Mahabharata

Araneya Parva

The searching about for the deer. The death of Nakula and others. The questions put by Yaksha (to Yudhishthira). The revival of Nakula and others.

Janamejaya said:
Krishna being thus abducted the Pandavas experienced very great sorrow. What did they next do after having rescued her?

Vaishampayana said:
Having felt great distress for the abduction of Krishna, the undeteriorating king Yudhishthira together with his brothers leaving Kamayaka returned to the charming and delightful Dvaiytvana, full of fruits and roots of delicious taste and abounding in various picturesque trees.

And all the Pandavas together with their wife Krishna began to dwell there observant of vows, living on fruits and partaking of frugal fares.

And while king Yudhishthira, the son of Kunti, Bhimasena, Arjuna and the other two Pandavas, the sons of Madri, were dwelling in Dvaiytvana, those powerful and virtuous observers of vows, those tormentors of foes, experienced, for the sake of a Brahmana a great trouble which resulted in their (ultimate) happiness.

I will now tell you of the trouble which those most exalted of the Kurus went through and which led to their ultimate happiness. Listen to it.

Once, the two sticks for making fire together with a churning rod of an ascetic Brahmana stuck fast to the horns of a deer as it was butting about.

And O monarch, taking those (articles) away that great deer of exceeding fleetness, with great leaps very soon distanced itself (a great way) from the hermitage.

O best of the Kurus, beholding those (articles) carried away, that Brahmana desirous of preserving his Agnihotra speedily came there,

Where Ajatashatru together with his brothers was seated in the forest. And the Brahmana quickly approaching spoke (thus) sorrowfully.

"My fire-sticks together with the churning rod placed against a large tree were stuck to the horns of a deer as it was butting about.

And, O king, that great deer endued with great speed, soon distanced itself (a great way) from the hermitage with long leaps.

And following the foot-prints of that great deer, O king, O Pandavas, bring those (articles) to me so that my Agnihotra may not be stopped."

Hearing the words of the Brahmana, Yudhishthira, the son of Kunti, became very sorry and taking his bow sallied out together with his brothers.

Taking great care for the sake of the Brahmana, all those foremost of men, taking up their bows and doing their corslets speedily went out in pursuit of the deer.

Beholding that deer at a short distance, those mighty car-warriors the Pandavas hurled barbed darts, javelins and arrows (at it) but they could not pierce it.

When they were thus exerting (their utmost to slay it) that great deer went out of sight. That deer disappearing (from sight) those high-souled ones became fatigued and disappointed.

And afflicted with hunger and thirst, the Pandavas coming to a banian tree in that forest sat down in its cool shade.

When they were seated, Nakula with a heavy heart and through impatience addressed his (eldest) brother, the best of the sons of the Kuru race, (thus)

"In our race virtue has never been sacrificed nor there has been any loss of wealth through idleness. Again, we have never refused anything to any creature. How is it, then, O king, that this disaster has befallen us?"

Yudhishthira said:
There is no limit to misfortunes and neither their effects nor their causes can be ascertained. It is Dharma who distributes the fruits of both virtue and sin.

Bhima said:
We have met with this disaster, because I did not slay Pratikami when he dragged Krishna into the assembly hall like a slave.

Arjuna said:
As I did not present those very sharp and biting words, piercing the very bones, uttered by the son of Suta, so we have met with this calamity.

Sahadeva said:
This calamity, O Bharata, has overtaken us because I did not kill Shakuni when he defeated you at the game of dice.

Vaishampayana said:
Then, king Yudhishthira said to Nakula "O son of Madri, climbing this tree look around the ten points.

O affectionate one, as these your brothers are fatigued and thirsty, so see whether any water or trees growing by water-side, are near."

Nakula too saying "be it so" soon ascended a tree. And casting his looks around said to his eldest brother thus,

"O king, I see numerous trees growing near water and also hear the cries of the Sarasas. Therefore, surely water must be somewhere here."

Thereupon, Yudhishthira, the son of Kunti, firm in truth, said "O beautiful one, do go (there) and soon bring water in the quivers."

Saying "be it so" Nakula, at the command of his eldest brother, quickly, proceeded towards the spot where the water was and soon reached it.

And seeing the transparent water surrounded by cranes, as he was desirous of drinking of it, he heard these words from the firmament.

The Yaksha said:
O child, do not venture to do this. I have got possession of it before. O son of Madri, first answer my questions and then drink of it and carry it away.

Nakula, (however), who was very thirsty, disregarding these words, drank the cool water. But as (soon) as he drank it he fell dead.

