Adhyaya 1

Verse 1

श्रीराजोवाच कथितो वंशविस्तारो भवता सोमसूर्ययो: । राज्ञां चोभयवंश्यानां चरितं परमाद्भ‍ुतम् ॥ १ ॥

King Parīkṣit said: My lord, you have described in detail the expansion of the lunar and solar dynasties, and the supremely wondrous deeds of the kings in both lines.

Verse 2

यदोश्च धर्मशीलस्य नितरां मुनिसत्तम । तत्रांशेनावतीर्णस्य विष्णोर्वीर्याणि शंस न: ॥ २ ॥

O best of sages, you have also described the descendants of Yadu, so steadfast in dharma. Now please tell us of the wondrous, glorious deeds of Bhagavān Viṣṇu—Śrī Kṛṣṇa—who descended in that Yadu dynasty together with Baladeva, His plenary expansion.

Verse 3

अवतीर्य यदोर्वंशे भगवान् भूतभावन: । कृतवान् यानि विश्वात्मा तानि नो वद विस्तरात् ॥ ३ ॥

The Supreme Lord, Bhagavān Śrī Kṛṣṇa—the Soul of the universe and purifier of all beings—descended in the Yadu dynasty. Please narrate to me in full His glorious deeds and character, from beginning to end.

Verse 4

निवृत्ततर्षैरुपगीयमानाद्भवौषधाच्छ्रोत्रमनोऽभिरामात् । क उत्तमश्लोकगुणानुवादात्पुमान् विरज्येत विना पशुघ्नात् ॥ ४ ॥

Glorification of Uttamaśloka, sung in the disciplic succession, is the true medicine for the disease of birth and death and is delightful to ear and mind. Who would give up hearing it—except a butcher, or one who slays his own soul?

Verse 5

पितामहा मे समरेऽमरञ्जयै-र्देवव्रताद्यातिरथैस्तिमिङ्गिलै: । दूरत्ययं कौरवसैन्यसागरंकृत्वातरन् वत्सपदं स्म यत्‍प्लवा: ॥ ५ ॥ द्रौण्यस्त्रविप्लुष्टमिदं मदङ्गंसन्तानबीजं कुरुपाण्डवानाम् । जुगोप कुक्षिं गत आत्तचक्रोमातुश्च मे य: शरणं गताया: ॥ ६ ॥ वीर्याणि तस्याखिलदेहभाजा-मन्तर्बहि: पूरुषकालरूपै: । प्रयच्छतो मृत्युमुतामृतं चमायामनुष्यस्य वदस्व विद्वन् ॥ ७ ॥

Taking the boat of Kṛṣṇa’s lotus feet, my grandfather Arjuna and the other elders crossed the hard-to-cross ocean of the Kaurava armies at Kurukṣetra, where commanders like Bhīṣma were like great fish ready to swallow them; yet by the Lord’s mercy they passed over it as easily as stepping across a calf’s hoofprint. Because my mother took shelter at His lotus feet, the Lord—Sudarśana-cakra in hand—entered her womb and protected my body, the last seed of the Kuru and Pāṇḍava line, almost burned by Aśvatthāmā’s fiery weapon. That same Śrī Kṛṣṇa, appearing as a man by His māyā, manifests within and without all embodied beings as eternal Time, granting liberation to all— to some as stern death, to others as immortal life. O learned one, please enlighten me by describing His transcendental qualities.

Verse 6

पितामहा मे समरेऽमरञ्जयै-र्देवव्रताद्यातिरथैस्तिमिङ्गिलै: । दूरत्ययं कौरवसैन्यसागरंकृत्वातरन् वत्सपदं स्म यत्‍प्लवा: ॥ ५ ॥ द्रौण्यस्त्रविप्लुष्टमिदं मदङ्गंसन्तानबीजं कुरुपाण्डवानाम् । जुगोप कुक्षिं गत आत्तचक्रोमातुश्च मे य: शरणं गताया: ॥ ६ ॥ वीर्याणि तस्याखिलदेहभाजा-मन्तर्बहि: पूरुषकालरूपै: । प्रयच्छतो मृत्युमुतामृतं चमायामनुष्यस्य वदस्व विद्वन् ॥ ७ ॥

Taking the boat of Kṛṣṇa’s lotus feet, my grandfather Arjuna and the other elders crossed the hard-to-cross ocean of the Kaurava armies at Kurukṣetra, where commanders like Bhīṣma were like great fish ready to swallow them; yet by the Lord’s mercy they passed over it as easily as stepping across a calf’s hoofprint. Because my mother took shelter at His lotus feet, the Lord—Sudarśana-cakra in hand—entered her womb and protected my body, the last seed of the Kuru and Pāṇḍava line, almost burned by Aśvatthāmā’s fiery weapon. That same Śrī Kṛṣṇa, appearing as a man by His māyā, manifests within and without all embodied beings as eternal Time, granting liberation to all— to some as stern death, to others as immortal life. O learned one, please enlighten me by describing His transcendental qualities.

