Introduction To Chapter 1 of Dasama Skandam (VOLUME 10)

INTRODUCTION TO CHAPTER 1 OF DASAMA SKANDAM
(VOLUME 10)

The tenth volume of Srimad Bhagavatam, popularly known as
the Dasama Skandam, is central to the entire scripture of
Srimad Bhagavatam itself. Though each and every stanza in
the entire work of this great scripture conveys deep meaning
and content and directly links to the Vedas, generating in
serious readers and listeners intrinsic devotion towards Shri
Hari, this Dasama Skandam is uppermost in any devotee’s
mind as it deals with the manifestation of Shri Krishna on this
earth in human form and explains in detail all about his deeds
and pastimes.
Chapter 1 is eloquent with the cause factors for Shri Krishna to

take the form of a human in this world. Through the first 13
stanzas King Pareekshit conveys to Shri Sukha Brahma Rishi as
to his curiosity in knowing the complete details about Shri
Krishna’s deeds. Thereafter, Shri Sukha Brahma Rishi, from
the 15th stanza onwards starts explaining as to the cause factor
for which Shri Krishna had to take birth in human form.
Carrying it forward Shri Sukha Brahma Rishi explains to the

King as to the plight of the mother earth which was
overburdened and tortured by the bad activities of the demon
kings. The mother earth approaches Lord Brahma with her
grievances. Lord Brahma, along with all the demiGods and
Lord Siva approaches Shri Hari and praises Him with Vedic
hymns known as the Purusha Suktam. In the meantime, Lord
Brahma, through His meditation, realized that Shri Hari was
already in know of the plights of the mother earth and He is
going to manifest on the earth to eradicate the evils and relieve
the earth of her burden.
The story starts from Stanza 27 onwards as to how Surasena,

the great king of Yadavs, was ruling from Mathura Puri. Then
1
comes the marriage of Vasudeva and Devaki, their departure
from Mathura on chariot to their home, the intervention of
Kamsa, the brother of Devaki, upon hearing from the words
from the sky regarding the danger to his life from the progeny
of Devaki. What follows, thereafter, is the imprisonment of
Vasudeva and Devaki by Kamsa, his taking over the reins of the
Kingdom from his father Ugrasena etc. etc.
The highest philosophical contents are conveyed through the

words of Vasudeva to Kamsa in the Stanzas 37 to 45 as to how
the life forms discard the present old bodies and accept the new
bodies. This apart, the importance of the fallout of the deeds
taking shape into the right form of life in the ensuing births are
well explained.
The concluding portions of this chapter conveys to us as to how,

even the greatest and the most powerful persons, succumb to
the fear factor if he/she goes on doing troubles to others. The
position of Kamsa, ingrained in the fear factor has been well
presented. The best way to understand all these concepts is to
go through the meanings of this chapter stanza by stanza as
that would be more appropriate rather than explanations of
any amount on these matters.
---o0o---
DEDICATION
I have already explained in the earlier published “

A JOURNEY
TOWARDS THE INSIGHT INTO SRIMAD BHAGAVATAM -
ENGLISH INTERPRETATION PART 1” containing the
Mahatmya, Volume 1 and 2 as to how I got interested in this
subject. I am not repeating them here as one can always refer
to that work.
I am providing the necessary link of the earlier work for those

who might not have read the same. The link is:
2
https://drive.google.com/file/d/0B0rWRzWNiY0IV3Zmb0xBdX
dha2s/view?usp=sharing
However, it is impossible to proceed further without

mentioning Swami Krishnatmananda, of Dayananda Ashram,
Palakkad, Kerala about whom a write up is given in the
opening pages of that work referred to.
I have tremendously relied upon the Sanskrit to Malayalam

word to word translation work done by learned scholar Shri
C.G.Narayanan Embranthiri and published by
M.N.Ramaswamy Iyer Memorial Edition. The excellent
scholarly work done by them in Malayalam language is the
very base for my presentation in English. Therefore, while the
inspirational thoughts came to me through Swami
Krishnatmananda, the actual contents of Srimad Bhagavatam,
as far as word to word interpretations from Sanskrit to
Malayalam are concerned, they are from this Malayalam
publication.
I am not a scholar nor I have basic training in writing articles.

Whatever I have attempted is only for my own interest. Since
this work is out of devotion to Sri Hari, I am making it available
in ebook form to any one interested in it.
Finally, if there are any mistakes in this work, they are

exclusively mine, for which I seek pardon.
Om Namo Bhagavate Vasudevaya,

August 2015
Sangameswaran Nurani
e mail (
sangameswarannurani@gmail.com
)
(M) 9168670741
9567109620
Hari Om
---o0o---
3
DASAMA SKANDAM
CHAPTER 1

About the causes for Shri Krishna’s manifestation in the Yadu
dynasty
Stanza 1
śrīrājovāca
kathito vaṁśavistāro
bhavatā somasūryayoḥ
rājñāṁ cobhayavaṁśyānāṁ
caritaṁ paramādbhutam

Stanza 2
yadoś ca dharmaśīlasya
nitarāṁ munisattama
tatrāṁśenāvatīrṇasya
viṣṇor vīryāṇi śaṁsa naḥ

( śrīrājā uvāca )
King Pareekshit asked (Shri Sukha Brahmarshi)
( munisattama ) Hey the greatest Saint ! ( bhavatā ) You had

described in detail ( ubhaya vaṁśyānām ) about the dynastic
descendants born ( somasūryayoḥ ) in the Chandra Vamsa and
the Surya Vamsa ( vaṁśavistāraḥ ) in the order of their lineage;
( parama adbhutam caritam ca )
and also the most wonderful
histories ( rājñām )
of the kings born in these two dynasties.
( kathitaḥ )
You had also described ( nitarām ) in detail
( caritam ca ) the history of ( dharmaśīlasya ) the most righteous
( yadoḥ )
king Yadu.
( śaṁsa ) Please explain ( naḥ )
to us ( vīryāṇi )
the great deeds
( viṣṇoḥ )
of Shri Mahavishnu ( avatīrṇasya ) who manifested
( aṁśena ) with His own potency Balarama ( tatra )
in that Yadu
dynasty.
Stanza 3
avatīrya yador vaṁśe
4
bhagavān bhūtabhāvanaḥ
kṛtavān yāni viśvātmā1
tāni no vada vistarāt

(vada )
Please explain to us ( vistarāt )
in detail
(tāni naḥ )
all those of (
yāni kṛtavān )
whatever the deeds and
actions done by ( bhagavān ) the Bhagwan
(avatīrya )
who manifested ( yadoḥ vaṁśe ) in the Yadu dynasty,
(bhūtabhāvanaḥ )
who is the creator of all the life forms
(
viśvaātmā ) and who is the inherent source of power and energy
within them.
Stanza 4
nivṛttatarṣair upagīyamānād
bhavauṣadhāc chrotramano’bhirāmāt
ka uttamaślokaguṇānuvādāt
pumān virajyeta vinā paśughnāt