Seeing Nakula's delay, Yudhishthira the son of Kunti, said to his heroic brother Sahadeva, the tormentor of his foes,

"O Sahadeva, our brother (Nakula) who was born (just) before you, has been long out. Go and bring him and also water.

Saying "be it so," Sahadeva proceeded towards that direction and he then beheld his brother Nakula lying dead on the ground.

Sorely afflicted at the death of his brother and oppressed with thirst, as he made for the water he heard these words.

"O child, do not venture this. It has been before obtained possession by me. First answer my questions and then drink water and carry it away."

Sahadeva, as he was thirsty, despising those words drank the cool water and as he drank he fell dead.

Then Yudhishthira, the son of Kunti, said to Vijaya (Arjuna) "O Vivatsu, O tormentor of foes, your brothers (Nakula and Sahadeva) have been long out.

May you be in peace. Go and bring them and also water. O affectionate one, you are the refuge of all of us when in distress."

Thus spoken to, the intellectual Gudakesha taking up his bow together with arrows and his naked sword soon proceeded towards that lake.

(Having arrived at that lake), Shvetavahana beheld his two brothers, those most valiant of men, who came to fetch water, lying dead.

And that lion amongst men, beholding them as if buried in slumber, became very afflicted. And then the son of Kunti upraising his bow looked around that forest.

But he beheld no creature in that great forest. And oppressed with fatigue, Savyasachi made for the water.

And as he rushed (towards the water) he heard these words from the firmament "Why are you coming towards the water? You will not be able to drink of it forcibly.

O son of Kunti, O Bharata, if you can answer the questions put by me, then you may drink of the water and take it away."

Thus forbidden, Partha said "come to my presence and then prevent me. You will not speak again in this strain when I will drive you with darts."

Saying this, Partha displaying his skill in hitting at an invisible object by sound alone, entirely covered all the sides by discharges of arrows inspired with the mantras.

O best of the Bharatas, oppressed with thirst, he began to hurl barbed darts, javelins, Narachas and numerous infallible arrows.

And he discharged at the firmament innumerable darts.

The Yaksha said:
Partha, your exertions are to no purpose, (First) answer my questions and then drink

If however you drink before answering my questions, you will die as soon as you will drink. Thus addressed, the son of Pritha, Dhananjaya who could draw his bow by his left hand. Disregarding those words, as he drank, fell dead.

Then, Yudhishthira, the son of Kunti spoke to Bhimsena, "O tormentor of foes, O Bhimasena Nakula, Sahadeva and Vivatsu have been long out to fetch water and they have not come as yet. You are to bring them as well as water.

May you be blessed." Saying "be it so" Bhimasena proceeded towards that place, where his brothers, those most valiant of men, lay dead. Afflicted at seeing them (dead) and oppressed with thirst.

That mighty-armed one considered (within himself). "This act must have been done by some Yaksha or Rakshasa." And he thought (further) "I will have surely to fight today.

Let me therefore, (first) drink water." Then, Vrikodara, the son of Pritha and the best of the Bharatas, desirous of drinking, rushed towards the water.

The Yaksha said:
O child, do not attempt it. It has already been in my possession, (first) answer my questions and then drink water and carry it away (for your brother).

Thus addressed by that Yaksha of unrivalled energy, soon as Bhima without answering his questions, drank of it, he fell down dead.

Then that best of men, the royal son of Kunti of mighty arms, whose heart was burning in grief, after much deliberation rose up and entered that mighty forest where no sound of human voice could be heard. It was inhabited by rurus, boars and birds.

Adorned with trees of blue and bright colours and ringing with the hum of bees and warbling of birds. And that highly renowned.

And illustrious one, entering into the forest saw that lake beautified with gold-coloured filaments, looking as if it had been made by the Architect of the universe.

Adorned with rows of lotuses, Sindhuvara flowers together with cane trees and covered all over with Ketakas, Karaviras and Pippalas. Oppressed with fatigue, he approached that lake and was wonder-struck at what he say.

Vaishampayana said:
He (Yudhishthira) then beheld his brothers, glorious as Shakra himself, lying dead like the Lokapalas dropped down form their regions at the end of a Yuga.

Seeing Arjuna dead with his bow and arrow lying scattered and also Bhimasena and the twins lying motionless with life extinct, Yudhishthira breathing out a long and hot sigh was bathed in tears caused by grief. Afflicted with anxiety at beholding all his brothers lying dead. The mighty-armed son of Dharma gave bent to a great profusion of grief

He said, "O mighty-armed Vrikodara, you swore, 'I will break the thighs of Duryodhana with mace in battle.' O Bhima, since you are dead all that has become to no purpose to me.

