03.177
वैशम्पायन उवाच॥
Vaiśampāyana said.
युधिष्ठिरस्तमासाद्य सर्पभोगाभिवेष्टितम्। दयितं भ्रातरं वीरमिदं वचनमब्रवीत् ॥०३-१७७-१॥
Yudhishthira, approaching his beloved heroic brother enwrapped by a serpent's coil, spoke these words. (03-177-1)
कुन्तीमातः कथमिमामापदं त्वमवाप्तवान्। कश्चायं पर्वताभोगप्रतिमः पन्नगोत्तमः ॥०३-१७७-२॥
O mother Kunti, how did you encounter this calamity? Who is this best of serpents, who is like the expanse of a mountain? (03-177-2)
स धर्मराजमालक्ष्य भ्राता भ्रातरमग्रजम्। कथयामास तत्सर्वं ग्रहणादि विचेष्टितम् ॥०३-१७७-३॥
He, having perceived Yudhiṣṭhira, told his elder brother all about the seizure and everything that had happened. (03-177-3)
युधिष्ठिर उवाच॥
Yudhiṣṭhira said.
देवो वा यदि वा दैत्य उरगो वा भवान्यदि। सत्यं सर्प वचो ब्रूहि पृच्छति त्वां युधिष्ठिरः ॥०३-१७७-४॥
Whether you are a god, or a demon, or serpent—whoever you are—Yudhiṣṭhira asks you, O serpent, speak the truth. (03-177-4)
किमाहृत्य विदित्वा वा प्रीतिस्ते स्याद्भुजङ्गम। किमाहारं प्रयच्छामि कथं मुञ्चेद्भवानिमम् ॥०३-१७७-५॥
O serpent, what should I bring or learn so that you are satisfied? What food shall I offer so that you will release this one? (03-177-5)
सर्प उवाच॥
The serpent said.
नहुषो नाम राजाहमासं पूर्वस्तवानघ। प्रथितः पञ्चमः सोमादायोः पुत्रो नराधिप ॥०३-१७७-६॥
O sinless one, formerly I was the king named Nahuṣa, renowned as the fifth son in the lineage of Soma and king of men. (03-177-6)
क्रतुभिस्तपसा चैव स्वाध्यायेन दमेन च। त्रैलोक्यैश्वर्यमव्यग्रं प्राप्तो विक्रमणेन च ॥०३-१७७-७॥
He attained unperturbed sovereignty over the three worlds by sacrifices, austerity, study of the Veda, self-restraint, and valor. (03-177-7)
तदैश्वर्यं समासाद्य दर्पो मामगमत्तदा। सहस्रं हि द्विजातीनामुवाह शिबिकां मम ॥०३-१७७-८॥
Having attained that prosperity, pride came to me then. Indeed, a thousand twice-borns carried my palanquin. (03-177-8)
ऐश्वर्यमदमत्तोऽहमवमन्य ततो द्विजान्। इमामगस्त्येन दशामानीतः पृथिवीपते ॥०३-१७७-९॥
O lord of the earth, because I was intoxicated by the pride of sovereignty and then disregarded the twice-born, I have been brought to this condition by Agastya. (03-177-9)
न तु मामजहात्प्रज्ञा यावदद्येति पाण्डव। तस्यैवानुग्रहाद्राजन्नगस्त्यस्य महात्मनः ॥०३-१७७-१०॥
But, O Pāṇḍava, wisdom has not abandoned me even to this day, solely due to the grace of that great-souled Agastya, O king. (03-177-10)
षष्ठे काले ममाहारः प्राप्तोऽयमनुजस्तव। नाहमेनं विमोक्ष्यामि न चान्यमभिकामये ॥०३-१७७-११॥
At the sixth time, my food has arrived—this is your younger brother. I will not let him go, nor do I desire anyone else. (03-177-11)
प्रश्नानुच्चारितांस्तु त्वं व्याहरिष्यसि चेन्मम। अथ पश्चाद्विमोक्ष्यामि भ्रातरं ते वृकोदरम् ॥०३-१७७-१२॥
If you answer my spoken questions, then afterward I will release your brother, Vṛkodara. (03-177-12)
युधिष्ठिर उवाच॥
Yudhishthira said.
