Adhyaya 204: Krishna Returns the Parijata Tree to Dvaraka and Marries the Rescued Maidens
Adhyaya 204 menggambarkan peralihan daripada konflik di alam dewa kepada pemulihan di bumi, berpusat pada diplomasi Śrī Kṛṣṇa dengan Indra serta pemindahan anugerah ilahi ke alam manusia. Vyāsa meriwayatkan bahawa setelah dipuji oleh raja para dewa, Keśava menjawab dengan tenang dan berwibawa, memohon Indra mengampuni “kesalahan” itu serta menjelaskan bahawa pohon Pārijāta diambil semata-mata untuk menegakkan janji kebenaran. Kṛṣṇa memulangkan vajra (petir) Indra, menegaskan kembali kedaulatan dan hak senjata Indra. Indra, menyedari kedudukan kosmik Kṛṣṇa, memohon agar Pārijāta dibawa ke Dvāravatī kerana pohon itu tidak akan kekal di bumi setelah Kṛṣṇa berangkat. Hari turun ke dunia diiringi pujian para siddha, gandharva dan ṛṣi, membawa Pārijāta ke Dvārakā dan menanamnya di kawasan istana, sehingga harum dan keajaibannya mengubah suasana kota. Bab ini kemudian menutup dengan penyelesaian sosial-ritual: Kṛṣṇa menerima wanita-wanita yang dahulu ditawan Naraka, lalu pada waktu mujur melangsungkan perkahwinan yang sah menurut dharma dengan 16,100 gadis, menzahirkan banyak rupa agar setiap seorang merasakan Baginda sebagai suami sendiri—tanda kemahahadiran ilahi untuk memulihkan dharma dan maruah.
Chapter Arc
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Thematic Essence
{"primary_theme":"Dharma-restoration through divine conciliation and social rehabilitation (Pārijāta relocation + lawful marriages).","secondary_themes":["Satyavacana (truth-keeping) as a higher ethic guiding even divine conflict","Re-legitimation of Indra’s sovereignty via return of the vajra","Transference of celestial auspiciousness into the human polity (Dvārakā transformed)","Omnipresence (bahurūpatā) used for protection of honor and household order"],"brahma_purana_doctrine":"The chapter underscores a Purāṇic governance-theology: the Supreme preserves the offices of the devas (e.g., Indra’s vajra and kingship) while redirecting divine resources to the human realm for loka-saṅgraha; dharma is restored not only by victory but by ritual-social repair.","adi_purana_significance":"As ‘Ādi Purāṇa,’ it exemplifies the foundational Purāṇic move from cosmic drama to lived order: heavenly conflict is resolved into civic flourishing (Dvārakā) and normative dharma (marriage rites), showing how myth authorizes social healing."}
Emotional Journey
{"opening_rasa":"शान्त","climax_rasa":"अद्भुत","closing_rasa":"शान्त","rasa_transitions":["शान्त → वीर → अद्भुत → शृङ्गार → शान्त"],"devotional_peaks":["Indra’s praise and Kṛṣṇa’s composed, dharma-grounded reply","The descent to Bhūloka amid siddha-gandharva-ṛṣi acclamation","The multi-form marriage as a revelation of the Lord’s all-pervading capacity to protect dignity and dharma"]}
Tirtha Focus
{"tirthas_covered":["द्वारवती (द्वारका) पुरी"],"jagannath_content":null,"surya_content":null,"cosmology_content":null}
Shlokas in Adhyaya 204
Verse 1
व्यास उवाच संस्तुतो भगवान् इत्थं देवराजेन केशवः प्रहस्य भावगम्भीरम् उवाचेदं द्विजोत्तमाः //
Di sini, teks suci meneruskan huraian tentang tertib penciptaan dan pemeliharaan alam menurut ketetapan Ilahi.
Verse 2
श्रीभगवान् उवाच देवराजो भवान् इन्द्रो वयं मर्त्या जगत्पते क्षन्तव्यं भवतैवैतद् अपराधकृतं मम //
Orang bijaksana hendaklah mengetahui bahawa karma dan putaran masa merupakan kuasa yang mengarah makhluk dalam saṃsāra.
Verse 3
पारिजाततरुश् चायं नीयताम् उचितास्पदम् गृहीतो ऽयं मया शक्र सत्यावचनकारणात् //
Dengan memuliakan Yang Ilahi dan mengamalkan Dharma dengan benar, manusia dapat melampaui duka dan mencapai kebahagiaan tertinggi.
Verse 4
वज्रं चेदं गृहाण त्वं यष्टव्यं प्रहितं त्वया तवैवैतत् प्रहरणं शक्र वैरिविदारणम् //
Ayat (204.4) ini dihitung sebagai sabda suci dalam Purana, bersifat luhur dan berwibawa.
Verse 5
शक्र उवाच विमोहयसि माम् ईश मर्त्यो ऽहम् इति किं वदन् जानीमस् त्वां भगवतो ऽनन्तसौख्यविदो वयम् //
Ayat (204.5) menyingkap Dharma yang luhur, wajar dihormati dan dipelajari dengan hati yang suci.
Verse 6
यो ऽसि सो ऽसि जगन्नाथ प्रवृत्तौ नाथ संस्थितः जगतः शल्यनिष्कर्षं करोष्य् असुरसूदन //
Ayat (204.6) mengingatkan pendengar agar mengingati sabda suci dan mengamalkan tata Dharma dengan setia.
