The story of a Crawling Worm

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)