Thursday, 18 February 2021

USHA MEETS HER LOVER WHILE ASLEEP AND EXHORTS HER FRIENDS TO BRING HIM | VISHNU PARVA SECTION - 175 - 119

CHAPTER CLXXV

(USHA MEETS HER LOVER WHILE ASLEEP AND EXHORTS HER FRIENDS TO BRING HIM)

Usha and apsara Chitralekha

Vaishampāyana said:—Thereupon on the twelfth day of the light fortnight of the month of Vaishākha fair Ushā was sleeping encircled by her companions. At that time a man, as spoken of, ravished that beautiful maiden in a dream who was excited with the words of the goddess, weeping and motionless. The man so ravished her in the night that she got up bathed in blood all on a sudden (1-3). Thereupon beholding her friend stricken with fear and thus weeping Chitrālekhā gave vent to the following highly wonderful and consoling words:—"Do not fear, O Ushā: why are you weeping and bewailing thus? Being the grand daughter of the celebrated Bali, why are you assailed with fear? O you of fair eye-brows, you have no fear in the three worlds. Besides your father is the destroyer of all the celestials in battle. Why do you fear then? O fair one, there is no fear in such a room, as this. Rise up, rise up, do not be sorry. Do you not know, that Sachi's Lord the king of gods was several times defeated by your father and could not come to this city. Your father, the son of the highly powerful Asura Bali, is the source of fear to all the gods" (4–9). Thus addressed by her friend the immaculate daughter of Vāna described to her what she had seen in a dream. Ushā said:—"Thus contaminated how can a chaste maiden dare keep her life? What shall I say to my father the enemy of the gods and the slayer of his enemies? While I have sullied this powerful family death is preferable to me. There is no happiness in my living. Alas! I have been reduced to such a plight that as if I co-habited, while awake, with a desired-for person. Although I was sleeping in the night, who brought me to this condition as if I was wide awake? When a maiden is reduced to such a condition how can she dare live (in this world)? The woman, who is the foremost of chaste damsels, can long for living but how can a helpless woman, who has sullied her family, desire so (10–15)?" Thus the lotus-eyed Ushā, encircled by her friends and with eyes full of tears, bewailed for some time. The friends, who were there, lost themselves seeing Ushā weep like one having none to look after her. And with eyes full of tears they said to her:—"O you of fair eye-brows, if you had done something with a mad motive your mind would have been contaminated. O auspicious lady, while you have been ravished by force in a dream your vow will not come to an end. Besides, O fair lady, no sin is comitted in a dream in the land of mortals. So you have not transgressed any regulation by such a conduct. The saints, well-read in scriptures, hold that the woman who commits sin by mind, words and especially by deeds, is considered as fallen. O timid girl, you have always observed celibacy and even your mind has not been seen to give way, so how can you be regarded sullied? You are a chaste, pure and noble woman. You were reduced to this plight while you were asleep and so your virtue will not suffer by this. She is called an unchaste woman, whose sinful mind leads her to sinful actions. But, O lady, you are chaste; you are born in a great family and beautiful. You have always observed celibacy still you have been reduced to such a condition. Alas! it is difficult to tide over destiny." Having said this with tearful eyes to weeping Ushā Kumbhānda's daughter again spoke the following precious words:—"O you of large eyes, cast off your grief. O you of a beautiful face, I remember an incident which will prove that you are innocent. Hear I will describe it truly. Remember what the goddess Pārvati, before Mahadeva, said to you when you thought of having a husband. At that time with delight the goddess said to you the following words after your own heart. 'When you will sleep in your palace on the twelfth day of the fortnight of the month of Vaishākha, the man, who will co-habit with you weeping, that hero, that slayer of enemies will be your husband'. O you having a moon-like face, what Pārvati said can never be untrue. Forgetting the truth you are weeping." Hearing the words of her friend and recollecting the words of the goddess Vāna's daughter cast off her sorrow (16–32).

Ushā said:—"O fair lady, I remember now what the goddess said while sporting with Bhava. What she said exactly happened in my room. If the wife of Bhava, the lord of the world, wishes him to be my husband then arrange how I can know his whereabouts" (33-34).