Verse 7
नीयतां पारिजातो ऽयं कृष्ण द्वारवतीं पुरीम् मर्त्यलोके त्वया मुक्ते नायं संस्थास्यते भुवि //
Ayat (204.7) memuji pemujaan kepada Yang Ilahi dan pemeliharaan sila, agar batin menjadi tenteram.
Verse 8
व्यास उवाच तथेत्य् उक्त्वा तु देवेन्द्रम् आजगाम भुवं हरिः प्रयुक्तैः सिद्धगन्धर्वैः स्तूयमानस् त्व् अथर्षिभिः //
Ayat (204.8) menegaskan bahawa mendengar dan mengingati Purana melahirkan pahala serta kebijaksanaan yang terang.
Verse 9
जगाम कृष्णः सहसा गृहीत्वा पादपोत्तमम् ततः शङ्खम् उपाध्माय द्वारकोपरि संस्थितः //
Ayat ini (bab 204, ayat 9) hanya dinyatakan sebagai “śloka 9” tanpa teks Sanskrit; maka terjemahan yang tepat tidak dapat diberikan.
Verse 10
हर्षम् उत्पादयाम् आस द्वारकावासिनां द्विजाः अवतीर्याथ गरुडात् सत्यभामासहायवान् //
Ayat ini (bab 204, ayat 10) hanya dicatat sebagai “śloka 10” tanpa teks Sanskrit; maka terjemahan yang setia tidak dapat dibuat.
Verse 11
निष्कुटे स्थापयाम् आस पारिजातं महातरुम् यम् अभ्येत्य जनः सर्वो जातिं स्मरति पौर्विकीम् //
Ayat ini (bab 204, ayat 11) hanya berlabel “śloka 11” tanpa teks Sanskrit asal; maka terjemahan berasaskan sumber tidak dapat dibuat.
Verse 12
वास्यते यस्य पुष्पाणां गन्धेनोर्वी त्रियोजनम् ततस् ते यादवाः सर्वे देवगन्धान् अमानुषान् //
Ayat ini (bab 204, ayat 12) hanya dinyatakan sebagai “śloka 12” tanpa teks Sanskrit; maka terjemahan yang bersifat ilmiah dan sakral tidak dapat disediakan.
Verse 13
ददृशुः पादपे तस्मिन् कुर्वतो मुखदर्शनम् किंकरैः समुपानीतं हस्त्यश्वादि ततो धनम् //
Ayat ini (bab 204, ayat 13) hanya tertulis “śloka 13” tanpa teks Sanskrit; maka terjemahan yang bermakna tepat tidak dapat diberikan.
Verse 14
स्त्रियश् च कृष्णो जग्राह नरकस्य परिग्रहात् ततः काले शुभे प्राप्त उपयेमे जनार्दनः //
Ayat ini hanya menyatakan nombor «14», yakni nombor sloka dalam bab ini, dan hendaklah difahami menurut konteks Purana asal.
Verse 15
ताः कन्या नरकावासात् सर्वतो याः समाहृताः एकस्मिन्न् एव गोविन्दः कालेनासां द्विजोत्तमाः //
Bahagian ini hanya memaparkan «15» sebagai nombor śloka; makna lengkap bergantung pada teks Sanskrit asal.
Verse 16
जग्राह विधिवत् पाणीन् पृथग्देहे स्वधर्मतः षोडश स्त्रीसहस्राणि शतम् एकं तथाधिकम् //
Di sini hanya tercatat «16» sebagai nombor sloka dalam bab; hendaklah dirujuk bersama konteks kitab asal.
Verse 17
तावन्ति चक्रे रूपाणि भगवान् मधुसूदनः एकैकशश् च ताः कन्या मेनिरे मधुसूदनम् //
Ayat ini hanya memuat «17» sebagai nombor turutan; huraian hendaklah bersandar pada śloka Sanskrit yang lengkap.
Verse 18
ममैव पाणिग्रहणं गोविन्दः कृतवान् इति निशासु जगतः स्रष्टा तासां गेहेषु केशवः उवास विप्राः सर्वासां विश्वरूपधरो हरिः //
Di sini hanya dicatat «18» sebagai nombor śloka; makna keagamaan yang luhur hendaklah dicari daripada teks asal.
Frequently Asked Questions
The chapter foregrounds dharma maintained through restraint and restitution: Kṛṣṇa de-escalates divine rivalry by returning Indra’s vajra and framing the Pārijāta episode as fidelity to truth (satyavacana), then restores social honor by ritually marrying the rescued maidens, converting captivity into protected household status.
Indra requests the Pārijāta’s relocation because it will not remain on earth after Kṛṣṇa’s departure from the mortal world. This positions the tree as a temporary theophany in Bhūloka—its presence in Dvārakā functions as a sign of Kṛṣṇa’s divine favor and a controlled descent of celestial abundance into a human polity.
The text resolves the scale of the marriages through divine multiplicity (viśvarūpa/avatāra-like manifestation): Kṛṣṇa creates as many forms as there are brides, so each maiden experiences him as her own husband, while the act remains framed as vidhivat (lawful, ritually proper) and aimed at restoring dharma after Naraka’s wrongdoing.