यत्रैतल्लक्ष्यते सर्प वृत्तं स ब्राह्मणः स्मृतः। तत्रैतन्न वेत्सर्प तं शूद्रमिति निर्दिशेत्
Where this conduct is observed, O serpent, that person is considered a brāhmaṇa; where it is not found, O serpent, one should designate that person as a śūdra.
यत्पुनर्भवता प्रोक्तं न वेद्यं विद्यतेति च। ताभ्यां हीनमतोऽन्यत्र पदं नास्तीति चेदपि
And as for what you said, that there is nothing to be known, if there is a state lacking both, then there is no such state elsewhere.
एवमेतन्मतं सर्प ताभ्यां हीनं तु विद्यते। यथा शीतोष्णयोर्मध्ये भवेन्नोष्णं न शीतता
It is so, O serpent, as you think; yet, there is a state lacking both, just as between cold and heat there is neither heat nor cold.
एवं वै सुखदुःखाभ्यां हीनमस्ति पदं क्वचित्। एषा मम मतिः सर्प यथा वा मन्यते भवान्
In the same way, there is sometimes a state devoid of both happiness and sorrow; this is my view, O serpent, but you may think otherwise.
यदि ते वृत्ततो राजन्ब्राह्मणः प्रसमीक्षितः। वृथा जातिस्तदायुष्मन्कृतिर्यावन्न विद्यते
If, O king, a brāhmaṇa is judged by conduct, then birth is in vain, O blessed one, as long as there is no proper action.
जातिरत्रमहासर्प मनुष्यत्वे महामते। संकरात्सर्ववर्णानां दुष्परीक्ष्येति मे मतिः
O great-minded serpent, birth as a human is the criterion here; due to the mixing of all varṇas, it is difficult to discern, in my opinion.
सर्वे सर्वास्वपत्यानि जनयन्ति यदा नराः। वाङ्मैथुनमथो जन्म मरणं च समं नृणाम्
When all men beget offspring in all classes, speech, sexual union, birth, and death are the same for all people.
इदमार्षं प्रमाणं च ये यजामह इत्यपि। तस्माच्छीलं प्रधानेष्टं विदुर्ये तत्त्वदर्शिनः
This is the authority of the sages: 'We perform sacrifice.' Therefore, those who see the truth know that conduct is the chief thing to be desired.
प्राङ्गाभिवर्धनात्पुंसो जातकर्म विधीयते। `तथोपनयनं प्रोक्तं द्विजातीनां यथाक्रमम्'। तत्रास्य माता सावित्री पिता त्वाचार्य उच्यते
From the growth of the body, the rite of birth is prescribed; so also, the initiation is enjoined for the twice-born, in due order. There, the mother is called Sāvitrī, and the father is said to be the teacher.
वृत्त्या शूद्रसमो ह्येष यावद्वेदेन जायते। तस्मिन्नेवं मतिद्वैधे मनुः स्वायंभुवोऽब्रवीत्
By conduct, one is like a śūdra until one is born again through the Veda; in this matter of twofold opinion, Manu Svāyambhuva has spoken.
कृतकृत्याः सर्ववर्णा यदि वृत्तं न पश्यति। संकरस्त्वत्र नागेन्द्र बलवान्प्रसमीक्षितः
If all varṇas, having fulfilled their duties, do not observe conduct, then, O lord of serpents, the confusion of castes is indeed strong, as is evident.
यत्रेदानीं महासर्प संस्कृतं वृत्तमिष्यते। तं ब्राह्मणमहं पूर्वमुक्तवान्भुजगोत्तम
Where, O great serpent, purified conduct is now desired, that person, as I said before, is a brāhmaṇa, O best of serpents.
श्रुतं विदितवेद्यस्य तव वाक्यं युधिष्ठिर। भक्षयेयमहं कस्माद्भ्रातरं ते वृकोदरम्
O Yudhishthira, I have heard your words, you who know what is to be known from the Vedas. Tell me, for what reason should I eat your brother Bhimasena?
भवानेतादृशो लोके वेदवेदाङ्गपारगः। ब्रूहि किं कुर्वतः कर्म भवेद्गतिरनुत्तमा ।। 1
You are renowned in this world as one who has mastered the Vedas and their branches. Tell me, what action leads to the highest state?
