरिद्र: पुरुषो मृतं राष्ट्रमराजकम् । मृतमश्रोत्रियं श्राद्धं मृतो यज्ञस्त्वदक्षिण: ॥ ८४॥ One who is very poor lives like a dead one Nation perishes where there is no governance श्राद्ध  perishes in the absence of a श्रोत्रिय ब्राह्मण Without दक्षिणा, a यज्ञ gets destroyed
का दिक् किमुदकं प्रोक्तं किमन्नं किं च वै विषम् । श्राद्धस्य कालमाख्याहि तत: पिब हरस्व च ॥८५॥ What are directions? What is जल (water)? What is food? What is poison? What is the (right) time for a श्राद्ध?	सन्तो दिग् जलमाकाशं गौरन्नं प्रार्थना विषम् । श्राद्धस्य ब्राह्मण: काल: कथं वा यक्ष मन्यसे ॥ ८६ ॥ सत्पुरुष define direction (means all seek them) आकाश is जल (water) Cow is food Seeking (begging) is poison ब्राह्मण represents the time for a श्राद्ध
Comments: Why is आकाश (space) referred to as जल? This takes us to the idea of projection of the universe (सृष्टि) – there is this idea of “Cosmic Waters” where the Universe is said to exist in a potential form (this is also referred to as मूल प्रकृति) or an undifferentiated form. And when सृष्टि happens, all that is potential becomes actual and takes the shape of visible universe. This is also referred to as आकाश or space which exists prior to the manifestation of the physical universe – this is why आकाश is जल. धर्म raises this question to युधिष्ठिर since he is well-versed with the ideas of evolution of the universe as contained in the वेद.  Next – why is cow referred to as food? The plain chain is that cow gives milk, milk gives butter, butter is used in a यज्ञ and it becomes the cause of the clouds which in turn give rains and it is rains that sprout seeds and thereby produce food – this is one way to look at the line. Last, ब्राह्मण represents the time for a श्राद्ध since it is when a ब्राह्मण is present, श्राद्ध can happen since the presence of ब्राह्मण determines the right time when a श्राद्ध is undertaken.
तप: किं लक्षणं प्रोक्तं को दमश्च प्रकीर्तितः । क्षमा च का परा प्रोक्ता का च ह्री: परिकीर्तिता ।। ८७ ।। What are the marks of तप? What is referred to as दम (control)? What is referred to as the highest क्षमा? What is referred to as लज्जा?	तप: स्वधर्मवर्तित्वं मनसो दमनं दम: । क्षमा द्वन्द्वसहिष्णुत्वं ह्रीरकार्यनिवर्तनम् ॥ ८८॥ Being focussed on one’s duty is तपस्या Control of one’s mind is referred to as दम To bear dualities like heat-cold, etc is highest क्षमा To stay away from actions one must not do is लज्जा
किं ज्ञानं प्रोच्यते राजन् क: शमश्च प्रकीर्तितः । दया च का परा प्रोक्ता किं चार्जवमुदाहृतम् ॥ ८९॥ What is referred to as ज्ञान? What is referred to as शम? What is referred to as highest magnanimity? And what is referred to as simplicity?	ज्ञानं तत्त्वार्थसम्बोध: शमश्चित्तप्रशान्तता । दया सर्वसुखैषित्वमार्जवं समचित्तता ।। ९० ।। To know the परमात्मा तत्व (nature) is ज्ञान Calmness of one’s mind is शम Seeking joy for all is highest magnanimity To be in equanimity at all times is simplicity
क: शत्रुर्दुर्जय: पुंसां कश्च व्याधिरनन्तक: । कीदृशश्च स्मृत: साधुरसाधु: कीदृश: स्मृतः ॥९१॥ Who is the enemy of all मनुष्य? What is the unending disease/ affliction? Who is referred to as a साधु? And who is an असाधु?	क्रोध: सुदुर्जयः शत्रुर्लोभो व्याधिरनन्तकः। सर्वभूतहित: साधुरसाधुर्निर्दय: स्मृतः ॥ ९२॥ Anger is the enemy of all मनुष्य Greed is the unending disease साधु is one whose actions for benefit of all असाधु is one who is without mercy/ heartless
को मोहः प्रोच्यते राजन् कश्च मानः प्रकीर्तितः । किमालस्यं च विज्ञेयं कश्च शोक: प्रकीर्तितः ।। ९३ ।। What is मोह (infatuation)? What is मान (pride)? Who is referred to as lazy? What is understood as शोक (sorrow)?	मोहो हि धर्ममूढत्वं मानस्त्वात्माभिमानिता । धर्मनिष्क्रियताऽऽलस्यं शोकस्त्वज्ञानमुच्यते ॥ ९४॥ To be at loggerheads with धर्म with मोह Pride of one’s आत्मा (real identity) is मान Lazy is one who does not follow धर्म To be in a state of अज्ञान (ignorance) is sorrow
