Words of Wisdom from Srimadh Azhagiyasingar 44th Pontiff of Sri Ahobila Mutt
The Questions of Yaksha and the Answers of Dharmaputhra (Yudhishtira)
(Translated into English from the Tamizh “arul mozhigal”)
— M.K.Sudarshan
(This article has been published in the November 2021 issue of “VAINAVA KURAL” (English edition)
The Pandavas were very dear to Sri Krishna. They had reposed their utmost faith in him after he had come forward in the nick of time to save all of them, and their spouse Draupadi, from dishonor and distress (in the royal court of Hastinapur) and thus did they come to be Krishna’s protégés during the twelve long years they had had to perforce remain banished in exile in the forests.
Sometime during the twelfth year of their banishment, an indigent Brahmin, greatly perturbed, came running one day to the Pandavas and cried plaintively, “My lord, O Dharmaputhra, while I was preparing to perform the sacred fire-ritual, a vagrant deer came into my dwelling, grabbed the wooden pestle and flint-stone mortar with which the holy spark of fire for my rite is ignited, and ran away into the forests with them. I ran in pursuit but the deer vanished … Without the pestle and mortar, I cannot kindle the sacred fire needed to commence my ritual and complete it. I am greatly distressed! Please I beseech you, royal princes, to go forthwith in search of the delinquent creature, retrieve my ritual tools and restore them to me again, please!”
Dharmaputhra, heeding the Brahmin’s cry for help, then went forthwith to scour the forests along with his four siblings, trying to look for the errant deer. Despite strenuous efforts, they failed to apprehend the creature. Utterly exhausted from their long search, they at last came to rest a while in a forest-clearing. They began looking for water to quench their thirst. To their consternation they could find no water body easily anywhere in the vicinity. However, the youngest of the Pandavas, Nakulan, told them he remembered having recently come across a pond not too far away from where they stood. Then, at Dharmaputhra’s instance, Nakulan set out alone to locate the pond and fetch water.
A little while later, Nakulan did come upon the pond he was looking for and gladdened to find water at last, he decided he would proceed to first drink the cool water and quench his own burning thirst before beckoning his brothers to the spot. Just as he was about to gather and cup the water in his hands, he suddenly saw and heard a stork that stood nearby on the banks speak clearly to him:
“Before you touch the water, know this that I shall have to put to you a few questions to answer. If you fail to respond or if your responses are unsatisfactory, then you shall certainly die here”.
Nakulan chose to simply ignore the stork and proceeded to drink water from the pond. Instantly, he fell to the ground and died.
Back in the forest-clearing where the Pandava brothers awaited Nakulan’s return, Dharmaputhra, grew concerned and hence sent Sahadeva to find out what was delaying Nakulan. Sahadeva too reached the same spot as Nakulan, was accosted again in the same way by the stork and likewise, ignoring the bird’s dire warning, proceeded to drink water from the pond to quench thirst… and dropped dead.
Disconcerted again by Sahadeva too not returning, Dharmaputhra next asked Arjuna to go in search of the two younger siblings. Arriving at the pond, Arjuna too immediately sought to quench thirst by dipping into the waters when he heard the magical stork again speak the same words of dire warning to him. Arjuna haughtily replied to the bird, “Oh you are a mere stork giving out warnings from the safety of your hideout! If you are brave show yourself to me… I’ll send you packing at once to hell!” Paying no heed to the stork, Arjuna too tried to drink water from the pond, collapsed instantly and died.
With Arjuna not returning, the exasperated Dharmaputhra then dispatched Bhima to go find the siblings. When the mighty mace-carrying Bhima arrived at the pond, he was shocked to find his dead brothers there and flew into a rage and looked around for the assassin. A strange disembodied voice from nowhere then called out to him, warning him of the same fate awaiting him if he behaved in the same way his fallen brothers had done before him. The ebullient Bhima ignored the warning, and proceeded to drink water from the pond. Instantly he too died.