O high-minded and mighty-armed enhancer of the glory of the Kurus, human promises may not be fulfilled, but how is it that celestials words with regard to you have proved untrue?

O Dhananjaya, when you were born, the very gods themselves said, "O Kunti, this son of yours shall in no way be inferior to the thousand-eyed deity." And in the northern Paripatra mountain all the beings sang, "The prosperity these have been deprived of, by enemies, shall surely be recovered by this one. There shall be no vanquisher of him in battle and there shall be none whom he will not be able to conquer."

How is it, then, that this highly powerful Jishnu has been subject to death? Why does that Dhananjaya lie dead on the ground destroying all my hopes, depending on whom we have gone through all these miseries?

Why have these two highly powerful and heroic sons of Kunti, Bhimasena and Dhananjaya, furious in battle, who always destroyed their enemies and whom no weapons could resist, been subjugated by the enemy?

Surely this vile heart of me is made of the essence of marble, since seeing these twins lying dead today it is not riven.

Why do you, O most exalted of men, versed in the Shastras, acquainted with the rules of proper time and place, performers of religious rites, lie dead without performing acts woryour of you?

O unvanquished ones, with your bodies unwounded and bows untouched, why do you lie insensible embracing the earth"?

And that large hearted one, beholding his brothers sweetly asleep as (they slept peacefully) on the plateaus of mountains perspired profusely, became sorely afflicted and was reduced to a piteous plight.

That virtuous souled lord of men, saying "it is so," and drowned in the sea of sorrow and with an agitated heart, began to think of the cause of his brothers' death.

And though that high-minded one of mighty arms, acquainted with the divisions of time and place, pondered much, he could not settle what he should do.

Thus lamenting profusely, the virtuous minded son of Tapa or Dharma, Yudhishthira, pacified his soul.

And began, by the exercise of his intelligence, to ponder thus "by whom these warriors have been slain?

There are no strokes of weapons on their bodies nor are there any foot prints of any body. I consider he is a mighty being who has slain my brothers.

I will reflect on this with concentration or I will try to know of it after drinking water. Perhaps the crooked-minded Duryodhana with whom good and evil are alike has got it (the tank) destructive of life, made by the king of Gandhara. What cool-headed person can trust that wicked minded man ever bent on evil deeds? Or perhaps that wicked souled one has caused it to be made by some secret messengers of his."

Thus that highly intellectual one gave way to many thoughts. But he could, in no way, persuade himself that the water was prisoned,

For, though dead, their features had undergone no change. And he thought "the colour on the face of my brothers is still lively.

Each of these foremost of men is possessed of the force of a water fall. Who else, therefore, can vanquish them except that being who carries away every thing in proper time."

Thinking it to be certain, he plunged into that water. And as he got into it he heard these words from the firmament.

The Yaksha said:
I am a crane living on moss and fish. Your younger brothers have been, by me, brought under the control of death. If, O king's son, you do not answer the questions put by me, you shall be the fifth victim.

O child, do not attempt this. It has been possessed by me before. First! answer my questions and then drink water kind take it away.

Yudhishthira said:
Are you the foremost of the Rudras or the Vasus or the Marutas? I ask you what god you are. It is not possible for a bird to have done this.

Who has felled these four mountains of great energy viz. Himavat, Pariyatra, Vindhya and Malaya?

O strongest of those endued with strength, you have (indeed) achieved a very great feat in as much as neither the celestials, nor the Gandharvas nor the Asuras, nor the Rakshasas.

Could stand them in mighty conflict. (Therefore) what you have done is highly marvellous. Neither am I aware of what is your business nor do I know of your intentions.

I am very curious (to learn all this) and am terrified also. For which my heart is troubled and my head is racked. Therefore, O adorable one, I ask you who you are that are staying here.

The Yaksha said:
I am a Yaksha and not an aquatic bird. All hail to you. It is I who have slain your greatly energetic brothers.

Vaishampayana said:
Thereupon, hearing those inauspicious words couched in harsh letters, which the Yaksha was speaking, he (Yudhishthira), O king, approaching him stood there. And that best of the Bharatas saw that huge-bodied Yaksha endued with unnatural eyes, tall us a palm tree, blazing like the sun or the fire, irresistible, huge as a rock, staying on a tree and uttering deep loud roars like the rumbling of the clouds.

The Yaksha said:
These brothers of you, O king, though again and again forbidden by me. Wanted to take away water by force. I have therefore killed them. He that has a love for his life ought not, O king, to drink this water. O Partha, do not attempt it. This (pond) has been taken possession of by me before. O son of Kunti, answering my questions, you may drink and take away water.