(
kaḥ pumān )
Who else, ( paśughnāt vinā )
other than the one who
indulges in violence to animals particularly cows,
(
virajyeta )
can show disregard to and withdraw
(
uttamaśloka guṇaanuvādāt ) from the glorious praises through
the descriptions about Him,
(
śrotra manaḥ abhirāmāt ) so enchanting to one’s ears and heart, of
the characteristics of Bhagwan,
(upagīyamānāt )
Who has been tremendously acknowledged and
sung ( nivṛtta tarṣaiḥ )
by persons who have willfully kept
themselves away from the worldly desires,
(
bhavaauṣadhāt ) and Who is the elixir as a medicine to cure the
disease of the affliction by the effect of the worldly life.
Stanza 5

pitāmahā me samare ’marañjayair
devavratādyātirathais timiṅgilaiḥ
duratyayaṁ kauravasainyasāgaraṁ
kṛtvātaran vatsapadaṁ sma yatplavāḥ

Stanza 6
5

drauṇyastravipluṣṭam idaṁ madaṅgaṁ
santānabījaṁ kurupāṇḍavānām
jugopa kukṣiṁ gata āttacakro
mātuś ca me yaḥ śaraṇaṁ gatāyāḥ

Stanza 7

vīryāṇi tasyākhiladehabhājām
antar bahiḥ pūruṣakālarūpaiḥ
prayacchato mṛtyum utāmṛtaṁ ca
māyāmanuṣyasya vadasva vidvan

(vidvan )
Hey the greatest saint; the self realised soul !
(
vadasva )
Please explain ( vīryāṇi )
the greatest deeds (
tasya )
of
that (
māyāmanuṣyasya ) divine personality Who had assumed the
human form using His own potency of Maya shakti;
(
yaḥ )
the One Who, in the form of Shri Krishna Bhagwan,
(
ataran sma )
crossed over (
me pitāmahāḥ )
along with my
Pandava forefathers;
(yatplavāḥ )
as a ship would do with such ease
(
vatsapadam kṛtvā )
as if one jumps over the mark made on the
earth by the hoof print of a cattle;
(
kauravasainyasāgaram ) the ocean of the great Kaurava army
(
timiṅgilaiḥ )
full of powerful sharks ( d
uratyayam )
creating the
hurdles for such a cross-over;
(
samare )
during the battle (
amaram jayaiḥ devavrataādya atirathaiḥ )
in which were present such greatest warriors like Bhishma
along with the strong Kaurava army, who could not be won
over even by the Devas.
(
yaḥ )
the One Who (
kukṣim gataḥ )
entered into the womb
6
(
me mātuḥ )
of my mother, (
śaraṇam gatāyāḥ )
who surrendered
unto Him, and Who protected the conceivement of her
pregnancy;
(
āttacakraḥ )
constantly holding in His pious hand His
Sudarshana chakra;
(
drauṇi astra vipluṣṭam )
the very conceivement which was burnt
into ashes due to the Brahmastra of Aswathama;
(
jugopa ca )
and thus protected the fotes (
idam mataṅgam )
and
thereby my this body within the womb;
(
santānabījam )
and ensuring through my birth, as the only
progeny, (
kurupāṇḍavānām )
the continuity of both Pandava and
Kaurava dynasties.
(
yaḥ )
the One Who is (
akhiladehabhājām )
present in all the
beings;
(
antaḥ bahiḥ ca pūruṣa kālarūpaiḥ )
and assuming the form of the
Supreme Consciousness from within all of them and from
outside as the eternal time factor as the representative of the
Kala - Kala Swarupa -;
(
prayacchataḥ )
thus ensuring ( mṛtyum uta )
the cycle of births and
deaths and also ( amṛtam )
deliverance of the living beings from
this world.

Stanza 8
rohiṇyās tanayaḥ prokto
rāmaḥ saṅkarṣaṇas tvayā
devakyā garbhasambandhaḥ
kuto dehāntaraṁ vinā

7
(
tvayā )
You had ( proktaḥ )
told me earlier that ( rāmaḥ )
Balarama, ( saṅkarṣaṇaḥ ) who is none other than the
Sankarshana Murthi, ( tanayaḥ )
is the son (
rohiṇyāḥ )
of Rohini.
(
dehaantaram vinā )
Without getting the acceptance of the other
body, ( kutaḥ )
how come ( garbhasambandhaḥ ) t he relationship
with the pregnancy ( devakyāḥ ) of Devaki happened?
Stanza 9

kasmān mukundo bhagavān
pitur gehād vrajaṁ gataḥ
kva vāsaṁ jñātibhiḥ sārdhaṁ
kṛtavān sātvatāṁ patiḥ

(
kasmāt )
Why did ( bhagavān )
Bhagwan Shri Krishna, ( mukundaḥ
)
the One Who bestows moksha (the deliverance to all), ( g ehāt )
leave the home ( pituḥ )
of His father ( vrajam gataḥ )
and go to
Gokula ? ( kva kṛtavān )
Where did ( sātvatām patiḥ )
that Protector
of His devotees, ( jñātibhiḥ sārdham )
along with His relatives,
(
vāsam )
live ?

Stanza 10

vraje vasan kim akaron
madhupuryāṁ ca keśavaḥ
bhrātaraṁ cāvadhīt kaṁsaṁ
mātur addhātadarhaṇam

(kim )
What (
keśavaḥ )
Shri Krishna Bhagwan ( akarot )
did do
(
vasan )
while residing in ( vraje )
Gokulam ( madhupuryām ca ) and
Mathura etc. ? ( avadhīt )
Why did He kill ( kaṁsam ) Kamsa,
(
bhrātaram )
the brother ( mātuḥ ) of His mother, (
atatarhaṇam ca )
who should not have been killed in the normal circumstances,
(
addhā ) all by Himself directly?

Stanza 11
8
dehaṁ mānuṣam āśritya
kati varṣāṇi vṛṣṇibhiḥ
yadupuryāṁ sahāvātsīt
patnyaḥ katy abhavan prabhoḥ
(
kati varṣāṇi
) For how many years ( avātsīt )
did He reside, ( āśritya
)
assuming ( mānuṣam deham ) His physical body, ( yadupuryām )
in Dwaraka ( vṛṣṇibhiḥ saha )
along with the Vrishnis ? ( kati
patnyaḥ )
How many wives ( prabhoḥ )
Bhagwan ( abhavan )
did
have ?

Stanza 12
etad anyac ca sarvaṁ me
mune kṛṣṇaviceṣṭitam
vaktum arhasi sarvajña
śraddadhānāya vistṛtam

(sarvajña )
Hey the very knowledgeable ( mune )
great Saint !
(
vaktum arhasi ) Please explain ( vistṛtam )
in full detail ( me )
to me
(
etat )
these (
anyat ca )
and also very many ( kṛṣṇaviceṣṭitam sarvam
)
other deeds of Shri Krishna, ( śraddadhānāya ) as I am very
attentive and inquisitive to listen to all of them.