At last, unable to bear his burning thirst, Dharmaputhra himself went looking for his brothers. When he came upon the waters of the pond, he saw his siblings all dead. Deeply distressed but then sensing that he could do nothing really for his dead brothers, Yudhishtira decided to save his own life from desperate thirst. He descended into the waters to gather water. It was then that a gigantic, hideous creature appeared in sight from the woods of the forest and, leaning nonchalantly upon the trunk of a great tree, spoke to him in a deep, stentorian voice:
“I am no mere stork… I am a Yaksha… a ghoul of these forests. Your brothers did not heed my warnings and hence had to die at my hands. If you answer to my satisfaction all the questions I shall pose to you now, you may drink water from the pond safely. But if you too decide to disobey me as your brothers did before you, then you too shall suffer their fate”.
Dharmaputhra, unlike his brothers, immediately responded tamely to the Yaksha, “Please go ahead and put to me the questions you wish to be answered by me. I shall answer to the best of my knowledge and ability!”
Thus, commenced the Dialogue between the Yaksha and Dharmaputhra (Yaksha Prashna) wherein to the former’s pointed questions, the latter provided fitting answers that were all in true consonance with the most profound of scriptural authority. I shall now narrate to you that dialogue as it happened which you may please follow closely:
Question 1. What power makes the sun rise and journey across the skies?
Answer: The sun rises in the eastern horizon and is able to traverse across the high firmament thanks to the libation of water poured solemnly by good Brahmins as oblations to the sun-god even as they, at the same time, chant the “gaayatri mantra” (in the daily rite of “sandhyaavandanam”).
Q.2. When he journeys across the skies, the sun-god is accompanied by whom?
A: The nine planets (navagraha-s) are the fellow-travelers of the sun-god on his journey.
Q.3. By what power does the sun set at dusk into the horizon?
A: By the power of the sacrificial rites (yaagaa-s) conducted by sages and men of piety (dharma) does the sun set at dusk.
Q.4. In deference to what law or order, does the sun-god journey forth every day without ever veering off his ordained course?
A: As pronounced in the Upanishads, “lokah sathyE pratishtithah:”, it is in deference to the Will of the Supreme Almighty (bhagavath-sankalpa), that the sun-god does travel without ever veering off course.
Q.5.By what means does a Brahmin evolve into a ‘srotriya’ or a “man of spiritual wisdom” i.e. a “brahma-gynaani” (knower of God)?
A. By means of the knowledge attained from the Vedas and Vedanta does a Brahmin mature into a “srotriya”… a knower of the Supreme “Brahman”
Q.6. Through what deeds does a Brahmin ennoble himself?
Answer: The Brahmin ennobles himself through constant observance of austerities, penance and contemplation (tapas).
Q.7.What is it that binds a man to all the things of this world?
A: What binds a man to the things and beings of this world is revealed in the scriptures and through means of which a man is able to gain the strength to bind those others to himself too.
Q.8.How does an ordinary man become a man of wisdom?
A: A man gains wisdom by associating with men of wisdom – they who have acquired true knowledge by dint of their study of both spiritual and secular subjects found in the “saastra” (scriptures).
Q.9.What bestows upon Brahmins the mark or stature of divinity?
A: It is through the long study and arduous practice of Vedas under the tutelage of a qualified Acharya and by following his guidance faithfully that a Brahmin is able to attain divine stature.
Q.10.What is the dharma practiced by the Brahmin that gives him strength of character?
A: Performing constant “tapas” or austerities alone is the dharma that gives the Brahmin his strength of character.
Q.11.What makes a Brahmin (endowed with marks of divinity) make him still a human?
A: The inevitability of death makes him human.
Q.12. When does a Brahmin fall from grace and behave wickedly?
A: A Brahmin falls from grace and becomes wicked when he goes about in life berating men steeped in the learning of Vedas and Vedanta and belittling too other virtuous people of the world.
Q.13.What bestows upon a “Kshatriya” (caste of warriors and rulers) the mark or stature of divinity?
A: His weaponry, and his prowess in the art of war with it, bestows divine stature upon the Kshatriya.
Q.14.What is the dharma practiced by a kshatriya that gives him strength of character?
