20 vimshadashakah' - devakeeputravadham
२० व िंशदशकः - दे कीपुत्र धिं-the killing of
devaki’s sons
(Devaki got married to Vasudeva and a voice from the sky
warned Kamsa that he would be killed by the eighth son
of Devaki. Though initially her first children were not killed
by Kamsa, later as per the advice of Sage Narada, he
killed all the first six children of Devaki. This is given in
chapter 21 & 22 of the Book 4 of devi bhagvatham.)
अथोरुपुण्ये मथुरापुरे तु
विभूविते मौक्तिकमाविकावभिः ।
श्रीदे िकीशौररवििाहरङ्गे
सिविः श्रुतं व्योमिचिः स्फुटाथथम् ॥ २०-१॥
athorupunye mathuraapure tu
vibhooshite mauktikamaalikaabhih' .
shreedevakeeshaurivivaaharange sarvaih'
shrutam vyomavachah' sphut'aartham .. 20-1..
1.Afterwards in the blessed city of Mathura, decorated by
garlands of pearls, on the stage of the marriage of
Vasudeva and Devaki, a clear message from the sky was
heard by everyone.
An introduction has already been given about how to
destroy evil, in the assembly of gods, in the previous
chapter. This chapter explains what happened on earth
after that. That is why the shloka starts with ‘thus’.
Last time, after hearing the Devi’s words, mother earth,
brahma and the other devas, happily returned from the
milky ocean. The events that took place on earth after
that is explained here.
The wedding of Devaki and Vasudeva took place in the
city of Mathura. Many people participated in this
wedding. As soon as the marriage ceremony was over,
without any delay, a clear voice was heard from the sky-
nobody knew who the speaker was.
अिेवह भो दे िकनन्दनायािः
सुतोऽष्टमिः कंस तिान्तकिः स्यात् ।
श्रुत्वेवत तां हन्तुमवसं दधानिः
कंसो वनरुद्धो िसुदेिमुख्यिः ॥ २०-२॥
avehi bho devakanandanaayaah'
suto'sht'amah' kamsa tavaantakah' syaat .
shrutveti taam hantumasim dadhaanah'
kamso niruddho vasudevamukhyaih' .. 20-2..
2.Oh Kamsa please understand, the eighth son of Devaki
would be your killer. Hearing this, Kamsa took his sword
to kill her, but was prevented by Vasudeva and others.
‘Devaki’s eighth son will kill kamsa’-these were the clear
words spoken by the bodyless voice. On hearing this
kamsa thought: - ‘to protect myself, the only solution is to
kill my own sister. But can I do that? Protection of oneself
is most important compared to anything else. Whatever it
is, I have to protect myself, even if I have to kill my own
sister.’ Thinking like this, kamsa took out his sword to kill
Devaki. But the dominant supporters of Vasudeva
stopped him. The respected yadavas tried to reason it
out with kamsa. Kamsa did not listen to anything.
अथाह शौररिः “शृणु कंस! पुत्रान्
ददावम तेऽस्यािः शपथं करोवम ।
एतद् िचो मे व्यवभचयथते चेन्
मत्पूिथजाता नरके पतन्तु ॥ २०-३॥
athaaha shaurih' shri'nu kamsa putraan
dadaami te'syaah' shapatham karomi .
etadvacho me vyabhicharyate chen
matpoorvajaataa narake patantu .. 20-3..
3.Later Vasudeva told, “Hey Kamsa, please listen, I am
taking an oath, that I will give all our sons to you. If my
word is not properly followed, Let all my ancestors reach
hell.
For a short while there was a fight. Finally to pacify kamsa,
in front of everyone, so that they also hear, Vasudeva
took an oath. All the sons born to Devaki will be given to
him-these were the words of the oath. In case Vasudeva
does not abide by the oath, then his forefathers will rot in
hell called kumbhipaaka.
