Note: In the previous post, we read about Rishi Astika’s birth and the qualities of the high-souled child.
In this post, Janamejaya asks his ministers to tell him the circumstances in which his father, Parikshit, lost his life.
At the time when Rishi Astika was growing into a wise boy, Janamejaya became interested in finding out all the details of his father’s death. He asked his ministers to tell him everything they knew. Based on what he discovered, he would take action if it was for the benefit of the world, or do nothing, if an action would not benefit the world.
A minister replied, “O king, your father was very virtuous and high-souled. He always protected the people of his kingdom. He was virtue and justice personified. He was a powerful king who protected all the four varnas impartially and they, in turn, performed all their duties. He loved his subjects and kept them contended. Having learnt the science of warfare from Saradwat, he he protected his kingdom and the Goddess Earth. Ever virtuous,no one hated him and he hated no one. He cared for the widows, orphans, maimed, and poor subjects of his kingdom. Not only was the king virtuous, he was also handsome like Chandra Deva. O Janamejaya, your father was very dear to Sri Krishna and loved by everyone.
Your father was born from the womb of Queen Uttara when the Kuru race was almost extinct. That’s how he got the name, Parikshit, which means born in an extinct line.
The virtuous King Parikshit had gained complete control over the six passions. He was intelligent, had an excellent memory, and was well-versed in the treatises of the king’s duties. His sharp mind understood exactly how to interpret the texts. Well-versed with the science of morality and political science, he ruled for 60 years, and when he died, all the people of the kingdom were filled with grief. O Janamejaya, being his son, you were appointed the next monarch, and since then you have also engaged in protecting all creatures.
In response to his minister’s words, Janamejaya said, “All the kings of the Kuru race have cared for their subjects. Not a single king in this noble race was disliked by his subjects. My ancestors, especially, were always engaged in great achievements. I want to know how my father, who was so virtuous, met with his death.”
King Janamejaya’s ministers always spoke words that were helpful to the king. They said, “Even though your father was a great protector and always followed the scriptures, he became addicted to hunting just like your noble ancestor, King Pandu. When your father went hunting, he handed over the responsibility of the kingdom to us.
One day while hunting, he shot a deer which escaped into the forest. Your father pursued the deer deep into the woods on foot with his sword and quiver. However, even after searching everywhere, he could not find the animal.
Being sixty years of age and having lost his youthful strength, he became tired and hungry in the forest. There, seated deep in the forest, he saw a person. Your father asked him if he had seen the deer, but this person did not give any answer. Your father, who was very tired and hungry, suddenly became angry, picked a dead snake from the ground with the end of his bow and put it on the person’s shoulder. Unfortunately, the king did not know he had insulted a very virtuous and high-souled rishi. The great ascetic did not say anything. Feeling no anger towards your father, the rishi forgave your father, and continued sitting in the same posture without even moving to remove the dead snake. After this incident, your father left the forest and returned to his capital city.
The rishi had a son called Sringin who was born from a cow. He was famous for his brahmin prowess and anger. Sringin used to visit his teacher’s ashram everyday to pay his respects to his teacher. That day too, Sringin went to worship his teacher, and after he completed, his teacher commanded Sringin about to return home.
On the way home, Sringin met a friend who told him about how his father was insulted by the king. Sringin, who was still a boy, was, however, very powerful in his ascetic penances. He was filled with wrath when he heard about his father being insulted, and cursed King Parikshit saying, “Watch the power of my words. Influenced by what I’m about to say, Takshaka, the powerful and venomous snake will burn down the wretch who placed the dead snake on my innocent father’s shoulder.
After uttering the disastrous words, Sringin went to his father and told him everything. The great rishi, immediately sent a virtuous and well-mannered disciple, called Gaurmukha, to the king. Gaurmukha rested for sometime after reaching the palace and informed the king about the curse with the intention of saving the monarch. Hearing Gaurmukha’s words of caution, the king took every precaution to protect himself from Takshaka.
King Parikshit remained safe for the first six days. On the seventh day, a Brahma Rishi, called Kasyapa, went to meet the king to cure him in case he was bitten by Takshaka. However, Takshaka saw the rishi going to Hastinapur and immediately asked him where he was going in such a hurry. Kasyapa replied that he was going to King Parikshit to cure him if the deadly snake, Takshaka, bit him.
“Why do you want to cure the king who I’m going to bite?” Takshaka asked Kasyapa. After saying this, Takshaka unleashed his venom on a nearby banian tree which immediately collapsed into a heap of ashes. Having burnt the tree, Takshaka challenged the rishi to revive it. To Takshaka’s surprise, Kasyapa was able to revive the tree.
Seeing the rishi’s power, Takshaka asked the rishi his true reason and desire for wanting to save Parikshit. Kasyapa replied, “I’m going there for wealth.” Takshaka said in a very well-mannered way to the rishi, “O sinless one, take wealth from me instead. You can return home with more wealth than the king would give you. Kasyapa, took the wealth Takshaka offered, and returned home.
After Kasyapa had left, Takshaka disguised himself, reached King Parikshit’s protected mansion, and burnt the king down with his venom.
O Janamejaya, being the monarch’s son, you were then crowned the king.”
The minister continued, “I have told you everything there was to know in relation to your father’s demise. Takshaka destroyed your father and insulted Rishi Utanka. With this knowledge, decide the correct course of action.”
After hearing his minister, Janamejaya asked, “How did you know that Takshaka had burnt down a banian tree when he met Rishi Kasyapa and that the rishi had revived it?”
The minister replied, “O king, when Takshaka unleashed his venom on the tree, there was a person standing on the branches of the tree collecting wood for sacrificial rituals. Neither Takshaka nor Kasyapa saw him there. That man was also burnt into ashes with the tree, and when the rishi revived the tree, he too was revived. That person, who was in the service of a brahmin, came and told us about these events.
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Note: In the previous post, we read about Vasuki’s anxiety when the rishi left his sister. Vasuki was concerned about the future of the serpents because it was prophesied by Brahma Deva that the son born of the union of Rishi Jaratkaru and his sister would save the serpents in Janamejaya’s snake sacrifice. His anxiety was reduced when his sister assured him that before leaving the rishi had said there was an embryo growing in her womb who was born from their union.
In this post, we will read about that child’s birth.
In due time, Vasuki’s sister gave birth to a son who was resplendent like a celestial child. His birth came as a relief to his paternal ancestors (Jaratkaru’s Pitris who were hanging upside-down on a single cord of root) and maternal relatives (the serpents he would save in the future).
The child grew up in Vasuki’s house and studied the Vedas and their branches under the tutelage of Sage Chyavana (Bhrigu’s son). This child-sage observed rigid vows from a young age. He was also intelligent, virtuous, saintly, knowledgeable, and unattached to worldly indulgences.
This child was named Astika, which means “whoever is,” because his father, (Rishi Jaratkaru) had said “there is” in reference to an embryo in his wife’s womb before leaving for the forest.
Even though he was still a child, Astika was very different from the other boys. He possessed the maturity and intelligence of a much older person. Being raised with great love and care in the palace of the serpents, the young brahmin looked like the illustrious lord of the celestials, the golden Mahadeva, and the serpents delighted in watching the noble child grow.
