Bhagavatapurana 10.4: atha caturtho'dhyāyaḥ

10.4.1

/0 śrī-śuka uvāca
bahir-antaḥ-pura-dvāraḥ sarvāḥ pūrvavad āvṛtāḥ /
tato bāla-dhvaniṃ śrutvā gṛha-pālāḥ samutthitāḥ //

Śrī Śuka said:
All the doors of the inner and outer palace were shut as before.
Then, hearing the cry of the infant, the palace guards sprang up.

1. Sri Suka said:—All the entrances on the outer as well as in the inner apartments got closed as before; then hearing the cries of the infant, did the gaurds of the palace awake.

10.4.2

te tu tūrṇam upavrajya devakyā garbha-janma tat /
ācakhyur bhoja-rājāya yad udvignaḥ pratīkṣate //

They approached quickly and announced that birth from Devakī's womb
to the king of the Bhojas, which he had been waiting for in anxiety.

2. And in haste they sped and told Kamsa the king of Bhojas of the news of Devaki's delivery of a child, which he was expecting with fear and anxiety.

10.4.3

sa talpāt tūrṇam utthāya kālo 'yam iti vihvalaḥ /
sūtī-gṛham agāt tūrṇaṃ praskhalan mukta-mūrdhajaḥ //

Rising quickly from his bed, distraught with the thought, “This is my death,”
he rushed to the delivery room, stumbling, with his hair disheveled.

3. Up from his bed instantly started he (thinking), "It is just time to kill" [or "He is my Yama",] and in great bewilderment ran in haste with tottering steps and dishevelled hair to the room of confinement. 4. In her wretched plight the virtuous Devaki pitifully said to her brother, "This is thy daugter-in-law, O blessed brother, it is not fit that thou killest a female child".

10.4.4

tam āha bhrātaraṃ devī kṛpaṇā karuṇaṃ satī /
snuṣeyaṃ tava kalyāṇa striyaṃ mā hantum arhasi //

To him, her brother, the virtuous, wretched queen spoke piteously:
“She is your daughter-in-law, auspicious one; you must not kill a female.

10.4.5

bahavo hiṃsitā bhrātaḥ śiśavaḥ pāvakopamāḥ /
tvayā daiva-nisṛṣṭena putrikaikā pradīyatām //

Many infants blazing like fire have been slain by you, brother,
impelled by fate; let this one little girl be spared.

5. "Many children like unto fire have been killed, O brother, by thee impelled by Providence; let this one daughter be left to me".

10.4.6

nanv ahaṃ te hy avarajā dīnā hata-sutā prabho /
dātum arhasi mandāyā aṅgemāṃ caramāṃ prajām //

Indeed, I am your younger sister, wretched, my sons slain, my lord;
you ought to grant this last child, dear brother, to this unfortunate woman.”

6. "O powerful (warrior), am I not thy younger sister, helpless and deprived of all the sons? Dear brother, kindly let me have this last child, unfortunate as I am!"

10.4.7

/0 śrī-śuka uvāca
upaguhyātmajām evaṃ rudatyā dīna-dīnavat /
yācitas tāṃ vinirbhartsya hastād ācicchide khalaḥ //

Śrī Śuka said:
Though thus begged by her who embraced her daughter, weeping most piteously,
the rogue rebuked her and snatched the child from her hands.

7. Sri Suka said:—(Though) thus entreated by Devaki who cried like a most helpless creature, pressing the child to her bossom, the ruffian threatened her and snatched away the child from her hands.

10.4.8

tāṃ gṛhītvā caraṇayor jāta-mātrāṃ svasuḥ sutām /
apothayac chilā-pṛṣṭhe svārthonmūlita-sauhṛdaḥ //

Seizing by the feet that newborn daughter of his sister,
having uprooted all affection for the sake of his own interest, he dashed her against a slab of stone.

8. Having seized the new-born babe, his sister's daughter, by the two feet, all his affection eradicated by his own (cruel) purpose, he dashed it on a rock.

10.4.9

sā tad-dhastāt samutpatya sadyo devy ambaraṃ gatā /
adṛśyatānujā viṣṇoḥ sāyudhāṣṭa-mahābhujā //

Leaping up from his hands, the goddess at once ascended into the sky;
she appeared as the younger sister of Viṣṇu, with eight great arms, holding weapons,

9. At once out of his hands she flew into the sky, and now as a sister of Vishnu, became visible with her eight long arms with eight weapons.