This portion can be seen in Devi bhagavatham book 4
chapter 20
श्रद्धाय शौरे िथ चनं प्रशान्त:
तां दे िकीं भोजपवतमुथमोच ।
सिे च तुष्टा यदिो नगयाां
तौ दम्पती चोितुरात्तमोदम् ॥ २०-४॥
shraddhaaya shaurervachanam prashaantaha
taam devakeem bhojapatirmumocha .
sarve cha tusht'aa yadavo nagaryaam
tau dampatee choshaturaattamodam .. 20-4..
4.After hearing the words of Vasudeva, Kamsa left Devaki.
All the Yadavas were happy. That couple stayed in that
city with joy.
Kamsa knew that Vasudeva was a truthful person. So he
was convinced that all the sons born to Devaki would be
given to him. Hence there was no need for him to kill his
sister. Kamsa left his hold on Devaki. The yadavas were
very happy. The couple lived a happy married life.
कािे सती पुत्रमसू त तातिः
कंसाय वनश्शङ्कमदात्सुतं स्वम् ।
हन्ता न मेऽयं वशशुररत्युदीयथ
तं प्रत्यदाद्भोजपवतश्च तस्मय ॥ २०-५॥
kaale satee putramasoota taatah' kamsaaya
nishshankamadaatsutam svam .
hantaa na me'yam shishurityudeerya tam
pratyadaadbhojapatishcha tasmai .. 20-5..
5. With passing of time that virtuous lady gave birth to a
son and Vasudeva without hesitation, handed over his son
to Kamsa. Kamsa, on the other hand, returned the baby,
saying that this baby will not be the cause of my death.
Vasudeva returned with the baby.
Kamsa was very impressed with and convinced of
vasudeva’s truthfulness. Because, the 1st child born to
Devaki, he (Vasudeva) gave it to kamsa. Kamsa
remembered the voice message. It is Devaki’s 8th son who
is going to be his future killer. Knowing this why should
this child be killed? -kamsa so thought. No need to kill
him. He returned the child to Vasudeva.
अथाशु भूभारविनाशनाख्
त्वन्नाटकप्रेक्षणकौतुकेन ।
श्रीनारदिः सिथविदे त्य कंसम-
दृश्यहासं सकिं जगाद ॥ २०-६॥
athaashu bhoobhaaravinaashanaakhya-
tvannaat'akaprekshanakautukena .
shreenaaradah' sarvavidetya kamsa-
madri'shyahaasam sakalam jagaada .. 20-6..
6. After that the all-knowing sage Narada immediately,
with a desire to see your drama of destruction of the load,
off earth, approached Kamsa. without smiling he said
everything.
Vasudeva, along with the returned child, left the place.
Without any delay Sri narada reached there. He is all
knowing-he knew about the stories of the past births of
Vasudeva, devaki and all the sons that were going to be
born to them. He was in a hurry to see Devi’s unplanned
drama to reduce the load of sins on mother earth. Smiling
within himself but outwardly keeping a very serious face
narada spoke to kamsa
त्वं भूप दय त्यिः खिु कािनेवमर्
जगत्प्रवसद्धो हररणा हतश्च ।
ततोऽत्र जातोऽवस सुरा हररश्च
त्वां हन्तुवमच्छन्त्यधु नाऽवप शत्रुम् ॥ २०-७॥
tvam bhoopa daityah' khalu kaalanemir
jagatprasiddho harinaa hatashcha .
tato'tra jaato'si suraa harishcha tvaam
hantumichchhantyadhunaa'pi shatrum .. 20-7..
7.Oh king, you are the world famous asura called
Kalanemi. You were killed by Lord Vishnu. And after that
you are born here. Lord Vishnu along with the Devas
want to kill you as you are their enemy.
Narada is trying to convince kamsa-kamsa in his previous
birth was a world famous asura named kalanemi. He was
killed by Vishnu during a battle. Then he was born in the
yadava clan as the son of ugrasena. Even now the devas
and Vishnu see kamsa as their enemy, not only that, they
also intend to kill him.
