SRIMAD BHAGAVATAM: CANTO 10

(1) S'rî S'uka said: 'With the outer and inner doors of the building closed like before, awoke all the guards of the prison upon hearing the crying of the newborn child. (2) They then hurried to submit that to the king of Bhoja who with great anxiety was awaiting the time that Devakî would deliver. (3) He quickly got out of bed saying 'The Time has come' and went with this in mind without delay, with his hair on his head disheveled, to where the mother was.

(4) The chaste Devakî miserable in distress said to Kamsa, her brother: 'This one is meant for your son, o good one, she is a woman not to be killed. (5) Many little ones as bright as fire have by you, to what you heard from above, been killed, my brother, leave me this one daughter as a gift. (6) I'm still your younger sister, isn't it? Poor off without my children, o master, dear brother, you owe me so needy this last child.'

(7) S'rî S'uka said: 'Clasping her baby in tears she pleaded most piteously but he very cruel tore it with a growl away from her hands. (8) Taking the child by force wanted he, holding the newborn child of his sister by the legs, to dash it against the stone floor, self-centered as he was without any feeling for the familial affection.

(9) But it slipped midair out of his hands and appeared the very instant in the sky as Devî [Durgâ] the younger sister of Vishnu, with all the eight weapons to her mighty arms [see also 8.12: 40]. (10-11) Adorned with sandalwood pulp, flower garlands, valuable jewels and being nicely dressed held she Vishnu's weapons: a bow, a lance, arrows, a shield, a sword, a conch, a lotus and a disc. Hailed by the perfected, the venerable ones and the singers of heaven, the dancing girls, the excellent [Uragas, the 'divine snakes'] and the specially talented did she, being served with all kinds of presentations, say: (12) 'What's the use of killing me o fool, He, your former enemy [see 1.68] who will kill you, has already been born [and is now] somewhere else, do not unnecessarily kill anymore poor little babies.'

(13) The goddess with the immense power of mâyâ this way addressing him indeed became known with different names in the different places on earth [see 10.2: 10-11]. (14) Kamsa hearing the words spoken by her was struck with wonder and forthwith released Devakî and Vasudeva saying humbly: (15) 'Alas, my dear sister and brother-in-law, like a man-eater with his own kids were, because of my sins, your sons killed by me. (16) I am indeed such a one void of mercy cruelly denying relatives and friends; what world am I, behaving like a brahmin-killer, heading for breathing here or in the hereafter? (17) Also heaven can speak a lie, not just human beings; just because of believing the prophecy did I, the greatest sinner, kill all those children of my sister! (18) O blessed souls, do not lament over your sons; all who are born are suffering because of their own acts [see footnote 3 ch.1] and hence is it to the will of God not always given to live in one place. (19) On earth all that is made from earth appears and disappears, similarly it so happens that heartening the soul one in this undergoes changes but that, like the earth itself, one does not change [compare 10.3: 15-17]. (20) When a person without knowledge of the difference [between body and self] has the idea that he is the body, then is such a one, unified with his casing, of false oneness in opposition with others and is he unable to escape from being caught in the cycle of rebirth. (21) With me wishing you the best, do therefore not lament over the sons that because of me found their death; isn't it so that everyone to what is given is confronted with what he did himself? (22) As long as he who has not learned to know himself thinks about himself in terms of killing or being killed is he, for the time that he is of that misconception, a fool bound to worldly responsibilities without an end [see also B.G. 3: 9 & 18: 17 and nitya-mukta]. (23) Please forgive me my atrocities, you're both saintly caring for the fallen souls!' and saying this with tears rolling down his cheeks clasped the brother-in-law the feet of his relatives.

(24) With belief in the words of Durgâ releasing them from their shackles, he proved Vasudeva and Devakî his family-heart. (25) Towards her regretful brother was Devakî then relieved of her anger and so gave Vasudeva also his anger up saying to him with a smile: (26) 'You're right, o graceful one, in what you said about the embodied soul that driven by ignorance separates his interests from those of others. (27) It is lamentation, jubilation, fear, hate, greed, illusion and madness what people get who, seeing [the immediate cause of] everything as being separate, kill one another when they with those distinctions do not see what the real situation is with the Lord [who is the remote cause].'

