MAHABHARATA

YAKSHA PRASHNA EPISODE

The episode known as Yaksha Prashna in Mahabharata relates to the exchange of questions and answers
between Yama in the guise of a Yaksha who poses 126 difficult questions to Yudhishthira who gives the
most fitting answers to those questions.

Background

One day during their incognito vanavasa (living in the forests), Yudhishthira felt very thirsty and there
was no water in sight to quench his thirst. Sahadeva, the youngest of the Pandavas climbed up a tree and
spotted a lake at a distance.

When he reached the lake to bring water for Yudhushthira, he heard a voice that said “Beware! Don’t
touch the water before you answer my questions.” Without paying to the cautionary, Sahadeva started
collecting water from the lake. No sooner had he touched the water than he fell dead on the bank of the
lake. Seeing Sahadeva not returning, Nakula was sent to search for him. He too met the same fate as did
his elder brothers Arjuna and Bhima who followed him. Finally, Yudhishthira went to the lake and he
was shocked to see all his brothers dead. Yaksha revealed to him his terrible form and warned him that
he should answer his questions before helping himself to the water in the lake.

Yudhishthira gave him appropriate replies and Yaksha was pleased. Then, Yaksha said that he would
bring back to life one of his brothers. Yudhishthira wanted Nakula to be brought back to life. Yaksha
asked him why he was asking Nakula, the son of Madri, to be brought to life instead of Bhima or Arjuna
who were his own brothers being Kunti’s children. Yudhishthira replied that his father had two wives
Kunti and Madri both of whom he treated equally as his mothers. As he, Kunti Devi’s son, was alive, it
was only just and equitable that Nakula, the eldest son of Madri, should also be alive. Yaksha who was
none other than Yama, the god of death, was very pleased with Yudhishthira’s attitude and brought back
to life all the brothers of Yudhishthira.

Given below are the Yaksha’s questions with Yudhishthira’s answers from the great epic of Mahabharata
with a translation in simple English.

Yaksha said:
Who makes the Sun rise?
Who travel with him?
Who leads him to set?
Where is he firmly anchored? 1

Yudhisthira said:
It is Brahman which makes the Sun rise. 
Devas (Gods) travel with him.
Dharma leads him to set
and he is firmly anchored in Truth. 2

Yaksha said:
How does one become a srotriya (one well-versed in vedic lore)?
How does one attain greatness? 
By what means one gets help?  
O King! By what means one becomes intelligent? 3

Yudhisthira said:

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One becomes a srotriya by the study of the Vedas.
He achieves greatness by practice of austerities(tapas).
He earns strength by patience
and hebecomes intelligent by serving elderly men (of wisdom).4

Yaksha said:
What is the divinity in brahmanas?
What is the dharma of good people which they follow?
What is the humanly trait in them?  
What is the trait in them which is like that of the bad people?5

Yudhisthira said:
Swadhyaaya (study ofthe Vedas) is the divinity in the Brahmins.
Austerity (tapasya) is the good trait in them.
Their human trait is that they are subject to die.
Their trait like that of the bad people is speaking ill of others.. 6

Yaksha said:
What is the divinityof the Kshatriyas?
What is the dharma of good people which they follow?
What is the human-like trait in them? 
What trait in them is like that of the bad people?7

Yudhisthira said:
Skill in warfare is the divinity in Kshatriyas.  
Performance of sacrificial rites is their trait like that of the sages.
Their human trait is fear (timidity). 
Abandoning (those who seek protection) is their bad trait. 8

Yaksha said:
What is Sama in a sacrifice? 
What is Yajus in a sacrifice? 
What does the sacrifice invoke?
What is it that it does not transgress? 9
 
Yudhisthira said:
Prana is the sama  in a sacrifice. 
Mind is the Yajuþ in it. 
It is Rik which the sacrifice invokes
and it is also Rik which it (the sacrifice) does not transgress.10

Yaksha said:
What is the best thing for the tiller of the soil? 
What is the best thing for the one who sows?
What is the best thing for those who want a stable life?
What is the best thing for those who give birth? 11

Yudhisthira said:     
Rain is the best thing for the tiller. 
Seed is the best thing for the sower. 
Cows are the best for men seeking a stable life. 