Yudhishthira said:
O Yaksha, I do not want what you have already taken possession of. Virtuous persons never like, that one should extol his own self, O most exalted of creatures. I shall answer your questions according to my knowledge. Ask me.

The Yaksha said:
What is that which makes Aditya, (the sun) rise? Who remain near him? Who does make him set? (And) in what is he established?

Yudhishthira said:
It is Brahma that makes the sun rise. The celestials remain near him. Dharma makes him set. And he is established in truth.

The Yaksha said:
What makes one Shrotriya (learned)? By what does one attain to what is very exalted? what makes one have a second? And, by what, O king, one becomes wise?

Yudhishthira said:
By the Shruti (i.e. the study of the Vedas) one becomes learned. By asceticism one attains to what is very exalted. Intelligence makes one have a second. Ministration to the old makes one wise.

The Yaksha said:
What is the divine attribute of the Brahmanas? What virtuous practices of theirs resemble those of the pious? What is their human attribute? And what (practices) of theirs resemble those of the impious?

Yudhishthira said:
The study of the Vedas is their divine attribute. Their asceticism is like the virtuous practices of the pious. Death is their human attribute. And slander (by them) is like the behaviour of the impious.

The Yaksha said:
What is the divine quality of the Kshatriyas? What practice of theirs resembles the behaviour of the pious? What is their human attribute? And what (practice) on their part resembles that of the impious?

Yudhishthira said:
It is the arrows and weapons that constitute their divinity. Sacrifices (on their part) resemble the virtuous practices of the pious. Fear is their human attribute. And their abandoning (the distraced) is like the practice of the impious.

The Yaksha said:
What is that one (thing) which is the sacrificial Soma? What is that which constitutes the sacrificial Yaju? What is that which sacrifice can not do without?

Yudhishthira said:
Life is the sacrificial Soma; mind is the sacrificial Yaju; it is Rich which accompanies sacrifice and without which sacrifice can not do.

The Yaksha said:
What thing is the best with regard to the cultivators? What is of the greatest value to those that seek prosperity? And what is of the highest value to those that bring forth?

Yudhishthira said:
Rain is the best thing to the cultivators; seed is of the great value to the sowers; cow is the best thing to those that seek prosperity and son is of the greatest value to those that bring forth.

The Yaksha said:
Is there any person, endowed with intelligence, worshipped by the world, respected by all the creatures, who, though enjoying the objects of senses and breathing, is not alive?

Yudhishthira said:
That person, who does not satisfy the gods, the guests, the servants, the Pitris and his own self, though breathing, is not alive.

The Yaksha said :
What thing is weightier than the earth? What is it that is higher than the sky? What is fleeter than the wind? And what is more numerous than the grass?

Yudhishthira said:
The mother is weightier than the earth; the father is higher than the sky; the mind is fleeter than the wind; and the thoughts are more numerous than the grass.

The Yaksha said:
What is that which does not close the eyes while sleeping? What is it that has no heart? And what is it that swells with its own force?

Yudhishthira replied:
Fishes do not close their eyes while sleeping. Eggs do not move after birth. A stone has no heart. And a stream swells with its own force.

The Yaksha asked:
Who is the friend of an exile? Who is the friend of a householder? Who is the friend of a sick person and who of a dying one?

Yudhishthira replied:
The friend of an exile is his companion; that of a householder is his wife; that of a sick person is his physician and that of a dying one is charity.

The Yaksha said:
Who is the guest of all the creatures? What is the eternal religion? O king of kings, what is Amrita? And what is this entire universe?

Yudhishthira replied:
Agni is the guest of all creatures; the milk of the cows is Amrita; Homa with Amrita is the eternal religion; and air is this entire universe.

The Yaksha said:
What is it what wanders alone? What is it that is born again after its birth? What is the antidote to cold? And what is the largest field?

Yudhishthira said:
It is the sun that wanders alone. The moon is reborn (after her birth). Agni (fire) is the antidote to cold and the earth is the largest field.

The Yaksha asked:
What is the crowning refuge of religion? What of renown? What is the highest refuge of heaven and what of happiness?

Yudhishthira replied:
The crowning refuge of religion is liberality, that of renown is charity, that of heaven is truth and that of happiness is good conduct.

The Yaksha asked:
What is the soul of a man? Who is that friend given to him by Destiny? What is his chief support and what is his best refuge?

Yudhishthira replied:
The soul of a man is his son. The wife is his friend given by Destiny. The clouds are his principal support and charity is his best refuge.

