03.178
युधिष्ठिर उवाच॥
Yudhishthira said.
भवानेतादृशो लोके वेदवेदाङ्गपारगः। ब्रूहि किं कुर्वतः कर्म भवेद्गतिरनुत्तमा ॥०३-१७८-१॥
You, being such a person in this world, skilled in the Veda and Vedāṅgas, tell me what action, if performed, would lead to the highest goal. (03-178-1)
सर्प उवाच॥
The serpent said.
पात्रे दत्त्वा प्रियाण्युक्त्वा सत्यमुक्त्वा च भारत। अहिंसानिरतः स्वर्गं गच्छेदिति मतिर्मम ॥०३-१७८-२॥
O Bhārata, my thought is: giving to the worthy, speaking pleasant words and truth, and being devoted to non-violence, one would go to heaven. (03-178-2)
युधिष्ठिर उवाच॥
Yudhishthira said.
दानाद्वा सर्प सत्याद्वा किमतो गुरु दृश्यते। अहिंसाप्रिययोश्चैव गुरुलाघवमुच्यताम् ॥०३-१७८-३॥
Is greatness discerned by giving, by the serpent, or by truth? Let it then be stated which is greater or lesser between non-violence and affection. (03-178-3)
सर्प उवाच॥
The serpent spoke.
दाने रतत्वं सत्यं च अहिंसा प्रियमेव च। एषां कार्यगरीयस्त्वाद्दृश्यते गुरुलाघवम् ॥०३-१७८-४॥
With regard to charity, devotion, truthfulness, non-injury, and what is dear, among these, degrees of importance are seen according to the greatness of the act. (03-178-4)
कस्माच्चिद्दानयोगाद्धि सत्यमेव विशिष्यते। सत्यवाक्याच्च राजेन्द्र किञ्चिद्दानं विशिष्यते ॥०३-१७८-५॥
Indeed, O king, truth is superior even to some act of giving; and even a small gift is superior to merely speaking truth. (03-178-5)
एवमेव महेष्वास प्रियवाक्यान्महीपते। अहिंसा दृश्यते गुर्वी ततश्च प्रियमिष्यते ॥०३-१७८-६॥
In this way, O great archer, pleasant words, O lord of the earth, make non-violence appear significant; thus, what is dear is chosen. (03-178-6)
एवमेतद्भवेद्राजन्कार्यापेक्षमनन्तरम्। यदभिप्रेतमन्यत्ते ब्रूहि यावद्ब्रवीम्यहम् ॥०३-१७८-७॥
Let it be thus, O king, whatever else you desire for the task hereafter, tell me so long as I may tell you. (03-178-7)
युधिष्ठिर उवाच॥
Yudhishthira said.
कथं स्वर्गे गतिः सर्प कर्मणां च फलं ध्रुवम्। अशरीरस्य दृश्येत विषयांश्च ब्रवीहि मे ॥०३-१७८-८॥
O serpent, how is attainment in heaven, and how is the result of actions certain? How are objects perceived by one without a body? Tell me about this. (03-178-8)
सर्प उवाच॥
The serpent said;
तिस्रो वै गतयो राजन्परिदृष्टाः स्वकर्मभिः। मानुष्यं स्वर्गवासश्च तिर्यग्योनिश्च तत्त्रिधा ॥०३-१७८-९॥
O king, three destinations have indeed been recognized based on one's own actions: human birth, residence in heaven, and animal birth—thus, they are threefold. (03-178-9)
तत्र वै मानुषाल्लोकाद्दानादिभिरतन्द्रितः। अहिंसार्थसमायुक्तैः कारणैः स्वर्गमश्नुते ॥०३-१७८-१०॥
There indeed, one who is untiring in giving and similar actions, paired with acts inspired by non-violence, attains heaven from the human world. (03-178-10)
विपरीतैश्च राजेन्द्र कारणैर्मानुषो भवेत्। तिर्यग्योनिस्तथा तात विशेषश्चात्र वक्ष्यते ॥०३-१७८-११॥
O king, by opposite causes, one may be born as a human. Likewise, O dear, animal birth and the distinction here will be explained. (03-178-11)
कामक्रोधसमायुक्तो हिंसालोभसमन्वितः। मनुष्यत्वात्परिभ्रष्टस्तिर्यग्योनौ प्रसूयते ॥०३-१७८-१२॥
One who is joined with desire and anger, endowed with violence and greed, having fallen from humanity, is born in an animal womb. (03-178-12)
