rule



 

Canto 10

Govinda jaya jaya

 

 

Chapter 4: The Atrocities of King Kamsa

(1) S'rî S'uka said: 'With all the outer and inner doors of the building closed as before, the guards of the prison woke up when they heard the newborn child cry. (2) They hurried to report it to the king of Bhoja who fearfully awaited the time that Devakî would deliver. (3) He quickly got out of bed and said: 'The Time has arrived' and went perturbed, with his hair on his head disheveled, immediately to the place of birth.

(4) The chaste Devakî miserably and full of pity said to Kamsa, her brother: 'All good fortune to you, this girl will be your daughter-in-law. You should not kill a woman. (5) Following the voice from above you have killed many children brilliant as fire my brother. Please allow me this one daughter. (6) I am still your poor younger and childless sister, is it not? Oh master, dear brother, hold back, you owe me this last child.'

(7) S'rî S'uka said: 'In tears clasping her baby she pleaded most piteously, but he most cruelly with a growl tore it away from her hands. (8) Having abandoned all his familial affection he took the newborn child of his sister by the legs and wanted to smash the daughter against the stone floor. (9) But it slipped midair out of his hands and appeared that very instant in the sky as Devî [Durgâ] the younger sister of Vishnu with her eight mighty arms complete with weapons [see also 8.12: 40]. (10-11) Adorned with sandalwood pulp, flower garlands, valuable jewels and being nicely dressed she held a bow, a lance, arrows, a shield, a sword, a conch, a lotus and a disc. With different presentations being worshipped by the Siddhas [the perfected ones], the Câranas [the venerable ones], the Gandharvas [the singers of heaven], the Apsaras [the dancing girls], the Kinnaras [the ones specially talented] and the Uragas [the 'divine snakes'] she said the following: (12) 'What's the use of killing me oh fool! He, your former enemy [see 1.68] who will kill you, has already been born [and is now] somewhere else. Stop the unnecessary killing of poor little babies.'

(13) After the Goddess of the immense power of mâyâ thus had spoken to him, she [disappeared and] became known in different places on earth under diverse names [such as Annapûrnâ, Durgâ, Kâlî and Bhadrâ, see 10.2: 10 & 11]. (14) When Kamsa heard the words she spoke he was struck with wonder and forthwith released Devakî and Vasudeva saying humbly: (15) 'My dear sister and brother-in-law, I, because of my sins behaving like a cannibal eating his own kids, have alas killed your many sons. (16) I am really such a one who mercilessly cruel denies his relatives and friends their life. What kind of world is someone who engages like a brahmin-killer, heading for here or in the hereafter? (17) Not just human beings, but also heaven can speak a lie. Just because I believed the prophecy I most sinfully killed all my sister's children! (18) Oh blessed souls, do not lament over your sons, for all who are born are bowed down by their own deeds [in a previous life, see footnote 3 ch. 1]. Living beings have to abide by their fate and cannot always live in the same place. (19) Everything on earth and is produced from earth [like pots] appears and disappears again. This physical body similarly undergoes change, but the soul, just like the earth element itself, does not [compare 10.3: 15-17]. (20) When one without knowledge of this difference [between body and soul] does not properly identify with the self and one thus falsely being united with the body is of separation [in one's heart and society], one cannot break through the repetition of one's conditioned life [viz. one can only unite in consciousness]. (21) Because everyone unwillingly has to face the consequences of his own actions, you, my dear sister, should not lament over your sons who found their death because of me. (22) As long as one does not know oneself [as a soul] and one with a mistaken notion thinks of oneself as someone who kills or gets killed [thus as being a body], one is an ignoramus running into the pains of material distress [see also B.G. 3: 9 & 18: 17 and nitya-mukta]. (23) Please forgive me my atrocities, you are both saintly, humble and loving souls!' Saying this he clasped the feet of his sister and brother-in-law with tears rolling down his cheeks.