Comments: अज्ञान here does not mean the normal meaning of ignorance of something. From an अध्यात्म lens, अज्ञान (the technical word is अविद्या) is a primal condition where an individual being is ignorant of the fact that the person, in reality, is one with परमात्मा, but in fact believes innately that the person is different and separate from परमात्मा, the universe and other beings – it is this separation idea that is referred to as अज्ञान. And to be in this state is to live without joy – hence this line.
किं स्थैर्यमृषिभि: प्रोक्तं किं च धैर्यमुदाहृतम् । स्नानं च किं परं प्रोक्तं दानं च किमिहोच्यते ।। ९५ ।। What is stability within a ऋषि? What is understood as धैर्य (courage)? What is understood as the highest स्नान (bath)? What is understood as दान (charity)?	स्वधर्मे स्थिरता स्थैर्यं धैर्यमिन्द्रियनिग्रहः । स्नानं मनोमलत्यागो दानं वै भूतरक्षणम् ॥ ९६ ॥ To be situated in धर्म at all times is stability Courage is to keep one’s sense in control Cleansing dirt in one’s own मन is highest स्नान Working to protect all beings is दान
कः पण्डितः पुमान् ज्ञयो नास्तिक: कश्च उच्यते । को मूर्खः कश्च काम: स्यात् को मत्सर इति स्मृतः ॥ ९७ ॥ Who should be considered as a पण्डित? Who should be considered as a नास्तिक? Who should be considered as a मूर्ख (fool?) What is काम (attachment)? What is the meaning of मत्सर (envy)?	धर्मज्ञः पण्डितो ज्ञयो नास्तिको मूर्ख उच्यते । काम: संसारहेतुश्च हृत्तापो मत्सर: स्मृतः ॥९८॥ One who adheres to धर्म at all times is a पण्डित One who is a foolish person is a नास्तिक One who is a नास्तिक is a foolish person काम is affliction that causes life of birth & death Burning in one’s own heart is मत्सर
कोऽहङ्कार इति प्रोक्त: कश्च दम्भ: प्रकीर्तितः । किं तद् दैवं परं प्रोक्तं किं तत् पैशुन्यमुच्यते ॥ ९९ ॥ What is understood as अहंकार (I-ness)? What is understood of दम्भ (obstinate)? What is referred to as परम दैव? What is referred to as पैशुन्य (backbiting)?	महाज्ञानमहङ्कारो दम्भो धर्मो ध्वजोच्छ्यः । दैवं दानफलं प्रोक्तं पैशुन्यं परदूषणम् ॥ २०० ॥ To live in highest अज्ञान is अहंकार To project oneself by fraudulent means as most evolved धर्मात्मा to all is दम्भ The outcome of दान is referred to as परम दैव To blame others (for everything) is पैशुन्य
धर्मश्चार्थश्च कामश्च परस्परविरोधिनः । एषां नित्यविरुद्धानां कथमेकत्र संगम: ।। २०२।। धर्म, अर्थ and काम – all three are essentially working against each other. When can one say that these opposing goals may have come together?	यदा धर्मश्च भार्या च परस्परवशानुगौ । तदा धर्मार्थकामानां त्रयाणामपि संगम: ।। २०२ ।। When धर्म and one’s wife become aligned to each other, when this happens, धर्म, अर्थ and काम can stay together quite easily
Comments: This may seem confusing but this is not so. First, धर्म, अर्थ and काम are understood as opposing forces. One who is immersed in धर्म cannot engage with activities that may generate a lot of money viz अर्थ (say gambling). Also, those who are always immersed in seeking pleasures (काम) can often ignore prescritions of not just धर्म but may also lose opportunities to earn अर्थ owing to paucity of time. But one who has a great wife who is aligned to धर्म, she becomes a great companion in whose presence, the husband too gets full support and with this support, he is able to engage in activities of धर्म, अर्थ and काम in the most appropriate way that generates a most favourable outcome for all. This is why scriptures always insist that one can engage in धर्म कार्य only when supported by a wife who is equally engaged in धर्म कार्य – else it is very difficult, if not impossible.