The Yaksha asked:
What is the best of all praise-woryour objects? What is the best of all sorts of wealth? What is the most important of all gains? And what is the best of all kinds of happiness?

Yudhishthira replied:
Skillfulness is the best of all praise-woryour objects. Knowledge (of the (Vedas) is the best of all (sorts of) wealth. Of all gain health is the most important one. And of all (sorts of) happiness contentment is the best.

The Yaksha said:
What is the greatest virtue in the world? What religion always bears fruits? What is that controlling which (men) never experience misery? With whom does friendship never break?

Yudhishthira said:
Absence of cruelty is the highest virtue. The religion of the three (Vedas) always bears fruit. The mind, if subdued, does not lead to misery and friendship with the righteous never breaks.

The Yaksha asked:
What is it, the renunciation of which makes one dear? What is that which if given up, does not lead to misery? What is that renouncing which one become wealyour? And what is it the renunciation of which makes one happy?

Yudhishthira replied:
It is the sense of pride which, if given up, makes one dear. Abandonment of anger never leads to misery. Desire, if it is renounced, makes one wealyour. Abandonment of avarice makes one happy.

The Yaksha said:
For what purpose does one give away to the Brahmanas? For what to the Natas and the dancers? For what, to the servants? And for what purpose to the kings?

Yudhishthira said:
It is for religious purposes that one gives away to the Brahmanas. It is for renown, to the Natas and the dancers. It is for their support, to the servants. And it is to be saved from fear, to the kings.

The Yaksha said:
What is the thing with which the world is enveloped? Is it for what that a thing cannot discover itself? For what are friends forsaken? What is it for which one can not go to heaven?

Yudhishthira replied:
The world is enveloped with ignorance. It is for spiritual darkness that a thing can not discover itself. It is through avarice that one forsakes his friend. And it is for connection with the world that one cannot go to heaven.

The Yaksha said:
Why is a person regarded as dead? Is it for what that a kingdom becomes dead? And for what does a sacrifice become dead?

Yudhishthira replied:
A poor person (though alive) is (considered as) dead. A kingdom without the king becomes dead. A Shraddha celebrated by an ignorant priest becomes dead. And a sacrifice in which nothing is given away is (as good as) dead.

The Yaksha said:
What is the direction (i.e. the path one should follow)? What is spoken of as water, what, as food and what, as poison? Relate what is the (proper) time of a Shraddha and then drink and carry away water.

Yudhishthira said:
It is the righteous that are the direction (i.e. one should follow in the foot steps of the virtuous). The firmament is spoken of as water, the cow as food and request as poison. A Brahmana is the (proper) time for a Shraddha (i.e. there is no special time for a Shraddha. It may be celebrated whenever an able priest can be secured). O Yaksha, what is your opinion?

The Yaksha said:
What has been spoken of as the characteristic of asceticism? What of self control? What are the prominent features of forgiveness and what of shame?

Yudhishthira said:
(The characteristic of) asceticism is staying in one's own religion, (that of) self-restraint is control over the mind, (that of) forgiveness is the endurance of enmity and (that of) shame is refraining from all vile acts.

The Yaksha asked:
O king, what is spoken of as knowledge? What is said to be tranquility? What is spoken of as the greatest kindness? And what is instanced as simplicity?

Yudhishthira replied:
A thorough grasp of divinity is true knowledge, peacefulness of the mind is tranquility, kindness consists in a desire to do good to all. And equanimity of the mind is (true) simplicity.

The Yaksha asked:
What is the invincible enemy of men? What is (their) permanent disease? What sort of men is regarded as honest? And what kind of men is spoken of as dishonest?

Yudhishthira replied:
Anger is the most invincible enemy. Covetousness is the incurable disease. He who is friendly to all creatures is honest. And he that is cruel is spoken of as dishonest.

The Yaksha said:
O king, what is it that is called ignorance? What is spoken of as pride? What is understood by idleness? And what is it that is called grief?

Yudhishthira said:
Absence of religious knowledge is called ignorance. What is called pride is an over weaning opinion of one's ownself. Inactivity with regard to religion is idleness. And ignorance is grief.

The Yaksha said:
What is it that is spoken of as steadiness by the Rishis? What is it that is instanced as patience? What is said to be the highest ablution? And what is spoken of as charity?

Yudhishthira replied:
Steadiness consists in remaining firmly in one's own religion. Control over passions is called patience. True ablution consists in the purification of the mind. Preservation of all creatures is true charity.