(24) Trusting in the words of Durgâ he released Vasudeva and Devakî from their shackles and thus proved his heart for the family. (25) Because he showed remorse Devakî was relieved of her anger with her brother and Vasudeva also gave up his anger. He said to him with a smile: (26) 'What you said about embodied souls in the grip of ignorance is correct oh man of great fortune, one thus makes a difference between one's own interest and that of others. (27) When people consider everything as existing separately, they go at each other's cost and are filled with lamentation, lust, fear, hate, greed, illusion and madness. Discriminating like that one does not see one's continuity [the 'thread', the soul, one's connectedness].'

(28) S'ri S'uka said: 'Kamsa thus free from impurities being answered by the appeased Devakî and Vasudeva, took leave and entered his palace. (29) After the night had passed Kamsa called for his ministers and informed them about everything that the 'Slumber of Yoga', Durgâ [or Yoga-mâyâ], had said. (30) Upon hearing what their master had to say the Daitya opponents of the demigods, who resented them and were not that skilled, replied [see also B.G. 9: 12]: (31) 'Well in that case oh King of Bhoja, let us right now kill all the children about ten days old or younger in every town, village and pasturing ground. (32) What can the demigods do in their fear to fight? They are always so nervous to hear the sound of your bowstring! (33) Facing your many devoted arrows hitting them from all sides they fled away from the fighting to save their lives. (34) Some of those inhabitants of heaven, with their hair and clothing in disarray and bereft of their weapons, folded miserably their hands before you and said: 'You have made us so afraid!' (35) And you killed none of them when they were scared to death, had lost their chariots, did not know how to use their weapons anymore, wanted other things than fighting or when their bows were broken and they couldn't respond any longer. (36) What to say about the position taken by the so very powerful gods? Away from the fighting they can boast! And what of Lord Hari? He is hiding in the heart! Should we fear Lord S'iva then? He is living in the forest! And Indra then? He is not much of a hero either! And Brahmâ? He always meditates! (37) Still we think that the demigods because of their enmity should not be overlooked. Engage us, your faithful followers, therefore to uproot them! (38) Just like a disease of the body that once neglected in its acute stage by men cannot be treated anymore and senses that being disregarded [later on cannot be controlled], similarly a great enemy that became too strong cannot be removed. (39) Lord Vishnu is the foundation of the demigods. He lies at the bottom of the traditional religious duties and the brahminical order with its cows, its scholars, its penances and the sacrifices that need to be paid [see also 7.5: 31]. (40) We therefore by all means oh King, will endeavor to put an end to the brahmins and their brahminical talk, those repenters so busy with their sacrifices and cows that deliver the ghee! (41) The scholars, the cows and the Vedas; the austerity, the truthfulness and the sense control; the equanimity, the faith, the mercy, the tolerance as also the ceremonies, are all part of Hari. (42) He is the leader of all the Suras and the enemy of the Asuras. He is in all hearts. At His feet all the demigods, including their controller [S'iva] and the four-faced one [Brahmâ], are found. Really, the only way to prevent Him is to persecute all His sages, devotees and saints.'

(43) S'rî S'uka said: 'Thus rather ignorantly deliberating with his evil counselors, Kamsa, who as a demon was ruled by the Lord of Death, thought that the best thing he could do was to persecute the brahmins [and their followers]. (44) After he gave the Dânavas, those adherents of violence and destruction who could assume any form, permission to fight all the repenters in the world, the demons spread in all directions. Kamsa then returned to his quarters. (45) Filled with a passion of the deepest darkness they bewildered, with the shadow of death hanging over them, engaged in the persecution of the virtuous souls. (46) The benedictions of a long life, beauty, fame, religion, talents and a place in heaven of a person trespassing against great personalities, are all destroyed.'

 

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Third revised edition, loaded May 9, 2013.