ब्रूहि सर्प यथाकामं प्रतिवक्ष्यामि ते वचः। अपि चेच्छक्नुयां प्रीतिमाहर्तुं ते भुजङ्गम ॥०३-१७७-१३॥
Speak, O serpent, as you desire; I will answer your words. If only I might be able to win your affection, O serpent. (03-177-13)
वेद्यं यद्ब्राह्मणेनेह तद्भवान्वेत्ति केवलम्। सर्पराज ततः श्रुत्वा प्रतिवक्ष्यामि ते वचः ॥०३-१७७-१४॥
O king of serpents, whatever is to be known here by the Brāhmaṇa, you alone know that; therefore, after hearing it, I shall answer your statement. (03-177-14)
सर्प उवाच॥
The serpent said.
ब्राह्मणः को भवेद्राजन्वेद्यं किं च युधिष्ठिर। ब्रवीह्यतिमतिं त्वां हि वाक्यैरनुमिमीमहे ॥०३-१७७-१५॥
O king Yudhiṣṭhira, who can be called a Brāhmaṇa, and what is to be known? Please speak; for by your words we indeed perceive you as one of great wisdom. (03-177-15)
युधिष्ठिर उवाच॥
Yudhiṣṭhira said.
सत्यं दानं क्षमा शीलमानृशंस्यं दमो घृणा। दृश्यन्ते यत्र नागेन्द्र स ब्राह्मण इति स्मृतः ॥०३-१७७-१६॥
Where truth, generosity, forbearance, character, non-cruelty, self-restraint, and compassion are found, O king of serpents, he is recognized as a brāhmaṇa. (03-177-16)
वेद्यं सर्प परं ब्रह्म निर्दुःखमसुखं च यत्। यत्र गत्वा न शोचन्ति भवतः किं विवक्षितम् ॥०३-१७७-१७॥
What is your intended meaning regarding the supreme Brahman, the ultimate reality to be known, the serpent, that is free from suffering and without pleasure, where, having attained, one does not grieve? (03-177-17)
सर्प उवाच॥
The serpent said.
चातुर्वर्ण्यं प्रमाणं च सत्यं च ब्रह्म चैव ह। शूद्रेष्वपि च सत्यं च दानमक्रोध एव च ॥ आनृशंस्यमहिंसा च घृणा चैव युधिष्ठिर ॥०३-१७७-१८॥
The fourfold division of society, authority, truth, and Brahman truly exist; even among the Śūdras, there are truthfulness, generosity, freedom from anger; and also compassion, nonviolence, and pity, O Yudhiṣṭhira. (03-177-18)
वेद्यं यच्चात्थ निर्दुःखमसुखं च नराधिप। ताभ्यां हीनं पदं चान्यन्न तदस्तीति लक्षये ॥०३-१७७-१९॥
O king, that which is to be known and which you described as free from pain and without pleasure—apart from a state devoid of both, I understand that no other such state exists. (03-177-19)
युधिष्ठिर उवाच॥
Yudhiṣṭhira said.
शूद्रे चैतद्भवेल्लक्ष्यं द्विजे तच्च न विद्यते। न वै शूद्रो भवेच्छूद्रो ब्राह्मणो न च ब्राह्मणः ॥०३-१७७-२०॥
This sign may also appear in a Śūdra, but not in a twice-born; indeed, a Śūdra does not always remain a Śūdra, nor does a Brāhmaṇa always remain a Brāhmaṇa. (03-177-20)
यत्रैतल्लक्ष्यते सर्प वृत्तं स ब्राह्मणः स्मृतः। यत्रैतन्न भवेत्सर्प तं शूद्रमिति निर्दिशेत् ॥०३-१७७-२१॥
Where this serpent-like behavior is perceived, he is regarded as a brahman, but where this is not found, O serpent, him you should designate as a śūdra. (03-177-21)
यत्पुनर्भवता प्रोक्तं न वेद्यं विद्यतेति ह। ताभ्यां हीनमतीत्यात्र पदं नास्तीति चेदपि ॥०३-१७७-२२॥
If, however, you assert again, 'that which is to be known does not exist', indeed; and if it is said that, having gone beyond both (knower and known), here no state exists—if even so. (03-177-22)
एवमेतन्मतं सर्प ताभ्यां हीनं न विद्यते। यथा शीतोष्णयोर्मध्ये भवेन्नोष्णं न शीतता ॥०३-१७७-२३॥
O serpent, thus this view is not found without both elements, just as in the middle of cold and heat, there is neither heat nor coldness. (03-177-23)
एवं वै सुखदुःखाभ्यां हीनमस्ति पदं क्वचित्। एषा मम मतिः सर्प यथा वा मन्यते भवान् ॥०३-१७७-२४॥
Thus, indeed, nowhere is there a state devoid of pleasure and pain. This is my opinion, O serpent, or as you may think. (03-177-24)
सर्प उवाच॥
The serpent said.