Kalanemi was cursed to be born as three evil characters and
could only be turned back towards moksha by the influence of
lord vishnu. though hanuman is believed to kill him in one life, in
real it was the influence of rama .
Kamsa was, in his previous birth, a demon called Kalanemi, who
was slain by the god Vishnu. Kamsa is generally described as the
son of the Yadava ruler, Ugrasena.[7] However, some texts such as
the Padma Purana state that Kamsa was not the biological son of
Ugrasena.[8] In this story, the wife of Ugrasena (named Padmavati
in some texts) is seen by a supernatural being named Dramila,
who transforms himself into the form of Ugrasena and rapes her.
Realizing that the being was not Ugrasena, Padmavati curses
Drumila to hell for his sin. She soon becomes pregnant with a
son, whom she also curses be killed by a member of his family.
After the son is born, Ugrasena adopts him and names him
Kamsa.[7]
"Formerly an asura named Kalanemi had six sons, named Hamsa,
Suvikrama, Kratha, Damana, Ripurmardana and Krodhahanta.
They were known as the sadh-garbhas, or six garbhas, and they
were all equally powerful and expert in military affairs. These sad-
garbhas gave up the association of Hiranyakasipu, their
grandfather, and underwent great austerities to satisfy Lord
Brahma, who, upon being satisfied, agreed to give them
whatever benediction they might desire. When asked by Lord
Brahma to state what they wanted, the sad-garbhas replied,
"Dear Lord Brahma, if you want to give us a benediction, give us
the blessing that we will not be killed by any demigod, maha-
roga, Yaksa, Gandharva-pati, Siddha, Charana or human being,
nor by great sages who are perfect in their penances and
austerities." Brahma understood their purpose and fulfilled their
desire. But when Hiranyakasipu came to know of these events, he
was very angry at his grandsons. "You have given up my
association and have gone to worship Lord Brahma," he said,
"and therefore I no longer have any affection for you. You have
tried to save yourselves from the hands of the gods, but I curse
you in this way: Your father will take birth as Kamsa and kill all of
you because you will take birth as sons of Devaki." Because of
this curse, the grandsons of Hiranyakasipu had to take birth from
the womb of Devaki and be killed by Kamsa, although he was
previously their father.
According to the Skanda Purana, after the churning of the ocean
of milk when the divine nectar of immortality was denied to
the daityas and danavas by Vishnu taking the form of Mohini, a
battle ensued between the Devtas who had received the nectar
and the asuras who hadn't. The Devtas were led by Indra, the king
of Gods, and the asuras were led by sons of Virochana, initially by
Bali, the chief of asuras, and later by Kalanemi. After Indra had slain
Bali with a thunderbolt, his deputy Vrishparva who attacked Indra
was also killed. Then Kalanemi, riding a lion as his mount, fiercely
attacked Indra and his followers which unnerved the suras. They
were then advised by Narada to seek the help of Vishnu as he only
could kill Kalanemi who had immense powers acquired by
meditation. On the request made by the Devtas, Vishnu riding his
mount Garuda, attacked Kalnemi and felled him unconscious.
Regaining consciousness Kalanemi realized that he was
confronting Vishnu, accepted his defeat
दे िास्तदथां नररूवपणोऽत्र
व्रजे च जाता िसु देिमुख्ािः ।
नन्दादयश्च वत्रदशा इमे न
विस्रम्भणीया न च बान्धिास्ते ॥ २०-८॥
devaastadartham nararoopino'tra
vraje cha jaataa vasudevamukhyaah' .
nandaadayashcha tridashaa ime na
visrambhaneeyaa na cha baandhavaaste .. 20-8..
8.The devas for that purpose have been born in this Vraja
Bhoomi as men, Vasudeva as well as Nandagopa and
others are only devas, you should not believe them as
they are not your relatives.