A: The dharma of performing great “yaaga-s”…. sacrifices for the welfare of the commonweal… gives him strength of character.
Q.15.What makes a “Kshatriya” (with the marks of divinity) human?
A: His punctiliousnesstowards his ordained duties makes a “Kshatriya” a human by nature.
Q.16.What is moral failure in a “Kshatriya”?
A: Refusing to do his duty to go forward to fight in a righteous war is moral failing in a “Kshatriya”.
Q.17.What does the Saama Veda signify to the conduct of a great “yaaga” (ritual sacrifice)?
A: The lifeblood of a “yaaga” is the Saama Veda.
Q.18.What does the Yajur Veda signify to the conduct of a great “yaaga”?
A: The Yajur Veda is to the “yaaga” what the mind (manas) is to man.
Q.19.What gives a great “yaaga” its true form and structure?
A: It is the Rk Veda that gives the “yaaga” its true form and structure.
Q.20.What is most indispensable for the conduct of a great “yaaga”?
A: A great “yaaga” can never be embarked upon without the Rk Veda. It is the most indispensable.
Q.21.What is that substance which promotes growth, provides nourishment and sustains all beings?
A: Rain is that substance that provides growth and sustainability for all creations on earth.
Q.22.Amongst the several varieties of grains that exist, which one is the most productive in yield and for which it is worthwhile expending great cultivating effort?
A: Paddy seed-grains are the most deserving of the effort of cultivation.
Q.23.What is that being that is most worthy of domesticating and nurturing at home?
A: The husbandry of cows at home is extremely worthy domestic effort.
Q.24.What is the most valuable of human productive effort?
A: Ensuring unbroken line of progeny is the most valuable of human productive effort.
Q.25.When does a man who enjoys all kinds of abundant means and material resources in life, who possesses keen intelligence, who commands the respects of his peers in society and who is even-tempered and just in all his dealings with fellowmen … when is even such a well-endowed man considered to be nothing but a dead man walking?
A: The man who, in spite of being endowed in life with all manner of abundant material endowments, fails yet to please the gods (devata-s), honor house-guests, and treat house-servants well and venerate his departed ancestors…. such a man, even though he might walk upon this earth, is nonetheless to be regarded as dead man walking … a walking corpse verily.
Q.26. In the mortal world what may be regarded as being ever more precious than the earth?
A: One’s mother may be regarded as being more precious than the earth.
Q.27. Who in the world may be regarded as being higher than the overarching skies?
A: To a son, his father is to be regarded as a being higher than the overarching skies.
Q.28.What is faster than the wind?
A: The mind travels faster than the wind… It can travel to as far as even Kaashi (Varanasi) within the blink of an eye.
Q.29.What is it which is more innumerable than wild weeds or grass?
A: Mental worries or perturbations (chinthaa) outnumber even wild weeds or grass.
Q.30.What beings even while fast asleep do not ever close their eyelids?
A: The eyelids of fish do not close even when the creatures are asleep.
Q.31.The seed of which creatures in the world cannot be re-planted or grown again?
A. The egg of the duck, the hen and other such similar creatures cannot be made fecund seed again (after they are hatched).
Q.32.What is utterly heartless in the world?
A: A cold stone is the most heartless of all things on earth.
Q.33.What is that which thrives upon swiftness?
A: The flowing river-waters thrive most on swiftness.
Q.34.What provides comfort of companionship for the highway traveler?
A: The highway traveler finds comfort of companionship in humans groups or clusters.
Q.35.What provides comfort of companionship for a homebound man?
A: For the homebound man, comfort of companionship is provided by the spouse.
Q.36.For the man ailing from disease, what gives comfort of companionship?
A: For a man ailing in sickness, comfort of companionship is provided by his attendant doctor.
Q.37.What is it in the world that is received as a most welcome guest by all creatures?
A: The fire (that gives warmth to everyone) – Agni the fire-god — is the guest welcomed most by all creatures on earth.
Q.38.What is eternal, or “sanaatana” Dharma?