Stanza 13
naiṣātiduḥsahā kṣun māṁ
tyaktodam api bādhate
pibantaṁ tvanmukhāmbhoja
cyutaṁ harikathāmṛtam

(
eṣā kṣut )
This hunger, ( a tiduḥsahā )
which is extremely difficult
for anyone to bear, ( na bādhate )
is not affecting me at all
(
tyaktaudam api )
despite having me given up drinking even
water, ( pibantam mām ) as I am continuously drinking
(
harikathāamṛtam ) the nectar of the stories relating to Shri Hari
(
tvatmukhaambhojacyutam ) ever
flowing from the moon like face
of yours !
9
Stanza 14
sūta uvāca
evaṁ niśamya bhṛgunandana sādhuvādaṁ
vaiyāsakiḥ sa bhagavān atha viṣṇurātam
pratyarcya kṛṣṇacaritaṁ kalikalmaṣaghnaṁ
vyāhartum ārabhata bhāgavatapradhānaḥ

( sūta uvāca )
Sutha said to Saunaka:

(
bhṛgunandana )
Hey Saunaka, the son of Brighu Saint! ( niśamya )
Upon listening to ( evam )
such ( sādhuvādam ) very appropriate
pious questions, ( saḥ vaiyāsakiḥ )
the son of Vyasa (Shri Sukha
Brahma Rishi) ( bhāgavatapradhānaḥ ) who is the most important
and pious devotee among all the devotees, ( bhagavān )
and who
is very powerful and knowledgeable, ( pratyarcya )
after
appreciating and giving due regard ( viṣṇurātam )
to King
Pareekshit, ( ārabhata ) started ( v yāhartum )
explaining ( atha )
thereafter (
kṛṣṇacaritam ) about the glories and pastimes of Lord
Shri Krishna, ( kalikalmaṣaghnam ) which mitigate the evil effects
of the Kali.

Stanza 15
śrīśuka uvāca
samyag vyavasitā buddhis
tava rājarṣisattama
vāsudevakathāyāṁ te
yaj jātā naiṣṭhikī ratiḥ

(
śrīśuka uvāca)
Shri Sukha Brahma Rishi said:
(
rājaṛṣisattama )
Hey the great Saint King ! ( samyak vyavasitā )
You
are firmly determined ( tava )
in your ( buddhiḥ ) thinking. ( yat )
I
am saying this because, ( te )
you (
jātā )
have developed
(naiṣṭhikī ratiḥ )
the desire of focussing yourself to listening
(vāsudevakathāyām ) to the stories of Shri Krishna.
10
Stanza 16
vāsudevakathāpraśnaḥ
puruṣāṁs trīn punāti hi
vaktāraṁ pracchakaṁ śrotṝṁs
tatpādasalilaṁ yathā

( he matters regarding the stories
vāsudevakathāpraśnaḥ ) T
relating to Shri Krishna ( tatpādasalilam yathā ) is like the water
of the Ganges, which originate from His toes, ( hi punāti )
and
indeed purify ( trīn puruṣān ) the three kinds of people equally
who are ( 1) ( pracchakam ) the inquisitive questioners and
listeners, (2)
(
vaktāram )
the speaker and (3) ( śrotṝn )
all the other listeners.

Stanza 17
bhūmir dṛptanṛpavyāja
daityānīkaśatāyutaiḥ
ākrāntā bhūribhāreṇa
brahmāṇaṁ śaraṇaṁ yayau

(
ākrāntā bhūmiḥ )
The Goddess of Earth, because of Her
unbearable troubles ( b hūribhāreṇa )
on account of the mounting
burden upon Her, ( dṛpta nṛpavyāja daitya anīka śataayutaiḥ )
as a
result of the multiple number of the armies of the demons who
appeared on the earth in the form of the kings who were
imbibed with extreme intolerable pride, ( śaraṇam yayau )
surrendered
(
brahmāṇam )
unto Lord Brahma and sought shelter.

Stanza 18
gaur bhūtvāśrumukhī khinnā
11
krandantī karuṇaṁ vibhoḥ
upasthitāntike tasmai
vyasanaṁ svamavocata

(gauḥ bhūtvā )
The Goddess of Earth, who was in the form of a
cow, ( krandantī )
crying continuously ( aśrumukhī )
resulting in
the flow of tears all over her face, ( karuṇam )
in a very pitiful
condition ( khinnā )
and so much distressed, ( antike upasthitā )
went and stood in front ( vibhoḥ ) of Lord Brahma. ( a vocata )
She
started explaining ( tasmai )
to Him ( s vam vyasanam )
her
difficulties and pain.

Stanza 19
brahmā tadupadhāryātha
saha devais tayā saha
jagāma satrinayanas
tīraṁ kṣīrapayonidheḥ

(
brahmā ) Lord Brahma, ( upadhārya atha ) after having listened
(
tat )
to the grievances of the mother Earth, ( tayā )
along with
Her ( devaiḥ saha )
and other Devas, ( satrinayanaḥ ) together with
Lord Shiva, ( j agāma ) approached to ( tīram )
the shores
(
kṣīrapayaḥnidheḥ )
of the ocean of milk.

Stanza 20
tatra gatvā jagannāthaṁ
devadevaṁ vṛṣākapim
puruṣaṁ puruṣasūktena
upatasthe samāhitaḥ

(
gatvā )
Upon reaching ( tatra ) the shore of the ocean of milk,
(upatasthe )
all of them worshipped and praised, ( samāhitaḥ )
with
total focussed attention, ( p uruṣasūktena )
by reciting the Vedic
hymn known as “Purusha Suktam” unto that Lord, ( j agannātham
)
Who is the controller of all the worlds, ( d evadevam )
Who is the
12
Supreme Head of all the Devas, ( vṛṣākapim puruṣam )
Who
mitigates all the miseries of His devotees through his blessings,
and Who is the very first.
Stanza 21
giraṁ samādhau gagane samīritāṁ
niśamya vedhās tridaśān uvāca ha
gāṁ pauruṣīṁ me śṛṇutāmarāḥ punar
vidhīyatām āśu tathaiva mā ciram

At that time when ( vedhāḥ )
Lord Brahma ( at on
samādhau ) s
meditation ( niśamya ) He heard ( samīritām ) the pronounced
(giram ) words ( gagane )
in the sky. ( uvāca ha )
He then told
(
tridaśān ) the Devas. ( amarāḥ )
Oh Devas ! ( śṛṇuta )
Please listen
(me )
from me ( p auruṣīm gām )
the words of the Supreme
Almighty. ( hereafter, (
punaḥ ) T vidhīyatām )
please execute the
action ( tathā eva )
exactly as per those instructions ( āśu )
immediately. ( mā ciram ) There should not be any delay in that.
Stanza 21
puraiva puṁsāvadhṛto dharājvaro
bhavadbhir aṁśair yaduṣūpajanyatām
sa yāvad urvyā bharam īśvareśvaraḥ
svakālaśaktyā kṣapayaṁś cared bhuvi

