> > S'rîmad Bhâgavatam - Canto 10
> > Sanskrit, word-for-word and original translation of Swami Prabhupâda
> > (for the purports one will have to consult the books under the copyright of the BBT)

> > *******

> > Canto 10: 'Summum Bonum'

> > *******

> > Chapter One: The Advent of Lord Krishna: Introduction

> > TEXT 1

> > srî-râjovâca

> > kathito vamsa-vistâro

> > bhavatâ soma-süryayoh

> > râjïâm cobhaya-vamsyânâm

> > caritam paramâdbhutam

> > Devakîsrî-râjâ uvâca&emdash;King Parîksit said; kathitah&emdash;has already been described; vamsa-vistârah&emdash;a broad description of the dynasties;bhavatâ&emdash;by Your Lordship; soma-sûryayoh&emdash;of the moon-god and the sun-god; râjïâm&emdash;of the kings; ca&emdash;and; ubhaya&emdash;both; vamsyânâm&emdash;of the members of the dynasties; caritam&emdash;the character; parama&emdash;exalted; adbhutam&emdash;and wonderful.

> > TRANSLATION

> > King Parîksit said: My dear lord, you have elaborately described the dynasties of both the moon-god and the sun-god, with the exalted and wonderful character of their kings.

> > ******

> > TEXT 2

> > yados' ca dharma-s'îlasya

> > nitarâm muni-sattama

> > tatrâms'enâvatîrnasya

> > vishnor vîryâni s'amsa nah

> > Devakîyadoh: of Yadu or the Yadu dynasty; ca: also; dharma-s'îlasya: who were strictly attached to religious principles; nitarâm: highly qualified; muni-sattama: O best of all munis, king of the munis (S'ukadeva Gosvâmî); tatra: in that dynasty; ams'ena: with His plenary expansion Baladeva; avatîrnasya: who appeared as an incarnation; vishnoh: of Lord Vishnu; vîryâni: the glorious activities; s'amsa: kindly describe; nah: unto us.

> > TRANSLATION

> > O best of munis, you have also described the descendants of Yadu, who were very pious and strictly adherent to religious principles. Now, if you will, kindly describe the wonderful, glorious activities of Lord Vishnu, or Krishna, who appeared in that Yadu dynasty with Baladeva, His plenary expansion.

> > ******

> > TEXT 3

> > avatîrya yador vams'e

> > bhagavân bhûta-bhâvanah

> > kritavân yâni vis'vâtmâ

> > tâni no vada vistarât

> > Devakîavatîrya: after descending; yadoh vams'e: in the dynasty of Yadu; bhagavân: the Supreme Personality of Godhead; bhûta-bhâvanah: who is the cause of the cosmic manifestation; kritavân: executed; yâni: whatever (activities); vis'va-âtmâ: the Supersoul of the entire universe; tâni: all of those (activities); nah: unto us; vada: kindly say; vistarât: elaborately.

> > TRANSLATION

> > The Supersoul, the Supreme Personality of Godhead, S'rî Krishna, the cause of the cosmic manifestation, appeared in the dynasty of Yadu. Please tell me elaborately about His glorious activities and character, from the beginning to the end of His life.

> > ******

> > TEXT 4

> > nivritta-tarshair upagîyamânâd

> > bhavaushadhâc chrotra-mano-'bhirâmât

> > ka uttamas'loka-gunânuvâdât

> > pumân virajyeta vinâ pas'ughnât

> > Devakînivritta: released from; tarshaih: lust or material activities; upagîyamânât: which is described or sung; bhava-aushadhât: which is the right medicine for the material disease; s'rotra: the process of aural reception; manah: the subject matter of thought for the mind; abhirâmât: from the pleasing vibrations from such glorification; kah: who; uttamas'loka: of the Supreme Personality of Godhead; guna-anuvâdât: from describing such activities; pumân: a person; virajyeta: can keep himself aloof; vinâ: except; pas'u-ghnât: either a butcher or one who is killing his own personal existence.

> > TRANSLATION

> > Glorification of the Supreme Personality of Godhead is performed in the paramparâ system; that is, it is conveyed from spiritual master to disciple. Such glorification is relished by those no longer interested in the false, temporary glorification of this cosmic manifestation. Descriptions of the Lord are the right medicine for the conditioned soul undergoing repeated birth and death. Therefore, who will cease hearing such glorification of the Lord except a butcher or one who is killing his own self?

> > ******

> > TEXTS 5-7

> > pitâmahâ me samare 'maranjayair

> > devavratâdyâtirathais timingilaih

> > duratyayam kaurava-sainya-sâgaram

> > kritvâtaran vatsa-padam sma yat-plavâh

> > drauny-astra-viplusam idam mad-angam

> > santâna-bîjam kuru-Pândavanâm

> > jugopa kukshim gata âtta-cakro

> > mâtus' ca me yah s'aranam gatâyâh

> > vîryâni tasyâkhila-deha-bhâjâm

> > antar bahih pûrusha-kâla-rûpaih

> > prayacchato mrityum utâmritam ca

> > mâyâ-manushyasya vadasva vidvan

> > Devakîpitâmahâh: my grandfathers, the five Pândavas (Yudhishira, Bhîma, Arjuna, Nakula and Sahadeva); me: my; samare: on the Battlefield of Kurukshetra; amaram jayaih: with fighters who could gain victory over the demigods on the battlefield; devavrata-âdya: Bhîshmadeva and others; atirathaih: great commanders in chief; timingilaih: resembling great timingila fish, which can easily eat large sharks; duratyayam: very difficult to cross; kaurava-sainya-sâgaram: the ocean of the assembled soldiers of the Kauravas; kritvâ: considering such an ocean; ataran: crossed it; vatsa-padam: exactly as one steps over a small hoofprint of a calf; sma: in the past; yat-plavâh: the shelter of the boat of Krishna's lotus feet;

> > drauni: of As'vatthâmâ; astra: by the brahmâstra; viplusam: being attacked and burned; idam: this; mat-angam: my body; santâna-bîjam: the only seed left, the last descendant of the family; kuru-Pândavanâm: of the Kurus and the Pândavas (because no one but me lived after the Battle of Kurukshetra); jugopa: gave protection; kukshim: within the womb; gatah: being placed; âtta-cakrah: taking in hand the disc; mâtuh: of my mother; ca: also; me: my; yah: the Lord who; s'aranam: the shelter; gatâyâh: who had taken;

> > vîryâni: the glorification of the transcendental characteristics; tasya: of Him (the Supreme Personality of Godhead); akhila-deha-bhâjâm: of all the materially embodied living entities; antah bahih: inside and outside; pûrusha [pûrusa]: of the Supreme Person; kâla-rûpaih: in the forms of eternal time; prayacchatah: who is the giver; mrityum: of death; uta: it is so said; amritam ca: and eternal life; mâyâ-manushyasya: of the Lord, who appeared as an ordinary human being by His own potency; vadasva: kindly describe; vidvan: O learned speaker (S'ukadeva Gosvâmî).

> > TRANSLATION

> > Taking the boat of Krishna's lotus feet, my grandfather Arjuna and others crossed the ocean of the Battlefield of Kurukshetra, in which such commanders as Bhîshmadeva resembled great fish that could very easily have swallowed them. By the mercy of Lord Krishna, my grandfathers crossed this ocean, which was very difficult to cross, as easily as one steps over the hoofprint of a calf. Because my mother surrendered unto Lord Krishna's lotus feet, the Lord, Sudars'ana-cakra in hand, entered her womb and saved my body, the body of the last remaining descendant of the Kurus and the Pândavas, which was almost destroyed by the fiery weapon of As'vatthâmâ. Lord S'rî Krishna, appearing within and outside of all materially embodied living beings by His own potency in the forms of eternal time: that is, as Paramâtmâ and as virât-rûpa: gave liberation to everyone, either as cruel death or as life. Kindly enlighten me by describing His transcendental characteristics.

