युधिष्ठिर उवाच ।
३.१७८.१
भवानेतादृशो लोके वेदवेदाङ्गपारगः ।
ब्रूहि किं कुर्वतः कर्म भवेद्गतिरनुत्तमा ॥
ब्रूहि किं कुर्वतः कर्म भवेद्गतिरनुत्तमा ॥
M N Dutt
Yudhishthira said: (O Serpent), in this world, you are so superiority versed in the Vedas and the Vedangas, that I should like you will iell me, by what (sorts of) acts men can obtain heaven.
सर्प उवाच ।
३.१७८.२
पात्रे दत्त्वा प्रियाण्युक्त्वा सत्यमुक्त्वा च भारत ।
अहिंसानिरतः स्वर्गं गच्छेदिति मतिर्मम ॥
अहिंसानिरतः स्वर्गं गच्छेदिति मतिर्मम ॥
M N Dutt
The Serpent said : In my opinion, O Bharata, by bestowal of alims on deserving objects, endearing words, truthfulness and unenviousness one can have access to heaven.
युधिष्ठिर उवाच ।
३.१७८.३
दानाद्वा सर्प सत्याद्वा किमतो गुरु दृश्यते ।
अहिंसाप्रिययोश्चैव गुरुलाघवमुच्यताम् ॥
अहिंसाप्रिययोश्चैव गुरुलाघवमुच्यताम् ॥
M N Dutt
Yudhishthira said: 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.
सर्प उवाच ।
३.१७८.४
दाने रतत्वं सत्यं च अहिंसा प्रियमेव च ।
एषां कार्यगरीयस्त्वाद्दृश्यते गुरुलाघवम् ॥
एषां कार्यगरीयस्त्वाद्दृश्यते गुरुलाघवम् ॥
M N Dutt
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.
३.१७८.५
कस्माच्चिद्दानयोगाद्धि सत्यमेव विशिष्यते ।
सत्यवाक्याच्च राजेन्द्र किंचिद्दानं विशिष्यते ॥
सत्यवाक्याच्च राजेन्द्र किंचिद्दानं विशिष्यते ॥
M N Dutt
Sometimes truthfulness is considered superior to some charitable acts. And, O king of kings, sometimes charity is deemed more praiseworthy than true speech.
३.१७८.६
एवमेव महेष्वास प्रियवाक्यान्महीपते ।
अहिंसा दृश्यते गुर्वी ततश्च प्रियमिष्यते ॥
अहिंसा दृश्यते गुर्वी ततश्च प्रियमिष्यते ॥
M N Dutt
And similarly, O lord of the earth, O mighty monarch, abstenance from malice is (sometimes) deemed superior to sweet speech and vice versa.
३.१७८.७
एवमेतद्भवेद्राजन्कार्यापेक्षमनन्तरम् ।
यदभिप्रेतमन्यत्ते ब्रूहि यावद्ब्रवीम्यहम् ॥
यदभिप्रेतमन्यत्ते ब्रूहि यावद्ब्रवीम्यहम् ॥
M N Dutt
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.
युधिष्ठिर उवाच ।
३.१७८.८
कथं स्वर्गे गतिः सर्प कर्मणां च फलं ध्रुवम् ।
अशरीरस्य दृश्येत विषयांश्च ब्रवीहि मे ॥
अशरीरस्य दृश्येत विषयांश्च ब्रवीहि मे ॥
M N Dutt
(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, be conceived. can
सर्प उवाच ।
३.१७८.९
तिस्रो वै गतयो राजन्परिदृष्टाः स्वकर्मभिः ।
मानुष्यं स्वर्गवासश्च तिर्यग्योनिश्च तत्त्रिधा ॥
मानुष्यं स्वर्गवासश्च तिर्यग्योनिश्च तत्त्रिधा ॥
M N Dutt
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.
३.१७८.१०
तत्र वै मानुषाल्लोकाद्दानादिभिरतन्द्रितः ।
अहिंसार्थसमायुक्तैः कारणैः स्वर्गमश्नुते ॥
अहिंसार्थसमायुक्तैः कारणैः स्वर्गमश्नुते ॥
M N Dutt
By charity, unenviousness, absence of slothfulness and by self-exertion one goes to heaven from this state of men.