अक्षयो नरकः केन प्राप्यते भरतर्षभ । एतन्मे मृच्छतः प्रश्ननं तच्छीघ्रं वक्तुमर्हसि ।। २०३ ।। Who is the person who goes to unending नरक?	ब्राह्मणं स्वयमाहूय याचमानमकिण्चनम् । पश्चान्नास्तीति यो ब्रूयात् सोऽक्षयं नरकं व्रजेत् ।। २०४ ।। वेदेषु धर्मशास्त्रेषु मिथ्या यो वै द्विजातिषु । देवेषु पितृधर्मेषु सोऽक्षयं नरकं व्रजेत् ॥ २०५ ॥ विद्यमाने धने लोभाद् दानभोगविवर्जितः । पश्चान्नास्तीति यो ब्रूयात् सोऽक्षयं नरकं व्रजेत् ॥ २०६ ॥ One who calls a ब्राह्मण on his own but does not grant or refuses भिक्षा when asked to such a person, such a one goes over to नरक for a very long time. One who keeps a wavering attitude towards वेद, धर्मशास्त्र, ब्राह्मण, देवता and पितृधर्म, such a one goes over to नरक for a very long time. Despite being rich, one who does not give charity or use such wealth to enjoy life or tells one’s dependents (wife, children, etc) that he does not have any wealth, such a one goes over to नरक for a very long time.
राजन् कुलेन वृत्तेन स्वाध्यायेन श्रुतेन वा । ब्राह्मण्यं केन भवति प्रब्रूह्योतत् सुनिश्चितम् ।। २०७ ।। By which one does a ब्राह्मण-ness get fulfilled – by one family (कुल), by one’s conduct (आचार), by self-study of the वेद (स्वाध्याय) or by listening to शास्त्र?	शृणु यक्ष कुलं तात न स्वाध्यायो न च श्रुतम् । कारणं हि द्विजत्वे च वृत्तमेव न संशयः ॥ २०८॥ Neither by कुल or स्वाध्याय or शास्त्रश्रवण does one may be said to be a ब्राह्मण – it is only by one’s conduct (आचार) that one may be called as a ब्राह्मण वृत्तं यत्नेन संरक्ष्यं ब्राह्मणेन विशेषतः । अक्षीणवृत्तो न क्षीणो वृत्ततस्तु हतो हतः ।। २०९।। This is why one must make efforts to maintain सदाचार at all times – more particularly, the ब्राह्मणs must be more cautious since one whose सदाचार is not diminished, the ब्राह्मण-ness is guarded but one सदाचार is abandoned, one’s own self will get destroyed. पठका: पाठकाश्चैव ये चान्ये शास्त्रचिन्तकाः । सर्वे व्यसनिनो मूर्खा य: क्रियावान् स पण्डित: ।। १२० ।। Despite reading four वेद, if one remains a दुराचारी, such a one is lower than the lowest of शूद्र. One who is always eager to perform अग्निहोत्र daily and one whose senses are under control, only such a one can be called as a ब्राह्मण
प्रियवचनवादी किं लभते विमृशितकार्यकर: किं लभते । बहुमित्रकर: किं लभते धर्मरत: किं लभते कथय ।। १२२।। What does one gain by speaking sweetly? One who does work after a lot of consideration and thought, what does one gain? Who does one gain who makes a lot of friends? One who is aligned to धर्म, what does one gain?	प्रियवचनवादी प्रियो भवति विमृशितकार्यकरोऽधिकं जयति । बहुमित्रकर: सुखं वसते यश्च धर्मरत: स गतिं लभते ।। १२३ ।। A sweet speaker becomes popular among all One who does action after due consideration and thought gains the highest success One who makes many friends remains happy One who is aligned to धर्म attains सद्गति
को मोदते किमाश्चर्यं क: पन्था: का च वार्तिका । ममैतांश्चतुरः प्रश्नान् कथयित्वा जलं पिब ।। १२४ ।। Who is happy? What is surprising (आश्चर्य)? What is the way or route and what is वार्ता (news)?	पठ्चमेऽहनि षष्ठे वा शाकं पचति स्वे गृहे । अनृणी चाप्रवासी च स वारिचर मोदते ॥ १२५॥ One who is debt-free, one who is not living in a foriegn land, even if he is able to eat शाकं (vegetables, meaning food) once in five or six days by cooking oneself in one’s own house, one may said to be in a happy state. अहन्यहनि भूतानि गच्छन्तीह यमालयम् । शेषा: स्थावरमिच्छन्ति किमाश्चर्यमत: परम् ॥ १२६ ॥ Everyday, so many people are departing towards यमलोक, but those who are left, they believe that they will keep living forever, what can be more surprising than this. तर्कोऽप्रतिष्ठ: श्रुतयो विभिन्ना नैको ऋषिर्यस्य मतं प्रमाणम् । धर्मस्य तत्त्वं निहितं गुहायां महाजनो येन गत: स पन्था: ।। १२७ ।। Logic tends to be unstable, wisdom contained in श्रुति tends to be confusing, there is no single ऋषि whose wisdom can be taken as proof and the reality or truth of धर्म is hidden (meaning is very subtle), therefore, whatever way is followed by महापुरुष, that is the only way or route अस्मिन् महामोहमये कटाहे सूर्याग्निना रात्रिदिवेन्धनेन । मासर्तुदर्वीपरिघट्टनेन भूतानि काल: पचतीति वार्ता ॥ १८८॥ In this great delusion, where day and night are consumed by the sun and fire, and in the joining of months and seasons, time devours all living beings – this is the news

