Mahabharata

Ajagara Parva

The departure of Lomasha. The return of the region of Dvaitavana. The seizure of Bhimasena by the serpent. Discovery of Bhima by Yudhishthira. The colloquy between Yudhishthira and the Snake. The rescue of Bhima.

Janamejaya said:
On the return of that best of the car-warriors from the abode of the slayer of Vitra (Indra) being skilled in arms, what did the Parthas do in company with the heroic Dhananjaya.

Vaishampayana said:
Those foremost of men, brave as Indra, together with Arjuna, sported in the pleasure-gardens of the lord of wealth (situated) in those forests on that excellent and beautiful mountain.

Beholding those peerless abodes and pleasure-gardens interspersed with trees, Kiriti, the foremost of men, with a relish for arms and bow in hand, ranged at large (among) those (woods).

O monarch, those sons of a king, having obtained a residence through the favour of king Vaisravana, did not long for the prosperity of earthly creatures, (in as much as) that period (of their lives) was (quite) a blessing (to them).

In company with Partha they lived there for four years which appeared to them (short) as a single night. The former six years and these four together numbering ten of their forest life glided smoothly away.

Then (once upon a time) seated before the king (Yudhishthira), the intrepid son of Vayu (the wind-god), together with Vishnu and the heroic twins, resembling the king of the celestials, spoke in private these sweet and beneficial words.

"O king of the Kurus, in order to make your promise bear fruit and to further your interests, we are not going to slay Suyodhana together with (all) his followers.

In spite of our being deprived by Suyodhana of the happiness we deserve, we have been (hitherto happily) dwelling (in the woods) these eleven years. And hereafter too, O monarch, at your command, wandering in the forests regardless of our position, we shall easily spend the period of our incognits life, deluding that being of wicked mind and character. And (Suyodhana) being tempted by our residence in the neighbourhood will not be inclined to believe that we have removed to a distant country.

There O king, remaining in concealment for one year and (then) wrecking our vengeance on that worst of mortals, Suyodhana as well as his followers, we shall root out that vilest being (like a thorn) and regain our kingdom after the overthrow of our enemies. Therefore, O foremost of the virtuous, come down on earth. O king of mortals, if we continue to dwell in this country resembling heaven itself, we shall be able to forget our griefs.

But then, O Bharata, the sacred fragrance of your fame will disappear from (both) the mobile and the immobile worlds; (for) regaining the kingdom of the most exalted of the Kurus, you will be able to perform glorious deeds.

In that case, O monarch, you will always have what we already obtained from Kubera. (Therefore), O Bharata, direct your thoughts towards the punishment and destruction of your guilty enemies.

(For), O king, even the wielder of the thunderbolt himself cannot bear the burnt of your fiery prowess. And O foremost of the virtuous, he, having Suparna for his mark, Krishna and the grandson of Shini Satyaki, both bent on your welfare, will not feel any pain even when fighting the gods themselves. As Arjuna is unrivalled in prowess, so am I, O monarch.

And, O king, as Krishna together with the Yadavas is eager for your welfare so am I. The twins also are brave and skilled in arms, (And) we, whose chief object consists in the advancement of your wealth and prosperity, encountering your enemies in battle, will kill them."

Vaishampayana said:
Then, knowing the intention of their (his brothers) the high-souled and excellent son of Dharma, versed in (the science of) religion and profit and possessed of great energy, went round the abode of Vaisravana. And Dharmaraja, greeting the places, rivers lakes and all the Rakshasas,

Looked at the route which he had taken before. Then that high-souled and pure-minded being, looking at the mountain prayed to that prince of mountains, saying,

"Having performed my task, conquered my enemies and recovered my kingdom, may I, O lord of mountains, together with my friends, behold you again, for performing asceticism with subdued mind."

(And) when surrounded by all his brothers and the Brahmanas, the lord of the Kurus proceeded along the former path, he was carried across the mountain waterfalls by Ghatotkacha with his followers.