Sri Narada continues-the Devas have been mobilised to
kill kamsa. To begin with, that is why they have been born
as humans. They have been born in the family of yadavas
and gokula. Here, in the family of yadavas, there are many
who are around as your relatives-like Vasudeva. In gokula
along with nanda are living as your relatives. Also,
yadavas who support Vasudeva and gopas who support
nanda, are not your relatives, nor can they be trusted.
Because they are none other than the devas in disguise.
त्वं व्योमिाणीं स्मर दे िकस्य
पुत्र्ािः सुतेष्वष्टमतां गतिः सन् ।
स त्वां वनहन्ता हरररे ि शत्रुिः
अल्पोऽवप नोपेक्ष्य इतीयथते वह ॥ २०-९॥
tvam vyomavaaneem smara devakasya
putryaah' suteshvasht'amataam gatah' san .
sa tvaam nihantaa harireva shatruhu
alpo'pi nopekshya iteeryate hi .. 20-9..
9. Recollect the voice from the sky. It is that Vishnu only,
who is going to come as Devaki’s eighth son to kill you.
Has it not been told that even if the enemy is small we
should not neglect.
Sri Narada continues-narada is reminding kamsa of the
voice message that was heard by everybody during the
wedding of Devaki and Vasudeva. ‘Her 8th son will kill
you’, was said by the voice. Narada is informing kamsa
that, the 8th son is none other than Vishnu. Kamsa has got
enemity towards Vishnu for generations. The enemity
between them might be small, but it is considerable.
Never overlook the weakest of your foes. Never forgo
your enemy.
सिाथ त्मजानां नृप मे िनेऽस्यािः
सिेऽष्टमािः स्युिः प्रथमे च सिे ।
मायाविनं विक्तद्ध हररं सदे वत
गते मुनौ क्रोधवमयाय कंसिः ॥ २०-१०॥
sarvaatmajaanaam nri'pa melane'syaah'
sarve'sht'amaah' syuh' prathame cha sarve .
maayaavinam viddhi harim sadeti
gate munau krodhamiyaaya kamsah' .. 20-10..
10.Oh king if all her sons join together all of them would
become eighth. As also first. You have to always assume
that Vishnu is a magician. When the sage departed after
telling him like this, Kamsa became angry.
Sri Narada continues-the voice from the sky had
mentioned that devaki’s 8th son will be kamsa’s killer.
Knowing this how can you not kill devaki’s child ? ‘her 8th
son is the enemy. Thus, why should I kill the 1st one?’-
kamsa might be thinking like this. This is not the right way
to think narada points out. Imagine devaki’s all 8 sons are
grown up. If you make them stand in a circle, anybody
can be first, also anybody can be the 8th. chances are
bright her now born son can be the 8th son. Vishnu is a
mayavi and also cunning. Saying this much sri narada left
the place. Anger started growing equally in the mind of
kamsa-on Vishnu and also on Vasudeva. Kamsa was
convinced that he was kalanemi in his past birth and that
Vishnu has been his killer for generations, and that
Vasudeva is a deva.in future I should be careful.
स दे िकीसूनुमरं जघान
कारागृहे तां पवतमप्यबध्नात् ।
तयोिः सुतान् िट् खिु जातमात्रान्
हत्वा कृतं स्वं वहतमेि मेने ॥ २०-११॥
sa devakeesoonumaram jaghaana
kaaraagri'he taam patimapyabadhnaat .
tayoh' sutaan shat' khalu jaatamaatraan
hatvaa kri'tam svam hitameva mene .. 20-11..
11.And he killed Devaki’s baby immediately and he
imprisoned her and her husband, he also killed all her six
sons as soon as they were born. Believing that it would be
good for his future
Kamsa killed Devaki & vasudeva’s 1st born by dashing it
against a rock. He put both of them in prison. 6 sons were
born to them-all 6 kamsa killed. He believed that by
doing like this he was making his future secure.
