rule



 

Canto 10

Mahâmantra 1

 

 

Chapter 1: The Advent of Lord Krishna: Introduction

(1) The honorable king said: 'Your Lordship extensively described both the dynasties of the kings of the sun god and the moon god as also the most wonderful deeds of their members [*]. (2) Please describe to us the heroic acts of Lord Vishnu who [together with His plenary expansion Sankarshana in the form of Baladeva] appeared as an incarnation in [two] different parts in the line of the most dharmic and virtuous Yadus whom you also described to us oh best of the munis. (3) Be so kind to tell us all about the actions of the Supreme Lord, the Soul of the Universe, the Cause of the Manifestation, after He descended in the Yadu dynasty. (4) [By the disciplic succession or the paramparâ] listening to the pleasing vibrations of the glorification of the Lord Praised in the Verses, constitutes the proper medicine for the mind to be released from the material disease of its desires. Unless he is a killer of animals, a person by listening to and voicing such descriptions can become free [from the falsehood. See also B.G. 2: 44]. (5-7) My grandfathers [the Pândavas] in the past, when they on the battlefield were fighting with imperishable warriors like Devavrata [Bhîshma] and other great commanders who were like timingilas [shark-eaters], crossed in the boat that He is as easily the so very difficult to overcome ocean of Kaurava soldiers as one steps over a calf's hoof print. This body of mine, the only seed left of the Kurus and Pândavas, was scorched by As'vatthâmâ's weapon when I resided in the womb of my mother, but was by Him holding the cakra in His hand protected because she sought His protection [1.8: 11 and 1.12: 7]. Oh man of learning, please describe the glories of the Lord who by His own potency appeared as a normal human being, of the Giver of Death and Eternal Life so one says, He who is manifesting in physical forms bound to Time, of Him the Original Person who is present both inside and outside of all the embodied beings. (8) We know from you about Balarâma, who is Sankarshana, that He is the son of Rohinî. How could He without assuming another body be connected with the womb of Devakî? (9) Why did Mukunda, the Supreme Lord move from the house of His father to [the house of Nanda in] Vraja and where did He, the Master of the devotees, live with His relatives? (10) What did He do when He lived in Vraja and when He resided in the city of Mathurâ? Why did He, the killer of Kes'î, kill His uncle Kamsa, His mother's brother? Was that not something contrary to the scriptures? (11) For how many years did He who assumed a human body, live with the Vrishnis and how long did He live in the city of the Yadus [Dvârakâ]? How many wives did the Master have? (12) Oh sage, you know everything. You are the one to tell us about Lord Krishna's activities. Please describe this all in detail to me so full of faith and surrender, and everything there is more to say. (13) Now that I drink the nectar of the talks about the Lord that emanate from your lotus mouth, it is not even difficult to bear the hunger [of my fasting] or my forsaking of water.'

(14) Sûta [see 1.1] said: "Oh son of Bhrigu [S'aunaka], after the mighty son of Vyâsa, the purest of all devotees, had heard his pious questions, the devotee of Vishnu paid his respects and began to describe the topics of Krishna that put an end to the darkness of Kali Yuga [compare 1.7: 2-8]. (15) S'rî S'uka said: 'Oh best of the wise kings, because of your lasting attraction for the stories about Vâsudeva [Krishna as the son of Vasudeva], your intelligence has developed a firm determination. (16) The way the world is purified by the [Ganges] water that flows from His toes [5.17: 1], the three persons of the speaker, the inquirer and the one attending are purified by questions concerning the stories about Vâsudeva. (17) When mother earth was overcome by an unbearable burden of countless numbers of conceited Daitya military forces [9.24: 67] and their so-called nobles, she [one day] went to Lord Brahmâ to take shelter. (18) Assuming the form of a cow she greatly distressed weeping piteously appeared before the Almighty One  [see also 1.16: 18] and submitted her complaints. (19) Lord Brahmâ with understanding for her predicament thereupon together with her, the godly ones and the Three-Eyed One [Lord S'iva] approached the shore of the milk ocean [wherein Vishnu resides, see also 8.7: 41]. (20) Reaching there they fully attentive with the help of the [Purusha-sûkta] hymns worshiped the Original Person, the Supreme Personality, the God of Gods and Master of the Universe who takes care of all.

(21) The lord of the Veda [Brahmâ] heard in his trance a vibration of words in the sky [see also 1.1: 1]. He said to the servants of the three worlds, the demigods: 'Hear further from me about the order of the Original Person oh immortal souls. Execute these instructions immediately, do not delay. (22) Before we came here the Personality of Godhead knew already about the distress of mother earth. He will expand Himself in the family of the Yadus by means of your good selves taking birth as His parts. Thus you should live on earth for as long as He, the Lord of Lords, needs to diminish the burden of the planet through His own potency of Time. (23) The Supreme Lord, the original transcendental person, will personally appear in the house of Vasudeva and also wants all the wives of the demigods to take birth to please Him. (24) Before Lord Vâsudeva appears first the part of Hari known as the fully independent Ananta with the thousands of hoods [Sankarshana, see also 5.25] will appear [as Baladeva] with the desire to please [Him]. (25) By the Master being ordered to appear and to manage His affairs [the grace of Vishnu known as the female incarnation of His potency called] Vishnu-mâyâ will also appear together with all her different potencies, she who is as good as the Supreme Lord Himself and who captivates all the worlds [see also B.G. 9: 12 & 13].'