(And) when they were about to start (on their journey) the great sage, Lomasha, gave them instructions as a father gives to his own sons and then went to the most sacred region of the celestials.

Similarly advised by Arshtishena those foremost of men, the Parthas, proceeded along, beholding (on the way) various great and beautiful Tirthas (sacred places resorted to by pilgrims).

Vaishampayana said:
Those foremost of the Bharatas, on leaving their delightful abode on that excellent mountain with waterfalls, the elephants of eight quarters, the Kinnaras and birds, were not happy at heart.

But those best of the Bharatas again experienced a great delight on beholding the favourite mountain of Kubera, the Kailasa looking (white as the clouds).

And those heroes, the excellent of mortals, armed with bows and swords, felt a great delight, beholding (on their way) elevations and defiles, dens of lions, rows of craggy causeways, numerous waterfalls, low lands here and there and various other great forests inhabited by numerous deer, birds and elephants.

(And as they journeyed on), romantic forests, rivers, lakes, caves of mountain, mighty mountain, caverns-all these always, by day and night became the dwelling places of those most excellent men.

(Thus) resting in many inaccessible places and crossing the mountain Kailasa of incomprehensible grandeur, they at length reached the exceedingly beautiful hermitage of Vrishaparva.

Meeting with the king, Vrishaparva and being welcomed by him they recovered from fatigue and then they related (to him) faithfully and fully the story of their stay in the mountains.

And having happily spent a night in that sacred hermitage frequented by the celestials and the Maharshis, those warriors gladly repaired to the great Jujube tree for a sojourn again.

Then arriving at the place of Narayana, all those high-souled men, devoid of sorrow, began to dwell there, beholding the beloved lake of Kubera, frequented by the celestials and he Siddhas.

(And) seeing that lake, those sons of Pandu, the best of all men, devoid of sorrow, began to sport there, (just) as the sinless Brahmana sages do on getting a habitation in the garden of Nandana.

Then having spent a month happily at Badari, all those heroes gradually proceeded towards the country of Subahu, the king of the Kiratas, along the same route by which they had come (before).

Journeying through China, Turaska, Darada and all the provinces of Kulinda, rich in heaps of jewels and crossing the inaccessible Himalayan regions, those warriors (at length) beheld the capital of Subahu.

Hearing of the arrival of those sons and grandsons of kings in his capital, King Subahu, full of joy, advanced to welcome them. And those best of the Kurus also greeted him.

Meeting with King Subahu and joined by their charioteers with Vishoka at their head, by all their attendants together with Indrasena, by the porters and by the servants of the kitchen,

They spent a night there happily. Dismissing Ghatotkacha together with all his attendants and retaining all the charioteers and he cars, they then proceeded towards the prince of mountains in the neighbourhood of Yamuna.

And having found in that mountain-abounding in water falls-whose orange and grey coloured plateau is covered with a sheet of show, the great forest (named) Vishakhayupa, inhabited by boars and birds and resembling the forest of Chitraratha, those heroic men began to dwell there. And those foremost of hunters, the Parthas lived peacefully in that forest for a year.

There, in a mountain cave, Vrikodara coming across a very powerful serpent distressed with hunger and terrible like death itself, became afflicted at heart with sorrow and distraction.

(But) Yudhishthira, of immeasurable prowess, became the liberator of Vrikodara and extricated him from the gripe of the snake which coiled round his whole body.

And when the twelfth of their forest life had arrived, those descendants of the Kurus, blazing in splendour, engaged in asceticism and given principally to the practice of archery, leaving that forest looking like that of Chitraratha, repaired gladly towards the confines of the desert. Thence they arrived at the banks of the river Sarasvati and therefrom desirous of dwelling there repaired to the Lake Dvaitavana.

And seeing them enter Dvaitavana, the inhabitants of that place engaged in asceticism, restraining their passions, practising purity and fervid devotion and living on (foods) crushed with stone, approached them with grass mats and water vessels (in their hands for their reception).

