The sage Ruru, eager to know the great tale of Astika as recounted by the Brahmins, listened intently as the venerable Dundubhi prepared to depart. “You will hear the entire story of Astika, as told by the Brahmins,” Dundubhi assured him, “for I am in haste to go.” Having spoken these words, the illustrious sage vanished before Ruru’s eyes, disappearing through his yogic power. Overwhelmed by amazement, Ruru marveled at this wondrous event. Compelled by curiosity and awe, Ruru summoned all his strength and searched everywhere for the vanished sage. Yet, his efforts were in vain; exhausted, he collapsed to the ground. In his faintness, Ruru seemed to lose consciousness, his mind turning again and again to the truth of the sage’s words. When he regained his senses, Ruru went straight to his father and recounted everything that Dundubhi had said. Eager to understand more, he questioned his father further about Astika and the meaning behind the sage’s words. In response, his father narrated the story as he had heard it from Dundubhi himself. Ruru, filled with a deep desire to hear the tale in its fullness, respectfully asked his father to relate it in truth. Thus, the inquiry was made: “For what reason did Janamejaya, that tiger among kings, seek the destruction of the snakes through the snake-sacrifice? Tell me, O Sauti, everything—why did Astika, best of the twice-born and foremost among reciters, release the serpents? By whom were the serpents released from the blazing sacrifice by Astika the wise? Whose son was the king who performed the snake-sacrifice? And that foremost of the twice-born, whose son was he? I wish to hear this delightful story in its entirety—of Astika, the renowned sage of ancient times, a distinguished Brahmana.” The narrator then recalled, “What was spoken by Krishna Dvaipayana to those dwelling in Naimisharanya, my father Lomaharshana the Suta was once instructed. A wise disciple of Vyasa among Brahmanas, he declared this; and having heard from him, I shall relate it accurately. This tale of Astika, which you inquire about, O Shaunaka, I shall narrate in full—a story that destroys all sins. Astika’s father was a lord equal to Prajapati in greatness, a celibate, moderate in his needs, and ever devoted to severe austerity. He was known as Jaratkaru, endowed with immense ascetic power, foremost among wandering ascetics, learned in dharma, and unwavering in his vows. Once, this illustrious sage, radiant with the strength of his penance, wandered over the entire earth, seeking shelter each evening wherever he found it. He performed ablutions at sacred places, roaming everywhere and practicing discipline with great energy—a feat difficult for those lacking self-control. Sustaining himself on air alone, without food, his body dried and unmoving, Jaratkaru wandered here and there, shining like a blazing fire. During his wanderings, he once came upon a remarkable sight: his ancestors, hanging in a great pit, their feet upward and faces downward. Moved by what he saw, Jaratkaru addressed them: ‘Who are you, hanging in this pit with your faces downward?’ They replied, ‘We are affixed to a single stalk of virana grass, all around us gnawed by a hidden mouse that dwells ever in this pit. We are called Yayavaras, sages steadfast in our vows; but because our lineage is in decline, O Brahmana, we are falling to earth. Of our line, only one remains—Jaratkaru, unfortunate among the unfortunate, who alone pursues austerity. He does not wish to take a wife or produce sons, being deluded; and because of this, we hang here in the pit, as our lineage is threatened with extinction. Helpless are we, O protector, like the wicked; for those without descendants in the mortal world, happiness is lost. Even those who have performed virtuous deeds do not attain residence in heaven if they have no sons. Tell us, who are you, noble one, who grieves for us as a kinsman would?’ Jaratkaru replied, ‘My ancestors, fathers and grandfathers, you are here before me. Tell me, what should I do today? For I am Jaratkaru himself.’ His ancestors urged him, ‘Exert yourself, dear one, for the continuation of our lineage—whether for your own sake, for ours, or simply for the sake of righteousness. Indeed, neither by the fruits of righteousness nor by austerities well performed do those without sons attain the state reached by fathers of sons. Therefore, make effort in taking a wife and set your mind on progeny; by our instruction, my son, this is the highest good for us.’ Jaratkaru consented, ‘I will not take a wife for my own sake, nor for wealth or for the sake of life; but for your benefit, I will undertake marriage. Yet, I will do so only under certain conditions and proper rules: if I obtain a maiden bearing my own name, offered willingly by her relatives, and living as an ascetic, I will marry her as prescribed. For who would give a wife to one as poor as I? But if someone offers her as alms, I will accept. Thus, for the sake of marriage, I will strive, O ancestors, and by this rule alone—never otherwise—will I act. From that union, a being will be born for your deliverance; and having attained an eternal place, may my ancestors rejoice.’ Thus began the remarkable story of Jaratkaru and the promise of Astika’s birth, a tale that would ultimately bring deliverance to his ancestors and become a source of great merit for all who hear it.