> > ******

> > TEXT 8

> > rohinyâs tanayah prokto

> > râmah sankarshanas tvayâ

> > devakyâ garbha-sambandhah

> > kuto dehântaram vinâ

> > Devakîrohinyâh: of Rohinîdevî, the mother of Baladeva; tanayah: the son; proktah: is well known; râmah: Balarâma; sankarshanah: Balarâma is none other than Sankarshana, the first Deity in the quadruple group (Sankarshana, Aniruddha, Pradyumna and Vâsudeva); tvayâ: by you (it is so said); devakyâh: of Devakî, the mother of Krishna; garbha-sambandhah: connected with the womb; kutah: how; deha-antaram: transferring bodies; vinâ: without.

> > TRANSLATION

> > My dear S'ukadeva Gosvâmî, you have already explained that Sankarshana, who belongs to the second quadruple, appeared as the son of Rohinî named Balarâma. If Balarâma was not transferred from one body to another, how is it possible that He was first in the womb of Devakî and then in the womb of Rohinî? Kindly explain this to me.

> > ******

> > TEXT 9

> > kasmân mukundo bhagavân

> > pitur gehâd vrajam gatah

> > kva vâsam jnâtibhih sârdham

> > kritavân sâtvatâm patih

> > Devakîkasmât: why; mukundah: Krishna, who can award liberation to everyone; bhagavân: the Supreme Personality of Godhead; pituh: of His father (Vasudeva); gehât: from the house; vrajam: to Vrajadhâma, Vrajabhûmi; gatah: went; kva: where; vâsam: placed Himself to live; jnâtibhih: His relatives; sârdham: with; kritavân: did so; sâtvatâm patih: the master of all Vaishnava devotees.

> > TRANSLATION

> > Why did Krishna, the Supreme Personality of Godhead, leave the house of His father, Vasudeva, and transfer Himself to the house of Nanda in Vrindâvana? Where did the Lord, the master of the Yadu dynasty, live with His relatives in Vrindâvana?

> > ******

> > TEXT 10

> > vraje vasan kim akaron

> > madhupuryâm ca kes'avah

> > bhrâtaram câvadhît kamsam

> > mâtur addhâtad-arhanam

> > Devakîvraje: at Vrindâvana; vasan: while residing; kim akarot: what did He do; madhupuryâm: in Mathurâ; ca: and; kes'avah: Krishna, the killer of Kes'î; bhrâtaram: the brother; ca: and; avadhît: killed; kamsam: Kamsa; mâtuh: of His mother; addhâ: directly; a-tat-arhanam: which was not at all sanctioned by the s'âstras.

> > TRANSLATION

> > Lord Krishna lived both in Vrindâvana and in Mathurâ. What did He do there? Why did He kill Kamsa, His mother's brother? Such killing is not at all sanctioned in the s'âstras.

> > ******

> > TEXT 11

> > deham mânusham âs'ritya

> > kati vars'âni vrishnibhih

> > yadu-puryâm sahâvâtsît

> > patnyah katy abhavan prabhoh

> > Devakîdeham: body; mânus'am: exactly like a man; âs'ritya: accepting; kati vars'âni: how many years; vrishnibhih: in the company of the Vrishnis, those who were born in the Vrishni family; yadu-puryâm: in Dvârakâ, in the residential quarters of the Yadus; saha: with; avâtsît: the Lord lived; patnyah: wives; kati: how many; abhavan: were there; prabhoh: of the Lord.

> > TRANSLATION

> > Krishna, the Supreme Personality of Godhead, has no material body, yet He appears as a human being. For how many years did He live with the descendants of Vrishni? How many wives did He marry, and for how many years did He live in Dvârakâ?

> > ******

> > TEXT 12

> > etad anyac ca sarvam me

> > mune krishna-vicesitam

> > vaktum arhasi sarvajna

> > s'raddadhânâya vistritam [vistrtam]

> > Devakîetat: all these details; anyat ca: and others also; sarvam: everything; me: unto me; mune: O great sage; krishna-vicesitam: the activities of Lord Krishna; vaktum: to describe; arhasi: you are able; sarva-jna: because you know everything; s'raddadhânâya: because I am not envious but have all faith in Him; vistritam [vistrtam] : in full detail.

> > TRANSLATION

> > O great sage, who know everything about Krishna, please describe in detail all the activities of which I have inquired and also those of which I have not, for I have full faith and am very eager to hear of them.

> > ******

> > TEXT 13

> > naishâtiduhsahâ kshun mâm

> > tyaktodam api bâdhate

> > pibantam tvan-mukhâmbhoja-

> > cyutam hari-kathâmritam

> > Devakîna: not; eshâ: all this; ati-duhsahâ: extremely difficult to bear; kshut: hunger; mâm: unto me; tyakta-udam: even after giving up drinking water; api: also; bâdhate: does not hinder; pibantam: while drinking; tvat-mukha-ambhoja-cyutam: emanating from your lotus mouth; hari-kathâ-amritam: the nectar of topics concerning Krishna.

> > TRANSLATION

> > Because of my vow on the verge of death, I have given up even drinking water, yet because I am drinking the nectar of topics about Krishna, which is flowing from the lotus mouth of Your Lordship, my hunger and thirst, which are extremely difficult to bear, cannot hinder me.

> > ******

> > TEXT 14

> > sûta uvâca

> > evam nis'amya bhrigu-nandana sâdhu-vâdam

> > vaiyâsakih sa bhagavân atha vishnu-râtam

> > pratyarcya krishna-caritam kali-kalmasha-ghnam

> > vyâhartum ârabhata bhâgavata-pradhânah

> > Devakîsûtah uvâca: Sûta Gosvâmî said; evam: thus; nis'amya: hearing; bhrigu-nandana: O son of the Bhrigu [Bhrgu] dynasty, S'aunaka; sâdhu-vâdam: pious questions; vaiyâsakih: S'ukadeva Gosvâmî, the son of Vyâsadeva; sah: he; bhagavân: the most powerful; atha: thus; vishnu-râtam: unto Parîkshit [Parîksit] Mahârâja, who was always protected by Vishnu; pratyarcya: offering him respectful obeisances; krishna-caritam: topics of Lord Krishna; kali-kalmasha-ghnam: which diminish the troubles of this age of Kali; vyâhartum: to describe; ârabhata: began; bhâgavata-pradhânah: S'ukadeva Gosvâmî, the chief among the pure devotees.

> > TRANSLATION

> > Sûta Gosvâmî said: O son of Bhrigu [S'aunaka Åshi], after S'ukadeva Gosvâmî, the most respectable devotee, the son of Vyâsadeva, heard the pious questions of Mahârâja Parîkshit, he thanked the King with great respect. Then he began to discourse on topics concerning Krishna, which are the remedy for all sufferings in this age of Kali.

> > ******

> > TEXT 15

> > s'rî-s'uka uvâca

> > samyag vyavasitâ buddhistava râjarshi-sattama

> > vâsudeva-kathâyâm te

> > yaj jâtâ naishikî ratih

> > Devakîs'rî-s'ukah uvâca: S'rî S'ukadeva Gosvâmî said; samyak: completely; vyavasitâ: fixed; buddhih: intelligence; tava: of Your Majesty; râja-rishi-sattama: O best of râjarshis, saintly kings; vâsudeva-kathâyâm: in hearing about the topics of Vâsudeva, Krishna; te: your; yat: because; jâtâ: developed; naishikî: without cessation; ratih: attraction or ecstatic devotional service.

> > TRANSLATION

> > S'rîla S'ukadeva Gosvâmî said: O Your Majesty, best of all saintly kings, because you are greatly attracted to topics of Vâsudeva, it is certain that your intelligence is firmly fixed in spiritual understanding, which is the only true goal for humanity. Because that attraction is unceasing, it is certainly sublime.

