03.178
yudhiṣṭhira uvāca॥
Yudhishthira said.
bhavānetādṛśo loke vedavedāṅgapāragaḥ। brūhi kiṃ kurvataḥ karma bhavedgatiranuttamā ॥03-178-1॥
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)
sarpa uvāca॥
The serpent said.
pātre dattvā priyāṇy uktvā satyam uktvā ca bhārata। ahiṃsā-nirataḥ svargaṃ gacched iti matir mama॥03-178-2॥
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)
yudhiṣṭhira uvāca॥
Yudhishthira said.
dānādvā sarpa satyādvā kimato guru dṛśyate। ahiṃsāpriyayoścaiva gurulāghavam ucyatām ॥03-178-3॥
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)
sarpa uvāca॥
The serpent spoke.
dāne ratatvaṃ satyaṃ ca ahiṃsā priyam eva ca। eṣāṃ kārya-garīyatvād dṛśyate guru-lāghavam ॥03-178-4॥
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)
kasmācciddānayogāddhi satyameva viśiṣyate। satyavākyācca rājendra kiñciddānaṃ viśiṣyate ॥03-178-5॥
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)
evam-eva maheṣvāsa priyavākyān mahīpate. ahiṁsā dṛśyate gurvī tataś-ca priyam iṣyate ॥03-178-6॥
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)
evam etad bhaved rājan kāryāpekṣam anantaram। yad abhipretam anyat te brūhi yāvat bravīmy aham ॥03-178-7॥
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)
yudhiṣṭhira uvāca॥
Yudhishthira said.
kathaṁ svarge gatiḥ sarpa karmaṇāṁ ca phalaṁ dhruvam। aśarīrasya dṛśyeta viṣayāṁś ca bravīhi me॥03-178-8॥
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)
sarpa uvāca॥
The serpent said;
tisro vai gatayo rājan paridṛṣṭāḥ svakarmabhiḥ. mānuṣyaṃ svargavāsaś ca tiryagyoniś ca tat tridhā ॥03-178-9॥
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)
tatra vai mānuṣāllokāddānādibhiratandritaḥ. ahiṃsārthasamāyuktaiḥ kāraṇaiḥ svargamaśnute ॥03-178-10॥
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)
viparītaiś ca rājendra kāraṇair mānuṣo bhavet। tiryagyonis tathā tāta viśeṣaś cātra vakṣyate ॥03-178-11॥
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)
kāmakrodhasamāyukto hiṁsālobhasamanvitaḥ। manuṣyatvāt paribhraṣṭas tiryag-yonau prasūyate॥03-178-12॥
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)
tiryagyonyāṃ pṛthagbhāvo manuṣyatve vidhīyate. gavādibhyas tathāśvebhyo devatvam api dṛśyate ॥03-178-13॥
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)
so'ayam etā gatīḥ sarvā jantuś carati kāryavān। nitye mahati ca ātmānam avasthāpayate nṛpa॥03-178-14॥
O king, this being, engaged in action, moves through all these courses. In the eternal and the great, he establishes himself. (03-178-14)
jāto jātaś ca balavān bhuṅkte cātmā sa dehavān. phalārthas tāta niṣpṛktaḥ prajālakṣaṇabhāvanaḥ ॥03-178-15॥
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)
yudhiṣṭhira uvāca॥
Yudhiṣṭhira said;
śabde sparśe ca rūpe ca tathaiva rasagandhayoḥ. tasyādhiṣṭhānam avyagraṃ brūhi sarpa yathātatham ॥03-178-16॥
O serpent, tell me truly, what is the undistracted seat of all these—sound, touch, form, taste, and smell. (03-178-16)
kiṁ na gṛhṇāsi viṣayānyugapattvaṁ mahāmate। etāvaducyatāṁ coktaṁ sarvaṁ pannagasattama ॥03-178-17॥
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)
sarpa uvāca॥
The serpent said.
