history of Vratas performed by other ladies

 UMĀ said:—The chaste woman, who wishes that her friends and relatives may be accomplished, should fast on every seventh day of a fort-night for one year.

After the completion of the year, she should give to a Brāhmana a golden tree accompanied with money gifts. She will then have pious kinsmen (1–2).

O pious and foremost of ladies, she, who duly places a lamp before a Karanja tree for one year and a golden one on the day in which the year is complete,

becomes the mother of sons, a favourite of her husband by virtue of her beauty and shines over the other wives of her lord like a lamp (3–4).

O auspicious lady, the chaste woman who does not cut others to the quick with her harsh words, does not take her food on Wednesday and does not use a harsh word,

who always takes food last of all, who is pure in her habits, who serves her father-in-law and mother-in law, who regards her husband as her god and who is truthful, does not stand in need of the performance of a Vrata or fasting (5-7).

O youthful and chaste lady, if any chaste woman accidently suffers widow-hood she should observe some rites laid down in the Puranas.

Hear, I shall describe them. Remembering the virtuous conduct of the pious, a widow should place an earthen image of her husband or a painting of his likeness and should worship it (9).

While performing a Vrata or fasting and especially at the time of taking meals a chaste lady should take the permission of that image.

The widow, who does not disobey her husband, goes to his region like Shāndili and shines there like the sun (10–11).

From to-day the celestial damsels will learn the eternal religious rites that have been laid down in the Puranas (12).

The pious-souled Muni Nārada will learn the entire code of regulations relating to fast and Vrata as described in the Puranas (13).

O most excellent daughter of Soma, in the matter of extending religious rites according to the rules of fast and Vrata as mentioned before the virtuous Aditi, Indrani and yourself will be most celebrated in the band of chaste women.

In all the incarnations of the high-souled Vishnu his wives will always be informed of the rules of the eternal Punyaka rite.

O chaste lady, what more shall I speak; of all the virtues and especially amongst the duties of women, devotion to husband, absence of wickedness and that of sin even by words are the foremost (14–17).

NARADA said:—Thus addressed by the great goddess, beloved of Hara, the ascetic ladies, having Tapas for their wealth, saluted her and went away (18).

According to the regulations mentioned before, Aditi,ever observant of religious rites, performed the Umā Vrata.

The Vrata, in which she having bound Kashyapa to the Pārijāta tree, gave him to me, is celebrated by the name of Aditi-Vrata. And according to. the rules of that Vrata Satyabhāmā has presented her gifts (19–20).

Sāvitri too, ever stationed in virtue, observed that Vrata. At present Satyabhāmā has properly performed this Vrata. It has excelled all others (21).

If this Vrata is performed in the evening or at a proper place, worship, recitation of names and prostration bear double the fruit.

Celebrating Savitri Vrata and Aditi-Vrata, a chaste lady can save the family of her husband, that of her father and her own self too (22–23).

Having performed a rite according to the rules of Umā-Vrata Indra's queen distributed numberless crimson-coloured raiments and food with fish and meat (24).

There is another rule laid down for this Vrata which should be observed on the fourth day. According to it one should fast day and night, and give away a hundred jars.

O illustrious lady, having performed that Umā-Vrata the goddess Gangā bathed early in the morning in her own water.

O beloved queen of Hari, while performing this Gangā-Vrata in the light-half of the month of Māgha, if one bathes in any other water, it is said to give all desired-for objects (25–27).

O beloved wife of Hari, having performed the Gangā-Vrata a woman, cognizant of all religious rites, can save seven generations of both the sides (28).

O auspicious lady, while performing this Gangā-Vrata that dissipates sorrows and grants all objects of desire one should give away a thousand jars (29).

O beloved queen of Hari, in a country where the dewy season prevails, one can perform the Vrata that Yama's wife celebrated and which passes by the name of Yama-Vratha (30).

O auspicious lady, having bowed unto her husband after bathing, a woman, of pure conduct, while performing this Vrata, should address the following words to the sky :-

"As I am, while performing the Vrata Jamaratha, holding the dew on my back, I may become foremost of those women whose sons survive and of those who are devoted to their husbands.

May I rule over the other wives of my husband, may I not see Yama and may live happily for ever with my husband and sons.