पात्रे दत्त्वा प्रियाण्युक्त्वा सत्यमुक्त्वा च भारत। अहिंसानिरतः स्वर्गं गच्छेदिति मतिर्मम
Giving to the worthy, speaking kindly, telling the truth, and being devoted to nonviolence—such a person, O Bharata, in my view, attains heaven.
दानाद्वा सर्प सत्याद्वा किमतो गुरु दृश्यते। अहिंसाप्रिययोश्चैव गुरुलाघवमुच्यताम्
O serpent, between giving and truth, which is greater? And between nonviolence and kindness, tell me which is weightier.
दानं च सत्यं तत्त्वं वा अहिंसा प्रियमेव च। एषां कार्यगरीयस्त्वाद्दृश्यते गुरुलाघवम्
Giving, truth, reality, nonviolence, and kindness—among these, the relative importance is seen according to the situation.
क्वचिद्दानप्रयोगाद्धि सत्यमेव विशिष्यते। सत्यवाक्याच्च राजेनद्र क्वचिद्दानं विशिष्यते
Sometimes, because of the act of giving, truth is considered superior; and sometimes, O king, because of truthful speech, giving is regarded as superior.
एवमेव महेष्वास प्रियवाक्यान्महीपते। अहिंसा दृश्यते गुर्वी ततश्च प्रियमिष्यते
In the same way, O mighty-armed king, among kind words, nonviolence is seen as weightier, and after that, kindness is valued.
एवमेतद्भवेद्राजन्कार्यापेक्षमनन्तरम्। यदभिप्रेतमन्यत्ते ब्रूहि यावद्ब्रवीम्यहम्
Thus it is, O king; the importance depends on the context of the action. If you wish to ask something else, speak, and I will answer.
कथं स्वर्गे गतिः सर्प कर्मणां च फलं ध्रुवम्। अशरीरस्य दृश्येत प्रब्रूहि विषयांश्च मे
How does one attain heaven, O serpent? What is the certain result of actions? How is this seen for one without a body? Tell me about these matters.
तिस्रो वै गतयो राजन्परिदृष्टाः स्वकर्मभिः। मानुषं स्वर्गवासश्च तिर्यग्योनिश्च तत्रिधा
Three paths, O king, are observed as resulting from one's actions: human birth, residence in heaven, and birth among animals—these three.
तत्र वै मानुषाल्लोकाद्दानादिभिरनादिभिः। अहिंसार्थसमायुक्तैः कारणैः स्वर्गमश्नुते
From the human world, by giving and similar timeless acts, and by causes joined with the meaning of nonviolence, one attains heaven.
विपरीतैश्च राजेन्द्र कारणैर्मानुषो भवेत्। तिर्यग्योनिस्तथा तात विशेषश्चात्र वक्ष्यते
By contrary causes, O king, one becomes human; and likewise, O dear one, birth among animals occurs—let me explain the distinction here.
क्रामक्रोधसमायुक्तो हिंसालोभसमनवितः। मनुष्यत्वात्परिब्रष्टस्तिर्यग्योनौ प्रसूयते
One filled with anger and cruelty, joined with violence and greed, falls from humanity and is born among animals.
तिर्यग्योन्याः पृथग्भावो मनुष्यार्थे विधीयते। गवादिभ्यस्तथाऽश्वेभ्यो देवत्वमपि दृश्यते
The distinction among animal births is established for the sake of humans; from cows and horses, even divinity is sometimes seen.
सोयमेता गतीस्तात जन्तुश्चरति कार्यवान्। निम्ने महति चात्मानमवस्थाप्य च वै नृप
Thus, O dear one, a being moves through these states, acting according to duty, placing itself in higher or lower conditions, O king.
जातो जातश्च बलवान्भुङ्क्ते नाम्नाऽथ देहवान्। फलार्थस्तात निष्पृक्तः प्रजालक्षणभावनः
Born again and again, strong, he enjoys with a body and a name; seeking results, O dear one, he is bound by the characteristics of creatures.
शब्दे स्पर्शे च रूपे च तथैव रसगन्धयोः। तस्याधिष्ठानमव्यग्रो ब्रूहि सर्प यथातथम्
In sound, touch, form, as well as taste and smell—tell me, O serpent, what is the untroubled basis of these, as it truly is.
किं न गृह्णासि विषयान्युगपत्त्वं महामते। एतावदुच्यतां चोक्तं सर्वं पन्नगसत्तम
Why do you not grasp all the objects at once, O wise one? Let all this be explained, O best of serpents, as it has been spoken.