Post by Jagannāth Miśra Dās on May 24, 2024 15:13:35 GMT -6
The Legend Of The Pārijāta Tree.
The Vishnu-Parva of the Harivaṁśa (chapters 65-75) describes in these ten chapters (containing 696 Sanskrit verses) the story of the Pārijata tree. I have selected the highlights and essence from each of these ten chapters, and presented them here in this essay.
Arriving in Dvārakā from Indra’s paradise, and after being respectfully greeted with due decorum by Krishna, Nārada presents just one flower from the Pārijāta tree to Krishna which he had brought as a gift. Krishna passes the flower to Rukmiṇī who was seated next to him. Accepting the flower, Rukmiṇī, following Krishna’s indications, gracefully entwines it in her hair. Then Rukmiṇī, in whom the entire beauty of the world had been enshrined, and whose charm captivates the mind of Nārāyana, now looked doubly-beautiful by the grace of that celestial flower. Nārada then addressed her as follows: “O beautiful one! This flower is meant for you alone, and shall remain fragrant and fresh without ever wilting or fading for an entire year. O goddess, this flower can keep you warm, or cool, just as you may desire, in each and every season of the year. Furthermore, whatever other flowers you may wish for, this flower will certainly present before you. O goddess, immense treasures and a worthy son will be bestowed upon those who wear it, and no evil or malefic forces can ever afflict the mind, as (due to its benign influence) only good fortune will prevail. The flower will also appear in any colour that you may like it to appear in, and will also expand or contract its dimensions according to your fancy. Not only that, but its weight can also increase or decrease according to your wish, and it will become soft and pliable or hard and defined, as per your desire. O lotus-eyed one! (continued Nārada) the flower removes any unpleasant aroma and can serve as a lamp at night. If you so desire, it will even bring you garlands of Santanaka flowers (considered one of the finest flowers in paradise) as well as ever-lasting costumes, plus entire māndapas constructed wholly from flowers. While wearing (or carrying this flower on your person) you will never be subjected to hunger, thirst, remorse, or have to suffer from any sort of decrepitude which typically accompanies age. In fact, all things shall be precisely according to your wishes. Not only that, but prompted by your mere thinking alone it will create the most delightful and pleasing music. O goddess, at the end of a year this flower will, of its own nature, vanish and re-unite with the Pārijāta tree from whence it came. O illustrious Lady! May good fortune attend you. It was Brahmā, the creator of this world, who invested the Pārijāta tree with these extraordinary potencies. Umā, the beloved of Shiva and fair daughter of the Himalaya, decorates herself with these flowers, as well as Aditi (the mother of Indra, Vamana and all devas) Śaci (Indra’s spouse) Śavitri (Brahmā’s wife) Laksmī and indeed all the consorts of the gods adorn themselves with these flowers. Yet, for them also, the flowers only last for a year once picked.”
Noticing the presence of Satyabhāmā’s slave-girls, Nārada (in order to excite a quarrel) began to exaggerate Rukmiṇī’s fortune, praising her beyond measure in the presence of Krishna saying: “I have now come to realise that among the sixteen thousand queens, you are undoubtedly the foremost. O most beloved of Lord Krishna, today you have humiliated all your co-wives, and today, I have truly understood the magnitude of your great fortune, because none other than the Slayer of Madhu himself, has given you this flower. What to speak of Jambavati and the other queens of Krishna, even Satyabhāmā, who always considers herself most fortunate and favoured, will today surely have to acknowledge her own misfortune as well. O damsel with charming limbs! I must confess (continues Nārada) that you appear to me to be the dvitīya-ātmā (second-soul) of Lord Krishna! O Beloved of Lord Hari! Know that this Pārijāta flower is the quintessence of all the gems in the three worlds, and that you have achieved something which is to be considered more precious than even life itself.”
The slave-girls, who had been sent by Satyabhāmā, simply stood there and heard all that was said by Nārada to Rukmiṇī. The slave-girls of the other queens were there also, and they all returned to their respective mistresses, and told them everything that had been said. All the queens blossomed with joy upon hearing of Rukmiṇī’s special favour, with the sole exception of Satyabhāmā, who could by no means endure the exalted fortunes of her co-wife.