(28) S'ri S'uka said: 'Kamsa thus in purity answered by the appeased Devakî and Vasudeva, took leave and entered his palace. (29) When the night had passed called Kamsa for all his ministers and informed them about all that the 'Slumber of Yoga', Durgâ, had said. (30) Hearing what their master had to say replied the daitya opponents of the godly, who indignant towards the demigods were not so expert [see also B.G. 9: 12]: (31) 'Well, if this is so, o King of Bhoja, then let us right now kill all the children about ten days old or younger in every town, village and pasturing ground. (32) What can the godly afraid to fight do, who are always so nervous to hear the sound of your bowstring? (33) Slain here and there, pierced by the many of your arrows, have they, fearing for their lives, fled away willfully escaping from the battle field! (34) Some types of heaven very poor bereft of all their weapons folded their hands before you with all their hair and clothes in disarray and some said things as 'We've become so afraid of you!' (35) And you with them, who scared to death without their chariots forgot about their weapons, do not kill any of those who with their bows broken as pacifists are more attached to other things than fighting. (36) What of the position taken by the so very powerful godly? Away from the fighting they can boast! What of Lord Hari? He's hiding in the heart! Should we fear lord S'iva then? He's living in the forest! And what of Indra? He's not much of a hero! And Brahmâ then? He always meditates! (37) Still, you maintain, should the godly as our enemies not be overlooked; so let us, the ones faithful to you, uproot them! (38) Like with a neglected disease of the body that by men in its acute stage cannot be treated anymore and like it is with senses that are not controlled from the beginning, becomes similarly a great enemy too strong to control. (39) The root of it all is Vishnu, in Him do the godly find their traditional duties and is there the brahminical with the cows, the learned, the penances and the sacrifices for which they get paid [see also 7.5: 31]. (40) Therefore, by all means, o King, will we put an end to the brahmins so eager with the brahminical, those of repentance so busy with their sacrifices and cow business for some milk! (41) The learned and the cows, the Vedas, the austerity, the truthfulness and sense control, the calm, faith, mercy, the tolerance as well as the sacrifices are all part of Hari. (42) He indeed is the leader of all the Suras and truly the enemy of the Asuras; He's the one in each heart under whose shelter all the godly, including their controller [S'iva] and the four-faced one [Brahmâ], exist; really, the only way to strike Him is to persecute all His seers.'

(43) S'rî S'uka said: 'This way void of intelligence for long deliberating with his evil counselors accepted Kamsa, who as a demon was ruled by the Lord of Death, that the best thing he could do was to persecute the brahmins. (44) With his consenting with the Dânavas to fight the ones of penance, spread the adherents of destruction, who could assume any form they wanted, in all directions and returned Kamsa to his residence. (45) Full of passion being of the deepest darkness did they, completely unwise in fact, with the shadow of death already over them undertake the persecution of the truthful. (46) Of a person trespassing against great personalities are the benedictions of a long life, beauty, fame, religion, talents and heaven as well, all destroyed.'

S'rî S'uka said: 'With the outer and inner doors of the building closed like before, awoke all the guards of the prison upon hearing the crying of the newborn child.

S'ukadeva Gosvâmî continued: My dear King Parîkshit, the doors inside and outside the house closed as before. Thereafter, the inhabitants of the house, especially the watchmen, heard the crying of the newborn child and thus awakened from their beds. (Vedabase)

Text 2

They then hurried to submit that to the king of Bhoja who with great anxiety was awaiting the time that Devakî would deliver.

Thereafter, all the watchmen very quickly approached King Kamsa, the ruler of the Bhoja dynasty, and submitted the news of the birth of Devakî's child. Kamsa, who had awaited this news very anxiously, immediately took action. (Vedabase)

Text 3

He quickly got out of bed saying 'The Time has come' and went with this in mind without delay, with his hair on his head disheveled, to where the mother was.

Kamsa immediately got up from bed, thinking, "Here is Kâla, the supreme time factor, which has taken birth to kill me!" Thus overwhelmed, Kamsa, his hair scattered on his head, at once approached the place where the child had been born. (Vedabase)

Text 4

The chaste Devakî miserable in distress said to Kamsa, her brother: 'This one is meant for your son, o good one, she is a woman not to be killed.