Note: The next post adds one more link to the impending snake sacrifice, in the form of King Janamejaya finding out the details of his father’s death and vowing to avenge it.
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Note: In the previous post, we read about how rishi Jaratkaru found a completely insignificant occasion to get displeased with his wife and leave. Without taking sides, I’ll simply say why he acted with such callousness. The marriage between him and Vasuki’s sister was for a specific reason. Once the reason was fulfilled, he wanted to release bondage to the material world and return to his penances. Therefore, he found a reason to get offended which would help him leave.
In this post, we will read about the discussion an anxious Vasuki has with his sister after the rishi left.
After Jaratkaru left, his wife immediately went to her brother, Vasuki, and told him everything that had happened. Hearing this made Vasuki feel even more miserable than his sister.
Vasuki said, “O sister, you know the reason for your marriage to the high-souled rishi. A son born from this union will save us all in the snake sacrifice. Brahma Deva, himself, had said this in the presence of all the gods. O sister, have you conceived as a result of the marriage with the great rishi?”
Vasuki was uncomfortable asking these questions to his sister, but, considering the welfare of the snakes, he had no other choice. He said, “O amiable sister, I know it’s improper for me to ask you this question, but the gravity of the situation is such that I have to ask. Tell me in detail everything that has happened in the relationship between you and the high-souled rishi. Tell me everything and remove the affliction that troubles my heart.
The Naga princess consoled her brother and said, “When I asked the rishi about offspring, he said, ‘There is,’ and went away. He has never spoken a lie even for fun, so I don’t think he would say something that’s not true on such a serious occasion. He told me not to grieve about the result of our union. He said that a son, resembling a blazing fire, will be born. Therefore, O brother, release the deep sorrow from your heart.”
His sister’s words brought peace to Vasuki’s heart, and he said, “So be it,” and the chief of the snakes adored his sister with his best regards, wealthy gifts, and beautiful eulogies.
Meanwhile, the embryo in the Naga princess’ womb began to develop with light like the waxing moon.
Note: In the next post, we will read about rishi Astika, the son of Vasuki’s sister and the high-souled rishi, Jaratkaru.
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Note: In the previous post, we read about the marriage of Jaratkaru with Vasuki’s sister and the conception of their child (although Vasuki’s sister didn’t know she had conceived).
In this post, we will read about the incident where Jaratkaru leaves his wife’s house to return to his ascetic penances.
One day Jaratkaru was sleeping with his head on his wife’s lap. He looked very tired and slept till the evening ‘sandhya’ when the sun was about to set.
This put his noble wife in a dilemma since the rishi was both punctual and particular about performing his religious ceremonies at this time. On the one hand she was afraid of waking him up and offending him, and, on the other hand, she was concerned that if he did not do his evening ‘sandhya’ ritual before twilight turned into night, he would lose his virtue.
As she reasoned with herself, she concluded that a virtuous person losing his virtue was a greater loss than facing his anger. Speaking in a sweet and gentle tone, she said, “O fortunate one, the sun is setting. It’s time for your evening sacrifices, perform your prayers after purifying yourself with water and saying Vishnu’s name.”
The great saint, thus awoken by his wife, was outraged. His upper lip quivered as he said, “O pleasant one of the Naga race, you have insulted me. I strongly believe that the sun does not have the power to set while I am sleeping. It is said that an insulted person should not live in the place where he has been insulted, this is especially true for virtuous people.
Hearing these words Jaratkaru’s wife trembled with fear. She said, “O Brahmana, I did not wake you up to insult you. I woke you up to help you maintain your virtue (which had been accumulated by Jaratkaru through regularly performing the evening prayers).” But these words had no effect on Jaratkaru who was possessed with anger and desirous of leaving his wife.
The rishi said, “O fair one, I have never lied, therefore I must do what I have said, and leave this place. It was clearly decided between us that I will leave the moment you say or do anything that displeases me. O pleasant one, we have lived happily, therefore, after I leave, tell your brother that Ihave left, and do not grieve for me.
Vasuki’s beautiful sister was filled with fear and sorrow and her face turned pale when she heard these words. However, she mustered the courage to fold her hands and say these words to her husband, “It is not correct of you to leave me when Ihave not committed any fault. You tread on the path of virtue and so do I. My heart has been fixed on the welfare of my serpent relatives. The reason for our marriage has not yet been accomplished. We do not have any offspring as yet. This offspring is destined to save my relatives from their mother’s curse. How can I tell my brother that you have left and what will my brother say? O noble brahmin, the welfare of my relatives depends on our child. Moved by compassion for them, I request you to not leave me. O excellent brahmin, you are a high-souled person. I simply cannot understand why you are leaving me when I have not made any mistake?”
Hearing his wife’s words, the rishi said that which was proper and suitable for that moment: “O fortunate one, you have already conceived a high-souled rishi who is learned in the Vedas and their branches. This child, in your womb, is resplendent life Agni himself.”
After speaking these words, the great rishi of virtuous soul left with his heart set upon resuming his ascetic penances.
Note: In the next post, we will read about the conversation Vasuki and his sister have after Jaratkaru leaves.
Note: Note: In the previous post, we read about how Jaratkaru cried out to the beings of the forest for a wife and how the chief of the serpents, Vasuki, offered his sister’s hand in marriage to the rishi.
In this post, we will read about the marriage of Jaratkaru and Vasuki’s sister.
Convinced by Vasuki’s promise to maintain (financially) his sister, Jaratkaru, the excellent brahmana of rigid vows, well-versed in mantras, married Vasuki’s sister according to shastric rites.
Vasuki had prepared a special room for his sister and the rishi. It was a delightful room that had a bed covered with expensive sheets. Vasuki’s sister, adored by the rishi, entered the room where they took up residence.
Soon after marriage, Jaratkaru made an agreement with his wife. He said, “You must not say or do anything that displeased me. If such a thing happens, I will leave you and this house, immediately.”
The rishi’s words made his wife sad and anxious. However, she agreed, saying, “So be it,” because she wanted to help her serpent relatives. That maiden of pure reputation attended to the rishi day and night. Her care for the rishi is compared to the wakefulness of a dog, the timidity of a deer, and the knowledge of interpreting signs like a crow.
One day, after her menstrual period, she purified herself by bathing according to custom, and approached the rishi. She conceived that day, and the embryo was resplendent like fire and, filled with immense energy, it grew like the waxing moon.
Note: Note: In the next post, we will read about the rishi, Jaratkaru, leaving his wife
Note: In the previous post, we read how Jaratkaru felt great compassion for his pitris but also placed a condition for getting married.
In this post, we will find out how Jaratkaru found his wife.
After assuring his Pitris that he would try his best to find a wife and also having explained his conditions for marriage, Jaratkaru wandered to different places to find a wife, but being old, he could not find any woman who was willing to marry him. This failure to find a woman who would marry him gave Jaratkaru much grief. So great was his grief that he went into a forest and wept loudly. However, he also felt immense compassion for his pitris, and from this desire to do something good for them, he said three times, “I will ask for a bride. I will ask for a bride. I will ask for a bride.”
