Chapter 1 - Introduction: Kaṃsa kills Devakī’s Sons

[Sanskrit text for this chapter is available]

The King (Parīkṣit) said:

1. Your worship has been pleased to narrate the detailed account of the Lunar and Solar dynasties and also the extremely wonderful exploits of kings, born in both these families.

2. (You have also described) especially the race of Yadu, of extremely pious nature. Oh the best of Sages! Do you now be pleased to describe to us the great deeds of Lord Viṣṇu who incarnated in his family, along with his part-manifestation (aṃśa viz. Balarāma).

3. Please recount to us in details all those deeds that the Almighty Lord, the Maker (Protector) and the Soul of all beings, performed after incarnating in Yadu’s race.

4. What man other than a slaughterer will desist from (listening to) the recital of the excellent attributes of Lord Kṛṣṇa, of auspicious glory—glory constantly sung by those who are freed from the influence of desires (and are liberated), a specific remedy for (release from) saṃsāra, and extremely pleasant to the ears and the mind.

5. Using Him (Kṛṣṇa) as a raft, my grandfathers (i.e. grandfather Arjuna and granduncles such as Yudhiṣṭhira), crossed the ocean in the form of the Kaurava army, so difficult to tide over, due to its being infested with monstrous whales in the form of unrivalled (chariot-riding) warriors like Bhīṣma and others, the vanquishers of even celestials in battles, contemptuously treating it (the ocean-like army) like a (shallow) depression caused by a calf’s hoof.

6. And armed with a discus (Sudarśana), He entered the womb of my mother (Uttarā) who sought his refuge and protected this body of mine—the seed for the continuity of the races of Kurus and Pāṇḍavas—while it (my body) was being scorched by the missile (Brahmāstra) discharged by Aśvatthāman, Droṇā’s son.

7. Oh learned sage, be pleased to recount to me (for my benefit), the glorious exploits of him (Kṛṣṇa) who has assumed human form through his Māyā-power, and who pervades all embodied beings internally and externally, and who, as an Inner Controller and as a Destroyer (Time-Spirit)—severally dispenses Liberation to the spiritually-minded (“inner-seers”) and death, i.e. saṃsāra, to those with worldly propensities.

8. Balarāma alias Saṅkarṣaṇa was (first) stated by you to be the son of Rohiṇī (vide supra 9.24.46). How could he be connected with the womb of Devakī (vide supra 9.24.54) without assuming another body?

9. Why for did glorious Mukunda (Lord Kṛṣṇa) migrate from his father’s residence to Vraja? Where (in what places) did the Lord of Sātvatas (gods or a clan of Yadus) settle down with his kinsmen?

10. What were the activities (lit. did he do) of Keśava while residing at Vraja, as well as in Mathurā, the city founded by demon Madhu? Why did he personally kill Kaṃsa, his mother’s brother who, as such, did not deserve it.

11. After assuming human body, for how many years did he stay at Dvārakā along with Vṛṣṇis (Yādavas)? How many were the consorts of the Lord?

12. Oh Omniscient Sage! It behoves you to describe in details to me, a faithful devotee, this and every other deed performed by Kṛṣṇa.

13. Though I have given up even drinking of water in this (life-long) fast, this extremely unbearable hunger does not torment me, as I drink the nectar of Hari’s stories flowing from the moon-lotus in the form of your mouth.

Sūta said:

14. Oh Śaunaka, having listened to the laudable inquiry, the worshipful son of Vyāsa (Śuka) who was the foremost among the votaries of viṣṇu, complimented king Parīkṣit (one protected by Viṣṇu) and commenced to extol the life and episodes of Lord Kṛṣṇa, which destroy the sins and impurities of Kali (Or which remove the miseries of saṃsāra.)

Śrī Śuka said:

15. Oh foremost among saintly kings! Your mind has been properly directed, inasmuch as the utmost and firmest devotion to the stories of Vāsudeva has been engendered in you.

16. Inquiries about the stories of Vāsudeva certainly purify all the three persons concerned, namely, the reciter, the inquirer and the members of the audience, just as water washing his feet i.e. the Gaṅgā (Or the water washing Śālagrāma) purifies all.

17. Mother Earth which was overburdened with the crushing weight of millions and millions of the hosts of Daityas who assumed the guise of arrogant kings, sought refuge to god Brahmā.

18. Taking the form of a depressed and piteously lowing cow and with her face overflowing with tears, she approached god Brahmā’s presence and represented to him her grievous plight.

19. Realizing the piteous condition of the earth, god Brahmā accompanied by the three-eyed god Śiva and other gods, came to the shore of the milky ocean, along with her.

20. After reaching there, he with perfect concentration of mind, praised in terms of the Puruṣa-Śūkta the Supreme Person, the Lord of the world, the god of gods, the absolutely blissful Enjoyer of sacrifices.