 

 

 

 

 

Previous Aadhar edition and Vedabase links:

Text 1

S'rî S'uka said: 'With all the outer and inner doors of the building closed as before, the guards of the prison woke up when they heard the newborn child cry.
S'rî S'uka said: 'With the outer and inner doors of the building closed like before, awoke all the guards of the prison upon hearing the crying of the newborn child. (Vedabase)

 

Text 2

They hurried to report it to the king of Bhoja who fearfully awaited the time that Devakî would deliver.

They then hurried to submit that to the king of Bhoja who with great anxiety was awaiting the time that Devakî would deliver. (Vedabase)

 

Text 3

He quickly got out of bed and said: 'The Time has arrived' and went perturbed, with his hair on his head disheveled, immediately to the place of birth.

He quickly got out of bed saying 'The Time has come' and went with this in mind without delay, with his hair on his head disheveled, to where the mother was. (Vedabase)

 

Text 4

The chaste Devakî miserably and full of pity said to Kamsa, her brother: 'All good fortune to you, this girl will be your daughter-in-law. You should not kill a woman.

The chaste Devakî miserable in distress said to Kamsa, her brother: 'This one is meant for your son, o good one, she is a woman not to be killed. (Vedabase)

 

Text 5

Following the voice from above you have killed many children brilliant as fire my brother. Please allow me this one daughter.

Many little ones as bright as fire have by you, to what you heard from above, been killed, my brother, leave me this one daughter as a gift. (Vedabase)

 

Text 6

I am still your poor younger and childless sister, is it not? Oh master, dear brother, hold back, you owe me this last child.'

I'm still your younger sister, isn't it? Poor off without my children, o master, dear brother, you owe me so needy this last child.' (Vedabase)

 

Text 7

S'rî S'uka said: 'In tears clasping her baby she pleaded most piteously, but he most cruelly with a growl tore it away from her hands.

S'rî S'uka said: 'Clasping her baby in tears she pleaded most piteously but he very cruel tore it with a growl away from her hands. (Vedabase)

 

Text 8

Having abandoned all his familial affection he took the newborn child of his sister by the legs and wanted to smash the daughter against the stone floor.

Taking the child by force wanted he, holding the newborn child of his sister by the legs, to dash it against the stone floor, self-centered as he was out of his wits with the familial affection. (Vedabase)

 

Text 9

But it slipped midair out of his hands and appeared that very instant in the sky as Devî [Durgâ] the younger sister of Vishnu with her eight mighty arms complete with weapons [see also 8.12: 40].

But it slipped midair out of his hands and appeared the very instant in the sky as Devî [Durgâ] the younger sister of Vishnu, with all the eight weapons to her mighty arms [see also 8.12: 40]. (Vedabase)

    

Text 10-11

Adorned with sandalwood pulp, flower garlands, valuable jewels and being nicely dressed she held a bow, a lance, arrows, a shield, a sword, a conch, a lotus and a disc. With different presentations being worshipped by the Siddhas [the perfected ones], the Câranas [the venerable ones], the Gandharvas [the singers of heaven], the Apsaras [the dancing girls], the Kinnaras [the ones specially talented] and the Uragas [the 'divine snakes'] she said the following:

Adorned with sandalwood pulp, flower garlands, valuable jewels and being nicely dressed held she Vishnu's weapons: a bow, a lance, arrows, a shield, a sword, a conch, a lotus and a disc. Hailed by the perfected, the venerable ones and the singers of heaven, the dancing girls, the excellent [uragas, the 'divine snakes'] and the specially talented did she, being served with all kinds of presentations, say: (Vedabase)

 

Text 12

'What's the use of killing me oh fool! He, your former enemy [see 1.68] who will kill you, has already been born [and is now] somewhere else. Stop the unnecessary killing of poor little babies.'

'What's the use of killing me o fool, He, your former enemy [see 1.68] who will kill you, has already been born [and is now] somewhere else, do not unnecessarily kill any more poor ones.' (Vedabase)

 

Text 13

After the Goddess of the immense power of mâyâ thus had spoken to him, she [disappeared and] became known in different places on earth under diverse names [such as Annapûrnâ, Durgâ, Kâlî and Bhadrâ, see 10.2: 10 & 11].