Devakî helplessly, piteously appealed to Kamsa: My dear brother, all good fortune unto you. Don't kill this girl. She will be your daughter-in-law. Indeed, it is unworthy of you to kill a woman. (Vedabase)

Text 5

Many little ones as bright as fire have by you, to what you heard from above, been killed, my brother, leave me this one daughter as a gift.

My dear brother, by the influence of destiny you have already killed many babies, each of them as bright and beautiful as fire. But kindly spare this daughter. Give her to me as your gift. (Vedabase)

Text 6

I'm still your younger sister, isn't it? Poor off without my children, o master, dear brother, you owe me so needy this last child.'

My lord, my brother, I am very poor, being bereft of all my children, but still I am your younger sister, and therefore it would be worthy of you to give me this last child as a gift. (Veda b ase)

Text 7

S'rî S'uka said: 'Clasping her baby in tears she pleaded most piteously but he very cruel tore it with a growl away from her hands.

S'ukadeva Gosvâmî continued: piteously embracing her daughter and crying, Devakî begged Kamsa for the child, but he was so cruel that he chastised her and forcibly snatched the child from her hands. (Vedabase)

Text 8

Taking the child by force wanted he, holding the newborn child of his sister by the legs, to dash it against the stone floor, self-centered as he was without any feeling for the familial affection.

Having uprooted all relationships with his sister because of intense selfishness, Kamsa, who was sitting on his knees, grasped the newborn child by the legs and tried to dash her against the surface of a stone. (Vedabase)

Text 9

But it slipped midair out of his hands and appeared the very instant in the sky as Devî [Durgâ] the younger sister of Vishnu, with all the eight weapons to her mighty arms [see also 8.12: 40].

The child, Yogamâyâ-devî, the younger sister of Lord Vishnu, slipped upward from Kamsa's hands and appeared in the sky as Devî, the goddess Durgâ, with eight arms, completely equipped with weapons. (Vedabase)

Text 10-11

Adorned with sandalwood pulp, flower garlands, valuable jewels and being nicely dressed held she Vishnu's weapons: a bow, a lance, arrows, a shield, a sword, a conch, a lotus and a disc. Hailed by the perfected, the venerable ones and the singers of heaven, the dancing girls, the excellent [Uragas, the 'divine snakes'] and the specially talented did she, being served with all kinds of presentations, say:

The goddess Durgâ was decorated with flower garlands, smeared with sandalwood pulp and dressed with excellent garments and ornaments made of valuable jewels. Holding in her hands a bow, a trident, arrows, a shield, a sword, a conchshell, a disc and a club, and being praised by celestial beings like Apsarâs, Kinnaras, Uragas, Siddhas, Câranas and Gandharvas, who worshiped her with all kinds of presentations, she spoke as follows. (Vedabase)

Text 12

'What's the use of killing me o fool, He, your former enemy [see 1.68] who will kill you, has already been born [and is now] somewhere else, do not unnecessarily kill anymore poor little babies.'

O Kamsa, you fool, what will be the use of killing me? The Supreme Personality of Godhead, who has been your enemy from the very beginning and who will certainly kill you, has already taken His birth somewhere else. Therefore, do not unnecessarily kill other children. (Vedabase)

Text 13

The goddess with the immense power of mâyâ this way addressing him indeed became known with different names in the different places on earth [see 10.2: 10-11]

After speaking to Kamsa in this way, the goddess Durgâ, Yogamâyâ, appeared in different places, such as Vârânasî, and became celebrated by different names, such as Annapûrnâ, Durgâ, Kâlî and Bhadrâ. (Vedabase)

Text 14

Kamsa hearing the words spoken by her was struck with wonder and forthwith released Devakî and Vasudeva saying humbly:

After hearing the words of the goddess Durgâ, Kamsa was struck with wonder. Thus he approached his sister Devakî and brother-in-law Vasudeva, released them immediately from their shackles, and very humbly spoke as follows. (Vedabase)

Text 15

Alas, my dear sister and brother-in-law, like a man-eater with his own kids were, because of my sins, your sons killed by me.