Chapter sixty-five closes with the harrowing spectacle of Satyabhāmā, a goddess of radiant youth and charming appearance, now entirely consumed by a jealous and disconsolate indignation, preparing to enter the krodha-griha (chamber of anger, or sulking-room.) She breaths heavily, having already ripped the play-lotus that she customarily twirls in her hand to shreds with her nails. She carelessly throws aside her exquisite saree of crimson hue, discards all her ornaments and fine jewellery, and smears her forehead with red sandal-wood pulp. Clad in two pieces of white cloth which were bright like snow, she also binds a white cloth around her head which now looked effulgent like the moon. Shorn of her happy countenance, and dressed all in white, she appeared like a raging fire inflamed with the fuel of her jealous anger. Her slave-girls even attempt to physically drag her out of the sulking-chamber while telling her: “you confine yourself most unreasonably!” But try as they might, they could by no means persuade their mistress to abandon the lonely apartment of anger.
In the next chapter (chapter sixty-six) leaving Rukmiṇī with Nārada, Krishna goes alone and discovers his beloved Satyabhāmā lodged deep inside the chamber of anger. (Unseen by her, Krishna observed from the distance that) sometimes she released long and deep sighs, and at other times she simply laughed aloud. Every now and then she would draw lines on the ground with her toes, and occasionally turn her head on a sudden in different random directions. At other times, lost in thought, she would rest the left cheek of her pretty-face in her left palm. When a slave-girl approached her with sandal-paste, she initially received it with welcome joy, only to immediately and mercilessly scold that girl the next moment. He also curiously observed her distracted and restless performance of repeatedly rising from her cot, then she sat down again, and then almost immediately she would rise again, and the very next moment she would once again take her seat. When she at last covered her head with a cloth and rested it upon a pillow, Krishna thought it to be the opportune moment to approach her. Hinting to the slave-girls not to disclose his presence, he slowly advanced, stationing himself behind Satyabhāmā, and began to fan her whilst emitting the fragrance of the Pārijāta flower from his own limbs. Perceiving the astonishing fragrance Satyabhāmā was somewhat startled, removing her veil she sat up smiling and said: “what is this!?” Without noticing Krishna, she questioned her slave-girls: “tell me where this wonderful fragrance comes from?” When so asked by their mistress, the girls kept quiet, and remained kneeling on the ground with their heads lowered and their hands folded. At first she wondered if the fragrance issued out of the earth, but failed to convince herself that it did. Then, as she looked around, she suddenly noticed Krishna standing there. Upon seeing him, she says: “How is it possible that such an exquisitely fine scent can come from your body?! I used to believe that I was your beloved, but now I think that your love for me lives in empty words.” Krishna says to her: “Your face typically resembles the grace of the rising sun, why does it now appear like a faded lotus of the evening. O pretty one, although I love all my brides, you, and you alone, have my special love. As a flame is to fire, or as sun-rays are to the sun, or moon-beams to the moon, our love shall remain likewise inseparable.” The rest of the verses of chapter sixty-six describe Krishna brushing away her tears as he holds her in a close embrace (having four arms, he embraces her with two, and with the other two, he wipes away her tears) whilst gently encouraging her to disclose the cause of her awful distemper. Yet despite lavishing her with words of reassuring consolation and praise, the chaste Satyabhāmā, choked with tears, simply sobbed as she clung onto his yellow garments whilst pleading for his approval to let her enter the forest to perform tapas (and thereby earn the merit to achieve the same favour as Rukminī.)
In the next chapter (chapter 67) and still inside the krodha-griha (huff-room) Krishna says to Satyabhāmā: “O lotus-eyed damsel of beautiful and charming limbs, the immense grief I feel upon seeing your suffering burns my body. If you do not desire my destruction, and deem it worthy to tell a husband who is truly and forever devoted to his beloved wife, then tell me the reason behind your anger.” Satyabhāmā replies: “You revealed your special affection for Rukmiṇī by giving her the Pārijāta flower, which is far more valuable than all the precious gems and jewels in the three worlds. Nārada then praised her in your presence which was, according to the report my slave-girls, most lovingly heard by you. If Nārada feels the need to praise Rukmiṇī, then let him do so, but what enrages me, is that he did so in your presence, and that you enjoyed it. O praiseworthy Lord, I know not what good or bad deeds I may have done by which the gods, in spite of being your bride, have caused me to fall from your grace. You used to say to me: “O fair daughter of Sātrājit, there is nobody else as dear to me as you are,” but now, O lord, where have those words gone? You conceal your nature behind a sweet voice, but, O deceiver, you have exposed yourself by favouring my co-wife, and are in fact wicked by nature.” Krishna says: “O sweet goddess of my life, Nārada gave me the flower, and I simply passed it to Rukmini, if this is a crime in your eyes, then kindly bear it, and accept me as your own. What to speak of a flower from the Pārijata tree, I shall bring the whole tree to Dvārakā and plant it in your own courtyard, where it shall remain for as long as you wish it to be there.”
