Canto 10 - Chapter 1: The Lord reassures Mother Earth; Vasudeva marries Devaki and Karhsa despatches the six sons of Devaki

Śrīmad Bhāgavata-Mahāpurāṇa

Book Ten

Discourse I
The Lord reassures Mother Earth; Vasudeva marries Devakī and Kaṃsa despatches the six sons of Devakī

The king began again : The extent of the lunar and solar dynasties and (an account of) the most wonderful deeds of the kings born in both the dynasties as well as of the extremely pious Yadu have been told by you, O jewel among sages! (Now kindly) recount to us exploits of Lord Viṣṇu descended in that line alongwith Śrī Balarāma (His part manifestation). (1-2)
(Pray,) narrate to us in detail (all) those deeds which the (said) Lord, the Soul of the universe and the Protector of created beings, performed, appearing in the line of Yadu. (3)
What man other than the killer of animals would desist from a recital of the excellences of the illustrious Lord—a (sure) remedy for (the malady of) transmigration, (and highly) pleasing to the ear as well as to the mind, and constantly sung (even) by souls from whom the thirst for pleasure has departed (for ever). (4)
Using Him for a raft my grandfather (Arjuna) and granduncles (Yudhiṣṭhira and others) indeed crossed the ocean of the Kaurava army—(so) difficult to cross because (of the presence) of whales in the form of great car-warriors like Devavrata (more popularly known by the name of Bhīṣma), vanquishers in battle of (even) immortals—treating it as a (mere) footprint of a calf. (5)
Again, having entered, discus in hand, the womb of my mother (Uttarā), who had sought Him as her refuge, He protected this body of mine, the seed of the race of the Kurus and the Pāṇḍavas, and badly burnt by the (mystic) missile hurled by Aśwatthāmā (the son of Droṇa). (6)
Recount, O sage, the exploits of that Lord, disguised as a human being, by His transcendental creative energy, who, dwelling (both) within and outside all embodied beings, (severally) in the form of the Inner Controller and Time, metes out to them (according to their deserts) death (metempsychosis) as well as immortality. (7)

Saṅkarṣaṇa (Balarāma) was (first) referred* to by you as a son of Rohiṇī. How could his connection be conceived with the womb of Devakī† without his assuming another body? (8)
Wherefore did Lord Śrī Kṛṣṇa (the Bestower of Liberation) shift to Vraja from His father's residence (at Mathurā)? And where (in what different places) did that Lord of the Yadus take up His abode alongwith His kinsfolk? (9)
What did Lord Śrī Kṛṣṇa (the Ruler even of Brahmā and Śiva), do while residing in Vraja as well as at Mathurā (the city founded by the demon Madhu)? And wherefore did He personally slay Kaṁsa, His (own) mother's cousin and (therefore) not deserving such fate (at His hands)? (10)
Having assumed a human semblance, for how many years did He reside in the company of the Vṛṣṇis at Mathurā (the capital of the Yadus), and how many were the wives of the Lord? (11)
You ought to relate fully to me, endowed (as I am) with faith, O omniscient sage, this and all other exploits of Śrī Kṛṣṇa. (12)
This hunger, (so) very difficult to bear, does not (at all) afflict me, although I have given up even water, drinking as I am the nectar of Śrī Hari's story, flowing from your lotus lips. (13)

Sūta resumed: Having heard the said laudable question, O Śauriaka (a scion of Bhṛgu), and complimenting Paṅkṣit (the protege of Lord Viṣṇu), the glorious sage Śuka (the son of Vyāsa), the foremost of the Lord's devotees, proceeded to narrate (as follows) the story of Śrī Kṛṣṇa, that destroys the impurities of the Kali age. (14)

Śrī Śuka replied : Your mind has arrived at a right conclusion, O jewel among royal sages, as a sequel to which lasting devotion to the story of Lord Vāsudeva has sprung up in your heart. (15)
An inquiry concerning the story of Lord Vāsudeva indeed purifies all the three persons, viz., the reciter, the interlocutor and the audience (even) as the water touched by the Lord's feet (the water in which an image of the Lord has been washed or the Gaṅgā) hallows all. (16)
Oppressed with stupendous weight by millions of detachments of Daityas in the disguise of arrogant kings, Mother Earth sought Brahmā (the creator) as her refuge. (17)
Appearing as a disconsolate cow, its face wet with tears and piteously lowing, she sought the presence of Brahmā (the supreme ruler) and told him of her distress. (18)
Realizing her calamity, Brahmā accompanied by Lord Śiva (the three-eyed One) forthwith proceeded to the shore of the ocean of milk (the abode of Lord Viṣṇu) alongwith the (other) gods as well as with her. (19)
Having arrived there and fully collected (in mind), Brahmā prayed to Lord Viṣṇu, the Supreme Person, the Ruler of the universe, the adored (even) of the gods, in the terms of the Puruṣa-Sūkta (a celebrated Vedic hymn addressed to the Supreme Person). (20)
Hearing in the course of a trance (state of complete absorption) a voice uttered in the sky (the source of which was invisible), the creator clearly said to the gods (as follows): "Hear from me, O gods, the word of the Supreme Person, and then do accordingly at once; let there be no delay. (21)
The affliction of Mother Earth had already been known by the Supreme Person. (Therefore) let yourselves be born among the Yadus in part manifestation (and continue there) till that suzerain Lord walks on earth, reducing the burden of Mother Earth through His own (Divine) Energy in the shape of Time. (22)
Lord Viṣṇu Himself (the glorious Supreme Person) will be manifested in the house of Vasudeva; let celestial women (also therefore) be born for His pleasure. (23)
With intent to do what pleases Śrī Hari, the thousand-headed and self-effulgent Lord Ananta (the serpent-god Śeṣa), a part manifestation of Lord Vāsudeva, will precede Him (as His elder brother). (24)
Commanded by the Lord, the Divine Māyā (enchanting potency) of Lord Viṣṇu, by whom the (whole) universe stands bewitched, will (also) be born in part manifestation for the purpose of doing His work." (25)