Jaratkaru looked around and said, “O creatures who lives here, whether mobile or immobile, visible or invisible, please hear my words. My ancestors are grief-stricken and have instructed me to marry for the sake of extending the lineage. I have roamed in poverty and sorrow to different places to obtain a wife who is bestowed on me as alms. O creatures, if any of you have a daughter, bestow her on me as a wife. I will only marry a maiden who has the same name as me and I tell you, (now itself), that I will not be able to maintain her.”
“O creatures,” Jaratkaru cried aloud again, “bestow such a maiden and let her be my wife.”
Note: You might remember, from a previous post, that Vasuki had convened a meeting of the serpents to find a way to neutralize Kadru’s curse. At that time, one of the serpents called Elapatra narrated what he had heard from Brahma Deva when he sat shivering after being cursed. He had heard that an ascetic called Jaratkaru would marry Vasuki’s sister (who was also called Jaratkaru) and their son would protect the snakes in Janamejaya’s snake sacrifice. At that time, Vasuki had asked a group of serpents to follow the ascetic and inform Vasuki when he set out in search of a wife.
When Jaratkaru cried out for a wife in the forest, the serpents Vasuki had deployed to follow him, immediately went to Vasuki and informed him about Jaratkaru’s inclination and arrival in the forest.
Upon hearing this information, Vasuki asked his sister to get ready. She decked herself with ornaments and they both went to the forest to meet Rishi Jaratkaru. Vasuki, the chief of the snakes, offered his sister as alms to the high-souled rishi.
When Jaratkaru heard Vasuki’s words, he paused and reflected before giving an answer. First, he asked Vasuki his sister’s name and told him that he would not be able to care for her needs.
Vasuki replied, “O best of brahmanas, my sister’s name is also Jaratkaru, the same as yours, and she has ascetic merit as well. Moreover, do not worry about maintaining her because I will take care of her and also protect her with all my powers. O great ascetic, I have raised my sister to marry you.”
Jaratkaru replied, “Alright, then I will marry her on the condition that she does not do anything to displease me. If she does such a thing, then I will leave immediately.”
Note: In the next post, we will read about Jaratkaru’s marriage and the birth of Astika.
Note: In the previous post, Jaratkaru’s ancestors explained the allegorical meaning of the single cord of Virana root, the rat, and their unfortunate state in which they were hanging upside down.
In this post, we will read how Jaratkaru agreed to get married and the condition he placed for the same.
Hearing his ancestors’ words caused tears to come into Jaratkaru’s eyes. He said, “O my ancestors, I am that sinful Jaratkaru who has caused you grief. Either punish me for my sinful deeds or tell me what I can do to reduce your woes.”
The pitris replied, “O child, it is good fortune that you have come to this place. Tell us, why have you not married?”
Jaratkaru said, “O pitris, for a long time, I have had the desire to enter the higher realms of existence with this body. However, that is only possible if I control and raise my sexual energy. This is the reason I decided to practise brahmacharya. But I have changed my mind after seeing your suffering, O grandsires. I will certainly marry and have a child for your welfare. The child will be the cause of your freedom and you will live without fear in a state of ananda, forever.”
After agreeing to marry for the sake of his ancestors, Jaratkaru placed some conditions for his marriage. He said, “I will marry if I meet a maiden whose name is also Jaratkaru and if she marries me of her own free will with the understanding that I will not be able to take care of her needs. I will marry only if I meet such a maiden, otherwise, I will not marry.”
Note: I found it very interesting that Jaratkaru placed a condition for getting married.
Even though he felt great sorrow for his Pitri’s plight and wanted to help them, he understood that getting married and entering wordly life would take him away from his desired path of entering the higher realms without giving up his body. I want to stress on the word ‘desire’ because it gives us an understanding that desires come in many forms, and the desire (or aspiration) that comes from one’s own soul is one’s swadharma, and that is not to be abandoned for anyone’s sake. By putting the condition for marriage, Jaratkaru ensured and aspired for a solution that would end his Pitri’s suffering without abandoning his swadharma. Also, the condition that he would only marry a lady who willingly married him knowing that he would not be able to care for her needs, ensured that the lady he married would not be in the dark about what to expect. I believe he was hoping that a lady who was also marrying primarily for progeny (for reasons of her own) would marry him. Finally, his condition that the maiden he marries should also have the same name, Jaratkaru, seems to be divinely inspired since he was fated to marry Vasuki’s sister, Jaratkaru, because their son, Astika, would save the noble serpents, from his mother’s side of the family, in Janamejaya’s snake sacrifice.
In the next post, we will find out how Jaratkaru finds his wife
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Note:In the previous post, the Pitris explained the reason for their suffering.
In this post, we will learn that the scenario of the Pitris hanging upside down was symbolic in nature. Here, we are explained the allegorical meaning of the entire scene.
The Pitris concluded the explanation of their suffering by saying, “That is the reason we hang in this hole as if unconscious and having no one to care for us. If you meet Jaratkaru, tell him about our suffering and explain to that brahmin, who has immense ascetic wealth, that he is the only surviving descendant of our race. He is the only one who can further the ancestral line. Tell him to get married and have children.”
Note: After this, the Pitris explain the allegorical meaning of hanging upside down on a single cord. This is one of the very few times in the Mahabharata that an incident is clearly mentioned as allegorical and its meaning explained in detail.
The Pitris explained that the Virana roots represented their race. The rat represented ‘Time’. The cords that had been eaten away by the rat represented the spirits of the Pitris that had deceased having succumbed to Time. The single cord of Virana root, half-eaten by the rat, represented Jaratkaru who had dedicated his life to ascetic penance and was gradually being weakened by Time. Them (the Pitris) hanging upside down represented the fact that they were sinking like wretches because Jaratkaru, their last hope, didn’t understand that his penances could not save them. If he continued disregarding his duty to his ancestor, their entire race including Jaratkaru would sink into hell.
Note: The Mahabharata doesn’t always explain allegories so explicitly. The fact that it’s so explicit could have many meanings. However, without that deep a knowledge of “passages as symbols”, I can only guess. It might mean that Jaratkaru has an inner vision of his Pitris hanging upside down. Inner visions and dreams often have their own language of symbols, which was then explained to us. It might also be Vyasa Muni’s way of telling the readers that the Mahabharata, even though it is Itihasa, contains several allegories to explain dharmic concepts. The reader is therefore urged to read the epic introspectively rather than like a novel. Alternatively, it may have a completely different meaning that we haven’t understood yet.
Whatever be the meaning of explicitly mentioning an allegory, one thing is fairly clear – if we read the Mahabharata in an introspective manner with a genuine aspiration to understand the dharma, then dharma will most certainly reveal its subtleties to us.
In the next post, we will read about Jaratkaru’s response to his Pitris where he places a condition for getting married.
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Note: In the previous post, we read about how Jaratkaru saw his Pitris hanging upside down in a hole. That sight filled Jaratkaru with empathy and he asked the spirits who they were and what he could do to alleviate their suffering.
In this post we will find out the background of the spirits of the Pitris and why they were suffering.
The pitris continued, “O brahmana, let us tell you who we are. We are rishis of rigid vows from the Yayavara sect. The fruits of our severe penances are still with us, but we have fallen from the sacred region because of the loss of children. We have only one thread left now. The only descendant we have, Jaratkaru, has studied the sacred Vedas and it’s branches, but unfortunately, he practices his asceticism alone. He is one with his soul, his desires are high, and his passions are completely under control. He is even free from the desire for the fruits of his ascetic practices. But he doesn’t have a wife or son or any relatives and that is the cause of our deplorable state.”