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A son is the best thing for the progenitors.12

Yaksha said:
What is that person who enjoys all sense objects, is intelligent,
is honoured by people, is accepted by all and breaths like a
normal human being but lives like a person that is dead?  13

Yudhisthira said:
One who does not offer nourishment (bali, food) to these
five – the gods,the guests, the servants, theancestors and
the self – is a dead person although alive (breathing).

Yaksha said:
What is weightier than the Earth?
Which is taller than the sky?
What is  speedier than air?
What is more abundant than grass? 15  

Yudhisthira said:
Mother is weightier than Earth. 
Father is taller than the sky.
Mind is speedier than air
and worries are more abundant than grass. 16

Yaksha said:
Which (creature) does not close the eyes while sleeping?
What does not move after being born? 
Which has no heart?   
What grows (swells) by its speed?  17    
 
Yudhisthira said:
Fish does not close the eyes while sleeping.
Egg does not move after being laid.
The stone has no heart. 
The river swells with speed. 18 

Yaksha said:
Who is the friend of one away from home (travelling)? 
Who is the friend at home?
Who is the friend when one is sick?
Who is the friend when one is dying? 19

Yudhisthira said:

Companion(co-traveller) is the friend of a traveller. 

Wife is the friend of a person at home. 
Physician is the friend when one is sick.
Charity (Dana) is the friend of the dying. 20

Yaksha said:

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Who is the guest for all beings?
What is the ancient (or eternal) dharma? 
Which is nectar, O King? 
What pervades all the world? 21

Yudhisthira said:
Agni is the guest for all beings. 
Cowmilk and somarasa are nectar.
Adherence to truthfulness is the ancient (eternal) dharma. 
The whole of this world is pervaded by air. 22
 
Yaksha said:
Who moves about alone? 
Who is reborn again and again? 
What is the remedy for biting cold?
Which is the greatest of fields (where crops grow)? 24

Yudhisthira said:
The sun moves on its path alone. 
The moon is born again after waning out.
Fire is the remedy for biting cold. 
The earth is the hugest field. 24

Yudhisthira said:
Yaksha said:
What is the basis of dharma?
What is the basis of fame? 
What leads a person to heaven?
What is the ground of happiness? 25

Yudhisthira said:
Generosity is the basis of dharma. 
Charity (dàna, gifting) is the cause of fame.
Truthfulness leads to heaven.
Good conduct (Virtue) is the foundation of happiness.26

Yaksha said:
What is the soul of man? 
Who is his God-gifted friend?
What is his means of livelihood? 
What is his ultimate refuge? 27

Yudhisthira said:

Son is the soul (atma) of man.

Wife is the god-gifted friend. 
Clouds(Rain) are the means of livelihood.
Charity (dana, gifting) is his ultimate refuge. 28

Yaksha said:
What is the best of all goodness?

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What is the best of all wealth?
What is the best of all gains? 
What is the best of all happiness? 

Yudhisthira said:
Munificence is the best of all goodness. 
Learning is the best of all wealth. 
Health is the best of all gains.
Contentment is the best of all happiness. 30

Yaksha said:
What is the highest virtue?
Which duty always yields fruit?
What makes a man immune to sorrows? 31

Yudhisthira said:
Kindness is the best virtue.
Compliance with the Vedic prescriptions (èk, Sama, Yajuþ) always yields fruit.
The controlled mind cannot be overwhelmed with sorrow.
Treaty with the good persons never wears out. 32

Yaksha said:
What, if abandoned, makes a man popular?
What, if abandoned, makes a man invulnerable to grief?
What, if abandoned, makes a man wealthy?
What, if abandoned, makes a man happy? 32

Yudhisthira said:
Absence of pride makes a man well-liked.
Absence of wrath makes a man shielded against grief.
Absence of craving makes a man wealthy.
Absence of avarice makes a man happy. 33

Yaksha said:
Why are gifts offered to Brahmins?
Why are gifts offered to actors and dancers?
Why are gifts offered to protégés?
Why are gifts offered to the kings? 34

Yudhisthira said:
Gifts are offered to Brahmins for the sake of dharma.
Gifts are offered to actors and dancers to earn fame.
Gifts are offered to the protégés to maintain them.
Gifts are offered to the kings to secure protection. 35

Yaksha said:
What overshadows the sphere?
Why do men remain obscure?
Why do men shun friends?
Why do men fail to be in heaven? 36

Yudhisthira said:
Ignorance covers the sphere (the minds of men).