Alas, my sister! Alas, my brother-in-law! I am indeed so sinful that exactly like a man-eater [Râkshasa] who eats his own child, I have killed so many sons born of you. (Vedabase)

Text 16

I am indeed such a one void of mercy cruelly denying relatives and friends; what world am I, behaving like a brahmin-killer, heading for breathing here or in the hereafter?

Being merciless and cruel, I have forsaken all my relatives and friends. Therefore, like a person who has killed a brâhmana, I do not know to which planet I shall go, either after death or while breathing. (Vedabase)

Text 17

Also heaven can speak a lie, not just human beings; just because of believing the prophecy did I, the greatest sinner, kill all those children of my sister!

Alas, not only human beings but sometimes even providence lies. And I am so sinful that I believed the omen of providence and killed so many of my sister's children. (Vedabase)

Text 18:

O blessed souls, do not lament over your sons; all who are born are suffering because of their own acts [see footnote 3 ch.1] and hence is it to the will of God not always given to live in one place.

O great souls, your children have suffered their own misfortune. Therefore, please do not lament for them. All living entities are under the control of the Supreme, and they cannot always live together. (Vedabase)

Text 19

On earth all that is made from earth appears and disappears, similarly it so happens that heartening the soul one in this undergoes changes but that, like the earth itself, one does not change [compare 10.3: 15-17].

In this world, we can see that pots, dolls and other products of the earth appear, break and then disappear, mixing with the earth. Similarly, the bodies of all conditioned living entities are annihilated, but the living entities, like the earth itself, are unchanging and never annihilated [na hanyate hanyamâne s'arîre [Bg. 2.20]]. (Ve d abase)

Text 20

When a person without knowledge of the difference [between body and self] has the idea that he is the body, then is such a one, unified with his casing, of false oneness in opposition with others and is he unable to escape from being caught in the cycle of rebirth.

One who does not understand the constitutional position of the body and the soul [âtmâ] becomes too attached to the bodily concept of life. Consequently, because of attachment to the body and its by-products, he feels affected by union with and separation from his family, society and nation. As long as this continues, one continues his material life. [Otherwise, one is liberated.] (Vedabase)

Text 21

With me wishing you the best, do therefore not lament over the sons that because of me found their death; isn't it so that everyone to what is given is confronted with what he did himself?

My dear sister Devakî, all good fortune unto you. Everyone suffers and enjoys the results of his own work under the control of providence. Therefore, although your sons have unfortunately been killed by me, please do not lament for them. (Vedabase)

Text 22

As long as he who has not learned to know himself thinks about himself in terms of killing or being killed is he, for the time that he is of that misconception, a fool bound to worldly responsibilities without an end [see also B.G. 3: 9 & 18: 17 and nitya-mukta].

In the bodily conception of life, one remains in darkness, without self- realization, thinking, "I am being killed" or "I have killed my enemies." As long as a foolish person thus considers the self to be the killer or the killed, he continues to be responsible for material obligations, and consequently he suffers the reactions of happiness and distress. (Vedabase)

Text 23

Please forgive me my atrocities, you're both saintly caring for the fallen souls!' and saying this with tears rolling down his cheeks clasped the brother-in-law the feet of his relatives.

Kamsa begged, "My dear sister and brother-in-law, please be merciful to such a poor-hearted person as me, since both of you are saintly persons. Please excuse my atrocities." Having said this, Kamsa fell at the feet of Vasudeva and Devakî, his eyes full of tears of regret. (Vedabase)

Text 24

With belief in the words of Durgâ releasing them from their shackles, he proved Vasudeva and Devakî his family-heart.

Fully believing in the words of the goddess Durgâ, Kamsa exhibited his familial affection for Devakî and Vasudeva by immediately releasing them from their iron shackles. (Vedabase)

Text 25

Towards her regretful brother was Devakî then relieved of her anger and so gave Vasudeva also his anger up saying to him with a smile:

When Devakî saw her brother actually repentant while explaining ordained events, she was relieved of all anger. Similarly, Vasudeva was also free from anger. Smiling, he spoke to Kamsa as follows. (Vedabase)

Text 26

'You're right, o graceful one, in what you said about the embodied soul that driven by ignorance separates his interests from those of others.