३.१७८.११
विपरीतैश्च राजेन्द्र कारणैर्मानुषो भवेत् ।
तिर्यग्योनिस्तथा तात विशेषश्चात्र वक्ष्यते ॥
तिर्यग्योनिस्तथा तात विशेषश्चात्र वक्ष्यते ॥
M N Dutt
(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,
३.१७८.१२
कामक्रोधसमायुक्तो हिंसालोभसमन्वितः ।
मनुष्यत्वात्परिभ्रष्टस्तिर्यग्योनौ प्रसूयते ॥
मनुष्यत्वात्परिभ्रष्टस्तिर्यग्योनौ प्रसूयते ॥
M N Dutt
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,
३.१७८.१३
तिर्यग्योन्यां पृथग्भावो मनुष्यत्वे विधीयते ।
गवादिभ्यस्तथाश्वेभ्यो देवत्वमपि दृश्यते ॥
गवादिभ्यस्तथाश्वेभ्यो देवत्वमपि दृश्यते ॥
M N Dutt
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.
३.१७८.१४
सोऽयमेता गतीः सर्वा जन्तुश्चरति कार्यवान् ।
नित्ये महति चात्मानमवस्थापयते नृप ॥
नित्ये महति चात्मानमवस्थापयते नृप ॥
M N Dutt
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.
३.१७८.१५
जातो जातश्च बलवान्भुङ्क्ते चात्मा स देहवान् ।
फलार्थस्तात निष्पृक्तः प्रजालक्षणभावनः ॥
फलार्थस्तात निष्पृक्तः प्रजालक्षणभावनः ॥
M N Dutt
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.
युधिष्ठिर उवाच ।
३.१७८.१६
शब्दे स्पर्शे च रूपे च तथैव रसगन्धयोः ।
तस्याधिष्ठानमव्यग्रं ब्रूहि सर्प यथातथम् ॥
तस्याधिष्ठानमव्यग्रं ब्रूहि सर्प यथातथम् ॥
M N Dutt
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.
३.१७८.१७
किं न गृह्णासि विषयान्युगपत्त्वं महामते ।
एतावदुच्यतां चोक्तं सर्वं पन्नगसत्तम ॥
एतावदुच्यतां चोक्तं सर्वं पन्नगसत्तम ॥
M N Dutt
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.
सर्प उवाच ।
३.१७८.१८
यदात्मद्रव्यमायुष्मन्देहसंश्रयणान्वितम् ।
करणाधिष्ठितं भोगानुपभुङ्क्ते यथाविधि ॥
करणाधिष्ठितं भोगानुपभुङ्क्ते यथाविधि ॥
M N Dutt
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.
३.१७८.१९
ज्ञानं चैवात्र बुद्धिश्च मनश्च भरतर्षभ ।
तस्य भोगाधिकरणे करणानि निबोध मे ॥
तस्य भोगाधिकरणे करणानि निबोध मे ॥
M N Dutt
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.
३.१७८.२०
मनसा तात पर्येति क्रमशो विषयानिमान् ।
विषयायतनस्थेन भूतात्मा क्षेत्रनिःसृतः ॥
विषयायतनस्थेन भूतात्मा क्षेत्रनिःसृतः ॥
M N Dutt
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.
३.१७८.२१
अत्र चापि नरव्याघ्र मनो जन्तोर्विधीयते ।
तस्माद्युगपदस्यात्र ग्रहणं नोपपद्यते ॥
तस्माद्युगपदस्यात्र ग्रहणं नोपपद्यते ॥
M N Dutt
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,
३.१७८.२२
स आत्मा पुरुषव्याघ्र भ्रुवोरन्तरमाश्रितः ।
द्रव्येषु सृजते बुद्धिं विविधेषु परावराम् ॥
द्रव्येषु सृजते बुद्धिं विविधेषु परावराम् ॥
M N Dutt
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).
३.१७८.२३
बुद्धेरुत्तरकालं च वेदना दृश्यते बुधैः ।
एष वै राजशार्दूल विधिः क्षेत्रज्ञभावनः ॥
एष वै राजशार्दूल विधिः क्षेत्रज्ञभावनः ॥
M N Dutt
O best of kings, knowledge which the yogis drive from the operation of intelligence, manifests the action of the Soul.
युधिष्ठिर उवाच ।
३.१७८.२४
मनसश्चापि बुद्धेश्च ब्रूहि मे लक्षणं परम् ।
एतदध्यात्मविदुषां परं कार्यं विधीयते ॥
एतदध्यात्मविदुषां परं कार्यं विधीयते ॥
M N Dutt
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
सर्प उवाच ।
३.१७८.२५
बुद्धिरात्मानुगा तात उत्पातेन विधीयते ।
तदाश्रिता हि संज्ञैषा विधिस्तस्यैषणे भवेत् ॥
तदाश्रिता हि संज्ञैषा विधिस्तस्यैषणे भवेत् ॥
M N Dutt
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.