A: That Dharma which enables one to seek Bhagavaan, the Almighty, who is undying and eternal, and the same Dharma which is spoken about in the Vedas, and that which is faithfully followed and practiced by seekers…. that is verily Sanaatana Dharma, the perennial philosophy.
Q.39.What can be said to be elixir of life on earth (“amrutham”)?
A: The spirit manifested as the Moon (Chandran), which bestows upon every linctus in the world with its respective curative essences and properties… that is indeed the elixir of life (“amrutham”).
Q.40.What is that which may be regarded as the most valuable worldwide?
A: Of all things existent, the Air that pervades the atmosphere is the most valuable to all creations worldwide.
Q.41.Who may be said to be the ever solitary traveler?
A: The ever solitary traveler is the sun-god Suryan.
Q.42.What created thing vanishes only to be yet re-created?
A: The moon-god Chandran appears, disappears and then again re-appears.
Q.43.What may be said to be the antidote for the dark fog of mistiness?
A: The glow of a blazing fire is the best antidote to remove the misty darkness of fog.
Q.44.Of all places in the universe which is the one that is the most conducive for the act of Creation — of humans and of all other beings?
A: This Earth is the most ideally suited place indeed for all Creation, human and otherwise.
Q.45.Which is the Dharma that is universally uniform and constant?
A: Showing due courtesy (“daakhshinyam”) to one and all is the universally constant and uniform Dharma.
Q.46.What deed does bring renown instantly to one even when done just once?
A: Even a single act of Charity (daanam) done in the proper manner unto good souls can indeed bestow instant renown upon one.
Q.47.Which deed is that when done even once, secures for one the reward of heavenly paradise (svarga)?
A: When man speaks the Truth exactly as revealed by scriptures (saastra), done even just once, surely secures a place for him in heavenly paradise.
Q.48.What is that which unfailingly bestows Happiness upon us?
A: It is good-naturedness that unfailingly bestows Happiness upon us.
Q.49.What is regarded by a man to be verily his soul (Atma)?
A. A man regards a son born to him to be verily his soul.
Q.50.Who is the divinely appointed confidante of Man?
A: A man’s spouse is indeed the God-appointed confidante of Man.
Q.51.What is the most essential requisite for human survival?
A: The most essential requisite for human survival is copious rain-bearing clouds.
Q.52.Which deed must the human soul habitually do every day?
A: The human soul must daily offer ritual libation of water (“arghyam”) as oblation to the gods, he must chant the Vedas and he must engage in other such acts of piety regularly….
Q.53.To what reason might a man attribute his good fortune in life and which would enable him to claim, “I am privileged indeed!”?
A: He can claim so if in the execution of all his good deeds in life he is able to display both competence and enterprise (saamarthyam).
Q.54.What is the greatest of wealth amongst all the riches of this world?
A: For the Brahmin, the greatest of all wealth in this world is the Veda.
Q.55.Of all the gains that may be secured in life, which one is the most profitable?
A: Robust Health is the most profitable of all gains in life.
Q.56.Amongt all the pleasures meant to be enjoyed in life, which is the foremost one?
A: To remain wholly content with whatever enjoyment is afforded by all that one happens to possess in life — that is indeed the greatest pleasure.
Q.57.What is that Dharma that leads to Perfection (uthkrishta)?
A: The Dharma involving compassion (kaarunyam) being shown to all Life in this world (bhutha) leads to perfection.
Q.58.Which Dharma yields benefits perennially?
A: The Dharma-s prescribed in the Vedas, if practiced faithfully, yield perennially all manner of benefits.
Q.59.By subduing which may one avoid all sorrow?
A: By subduing the Mind one may avoid all sorrow.
Q.60.Which amongst all kinds of human relationships is the most enduring?
A: The relationship with peace-loving souls (saadhu-s) is the most enduring of all human kinship.
Q.61.By jettisoning what does a man become agreeable to one and all in life?
A: By jettisoning his egocentricity (ahankaaram), a man becomes agreeable to one and all in life.
Q.62. By jettisoning what does a man avoid despair?
