Vaishampāyana said:—O Bharata, Nārāyana once more affectionately
addressed the chaste and beautiful Satyabhāma who was thus suffering
under the influence of jealousy and resentment, in the following manner
(1).
The auspicious god said:—O lotus-eyed one! sorrow seems to burn through
all my limbs (at seeing thee in this plight). What is the cause that has
renderd thee so much aggrieved? (2). O thou beautiful in all thy parts,
if there is no harm and if it is proper for thy affectionate husband to
hear it, I entreat thee, on my life, to reveal to me the cause of thy
grief (3).
Then Satyabhāmā seated with her countenance cast down towards the earth
thus spoke to her husband, ever truthful in vows, in a voice choked with
the vapour of grief (4). "O lotus-eyed one, O destroyer of Kesin, O
bestower of honor it was thy ownself that established my honor and
prosperity in days gone—and that honor and that prosperity have now
become famous in the worlds (5). That I am most beloved of thee among
all thy wives—is what prompted me to raise my head with pride above all
others, O God (6). But, my maids have told me as they have heard it
others say, that to-day I have been laughed at by my rival (co-wives)
and by other people also (7). I hear that the Parijata flower that
Nārada gave thee, thou hast given to thy dear one, totally neglecting my
(poor) self (8). That thy love and thy regard for her is supreme, thou
hast given unmistakable expression to—by presenting her with that best
of all precious things (the Parijata flower) (9). Narada also eulogised
her in thy presence, and thou surely wert also gratified having heard
that eulogy bestowed on thy dear wife (10). But supposing Narada had
some reason for praising her in thy presence, why was it that the name
of this unfortunate one was uttered in that connection (11)? O Lord, if
I am to repent for having tasted the (sweet) liquor of thy love, it is
better I should have nothing to do with it? Be kindly pleased to accord
me thy permission (12). O lotus-eyed one, I could not have believed even
in my dream, that thou hast honored some body else more than myself; but
alas, it has come to pass in real life even before the eyes of others
(13). It may be that the sage Narada of incomparable powers has
conceived a love for her (Rukshmini), but O lord, the cause of my grief
in this, is thy presence in the scene (14). Thou hast told me that
people live for the sake of honor only,–so, thus dishonored, I do not
desire to live any longer (15). My source of protection has been turned
to-day into my source of fear. He that used to protect me in every-thing
does not do so to-day (16), Alas, what course shall I pursue, O Lord,
being thus abandoned by thee! Surely renounced by thee, I shall be
reduced to the condition of the white lily²⁸³ (17). Have I done to day
something disliked by the gods out of foolishness in consequence of
which, O bestower of honour I have incurred thy dislike, although I used
to be thy chosen one (18). How could I who was thy beloved wife, but now
discarded, look upon this Raibataka Hills decked with the flowers of the
spring (19)? Now that I have been the object of thy hate, how could I,
unfortunate one, venture to breathe the pure breeze (of this place)
ringing with the sweet notes of the cuckoo and fraught with fragrance of
the flowers (20). How could I, who did sport on thy lap inside the
waters of this ocean, again glance at it, O lord, in this my unhappy
condition (21)? Thou didst tell me in days gone by,–’O daughter of
Satrajit, know that there is no wife of mine dearer to me than
thyself’—What of that assurance! Or who cares to remember it²⁸⁴ (22)! My
mother-in-law used to look upon me with much regard and pleasure—but
unfortunate lady queen as she was,—she has been contemptuously treated
by thee (23). O Lord, what then is the good of this thy hidden and
unmanifest love for me, if thou dost not even deign to reckon me among
thy common wives (23)? O subduer of thy foes, I did not know thee
hence-before to be so much of a cheat and a knave; but now I have come
to know thee as fickle, deceiving, and partial to my rival (co-wife)²⁸⁵
(25). I have read thy innermost and secret thoughts, O thief, by thy
articulations and thy features and signs, although thou triest to
conceal them from me; thou knave, thou partisan of my rival, it is thy
tongue only that is honeyed, but thou art too guileful" (26).
When the resentful daughter of Satrajit, influenced by jealousy had thus
spoken, the god-like Krishna consoling her addressed her in the
following manner (27). "Say not so, O lotus-eyed one, thou dearest ruler
of my heart! what shall I tell thee more my darling;—know me to be thine
entirely (28). There is no doubt that in order to please me the sage
Narada of unimpeachable deeds gave that Parijata flower to her
(Rukshmini) in my presence, merely out of generous feelings or regard
for her; (but I did not give it with my own hands). O thou of pure
smiles, be consoled; forgive me this my first and only transgression
(29-30). If thou desirest to have Parijata flowers, O resentful darling,
I promise, O thou of delicate waist, to give it to thee—this I speak in
all earnestness (31). (What to speak of a single flower), I shall fetch
that best of all trees namely the Parijata tree itself, from the gardens
of paradise, and keep it in thy mansion as long as thou chosest (33)."
Thus spoken to by Hari, that lady so deeply attached to him said:—"O
infallible one, if thou canst bring that tree down here, my resentment
shall leave me,—and it shall then be to my great gratification. O
Adhokshaja, for then I shall be the head and the best-honored among all
thy wives" (33–34). The divine slayer of Madhu—that incomparable being,
the origin of the world, beyond the reach of decay, then said to
her:—"so be it, then; this shall be my foremost concern" (35).