(26) S'rî S'uka said: 'After thus having pacified mother earth with sweet words and having informed the immortals, the supreme master of the founding fathers returned to his supreme abode. (27) In the past S'ûrasena the king of the Yadus [see 9.23: 27] lived in the city of Mathurâ from where he ruled the different districts Mâthura and S'ûrasena. (28) Mathurâ, the city intimately connected to the Supreme Lord Hari, from that time on was the capital for all the kings of Yadu [see also the bhajan Sâvarana S'rî Gaura Mahimâ]. (29) It was in that place that one day the divine character of Vasudeva, after having married Devakî, together with his bride mounted a chariot to return home. (30) Kamsa, the son of Ugrasena held, in order to please his sister for the occasion, the reins of the horses in the midst of thousands of golden chariots. (31-32) When she left home king Devaka, who was fond of his daughter, had given a dowry of four hundred elephants with golden garlands, ten thousand horses together with eighteen hundred chariots and a hundred young and attractive maidservants complete with jewelry. (33) My dearest King, when they departed conch shells, bugles, drums and kettledrums vibrated in concert to wish the bride and bridegroom all the best. (34) Being on their way, a voice from beyond addressed Kamsa who held the reins: 'The eighth child of this girl you are carrying with you oh fool, will put an end to your life!'



(35) Thus being addressed he, who mischievous and sinful in the past had degraded the Bhoja family, took up a sword against his sister and grabbed her by her hair with the intention to kill her. (36) In order to pacify him who was ready to commit such a heinous and shameless crime, Vasudeva, that greatly fortunate soul addressed him.  (37) S'rî Vasudeva said: 'A man of so many praiseworthy qualities, such a brilliant star among the heroic Bhojas like you, how can you kill your own sister, a woman, especially at the time of her marriage [see also 1.7: 53-54]? (38) Death is included with the body that was born. Whether one dies today or in a hundred years, ultimately every living being is sure to die [see also B.G. 2: 27-28]. (39) When the body has to return to the five elements the indweller automatically according to his own karma receives a new body upon abandoning the old one. (40) The way a person as he walks changes from one foot to the other and the way a caterpillar on a plant [moves from one leaf to another], a living being likewise has to experience the consequences of his karma [see also B.G. 2: 22 and 2: 13]. (41) Just as one in a dream, being endowed with the qualities of a material body, is subjected to that what the mind is thinking and one's consciousness is fully absorbed by that what one hears and sees, one is the same way forgetful in one's present body [about the body and karma acquired in a previous life, see also 4.29: 60-79 and 5.26]. (42) The mind, impelled by fate and deliberation moves from one position to the next so that the embodied soul, after the demise of its physical frame, obtains a birth and arrives at a [new] body in accordance with the material quality [and the evolution] he was experiencing  [B.G. 13: 22, 14: 14-15 and 6: 34-35]. (43) The way the reflection of the luminaries, as one may observe them in water or other liquids that are moved by the wind, offers distortions in different shapes, the person, the living entity, likewise in the situation that was created by his own imaginative power in association with the gunas [the world with its changing qualities], gets bewildered depending his attachments [to different bodies or distortions of his form. See also 5.5: 4 and B.G. 9: 12-13, 12: 5]. (44) Therefore everyone to the interest of his own welfare [and good rebirth] should not harm anybody, for the evil-doer has to live in fear for others himself [the 'golden rule']. (45) This innocent woman, your younger sister, completely depends on you like she was your own daughter - do not kill her. She means good to you and she deserves your care and compassion!'

(46) S'rî S'uka said: 'He without pity, could by these attempts of good advise not be stopped or pacified oh son of Kuru, for he followed the course of the man-eaters [the Râkshasas]. (47) Seeing his determination Vasudeva thought deeply about how he, with this immediate threat of death, could hold him back and thus he came up with the following alternative. (48) [He thought:] 'An intelligent person should, as long as he is in control of his mental and physical faculties, ward off death, but when someone is faced with the inevitability of death, this rule does not apply. (49-50) If I promise to deliver my sons to this man of doom, I might set my innocent Devakî free. Perhaps I don't get any sons or maybe he will die beforehand. That might happen or the contrary. Who knows what fate has in store for us? That is difficult to say. Even though the threat remains hereafter, I, at least for the moment, may avert her death. (51) When a piece of wood for some reason escapes from a fire, that is decided by providence and nothing else. Even so one cannot determine why a living being assumes or abandons a [particular] body.' (52) After contemplating this way to the best of his ability, the God-fearing man paid the sinner his obeisances and submitted the proposal to him with the greatest attention. (53) With a big lotus-like smile on his face but with anxiety and sorrow in his heart he then spoke to the cruel hearted, shameless man. (54) S'rî Vasudeva said: 'You have, according to what the voice from heaven vibrated, nothing to fear from Devakî indeed. Her sons gave rise to your anxiety and I'll deliver them therefore all to you.'

