॥ ॐ नमो भगवते वासुदेवाय ॥
॥ चतुर्थोऽध्यायः - ४ ॥
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Discourse IV
Slipping from the grip of Kaṃsa, Yogamāyā ascends to the heavens and utters a prophecy (Preamble)
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श्रीशुक उवाच ।
बहिरन्तःपुरद्वारः सर्वाः पूर्ववदावृताः ।
ततो बालध्वनिं श्रुत्वा गृहपालाः समुत्थिताः ॥ १॥
ते तु तूर्णमुपव्रज्य देवक्या गर्भजन्म तत् ।
आचख्युर्भोजराजाय यदुद्विग्नः प्रतीक्षते ॥ २॥
स तल्पात्तूर्णमुत्थाय कालोऽयमिति विह्वलः ।
सूतीगृहमगात्तूर्णं प्रस्खलन् मुक्तमूर्धजः ॥ ३॥
तमाह भ्रातरं देवी कृपणा करुणं सती ।
स्नुषेयं तव कल्याण स्त्रियं मा हन्तुमर्हसि ॥ ४॥
बहवो हिंसिता भ्रातः शिशवः पावकोपमाः ।
त्वया दैवनिसृष्टेन पुत्रिकैका प्रदीयताम् ॥ ५॥
नन्वहं ते ह्यवरजा दीना हतसुता प्रभो ।
दातुमर्हसि मन्दाया अङ्गेमां चरमां प्रजाम् ॥ ६॥
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Śrī Śūka resumed : (Vasudeva having returned to the palace,) all the outer (main) gates as well as those of the gynaecium were closed as before. Then, on hearing the cry of a babe, the guards of the palace got wide awake. (1)
Hastily approaching Kaṃsa, they now reported to the ruler of the Bhojas of that (particular) childbirth (the birth of the eighth child) of Devakī, which he anxiously awaited. (2)
Rising hurriedly from his bed and distressed to think that the baby was his death, he went in all haste to the lying-in-chamber with tottering steps and dishevelled hair. (3)
Wretched as she was, the shining and virtuous lady pathetically addressed her aforesaid cousin (as follows):—“She is (deserving of protection like) a daughter-in-law to you, O blessed one; you ought not to kill a female child. (4)
Many a babe, brilliant as fire, has been killed by you, impelled as you were by Providence, O brother! This solitary and helpless girl may (kindly) be gifted to me. (5)
Since I am undoubtedly your younger cousin, whose sons have been killed and who is therefore miserable, O lord, you ought to bestow on me, hapless as I am, this last progeny (of mine), O dear brother!” (6)
- Vasudeva can be accused here of callousness by the unwary reader in removing his own son and deliberately delivering the child of his friend, Nanda, to the hands of Death. But thoughtful readers would acquit him of this charge, knowing as they do that Vasudeva did all this under the express command of the Lord Himself, as is clear from verse 47 above.