Vaishampāyana said:—O victor of large armies, thus spoken to by the
auspicious Krishna, Satyabhama, who was held in high esteem by the pious
and who was deeply attached to the slayer of Kansa, became highly
gratified (36). The lord of the world, the the lord of all, the
protector of all things, and the bestower of all desires on the good,
then bathed himself and discharged all his necessary duties (37). O king
that lord then remembered that best of sages namely Narada who, as soon
as he was remembered, came there having performed his ablutions in the
waters of the mighty main (38). O ruler of men! then that refuge of the
pious, Krishna, attended by Satyabhama, duly worshipped Narada who had
reached there (according to a fiat of his will) (39). The daughter of
Satrajit herself washed the feet of that sage; and the lord Krishna
himself then poured the water from a golden pitcher (40). When the sage
had seated himself comfortably, that preceptor of the worlds the
high-souled Keshava offered him with all respect and carefulness a dish
of rice boiled in milk (or delicious edibles) (41). The highly
intelligent sage, that best of all orators then partook of the dish with
great regard and relish thus hospitably offered him by the creator of
the worlds (42). O lord! satisfied with the hearty meal, Narada having
rinsed his mouth, bestowed many a blessing on Keshava, who also accepted
them with much gratification of the mind (43). Thereafter Narada
stretching his wet right hand thus spoke to the divinely beautiful
daughter of Satrajit, who was then bowing down to him (44):—"Be thou as
faithful and devoted to thy husband, for all future periods, as thou art
even now, O queen! Be thou also attended with special good fortune in
future through the powers of my religious observances" (45). Thus spoken
to by that foremost of sages, that most beloved wife of Hari, Satyabhama
rose up, O king (from her bending attitude) filled with immense delight
(46).
Thereafter Krishna that most intelligent personage of immeasurable
powers, ate the remnants of the sage’s dish having at first obtained his
permission (47). O Bharata, Satyabhama also finishing there all
necessary rites gladly entered her inner appartments with the permission
of her illustrious husband (48). Then after a while at the command of
Krishna she again came out, and having saluted the high-souled sage with
her head, seated herself by Krishna’s side (49). Thus having
(comfortably) sat for a while, Narada said to Krishna:—"O Adhokshaja,
with thy leave I now intend to go to the regions of Sakra (50). The
gods, the Gandharbhas and the Apsaras there will this day sing songs of
praise to that primary divinity Ishana, having at first bowed down to
him in homage true (51). In the residence of Indra, O lord, every month
there take place such worship and homage-giving to that god of gods
(Siva), and Gandharbha dances in his honor (52). That god of gods
accompanied by his wife Uma, and attended by his followers, witnesseth
unseen those festivities celebrated with much reverence by that foremost
of immortals, the destroyer of mountains (53). I was invited there
yesterday; I only came here, O highly effulgent one, to present thee
with that flower of the beautiful Parijata, that king of all trees (54).
This flower of that best of all trees, though it is a luxury to be
enjoyed only by the gods, I brought it, O lord, for thy enjoyment only
(55). O lotus-eyed one! that tree is very dear to Sachi (Indra’s wife),
and duly worshipped by her every day, it brings her a chain of
(unending) prosperity (56). Pleased with the religious observances of
Aditi, the illustrious Kasyapa created the great Parijata tree in order
to enable her to accomplish the vow known as _Punyaka_ (57). In days
gone by the highly powerful Kasyapa that receptacle of all powers begot
by austerities, having been much gratified with the services of Aditi,
desired to bestow a boon on her (58). Thereupon that very fortunate lady
said:—’O foremost of sages, confer on me such a boon by virtue of which
I may be decorated with all kinds of ornaments at my will, that I may
have the qualities of singing and dancing at my command and that, O
mighty possessor of ascetic wealth, I may ever remain youthful; confer
on me the boon that I may be always free from all impurities and sorrow,
and that I may be ever devoted to my husband and to the performance of
religious deeds (59-61)’.
"Thereupon for pleasing his wife Aditi, he created the Parijata tree
covered with ever-fragrant flowers capable of bestowing all desires
(62). The tree had three branches to be always seen and it gladdened the
heart of all onlookers. All sorts of flowers are to be seen on this
mighty tree (63). Some beautiful damsels deck themselves with flowers
like these; some again beautify themselves with parti-coloured ones, and
others with jems and jewels (that also grow on this tree) (64). Taking
out the essense of the Mandara tree, Kasyapa created this one; and
therefore this best of trees has reached the height of excellence (has
been reckoned as the foremost of all trees) (65). The blessed Aditi then
binding Kasyapa to that tree gave him over to me, in order to accomplish
the _Punyaka_ vow and earn prosperity and good fortune therefrom (66).
Aditi gave Kasyapa over to me with his neck bound to the Parijata tree
with a garland of flowers, for the fulfilment of her _Punyaka_ vow (67).
That possessor of ascetic wealth was afterwards released by me on
payment of proper ransom. Similarly Indra was given to me by his wife
for the furtherance of her prosperity (68). In this way Soma was given
away by Rohini, and Kuvera, the lord of wealth by Riddhi. Thus there is
no doubt that the Parijata tree is capable of conferring much prosperity
(69). It is called Parijata as it grows on the other side (Para) of the
river Vishnupadi—and this is styled the Mandara for it bears the Mandara
flower (70). As men did say—’What tree is this?’—not exactly knowing
what it was, this mighty tree is called Kobidara (71). The excellent
tree that produces this excellent flower is known by the several names,
Mandara, Kobidara and Parijata".
²⁸³ The white lily withers away with the dawn of day, when the beams
of the moon cease fall on it. Kumadbati may have another meaning.
There was a queen of a certain king Aja of that name, who died
before her husband.
²⁸⁴ Another interpretation has been put on this part of the Sloka,
namely, "who would remain by me when I am gone—!" This seems to be
far fetched.
²⁸⁵ An attempt has been made in the commentary of Sridhara to
attribute an allegorical meaning to this Sloka, which tries to
establish the identity of Krishna with the God-head. This though
ingeneous, is not suited to the context.