(55) S'rî S'uka said: 'Kamsa understanding the essence of what he said was for the time being stopped from killing his sister. With him more at ease, Vasudeva then was happy to come home [unharmed]. (56) Thereafter in due course of time Devakî, the mother of all divinity [see 4.31: 14 and B.G. 10: 2], year after year gave birth to indeed [as said in 9.24: 53-55] eight sons and a daughter. (57) Most afraid to break his promise Ânakadundubhi [or Vasudeva, see 9.24: 28-31] with great pain handed his first born baby, Kîrtimân, over to Kamsa. (58) What would be too painful for a saint, on what would a sage depend, what would be forbidden to a bad person and what would for someone holding on to the soul be too hard to forsake? (59) Oh King, when Kamsa saw that Vasudeva was equanimous, truthful and certain of himself, he satisfied about that with a grin on his face said: (60) 'You can take this child back, my fear does not concern him, my death was predicted from the eighth pregnancy you have with your wife.'



(61) 'Very well' Ânakadundubhi said, took his son back and left without attaching too much value to the words of that untruthful character lacking in self-control. (62-63) Oh scion of Bharata, beginning with Nanda [Krishna's foster father] all the inhabitants of Vraja, all the cowherds and their wives as also all the Vrishnis beginning with Vasudeva and Devakî and the Yadu women, in truth were gods from heaven indeed. And also the relatives, friends and well-wishers following Kamsa were of that nature [see also verse 22 and B.G. 6: 41-42]. (64) This was all communicated to Kamsa by the all-powerful Nârada [**] who paid him a visit in order to tell him that all the Daityas who burdened the earth were going to be killed [see verse 17 and also 9.24: 56]. (65-66) After the rishi had left Kamsa thought that all the Yadus were divine and that therefore any child born from Devakî could be Vishnu. He thus in fear of his own death arrested Vasudeva and Devakî, confined them at home in shackles and killed one after the other each of their newborn sons not knowing whether it would be the 'Never-born' Lord or not [***]. (67) Kings like him who on this earth are driven by animalistic pleasures and greed, usually put to death mothers, fathers, brothers, friends or anyone else. (68) He had understood [from Nârada] that he in a previous life as the great Asura Kâlanemi personally had been killed by Vishnu [see 8.10: 56]. Therefore he, born again in this world, became an enemy of the Yadu dynasty [that carried the blessings of Vishnu]. (69) He, the almighty ruler subdued [and imprisoned] his own father Ugrasena, the king of the Yadus, Bhojas and Andhakas, so that he could enjoy the states of S'ûrasena all by himself.'

 

 

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Third revised edition, loaded April 16, 2013.

 

 

 

 

 

Previous Aadhar edition and Vedabase links:

Text 1

The honorable king said: 'Your Lordship extensively described both the dynasties of the kings of the sun god and the moon god as also the most wonderful deeds of their members [*].
The honorable king said: 'Your Lordship extensively both described the dynasties of the kings of the sun- and moongod and the exalted and wonderful characters of their members [*]. (Vedabase)

 

Text 2

Please describe to us the heroic acts of Lord Vishnu who [together with His plenary expansion Sankarshana in the form of Baladeva] appeared as an incarnation in [two] different parts in the line of the most dharmic and virtuous Yadus whom you also described to us oh best of the munis.

Please describe us Lord Vishnu who appeared as an incarnation in parts [that is: the full of Him along with His plenary expansion Sankarshana here being Baladeva] in the line of the strictly dharmic, well-behaved Yadus you also described, o best of the muni's. (Vedabase)

 

Text 3

Be so kind to tell us all about the actions of the Supreme Lord, the Soul of the Universe, the Cause of the Manifestation, after He descended in the Yadu dynasty.

Be so kind to tell us all about whatever the Supreme Lord, the Cause of the Manifestation, did after descending in the Yadu-dynasty. (Vedabase)

 

Text 4

[By the disciplic succession or the paramparâ] listening to the pleasing vibrations of the glorification of the Lord Praised in the Verses, constitutes the proper medicine for the mind to be released from the material disease of its desires. Unless he is a killer of animals,  a person by listening to and voicing such descriptions can become free [from the falsehood. See also B.G. 2: 44].

The hearing [through the paramparâ] of the pleasing vibrations of the glorification of the Lord Praised in the Verses is the right medicine by which the mind is released from the material disease of its desires; a person, unless he is a killer of animals, can by such descriptions heard or sung keep himself away [from the falsehood, control himself, see also B.G. 2:44]. (Vedabase)

 

Text 5-7

My grandfathers [the Pândavas] in the past, when they on the battlefield were fighting with imperishable warriors like Devavrata [Bhîshma] and other great commanders who were like timingilas [shark-eaters], crossed in the boat that He is as easily the so very difficult to overcome ocean of Kaurava soldiers as one steps over a calf's hoof print. This body of mine, the only seed left of the Kurus and Pândavas, was scorched by As'vatthâmâ's weapon when I resided in the womb of my mother, but was by Him holding the cakra in His hand protected because she sought His protection [1.8: 11 and 1.12: 7]. Oh man of learning, please describe the glories of the Lord who by His own potency appeared as a normal human being, of the Giver of Death and Eternal Life so one says, He who is manifesting in physical forms bound to Time, of Him the Original Person who is present both inside and outside of all the embodied beings.