> > ******

> > TEXT 16

> > vâsudeva-kathâ-pras'nah

> > purushâms trîn punâti hi

> > vaktâram pracchakam s'rot'mstat-pâda-salilam yathâ

> > Devakîvâsudeva-kathâ-pras'nah: questions about the pastimes and characteristics of Vâsudeva, Krishna; purushân: persons; trîn: three; punâti: purify; hi: indeed; vaktâram: the speaker, such as S'ukadeva Gosvâmî; pracchakam: and an inquisitive hearer like Mahârâja Parîkshit; s'rot'n: and, between them, the listeners hearing about the topics; tat-pâda-salilam yathâ: exactly as the entire world is purified by the Ganges water emanating from the toe of Lord Vishnu.

> > TRANSLATION

> > The Ganges, emanating from the toe of Lord Vishnu, purifies the three worlds, the upper, middle and lower planetary systems. Similarly, when one asks questions about the pastimes and characteristics of Lord Vâsudeva, Krishna, three varieties of men are purified: the speaker or preacher, he who inquires, and the people in general who listen.

> > ******

> > TEXT 17

> > bhûmir dripta-nripa-vyâja-

> > daityânîka-s'atâyutaih

> > âkrântâ bhûri-bhârena

> > brahmânam s'aranam yayau

> > Devakîbhûmih: mother earth; dripta: puffed up; nripa-vyâja: posing as kings, or the supreme power personified in the state; daitya: of demons; anîka: of military phalanxes of soldiers; s'ata-ayutaih: unlimitedly, by many hundreds of thousands; âkrântâ: being overburdened; bhûri-bhârena: by a burden of unnecessary fighting power; brahmânam: unto Lord Brahmâ; s'aranam: to take shelter; yayau: went.

> > TRANSLATION

> > Once when mother earth was overburdened by hundreds of thousands of military phalanxes of various conceited demons dressed like kings, she approached Lord Brahmâ for relief.

> > ******

> > TEXT 18

> > gaur bhûtvâs'ru-mukhî khinnâ

> > krandantî karunam vibhoh

> > upasthitântike tasmai

> > vyasanam samavocata

> > Devakîgauh: the shape of a cow; bhûtvâ: assuming; as'ru-mukhî: with tears in the eyes; khinnâ: very much distressed; krandantî: weeping; karunam: piteously; vibhoh: of Lord Brahmâ; upasthitâ: appeared; antike: in front; tasmai: unto him (Lord Brahmâ); vyasanam: her distress; samavocata: submitted.

> > TRANSLATION

> > Mother earth assumed the form of a cow. Very much distressed, with tears in her eyes, she appeared before Lord Brahmâ and told him about her misfortune.

> > ******

> > TEXT 19

> > brahmâ tad-upadhâryâtha

> > saha devais tayâ saha

> > jagâma sa-tri-nayanastîram kshîra-payo-nidheh

> > Devakîbrahmâ: Lord Brahmâ; tat-upadhârya: understanding everything rightly; atha: thereafter; saha: with; devaih: the demigods; tayâ saha: with mother earth; jagâma: approached; sa-tri-nayanah: with Lord S'iva, who has three eyes; tîram: the shore; kshîra-payah-nidheh: of the ocean of milk.

> > TRANSLATION

> > Thereafter, having heard of the distress of mother earth, Lord Brahmâ, with mother earth, Lord S'iva and all the other demigods, approached the shore of the ocean of milk.

> > PURPORT

> > After Lord Brahmâ understood the precarious condition of the earth, he first visited the demigods headed by Lord Indra, who are in charge of the various affairs of this universe, and Lord S'iva, who is responsible for annihilation. Both maintenance and annihilation go on perpetually, under the order of the Supreme Personality of Godhead. As stated in Bhagavad-gîtâ (4.8), paritrânâya sâdhûnâm vinâs'âya ca dushkritâm. Those who are obedient to the laws of God are protected by different servants and demigods, whereas those who are undesirable are vanquished by Lord S'iva. Lord Brahmâ first met all the demigods, including Lord S'iva. Then, along with mother earth, they went to the shore of the ocean of milk, where Lord Vishnu lies on a white island, S'vetadvîpa.

> > ******

> > TEXT 20

> > tatra gatvâ jagannâtham

> > deva-devam vrishâkapim

> > purusham purusha-sûktena

> > upatasthe samâhitah

> > Devakîtatra: there (on the shore of the ocean of milk); gatvâ: after going; jagannâtham: unto the master of the entire universe, the Supreme Being; deva-devam: the Supreme God of all gods; vrishâkapim: the Supreme Person, Vishnu, who provides for everyone and diminishes everyone's suffering; purusham: the Supreme Person; purusha-sûktena: with the Vedic mantra known as purusha-sûkta; upatasthe: worshiped; samâhitah: with full attention.

> > TRANSLATION

> > After reaching the shore of the ocean of milk, the demigods worshiped the Supreme Personality of Godhead, Lord Vishnu, the master of the whole universe, the supreme God of all gods, who provides for everyone and diminishes everyone's suffering. With great attention, they worshiped Lord Vishnu, who lies on the ocean of milk, by reciting the Vedic mantras known as the Purusha-sûkta.

> > ******

> > TEXT 21

> > giram samâdhau gagane samîritâm

> > nis'amya vedhâs tridas'ân uvâca ha

> > gâm paurushîm me s'rinutâmarâh punar

> > vidhîyatâm âs'u tathaiva mâ ciram

> > Devakîgiram: a vibration of words; samâdhau: in trance; gagane: in the sky; samîritâm: vibrated; nis'amya: hearing; vedhâh: Lord Brahmâ; tridas'ân: unto the demigods; uvâca: said; ha: oh; gâm: the order; paurushîm: received from the Supreme Person; me: from me; s'rinuta: just hear; amarâh: O demigods; punah: again; vidhîyatâm: execute; âs'u: immediately; tathâ eva: just so; mâ: do not; ciram: delay.

> > TRANSLATION

> > While in trance, Lord Brahmâ heard the words of Lord Vishnu vibrating in the sky. Thus he told the demigods: O demigods, hear from me the order of Kshîrodakas'âyî Vishnu, the Supreme Person, and execute it attentively without delay.

> > ******

> > TEXT 22

> > puraiva pumsâvadhrito dharâ-jvaro

> > bhavadbhir ams'air yadushûpajanyatâm

> > sa yâvad urvyâ bharam îs'vares'varah

> > sva-kâla-s'aktyâ kshapayams' cared bhuvi

> > Devakîpurâ: even before this; eva: indeed; pumsâ: by the Supreme Personality of Godhead; avadhritah: was certainly known; dharâ-jvarah: the distress on the earth; bhavadbhih: by your good selves; ams'aih: expanding as plenary portions; yadushu: in the family of King Yadu; upajanyatâm: take your birth and appear there; sah: He (the Supreme Personality of Godhead); yâvat: as long as; urvyâh: of the earth; bharam: the burden; îs'vara-îs'varah: the Lord of lords; sva-kâla-s'aktyâ: by His own potency the time factor; kshapayan: diminishing; caret: should move; bhuvi: on the surface of the earth.

> > TRANSLATION

> > Lord Brahmâ informed the demigods: Before we submitted our petition to the Lord, He was already aware of the distress on earth. Consequently, for as long as the Lord moves on earth to diminish its burden by His own potency in the form of time, all of you demigods should appear through plenary portions as sons and grandsons in the family of the Yadus.

> > ******

> > TEXT 23

> > vasudeva-grihe sâkshâd

> > bhagavân purushah parah

> > janishyate tat-priyârtham

> > sambhavantu sura-striyah

> > Devakîvasudeva-grihe: in the house of Vasudeva (who would be the father of Krishna when the Lord appeared); sâkshât: personally; bhagavân: the Supreme Personality of Godhead, who has full potency; purushah: the original person; parah: who is transcendental; janishyate: will appear; tat-priya-artham: and for His satisfaction; sambhavantu: should take birth; sura-striyah: all the wives of the demigods.