yad-ātmadravyam-āyuṣman-dehasaṃśrayaṇānvitam। karaṇādhiṣṭhitaṃ bhogān-upabhunkte yathāvidhi ॥03-178-18॥
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)
jñānaṃ caivātra buddhiś ca manaś ca bharatarṣabha। tasya bhogādhikaraṇe karaṇāni nibodha me ॥03-178-19॥
O best of the Bharatas, understand from me the instruments—knowledge, intellect, and mind—here, which function in enjoyment. (03-178-19)
manasā tāta paryeti kramaśo viṣayān imān। viṣayāyatana-sthena bhūtātmā kṣetra-niḥsṛtaḥ ॥03-178-20॥
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)
atra cāpi naravyāghra mano jantor vidhīyate। tasmād yugapadasyātra grahaṇaṃ nopapadyate॥03-178-21॥
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)
sa ātmā puruṣavyāghra bhruvorantaram āśritaḥ। dravyeṣu sṛjate buddhiṃ vividheṣu parāvarām॥03-178-22॥
O tiger among men, that self, residing in the space between the eyebrows, generates intellect in various objects, higher and lower. (03-178-22)
budder-uttarakālaṃ ca vedanā dṛśyate budhaiḥ। eṣa vai rāja-śārdūla vidhiḥ kṣetrajña-bhāvanaḥ॥03-178-23॥
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)
yudhiṣṭhira uvāca॥
Yudhiṣṭhira said.
manasaś cāpi buddheś ca brūhi me lakṣaṇaṃ param। etad adhyātmaviduṣāṃ paraṃ kāryaṃ vidhīyate ॥03-178-24॥
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)
sarpa uvāca॥
The serpent said.
buddhirātmānugā tāta utpātena vidhīyate. tadāśritā hi sañjñaiṣā vidhistasyaiṣaṇe bhavet ॥03-178-25॥
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)
buddher guṇavidhir nāsti manas tu guṇavad bhavet। buddhir utpadyate kārye manas tūtpannam eva hi॥03-178-26॥
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)
etadviśeṣaṇaṃ tāta manobuddhyormayeritam। tvamapyatrābhisambuddhaḥ kathaṃ vā manyate bhavān ॥03-178-27॥
O dear, I have described this qualification regarding mind and intellect; you also, having well understood, how do you consider it? (03-178-27)
yudhiṣṭhira uvāca॥
Yudhishthira said.
aho buddhimatāṃ śreṣṭha śubhā buddhir iyaṃ tava। viditaṃ veditavyaṃ te kasmān mām anupṛcchasi॥03-178-28॥
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)
sarvajñaṃ tvāṃ kathaṃ moha āviśat svargavāsinam. evam adbhutakarmāṇam iti me saṃśayo mahān ॥03-178-29॥
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)
sarpa uvāca॥
The serpent said.
suprajñam api cet śūram ṛddhir mohāyate naram। vartamānaḥ sukhe sarvo na avaiti iti matir mama ॥03-178-30॥
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)
so'ham aiśvaryamohena madāviṣṭo yudhiṣṭhira। patitaḥ pratisambuddhas tvāṃ tu saṃbodhayāmy aham ॥03-178-31॥
O Yudhiṣṭhira, I, having been intoxicated by the delusion of sovereignty, fell; but now, having regained awareness, I awaken (inform) you. (03-178-31)
kṛtaṃ kāryaṃ mahārāja tvayā mama parantapa। kṣīṇaḥ śāpaḥ sukṛcchro me tvayā sambhāṣya sādhuṇā ॥03-178-32॥
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)
ahaṃ hi divi divyena vimānena caran purā। abhimānena mattaḥ san kañ-cin nānyam acintayam॥03-178-33॥
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)
brahmarṣidevagandharvayakṣarākṣasakiṁnarāḥ। karān mama prayacchanti sarve trailokyavāsinaḥ॥03-178-34॥
All the brahma-rishis, devas, gandharvas, yakshas, rakshasas, and kinnaras—all inhabitants of the three worlds—give tributes to me. (03-178-34)
cakṣuṣā yaṃ prapaśyāmi prāṇinaṃ pṛthivīpate। tasya tejo harāmyāśu taddhi dṛṣṭibalaṃ mama ॥03-178-35॥
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)
brahmarṣīṇāṃ sahasraṃ hi uvāha śibikāṃ mama। sa mām apanayo rājan bhraṃśayāmāsa vai śriyaḥ ॥03-178-36॥
A thousand brahmarṣis once carried my palanquin. But he, O king, removed me and indeed deprived me of my prosperity. (03-178-36)
tatra hy agastyaḥ pādena vahan spṛṣṭo mayā muniḥ। adṛṣṭena tato 'smy ukto dhvaṁsa sarpeti vai ruṣā ॥03-178-37॥
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)
tatas tasmād vimānāgrāt pracyutaś cyuta-bhūṣaṇaḥ। prapatan bubudhe''tmānaṁ vyāli-bhūtaṁ adho-mukham ॥03-178-38॥
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)
ayācaṃ tam ahaṃ vipraṃ śāpasya-anto bhaved iti। ajñānāt sampravṛttasya bhagavan kṣantum arhasi॥03-178-39॥
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.