Śrī Śuka resumed : Having thus directed the hosts of gods and reassured Mother Earth with His (comforting) words, Brahmā (the supreme lord), the ruler of Prajāpatis (lords of created beings), returned to his exalted abode. (26)

Of yore Śūrasena, the chief of the Yadus, ruled the principalities of Mathurā and Śūrasena, (himself) residing in the city of Mathurā (his capital). (27)
Since then the said Mathurā, in which Lord Śrī Hari is ever present, continued to be the capital of all Yādava kings. (28)
Having gone through his wedding ceremony indeed in that city, one day, Vasudeva, son of Śūra (a noble man of the kingdom of Mathurā), mounted the chariot alongwith his newly wedded wife, Devakī, while departing (for his home). (29)
Surrounded by hundreds of chariots plated with gold, Prince Karhsa, the (eldest) son of King Ugrasena (the then ruler of Mathurā) held the reins of the horses (assumed the role of a charioteer) in order to oblige his cousin (Devakī). (30)
At the time of their departure Devaka (the younger brother of Ugrasena), who was (so) fond of his daughter gave away to his daughter by way of dowry four hundred elephants decked with necklaces of gold, fifteen thousand horses, eighteen hundred chariots and two hundred graceful servant-maids profusely adorned. (31-32)
As the procession of the bride and the bridegroom was just going to start, conchs, clarionets, clay tomtoms and kettledrums sounded all at once in a most auspicious manner. (33)
Addressing Karhsa, who held the reins while on the way, an incorporeal voice said, "O foolish one! the eighth child of this girl, whom you are (now) conducting, will slay you." (34)
Told thus, that wicked and sinful fellow, the disgrace of the Bhojas, seized his cousin by the hair, sword in hand, and proceeded to kill her. (35)
The highly blessed Vasudeva pleaded with that hard-hearted and shameless fellow of detestable deeds, trying to appease him (as follows). (36)

Vasudeva said : You are possessed of virtues worthy of being extolled by heroes and are the glory of the Bhojas. As such how can you slay your (own) cousin, a woman, on the festive occasion of her wedding ? (37)
The death of those that are born is ordained alongwith their birth, O valiant prince! Death is indeed inevitable to (all) living beings (no matter) whether it comes this (very) day or at the end of a hundred years. (38)
When the body is about to expire (lit., to be dissolved into its five constituent elements, viz., earth, water, fire, air and ether), the soul (tenanting it), following (the course of) its destiny, helplessly quits the former body on (mentally) obtaining another corporeal form. (39)
As indeed a walking man paces forward with another leg while sticking to the earth by one leg or even as a caterpillar leaves a blade of grass (only) when it has caught hold of another, so does the embodied soul, following the course of its destiny, leave the former body only when it has caught hold of another. (40)
Just as a man in a dream state or one whose mind is entirely possessed with a longing and who is contemplating on the object of his desire with a mind coloured by that which has (either) been (actually) perceived (by him in his waking life) or heard of, visualizes a corresponding conceptual form (of the kind actually seen or heard of by him) and (unconsciously) comes to identify himself with it, and (forthwith) indeed forgets his (living) body, so does the embodied soul quit the previous body on attaining a new one. (41)
Identifying itself with that (particular) body out of the (numberless) material bodies (which are nothing but the five elements) moulded (into diverse forms) by Māyā (the creative energy of the Lord)—which his mind, consisting of (various) ideas and impelled by destiny, flows towards and clings to, the embodied soul passes into that very form alongwith the mind. (42)
Even as the sun or the moon, with which we are so familiar, when reflected in earthen vessels full of water, appears as shaking due to the force of the wind (though not actually shaking), so does the soul, entering through attachment the material forms brought forth by its own ignorance, gets deluded (seized with the fear of death and so on). (43)
As such (i.e., inevitably exposed to the fear of death), the embodied soul, seeking after its own welfare, should not therefore do wrong to anyone; for there is fear to the wrong-doer from others (viz., from the individual wronged, its kith and kin and the god of retribution). (44)
This younger cousin of yours is a (mere) helpless girl and is like a daughter to you. You ought not (therefore) to kill this girl, who has just gone through the auspicious nuptial rites, kind as you are to the helpless. (45)

