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 sages²⁹¹ 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).
Vaishampāyana 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
therefore 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).
²⁹¹ Conversant with the rules of worldly conduct and the essentials of
polity.
²⁹² These slokas are rendered freely in consultation with the Bengali
translation.