> > 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 Four: The Atrocities of King Kamsa

> > ******

> > TEXT 1

> > s'rî-s'uka uvâca

> > bahir-antah-pura-dvârah

> > sarvâh pûrvavad âvritâh

> > tato bâla-dhvanim s'rutvâ

> > griha-pâlâh samutthitâh

> > s'rî-s'ukah uvâca - S'rî S'ukadeva Gosvâmî said; bahih-antah-pura-dvârah - the doors inside and outside the house; sarvâh - all; pûrva-vat - like before; âvritâh - closed; tatah - thereafter; bâla-dhvanim - the crying of the newborn child; s'rutvâ - hearing; griha-pâlâh - all the inhabitants of the house, especially the doormen; samutthitâh - awakened.

> > TRANSLATION

> > S'ukadeva Gosvâmî continued: My dear King Parîkchit, 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.

> > ******

> > TEXT 2

> > te tu tûrnam upavrajya

> > devakyâ garbha-janma tat

> > âcakhyur bhoja-râjâya

> > yad udvignah pratîkshate

> > te - all the watchmen; tu - indeed; tûrnam - very quickly; upavrajya - going before (the King); devakyâh - of Devakî; garbha-janma - the deliverance from the womb; tat - that (child); âcakhyuh - submitted; bhoja-râjâya - unto the King of the Bhojas, Kamsa; yat - of whom; udvignah - with great anxiety; pratîkshate - was waiting (for the child's birth).

> > TRANSLATION

> > 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.

> > ******

> > TEXT 3

> > sa talpât tûrnam utthâya

> > kâlo 'yam iti vihvalah

> > sûtî-griham agât tûrnam

> > praskhalan mukta-mûrdhajah

> > sah - he (King Kamsa); talpât - from the bed; tûrnam - very quickly; utthâya - getting up; kâlah ayam - here is my death, the supreme time; iti - in this way; vihvalah - overwhelmed; sûtî-griham - to the maternity home; agât - went; tûrnam - without delay; praskhalan - scattering; mukta - had become opened; mûrdha-jah - the hair on the head.

> > TRANSLATION

> > 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.

> > ******

> > TEXT 4

> > tam âha bhrâtaram devî

> > kripanâ karunam satî

> > snusheyam tava kalyâna

> > striyam mâ hantum arhasi

> > tam - unto Kamsa; âha - said; bhrâtaram - her brother; devî - mother Devakî; kripanâ - helplessly; karunam - piteously; satî - the chaste lady; snushâ iyam tava - this child will be your daughter-in-law, the wife of your future son; kalyâna - O all-auspicious one; striyam - a woman; mâ - not; hantum - to kill; arhasi - you deserve.

> > TRANSLATION

> > 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.

> > ******

> > TEXT 5

> > bahavo himsitâ bhrâtah

> > s'is'avah pâvakopamâh

> > tvayâ daiva-nisrishthena

> > putrikaikâ pradîyatâm

> > bahavah - many; himsitâh - killed out of envy; bhrâtah - my dear brother; s'is'avah - small children; pâvaka-upamâh - all of them equal to fire in brightness and beauty; tvayâ - by you; daiva-nisrishthena - as spoken by destiny; putrikâ - daughter; ekâ - one; pradîyatâm - give me as your gift.

> > TRANSLATION

> > 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.

> > ******

> > TEXT 6

> > nanv aham te hy avarajâ

> > dînâ hata-sutâ prabho

> > dâtum arhasi mandâyâ

> > angemâm caramâm prajâm

> > nanu - however; aham - I am; te - your; hi - indeed; avarajâ - younger sister; dînâ - very poor; hata-sutâ - deprived of all children; prabho - O my lord; dâtum arhasi - you deserve to give (some gift); mandâyâh - to me, who am so poor; anga - my dear brother; imâm - this; caramâm - last; prajâm - child.

> > TRANSLATION

> > 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.

> > ******

> > TEXT 7

> > s'rî-s'uka uvâca

> > upaguhyâtmajâm evam

> > rudatyâ dîna-dînavat

> > yâcitas tâm vinirbhartsya

> > hastâd âcicchide khalah

> > s'rî-s'ukah uvâca - S'rî S'ukadeva Gosvâmî said; upaguhya - embracing; âtmajâm - her daughter; evam - in this way; rudatyâ - by Devakî, who was crying; dîna-dîna- vat - very piteously, like a poor woman; yâcitah - being begged; tâm - her (Devakî); vinirbhartsya - chastising; hastât - from her hands; âcicchide - separated the child by force; khalah - Kamsa, the most cruel.