May I, by virtue of this Vrata, repair to the same region with my husband, become rich, have good raiments, become open-handed, fond of my own people and accomplished” (31–34).

Hiving done so she should offer honey to a Brāhmana and make him recite benedictory verses and then feed him with sessamum and pudding (35).

O beloved wife of Hari possessing the hue of an immortal, thus the goddesses observed the diverse Vratas described by the great goddess, the wife of Rudra (36).

I tell you the truth; by virtue of my ascetic powers you will reap the fruits of auspicious and holy rites, described in the Puranas, which the goddess Umā obtained before (37-38).

VAISHAMPAYANA said:-Thereupon by virtue of the boon conferred by Umā Rukshmini observed, by her celestial vision, all the rules of Vrata and performed it (39).

She gave away bulls, jems and food because they yeild greater fruits and grant all desired-for objects in all the forms of Umā-Vrata (40).

O Janamejaya, having celebrated this Vrata formerly Jāmavati too made a present of a beautiful jewelled tree.

Having performed this Umāvrata Satyā distributed a number of yellow raiments. O descendant of Kuru, having performed this holy rite Shatabhisha acquired the most exalted position amongst the stars (41-44).

http://vy1s.blogspot.com/search/label/Harivamsa

advice

 

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).

http://vy1s.blogspot.com/search/label/Harivamsa

Pārijata

 

125. The history of the Pārijata tree. The colloguy between Krishna and Narada

VAISHAMPAYANA said:—The almighty Vishnu, that possessor of immeasurable powers then finding that the sage Nārada was desirous of departing, spoke to him thus (1):

“O sinless and mighty sage, conversant with the truth of all religions, having repaired to heaven and there interviewed the courtiers of that intelligent slayer of Tripura (2),

remind Pakasasana of all our ancient brotherly love that thou knowest—inform him not as my command but as my request, (3)

that the Pārijāta tree which the illustrious and virtuous Kasyapa that foremost of sages created in days gone by for the sake of Aditi's happiness, (4)

that most excellent of all trees that bestows religious merit, and unbounded prosperity (that tree that was given to thee away as a gift by the very virtuous goddesses in fulfilment of their vows for the furtherance of their religious merits—

inform him that my wives also hearing of the presentation of that tree, desire to give it away, O lord, for earning virtue and religious merit consequent on munificent deeds and also, for my gratification.

Ask him therefore to send down to Dwarvati that best of all trees the Pārijāta; and it shall be restored to heaven after the ceremony of presentation is over. The almighty God the slayer of Vala should thus be spoken to by thee (5-8).

O foremost of sages thou shalt also so put forth thy endeavours that the lord of the immortals be persuaded to give over the excellent Pārijata tree (9).

O possessor of ascetic wealth, this will also bring into prominence what ambassadorial abilities thou dost possess; I know that it is possible for all thine acts to be attended with success” (10).

Thus spoken to by Nārāyaṇa, the almighty sage Narada that great possessor of ascetic merit smiled and spoke these words to the slayer of Kesin (11):—

“Very well,—I shall thus speak to the lord of the gods, O foremost of Yadus, but I am sure he will never part with the Pārijata tree (12).

The Danavas and the gods obtained this Pārijata tree by throwing the Mandara mountain into the waters of the ocean¹ (13).

O Janārddana, at that time the creator of the worlds, desired to take away the Pārijata tree together with that best of mountains, the Mandara (14).

Thereupon Sakra personally going to Sankara told him :-This is Sachi's sporting tree, and may be allowed to remain in her gardens. Thus did he entreat Sankara (15).

Mahadeva granted him the boon saying “let it be so then” and O sinless one, he did not also bring the Pārijata tree to the beautiful cave-decked Mandara mountain (16).

O mighty armed one, thus in days past, under the pretext that the Pārijata is Sachi's tree of sport, did Indra save it from the clutches of Mahadeva (17).

Afterwards Hara, in order to please his wife Umā, created on the dales of the Mandara mountain a forest of the Pārijata trees extending over full four miles (18).

In that best of forests, O Krishna, neither the rays of the sun, nor the cool beams of the moon, nor even the breaths of the wind can penetrate (19).

Through the powers of Mahadeva that forest is self-luminous, and heat and cold reign there at the pleasure of the mountain's daughter (Durga) (20).

