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.
तदात्मद्रव्यमायुष्मन्देहसंश्रयणान्वितम्। करणाधिष्ठितं भोगानुपभुङ्क्ते यथाविथि
Then, endowed with its own substance, life, and the support of the body, governed by the senses, one experiences enjoyments according to their proper course.
ज्ञानं चैवात्र बुद्धिश्च कमश्च भरतर्षभ। तस्य भोगाधिकरणे करणानि निबोध मे
Here, O best of the Bharatas, knowledge, intellect, and desire—these are present; now hear from me about the senses that are the instruments for experiencing enjoyment.
मनसा तात पर्येति क्रमशो विषयानिमान्। विषयायतनत्वेन भूतात्मा क्षेत्रविष्ठितः
O dear one, the mind proceeds among these objects in order; as the seat of the objects, the embodied self, situated in the field (body), moves among them.
तत्रचापि नरव्याघ्र मनो जन्तोर्विधीयते। तस्माद्युगपदत्रास्य ग्रहणं नोपपद्यते
And there, O tiger among men, the mind of a creature is arranged; therefore, it is not possible for it to grasp all objects at once.
स आत्मा पुरुषव्याघ्र भ्रुवोरन्तरमाश्रितः। बुद्धिं द्रव्येषु सृजति विविधेषु परावराम्
That self, O best of men, dwelling between the brows, projects the intellect toward various objects, both high and low.
बुद्धेरुत्तरकालं च वेदना दृश्यते बुधैः। एष वै राजशार्दूल विधिः क्षेत्रज्ञभावनः
After the intellect, perception is observed by the wise; this, O tiger among kings, is the process by which the knower of the field is established.
मनसश्चापि बुद्धेश्च ब्रूहि मे लक्षणं परम्। एतदध्यात्मविदुषां परं कार्यं विधीयते
Tell me, too, the supreme characteristics of mind and intellect; this is the highest task prescribed for those who know the inner self.
बुद्धिरात्मानुगाऽतीव उत्पातेन विधीयते। तदाश्रिता हि सा ज्ञेया बुद्धिस्तस्यैषिणी भवेत्
The intellect, closely following the self, arises through its prompting; for it is to be understood that the intellect, dependent on that, seeks after it.
बुद्धिरुत्पद्यते कार्यान्मनस्तूत्पन्नमेव हि। बुद्धेर्गुणविधानेन मनस्तद्गुणवद्भवेत्
The intellect arises from action, and the mind indeed arises from the intellect; by the disposition of the intellect’s qualities, the mind becomes endowed with those same qualities.
एतद्विशेषणं तात मनोबुद्ध्योर्मयेरितम्। त्वमप्यत्राभिसंबुद्धः कथं वा मन्यसे स्वयम्
This distinction, dear one, between mind and intellect has been explained; you too, being awakened to this, what do you yourself think?
अहो बुद्धिमतांश्रेष्ठ शुभा बुद्धिरियं तव। विदितं वेदितव्यं ते कस्मान्नहुष पृच्छसि
Ah, O best of the wise, your intellect is auspicious indeed; all that is to be known is known to you—why, O Nahusha, do you question me?
सर्वज्ञं त्वां कथं मोह आविशत्स्वर्गवासिनम्। एवमद्भुतकर्माणमिति मे संशयो महान्
How could delusion seize you, who dwell in heaven and know all things, who perform such wondrous deeds? This is my great doubt.
सुप्रज्ञमपि चेच्छूरमृद्धिर्मोहयते नरम्। वर्तमानः सुखे सर्वो नावैतीति मतिर्मम
Even a wise and valiant man may be deluded by prosperity; when one is enjoying happiness, no one truly perceives it—this is my view.
सोहमैश्वर्यमोहेन मदाविष्टो युधिष्ठिर। पतितः प्रतिसंबुद्धस्त्वां तु संबोधयाम्यहम्
I, overcome by the pride of sovereignty, was deluded, O Yudhishthira; having fallen, I have regained awareness, and now I awaken you.
कृतंकार्यं महाराज त्वया मम परंतप। क्षीणः शाप सुकृच्छ्रो मे त्वया संभाष्य साधुना
O great king, you have accomplished my highest purpose, scorcher of foes; my severe curse is ended, having been spoken with you, a virtuous man.
अहं हि दिवि दिव्येन विमानन चरन्पुरा। अभिमानेन मत्तः सन्कंचिन्नान्यमचिन्तयम्
Once, I traveled in heaven in a divine chariot; intoxicated with pride, I thought of nothing else.
ब्रह्मर्षिदेघगन्धर्वयक्षराक्षसपन्नगाः। वरं मम प्रयच्छन्ति सर्वे त्रैलोक्यवासिनः
All the Brahmarshis, gods, Gandharvas, Yakshas, Rakshasas, and serpents—indeed, all the dwellers of the three worlds—granted me boons.
चक्षुषा यं प्रपश्यामि प्राणिनं पृथिवीपते। तस्य तेजो हराम्याशु तद्धि दृष्टेर्बलं मम
O lord of the earth, whomever I beheld with my eyes among living beings, I would swiftly take away their energy, for such was the power of my gaze.
ब्रह्मर्षीणां सरस्रं हि उवाह शिबिकां मम। कस मामपनयो राजन्भ्रंशयामास वै श्रियः
Indeed, I bore the palanquin of the Brahmarshis; but, O King, the yoke pressed upon me and caused me to lose my splendor.
तत्र ह्यगस्त्यः पादेन वहन्स्पृष्टो महामुनिः। अगस्त्येन ततोस्म्युक्तो ध्वंस सर्पेति वैरुषा
There, as I was carrying, the great sage Agastya touched me with his foot; then, out of anger, Agastya spoke to me: 'Perish, become a serpent!'