My grandfathers [the Pândavas] on the battlefield with imperishable fighters like Devavrata [Bhîshma] and other great commanders that were like timingilas [shark-eaters], in the past by the boat of Him crossed as easily the so very difficult to overcome ocean of Kaurava soldiers as one steps over a calves hoofprint. This body of mine, the only seed of the Kurus and Pândavas left, was, doomed to perish by Asvatthâmâ's weapon, by Him, cakra at hand, protected, positioned within the womb of my mother who also had taken to the shelter of Him [1.8: 11 and 1-12: 7]. O man of learning, please describe the glories of the Lord that appeared as a normal human being, of the giver of death and eternal life as one says, of Him who in forms of Time is the Original Person inside as well as outside of the complete of all embodied beings. (Vedabase)

 

Text 8

We know from you about Balarâma, who is Sankarshana, that He is the son of Rohinî. How could He without assuming another body be connected with the womb of Devakî?

Balarâma, who is Sankarshana, from you we know as the son of Rohinî; how can He without switching bodies be connected with the womb of Devakî? (Vedabase)

 

Text 9

Why did Mukunda, the Supreme Lord move from the house of His father to [the house of Nanda in] Vraja and where did He, the Master of the devotees, live with His relatives?

Why went Mukunda, the Supreme Lord from the house of His father to Vraja and where did He, the Master of Vishnu's adherents, situate Himself with His relatives? (Vedabase)

    

Text 10

What did He do when He lived in Vraja and when He resided in the city of Mathurâ? Why did He, the killer of Kes'î, kill His uncle Kamsa, His mother's brother? Was that not something contrary to the scriptures?

Residing in Vraja and the city of Mathurâ, what did He do and why did He, the killer of Kesî, kill Kamsa the brother of His mother, which is something right against the scriptures!? (Vedabase)

 

Text 11

For how many years did He who assumed a human body, live with the Vrishnis and how long did He live in the city of the Yadus [Dvârakâ]? How many wives did the Master have?

For how many years did He, assuming a human body, live with the Vrishnis and lived He in the city of the Yadus [Dvârakâ]; and how many wives were there with the Master? (Vedabase)

    

Text 12

Oh sage, you know everything. You are the one to tell us about Lord Krishna's activities. Please describe this all in detail to me so full of faith and surrender, and everything there is more to say.

O sage, knowing all are you capable of expounding on the activities of Lord Krishna; describe to me, full of belief and surrender, in detail this all and everything there's more to say. (Vedabase)

 

Text 13

Now that I drink the nectar of the talks about the Lord that emanate from your lotus mouth, it is not even difficult to bear the hunger [of my fasting] or my forsaking of water.'

Not even the difficult to bear hunger or my forsaking of water hinders me anymore drinking the nectar of the talks about the Lord emanating from your lotus mouth.' (Vedabase)

 

Text 14

Sûta [see 1.1] said: "Oh son of Bhrigu [S'aunaka], after the mighty son of Vyâsa, the purest of all devotees, had heard his pious questions, the devotee of Vishnu paid his respects and began to describe the topics of Krishna that put an end to the darkness of Kali Yuga [compare 1.7: 2-8].

Sûta [see: 1.1] said: "O son of Bhrigu [Saunaka], the mighty son of Vyâsa, the chief among the pure devotees, thus hearing his pious questions paid the one blessed by Vishnu his respects and began to describe the topics of Krishna that put an end to the darkness of Kali-yuga [compare 1.7: 2-8]. (Vedabase)

 

Text 15

S'rî S'uka said: 'Oh best of the wise kings, because of your lasting attraction for the stories about Vâsudeva [Krishna as the son of Vasudeva], your intelligence has developed a firm determination.

S'rî S'uka said: 'Your fully fixed intelligence, o best of the saintly kings, is the result of the uninterrupted attraction in your listening to the talks about Vâsudeva [Krishna thus as the son of Vasudeva]. (Vedabase)

  

Text 16

The way the world is purified by the [Ganges] water that flows from His toes [5.17: 1], the three persons of the speaker, the inquirer and the one attending are purified by questions concerning the stories about Vâsudeva.

Like the world is purified by the [Ganges] water from His toes [5.17:1], are the three kinds of persons of the speaker, the inquirer and those attending purified bathing in the talks about Vâsudeva. (Vedabase)

 

Text 17

When mother earth was overcome by an unbearable burden of countless numbers of conceited Daitya military forces [9.24: 67] and their so-called nobles, she [one day] went to Lord Brahmâ to take shelter.

Mother earth overburdened by the endless numbers of the conceited, needless, daitya military forces [9.24: 67] and their fake nobles [once] went to take shelter with Lord Brahmâ. (Vedabase)

 

Text 18

Assuming the form of a cow she greatly distressed weeping piteously appeared before the Almighty One [see also 1.16: 18] and submitted her complaints.

Assuming the form of a cow appeared she before the Almighty greatly distressed weeping piteously [see also 1.16: 18] and submitted she her complaints. (Vedabase)

 

Text 19

Lord Brahmâ with understanding for her predicament thereupon together with her, the godly ones and the Three-Eyed One [Lord S'iva] approached the shore of the milk ocean [wherein Vishnu resides, see also 8.7: 41].

Lord Brahmâ, understanding all, thereupon approached together with her, the godly and the Three-Eyed One [Lord S'iva] the shore of the milk-ocean [wherein Vishnu resides, see also 8.7: 36]. (Vedabase)

 

Text 20

Reaching there they fully attentive with the help of the [Purusha-sûkta] hymns worshiped the Original Person, the Supreme Personality, the God of Gods and Master of the Universe who takes care of all.