tataḥ sa mām uvāca idaṃ prapatantaṃ kṛpā-anvitaḥ। yudhiṣṭhiraḥ dharma-rājaḥ śāpāt tvām mokṣayiṣyati॥03-178-40॥
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)
abhimānasya ghorasya balasya ca narādhipa। phale kṣīṇe mahārāja phalaṃ puṇyam avāpsyasi ॥03-178-41॥
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)
tato me vismayo jātas taddṛṣṭvā tapaso balam. brahma ca brāhmaṇatvaṃ ca yena tvāham acūcudam ॥03-178-42॥
Then I was astonished, seeing that power of penance—by which I touched both Brahman and Brahminhood in you. (03-178-42)
satyaṃ damas tapo yoga-mahiṃsā dāna-nityatā। sādhakāni sadā puṃsāṃ na jātir na kulaṃ nṛpa ॥03-178-43॥
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)
ariṣṭa eṣa te bhrātā bhīmaḥ mukto mahābhujaḥ। svasti te'stu mahārāja gamiṣyāmi divaṃ punaḥ ॥03-178-44॥
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)
vaiśampāyana uvāca॥
Vaiśampāyana said.
ity uktvā ajagaraṃ dehaṃ tyaktvā sa nahaṣaḥ nṛpaḥ। divyaṃ vapuḥ samāsthāya gataḥ tridivam eva ha ॥03-178-45॥
Having spoken thus and abandoning the serpent body, King Nahuṣa assumed a divine form and certainly went to heaven. (03-178-45)
yudhiṣṭhiro'pi dharmātmā bhrātrā bhīmena saṅgataḥ. dhaumyena sahitaḥ śrīmān āśramaṃ punar abhyagāt ॥03-178-46॥
Yudhishthira, the righteous, accompanied by his brother Bhima and Dhaumya, the prosperous one, approached the hermitage again. (03-178-46)
tato dvijebhyaḥ sarvebhyaḥ sametebhyo yathātatham। kathayāmāsa tatsarvaṃ dharmarājo yudhiṣṭhiraḥ ॥03-178-47॥
Then Dharmarāja Yudhiṣṭhira narrated all that as it happened to all the assembled twice-borns. (03-178-47)
tac chrutvā te dvijāḥ sarve bhrātaraś cāsya te trayaḥ। āsan suvrīḍitā rājendra draupadī ca yaśasvinī॥03-178-48॥
Hearing that, all those brāhmaṇas, his three brothers, and the celebrated Draupadī, O king, became very modest. (03-178-48)
te tu sarve dvijaśreṣṭhāḥ pāṇḍavānāṃ hitepsayā। maivamity abruvan bhīmaṃ garhayanto'sya sāhasam॥03-178-49॥
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)
pāṇḍavāstu bhayān muktaṃ prekṣya bhīmaṃ mahābalam। harṣam āhārayāṃ cakrur vijahrus ca mudāyutāḥ॥03-178-50॥
But the Pāṇḍavas, upon seeing Bhīma of great strength freed from danger, were filled with joy and rejoiced delightedly. (03-178-50)