Śrī Śuka went on: Even though admonished through conciliatory words and those inspiring fear as aforesaid, Karhsa, who was heartless (by nature) and followed the ways of ogres (besides), did not desist (from his purpose), O Parikṣit (a scion of Kuru)!(46)
Perceiving such obstinacy of his (in the matter of slaying Devakī) and contemplating how to avert her imminent death, Ānakadundubhi (Vasudeva) resolved upon the following expedient in that behalf. (47)
(He said to himself,) "Death should be warded off by a wise man so long as his reason and might are intact. If, however, death does not turn back there is nothing wrong on the part of the embodied soul. (48)
Promising to hand over sons (that may be born to Devakī) to Karhsa (who is death personified), I ought to rescue this helpless girl and I shall have to forgo my sons only in case they are actually born (hereafter) and provided Karhsa (himself) does not expire (in the meantime). (49)
Or might not the contrary happen (i.e., might not Karhsa himself suffer death at the hands of my sons); (for) the ways of Providence are hard to comprehend. What is imminent may turn away and what has turned away may appear again. (50)
(Just) as in the case of a (forest) fire there is no cause other than destiny for its coming into contact with a (particular) tree (however distant it may be) and its remaining aloof from another (though quite near to it), so indeed in the case (even) of a living being the ground (other than destiny) of its being connected with or dissociated from a (particular) body is difficult to conceive." (51)
Having thus pondered to the best of his intellectual acumen, Vasudeva (the son of Śūra) actually eulogized that sinful fellow with great esteem. (52)
With a blooming lotus-like countenance, yet with an aching heart, he smilingly addressed the following words to that hard hearted wretch. (53)

Vasudeva observed : Indeed there is no fear to you, O gentle one, from this girl as the incorporeal voice (from heaven) has conveyed (to you). I shall (accordingly) make over (to you) her sons, from whom fear has arisen in you. (54)

Śrī Śuka continued : Karhsa, who knew the truthfulness of Vasudeva's words, ceased from killing Devakī (his own cousin). Applauding him, Vasudeva too reached home full of delight. (55)
Now, when the time came, Devakī, who (being the abode of Śrī Hari) represented all the gods (on her person), (successively) brought forth eight sons and a daughter too (Subhadrā by name) besides, one every year. (56)
Much afraid of falsehood, Vasudeva handed over to Karhsa with (great) difficulty his first-born son, Kirtimān (by name). (57)
Indeed what is difficult to endure in the eyes of the righteous? What is needed by the wise? What is unworthy in the eyes of the depraved? And what is difficult to renounce for those who have cherished Śrī Hari (the Self of all)? (58)
Rejoiced at heart to perceive such equanimity in Vasudeva (the son of Śūra) as well as his unflinching devotion to truth, Karhsa, O Parikṣit, smilingly spoke the following words—(59)
"Let this boy return (to your protection); for there is no fear to me from him. Obviously my death has been decreed at the hands of your eighth progeny." (60)
Taking the boy with the word "Amen", Vasudeva returned (home). (Of course) he did not rejoice over those words of Karhsa (the wicked one) of uncontrolled mind. (61)

"Whatever cowherds there are in Vraja, the foremost of whom is Nanda, and again (all) those who are their wedded wives, the Vṛṣṇis led by Vasudeva, and Yādava women headed by Devakī, nay, (even) the kinsmen, relatives and friends of both Nanda and Vasudeva, who are devoted to Karhsa (yourself) are all for the most part gods themselves." This was what the all-powerful sage Nārada communicated to Karhsa, going to him (of his own accord), and also apprized him of the endeavours (of Brahmā and the other gods) for the destruction of the Daityas, that constituted a burden to Mother Earth, O Parikṣit (a scion of Bharata)! (62—64)
Believing the Yadus to be (so many) gods, and Lord Viṣṇu as about to appear from the womb of Devakī for the purpose of slaying him, and binding Devakī and Vasudeva with fetters in their own residence after the departure of the (celestial) sage, Karhsa did to death every son of the said couple even as he was born, suspecting him to be the (birthless) Viṣṇu (Himself). (65-66)
Greedy monarchs given to self-gratification on this earth generally, as a matter of fact, kill their (own) father and mother, brothers as well as all their relations. (67)
Knowing himself to have been, in a previous existence, the great demon Kālanemi, slain by Viṣṇu and reborn (as Karhsa) in current life, he entered into hostilities with the Yadus. (68)
Nay, putting in prison his (own) father, Ugrasena—the lord of the Yadus, the Bhojas and the Andhakas—the mighty Karhsa ruled over the Śūrasena territory himself. (69)

Thus ends the first discourse, forming an introduction to the descent of Lord Śrī Kṛṣṇa, in the first half of Book Ten of the great and glorious Bhāgavata-Purāṇa, otherwise known as the Paramahārhsa-Sarhītā.