Vaishampāyana said:—O delighter of your race I having heard the words of Vasudeva's son, Mahendra said these words to Narada that foremost of eloquent speakers (37): "O foremost of the twice-born ones: take thy seat; thou hast spoken aright and properly; I shall entrust thee with a return message for Vishnu of matchless powers (38). On Narada resuming his seat, Sakra also, with the former's permission seated himself down on a seat similar to that of Narada (39). Thus seated, the lord of the gods that slayer of Virtra, cast a glance on his own magnificence[288] and filled with delight thus addressed the sage Narada (40)".
Indra said:—Mighty and pious sage! After the usual enquiry regarding his health and welfare, Janārddana, that source of happiness to all creatures should be informed of these words of mine by thyself (41):—"There is not the shadow of a doubt that leaving me, thou art the lord of the worlds. O infallible one, the Parijāta and all other precious possessions of heaven are thine own (42). O divine one, thou hast sojourned to the earth only for relieving her of her burden, and thou art behaving thyself in the human way only for the sake of the success of thy mission (43). When after the fulfilment of thy earthly mission thou shalt return to heaven, I shall fulfill, O Adhokshaja, all the cherished desires of thy (beloved) wife (44). O Kesava, it is not at all proper to take the precious things of heaven down to earth merely for the sake of a trifle, and this has been the long-standing practice (45). If, O mighty lord, I trangress this long-standing rule obtaining in heaven, what shall the Prajapatis themselves say (46)? The high-souled Brahman with his sons and grandsons hath established permanent rules regarding all actions in the worlds (47). If I venture to walk beyond the path thus laid down by Prajapati Brahman, surely that intelligent lord when apprised of my transgressions will hurl down curses on me (48). If we ourselves break through these bindings of the standing customs then the Daityas and their partisans, as well as others will violate it without the slightest hesitation (49). If for the sake of thy wife thou takest the excellent Pārijāta down to earth, then, O bestower of honor, the inhabitants of heaven will be much depressed (50). O sage, let my brother, seeing the course of the times, be satisfied with those luxuries only which the uncreate Brahman has ordained for the enjoyment of the human kind (51). O sire, whatever possessions I have got in heaven, Krishna is at liberty to enjoy them when he remains here (52). Janārddana is filled with the arrogance that attends those who eat rich dishes of meat, and therefore it is that he is following the course of sin, leaving virtue aside (53). Born as a man in the human world, the conduct of Krishna towards me his elder brother,—this conduct which he offers me under the influence of his wife—would surely, O Nārada, in my opinion redound much to his discredit (54–55). This seizure of the precious possessions of heaven will be a direct insult to me; and insult offered by the relatives is all the more disgraceful. (56). Let the slayer of Madhu enjoy in succession, virtue, wealth and desire, those possessions of the pious ordained by the lotus-born Brahman (57). If I were to allow this Pārijāta tree to be taken down to earth, who will, even commencing with the daughter of Puloma, pay me the slightest regard (58)? Moreover, seeing and touching the Pārijāta tree on the face of the earth, men will no longer endeavour for the attainment of Heaven, as they will then enjoy the blessings of heaven on earth itself (59). O Nārada, if the mortals enjoy the blessings of the Pārijāta tree, what difference there will be then between themselves and the gods (60)? The acts which men do on earth, they enjoy those acts here; now if they be blessed with the possession of the Pārijāta, they will no longer exert themselves for attaining heaven (61). O sage! Pārijāta is the best of all the precious possessions of heaven, and it is the glory of heaven; this glory removed, the earth with its mortals will be as good as heaven with its immortals (62). Obtaining as they will, the blessings of heaven on the face of the earth, men will not celebrate sacrifices, nor will they perform acts of pious liberality, having been easily raised to the status of the immortals (63). Now, O sage, mortals, out of a desire for attaining heaven, gratify ourselves