The goddess with the immense power of mâyâ this way addressing him indeed became known with different names in the different places on earth [see 10.2: 10&11]. (Vedabase)

 

Text 14

When Kamsa heard the words she spoke he was struck with wonder and forthwith released Devakî and Vasudeva saying humbly:

Kamsa hearing the words spoken by her was struck with wonder and forthwith released Devakî and Vasudeva saying humbly: (Vedabase)

 

Text 15

'My dear sister and brother-in-law, I, because of my sins behaving like a cannibal eating his own kids, have alas killed your many sons.

'Alas, my dear sister and brother-in-law, like a man-eater with his own kids were, because of my sins, your sons killed by me. (Vedabase)

 

Text 16

I am really such a one who mercilessly cruel denies his relatives and friends their life. What kind of world is someone who engages like a brahmin-killer, heading for here or in the hereafter?

I am indeed such a one void of mercy cruelly denying relatives and friends; what world am I, behaving like a brahmin-killer, heading for breathing here or in the hereafter? (Vedabase)

 

Text 17

Not just human beings, but also heaven can speak a lie. Just because I believed the prophecy I most sinfully killed all my sister's children!

Also heaven can speak a lie, not just human beings; just because of believing the prophecy did I, the greatest sinner, kill all those children of my sister! (Vedabase)

 

Text 18

Oh blessed souls, do not lament over your sons, for all who are born are bowed down by their own deeds [in a previous life, see footnote 3 ch. 1]. Living beings have to abide by their fate and cannot always live in the same place.

O blessed souls, do not lament over your sons; all who are born are suffering because of their own acts [see footnote 3 ch.1] and hence is it to the will of God not always given to live in one place. (Vedabase)

 

Text 19

Everything on earth and is produced from earth [like pots] appears and disappears again. This physical body similarly undergoes change, but the soul, just like the earth element itself, does not [compare 10.3: 15-17].

On earth all that is made from earth appears and disappears, similarly it so happens that heartening the soul one in this undergoes changes but that, like the earth itself, one does not change [compare 10.3: 15-17]. (Vedabase)


Text 20

When one without knowledge of this difference [between body and soul] does not properly identify with the self and one thus falsely being united with the body is of separation [in one's heart and society], one cannot break through the repetition of one's conditioned life [viz. one can only unite in consciousness].

When a person without knowledge of the difference [between body and self] has the idea that he is the body, then is such a one, unified with his casing, of false oneness in opposition with others and is he unable to escape from being caught in the cycle of rebirth. (Vedabase)


Text 21

Because everyone unwillingly has to face the consequences of his own actions, you, my dear sister, should not lament over your sons who found their death because of me.

With me wishing you the best, do therefore not lament over the sons that because of me found their death; isn't so that everyone to what is given is confronted with what he did himself? (Vedabase)

 

Text 22

As long as one does not know oneself [as a soul] and one with a mistaken notion thinks of oneself as someone who kills or gets killed [thus as being a body], one is an ignoramus running into the pains of material distress [see also B.G. 3: 9 & 18: 17 and nitya-mukta].

As long as he who has not learned to know himself thinks about himself in terms of killing or being killed is he, for the time that he is of that misconception, a fool bound to worldly responsibilities without an end [see also B.G. 3: 9 & 18: 17 and nitya-mukta]. (Vedabase)


Text 23

Please forgive me my atrocities, you are both saintly, humble and loving souls!' Saying this he clasped the feet of his sister and brother-in-law with tears rolling down his cheeks. 

Please forgive me my atrocities, you're both saintly caring for the fallen souls!' and saying this with tears rolling down his cheeks clasped the brother-in-law the feet of his relatives. (Vedabase)

 

Text 24

Trusting in the words of Durgâ he released Vasudeva and Devakî from their shackles and thus proved his heart for the family.