A: By jettisoning Rage within himself does a man avoid Despair.
Q.63.By jettisoning what might a man realize the true ends of his life?
A: By jettisoning all unworthy desires in life can a man attain the true ends of life.
Q.64.By jettisoning what might a man gain Happiness?
A: By jettisoning Greed does a man gain Happiness.
Q.65.Why must one be charitable towards Brahmins?
A: Charity to Brahmins generally induces both cause and affirmation of Dharma…. That is why charity is done unto the Brahmin.
Q.66.Why is it important to liberally remunerate artistic people like dancers (and other aesthetes) etc.?
A: By remunerating artists and aesthetes well, society at large attains worldly distinction and acclaim.
Q.67.Why is it important to remunerate the servant-classes well?
A: They are to be well remunerated to ensure their lasting wellbeing and protection.
Q.68.Why are rulers of state to be endowed with great wealth and resources?
A: So that the wealth and resources of rulers of state can be employed for the sake of larger public security, welfare and interest.
Q.69.What enshrouds this world?
A: This world is shrouded by a great veil called enveloping Nescience.
Q.70.What is it that renders things to remain obscured from the world?
A: Darkness and Nescience makes them remain obscure.
Q.71.What makes a man cast aside his good friends?
A: Rapaciousness makes a man to cast his good friends away.
Q.72.What makes heavenly paradise unattainable for a man?
A: His bondage to things unworthy and wicked in this world makes heavenly paradise unattainable.
Q.73.What makes a living man no better than a corpse?
A: A man utterly lacking in any learning – i.e. knowledge of the veda, saastra or puraana – and the man utterly devoid of wealth or property are both regarded in this world as being no better than a corpse.
Q.74.When does a State start becoming moribund?
A: A State wherein Justice neither prevails nor is respected soon becomes moribund.
Q.75.How is the annual rite of offering oblations to ancestors (“shraadham”) wasted or rendered futile?
A: When men of loose morals, or else atheists, are invited to preside at the “shraadham” rite in their capacity of “brahmins” who must ceremoniously consume the sacramental victuals — that ritual becomes utterly infructuous.
Q.76.Why do the sacred sacrifices – “yagaa” and “yagnya” – become infructuous?
A: They become infructuous because the oblations prescribed by the scripture are either not offered at all, or offered as insufficient benefactions, to the manes.
Q.77.What defines sense of all direction?
A. It is Strength that defines all sense of directions.
Q.78.What contains the Waters?
A: Space contains the Waters.
Q.79.What bears Food?
A: The cow bears Food.
Q.80.What is toxic social pollutant?
A: Destitution is toxic social pollutant.
Q.81.What is the time apposite for performing the holy rite of “shraadham”?
A: Anytime when a noble Brahmin arrives home is time apposite for the “shraadha” ceremony.
Q.82.What is the hallmark of penance (tapas)?
A: To be diligent and steadfast in performing one’s ordained duty is the hallmark of “tapas”.
Q.83.What makes Perfection (tamam)?
A: Control of the Mind makes Perfection.
Q.84.What is Forbearance?
A: To remain equanimous in facing or accepting both joy and sorrow, gain and loss, triumph and defeat, honor and ignominy is Forbearance.
Q.85.What causes one to be ashamed of oneself (lajja)?
A: To fall prey to doing evil causes one to be ashamed of oneself (lajja).
Q.86.What is that knowledge that aids attainment of salvation (moksham)?
A: The knowledge that results in intuitive realization of the true nature of “jeevaatma” (individual soul), of “paramaatma” (universal soul) and such other truths is knowledge indeed which leads to salvation.
Q.87.What is equanimity?
A: Tranquility of the Mind is equanimity.
Q.88.What is compassion?
A: To wish always for the wellbeing of all others is Compassion.
Q.89.What is forthrightness (aarjavam)?
A: To look upon all things and all beings as though they were divinized and to treat them all equally as such … that is “aarjavam”.
Q.90.Who may be that enemy of man who cannot be vanquished?
A: Anger is the enemy of man who cannot be vanquished so easily.
