The Mahabharata of Krishna-Dwaipayana Vyasa by Kisari Mohan Ganguli (parable of the sower read online txt) 📕

illustrious Brahmanas were sitting around the dead body of Pramadvara, Ruru, sorely afflicted, retired into a deep wood and wept aloud. And overwhelmed with grief he indulged in much piteous lamentation. And, remembering his beloved Pramadvara, he gave vent to his sorrow in the following words, ‘Alas! The delicate fair one that increaseth my affliction lieth upon the bare ground. What can be more deplorable to us, her friends? If I have been charitable, if I have performed acts of penance, if I have ever revered my superiors, let the merit of these arts restore to life my beloved one! If from my birth I have been controlling my passions, adhered to my vows, let the fair Pramadvara rise from the ground.’

 

“And while Ruru was indulging in these lamentations for the loss of his bride, a messenger from heaven came to him in the forest and addressed him thus, ‘The words thou utterest, O Ruru, in thy affliction are certainly ineffectual. For, O pious man, one belonging to this world whose days have run out can never come back to life. This poor child of a Gandharva and Apsara has had her days run out! Therefore, O child, thou shouldst not consign thy heart to sorrow. The great gods, however, have provided beforehand a means of her restoration to life. And if thou compliest with it, thou mayest receive back thy Pramadvara.’

 

“And Ruru replied, ‘O messenger of heaven! What is that which the gods have ordained. Tell me in full so that (on hearing) I may comply with it. It behoveth thee to deliver me from grief!’ And the celestial messenger said unto Ruru, ‘Resign half of thy own life to thy bride, and then, O Ruru of the race of Bhrigu, thy Pramadvara shall rise from the ground.’ ‘O best of celestial messengers, I most willingly offer a moiety of my own life in favour of my bride. Then let my beloved one rise up once more in her dress and lovable form.’

 

“Sauti said, ‘Then the king of Gandharvas (the father of Pramadvara) and the celestial messenger, both of excellent qualities, went to the god Dharma (the Judge of the dead) and addressed him, saying, ‘If it be thy will, O Dharmaraja, let the amiable Pramadvara, the betrothed wife of Ruru, now lying dead, rise up with a moiety of Ruru’s life.’ And Dharmaraja answered, ‘O messenger of the gods, if it be thy wish, let Pramadvara, the betrothed wife of Ruru, rise up endued with a moiety of Ruru’s life.’

 

“Sauti continued, ‘And when Dharmaraja had said so, that maiden of superior complexion, Pramadvara, endued with a moiety of Ruru’s life, rose as from her slumber. This bestowal by Ruru of a moiety of his own span of life to resuscitate his bride afterwards led, as it would be seen, to a curtailment of Ruru’s life.

 

“And on an auspicious day their fathers gladly married them with due rites.

And the couple passed their days, devoted to each other. And Ruru having obtained such a wife, as is hard to be found, beautiful and bright as the filaments of the lotus, made a vow for the destruction of the serpent-race.

And whenever he saw a serpent he became filled with great wrath and always killed it with a weapon.

 

“One day, O Brahmana, Ruru entered an extensive forest. And there he saw an old serpent of the Dundubha species lying stretched on the ground. And Ruru thereupon lifted up in anger his staff, even like to the staff of Death, for the purpose of killing it. Then the Dundubha, addressing Ruru, said, ‘I have done thee no harm, O Brahmana! Then wherefore wilt thou slay me in anger?’”

 

So ends the ninth section of the Pauloma Parva of the Adi Parva of the blessed Mahabharata.

 

SECTION X

 

(Pauloma Parva continued)

 

“Sauti said, ‘And Ruru, on hearing those words, replied, ‘My wife, dear to me as life, was bit by a snake; upon which, I took, O snake, a dreadful vow, viz., that I would kill every snake that I might come across.

Therefore shall I smite thee and thou shalt be deprived of life.’

 

“And the Dundubha replied, ‘O Brahmana, the snakes that bite man are quite different in type. It behoveth thee not to slay Dundubhas who are serpents only in name. Subject like other serpents to the same calamities but not sharing their good fortune, in woe the same but in joy different, the Dundubhas should not be slain by thee under any misconception.’

 

“Sauti continued, ‘And the Rishi Ruru hearing these words of the serpent, and seeing that it was bewildered with fear, albeit a snake of the Dundubha species, killed it not. And Ruru, the possessor of the six attributes, comforting the snake addressed it, saying, ‘Tell me fully, O

snake, who art thou thus metamorphosed?’ And the Dundubha replied, ‘O

Ruru! I was formerly a Rishi by name Sahasrapat. And it is by the curse of a Brahmana that I have been transformed into a snake.’ And Ruru asked, ‘O

thou best of snakes, for what wast thou cursed by a Brahmana in wrath? And how long also will thy form continue so?’”

 

And so ends the tenth section of the Pauloma Parva of the Adi Parva.

