Bhimnath belonged to the Sapera community, who emerged out of the kalbeliya tribe of Rajasthan; the very word “kalbeliya” referred to one who catches kal, (black) things, snakes. The villagers often called the Sapera the Jogis (a term which commonly defined a holy man rather than a practitioner of yoga) for their ability to tame the revered snakes, thought to be divine incarnations, the Naga, offsprings of Vasuki, who is curled around Mahadev’s neck.
The Sapera consider Kanif Nath, or Kanhoba, their Guru by the sapera – they do not practice yoga. However, in some neighboring states they are still called the Sapera Naths. Yogis or not, these people are still carrying parts and bits of ancient knowledge- and some of the things he heard from Bhimnath were straight out of the great Matsiendranath’s teachings; but he realized it much later…
Kanif nath, as the story goes, once attended a big feast, arranged by another immortal yogi, Gorakhnath; they were in competition with each other. Goraksha said, “Whatever you desire to eat, will be served.” Kaneethanath demanded snakes and scorpions – just out of spite, to demonstrate his powers. Gorakhnath was quite repelled by this attitude, “All your descendants will be snake charmers. Over the centuries, the Sapera lives evolved around snakes, medicines and healing. Snake charming was not a mere occupation for them but a way of life.
Some of them still lived as nomads, some settled down; there were 8 or 9 villages around Govardhan and their inhabitants made a living playing at the weddings as well as removing poisonous reptiles from houses, when called by the villagers.
…Bhimnath arrived, but the snake already escaped. When he heard about its tiger-like skin pattern, he was as surprised as they were and eager to get the guest for his collection.
He was usually catching snakes in the rainy season and travelled all over the country to get new species. When the snake is brought home a special Pooja is performed in which the catcher vows to release the reptile somewhere by the Ganges or in Rishikesh on an appointed date, usually in a year. The contract is never breached – because of the ancient laws and undesirable consequences …
The snakes are often treated like guests, fed and kept warm; in summer they are sprayed with water to keep them cool.
In winter snakes were taken to bed with their temporary masters – to keep them warm.
…The next morning Bhimnath came with his younger brother – and went to work right away: they threw salt in all directions, while saying some mantra, then Bhimnath began to play his special flute, been pungi, putting it very close to the ground. That is how a flute’s sound traveled – along the ground, creating a vibration, which attracts the snakes.
Theirs was a very ancient art. Centuries, thousands of years old. To play a beem pungi the Sapera use a special type of breath, mastered after a long training, and preserved as a tradition of the tribe. It is called a Nakosanse, (uninterrupted breath) – while inhaling for the fresh sip of air, a musician continues to play, uninterruptedly, for hours and hours without a break. The flow of the breath lasts, and such pranayama seems to be nothing less than a yogic skill, which could come only from the Nath yogis…
…They played no longer than 10 minutes – and suddenly a serpent appeared, moving so fast that it was impossible to see it’s movement – as if a wave, a lightning came alive.
It was not a “tiger tail”, but some type of cobra, with moustaches, as they determined later. Thin, bristle-like, snake’s green-grayish mustaches” were stranding vertically like antennas; The Saperas believed that the cobras were growing such moustaches after 250 years.
And after 500 years some of them could fly – not by the power of wings which they do not possess, but, perhaps on the fuel of their concentrated venom and mental force. If such a flying snake would pass over someone’s head – the person will become paralyzed. After 1000 years, according to the snake charmers, the snakes could shift their shapes, taking any form at will – of a human, animal or inanimate object…
Bhimnath had many stories, but to hear the fairy tales was different from watching him at work…
…The snake moved with a great speed, but Bhimnath reacted swiftly and caught it, taking hold of it’s long furiously wiggling body; at this moment the serpent bit him on the thumb. Ignoring the wound, he put a snake in a cloth bag, tying it tightly – and then turned yellow and started to shake.
Nobody knew what to do, he and Devahuti were wondering which hospital to call, what doctor to seek – but Bhimhath confidently said, “Calm down, I will remove the poison. I know the vidya.” He asked Devahuti to cut his thumb, to draw forth blood.
She did – to no avail. Then she made a deeper incision, maybe half a centimeter deeper, and a few drops of blood came out.
Bhimnath put something which looked as a piece of hard black resin on the wound.
They learned later that it was a toadstone, naturally formed antidote, found in the heads of the bullfrogs. Some of the snake catchers carried a nagmani – a “stone” from the snake’s head – a substance, believed to be even more effective.
He asked for some neem leaves, and they were brought immediately. He spoke words of his mantra and moved the neem leaf downwards his hand, extracting the poison.
Then the neem leaves were tied into a knot and put away. The poison was gone, somehow extracted, absorbed by the leaves. He asked for some ghee, maybe 50 or 100 grams, and drank it, to subside the heat of the poison.
It was a moment of realization: all philosophical statements and slogans will disappear in the face of the mortal danger. If he would've told the snake catcher, “you are not the body, you are an immortal spirit”, Bhimnath would have been dead. Such knowledge was useless and impractical in the matters of life and death. But his art, his vidya, the knowledge, passed from the generations of his ancestors, saved himself.
He also realized the meaning of the Sanskrit sutra from Vishnu Puranas, “Sa Vidya, ya vimuktaye..” – “the Vidya, the knowledge, is what liberates”.
Most of the time it’s meaning was perceived as the knowledge, which liberates from life and birth, but it was actually speaking of the liberation from the problem which one is facing. Such knowledge was granting freedom from the problems. The great liberation would come, if at all, at the later stages… The ancients were highly practical people.