(
puṁsā ) The Bhagwan, as He is the intrinsic inner
consciousness and the Supreme Soul, ( purā eva )
is already (
avadhṛtaḥ )
aware
(dharājvaraḥ )
of the distress of the mother earth. ( bhavadbhiḥ )
All of you Devas, ( aṁśaiḥ )
along with your own inherent
powers, ( upajanyatām )
are going to take birth ( yaduṣu )
among
the Yadavas (in the family of King Yadu) and be with the
Bhagwan, ( īśvaraīśvaraḥ )
Who is the Supreme Head of all the
Gods, till the time ( saḥ bhagavān ) t
hat Shri Bhagwan,
13
(
svakālaśaktyā )
manifesting on the earth with His potent
powers of the time factor, ( bhuvi yāvat caret )
travels around the
earth
(
kṣapayan )
relieving the mother earth ( urvyāḥ bharam )
of her
huge burden.

Stanza 23
vasudevagṛhe sākṣād
bhagavān puruṣaḥ paraḥ
janiṣyate tatpriyārthaṁ
sambhavantu surastriyaḥ

(paraḥ puruṣaḥ ) The ever first being ( hri Bhagwan
bhagavān ) S
(janiṣyate )
will manifest ( sākṣāt )
personally ( v asudevagṛhe )
in
the home of Vasudeva. ( tatpriyaartham )
For His own happiness
(
surastriyaḥ )
let the female demiGods ( sambhavantu ) take birth
there on the earth.
Stanza 24
vāsudevakalānantaḥ
sahasravadanaḥ svarāṭ
agrato bhavitā devo
hareḥ priyacikīrṣayā

(anantaḥ )
Adi Sesha (also known as Ananta and Sankarshana),
(svarāṭ devaḥ )
with His seff shining effulgence, ( vāsudevakalā )
Who is the expansion of Shri Bhagwan Himself, ( sahasravadanaḥ
)
and Who has thousand hoods, ( priyacikīrṣayā )
with the desire
to carry out service happily ( hareḥ )
to Shri Hari, ( agrataḥ bhavitā
)
shall appear first.

Stanza 25
14
viṣṇor māyā bhagavatī
yayā sammohitaṁ jagat
ādiṣṭā prabhuṇāṁśena
kāryārthe sambhaviṣyati

(
yayā )
Because of Whom ( jagat ) all the worlds ( sammohitam )
get
enchantingly captivated, ( sā bhagavatī ) that Bhagavati
(
viṣṇoḥ māyā )
known as Vishnu Maya, ( ā diṣṭā )
duly appointed
(
prabhuṇā )
by the Bhagwan ( kāryaarthe )
for the purpose of
executing various deeds on the earth ( sambhaviṣyati )
shall
appear ( aṁśena )
with the potencies of the Bhagwan.
Stanza 26

śrīśuka uvāca
ity ādiśyāmaragaṇān
prajāpatipatir vibhuḥ
āśvāsya ca mahīṁ gīrbhiḥ
svadhāma paramaṁ yayau

(
śrīśuka uvāca)
Shri Sukha Brahma Rishi said to King
Pareekshit:
(
vibhuḥ )
Lord Brahma, ( prajāpatipatiḥ ) who is the father of all
the other Prajapatis, ( ādiśya )
after giving instructions
(
amaragaṇān )
to the demiGods ( iti )
like this, (
āśvāsya ca )
and
consoling ( mahīm )
the mother Earth ( gīrbhiḥ )
with good words,
( eturned to His own sacred abode, the
paramam svadhāma yayau ) r
Brahma Loka.

Stanza 27
śūraseno yadupatir
mathurām āvasan purīm
māthurāñ chūrasenāṁś ca
viṣayān bubhuje purā

15
(
purā )
Once upon a time, ( śūrasenaḥ )
Surasena, (
yadupatiḥ )
the
King of Yadu, ( āvasan )
residing (
mathurām purīm )
in Mathura
Puri, (
bubhuje )
was happily ruling the kingdom ( viṣayān )
consisting of the regions ( māthurān ) of Mathura (
śūrasenān ca )
and Surasena.
Stanza 28
rājadhānī tataḥ sābhūt
sarvayādavabhūbhujām
mathurā bhagavān yatra
nityaṁ sannihito hariḥ

(
tataḥ )
Therefore, ( sā mathurā )
that Mathura Puri
(
rājadhānī abhūt )
had become the capital ( sarvayādavabhūbhujām )
of all the Kings of Yadu dynasty. ( yatra )
In this Mathura Puri
(
bhagavān hariḥ ) Bhagawan Shri Hari’s ( sannihitaḥ )
presence is
felt (
nityam )
eternally.
Stanza 29
tasyāṁ tu karhicic chaurir
vasudevaḥ kṛtodvahaḥ
devakyā sūryayā sārdhaṁ
prayāṇe ratham āruhat

(karhicit )
Once, ( tasyām tu )
in that Mathura Puri,
(
śauriḥ vasudevaḥ ) Vasudeva the son of the greatest of the Yadu
dynasty Sura, ( kṛtaudvahaḥ ) after being married ( ratham āruhat )
mounted his chariot ( sārdham ) along with his ( sūryayā )
newly
wed married wife ( devakyā )
Devaki ( prayāṇe )
for undertaking
his journey to his home.
Stanza 30
ugrasenasutaḥ kaṁsaḥ
svasuḥ priyacikīrṣayā
16
raśmīn hayānāṁ jagrāha
raukmai rathaśatair vṛtaḥ

(
kaṁsaḥ )
Kamsa, ( ugrasenasutaḥ )
the son of Ugrasena,
(
priyacikīrṣayā )
enthused to please ( svasuḥ )
his sister Devaki,
(
jagrāha )
was holding ( raśmīn )
the reins of the horses of the
chariot (
hayānām ) in which the newly wed couple were sitting.
This chariot ( vṛtaḥ )
was surrounded by ( rathaśataiḥ )
hundreds
of other chariots ( raukmaiḥ ) fully covered in gold.