21. Listening to the voice uttered in the sky while he was meditating (upon the Lord), god Brahmā spoke out to the celestials, “Oh immortals, hear from me the words of the Supreme Person and comply immediately with them. Let there be no delay.”

22. The affliction of Mother Earth was already understood by the Supreme Person before we appealed to him. You should now take birth in the Yadu Clan, in your partmanifestation, while the Lord of gods will walk over the earth, reducing its burden through his potency called Time.

23. The glorious Supreme Lord will directly manifest Himself in the house of Vasudeva. Let the heavenly damsels be born (on the earth) to minister to his pleasures.

[Bhāgavata Candrikā’s text adds:]

23(A). As commanded by him, let the sages be made to assume the form of cattle for the purpose of propitiating Lord Viṣṇu by yielding him milk, Oh gods.

24. The self-effulgent thousand-faced Lord Śeṣa imbued with a part ofVāsudeva, will be born as the elder brother, with a view to catering to his pleasures.

25. The divine Yoga-Māyā of Viṣṇu who has deluded the world, has been commanded to take birth in part-manifestation for fulfilling his mission.”

Śrī Śuka said:

26. Having directed the hosts of gods in this way, and consoling the Earth in reassuring words, god Brahrnā, the Ruler of Prajāpatis, repaired to his exalted region.

27. In former times, Śūrasena, the chief of the Yadu clan, ruled over the territories of Mathurā and Śūrasena, while residing in the city of Mathurā.

28. Thenceforth, Mathurā became the metropolis of all kings of the Yādava dynasty. In that city, the glorious Lord Hari ever exhibits his presence in a special way.

29. In that city, on one occasion, Vasudeva,son of Śūra, whose marriage with Devakī was celebrated, ascended the chariot with his newly wedded wife, to proceed to his place after marriage.

30. Kaṃsa, the son of Ugrasena, being desirous of pleasing his sister (cousin), took over the reins of the horses, surrounded by hundreds of gold-plated chariots.

31-32. At the time of departure, Devaka who was fond of his daughter, gave, as wedding presents, four hundred elephants caparisoned with gold chains, fifteen thousand horses, eighteen hundred chariots and two hundred comely maidservants, adorned with gold ornaments.

33. As the procession of the bride and the bridegroom started, conchs, clarionets, drums and kettle-drums were sounded simultaneously in the most auspicious manner.

34. On the way, an incorporeal voice from the sky addressed Kaṃsa who was holding the reins: “Oh foolish fellow, the eighth son from the womb of her whom you are conducting, shall slay you”.

35. Being thus warned, the wicked sinful fellow, who was a disgrace to the Bhoja family, with a sword in hand, seized his sister by her braids of hair and proceeded to kill her.

36. The great-souled Vasudeva pleaded in conciliatory terms with the cruel, shameless perpetrator of disgraceful deeds.

Vasudeva urged:

37. You possess virtues extolled by the brave and are the glory to the Bhoja family. As such how is it that you (attempt to) kill your sister on the festive occasion of her marriage.

38. (If you say that you are doing so as a precautionary measure), death is born along with the body of all creatures, Oh warrior! Death is inevitable to all creatures, whether it may be today or at the end of hundred years.

39. When the body is on the point of dissolving in five component-Elements (i.e. at the time of death), the Soul residing in it automatically, under the force of his karmas (as good as) obtains another body and quits his previous frame.

40. Just as a man while walking, stands with his one foot established on the earth, while the other paces forward, or just as a caterpillar leaves the (previous) blade of grass only when it catches the hold of another, similarly does an embodied being, caught in the current of karmas.

41. Just as a person whose mind is obsessed with a strong desire, and who is mentally brooding over the objects of his desires, with his mind deeply impressed by what he has seen or heard, seems to realize it in dreams, and identifies himself with it, for getting himself (his body in the waking state). So does the soul attain his new body quitting the old one.

42. To whatever modification of five bhūtas created by Māyā that the mind consisting of various emotions and passions feels impelled by destiny, and flows to it, and is attached at the time of death, the soul abiding in the body identifies itself with it and passes into that form along with the mind.

42a. Being impelled by Destiny, the mind, consisting of emotions and passions, feels impelled to, flows to and is attached to (at the time of death) whatever modifications of the five Bhūtas created by Māyā, the soul abiding in the body identifies itself with that form, and passes into it along with the mind.

43. Just as a luminous body (e.g. the Sun or the Moon) which, when reflected in water in an earthen container, appears to move or change according to the speed of the wind that ruffles the liquid reflecting medium (though actually—the original luminary—does not shake), so does the embodied soul, through attachment, enter the bodies or forms created by his own Māyā and is overcome with delusion.

44. Therefore, a person being so conditioned but seeking his own welfare, should not do wrong to anyone. For there is fear to the wrong-doers from others (such as god of death, the person wronged etc.).