तिर्यग्योन्यां पृथग्भावो मनुष्यत्वे विधीयते। गवादिभ्यस्तथाश्वेभ्यो देवत्वमपि दृश्यते ॥०३-१७८-१३॥
In animals, a distinct condition is set forth in human existence; from cows and similarly from horses, divinity itself is also observed. (03-178-13)
सोऽयमेता गतीः सर्वा जन्तुश्चरति कार्यवान्। नित्ये महति चात्मानमवस्थापयते नृप ॥०३-१७८-१४॥
O king, this being, engaged in action, moves through all these courses. In the eternal and the great, he establishes himself. (03-178-14)
जातो जातश्च बलवान्भुङ्क्ते चात्मा स देहवान्। फलार्थस्तात निष्पृक्तः प्रजालक्षणभावनः ॥०३-१७८-१५॥
Being born and reborn, the strong embodied self enjoys; intent on the fruits, O dear, but not attached, considering the characteristics of progeny. (03-178-15)
युधिष्ठिर उवाच॥
Yudhiṣṭhira said;
शब्दे स्पर्शे च रूपे च तथैव रसगन्धयोः। तस्याधिष्ठानमव्यग्रं ब्रूहि सर्प यथातथम् ॥०३-१७८-१६॥
O serpent, tell me truly, what is the undistracted seat of all these—sound, touch, form, taste, and smell. (03-178-16)
किं न गृह्णासि विषयान्युगपत्त्वं महामते। एतावदुच्यतां चोक्तं सर्वं पन्नगसत्तम ॥०३-१७८-१७॥
O great-minded one, do you not grasp the simultaneity of the objects? Let only this much be said, and all that has been spoken, O best of serpents. (03-178-17)
सर्प उवाच॥
The serpent said.
यदात्मद्रव्यमायुष्मन्देहसंश्रयणान्वितम्। करणाधिष्ठितं भोगानुपभुङ्क्ते यथाविधि ॥०३-१७८-१८॥
O long-lived one, whatever inner essence, associated with the body and under the control of the senses, experiences enjoyments as prescribed. (03-178-18)
ज्ञानं चैवात्र बुद्धिश्च मनश्च भरतर्षभ। तस्य भोगाधिकरणे करणानि निबोध मे ॥०३-१७८-१९॥
O best of the Bharatas, understand from me the instruments—knowledge, intellect, and mind—here, which function in enjoyment. (03-178-19)
मनसा तात पर्येति क्रमशो विषयानिमान्। विषयायतनस्थेन भूतात्मा क्षेत्रनिःसृतः ॥०३-१७८-२०॥
O dear one, by the mind the self moves among these objects step by step; the embodied soul, situated in the field of objects, has departed from the body. (03-178-20)
अत्र चापि नरव्याघ्र मनो जन्तोर्विधीयते। तस्माद्युगपदस्यात्र ग्रहणं नोपपद्यते ॥०३-१७८-२१॥
Here too, O tiger among men, the determination of the being's mind occurs; therefore, the acceptance of simultaneity here is not appropriate. (03-178-21)
स आत्मा पुरुषव्याघ्र भ्रुवोरन्तरमाश्रितः। द्रव्येषु सृजते बुद्धिं विविधेषु परावराम् ॥०३-१७८-२२॥
O tiger among men, that self, residing in the space between the eyebrows, generates intellect in various objects, higher and lower. (03-178-22)
बुद्धेरुत्तरकालं च वेदना दृश्यते बुधैः। एष वै राजशार्दूल विधिः क्षेत्रज्ञभावनः ॥०३-१७८-२३॥
Perception after the intellect, O tiger among kings, is recognized by the wise; this indeed is the method for realizing the knower of the field. (03-178-23)
युधिष्ठिर उवाच॥
Yudhiṣṭhira said.
मनसश्चापि बुद्धेश्च ब्रूहि मे लक्षणं परम्। एतदध्यात्मविदुषां परं कार्यं विधीयते ॥०३-१७८-२४॥
Please tell me the supreme characteristic of the mind and also of the intellect. This supreme duty of those who know the self is prescribed. (03-178-24)
सर्प उवाच॥
The serpent said.