> > TRANSLATION

> > The Supreme Personality of Godhead, S'rî Krishna, who has full potency, will personally appear as the son of Vasudeva. Therefore all the wives of the demigods should also appear in order to satisfy Him.

> > ******

> > TEXT 24

> > vâsudeva-kalânantah

> > sahasra-vadanah svarât

> > agrato bhavitâ devo

> > hareh priya-cikîrshayâ

> > Devakîvâsudeva-kalâ anantah: the plenary expansion of Lord Krishna known as Anantadeva or Sankarshana Ananta, the all-pervasive incarnation of the Supreme Lord; sahasra-vadanah: having thousands of hoods; svarât: fully independent; agratah: previously; bhavitâ: will appear; devah: the Lord; hareh: of Lord Krishna; priya-cikîrshayâ: with the desire to act for the pleasure.

> > TRANSLATION

> > The foremost manifestation of Krishna is Sankarshana, who is known as Ananta. He is the origin of all incarnations within this material world. Previous to the appearance of Lord Krishna, this original Sankarshana will appear as Baladeva, just to please the Supreme Lord Krishna in His transcendental pastimes.

> > ******

> > TEXT 25

> > vishnor mâyâ bhagavatî

> > yayâ sammohitam jagat

> > âdisâ prabhunâms'ena

> > kâryârthe sambhavishyati

> > Devakîvishnoh mâyâ: the potency of the Supreme Personality of Godhead, Vishnu; bhagavatî: as good as Bhagavân and therefore known as Bhagavatî; yayâ: by whom; sammohitam: captivated; jagat: all the worlds, both material and spiritual; âdisâ: being ordered; prabhunâ: by the master; ams'ena: with her different potential factors; kârya-arthe: for executing business; sambhavishyati: would also appear.

> > TRANSLATION

> > The potency of the Lord, known as vishnu-mâyâ, who is as good as the Supreme Personality of Godhead, will also appear with Lord Krishna. This potency, acting in different capacities, captivates all the worlds, both material and spiritual. At the request of her master, she will appear with her different potencies in order to execute the work of the Lord.

> > ******

> > TEXT 26

> > s'rî-s'uka uvâca

> > ity âdis'yâmara-ganân

> > prajâpati-patir vibhuh

> > âs'vâsya ca mahîm gîrbhih

> > sva-dhâma paramam yayau

> > Devakîs'rî-s'ukah uvâca: S'rî S'ukadeva Gosvâmî said; iti: thus; âdis'ya: after informing; amara-ganân: all the demigods; prajâpati-patih: Lord Brahmâ, the master of the Prajâpatis; vibhuh: all-powerful; âs'vâsya: after pacifying; ca: also; mahîm: mother earth; gîrbhih: by sweet words; sva-dhâma: his own planet, known as Brahmaloka; paramam: the best (within the universe); yayau: returned.

> > TRANSLATION

> > S'ukadeva Gosvâmî continued: After thus advising the demigods and pacifying mother earth, the very powerful Lord Brahmâ, who is the master of all other Prajâpatis and is therefore known as Prajâpati-pati, returned to his own abode, Brahmaloka.

> > ******

> > TEXT 27

> > s'ûraseno yadupatir

> > mathurâm âvasan purîm

> > mâthurân chûrasenâms' ca

> > vishayân bubhuje purâ

> > Devakîs'ûrasenah: King S'ûrasena; yadu-patih: the chief of the Yadu dynasty; mathurâm: at the place known as Mathurâ; âvasan: went to live; purîm: in that city; mâthurân: at the place known as the Mâthura district; s'ûrasenân ca: and the place known as S'ûrasena; vishayân: such kingdoms; bubhuje: enjoyed; purâ: formerly.

> > TRANSLATION

> > Formerly, S'ûrasena, the chief of the Yadu dynasty, had gone to live in the city of Mathurâ. There he enjoyed the places known as Mâthura and S'ûrasena.

> > ******

> > TEXT 28

> > râjadhânî tatah sâbhût

> > sarva-yâdava-bhûbhujâm

> > mathurâ bhagavân yatra

> > nityam sannihito harih

> > Devakîrâjadhânî: the capital; tatah: from that time; sâ: the country and the city known as Mathurâ; abhût: became; sarva-yâdava-bhûbhujâm: of all the kings who appeared in the Yadu dynasty; mathurâ: the place known as Mathurâ; bhagavân: the Supreme Personality of Godhead; yatra: wherein; nityam: eternally; sannihitah: intimately connected, living eternally; harih: the Lord, the Supreme Personality of Godhead.

> > TRANSLATION

> > Since that time, the city of Mathurâ had been the capital of all the kings of the Yadu dynasty. The city and district of Mathurâ are very intimately connected with Krishna, for Lord Krishna lives there eternally.

> > ******

> > TEXT 29

> > tasyâm tu karhicic chaurir

> > vasudevah kritodvahah

> > devakyâ sûryayâ sârdham

> > prayâne ratham âruhat

> > Devakîtasyâm: in that place known as Mathurâ; tu: indeed; karhicit: some time ago; s'aurih: the demigod, descendant of S'ûra; vasudevah: who appeared as Vasudeva; krita-udvahah: after being married; devakyâ: Devakî; sûryayâ: his newly married wife; sârdham: along with; prayâne: for returning home; ratham: the chariot; âruhat: mounted.

> > TRANSLATION

> > Some time ago, Vasudeva, who belonged to the demigod family [or to the S'ûra dynasty], married Devakî. After the marriage, he mounted his chariot to return home with his newly married wife.

> > ******

> > TEXT 30

> > ugrasena-sutah kamsah

> > svasuh priya-cikîrshayâ

> > ras'mîn hayânâm jagrâha

> > raukmai ratha-s'atair vritah

> > Devakîugrasena-sutah: the son of Ugrasena; kamsah: by the name Kamsa; svasuh: of his own sister Devakî; priya-cikîrshayâ: to please her on the occasion of her marriage; ras'mîn: the reins; hayânâm: of the horses; jagrâha: took; raukmaih: made of gold; ratha-s'ataih: by hundreds of chariots; vritah: surrounded.

> > TRANSLATION

> > Kamsa, the son of King Ugrasena, in order to please his sister Devakî on the occasion of her marriage, took charge of the reins of the horses and became the chariot driver. He was surrounded by hundreds of golden chariots.

> > ******

> > TEXTS 31-32

> > catuh-s'atam pâribarham

> > gajânâm hema-mâlinâm

> > as'vânâm ayutam sârdham

> > rathânâm ca tri-shat-s'atam

> > dâsînâm sukumârînâm

> > dve s'ate samalankrite

> > duhitre devakah prâdâd

> > yâne duhitri-vatsalah

> > Devakîcatuh-s'atam: four hundred; pâribarham: dowry; gajânâm: of elephants; hema-mâlinâm: decorated with garlands of gold; as'vânâm: of horses; ayutam: ten thousand; sârdham: along with; rathânâm: of chariots; ca: and; tri-shat-s'atam: three times six hundred (eighteen hundred); dâsînâm: of maidservants; su-kumârînâm: very young and beautiful unmarried girls; dve: two; s'ate: hundred; samalankrite: fully decorated with ornaments; duhitre: unto his daughter; devakah: King Devaka; prâdât: gave as a gift; yâne: while going away; duhitri-vatsalah: who was very fond of his daughter Devakî.

> > TRANSLATION

> > Devakî's father, King Devaka, was very much affectionate to his daughter. Therefore, while she and her husband were leaving home, he gave her a dowry of four hundred elephants nicely decorated with golden garlands. He also gave ten thousand horses, eighteen hundred chariots, and two hundred very beautiful young maidservants, fully decorated with ornaments.

