Advent of Lord Krishna

In order to increase the speaker’s enthusiasm to speak about the most crucial topics, Pariksit praises the previous descriptions in the Bhagavatam. Because candra is the grandson of Brahma, because candra is his amsa, because he is the deity of the mind, and because Krsna appeared in that dynasty, candra is mentioned before surya, though the usual order would place surya first. Though the wonderful activities of Svayambhuva and his dynasty were related in the fourth canto, they did not culminate in sweetness. With Krsna of the moon dynasty and Rama of the sun dynasty, sweetness was finally attained. Thus, discussions of these dynasties became very prominent.

You have also previously described the pious nature of Yadu. Though Yadu disobeyed his father’s order, because of his pure devotion, his exalted character is praised in the Ninth and Eleventh cantos. Pariksit addresses Sukadeva as the king of the munis—muni sattama, because as a muni he is completely knowledgeable, and as a devotee (sat), he is the chief since he established the supreme position of bhakti. “Please describe the exploits (viryani) of he who has appeared (avatirnasya), of that person whose amsa is Visnu in Vaikuntha.” Another meaning is “Please describe the exploits partially (amsena), since it is impossible to describe the Lord’s pastimes completely.”

“Previously you described very briefly how Krsna was taken from the prison to Vraja, but you could not describe everything in that description. O muni, you described it in only two verses. Now I pray that you describe this incident in many verses.”

Krsna is the one who descends to immerse the jivas (bhuta) in prema (bhuta bhavana –causing bhava for the living entities). Other verses in SB support this: nrlokam ramayam asa murtya sarvanga ramyaya

He gave pleasure to mankind through his beautiful form.

avitrptadrsam nrnam,

sb 9.24.64

Mankind was unsatisfied after tasting his sweetness. They developed a desire constantly taste.

svamurtya lokalavanya…. Etc.

sb 11.1.6

The sweetness of Krsna’s beauty steals the functions of a l the senses. They no longer desire any other form. Drowning them in the ocean of his beauty, he gives them prema.

He is called visvatma, soul of the universe, or paramatma because he is the object of love rather than the body or the jiva. This is explained in brahma’s prayers 10.14.

“Please explain extensively (vistarat) since my intelligence is slow to grasp the subject.”

I am taking the remnants of whatever Sridhara Swami and Sanatana Goswami have left. King Pariksit says to Sukadeva, “I am a jiva bound up by the disease of material life. How can I cease drinking the great medicine of the pastimes of Krsna recited by you, the greatest of doctors endowed with the greatest fortune?” With that intention he speaks this verse.

Who could stop drinking the sweet topics of Krsna which are like a medicine to cure the disease of material existence (bhavausadhat)?

Trsna refers to thirst or attachment to material enjoyment. Nivrtta tarsaih refers to those who, taking the medicine of Krsna’s pastimes, have extinguished the trsna or thirst for material life. Liberated from bondage of maya, they therefore glorify this process more than jnana and other processes. “We glorify loudly this medicine, as it has cured us of our disease.” Unlike other medicines, this medicine does not have bitter taste. Therefore he says srotra manobhiramat: It gives pleasure to the ear and mind. Therefore drink it with both ear and mind.

Who will avoid these topics except the persons involved in killing animals in sacrifice with a longing to attain svarga loka enjoyment (pasughnah). Only these people will not listen. In verse 3.3.18 it is stated: Those involved in seeking dharma, artha, and kama have no taste for the name, qualities and pastimes of Lord Madhusudana resplendent with attractive pastimes.

Another meaning:

Who would give up drinking the topics of Krsna which are recited by guru, and then glorifying, for even those who are liberated loudly glorify .

Upa in upagiyamanat indicates intense or continuous glorification. What more can be said about tasting it? You are the taster. Nivritta tarsaih indicates pure devotees, not jnanis, because of the use of present tense and the prefix upa in upagiyamanat. The jnanis meditate, but they do not chant the Lord’s glories intensely.

Those who have opportunity to hear the pastimes of the Lord do not stop listening because it cures them of the material condition (bhavausadhat).

Neither the speaker nor the listener tires of hearing about the Lord, because it is enjoyable (srotra manobhiramat). Only those desiring wealth and material enjoyment would stop hearing. Thus he says that only a killer of animals would cease hearing about the Lord, and no one else.