कायेन िाचा मनसे क्तिययिाथ
मा जातु पापं करिावण दे वि ।
ममास्तु सत्कमथरवतिः वप्रयस्ते
भिावन भिं कुरु मां नमस्ते ॥ २०-१२॥
kaayena vaachaa manasendriyairvaa
maa jaatu paapam karavaani devi .
mamaastu satkarmaratih' priyaste
bhavaani bhaktam kuru maam namaste .. 20-12..
12 oh devi! I should not commit any sins. Either by my
body, words or mind or sense organs, Let me be
interested in doing good things, Oh Goddess , Oh
Bhavani, I should become dear to you. Please make me
your devotee, My salutations to you.
If one works the correct way with one’s body and mind,
then they will progress well. If one does not do what one
is supposed to do, there will be no progress nor downfall.
If one does not do anything then definitely it will lead to
downfall. Doing this forbidden duties is sin. The poet asks
devi to make sure that he does no mistakes unknowingly
with his body, senseorgans etc. So that he is successful in
this he asks for devi’s blessings. The poet’s aim is to
become devi’s favourite-for that he prays to Devi.
Thus ends the 20th chapter
Skanda 4 chap 20
O Bharata! I now narrate to you about the relief of the burden of the Earth,
the destruction by the Yoga Māyā of the armies Kurukṣettra and Prabhāsa,
the two sacred places, and about the birth, due to the curse of Bhṛgu, of
the Bhagavān Hari, of unparalleled prowess, under the influence of
Mahāmāyā, in the race of Yadu. Now hear.
3. Viṣṇu’s taking birth in the world was effected under the circumstances
caused by Yoga Māyā, to relieve the burden of the Earth; this is my
opinion.
N. B.
:-- Prabhāsa is a well-known place of pilgrimage near Dvārkā, in Gujarat.
4. O king! When the Goddess Mahāmāyā, the Incarnate of the three
qualities can make Brahmā, Viṣṇu and the other Devas dance incessantly as
their Internal Controller, then what wonder, that She would appear
charming to the other Jīvas and make them dance incessantly, as wooden
dolls.
5. All the troubles iñcurred in remaining in the womb, amidst the urine,
excreta and tissues, She had brought to bear finally on Viṣṇu by Her ever
famous Leelā (Divine Sport).
6. In days of yore, in Rāma incarnation, She, That Supreme Goddess made
the Gods become monkeys and you know very well already, what amount
of trouble Bhagavān Viṣṇu had to undergo by the hard iron chain of
bondage, “This is mine, this is I,” etc., imposed by Māyā.
7. The Yogis who want final liberation and who have abandoned all their
attachments and who want devotion, they worship the Supreme Goddess
of the Universe, the Incarnate of Auspiciousness.
8. O king! Who will not serve Her? A trace of devotion towards Whom
effects at once the salvation of the Jīvas.
9. If any human being utters simply the name “Bhuvaneśvarī” (the Goddess
of Universe) She gives him the three worlds; and if any one cries and utters
for help “Save me,” then the Goddess of the Universe, being unable to find
anything that She can repay him as a fit recompense for his utterance,
becomes Herself indebted to that man.
10. O King! Know Vidyā (knowledge) and Avidyā (non-knowledge, spiritual
ignorance, lower knowledge) Her two forms; Vidyā gives liberation; Avidyā
causes bondage.
11. Brahmā, Viṣṇu, Rudra, all these and their Avatāras are Her instruments
and are under Her subjection, as if they are all fastened by a cord.
12-14. The Bhagavān Hari sometimes resides in Vaikunṭha, sometimes
resides in the sea of milk and enjoys pleasures, sometimes fights the
powerful Dānavas, sometimes performs extensive sacrificial
ceremonies sometimes performs severe asceticism and sometimes takes
to deep sleep under the guidance of Yoga Māyā. Thus He never becomes
free and independent.