The banks of the river Sarasvati were adorned with the holy fig, the Rudraksha, the
cane, the Jujube, the Catechu, the Sirisa, the Bel, the Inguda, the Pilu, the Shami and the Karira tree.

Wandering joyfully by the Sarasvati, beloved by the Yakshas, the Gandharvas and the Maharshis and looking like the abode of the celestials, those sons of king lived there happily.

Janamejaya said:
O sage, why did the terribly powerful Bhima endued with the strength of ten thousand elephants entertain such a dreadful fear of that snake!

That tormentor of foes, who in a defiant spirit challenged even the son of Pulastya, the dispenser of wealth, to a single combat and who encountering the Yakshas and the Rakshasas at the lotus lake (of Kubera) destroyed them (wholesale) has been described by you as seized with fear and dismay. All this I am desirous of hearing; great indeed is my curiosity.

Vaishampayana said:
Vrikodara wandering at pleasure armed with (his) bow and sword, beheld that delightful forest frequented by the celestials and the Gandharvas.

He then viewed those auspicious regions on the Himalaya mountains-frequented by the Devarshis and the Siddhas, inhabited by the Apsaras,

Ringing here and there with the rejoicing of the Chakora, Upachakra, Jivajivaka, Kokila (cuckoo) and Bhringaraja birds,

And abounding in numerous shady trees, always bearing fruits and flowers, soft owing to contact with snow and grateful to the mind and eye.

He viewed also mountain streamlets containing waters (white and cold) like snow, (sparkling and transparent) like the gem Vaidurya (lapis lazuli) and swarmed with ducks and Karandavas.

He also saw forests of Devadaru (pine) trees looking like a net for the clouds and also Tunga and Kaliyaka forests interspersed with yellow sandal trees.

And that exceedingly powerful (Pandava), wandering in the level and dry tracts of the mountain in pursuit of the game, pierced them with unvenomed darts.

In that forest, the renowned Bhimasena of great prowess and endued with the strength of a hundred elephants, killed (man) dreadful wild boars simply by brute force.

And the terribly-powerful Bhima of mighty arms, possessed of the strength of one hundred elephants and capable of encountering an equal number of men and of mighty prowess and strong as the lion or the tiger, killed in that forest many deer, boars and buffaloes.

(And he) uprooted and broke the trees with great violence, making the earth, the forests and the neighbouring places resound.

(And) the ever-proud and fearless Bhimasena not subject to decrepitude, crushing the summits of mountains, shouting, felling down the trees, filling the earth with his vociferation's, striking his arms, uttering loud shouts and clapping his hands roamed about in the woods with great violence again and again. Mighty elephants and powerful lions.

Terrified by the yells of Bhimasena, left their lairs through fear. At some places running, some sitting and at others resting.

(He), desirous of bagging games, wandered about fearlessly in that awfully terrible forest. And in that forest, the exceedingly powerful Bhimasena, valiant and strong as the tiger, roamed on foot like the dweller of woods. And the highly energetic and exceedingly powerful (Bhimasena), entering into that great forest, sent forth strange yells terrifying all the creatures. Then serpents, frightened at the shouts of Bhimasena, hid themselves in the caves.

(But he) overtaken them with speed, leisurely pursued them. Then the highly powerful Bhimasena, resembling the lord of the gods,

Saw a terrible-looking serpent of huge shape lie in a mountain fastness, covering the entire cave with its body.

Its gigantic frame was stretched out like a mountain; and it was possessed of enormous strength. Its skin was speckled with many spots and its colour was yellow.

It had a mouth wide as a cave and furnished with four teeth; its eyes were copper-coloured and glaring and it constantly licked the corners of its mouth.

It was a terror to all creatures and it looked like the (grim) destroyer; and by the hissing noise of its breath it seemed to reprimand (the intruder).

Seeing that, Bhima got so near to him, that goat-devouring serpent suddenly seized him forcibly into the gripe of its two arms.