“I should also hear the topics of Krsna because he is the protector of our dynasty.” Thus he speaks this verse. My grandfather crossed the ocean of the kaurava army, though it was difficult to surmount because of Bhisma and others (devavratadi), who could defeat the devatas (amarnjayaih), who were like timingala fish, making it insignificant, like a calf’s hoof-print. The cause was surrender to the lotus feet of Krsna (yat plavah –the boat). Please speak about that person.” Surrender to his lotus feet enables one to cross the ocean of material existence.

“I must certainly hear about Krsna because he is my only protector.” With this in mind he speaks this verse. The holder of the cakra (attacakrah), Krsna, just by his club (this is mentioned in the First Canto), entered into my mother who had surrendered to him, easily saved this body burned (viplustam) from the heat of Asvathama’s weapon (drauni astra) . ca indicates that he also protected the limbs of his mother.

Krsna’s topics should be heard because He alone bestows the final goal on all. With this intention the present verse is spoken. Among all those with material bodies (akhila deha bhajam). Speak about he who awards death to those envious of devotees (bahih) and eternal life to those who are his dear devotees (antar). To devotees like Vasudeva he bestows bliss in the form of his human form-two handed or four handed and to people like Kamsa he appears as time or death. According to the statements of Bhagavatam, like the prescription of rock candy to a person afflicted with jaundice, though the Lord first appears as time to award death, he later awards them liberation. Prayacchatah (giving) is used in present tense to indicate that it is being seen before his eyes, or to convey the eternal nature of the Lord’s pastimes. Maya manushya means the Supreme Lord equipped with an eternal energy called maya, rather than a human with material body. Madhya bhasya pramanita sruti says: “ato mayamayam visnum pravadanti manisinah” “Thus the sages call him mayamay Visnu, visnu who possesses the energy called mayam.”

In the next four verses there is inquiry about the particulars of Krsna’s birth. The general description was given in the 9th canto (24. 54) There he is called sankarsana and ahisvara, the seventh child of Devaki and Vasudeva. “Since elsewhere you have refered to Sankarsana as the son of Rohini, how could he come from Devaki’s womb without having to change bodies?” This is the indication.

He went from Vasudeva’s house to Vraja. Here Vraja means Mahavana. After going to Vraja he left the house of Nanda. Where did he go and establish his house along with the cowherd men?

Madhu purya referes to mathura and dvaraka—the cities of the descendents of Madhu. Why did he kill his mother’s brother? He should not have done that, since Kamsa was his mother’s brother.

How many years did he live with the Yadus? By using the phrase “deham manusam asrita” he indicates that the years should be in human calculation, not that of the devas. In other places the Lord is referred to as “ paramatma narakrti”, “narakrti parabrahma” and “budha parabrahma manusya cihnadhari”. These statements show that the human-like form of Krsna is his svarupa or spiritual form. Thus “deham manusam ” cannot mean that Krsna has a material body.

“ Because you are afflicted by hunger and thirst, you should rest a while.” In response to this advice from Sukadeva, Pariksit speaks this verse. “It was due to hunger and thirst, which cause loss of discrimination., that I placed the snake around the neck of the muni. Though I have given up food and water, hunger and thirst are no longer afflicting me. Why? I am drinking the nectar of the pastimes of Hari.” The present tense is used because if one stops hearing for an instant, hunger will manifest. The word ambhoja (lotus) suggests the sweetness of the topics of Hari, and its intoxicating effect. Because of this, Pariksit has forgotten his intolerable hunger and thirst. Also by the word amrta there is the suggestion that the lotus mouth, like the moon, drops nectar. The lotus suggests that the mouth of Sukadeva is fragrant like the lotus, and as the moon, it becomes the bestower of joy, destroying the darkness in the hearts of the listeners, and that Pariksit is like the cakora bird longing for the moonlight, being thirsty for the pastimes of Hari. All of this expresses the great attachment of Pariksit for topics of the Lord.

Suta Goswami speaks. “ O son of Bhrgu, Saunaka. Sukadeva began describing the pastimes of Krsna which destroy the sorrows of the jivas of kali yuga (kali kalmasa ghnam), or which destroy the worst of sins.” Another meaning can be “Sukadeva began describint the pastimes of Krsna to Pariksit (visnu ratam), the destroyer of the sins of Kali.) Sukadeva is described as bhagavata pradhanah, the chief among the devotees, or one who has as his object of respect the book bhagavata or devotee bhagavata.