The Yaksha said:
What person is considered as learned? Who is called an atheist? Who is ignorant? What is it that is spoken of as desire and what, envy?

Yudhishthira said:
He that is versed in religion is considered as learned. He that is ignorant is called an atheist. Desire consists in a longing for the worldly objects. And what is spoken of as envy is grief is grief of the heart.

The Yaksha said:
What is spoken of as pride? What is it that is called hypocrisy? What is said to be the grace of the gods? And what is called wickedness?

Yudhishthira said:
Pride consists in stolid ignorance. What is called hypocrisy is the setting up (false show) of the banner of religion. The fruit of charity is divine gift. And wickedness consists in slandering others.

The Yaksha asked:
Virtue, profit and desire clash against one another. How can, (therefore) these things ever opposed to one another can be united together?

Yudhishthira replied:
When virtue and a wife are in harmony with each other (i.e. when the celebration of Agnihotri rites etc. is nor like a Brahmacharya mode of life opposed to a wife and when a wife too does not prove a hindrance to religious duties by opposing acts of charity &c), then these three things virtue, profit and desire can exist together.

The Yaksha asked:
O best of the Bharatas, who is doomed to eternal damnation? Speedily answer this question asked by me.

Yudhishthira replied:
He that himself having summoned a poor Brahmana asking (for alms), says that he has nothing, is doomed to eternal hell.

He, (also), who imputes falsehood to the Vedas, the religious books, the twice-born ones, the gods and the religion of his fore fathers goes to eternal hell.

He also who has wealth, but who never enjoys it nor gives it away through avarice and says he has none, is doomed to eternal damnation.

The Yaksha said:
O king, relate with certainty whether by birth, good character, study of the Vedas or learning or by what a person becomes a Brahmana.

Yudhishthira replied:
Hear, O Yaksha, O adorable one. Neither birth nor learning (makes one a Brahmana). It admits of no doubt that good character only is the cause of Brahmanhood.

One, especially a Brahmana, should very carefully maintain his character. One whose character is not weak is never weakened. But he that has lost his character is himself lost.

Teachers and students and others who study the Scriptures, if inclined to wicked deeds are to be considered as ignorant. He only that performs meritorious acts is learned.

Even he who has studied the four Vedas but whose conduct is wicked cannot be distinguished from a Shudra. He who celebrates the Agnihotra and of subdued passions is called a Brahmana.

The Yaksha said:
What does a person of agreeable speech gain? What does he gain that acts deliberately? What does he, who has many friends, gain? And what does he gain who is given to virtue?

Yudhishthira said:
A person of agreeable speech becomes dear (to all). He that acts deliberately obtains much. He that has many friends lives happily. And he that is given to virtue attains to (an excellent) state.

The Yaksha said:
Who is happy? What is wonderful? What is the path? And what is the news? Answer these four questions put by me and then let your four dead kinsmen be restored to life.

Yudhishthira said:
O aquatic creatures, that one is truly happy who cooks in his own house scanty vegetables in the fifth or sixth portion of the day, but who is neither in debt nor exiled from home.

In this world day by day (innumerable) creatures are going to the abode of Yama. Yet they that remain desire immortality. What can be more marvelous than this?

Discussions do not lead to no definite conclusions. The Shrutis are divided (in opinion). And there is not a single Rishi whose opinions can be accepted as conclusive. Truth about religious matters is hidden in caves. (Therefore) that is the proper path which has been followed by great men.

In this cauldron of the word, which is full of great ignorance, with the sun as its fire, the days and nights as its fuel and the months and the seasons as its wooden ladle, Time is cocking (all) creatures. This is the news.

The Yaksha said:
O tormentor of foes, you have rightly answered all my questions. Now relate to me who can be called a man and what man is enriched with all sorts of wealth.

Yudhishthira said:
The report of a man's meritorious deeds reaches both heaven and earth. And so long as that report continues, he is called a man.

The man to whom the agreeable and the disagreeable, happiness and misery the past and the future are all alike, is enriched with all sorts of wealth.

The Yaksha said:
O king, you have (truly) related as to what person is possessed of all sorts of wealth. Therefore, one of your brothers whomever you wish, be restored to life.

Yudhishthira said:
O Yaksha, let this Nakula, having dark complexion, red eyes, towering as a sala tree, endued with broad chest and long arms, be brought back to life.

The Yaksha said:
This Bhimasena is (very) dear to you and this Arjuna is your chief support. Why then, O king, do you desire for the life of Nakula, who is only a step brother of yours?

Why do you, leaving out of consideration Bhima, endued with the strength of ten thousand elephants, desire Nakula to be restored to life?