45. This poor girl, your younger sister, is just like a daughter to you (or a lifeless doll). It does not become you who are kind to the helpless, to kill her who has just completed the marriage rites.

Śrī Śuka continued:

46. Oh descendant of Kuru! Even though admonished with conciliatory words and words inspiring fear (of dire consequences), the relentless Kaṃsa, following the ways of demons, did not desist (from his determination).

47. Observing his firm determination (to kill Devakī), Vasudeva thought for a while how to avert this imminent danger for the time being, and devised the following expedient for it.

48. (He thought to himself:) “An intelligent person should try to avert death to the utmost limit of his intellectual and physical abilities. So if, despite these, it could not be warded off, no blame will be attached to him.

49. I shall rescue this helpless girl by promising in exchange handing over of her sons to Death (viz. Kaṃsa who is going to kill them), provided the sons are born or he (Kaṃsa) does not die in the meanwhile.

50. Or might not the contrary take place (i.e. my son might kill him), unscrutable are the ways of the Providence; for the imminent may be averted and what is averted may happen again.

51. Just as, in a forest conflagrations, there is no apparent cause (except Fate) for its coming in contact with a particular tree or remaining aloof from another, so also in the case of a created being, the cause of its being—associated or dissociated with a particular body is very difficult to be comprehended.”

52. Having carefully considered (this problem) to the best of his intellectual capacity, Vasudeva respectfully addressed the wicked fellow, with (apparently) great esteem.

53. Simulating a blooming lotus-like (cheerful) countenance, in spite of his heart full of pain, he smilingly spoke to that hard-hearted and shameless fellow.

Vasudeva said:

54. Oh gentle-natured Kaṃsa! There is certainly no fear to you from this girl as has been intimated to you by the incorporeal voice from the sky. I shall handover to you her sons from whom you apprehend danger.

Śrī Śuka said:

55. Kaṃsa, who properly understood the significance of Vasudeva’s words, desisted from killing his sister (Devakī). Even Vasudeva who was pleased, extolled him and entered his palace.

56. After a lapse of time, in due course, Devakī who was devoted to the Lord who is the soul of all deities and was permeated with the divinities, gave birth to eight sons and a daughter, one every year.

57. Vasudeva who (by nature) was intensely agitated to act falsely, handed over with great pains his first born son, Kīrtimān, to Kaṃsa.

58. What is there which a truthful person (like Vasudeva) cannot endure? Is there anything which the knowers of the truth (that the Lord alone is the reality) long for? (Did Vasudeva think that Kaṃsa would spare his child when handed over personally? No.). There is nothing which the wicked would not do. (How is it that Devakī parted with the child?) What thing would they not sacrifice who cherish Hari in their hearts?

59. Seeing the equanimity and firmness in truth of Vasudeva Kaṃsa was highly pleased with him and spoke to him smilingly: Oh King.

60. “Let this boy return (to his mother) as there is no danger from him to me, as my death has been ordained from your eighth child.”

61. Taking back his son in compliance of Kaṃsa’s words, Vasudeva returned home. He was however not happy over the words of that wicked Kaṃsa of uncontrolled mind.

[Additional verse in Padaratnāvalī’s text:]

61(A). Then the divine sage Nārada, the son of Brahmā, called upon Kaṃsa, and conferring with him privately spoke as follows.

62-63. “Whatever cowherds of whom Nanda is the chief, there are in Vraja and again all their women and all Vṛṣṇis headed by Vasudeva and Yādava women of whom Devakī is the foremost—all the kinsmen, relations and friends of both Nanda and Vasudeva who are loyal to Kaṃsa—are mostly gods.: (while) those who are the followers of Kaṃsa.

[Bhāgavata Candrikā’s text adds:]

63(A). Are verily all asuras who trouble the world.”

64. (Considering that the Lord would not incarnate earlier by Kaṃsa’s such peaceful attitude) Nārada approached Kaṃsa and advised him as above, apprising him of the endeavours made (by god Brahmā and others) for the annihilation of Daityas who became a burden to the earth.

65. On the departure of the sage, Kaṃsa looked upon all Yadus as gods and every child born of Devakī as Viṣṇu intent upon slaying himself.

66. Fettering Devakī and Vasudeva in chains, he imprisoned them in their house and killed every new-born child, fearing him to be god Viṣṇu.

67. Generally, the kings on the earth who are covetous and thirsty after the lives of others, kill their mother, father, brothers and all friends as well.

68. Realising himself to be the great asura Kālanemi whom Viṣṇu had formerly killed, born here again, he commenced hostilities with Yādavas.

69. Being endowed with enormous power, he arrested his father Ugrasena, the king of Yādavas, Bhojas and Andhakas and took over the government of the Śūrasena region.