And in consequence of the boon which the serpent had received, as soon as Bhimasena's body came in contact with that of the serpent, he lost his senses.

The strength of Bhimasena's arms, which by far the most exceeded that of others, was equal to the might often thousand elephants.

Thus subdued by the snake, even that energetic man trembled slowly and was unable to make any effort (to extricate himself).

And seized in the gripe (of the serpent) and charmed by the boon it had received, the leonine-shouldered and mighty armed (Bhima) lost his strength.

That hero tried his very best to extricate himself, but in no way succeeded in overpowering it.

Vaishampayana said:
The energetic Bhimasena being thus overpowered by the serpent began to ponder on the mighty and wonderful strength of the snake.

And he said to that mighty snake "O best of serpents, O snake, kindly tell me who you are and what you will do with me.

I am the Pandava, Bhimasena and the younger brother to Dharmaraja. How is it that I, who am possessed of the strength of ten thousand elephants, have been brought under your power?

I have in battle slain countless lions, lions having manes, tigers, buffaloes and elephants all assembled together.

O excellent of serpents, even the exceedingly powerful Rakshasas, Pishachas and Pannagas cannot endure the force of my arms.

Is it my virtue of any science or by that of any boon conferred on you that you have been able to overpower me inspite of my exertions?

Now it appears to my mind that the strength of men is fruitless, since, O serpent, you have overmastered my great strength."

When the heroic Bhima of great achievements was saying all this, the serpent seized him and coiled him all round with its gigantic body.

Having thus overpowered that one of mighty arms and then liberated his plump hands the serpent said these words.

O mighty armed being, I have been hungry for a long time. It is to my good fortune, therefore, that you have been today, destined by the god for my food; for life is dear to all corporeal beings.

O tormentor of foes, it should be surely narrated by me today how have I worn this snake-shape. Listen, O virtuous being.

I have been brought down to this state on account of the anger of the Maharshis, now desirous of expiating the curse I shall relate to you all about it.

It is known (to everybody) that there was a royal sage, named Nahusha and you too, no doubt have heard of him. He was the ancestor of your forefathers, the son of Ayu and the perpetuator of his race.

I am he. Owing to my disregard for the Brahmanas I have fallen into this plight by the curse of Agastya. Now behold my fated wretchedness.

Though you are my descendant, exceedingly handsome and therefore should not be killed by me, yet I will eat you up today.

O the best of mortals, whether it be a cow or a buffalo, whatever comes within my reach during the sixth part of the day, cannot escape (from me).

O the best of the Kurus, you have been overpowered not by the strength of an animal of a lower order, but by virtue of the boon that it received.

When I was rapidly falling (down on earth) from the throne of Shakra, placed in front of the palace, I besought the divine and excellent sage (Agastya) to free me from the curse.

(At which) that energetic sage, filled with pity, replied to me "you will get rid of it after the expiration some time."

I then fell down to the earth, but my memory did not fail me. Therefore do I still remember the past, however ancient it might be.

That sage (Agastya) told me also however conversant with the relation subsisting between the soul and the Supreme being shall be able to answer your questions shall free you, from the curse.

And, O king, beings stronger than yourself if seized by you, shall instantly lose their strength."

I heard all these words of those kind-hearted sages who conceived an attachment towards me. (And) those twice-born ones then vanished.

(Thenceforth) I, who had committed numerous reprehensible acts, having become a serpent, O highly resplendent being, have been dwelling in filthy hell (anxiously) awaiting (the time of the expiration of my curse).

Then the mighty-armed Bhimasena said to the snake "O highly-energetic creature, I am neither angry nor do I blame myself,

Because man has sometimes the power of and sometimes becomes powerless in bringing or destroying happiness or sorrow. None should on that account, distress his mind.

Who can rise superior to Destiny by self-exertion? I think Destiny is supreme and self-exertion fruitless.