10.4.10

divya-srag-ambarālepa- ratnābharaṇa-bhūṣitā /
dhanuḥ-śūleṣu-carmāsi- śaṅkha-cakra-gadā-dharā //

adorned with divine garlands, garments, ointments, and jewel ornaments,
bearing a bow, a trident, arrows, a shield, a sword, a conch, a discus, and a mace.

10. Adorned with celestial garlands, apparel, pigments, jewelled ornaments and armed with the bow, the trident, the arrow, the shield, the conch, the chakra and gada.

10.4.11

siddha-cāraṇa-gandharvair apsaraḥ-kinnaroragaiḥ /
upāhṛtoru-balibhiḥ stūyamānedam abravīt //

While being praised by Siddhas, Cāraṇas, Gandharvas, Apsarases, Kinnaras, and serpents,
who brought great offerings, she spoke thus:

11. Siddhas, Charanas, Gandharvas, Apsaras-women, Kinnaras and Nagas offering their presents and praises, she spoke thus.

10.4.12

kiṃ mayā hatayā manda jātaḥ khalu tavānta-kṛt /
yatra kva vā pūrva-śatrur mā hiṃsīḥ kṛpaṇān vṛthā //

“What is to be gained by killing me, fool? Indeed, the causer of your end has been born
somewhere or other, your ancient enemy; do not harm the wretched in vain!”

12. "O fool, what wouldst thou gain by killing me? Thy destroyer is indeed born somewhere (else) and he is thy former enemy: do not in vain kill helpless creatures."

10.4.13

iti prabhāṣya taṃ devī māyā bhagavatī bhuvi /
bahu-nāma-niketeṣu bahu-nāmā babhūva ha //

Having thus addressed him, the goddess, the divine creative power,
became known by many names at many shrines throughout the earth.

13. Having thus spoken to him, the highly glorious Goddess Maya (vanished out of sight). Now she bears many names and is worshipped in many different shrines of fame.

10.4.14

tayābhihitam ākarṇya kaṃsaḥ parama-vismitaḥ /
devakīṃ vasudevaṃ ca vimucya praśrito 'bravīt //

Hearing what was spoken by her, Kaṃsa was exceedingly amazed;
releasing Devakī and Vasudeva, he spoke with humility:

14. On hearing what she said, Kamsa was quite astounded, set Devaki and Vasudeva at liberty and in humility said to them.

10.4.15

aho bhaginy aho bhāma mayā vāṃ bata pāpmanā /
puruṣāda ivāpatyaṃ bahavo hiṃsitāḥ sutāḥ //

“Alas, sister! Alas, brother-in-law! Ah, by me, a sinner,
like a man-eater killing his own offspring, many sons have been slain!

15. "Alas! O sister! O brother! by me, a wicked creature like a cannibal eating his own child, many sons have been slaughtered.

10.4.16

sa tv ahaṃ tyakta-kāruṇyas tyakta-jñāti-suhṛt khalaḥ /
kān lokān vai gamiṣyāmi brahma-heva mṛtaḥ śvasan //

Devoid of compassion, having abandoned kin and friends, a rogue—
to what worlds shall I go, like a killer of a brāhmaṇa, dead even while breathing?

16. "For being such, for being destitute of mercy, for having despised my relations and friends and for having been so wicked I am dead while alive: what hellish regions I shall like a murderer of a brahmin have to fall into! 17. "Not only mortal men, but the Deity, too speaks untruth trusting to whose word I, the sinful creature, killed the babes of my sister!

10.4.17

daivam apy anṛtaṃ vakti na martyā eva kevalam /
yad-viśrambhād ahaṃ pāpaḥ svasur nihatavāñ chiśūn //

Even fate speaks falsely, not only mortals—
relying on whose words, a sinner, I slaughtered my sister’s infants!

10.4.18

mā śocataṃ mahā-bhāgāv ātmajān sva-kṛtaṃ bhujaḥ /
jāntavo na sadaikatra daivādhīnās tadāsate //

Do not grieve, highly fortunate ones, for your sons; they reap their own deeds.
Living beings, dependent on fate, do not remain together forever.

18. "O blessed brother and sister, do not sorrow for the sons that are lost: for, creatures enjoy the fruit of their own action and they are not always together in the same place: for they are ever in the power of Providence.

10.4.19

bhuvi bhaumāni bhūtāni yathā yānty apayānti ca /
nāyam ātmā tathaiteṣu viparyeti yathaiva bhūḥ //

Just as earthly objects come and go upon the earth,
so this self within them undergoes no change, just like the earth itself.

19. As the earthly creatures on earth come and go, so does not Atman undergo change, though present in them.

10.4.20

yathānevaṃ-vido bhedo yata ātma-viparyayaḥ /
deha-yoga-viyogau ca saṃsṛtir na nivartate //

To one who does not know this, there is distinction, whence arises misapprehension of the self,
and the union and separation from bodies; the cycle of rebirth does not cease.

