Vaishampayana said : The intellectual Yudhishthira, beholding his dear brother coiled by the body of the snake addressed him thus.

“O son of Kunti, how have you met with this disaster? And who is this best of serpents endued with a body (huge) as a mountain.

beholding his elder brother Dharmaraja, he narrated to him fully as to how he came into the clutches of the serpent.

Bhimasena said: O worshipful brother, this powerful (serpent) has caught me for his food. He is the royal sage Nahusha living in the seipent-shape.

Yudhishthira said: O long-lived serpent, (kindly) liberate my exceedingly powerful brother. We will give you some other food to satisfy your hunger.

The snake replied Having come to my mouth, I have got this son of a king for my food. Do leave this place. You ought not to remain here. For, (if do) I will eat you tomorrow.

O mighty-armed child, it is (so) ordained that he who will step into my jurisdiction, shall become my food. You are also in my jurisdiction.

After a long period (of abstinence) I have got this your younger brother for my food. I will not (therefore) release him. Nor do I want any other meal.

Yudhishthira said: O serpent, Yudhishthira asks you to tell (him) truly whether you are a god or a demon or a uraga. What have you seized Bhimasena for?

O snake, by obtaining or knowing what will you be satisfied? What food shall I provide for you? Under what conditions will you let him off?

The snake replied O sinless being, O monarch, I was your ancestor, the son of Ayu and fifth in descent from Soma and was known by the name of king Nahusha.

By sacrifices, asceticism, study of the Vedas, self-control and prowess I easily gained mastery over the three worlds.

Having attained to such an eminence I was elated with pride. Thousands of Brahmanas carried my palanquin.

Intoxicated with the drink of prosperity I then insulted the twice-born ones; and was, (therefore), O monarch, brought to this (miserable) plight by Agastya,

But, O Pandava, even till now I have not lost my memory. And it is by the grace of the highsouled Agastya,

That I have got your younger brother in the sixth portion of the day, for my meal. I will neither release him nor do I want any other (food).

But if today you answer the questions put by me, I will then liberate your brother Vrikodara.

Yudhishthira said: Ask (me), O serpent whatever you like. In order to cause your satisfaction I shall, if I can, answer your questions.

You are no doubt aware what ought to be known by the Brahmanas. Therefore, O king of snakes, on hearing your words I shall answer them.

The snake said : O king, whom can we call a Brahmana and O Yudhishthira, what is it that ought to be known? From what you have said I deem you to be endowed with very high intelligence.

Yudhishthira said : O monarch of snakes, it is said that he is a Brahmana in whom are found (the qualities of) truthfulness, charity, forgiveness, good conduct, benevolence, asceticism and mercy.

And, O serpent, that which ought to be . known is the Supreme Brahma (universal soul) devoid of the feelings of) pleasure and pain and attaining access to which creatures are past all misery.

The serpent said : O Yudhishthira, even in the Shudras are found truthfulness, charity, forgiveness, benevolence, mercy, kindness and knowledge of the Veda which promotes the welfare of the four orders, which is true and which is the guide in religious matters.

And, O king of men, that which is to be known is asserted by you as devoid of pleasure and pain; but I do not find any such thing in which these feelings are absent,

Yudhishthira said : Thc Shudra in whom these characteristics are present is no Shudra (i.e.) something higher, a Brahma and the Brahmana in whom these are wanting is no Brahmana at all (i.e.) a Shudra.

And, O serpent, it is asserted that he who is distinguished by these qualities is a Brahmana and he who does not posses them is a Shudra.

Again, as regards your remark that the object to be known does not exist, for, nothing that is devoid of these (feelings) of pleasure and pain can have any existence.

It seems (at indeed first sight) that existence is impossible without these (feelings). But as cold is characterised by an absence of heat and heat cold,

So cannot there exist an object characterised by the absence of both these feelings (of pleasure and pain). O Serpent, this is my opinion, what do you say?

The serpent said : If, O monarch, as you assert, a Brahmana is recognised by certain virtues, then, O longlived one, the distinction of castes is to no purpose so long as he does not posses these qualities.

Yudhishthira said : O highly intelligent and mighty snake, I think, here in this world it is very difficult to ascertain one's caste on account of promiscuous intercourse of all the orders.

Men of all the four orders are without restriction constantly begetting children on women of all the castes. And speech, cohabitation, birth and death of men of all the orders are similar in all respects.

The proof of this, i.e. the difficulty of ascertaining one's caste is found in such expressions, made use of by the Rishis, as *whatever caste may belong to, we celebrate the sacrifice." It is, on this account, that the wise have asserted that the character is the chief and needful thing.

The natal ceremony of a male person is performed even before the severance of the navel chord. On that occasion his mother is designated Savitri and his father Acharya (priest).

Before initiation into the Vedas every man is regarded as a Shudra. There being a difference of opinion on the point Svyambhuva Manu has laid down;

That if having gone through the purificatory rites (as laid down in the Vedas) the first three orders do not regulate their conduct, according to thein, in that case, O mightiest of serpents, the mixed castes should be considered as superior to them

O great Snake, O excellent Serpent, I have ere now designated him as a Brahmana who observes the principles of good behaviour.

The snake said: O Yudhishthira, I have listened to your words. You are acquainted with what ought to be known. (Therefore) how can I (now) devour your brother Vrikodara?