With belief in the words of Durgâ releasing them from their shackles, he proved Vasudeva and Devakî his family-heart. (Vedabase)

 

Text 25

Because he showed remorse Devakî was relieved of her anger with her brother and Vasudeva also gave up his anger. He said to him with a smile:

Towards her regretful brother was Devakî then relieved of her anger and so gave Vasudeva also his anger up saying to him with a smile: (Vedabase)

 

Text 26

'What you said about embodied souls in the grip of ignorance is correct oh man of great fortune, one thus makes a difference between one's own interest and that of others.

'You're right, o graceful one, in what you said about the embodied soul that driven by ignorance separates his interests from those of others. (Vedabase)

 

Text 27

When people consider everything as existing separately, they go at each other's cost and are filled with lamentation, lust, fear, hate, greed, illusion and madness. Discriminating like that one does not see one's continuity [the 'thread', the soul, one's connectedness].'

It is lamentation, jubilation, fear, hate, greed, illusion and madness what people, who see [the immediate cause of] everything as being separate, get, killing one another when they of those distinctions do not see what the real situation is with the Lord [who is the remote cause].' (Vedabase)

 

Text 28

S'ri S'uka said: 'Kamsa thus free from impurities being answered by the appeased Devakî and Vasudeva, took leave and entered his palace.

S'rî S'uka said: 'Kamsa thus in purity answered by the appeased Devakî and Vasudeva, took leave and entered his palace. (Vedabase)

 

Text 29

After the night had passed Kamsa called for his ministers and informed them about everything that the 'Slumber of Yoga', Durgâ [or Yoga-mâyâ], had said.

When the night had passed called Kamsa for all his ministers and informed them about all that the 'Slumber of Yoga', Durgâ, had said. (Vedabase)

 

Text 30

Upon hearing what their master had to say the Daitya opponents of the demigods, who resented them and were not that skilled, replied [see also B.G. 9: 12]:

Hearing what their master had to say replied the daitya opponents of the godly, who indignant towards the demigods were not so expert [see also B.G. 9: 12]: (Vedabase)

 

 Text 31

'Well in that case oh King of Bhoja, let us right now kill all the children about ten days old or younger in every town, village and pasturing ground.

'Well, if this is so, o King of Bhoja, then let us right now kill all the children about ten days old or younger in every town, village and pasturing ground. (Vedabase)

 

Text 32

What can the demigods do in their fear to fight? They are always so nervous to hear the sound of your bowstring!

What can the godly afraid to fight do, always so nervous to hear the sound of your bowstring? (Vedabase)

 

Text 33

Facing your many devoted arrows hitting them from all sides they fled away from the fighting to save their lives.

Slain here and there, pierced by the many of your arrows, have they, fearing for their lives, fled away willfully escaping from the battle field! (Vedabase)

 

Text 34

Some of those inhabitants of heaven, with their hair and clothing in disarray and bereft of their weapons, folded miserably their hands before you and said: 'You have made us so afraid!'

Some types of heaven very poor bereft of all their weapons folded their hands before you with all their hair and clothes in disarray and some said things as 'We've become so afraid of you!'. (Vedabase)

 

Text 35

And you killed none of them when they were scared to death, had lost their chariots, did not know how to use their weapons anymore, wanted other things than fighting or when their bows were broken and they couldn't respond any longer.

And you with them, who scared to death without their chariots forgot about their weapons, do not kill any of those who with their bows broken as a pacifists are more attached to other things than fighting. (Vedabase)


Text 36

What to say about the position taken by the so very powerful gods? Away from the fighting they can boast! And what of Lord Hari? He is hiding in the heart! Should we fear Lord S'iva then? He is living in the forest! And Indra then? He is not much of a hero either! And Brahmâ? He always meditates!

What of the position taken by the godly so powerful? Away from the fighting they can boast! What of Lord Hari? He's hiding in the heart! What to fear from S'iva either? He's living in the forest! And what of Indra? He's not much of a hero! And Brahmâ then? He always meditates! (Vedabase)

 

Text 37

Still we think that the demigods because of their enmity should not be overlooked. Engage us, your faithful followers, therefore to uproot them!

