Free from all distinctions—such as white or long, untouched by birth or change, and beyond even dream or waking—stands the Supreme. This One, O Acyuta, is the twilight and the night, the day and the earth, the sky, the wind, the water, the fire; the mind and intellect, and all the elements themselves. You are the maker, the lord of all agents of creation, maintenance, and destruction, O Lord, manifesting through your own forms as Brahmā, Viṣṇu, and Śiva. Within you dwell all beings: gods and demons, yakṣas and rākṣasas, siddhas and serpents, kūṣmāṇḍas and piśācas, gandharvas and humans. Cattle and wild animals, birds and reptiles, countless trees, shrubs, vines, and every kind of grass—all are yours. Every body—large, medium, small, and even those subtler than the subtle—whatever forms are inhabited by souls, all arise from you. This is your māyā, mysterious and unknown in its true essence, which greatly deludes. Through it, the ignorant are bound, mistaking the non-self for the self. Whenever people feel “this is mine” regarding what is not theirs, or the common feelings of “I” and “mine” arise, O Lord, this too is the work of your māyā, mother of worldly existence. Yet, O Lord, those who worship you with devotion to their own duty cross over this māyā for the sake of self-liberation. All the gods beginning with Brahmā, humans, and animals as well, are enveloped by the great darkness of delusion caused by Viṣṇu’s māyā. Even when they worship you, seeking the fulfillment of wishes and the destruction of suffering, O Blessed One, this too is your māyā. I myself worshipped you for the sake of obtaining a son and victory over enemies, not for liberation—such is the play of māyā. Even the wish for a mere loincloth as covering, if it arises in the unworthy, is greater than the wish-fulfilling tree, for it is born of their own faults and offenses. Therefore, be gracious, O imperishable one who casts the delusion of māyā over all the worlds. Lord of beings, destroy ignorance, which is the very presence of knowledge. Salutations to you who hold the discus in your hand; salutations to you who hold the Śārṅga bow; O Viṣṇu, salutations to you who hold the Nanda club and the conch. I see this form of yours, marked by gross signs; I do not know your supreme form—be gracious, O Supreme Lord. Thus praised, Viṣṇu, shining like the sun, smiled and spoke to the mother of the gods: “O goddess, you are our mother; be gracious and grant us a boon.” Aditi replied, “So be it, as you wish. By all the gods and demons, O tiger among men, you will be unconquerable in the world of truth.” Then Satyabhāmā, the wife of Kṛṣṇa, together with Indra, bowed to Aditi and repeatedly asked her for grace. Aditi said, “By my grace, O beautiful one, you will never have old age or disfigurement; your lovely form will remain ever youthful and steady.” Having received Aditi’s permission, the king of the gods worshipped Janārdana with great honor, as was proper. And Śacī, thinking Satyabhāmā to be merely human, withheld the flower of the Pārijāta tree from her, adorning herself with the blossoms instead. Then Krishna, accompanied by Satyabhāmā, beheld the delightful celestial gardens, such as Nandana. There he saw the Parijata tree, rich in fragrance and bearing clusters of blossoms, ever bringing joy, adorned with tender, coppery-red young leaves. The Lord of the world, Kesava, slayer of Kesi, saw the Parijata tree, which had arisen during the churning of the nectar, its bark resembling refined gold. The supreme and peerless king of trees was greatly pleasing; seeing it, Satyabhāmā spoke to Govinda: “Krishna, why is this tree not brought to Dvaraka? If your words are truly sincere, and you are indeed so dear to me, then let this tree be taken for the adornment of my courtyard. Neither Jambavati nor Rukmini is as cherished by you as I am, as you have often said, Krishna, with loving words. If that is truly so, Govinda, and not mere courtesy on your part, then let this Parijata be the ornament of my house. Wearing a cluster of Parijata blossoms in my hair, I wish to shine among my co-wives.” Thus addressed, Hari smiled at her and placed the Parijata tree upon Garuda. Then the guardians of the garden spoke: “O Govinda, this Parijata tree is the cherished possession of Saci, queen of the king of the gods; you ought not to take it. It arose for the king of the gods, who then gave it, out of curiosity, to his most fortunate queen, the goddess Saci. Created by the gods during the churning of the nectar for Saci’s adornment, this tree does not bring well-being; you will not prosper by taking it. The king of the gods always gazes upon her face; for her sake he acquired it. Who, seeking their own welfare, would take it and depart? Certainly, O Krishna, Indra will seek redress for this; the Maruts will follow Shakra, whose hand is raised with the thunderbolt. Therefore, O Achyuta, let there be no conflict with all the gods; wise men do not praise actions whose results are bitter in the end.” Thus addressed by them, Satyabhama, greatly angered, said: “Who is Saci to the Parijata, or who is Shakra, lord of the gods? If this tree arose from the churning of the nectar for the common benefit of all worlds, then why does Vasava alone possess it? Just as the nectar, the moon, and Sri are for all the worlds, O guardians of the garden, so too is the Parijata tree common to all.