Who is a human being (पुरुष) and who is wealthy?

यक्ष उवाच

व्याख्याता मे त्वया प्रश्ना याथातथ्यं परंतप । पुरुषं त्विदानीं व्याख्याहि यश्च सर्वधनी नर: ॥ १९९ ॥
यक्ष asked – O परंतप! You have answered all my questions properly; now elaborate on the meaning of the word, पुरुष, and also explain who is the most wealthy person?

युधिष्ठिर उवाच

दिवं स्पृशति भूमिं च शब्दः पुण्येन कर्मणा । यावत् स शब्दो भवति तावत् पुरुष उच्यते ।। १२० ।।

युधिष्ठिर replied – Till the time a person’s fame earned from undertaking पुण्यकर्म keeps the person in the space of स्वर्ग and भूमि, till such a time, a person is referred to as पुरुष.

तुल्ये प्रियाप्रिये यस्य सुखदु:खे तथैव च । अतीतानागते चोभे स वै सर्वधनी नर: ।। १२२।।

(भूतभव्यभविष्येषु नि:स्पृहः शान्तमानस: । सुप्रसन्न: सदा योगी स वै सर्वधनीश्वरः ।।)

Only such a person is referred to as being wealthy who remains the same while experiencing the द्वन्द्व (dualities) of प्रिय & अप्रिय (likes & dislikes), सुख & दु:ख (joy & sadness) and भूत & भविष्यत् (past and future). One who is indifferent, calm, positively happy and immersed in योग in the past, present and future – such a one may be called as the Lord of wealthy people.