15-16. O King! And like Viṣṇu, Brahmā, Rudra, the other Gods Indra,
Varuṇa, Yama, Kuvera, Agni, the Sun, Moon and other celestial gods, the
Sanaka and other Munis, Vaśiṣṭha and other Ṛṣis, all are incessantly
controlled by the Supreme Goddess, as if they are the dolls in the hands of
a playing magician.
17. All the Devas are controlled by the noose of Time, just as oxen are
brought under control by men, by strings passed within their noses.
18. O King! Pleasure, pain, sleep, lassitude, idleness, and other passions
and feelings are always found inherent in every embodied being.
19-23. The Devas are written down by authors in their books as not subject
to death or decay; this statement is merely nominal and not real; for
whoever is always subject to birth, growth, decay and death how can we
call him immortal or beyond old age and death? Why do the Devas get
into sorrows, and troubles? How can they be called gods? How can one
enjoy when one is involved in a trouble? In this world, it is seen
mosquitoes and other insects born from water die after a very short time;
so, like these, the Devas at the expiry of their ordained life-period, die too.
Then why not the Devas be treated like those insects? Why not shall we
term them, “Mortal”?
24-25. Some human beings live one year; some others live upto one
hundred years, the Devas live longer than men; the life of the Prājāpatī
Brahmā exceeds those of the Devas; Rudra lives longer than Brahmā; and
Viṣṇu lives longer than Rudra. All these are thus subject by turns to birth,
growth, and decay.
26. Those who are born, they die; those that die are again born. Thus O
King! In this world all the Jīvas, no doubt, move round and round like a
wheel.
27. The Jīvas are deluded by the network of Moha (charms) and thus
deluded. They can never gain final release. So long as Māyā exists in them,
their delusion is not destroyed.
28. O King! At the time of creation Brahmā and all other things came into
existence, in due order, and these will duly dissolve at the time of the
Great Dissolution (the Pralaya)?
29. Whatever is the cause of destruction to anybody here, that destroys
the body in question. According to the Will Power of the Supreme
Goddess, whatever is created by Brahmā, no none can undo that. Know
this as perfectly certain.
30. Know this the predestined law that the birth, death, old age, diseases,
pain or pleasure overtake all the Jīvas according to the prescribed order of
Nature; never these laws fail to operate in their actions.
31. See! The Devas that we see with our physical eyes, the Sun and Moon
yield pleasure to all; still they suffer always troubles at the hands of their
enemies (i.e., Rāhu and Ketu, i.e., there always take place regularly solar
and lunar eclipses, when they are in the ascending and descending
modes.) This suffering is never removed.
32. The son of the Sun (Saturn) is always injurious to people; hence it is
termed “Manda” (bad); the Moon was attacked with consumption and
bears stain on his body (spots in the Moon disc). What to speak of
ordinary men? The great men even are subject to the prescribed laws of
Fate and Nature.
33. The Creator of the world, the four faced Brahmā is the author of the
Vedas and awarder of Intelligence. He, too, on seeing Sarasvatī, his own
daughter, was afflicted with passion.
34. When Sati, the wife of Śiva, left off Her mortal coil, Mahādeva, though
He could remove the sorrows of all, was very much moved with passion
and greatly afflicted.
35. Then, being burnt very much as it were by the fire of passion, he threw
himself down into the water of the river Kālindī; and the water of that river
became black-coloured, as if burnt by the burning fire of the sorrows of
Śiva.
36-37. O King! When Mahādeva, being infatuated with Kāma, went into the
forest of Bhṛgu and becoming naked, began to copulate, the ascetic
Bhṛgu, seeing him in that state, exclaimed “O You are very shameless” and
cursed Him thus :-- Let your penis drop off just now. Mahādeva, then to
satisfy his thirst for passion, began to drink the water of the lake Amrita
Vapī, dug by the Dānavas.