३.१७८.२७
एतद्विशेषणं तात मनोबुद्ध्योर्मयेरितम् ।
त्वमप्यत्राभिसंबुद्धः कथं वा मन्यते भवान् ॥
त्वमप्यत्राभिसंबुद्धः कथं वा मन्यते भवान् ॥
M N Dutt
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?
युधिष्ठिर उवाच ।
३.१७८.२८
अहो बुद्धिमतां श्रेष्ठ शुभा बुद्धिरियं तव ।
विदितं वेदितव्यं ते कस्मान्मामनुपृच्छसि ॥
विदितं वेदितव्यं ते कस्मान्मामनुपृच्छसि ॥
M N Dutt
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.
३.१७८.२९
सर्वज्ञं त्वां कथं मोह आविशत्स्वर्गवासिनम् ।
एवमद्भुतकर्माणमिति मे संशयो महान् ॥
एवमद्भुतकर्माणमिति मे संशयो महान् ॥
M N Dutt
I am at a great loss to understand how you became subject to illusion who performed excellent deeds and obtained an abode in heaven.
सर्प उवाच ।
३.१७८.३०
सुप्रज्ञमपि चेच्छूरमृद्धिर्मोहयते नरम् ।
वर्तमानः सुखे सर्वो नावैतीति मतिर्मम ॥
वर्तमानः सुखे सर्वो नावैतीति मतिर्मम ॥
M N Dutt
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.
३.१७८.३१
सोऽहमैश्वर्यमोहेन मदाविष्टो युधिष्ठिर ।
पतितः प्रतिसंबुद्धस्त्वां तु संबोधयाम्यहम् ॥
पतितः प्रतिसंबुद्धस्त्वां तु संबोधयाम्यहम् ॥
M N Dutt
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.
३.१७८.३२
कृतं कार्यं महाराज त्वया मम परंतप ।
क्षीणः शापः सुकृच्छ्रो मे त्वया संभाष्य साधुना ॥
क्षीणः शापः सुकृच्छ्रो मे त्वया संभाष्य साधुना ॥
M N Dutt
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.
३.१७८.३३
अहं हि दिवि दिव्येन विमानेन चरन्पुरा ।
अभिमानेन मत्तः सन्कंचिन्नान्यमचिन्तयम् ॥
अभिमानेन मत्तः सन्कंचिन्नान्यमचिन्तयम् ॥
M N Dutt
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.
३.१७८.३४
ब्रह्मर्षिदेवगन्धर्वयक्षराक्षसकिंनराः ।
करान्मम प्रयच्छन्ति सर्वे त्रैलोक्यवासिनः ॥
करान्मम प्रयच्छन्ति सर्वे त्रैलोक्यवासिनः ॥
M N Dutt
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.
३.१७८.३५
चक्षुषा यं प्रपश्यामि प्राणिनं पृथिवीपते ।
तस्य तेजो हराम्याशु तद्धि दृष्टिबलं मम ॥
तस्य तेजो हराम्याशु तद्धि दृष्टिबलं मम ॥
M N Dutt
Such, O king, was the mysmeric power of my eyes, that all whatever creature I cast my looks, I instantly withdrew all his energy.
३.१७८.३६
ब्रह्मर्षीणां सहस्रं हि उवाह शिबिकां मम ।
स मामपनयो राजन्भ्रंशयामास वै श्रियः ॥
स मामपनयो राजन्भ्रंशयामास वै श्रियः ॥
M N Dutt
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.
३.१७८.३७
तत्र ह्यगस्त्यः पादेन वहन्स्पृष्टो मया मुनिः ।
अदृष्टेन ततोऽस्म्युक्तो ध्वंस सर्पेति वै रुषा ॥
अदृष्टेन ततोऽस्म्युक्तो ध्वंस सर्पेति वै रुषा ॥
M N Dutt
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."
३.१७८.३८
ततस्तस्माद्विमानाग्रात्प्रच्युतश्च्युतभूषणः ।
प्रपतन्बुबुधेऽऽत्मानं व्यालीभूतमधोमुखम् ॥
प्रपतन्बुबुधेऽऽत्मानं व्यालीभूतमधोमुखम् ॥
M N Dutt
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.
॥ इति ३.१७८ ॥
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