03.177
Vaiśampāyana said.
Yudhishthira, approaching his beloved heroic brother enwrapped by a serpent's coil, spoke these words. (03-177-1)
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)
He, having perceived Yudhiṣṭhira, told his elder brother all about the seizure and everything that had happened. (03-177-3)
Yudhiṣṭhira said.
Whether you are a god, or a demon, or serpent—whoever you are—Yudhiṣṭhira asks you, O serpent, speak the truth. (03-177-4)
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)
The serpent said.
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)
He attained unperturbed sovereignty over the three worlds by sacrifices, austerity, study of the Veda, self-restraint, and valor. (03-177-7)
Having attained that prosperity, pride came to me then. Indeed, a thousand twice-borns carried my palanquin. (03-177-8)
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)
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)
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)
If you answer my spoken questions, then afterward I will release your brother, Vṛkodara. (03-177-12)
Yudhishthira said.
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)
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)
The serpent said.
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)
Yudhiṣṭhira said.
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)
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)
The serpent said.
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)
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)
Yudhiṣṭhira said.
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)
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)
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)
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)
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)
The serpent said.
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)
Yudhishthira said.
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)
When all men beget offspring in all women through verbal intercourse, then birth and death are equal for men. (03-177-27)
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)
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)
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)
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)
O best of serpents, where now Sanskrit is spoken, that Brahmin I had previously identified, O great serpent. (03-177-32)
The serpent said.
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)
