I came across
this wonderful story from the Anusasanika Parva of Mahabharata. This is a
pretty long story but, it is quite fascinating by the way, the example of a
common and an insignificant crawling worm is made the main character of the
story.
Context:-
The
Mahabharata war, was over and the Pandavas have become victorious. There was
lot of bloodshed and numerous fighters of both sides are killed. Looking at
this carnage and destruction caused by the war, Yudhishthira is moved and
struck by grief. Even though, he and his family put through numerous
difficulties by Kauravas right from a very young age, like trying to burn them
alive by trapping them in a Lac building, trying to disrobe their wife in
public, cheat them in a game of dice etc.
Yudhishthira becomes remorseful for death of his relatives, friends and
refuses to rule the kingdom. He says to Lord Krishna that he would not like to
sit on a throne as emperor of the world because, he cause so much grief to
others. Seeing his despondency, Lord Krishna advises Yudhishthira to go to
Bhisma Pitamaha, who was still living, lying on the bed of arrows and waiting
for the right time to leave his body.
Why did Lord
Krishna suggest the name of Bhisma.? Because, as confirmed by Srimad
Bhagavatham 6.3.20-21, Bhishma is one of the 12 Mahajans, who knows this
transcendental religious principles, which is known as bhagavata-dharma, or
surrender unto the Supreme Lord.
svayambhur
naradah sambhuh
kumarah
kapilo manuh
prahlado
janako bhismo
balir
vaiyasakir vayam
Lord Brahma,
Bhagavan Narada, Lord Siva, the four Kumaras, Lord Kapila [the son of
Devahuti], Svayambhuva Manu, Prahlada Maharaja, Janaka Maharaja, Grandfather
Bhisma, Bali Maharaja, Sukadeva Gosvami and I myself ( Yama ) know the real
religious principles.
Thus, after
the Coronation of Yudhishthira as the emperor, all the pandavas including Lord
Krishna go to see the Grandsire – Bhisma. Lord Krishna gives blessing to Bhisma
that for next 35 days that he is going to stay on the earth, he will not have
any thirst, hunger or pain from the wounds caused by the arrows.
The story
begins as below,
Yudhishthira
said: "Wishing to die and wishing
to live, many persons surrender their lives in the great sacrifice (of battle).
Tell me, O grandfather, what is the end that these attain to? To give up life
in battle is fraught with sorrow for men. O you of great wisdom, you know that
to give up life is difficult for men, whether they are rich or poor, or are in
happiness or misery. In my opinion, you are gifted with omniscience. Do tell me
the reason of this."
Bhishma said.
"In prosperity or adversity, in weal or woe, living creatures, O king,
coming into this world, live according to a particular method. Listen to me as
I explain the reason to you. The question you have put to me is, indeed,
excellent, O Yudhishthira! Regarding it, O king, I shall explain to you the old
dialogue that took place between the Dvaipayana Rishi( ved vyasa ) and a
crawling worm. Formerly when the learned Brahmana, viz., the Krishna
Dvaipayana, having identified himself with Brahman, roamed over the world, he
saw on a road over which carts used to pass, a worm moving quickly. The Rishi
knew the course of every creature and the language of every animal. Gifted with
omniscience, he addressed the worm in these words: Vyasa said “O worm, you
appear to be greatly alarmed, and to be in great haste. Tell me, where do you
run, and whence have you been afraid?"
The worm
said: "I am stricken with fear on
hearing the rattle of that large cart. O you! of great intelligence, it makes a
fearful roar. It is almost come. "The sound is heard. Will it not kill me?
I am flying away from this. I hear the sound of the bulls.They are breathing
hard under the whip of the driver, as they are carrying the heavy load. I hear
also the various sounds made by the men who are driving the bulls. Creatures
like us born as worms, cannot bear such sounds. It is, therefore, that I am
flying from this situation of great fright. Death is considered by all
creatures as painful. Life is an acquisition difficult to make. Hence I fly
away in fear, I do not wish to pass from a state of weal to one of woe."
Bhishma
said: "Thus addressed,Vyasa said:
'O worm, whence can be your happiness? You belong to the intermediate order of
being. I think, death would be of happiness to you Sound, touch, taste, scent
and various kinds of excellent enjoyments are unknown to you, O worm! I think
death will prove a benefit to you'."