(1-6)
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श्रीशुक उवाच ।
उपगुह्यात्मजामेवं रुदत्या दीनदीनवत् ।
याचितस्तां विनिर्भर्त्स्य हस्तादाचिच्छिदे खलः ॥ ७॥
तां गृहीत्वा चरणयोर्जातमात्रां स्वसुः सुताम् ।
अपोथयच्छिलापृष्ठे स्वार्थोन्मूलितसौहृदः ॥ ८॥
सा तद्धस्तात्समुत्पत्य सद्यो देव्यम्बरं गता ।
अदृश्यतानुजा विष्णोः सायुधाष्टमहाभुजा ॥ ९॥
दिव्यस्रगम्बरालेपरत्नाभरणभूषिता ।
धनुःशूलेषुचर्मासिशङ्खचक्रगदाधरा ॥ १०॥
सिद्धचारणगन्धर्वैरप्सरःकिन्नरोरगैः ।
उपाहृतोरुबलिभिः स्तूयमानेदमब्रवीत् ॥ ११॥
किं मया हतया मन्द जातः खलु तवान्तकृत् ।
यत्र क्व वा पूर्वशत्रुर्मा हिंसीः कृपणान् वृथा ॥ १२॥
इति प्रभाष्य तं देवी माया भगवती भुवि ।
बहुनामनिकेतेषु बहुनामा बभूव ह ॥ १३॥
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Śrī Śuka went on: Thus entreated by Devaki—who wept like a most helpless woman, hugging her daughter—and, roughly rebuking her with vehemence, the wicked one snatched the baby from her hand. (7)
Seizing by the feet his cousin's daughter, who had just been born, Karhsa—whose affection (for his cousin) had been uprooted by self-interest—dashed her against the (hard) surface of a slab. (8)
Flying off his hand, the younger sister of Śrī Kṛṣṇa instantly rose to the heavens and was seen in the form of a goddess with eight mighty arms equipped with weapons. (9)
Adorned with ethereal wreaths, raiment, sandal-paste, and bejewelled ornaments, She wielded (severally) a bow, a pike, an arrow, a shield, a sword, a conch and a mace (in Her eight hands). (10)
While being hymned by Siddhas, Cāraṇas, Gandharvas, Apsarās, Kinnaras and Nāgas, who offered various articles of worship (to Her), She uttered the following words:—(11)
“What would you gain by My being slain, O foolish one; for your destroyer, (who is) your erstwhile adversary (too), has been born at some place or other. (Therefore) do not kill (other) helpless children in vain.” (12)
Having warned him thus, lo! the almighty Māyā (disappeared and) stayed on earth as a deity under diverse appellations in shrines of different names. (13)
* (7-13)
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तयाभिहितमाकर्ण्य कंसः परमविस्मितः ।
देवकीं वसुदेवं च विमुच्य प्रश्रितोऽब्रवीत् ॥ १४॥
अहो भगिन्यहो भाम मया वां बत पाप्मना ।
पुरुषाद इवापत्यं बहवो हिंसिताः सुताः ॥ १५॥
स त्वहं त्यक्तकारुण्यस्त्यक्तज्ञातिसुहृत्खलः ।
कान् लोकान् वै गमिष्यामि ब्रह्महेव मृतः श्वसन् ॥ १६॥
दैवमप्यनृतं वक्ति न मर्त्या एव केवलम् ।
यद्विश्रम्भादहं पापः स्वसुर्निहतवाञ्छिशून् ॥ १७॥
मा शोचतं महाभागावात्मजान् स्वकृतम्भुजः ।
जन्तवो न सदैकत्र दैवाधीनास्तदासते ॥ १८॥
भुवि भौमानि भूतानि यथा यान्त्यपयान्ति च ।
नायमात्मा तथैतेषु विपर्येति यथैव भूः ॥ १९॥
यथानेवंविदो भेदो यत आत्मविपर्ययः ।
देहयोगवियोगौ च संसृतिर्न निवर्तते ॥ २०॥
तस्माद्भद्रे स्वतनयान् मया व्यापादितानपि ।
मानुशोच यतः सर्वः स्वकृतं विन्दतेऽवशः ॥ २१॥
यावद्धतोऽस्मि हन्तास्मीत्यात्मानं मन्यते स्वदृक् ।
तावत्तदभिमान्यज्ञो बाध्यबाधकतामियात् ॥ २२॥
क्षमध्वं मम दौरात्म्यं साधवो दीनवत्सलाः ।
इत्युक्त्वाश्रुमुखः पादौ श्यालः स्वस्रोरथाग्रहीत् ॥ २३॥
मोचयामास निगडाद्विश्रब्धः कन्यकागिरा ।
देवकीं वसुदेवं च दर्शयन्नात्मसौहृदम् ॥ २४॥
भ्रातुः समनुतप्तस्य क्षान्त्वा रोषं च देवकी ।
व्यसृजद्वसुदेवश्च प्रहस्य तमुवाच ह ॥ २५॥
एवमेतन्महाभाग यथा वदसि देहिनाम् ।
अज्ञानप्रभवाहन्धीः स्वपरेति भिदा यतः ॥ २६॥
शोकहर्षभयद्वेषलोभमोहमदान्विताः ।
मिथो घ्नन्तं न पश्यन्ति भावैर्भावं पृथग्दृशः ॥ २७॥
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Highly amazed to hear the words uttered by Her and having completely liberated Devaki and Vasudeva, Karīsa spoke with humility (as follows):—(14)