Verse 7

पितामहा मे समरेऽमरञ्जयै-र्देवव्रताद्यातिरथैस्तिमिङ्गिलै: । दूरत्ययं कौरवसैन्यसागरंकृत्वातरन् वत्सपदं स्म यत्‍प्लवा: ॥ ५ ॥ द्रौण्यस्त्रविप्लुष्टमिदं मदङ्गंसन्तानबीजं कुरुपाण्डवानाम् । जुगोप कुक्षिं गत आत्तचक्रोमातुश्च मे य: शरणं गताया: ॥ ६ ॥ वीर्याणि तस्याखिलदेहभाजा-मन्तर्बहि: पूरुषकालरूपै: । प्रयच्छतो मृत्युमुतामृतं चमायामनुष्यस्य वदस्व विद्वन् ॥ ७ ॥

Taking the boat of Kṛṣṇa’s lotus feet, my grandfather Arjuna and the other elders crossed the hard-to-cross ocean of the Kaurava armies at Kurukṣetra, where commanders like Bhīṣma were like great fish ready to swallow them; yet by the Lord’s mercy they passed over it as easily as stepping across a calf’s hoofprint. Because my mother took shelter at His lotus feet, the Lord—Sudarśana-cakra in hand—entered her womb and protected my body, the last seed of the Kuru and Pāṇḍava line, almost burned by Aśvatthāmā’s fiery weapon. That same Śrī Kṛṣṇa, appearing as a man by His māyā, manifests within and without all embodied beings as eternal Time, granting liberation to all— to some as stern death, to others as immortal life. O learned one, please enlighten me by describing His transcendental qualities.

Verse 8

रोहिण्यास्तनय: प्रोक्तो राम: सङ्कर्षणस्त्वया । देवक्या गर्भसम्बन्ध: कुतो देहान्तरं विना ॥ ८ ॥

O Śukadeva Gosvāmī, you have said that Saṅkarṣaṇa of the second catur-vyūha appeared as Balarāma, the son of Rohiṇī. If there was no transfer from one body to another, how could He first be in Devakī’s womb and then in Rohiṇī’s? Kindly explain this mystery.

Verse 9

कस्मान्मुकुन्दो भगवान् पितुर्गेहाद् व्रजं गत: । क्‍व वासं ज्ञातिभि: सार्धं कृतवान् सात्वतांपति: ॥ ९ ॥

Why did Mukunda, the Supreme Lord, leave His father Vasudeva’s home and go to Vraja, to the house of Nanda? And where in Vraja did the Lord, master of the Sātvatas, dwell together with His relatives?

Verse 10

व्रजे वसन् किमकरोन्मधुपुर्यां च केशव: । भ्रातरं चावधीत् कंसं मातुरद्धातदर्हणम् ॥ १० ॥

Kṛṣṇa lived in Vraja and also in Madhupurī (Mathurā). What did Keśava do there, and why did He kill Kaṁsa, His mother’s brother? Such killing is not sanctioned by the śāstras.

Verse 11

देहं मानुषमाश्रित्य कति वर्षाणि वृष्णिभि: । यदुपुर्यां सहावात्सीत् पत्न्‍य: कत्यभवन् प्रभो: ॥ ११ ॥

Though the Supreme Lord has no material body, He appears in human form. For how many years did He live with the descendants of Vṛṣṇi in Yadupurī? How many wives did the Lord marry, and for how many years did He reside in Dvārakā?

Verse 12

एतदन्यच्च सर्वं मे मुने कृष्णविचेष्टितम् । वक्तुमर्हसि सर्वज्ञ श्रद्दधानाय विस्तृतम् ॥ १२ ॥

O sage, all-knowing about Kṛṣṇa, please narrate in detail all His divine deeds—those I have asked about and those I have not. I am full of faith and greatly eager to hear.