For, behold, struck by (the perversity of) Destiny I have today lost the strength of my arms and been reduced to this condition for no evident cause.

But this day I do not so much grieve for my death as for my brothers, who have been driven from their kingdom into exile in the forest.

This Himalayan (mountain) is inaccessible and full of the Yakshas and the Rakshasas. Mere looking about for me they will be dejected and crest fallen.

Hearing of my death they will give up all exertions (for the recovery of their kingdom). (For), it was I, who, eager for the recovery of our kingdom, incited those pious ones, by harsh words (to make exertions to regain it),

Or, (it may be) that Arjuna (alone) will not grieve (for me); because he is intelligent, versed in (the science of) all weapons and unconquerable by the gods, the Gandharvas and the Rakshasas,

Not to speak of the son of Dhritarashtra, that deceitful gambler, despised by all men and full of arrogance and ignorance, he (Arjuna) of mighty arms and endued with exceeding prowess is alone no doubt, capable of tearing the lord of the celestials from his throne.

And I mourn for my poor mother fond of her children, who is always desirous of our greatness superior to that ever attained by our enemies.

And, O serpent, will all the hopes and desires that helpless woman has in me prove fruitless on account of my death?

And the twins, Nakula and Sahadeva, ever proud of (my) manliness and always protected by the prowess of my arms and who ever follow (me) their lord,

Will, at my death, be dispirited, deprived of strength and energy and smitten with sorrow. This is what I think of now."

In this strain Vrikodara gave vent to his grief profusely. But being coiled by the body of the snake could not make any exertions (to extricate himself from its folds).

On the other hand, Yudhishthira, the son of Kunti, beholding and thinking of terrible ill omens became uneasy.

Alarmed at beholding the points all ablaze, Jackals, stationing themselves in the right of that hermitage, began to send forth dreadful and inauspicious howls.

And facing the sun, the ugly and dreadful-looking Vartika, having only one leg, one eye and one wing, was seen to vomit blood.

And drawing in (volumes of) grifts the wind began to blow dryly and furiously. In the right all the birds and beasts began to bewail.

And at the back the black-crows cried "go, go." And his (Yudhishthira's) right hand began to tremble constantly;

And his heart and left leg began to twitch and his left eye auguring evils, began to contract.

And, O Bharata, the intelligent Dharmaraja apprehending some imminent danger asked Draupadi "where is Bhima"?

The daughter of Panchala answered "Vrikodara has been long out." Then he of mighty arms, accompanied by Dhaumya left (the place),

After having given instructions to Dhananjaya for the protection of Draupadi and having directed Nakula and Sahadeva to take care of the Brahmanas.

Then the royal son of Kunti left that hermitage and tracing his (Bhima's) foot prints began to search about for Bhimasena in that mighty forest.

In the west he found many powerful leaders of elephant (killed) and saw the ground impressed with Bhima's (foot) prints.

Then beholding many thousands of deer and hundreds of lions lying (dead) in that forest, the king became aware of his (Bhima's) route.

And he behold numerous trees broken by the wind, caused by Bhima's thighs, lying scattered on the way as that hero of fleet as the wind pursued the game.

And following those marks he arrived at a brackish inaccessible, rough and dangerous place full of dry winds and leafless trees, covered with thorny plants and abounding in gravels, stumps and bushes: and there in a mountain cave he discovered his younger brother (lying) stupefied in the folds of that best of snakes.

Vaishampayana said:
The intellectual Yudhishthira, beholding his dear brother coiled by the body of the snake addressed him thus.

"O son of Kunti, how have you met with this disaster? And who is this best of serpents endued with a body (huge) as a mountain.

Beholding his elder brother Dharmaraja, he narrated to him fully as to how he came into the clutches of the serpent.

Bhimasena said:
O worshipful brother, this powerful (serpent) has caught me for his food. He is the royal sage Nahusha living in the serpent-shape.

Yudhishthira said:
O long-lived serpent, (kindly) liberate my exceedingly powerful brother. We will give you some other food to satisfy your hunger.