"Oh ! cousin ! Oh ! brother-in-law, alas, many a son of yours has been killed by me, a sinner (as I am), (even) as an ogre may kill his (own) progeny. (15)
Having forsworn compassion and disowned my kinsmen and (other) relatives indeed, and (virtually) dead, though breathing, to what (infernal) regions shall I actually descend like a slayer of Brāhmaṇas, a notorious wretch as I am ? (16)
Not only mortals but gods as well utter falsehood, putting faith in whom I, a sinner, killed my cousin's babes ! (17)
(Pray,) do not lament your sons, who only reaped what they had sown (in their previous existence), O highly blessed souls ! Living beings do not, as a rule, live for ever, or at one place (even) so long as they live, being under the control of destiny. (18)
As earthen pots come and go (appear and disappear) on the earth, so do bodies (of living beings) in the Self. And even as the earth undergoes no change consequent on the earthly beings undergoing transformation, so the Self (too) does not change consequent on the bodies undergoing changes (in the form of birth, death and so on). (19)
In him who is not really cognizant of this fact arises misapprehension regarding the self (in the form of self-identification with the body, which is other than the self), from which proceeds the notion of difference (between the self and the not-self). Thence come about the union with and separation from other bodies (viz., those of his sons and other near and dear ones) and (the result is that) transmigration (and the resultant harvest of joys and sorrows) does not cease (in his case so long as his aforesaid misapprehension does not disappear. (20)
Therefore (although in truth neither they were your sons nor did I kill them), O blessed lady, do not sorrow for your sons, though slain by me; for everyone helplessly reaps the fruit of one's own (past) actions. (21)
The fool who does not cognize his (true) self and identifies himself with a (material) body assumes the role of a victim or agent of persecution (only) so long as he feels that 'I am slain or I am the slayer.' (22)
(Pray), forgive you both my wickedness; for pious souls (like you) are (as a rule) fond of the afflicted." Saying so, and with his face wet with tears, Karīsa (the brother-in-law of Vasudeva) forthwith clasped the feet of his cousin and her husband. (23)
Reassured by the utterance of the (divine) girl, he rid Devaki and Vasudeva of (their) chains, exhibiting his affection (for them). (24)
Having vouchsafed her forgiveness to the cousin, who was fully repentant, Devaki gave up her anger as well; while Vasudeva laughingly spoke to him as follows:—(25)
"It is precisely as you say, O highly blessed one! The feeling in embodied beings that 'I am this body etc., from which proceeds the distinction that 'this is mine' and 'that is not mine', has its origin in ignorance. (26)
Full of grief, delight, fear, hatred, greed, infatuation and pride, those possessed of a differentiating eye, do not perceive God (manifested as the Time-Spirit) destroying beings through the agency of (other) beings by recourse to mutual strife." (27) (14-27)
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श्रीशुक उवाच ।
कंस एवं प्रसन्नाभ्यां विशुद्धं प्रतिभाषितः ।
देवकीवसुदेवाभ्यामनुज्ञातोऽविशद्गृहम् ॥ २८॥
तस्यां रात्र्यां व्यतीतायां कंस आहूय मन्त्रिणः ।
तेभ्य आचष्ट तत्सर्वं यदुक्तं योगनिद्रया ॥ २९॥