After Ushā had said this Kumbhānda's daughter, well-read in the study of words, gave vent to the following reasonable words:–"Why are you so overwhelmed, O lady? Nobody knows the glories of his race and his manliness. How can we know that thief, that unseen and unheard of person whom you saw in dream? O you of red eyes, he, all on a sudden, entered into our inner appartment and ravished you by force although you were weeping. That subduer of enemies, who has been able to enter, by force, this celebrated city of ours, is not an ordinary man (35–39). The Adityas, Rudras and Vasus of dreadful prowess and even the effulgent Ashwinis cannot enter the city of Shonita. So that slayer of enemies, who has entered Shonitpura and kicked Vāna on his head, is indeed a hundred times more powerful than they. O you of fair eyes, of what use are life and objects of enjoyment to that woman who has not got such a heroic husband. When by the favour of the goddess you have obtained such a Cupid-like husband consider yourself as lucky and blessed. Hear, what you shall have to do now. We are to know his name, in what family he has been born and who his father is" (40-44). After Kumbhānda’s daughter had said this Ushā, stricken with love, said: "O friend, how will you be able to know all this? People often find themselves overpowered in their own actions. I cannot therefore find out what reply to give. Find out the measure by which I may keep my life (45–46)." Hearing it, the beautiful daughter of Kumbhānda said again to her weeping friend Ushā:—"O friend, O you having spacious eyes, Apsara Chitralekhā is an expert in the work of making peace and sowing dissensions. Therefore communicate this to her very soon." Thus addressed Ushā was filled with great surprise and delight. And to her friend the Apsarā Chitralekhā poor Ushā, with folded hands, said: (47–50). "O fair lady, hear, I am communicating to you a most important subject. If you do not bring here my beloved, lotus-eyed husband having the gait of an infuriated elephant I will give up my life." Hearing it Chitralekhā, gladdening Ushā, slowly said:—"O you of firm vows, he, of whom you speak, is not known to me. I do not know the family, character, colour and accomplishments of that thief, nor the country where he resides. But hear, now, my friend, the words suited to the time, what I will be able to accomplish with my intelligence and how you will acquire your wished-for object. O friend, I will paint the likenesses of those who are prominent by virtue of their beauty and birth amongst the gods, Dānavas, Yakshas, Uragas and Rākshasas, as well as of those who are leading and well-known in the land of men. O timid girl, within seven nights I will show you their portraits and you will recognise the portrait of your beloved husband and obtain him" (51-60). Thus addressed by Chitralekhā who was anxious to please her Ushā asked her loving friend Chitralekhā to do the same. Saying "So be it" beautiful Chitralekhā too, by virtue of her imagination and clever hand, painted the likenesses of all leading men within seven nights. Thereupon spreading all the portraits painted by her she said to Ushā before all her friends:—"Look here, I have painted the likenesses of all leading persons amongst the gods, Dānavas, Kinnaras, Uragas, Yakshas, Rakshasas, Gandharvas, Asuras, Daityas, and of other various Naga families as also of the leading figures amongst mankind. I have painted their likenesses all exactly. Do you now find out that of your husband whom you saw in the dream (61–67)." Thereupon gradually passing from one to another Ushā saw that of Keshava, the Yadu king, amongst the Yadavas. Seeing Aniruddha by him her eyes grew expanded with surprise. She said to Chitralekhā:—"This is the thief who, while I was sleeping on the turret of my palace, ravished me in dream, a chaste lady as I am. I can recognize him by his beauty. He is the thief. O beautiful Chitrālekha, describe to me at length his name, accomplishments, character and family. We should do what is proper afterwards (68-71)".

Chitrālekha said:—"O you of expansive eyes, this your husband, of dreadful prowess, is the grand-son of the intelligent Krishna, the lord of the three worlds and the son of Pradyumna. There is none in the three worlds equal to him in prowess. He uproots the mountains and crushes them. Blessed and favoured you are, O friend, since Bhavāni has selected such a great Yadu prince as your husband (72–74)".

Ushā said:—"O you of large eyes, O you of a beautiful face, you alone are capable of making us a pair. Do find out some refuge for me who am helpless. You are capable of ranging in the sky and assuming various forms. You are also clever in finding out means. Do you soon bring here my love. O friend, O fair one, think of the measure by which you will be able to accomplish this work. The learned speak highly of a friend who helps us in adversity. O you of fair waist, I am stricken with lust. Give me my life. If you do not even to-day bring soon my immortal-like husband I will forsake my life (75-79)".

Hearing Ushā's words Chitralekha said:—"O auspicious and sweet-smiling lady, hear what I say: O timid lady, as Vāna's city is protected so the city of Dwaravati is equally invincible. That city is girt with iron walls and the Vrishni princes and inhabitants of Dwarakā protect it. Around that city constructed by the Celestial Architect Viswakarmā lies a ditch full of water and at the mandate of the lotus-navelled deity great heroes protect it. There are mountain walls around the city and one is to enter there through a fort way. With seven mountains full of metals seven ditches have been made there. A stranger cannot enter that city. Therefore, save me, your self and specially your father" (80–85).

Ushā said:—"You will undoubtedly be able to enter there through your Yoga power. O friend, what more shall I say? Hear what I speak. If I do not behold the moon-like countenance of Aniruddha, I shall forsooth repair to the temple of Yama. O generous lady, if works like these are undertaken readily they prove a success. If you therefore wish to see me alive proceed soon on your errand. If you regard me as your friend, I seek your help and ask you with love to bring soon my lover. If one cherishes fear against her life her family meets with extinction. The woman, who is striken with love, does not see the defect of her family. Those, which conduce to her pleasure, are the favourite objects of one stricken with love. And they always carefully seek for them. Such is the sanction of the Shastras. You will surely be able to enter into Dwaraka, O you of large eyes. I request you again and again. Bring my love here." (86-92).