> > TRANSLATION

> > 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.

> > ******

> > SB 10.4.8

> > TEXT 8

> > tâm grihîtvâ caranayor

> > jâta-mâtrâm svasuh sutâm

> > apothayac chilâ-prishthhe

> > svârthonmûlita-sauhridah

> > tâm - the child; grihîtvâ - taking by force; caranayoh - by the two legs; jâta- mâtrâm - the newborn child; svasuh - of his sister; sutâm - the daughter; apothayat - smashed; s'ilâ-prishthhe - on the surface of a stone; sva-artha- unmûlita - uprooted because of intense selfishness; sauhridah - all friendship or family relationships.

> > TRANSLATION

> > 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.

> > ******

> > TEXT 9

> > sâ tad-dhastât samutpatya

> > sadyo devy ambaram gatâ

> > adris'yatânujâ vishnoh

> > sâyudhâshtha-mahâbhujâ

> > sâ - that female child; tat-hastât - from the hand of Kamsa; sam- utpatya - slipped upward; sadyah - immediately; devî - the form of a demigoddess; ambaram - into the sky; gatâ - went; adris'yata - was seen; anujâ - the younger sister; vishnoh - of the Supreme Personality of Godhead; sa-âyudhâ - with weapons; ashtha - eight; mahâ-bhujâ - with mighty arms.

> > TRANSLATION

> > 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.

> > ******

> > TEXTS 10&endash;11

> > divya-srag-ambarâlepa-

> > ratnâbharana-bhûshitâ

> > dhanuh-s'ûleshu-carmâsi-

> > s'ankha-cakra-gadâ-dharâ

> > siddha-cârana-gandharvair

> > apsarah-kinnaroragaih

> > upâhritoru-balibhih

> > stûyamânedam abravît

> > divya-srak-ambara-âlepa - she then assumed the form of a demigoddess, completely decorated with sandalwood pulp, flower garlands and a nice dress; ratna-âbharana-bhûshitâ - decorated with ornaments of valuable jewels; dhanuh-s'ûla-ishu-carma-asi - with bow, trident, arrows, shield and sword; s'ankha-cakra-gadâ-dharâ - and holding the weapons of Vishnu (conchshell, disc and club); siddha-cârana-gandharvaih - by the Siddhas, Câranas and Gandharvas; apsarah-kinnara-uragaih - and by the Apsarâs, Kinnaras and Uragas; upâhrita-uru-balibhih - who brought all kinds of presentations to her; stûyamânâ - being praised; idam - these words; abravît - she said.

> > TRANSLATION

> > 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.

> > ******

> > SB 10.4.12

> > TEXT 12

> > kim mayâ hatayâ manda

> > jâtah khalu tavânta-krit

> > yatra kva vâ pûrva-s'atrur

> > mâ himsîh kripanân vrithâ

> > kim - what is the use; mayâ - me; hatayâ - in killing; manda - O you fool; jâtah - has already been born; khalu - indeed; tava anta-krit - who will kill you; yatra kva vâ - somewhere else; pûrva-s'atruh - your former enemy; mâ - do not; himsîh - kill; kripanân - other poor children; vrithâ - unnecessarily.

> > TRANSLATION

> > 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.

> > ******

> > TEXT 13

> > iti prabhâshya tam devî

> > mâyâ bhagavatî bhuvi

> > bahu-nâma-niketeshu

> > bahu-nâmâ babhûva ha

> > iti - in this way; prabhâshya - addressing; tam - Kamsa; devî - the goddess Durgâ; mâyâ - Yogamâyâ; bhagavatî - possessing immense power, like that of the Supreme Personality of Godhead; bhuvi - on the surface of the earth; bahu-nâma - of different names; niketeshu - in different places; bahu-nâmâ - different names; babhûva - became; ha - indeed.

> > TRANSLATION

> > 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.

