127. Narada's advice and Indra's answers
VAISHAMPAYANA 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 Pārijata tree to the mighty god Siva (3).
I tell you truly that I showed him numerous reasons (for not taking down the Pārijata 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).
Repeadly 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 succed in attemping 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 Pārijata 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 Pārijata 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 assisiance (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).1
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 whatever thou mayst desire; O henpecked one, strike the first blow if thou likest it (43).
O Janārddana, 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 weilder 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 Pārijata 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).
128. Narada's advice
VAISHAMPAYANA 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 sages1 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 any one). 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 Pārijata 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).2
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 Prajāpatis 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 Nārāyaṇa 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 Nārāyaṇa, 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 univese 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).
VAISHAMPAVANA said:—O Janamejaya, thus spoken to by Nārada, Mahendra replied to that world-honored sage in the following words (45):—
“This sort of greatness, that thou attributest to Krishna, O twice-born sage, I have heard of many and many a time before (46).
In as much as Krishna is of the nature described by thee, I shall not give him the Pārijāta tree, bearing fully as I do in mind the duty of the pious and the good (47).
O sage, may good betide thee! I am assured as I know that Krishna, endowed as he is with all commendable qualities and mighty, energy will not be angry merely for a trifle (48).
The highly powerful gods are always very forgiving in their nature, and are obedient to the words of elderly people who look with the eye of knowledge (49).
The high-souled Krishna is the foremost of the virtuous and knows all things; does it the refore befit him to quarrel with his elder brother only for a trivial reason ? (50)
As Adhokshaja bestowed the boon on my mother, so also it behoveth him now to satisfy the request of her sons who are his elder brothers (51).
As Janārddana out of his own will became Upendra i. e., Indra's younger brother, so also it behoves him now to maintain the honor of his brother Indra (52).
Did not that god, in a previous incarnation, accept my priority of birth ? And if the slayer of Madhu now desires to be my elder brother, let him be so”! (53)
Then having found the slayer of Vala to be determined (so as not to part with the Pārijāta) and having been dismissed by that foremost of the celestials,
the virtuous, intelligent, and self-controlled Nārada went to the city protected by that foremost of the Yadus viz., Krishna (54).
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