Chitrālekha said:—"I have been propitiated by you with nectarine words. You have, with your sweet words, made arrangements for your own work. I am just going to the city of Dwārakā. Entering that city even to-day I will bring your husband Aniruddha born in the family of Vrishnis (93-94)."

Giving vent to those truthful words dreadful to the Dānavas, Chitralekhā, fleet like the mind, disappeared therefrom. In order to please her friend she, in the third Muhurtta, reached Dwārakā governed by Krishna. She saw there Dwārakā, adorned with palaces huge as the summits of the mount Kailāsha, like a star stationed in the sky (95-98).

Source: https://archive.org/details/AProseEnglishTranslationOfHarivamsh

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அக்ரூரன் அக்னி அசமஞ்சன் அதிதி அதிரதன் அநிருத்தன் அந்தகன் அரிஷ்டன் அருந்ததி அர்ஜுனன் அனு அஜமீடன் அஸ்தி ஆபவர் ஆயு ஆஹுகன் இந்திரன் இளை உக்ரசேனன் உக்ராயுதன் உசீநரன் உதங்கர் உபரிசரவசு உமை உல்பணன் உஷை ஊர்வசி ஊர்வர் ஏகலவ்யன் ஔர்வர் கக்ஷேயு கங்கை கசியபர் கண்டரீகர் கண்டூகன் கதன் கபிலர் கமலாதேவி கம்ஸன் கருடன் கர்க்கர் கர்ணன் காதி காந்திதேவி கார்த்தவீர்யார்ஜுனன் காலநேமி காலயவனன் காலவர் காளியன் கிருஷ்ணன் குசிகன் குணகன் குணவதி கும்பாண்டன் குரோஷ்டு குவலயாபீடம் குவலாஷ்வன் கூனி கைசிகன் சகடாசுரன் சக்ரதேவன் சங்கன் சததன்வன் சத்யகர்மன் சத்யபாமா சத்ருக்னன் சத்வதன் சந்தனு சந்திரவதி சந்திரன் சம்பரன் சனத்குமாரர் சன்னதி சாணூரன் சாந்தீபனி சாம்பன் சால்வன் சிசுபாலன் சித்திரலேகை சித்திராங்கதன் சிருகாலன் சிவன் சுசீமுகி சுநாபன் சுனீதன் சூரன் சூரியன் சைசிராயணர் தக்ஷன் தசரதன் தந்தவக்ரன் தமகோஷன் தரதன் தன்வந்தரி தாரை திதி திதிக்ஷு திரிசங்கு திரிவிக்ரை திருமிலன் திரையாருணன் திலீபன் திவோதாஸன் துந்து துந்துமாரன் துருவன் துஷ்யந்தன் தூம்ரவர்ணன் தேவகன் தேவகி தேவாவ்ருதன் தேனுகன் நந்தன் நரகாசுரன் நஹுஷன் நாரதர் நாராயணன் நாராயணி நிகும்பன் நிசுந்தன் நித்ராதேவி நீபன் பஞ்சஜனன் பத்மாவதி பத்ரன் பப்ரு பயோதன் பரசுராமர் பரதன் பரத்வாஜர் பலராமன் பாணன் பார்வதி பானு பானுமதி பிரதீபன் பிரத்யும்னன் பிரபாவதி பிரமர்த்தனன் பிரம்மதத்தன் பிரம்மன் பிரலம்பன் பிரவரன் பிரஸேனன் பிராசேதஸ் பிராப்தி பிருது பிருதை பிருஹதாஷ்வன் பிருஹஸ்பதி பீஷ்மகன் பீஷ்மர் புதன் புரூரவன் பூதனை பூமாதேவி பூரு பூஜனி மதிராதேவி மது மதுமதி மயன் மஹாமாத்ரன் மாயாதேவி மாயாவதி மார்க்கண்டேயர் முசுகுந்தன் முரு முருகன் முஷ்டிகன் யசோதை யது யயாதி யுதிஷ்டிரன் ரஜி ராமன் ருக்மவதி ருக்மி ருக்மிணி ரேவதி ரைவதன் ரோஹிணி லவணன் வசிஷ்டர் வருணன் வஜ்ரநாபன் வஸு வஸுதேவன் வாயு விகத்ரு விதர்ப்பன் விப்ராஜன் விரஜை விருஷ்ணி விஷ்ணு விஷ்வாசி விஷ்வாமித்ரர் விஷ்வாவஸு விஸ்வகர்மன் வேனன் வைவஸ்வத மனு ஜயந்தன் ஜராசந்தன் ஜஹ்னு ஜாம்பவான் ஜியாமோகன் ஸகரன் ஸத்யபாமா ஸத்யவிரதன் ஸத்ராஜித் ஸத்வான் ஸஹஸ்ரதன் ஸ்ரீதாமன் ஹயக்ரீவன் ஹரி ஹரியஷ்வன் ஹரிஷ்சந்திரன் ஹிரண்யகசிபு