> > ******

> > TEXT 14

> > tayâbhihitam âkarnya

> > kamsah parama-vismitah

> > devakîm vasudevam ca

> > vimucya pras'rito 'bravît

> > tayâ - by the goddess Durgâ; abhihitam - the words spoken; âkarnya - by hearing; kamsah - Kamsa; parama-vismitah - was struck with wonder; devakîm - unto Devakî; vasudevam ca - and Vasudeva; vimucya - releasing immediately; pras'ritah - with great humility; abravît - spoke as follows.

> > TRANSLATION

> > 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.

> > ******

> > TEXT 15

> > aho bhaginy aho bhâma

> > mayâ vâm bata pâpmanâ

> > purushâda ivâpatyam

> > bahavo himsitâh sutâh

> > aho - alas; bhagini - my dear sister; aho - alas; bhâma - my dear brother-in-law; mayâ - by me; vâm - of you; bata - indeed; pâpmanâ - because of sinful activities; purusha-adah - a Râkshasa, man-eater; iva - like; apatyam - child; bahavah - many; himsitâh - have been killed; sutâh - sons.

> > TRANSLATION

> > 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.

> > ******

> > TEXT 16

> > sa tv aham tyakta-kârunyas

> > tyakta-jn'âti-suhrit khalah

> > kân lokân vai gamishyâmi

> > brahma-heva mritah s'vasan

> > sah - that person (Kamsa); tu - indeed; aham - I; tyakta-kârunyah - devoid of all mercy; tyakta-jn'âti-suhrit - my relatives and friends have been rejected by me; khalah - cruel; kân lokân - which planets; vai - indeed; gamishyâmi - shall go; brahma-hâ iva - like the killer of a brâhmana; mritah s'vasan - either after death or while breathing.

> > TRANSLATION

> > 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.

> > ******

> > TEXT 17

> > daivam apy anritam vakti

> > na martyâ eva kevalam

> > yad-vis'rambhâd aham pâpah

> > svasur nihatavân' chis'ûn

> > daivam - providence; api - also; anritam - lies; vakti - say; na - not; martyâh - human beings; eva - certainly; kevalam - only; yat-vis'rambhât - because of believing that prophecy; aham - I; pâpah - the most sinful; svasuh - of my sister; nihatavân - killed; s'is'ûn - so many children.

> > ******

> > TEXT 18

> > mâ s'ocatam mahâ-bhâgâv

> > âtmajân sva-kritam bhujah

> > jântavo na sadaikatra

> > daivâdhînâs tadâsate

> > mâ s'ocatam - kindly do not be aggrieved (for what happened in the past); mahâ- bhâgau - O you who are learned and fortunate in spiritual knowledge; âtmajân - for your sons; sva-kritam - only because of their own acts; bhujah - who are suffering; jântavah - all living entities; na - not; sadâ - always; ekatra - in one place; daiva-adhînâh - who are under the control of providence; tadâ - hence; âsate - live.

> > TRANSLATION

> > 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.

> > ******

> > TEXT 19

> > bhuvi bhaumâni bhûtâni

> > yathâ yânty apayânti ca

> > nâyam âtmâ tathaiteshu

> > viparyeti yathaiva bhûh

> > bhuvi - on the surface of the world; bhaumâni - all material products from earth, such as pots; bhûtâni - which are produced; yathâ - as; yânti - appear (in form); apayânti - disappear (broken or mixed with the earth); ca - and; na - not; ayam âtmâ - the soul or spiritual identity; tathâ - similarly; eteshu - among all these (products of material elements); viparyeti - is changed or broken; yathâ - as; eva - certainly; bhûh - the earth.

> > TRANSLATION

> > 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]].

> > ******

> > TEXT 20

> > yathânevam-vido bhedo

> > yata âtma-viparyayah

> > deha-yoga-viyogau ca

> > samsritir na nivartate

> > yathâ - as; an-evam-vidah - of a person who has no knowledge (about âtma-tattva and the steadiness of the âtmâ in his own identity, despite the changes of the body); bhedah - the idea of difference between body and self; yatah - because of which; âtma-viparyayah - the foolish understanding that one is the body; deha-yoga-viyogau ca - and this causes connections and separations among different bodies; samsritih - the continuation of conditioned life; na - not; nivartate - does stop.

> > TRANSLATION

> > 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.]