Stanza 31
catuḥśataṁ pāribarhaṁ
gajānāṁ hemamālinām
aśvānām ayutaṁ sārdhaṁ
rathānāṁ ca triṣaṭśatam

Stanza 32
dāsīnāṁ sukumārīṇāṁ
dve śate samalaṅkṛte
duhitre devakaḥ prādād
yāne duhitṛvatsalaḥ

(yāne )
While taking leave from him, ( duhitṛvatsalaḥ due to his
)
great affection towards his daughter Devaki, ( devakaḥ King
)
Devaka, the father of Devaki ( duhitre for the sake of his
)
daughter ( prādāt gave her (
) catuḥśatam gajānām
four hundred
)
elephants
( hemamālinām each of which had garlands of gold,
)
( aśvānām sārdham
ayutam
) fifteen thousand horses,
(rathānām triṣaṭśatam
ca
one thousand eight hundred chariots,
)
and ( dve śate
two hundred (
) sukumārīṇām beautiful (
) dāsīnām )
maids ( samalaṅkṛte fully decorated with ornaments (
) pāribarham )
as dowry.

Stanza 33
17
śaṅkhatūryamṛdaṅgāś ca
nedur dundubhayaḥ samam
prayāṇaprakrame tāvad
varavadhvoḥ sumaṅgalam

(prayāṇaprakrame tāvad )
As the journey just started, ( sumaṅgalam )
for the sake of auspicious happenings ( varavadhvoḥ )
of the
newly weds, there vibrated the sounds
( f beating of drums,
śaṅkha tūrya mṛdaṅgāḥ dundubhayaḥ ca ) o
kettledrums etc., apart from echoing of sounds from the conch
shells and bugles, ( samam neduḥ )
all of them together.
Stanza 34
pathi pragrahiṇaṁ kaṁsam
ābhāṣyāhāśarīravāk
asyās tvām aṣṭamo garbho
hantā yāṁ vahase ’budha

(pragrahiṇam kaṁsam ) While Kamsa was controlling the reins of
the horses of the chariot and thus moving ahead along with
Vasudeva and Devaki, ( pathi )
on their way ( aśarīravāk )
a voice
from the sky ( ābhāṣya āha ) addressed and said to Kamsa :
(abudha )
“ Hey the unintelligent one ! ( aṣṭamaḥ garbhaḥ ) The
eighth child ( asyāḥ )
of the one ( yām )
that you now are ( vahase )
carrying on the chariot, ( tvām hantā )
shall kill you.”

Stanza 35
ity uktaḥ sa khalaḥ pāpo
bhojānāṁ kulapāṁsanaḥ
bhaginīṁ hantum ārabdhaḥ
khaḍgapāṇiḥ kace ’grahīt

Kamsa, ( khalaḥ pāpaḥ ) who was very cruel and a sinner,
(
kulapāṁsanaḥ ) and also a black spot ( bhojānām )
on the Bhoja
dynasty, ( uktaḥ )
as soon as he heard the words ( saḥ iti)
like
these, (
kace )
caught hold of his sister’s hair and ( agrahīt )
circling them around his hand, ( khaḍgapāṇiḥ )
took out his
18
sword (
hantum ārabdham )
with the intention to kill (
bhaginīm )
her.

Stanza 36

taṁ jugupsitakarmāṇaṁ
nṛśaṁsaṁ nirapatrapam
vasudevo mahābhāga
uvāca parisāntvayan

(mahābhāgaḥ ) The most fortunate ( vasudevaḥ )
Vasudeva,
(
parisāntvayan )
pacifying ( tam )
Kamsa ( jugupsitakarmāṇam )
who
was preparing himself to carry out the very condemnable act
(
nirapatrapam ) and who was shameless ( nṛśaṁsam )
and cruel,
(
uvāca )
said as follows:
Stanza 37
śrīvasudeva uvāca
ślāghanīyaguṇaḥ śūrair
bhavān bhojayaśaskaraḥ
sa kathaṁ bhaginīṁ hanyāt
striyam udvāhaparvaṇi

(śrīvasudeva uvāca)
Shri Vasudeva said to Kamsa:
(
bhavān )
You are the one who is being praised ( śūraiḥ )
by all the
great persons ( ś lāghanīyaguṇaḥ ) for your good qualities
(
bhojayaśaḥkaraḥ )
and is the pride of the Bhoja dynasty because
for your great deeds ! ( saḥ )
That being your personality,
(
hanyāt katham ) how come it would be appropriate to axe and kill
(
striyam )
a woman, ( b haginīm )
especially your sister,
(udvāhaparvaṇi )
that too particularly on the occasion of the
celebration of her marriage?

Stanza 38
mṛtyur janmavatāṁ vīra
19
dehena saha jāyate
adya vābdaśatānte vā
mṛtyur vai prāṇināṁ dhruvaḥ

(vīra )
Hey the man of valour ! ( janmavatām )
Those who are
born ( jāyate )
acquire (
mṛtyuḥ )
what is known as death ( dehena
saha )
even as they possess the body. ( adya vā )
Either right now
(
abdaśata ante vā )
or after hundred years, ( dhruvaḥ vai )
it is a
definite matter, ( prāṇinām ) ṛtyuḥ )
that all the life forms ( m do
die.

Stanza 39

dehe pañcatvam āpanne
dehī karmānugo ’vaśaḥ
dehāntaram anuprāpya
prāktanaṁ tyajate vapuḥ

(
dehe )
When the body ( ā panne ) reaches ( pañcatvam)
the stage of
death, ( dehī )
that life form ( karmaanugaḥ ) which is under the
influence of its own deeds ( avaśaḥ ) and which is not thus
independent by itself, ( prāpya anu ) after catching hold of
(
dehaantaram ) another body, ( tyajate )
discards (
prāktanam vapuḥ
)
the old body.
Stanza 40
vrajaṁs tiṣṭhan padaikena
yathaivaikena gacchati
yathā tṛṇajalaukaivaṁ
dehī karmagatiṁ gataḥ

(
yathā )
The manner in which ( vrajan )
a person who is walking
(
ekena padā tiṣṭhan )
fixes one leg on the earth ( ekena eva gacchati )
and keeps the other leg ahead and moves forward, ( yathā )
or
the manner in which ( ṛṇajalaukā )
a grasshopper jumps ahead to
the other blade of grass leaving the old blade of grass, ( e vam dehī
)
in the same manner the life form ( karmagatim )
reaches the
20
stage of fructification of its own deeds, (
gataḥ )
and takes
possession of the new body after which it discards the old one.