Excepting the mighty god and goddess and their followers and myself, O delighter of the Yadus, nobody under no circumstances, can enter that charming wood (21).

O descendant of the Vrishnis, there the Pārijātas shower all kinds of best gems and jewels on all sides, even as soon as they are merely thought of in the mind (22).

O Keshava, with the permission of that godhead, that protector of the worlds, troops of the illustrious attendants of Siva, also enjoy that beautiful forest (23).

This forest of Pārijāta trees, their fruits, their brightness and their qualities exceed by far those of the Pārijātas of the heaven (24).

When, O Keshava, that God, whose emblem is the sacred bull, repairs with Uma and his attendants, among them, these trees approach him in worship assuming human shapes (25).

Those trees on the Mandara infused with the energy of Rudra, free from all adverse influences and attended with all prosperity, are very dear to the daughter of the mountain (26).

Once upon a time a mighty and dreadful Daitya of cruel motives by name Andhaka, who was puffed up with arrogance through the virtues of a boon obtained by him ventured to trangtess into that forest (27).

He was slain by that slayer of foes that foremost of gods Hara, although he was ten times as powerful as Vritra and incapable of being slain by any created being (28).

O lotus-eyes God! I tell thee truly, that the thousand eyed god Indra will never give thee, the Parijāta tree obtained with great difficulty (29).

That best of trees always bestows on the goddess Sachi all her desires, as well as, O Krishna, it fulfils the wishes of the highly powerful Indra” (30).

THE AUSPICIOUS GOD said:-O sage! that the mighty and intelligent Mahadeva did not take away the Parijāta tree out of consideration for Sachi, was quite worthy of him (31).

I think that it was quite in keeping with the high estimation in which that infallible being, that origin of the worlds, that supreme and most ancient creator is held (32).

But, O illustrious sage, O most pious one, I am younger than that slayer of Vala, and ought to be cherished by him like (his son) Jayanta (33).

O thou of ascetic wealth, it is thy duty to preserve between us (me and Indra) amicable relations by all means; and I ask thee to do so, because I know thee to be able to do so (34).

I have promised, O sage, that for the accomplishment of Satyabhāma's Punyaka vow, I shall, O lord, bring down the Pārijata tree from heaven (35).

How can I be able now, O sage, to break that promise of mine, O sinless one, as I have never before O twice-born one, spoken falsehood (36)?

If I were to break my promise, the worlds will then meet with their ends², for, O foremost of the sages, it is my duty to protect the virtue and the good qualities of the people. He on whom every one depends, how can he speak untruth (37)?

Neither gods, nor the Gandharvas, nor the Rakshasas, nor the Asuras nor Jakshas, nor Pannagas, shall be able to frustrate my promise; this I tell thee truly, and may fortune attend thee, O sage (38)!

If that lord of the immortals do not give the Pārijata tree at thy request, I shall then hurl my mace at his breast besmeared by Sachi with fragrant ointments (39).

He is also to be informed by thee that if he refuses to part with the Pārijata tree when requested in this conciliatory manner, let him rest assured about a visit from me there, and let him prepare for it (40).

126. The colloquy between Narada and Indra regarding the transplantation of the Pārijata

VAISHAMPAYANA said:—The sage Narada then repaired to the residence of Mahendra; and there he passed the night in witnessing the festivities (held in honor of Siva) (1).

The illustrious Adityas, the best of gods, the Vasus, the learned Rajarshis who had attained to paradise through their meritorious deeds (2),

the Nagas, the Yakshas, the Siddhas, the Charanas, the sages of ascetic austerities, Brahmharsis by thousands, Devarshis and Moonies (3),

the high-souled Saparnas, the highly powerful Marutas, and hundreds of other divine creatures were assembled there (4).

The god Maheswara of immeasurable energy, accompanied by Uma and surrounded by his attendants sat at the head of them all (5).

That protector of all creatures was surrounded also by those foremost of the Devarshis who suffer no decay even at the end of thousands of Kalpas,

(6) who are worshipped by gods equal to Indra, are possessed of self-knowledge, free from pride and who ever tread the path of rectitude (7).

The Rudras the progeny of Kasyapa, Skanda, the god of fire, that best of rivers Ganga, Archisman, Tamburu, Bharisa, that foremost of eloquent speakers,

those possessed of the ascetic merit, and such other leaders of the divine host, then O Bharata, adored that supreme god Siva (8–9).