Because (yat) your intelligence is fixed (samyag vyavasita) you have developed fixed attachment to the Lord. “Previously you have addressed me as muni sattama, best among the munis and devotees, so this is my response, rajarsi satttama, o king among the best of rajarsis and devotees. You are called the king of the best of rsis and the devotees, because of your superior devotion to the Lord, through whose mercy you were able to withstand the power of brahma teja (astra) at the time of birth and death.”

. The topics of Hari purifies three types of persons just like the caranamrta from the salagaram or deity (pada salilam yatha), which purifies three types of persons: those who put it on their head, those who drink it and those who do both. It can also mean that the topics are just like the Ganga, which purifies those in the upper, middle and lower worlds. The topics of Hari purify the speaker, the inquirer and the listener. It is most purifying for the speaker, then the inquirer, and then the listener, in that order.

“Now hear the famous reason for the Lord’s appearance.” With this suggestion, the verse is spoken. Afflicted by the burden of sin of countless soldiers of the daityas, who, though not born of Diti’s lineage, attained their demonic status by their actions, the earth personified approached Brahma situated on the peak of Mount Meru. (This was not the Brahma on Satyaloka.). In the Satya yuga before the appearance of Krsna, King Raivata went to Brahma on Satyaloka along with his daughter Revati, to ask about his daughter’s marriage. In Brahma’s assembly the gandharvas Haha and Huhu were singing. During the length of one song on Brahma loka, Satya and Treta yuga on earth finished, and Dvapara yuga also passed. Krsna and Balarama were about to appear. Brahma said, “Please give your daughter in marriage to Balarama, who has now appeared on the earth planet. He is a suitable groom.” Thus, situated on Satya loka, Hiranyagarbha Brahma was listening to the song while satya, treat and dvapara yuga on earth planet passed until Krsna and Balarama’s appearance. The deity of the earth could not have approached that Brahma to make her request. Earth personified instead went to Vairaja Brahma living on Mount Meru. Parasara confirms this : jagama dharini meroh samaje tridivaukasam: The Earth went along with the devas to Mount Meru.”

18 none

After hearing from earth personified (tad upadhary), Brahma went to the milk ocean. The word atha is excessive usage if it means “then.” It can be explained as follows: Brahma thought: My job is creation. Visnu’s job is maintenance. For this job of maintenance we should go to Him. He is resting on the milk ocean. We should go there and request his help. After considering in this way (atha), he left for the milk ocean.

There were two tasks here: protection of the earth and destruction of the demons. Thinking that he could engage Indra in protecting the earth and Siva in destroying the demons, Brahma went to the milk ocean with the devas and Siva. Why should Brahma go to Visnu? The reason is given. Visnu is jagannatha, Lord of the universe. He is devadeva, the worshipable deity of all the devatas. It announces their position under the authority of Visnu inprotecting the earth. Visnu is Vrsakapi, he who showers all desires and he who removes all suffering.

Brahma did not directly see or meet Visnu. In a state of meditation he heard a voice in the sky. From this one can understand that to see Visnu directly is difficult even for Brahma. Thus when the origin ofVisnu, Lord Krsna, can be seen directly by all men when he appears on the earth, it is a display of extraordinary mercy, that is not available at any other time. Paurusim gam means the purusa’s or Ksirodakasayi Visnu’s words.

Braham repeats the words of Visnu in four verses. Pumsa here means bhagavan Krsna, because Srimad Bhagavatam describes Krsna as the person who would appear to relieve the problems of the earth: krsnah svayam samabhavat paramah puman ya (Krsna himself who is the supreme being (puman) appeared.) The sufferings of the earth have been understtond (avadhrtah) already by Krsna (pumsa). The devas should appear along with to the Lord’s associates such as Uddhava and Satyaki who are expansions of the Lord (amsaih) in the family of Yadu (Kurus, or more specifically the Pandavas). Isvaresvara indicates that Krsna is the Lord of all of lords (isvaras) including Visnu.

Sura striya, the wives of the devas, refers to expansions of Krsna’s eternal female companions, who were present in the heavenly planets. Examples are the wives of the manvatara avataras such as Upendra or Vamana. They performed worship to attain friendship and intimacy with Krsna’s most dear lovers. Because of this worship they should take birth in different forms as priya sakhis of Krsna. In the Ujjvala nilamani it is said: nitya priyanam amsas tu –When Krsna appears in the family of the devas in partial form, his beloveds also appear as the forms of devis to please him. When Krsna appeared on earth, they took the form of young unmarried gopis, as priya sakhis of the nitya priya sakhis.