Verse 13

नैषातिदु:सहा क्षुन्मां त्यक्तोदमपि बाधते । पिबन्तं त्वन्मुखाम्भोजच्युतं हरिकथामृतम् ॥ १३ ॥

By my vow at the brink of death I have renounced even water; yet as I drink the nectar of Hari-kathā flowing from the lotus mouth of your grace, hunger and thirst—so hard to bear—cannot hinder me.

Verse 14

सूत उवाच एवं निशम्य भृगुनन्दन साधुवादंवैयासकि: स भगवानथ विष्णुरातम् । प्रत्यर्च्य कृष्णचरितं कलिकल्मषघ्नंव्याहर्तुमारभत भागवतप्रधान: ॥ १४ ॥

Sūta Gosvāmī said: O son of Bhṛgu, having heard the pious questions of Mahārāja Parīkṣit, Śukadeva Gosvāmī—the son of Vyāsa and foremost among the bhāgavatas—honored the King with great respect, and then began to speak the Kṛṣṇa-carita, which destroys the taints of Kali-yuga.

Verse 15

श्रीशुक उवाच सम्यग्व्यवसिता बुद्धिस्तव राजर्षिसत्तम । वासुदेवकथायां ते यज्जाता नैष्ठिकी रति: ॥ १५ ॥

Śrī Śukadeva Gosvāmī said: O best of saintly kings, your intelligence is rightly fixed in firm resolve, for in Vāsudeva-kathā there has arisen in you an unwavering, unbroken rati—devotional delight.

Verse 16

वासुदेवकथाप्रश्न: पुरुषांस्त्रीन् पुनाति हि । वक्तारं प्रच्छकं श्रोतृंस्तत्पादसलिलं यथा ॥ १६ ॥

A question about Vāsudeva-kathā surely purifies three: the speaker, the inquirer, and the listeners—just as the sacred water from the Lord’s feet purifies.

Verse 17

भूमिर्द‍ृप्तनृपव्याजदैत्यानीकशतायुतै: । आक्रान्ता भूरिभारेण ब्रह्माणं शरणं ययौ ॥ १७ ॥

Once, when Mother Earth was oppressed by the immense burden of hundreds of thousands of military hosts of arrogant daityas masquerading as kings, she went to Lord Brahmā for shelter and relief.

Verse 18

गौर्भूत्वाश्रुमुखी खिन्ना क्रन्दन्ती करुणं विभो: । उपस्थितान्तिके तस्मै व्यसनं समवोचत ॥ १८ ॥

Mother Earth assumed the form of a cow; distressed and tearful, she wept piteously, approached Lord Brahmā, and spoke to him of her misfortune.

Verse 19

ब्रह्मा तदुपधार्याथ सह देवैस्तया सह । जगाम सत्रिनयनस्तीरं क्षीरपयोनिधे: ॥ १९ ॥

Having heard Mother Earth’s distress, Lord Brahmā, accompanied by her, Lord Śiva, and all the demigods, went to the shore of the Ocean of Milk.

Verse 20

तत्र गत्वा जगन्नाथं देवदेवं वृषाकपिम् । पुरुषं पुरुषसूक्तेन उपतस्थे समाहित: ॥ २० ॥

Reaching the shore of the Ocean of Milk, the demigods, with minds fully composed, worshiped Jagannātha—Devadeva, Vṛṣākapi, Lord Viṣṇu—by reciting the Vedic hymns known as the Puruṣa-sūkta.

Verse 21

गिरं समाधौ गगने समीरितांनिशम्य वेधास्त्रिदशानुवाच ह । गां पौरुषीं मे श‍ृणुतामरा: पुन-र्विधीयतामाशु तथैव मा चिरम् ॥ २१ ॥

While in trance, Lord Brahmā heard Lord Viṣṇu’s words resounding in the sky. He then told the demigods: “O devas, hear from me the command of Kṣīrodakaśāyī Viṣṇu, the Supreme Person, and carry it out carefully, without delay.”

Verse 22

पुरैव पुंसावधृतो धराज्वरोभवद्भ‍िरंशैर्यदुषूपजन्यताम् । स यावदुर्व्या भरमीश्वरेश्वर:स्वकालशक्त्या क्षपयंश्चरेद् भुवि ॥ २२ ॥

Lord Brahmā told the demigods: Even before we offered our petition, the Lord already knew of Earth’s distress. Therefore, as long as the Lord of lords moves upon the earth to lessen its burden by His own potency as Time, all of you should descend as plenary portions, appearing in the Yadu dynasty as sons and grandsons.

