“Again, the companion, after hearing these words, related all to the princess. She was much pained at heart on hearing them, and returned home; and at night she lay down with a load of care on her mind. But her companion perceiving this state of her’s, disclosed the story to her mother. The queen, on hearing it, mentioned it to the king, and said, ‘Your majesty! your daughter has become marriageable; why do you not seek a husband for her?’ On hearing this, the king thought the matter over in his mind, and that very moment summoned his son Mitrãvasu, and said, ‘Son! seek a husband for your sister and bring him here.’ Then he spoke, saying, ‘The king of the demi-gods, Jïmüt-ketu by name, and whose son is named Jïmüt-bãhan, having abandoned his kingdom, has, I hear, come here with his son.’ On hearing this, king Malay-ketu said, ‘I will give the girl to Jiraüt-bãhan.’”
“Having said this, he bade his son go and bring Jimüt-bãhan from the king’s. He, on receipt of the king’s command, set out for that house, and, on arriving there, said to the father, ‘Let your son accompany me, as my father has sent for him to bestow his daughter upon him.’ On hearing, this, king Jïmüt-ketu sent his son along with him, and he came here (to King Malay-ketu’s house). Then King Malay-ketu celebrated his marriage Gandharb fashion. When his marriage had taken place, he brought the bride and Mitrãvasu with him to his own house. Then the three of them paid their respects to the king, and the king also gave them his blessing. Thus did that day pass.’”
“On the morrow’s mom, however, the two princes went out, as soon as they rose, to take a walk on that mountain of Malayãgir. * On reaching the place, what does Jïmüt-bãhan perceive but a very lofty heap of something white. Thereupon he questioned his brother-in-law, saying, ‘Brother! how is it that this white heap is seen here?’ He replied, ‘Millions of young nags (or serpents with human faces) come here from the infernal regions; these Garur ** comes and devours; this heap is composed of their bones.’ On hearing this, Jïmüt bãhan said to his brother-in-law, ‘Friend! you go home (alone) and take your food; for I always engage in worship at this hour, and the time for me to worship has now arrived.’”
* This mountain has already been called Malayachal; the
change of name is merely apparent, however, for achal and
giri both signify Mil or mountain; Malaya is the actual
name. It is a mountain south of the Narbada, and is made
famous in Sanskrit poetry for the cool southerly breeze
which always prevails there.
** Garur is a gigantic bird with a human face, said to be
the vehicle of Vishnu. He is the elder brother of Indra,
being the produce of the second egg laid by Banitã. This
will account for Garur’s possessing the power to bring
nectar from the nether regions.
“On hearing this, he did go; and Jïmüt-bãhan having advanced further, the sound of weeping began to reach him. When, continuing his advance in the direction of the sound of the voice, he reached the spot, what does he behold but an old woman weeping with the burden of her trouble. He went up to her and asked, ‘Why weepest thou, mother?’ Thereupon she said, ‘To-day comes the turn of the serpent Sankhchür, who is my son; Garur will come and eat him up; it is on account of this trouble that I weep.’ He said, ‘O mother! weep not; I will give up my life in lieu of thy son’s.’ The old woman said, ‘Pray do not so! thou art my (son) Sankhchür.’”
“She was saying this, when, at that moment, Sankhchür arrived; and hearing (her words), said, ‘Your majesty! worthless wretches like myself are born and die in vast numbers; but a just and compassionate being like you is not born every day (lit. every hour); do not, therefore, sacrifice your life for mine; for, thousands of human beings will be benefited by your remaining alive; whereas it makes no difference whether I live or die.’ Then Jïmüt-bãhan said, ‘It is not the way of true men to say (that they will do a thing) and (then) not to do it. Go thou whence thou camest.’”
“When he heard this, Shankhchur, for his part, went to pay adoration to Devi, and Garur descended from the sky. In the meantime, the prince perceived that each leg of his was as long as four bamboos, and his beak was as long as a palm-tree, his belly like a mountain, his eyes like gates, and his feathers like clouds. All at once he rushed with open beak upon the prince. The first time the prince saved himself; but the second time he flew off with him in his beak, and began wheeling upwards in the air. While this was going on, a bracelet, on the jewel of which the prince’s name was engraved, became unfastened, and fell, all covered with blood, before the princess. She fell down in a swoon at the sight of it.”
“When, after a few minutes, she recovered her senses, she sent word of all that had happened to her father and mother. They came (to her) on hearing of this calamity, and on seeing the ornament covered with blood, burst into tears. Now, the three of them set out in quest (of him), and, on the road, Shankhchür too joined them, and advancing beyond them, went to the place where he had seen the prince, and began calling out repeatedly, saying, ‘O Garur! let him go! let him go! He is not thy food. My name is Shankchür. I am thy food.’”
“On hearing this, Garur descended in alarm, and thought to himself, ‘I have eaten either a Brahman or a Kshatri; what is this I have done!’ After this, he said to the prince, ‘O man! tell me truly; why art thou giving up thy life?’ The prince replied, ‘O Garur! trees cast their shade over others; and while they themselves stand in the sun, blossom and bear fruit for the benefit of others. Such is the character of good men and trees. What is the advantage of this body if it do not come of use to others? The saying is well known that, The more they rub sandal-wood, the more it gives out its perfume; and the more they go on peeling the sugar-cane, and cutting it up into pieces, the more does its flavour increase; and the more they pass gold through the fire, the more surpassingly beautiful does it become. Those who are noble do not give up their natural qualities even on losing their lives. What matters it whether men praise them or blame them? What matters it whether riches abide with them or not? What does it signify whether they die this moment, or after a length of time? The men who walk in the path of rectitude place not their feet in any other path, happen what may. What matters it whether they are fat or lean? In fact, his living is bootless whose body proves of no benefit (to anyone); while those who live for the good of others—their living is advantageous. To live for the mere sake of living, is the way in which dogs and crows, even, cherish life. Those who lay down their lives for the sake of a Brahman, a cow, a friend, or a wife, nay, more, for the sake of a stranger, assuredly dwell in paradise for ever.’”
“Garur said, ‘Everyone in the world cherishes his own life; and scarce, indeed, are those in the world who lay down their own lives to save the lives of others.’ After saying this, Garur added, ‘Ask a boon; I am pleased with thy courage.’ On hearing this, Jïmüt-bãhan said, ‘O god! if you are pleased with me, then henceforth eat no more serpents, and restore to life those you have eaten.’ On hearing this, Garur brought the water of life from the infernal regions, and sprinkled it over the bones of the serpents, so that they rose up alive again. And he said to him (the prince), ‘O Jimüt-bãhan, by my favour thy lost kingdom will be restored to thee.’”