The snake replied:
Having come to my mouth, I have got this son of a king for my food. Do leave this place. You ought not to remain here. For, (if do) I will eat you tomorrow.

O mighty-armed child, it is (so) ordained that he who will step into my jurisdiction, shall become my food. You are also in my jurisdiction.

After a long period (of abstinence) I have got this your younger brother for my food. I will not (therefore) release him. Nor do I want any other meal.

Yudhishthira said:
O serpent, Yudhishthira asks you to tell (him) truly whether you are a god or a demon or a uraga. What have you seized Bhimasena for?

O snake, by obtaining or knowing what will you be satisfied? What food shall I provide for you? Under what conditions will you let him off?

The snake replied:
O sinless being, O monarch, I was your ancestor, the son of Ayu and fifth in descent from Soma and was known by the name of king Nahusha.

By sacrifices, asceticism, study of the Vedas, self-control and prowess I easily gained mastery over the three worlds.

Having attained to such an eminence I was elated with pride. Thousands of Brahmanas carried my palanquin.

Intoxicated with the drink of prosperity I then insulted the twice-born ones; and was, (therefore), O monarch, brought to this (miserable) plight by Agastya,

But, O Pandava, even till now I have not lost my memory. And it is by the grace of the high-souled Agastya,

That I have got your younger brother in the sixth portion of the day, for my meal. I will neither release him nor do I want any other (food).

But if today you answer the questions put by me, I will then liberate your brother Vrikodara.

Yudhishthira said:
Ask (me), O serpent whatever you like. In order to cause your satisfaction I shall, if I can, answer your questions.

You are no doubt aware what ought to be known by the Brahmanas. Therefore, O king of snakes, on hearing your words I shall answer them.

The snake said:
O king, whom can we call a Brahmana and O Yudhishthira, what is it that ought to be known? From what you have said I deem you to be endowed with very high intelligence.

Yudhishthira said:
O monarch of snakes, it is said that he is a Brahmana in whom are found (the qualities of) truthfulness, charity, forgiveness, good conduct, benevolence, asceticism and mercy.

And, O serpent, that which ought to be known is the Supreme Brahma (universal soul) devoid of (the feelings of) pleasure and pain and attaining access to which creatures are past all misery.

The serpent said:
O Yudhishthira, even in the Shudras are found truthfulness, charity, forgiveness, benevolence, mercy, kindness and knowledge of the Veda which promotes the welfare of the four orders, which is true and which is the guide in religious matters.

And, O king of men, that which is to be known is asserted by you as devoid of pleasure and pain; but I do not find any such thing in which these feelings are absent.

Yudhishthira said:
The Shudra in whom these characteristics are present is no Shudra (i.e.) something higher, a Brahma and the Brahmana in whom these are wanting is no Brahmana at all (i.e.) a Shudra.

And, O serpent, it is asserted that he who is distinguished by these qualities is a Brahmana and he who does not posses them is a Shudra.

Again, as regards your remark that the object to be known does not exist, for, nothing that is devoid of these (feelings) of pleasure and pain can have any existence.

It seems (at indeed first sight) that existence is impossible without these (feelings). But as cold is characterised by an absence of heat and heat cold,

So cannot there exist an object characterised by the absence of both these feelings (of pleasure and pain). O Serpent, this is my opinion, what do you say?

The serpent said:
If, O monarch, as you assert, a Brahmana is recognised by certain virtues, then, O long-lived one, the distinction of castes is to no purpose so long as he does not posses these qualities.

Yudhishthira said:
O highly intelligent and mighty snake, I think, here in this world it is very difficult to ascertain one's caste on account of promiscuous intercourse of all the orders.

Men of all the four orders are without restriction constantly begetting children on women of all the castes. And speech, cohabitation, birth and death of men of all the orders are similar in all respects.

The proof of this, i.e. the difficulty of ascertaining one's caste is found in such expressions, made use of by the Rishis, as "whatever caste may belong to, we celebrate the sacrifice."