Verse 23

वसुदेवगृहे साक्षाद् भगवान्पुरुष: पर: । जनिष्यते तत्प्रियार्थं सम्भवन्तु सुरस्त्रिय: ॥ २३ ॥

In the house of Vasudeva, the Supreme Lord, Śrī Kṛṣṇa, will personally take birth; therefore, to please Him, the wives of the demigods should also descend and appear.

Verse 24

वासुदेवकलानन्त: सहस्रवदन: स्वराट् । अग्रतो भविता देवो हरे: प्रियचिकीर्षया ॥ २४ ॥

The foremost expansion of Vāsudeva is Ananta, the thousand-mouthed, self-sovereign Lord; to please Hari, He will appear first as Baladeva.

Verse 25

विष्णोर्माया भगवती यया सम्मोहितं जगत् । आदिष्टा प्रभुणांशेन कार्यार्थे सम्भविष्यति ॥ २५ ॥

The Lord’s divine potency, known as Viṣṇu-māyā, by whom the worlds are bewildered, will appear by her Master’s command, with her various energies, to accomplish the Lord’s work.

Verse 26

श्रीशुक उवाच इत्यादिश्यामरगणान् प्रजापतिपतिर्विभु: । आश्वास्य च महीं गीर्भि: स्वधाम परमं ययौ ॥ २६ ॥

Śukadeva Gosvāmī continued: Having thus instructed the demigods and pacified Mother Earth with his words, the mighty Brahmā, lord of the Prajāpatis, returned to his own abode, Brahmaloka.

Verse 27

शूरसेनो यदुपतिर्मथुरामावसन् पुरीम् । माथुराञ्छूरसेनांश्च विषयान् बुभुजे पुरा ॥ २७ ॥

Formerly Śūrasena, chief of the Yadu dynasty, came to reside in the city of Mathurā; there he ruled and enjoyed the regions known as Māthura and Śūrasena.

Verse 28

राजधानी तत: साभूत्सर्वयादवभूभुजाम् । मथुरा भगवान् यत्र नित्यं सन्निहितो हरि: ॥ २८ ॥

From that time onward, Mathurā became the capital of all the kings of the Yadu line. For there the Lord Hari, Śrī Kṛṣṇa, abides eternally; thus the city of Mathurā and its land are most intimately bound to Him.

Verse 29

तस्यां तु कर्हिचिच्छौरिर्वसुदेव: कृतोद्वह: । देवक्या सूर्यया सार्धं प्रयाणे रथमारुहत् ॥ २९ ॥

Once, Vasudeva of the Śūra line married Devakī. After the wedding, he mounted his chariot to return home together with his newly wedded wife.

Verse 30

उग्रसेनसुत: कंस: स्वसु: प्रियचिकीर्षया । रश्मीन् हयानां जग्राह रौक्‍मै रथशतैर्वृत: ॥ ३० ॥

Kaṁsa, the son of King Ugrasena, wishing to please his sister Devakī, himself took the horses’ reins and became the charioteer. He was surrounded by hundreds of golden chariots.

Verse 31

चतु:शतं पारिबर्हं गजानां हेममालिनाम् । अश्वानामयुतं सार्धं रथानां च त्रिषट्‌शतम् ॥ ३१ ॥ दासीनां सुकुमारीणां द्वे शते समलङ्कृते । दुहित्रे देवक: प्रादाद् याने दुहितृवत्सल: ॥ ३२ ॥

King Devaka, tenderly devoted to his daughter, bestowed upon Devakī at her departure a dowry: four hundred elephants adorned with golden garlands, ten thousand horses, eighteen hundred chariots, and two hundred exquisitely beautiful young maidservants, fully ornamented.

Verse 32

चतु:शतं पारिबर्हं गजानां हेममालिनाम् । अश्वानामयुतं सार्धं रथानां च त्रिषट्‌शतम् ॥ ३१ ॥ दासीनां सुकुमारीणां द्वे शते समलङ्कृते । दुहित्रे देवक: प्रादाद् याने दुहितृवत्सल: ॥ ३२ ॥

King Devaka, tenderly devoted to his daughter, bestowed upon Devakī at her departure a dowry: four hundred elephants adorned with golden garlands, ten thousand horses, eighteen hundred chariots, and two hundred exquisitely beautiful young maidservants, fully ornamented.