Still, you maintain, should the godly as enemies not be overlooked; so let us, your loyals, uproot them! (Vedabase)

 

Text 38

Just like a disease of the body that once neglected in its acute stage by men cannot be treated anymore and senses that being disregarded [later on cannot be controlled], similarly a great enemy that became too strong cannot be removed.

Like with a neglected disease of the body that by men in its acute stage cannot be treated anymore and like it is with senses that are not controlled from the beginning, becomes similarly a great enemy too strong to control. (Vedabase)

 

Text 39

Lord Vishnu is the foundation of the demigods. He lies at the bottom of the traditional religious duties and the brahminical order with its cows, its scholars, its penances and the sacrifices that need to be paid [see also 7.5: 31].

The root of it all is Vishnu, in Him do the godly find their traditional duties and is there the brahminical with the cows, the learned, the penances and the sacrifices for which they get paid [see also 7.5: 31]. (Vedabase)

 

Text 40

We therefore by all means oh King, will endeavor to put an end to the brahmins and their brahminical talk, those repenters so busy with their sacrifices and cows that deliver the ghee!

Therefore, by all means, o King, will we put an end to the brahmins so eager with the brahminical, those repentants so busy with their sacrifices and cow-business for some milk! (Vedabase)

 

Text 41

The scholars, the cows and the Vedas; the austerity, the truthfulness and the sense control; the equanimity, the faith, the mercy, the tolerance as also the ceremonies, are all part of Hari.

The learned and the cows, the Vedas, the austerity, the truthfulness and sense control, the calm, faith, mercy, the tolerance as well as the sacrifices are all part of Hari. (Vedabase)

 

Text 42

He is the leader of all the Suras and the enemy of the Asuras. He is in all hearts. At His feet all the demigods, including their controller [S'iva] and the four-faced one [Brahmâ], are found. Really, the only way to prevent Him is to persecute all His sages, devotees and saints.'

He indeed is the leader of all the suras and truly the enemy of the asuras; He's the one in each heart under whose shelter all the godly, including their controller [S'iva] and the four-faced one [Brahmâ], exist; really, the only way to strike Him is to persecute all His seers.' (Vedabase)

 

Text 43

S'rî S'uka said: 'Thus rather ignorantly deliberating with his evil counselors, Kamsa, who as a demon was ruled by the Lord of Death, thought that the best thing he could do was to persecute the brahmins [and their followers].

S'rî S'uka said: 'This way void of intelligence for long deliberating with his evil counselors accepted Kamsa, who as a demon was ruled by the Lord of Death, it to be best to persecute the brahmins. (Vedabase)

 

Text 44

After he gave the Dânavas, those adherents of violence and destruction who could assume any form, permission to fight all the repenters in the world, the demons spread in all directions. Kamsa then returned to his quarters.

With his consenting with the dânavas to fight the repentant, spread the lovers of destruction, who could assume any form they wanted, in all directions and returned Kamsa to his residence. (Vedabase)


Text 45

Filled with a passion of the deepest darkness they bewildered, with the shadow of death hanging over them, engaged in the persecution of the virtuous souls.

Full of a passion of the deepest darkness did they, all practically fools, undertake the persecution of the truthful with the shadow of death already over them. (Vedabase)

 

Text 46

The benedictions of a long life, beauty, fame, religion, talents and a place in heaven of a person trespassing against great personalities, are all destroyed.'

Of a person trespassing against great personalities are the benedictions of a long life, beauty, fame, religion, talents and heaven as well, all destroyed.' (Vedabase)

 

  

 

 

 

 


Creative Commons License
The text and audio are offered under the conditions of the
Creative Commons Attribution-Noncommercial-Share Alike 3.0 Unported License.
The painting is titled: 'Kamsa mâyâ' and is of Raja Ravi Varma.
Production:
Filognostic Association of The Order of Time.

 

 

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