Reaching there worshiped they with full attention with the hymns for the Original Person [the purusha-sûkta] the Supreme Personality, the God of Gods and Master of the Universe taking care of all. (Vedabase)

 

Text 21

The lord of the Veda [Brahmâ] heard in his trance a vibration of words in the sky [see also 1.1: 1]. He said to the servants of the three worlds, the demigods: 'Hear further from me about the order of the Original Person oh immortal souls. Execute these instructions immediately, do not delay.

The lord of the veda [Brahmâ] in trance heard a vibration of words in the sky [see also 1.1: 1] and said to the servants of the three worlds, the demigods: 'Hear from me what the Original Person His order is, o immortal souls, and resume your duties immediately without delay, as is told. (Vedabase)

 

Text 22

Before we came here the Personality of Godhead knew already about the distress of mother earth. Together with your good selves as His parts he wants to manifest Himself by taking birth in the family of the Yadus. He wants you to be there  with Him [for the fulfillment of His mission] for as long as He, the Lord of Lords. with His potency of Time moves around on this earth to diminish the burden of the planet.

Before we came here knew the Personality of God of the distress of the earth; He will by your good selves as His parts expand Himself in the family of the Yadus, and thus taking birth live on the earth for the time that He, the Lord of Lords, by His own potency of Time is diminishing the planet its burden. (Vedabase)

 

Text 23

In the house of Vasudeva will the Supreme Lord, the original transcendental person, personally appear and so should [also] the wives of the godly, in order to please Him, all take birth.

In the house of Vasudeva will the Supreme Lord, the original transcendental person, personally appear and so should [also] the wives of the godly, in order to please Him, all take birth. (Vedabase)

 

Text 24

Before Lord Vâsudeva appears first the part of Hari known as the fully independent Ananta with the thousands of hoods [Sankarshana, see also 5.25] will appear [as Baladeva] with the desire to please [Him].

The part of Vâsudeva before known as the fully independent Ananta with the thousands of hoods [Sankarshana, see also 5.25] will as the Lord to the Lord appear [as Baladeva] with the desire to act for His pleasure. (25) The grace of Vishnu [Vishnu-mâyâ], as good as the Supreme Lord by whom all the worlds are captivated, is with all her different potencies by the Master being ordered to appear as well to manage His affairs [see also B.G. 9: 12 & 13].' . (Vedabase)

  

Text 25

By the Master being ordered to appear and to manage His affairs [the grace of Vishnu known as the female incarnation of His potency called] Vishnu-mâyâ will also appear together with all her different potencies, she who is as good as the Supreme Lord Himself and who captivates all the worlds [see also B.G. 9: 12 & 13].'

S'rî S'uka said: 'After thus informing the immortals returned the almighty master of the founding fathers, having pacified mother earth with sweet words, to his own supreme abode. (Vedabase)

 

Text 26

S'rî S'uka said: 'After thus having pacified mother earth with sweet words and having informed the immortals, the supreme master of the founding fathers returned to his supreme abode.

S'ûrasena the king of the Yadus [see 9.23: 27] went to live in the city Mathurâ where he enjoyed the former kingdoms of Mâthura and S'ûrasena. (Vedabase)

 

Text 27

In the past S'ûrasena the king of the Yadus [see 9.23: 27] lived in the city of Mathurâ from where he ruled the different districts Mâthura and S'ûrasena.

Mathurâ, intimately connected to the Supreme Lord Hari, was from that time the capital for all the kings of Yadu [see also the bhajan Sâvarana S'rî Gaura Mahimâ]. (Vedabase)

 

Text 28

Mathurâ, the city intimately connected to the Supreme Lord Hari, from that time on was the capital for all the kings of Yadu [see also the bhajan Sâvarana S'rî Gaura Mahimâ].

It was in that place of God that a while ago the divine character of Vasudeva, after he had married Devakî, with his newly wed wife mounted a chariot to return home. (Vedabase)

 

Text 29

It was in that place that one day the divine character of Vasudeva, after having married Devakî, together with his bride mounted a chariot to return home.

Kamsa, the son of Ugrasena held, to please his sister for the occasion, the reins of the horses in the midst of thousands of golden chariots. (Vedabase)

 

Text 30

Kamsa, the son of Ugrasena held, in order to please his sister for the occasion, the reins of the horses in the midst of thousands of golden chariots.

With her leaving home had koning Devaka, fond of his daughter, as a dowry given away to her four hundred elephants hung with gold, ten-thousand horses along with eighteen hundred chariots and a hundred maidservants young and beautiful complete with jewelry. (Vedabase)

 

 Text 31-32

When she left home King Devaka, who was fond of his daughter, had given a dowry of four hundred elephants with golden garlands, ten thousand horses together with eighteen hundred chariots and a hundred young and attractive maidservants complete with jewelry.

O dearest King, conchshells, bugles, drums and kettledrums vibrated in concert to wish the best for the departure of the bride and bridegroom. (Vedabase)

 

Text 33

My dearest King, when they departed conch shells, bugles, drums and kettledrums vibrated in concert to wish the bride and bridegroom all the best.

Being on their way, addressed a voice from the beyond Kamsa who held the reins: 'The eighth child from this girl you are carrying you fool, will kill you!' (Vedabase)

 

Text 34

Being on their way, a voice from beyond addressed Kamsa who held the reins: 'The eighth child of this girl you are carrying with you oh fool, will put an end to your life!'