O great personality Kamsa, only by the influence of ignorance does one accept the material body and bodily ego. What you have said about this philosophy is correct. Persons in the bodily concept of life, lacking self-realization, differentiate in terms of "This is mine" and "This belongs to another." (Vedabase)

Text 27

It is lamentation, jubilation, fear, hate, greed, illusion and madness what people get who, seeing [the immediate cause of] everything as being separate, kill one another when they with those distinctions do not see what the real situation is with the Lord [who is the remote cause].'

Persons with the vision of differentiation are imbued with the material qualities lamentation, jubilation, fear, envy, greed, illusion and madness. They are influenced by the immediate cause, which they are busy counteracting, because they have no knowledge of the remote, supreme cause, the Personality of Godhead. (Vedabase)

Text 28

S'ri S'uka said; 'Kamsa thus in purity answered by the appeased Devakî and Vasudeva, took leave and entered his palace.

S'ukadeva Gosvâmî continued: Thus having been addressed in purity by Devakî and Vasudeva, who were very much appeased, Kamsa felt pleased, and with their permission he entered his home. (Vedabase)

Text 29

When the night had passed called Kamsa for all his ministers and informed them about all that the 'Slumber of Yoga', Durgâ, had said.

After that night passed, Kamsa summoned his ministers and informed them of all that had been spoken by Yogamâyâ [who had revealed that He who was to slay Kamsa had already been born somewhere else]. (Vedabase)

Text 30

Hearing what their master had to say replied the daitya opponents of the godly, who indignant towards the demigods were not so expert [see also B.G. 9: 12]:

After hearing their master's statement, the envious asuras, who were enemies of the demigods and were not very expert in their dealings, advised Kamsa as follows. (Vedabase)

Text 31

'Well, if this is so, o King of Bhoja, then let us right now kill all the children about ten days old or younger in every town, village and pasturing ground.

If this is so, O King of the Bhoja dynasty, beginning today we shall kill all the children born in all the villages, towns and pasturing grounds within the past ten days or slightly more. (Vedabase)

Text 32

What can the godly afraid to fight do, who are always so nervous to hear the sound of your bowstring?

The demigods always fear the sound of your bowstring. They are constantly in anxiety, afraid of fighting. Therefore, what can they do by their endeavors to harm you? (Vedabase)

Text 33

Slain here and there, pierced by the many of your arrows, have they, fearing for their lives, fled away willfully escaping from the battle field!

While being pierced by your arrows, which you discharged on all sides, some of them, who were injured by the multitude of arrows but who desired to live, fled the battlefield, intent on escaping. (Vedabase)

Text 34

Some types of heaven very poor bereft of all their weapons folded their hands before you with all their hair and clothes in disarray and some said things as 'We've become so afraid of you!'

Defeated and bereft of all weapons, some of the demigods gave up fighting and praised you with folded hands, and some of them, appearing before you with loosened garments and hair, said, "O lord, we are very much afraid of you." (Vedabase)

Text 35

And you with them, who scared to death without their chariots forgot about their weapons, do not kill any of those who with their bows broken as pacifists are more attached to other things than fighting.

When the demigods are bereft of their chariots, when they forget how to use weapons, when they are fearful or attached to something other than fighting, or when their bows are broken and they have thus lost the ability to fight, Your Majesty does not kill them. (Vedabase)

Text 36

What of the position taken by the so very powerful godly? Away from the fighting they can boast! What of Lord Hari? He's hiding in the heart! Should we fear lord S'iva then? He's living in the forest! And what of Indra? He's not much of a hero! And Brahmâ then? He always meditates!

The demigods boast uselessly while away from the battlefield. Only where there is no fighting can they show their prowess. Therefore, from such demigods we have nothing to fear. As for Lord Vishnu, He is in seclusion in the core of the hearts of the yogîs. As for Lord S'iva, he has gone to the forest. And as for Lord Brahmâ, he is always engaged in austerities and meditation. The other demigods, headed by Indra, are devoid of prowess. Therefore you have nothing to fear. (Vedabase)

Text 37

Still, you maintain, should the godly as our enemies not be overlooked; so let us, the ones faithful to you, uproot them!