It is, on this account, that the wise have asserted that the character is the chief and needful thing.

The natal ceremony of a male person is performed even before the severance of the navel chord. On that occasion his mother is designated Savitri and his father Acharya (priest).

Before initiation into the Vedas every man is regarded as a Shudra. There being a difference of opinion on the point Svyambhuva Manu has laid down;

That if having gone through the purificatory rites (as laid down in the Vedas) the first three orders do not regulate their conduct, according to them, in that case, O mightiest of serpents, the mixed castes should be considered as superior to them

O great Snake, O excellent Serpent, I have ere now designated him as a Brahmana who observes the principles of good behaviour.

The snake said:
O Yudhishthira, I have listened to your words. You are acquainted with what ought to be known. (Therefore) how can I (now) devour your brother Vrikodara?

Yudhishthira said:
(O Serpent), in this world, you are so superiority versed in the Vedas and the Vedangas, that I should like you will tell me, by what (sorts of) acts men can obtain heaven.

The Serpent said:
In my opinion, O Bharata, by bestowal of alms on deserving objects, endearing words, truthfulness and unenviousness one can have access to heaven.

Yudhishthira said:
O Snake, between benevolence and truthfulness, which is more praiseworthy? And tell me as regards unenviousness and good behaviour which is the more and which is the less important.

The Snake replied:
The superiority or inferiority among charity, truthfulness, forbearance from malice and sweet speech is estimated at by the benefit which each of these tends to produce.

Sometimes truthfulness is considered superior to some charitable acts. And, O king of kings, sometimes charity is deemed more praiseworthy than true speech.

And similarly, O lord of the earth, O mighty monarch, abstenance from malice is (sometimes) deemed superior to sweet speech and vice versa.

Thus, O monarch, (their superiority or inferiority) depends on their utility. Now if you have anything more to ask, speak out and I shall solve your doubts.

(Kindly) tell me O Serpent, how the access of a disembodied being to heaven, how his enjoyment of the rewards and endurance of the punishment consequent on its acts and how its perception through the senses, can be conceived.

The Snake replied:
O king, on account of their own (meritorious or evil) acts men are seen to attain one of the three conditions of rebirth as men, heavenly existence or birth among the lower animals.

By charity, unenviousness, absence of slothfulness and by self-exertion one goes to heaven from this state of men.

(But) by contrary acts, O king of kings, one is either reborn among men or among lower animals. (Therefore) O child, it is particularly laid in this subject,

That he who is subject to lust, anger malice and temptations, being degraded from the human state again takes his birth among the lower animals,

And as is laid down in the Vedas, gets rid of the existence among the lower animals in order to attain the human state again. And cows, cattle and horses and other animals are (even sometimes) seen to attain to divine life.

O child, such is the transmigration of a creature according to his (good or evil) actions. But he that is wise reposes his soul in the everlasting Spirit.

The embodied spirit enchained by Fate and enjoying the pleasure or suffering the pain consequent on its acts, takes birth repeatedly. But he that has lost touch of his action is conscious of the destiny of all born creatures.

Yudhishthira said:
Tell me, O Serpent, truly and without hurry how the spirit (parted from the corporeal frame) becomes cognisant of sound, touch, form, smell and taste.

And, O high-minded being, do you not simultaneously feel the sensations of touch, taste, etc., by means of the senses? O best of Snakes, (kindly) answer all these questions of mine.

The Snake replied:
O long-lived being, the thing termed Atman taking refuge in a physical frame and manifesting itself through the organs of sense, enjoys properly the perceptible objects.

O the best of the Bharatas, know that the senses, the mind and the intellect assisting the soul in its enjoyment of the perceptible objects are called Karanas.

O my child, the soul moving out of its proper place and assisted by the mind acting through the organs of sense-the recipients of all sensations-gradually perceives all the sensible objects.