Thus addressed took he, who mischievous and sinful had degraded the Bhoja-family, up a sword against his sister grabbing her by her hair with the intention to kill her. (Vedabase)

 

Text 35

Thus being addressed he, who mischievous and sinful in the past had degraded the Bhoja family, took up a sword against his sister and grabbed her by her hair with the intention to kill her.

To pacify him who was ready to commit such a heinous and shameless crime then spoke Vasudeva, that greatly fortunate soul. (Vedabase)

 

Text 36

In order to pacify him who was ready to commit such a heinous and shameless crime, Vasudeva, that greatly fortunate soul addressed him.

S'rî Vasudeva said: 'A man of so many qualities, such a brilliant star among the heroic Bhojas as your good self, how can you kill your sister, a woman notably, at the time of her marriage [see also 1.7: 53-54]? (Vedabase)

 

Text 37

S'rî Vasudeva said: 'A man of so many praiseworthy qualities, such a brilliant star among the heroic Bhojas like you, how can you kill your own sister, a woman, especially at the time of her marriage [see also 1.7: 53-54]?

Along with the body born is there death for all who took birth, o hero; whether one dies today or in a hundred years, in the end is each living being sure to die [see also B.G. 2: 27-28]. (Vedabase)

 

Text 38

Death is included with the body that was born. Whether one dies today or in a hundred years, ultimately every living being is sure to die [see also B.G. 2: 27-28].

When the body has to return to the five elements receives the indweller according his own karma automatically another body when he gives up the former frame. (Vedabase)

 

Text 39

When the body has to return to the five elements the indweller automatically according to his own karma receives a new body upon abandoning the old one.

When the body has to return to the five elements receives the indweller according his own karma automatically another body when he gives up the former frame. (Vedabase)

 

Text 40

The way a person as he walks changes from one foot to the other and the way a caterpillar on a plant [moves from one leaf to another], a living being likewise has to experience the consequences of his karma [see also B.G. 2: 22 and 2: 13].

Like a person walking changes from standing on one foot to indeed the other and like a caterpillar on a plant [goes from one leaf to another], fares the same way the living entity undergoing the karmic consequence [see also B.G. 2: 22 and 2: 13 ]. (Vedabase)

 

Text 41

Just as one in a dream, being endowed with the qualities of a material body, is subjected to that what the mind is thinking and one's consciousness is fully absorbed by that what one hears and sees, one is the same way forgetful in one's present body [about the body and karma acquired in a previous life, see also 4.29: 60-79 and 5.26].

If one in the situation of a dream, when one in one's consciousness is fully absorbed by the mental images, has to surrender in one's thinking, feeling and willing to what one has seen or what one has heard of, then what would that be when one has to forget one's present body [see also 4.29: 60-79 and 5.26]?(Vedabase)


Text 42

The mind, impelled by fate and deliberation moves from one position to the next so that the embodied soul, after the demise of its physical frame, obtains a birth and arrives at a [new] body in accordance with the material quality [and the evolution] he was experiencing  [B.G. 13: 22, 14: 14-15 and 6: 34-35].

The mind driven by God or deliberation in guesswork goes from this position to the other so that in the end, to the change in thought, feeling and action, the embodied one at the time of death takes his birth according the material mode he is subjected to, [B.G. 13: 22, 14: 14-15 and 6: 34-35]. (Vedabase)

 

Text 43

The way the reflection of the luminaries, as one may observe them in water or other liquids that are moved by the wind, offers distortions in different shapes, the person, the living entity, likewise in the situation that was created by his own imaginative power in association with the gunas [the world with its changing qualities], gets bewildered depending his attachments [to different bodies or distortions of his form. See also 5.5: 4 and B.G. 9: 12-13, 12: 5].

Like indeed with the luminaries seen in water or other liquids that reflecting by the driving wind give distortions in different shapes, becomes the same way the person, the living entity in the situation created by his own imagining to the modes, bewildered according his own attachments [see also 5.5: 4 and B.G. 9: 12-13, 12: 5]. (Vedabase)

 

Text 44

Therefore everyone to the interest of his own welfare [and good rebirth] should not harm anybody, for the evil-doer has to live in fear for others himself [the 'golden rule'].

Therefore cause no harm to anyone, a person angry with someone should with this said, if he desires his own welfare, act in fear of [the interests of] others. (Vedabase)

 

Text 45

This innocent woman, your younger sister, completely depends on you like she was your own daughter - do not kill her. She means good to you and she deserves your care and compassion!'

This innocent woman, your younger sister, completely depends on you like she was your own daughter - do not kill her; she's good news for you and worthy your care and compassion!' (Vedabase)

 

Text 46

S'rî S'uka said: 'He feeling no pity, could by these attempts of good advise not be stopped or pacified oh son of Kuru, for he followed the course of the man-eaters [the Râkshasas].

S'rî S'uka said: 'He pitiless, could by the attempts of good advise this way not be stopped or pacified, o son of Kuru, as he pursued the path of the man-eaters [the râkshasas]. (Vedabase)

 

Text 47

Seeing his determination Vasudeva thought deeply about how he, with this immediate threat of death, could hold him back and thus he came up with the following alternative.

Aware of his resolve thought Vasudeva deep on how he, with the threat of death at hand, could withhold him and so he came up with this other way. (Vedabase)

 

Text 48

[He thought:] 'An intelligent person should, as long as he is in control of his mental and physical faculties, ward off death, but when someone is faced with the inevitability of death, this rule does not apply.