Nonetheless, because of their enmity, our opinion is that the demigods should not be neglected. Therefore, to uproot them completely, engage us in fighting with them, for we are ready to follow you. (Vedabase)

Text 38

Like with a neglected disease of the body that by men in its acute stage cannot be treated anymore and like it is with senses that are not controlled from the beginning, becomes similarly a great enemy too strong to control.

As a disease, if initially neglected, becomes acute and impossible to cure, or as the senses, if not controlled at first, are impossible to control later, an enemy, if neglected in the beginning, later becomes insurmountable. (Vedabase)

Text 39

The root of it all is Vishnu, in Him do the godly find their traditional duties and is there the brahminical with the cows, the learned, the penances and the sacrifices for which they get paid [see also 7.5: 31].

The foundation of all the demigods is Lord Vishnu, who lives and is worshiped wherever there are religious principles, traditional culture, the Vedas, cows, brâhmanas, austerities, and sacrifices with proper remuneration. (Vedabase)

Text 40

Therefore, by all means, o King, will we put an end to the brahmins so eager with the brahminical, those of repentance so busy with their sacrifices and cow business for some milk!

O King, we, who are your adherents in all respects, shall therefore kill the Vedic brâhmanas, the persons engaged in offering sacrifices and austerities, and the cows that supply milk, from which clarified butter is obtained for the ingredients of sacrifice. (Vedabase)

Text 41

The learned and the cows, the Vedas, the austerity, the truthfulness and sense control, the calm, faith, mercy, the tolerance as well as the sacrifices are all part of Hari!'

The brâhmanas, the cows, Vedic knowledge, austerity, truthfulness, control of the mind and senses, faith, mercy, tolerance and sacrifice are the different parts of the body of Lord Vishnu, and they are the paraphernalia for a godly civilization. (Vedabase)

Text 42

He indeed is the leader of all the Suras and truly the enemy of the Asuras; He's the one in each heart under whose shelter all the godly, including their controller [S'iva] and the four-faced one [Brahmâ], exist; really, the only way to strike Him is to persecute all His seers.'

Lord Vishnu, the Supersoul within the core of everyone's heart, is the ultimate enemy of the asuras and is therefore known as asura-dvith. He is the leader of all the demigods because all the demigods, including Lord S'iva and Lord Brahmâ, exist under His protection. The great saintly persons, sages and Vaishnavas also depend upon Him. To persecute the Vaishnavas, therefore, is the only way to kill Vishnu. (Vedabase)

Text 43

S'rî S'uka said: 'This way void of intelligence for long deliberating with his evil counselors accepted Kamsa, who as a demon was ruled by the Lord of Death, that the best thing he could do was to persecute the brahmins.

S'ukadeva Gosvâmî continued: Thus, having considered the instructions of his bad ministers, Kamsa, who was bound by the laws of Yamarâja and devoid of good intelligence because he was a demon, decided to persecute the saintly persons, the brâhmanas, as the only way to achieve his own good fortune. (Vedabase)

Text 44

With his consenting with the Dânavas to fight the ones of penance, spread the adherents of destruction, who could assume any form they wanted, in all directions and returned Kamsa to his residence.

These demons, the followers of Kamsa, were expert at persecuting others, especially the Vaishnavas, and could assume any form they desired. After giving these demons permission to go everywhere and persecute the saintly persons, Kamsa entered his palace. (Vedabase)

Text 45

Full of passion being of the deepest darkness did they, completely unwise in fact, with the shadow of death already over them undertake the persecution of the truthful.

Surcharged with passion and ignorance and not knowing what was good or bad for them, the asuras, for whom impending death was waiting, began the persecution of the saintly persons. (Vedabase)

Text 46

Of a person trespassing against great personalities are the benedictions of a long life, beauty, fame, religion, talents and heaven as well, all destroyed.'

My dear King, when a man persecutes great souls, all his benedictions of longevity, beauty, fame, religion, blessings and promotion to higher planets will be destroyed. (Vedabase)