Chapter sixty-eight commences with Krishna prompting Nārada (as they sit at ease together reclining upon jewelled thrones within the inner chambers of Rukmiṇī’s palace) to go to heaven and ask Indra to send the Pārijāta tree to Dvārakā. Nārada consents to convey the message, but also expresses his doubts about Indra agreeing to this proposal. “O Janārdana, (said Nārada) I recall how, in ancient times, when the gods and demons churned the milk ocean, the Pārijāta arose from their churning. At that time, I was deputed by Shiva to retrieve the tree from Indra (who had already claimed it for himself) but Indra succeeded in persuading Shiva to let it remain in his celestial garden for Śaci’s pleasure sports (thus it is highly unlikely that he will easily part with it.) When Indra refused to part with the tree, Lord Shiva, in order to please Umā, filled up an entire cave in the Mandarācala mountain with Pārijāta trees. O Krishna, the rays of the sun and moon cannot reach the trees (as they are inside a cave) and the entire forest is illuminated and nourished by the divine lustre of Shiva’s body. As per the wishes of Umā, the forest remains perpetually surrounded by the summer season, and apart from myself and certain select members of Shiva’s clan, no one else may gain access to this Pārijāta orchard. The trees of that place are far superior to the tree that grows in Indra’s garden. But still, O Lord, (continued Nārada) it is with a heavy heart that I now tell you that the thousand-eyed Indra will never consent to give you his Pārijāta tree.” Hearing this, Krishna said: “If Indra proves reluctant to part with the tree, then his chest, smeared with sandal-paste from the touch of Saci’s breasts, shall become the sure target of my mace. He either peaceful resigns the tree to me, or I shall invade Indra-loka and take it by force.”
In chapter sixty-nine, Nārada delivers Krishna’s message to Indra which reads as follows: “Indra, I am Acyuta, your younger brother. As such, I am entitled to receive your unreserved affection. O best of the gods, my bride and your sister-in-law, Satyabhāmā, demands from me the Pārijāta tree and I have promised her that she shall have it. O Lord of Paradise, give me the Pārijāta, and afford the world the opportunity to behold this marvellous tree.” Indra, having heard Krishna’s message, replied as follows: “Krishna is strī-vasa (controlled by his wife) and if the world were to hear of this, he would surely gain ill-repute. Besides, it is most unbecoming for Madhusūdana, who is living now in human disguise somewhere on the earth, to make such an unreasonable request. If I were to send the tree to earth, for sake of pleasing a single woman, then no one in heaven, including Śaci, would have any more respect for me. Brahmā has created plenty of materials for the use of humans on earth, Krishna should remain content with those objects. Just by merely seeing or touching the tree the people of the earth shall enjoy the comforts of heaven even while still on earth. In which case, no one would ever aspire to win the felicities of heaven. Enjoying the comforts of heaven whilst on earth, humans would be equal to the gods themselves. They would neither perform yajnas to please us gods, or spend their riches on noble deeds. Delighting in the merits of the Pārijāta, humans would no longer adore us, and thus deprived of the rewards of yajna, all of us shall lose our splendour, and become devoid of lustre. O Nārada, (continued Indra) the advantage derived from the Pārijāta tree would mean that humans shall never have to experience hunger, thirst, old age, grief or even death. They would be entirely relieved of all unwanted odours, and would not have to suffer the consequences of evil deeds. (In these circumstances) why would they care for heaven, or even the performance of yagnas required to attain our realm. O dear one, please tell Krishna that moving the Pārijāta to earth is wholly improper. O sage, I shall, however, furnish you with a vast array of marvellous gems, exceptionally fragrant flower garlands and astonishing costumes for the bride Satyabhāmā, but can by no means part with the Pārijāta under any condition, as it is simply not appropriate that the tree resides anywhere else other than here in heaven.”
(note: Throughout this Pārijāta episode in the Harivaṁśa Purāṇa Indra often refers to Krishna as his younger brother. This is because previously when Hari appeared as Vamana, then Aditi and Kaśyapa were Vamana’s parents. Aditi and Kaśyapa are also Indra’s parents too, but Indra was born of Aditi and Kaśyapa before Vamana appeared, hence Indra considers himself to be the elder brother of Hari or Krishna.)