> > ******

> > TEXT 21

> > tasmâd bhadre sva-tanayân

> > mayâ vyâpâditân api

> > mânus'oca yatah sarvah

> > sva-kritam vindate 'vas'ah

> > tasmât - therefore; bhadre - my dear sister (all auspiciousness unto you); sva- tanayân - for your own sons; mayâ - by me; vyâpâditân - unfortunately killed; api - although; mâ anus'oca - do not be aggrieved; yatah - because; sarvah - everyone; sva-kritam - the fruitive results of one's own deeds; vindate - suffers or enjoys; avas'ah - under the control of providence.

> > TRANSLATION

> > 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.

> > ******

> > TEXT 22

> > yâvad dhato 'smi hantâsmî-

> > ty âtmânam manyate 'sva-drik

> > tâvat tad-abhimâny ajn'o

> > bâdhya-bâdhakatâm iyât

> > yâvat - as long as; hatah asmi - I am now being killed (by others); hantâ asmi - I am the killer (of others); iti - thus; âtmânam - own self; manyate - he considers; a-sva-drik - one who has not seen himself (because of the darkness of the bodily conception of life); tâvat - for that long; tat- abhimânî - regarding himself as the killed or the killer; ajn'ah - a foolish person; bâdhya-bâdhakatâm - the worldly transaction of being obliged to execute some responsibility; iyât - continues.

> > TRANSLATION

> > 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.

> > ******

> > TEXT 23

> > kshamadhvam mama daurâtmyam

> > sâdhavo dîna-vatsalâh

> > ity uktvâs'ru-mukhah pâdau

> > s'yâlah svasror athâgrahît

> > kshamadhvam - kindly excuse; mama - my; daurâtmyam - atrocious activities; sâdhavah - both of you are great saintly persons; dîna-vatsalâh - and are very kind to poor, cripple-minded persons; iti uktvâ - saying this; as'ru- mukhah - his face full of tears; pâdau - the feet; s'yâlah - his brother-in-law Kamsa; svasrah - of his sister and brother-in-law; atha - thus; agrahît - captured.

> > TRANSLATION

> > 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.

> > ******

> > TEXT 24

> > mocayâm âsa nigadâd

> > vis'rabdhah kanyakâ-girâ

> > devakîm vasudevam ca

> > dars'ayann âtma-sauhridam

> > mocayâm âsa - Kamsa released them; nigadât - from their iron shackles; vis'rabdhah - with full confidence; kanyakâ-girâ - in the words of the goddess Durgâ; devakîm - toward his sister Devakî; vasudevam ca - and his brother-in- law Vasudeva; dars'ayan - fully exhibiting; âtma-sauhridam - his family relationship.

> > TRANSLATION

> > 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.

> > ******

> > TEXT 25

> > bhrâtuh samanutaptasya

> > kshânta-roshâ ca devakî

> > vyasrijad vasudevas' ca

> > prahasya tam uvâca ha

> > bhrâtuh - toward her brother Kamsa; samanutaptasya - because of his being regretful; kshânta-roshâ - was relieved of anger; ca - also; devakî - Krishna's mother, Devakî; vyasrijat - gave up; vasudevah ca - Vasudeva also; prahasya - smiling; tam - unto Kamsa; uvâca - said; ha - in the past.

> > TRANSLATION

> > 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.

> > ******

> > TEXT 26

> > evam etan mahâ-bhâga

> > yathâ vadasi dehinâm

> > ajn'âna-prabhavâham-dhîh

> > sva-pareti bhidâ yatah

> > evam - yes, this is right; etat - what you have said; mahâ-bhâga - O great personality; yathâ - as; vadasi - you are speaking; dehinâm - about living entities (accepting material bodies); ajn'âna-prabhavâ - by the influence of ignorance; aham-dhîh - this is my interest (false ego); sva-parâ iti - this is another's interest; bhidâ - differentiation; yatah - because of such a conception of life.

> > TRANSLATION

> > 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."

> > ******

> > TEXT 27

> > s'oka-harsha-bhaya-dvesha-

> > lobha-moha-madânvitâh

> > mitho ghnantam na pas'yanti

> > bhâvair bhâvam prithag-dris'ah

> > s'oka - lamentation; harsha - jubilation; bhaya - fear; dvesha - envy; lobha - greed; moha - illusion; mada - madness; anvitâh - endowed with; mithah - one another; ghnantam - engaged in killing; na pas'yanti - do not see; bhâvaih - because of such differentiation; bhâvam - the situation in relation to the Supreme Lord; prithak-dris'ah - persons who see everything as separate from the control of the Lord.