By an intelligent person should, as long as he is in control of his faculties, death be avoided, but there is no offense if that for the embodied one is not possible. (Vedabase)

 

Text 49-50

If I promise to deliver my sons to this man of doom, I might set my innocent Devakî free. Perhaps I don't get any sons or maybe he will die beforehand. That might happen or the contrary. Who knows what fate has in store for us? That is difficult to say. Even though the threat remains hereafter, I, at least for the moment, may avert her death.

So he thought: 'If I promise to deliver my sons to this man of death I might set my innocent Devakî free, whether this mister Death should take rebirth or not should die; if not then the opposite might happen, but the ways of providence are hard to foretell [wouldn't he die by my son's hand?]. This situation might happen again in the future but with what I have for the moment I can save her life. (Vedabase)

 

Text 51

When a piece of wood for some reason escapes from a fire, that is decided by providence and nothing else. Even so one cannot determine why a living being assumes or abandons a [particular] body.'

Fire in a piece of wood can stay there or lead to a conflagration, that's providence, there is no other reason for its cause; the same way can one for sure not make out what would be the cause of being in a body or getting out of it. (Vedabase)

 

Text 52

After contemplating this way to the best of his ability, the God-fearing man  paid the sinner his obeisances and submitted the proposal to him with the greatest attention.

After contemplating this way, paid the godloving man with all the intelligence in him, the sinner all respect, submitting it to him in praise. (Vedabase)

 

Text 53

With a big lotus-like smile on his face but with anxiety and sorrow in his heart he then spoke to the cruel hearted, shameless man.

With a big smile externally posing himself as being happy before the cruelhearted, shameless man spoke he with a mind full of anxiety and sorrow. (Vedabase)

 

Text 54

S'rî Vasudeva said: 'You have, according to what the voice from heaven vibrated, nothing to fear from Devakî indeed. Her sons gave rise to your anxiety and I'll deliver them therefore all to you.'

S'rî Vasudeva said: 'From Devakî have you indeed, to that which the voice from the beyond vibrated, nothing to fear, o sober one; I'll deliver you all the sons born from her as it were they from whom your fear has risen.' (Vedabase)


Text 55

S'rî S'uka said: 'Kamsa understanding the essence of what he said was for the time being stopped from killing his sister. With him more at ease, Vasudeva then was happy to come home [unharmed].

S'rî S'uka said: 'Kamsa, admitting to the truth of what he said, was for the time being stopped from killing his sister so that with him more at ease Vasudeva was happy to get home. (Vedabase)

 

Text 56

Thereafter in due course of time Devakî, the mother of all divinity [see 4.31: 14 and B.G. 10: 2], year after year gave birth to indeed [as said in 9.24: 53-55] eight sons and a daughter.

In due course of time thereafter gave Devakî, the mother of all divinity [see 4.31: 14 and B.G. 10: 2], year after year birth to indeed [as said in 9.24: 53-55] eight sons and a daughter. (Vedabase)

 

Text 57

Most afraid to break his promise Ânakadundubhi [or Vasudeva, see 9.24: 28-31] with great pain handed his first born baby, Kîrtimân, over to Kamsa.

Very afraid not to be true delivered Ânakadundubhi [or Vasudeva, see 9.24: 28-31] to Kamsa with great pain Kîrtimân, the baby firstborn. (Vedabase)

 

Text 58

What would be too painful for a saint, on what would a sage depend, what would be forbidden to a bad person and what would for someone holding on to the soul be too hard to forsake?

What would be too painful to the saintly, what is dependence to the learned, what would be forbidden to the lower grade and what is there hard to forsake for the selfrealized? (Vedabase)

 

Text 59

Oh King, when Kamsa saw that Vasudeva was equanimous, truthful and certain of himself, he satisfied about that with a grin on his face said:

O King, seeing that Vasudeva was unperturbed, truthful and certain of himself, was Kamsa contented and said he with a grin on his face: (Vedabase)

 

Text 60

'You can take this child back, my fear does not concern him, my death was predicted from the eighth pregnancy you have with your wife.'

'Take this child with you, my fear indeed is not there from him, it is from the eighth pregnancy of you with your wife that my death was destined.' (Vedabase)

 

Text 61

'Very well' Ânakadundubhi said, took his son back and left without attaching too much value to the words of that untruthful character lacking in self-control.

'Very well' said Ânakadundubhi, taking his son back en then left not attaching much value to the words of him who had no character or selfcontrol. (Vedabase)

 

Text 62-63

Oh scion of Bharata, beginning with Nanda [Krishna's foster father] all the inhabitants of Vraja, all the cowherds and their wives as also all the Vrishnis beginning with Vasudeva and Devakî and the Yadu women, in truth were gods from heaven indeed. And also the relatives, friends and well-wishers following Kamsa were of that nature [see also verse 22 and B.G. 6: 41-42].

Beginning from Nanda [Krishna's foster-father] were all in Vraja, all the cowherds and inhabitants and women, as well as the Vrishnis beginning with Vasudeva and Devakî and the yadu-women, both in truth gods from heaven indeed, o scion of Bharata; and so were even all the relatives, friends and well-wishers following Kamsa [see also verse 22 and B.G. 6: 41-42]. (Vedabase)

 

Text 64

This was all communicated to Kamsa by the all-powerful Nârada [**] who paid him a visit in order to tell him that all the Daityas who burdened the earth were going to be killed [see verse 17 and also 9.24: 56].