38-39. Indra, too, the Lord of the Devas, turned into a bull and carried
Viṣṇu on his back on the face of the earth. What to speak where the
omniscience and omnipotence disappeared of Bhagavān Viṣṇu, Who is the
First of all created beings and possessed of reason, and discrimination?
Oh! What a great wonder, that He could not know about the golden deer?
40-41. Judge, O King! for yourself, the great power of Māyā, that even
Rāma Candra was deluded by passion, and very much grieved for
the separation from his dear wife Sītā, and wept much for Her. Greatly
deluded, he began to cry aloud and ask the trees “Where has gone My
Sītā, the daughter of Janaka? Is she devoured by the rapacious animals? or
whether is she stolen by some mischievous person?
42-44. O Brother Lakṣmaṇa! I am being consumed by the fire of separation
from my beloved; I will commit suicide now; and you too will die due to
the separation from me; our mother, too, would die when they will hear of
our deaths; Satrughṇa, too, will be very much afflicted at our death and
will not hold his life. The mother Sumitrā, too, will destroy her life, being
afflicted with her son’s demise; and then Bharata’s and his mother’s desires
will certainly be fulfilled.
45. O Sītā! I am very much moved by your separation; where have you
gone, leaving me here! O deer-eyed, O one of thin waist! come; give life
unto me!
46. What shall I do? Where shall I go? My life is entirely dependent on you,
O daughter of Janaka! I am your darling! Now I am very much depressed
owing to your separation. Please come and speak to me words of hope
and courage.
47. Though Rāma, of unequalled prowess, roamed about weeping from
forest to forest, yet he could not find out Sītā.
48-49. He, who is the Refuge of all the worlds, the lotus-eyed Rāma, got
entangled into the delusion of Māyā and had to take refuge Himself under
the monkeys, and with their help, constructed the bridge across the ocean,
crossed the ocean and was thus able to kill the valiant warriors
Kumbhakarṇa and Rāvaṇa.
50. Then Rāma got back His Sītā before him but suspecting, since she had
been stolen by the vicious Rāvaṇa, made her take an oath, though it is to,
be remembered that Rāma was all-knowing.
51. O King! The power of Yoga Māyā is very great; what shall I speak of Her
great power? This whole cosmos is always urged into activity by Her and
thus goes rolling on and on incessantly.
52. Thus, in various incarnations, Bhagavān Viṣṇu was always under the
influence of previous curse and also under the control of Destiny and had
to do various functions incessantly.
53. O King! Now I will speak to you about the birth of Śrī Kṛṣṇa in the world
for serving the purposes of gods, and will narrate His Leelā.
54. In days of yore, on the delightful banks of the river Kālindī, there was a
place, called Madhuban, where lived a powerful Daitya named Lavana, the
son of Madhu.
55-56. That wicked Demon was exceedingly arrogant, on getting a boon,
and he used to give an enormous amount of trouble to the Dvijas.
Satrughṇa the younger of Lakṣmaṇ, killed that uncontrollable Daitya and
built a very beautiful city there and named it Mathurā.
57. The intelligent Satrughṇa, the destroyer of enemies, installed his two
lotus-eyed sons in that kingdom and, when his end came, went to Heaven.
58. Afterwards on the decline of the Solar race, the Yādavas, born of the
race of Yayāti, occupied that Mathurā city, giving salvation to all.
59. O King! There reigned in Mathurā city one Yādava king, valiant warrior,
named Śūrasena; and he enjoyed all the pleasures Mathurā.
60. Under the curse of Varuṇa, Vāsudeva took his birth as the son of the
renowned Śūrasena, as the part incarnate of Kaśyapa.
61. He took up the profession of a Vaiśya and engaged himself in
agriculture. And on the death of his father, the prosperous and wealthy
Ugrasena became the King of Mathurā. The powerful Kaṃsa was the son
Ugrasena.
62. On the other hand, the King Devaka had a daughter born to him
named Devakī, the part incarnate of Aditi. She under the curse of Varuṇa,
followed Kaśyapa.