The Vyavahara rishis did not know they said these words to Jaratkaru himself, their descendant. After explaining the reason for their suffering, they said to Jaratkaru, “O noble one, if you meet him, please tell him that his pitris are hanging in a hole on a single cord with their face down. O, tell him to marry and have children. He is a great ascetic but his heart is still underdeveloped (and, therefore, by implication, he should get married so that the relationship would help him develop his heart). His sense of prudence is also underdeveloped. O child, when you meet that wretch Jaratkaru, tell him everything you have seen here, and tell him that having a child is even more virtuous than ascetic practices (in the current situation). Convince him to marry and have children.”
Note: In the next post, the Pitris explain the allegorical meaning of “hanging upside down on a single cord of root.”
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Note: In the previous post, we read about the coronation and marriage of Janamejaya.
In this post, we return to Rishi Jaratkaru’s story. The Astika Parva began with the incident of Rishi Jaratkaru meeting his Pitris. We circle back to the same incident (but with a little additional information) in this post. This is Vyas Muni’s way of telling us that the diversion has ended and we are back on the main story line.
Meanwhile, the great ascetic Jaratkaru roamed wide and far. He walked during the day, and when the sun was about to set, he stopped and stayed in that place for the night. Blessed with great ascetic power, he practised different vows that were difficult to practice for normal people not sufficiently matured on the spiritual path. His only sustenance was air and sunlight and he bathed in various holy waters. Jaratkaru had already gained freedom from the desire of worldy pleasures. Not having any food emaciated his body which became very lean.
One day, while wandering, Jaratkaru saw the spirits of his ancestors hanging upside down in a hole by a single cord of Virana root. That single thread which supported his ancestors was also being eaten away by a large rat who stayed in that hole. Jaratkaru noticed that his pitris (ancestors) did not have any food because of which they had become emaciated. They were in a sad condition and eager for release from the earthly plane.
Jaratkaru approached them humbly and asked, “Who are you all and why are you hanging on this single cord of Virana root? Much of this cord has been eaten by a rat and the little thread that remains will soon buckle causing you will fall into the hole with your faces downwards.”
Great compassion arose within Jaratkaru when he saw his pitris in this pitiable and dangerous state. Once again he addressed his ancestors saying, “What can I do for you? Tell me please if this calamity that awaits you can be removed by my asceticism. I will give up one-fourth of the virtue I have gained through my asceticism to save you. Why one-fourth, I will give up one-third, or half, or even all the fruits of my asceticism to relieve you from this calamity. Take my entire asceticism and do whatever needs to be done to come out of this dangerous situation.”
The pitris replied, “O great ascetic, you want to help us but our troubles cannot be relieved by asceticism. We also have the fruits of our prior asceticism, but Brahma Deva himself had once said that a son (child?) is of great merit, far more than asceticism. That’s the reason we are falling into this hole. It’s because we are unable to see our line of descendants grow. O noble one, we do not know who you are, but we know that you are a venerable ascetic who feels sad seeing us in this condition.”
Note: In the next post, the Pitris will inform Jaratkaru about their background.
Note: In the previous post, we read about how Takshaka killed King Parikshit, by deception, just as the sun was setting on the seventh day after the curse.
In this post, we’ll read about the coronation and marriage of Parikshit’s son, Janamejaya.
King Parikshit’s last rites were performed by his ministers and the royal priest. The citizens mourned the king’s death and made the eldest son of Parikshit, the next king, and gave that noble child, the name Janamejaya.
Even though Janamejaya was still a minor, he was very wise and, with the help of his counsellors and priest, he ruled the kingdom with dharma like his heroic great-grandfather, Yudhishthira.
Once the ministers were convinced that Janamejaya was capable of keeping the enemies under check, they approached the king of Kasi, Suvarnavarman, to seek a marital alliance for their young king, Janamejaya, with the princess of Kasi. Suvarnavarman made due inquiries about Janamejaya and, once he was satisfied, agreed to the alliance.
The princess of Kasi, Vapushthama, married Janamejaya, the hero of the Kuru race, with the ordained rites of marriage. Janamejaya was very glad to have married Vapushthama, and Vapushthama too, having obtained a desirable husband, showered him with lots of affection.
After the wedding they wandered amidst flowery fields, woods, and expanses of water gratifying their hearts with pleasure. Janamejaya, passed his time in pleasure just like his ancestor Pururavas had in the past, after marrying the celestial maiden Urvasi.
Note: At this point, I want to step back and remind you that we’re midway in the Astika (sub) Parva of the Adi Parva. The Astika Parva began when the ascetics of Naimisha Forest wanted to know more about Astika, the child-sage who would save the snakes in Janamejaya’s snake sacrifice. However, before getting to the snake sacrifice, it was necessary to understand all the events that led to the sacrifice and to Astika’s birth.
To explain all these events, the narrative took a detour into the past when Rishi Jaratkaru met his Pitris (souls of deceased ancestors). They were in a miserable state because he did want want to marry and give birth to children. This event is important because Jaratkaru’s Pitris convince him to marry. Eventually, he will marry Vasuki’s sister, also called Jaratkaru, and their son, Astika, would save the serpents in Janamejaya’s snake sacrifice.
How, we still didn’t know why the snake sacrifice would take place. That was explaining in Garuda’s story where Sage Kasyapa’s wife, Kadru, cursed her snake sons for not obeying her command to make the celestial horse, Uchchaihsravas’ tail, black.
The third link in the chain is the question: why did Janamejaya perform the snake sacrifice? The answer to that question is still emerging. All we know till now is that the king of snakes, Takshaka, had used deceit to kill Janamejaya’s father.
In the next post, we will once again come to the scene where Rishi Jaratkaru meets his Pitris.
https://draupadiparashakti.com/wp-content/uploads/2023/06/draupadi-blanc.png00Paraghttps://draupadiparashakti.com/wp-content/uploads/2023/06/draupadi-blanc.pngParag2023-03-08 15:42:102023-09-23 08:28:40Parikshit’s Son Janamejaya is Crowned the Next King
Note: In the previous post, we read about how Takshaka deceived Sage Kasyapa to prevent him from going to Hastinapur to save King Parikshit.
In this post, we will see how he deceived the king, his ministers, and guards to accomplish his purpose.
On the way to Hastinapur, Takshaka heard that Parikshit had become cautious because of the curse and was living in a protected manner surrounded by physicians and brahmins who knew poison-neutralizing mantras.
In view of the security surrounding Parikshit, Takshaka decided to use illusion and deception to get to the king.
He called some snakes and said, “Go to the king disguised as ascetics. Carry fruits, kusa grass, and water as gifts for the king. If the guards ask about your purpose of visit, tell them you have an important matter to discuss with the king, but do not appear impatient when talking with the guards.”
Following Takshaka’s Advice, the snakes, disguised as ascetics, reached the king in his protected chamber and gifted him fruits, water, and the kusa grass they had carried with them. The king accepted the gifts, spoke with the ascetics, and asked them to retire.
After the ascetics left, the king, impelled by fate, felt a desire to eat the fruits that had recently been gifted to him. He said to his ministers, “Let’s eat these fruits brought by the ascetics.”