Svarat usually means independent, he who exists (raj or rat) by himself (sva), but here it means he who exists with his own brother Krsna (sva). Baladeva (deva) who is existing with his own brother (svarat) will appear first (agratah bhavita). Ananta is an amsa or kala of Baladeva. This is supported with verses like: evamsena sahasra vadano’nantah (whose portion is the thousand mouthed ananta) and yasaikamsena vidhrta jagati jagatah pateh ( O mighty armed balarama, Who by one portion supports the universe.) Here Baladeva is described as Ananta who is a portion of Vasudeva.

In order to charm the eternal devotees and bewilder the enemies like Kamsa, he gave orders to Yogamaya and Mayadevi. Here the word visnor maya refers to both energies of the Lord but elsewhere in Bhagavatam it is stated that he gave orders to yoga maya. Being ordered by the Lord, yogamaya, along with her expansion, the external energy (amsena), which bewilders the world, will appear. Or the meaning youga maya will appear with mahamaya, by which the spiritual and material worlds are bewildered. That maya is an expansion of yogamaya is stated in the sruti vidya conversation in Narada Pancaratra. “Yogamaya, who is the svarupa sakti of Visnu, knowledge of whom bestows instant attainment of the Lord, who is unswerving in devotion to the Lord, surrendered completely to the Lord, whose nature is prema, rules over Gokula like a queen. By her mercy very easily one can attain the Lord. Her avarika sakti is Mahamaya, the controller of the material realm. By her influence all the jivas identify with their bodies and become bewildered.” Another name of this Durga is eka, or ekanamsa.

They will appear for the purpose of activities. (karyarthe) There are two types of activities: those of yoga maya and those of maya. It was Yogamaya who took the seventh child from Devaki’s womb, came to the prison where Krsna was born and put Yasoda into deep sleep to exchange the children. These are activities of Yogamaya, not Mahamaya. Mahamaya does not have the power to transfer her master Balarama to another womb. Yasoda’s sleep is not the work of mahamaya because the scriptures say: beyond the fourth state of consciousness is the fifth state of prema. This is the state of dreaming of the associates of Hari. Their sleep and dreaming do not arise through the modes of nature. Maha maya cannot extend her power to the eternal devotees of the Lord.

The form of Devaki’s daughter to be killed by Kamsa was mahamaya, not yogamaya. Yoga maya does not involve herself with such sinful people. Mahamaya slipped from Kamsa’s hands and rose up in the sky, settled in many places with many names. She herself said: I will be born from the womb of Yasoda in Nanda’s house in the twenty eighth yuga cycle at the end of vaivasvata manvantara. As the dweller of the vindya mountains, I will kill your evil companions. “

The bewilderment of the husbands and mothers-in-law of the married gopis in performing the rasa lila is an action of yogamaya , not maya, because the husbands are not unfavorable towards the Lord or atheistic. If they were under the influence of maya, then one would certainly observe in them hostility towards the Lord. In the first verse at the beginning of the description of the rasa lila, the words “ yogamayam upasrita” are used. On the other hand, demons like Duryodhana and Salva, though they see the Lord’s visvarupa and Garuda, they never give respect to the Lord. They think he is one of the wicked Yadavas. This is the action of maya, not yogamaya, because one can see in their actions hostility to the Lord. Bewilderment of those hostile to the Lord is the action of maya and bewilderment of the devotee is the action of yogamaya. When Yasoda saw Krsna’s visvarupa in his mouth, , and when Nanda saw Krsna in Varunaloka, because of their extreme affection as parents, though they saw reverential aspects of the Lord, they were completely unaffected by it. This is neither the action of yogamaya, nor maya. It is the nature of prema itself.

This prema covers up knowledge of the Lord’s powers, and with the ropes of spiritual possessiveness, binds up Krsna in their hearts more and more. With this increase in affection for the Lord, prema drowns the devotees completely in the great ocean of relishing the sweetness of Krsna. To convey this unique quality of prema, the tantra says: “Krsna spread his vaisnavi maya in the form of parental affection.” Extreme affection for a son is the unique quality of vatsalya prema.