Stanza 41
svapne yathā paśyati deham īdṛśaṁ
manorathenābhiniviṣṭacetanaḥ
dṛṣṭaśrutābhyāṁ manasānucintayan
prapadyate tat kim api hy apasmṛtiḥ

(manasā )
A being which has inculcated deeply the thoughts
(anucintayan )
and continuing to have the same thoughts
(
dṛṣṭa śrutābhyām )
about what has been seen or heard, like after
having seen or heard about a divine personality and thinking
that he/she also wants to become the like of the same
personality;
(
svapne )
even in dream stage ( manorathena )
or in that kind of
mind setting ( abhiniviṣṭa cetanaḥ )
becomes subjugated to such
similar thought processes;
(
īdṛśam )
upon seeing such (
deham )
a kind of body suiting to the
same thought processes (like he/she is the such and such Lord
or the similar divine personality);
(
paśyati )
and visualizing (
kim api )
the similar kind of built in
personality feelings within oneself;
(
tat prapadyate )
and determining that he/she is the same
personality ( apasmṛtiḥ )
and is not conscious of the present body
condition and forgets about the same;
(
hi )
in the same way, and in the same manner, ( yathā tatā )
the
life form forgets its previous discarded body.
Stanza 42
yato yato dhāvati daivacoditaṁ
21
mano vikārātmakam āpa pañcasu
guṇeṣu māyāraciteṣu dehy asau
prapadyamānaḥ saha tena jāyate

(manaḥ )
The mind, (
vikāraātmakam )
which is subjected to
various tansformational thought processes and changes from
one position to the other;
(
daivacoditam )
and which is engineered by the deeds of one’s
actions;
travel into ( pañcasu guṇeṣu )

the five elements like the earth etc.,
(māyāraciteṣu )
of the new upcoming bodies, which have been
created by the will of the God as in each of the body;
(
dhāvati )
and as they travel so fast (
yataḥ yataḥ )
into such and
such bodies, (
āpa )
they attain them.
(
tena saha )
At the same time, ( p
rapadyamānaḥ ) assimilating with
the same similar elements, ( asau dehī )
the new life form (
jāyate )
gets regenerated.
Stanza 43
jyotir yathaivodakapārthiveṣv adaḥ
samīravegānugataṁ vibhāvyate
evaṁ svamāyāraciteṣv asau pumān
guṇeṣu rāgānugato vimuhyati

(
yathā eva)
Just like ( jyotiḥ )
the sun, moon or any shining stars
(adaḥ )
in the sky ( vibhāvyate ) are seen as (
udaka pārthiveṣu )
vibrating in water due to reflections of them getting shaken
(
samīravegaanugatam ) in the manner in which the movement of
the wind takes place;
(evam )
in the same manner ( asau pumān ) t
his life form,
(
svamāyā)
due to its own ignorance, ( vimuhyati )
gets bewildered
with, identifies with (
rāgaanugataḥ )
and feels attached ( raciteṣu )
to the formatted body, ( g uṇeṣu )
which is the result of the
22
interaction of the material elements, as a reflection and not as
the real content.
Stanza 44
tasmān na kasyacid droham
ācaret sa tathāvidhaḥ
ātmanaḥ kṣemam anvicchan
drogdhur vai parato bhayam

(
tasmāt )
Therefore, (
tathāvidhaḥ saḥ )
that being the nature of the
living entity (like the human being), ( ātmanaḥ kṣemam anvicchan )
just keeping in mind his own good, ( na ācaret )
one
must not
venture into ( droham )
doing any harmful act ( kasyacit )
to the
other beings.
(
drogdhuḥ )
If one does trouble the other, ( bhayam vai ) there shall
definitely be fear for the doer ( parataḥ )
from the other (from the
other world).

Stanza 45
eṣā tavānujā bālā
kṛpaṇā putrikopamā
hantuṁ nārhasi kalyāṇīm
imāṁ tvaṁ dīnavatsalaḥ

(eṣā )
She (Devaki) (
tava anujā bālā )
is your own sister, is like a
little baby child, ( k
ṛpaṇā )
very innocent, ( putrikāupamā ) and
like a doll sees things as they are shown to her. ( na arhasi )
It is
not appropriate ( dīnavatsalaḥ )
for such a compassionate person
(tvam )
as you are ( hantum )
to kill (
kalyāṇīm )
this faultless
(
imām ) Devaki.
Stanza 46
śrīśuka uvāca
evaṁ sa sāmabhir bhedair
bodhyamāno ’pi dāruṇaḥ
23
na nyavartata kauravya
puruṣādān anuvrataḥ

(
śrīśuka uvāca
) Shri Sukha Brahma Rishi said to King
Pareekshit:
(
kauravya )
Hey the King who is born in the Kuru dynasty !
(bodhyamānaḥapi ) Despite having advised by Vasudeva ( e vam )
in this manner ( sāmabhiḥ ) both in philosophical ( bhedaiḥ ) and
rational words, ( dāruṇaḥ )
the cruel Kamsa, ( anuvrataḥ saḥ )
who
is the follower of the demons ( puruṣaadān )
who are man eaters,
(na nyavartata )
did not withdraw himself (from the act of killing
his sister).

Stanza 47

nirbandhaṁ tasya taṁ jñātvā
vicintyānakadundubhiḥ
prāptaṁ kālaṁ prativyoḍhum
idaṁ tatrānvapadyata

(
jñātvā )
Having understood ( tam nirbandham ) the firm
determination ( tasya )
of Kamsa, ( prativyoḍhum )
in order to stop
(
prāptam )
the imminent ( kālam )
danger ( ānakadundubhiḥ )
Vasudeva ( idam vicintya anvapadyata )
deeply thought ( tatra )
as to
how to overcome this issue.

SB 10.1.48

mṛtyur buddhimatāpohyo
yāvad buddhibalodayam
yady asau na nivarteta
nāparādho ’sti dehinaḥ

(
buddhimatā )
If one has any rational thinking, one must prevent
(
mṛtyuḥ )
death ( yāvat buddhibalaudayam )
to the extent of his
intelligence and bodily strength as much as possible.
24
(
asau na nivarteta yadi )
Despite these efforts, if it is not going away
(
aparādhaḥ na asti ) there is no fault with (
dehinaḥ )
the person
concerned.

Stanza 49

pradāya mṛtyave putrān
mocaye kṛpaṇām imām
sutā me yadi jāyeran
mṛtyur vā na mriyeta cet

(
me )
If I am (
sutāḥ jāyeran yadi )
going to beget children, ( vā )
or
else if (
mṛtyuḥ )
Kamsa - the personification of death standing
before me - ( na mriyeta cet )
is not going to die, ( putrān pradāya )
it
is better to hand over my children ( mṛtyave )
to this personified
form of death ( mocaye )
and thus save ( kṛpaṇām imām ) this
innocent Devaki from getting killed now.

Stanza 50
viparyayo vā kiṁ na syād
gatir dhātur duratyayā
upasthito nivarteta
nivṛttaḥ punar āpatet

(
vā )
Alternatively, ( kim )
why ( v iparyayaḥ )
the opposite of it
(that is Kamsa not becoming the cause of death for my
progenies) ( na syāt )
cannot happen ? ( duratyayā ) It is not
possible to prevent ( gatiḥ )
the will ( f God. (
dhātuḥ ) o upasthitaḥ )
Let the fast approaching death (of Devaki) ( nivṛttaḥ )
be
temporarily warded off. ( āpatet )
It is another matter that the
thing ( nivṛttaḥ )
which has been warded off now ( punaḥ ) cannot
come back later.