20. Of that person who does not perfectly understand it in this way and consequently thinks of difference contrary to the nature of Atman, the death and the birth in relation to the body and the Samsara (series of sufferings) do not come to an end.

10.4.21

tasmād bhadre sva-tanayān mayā vyāpāditān api /
mānuśoca yataḥ sarvaḥ sva-kṛtaṃ vindate 'vaśaḥ //

Therefore, good woman, do not grieve for your sons,
even though slain by me, for everyone experiences his own deeds, helpless.

21. "O my blessed sister, therefore do not grieve for thy sons though killed by me; for, every one inevitably reaps the fruit of his own action.

10.4.22

yāvad dhato 'smi hantāsmī- ty ātmānaṃ manyate 'sva-dṛk /
tāvat tad-abhimāny ajño bādhya-bādhakatām iyāt //

As long as one devoid of true vision thinks of oneself, ‘I am slain’ or ‘I am the slayer,’
so long does that ignorant, conceited person enter the state of victim and oppressor.

22. "A person remains attached to his body in his ignorance and the subject or object of wrong-doing, so long as he does not see his own real self and thinks himself the killed or a killer.

10.4.23

kṣamadhvaṃ mama daurātmyaṃ sādhavo dīna-vatsalāḥ /
ity uktvāśru-mukhaḥ pādau śyālaḥ svasror athāgrahīt //

Forgive my wickedness, you who are virtuous and kind to the wretched!”
Having spoken thus with tears on his face, the brother-in-law then grasped the feet of his sister and her husband.

23. "O righteous persons, affectionate to those who are of poor sense, do you forgive me for my wickedness"; so saying, flooding his face with tears he took hold of the feet of his sister and brother-in-law.

10.4.24

mocayām āsa nigaḍād viśrabdhaḥ kanyakā-girā /
devakīṃ vasudevaṃ ca darśayann ātma-sauhṛdam //

Convinced by the girl’s words, he freed Devakī and Vasudeva
from their shackles, displaying his genuine affection.

24. Having recovered his confidence at the words of the female babe, he released Devaki and Vasudeva, taking off the chains and showing his affection for them.

10.4.25

bhrātuḥ samanutaptasya kṣānta-roṣā ca devakī /
vyasṛjad vasudevaś ca prahasya tam uvāca ha //

Her anger pacified toward her repentant brother, Devakī let it go;
and Vasudeva, laughing gently, said to him:

25. Devaki had her anger pacified towards her brother who was full of regret and penitent and gave him leave to go; and Vasudeva laughed and said to him.

10.4.26

evam etan mahā-bhāga yathā vadasi dehinām /
ajñāna-prabhavāhaṃ-dhīḥ sva-pareti bhidā yataḥ //

“It is just so, highly fortunate one, as you say regarding embodied beings:
the ego-notion arises from ignorance, from which stems the distinction of ‘self’ and ‘other.’

26. O blessed one (O most wicked one), it is even so as you say; Ahankara on the part of creatures has its origin in ignorance

and it is the cause of the notion of difference as “Mine” and as “Another’s”.

10.4.27

śoka-harṣa-bhaya-dveṣa- lobha-moha-madānvitāḥ /
mitho ghnantaṃ na paśyanti bhāvair bhāvaṃ pṛthag-dṛśaḥ //

Filled with grief, joy, fear, hatred, greed, delusion, and pride,
those who see difference do not perceive that the Lord destroys one being through others.”

27. Men wanting in correct knowledge, being full of sorrow, joy, fear, hatred, greed, folly and pride do not see the self-existent Lord who puts an end to things through their mutual action prompted by those feelings and passions.

10.4.28

/0 śrī-śuka uvāca
kaṃsa evaṃ prasannābhyāṃ viśuddhaṃ pratibhāṣitaḥ /
devakī-vasudevābhyām anujñāto 'viśad gṛham //

Śrī Śuka said:
Kaṃsa, thus purely addressed by the two who were pleased with him,
and permitted by Devakī and Vasudeva, entered his house.

28. Sri Suka said:—Thus truthfully spoken to by Vasudeva and Devaki free from anger, Kamsa took leave of them and retired into his palace.

10.4.29

tasyāṃ rātryāṃ vyatītāyāṃ kaṃsa āhūya mantriṇaḥ /
tebhya ācaṣṭa tat sarvaṃ yad uktaṃ yoga-nidrayā //

When that night had passed, Kaṃsa summoned his ministers
and recounted to them all that had been spoken by Yoga-nidrā.