In this verse yoga maya is referred to as “maya” since it shares the quality of spreading illusion with mahamaya.

Iti indicates that here the message of Visnu as related by Brahma ends.

Now begins the description of Krsna’s appearance in Vasudeva’s house. First the suitable place of his birth is described. All perfect Krsna is eternally present in spiritual form in Mathura in the material world. It is there that Krsna appears and becomes visible to the eyes of people in this world. He does not come from Vaikuntha. But when he appears, his expansions from Vaikuntha and Svetadvipa join with him. After the pastimes are over, they return to their respective abodes. That they descend from Vaikuntha and later return there is mentioned in scripture. ( bhag. 3.2.15; paravareso….)

29.Vasudeva mounted his chariot with newly married (suryaya)Devaki, to go to his house (prayane) the day following the marriage.

In some editions, the word svasu is replaced by bhagnya. In order to please his sister (svasu or bhagnya) Kamsa took the reins (rasmin) of the horses.

Parivarham means dowry.

32 Yane means at the time of the journey

An unseen voice spoke to kamsa, holding the reins of the horses in his hand.”The eighth offspring of she whom you drive on the chariot will kill you.” The word garbha is used instead of putra (son), so that when Kamsa saw the eighth children to be a daughter he would not be suspicious. Worrying that Krsna could not kill Kamsa if he were so affectionate to Devaki, the devatas delivered this message from the sky so that Kamsa would antagonize Devaki. Vasudeva had heard from his mother that when he was born, there were sounds of drums announcing the future birth of an incarnation of the Lord. Vasudeva told this to Devaki. Thus, hearing the voice from the sky, she became blissful, for she understood that the Lord would appear in her womb. Also through the message it was understood that the six sons of Marici, being killed by Kamsa, would be delivered from their curse.

35Kamsa, who contaminates his family with sin (kula pamsana), prepared to kill her using a knife. His left hand which out of affection was holding the reins of the horses to drive his sister, suddenly held her hair in order to kill her. And throwing away the whip from his right hand, he took up his sword. The affection of material people is flickering, transforming to hate, without regard for religious principles, and most shameful even in the eyes of the common man, so that the person can even murder.

36 Vasudeva, seeing before his eyes that Kamsa ready to kill his wife, did not show anger, because he was an ocean of good qualities such as patience, gravity, forgiveness, and cleverness (mahabhaga). The question may arise, “How could a cruel person such as Kamsa listen to his advice?” Therefore he is described as mahabhaga. Even tigers and snakes do not create obstacles when they meet those possessed of good qualities.

37Vasudeva used strategy of sama, or kind words: invoking relationship, personal gain, helping others, creating dissension and glorification of qualities. Slaghaniya gunah (one of praiseworthy qualities) glorifies his qualities. “bhoja yasaskrah” invokes family relationship. Mentioning “bhagini,” his sister, invoking fear and doubt, is the use of dissensions or bheda. “How can you kill” indicates gain and helping others. Though she bears your killer, not killing her because she is a woman will bring a gain of fame. Saving her life is helping others.

She is a defenseless woman, your sister, and it will happen during her wedding. And you are a famous person. Killing her now will bring infamy in this life, and hell in the next life. Thus Vasudeva indicates two types of bheda, problems in this life and next.

The real intent of the words can be understood by taking opposite meanings. Saying he has praiseworthy qualities actually indicates that he does not have those qualities. In the bhoja dynasty he is famous for causing problems. By killing his sister, his dynasty will be destroyed.

38After saying this, with no change of heart in Kamsa, Vasudeva tried to advise him using logic. “O king! If you are about to commit murder because of fear of death, listen to me. Death is unavoidable.” With this intention, he then speaks this verse. Factually there is no birth or death for the soul. Only those who take birth ( janmavatam) by accepting a material body have death. “Sa” here means it is well known. “Ha” indicates that the fact is definite. When will death take place? Today or a hundred years later. Two “vas’ are used to indicate that being unable to determine at all the time of death, it could happen anytime between now and a hundred years. He presents proof by saying “mrtyur vai praninam dhruvah.” This recalls the verse in Gita: jatasya hi dhruvam mrtyur dhruvam janma mrtasya ca…. “O brave one! A courageous warrior like you should not be afraid of death.”

