The Bhagavata Purana

by G. V. Tagare | 1950 | 780,972 words | ISBN-10: 8120838203 | ISBN-13: 9788120838208

This page describes Yoga-Maya’s Prophecy and Kamsa’s Order to Slaughter all Children which is chapter 4 of the English translation of the Bhagavata Purana, one of the eighteen major puranas containing roughly 18,000 metrical verses. Topics include ancient Indian history, religion, philosophy, geography, mythology, etc. The text has been interpreted by various schools of philosophy. This is the fourth chapter of the Tenth Skandha of the Bhagavatapurana.

Chapter 4 - Yoga-Māyā’s Prophecy and Kaṃsa’s Order to Slaughter all Children

[Sanskrit text for this chapter is available]

Śrī Śuka said:

1. (After the return of Vasudeva) all the gates of the outer and inner apartments became closed as before. Hearing the cry of the baby, the palace guards became wide-awake.

2. They, on their part, (promptly and) hastily approached Kaṃsa, the King of Bhojas, and reported (to him) Devakī’s delivery of that (eighth) child which he was expecting anxiously.

3. Springing up hurriedly from the bed and bewildered at the thought that that (child) was his (veritable god of) death, he, with tottering steps and dishevelled hair, rushed hastily to (Devakī’s) lying-in-room.

4. To her brother (Kaṃsa), the pious, divine, (yet) miserable lady piteously addressed. “This is your daughter- in-law, Oh blessed brother. She may be the eighth child (but) it is not proper that you should kill a female (child).

5. Dear Brother! Impelled as you were by Destiny, a number of my children brilliant like fire, were killed by you. Be pleased to give (spare) this one daughter to me.

6. Oh mighty king! Am I not your miserable younger sister who am bereaved of all my sons? Unfortunate as I am, it behoves you, Oh dear brother, to spare this last child for me”.

Śrī Śuka said:

7. (Although) he was thus implored by Devakī while hugging the child to her bosom and weeping piteously like a most helpless woman, the wicked fellow sternly rebuked her and snatched away the baby from her.

8. His affection (for the sister and niece) being uprooted (superseded) by his (vile) self-interest, he seized the new-born daughter of his sister by her feet and dashed her against the surface of a slab.

9. Flying off from (the grip of) of hands, she rose up to the sky and (stationing herself in the sky), the younger sister of Kṛṣṇa manifested herself as a goddess with eight mighty arms wielding weapons.

10. She was adorned with heavenly garlands, garments, pigments, jewelled ornaments and wielded (in her arms) a bow, a spear, an arrow, a shield, a sword, a conch, a discus and a mace.

11. She was being praised by Siddhas, Cāraṇas, Gandharvas, Apsaras (divine damsels), Kinnaras and serpents who offered her rich, sumptuous presents. She spoke:

12. “You dunce! What have you gained by killing me? Your destroyer, your adversary in the former birth, is born somewhere (in an unknown place). Do not unnecessarily kill helpless, innocent children.”

13. Having warned him thus, the goddess (disappeared). The venerable goddess Māyā is known under many names and is worshipped in many shrines, bearing different names.

14. Kaṃsa was extremely flabbergasted to hear her pronouncement. He set Vasudeva and Devakī at liberty and apologised in humility:

15. “Alas! My sister! Oh my brother-in-law! Like a cannibal preying on his own child, many a son of yours has been killed by me, a wicked sinner.

16. For being so, (a sinner) bereft of mercy, for disowning my friends and relatives, for being virtually dead though breathing (merely alive), I do not know to what infernal region I shall be taken as in the case of a slayer of Brāhmaṇas.

17. Not only mortals but even the celestials also speak untruth. Putting faith in them, I, a wicked sinner, killed my sister’s children.

18. Oh high-souled ones! Do not lament for your sons who reaped the fruit of their previous deeds. Creatures are at the mercy of the Providence. They do not live or are not together (at the same place) for ever.

19. Just as in this world earthen articles are created out of and (after destruction) become one with the earth, but the earth itself persists (unmodified), similarly in the process of creation and destruction of physical bodies the Soul undergoes no modifications.

20. Misapprehension about the nature of the Soul arises in him who does not understand the Reality as it is. That leads to the notion of difference (contrary to the real nature of the Soul). Thus there is no end to saṃsāra and to the union and separation from the body (i.e. the cycle of births and deaths).

21. Inasmuch as every creature has inevitably and helplessly to reap the fruit of his actions, Oh blessed sister, do not grieve over (the death of) your sons, even though they were killed by me.