They say that Bhimasena is very dear to you. On what consideration, then do you desire for the life of a step brother?

Why do you, forsaking Arjuna the strength of whose arms is worshipped by all the Pandavas, wish Nakula to revive?

Yudhishthira said:
He who sacrifices virtue is himself destroyed. And he that preserves it is himself preserved. I therefore, do not sacrifice virtue, considering that if destroyed it will destroy us.

Refraining from cruelty is the greater virtue and in my opinion greater than the greatest desirable object. I prefer that virtue, viz., refraining from cruelty. Let, O Yaksha, therefore, Nakula be alive.

People know that, king (Yudhishthira) is always given to virtue. I will never swerve from my duty. Therefore, O Yaksha, let Nakula revive.

It is my intention that both the wives of my father, Kunti and Madri have sons.

As Kunti is to me, so also is Madri. I do not make any distinction between them. I desire to behave equally towards my two mothers. Therefore, O Yaksha, let Nakula be brought back to life.

The Yaksha said:
O best of the Bharatas, since abstention from cruelty is, in your opinion, superior to both profit and desire, let, therefore all your brothers be restored to life.

Vaishampayana said:
Then, at the words of the Yaksha the Pandavas rose up and their hunger and thirst forsook them in a short time.

Yudhishthira said:
I ask you, who stand on one leg in the lake and who are unconquerable, what god you are. I can not believe that you are a Yaksha.

Are you the best of the Marutas or the Rudras or the lord of the celestials, the wielder of the thunderbolt.

Each of these my brothers is able to fight a thousand warriors and I do not find any warrior capable of destroying them all.

Their organs of sense indicate as if they have awakened from an agreeable slumber. Are you a friend of ours or are you our father himself?

The Yaksha said:
O child, I am your father Dharma of great strength. Know, O best of the Bharatas, that I have come with the intention on seeing you.

Fame, truth, self-control, purity, simplicity, modesty steadiness, charity, asceticism and Brahmacharya are my limbs.

Know that absence of cruelty, impartiality, peacefulness, asceticism, purity and want of pride are the (so many) avenues (of attaining to me). You are always (very) dear to me.

It is by good fortune that you are given to the (practice of the) five (virtues namely, equanimity of the mind, self-control, abstenance from sensual indulgence, forgiveness and Yoga). You have by good luck conquered the six (i.e. hunger and thirst, sorrow, delusion, decrepitude and death). (Of these six the first) two show themselves in the first stage of life; the second two in the middle stage and the third two in the last part in order to make creatures go to the next world.

I am Dharma, May you be in bliss. I came here to test you and have been pleased with your spirit of mercy. O sinless one, I will give you boons.

O foremost of kings, crave boons, O sinless one, I will bestow them on you. Those persons that are devoted to me never experience misfortune.

Yudhishthira said:
May the Agni of the Brahmana whose fire-sticks are being carried away by that deer, be not destroyed. This the first boon that I crave.

The Yaksha said:
O effulgent son of Kunti, it was in order to test you that I, in the shape of a deer, carried off the fire sticks of that Brahmana.

Vaishampayana said:
Thereupon, that exalted one replied "I give (you this boon). Be blessed. Do you who are like an immortal ask for another boon.”

Yudhishthira said:
The twelve years of our forest life have passed away and the thirteenth is come. May no man recognise us in the course of this year wherever we may live.

Vaishampayana said:
That god then replied "I give you (this boon also)" He then consoled the son of Kunti endued with the strength of truth (in these words),

"O Bharata, even if you wander in the world in your own proper shapes, no one in the three worlds shall be able to recognize you.

Through my favour, O perpetuator of the Kuru race, you will lead a secret and incognito life in the city of Virata during this thirteenth year.

And whatever shape every one of you desires in his mind to assume, he will be able to wear (that form) at will.

Now give to that Brahmana these fire-sticks which I carried away in the shape of a deer in order to test you.

O amiable one, crave another boon that you desire. I will give it. O best of men, I am not satisfied with conferring boons on you.

O son, accept a third great and unparalleled boon. O king, you have been begotten by me and Vidura is born of a portion of mine.

Yudhishthira said:
You are the god of gods. It is enough that I have seen you in our own shape. I will, O father, accept whatsoever boon you may be pleased to grant me.

O adorable one, may I always get the better of avarice, folly and anger and may my mind be always inclined towards charity, asceticism and truth.

Dharma said:
You are by nature gifted with all those virtues, O Pandava. You are (the very embodiment of) Virtue (itself) However, may you again have what you desire.