39Birth means accepting a body and death means giving up a body. Both are inevitable. With that intention he speaks this verse. When the body is about to die, one receives another body, and then gives up the old body. But one should not lament for the loss of enjoyment along with loss of the body. Therefore Vasudeva says “ karmanuga…avasah” the new body is decided by ones actions of this life. If you have the karma to enjoy in the future, then certainly you will get that enjoyment. Therefore you should give up killing a woman, which will produce suffering in the next body.

40In this verse Vasudeva gives examples to show how one gives up the present body after attaining the new body ( in subtle form, via karma). A man puts his forward foot on the ground firmly and then withdraws his back leg from the ground and puts it forward, not putting both feet forward at the same time. However in this example the feet are fixing themselves and withdrawing themselves from the same ground. As this may be unsatisfying to the mind, he gives another example. A caterpillar, after taking support of one blade of grass in front of him, gives up the previous blade of grass.

41Vasudeva now shows and example from everyday life. Just as in a dream one sees a body similar to the one in waking state (idrsam), so a person whose consciousness is deeply absorbed in someone through seeing (such as a king) or through hearing (for example, hearing about Indra) one sees oneself as the king or Indra, so that one can enjoy similar to the king or Indra, and one forgets ones original body.

42Now a question arises. The mind can only enjoy because of the influence of the devatas over the mind, so that he become absorbed in the image of a king or Indra. But how is it possible for the mind to get enjoyment meant for someone else? This verse answers that question. Whatever objects among the five elements (earth, water, etc) the mind, always subject to so many impressions (vikaratmika), becomes attacted to, those objects it attains. Because of its close association with the mind, the soul (asau dehi) also enjoys those objects (prapadyamana jayate) along with the absorbed mind.

Now he gives an example to show how the soul, due to association with mind, attains the same destination. Jyotih refers to the light of the sun or moon. Udakesu refers to water, oil or ghee. On the surface of the water the image of the sun is reflected but it changes shape as the wind blows the surface and produces ripples. In the bodies (gunesu) created by the Lord’s maya (svamaya racitesu), or by ones own ignorance, the jiva (puman), following the mind which is filled with desires for enjoyment (raganugata), becomes bewildered and takes up the same desire for enjoyment. By killing Devaki you will obstruct the souls desire for getting enjoyment. Even if you die, you will enjoy in the next body, because you will attain a good body since your good karmas must bear result. And killing her will make you endure suffering. Your death announced in the sky by the future son of Devaki is unavoidable, as it is under the force of karma. Therefore it is better to accept that death. All you can do is have Markandeya perform some ceremonies as preventative measures.

44: a person covered by ignorance (sa tatha vidha) should not commit violence. For a person who commits violence to others (drogdhu) there is fear of harm from Yama and others (paratah). In this verse Vasudeva uses bheda to instill fear.

45 Vasudeva again began praising Kamsa, according to the saying “By praise the ferocious becomes tamed.” She is deserving your mercy because she is just like your daughter. The sentence can also mean “ she is petrified like a doll out of fear.” You should not kill her because you are compassionate to the suffering (dina vatsala). The real meaning of dina vatsala however is “ one who accepts even a calf from the most poor person as a tax.”

46: Though being instructed by Vasudeva (bodhyamano’pi) with pacifying and fear instilling words, Kamsa, who keeps company with raksasas (purusadan) did not give up his intent to kill her.

47 “At my birth the devatas sounded drums (dundubhi). Therefore nothing unfortunate can happen to me.” With this certainly he thought of a way to avoid the immanent danger to Devaki.

48 As long as a person has power and intelligence (yavad buddhi balodayam), he will try to avoid death. I cannot use strength to avoid Devaki’s death at Kamsa’s hands, but I can use my intelligence. Asau refers to death.

49-50 “This is what I will do.” Silently he speaks this verse. “I will give my sons to this personification of death, Kamsa.” But then he thinks, “That is not proper.” With this anxiety he speaks. “If I don’t have any sons there is no need to worry. And if I have sons and Kamsa has not died by then, it is certainly improper. But I must save Devaki now. And if Kamsa dies before that time, then there is no need to worry. Or the opposite many happen. If I give my sons to Kamsa, they may become strong and kill Kamsa. But how can infant sons kill strong Kamsa. The ways of the Lord are hard to understand but he has said, “The eight child will kill Kamsa.” Therefore it is better to save Devaki from Kamsa’s hands by promising to give the children to him, for Kamsa will also die.”