In chapter seventy Nārada replies to Indra saying: “I knew you would decline his request, you even refused to give it to Shiva when he desired to take it to Kailash (what to speak of your younger brother Krishna asking you to send it to the earth.) But as he is your younger brother, and that he has vowed to strike your chest with his club if you do not yield to his request, I suggest you send the tree to Dvārakā at once.” Hearing these words, Indra was aghast, and said to Nārada: “O best of the ascetics, if Krishna has resolved to behave in such an unworthy manner with his elder brother (whom he is by custom and duty expected to honour) then what can be done. He has acted contrary to my wishes a number of times in the past, as when I poured rain on the Khandava forest and he scattered all my clouds with his arrows. He also disturbed a yagna undertaken in my name when he lifted mount Govardana. My younger brother, Krishna, cannot control his mind as he has been covered by raja-guna and speaks out of passion for the sake of his wife. O Nārada, go and tell Krishna, who is but an uxorious slave to his wife, that I am someone who cannot flee if challenged to a fight. Until I am defeated by the disc-holder, I will not give him the Pārijata. No. In fact, I will not give him even a leaf from my tree.”
In chapter 71, before leaving heaven to return to Dvārakā, Nārada says to Indra: “O Indra, I do not see how any good can come from such a confrontation. I say this to you, because Hari, who is the cause and the creator of the universe, has now appeared on earth as Krishna. He is the one who is visualised by learned people as being beyond prakriti, and he is the supreme soul incarnate. Hari is aware of all past, present and future, is the source of all creation and destruction, and takes birth of his own sweet will, and in various forms. He even appeared once as your own brother, and was known as Upendra. But, he is the protector, creator and destroyer of the universe, and is also known as Keśava. He has presently been born for the welfare of mankind in Mathura, and has taken a vow to destroy wicked people. It was him who killed Rāvana in his form of Rāma, and just as a lion defeats an elephant, he has likewise vanquished many asuras in his other forms and incarnations. O best of gods, as I do not wish to lie to you, so I have to tell you that Krishna will surely carry away the Pārijāta to Dvārakā. Indra replied: “At his own sweet will Hari was born as Upendra, and thus became, of his own accord, my younger brother. If now he does not wish to acknowledge my seniority as his eldest brother, then he can, according to his sweet will, appear again as my elder brother in some other future incarnation. But in the mean time, he will just have to respect me as his elder, and likewise my decision not to give the Pārijāta to the earth.”
In chapter 72 Narada descends from heaven into the pleasing metropolis of Dvārakā and enters the palace of Satyabhāmā wherein he finds the Lord solacing his bride with honey-like words promising her the sure attainment of the Pārijāta. Hearing from Nārada of Indra’s refusal, Krishna declared: “Then I shall invade amarāvati (heaven) tomorrow.” Krishna further informed Nārada to give Indra the following message: “O Indra, you will not be able to stand before me in the field of battle. You must be aware that I have firmly resolved to carry away the Pārijāta from the gardens of paradise.” Indra approaches Bṛihaspati for counsel. Bṛihaspati promises to advert the war, but nevertheless tells him to fight with Krishna until a peace settlement has been struck. Bṛihaspati then takes the matter to Kaśyapa (the father of Indra and Upendra) who decides to petition Aditi (their mother) to intervene and solve the contention between her two belligerent sons. The rest of this chapter (verses 29-60) present a long prayer offered by Kaśyapa to Shiva. Delighted with Kasyapa’s praise, Shiva appears, and tells him that Indra was cursed to lose the Pārijāta as he incurred the ill-favour of the great sage Devaśarma, who thought ill of him, as Indra carried away his wife when he was engaged in tapas. Shiva concludes saying: “O Kaśyapa, know that both your sons are indeed illustrious, but the auspicious Janārdana shall carry away the tree.”