Q.91.What is the most chronic disease afflicting man?
A: Coveting desires that are way beyond one’s means is the most chronic disease man suffers from most.
Q.92.Who is he that one may regard as “saadhu”… a saintly one?
A: The saintly man is he who strives as hard as possible to achieve the welfare and betterment of every living being in the world.
Q.93.Who is the unsaintly man?
A: The unsaintly man is he who is utterly devoid of compassion.
Q.94.What is delusion?
A: Delusion is inability to discriminate between what is righteous and what is not.
Q.95.What is self-consciousness?
A: The mistaken self-belief that the Body is no different from the Soul.
Q.96.What is lethargy?
A: To keep putting off doing good deeds which ought never to be procrastinated.
Q.97.What is the cause of Despair?
A: Ignorance is the cause of all Despair.
Q.98.What is that which the great sages (rishi-s) keep affirming is Constancy?
A: Fidelity to Dhaarmic duty is what the sages affirm is constancy.
Q.99.What is true courage?
A: True courage lies in the conquest of the senses.
Q.100.What is self-purification?
A: Self-purification lies in getting rid of the defilements of the mind.
Q.101.What is philanthropy?
A: Philanthropy means protecting the welfare of all beings in the world.
Q.102.Who is to be regarded as a man of erudition?
A: The erudite man is he whose erudition has endowed upon him knowledge of true Dharma.
Q.103.What is one to generally make of an atheist.
A: The Atheist is generally regarded as eminent fool.
Q.104. Who is the unintelligent man?
A: The atheist is regarded as a man of low intelligence.
Q.105.What is the nature of lust?
A: It is the cause of birth and of death.
Q.106.What is the nature of Envy (maatsaryam)?
A: Envy is that feeling which is aroused in the heart which covets wicked or forbidden desires.
Q.107.What is the nature of self-conceitedness or “ahankaaram”?
A: Self-conceit arises out of Delusion.
Q.108.What is arrogance?
A: Arrogance is to go around publicly proclaiming all the good deeds one has done in life… It is an attitude of self-adulation.
Q.109.What may be regarded as a man’s guardian angel?
A: All the charity that a man has done in life indeed stands by him as his guardian angel.
Q.110.What best describes violent behavior?
A: Violent behavior is in being abusive and irreverent towards one’s elders.
Q.111.Is it possible that one’s pursuit of the three ends of life, Dharma, Artha and Kaama (righteousness, material wealth, and sensory pleasure) might turn inimical to one’s wellbeing and advancement?
A: If a man’s mind pursues both Dharma and Bhakthi (god-devotion) together, then none of the three ends of life can ever turn inimical to one’s advancement in life.
Q.112.Can you tell me, in pith and substance, what is that misdeed which can instantly land a man in the state of hell for the longest tenure?
A: If a man were to invite a poor Brahmin into his home, and after promising him gifts that the poor man might desire, only to later deny him any such gift and to send him away empty-handed…. such a man surely makes a travesty of the Vedas, the saastra-s indeed, and he, in fact, insults the Brahmin and Kshatriya caste, and he slights the gods and the manes too… Therefore, such a man instantly stands condemned to hell and suffers the horrors there for the longest possible tenure.
Q.113.Now tell me quickly, what is that which typifies a Brahmin and bestows upon him his identity? Is it ancestral lineage, his Vedic learning, his study of the scriptures or his innate good-naturedness?
A: What determines a Brahmin’s identity is his good conduct and his fidelity towards carrying out the ordained duties of his station in life.
Q.114.What does a sweet-tongued man desire most in life?
A: The sweet-tongued man’s greatest desire in life is to please everyone and make everyone be pleased with him.
Q.115.What does the man of deliberative thought desire most in life?
A: Such a man desires maximum results from minimum effort.
Q.116.What good does the man with a very wide circle of friends attain?
A: Such a man enjoys great delights in life.
Q.117.What does the man of constant virtue attain in the end?
A: Such a man attains felicity in the highest of eternal worlds.
Q.118.Who is the man of this world said to be self-contained?