51”What I have decided to do is not improbable, for no living entity can escape its fate (even Kamsa). To illustrate this he gives an example. When there is a forest fire what causes the fire to burn one tree and not another? There is no other cause than fate. Just as the cause of the trees’ suffering is fate, so the cause of person accepting and getting separated from his body is fate alone. We cannot determine it with our intelligence.”

After carefully considering the options, using his intelligence to full capacity to determine the correct path, Vasudeva began to praise sinful Kamsa.

53.He smiled externally to show Kamsa that he was internally satisfied, but factually he was suffering internally.

54.”According to the message from the sky, you do not need to fear Devaki, but the eighth child. But anyway I will give you all eight children. You can kill the eighth child, whom you fear, or if you wish you can kill all eight.

Kamsa could understand that Vasudeva did not speak a lie. Vasudeva praised Kamsa by saying that his good character would be spread through the universe.

56.Devaki is described as sarva devata, the devata of all the devas, because she is worshipable as the mother of the Lord. The daughter mentioned is Subhadra. Every year for eight years a son was born. The reason is given inverse 58.

57It was the custom to name the child on the day he was born. Thus on that day the first child was named Kirtiman.

58.Now the question arises, “How can I, who am afraid to tell a lie (sadhu), tolerate the murder of my own son before my eyes?” He gives the answer in this verse. Is it not intolerable for the sadhu? How could Vasudeva offer all the children, even without Kamsa ordering, instead of offering just the eighth child to Kamsa? It is not reasonable that a householder be indifferent to his children. The next phrase therefore replies. Vasudeva is not ignorant like the normal person in the material world. For a person with knowledge, devotion and detachment like Vasudeva, is this to be expected? On the other hand, can Kamsa kill his child when he brings that child to him? Is there no mercy in his heart? In answer to this he says, what can a wicked person not do? In order to avoid fault, should Vasudeva give up householder dharma and not produce any children? He answers: He who has desire to see the Lord in the form of his son, who holds the lord in his hear (drtatma) stays in his household life and bears a son. He could have affection for no other son. So let the eighth child be born quickly. “Let me willingly offer up the other children year after year, and take responsibility for their death, out of eagerness to see the Lord.”

Vasudeva was completely calm (samatvam) because he had no attachment to the son.

60.no

61.no

62-63: These verses are spoken by Sukadeva, or they can be taken as the words of Narada to Kamsa. When Kamsa gave back the child to Devaki, Narada could see that the appearance of the Lord would be blocked. He therefore appeared at this time and spoke these words.

In order to derive personal joy by seeing his Lord, in order to give joy to the devatas by provoking Kamsa to violence against the devotees to cause the Lord to appear, in order accomplish the slaying of Kamsa for his violence to the devotees, in order to shower himself in the intense devotion of Vasudeva and Devaki and get their blessings by delivering to them a confirmation of the Lord's appearance, in order to increase their eagerness to see the Lord, and drown them in an ocean of bliss by cutting down their doubts of whether the Lord would really appear, in order to please Devaki and Vasudeva by making them blissful even in those circumstances of suffering, and in order to make Kamsa favorable to himself by presenting false friendship, Narada Muni came and spoke confidential words to Kamsa in these two verses.

Devata praya (most of the devatas) means that though the devatas were born in the Yadu family, some demons were also born among them. Kamsa is addressed as bharata because bha means desire in the mode of ignorance and rata means absorption. He was absorbed in enjoying in ignorance.

(If it is Sukadeva speaking, bharata refers to Pariksit)

64.Narada informed Kamsa (samsayam asa) how the devatas were appearing in the various families.

K amsa heard that Visnu who had been his enemy in a previous life, would now be born in the womb of Devaki and would kill him. Hearing from the mouth of Narada, Kamsa believed this. Out of fear of Visnu (ajana, one who has no birth) he killed the children as soon as they were born.

This was not a surprising action for evil men like Kamsa. That is the intention of this verse. What to speak of killing father, brothers, and friends, they will kill even their own mothers. The order of seriousness is from first (mother) to last (friend).

68-69: Knowing from Narada that he had previously as Kalanemi been killed by Visnu and had now been born as Kamsa in Mathura, he made the Yadus his enemies. Surasena indicates Mathura, which is within Surasena. Thus the statement "He enjoyed Surasena:" means "He enjoyed Mathura and the surrounding lands."