Chapter 73 begins with Krishna flying to heaven seated on the back of Garuḍa followed by Pradyumna in his aerial chariot. Arriving there in the twinkling of an eye, Krishna observed Indra’s guards protecting the area where the tree was, but in the very presence of those guards, Krishna nonchalantly uproots the tree and loads it onto the back of Garuḍa. The Pārijāta itself now appears in human-form and stands before Krishna. Krishna reassures him (the Sanskrit pronoun sa “he” is used when referring to the Pārijāta) by saying: “be not afraid” and taking the tree with him, Krishna flew over and around Indra’s splendid capital, delighting himself in the pleasant vista of the city below, whilst seated at ease upon Garuḍa. The guards reported the matter to Indra who soon emerges from his palace sitting upon his elephant Airavata, and his son Jayanata (who is ever victorious in battle) riding in his magnificent war-chariot, following behind. As Krishna glided over the eastern gates of heaven, Indra caught sight of him in the sky and said: “O Madhusūdana! What are you doing!?” Offering his pranam to Indra, Krishna says: “O Devarāja! Your sister-in-law is much desirous of this tree, and to fulfil her wishes, I am here to take it away for her pleasure.” Indra said: “O lotus-eyed Acyuta! You will not be able to take it away without a fight. Attack me first, and keep that promise of yours to hurl your mace at my chest.” The gods, sages, siddhas, caranas, and all the denizens of heaven then witnessed the spectacular and astonishing battle that ensued between Indra and Krishna, between Pradyumna and Jayanta, and between Garuḍa and Airavata, a battle in which all manner of celestial weapons were discharged. A daring and rash attempt to recover the tree was made by a friend of Indra called Pravara. He had the powers to make himself invisible, and presumed to take the tree from the back of Garuḍa when Krishna was fighting with Indra. Yet Krishna still managed to see him, and he is soon chased away by the arrows of Satyaki. The chapter concludes with Krishna telling Pradyumna to go back to the earth, and to give the follow message to Balarāma and Ugrasena: “I will assuredly return to Dvārakā tomorrow, victorious from the battle, with the Pārijāta.” He also told Pradyumana to tell Daruka to come to heaven with his chariot.
Chapter 74 continues with yet more graphic scenes of the furious battle which began in the previous chapter. As the fight rages on, Krishna notices that the sun was about to set, and, sitting in his chariot driven by Daruka, and followed by Pradyumna and Satyaki riding on Garuḍa carrying the Pārijāta, they arrive directly before Indra. Krishna says: “O valorous one, your mighty elephant his been sorely injured by Garuḍa. Let the fighting rest here for today, and in the morning we can resume the battle.” Indra agrees, and says: “be it so.” The remaining verses of this chapter is Krishna offering his prayers to Shiva (verses 22-34.) Shiva appears, and promises Krishna that he will indeed carry away the tree.
In the final chapter, chapter 75, Brahmā implores Kaśyapa and Aditi to go and stop the war, and seated in their chariot, they advance to where their two sons were fighting. Dismounting from their chariot, they stand on the ground. Seeing their parents stood thus, both Indra and Krishna drop their weapons and offer their salutations to them. Aditi said: “why do you aspire to kill each other like people not born from the same womb?” listen to the words of your mother, and obey the command of your father. Lay aside your arms and stand before me and do whatever I command.” Aditi then said to Krishna: “Go to Dvārakā with the Pārijāta, and after your bride Satyabhāmā has performed the punyaka-vrata, then you yourself should re-establish the tree in the Nandana garden of heaven.” Śaci (Indra’s wife) then brought presents of colourful gems and never-fading costumes for all of Krishna’s sixteen thousand queens. Carrying all these gifts, and the Pārijāta, Krishna proceeded toward Dvārakā. The divine Pārijāta tree made its first grand entrance into the magnificent city of Dvārakā gloriously and triumphantly mounted on the back of Garuḍa, as Krishna rode behind it, mounted on his chariot (parading the tree through the high streets of Dvārakā like a trophy as he slowly moved toward Satyabhāmā’s palace) affording all the residents an opportunity to look at it. Yet despite repeated gazing, the citizens of Dvārakā did not feel satisfied. Simply by seeing it, the old and infirm instantly resumed their youth, and merely by inhaling its fragrance, the ailing and sick recovered their health. The blind suddenly gained sight, and everyone marvelled at the divine scent, and the most exceptionally sweet music which pleasantly issued from the Pārijāta. Krishna then brought the tree into the abode of Satyabhāmā, who was now exceedingly happy. She offered pūjā to Krishna, the younger brother of Indra, and welcomed the celestial tree with over-flowing joy. One of the astonishing features of the Pārijāta tree is that it could change its dimensions to cover the entire city of Dvārakā, or shrink itself to the size of a thumb, so that it could be carried around in palm of one’s hand.
THE END.
The Harivaṁśa Purāṇa is generally considered to be an appendix to the Mahābhārata, and has three Parvas (or divisions.) The Vishnu Parva is entirely devoted to krishna-līlā. It begins with Krishna’s appearance in Mathura, then describes, following almost exactly the same pattern of pastimes as found the tenth skanda of the Bhāgavatam, the vraja-līlā, mathura-līlā and dvārakā-līlā. I think anyone who enjoys reading the tenth canto, will love also the vishnu-parva of the Harivaṁśa.