Ajagara Parva — The rescue of Bhima

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.

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.

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.

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, be conceived. can

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.