बुद्धिरात्मानुगा तात उत्पातेन विधीयते। तदाश्रिता हि सञ्ज्ञैषा विधिस्तस्यैषणे भवेत् ॥०३-१७८-२५॥
Dear one, the understanding that follows the self is prescribed in times of upheaval; truly, the designation depends on that, and this rule applies where there is such a desire. (03-178-25)
बुद्धेर्गुणविधिर्नास्ति मनस्तु गुणवद्भवेत्। बुद्धिरुत्पद्यते कार्ये मनस्तूत्पन्नमेव हि ॥०३-१७८-२६॥
The intellect does not possess a state of qualities, but the mind may have qualities. The intellect arises in regard to action, but mind is indeed only that which has arisen. (03-178-26)
एतद्विशेषणं तात मनोबुद्ध्योर्मयेरितम्। त्वमप्यत्राभिसम्बुद्धः कथं वा मन्यते भवान् ॥०३-१७८-२७॥
O dear, I have described this qualification regarding mind and intellect; you also, having well understood, how do you consider it? (03-178-27)
युधिष्ठिर उवाच॥
Yudhishthira said.
अहो बुद्धिमतां श्रेष्ठ शुभा बुद्धिरियं तव। विदितं वेदितव्यं ते कस्मान्मामनुपृच्छसि ॥०३-१७८-२८॥
Indeed, O best among the wise, this auspicious intellect is yours; whatever should be known is known to you. Why, then, do you question me? (03-178-28)
सर्वज्ञं त्वां कथं मोह आविशत्स्वर्गवासिनम्। एवमद्भुतकर्माणमिति मे संशयो महान् ॥०३-१७८-२९॥
How did delusion enter you, one who is all-knowing and dwelling in heaven? This is my great doubt, seeing your wondrous deeds. (03-178-29)
सर्प उवाच॥
The serpent said.
सुप्रज्ञमपि चेच्छूरमृद्धिर्मोहयते नरम्। वर्तमानः सुखे सर्वो नावैतीति मतिर्मम ॥०३-१७८-३०॥
Even a very wise and valiant man is deluded by prosperity; when present in happiness, no one realizes it—that is my opinion. (03-178-30)
सोऽहमैश्वर्यमोहेन मदाविष्टो युधिष्ठिर। पतितः प्रतिसम्बुद्धस्त्वां तु सम्बोधयाम्यहम् ॥०३-१७८-३१॥
O Yudhiṣṭhira, I, having been intoxicated by the delusion of sovereignty, fell; but now, having regained awareness, I awaken (inform) you. (03-178-31)
कृतं कार्यं महाराज त्वया मम परन्तप। क्षीणः शापः सुकृच्छ्रो मे त्वया सम्भाष्य साधुना ॥०३-१७८-३२॥
O great king, you have accomplished the task for me, O subduer of foes. My severe curse has been dispelled by you, through your virtuous conversation. (03-178-32)
अहं हि दिवि दिव्येन विमानेन चरन्पुरा। अभिमानेन मत्तः सन्कञ्चिन्नान्यमचिन्तयम् ॥०३-१७८-३३॥
Indeed, I, formerly moving in heaven by a celestial vehicle, being intoxicated with pride, did not consider anyone else even a little. (03-178-33)
ब्रह्मर्षिदेवगन्धर्वयक्षराक्षसकिंनराः। करान्मम प्रयच्छन्ति सर्वे त्रैलोक्यवासिनः ॥०३-१७८-३४॥
All the brahma-rishis, devas, gandharvas, yakshas, rakshasas, and kinnaras—all inhabitants of the three worlds—give tributes to me. (03-178-34)
चक्षुषा यं प्रपश्यामि प्राणिनं पृथिवीपते। तस्य तेजो हराम्याशु तद्धि दृष्टिबलं मम ॥०३-१७८-३५॥
O lord of the earth, whomever living being I look at with my eyes, I quickly take away his energy; for that is truly the power of my vision. (03-178-35)
ब्रह्मर्षीणां सहस्रं हि उवाह शिबिकां मम। स मामपनयो राजन्भ्रंशयामास वै श्रियः ॥०३-१७८-३६॥
A thousand brahmarṣis once carried my palanquin. But he, O king, removed me and indeed deprived me of my prosperity. (03-178-36)
तत्र ह्यगस्त्यः पादेन वहन्स्पृष्टो मया मुनिः। अदृष्टेन ततोऽस्म्युक्तो ध्वंस सर्पेति वै रुषा ॥०३-१७८-३७॥
There, indeed, while carrying me, Agastya the sage was touched by my foot; then, through an unseen force, I was addressed angrily by him: "Be destroyed, O serpent." (03-178-37)
ततस्तस्माद्विमानाग्रात्प्रच्युतश्च्युतभूषणः। प्रपतन्बुबुधेऽऽत्मानं व्यालीभूतमधोमुखम् ॥०३-१७८-३८॥
Then, having fallen from the top of that aerial car, deprived of his ornaments, as he was falling, he realized that he himself had become a serpent with his face turned downwards. (03-178-38)
अयाचं तमहं विप्रं शापस्यान्तो भवेदिति। अज्ञानात्सम्प्रवृत्तस्य भगवन्क्षन्तुमर्हसि ॥०३-१७८-३९॥
I did not request that Brahmin; let there be an end to the curse. O Lord, since this was undertaken out of ignorance, you should forgive.