> > ******

> > TEXT 33

> > s'ankha-tûrya-mridangâs' ca

> > nedur dundubhayah samam

> > prayâna-prakrame tâta

> > vara-vadhvoh sumangalam

> > Devakîs'ankha: conchshells; tûrya: bugles; mridangâh: drums; ca: also; neduh: vibrated; dundubhayah: kettledrums; samam: in concert; prayâna-prakrame: at the time of departure; tâta: O beloved son; vara-vadhvoh: of the bridegroom and the bride; su-mangalam: for the purpose of their auspicious departure.

> > TRANSLATION

> > O beloved son, Mahârâja Parîkshit, when the bride and bridegroom were ready to start, conchshells, bugles, drums and kettledrums all vibrated in concert for their auspicious departure.

> > ******

> > TEXT 34

> > pathi pragrahinam kamsam

> > âbhâshyâhâs'arîra-vâk

> > asyâs tvâm asamo garbho

> > hantâ yâm vahase 'budha

> > Devakîpathi: on the way; pragrahinam: who was managing the reins of the horses; kamsam: unto Kamsa; âbhâshya: addressing; âha: said; a-s'arîra-vâk: a voice coming from someone whose body was invisible; asyâh: of this girl (Devakî); tvâm: you; asamah: the eighth; garbhah: pregnancy; hantâ: killer; yâm: her whom; vahase: you are carrying; abudha: you foolish rascal.

> > TRANSLATION

> > While Kamsa, controlling the reins of the horses, was driving the chariot along the way, an unembodied voice addressed him, "You foolish rascal, the eighth child of the woman you are carrying will kill you!

> > ******

> > TEXT 35

> > ity uktah sa khalah pâpo

> > bhojânâm kula-pâmsanah

> > bhaginîm hantum ârabdham

> > khadga-pânih kace 'grahît

> > Devakîiti uktah: thus being addressed; sah: he (Kamsa); khalah: envious; pâpah: sinful; bhojânâm: of the Bhoja dynasty; kula-pâmsanah: one who can degrade the reputation of his family; bhaginîm: unto his sister; hantum ârabdham: being inclined to kill; khadga-pânih: taking a sword in his hand; kace: hair; agrahît: took up.

> > TRANSLATION

> > Kamsa was a condemned personality in the Bhoja dynasty because he was envious and sinful. Therefore, upon hearing this omen from the sky, he caught hold of his sister's hair with his left hand and took up his sword with his right hand to sever her head from her body.

> > ******

> > TEXT 36

> > tam jugupsita-karmânam

> > nris'amsam nirapatrapam

> > vasudevo mahâ-bhâga

> > uvâca parisântvayan

> > Devakîtam: unto him (Kamsa); jugupsita-karmânam: who was ready to commit such an offensive act; nris'amsam: very cruel; nirapatrapam: shameless; vasudevah: Vasudeva; mahâ-bhâgah: the greatly fortunate father of Vâsudeva; uvâca: said; parisântvayan: pacifying.

> > TRANSLATION

> > Wanting to pacify Kamsa, who was so cruel and envious that he was shamelessly ready to kill his sister, the great soul Vasudeva, who was to be the father of Krishna, spoke to him in the following words.

> > ******

> > TEXT 37

> > s'rî-vasudeva uvâca

> > s'lâghanîya-gunah s'ûrair

> > bhavân bhoja-yas'askarah

> > sa katham bhaginîm hanyât

> > striyam udvâha-parvani

> > Devakîs'rî-vasudevah uvâca: the great personality Vasudeva said; s'lâghanîya-gunah: a person who possesses praiseworthy qualities; s'ûraih: by great heroes; bhavân: your good self; bhoja-yas'ah-karah: a brilliant star in the Bhoja dynasty; sah: one such as your good self; katham: how; bhaginîm: your sister; hanyât: can kill; striyam: especially a woman; udvâha-parvani: at the time of the marriage ceremony.

> > TRANSLATION

> > Vasudeva said: My dear brother-in-law Kamsa, you are the pride of your family, the Bhoja dynasty, and great heroes praise your qualities. How could such a qualified person as you kill a woman, your own sister, especially on the occasion of her marriage?

> > ******

> > TEXT 38

> > mrityur janmavatâm vîra

> > dehena saha jâyate

> > adya vâbda-s'atânte vâ

> > mrityur vai prâninâm dhruvah

> > Devakîmrityuh: death; janma-vatâm: of the living entities who have taken birth; vîra: O great hero; dehena saha: along with the body; jâyate: is born (one who has taken birth is sure to die); adya: today; vâ: either; abda-s'ata: of hundreds of years; ante: at the end; vâ: or; mrityuh: death; vai: indeed; prâninâm: for every living entity; dhruvah: is assured.

> > TRANSLATION

> > O great hero, one who takes birth is sure to die, for death is born with the body. One may die today or after hundreds of years, but death is sure for every living entity.

> > ******

> > TEXT 39

> > dehe pancatvam âpanne

> > dehî karmânugo 'vas'ah

> > dehântaram anuprâpya

> > prâktanam tyajate vapuh

> > Devakîdehe: when the body; pancatvam âpanne: turns into five elements; dehî: the proprietor of the body, the living being; karma-anugah: following the reactions of his own fruitive activities; avas'ah: spontaneously, automatically; deha-antaram: another body (made of material elements); anuprâpya: receiving as a result; prâktanam: the former; tyajate: gives up; vapuh: body.

> > TRANSLATION

> > When the present body turns to dust and is again reduced to five elements: earth, water, fire, air and ether: the proprietor of the body, the living being, automatically receives another body of material elements according to his fruitive activities. When the next body is obtained, he gives up the present body.

> > ******

> > TEXT 40

> > vrajams tishan padaikena

> > yathaivaikena gacchati

> > yathâ trina-jalaukaivam

> > dehî karma-gatim gatah

> > Devakîvrajan: a person, while traveling on the road; tishan: while standing; padâ ekena: on one foot; yathâ: as; eva: indeed; ekena: by another foot; gacchati: goes; yathâ: as; trina-jalaukâ: a worm on a vegetable; evam: in this way; dehî: the living entity; karma-gatim: the reactions of fruitive activities; gatah: undergoes.

> > TRANSLATION

> > Just as a person traveling on the road rests one foot on the ground and then lifts the other, or as a worm on a vegetable transfers itself to one leaf and then gives up the previous one, the conditioned soul takes shelter of another body and then gives up the one he had before.

> > ******

> > TEXT 41

> > svapne yathâ pas'yati deham îdris'am

> > manorathenâbhinivisa-cetanah

> > drisa-s'rutâbhyâm manasânucintayan

> > prapadyate tat kim api hy apasmritih

> > Devakîsvapne: in a dream; yathâ: as; pas'yati: one sees; deham: the kind of body; îdris'am: similarly; manorathena: by mental speculation; abhinivisa: is fully absorbed; cetanah: he whose consciousness; drisa: by whatever has been experienced by seeing with the eyes; s'rutâbhyâm: and by hearing a description of something else; manasâ: by the mind; anucintayan: thinking, feeling and willing; prapadyate: surrenders; tat: to that situation; kim api: what to speak of; hi: indeed; apasmritih: experiencing forgetfulness of the present body.

> > TRANSLATION

> > Having experienced a situation by seeing or hearing about it, one contemplates and speculates about that situation, and thus one surrenders to it, not considering his present body. Similarly, by mental adjustments one dreams at night of living under different circumstances, in different bodies, and forgets his actual position. Under this same process, one gives up his present body and accepts another [tathâ dehântara-prâptih].