> > TRANSLATION

> > 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.

> > ******

> > TEXT 28

> > s'rî-s'uka uvâca

> > kamsa evam prasannâbhyâm

> > vis'uddham pratibhâshitah

> > devakî-vasudevâbhyâm

> > anujn'âto 'vis'ad griham

> > s'rî-s'ukah uvâca - S'rî S'ukadeva Gosvâmî said; kamsah - King Kamsa; evam - thus; prasannâbhyâm - who were very much appeased; vis'uddham - in purity; pratibhâshitah - being answered; devakî-vasudevâbhyâm - by Devakî and Vasudeva; anujn'âtah - taking permission; avis'at - entered; griham - his own palace.

> > TRANSLATION

> > 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.

> > ******

> > TEXT 29

> > tasyâm râtryâm vyatîtâyâm

> > kamsa âhûya mantrinah

> > tebhya âcashtha tat sarvam

> > yad uktam yoga-nidrayâ

> > tasyâm - that; râtryâm - night; vyatîtâyâm - having passed; kamsah - King Kamsa; âhûya - calling for; mantrinah - all the ministers; tebhyah - them; âcashtha - informed; tat - that; sarvam - all; yat uktam - which was spoken (that Kamsa's murderer was already somewhere else); yoga-nidrayâ - by Yogamâyâ, the goddess Durgâ.

> > TRANSLATION

> > 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].

> > ******

> > TEXT 30

> > âkarnya bhartur gaditam

> > tam ûcur deva-s'atravah

> > devân prati kritâmarshâ

> > daiteyâ nâti-kovidâh

> > âkarnya - after hearing; bhartuh - of their master; gaditam - the words or statement; tam ûcuh - replied to him; deva-s'atravah - all the asuras, who were enemies of the demigods; devân - the demigods; prati - toward; krita-amarshâh - who were envious; daiteyâh - the asuras; na - not; ati-kovidâh - who were very expert in executing transactions.

> > TRANSLATION

> > 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.

> > ******

> > TEXT 31

> > evam cet tarhi bhojendra

> > pura-grâma-vrajâdishu

> > anirdas'ân nirdas'âms' ca

> > hanishyâmo 'dya vai s'is'ûn

> > evam - thus; cet - if it is so; tarhi - then; bhoja-indra - O King of Bhoja; pura- grâma-vraja-âdishu - in all the towns, villages and pasturing grounds; anirdas'ân - those who are less than ten days old; nirdas'ân ca - and those who are just over ten days old; hanishyâmah - we shall kill; adya - beginning from today; vai - indeed; s'is'ûn - all such children.

> > TRANSLATION

> > 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.

> > ******

> > TEXT 32

> > kim udyamaih karishyanti

> > devâh samara-bhîravah

> > nityam udvigna-manaso

> > jyâ-ghoshair dhanushas tava

> > kim - what; udyamaih - by their endeavors; karishyanti - will do; devâh - all the demigods; samara-bhîravah - who are afraid of fighting; nityam - always; udvigna-manasah - with agitated minds; jyâ-ghoshaih - by the sound of the string; dhanushah - of the bow; tava - your.

> > TRANSLATION

> > 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?

> > ******

> > TEXT 33

> > asyatas te s'ara-vrâtair

> > hanyamânâh samantatah

> > jijîvishava utsrijya

> > palâyana-parâ yayuh

> > asyatah - pierced by your discharged arrows; te - your; s'ara-vrâtaih - by the multitude of arrows; hanyamânâh - being killed; samantatah - here and there; jijîvishavah - aspiring to live; utsrijya - giving up the battlefield; palâyana- parâh - intent on escaping; yayuh - they fled (the fighting).

> > TRANSLATION

> > 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.

> > ******

> > TEXT 34

> > kecit prân'jalayo dînâ

> > nyasta-s'astrâ divaukasah

> > mukta-kaccha-s'ikhâh kecid

> > bhîtâh sma iti vâdinah

> > kecit - some of them; prân'jalayah - folded their hands just to please you; dînâh - very poor; nyasta-s'astrâh - being bereft of all weapons; divaukasah - the demigods; mukta-kaccha-s'ikhâh - their garments and hair loosened and scattered; kecit - some of them; bhîtâh - we are very much afraid; sma - so became; iti vâdinah - they spoke thus.

> > TRANSLATION

> > 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."