यदि ते वृत्ततो राजन्ब्राह्मणः प्रसमीक्षितः। व्यर्था जातिस्तदायुष्मन्कृतिर्यावन्न दृश्यते ॥०३-१७७-२५॥
If, O king, a brāhmaṇa is judged by your conduct, then, O long-lived one, his birth is useless until right action is evident. (03-177-25)
युधिष्ठिर उवाच॥
Yudhishthira said.
जातिरत्र महासर्प मनुष्यत्वे महामते। सङ्करात्सर्ववर्णानां दुष्परीक्ष्येति मे मतिः ॥०३-१७७-२६॥
O great serpent, my opinion is that here, in human existence, due to the mixing of all varṇas, caste is hard to determine. (03-177-26)
सर्वे सर्वास्वपत्यानि जनयन्ति यदा नराः। वाङ्मैथुनमथो जन्म मरणं च समं नृणाम् ॥०३-१७७-२७॥
When all men beget offspring in all women through verbal intercourse, then birth and death are equal for men. (03-177-27)
इदमार्षं प्रमाणं च ये यजामह इत्यपि। तस्माच्छीलं प्रधानेष्टं विदुर्ये तत्त्वदर्शिनः ॥०३-१७७-२८॥
Those who are knowers of reality know that this, the authority of the ṛṣis and even saying 'those whom we worship,' therefore, conduct is considered chiefly desirable. (03-177-28)
प्राङ्नाभिवर्धनात्पुंसो जातकर्म विधीयते। तत्रास्य माता सावित्री पिता त्वाचार्य उच्यते ॥०३-१७७-२९॥
Prior to the growth of the umbilical cord, a male's birth ritual is performed; there, his mother is called Sāvitrī, and his father, however, is called the teacher. (03-177-29)
वृत्त्या शूद्रसमो ह्येष यावद्वेदे न जायते। अस्मिन्नेवं मतिद्वैधे मनुः स्वायम्भुवोऽब्रवीत् ॥०३-१७७-३०॥
He is, by conduct, like a Śūdra indeed, as long as he is not born (initiated) in the Veda. On this matter, in such a duality of opinion, Manu, the son of Svāyambhu, spoke. (03-177-30)
कृतकृत्याः पुनर्वर्णा यदि वृत्तं न विद्यते। सङ्करस्तत्र नागेन्द्र बलवान्प्रसमीक्षितः ॥०३-१७७-३१॥
O best of serpents, when those who have accomplished their purpose, again of varied description, if the condition is not found, mixing is considered strong there. (03-177-31)
यत्रेदानीं महासर्प संस्कृतं वृत्तमिष्यते। तं ब्राह्मणमहं पूर्वमुक्तवान्भुजगोत्तम ॥०३-१७७-३२॥
O best of serpents, where now Sanskrit is spoken, that Brahmin I had previously identified, O great serpent. (03-177-32)
सर्प उवाच॥
The serpent said.
श्रुतं विदितवेद्यस्य तव वाक्यं युधिष्ठिर। भक्षयेयमहं कस्माद्भ्रातरं ते वृकोदरम् ॥०३-१७७-३३॥
I have heard your statement, Yudhiṣṭhira, you to whom what is to be known is known. Why should I eat your brother, Vṛkodara (Bhīma)? (03-177-33)