Stanza 51
agner yathā dāruviyogayogayor
adṛṣṭato ’nyan na nimittam asti
evaṁ hi jantor api durvibhāvyaḥ
śarīrasaṁyogaviyogahetuḥ
25

(
yathā )
Just like ( agneḥ )
the forest fire (
dāru viyogayogayoḥ )
leaving certain trees and catching the other trees
(nimittam na asti )
cannot be logically determined ( adṛṣṭataḥ anyat )
except that it is a matter of unseen providence, ( evam hi )
in the
same manner ( durvibhāvyaḥ)
one cannot logically come to the
reasoning or conclusion ( jantoḥ api śarīra saṁyoga viyoga hetuḥ )
as to
how the life form accepts the body or leaves the body.

Stanza 52
evaṁ vimṛśya taṁ pāpaṁ
yāvadātmanidarśanam
pūjayām āsa vai śaurir
bahumānapuraḥsaram

(
śauriḥ )
Vasudeva, ( evam vimṛśya )
contemplating in this manner
(
yāvat ātmanidarśanam ) as far as his intelligence could reach,
( pūjayām āsa )
praised ( pāpam tam )
the cruel Kamsa
(
bahumāna puraḥsaram ) in a respectful way.
Stanza 53

prasannavadanāmbhojo
nṛśaṁsaṁ nirapatrapam
manasā dūyamānena
vihasann idam abravīt

(prasannavadanaambhojaḥ ) Shri Vasudeva, putting up an
unperturbed, clear, ( vihasan )
and a smiling face, ( dūyamānena )
but at the same time with a painful ( manasā )
heart, (
idam abravīt
)
said in this manner ( nirapatrapam )
to the shameless ( nṛśaṁsam )
and cruel Kamsa.
Stanza 54

26
na hy asyās te bhayaṁ saumya
yad vāgāhāśarīrīrini
putrān samarpayiṣye ’syā
yatas te bhayam utthitam

(
) Shri Vasudeva said to Kamsa:
(
saumya )
Hey the most peaceful personality ! ( bhayam na hi ) You
will have nothing to fear ( asyāḥ )
from Devaki ( yat āha te )
as a
result of (
aśarīrinivāk )
the words uttered from the sky.
(
samarpayiṣye )
I shall deliver unto you ( asyāḥ )
all her ( p utrān )
progenies ( yataḥ )
from whom ( bhayam utthitam ) a sort of fear
has developed ( te )
in you.
Stanza 55

śrīśuka uvāca
svasur vadhān nivavṛte
kaṁsas tadvākyasāravit
vasudevo ’pi taṁ prītaḥ
praśasya prāviśad gṛham

(
śrīśuka uvāca)
Shri Sukha Brahma Rishi said to King
Pareekshit:
(
tatvākya sāravit kaṁsaḥ )
Having understood the meaning of
what has been stated by Vasudeva, Kamsa ( nivavṛte )
withdrew
himself ( svasuḥ vadhāt ) from the act of killing his sister. (
vasudevaḥ api )
As far as Vasudeva was concerned, ( tam praśasya )
he appreciated Kamsa ( prāviśat )
and thus reached ( gṛham )
his
own home
(
prītaḥ )
very satisfied.

Stanza 56

atha kāla upāvṛtte
devakī sarvadevatā
putrān prasuṣuve cāṣṭau
27
kanyāṁ caivānuvatsaram

(atha )
Thereafter, ( kāle upāvṛtte )
in due course of time, as she
reached the pregnancy stage, ( sarvadevatā devakī )
Devaki, who is
the epitome of all the Gods, ( prasuṣuve )
gave birth to
(aṣṭau putrān ca )
eight sons and ( kanyāṁ eva ca )
also one girl
child ( anuvatsaram ) year after year.
Stanza 57

kīrtimantaṁ prathamajaṁ
kaṁsāyānakadundubhiḥ
arpayām āsa kṛcchreṇa
so ’nṛtād ativihvalaḥ

(
ānakadundubhiḥ )
Vasudeva ( arpayām āsa )
handed over ( kaṁsāya )
to Kamsa ( prathamajam ) the first born child (
kīrtimantam )
named
Kirtiman ( kṛcchreṇa )
with extreme pain and sadness. ( saḥ )
Vasudeva ( ativihvalaḥ )
was always afraid of following ( anṛtāt )
untruth and always kept up his promises.
Note : According to Vishnu Purana Vasudeva was the son of

Shura and the grandson of Devamidhusha. At his birth , the
drums of heavens sounded, in recognition that he would later
become the father of Lord Krishna. He was thus known as
ānakadundhubiḥ (the sound of drums).
Stanza 58

kiṁ duḥsahaṁ nu sādhūnāṁ
viduṣāṁ kim apekṣitam
kim akāryaṁ kadaryāṇāṁ
dustyajaṁ kiṁ dhṛtātmanām

(
kim nu duḥsaham ) W hat is unbearable ( sādhūnām ) f
or the
truthful persons ? ( a pekṣitam kim )
Which are the desired needs
(
viduṣām )
for the knowledgeable persons ? ( akāryam kim )
What
deeds are prohibited ( kadaryāṇām ) for the lowest of the lowly
persons ? ( kim )
Which are the things ( dhṛtaātmanām )
for those
28
courageous and self realized persons, who keep in their minds
the form and shape of the Bhagwan, ( dustyajam )
which cannot
be discarded ?
Stanza 59

dṛṣṭvā samatvaṁ tac chaureḥ
satye caiva vyavasthitim
kaṁsas tuṣṭamanā rājan
prahasann idam abravīt

(
rājan )
Hey King ! ( dṛṣṭvā )
Upon seeing ( tat samatvam )
the
equilibrium of the mind ( satye eva vyavasthitim ) and also the firm
conviction on truthful existence ( śaureḥ )
of Vasudeva, ( kaṁsaḥ )
Kamsa ( tuṣṭamanāḥ ) having become happy and satisfied within
his mind ( prahasan )
laughingly ( idam abravīt )
said to Vasudeva
in the following manner.
Stanza 60
pratiyātu kumāro ’yaṁ
na hy asmād asti me bhayam
aṣṭamād yuvayor garbhān
mṛtyur me vihitaḥ kila

(ayam kumāraḥ ) Let this child ( pratiyātu )
be back with you. ( me
bhayam na asti )
I have no fear ( asmāt )
from this child. ( hi )
That
is because, ( aṣṭamāt )
only through the eighth progeny ( yuvayoḥ )
of both of you ( me mṛtyuḥ )
my death ( vihitaḥ )
has been destined.
Stanza 61

tatheti sutam ādāya
yayāv ānakadundubhiḥ
nābhyanandata tadvākyam
asato ’vijitātmanaḥ