> > ******

> > TEXT 35

> > na tvam vismrita-s'astrâstrân

> > virathân bhaya-samvritân

> > hamsy anyâsakta-vimukhân

> > bhagna-câpân ayudhyatah

> > na - not; tvam - Your Majesty; vismrita-s'astra-astrân - those who have forgotten how to use weapons; virathân - without chariots; bhaya-samvritân - bewildered by fear; hamsi - does kill; anya-âsakta-vimukhân - persons attached not to fighting but to some other subject matter; bhagna-câpân - their bows broken; ayudhyatah - and thus not fighting.

> > TRANSLATION

> > 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.

> > ******

> > TEXT 36

> > kim kshema-s'ûrair vibudhair

> > asamyuga-vikatthanaih

> > raho-jushâ kim harinâ

> > s'ambhunâ vâ vanaukasâ

> > kim indrenâlpa-vîryena

> > brahmanâ vâ tapasyatâ

> > kim - what is there to fear; kshema - in a place where there is a scarcity of the ability to fight; s'ûraih - by the demigods; vibudhaih - by such powerful persons; asamyuga-vikatthanaih - by boasting and talking uselessly, away from the fighting; rahah-jushâ - who is living in a solitary place within the core of the heart; kim harinâ - what is the fear from Lord Vishnu; s'ambhunâ - (and what is the fear) from Lord S'iva; vâ - either; vana-okasâ - who is living in the forest; kim indrena - what is the fear from Indra; alpa-vîryena - he is not at all powerful (having no power to fight with you); brahmanâ - and what is the fear from Brahmâ; vâ - either; tapasyatâ - who is always engaged in meditation.

> > TRANSLATION

> > 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.

> > ******

> > TEXT 37

> > tathâpi devâh sâpatnyân

> > nopekshyâ iti manmahe

> > tatas tan-mûla-khanane

> > niyunkshvâsmân anuvratân

> > tathâ api - still; devâh - the demigods; sâpatnyât - due to enmity; na upekshyâh - should not be neglected; iti manmahe - this is our opinion; tatah - therefore; tat-mûla-khanane - to uproot them completely; niyunkshva - engage; asmân - us; anuvratân - who are ready to follow you.

> > TRANSLATION

> > 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.

> > ******

> > TEXT 38

> > yathâmayo 'nge samupekshito nribhir

> > na s'akyate rûdha-padas' cikitsitum

> > yathendriya-grâma upekshitas tathâ

> > ripur mahân baddha-balo na câlyate

> > yathâ - as; âmayah - a disease; ange - in the body; samupekshitah - being neglected; nribhih - by men; na - not; s'akyate - is able; rûdha-padah - when it is acute; cikitsitum - to be treated; yathâ - and as; indriya-grâmah - the senses; upekshitah - not controlled in the beginning; tathâ - similarly; ripuh mahân - a great enemy; baddha-balah - if he becomes strong; na - not; câlyate - can be controlled.

> > TRANSLATION

> > 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.

> > ******

> > TEXT 39

> > mûlam hi vishnur devânâm

> > yatra dharmah sanâtanah

> > tasya ca brahma-go-viprâs

> > tapo yajn'âh sa-dakshinâh

> > mûlam - the foundation; hi - indeed; vishnuh - is Lord Vishnu; devânâm - of the demigods; yatra - wherein; dharmah - religious principles; sanâtanah - traditional or eternal; tasya - of this (foundation); ca - also; brahma - brahminical civilization; go - cow protection; viprâh - brâhmanas; tapah - austerity; yajn'âh - performing sacrifices; sa-dakshinâh - with proper remuneration.

> > TRANSLATION

> > 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.

> > ******

> > TEXT 40

> > tasmât sarvâtmanâ râjan

> > brâhmanân brahma-vâdinah

> > tapasvino yajn'a-s'îlân

> > gâs' ca hanmo havir-dughâh

> > tasmât - therefore; sarva-âtmanâ - in every respect; râjan - O King; brâhmanân - the brâhmanas; brahma-vâdinah - who maintain the brahminical culture, centered around Vishnu; tapasvinah - persons who are engaged in austerities; yajn'a-s'îlân - persons engaged in offering sacrifices; gâh ca - cows and persons engaged in protecting cows; hanmah - we shall kill; havih- dughâh - because they supply milk, from which clarified butter is obtained for the offering of sacrifice.