The worm
said: "A living creature however circumstanced it may be, becomes attached
to it. Even In this condition, every object of enjoyment exists for me
according to the necessity of my body. Human beings and those creatures which
originate from immobile objects have different enjoyments. "In my former
life I was a human being, O powerful one. I was a wealthy Sudra. I was not
devoted to the Brahmanas. I was cruel, vile in conduct, and an usurer. I was
harsh in speech. I considered cunningness as wisdom. I hated all creatures.
Taking advantage of pretexts in agreements made between myself and others, I
used always to take away what belonged to others. Without feeding servants and
guests who came to my home, I used to fill, when hungry, my own stomach, proud,
greedy of good food, cruel as I was. Covetous as I was of riches, I never
dedicated with faith and respect any food to the celestials and the departed
Manes, although duty enjoined me to dedicate food to them. Those men who moved
by fear came to me for seeking my help, I sent them adrift without giving any
protection. I did not extend my help to those who came to me with prayers for
removing their fear. I used to feel unreasonable envy at seeing other people's
riches, and corn, and wives held dear by them and articles of drink, and good
palaces. Seeing the happiness of others, I was filled with envy and I always
wished them poverty. Acting thus which promised to crown my own wishes with
fruition, I sought to destroy the virtue, riches and pleasures of other people.
In the past life of mine, I committed various deeds moved by cruelty and such
other passions. Recollecting those deeds, I am filled with repentance and
grief, as one is filled with grief at the loss of his dear son.On account of
those deeds of mine, I do not know what the fruits of good deeds are. I,
however, adored my old mother and on one occasion adored a Brahmana Gifted with
birth and accomplishments, that Brahmana, while travelling, came to my house
once as a guest. I received him with respectful hospitality. On account of the
merit of that deed my memory has not forsaken me. I think that on account of that
deed I shall once more succeed in regaining happiness. Having asceticism for
wealth, you know everything. Tell me please what is for my behalf."
Vyasa said,
'It is in consequence of a meritorious act, O worm, that thou, though born in
the intermediate order of being, art not stupefied. That act is mine, O worm,
in consequence of which thou art not stupefied. In consequence of the puissance
of my penances, I am able to rescue a being of demerit by granting him a sight
only of my person. There is no stronger might than the might that attaches to
penances, I know, O worm, that thou hast taken birth in the order of worms
through the evil acts of thy past life. If, however, thou thinkest of attaining
to righteousness and merit, thou mayst again attain to it. Deities as well as
beings crowned with ascetic success, enjoy or endure the consequence of acts
done by them in this field of action. Amongst men also, when acts of merit are
performed, they are performed from desire of fruit (and not with disregard for fruit).
The very accomplishment that one seeks to acquire are sought from desire of the
happiness they will bring. Learned or ignorant (in a former life) the creature
that is, in this life, destitute of speech and understanding and hands and
feet, is really destitute of everything. He that becomes a superior Brahmana
adores, while alive, the deities of the sun and the moon, uttering diverse
sacred Mantras. O worm, thou shalt attain to that state of existence. Attaining
to that status, thou wilt enjoy all the elements converted into articles of
enjoyment. When thou hast attained to that state, I shall impart to thee
Brahma. Or, if thou wishest, I may place thee in any other status!'
The worm,
agreeing to the words of Vyasa, did not leave the road, but remained on it.
Meanwhile, the large vehicle which was coming in that direction came to that
spot. Torn to pieces by the assault of the wheels, the worm gave up his
life-breath. Born at last in the Kshatriya order through the grace of Vyasa of
immeasurable puissance, he proceeded to see the great Rishi. He had, before
becoming a Kshatriya, to pass through diverse orders of being, such as hedgehog
and Iguana and boar and deer and bird, and Chandala and Sudra and Vaisya.
Having given an account of his various transformations unto the truth-telling
Rishi, and remembering the Rishi's kindness for him, the worm (now transformed
into a Kshatriya) with joined palms fell at the Rishi's feet and touched them
with his head.'
"The
worm said, 'My present status is that high one which is coveted by all and
which is attainable by the possession of the ten well-known attributes. Indeed,
I who was formerly a worm have thus attained to the status of a prince.
Elephants of great strength, decked with golden chains, bear me on their backs.
Unto my cars are yoked Kamvoja steeds of high mettle. Numerous vehicles, unto
which are attached camels and mules, bear me. With all my relatives and friends
I now eat food rich with meat. Worshipped by all, sleep, O highly blessed one,
on costly beds in delightful rooms into which disagreeable winds cannot blow.