आकर्ण्य भर्तुर्गदितं तमूचुर्देवशत्रवः ।
देवान् प्रति कृतामर्षा दैतेया नातिकोविदाः ॥ ३०॥
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Śrī Śuka continued : Thus addressed in a guileless manner by Devakī and Vasudeva, who felt (quite) appeased, and permitted by them, Kamsa withdrew to his palace. (28)
That night having passed, Kamsa summoned his counsellors and told them all that which was intimated by Yogamāyā (representing the trance-sleep of Lord Viṣṇu). (29)
Hearing the words of their master, the demons (lit., the progeny of Diti), the (sworn) enemies of the gods—who were resentful towards the gods and were not very clever—said:—(30) (28-30)
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एवं चेत्तर्हि भोजेन्द्र पुरग्रामव्रजादिषु ।
अनिर्दशान् निर्दशांश्च हनिष्यामोऽद्य वै शिशून् ॥ ३१॥
किमुद्यमैः करिष्यन्ति देवाः समरभीरवः ।
नित्यमुद्विग्नमनसो ज्याघोषैर्धनुषस्तव ॥ ३२॥
अस्यतस्ते शरव्रातैर्हन्यमानाः समन्ततः ।
जिजीविषव उत्सृज्य पलायनपरा ययुः ॥ ३३॥
केचित्प्राञ्जलयो दीना न्यस्तशस्त्रा दिवौकसः ।
मुक्तकच्छशिखाः केचिद्भीताः स्म इति वादिनः ॥ ३४॥
न त्वं विस्मृतशस्त्रास्त्रान् विरथान् भयसंवृतान् ।
हंस्यन्यासक्तविमुखान् भग्नचापानयुध्यतः ॥ ३५॥
किं क्षेमशूरैर्विबुधैरसंयुगविकत्थनैः ।
रहोजुषा किं हरिणा शम्भुना वा वनौकसा ।
किमिन्द्रेणाल्पवीर्येण ब्रह्मणा वा तपस्यता ॥ ३६॥
तथापि देवाः सापत्न्यान्नोपेक्ष्या इति मन्महे ।
ततस्तन्मूलखनने नियुङ्क्ष्वास्माननुव्रतान् ॥ ३७॥
यथाऽऽमयोऽङ्गे समुपेक्षितो नृभि-
र्नशक्यते रूढपदश्चिकित्सितुम् ।
यथेन्द्रियग्राम उपेक्षितस्तथा
रिपुर्महान् बद्धबलो न चाल्यते ॥ ३८॥
मूलं हि विष्णुर्देवानां यत्र धर्मः सनातनः ।
तस्य च ब्रह्मगोविप्रास्तपो यज्ञाः सदक्षिणाः ॥ ३९॥
तस्मात्सर्वात्मना राजन् ब्राह्मणान् ब्रह्मवादिनः ।
तपस्विनो यज्ञशीलान् गाश्च हन्मो हविर्दुघाः ॥ ४०॥
विप्रा गावश्च वेदाश्च तपः सत्यं दमः शमः ।
श्रद्धा दया तितिक्षा च क्रतवश्च हरेस्तनूः ॥ ४१॥
स हि सर्वसुराध्यक्षो ह्यसुरद्विड्गुहाशयः ।
तन्मूला देवताः सर्वाः सेश्वराः सचतुर्मुखाः ।
अयं वै तद्वधोपायो यदृषीणां विहिंसनम् ॥ ४२॥
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"If that is so, O ruler of the Bhojas, then we shall presently kill without doubt (all) the babes of above and below ten days (dwelling) in towns, villages, cowherd-stations and other places. (31)
What will the gods do (to us) with all their endeavours, cowards as they are in battle and ever perturbed in mind at the twangs of your bowstring? (32)
Being assailed on all sides with the volleys of your arrows (even) as you discharged them, they took to their heels (in the past), anxious to escape with life, and made good their retreat, deserting the battle-field. (33)
Having laid down their arms, some gods (lit., denizens of heaven) stood with their palms joined over their heads, reduced as they were to a miserable plight. Others, who appeared with the tufts of hair on their crown untied and with the back end of their loin-cloth remaining untucked to their loin (as a token of humility), exclaimed, "We are frightened (and seek your mercy!)" (34)
You, however, never strike those (of your enemies) who have forgotten to take their missiles and (other) weapons, have lost their chariots, are overtaken with fear, are intent on something else, have turned their back on the battle-field, or whose bow has been broken or who are disinclined to fight. (35)