Vaishampayana said:
Saying this, the adorable Dharma, whom all the worlds pay homage to, disappeared. And the magnanimous sons of Pandu were joined together after they had enjoyed and agreeable sleep.

All those heroes, free from fatigue, arriving at the hermitage gave to that ascetic Brahmana his fire-sticks.

The man who reads this great and fame-enhancing story of the restoration to life (of the Pandavas) and the meeting of the father and the son (i.e. Dharma and Yudhishthira) becomes self controlled, obtains masters over the passions, is blessed with sons and grandsons and lives to a hundred years.

Those men that thoroughly apprehend this story are never inclined towards unrighteousness, breaking friendships, misappropriating other peoples property or violating other peoples wives and they never indulge in vile thoughts.

Vaishampayana said:
Agreeably to the command to Dharma to pass the thirteenth year (of their exile) incognito, the Pandavas endued with the strength of truth and observant of vows, sat near those learned ascetics who were out of love (for them) dwelling with them in the forest. And with the view of obtaining the permission of these high-souled and vow-observing ones to spend (the afore said thirteenth year) incognito, they (i.e. the Pandavas) spoke to them with joined palms,

"You are (no doubt) aware that the sons of Dhritarashtra have robbed us of our kingdom and have inflicted many other injuries on us.

We have in great misery dwelt in the woods (these) twelve years. The thirteenth year, which we are to spend incognito yet remains. (Therefore) permit us to spend this year unrecognized.

Now we want to make abode in concealment and you are able to permit us for that. Those rancorous enemies of ours, Suyodhana, the wicked-minded Karna and the son of Subala should they discover us would do great wrong to the citizens and our friends.

Shall we all with the Brahmanas be again established in our own kingdom? Having said these words that holy, overwhelmed with deep sorrow and accents choked tears, the son of Dharma king Yudhishthira swooned away.

After that the Brahmanas and his brothers began to cheer him up. Then Dhaumya told the King these worlds of fraught and great meaning.

O king, you are well learned, tamed, observant of vows and subdued sense, men of such type are not overwhelmed by any calamity whatever.

Even the high-souled gods themselves have wandered over various places in concealment, for the purpose of destroying the enemies.

Indra for the purpose of defeating his enemies, dwelt in disguise in the asylum of Giriprastha in Nishadha and thus attained his end.

And for the purpose of killing the Danavas Lord Vishnu passed a long time indisguise in the womb of Aditi (mother of gods) before taking his birth simulating the form of the Hayagriva (horse-necked).

Then how disguising himself in the form of dwarf, he (Vishnu) by his prowess deprived vail of the kingdom of Bali, have been heard by you?

And also Hutashana entering into water and remaining in disguise, obtained the purpose of the gods, have been heard by you?

How Hari for the purpose of overcoming his enemies, entered into Shakra's thunderbolt lying unrecognized there, O skilled in duly, have you heard this?

O Sinless one, O child you have heard of the office the regenerate Rishi Auarv at one time performed for the gods having disguised in the womb of his mother?

And O child, remaining concealed in every part of the earth, Vivasvata, endued with excellent power, at last entirely burnt up all his foes,

And also living disguised in the abode of Dasharatha, the dreadful acted Lord Vishnu killed the ten-necked Ravana in battle.

Having disguised in many places, high souled persons have conquered their foes in battle, thus you will also win your enemies.

Thus cheered by these words of Dhaumya, the virtuous Yudhishthira, relying on his own wisdom and also that gained from Shastras, regained his patience.

Then the exceeding strong and long armed Bhimasena, the foremost of mighty person encouraging the king greatly spoke these words

O King, looking towards your face, the wilder of Gandiva bow acting according to his sense of duty has not shown my rashness.

Nakula and Sahadeva of dreadful valour were also fully capable to slay those enemies, but they have been prevented by me all the time.

Never shall we town aside from that in which you will engage us? Do you tell us a proper act? We shall overcome to our foes at very soon.

Having said these words by Bhimasena, the Brahmanas uttered blessings on the Bharatas and after that receiving their permission, went to their own abodes.

And all those foremost of Yatis and Munis, versed in the Vedas, exceedingly desirous of again beholding the Pandavas went back to their respective homes.

And accompanied by Dhaumya, these heroes, the learned five Pandavas versed in bows get out with lord Krishna.

After passing a Kosa from that place they sat down with the view of taking advice of each other, about to enter upon a life of unrecognized. They all were learned in separate science (Shastra) and all proficient in the Mantras. Those tigers among the men were cognizant of time for peace and war.

End of the VANA PARVA

Mahabharata

Araneya Parva

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