All this was communicated to Kamsa by the all-powerful Nârada [**]; approaching him he told him that all the daityas and such who burdened the earth were going to be killed [see verse 17 and also 9.24: 56]. (Vedabase)

 

Text 65-66

After the rishi had left Kamsa thought that all the Yadus were divine and that therefore any child born from Devakî could be Vishnu. He thus in fear of his own death arrested Vasudeva and Devakî, confined them at home in shackles and killed one after the other each of their newborn sons not knowing whether it would be the 'Never-born' Lord or not  [***].

After the rishi his departure thought Kamsa that all the Yadus were divine and that thus any child born from Devakî could be Vishnu. So in fear of his own death arrested he Vasudeva and Devakî confining them at home in shackles and killed he each of their newborn sons one after the other not knowing whether it would be the 'Never-born' Lord or not [***]. (Vedabase)

 

Text 67

Kings like him who on this earth are driven by animalistic pleasures and greed, usually put to death mothers, fathers, brothers, friends or anyone else.

Mothers, fathers, brothers, friends or anyone else are put to death by kings like him who on this earth are driven by envy and greed. (Vedabase)

 

Text 68

He had understood [from Nârada] that he in a previous life as the great Asura Kâlanemi personally had been killed by Vishnu [see 8.10: 56]. Therefore he, born again in this world, became an enemy of the Yadu dynasty [that carried the blessings of Vishnu].

He, well aware that in a previous life he as the great asura Kâlanemi [literally: 'rim of the wheel of time'] personally had been killed by Vishnu [see 8.10: 56], again born in this world became inimical with the [as Nârada told him by Vishnu blessed] Yadu-dynasty. (Vedabase)

 

Text 69

He, the almighty ruler subdued [and  imprisoned] his own father Ugrasena, the king of the Yadus, Bhojas and Andhakas, so that he could enjoy the states of S'ûrasena all by himself.'

His own father Ugrasena, the king of the Yadus, Bhojas and Andhakas was by him, the all-mighty, subdued [also imprisoned] so that he all by himself could enjoy the states of S'ûrasena. (Vedabase)

 


*: To recall what was described in the previous chapters: Lord Râma appeared in the sûrya-vams'a of Iksvâku or sun dynasty and Lord Krishna appeared in the candra-vams'a or moon dynasty.

**: An additional verse in this chapter of S'rîmad Bhâgavatam is accepted by the Madhvâcârya-sampradâya, represented by Vijayadhvaja Tîrtha. The verse is as follows:

atha kamsam upâgamya
nârado brahma-nandanah
ekântam upasangamya
vâkyam etad uvâca ha

Word-for-word:
atha: in this way; kamsam: unto Kamsa; upâgamya: after going; nâradah: the great sage Nârada; brahma-nandanah: who is the son of Brahmâ; ekântam upasangamya: after going to a very solitary place; vâkyam: the following instruction; etat: this; uvâca: said; ha: in the past.

Translation:
"Thereafter, Nârada, the mental son of Lord Brahmâ, approached Kamsa and, in a very solitary place, informed him of the following news."

***: Svâmî Prabhupâda comments: 'Formerly an Asura named Kâlanemi had six sons, named Hamsa, Suvikrama, Krâtha, Damana, Ripurmardana and Krodhahantâ. They were known as the Shad-garbhas, or six Garbhas, and they were all equally powerful and expert in military affairs. These Shad-garbhas gave up the association of Hiranyakas'ipu, their grandfather, and underwent great austerities to satisfy Lord Brahmâ, who, upon being satisfied, agreed to give them whatever benediction they might desire. When asked by Lord Brahmâ to state what they wanted, the Shad-garbhas replied: "Dear Lord Brahmâ, if you want to give us a benediction, give us the blessing that we will not be killed by any demigod, Mahâ-roga, Yaksha, Gandharva-pati, Siddha, Cârana or human being, nor by great sages who are perfect in their penances and austerities." Brahmâ understood their purpose and fulfilled their desire. But when Hiranyakas'ipu came to know of these events, he was very angry at his grandsons. "You have given up my association and have gone to worship Lord Brahmâ" he said, "and therefore I no longer have any affection for you. You have tried to save yourselves from the hands of the demigods, but I curse you in this way: Your father will take birth as Kamsa and kill all of you because you will take birth as sons of Devakî." Because of this curse, the grandsons of Hiranyakas'ipu had to take birth from the womb of Devakî and be killed by Kamsa, although he was previously their father. This description is mentioned in the Hari-vams'a, Vishnu-parva, Second Chapter. According to the comments of the Vaishnava-toshanî, the son of Devakî known as Kîrtimân was the third incarnation. In his first incarnation he was known as Smara and was the son of Marîci, and later he became the son of Kâlanemi. This is mentioned in the histories.'

 

 

 

Creative Commons License
The text and audio are offered under the conditions of the
Creative Commons Attribution-Noncommercial-Share Alike 3.0 Unported License.
The first picture is titled: 'The Story of Krishna's birth',
page from the tenth book of the Bhagavata Purana. Source:
Ackland Art Museum.
The second picture is titled: 'Nârada at the Court of Kamsa'. c 1750.
Source.
Production:
Filognostic Association of The Order of Time.

 

 

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