by reverentially performing sacrifices, Japas and Anhikas everyday (64). Possessed of the blessings of the Pārijāta, they will not think of adhering to these observances; and if they are neglected, we shall also dwindle away in our strength being deprived of their benefit[289] (65). We rear the corn on which men on earth live, by showering on them sufficient rain from here; and they also in their turn gratify ourselves by the celebration of sacrifices and acts of pious liberality (66). If when possessed of the blessings of Pārijāta, hunger, thirst, disease decrepitude, death, dissatisfaction, stinking smells and other dreadful visitations of Providence do not afflict men any longer, why should they strive for the attainment of Heaven (67–68)? For these reasons, it is not at all advisable to take down the Pārijāta tree there. Thus, O twice-born sage, should Vishnu that performer of sinless deeds, be addressed by thee (69). If thou wishest to please me, O sage, thou shalt also do, after mature judgment, all that: would go to gratify my brother Kesava (70). Let Kesava if he desires it, take down to Dwarka, garlands, gems, jewels, the Agura sandal, and beautiful garments and such other things which the mortals are entitled to, for the enjoyment of his wife. But it behoves him not to plunder heaven now (71–72). I shall give whatever gems he may desire to have, I shall give beautiful ornaments of all sorts, but I will never give him, O sage, the Pārijāta tree that most beloved possession of the inhabitants of heaven (73)".
| [288] | Literally his prowess and energy. |
| [289] | It is believed that the burnt offerings in the celebration of sacrifices &c, constitute the chief sustemance of the immortals. |
CHAPTER CXXVII. NARADA'S ADVICE AND INDRA'S ANSWERS.
Vaishampāyana said:—O delighter of the Kurus, on having heard the words of the lord of the celestials, the pious-minded Narada that most eloquent speaker conversant with the essence of virtue, thus spoke:—(1). "O slayer of Vala, O mighty-armed one, I am much concerned in you; and therefore must say what will be conducive to your good (2). As I was aware of your attitude, I told the son of Vasudeva that in days gone by, you had not even given the Parijata tree to the mighty god Siva (3). I tell you truly that I showed him numerous reasons (for not taking down the Parijata tree), but he paid no heed whatever to them (4). 'I am the younger brother of Indra and therefore I claim indulgence at his hands'—these words did that lotus-eyed one tell me in reply. (5) Repeatedly did I, O god, show him numerous reasons; but O slayer of Vritra, still his mind did not change (6). Moreover, O god, the slayer of Madhu that foremost of men, did as if in anger say at the conclusion of his address (7), 'Neither the gods, nor the Gandharvas, nor the Rakshas, nor the Asuras, nor the foremost of the Pannagas, will succeed in attempting to thwart me out of my pledge; O sage mayst thou be attended with all blessings (8)! If Purandara thus requested by thee in a conciliatory manner does not give the Parijata tree to me, then will I hurl my mace at the breast of Purandera on which Sachi besmears fragrant ointments (9).' O Mahendra, this is the firm determination your brother Upendra; now do you do what seems proper and just to you with regard to this matter (10). Hear from me, O lord of the celestials, words that will be conducive to your welfare, as I speak them; it seems to me better to allow the Parijata to be transplanted to Dwarka (11)." O ruler of men, thus spoken to by Narada, the destroyer of all, the thousand-eyed deity, inflamed with wrath, thus addressed him in a clear and distinct voice (12). "O thou of ascetic wealth, if Kesava is bent to behave thus towards me his innocent elder brother, then what harm indeed can he do unto me (13)! O Narada, in times past Krishna committed many acts offensive and insulting to me; I did put up with them all only remembering that he is my brother (14). On the occasion of the burning of the Khandava forest when he drove Arjuna's chariot, he prevented my clouds from extinguishing the raging conflagration (15). He committed an act unpleasant and inimical to my interests by lifting up the Govardhana mountain. When again at the time of slaying Vritra I sought his assistance (16), he replied to me saying—'I am impartial and look equally upon all creatures.' Then I slew Vritra with the help of the strength of my own arms (17). Thou also knowest well, O sage, that when ever war breaks out between the gods and the Asuras Krishna always fights as it pleases his sweet will (ignoring my authority altogether) (18). What is the use of speaking much on the subject? Do thou endeavour to maintain an amicable feeling between ourselves. O Narada, thou art my witness; a rupture among our relatives is remote from my thoughts (19). Keshava might well have been prepared to hurl his mace at my breast (there is nothing untoward in it); but no propriety could be conceived as to why the name of Puloma’s daughter was uttered in that connection (20). Our father, the almighty Kasyapa, together with our mother Adity has gone for a sojourn into the waters. This matter ought to be laid before them (21), namely, that my brother Krishna of uncontrolled Self, filled with ignorance and arrogance, has, through the instigation of his wife, abused me his elder brother (who ought to command his regard and obedience) (22). O twice-born one, fie on women, and fie on the influence of arrogance, in as much as, O Vipra, even Vishnu, instigated by his wife, has this day insulted me (23). O mighty sage, it is really surprising that Krishna, overcome by passion and lust, did not pay the slightest regard to the race of our father Kasyapa or to the race of the Sukshnas whence our mother Aditi has sprung, or to the fact of my being his elder brother or to my celestial sovereignty and the respect in which I am held by the gods (24–25). O sinless one, Brahma told me in days past, that a well-behaved and wise brother is to me esteemed more than thousands of sons and wives (26). My father, one of the creators, and my mother Aditi also told me that there is no friend like the brothers, other people are only useless seekers of livelihood (27).[290] My father Kasyapa also said, that like the uterine brothers there is no friend in the worlds. The Danavas of sinful propensities fight with me because they are not my brothers (28). What I am now going to tell, O Vipra, ought not be related by me for it contains my own praise; but I may be excused it; I relate it to-day only because there has been an occasion for it (29). O sinless one, in the days of yore, when through the virtue of the boon bestowed on them, the bow-string of Vishnu was not cut off by certain bow-men, and whence thereafter, O foremost of mighty sages, his head was severed off his trunk, it was I who entered into and sustained his body; and when again, with the energy of the Rudras, I succeeded in carefully replacing his head on his trunk, it was Achyuta himself who said that I am the best and foremost among the gods; and then, O Narada, once more remounting his bow with a new string Keshava stood proudly (to face his antagonists) (30–32). O sage, what will my father and my mother tell me if I were to neglect Krishna then,—thinking of his only ancient affection did I, O mighty ascetic, incarnate myself in the body of Krishna (33). O sage, I gave him the Indra's share of the offering of a sacrifice and caused it to be Vaishnava, out of my affection for I look upon him, O Narada, as my younger brother (34). If however unfortunately a battle takes place between me and him, it shall be he, O thou of ascetic wealth that shall strike the first blow—although in other battles, I myself deal it out in as much as I am a sovereign (35). O thou conversant with the essence of religions, I have protected the persons of the regardful Keshava as my own during all his incarnations, O sinless one (36). Dismantling this my residence Vishnu has, with these materials, constructed, O sage, his own Bhubana or world that is superior to all lokas (37). I did not turn my face on that, O sage, out of regard for my brother, and as I always used to think that 'Krishna is a boy and deserves indulgence at my hands' (38). My father and my mother, O Narada, cherish Govinda very much saying—'This my son is a mere child and is youngest in age (39)'. Moreover Keshava is the special favourite of my mother, and, as such, I am very jealous of him. There is not the slightest doubt that the depth of (my mother's) affection reaches its height in Keshava (40). I believed Keshava to be all-knowing, powerful, heroic, and respector of deserving persons; but that belief has proved to be a false one (41). Go thou, O Narada, and tell Keshava these my words; 'Challenged by my enemies I never turn back from a fight (42). Come, if thou wishest, I