Unbeknownst to anyone else, Takshaka had disguised himself as a worm and hid in one of the fruits. As if, once again, impelled by fate, Parikshit picked up the very fruit in which Takshaka had hidden himself.
While eating the fruit, the king saw an ugly insect come out of it. It had black eyes and a copper coloured body which did not have any distinct shape.
Parikshit took the insect in his hands and said to his ministers, “The sun is setting on the seventh day from the curse. Now, I have no more fear.”
He looked at the insect and said, “Let this insect become Takshaka and bite me so that my sinful act towards Rishi is neutralised and the words of his son, Rishi Sringin, can come true.”
Note: Parikshit wasn’t trying to be boastful when he out the insect on his neck. He genuinely thought that he was out of danger and wished the insect would bite him so that his karma of insulting Sage Samika would neautralized and Sringin’s words would also not be falsified. But this is how karma or fate works. When the time for an event has come, no amount of safety is good enough and even a virtuous action can become the cause of destruction.
The king’s virtuous ministers should have cautioned him, but such are the ways of fate, that they could not see any danger in what Parikshit was doing. Influenced by fate, they approved of the king’s action without thinking of its implications.
Parikshit smiled and placed the insect on his neck, and In that very moment, the insect transformed back into its original form of Takshaka whi coiled himself around Parikshit’s neck.
The minister’s faces became pale when they saw that serpent coiled around the king’s neck. They felt a wave of grief through their body and started crying.
Takshaka then let out a tremendous roar which caused the ministers to run away. He opened his fangs and bit the great monarch, Parikshit.
After biting the king, Takshaka left the mansion and flew across the sky. The fleeing ministers saw that brilliant serpent looking like a lotus-coloured streak across the blue sky, very similar to the vermilion coloured line that women put on their crown dividing the dark masses of hair in the middle.
The king’s mansion, which stood on a single pillar, blazed up in flames due to Takshaka’s poison and Parikshit fell down as if struck by lightning.
Note: In the next post, we will read about Parikshit’s last rites and the crowning of the next king of Hastinapur.
Janamejaya Inquires About the Circumstances of King Parikshit’s Death
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In this post, Janamejaya asks his ministers to tell him the circumstances in which his father, Parikshit, lost his life.
At the time when Rishi Astika was growing into a wise boy, Janamejaya became interested in finding out all the details of his father’s death. He asked his ministers to tell him everything they knew. Based on what he discovered, he would take action if it was for the benefit of the world, or do nothing, if an action would not benefit the world.
A minister replied, “O king, your father was very virtuous and high-souled. He always protected the people of his kingdom. He was virtue and justice personified. He was a powerful king who protected all the four varnas impartially and they, in turn, performed all their duties. He loved his subjects and kept them contended. Having learnt the science of warfare from Saradwat, he he protected his kingdom and the Goddess Earth. Ever virtuous,no one hated him and he hated no one. He cared for the widows, orphans, maimed, and poor subjects of his kingdom. Not only was the king virtuous, he was also handsome like Chandra Deva. O Janamejaya, your father was very dear to Sri Krishna and loved by everyone.
Your father was born from the womb of Queen Uttara when the Kuru race was almost extinct. That’s how he got the name, Parikshit, which means born in an extinct line.
The virtuous King Parikshit had gained complete control over the six passions. He was intelligent, had an excellent memory, and was well-versed in the treatises of the king’s duties. His sharp mind understood exactly how to interpret the texts. Well-versed with the science of morality and political science, he ruled for 60 years, and when he died, all the people of the kingdom were filled with grief. O Janamejaya, being his son, you were appointed the next monarch, and since then you have also engaged in protecting all creatures.
In response to his minister’s words, Janamejaya said, “All the kings of the Kuru race have cared for their subjects. Not a single king in this noble race was disliked by his subjects. My ancestors, especially, were always engaged in great achievements. I want to know how my father, who was so virtuous, met with his death.”
King Janamejaya’s ministers always spoke words that were helpful to the king. They said, “Even though your father was a great protector and always followed the scriptures, he became addicted to hunting just like your noble ancestor, King Pandu. When your father went hunting, he handed over the responsibility of the kingdom to us.
One day while hunting, he shot a deer which escaped into the forest. Your father pursued the deer deep into the woods on foot with his sword and quiver. However, even after searching everywhere, he could not find the animal.
Being sixty years of age and having lost his youthful strength, he became tired and hungry in the forest. There, seated deep in the forest, he saw a person. Your father asked him if he had seen the deer, but this person did not give any answer. Your father, who was very tired and hungry, suddenly became angry, picked a dead snake from the ground with the end of his bow and put it on the person’s shoulder. Unfortunately, the king did not know he had insulted a very virtuous and high-souled rishi. The great ascetic did not say anything. Feeling no anger towards your father, the rishi forgave your father, and continued sitting in the same posture without even moving to remove the dead snake. After this incident, your father left the forest and returned to his capital city.
The rishi had a son called Sringin who was born from a cow. He was famous for his brahmin prowess and anger. Sringin used to visit his teacher’s ashram everyday to pay his respects to his teacher. That day too, Sringin went to worship his teacher, and after he completed, his teacher commanded Sringin about to return home.
On the way home, Sringin met a friend who told him about how his father was insulted by the king. Sringin, who was still a boy, was, however, very powerful in his ascetic penances. He was filled with wrath when he heard about his father being insulted, and cursed King Parikshit saying, “Watch the power of my words. Influenced by what I’m about to say, Takshaka, the powerful and venomous snake will burn down the wretch who placed the dead snake on my innocent father’s shoulder.
After uttering the disastrous words, Sringin went to his father and told him everything. The great rishi, immediately sent a virtuous and well-mannered disciple, called Gaurmukha, to the king. Gaurmukha rested for sometime after reaching the palace and informed the king about the curse with the intention of saving the monarch. Hearing Gaurmukha’s words of caution, the king took every precaution to protect himself from Takshaka.
King Parikshit remained safe for the first six days. On the seventh day, a Brahma Rishi, called Kasyapa, went to meet the king to cure him in case he was bitten by Takshaka. However, Takshaka saw the rishi going to Hastinapur and immediately asked him where he was going in such a hurry. Kasyapa replied that he was going to King Parikshit to cure him if the deadly snake, Takshaka, bit him.
“Why do you want to cure the king who I’m going to bite?” Takshaka asked Kasyapa. After saying this, Takshaka unleashed his venom on a nearby banian tree which immediately collapsed into a heap of ashes. Having burnt the tree, Takshaka challenged the rishi to revive it. To Takshaka’s surprise, Kasyapa was able to revive the tree.
Seeing the rishi’s power, Takshaka asked the rishi his true reason and desire for wanting to save Parikshit. Kasyapa replied, “I’m going there for wealth.” Takshaka said in a very well-mannered way to the rishi, “O sinless one, take wealth from me instead. You can return home with more wealth than the king would give you. Kasyapa, took the wealth Takshaka offered, and returned home.
After Kasyapa had left, Takshaka disguised himself, reached King Parikshit’s protected mansion, and burnt the king down with his venom.
O Janamejaya, being the monarch’s son, you were then crowned the king.”