What (harm) could be wrought by the gods, valiant (only) in a safe retreat and boastful in places other than the battle-field? What could be done by Hari, living in seclusion (in the heart of all) or by Śiva, dwelling in woods? (And) what could be achieved by Indra of poor strength or by Brahmā (engaged in) practising austerities? (36)
Yet we think that the gods do not deserve to be ignored because of their hostile attitude (towards us). Therefore, command us, your obedient servants, to destroy Viṣṇu (disguised as an infant and forming their very mainstay). (37)
(Even) as a malady appearing in the body and completely ignored (in its initial stages) by men cannot be remedied once it has struck deep roots, or as the senses cannot be controlled if neglected (and allowed to have their own way), so the enemy cannot be dislodged once his strength gets consolidated and he grows mighty. (38)
Indeed Viṣṇu is the root (chief support) of the gods and he stays where the eternal (Vedic) Religion prevails. Again, Veda, the cow, the Brāhmaṇa, asceticism and the (institution of) sacrifices accompanied by (liberal) sacrificial fees constitute the roots of the latter. (39)
Therefore, O king, we shall by all means kill Brāhmaṇas who are expositors of the Vedas, ascetics and those given to sacrificial performances as well as cows that yield materials (such as milk and clarified butter) worthy of being offered as oblation into the sacrificial fire (inasmuch as they are all instrumental in manifesting Viṣṇu). (40)
Brāhmaṇas, cows and the Vedas, asceticism, truthfulness, control of the senses and the mind, reverence, compassion and endurance as well as sacrificial performances constitute (so many) embodiments of Śrī Hari. (41)
He is unquestionably the ruler of all the gods, a (sworn) enemy of the demons and indeed the indweller of (all) hearts. All the gods including Śiva and Brahmā (the four-faced creator) have their origin in Him. Hence to extirpate the Ṛṣis—this constitutes the (most effective) means of killing Viṣṇu. (42) (31-42)
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श्रीशुक उवाच ।
एवं दुर्मन्त्रिभिः कंसः सह सम्मन्त्र्य दुर्मतिः ।
ब्रह्महिंसां हितं मेने कालपाशावृतोऽसुरः ॥ ४३॥
सन्दिश्य साधुलोकस्य कदने कदनप्रियान् ।
कामरूपधरान् दिक्षु दानवान् गृहमाविशत् ॥ ४४॥
ते वै रजःप्रकृतयस्तमसा मूढचेतसः ।
सतां विद्वेषमाचेरुरारादागतमृत्यवः ॥ ४५॥
आयुः श्रियं यशो धर्मं लोकानाशिष एव च ।
हन्ति श्रेयांसि सर्वाणि पुंसो महदतिक्रमः ॥ ४६॥
इति श्रीमद्भागवते महापुराणे पारमहंस्यां संहितायां
दशमस्कन्धे पूर्वर्धे चतुर्थोऽध्यायः ॥ ४॥
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Śrī Śuka proceeded further: Having thus fully deliberated with his wicked advisers, the evil-minded demon, Kaṁsa, thought the massacre of Brāhmaṇas as conducive to his good, enmeshed as he was by the snare of Death. (43)
Commanding the demons—who were fond of persecuting others and could assume any form they liked—to oppress the righteous in all quarters, Kaṁsa retired into the palace. (44)
The demons, whose disposition was predominantly Rājasika (turbulent) and whose understanding was clouded with Tamoguṇa (obtuseness), and whose death was near, acted inimically towards the virtuous. (45)
An outrage done to an exalted soul brings to an end a man's life, fortune, glory, religious merit, his title to the higher worlds as well as his desired objects, nay, all blessings. (46)
Thus ends the fourth discourse in the first half of Book Ten of the great and glorious Bhāgavata-Purāṇa, otherwise known as the Paramahāṁsa-Saṁhitā. (43-46)
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