29. When that night passed, Kamsa called his ministers together and told them all that had been said by Yoganidra (Durga).

10.4.30

ākarṇya bhartur gaditaṃ tam ūcur deva-śatravaḥ /
devān prati kṛtāmarṣā daiteyā nāti-kovidāḥ //

Hearing what their master said, the enemies of the gods,
the Daityas, who harbored resentment against the gods and were not very wise, said to him:

30. On hearing what their Chief said, the enemies of the gods, cherishing deep revenge towards them and having no ripe sense, all being the sons of Diti, said to him.

10.4.31

evaṃ cet tarhi bhojendra pura-grāma-vrajādiṣu /
anirdaśān nirdaśāṃś ca haniṣyāmo 'dya vai śiśūn //

“If that is so, lord of the Bhojas, then in cities, villages, cow-settlements, and the like,
we shall slay today all infants who are within ten days old or beyond ten days.

31. “If it is so, O ruler of Bhojas, we shall now kill all children, even babes of ten days or less, dwelling in cities, towns, villages, hamlets and other places.

10.4.32

kim udyamaiḥ kariṣyanti devāḥ samara-bhīravaḥ /
nityam udvigna-manaso jyā-ghoṣair dhanuṣas tava //

What will the gods accomplish by their efforts, timid in battle as they are,
their minds constantly agitated by the twang of your bowstring?

32. The gods are cowards on the battle field; what could they do with all their endeavours? They are always full of fear, especially when they hear the twangings of thy bow.

10.4.33

asyatas te śara-vrātair hanyamānāḥ samantataḥ /
jijīviṣava utsṛjya palāyana-parā yayuḥ //

Struck on all sides by showers of arrows as you shot them,
wishing to live, they abandoned [the field] and took to flight.

33. When you discharged arrows (from thy bow), the gods beaten on all sides, and anxious to escape with life, took to flight.

10.4.34

kecit prāñjalayo dīnā nyasta-śastrā divaukasaḥ /
mukta-kaccha-śikhāḥ kecid bhītāḥ sma iti vādinaḥ //

Some dwellers of heaven, wretched, folded their hands and cast down their weapons;
others, with their waistcloths and topknots undone, said, ‘We are terrified!’

34. Some of the gods in their wretched plight stood with joined hands before him, laying down their weapons and missiles; some had not tied up their cloth and hair falling in disorder; and some full of fright spoke as follows.

10.4.35

na tvaṃ vismṛta-śastrāstrān virathān bhaya-saṃvṛtān /
haṃsy anyāsakta-vimukhān bhagna-cāpān ayudhyataḥ //

You do not slay those who have forgotten their weapons and missiles, who have lost their chariots, are overcome with fear,
turned away and engaged with others, with broken bows, or not fighting.

35. Thou dost not strike at those who forget the use of their weapons, or fall from their chariot, or, are in a state of fear, or attending to something else, or stand with their weapons broken, not offering to fight.

10.4.36

kiṃ kṣema-śūrair vibudhair asaṃyuga-vikatthanaiḥ /
raho-juṣā kiṃ hariṇā śambhunā vā vanaukasā /
kim indreṇālpa-vīryeṇa brahmaṇā vā tapasyatā //

What is the use of the gods, who are valiant only in times of safety, boasting when there is no battle?
What is the use of Hari, who dwells in hiding, or Śambhu, who lives in the forest?
What is the use of Indra, of little valor, or Brahmā, who practices austerities?

36. Why should there be any fear of the gods who are heroes in peace, boastful in places other than the battle field? What attention does Hari who lies in concealment, or Sambhu (dwelling in the forest) deserve? Of what account is Indra of poor strength or Brahma given to *tapas*?

10.4.37

tathāpi devāḥ sāpatnyān nopekṣyā iti manmahe /
tatas tan-mūla-khanane niyuṅkṣvāsmān anuvratān //

Even so, we believe that the gods, being our rivals, are not to be disregarded;
therefore, employ us, your devoted followers, to dig up their roots.

37. Still we think the gods are not to be neglected being enemies by nature; therefore command us, thy obedient servants, to pull them by the root.

10.4.38

yathāmayo 'ṅge samupekṣito nṛbhir na śakyate rūḍha-padaś cikitsitum /
yathendriya-grāma upekṣitas tathā ripur mahān baddha-balo na cālyate //

Just as a disease in the body, neglected by men, cannot be cured once it has taken firm root,
and just as the senses cannot be checked once neglected, so a great enemy whose strength has grown cannot be shaken.