The minister continued, “I have told you everything there was to know in relation to your father’s demise. Takshaka destroyed your father and insulted Rishi Utanka. With this knowledge, decide the correct course of action.”
After hearing his minister, Janamejaya asked, “How did you know that Takshaka had burnt down a banian tree when he met Rishi Kasyapa and that the rishi had revived it?”
The minister replied, “O king, when Takshaka unleashed his venom on the tree, there was a person standing on the branches of the tree collecting wood for sacrificial rituals. Neither Takshaka nor Kasyapa saw him there. That man was also burnt into ashes with the tree, and when the rishi revived the tree, he too was revived. That person, who was in the service of a brahmin, came and told us about these events.
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Rishi Astika is Born
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In this post, we will read about that child’s birth.
In due time, Vasuki’s sister gave birth to a son who was resplendent like a celestial child. His birth came as a relief to his paternal ancestors (Jaratkaru’s Pitris who were hanging upside-down on a single cord of root) and maternal relatives (the serpents he would save in the future).
The child grew up in Vasuki’s house and studied the Vedas and their branches under the tutelage of Sage Chyavana (Bhrigu’s son). This child-sage observed rigid vows from a young age. He was also intelligent, virtuous, saintly, knowledgeable, and unattached to worldly indulgences.
This child was named Astika, which means “whoever is,” because his father, (Rishi Jaratkaru) had said “there is” in reference to an embryo in his wife’s womb before leaving for the forest.
Even though he was still a child, Astika was very different from the other boys. He possessed the maturity and intelligence of a much older person. Being raised with great love and care in the palace of the serpents, the young brahmin looked like the illustrious lord of the celestials, the golden Mahadeva, and the serpents delighted in watching the noble child grow.
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Vasuki is Anxious About the Future of the Serpents After Jaratkaru Leaves his Sister
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In this post, we will read about the discussion an anxious Vasuki has with his sister after the rishi left.
After Jaratkaru left, his wife immediately went to her brother, Vasuki, and told him everything that had happened. Hearing this made Vasuki feel even more miserable than his sister.
Vasuki said, “O sister, you know the reason for your marriage to the high-souled rishi. A son born from this union will save us all in the snake sacrifice. Brahma Deva, himself, had said this in the presence of all the gods. O sister, have you conceived as a result of the marriage with the great rishi?”
Vasuki was uncomfortable asking these questions to his sister, but, considering the welfare of the snakes, he had no other choice. He said, “O amiable sister, I know it’s improper for me to ask you this question, but the gravity of the situation is such that I have to ask. Tell me in detail everything that has happened in the relationship between you and the high-souled rishi. Tell me everything and remove the affliction that troubles my heart.
The Naga princess consoled her brother and said, “When I asked the rishi about offspring, he said, ‘There is,’ and went away. He has never spoken a lie even for fun, so I don’t think he would say something that’s not true on such a serious occasion. He told me not to grieve about the result of our union. He said that a son, resembling a blazing fire, will be born. Therefore, O brother, release the deep sorrow from your heart.”
His sister’s words brought peace to Vasuki’s heart, and he said, “So be it,” and the chief of the snakes adored his sister with his best regards, wealthy gifts, and beautiful eulogies.
Meanwhile, the embryo in the Naga princess’ womb began to develop with light like the waxing moon.
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Jaratkaru Leaves His Wife
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In this post, we will read about the incident where Jaratkaru leaves his wife’s house to return to his ascetic penances.
One day Jaratkaru was sleeping with his head on his wife’s lap. He looked very tired and slept till the evening ‘sandhya’ when the sun was about to set.
This put his noble wife in a dilemma since the rishi was both punctual and particular about performing his religious ceremonies at this time. On the one hand she was afraid of waking him up and offending him, and, on the other hand, she was concerned that if he did not do his evening ‘sandhya’ ritual before twilight turned into night, he would lose his virtue.
As she reasoned with herself, she concluded that a virtuous person losing his virtue was a greater loss than facing his anger. Speaking in a sweet and gentle tone, she said, “O fortunate one, the sun is setting. It’s time for your evening sacrifices, perform your prayers after purifying yourself with water and saying Vishnu’s name.”
The great saint, thus awoken by his wife, was outraged. His upper lip quivered as he said, “O pleasant one of the Naga race, you have insulted me. I strongly believe that the sun does not have the power to set while I am sleeping. It is said that an insulted person should not live in the place where he has been insulted, this is especially true for virtuous people.
Hearing these words Jaratkaru’s wife trembled with fear. She said, “O Brahmana, I did not wake you up to insult you. I woke you up to help you maintain your virtue (which had been accumulated by Jaratkaru through regularly performing the evening prayers).” But these words had no effect on Jaratkaru who was possessed with anger and desirous of leaving his wife.
The rishi said, “O fair one, I have never lied, therefore I must do what I have said, and leave this place. It was clearly decided between us that I will leave the moment you say or do anything that displeases me. O pleasant one, we have lived happily, therefore, after I leave, tell your brother that Ihave left, and do not grieve for me.
Vasuki’s beautiful sister was filled with fear and sorrow and her face turned pale when she heard these words. However, she mustered the courage to fold her hands and say these words to her husband, “It is not correct of you to leave me when Ihave not committed any fault. You tread on the path of virtue and so do I. My heart has been fixed on the welfare of my serpent relatives. The reason for our marriage has not yet been accomplished. We do not have any offspring as yet. This offspring is destined to save my relatives from their mother’s curse. How can I tell my brother that you have left and what will my brother say? O noble brahmin, the welfare of my relatives depends on our child. Moved by compassion for them, I request you to not leave me. O excellent brahmin, you are a high-souled person. I simply cannot understand why you are leaving me when I have not made any mistake?”
Hearing his wife’s words, the rishi said that which was proper and suitable for that moment: “O fortunate one, you have already conceived a high-souled rishi who is learned in the Vedas and their branches. This child, in your womb, is resplendent life Agni himself.”
After speaking these words, the great rishi of virtuous soul left with his heart set upon resuming his ascetic penances.
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Jaratkaru Marries Vasuki’s Sister
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In this post, we will read about the marriage of Jaratkaru and Vasuki’s sister.
Convinced by Vasuki’s promise to maintain (financially) his sister, Jaratkaru, the excellent brahmana of rigid vows, well-versed in mantras, married Vasuki’s sister according to shastric rites.
Vasuki had prepared a special room for his sister and the rishi. It was a delightful room that had a bed covered with expensive sheets. Vasuki’s sister, adored by the rishi, entered the room where they took up residence.
Soon after marriage, Jaratkaru made an agreement with his wife. He said, “You must not say or do anything that displeased me. If such a thing happens, I will leave you and this house, immediately.”
The rishi’s words made his wife sad and anxious. However, she agreed, saying, “So be it,” because she wanted to help her serpent relatives. That maiden of pure reputation attended to the rishi day and night. Her care for the rishi is compared to the wakefulness of a dog, the timidity of a deer, and the knowledge of interpreting signs like a crow.
One day, after her menstrual period, she purified herself by bathing according to custom, and approached the rishi. She conceived that day, and the embryo was resplendent like fire and, filled with immense energy, it grew like the waxing moon.
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Jaratkaru Finds His Wife
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In this post, we will find out how Jaratkaru found his wife.
