"Yudhishthira said, 'In this world, you are so learned in the _Vedas_
and _Vedangas_; tell me (then), what one should do to attain salvation?'
"The serpent replied, 'O scion of the Bharata's race, my belief is that
the man who bestows alms on proper objects, speaks kind words and tells
the truth and abstains from doing injury to any creature goes to
heaven.'
"Yudhishthira enquired, 'Which, O snake, is the higher of the two, truth
or alms-giving? Tell me also the greater or less importance of kind
behaviour and of doing injury to no creature.'
"The snake replied, 'The relative merits of these virtues, truth and
alms-giving, kind speech and abstention from injury to any creature, are
known (measured) by their objective gravity (utility). Truth is
(sometimes) more praiseworthy than some acts of charity; some of the
latter again are more commendable than true speech. Similarly, O mighty
king, and lord of the earth, abstention from doing injury to any
creature is seen to be important than good speech and vice-versa. Even
so it is, O king, depending on effects. And now, if thou hast anything
else to ask, say it all, I shall enlighten thee!' Yudhishthira said,
'Tell me, O snake, how the incorporal being's translation to heaven, its
perception by the senses and its enjoyment of the immutable fruits of
its actions (here below), can be comprehended.' The snake replied, 'By
his own acts, man is seen to attain to one of the three conditions of
human existence, of heavenly life, or of birth in the lower animal
kingdom. Among these, the man who is not slothful, who injures no one
and who is endowed with charity and other virtues, goes to heaven, after
leaving this world of men. By doing the very contrary, O king, people
are again born as men or as lower animals. O my son, it is particularly
said in this connection, that the man who is swayed by anger and lust
and who is given to avarice and malice falls away from his human state
and is born again as a lower animal, and the lower animals too are
ordained to be transformed into the human state; and the cow, the horse
and other animals are observed to attain to even the divine state.[3] O
my son, the sentient being, reaping the fruits of his actions, thus
transmigrates through these conditions; but the regenerate and wise man
reposes his soul in the everlasting Supreme Spirit. The embodied spirit,
enchained by destiny and reaping the fruits of its own actions, thus
undergoes birth after birth but he that has lost touch of his actions,
is conscious of the immutable destiny of all born beings.[4]'
[3] More literally, the state of the gods. It may appropriately
be remarked here that the ordinary Hindu gods, of the post-Vedic
period, like the gods of Ancient Greece and Italy, were simply a
class of superhuman beings, distinctly contra-distinguished from
the Supreme Spirit, the _Paramatman_ or _Parabrahma_. After
death, a virtuous man was supposed to be transformed into one of
these so-called gods.
[4] This is the well-known and popular doctrine of
transmigration of souls.
"Yudhishthira asked, 'O snake, tell me truly and without confusion how
that dissociated spirit becomes cognisant of sound, touch, form,
flavour, and taste. O great-minded one, dost thou not perceive them,
simultaneously by the senses? Do thou, O best of snakes, answer all
these queries!' The snake replied, 'O long-lived one, the thing called
_Atman_ (spirit), betaking itself to corporeal tenement and manifesting
itself through the organs of sense, becomes duly cognisant of
perceptible objects. O prince of Bharata's race, know that the senses,
the mind, and the intellect, assisting the soul in its perception of
objects, are called _Karanas_. O my son, the eternal spirit, going out
of its sphere, and aided by the mind, acting through the senses, the
receptacles of all perceptions, successively perceives these things
(sound, form, flavour, &c). O most valiant of men, the mind of living
creatures is the cause of all perception, and, therefore, it cannot be
cognisant of more than one thing at a time. That spirit, O foremost of
men, betaking itself to the space between the eyebrows, sends the high
and low intellect to different objects. What the _Yogins_ perceive after
the action of the intelligent principle by that is manifested the action
of the soul.'
"Yudhishthira said, 'Tell me the distinguishing characteristics of the
mind and the intellect. The knowledge of it is ordained as the chief
duty of persons meditating on the Supreme Spirit.'
"The snake replied, 'Through illusion, the soul becomes subservient to
the intellect. The intellect, though known to be subservient to the
soul, becomes (then) the director of the latter. The intellect is
brought into play by acts of perception; the mind is self-existent. The
Intellect does not cause the sensation (as of pain, pleasure, &c), but
the mind does. This, my son, is the difference between the mind and the
intellect. You too are learned in this matter, what is your opinion?'
"Yudhishthira said, 'O most intelligent one, you have fine intelligence
and you know all that is fit to be known. Why do you ask me that
question? You knew all and you performed such wonderful deeds and you
lived in heaven. How could then illusion overpower you? Great is my
doubt on this point.' The snake replied, 'Prosperity intoxicates even
the wise and valiant men. Those who live in luxury, (soon) lose their
reason. So, I too, O Yudhishthira, overpowered by the infatuation of
prosperity, have fallen from my high state and having recovered my
self-consciousness, am enlightening thee thus! O victorious king, thou
hast done me a good turn. By conversing with thy pious self, my painful
curse has been expiated. In days of yore, while I used to sojourn in
heaven in a celestial chariot, reveling in my pride, I did not think of
anything else, I used to exact tribute from _Brahmarshis, Devas,
Yakshas, Gandharvas, Rakshasas, Pannagas_ and all other dwellers of the
three worlds. O lord of earth, such was the spell of my eyes, that on
whatever creature, I fixed them, I instantly destroyed his power.
Thousands of _Brahmarshis_ used to draw my chariot. The delinquency, O
king, was the cause of my fall from my high prosperity. Among them,
Agastya was one day drawing my conveyance, and my feet came in contact
with his body; Agastya then pronounced (this curse) on me, in anger,
"Ruin seize thee, do thou become a snake." So, losing my glory, I fell
down from that excellent car and while falling, I beheld myself turned
into a snake, with head downwards. I thus implored that Brahmana, "May
this curse be extinguished, O adorable one! You ought to forgive one who
has been so foolish from infatuation." Then he kindly told me this, as I
was being hurled down (from heaven), "The virtuous king Yudhishthira
will save thee from this curse, and when, O king, horrible sin of pride
will be extinguished in thee, thou shalt attain salvation." And I was
struck with wonder on seeing (this) power of his austere virtues; and
therefore, have I questioned thee about the attributes of the Supreme
Spirit and of _Brahmanas_. Truth, charity, self-restraint, penance,
abstention from doing injury to any creature, and constancy in virtue,
these, O king, and not his race or family connections, are the means, by
which a man must always secure salvation. May this brother of thine, the
mighty Bhimasena, meet with good luck and may happiness abide with thee!
I must go to Heaven again.'"
Vaisampayana continued, "So saying, that king, Nahusha, quitted his
serpentine form, and assuming his celestial shape he went back to
Heaven. The glorious and pious Yudhishthira, too, returned to his
hermitage with Dhaumya and his brother Bhima. Then the virtuous
Yudhishthira narrated all that, in detail, to the _Brahmanas_ who had
assembled (there). On hearing that, his three brothers and all the
_Brahmanas_ and the renowned Draupadi too were covered with shame. And
all those excellent _Brahmanas_ desiring the welfare of the Pandavas,
admonished Bhima for his foolhardiness, telling him not to attempt such
things again, and the Pandavas too were greatly pleased at seeing the
mighty Bhima out of danger, and continued to live there pleasantly."