A: A man may be said to be self-contained if he is free of debt obligations and who needs to serve none as either servant or minion…. Such a man even if he is able to gather daily alms no more than is probably adequate to offer as sacred oblation to the Almighty Bhagavaan before he consumes it himself to keep body and soul together …. That man is indeed one who is self-contained.
Q.119.What is to be marveled most in life?
A: Everyday people watch the dead ones depart to the realms of Yama, the god of death. But while they watch their dear and near ones so depart, inwardly they all nonetheless think that their own moment of departure will never arrive! Is there anything in this world to be marveled at more than that?!
Q.120.What is the best pathway to take in life?
A. All mental reasoning at the end is mere quibbling; it serves no enduring purpose; the ways of the wise sages (rishis) are so many; the scriptures are far too many; each one of them offers us so many pathways; true dharma remains mystery. In life, therefore, we must choose our path wisely. The most prudent choice for us is to tread the same path upon which we find the footsteps of our venerable elders. That is the best possible course to take.
Q.121.What is to be generally said of the universal human condition?
A: What may be said of the universal human condition is this: The Great One who may be called Time (Kaala)… he holds all Creation captive in a gargantuan iron cauldron kept boiling over a great big Fire (Agni) fueled by the great sun-god, Surya, ceaselessly stirring it too, as it were, again and yet again with giant ladles, all through numberless days and nights, fortnights and through the endless cycles of seasons… stirring and stirring while all creation grinds its way towards death.
Q.122.Who is the Maker of all this that exists (Purushan)?
A: Whose beneficent Writ is the one and only one that runs large everywhere both in this world and beyond… such an Almighty One is the “purushan”.
Q.123. Now answer this one too, finally: Who is He who is the most munificent (sarvadhani)?
A: He in whom all of the most auspicious and most effulgent qualities reside and shine forth eternally …. He is the most munificent one, the most supreme of all!
The Yaksha, the ghoul of the forest, then spoke thus to Yudishtira:
O King! You have acquitted yourself well by giving apt answers to all questions I posed to you! I am extremely gratified! Here lie your four sibling brothers, all dead. As a mark of my appreciation of your having passed the test of my questioning, I offer to bring back to life again one amongst the four of your dead brothers. Choose one now and I shall revive him instantly to life for you!”
Dharmaputhra said: Let then my brother Nakulan be resurrected from the dead.
Yaksha: Your choice is surprising! You choose Nakulan over even the other two great heroic brothers, Bhima and Arjuna, of yours? Why? Tell me the reason!
Dharmaputhra: O Yaksha-raja! We are four siblings but we are born of two mothers who were wedded to my deceased father… I was born to my mother Kunti-Devi. I shall now live. But I wish that at least one son of the other mother’s womb, Maadiri’s, should also live. And he is none other than Nakulan. So, amongst the other siblings to be given life back, I seek from you his very own.
Yaksha: Dharmaputhra! I am so touched by your nobility! Let me tell you now that I am no ghoul of this forest. I shall reveal myself to you now! I am in truth your father… I am the Dharmaraja myself — the god of Righteousness! It was my intention that through this dialogue I have had with you, the world should be enlightened upon the verities of true Dharma. This little playacting I did with you was for that purpose only. I shall now revive all four of your brothers to life!
All four Pandava prices were then instantly revived to life. Dharmaraja showered them all with blessings. Yama-dharma raja, the god of death appeared on the scene too, and being equally pleased with the Pandava brothers, he restored to Yudhishtira the ritual instruments — i.e. the wooden pestle and flint-stone mortar that had been lost by the poor Brahmin and at whose behest the brothers had set out to search for them in the forests. On returning to the forest-clearing, Yudhishtira handed them all back to the Brahmin who went away very pleased. The Pandava princes lived thereafter very happily in the forests during the rest of period of their exile from the Kingdom of Hastinapur.
Those who with utmost faith study or narrate this Yaksha Prashna (appearing in the great ithihaasa of Mahaabhaaratham) they indeed earn all manner of grace and blessings in life.
“Shubamasthu”
Sudarshan Madabushi