ततः स मामुवाचेदं प्रपतन्तं कृपान्वितः। युधिष्ठिरो धर्मराजः शापात्त्वां मोक्षयिष्यति ॥०३-१७८-४०॥
Then, filled with compassion, he said this to me as I was falling: "Yudhiṣṭhira, king of dharma, will release you from the curse." (03-178-40)
अभिमानस्य घोरस्य बलस्य च नराधिप। फले क्षीणे महाराज फलं पुण्यमवाप्स्यसि ॥०३-१७८-४१॥
O ruler of men, after the fruits of terrible pride and strength are diminished, O great king, you will obtain the virtuous fruit. (03-178-41)
ततो मे विस्मयो जातस्तद्दृष्ट्वा तपसो बलम्। ब्रह्म च ब्राह्मणत्वं च येन त्वाहमचूचुदम् ॥०३-१७८-४२॥
Then I was astonished, seeing that power of penance—by which I touched both Brahman and Brahminhood in you. (03-178-42)
सत्यं दमस्तपो योगमहिंसा दाननित्यता। साधकानि सदा पुंसां न जातिर्न कुलं नृप ॥०३-१७८-४३॥
O king, truth, self-restraint, austerity, yoga, non-violence, and constant charity are always the means for men, not birth or family. (03-178-43)
अरिष्ट एष ते भ्राता भीमो मुक्तो महाभुजः। स्वस्ति तेऽस्तु महाराज गमिष्यामि दिवं पुनः ॥०३-१७८-४४॥
This, your brother Bhima, the mighty-armed, is unharmed and released. Welfare be to you, great king; I shall go to heaven again. (03-178-44)
वैशम्पायन उवाच॥
Vaiśampāyana said.
इत्युक्त्वाजगरं देहं त्यक्त्वा स नहुषो नृपः। दिव्यं वपुः समास्थाय गतस्त्रिदिवमेव ह ॥०३-१७८-४५॥
Having spoken thus and abandoning the serpent body, King Nahuṣa assumed a divine form and certainly went to heaven. (03-178-45)
युधिष्ठिरोऽपि धर्मात्मा भ्रात्रा भीमेन सङ्गतः। धौम्येन सहितः श्रीमानाश्रमं पुनरभ्यगात् ॥०३-१७८-४६॥
Yudhishthira, the righteous, accompanied by his brother Bhima and Dhaumya, the prosperous one, approached the hermitage again. (03-178-46)
ततो द्विजेभ्यः सर्वेभ्यः समेतेभ्यो यथातथम्। कथयामास तत्सर्वं धर्मराजो युधिष्ठिरः ॥०३-१७८-४७॥
Then Dharmarāja Yudhiṣṭhira narrated all that as it happened to all the assembled twice-borns. (03-178-47)
तच्छ्रुत्वा ते द्विजाः सर्वे भ्रातरश्चास्य ते त्रयः। आसन्सुव्रीडिता राजन्द्रौपदी च यशस्विनी ॥०३-१७८-४८॥
Hearing that, all those brāhmaṇas, his three brothers, and the celebrated Draupadī, O king, became very modest. (03-178-48)
ते तु सर्वे द्विजश्रेष्ठाः पाण्डवानां हितेप्सया। मैवमित्यब्रुवन्भीमं गर्हयन्तोऽस्य साहसम् ॥०३-१७८-४९॥
But all those best of twice-born, desiring the welfare of the Pāṇḍavas, said to Bhīma, "Do not act thus," blaming his rash deed. (03-178-49)
पाण्डवास्तु भयान्मुक्तं प्रेक्ष्य भीमं महाबलम्। हर्षमाहारयां चक्रुर्विजह्रुश्च मुदा युताः ॥०३-१७८-५०॥
But the Pāṇḍavas, upon seeing Bhīma of great strength freed from danger, were filled with joy and rejoiced delightedly. (03-178-50)