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Tamas hinders a man's blooming full.
Greed goads a man to shirk friends.
Evil company frustrates a man's prospect to be in heaven. 37

Yaksha said:
Why does a man live as if he is dead?
When is a kingdom called as being dead?
When are the last rites considered dead (incomplete)?
Why is a sacrificial rite considered dead (incomplete
even after its formal completion)? 38

Yudhisthira said:
A poor man lives like a dead person.
Anarchy spoils a kingdom i.e. a kingdom is called dead when anarchy prevails.
The last rites are considered dead (incomplete) in the absence of erudite priests.
A sacrificial rite is called dead (fruitless; incomplete) if gifts are not offered to
the Brahmins who preside. 39

Yaksha said:
What is the way?
What is spoken of as water?
What is spoken of as food?
What is the proper time of the last rites?
Answer these questions, and then drink and take away. 40

Yudhisthira said:
The way directed by the sages is the right path.
The sky is the source of water.
The cow is the source of food.
Seeking favour (by a man of honour) from another person
is abominable like poison.
The time of the last rites comes when Brahmins
consenting to have meals are available.
What is your opinion, O Yaksha? 41


Yaksha said:
What is the sign of asceticism?
What is considered true restraint?
What constitutes forgiveness?
What is shameful? 42

Yudhisthira said:
Single-minded devotion to one's own religion is the mark of asceticism.
Restraint of mind is considered true restraint.
Forgiveness consists in endurance of enmity.
Withdrawal from laudable acts is disgraceful.43

Yaksha said:
O King! What is said to be Knowledge?
What is said to be control of the senses?
What is said to be mercy?
What is said to be forbearance? 44

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Yudhisthira said:
Awareness of Brahman is Knowledge.
Tranquillity of mind is the sign of control of senses.
Mercy consists in wishing happiness to all.
Forbearance (patience) means equanimity of mind. 45

Yaksha said:
Which enemy is invincible?
Which disease is incurable?
Which men are honest?
Which men are dishonest? 46

Yudhisthira said:
Anger is the most invincible enemy.
Covetousness is an incurable disease.
A righteous man desires the well-being of all.
An unfair man is one who is not merciful. 47

Yaksha said:
O King! What is ignorance?
What is pride?
What is considred as idleness?
What is said to be grief? 48

Yudhisthira said:
Ignorance means lack of awareness of obligatory duties.
Pride means that one is the doer of actions.
Astention from performance of one's duties is idleness.
Lack of knowledge (of truth) leads to grief. 49

Yaksha said:
What has been called steadiness by the sages?
What has been called patience?
What is a real ablution?
What is charity? 50

Yudhisthira said:
Steadiness is reflected in the adherence to one's own religion.
Patience consists in control of the senses.
Ablution means cleaning the mind of all impurities.
Charity consists in safeguarding all creatures.51

Yaksha said:
Who is a learned man?
Who is called an atheist?
Who is a stupid person?
What is called desire?
What is envy? 52

Yudhisthira said:
A man who is well-aware of his duties is called a learned man.
A stupid person ( a man of no knowledge of Truth) is an atheist.
Attachment to material objects is desire.
Envy is the product of a burning heart. 53

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
Yaksha said:
What is conceit?
What is hypocrisy?
What is the grace of God?
What is wickedness?54
Yudhisthira said:
Lack of knowledge in enormity gives birth to pride.
Setting up a religious standard is hypocrisy.
Grace of God is the fruit of our offerings to him.
Wickedness consists in denigration of other persons. 55

Yaksha said:
Righteousness, wealth and desire are opposed to one another. Then, how
can these ever -incongruous elements exist together? 56

Yudhisthira said:
As a virtuous man lives being associated with his wife affably,
righteousness, wealth and desire exist together in full agreement. 57


Yaksha said:
O Bharatarùabha! Who is condemned to everlasting hell?
Tell me promptly. 58

Yudhisthira said:
A person who invites a Brahmin to offer gifts but thereafter
tells him that he has nothing to offer is condemned to everlasting hell. 59

A person who vilifies the Vedas, the religious scriptures, the Brahmins,
the gods and the ancestral rites is destined to be in perpetual hell.60

A person despite being rich neither does not offer any gifts nor does he
enjoy himself owing to acquisitive habit (saying that he has no riches)
goes to endless hell. 61

Yaksha said:
O King! What makes a man Brahmin – birth, occupation, study or learning?
Tell me with conviction. 62

Yudhisthira said:
O Yaksha! Not birth, nor study nor learning is the cause
of Brahmanahood. Doubtlessly, it is determined by his conduct. 63

A man's conduct should always be well-guarded, especially by a Brahmin.