Verse 33

शङ्खतूर्यमृदङ्गाश्च नेदुर्दुन्दुभय: समम् । प्रयाणप्रक्रमे तात वरवध्वो: सुमङ्गलम् ॥ ३३ ॥

O beloved son, Maharaja Pariksit, when the bride and bridegroom were ready to start, conchshells, bugles, drums and kettledrums all vibrated in concert for their auspicious departure.

Verse 34

पथि प्रग्रहिणं कंसमाभाष्याहाशरीरवाक् । अस्यास्त्वामष्टमो गर्भो हन्ता यां वहसेऽबुध ॥ ३४ ॥

While Kamsa, controlling the reins of the horses, was driving the chariot along the way, an unembodied voice addressed him, 'You foolish rascal, the eighth child of the woman you are carrying will kill you!'

Verse 35

इत्युक्त: स खल: पापो भोजानां कुलपांसन: । भगिनीं हन्तुमारब्धं खड्‍गपाणि: कचेऽग्रहीत् ॥ ३५ ॥

Kamsa was a condemned personality in the Bhoja dynasty because he was envious and sinful. Therefore, upon hearing this omen from the sky, he caught hold of his sister’s hair with his left hand and took up his sword with his right hand to sever her head from her body.

Verse 36

तं जुगुप्सितकर्माणं नृशंसं निरपत्रपम् । वसुदेवो महाभाग उवाच परिसान्‍त्वयन् ॥ ३६ ॥

Wanting to pacify Kamsa, who was so cruel and envious that he was shamelessly ready to kill his sister, the great soul Vasudeva, who was to be the father of Krishna, spoke to him in the following words.

Verse 37

श्रीवसुदेव उवाच श्लाघनीयगुण: शूरैर्भवान् भोजयशस्कर: । स कथं भगिनीं हन्यात् स्त्रियमुद्वाहपर्वणि ॥ ३७ ॥

Vasudeva said: My dear brother-in-law Kamsa, you are the pride of your family, the Bhoja dynasty, and great heroes praise your qualities. How could such a qualified person as you kill a woman, your own sister, especially on the occasion of her marriage?

Verse 38

मृत्युर्जन्मवतां वीर देहेन सह जायते । अद्य वाब्दशतान्ते वा मृत्युर्वै प्राणिनां ध्रुव: ॥ ३८ ॥

O hero, one who is born must surely die, for death is born along with the body. Whether today or after a hundred years, death is certain for every living being.

Verse 39

देहे पञ्चत्वमापन्ने देही कर्मानुगोऽवश: । देहान्तरमनुप्राप्य प्राक्तनं त्यजते वपु: ॥ ३९ ॥

When this body returns to the five elements, the embodied soul, helplessly following karma, attains another body and abandons the former one.

Verse 40

व्रजंस्तिष्ठन् पदैकेन यथैवैकेन गच्छति । यथा तृणजलौकैवं देही कर्मगतिं गत: ॥ ४० ॥

As a traveler rests one foot and then moves with the other, or as a worm shifts to a new leaf and leaves the former, so the conditioned soul, carried by karma, takes shelter of another body and then gives up the previous one.

Verse 41

स्वप्ने यथा पश्यति देहमीद‍ृशंमनोरथेनाभिनिविष्टचेतन: । द‍ृष्टश्रुताभ्यां मनसानुचिन्तयन्प्रपद्यते तत् किमपि ह्यपस्मृति: ॥ ४१ ॥

As in a dream, the mind absorbed in its fancies broods over what was seen and heard, imagines itself in other bodies, and forgets the present one; in the same way, through such forgetfulness, the soul gives up this body and accepts another.

Verse 42

यतो यतो धावति दैवचोदितंमनो विकारात्मकमाप पञ्चसु । गुणेषु मायारचितेषु देह्यसौप्रपद्यमान: सह तेन जायते ॥ ४२ ॥

At death, as the mind—impelled by destiny and shaped by its own fluctuations—runs among the five guṇas fashioned by māyā, the soul attains a body corresponding to that state. Thus the change of bodies arises from the mind’s restless movement.

Verse 43

ज्योतिर्यथैवोदकपार्थिवेष्वद:समीरवेगानुगतं विभाव्यते । एवं स्वमायारचितेष्वसौ पुमान्गुणेषु रागानुगतो विमुह्यति ॥ ४३ ॥

As the light of the moon, sun, and stars, reflected in oil or water, appears sometimes round and sometimes elongated due to the wind’s agitation, so the jīva, absorbed in the guṇas fashioned by his own māyā, follows attachment and, through ignorance, becomes bewildered—taking many manifestations to be his very self.

