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.