O ruler of men, other gods devoted to religious ways and austerities and followers of the path of the pious,—followed their above-named leaders (i.e., offered homages to Siva), (10).

O king, those men who desirous of good, worship the gods on earth, those men are in their turned worshipped in heaven by the immortals desirous of securing good (11).

O descendant of the Kouravas, those men versed in the Vedas, who live according to the ordinances of the Sastras and who adore the gods in the performance of their religious ceremonies for the benefit of their ancestral manes, those are held in high estimation in the next world by the gods (12).

O ruler of men, there the illustrious Chitraratha, the king of the Gandharvas together with his son, delightfully played upon the heavenly musical instruments (13).

Urnayu, Chitrasena, Hahahuhu, Dumbara, Tamvura and other Gandharvas sang the six different harmonies (14).

Urvasi, Viprachiti, Hemā, Rambhā, Hemadantā Ghritāchi, and Sahajanyā and other damsels then performed numerous kinds of dances there (15).

The self-possessed illustrious Siva accepted these homages with pleasure, and that lord of the world pleased with these worshipful acts of Sakra, went back to his own residence (16).

On the departure of that lord of the created beings, the kings (assembled there) returned to the places whence they came; the gods also honored by Mahendra repaired to their respective abodes (17).

When everybody had gone away and Purandara was seated comfortably with his own courtiers, the sage Narada approached him (18).

Rising from his seat, Indra received that sage of ascetic wealth, and offered him a seat made of Kusa grass equal to that of his own (19).

Thereafter the highly powerful Narada said these words to Mahendra:—“O foremost of immortals, know me now to be the messenger from Vishnu of matchless might (20).

I have been despatched here by that illustrious one of immense powers on a mission that will remove one of his causes of pain” (21).

Thereupon greeting the sage with sweet and agreeable words, the illustrious Pākasasana said with delight (22):—

“O sage, tell me without delay what has that foremost of men said; it is after a long time that the high-souled Krishna has remembered us (23).

NARADA said:-O Mahendra, on some business of mine, I went to Dwarka to see your younger brother Upendra that enhancer of the glory of the Kasyapas (24).

I found that subduer of his foes, that hero seated on the Raivataka, mountain in company with his wife Rukmini and offering eulogies to the God having the bull for his emblem (25).

I gave him then the flower of the Pārijata tree, O sinless ruler of the gods, in order that he may astonish his wives there with (26).

At the sight of that flower, the production of the best of trees that bestows all desires, the wives of Kesava were greatly astonished (27).

O bestower of honor, I related to them the qualities of that flower and the creation of the Pārijata tree by the high-souled Kasyapa (28).

(I related to them) how the self-controlled Kasyapa bound by the neck with a garland of flowers was given away to me by Aditi for the sake of her Punyaka vow (29);

how you were given away; by Sachi, and how similarly other gods were given away and O lord of the gods, how Kasyapa and other mighty sages obtained their release, by having paid their ransom (30).

On hearing these from me, one very dear wife of your younger brother, named Satyabhāmā, made up her mind to perform the Punyaka vow (31).

O lord of the immortals, O bestower of honor, that queen then entreated her husband to help her in the performance of that vow, and your younger brother had pledged himself to that effect (32).

O chief of the gods! now hear attentively as I speak, all that Vishnu that foremost of powerful beings, said to me then to convey to you (33).

With due deference, your younger brother, Achyuta who deverves all indulgence at your hands has said to you:—“O foremost of the gods! it behoves thee to give me that first and excellent of trees, Parijāta (34).

Let, O slayer of the Asuras, the desire of thy sister-in-law be fulfilled; specially O foremost of the gods, as she is bent on a religious deed (35).

O lord of ?created beings, the people of heaven have had the privilege of looking upon that blessed tree; now let the human beings of the earth be blessed with a sight of it through my instrumentality (36).”

VAISHAMPAYANA said:—O delighter of your race! 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 magnifience¹ 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 Prajāpatis 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 Prajāpati 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 benefit² (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 Providonce do not afflict men any longer, why should they strive for the attainment 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).

http://vy1s.blogspot.com/search/label/Harivamsa