Verse 44

तस्मान् कस्यचिद्‌‌द्रोहमाचरेत् स तथाविध: । आत्मन: क्षेममन्विच्छन् द्रोग्धुर्वै परतो भयम् ॥ ४४ ॥

Therefore one should not commit malice or envy toward anyone. Seeking one’s own welfare, one should not become a wrongdoer, for the envious must always fear harm from enemies—either in this life or in the next.

Verse 45

एषा तवानुजा बाला कृपणा पुत्रिकोपमा । हन्तुं नार्हसि कल्याणीमिमां त्वं दीनवत्सल: ॥ ४५ ॥

She is your younger sister—an innocent, helpless girl—like your own daughter. You are known as compassionate to the distressed; therefore you should not kill this virtuous lady, but protect her with affection.

Verse 46

श्रीशुक उवाच एवं स सामभिर्भेदैर्बोध्यमानोऽपि दारुण: । न न्यवर्तत कौरव्य पुरुषादाननुव्रत: ॥ ४६ ॥

Śukadeva continued: O best of the Kuru line, though instructed by conciliatory words and discerning counsel, the fierce Kaṁsa did not turn back, for he followed the rākṣasa nature. He cared nothing for the fruits of sin, in this life or the next.

Verse 47

निर्बन्धं तस्य तं ज्ञात्वा विचिन्त्यानकदुन्दुभि: । प्राप्तं कालं प्रतिव्योढुमिदं तत्रान्वपद्यत ॥ ४७ ॥

Seeing Kaṁsa’s firm resolve to kill his sister Devakī, Vasudeva (Ānakadundubhi) pondered deeply. To avert the imminent danger of death, he adopted another plan on the spot.

Verse 48

मृत्युर्बुद्धिमतापोह्यो यावद्बुद्धिबलोदयम् । यद्यसौ न निवर्तेत नापराधोऽस्ति देहिन: ॥ ४८ ॥

So long as intelligence and bodily strength remain, a wise person should strive to ward off death; this is the duty of all embodied beings. But if, despite one’s efforts, death cannot be avoided, one who faces death incurs no offense.

Verse 49

प्रदाय मृत्यवे पुत्रान् मोचये कृपणामिमाम् । सुता मे यदि जायेरन् मृत्युर्वा न म्रियेत चेत् ॥ ४९ ॥ विपर्ययो वा किं न स्याद् गतिर्धातुर्दुरत्यया । उपस्थितो निवर्तेत निवृत्त: पुनरापतेत् ॥ ५० ॥

Vasudeva reflected: By handing over my sons to Kaṁsa, who is like death embodied, I shall save the helpless Devakī. Perhaps my sons will not be born, or Kaṁsa may die first; or, by the inscrutable course of destiny, one of my sons may slay him. For now I will promise to deliver my sons so that this immediate threat subsides, and when in time Kaṁsa dies, I shall have nothing to fear.

Verse 50

प्रदाय मृत्यवे पुत्रान् मोचये कृपणामिमाम् । सुता मे यदि जायेरन् मृत्युर्वा न म्रियेत चेत् ॥ ४९ ॥ विपर्ययो वा किं न स्याद् गतिर्धातुर्दुरत्यया । उपस्थितो निवर्तेत निवृत्त: पुनरापतेत् ॥ ५० ॥

Vasudeva reflected: By handing over my sons to Kaṁsa, who is like death embodied, I shall save the helpless Devakī. Perhaps my sons will not be born, or Kaṁsa may die first; or, by the inscrutable course of destiny, one of my sons may slay him. For now I will promise to deliver my sons so that this immediate threat subsides, and when in time Kaṁsa dies, I shall have nothing to fear.

Verse 51

अग्नेर्यथा दारुवियोगयोगयो-रदृष्टतोऽन्यन्न निमित्तमस्ति । एवं हि जन्तोरपि दुर्विभाव्य:शरीरसंयोगवियोगहेतु: ॥ ५१ ॥

As fire, for some unseen cause, leaps over one piece of wood and ignites the next—so it is by destiny. In the same way, the cause by which a living being joins one body and departs from another is hard to fathom; there is no reason other than unseen fate.