> > TRANSLATION

> > 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.

> > ******

> > TEXT 41

> > viprâ gâvas' ca vedâs' ca

> > tapah satyam damah s'amah

> > s'raddhâ dayâ titikshâ ca

> > kratavas' ca hares tanûh

> > viprâh - the brâhmanas; gâvah ca - and the cows; vedâh ca - and the Vedic knowledge; tapah - austerity; satyam - truthfulness; damah - control of the senses; s'amah - control of the mind; s'raddhâ - faith; dayâ - mercy; titikshâ - tolerance; ca - also; kratavah ca - as well as sacrifices; hareh tanûh - are the different parts of the body of Lord Vishnu.

> > TRANSLATION

> > 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.

> > ******

> > TEXT 42

> > sa hi sarva-surâdhyaksho

> > hy asura-dvid guhâ-s'ayah

> > tan-mûlâ devatâh sarvâh

> > ses'varâh sa-catur-mukhâh

> > ayam vai tad-vadhopâyo

> > yad rishînâm vihimsanam

> > sah - He (Lord Vishnu); hi - indeed; sarva-sura-adhyakshah - the leader of all the demigods; hi - indeed; asura-dvith - the enemy of the asuras; guhâ-s'ayah - He is the Supersoul within the core of everyone's heart; tat-mûlâh - taking shelter at His lotus feet; devatâh - the demigods exist; sarvâh - all of them; sa- îs'varâh - including Lord S'iva; sa-catuh-mukhâh - as well as Lord Brahmâ, who has four faces; ayam - this is; vai - indeed; tat-vadha-upâyah - the only means of killing Him (Vishnu); yat - which; rishînâm - of great sages, saintly persons, or Vaishnavas; vihimsanam - suppression with all kinds of persecution.

> > TRANSLATION

> > 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.

> > ******

> > TEXT 43

> > s'rî-s'uka uvâca

> > evam durmantribhih kamsah

> > saha sammantrya durmatih

> > brahma-himsâm hitam mene

> > kâla-pâs'âvrito 'surah

> > s'rî-s'ukah uvâca - S'rî S'ukadeva Gosvâmî said; evam - in this way; durmantribhih - his bad ministers; kamsah - King Kamsa; saha - along with; sammantrya - after considering very elaborately; durmatih - without good intelligence; brahma-himsâm - persecution of the brâhmanas; hitam - as the best way; mene - accepted; kâla-pâs'a-âvritah - being bound by the rules and regulations of Yamarâja; asurah - because he was a demon.

> > TRANSLATION

> > 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.

> > ******

> > TEXT 44

> > sandis'ya sâdhu-lokasya

> > kadane kadana-priyân

> > kâma-rûpa-dharân dikshu

> > dânavân griham âvis'at

> > sandis'ya - after giving permission; sâdhu-lokasya - of the saintly persons; kadane - in persecution; kadana-priyân - to the demons, who were very expert at persecuting others; kâma-rûpa-dharân - who could assume any form, according to their own desire; dikshu - in all directions; dânavân - to the demons; griham âvis'at - Kamsa entered his own palace.

> > TRANSLATION

> > 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.

> > ******

> > TEXT 45

> > te vai rajah-prakritayas

> > tamasâ mûdha-cetasah

> > satâm vidvesham âcerur

> > ârâd âgata-mrityavah

> > te - all the asuric ministers; vai - indeed; rajah-prakritayah - surcharged with the mode of passion; tamasâ - overwhelmed by the mode of ignorance; mûdha- cetasah - foolish persons; satâm - of saintly persons; vidvesham - persecution; âceruh - executed; ârât âgata-mritya-vah - impending death having already overtaken them.

> > TRANSLATION

> > 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.

> > ******

> > TEXT 46

> > âyuh s'riyam yas'o dharmam

> > lokân âs'isha eva ca

> > hanti s'reyâmsi sarvâni

> > pumso mahad-atikramah

> > âyuh - the duration of life; s'riyam - beauty; yas'ah - fame; dharmam - religion; lokân - elevation to higher planets; âs'ishah - blessings; eva - indeed; ca - also; hanti - destroys; s'reyâmsi - benedictions; sarvâni - all; pumsah - of a person; mahat-atikramah - trespassing against great personalities.

> > TRANSLATION

> > 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.

> > Back to the running text