shall suffer what ever thou mayst desire; O henpecked one, strike the first blow if thou likest it (43). O Janarddana, riding on Garuda and with a firm hand, do thou deal the first blow with thy Srānga mace, or discus or sword (44), O fie, thus struck, O Keshava, I shall strike thee with all my might; if, indeed, my affection does not overwhelm me in the act (45).' Until I am conquered in a battle by the wielder of the discus Krishna, I will not, O foremost of sages, part with the Pārijata tree (46). O thou of ascetic wealth, when he, being younger than I am, challenges me his elder brother to fight, for what reason should I then excuse that henpecked Hari (47)? Do thou, O illustrious sage, go to Dwarkā protected by Krishna, even to-day and tell Achyuta that I am prepared for the quarrel (struggle) (48). O thou, of ascetic wealth, bearing in mind all my words thou shalt thus speak to the slayer of Madhu;—'Until I am conquered by thee I shall not even let thee have a single leaf or its half of the Parijata tree.' O illustrious sage, for my pleasure thou shalt also tell Achyuta fearlessly:—'It behoveth thee not to steal the tree deceitfully; let there be a fair fight; and fie be on crooked practices'" (50).
| [290] | The author means that true and faithful friendship and love exist only between brothers;—between other parties it is merely a mockery, a business—that of maintenance and support. The wife loves the husband for he supports her—the old parents love their son because he is their maintainer and so forth. |
CHAPTER CCXVIII. NARADA'S ADVICE.
Vaishampāyana said:—On having heard the words of Mahendra that foremost of eloquent speakers Nārada addressed these words to the king of the celestials in secret (1). There is not the slightest doubt that kings should be told only what is agreeable. But sometimes when the opportunity presents itself, disagreeable words but conducive to their good should also be spoken to them (2). The sages[291] say that it is not even proper to appear before a king without having leave to do so (3). But, as you always seek my advice in matters as to what should be done or not, I shall therefore tell you something to-day uncalled-for and you may accept it if you like (4). Specially friends, who do not desire to see their friends defeated, should proffer them their just and good advice opportunely even if they are not called upon to do so (5). Good and pious people should always speak what is conducive to one's welfare although it may be disagreeable and unpleasant. This is the way for the acquittance of the debt of affection that the sages recognised in days gone by (6). Disagreeable and untrue words that are transgressions of virtue, are not listened to (by anyone). Agreeable but harmful words should never be spoken in as much as they have been condemned by the sages (7). O foremost of all good listeners, listen to what it is my encumbent duty to speak, and listening to my words that will conduce to your good, act up to them, O knower of all things! (8).
O Slayer of Vala, there is no doubt, O god, that disunion among friendly or affectionate brothers causes delight into the hearts of the enemy (9). O foremost of the celestials, those actions only that are connected with a succession of good, should be undertaken; and others, O best of intelligent beings, should be taken in hand after due deliberation (10). Acts which, if begun, would bring repentance in its train, the learned should not at all begin. This is the policy of the wise and intelligent (11). I do not really descry any very good result of this act (viz.), refusal to give Parijata to Krishna. O lord of the immortals, now listen to the reasons thereof (12). That Hari, who doth pervade the world of causes and the world of consequences, and whom the wise know to be the Supreme Soul beyond the influence of Māyā, the manifestation of whom is this universe, is that unmanifest Self and all other conscious beings, have all drawn their consciousness from that Supreme Being Vishnu (13–14).