> > ******

> > TEXT 42

> > yato yato dhâvati daiva-coditam

> > mano vikârâtmakam âpa pancasu

> > guneshu mâyâ-rociteshu dehy asau

> > prapadyamânah saha tena jâyate

> > Devakîyatah yatah: from one place to another or from one position to another; dhâvati: speculates; daiva-coditam: impelled by accident or deliberation; manah: the mind; vikâra-âtmakam: changing from one type of thinking, feeling and willing to another; âpa: at the end, he obtains (a mentality); pancasu: at the time of death (when the material body turns totally into matter); guneshu: (the mind, not being liberated, becomes attached) to the material qualities; mâyâ-rociteshu: where the material energy creates a similar body; dehî: the spirit soul who accepts such a body; asau: he; prapadyamânah: being surrendered (to such a condition); saha: with; tena: a similar body; jâyate: takes birth.

> > TRANSLATION

> > At the time of death, according to the thinking, feeling and willing of the mind, which is involved in fruitive activities, one receives a particular body. In other words, the body develops according to the activities of the mind. Changes of body are due to the flickering of the mind, for otherwise the soul could remain in its original, spiritual body.

> > ******

> > TEXT 43

> > jyotir yathaivodaka-pârthiveshv adah

> > samîra-vegânugatam vibhâvyate

> > evam sva-mâyâ-raciteshv asau pumân

> > guneshu râgânugato vimuhyati

> > Devakîjyotih: the luminaries in the sky, such as the sun, the moon and the stars; yathâ: as; eva: indeed; udaka: in water; pârthiveshu: or in other liquids, like oil; adah: directly; samîra-vega-anugatam: being forced by the movements of the wind; vibhâvyate: appear in different shapes; evam: in this way; sva-mâyâ-raciteshu: in the situation created by one's mental concoctions; asau: the living entity; pumân: person; guneshu: in the material world, manifested by the modes of nature; râga-anugatah: according to his attachment; vimuhyati: becomes bewildered by identification.

> > TRANSLATION

> > When the luminaries in the sky, such as the moon, the sun and the stars, are reflected in liquids like oil or water, they appear to be of different shapes: sometimes round, sometimes long, and so on: because of the movements of the wind. Similarly, when the living entity, the soul, is absorbed in materialistic thoughts, he accepts various manifestations as his own identity because of ignorance. In other words, one is bewildered by mental concoctions because of agitation from the material modes of nature.

> > ******

> > TEXT 44

> > tasmân na kasyacid droham

> > âcaret sa tathâ-vidhah

> > âtmanah kshemam anvicchan

> > drogdhur vai parato bhayam

> > Devakîtasmât: therefore; na: not; kasyacit: of anyone; droham: envy; âcaret: one should act; sah: a person (Kamsa); tathâ-vidhah: who has been advised in such a way (by Vasudeva); âtmanah: his own; kshemam: welfare; anvicchan: if he desires; drogdhuh: of one who is envious of others; vai: indeed; paratah: from others; bhayam: there is a cause of fear.

> > TRANSLATION

> > Therefore, since envious, impious activities cause a body in which one suffers in the next life, why should one act impiously? Considering one's welfare, one should not envy anyone, for an envious person must always fear harm from his enemies, either in this life or in the next.

> > ******

> > TEXT 45

> > eshâ tavânujâ bâlâ

> > kripanâ putrikopamâ

> > hantum nârhasi kalyânîm

> > imâm tvam dîna-vatsalah

> > Devakîeshâ: this; tava: your; anujâ: younger sister; bâlâ: innocent woman; kripanâ: completely dependent on you; putrikâ-upamâ: exactly like your own daughter; hantum: to kill her; na: not; arhasi: you deserve; kalyânîm: who is under your affection; imâm: her; tvam: you; dîna-vatsalah: very compassionate to the poor and innocent.

> > TRANSLATION

> > As your younger sister, this poor girl Devakî is like your own daughter and deserves to be affectionately maintained. You are merciful, and therefore you should not kill her. Indeed, she deserves your affection.

> > ******

> > TEXT 46

> > s'rî-s'uka uvâca

> > evam sa sâmabhir bhedair

> > bodhyamâno 'pi dârunah

> > na nyavartata kauravya

> > purushâdân anuvratah

> > Devakîs'rî-s'ukah uvâca: S'rî S'ukadeva Gosvâmî said; evam: in this way; sah: he (Kamsa); sâmabhih: by attempts to pacify him (Kamsa); bhedaih: by moral instructions that one should not be cruel to anyone else; bodhyamânah api: even being pacified; dârunah: he who was the most fiercely cruel; na nyavartata: could not be stopped (from the grievous act); kauravya: O Mahârâja Parîkshit; purusha-adân: the Râkshasas, man-eaters; anuvratah: following in their footsteps.

> > TRANSLATION

> > S'ukadeva Gosvâmî continued: O best of the Kuru dynasty, Kamsa was fiercely cruel and was actually a follower of the Râkshasas. Therefore he could be neither pacified nor terrified by the good instructions given by Vasudeva. He did not care about the results of sinful activities, either in this life or in the next.

> > ******

> > TEXT 47

> > nirbandham tasya tam jnâtvâ

> > vicintyânakadundubhih

> > prâptam kâlam prativyodhum

> > idam tatrânvapadyata

> > Devakînirbandham: determination to do something; tasya: of him (Kamsa); tam: that (determination); jnâtvâ: understanding; vicintya: thinking deeply; ânakadundubhih: Vasudeva; prâptam: had arrived; kâlam: imminent danger of death; prativyodhum: to stop him from such activities; idam: this; tatra: thereupon; anvapadyata: thought of other ways.

> > TRANSLATION

> > When Vasudeva saw that Kamsa was determined to kill his sister Devakî, he thought to himself very deeply. Considering the imminent danger of death, he thought of another plan to stop Kamsa.

> > ******

> > TEXT 48

> > mrityur buddhimatâpohyo

> > yâvad buddhi-balodayam

> > yady asau na nivarteta

> > nâparâdho 'sti dehinah

> > Devakîmrityuh: death; buddhi-matâ: by an intelligent person; apohyah: should be avoided; yâvat: as long as; buddhi-bala-udayam: intelligence and bodily strength are present; yadi: if; asau: that (death); na nivarteta: cannot be checked; na: not; aparâdhah: offense; asti: there is; dehinah: of the person in danger of death.

> > TRANSLATION

> > As long as he has intelligence and bodily strength, an intelligent person must try to avoid death. This is the duty of every embodied person. But if death cannot be avoided in spite of one's endeavors, a person facing death commits no offense.

> > ******

> > TEXTS 49-50

> > pradâya mrityave putrân

> > mocaye kripanâm imâm

> > sutâ me yadi jâyeran

> > mrityur vâ na mriyeta cet

> > viparyayo vâ kim na syâd

> > gatir dhâtur duratyayâ

> > upasthito nivarteta

> > nivrittah punar âpatet

> > Devakîpradâya: promising to deliver; mrityave: unto Kamsa, who is death personified for Devakî; putrân: my sons; mocaye: I am releasing her from imminent danger; kripanâm: innocent; imâm: Devakî; sutâh: sons; me: my; yadi: whether; jâyeran: should take birth; mrityuh: Kamsa; vâ: or; na: not; mriyeta: should die; cet: if;

> > viparyayah: just the opposite; vâ: or; kim: whether; na: not; syât: it may happen; gatih: the movement; dhâtuh: of providence; duratyayâ: very difficult to understand; upasthitah: that which is presently obtained; nivarteta: may stop; nivrittah: Devakî's death being stopped; punah âpatet: in the future it may happen again (but what can I do).

> > TRANSLATION

> > Vasudeva considered: By delivering all my sons to Kamsa, who is death personified, I shall save the life of Devakî. Perhaps Kamsa will die before my sons take birth, or, since he is already destined to die at the hands of my son, one of my sons may kill him. For the time being, let me promise to hand over my sons so that Kamsa will give up this immediate threat, and if in due course of time Kamsa dies, I shall have nothing to fear.