Verse 52

एवं विमृश्य तं पापं यावदात्मनिदर्शनम् । पूजयामास वै शौरिर्बहुमानपुर:सरम् ॥ ५२ ॥

Having thus considered the matter to the full extent of his understanding, Śauri Vasudeva approached the sinful Kaṁsa with great respect and submitted his proposal.

Verse 53

प्रसन्नवदनाम्भोजो नृशंसं निरपत्रपम् । मनसा दूयमानेन विहसन्निदमब्रवीत् ॥ ५३ ॥

Though Vasudeva’s heart was scorched with anxiety as Devakī faced danger, to appease the cruel, shameless, sinful Kaṁsa he put on a serene smile and spoke to him thus.

Verse 54

श्रीवसुदेव उवाच न ह्यस्यास्ते भयं सौम्य यद् वैसाहाशरीरवाक् । पुत्रान् समर्पयिष्येऽस्या यतस्ते भयमुत्थितम् ॥ ५४ ॥

Vasudeva said: O gentle one, you need not fear your sister Devakī because of the unseen omen you heard; your fear has arisen from her sons. Therefore, when those sons are born, I shall deliver them all into your hands.

Verse 55

श्रीशुक उवाच स्वसुर्वधान्निववृते कंसस्तद्वाक्यसारवित् । वसुदेवोऽपि तं प्रीत: प्रशस्य प्राविशद् गृहम् ॥ ५५ ॥

Śrī Śukadeva Gosvāmī continued: Understanding the sound reasoning in Vasudeva’s words and trusting them fully, Kaṁsa refrained from killing his sister. Vasudeva, pleased with Kaṁsa, praised and further pacified him, and then entered his own home.

Verse 56

अथ काल उपावृत्ते देवकी सर्वदेवता । पुत्रान् प्रसुषुवे चाष्टौ कन्यां चैवानुवत्सरम् ॥ ५६ ॥

Thereafter, as time returned in due course each year, Devakī—the mother of the devas—gave birth in succession. Thus she bore eight sons one after another, and also a daughter.

Verse 57

कीर्तिमन्तं प्रथमजं कंसायानकदुन्दुभि: । अर्पयामास कृच्छ्रेण सोऽनृतादतिविह्वल: ॥ ५७ ॥

Fearing that by breaking his vow he would become a liar, Vasudeva (Ānakadundubhi) was greatly shaken; thus, with deep anguish, he delivered his firstborn son, Kīrtimān, into Kaṁsa’s hands.

Verse 58

किं दु:सहं नु साधूनां विदुषां किमपेक्षितम् । किमकार्यं कदर्याणां दुस्त्यजं किं धृतात्मनाम् ॥ ५८ ॥

What suffering is unbearable for saintly souls fixed in truth? What need remains for the wise, pure devotees who know the Supreme Lord as the very essence? What deed is forbidden to the base and miserly? And for those steady-hearted ones surrendered at Śrī Kṛṣṇa’s lotus feet, what cannot be renounced for His sake?

Verse 59

द‍ृष्ट्वा समत्वं तच्छौरे: सत्ये चैव व्यवस्थितिम् । कंसस्तुष्टमना राजन् प्रहसन्निदमब्रवीत् ॥ ५९ ॥

O King, seeing Vasudeva firmly established in truthfulness and perfectly equipoised as he handed over the child, Kaṁsa became pleased at heart; smiling, he spoke as follows.

Verse 60

प्रतियातु कुमारोऽयं न ह्यस्मादस्ति मे भयम् । अष्टमाद् युवयोर्गर्भान्मृत्युर्मे विहित: किल ॥ ६० ॥

O Vasudeva, take this child back and go home. I have no fear of him. My death is said to be destined by the eighth child born of you and Devakī.

Verse 61

तथेति सुतमादाय ययावानकदुन्दुभि: । नाभ्यनन्दत तद्वाक्यमसतोऽविजितात्मन: ॥ ६१ ॥

Saying, “So be it,” Vasudeva, known as Ānakadundubhi, took his son and returned home. Yet because Kaṁsa was unprincipled and without self-control, Vasudeva could not trust his word.