Last tough test for युधिष्ठिर

यक्ष उवाच

व्याख्यात: पुरुषो राजन् यश्च सर्वधनी नर: । तस्मात् त्वमेकं भ्रातॄणां यमिच्छसि स जीवतु ।। १२२ ।।

यक्ष asked – O राजन्! You have elaborated on who is a wealthy person quite well – therefore, from among your brothers, choose anyone and they can become alive.

युधिष्ठिर उवाच

श्यामो य एष रक्ताक्षो बृहच्छाल इवोत्थितः । व्यूढोरस्को महाबाहुर्नकुलो यक्ष जीवतु ॥ १२३॥
युधिष्ठिर replied — O यक्ष! The one who is brown complexioned, red eyes, as large as शालवृक्ष and sports broad shoulders is नकुल, kindly make him alive.

यक्ष उवाच

प्रियस्ते भीमसेनोऽयमर्जुनो वः परायणम् । स कस्मान्नकुलं राजन् सापत्नं जीवमिच्छसि ।। १२४ ।।
यस्य नागसहस्रेण दशसंख्येन वै बलम् । तुल्यं तं भीममुत्सृज्य नकुलं जीवमिच्छसि ।। १२५ ।।

तथैनं मनुजा: प्राहुर्भीमसेनं प्रियं तव । अथ केनानुभावेन सापत्नं जीवमिच्छसि ।। २२६ ।।

यस्य बाहुबलं सर्वे पाण्डवा: समुपासते । अर्जुनं तमपाहाय नकुलं जीवमिच्छसि ।। १२७ ।।

यक्ष replied — O राजन्! Here is the loved भीमसेन and also here is the one all of you adore – अर्जुन. How can you leave your own brothers and ask for your नकुल, your half-brother, to be made alive? Leaving भीम, who possesses the strength of ten thousand elephants, why do you want नकुल to be made alive? Everyone says that भीमसेन is your favourite, leaving him, what capability do you see in नकुल, your half-brother, to seek his life? On whose strength, all the पाण्डव have full confidence, why do you seek to leave out अर्जुन, and seek नकुल to get life?

युधिष्ठिर उवाच

धर्म एव हतो हन्ति धर्मो रक्षति रक्षित: । तस्माद् धर्मं न त्यजामि मा नो धर्मो हतोऽवधीत् ।। २२८।।

युधिष्ठिर replied — When धर्म is destroyed, that destroyed धर्म destroys the one responsible for such an action and if धर्म is protected, such धर्म will also protect the one responsible for such a protection. For this reason, I cannot abandon धर्म since such abandoned धर्म should not eventually destroy me too.

आनृशंस्यं परो धर्म: परमार्थाच्च मे मतम् । आनृशंस्यं चिकीर्षामि नकुलो यक्ष जीवतु ॥ २२९॥

धर्मशील: सदा राजा इति मां मानवा विदु: । स्वधर्मान्न चलिष्यामि नकुलो यक्ष जीवतु ।। १३० ।।

O यक्ष! It is my considered opinion that being compassionate is the highest धर्म. Keeping this in mind, I always keep a charitable and equanimous attitude towards all; and for this reason, let नकुल become alive.  O यक्ष! People believe that king युधिष्ठिर is a धर्मात्मा and therefore, I will never stray away from धर्म. Let नकुल become alive.

कुन्ती चैव तु माद्री च द्वे भार्ये तु पितुर्मम । उभे सपुत्रे स्यातां वै इति मे धीयते मति: ॥ १३१ ॥

यथा कुन्ती तथा माद्री विशेषो नास्ति मे तयो: । मातृभ्यां सममिच्छामि नकुलो यक्ष जीवतु ।। १३२।।

My father had two wives – कुन्ती & माद्री. In my considered opinion, both these wives must remain (as mothers) with their children alive. O यक्ष! For me, I do not see any difference between both कुन्ती & माद्री. I wish to treat (and see) both mothers equally and for this reason, let नकुल become alive.