> > ******

> > TEXT 51

> > agner yathâ dâru-viyoga-yogayor

> > adrisato 'nyan na nimittam asti

> > evam hi jantor api durvibhâvyah

> > s'arîra-samyoga-viyoga-hetuh

> > Devakîagneh: of a fire in the forest; yathâ: as; dâru: of wood; viyoga-yogayoh: of both the escaping and the capturing; adrisatah: than unseen providence; anyat: some other reason or accident; na: not; nimittam: a cause; asti: there is; evam: in this way; hi: certainly; jantoh: of the living being; api: indeed; durvibhâvyah: cannot be found out; s'arîra: of the body; samyoga: of the accepting; viyoga: or of the giving up; hetuh: the cause.

> > TRANSLATION

> > When a fire, for some unseen reason, leaps over one piece of wood and sets fire to the next, the reason is destiny. Similarly, when a living being accepts one kind of body and leaves aside another, there is no other reason than unseen destiny.

> > ******

> > TEXT 52

> > evam vimris'ya tam pâpam

> > yâvad-âtmani-dars'anam

> > pûjayâm âsa vai s'aurir

> > bahu-mâna-purahsaram

> > Devakîevam: in this way; vimris'ya: after contemplating; tam: unto Kamsa; pâpam: the most sinful; yâvat: as far as possible; âtmani-dars'anam: with all the intelligence possible within himself; pûjayâm âsa: praised; vai: indeed; s'aurih: Vasudeva; bahu-mâna: offering all respect; purahsaram: before him.

> > TRANSLATION

> > After thus considering the matter as far as his knowledge would allow, Vasudeva submitted his proposal to the sinful Kamsa with great respect.

> > ******

> > TEXT 53

> > prasanna-vadanâmbhojo

> > nris'amsam nirapatrapam

> > manasâ dûyamânena

> > vihasann idam abravît

> > Devakîprasanna-vadana-ambhojah: Vasudeva, who externally presented himself as if very happy; nris'amsam: unto the most cruel; nirapatrapam: shameless Kamsa; manasâ: with the mind; dûyamânena: which was full of anxiety and sorrow; vihasan: smiling externally; idam abravît: and spoke as follows.

> > TRANSLATION

> > Vasudeva's mind was full of anxiety because his wife was facing danger, but in order to please the cruel, shameless and sinful Kamsa, he externally smiled and spoke to him as follows.

> > ******

> > TEXT 54

> > s'rî-vasudeva uvâca

> > na hy asyâs te bhayam saumya

> > yad vai sâhâs'arîra-vâk

> > putrân samarpayishye 'syâ

> > yatas te bhayam utthitam

> > Devakîs'rî-vasudevah uvâca: S'rî Vasudeva said; na: not; hi: indeed; asyâh: from Devakî; te: of you; bhayam: fear; saumya: O most sober; yat: which; vai: indeed; sâ: that omen; âha: dictated; a-s'arîra-vâk: a vibration without a body; putrân: all my sons; samarpayishye: I shall deliver to you; asyâh: of her (Devakî); yatah: from whom; te: your; bhayam: fear; utthitam: has arisen.

> > TRANSLATION

> > Vasudeva said: O best of the sober, you have nothing to fear from your sister Devakî because of what you have heard from the unseen omen. The cause of death will be her sons. Therefore I promise that when she gives birth to the sons from whom your fear has arisen, I shall deliver them all unto your hands.

> > ******

> > TEXT 55

> > s'rî-s'uka uvâca

> > svasur vadhân nivavrite

> > kamsas tad-vâkya-sâra-vit

> > vasudevo 'pi tam prîtah

> > pras'asya prâvis'ad griham

> > Devakîs'rî-s'ukah uvâca: S'rî S'ukadeva Gosvâmî said; svasuh: of his sister (Devakî); vadhât: from the act of killing; nivavrite: stopped for the time being; kamsah: Kamsa; tat-vâkya: the words of Vasudeva; sâra-vit: knowing to be perfectly correct; vasudevah: Vasudeva; api: also; tam: to him (Kamsa); prîtah: being satisfied; pras'asya: pacifying more; prâvis'at griham: entered his own house.

> > TRANSLATION

> > S'rîla S'ukadeva Gosvâmî continued: Kamsa agreed to the logical arguments of Vasudeva, and, having full faith in Vasudeva's words, he refrained from killing his sister. Vasudeva, being pleased with Kamsa, pacified him further and entered his own house.

> > ******

> > TEXT 56

> > atha kâla upâvritte

> > devakî sarva-devatâ

> > putrân prasushuve câsau

> > kanyâm caivânuvatsaram

> > Devakîatha: thereafter; kâle: in due course of time; upâvritte: when it was ripe; devakî: Devakî, the wife of Vasudeva, Krishna's father; sarva-devatâ: Devakî, to whom all the demigods and God Himself appeared; putrân: sons; prasushuve: gave birth to; ca: and; asau: eight; kanyâm ca: and one daughter named Subhadrâ; eva: indeed; anuvatsaram: year after year.

> > TRANSLATION

> > Each year thereafter, in due course of time, Devakî, the mother of God and all the demigods, gave birth to a child. Thus she bore eight sons, one after another, and a daughter named Subhadrâ.

> > ******

> > TEXT 57

> > kîrtimantam prathamajam

> > kamsâyânakadundubhih

> > arpayâm âsa kricchrena

> > so 'nritâd ativihvalah

> > Devakîkîrtimantam: by the name Kîrtimân; prathama-jam: the first-born baby; kamsâya: unto Kamsa; ânakadundubhih: Vasudeva; arpayâm âsa: delivered; kricchrena: with great pain; sah: he (Vasudeva); anritât: from the breaking of the promise, or from fear of being a liar; ati-vihvalah: was very much disturbed, being afraid.

> > TRANSLATION

> > Vasudeva was very much disturbed by fear of becoming a liar by breaking his promise. Thus with great pain he delivered his first-born son, named Kîrtimân, into the hands of Kamsa.

> > ******

> > TEXT 58

> > kim duhsaham nu sâdhûnâm

> > vidushâm kim apekshitam

> > kim akâryam kadaryânâm

> > dustyajam kim dhritâtmanâm

> > Devakîkim: what is; duhsaham: painful; nu: indeed; sâdhûnâm: for saintly persons; vidushâm: of learned persons; kim apekshitam: what is dependence; kim akâryam: what is forbidden work; kadaryânâm: of persons in the lowest grade; dustyajam: very difficult to give up; kim: what is; dhrita-âtmanâm: of persons who are self-realized.

> > TRANSLATION

> > What is painful for saintly persons who strictly adhere to the truth? How could there not be independence for pure devotees who know the Supreme Lord as the substance? What deeds are forbidden for persons of the lowest character? And what cannot be given up for the sake of Lord Krishna by those who have fully surrendered at His lotus feet?

> > ******

> > TEXT 59

> > drisvâ samatvam tac chaureh

> > satye caiva vyavasthitim

> > kamsas tusa-manâ râjan

> > prahasann idam abravît

> > Devakîdrisvâ: by seeing; samatvam: being equipoised, undisturbed in distress or happiness; tat: that; s'aureh: of Vasudeva; satye: in truthfulness; ca: indeed; eva: certainly; vyavasthitim: the firm situation; kamsah: Kamsa; tusa-manâh: being very satisfied (with Vasudeva's behavior in delivering the first child to keep his promise); râjan: O Mahârâja Parîkshit; prahasan: with a smiling face; idam: this; abravît: said.

> > TRANSLATION

> > My dear King Parîkshit, when Kamsa saw that Vasudeva, being situated in truthfulness, was completely equipoised in giving him the child, he was very happy. Therefore, with a smiling face, he spoke as follows.