22. So long as a person does not cognize the real nature of his Self and identifies his body with the Soul, and (wrongly) regards himself as being killed or being the killer, that ignorant fellow is subject to the role of being the subject or object of suffering.

23. Saintly persons are compassionate to the afflicted and the poor. Please do forgive me for my wickedness.” With these words and with his face overflowing with tears, he clasped the feet of his sister and her husband.

24. Being reassured by the words of the daughter of Devakī, Kaṃsa, as a testimony of his personal affection to them, released Vasudeva and Devakī from chains (prison).

25. Due to the (sincere) regrets and repentance of her brother, the wrath of Devakī was pacified, and she gave him leave (to go). Vasudeva smiled and spoke to him:

26. “Oh highly fortunate Kaṃsa! It is exactly as you say. The notion of creatures that they are identical with the body is born of ignorance, and that is the cause of the difference in regarding this as one’s own and that as another’s.

27. Persons possessing differentiating outlook and sense of distinction and suffering from grief, joy, fear, malice, covetousness, delusion and pride do not perceive the self-existent Reality (God) who brings about the destruction of beings through their mutual action (against each other), caused by their passions.”

Śrī Śuka said:

28. Thus sincerely addressed by kindly disposed Devakī and Vasudeva, Kaṃsa took leave of them and returned to his palace.

29. When the night was over, Kaṃsa summoned his ministers and reported to them everything that had been said by Yoganidrā (the trance—sleep of Lord Viṣṇu).

30. Hearing the narration of their master, the demons (sons of Diti), the (sworn) enemies of gods, who cherished deep anger against the celestials, but were not foresighted spoke to him.

31. “If this be the case, Oh Lord of Bhojas, we shall verily massacre today all children of ten days or less (dwelling) in cities, towns, cowherds’ camps and (such) other places.

32. What can the gods do with all their endeavours. They are cowards on the battlefield. They live in perpetual terror of the twanging of your bow-string.

33. Being beaten on all sides with volleys of arrows discharged by you, they, being anxious to save their lives, deserted the battlefield and took to their heels.

34. Some gods in their wretched plight laid down their arms and stood with folded palms, while others with their loincloth untucked and hair on the head untied and dishevelled announced, “We are afraid.”

35. You do not strike at those (enemies) who have forgotten their arms and missiles or have lost their chariots or are terror-stricken or are attending to something else or have turned away (from the battlefield) or have their bows broken or have given up fighting.

36. What can gods, the warriors in peace times aṇd boastful outside the battlefield, do (to harm us)? Of what account is Hari who lies in concealment or Śiva who dwells in a forest? Why care for Indra of poor strength or Brahmā (always) absorbed in penance?

37. We, however, think that gods due to their (inborn) enmity, should not be ignored. Therefore, deploy us, your obedient servants to dig out and destroy even their roots.

38. Just as a disease in the body, if neglected, strikes deep roots and becomes impossible to be cured or the senses if uncontrolled and ignored (become unmanageable), so the enemy, if ignored, grows in strength and cannot be dislodged.

39. Viṣṇu is the root (the main stay) of all gods. Where there is Viṣṇu, there abides the eternal righteousness (dharma). The roots of the dharma are the Vedas, cows, Brāhmaṇas, asceticism and sacrifices with donation of liberal gifts.

40. Therefore, Oh King, we shall kill by all (possible) means Brāhmaṇas, the reciters of the Vedas, the ascetics performing penance and those continually engaged in sacrificial acts, and cows yielding all the materials for sacrificial oblations.

41. Brāhmaṇas, cows, the Vedas, penance, truthfulness, control of senses, serenity of mind, faith, mercy, endurance and the sacrifices constitute the body of Hari.

42. For he is the Supreme Ruler of all gods, the enemy of Asuras, the indweller in the hearts of all. All divinities including Lord Śiva and the four-faced god Brahmā depend on him as their support (root). Hence extirpation (through persecution) of sages is really the only means of killing him.”

Śrī Śuka said:

43. Having thus conferred with his wicked ministers, the evil-minded Kaṃsa who was enmeshed in the snare of Death, considered massacre of Brāhmaṇas as conducive to his good.

44. Having commissioned Dānavas who were naturally disposed to persecute others and who could assume any form at will, for harassing the good people in all directions, Kaṃsa entered his palace.

45. Constituted as they were by predominantly rājasic nature, and with their minds deluded by tamas, they started their campaign of hatred of the good as their death was imminent.

46. Serious violations of the great destroy one’s span of life, prosperity, glory, righteousness, (attainment of) heavenly regions, and all other blessings.

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