(
ānakadundubhiḥ )
Vasudeva, after saying to Kamsa like this
29
(
tathā iti )
“let it be so” , ( yayau )
returned from there ( sutam ādāya )
along with his son. ( n a abhyanandata ) H
e did not appreciate
( tatvākyam ) these words of Kamsa, ( asataḥ )
who had neither
character ( avijitaātmanaḥ )
nor self control of mind.
Stanza 62

nandādyā ye vraje gopā
yāś cāmīṣāṁ ca yoṣitaḥ
vṛṣṇayo vasudevādyā
devakyādyā yadustriyaḥ

Stanza 63
sarve vai devatāprāyā
ubhayor api bhārata
jñātayo bandhusuhṛdo
ye ca kaṁsam anuvratāḥ

Stanza 64
etat kaṁsāya bhagavāñ
chaśaṁsābhyetya nāradaḥ
bhūmer bhārāyamāṇānāṁ
daityānāṁ ca vadhodyamam

(
bhārata )
Hey the great one in the family of Bharata ! (King
Pareekshit).
(
bhagavān )
At this period of time Bhagwan ( nāradaḥ abhyetya )
Narada came
(śaśaṁsa )
and explained ( kaṁsāya )
to Kamsa that :
(nandaādyāḥ ye gopāḥ )
starting with Nandagopa, all his
associates known as Gopas ( yāḥ amīṣām yoṣitaḥ ca )
and also their
respective wives ( vraje )
in the Vrindavana;
30
(
vṛṣṇayaḥ )
those belonging to Vrishni family (
vasudevaādyāḥ )
such as Vasudeva;
(
yadustriyaḥ ca )
Yadava women (
devakīādyāḥ )
like Devaki etc.;
(
jñātayaḥ )
and other distant relatives (
ubhayoḥ )
of both
Nandagopa and Vasudeva;
(
bandhu suhṛdaḥ api )
also their own relatives and friends;
(
anuvratāḥ ye ca )
and those who follow the orders ( kaṁsam ) of
Kamsa, ( sarve )
all and all of them (
devatāprāyāḥ etat vai)
generally possess the powers of demiGods.
(
vadhaudyamam ca)
He further said that all of them are planning
to eliminate (
daityānām )
all the demons
(bhārāyamāṇānām )
who are responsible for adding up to the
burden ( f the earth.
bhūmeḥ ) o
Stanza 65

ṛṣer vinirgame kaṁso
yadūn matvā surān iti
devakyā garbhasambhūtaṁ
viṣṇuṁ ca svavadhaṁ prati

Stanza 66
devakīṁ vasudevaṁ ca
nigṛhya nigaḍair gṛhe
jātaṁ jātam ahan putraṁ
tayor ajanaśaṅkayā

(
ṛṣeḥ vinirgame )
After the departure of Narada;
(
kaṁsaḥ )
Kamsa (
matvā )
started thinking that ( yadūn )
all the
members of the Yadava dynasty ( surān iti ca )
are the demiGods;
31
that the children (
garbhasambhūtam ) who are going to be born
out of the pregnancy ( devakyāḥ )
of Devaki (
viṣṇum iti ca )
might
be Vishnu (
svavadham prati )
who shall be instrumental in killing
him;
and, therefore, Kamsa put ( devakīm ) both Devaki ( v asudevam ca )

and Vasudeva ( gṛhe )
in jail (
nigaḍaiḥ nigṛhya )
after chaining
them and confining their movements.
Thereafter (
ahan )
he killed (
tayoḥ jātam jātam putram )
each of the
children born to them ( ajanaśaṅkayā )
suspecting them to be
Vishnu.
Stanza 67
mātaraṁ pitaraṁ bhrātṝn
sarvāṁś ca suhṛdas tathā
ghnanti hy asutṛpo lubdhā
rājānaḥ prāyaśo bhuvi

(
bhuvi asutṛpaḥ )
On this earth, ( rājānaḥ )
there are kings who are
interested only in their own self gratification ( lubdhāḥ )
and
who are greedy, as normally seen around, ( prāyaśaḥ )
mostly
(
ghnanti hi )
kill their own ( mātaram pitaram )
mother and father,
(
bhrātṝn )
brothers, ( suhṛdaḥ ca )
friends (
tathā )
and similarly
(
sarvān )
all sorts of people.
Stanza 68

ātmānam iha sañjātaṁ
jānan prāg viṣṇunā hatam
mahāsuraṁ kālanemiṁ
yadubhiḥ sa vyarudhyata

(
jānan Having come to know (
) saḥ that he (Kamsa)
)
(
ihasañjātam
who is born again on this earth (
) ātmānam is the
)
same ( mahāasuram huge demon (
) kālanemim known as
)
Kalanemi ( viṣṇunāhatam
who was killed by Vishnu (
) prāk
)
32
earlier, (
vyarudhyata started behaving inimical (
) yadubhiḥ
)
towards the Yadavas.
Stanza 69

ugrasenaṁ ca pitaraṁ
yadubhojāndhakādhipam
svayaṁ nigṛhya bubhuje
śūrasenān mahābalaḥ

(mahābalaḥ )
The most powerful as he was, Kamsa ( bubhuje )
took over ( svayam )
himself the reins ( śūrasenān )
of the kingdom
of Surasena, ( nigṛhya )
after arresting and putting behind bars
(
pitaram )
his own father, ( ugrasenam )
Ugrasena,
(yadu bhoja andhaka adhipam ) who was the head king of all the
Yadavas, Bhojas and Andakas.
This concludes the first chapter of Dasama Skanda (tenth

volume).
---o0o---
Hari Om
33

Introduction To Chapter 1 of Dasama Skandam (VOLUME 10)

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Introduction To Chapter 1 of Dasama Skandam (VOLUME 10)

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INTRODUCTION TO CHAPTER 1 OF DASAMA SKANDAM

Chapter 1 is eloquent with the cause factors for Shri Krishna to

Carrying it forward Shri Sukha Brahma Rishi explains to the

The story starts from Stanza 27 onwards as to how Surasena,

The highest philosophical contents are conveyed through the

The concluding portions of this chapter conveys to us as to how,

I have already explained in the earlier published “​

I am providing the necessary link of the earlier work for those

However, it is impossible to proceed further without

I have tremendously relied upon the Sanskrit to Malayalam

I am not a scholar nor I have basic training in writing articles.

Finally, if there are any mistakes in this work, they are

Om Namo Bhagavate Vasudevaya,

( muni­sattama ) ​ Hey the greatest Saint ! ​ ( bhavatā ) ​You had

travel into ( ​pañcasu guṇeṣu ) ​

Note : According to Vishnu Purana Vasudeva was the son of

and, therefore, Kamsa put ( ​ devakīm ) ​both Devaki ( v​ asudevam ca )

This concludes the first chapter of Dasama Skanda (tenth

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I have already explained in the earlier published “

( munisattama ) Hey the greatest Saint ! ( bhavatā ) You had

travel into ( pañcasu guṇeṣu )

and, therefore, Kamsa put ( devakīm ) both Devaki ( v asudevam ca )