The Atrocities of King Kamsa

The fourth chapter relates the repetence of Kamsa on hearing Maya’s words, Devaki’s forgiving Kamsa, and the evil ministers’ advice to Kamsa. Bala dhvani (sound of the infant) means the crying of the infant when he first comes out of the womb. The guards of the doors, who were like dogs (protectors of the house) on hearing that cry, suddenly got up.

The guards quickliy got up and informed Kamsa of the birth of the eighth child (garbha janma).

The time has come (kalah ayam) for killing the child. Or the sentence can mean “Out of fear, Kamsa was thinking, that the birth of the child was his own death (kala).”

Devaki was shining with satisfaction (devi), because she had been able to hide her son. Krpana indicates she was suffering because she hoped that the girl child could be saved. Sati means she was expert in trying to cheat Kamsa: “This child will be the future bride of your son.” Seeing that he was going to take the child by force, she then addresses him as Kalayana, most auspicious to indicate that he should not produce inauspiciousness by committing the sin of killing a girl child.

Fearing that Kamsa would be come angry after she criticized him for being so cruel in killing her previous sons, she then said, “It is my fate. What fault is there in you?” She then expressed her pitiful condition, praying that he should not make her arms devoid of the child.

“Anga” here means “Oh brother.”

Evam atma jam means “just as if the child were her own daughter” (since she was aware that it was not her daughter.) She is described as being “like” the most miserable person (dina dinavat) instead of being the most miserable, because the child was not actually hers. Threatening Devaki, he grabbed the child from her hands.

He threw the child down with great force (apothayet).

10. 11. As she was falling to the ground, Mayadevi then with great force leaped up into the sky. Bhaviysa uttara Purana says that she put her foot on his head as she went up into the sky. She is described here as the younger sister of Krsna or Visnu, indicating that Krsna as well as Maya was born from Yasoda. She held weapons in her eight arms to frighten Kamsa.

“What can you gain from killing me? If you kill me, you still cannot prevent your own death. He who will kill you has already been born in some place, which cannot be revealed to you (yatra kva va).” Krpanam refers to Devaki who is suffering. Another reading is krpanan, in which case it refers to many poor babies. Instead of “You should not kill the poor Devaki” the sentence would read “You should not kill the poor innocent children.”

Mayadevi became well known by many names in many places. Many places refers to such places as Varanasi.

Kamsa was astonished. “How could mortal Devaki give birth to Durga devi? How could Durga’s words be false?”

15.In the following verses Kamsa begins to pacify Devaki and Vasudeva. Bhama means the brother-in-law. Purusadah means raksasa, one who eats human flesh. “Just as a raksasa kills his own children, I have killed many of your sons.”

“You are very fortunate (maha bhagau) because Durgadevi has come as your daughter. You should not lament for your sons who have reaped the results of their actions. Even considering that they live, living entities cannot stay together for very long.”

19.”You should not lament after considering what is atma and non-atma.” With this intention he speaks. “Just as clay pots are created and destroyed, so the bodies of the jiva are created and destroyed. And as the earth itself is not affected by these changes, so the jiva is not affected, though the material bodies undergo change.”

20.”Those who do not know their spiritual identity and think they are the body see in terms of difference, because of the different bodies. Because of this (yatah) they think that they undergo change with birth and death. (atma viparyaya). From this they feel happy when they are with their sons and experience suffering when separated from their sons. This is called samsrti.”

“The sons killed by me are sons from the external point of view due to bodily identification. Therefore do not grieve. I have only killed the bodies of your sons, so I should not be put to blame. If you say, ‘I do not have such knowledge of soul,’ then still you should not grieve because all souls are forced to experience the results of their actions, even though they do not desire it, according to the view of the karma vadis taking shelter of ignorance.”

Kamsa from the point of view of the jnani, attempts to show that he is not the killer of her sons. “Those who do not see the soul, but only the body (a sva drk) are ignorant. Since I do not identify with the body, I incur no sin nor get any bondage of karma for killing the children.”

“If it is the case that you will continue to grieve and blame me for the death of your sons, then, though I am wicked, I did not commit this sinful act consciously. My atonement is only by your mercy.” Thus he says, “Please forgive me.” Syala (brother or brother in law) indicates Kamsa. Svasro is dual form of sister, but here indicates the sister and her husband, Devaki and Vasudeva. Kamsa touched both of their feet.

Believing Durga’s words, and showing friendship, Kamsa undid the iron shackles (nigada) of Vasudeva and Devaki.

Forgiving Kamsa for his offenses, Devaki gave up her anger and lamentation. (rosam ca indicates lamentation as well as anger.)

Because of (yatah) the spell of false identity, one thinks of objects as mine and his (sva para iti bhida). In this way one thinks in terms of duality.

Those jivas with external material vision cannot see that the Lord arranges that some entities and forces, such as kings, tigers, and disease are killing others such as men and cows.

They spoke very sincerely to Kamsa with pleasing words (visuddham). Another reading of the word is visraddham. In that case, it means that they spoke in such a way to gain Kamsa’s trust.

Nati kovidah means ignorant. Ati refers to qualification. The demons, without any qualification for knowledge, hearing Kamsa’s words, and with anger towards the devatas, then began to speak.

Anirdasan means children who were not ten days old. Nirdasan refers to those over ten days old. “We will kill all children today, who are either younger or older than ten days old.”

The devatas, pierced by arrows (asyatah), fled away, giving up the battlefield (utsrjya).

Your sense of righteousness is a cause for the increase of strength of the devatas. Therefore you should give up this sense of righteousness. This is not the time for dharma.

This verse is spoken to show that they have no fear of the devas. “The devas display courage where there is no danger (ksema suraih) and show pride outside the battlefield (asamyuga vikathanaih) Because you are stronger, you should have no fear of even Hari or Siva. Hari prefers solitary places (raho jusa) . Even if they have strength, why do they not come out and fight? Why does Hari hide within the hearts of the people? And why does Siva stay in the forest in Ilavrta varsa without mixing with people?”

Though they are weak, the enemy cannot be neglected. This is according to niti sastra.

As a disease in the body when neglected becomes acute (rudha pada) and as senses not brought under control in the beginning become uncontrollable, so the enemy, neglected and becoming strong, can become victorious.

That which give life is the root. The root of the devas is Visnu. And the root of Visnu is dharma. The root of dharma is the Vedas.

Among these, killing the brahmana will bring about the end. Therefore he speaks this verse. “ In the yajna ghee is necessary, and ghee comes from the cow. Therefore we should kill the cow.”

“We can kill Visnu by killing the brahmana, because the rsis are the root of Visnu who is the root of all things.”

. By the words arat agata mrtyavah (the followers of Kamsa whom death was approaching from the corner), Sukadeva pacifies the fearful Maharaja Pariksit. The followers of Kamsa, in the mode of passion and with minds bewildered by ignorance, whose death was fast approaching, began to torment the brahmanas.