यक्ष उवाच

तस्य तेऽर्थाच्च कामाच्च आनृशंस्यं परं मतम् । तस्मात् ते भ्रातर: सर्वे जीवन्तु भरतर्षभ ।। १३३ ।।

यक्ष replied  – O भरतश्रेष्ठ! You have shown respect for compassion and equanimity as against अर्थ and काम (personal comfort and desire), for this reason, I will bring alive all your brothers.

वैशम्पायन उवाच

ततस्ते यक्षवचनादुदतिष्ठन्त पाण्डवाः । क्षुत्पिपासे च सर्वेषां क्षणेन व्यपगच्छताम् ।। १।।

वैशम्पायन said – O राजन्! As soon as यक्ष conveyed this, all पाण्डव woke up and within no time, they got rid of their hunger and thirst.

Who is the यक्ष in reality? Personification of good values is धर्म

युधिष्ठिर उवाच

सरस्येकेन पादेन तिष्ठन्तमपराजितम् । पृच्छामि को भवान् देवो न मे यक्षो मतो भवान् ॥ २॥

युधिष्ठिर  asked – standing on a single leg in this lake and having never lost a battle, I wish to ask you – which of the great देव are you? I do not think you are a यक्ष.

वसूनां वा भवानेको रुद्राणामथवा भवान् । अथवा मरुतां श्रेष्ठो वज्री वा त्रिदशेश्वर: ॥ ३ ॥
मम हि भ्रातर इमे सहस्रशतयोधिनः । तं योधं न प्रपश्यामि येन सर्वे निपातिता: ॥ ४ ॥
सुखं प्रतिप्रबुद्धानामिन्द्रियाण्युपलक्षये । स भवान् सुहृदोऽस्माकमथवा न: पिता भवान् ॥ ५॥

Are you the greatest from among वसुs, रुद्रs or मरुद्गणs? Or you are देवराज इन्द्र Himself, the wielder of वज्र? These brothers of mine have fought many wars and I have not seen any warrior who is capable of defeating any of them. Their organs of sense indicate as if they have awakened from an agreeable slumber. Are you a well-wisher of ours or are you our father himself?

यक्ष उवाच
अहं ते जनकस्तात धर्मोऽमृदुपराक्रम । त्वां दिदृक्षुरनुप्राप्तो विद्धि मां भरतर्षभ ।। ६ ।।

यक्ष replied —O पराक्रमी भरतश्रेष्ठ तात! O युधिष्ठिर! I I am your father, धर्मराज, who is responsible for your birth. Do recognize me, I have come over here with the intention of seeing you.

यशः सत्यं दम: शौचमार्जवं ह्नीरचापलम् । दानं तपो ब्रह्मचर्यमित्येतास्तनवो मम ।। ७ ।।

My body is made of यश (fame), सत्य (truth), दम (self-control), शौच (cleanliness/ purity), सरलता (simplicity), लज्जा (always stay within rules and never transgress it), अचंचलता (having a stable mind), दान (charitable), तप (discipline/ focus) and ब्रह्मचर्य (detached).

अहिंसा समता शान्तिरानृशंस्यममत्सरः । द्वाराण्येतानि मे विद्धि प्रियो ह्यसि सदा मम ॥८॥

अहिंसा (non-harm), समता (equanimity), शान्ति (calmness), दया (magnanimity) और अमत्सर (non-envy) — these are the doors that people may take to reach me. You are always dear to me.

दिष्ट्या पण्चसु रक्तोऽसि दिष्ट्या ते षट्पदी जिता । द्वे पूर्वे मध्यमे द्वे च द्वे चान्ते साम्परायिके ॥ ९॥

Thanks to your good fortune, you adore शम (tranquility of mind), दम (self-control), उपरति (detached from the pulls of senses), तितिक्षा (ability to bear bodily pain) and समाधान (concentration). Also, you have won over (being affected by) the six dualities of भूख-प्यास (hunger and thirst), शोक-मोह (being dejected and infactuations) and जरा-मृत्यु (old age and death). Out of these, first two दोष are present at the young age itself, next two present during youth and last two present during the last stage of life.