After assuring his Pitris that he would try his best to find a wife and also having explained his conditions for marriage, Jaratkaru wandered to different places to find a wife, but being old, he could not find any woman who was willing to marry him. This failure to find a woman who would marry him gave Jaratkaru much grief. So great was his grief that he went into a forest and wept loudly. However, he also felt immense compassion for his pitris, and from this desire to do something good for them, he said three times, “I will ask for a bride. I will ask for a bride. I will ask for a bride.”
Jaratkaru looked around and said, “O creatures who lives here, whether mobile or immobile, visible or invisible, please hear my words. My ancestors are grief-stricken and have instructed me to marry for the sake of extending the lineage. I have roamed in poverty and sorrow to different places to obtain a wife who is bestowed on me as alms. O creatures, if any of you have a daughter, bestow her on me as a wife. I will only marry a maiden who has the same name as me and I tell you, (now itself), that I will not be able to maintain her.”
“O creatures,” Jaratkaru cried aloud again, “bestow such a maiden and let her be my wife.”
When Jaratkaru cried out for a wife in the forest, the serpents Vasuki had deployed to follow him, immediately went to Vasuki and informed him about Jaratkaru’s inclination and arrival in the forest.
Upon hearing this information, Vasuki asked his sister to get ready. She decked herself with ornaments and they both went to the forest to meet Rishi Jaratkaru. Vasuki, the chief of the snakes, offered his sister as alms to the high-souled rishi.
When Jaratkaru heard Vasuki’s words, he paused and reflected before giving an answer. First, he asked Vasuki his sister’s name and told him that he would not be able to care for her needs.
Vasuki replied, “O best of brahmanas, my sister’s name is also Jaratkaru, the same as yours, and she has ascetic merit as well. Moreover, do not worry about maintaining her because I will take care of her and also protect her with all my powers. O great ascetic, I have raised my sister to marry you.”
Jaratkaru replied, “Alright, then I will marry her on the condition that she does not do anything to displease me. If she does such a thing, then I will leave immediately.”
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Jaratkaru Places a Condition for Marriage
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In this post, we will read how Jaratkaru agreed to get married and the condition he placed for the same.
Hearing his ancestors’ words caused tears to come into Jaratkaru’s eyes. He said, “O my ancestors, I am that sinful Jaratkaru who has caused you grief. Either punish me for my sinful deeds or tell me what I can do to reduce your woes.”
The pitris replied, “O child, it is good fortune that you have come to this place. Tell us, why have you not married?”
Jaratkaru said, “O pitris, for a long time, I have had the desire to enter the higher realms of existence with this body. However, that is only possible if I control and raise my sexual energy. This is the reason I decided to practise brahmacharya. But I have changed my mind after seeing your suffering, O grandsires. I will certainly marry and have a child for your welfare. The child will be the cause of your freedom and you will live without fear in a state of ananda, forever.”
After agreeing to marry for the sake of his ancestors, Jaratkaru placed some conditions for his marriage. He said, “I will marry if I meet a maiden whose name is also Jaratkaru and if she marries me of her own free will with the understanding that I will not be able to take care of her needs. I will marry only if I meet such a maiden, otherwise, I will not marry.”
Even though he felt great sorrow for his Pitri’s plight and wanted to help them, he understood that getting married and entering wordly life would take him away from his desired path of entering the higher realms without giving up his body. I want to stress on the word ‘desire’ because it gives us an understanding that desires come in many forms, and the desire (or aspiration) that comes from one’s own soul is one’s swadharma, and that is not to be abandoned for anyone’s sake. By putting the condition for marriage, Jaratkaru ensured and aspired for a solution that would end his Pitri’s suffering without abandoning his swadharma. Also, the condition that he would only marry a lady who willingly married him knowing that he would not be able to care for her needs, ensured that the lady he married would not be in the dark about what to expect. I believe he was hoping that a lady who was also marrying primarily for progeny (for reasons of her own) would marry him. Finally, his condition that the maiden he marries should also have the same name, Jaratkaru, seems to be divinely inspired since he was fated to marry Vasuki’s sister, Jaratkaru, because their son, Astika, would save the noble serpents, from his mother’s side of the family, in Janamejaya’s snake sacrifice.
In the next post, we will find out how Jaratkaru finds his wife
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The Pitris Explain the Allegorical Meaning of the Rat and the Single Cord of Root
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In this post, we will learn that the scenario of the Pitris hanging upside down was symbolic in nature. Here, we are explained the allegorical meaning of the entire scene.
The Pitris concluded the explanation of their suffering by saying, “That is the reason we hang in this hole as if unconscious and having no one to care for us. If you meet Jaratkaru, tell him about our suffering and explain to that brahmin, who has immense ascetic wealth, that he is the only surviving descendant of our race. He is the only one who can further the ancestral line. Tell him to get married and have children.”
The Pitris explained that the Virana roots represented their race. The rat represented ‘Time’. The cords that had been eaten away by the rat represented the spirits of the Pitris that had deceased having succumbed to Time. The single cord of Virana root, half-eaten by the rat, represented Jaratkaru who had dedicated his life to ascetic penance and was gradually being weakened by Time. Them (the Pitris) hanging upside down represented the fact that they were sinking like wretches because Jaratkaru, their last hope, didn’t understand that his penances could not save them. If he continued disregarding his duty to his ancestor, their entire race including Jaratkaru would sink into hell.
Whatever be the meaning of explicitly mentioning an allegory, one thing is fairly clear – if we read the Mahabharata in an introspective manner with a genuine aspiration to understand the dharma, then dharma will most certainly reveal its subtleties to us.
In the next post, we will read about Jaratkaru’s response to his Pitris where he places a condition for getting married.
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The Pitris Explain Their Background and Suffering to Jaratkaru
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In this post we will find out the background of the spirits of the Pitris and why they were suffering.
The pitris continued, “O brahmana, let us tell you who we are. We are rishis of rigid vows from the Yayavara sect. The fruits of our severe penances are still with us, but we have fallen from the sacred region because of the loss of children. We have only one thread left now. The only descendant we have, Jaratkaru, has studied the sacred Vedas and it’s branches, but unfortunately, he practices his asceticism alone. He is one with his soul, his desires are high, and his passions are completely under control. He is even free from the desire for the fruits of his ascetic practices. But he doesn’t have a wife or son or any relatives and that is the cause of our deplorable state.”
The Vyavahara rishis did not know they said these words to Jaratkaru himself, their descendant. After explaining the reason for their suffering, they said to Jaratkaru, “O noble one, if you meet him, please tell him that his pitris are hanging in a hole on a single cord with their face down. O, tell him to marry and have children. He is a great ascetic but his heart is still underdeveloped (and, therefore, by implication, he should get married so that the relationship would help him develop his heart). His sense of prudence is also underdeveloped. O child, when you meet that wretch Jaratkaru, tell him everything you have seen here, and tell him that having a child is even more virtuous than ascetic practices (in the current situation). Convince him to marry and have children.”
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Next Post: The Pitris Explain the Allegorical Meaning of Hanging Upside Down in a Hole
Jaratkaru Meets His Pitris
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In this post, we return to Rishi Jaratkaru’s story. The Astika Parva began with the incident of Rishi Jaratkaru meeting his Pitris. We circle back to the same incident (but with a little additional information) in this post. This is Vyas Muni’s way of telling us that the diversion has ended and we are back on the main story line.