He who maintains his conduct flawlessly is a man of stainless demeanour. 64

Teachers and pupils – in fact, all who study the scriptures,

if addicted to wicked habits, are to be regarded as illiterate
wretches. Learned is the man who performs his religious duties.65

Even a person of unfair conduct who has studied the four Vedas
is regarded as a wicked person. He is no better than a Shudra.
A Brahmin is one who performs agnihotra sacrifice and

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has his senses under control.66

Yaksha said:
What does a person who speaks agreeably gain?
What does a prudent man gain?
What does a man who has many friends gain?
What does a virtuous man gain?67

Yudhisthira said:
A person who speaks agreeably is loved by all.
A prudent man gains much more by his action.
A man with many friends lives happily.
A virtuous man attains a happy state in the next world.68

Yaksha said:
What is truth?
What is the surprise?
What is the right path?
Who is truly happy?
Answer these questions and then drink. 69

O amphibious creature! Happy is the man who lives on

vegetables cooked in his own house in the fifth or the
sixth part of the day, owes no debt to anybody and who
does not live in a foreign land. 70

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 surprising than this? 71

Argument leads to no certain conclusion; the ørutis are different

from one another; there is not even one sage whose opinion is
accepted by all; the truth about religion and duty is hid in caves;
therefore, that alone is the path along which the great have walked. 72

The world overshadowed with ignorance is like a cauldron. The sun is fire;
the days and nights are fuel; the seasons constitute the wooden ladle; Time
is the cook boiling all creatures in the cauldron (with these aids). This is the
vàrtà (Truth).73


Yaksha said:
O repressor of foes! You have answered all my questions satisfactorily. Now
tell me who is an ideal man and who owns all kinds of wealth.74

Yudhisthira said:
The fame of a virtuous man spreads over heaven and earth.
As long as the fame lasts, he is a worthy man.75

A person who rates both the pleasant and the unpleasant,

joy and sorrow, the past and the future as equal is immensely rich.76

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Yaksha said:
O King! you have correctly explained who is an ideal man and who is really rich.
Now, let one of your brothers, in accordance with your choice, get back life.77
Yudhisthira said:
O Yaksha! Let Nakula whose complexion is dark, whose eyes are red, who is tall like a ÷ala (shorea
robusta) tree, who is broad-chested and mighty-armed get up alive.78

Yaksha said:
Bhimasena is dear to you, and Arjuna also is one upon whom
all of you depend. Why, then, O King, do you, wish a step-brother
to get back his life!79

Why do you wish Nakula to be alive in preference to

Bhima who is mightier than ten thousand elephants? 80

People said that Bhimasena was dear to you. What is the purpose,
then, of getting your step-brother Nakula alive? 81

Why do you wish Nakula to be alive renouncing Arjuna

whose muscle is admired by all the Pandavas? 82

Yudhisthira said:
Virtue (Dharma) if defiled ruins a man while if is abided by it
protects a man. I, therefore, am not willing to forsake dharma
as I do not want to be destroyed by it being spoilt by me.83

Kind-heartedness is the highest virtue. It is, in my opinion,

higher than the highest attainment. As I adore that virtue,
O Yaksha, let Nakula be alive. 84

Let men know that the king is always virtuous. I will never abstain from my duty.
Let Nakula, therefore, be revived! 85

My father had two wives – Kunti and Madri. It is my

view that they both should live their sons.
(So, I desire Nakula, son of Madri to be alive.) 86

I do not discriminate between Kunti and Madri. To me,

they are equal. So, O Yaksha, revive Nakula. 87


Yaksha said:
O King of Bharata! Since you value kindness above
wealth and pleasure, let all of your brother be alive.

Here ends Yaksha-prashna (Yaksha-Yudhisthira conversation)

in Araneya Parva in Aranyak Parva in Chapter 113 of the Mahabharata.



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 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..!

l:ilk blwst& Œtýnw& Cebmulk rŒgk ;c>

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





































13








































14























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
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