38. Just as a disease in the body, if neglected, strikes deep roots and becomes impossible for men to cure; just as the senses if neglected become unmanagable, so the enemy if neglected grows in strength and becomes difficult to be shaken.

10.4.39

mūlaṃ hi viṣṇur devānāṃ yatra dharmaḥ sanātanaḥ /
tasya ca brahma-go-viprās tapo yajñāḥ sa-dakṣiṇāḥ //

For Viṣṇu is the root of the gods, in whom eternal dharma resides;
and the brāhmaṇas, the Veda, the cows, austerities, and sacrifices with fees are his [foundation].

39. Vishnu is indeed the root (main support) of the gods and where He is, there the eternal Dharma thrives; and the root of that Dharma are the Vedas, cows, brahmins, *tapas*, the sacrificial performances together with *dakshina*.

10.4.40

tasmāt sarvātmanā rājan brāhmaṇān brahma-vādinaḥ /
tapasvino yajña-śīlān gāś ca hanmo havir-dughāḥ //

Therefore, O king, with all our might let us kill the brāhmaṇas who expound the Veda,
the ascetics devoted to sacrifice, and the cows that yield oblations.

40. Therefore, we shall by all means, O king, slay brahmins versed in the Vedas, those that are engaged in *tapas* and sacrificial duties and the cows that yield all the material for offerings.

10.4.41

viprā gāvaś ca vedāś ca tapaḥ satyaṃ damaḥ śamaḥ /
śraddhā dayā titikṣā ca kratavaś ca hares tanūḥ //

The brāhmaṇas, the cows, the Vedas, austerity, truth, self-restraint, tranquility,
faith, compassion, forbearance, and sacrifices are the limbs of Hari.

41. Brahmins, cows, Vedas, tapas, truthfulness, control of senses, serenity of mind, faith, kindness, endurance, sacrificial acts are all bodies (the abode) of Hari.

10.4.42

sa hi sarva-surādhyakṣo hy asura-dviḍ guhā-śayaḥ /
tan-mūlā devatāḥ sarvāḥ seśvarāḥ sa-catur-mukhāḥ /
ayaṃ vai tad-vadhopāyo yad ṛṣīṇāṃ vihiṃsanam //

For he is the ruler of all the gods, the foe of the Asuras, dwelling in the cave [of the heart];
all the deities, together with Śiva and the four-faced Brahmā, have him as their root.
This indeed is the means to destroy him: the destruction of the ṛṣis.”

42. He is indeed the Supreme Lord of all the gods, hater of Asuras, present in every heart; and on His support stand all the gods with the great rulers, the four-faced also included: this is indeed the means of getting rid of him; i.e., the persecutions of Rishis.

10.4.43

/0 śrī-śuka uvāca
evaṃ durmantribhiḥ kaṃsaḥ saha sammantrya durmatiḥ /
brahma-hiṃsāṃ hitaṃ mene kāla-pāśāvṛto 'suraḥ //

Śrī Śuka said:
Thus deliberating with his evil ministers, the evil-minded demon Kaṃsa, bound by the noose of time, deemed the slaughter of Brahmins to be his benefit.

43. Sri Suka said:—Having thus conferred with his wicked councillors, the evil-minded Kamsa, an Asura caught in the net of Yama, thought the slaughter of brahmins to be the most effective course.

10.4.44

sandiśya sādhu-lokasya kadane kadana-priyān /
kāma-rūpa-dharān dikṣu dānavān gṛham āviśat //

Having commanded those Dānavas who delighted in slaughter and could assume forms at will to torment the virtuous people throughout the directions, he entered his palace.

44. Having given orders for freely harassing the righteous to the Danavas, who are naturally fond of war and capable of putting on any guise, Kamsa retired into his palace.

10.4.45

te vai rajaḥ-prakṛtayas tamasā mūḍha-cetasaḥ /
satāṃ vidveṣam ācerur ārād āgata-mṛtyavaḥ //

Possessed of the nature of passion, their minds deluded by darkness, with their death drawing near, they practiced malice toward the virtuous devotees.

45. Constituted they are indeed of Rajoguna with their sense clouded by Tamoguna and their own death imminent they did

cherish intense hatred towards righteous people.

10.4.46

āyuḥ śriyaṃ yaśo dharmaṃ lokān āśiṣa eva ca /
hanti śreyāṃsi sarvāṇi puṃso mahad-atikramaḥ //

Transgression against an exalted devotee destroys a person's lifespan, prosperity, fame, dharma, heavenly realms, blessings, and all spiritual welfare.

46. The lease of life, prosperity, glory, righteousness, the regions to be attained to and other blessings also and all successes of man are cut short by the violation of the great.