धर्मोऽहमिति भद्रं ते जिज्ञासुस्त्वामिहागत: । आनृशंस्येन तुष्टोऽस्मि वरं दास्यामि तेऽनघ ।। २० ।।

वरं वृणीष्व राजेन्द्र दाता ह्यस्मि तवानघ । ये हि मे पुरुषा भक्ता न तेषामस्ति दुर्गति: ॥ १ ॥

Let you be glorious. I am धर्म and I have come here to see your conduct (orientation) for myself. O निष्पाप राजन्! I am very pleased seeing your benevolence (magnanimous orientation) and equanimity and I wish to grant you a boon.  O राजेन्द्र who stays away from पाप! Ask for something aligned to your own mind. Those people who are my भक्त (meaning those who are inclined towards धर्म), they will never face any difficulties.

युधिष्ठिर उवाच

अरणीसहितं यस्य मृगो ह्यादाय गच्छति । तस्याग्नयो न लुप्येरन् प्रथमोऽस्तु वरो मम ॥ १२॥

युधिष्ठिर replied — O भगवन्! The first boon I seek that is that the ingredients of the ब्राह्मण used for यज्ञ which were carried away by the मृग may be returned so that the अग्निहोत्र action does not remain undone.

यक्ष उवाच

अरणीसहितं ह्यस्य ब्राह्मणस्य हृतं मया । मृगवेषेण कौन्तेय जिज्ञासार्थं तव प्रभो ।। १३ ।।

यक्ष replied — O कुन्तीनन्दन King युधिष्ठिर! I had actually taken the form of a मृग to seal the implements of यज्ञ of the ब्राह्मण in order to create an opportunity to test you.

वैशम्पायन उवाच

ददानीत्येव भगवानुत्तरं प्रत्यपद्यत । अन्यं वरय भद्रं ते वरं त्वममरोपम ।। १४ ।।

Says वैशम्पायन – Then भगवान् धर्म replied that “Take it, I will hand over these to you. O देवोपम नरेश! Let your कल्याण happen, now ask for a second boon.

युधिष्ठिर उवाच

वर्षाणि द्वादशारण्ये त्रयोदशमुपस्थितम् । तत्र नो नाभिजानीयुर्वसतो मनुजा: क्वचित् ॥ २५॥

युधिष्ठिर replied  — We have stayed in a forest for twelve years. Now, the thirteenth year is coming. For this purpose, kindly grant a boon no one should be able to recognize us during this period.

वैशम्पायन उवाच

ददानीत्येव भगवानुत्तरं प्रत्यपद्यत । भूयश्चाश्वासयामास कौन्तेयं सत्यविक्रमम् ।। २६ ।।

यद्यपि स्वेन रूपेण चरिष्यथ महीमिमाम् । न वो विज्ञास्यते कश्चित् त्रिषु लोकेषु भारत ।। २७ ।।

वर्षं त्रयोदशमिदं मत्प्रसादात् कुरूद्वहाः । विराटनगरे गूढा अविज्ञाताश्चरिष्यथ ।। २८ ।।

यद् व: संकल्पितं रूपं मनसा यस्य यादृशम् । तादृशं तादृशं सर्वे छन्दतो धारयिष्यथ ।। २९ ।।

वैशम्पायन says – O राजन्! Listening to this, धर्मराज replies “I will grant this boon also to you”. Thereafter, धर्मराज again gave assurance to युधिष्ठिर, the righteous warrior, as said – O ‘भरतनन्दन! Despite you moving around on this earth in this same current form of yours, no one in all the three लोक will be able to recognize you. O कुरुनन्दन पाण्डवs! With my कृपा, all of you will move about in the विराटनगर in the thirteenth year and no one will be able to recognize you. Also, whatever form each of you decide to conceive of within your minds, each of you will take on such forms as aligned to your conception.