 

SECTION XI

 

(Pauloma Parva continued)

 

“Sauti continued ‘The Dundubha then said, ‘In former times, I had a friend Khagama by name. He was impetuous in his speech and possessed of spiritual power by virtue of his austerities. And one day when he was engaged in the Agnihotra (Fire-sacrifice), I made a mock snake of blades of grass, and in a frolic attempted to frighten him with it. And anon he fell into a swoon. On recovering his senses, that truth-telling and vow-observing ascetic, burning with wrath, exclaimed, ‘Since thou hast made a powerless mock snake to frighten me, thou shalt be turned even into a venomless serpent thyself by my curse.’ O ascetic, I well knew the power of his penances; therefore with an agitated heart, I addressed him thus, bending low with joined hands, ‘Friend, I did this by way of a joke, to excite thy laughter. It behoveth thee to forgive me and revoke thy curse.’ And seeing me sorely troubled, the ascetic was moved, and he replied, breathing hot and hard. ‘What I have said must come to pass. Listen to what I say and lay it to thy heart. O pious one! when Ruru the pure son of Pramati, will appear, thou shall be delivered from the curse the moment thou seest him.

Thou art the very Ruru and the son of Pramati. On regaining my native form, I will tell thee something for thy good.’

 

“And that illustrious man and the best of Brahmanas then left his snake-body, and attained his own form and original brightness. He then addressed the following words to Ruru of incomparable power, ‘O thou first of created beings, verily the highest virtue of man is sparing the life of others. Therefore a Brahmana should never take the life of any creature. A Brahmana should ever be mild. This is the most sacred injunction of the Vedas. A Brahmana should be versed in the Vedas and Vedangas, and should inspire all creatures with belief in God. He should be benevolent to all creatures, truthful, and forgiving, even as it is his paramount duty to retain the Vedas in his memory. The duties of the Kshatriya are not thine.

To be stern, to wield the sceptre and to rule the subjects properly are the duties of the Kshatriya. Listen, O Ruru, to the account of the destruction of snakes at the sacrifice of Janamejaya in days of yore, and the deliverance of the terrified reptiles by that best of Dwijas, Astika, profound in Vedic lore and might in spiritual energy.’”

 

And so ends the eleventh section of the Pauloma Parva of the Adi Parva.

 

SECTION XII

 

(Pauloma Parva continued)

 

“Sauti continued, ‘Ruru then asked, ‘O best of Dwijas, why was king Janamejaya bent upon destroying the serpents?—And why and how were they saved by the wise Astika? I am anxious to hear all this in detail.’

 

“The Rishi replied, ‘O Ruru, the important history of Astika you will learn from the lips of Brahmanas.’ Saying this, he vanished.

 

“Sauti continued, ‘Ruru ran about in search of the missing Rishi, and having failed to find him in all the woods, fell down on the ground, fatigued. And revolving in his mind the words of the Rishi, he was greatly confounded and seemed to be deprived of his senses. Regaining consciousness, he came home and asked his father to relate the history in question. Thus asked, his father related all about the story.’”

 

So ends the twelfth section in the Pauloma Parva of the Adi Parva.

 

SECTION XIII

 

(Astika Parva)

 

“Saunaka said, ‘For what reason did that tiger among kings, the royal Janamejaya, determine to take the lives of the snakes by means of a sacrifice? O Sauti, tell us in full the true story. Tell us also why Astika, that best of regenerate ones, that foremost of ascetics, rescued the snakes from the blazing fire. Whose son was that monarch who celebrated the snake-sacrifice? And whose son also was that best of regenerate ones?’

 

“Sauti said, ‘O best of speakers, this story of Astika is long. I will duly relate it in full, O listen!’

 

“Saunaka said, ‘I am desirous of hearing at length the charming story of that Rishi, that illustrious Brahmana named Astika.’

 

“Sauti said, ‘This history (first) recited by Krishna-Dwaipayana, is called a Purana by the Brahmanas. It was formerly narrated by my wise father, Lomaharshana, the disciple of Vyasa, before the dwellers of the Naimisha forest, at their request. I was present at the recital, and, O

Saunaka, since thou askest me, I shall narrate the history of Astika exactly as I heard it. O listen, as I recite in full that sin-destroying story.

 

“The father of Astika was powerful like Prajapati. He was a Brahmacharin, always engaged in austere devotions. He ate sparingly, was a great ascetic, and had his lust under complete control. And he was known by the name of Jaratkaru. That foremost one among the Yayavaras, virtuous and of rigid vows, highly blessed and endued with great ascetic power, once undertook a journey over the world. He visited diverse places, bathed in diverse sacred waters, and rested where night overtook him. Endued with great energy, he practised religious austerities, hard to be practised by men of unrestrained souls. The sage lived upon air only, and renounced sleep for ever. Thus going about like a blazing fire, one day he happened to see his ancestors, hanging heads down in a great hole, their feet pointing upwards.

On seeing them, Jaratkaru addressed them, saying: ‘Who are you thus hanging heads down in this hole by a rope of virana fibres that is again secretly eaten into on all sides by a rat living here?’

 

“The ancestors said, ‘We are Rishis of rigid vows, called Yayavaras. We are sinking low into the earth for want of offspring. We have a son named Jaratkaru. Woe to us! That wretch hath entered upon a life of austerities only! The fool doth not think of raising offspring by marriage! It is for that reason, viz., the fear of extinction of our race, that we are suspended in this hole. Possessed of means, we fare like unfortunates that have none! O excellent one, who art thou that thus sorrowest as a friend on our account? We desire to learn, O Brahmana, who thou art that standest by us, and why, O best of men, thou sorrowest for us that