Towards the small hours of every night, Sutas and Magadhas and encomiasts utter
my praises even as the deities utter the agreeable praises of Indra, their
chief. Through the grace of thyself that art firm in truth and endued with
immeasurable energy, I who was before a worm have now become a person of the
royal order. I bow my head to thee, O thou of great wisdom. Do thou command me
as to what I should do now. Ordained by the puissance of thy penances, even
this happy status hath now become mine!'
"Vyasa
said, 'I have today been worshipped by thee, O king, with diverse words
expressive of reverence. Transformed into a worm, thy memory had become
clouded. That memory has again appeared. The sin thou committed in a former
life has not yet been destroyed,--that sin, viz., which was earned by thee
while thou wert a Sudra covetous of wealth and cruel in behaviour and hostile
to the Brahmanas. Thou wert able to obtain a sight of my person. That was an
act of merit to thee while thou wert a worm. In consequence of thy having
saluted and worshipped me thou shalt rise higher, for, from the Kshatriya order
thou shalt rise to the status of a Brahmana, if only thou castest off thy
life-breaths on the field of battle for the sake of kine or Brahmanas. O
prince, enjoying much felicity and performing many sacrifices with copious
presents, thou shalt attain to heaven and transformed into eternal Brahma, thou
wilt have perfect beatitude. Those that take birth in the intermediate order
(of animals) become (when they rise) Sudras. The Sudra rises to the status of
the Vaisya; and the Vaisya to that of the Kshatriya. The Kshatriya who takes
pride in the discharge of the duties of his order, succeeds in attaining to the
status of a Brahmana. The Brahmana, by following a righteous conduct, attains
to heaven that is fraught with great felicity.'"
"Bhishma
said, 'Having cast off the status of a worm and taken birth as a Kshatriya of
great energy, the person (of whom I am speaking), remembering his previous
transformations, O monarch, began to undergo severe austerities. Beholding
those severe austerities of the Kshatriya who was well-conversant with religion
and wealth, the Island-born Krishna, that foremost of Brahmanas, went to him.'
"Vyasa
said, The penances that appertain, O worm, to the Kshatriya order consist of
the protection of all creatures. Do thou regard these duties of the Kshatriya
order to be the penances laid down for thee. Thou shalt then attain to the
status of a Brahmana. Ascertaining what is right and what is wrong, and
cleansing thy soul, do thou duly cherish and protect all creatures, judiciously
gratifying all good desires and correcting all that is unholy. Be thou of
cleansed soul, be thou contented and be thou devoted to the practice of
righteousness. Conducting thyself in this way, thou wilt then, when thou
castest off thy life-breaths, become a Brahmana!'
"Bhishma
continued, 'Although he had retired into the woods, yet, O Yudhishthira, having
heard the words of the great Rishi he began to cherish and protect his subjects
righteously. Soon, O best of kings, that worm, in consequence of the due
discharge of the duty of protecting his subjects, became a Brahmana after
casting off his Kshatriya body. Beholding him transformed into a Brahmana, the
celebrated Rishi, viz., the Island-born Krishna of great wisdom, came to him.'
"Vyasa
said, 'O chief of Brahmanas, O blessed one, be not troubled (through fear of
death)! He who acts righteously attains to respectable birth. He, on the other
hand, who acts unrighteously attains to a low and vile birth, O thou that art
conversant with righteousness, one attains to misery agreeably the measure of
one's sin. Therefore, O worm, do not be troubled through fear of death. The
only fear thou shouldst entertain is about the loss of righteousness. Do thou,
therefore, go on practising righteousness.'
"The
worm said, 'Through thy grace, O holy one, I have attained from happy to
happier positions! Having obtained such prosperity as has its roots in
righteousness, I think, my demerits have been lost.'
"Bhishma
said, 'The worm having, at the command of the holy Rishi, attained to the
status of a Brahmana that is so difficult to attain, caused the earth to be
marked with a thousand sacrificial stakes. That foremost of all persons
conversant with Brahma then obtained a residence in the region of Brahman
himself. Indeed, O son of Pritha, the worm attained to the highest status,
viz., that of eternal Brahma, as the result of his own acts done in obedience
to the counsels of Vyasa. Those bulls among Kshatriyas, also, who have cast off
their life-breaths (on the field of Kurukshetra) exerting their energy the
while, have all attained to a meritorious end. Therefore O king, do not mourn
on their account.'"
(Excerpted
from “The Mahabharata of Krishna-Dwaipayana Vyasa” Translated into English by
Kisari Mohan Ganguli)