> > ******

> > TEXT 60

> > pratiyâtu kumâro 'yam

> > na hy asmâd asti me bhayam

> > asamâd yuvayor garbhân

> > mrityur me vihitah kila

> > Devakîpratiyâtu: my dear Vasudeva, take back your child and go home; kumârah: newborn child; ayam: this; na: not; hi: indeed; asmât: from him; asti: there is; me: my; bhayam: fear; asamât: from the eighth; yuvayoh: of both you and your wife; garbhât: from the pregnancy; mrityuh: death; me: my; vihitah: has been ordained; kila: indeed.

> > TRANSLATION

> > O Vasudeva, you may take back your child and go home. I have no fear of your first child. It is the eighth child of you and Devakî I am concerned with because that is the child by whom I am destined to be killed.

> > ******

> > TEXT 61

> > tatheti sutam âdâya

> > yayâv ânakadundubhih

> > nâbhyanandata tad-vâkyam

> > asato 'vijitâtmanah

> > Devakîtathâ: very well; iti: thus; sutam âdâya: taking back his child; yayau: left that place; ânakadundubhih: Vasudeva; na abhyanandata: did not very much value; tat-vâkyam: the words (of Kamsa); asatah: who was without character; avijita-âtmanah: and without self-control.

> > TRANSLATION

> > Vasudeva agreed and took his child back home, but because Kamsa had no character and no self-control, Vasudeva knew that he could not rely on Kamsa's word.

> > ******

> > TEXTS 62-63

> > nandâdyâ ye vraje gopâ

> > yâs' câmîshâm ca yoshitah

> > vrishnayo vasudevâdyâ

> > devaky-âdyâ yadu-striyah

> > sarve vai devatâ-prâyâ

> > ubhayor api bhârata

> > jnâtayo bandhu-suhrido

> > ye ca kamsam anuvratâh

> > Devakînanda-âdyâh: beginning from Nanda Mahârâja; ye: all of which persons; vraje: in Vrindâvana; gopâh: the cowherd men; yâh: which; ca: and; amîshâm: of all those (inhabitants of Vrindâvana); ca: as well as; yoshitah: the women; vrishnayah: members of the Vrishni family; vasudeva-âdyâh: headed by Vasudeva; devakî-âdyâh: headed by Devakî; yadu-striyah: all the women of the Yadu dynasty;

> > sarve: all of them; vai: indeed; devatâ-prâyâh: were inhabitants of heaven; ubhayoh: of both Nanda Mahârâja and Vasudeva; api: indeed; bhârata: O Mahârâja Parîkshit; jnâtayah: the relatives; bandhu: friends; suhridah: well-wishers; ye: all of whom; ca: and; kamsam anuvratâh: even though apparently followers of Kamsa.

> > TRANSLATION

> > The inhabitants of Vrindâvana, headed by Nanda Mahârâja and including his associate cowherd men and their wives, were none but denizens of the heavenly planets, O Mahârâja Parîkshit, best of the descendants of Bharata, and so too were the descendants of the Vrishni dynasty, headed by Vasudeva, and Devakî and the other women of the dynasty of Yadu. The friends, relatives and well-wishers of both Nanda Mahârâja and Vasudeva and even those who externally appeared to be followers of Kamsa were all demigods.

> > ******

> > TEXT 64

> > etat kamsâya bhagavân

> > chas'amsâbhyetya nâradah

> > bhûmer bhârâyamânânâm

> > daityânâm ca vadhodyamam

> > Devakîetat: all these words about the Yadu family and Vrishni family; kamsâya: unto King Kamsa; bhagavân: the most powerful representative of the Supreme Personality of Godhead; s'as'amsa: informed (Kamsa, who was in doubt); abhyetya: after approaching him; nâradah: the great sage Nârada; bhûmeh: on the surface of the earth; bhârâyamânânâm: of those who were a burden; daityânâm ca: and of the demons; vadha-udyamam: the endeavor to kill.

> > TRANSLATION

> > Once the great saint Nârada approached Kamsa and informed him of how the demoniac persons who were a great burden on the earth were going to be killed. Thus Kamsa was placed into great fear and doubt.

> > ******

> > TEXTS 65-66

> > risher vinirgame kamso

> > yadûn matvâ surân iti

> > devakyâ garbha-sambhûtam

> > vishnum ca sva-vadham prati

> > devakîm vasudevam ca

> > nigrihya nigadair grihe

> > jâtam jâtam ahan putram

> > tayor ajana-s'ankayâ

> > Devakîrisheh: of the great sage Nârada; vinirgame: on the departure (after giving information); kamsah: Kamsa; yadûn: all the members of the Yadu dynasty; matvâ: thinking of; surân: as demigods; iti: thus; devakyâh: of Devakî; garbha-sambhûtam: the children born from the womb; vishnum: (accepting) as Vishnu; ca: and; sva-vadham prati: fearing his own death from Vishnu; devakîm: Devakî; vasudevam ca: and her husband, Vasudeva; nigrihya: arresting; nigadaih: by iron shackles; grihe: confined at home; jâtam jâtam: each one who was born, one after another; ahan: killed; putram: the sons; tayoh: of Vasudeva and Devakî; ajana-s'ankayâ: with the doubt that they would be Vishnu.

> > TRANSLATION

> > After the departure of the great saint Nârada, Kamsa thought that all the members of the Yadu dynasty were demigods and that any of the children born from the womb of Devakî might be Vishnu. Fearing his death, Kamsa arrested Vasudeva and Devakî and chained them with iron shackles. Suspecting each of the children to be Vishnu, Kamsa killed them one after another because of the prophecy that Vishnu would kill him.

> > ******

> > TEXT 67

> > mâtaram pitaram bhrât'n

> > sarvâms' ca suhridas tathâ

> > ghnanti hy asutripo lubdhâ

> > râjânah prâyas'o bhuvi

> > Devakîmâtaram: unto the mother; pitaram: unto the father; bhrât'n: unto brothers; sarvân ca: and anyone else; suhridah: friends; tathâ: as well as; ghnanti: they kill (as it is practically seen); hi: indeed; asu-tripah: those who envy the lives of others for their personal sense gratification; lubdhâh: greedy; râjânah: such kings; prâyas'ah: almost always; bhuvi: on the earth.

> > TRANSLATION

> > Kings greedy for sense gratification on this earth almost always kill their enemies indiscriminately. To satisfy their own whims, they may kill anyone, even their mothers, fathers, brothers or friends.

> > ******

> > TEXT 68

> > âtmânam iha sanjâtam

> > jânan prâg vishnunâ hatam

> > mahâsuram kâlanemim

> > yadubhih sa vyarudhyata

> > Devakîâtmânam: personally; iha: in this world; sanjâtam: born again; jânan: understanding well; prâk: previously, before this birth; vishnunâ: by Lord Vishnu; hatam: was killed; mahâ-asuram: a great demon; kâlanemim: by the name Kâlanemi; yadubhih: with the members of the Yadu dynasty; sah: he (Kamsa); vyarudhyata: acted inimically.

> > TRANSLATION

> > In his previous birth, Kamsa had been a great demon named Kâlanemi and been killed by Vishnu. Upon learning this information from Nârada, Kamsa became envious of everyone connected with the Yadu dynasty.

> > ******

> > TEXT 69

> > ugrasenam ca pitaram

> > yadu-bhojândhakâdhipam

> > svayam nigrihya bubhuje

> > s'ûrasenân mahâ-balah

> > Devakîugrasenam: unto Ugrasena; ca: and; pitaram: who was his own father; yadu: of the Yadu dynasty; bhoja: of the Bhoja dynasty; andhaka: of the Andhaka dynasty; adhipam: the king; svayam: personally; nigrihya: subduing; bubhuje: enjoyed; s'ûrasenân: all the states known as S'ûrasena; mahâ-balah: the extremely powerful Kamsa.

> > TRANSLATION

> > Kamsa, the most powerful son of Ugrasena, even imprisoned his own father, the King of the Yadu, Bhoja and Andhaka dynasties, and personally ruled the states known as S'ûrasena.

> > Back to the running text