Meanwhile, the great ascetic Jaratkaru roamed wide and far. He walked during the day, and when the sun was about to set, he stopped and stayed in that place for the night. Blessed with great ascetic power, he practised different vows that were difficult to practice for normal people not sufficiently matured on the spiritual path. His only sustenance was air and sunlight and he bathed in various holy waters. Jaratkaru had already gained freedom from the desire of worldy pleasures. Not having any food emaciated his body which became very lean.
One day, while wandering, Jaratkaru saw the spirits of his ancestors hanging upside down in a hole by a single cord of Virana root. That single thread which supported his ancestors was also being eaten away by a large rat who stayed in that hole. Jaratkaru noticed that his pitris (ancestors) did not have any food because of which they had become emaciated. They were in a sad condition and eager for release from the earthly plane.
Jaratkaru approached them humbly and asked, “Who are you all and why are you hanging on this single cord of Virana root? Much of this cord has been eaten by a rat and the little thread that remains will soon buckle causing you will fall into the hole with your faces downwards.”
Great compassion arose within Jaratkaru when he saw his pitris in this pitiable and dangerous state. Once again he addressed his ancestors saying, “What can I do for you? Tell me please if this calamity that awaits you can be removed by my asceticism. I will give up one-fourth of the virtue I have gained through my asceticism to save you. Why one-fourth, I will give up one-third, or half, or even all the fruits of my asceticism to relieve you from this calamity. Take my entire asceticism and do whatever needs to be done to come out of this dangerous situation.”
The pitris replied, “O great ascetic, you want to help us but our troubles cannot be relieved by asceticism. We also have the fruits of our prior asceticism, but Brahma Deva himself had once said that a son (child?) is of great merit, far more than asceticism. That’s the reason we are falling into this hole. It’s because we are unable to see our line of descendants grow. O noble one, we do not know who you are, but we know that you are a venerable ascetic who feels sad seeing us in this condition.”
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Next Post: The Pitris Explain Their Background and Suffering to Jaratkaru
Parikshit’s Son Janamejaya is Crowned the Next King
Table of Contents (The Complete Mahabharata in Simple English)
Previous Post: Takshaka Goes to Hastinapur
In this post, we’ll read about the coronation and marriage of Parikshit’s son, Janamejaya.
King Parikshit’s last rites were performed by his ministers and the royal priest. The citizens mourned the king’s death and made the eldest son of Parikshit, the next king, and gave that noble child, the name Janamejaya.
Even though Janamejaya was still a minor, he was very wise and, with the help of his counsellors and priest, he ruled the kingdom with dharma like his heroic great-grandfather, Yudhishthira.
Once the ministers were convinced that Janamejaya was capable of keeping the enemies under check, they approached the king of Kasi, Suvarnavarman, to seek a marital alliance for their young king, Janamejaya, with the princess of Kasi. Suvarnavarman made due inquiries about Janamejaya and, once he was satisfied, agreed to the alliance.
The princess of Kasi, Vapushthama, married Janamejaya, the hero of the Kuru race, with the ordained rites of marriage. Janamejaya was very glad to have married Vapushthama, and Vapushthama too, having obtained a desirable husband, showered him with lots of affection.
After the wedding they wandered amidst flowery fields, woods, and expanses of water gratifying their hearts with pleasure. Janamejaya, passed his time in pleasure just like his ancestor Pururavas had in the past, after marrying the celestial maiden Urvasi.
To explain all these events, the narrative took a detour into the past when Rishi Jaratkaru met his Pitris (souls of deceased ancestors). They were in a miserable state because he did want want to marry and give birth to children. This event is important because Jaratkaru’s Pitris convince him to marry. Eventually, he will marry Vasuki’s sister, also called Jaratkaru, and their son, Astika, would save the serpents in Janamejaya’s snake sacrifice.
How, we still didn’t know why the snake sacrifice would take place. That was explaining in Garuda’s story where Sage Kasyapa’s wife, Kadru, cursed her snake sons for not obeying her command to make the celestial horse, Uchchaihsravas’ tail, black.
The third link in the chain is the question: why did Janamejaya perform the snake sacrifice? The answer to that question is still emerging. All we know till now is that the king of snakes, Takshaka, had used deceit to kill Janamejaya’s father.
In the next post, we will once again come to the scene where Rishi Jaratkaru meets his Pitris.
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Next Post: Rishi Jaratkaru Meets His Pitris
Takshaka Goes to Hastinapur
Death of King Parikshit
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Previous Post: Sage Kasyapa Heads to Hastinapur to Save Parikshit From Takshaka
In this post, we will see how he deceived the king, his ministers, and guards to accomplish his purpose.
On the way to Hastinapur, Takshaka heard that Parikshit had become cautious because of the curse and was living in a protected manner surrounded by physicians and brahmins who knew poison-neutralizing mantras.
In view of the security surrounding Parikshit, Takshaka decided to use illusion and deception to get to the king.
He called some snakes and said, “Go to the king disguised as ascetics. Carry fruits, kusa grass, and water as gifts for the king. If the guards ask about your purpose of visit, tell them you have an important matter to discuss with the king, but do not appear impatient when talking with the guards.”
Following Takshaka’s Advice, the snakes, disguised as ascetics, reached the king in his protected chamber and gifted him fruits, water, and the kusa grass they had carried with them. The king accepted the gifts, spoke with the ascetics, and asked them to retire.
After the ascetics left, the king, impelled by fate, felt a desire to eat the fruits that had recently been gifted to him. He said to his ministers, “Let’s eat these fruits brought by the ascetics.”
Unbeknownst to anyone else, Takshaka had disguised himself as a worm and hid in one of the fruits. As if, once again, impelled by fate, Parikshit picked up the very fruit in which Takshaka had hidden himself.
While eating the fruit, the king saw an ugly insect come out of it. It had black eyes and a copper coloured body which did not have any distinct shape.
Parikshit took the insect in his hands and said to his ministers, “The sun is setting on the seventh day from the curse. Now, I have no more fear.”
He looked at the insect and said, “Let this insect become Takshaka and bite me so that my sinful act towards Rishi is neutralised and the words of his son, Rishi Sringin, can come true.”
The king’s virtuous ministers should have cautioned him, but such are the ways of fate, that they could not see any danger in what Parikshit was doing. Influenced by fate, they approved of the king’s action without thinking of its implications.
Parikshit smiled and placed the insect on his neck, and In that very moment, the insect transformed back into its original form of Takshaka whi coiled himself around Parikshit’s neck.
The minister’s faces became pale when they saw that serpent coiled around the king’s neck. They felt a wave of grief through their body and started crying.
Takshaka then let out a tremendous roar which caused the ministers to run away. He opened his fangs and bit the great monarch, Parikshit.
After biting the king, Takshaka left the mansion and flew across the sky. The fleeing ministers saw that brilliant serpent looking like a lotus-coloured streak across the blue sky, very similar to the vermilion coloured line that women put on their crown dividing the dark masses of hair in the middle.
The king’s mansion, which stood on a single pillar, blazed up in flames due to Takshaka’s poison and Parikshit fell down as if struck by lightning.
Table of Contents (The Complete Mahabharata in Simple English)
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