O the most exalted of men the mind of creatures is the cause of all perceptions; and therefore it cannot at one and the same time perceive a plurality of objects,

The Soul, O the most valiant of mortals stationing itself between the eye brows, sends the high and the low intellect to different objects (of sense).

O best of kings, knowledge which the yogis drive from the operation of intelligence, manifests the action of the Soul.

Yudhishthira said:
Tell me the (kindly) the prominent characteristics of the mind and the intellect (respectively); (because) the knowledge (of their functions) is said to be the principal requirements of those conversant with the Supreme being.

The Snake answered:
Through cloudiness of understanding the soul becomes subject to intellect. For this reason, though it (intellect) is known to be subordinate to the son, it guides the latter.

The intellect is called into existence by acts of perception; (but) the mind exists of itself; and the mind and not the intellect, has the power of causing the sensations of pleasure and pain.

O my child, these are the points of distinction between the mind and the intellect you are also conversant with this subject. What do you say?

Yudhishthira said:
O the best of those endowed with intelligence, you have a superb intellect. Why (then) do you ask me this question, when you are well acquainted with all that should be known.

I am at a great loss to understand how you became subject to illusion who performed excellent deeds and obtained an abode in heaven.

The Serpent said:
Even a highly intellectual and wise man is inflated with prosperity. And in my opinion those that are given to luxury lose their sense.

So, O Yudhishthira, I too, intoxicated with the drink of prosperity, have fallen into this degraded state and then having recovered my reason am addressed you thus.

O tormentor of foes, O mighty monarch, you have rendered me a good service. And by conversing with your pious self I have been freed from this dreadful curse.

In days of yore when mounted on a celestials chariot I used to range through the heavens, elated with pride, I thought of nothing else.

The Brahmarshis, the celestials, the Gandharvas, the Yakshas, the Rakshasas, the Pannagas and all the inhabitants of the three worlds had to pay me taxes.

Such, O king, was the mysmeric power of my eyes, that all whatever creature I cast my looks, I instantly withdrew all his energy.

Thousands of Brahmarshis were engaged in drawing my palanquin. And O king, this sin on my part brought about my fall from my exalted position.

One day when the sage Agastya was drawing my palanquin my feet touched his body. Thereupon Agastya cursed me in anger saying "ruin overtake you; do you turn into a snake."

Thus deprived of my prosperity I fell down from that conveyance. And in the course of my fall I found myself turned into a snake with my head downwards. (Then) I besought that Brahmana "Kindly free me from this curse.

O divine sage, graciously pardon me (because) I have been mad through pride. Thereupon, he, moved with pity addressed me while I was falling down, thus

Yudhishthira, the best of the virtuous will liberate you from this curse. And O Monarch, when this horrible sin of pride (in you).

Will come to an end, you will enjoy the fruits of your virtue." I was then lost in wonder on beholding the strength of his asceticism.

And it is for that reason that I have put to you these questions relating to Brahma and the Brahmanas. Truthfulness, self-control, asceticism, benevolence, unenviousness and adherence to virtue,

O king and not race nor (illustrious) family, are the means by which persons must attain salvation. May your younger brother Bhimasena be all hail; and O mighty monarch, may you be happy. I shall now go to heaven again.

Vaishampayana said:
Having said this, the king Nahusha giving up his snake shape and assuming his celestials body returned to heaven.

And the virtuous and prosperous Yudhishthira too, accompanied by Bhima and Dhaumya came back to his hermitage.

Then Yudhishthira, the best of the virtuous, related, in detail, all that had happened, to the assembled Brahmanas.

Hearing all that, O king, all the Brahmanas, his three brothers and the renowned Draupadi were greatly amazed.

And those best of the Brahmanas desirous of the welfare of the Pandavas, condemning the rashness of Bhima, told him not to do such an act again.

The Pandavas too were greatly delighted at seeing the highly powerful Bhima out of danger and continued to dwell there happily.

Mahabharata

Ajagara Parva

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