[292] The illustrious goddess Umā is the best and principal part of Prakiti and Vishnu is the source of consciousness to all conscious creation; he pervades the manifest universe, and is identified with all objects of enjoyment (15). Like Umā, Rukshmini and other wives of Krishna are his manifest qualities; and the exchangeable Prakriti, and Vishnu and Rudra are all equally possessed of these qualities (gunas) (16). O foremost of gods, there is not the slightest difference between Rudra and Vishnu; and they are the eternal regulators of all qualified creations (i.e. all created things endowed with one of more of the qualities of Satwa, Rajas, Tama), and are also the primary qualities (17). The all-creating, highly powerful Vishnu, known also as Adhokshaja, that protector of the worlds, is the creator of the world and the god Maheswara is the destroyer (18). Brahmā and the rest of the celestials and the Prajapatis also have been all created afterwards, O lord of the immortals, by the high-souled Mahādeva (19). That inconceivable, infinite, ancient Purusha Vishnu, who is beyond the qualities themselves, has thus been described in the Vedas (20). In days gone by, the illustrious Vishnu was worshipped by Aditi with great austerities; and he then, pleased with Aditi, bestowed a boon on her (21). "I desire to have thee as a son." This your mother Aditi spoke to the god Nārāyana and after having offered him prayers she bowed down to him(22). Thereupon she was told by him "There is no person equal to myself in the universe; I shall therefore be born as thy son in my own parts (23). Thus, O lord of the celestials, that creator of all, the highly powerful Nārāyana, was born as your brother and he is called Upendra (24). Thus out of his own will did that lord of the past, present and future, the eternal god Hari, create himself in the race of the Kasyapa, because it is in his nature to incarnate himself in this wise (25). That lord of the universe, its creator and destroyer, Keshava has manifested himself in Mathurā out of a desire for the well-being of the world (26). O bestower of honor, as just a lump of Palala is pervaded by a lubricating substance, so is the universe itself pervaded by that wondrous powerful Vishnu (27). That Supreme Brahma, the soul of all, the Protector of all, he that transcends all the gunas (manifested primary elements) being induced by his own desire, incarnates himself in the world and thus produces changes in his own self (28). For these reasons Keshava is to be worshipped by all the celestials; that lotus-navelled almighty and the creator of the people is attended with great praise because he upholds the world in the shape of Ananta. He is also called Sacrifice (yajna) by pious reciters of the Vedas (29-30). That Lord assumed a white semblance in the Satya cycle, a red semblance in the Tretā, a yellow semblance in the Dwāpara, and he has now assumed a dark semblance in this Kali cycle (31). This Hari slew Hiranakshya having assumed a divine semblance and this God, out of desire for doing good to the world, upheld the earth when she was sinking into the depth of the waters having assumed the shape of a boar. He slew Hiranyakasipu, in the semblance of the Man-lion (32–33). Assuming the semblance of the Dwarf, Vishnu conquered the world and that auspicious God also bound Vali with serpentine bonds (34). The generous Vishnu, of immeasurable prowess, also usurped for your sake, prosperity that was the common heritage of both the gods and Asuras (both having exerted for its production) (35). Janārddana slays him, whose virtue has waned and it is the vow of that high souled one to kill him who rests on untruth (36). That refuge of the pious, Govinda, who is ever firm in virtue, slew the principal Dānavas, the enemies of the gods, only for the sake of pleasing you (37). That self-contained Being, born as Rāma, slew Rāvana and other Rakshasas like a lion slaying an elephant (38). For the sake of the well-being of the world that lord of the universe, that best of all best beings, still lives in the human world, known by the name of Upendra (39). I have seen Hari wander among the Daityas, wearing matted locks and black deer-skin and bearing a Danda (rod) in his hand, like a raging fire amidst a heap of (dried) grass (40). I have also seen Govinda rid Dānava-ridden world of its Dānavas, for the sake of the well-being of the world (41). O foremost of the gods, Janārddana must take away your Pārijāta tree to Dwarkā. I do not speak untruth (42). You shall not be able to strike Krishna, filled as you are with fraternal affection; nor shall Krishna be able to deal blows on an elder brother like yourself (43). If, O God, you do not like to pay any heed to the words spoken by me, then consult with your other counsellors who are conversant with the rules of polity and are bent on our welfare" (44).