अरणीसहितं चेदं ब्राह्मणाय प्रयच्छत । जिज्ञासार्थं मया ह्येतदाहृतं मृगरूपिणा ।। २० ।।
प्रवृणीष्वापरं सौम्य वरमिष्टं ददानि ते । न तृप्यामि नरश्रेष्ठ प्रयच्छन् वै वरांस्तथा ।। २१ ।।

तृतीयं गृह्यतां पुत्र वरमप्रतिमं महत् । त्वं हि मत्प्रभवो राजन् विदुरश्च ममांशज: ।। २२।।

Do hand over the ingredients of the यज्ञ to the ब्राह्मण – it is only to test you that I had taken the form of मृग and stolen these ingredients. O सौम्य! In addition to whatever I have granted, kindly seek one more glorious boon – I will grant this to you. O नरश्रेष्ठ! I am still not satisfied enough in granting of boons to you. O Son! Let the third be a great and uncomparable boon. O राजन्! You are my son and so is विदुर who has been born as my अंश (part).

युधिष्ठिर उवाच

देवदेवो मया दृष्टो भवान् साक्षात् सनातनः । यं ददासि वरं तुष्टस्तं ग्रहीष्याम्यहं पित: ।। २३ ।।
जयेयं लोभमोहौ च क्रोधं चाहं सदा विभो । दाने तपसि सत्ये च मनो मे सततं भवेत् ।। २४ ।।

युधिष्ठिर said – O father! You are the eternal देव of देव. Whatever you wish to grant, do so and I will accept this with full humility.  O विभो! Kindly grant me such a boon with which I will be able to win over greed (लोभ), infactuations (मोह) and anger (क्रोध) and let my mind always be attached the दान (charity), तप (discipline) and सत्य (truth).

धर्म उवाच

उपपन्नो गुणैरेतै: स्वभावेनासि पाण्डव । भवान् धर्म: पुनश्चैव यथोक्तं ते भविष्यति ।। २५ ।।
धर्मराज replied — O पाणडुपुत्र! You yourself possess the form of धर्म. These traits are already part of your character. As you wished, these traits will remain part of your persona in the future too.

वैशम्पायन उवाच

इत्युक्त्वान्तर्दधे धर्मो भगवाँल्लोकभावनः । समेता: पाण्डवाश्चैव सुखसुप्ता मनस्विनः ।। २६ ।।
उपेत्य चाश्रमं वीरा: सर्व एव गतक्लमा: । आरणेयं ददुस्तस्मै ब्राह्मणाय तपस्विने ।। २७ ।।

वैशम्पायन says — O राजन्! Saying this, the protector of the worlds, भगवान् धर्म, disappeared (from the sight of the पाण्डव) and all the पाण्डवs, who felt as if they had woken up from a long happy sleep, came together and returned to their आश्रम. Coming there, they handed over the अरणी and मन्थनकाष्ठ (ingredients of अग्निहोत्र) to the तपस्वी ब्राह्मण.

Benefit of reading this discussion

इदं समुत्थानसमागतं महत् पितुश्व पुत्रस्य च कीर्तिवर्धनम् ।
पठन् नर: स्याद् विजितेन्द्रियो वशी सपुत्रपौत्रः शतवर्षभाग् भवेत् ॥ २८ ॥

Whosoever studies this great and famed उपाख्यान, which has the capability of raising कीर्ति (fame), in which is contained how भीम, अर्जुन, नकुल and सहदेव returned back to life together with the conversation between the father, धर्म, and son, युधिष्ठिर, such a one will be able to conquer their senses, live a controlled life of hundred years and their life will be filled with children and grandchildren.

न चाप्यधर्मे न सुहृद्विभेदने परस्वहारे परदारमर्शने ।
कदर्यभावे न रमेन्मनः सदा नृणां सदाख्यानमिदं विजानताम् ॥ २९ ॥

Also, those who will always remember this glorious उपाख्यान, their mind will not be influenced by अधर्म, will never create enmities between friends and well-wishers, they will never steal wealth of others, they will never covet wives of others nor will they ever be miserly.

ॐ तत् सत्