Verse 62

नन्दाद्या ये व्रजे गोपा याश्चामीषां च योषित: । वृष्णयो वसुदेवाद्या देवक्याद्या यदुस्त्रिय: ॥ ६२ ॥ सर्वे वै देवताप्राया उभयोरपि भारत । ज्ञातयो बन्धुसुहृदो ये च कंसमनुव्रता: ॥ ६३ ॥

The residents of Vraja, headed by Nanda Mahārāja—the gopas and their wives—and likewise the Vṛṣṇi descendants headed by Vasudeva and Devakī, along with the women of the Yadu line, O best of the Bhāratas, were in truth celestial beings. The relatives, friends, and well-wishers of both Nanda and Vasudeva, and even those who outwardly appeared to follow Kaṁsa, were all demigods.

Verse 63

नन्दाद्या ये व्रजे गोपा याश्चामीषां च योषित: । वृष्णयो वसुदेवाद्या देवक्याद्या यदुस्त्रिय: ॥ ६२ ॥ सर्वे वै देवताप्राया उभयोरपि भारत । ज्ञातयो बन्धुसुहृदो ये च कंसमनुव्रता: ॥ ६३ ॥

The inhabitants of Vṛndāvana, headed by Nanda Mahārāja and including his associate cowherd men and their wives, were none but denizens of the heavenly planets, O Mahārāja Parīkṣit, best of the descendants of Bharata, and so too were the descendants of the Vṛṣṇi dynasty, headed by Vasudeva and Devakī and the other women of the dynasty of Yadu. The friends, relatives and well-wishers of both Nanda Mahārāja and Vasudeva and even those who externally appeared to be followers of Kaṁsa were all demigods.

Verse 64

एतत् कंसाय भगवाञ्छशंसाभ्येत्य नारद: । भूमेर्भारायमाणानां दैत्यानां च वधोद्यमम् ॥ ६४ ॥

Once the great saint Nārada approached Kaṁsa and informed him of how the demoniac persons who were a great burden on the earth were going to be killed. Thus Kaṁsa was placed into great fear and doubt.

Verse 65

ऋषेर्विनिर्गमे कंसो यदून् मत्वा सुरानिति । देवक्या गर्भसम्भूतं विष्णुं च स्ववधं प्रति ॥ ६५ ॥ देवकीं वसुदेवं च निगृह्य निगडैर्गृहे । जातं जातमहन् पुत्रं तयोरजनशङ्कया ॥ ६६ ॥

After the departure of the great saint Nārada, Kaṁsa thought that all the members of the Yadu dynasty were demigods and that any of the children born from the womb of Devakī might be Viṣṇu. Fearing his death, Kaṁsa arrested Vasudeva and Devakī and chained them with iron shackles. Suspecting each of the children to be Viṣṇu, Kaṁsa killed them one after another because of the prophecy that Viṣṇu would kill him.

Verse 66

ऋषेर्विनिर्गमे कंसो यदून् मत्वा सुरानिति । देवक्या गर्भसम्भूतं विष्णुं च स्ववधं प्रति ॥ ६५ ॥ देवकीं वसुदेवं च निगृह्य निगडैर्गृहे । जातं जातमहन् पुत्रं तयोरजनशङ्कया ॥ ६६ ॥

After the departure of the great saint Nārada, Kaṁsa thought that all the members of the Yadu dynasty were demigods and that any of the children born from the womb of Devakī might be Viṣṇu. Fearing his death, Kaṁsa arrested Vasudeva and Devakī and chained them with iron shackles. Suspecting each of the children to be Viṣṇu, Kaṁsa killed them one after another because of the prophecy that Viṣṇu would kill him.

Verse 67

मातरं पितरं भ्रातृन् सर्वांश्च सुहृदस्तथा । घ्नन्ति ह्यसुतृपो लुब्धा राजान: प्रायशो भुवि ॥ ६७ ॥

Kings greedy for sense gratification on this earth almost always kill their enemies indiscriminately. To satisfy their own whims, they may kill anyone, even their mothers, fathers, brothers or friends.

Verse 68

आत्मानमिह सञ्जातं जानन्प्राग् विष्णुना हतम् । महासुरं कालनेमिं यदुभि: स व्यरुध्यत ॥ ६८ ॥

Hearing from Nārada that in a former birth he had been the great asura Kālanemi, slain by Viṣṇu, Kaṁsa grew envious of all who were connected with the Yadu dynasty.

Verse 69

उग्रसेनं च पितरं यदुभोजान्धकाधिपम् । स्वयं निगृह्य बुभुजे शूरसेनान् महाबल: ॥ ६९ ॥

The mighty Kaṁsa seized and imprisoned his own father, Ugrasena, lord of the Yadu, Bhoja, and Andhaka dynasties, and personally ruled the lands of Śūrasena.