63. The high souled King Devaka performed the marriage ceremony of his
daughter Devakī with Vāsudeva.
64. When this marriage ceremony was over, a voice was heard from
Heaven, saying :-- O fortunate Kaṃsa! The eighth son of this Devakī will
take away your life.
65. The powerful Kaṃsa, hearing that voice from Heaven, was surprised
and took it to be true and became very anxious.
66-67. Kaṃsa began to argue in his mind. Once he thought “I would today
destroy her; then my death won’t take place; for I can’t see any other way
of escape from this difficulty,” again he thought, “She is my sister,
daughter of my paternal uncle and therefore fit to be worshipped; how
can I kill her!”
68. Lastly, he came to the final conclusion, thus “She is the cause of my
death, though she is my sister, fit to be worshipped; to kill her will not lead
me to sin; for it is enjoined by the wise :-- Do even a sin to avert one’s own
death.”
69. The sins can be remedied always by penances. Therefore to save one’s
life, by committing even a sinful act, ought to be done by the wise.
70-71. The vicious Kaṃsa thus arguing, holding the scabbard in his hand,
drew from it the sword and dragged and caught hold of the newly married
handsome woman by her hair to kill her before the presence of the public.
72. A cry of universal consternation and distress arose on all sides, seeing
Kaṃsa thus ready to kill Devakī; then the warriors, under Vāsudeva, at once
raised their bows and arrows, ready to fight.
73. These wonderfully valorous warriors loudly exclaimed to Kaṃsa, “Leave
Devakī at once” “Leave Devakī at once” and then they were finally able out
of their mercy to release the Devamātā Devakī, from the hold of the vicious
Kaṃsa.
74. Deadly battles ensued then between the powerful Kaṃsa and those
valorous warriors on Vāsudeva’s side.
75-76. Seeing the exceedingly terrible battle, the old Yādavas asked Kaṃsa
to desist from such a battle and advised him thus. This Devakī is your
sister; you ought to pay her respects. Did you not consider even for a
moment that she is as yet a girl. O Hero! You ought not to kill her at the
time of this joyous marriage ceremony.
77. O Valiant Warrior! The murder of a woman is intolerable! Destroyer of
fame, and most heinous crime! You should also consider that learned
persons ought not to commit such dastardly acts as the murdering of
females, depending simply on a voice from heaven, a very ordinary thing!
78. It may be that some of your Vāsudeva’s enemy has uttered that
harmful word, hiding himself from your sight. No reason can be shewn
contrary to this.
79. We are of opinion that to ruin your name and to destroy the house of
Vāsudeva, some magician, expert in black magic, your enemy has framed
this voice from Heaven.
80. O king! You are a hero; why do you fear the words of a devil. We firmly
believe, there is no doubt, that this is done by your malicious enemy to
ruin your name.
81. O king! What is destined to take place, will take place; no one can
stand against it otherwise. Therefore, at this marriage festivity, you ought
never to kill this your respected sister.
82-83. O King Janamejaya! Though made to understand thus by the old
wise Yādavas, the king Kaṃsa did not desist from his purpose; Śrī
Vāsudeva, versed in morals, told him “Kaṃsa! These three worlds are
established on Truth. I say on Truth that I will hand over to you all my sons,
born of the womb of Devakī, no sooner they are born.
84. And if I do not deliver to you all those sons, no sooner they are born
then all my forefathers will fall down into the hell called Kumbīhpāka.”
85-86. The descendants of Puru, that were present there, hearing his
truthful words, praised him repeatedly and told Kaṃsa “Vāsudeva is a high
minded personage; he is surely not to tell a lie. Therefore, O Thou, blessed
one! Now leave Devakī and be free from committing the murder of
woman.”
87. O king! Thus made to understand by the aged high minded Yādavas
the king Kaṃsa accepted the truthful words of Vāsudeva and abandoned
his anger.
88. Then the Dunduvis and other sounding instruments were sounded; and
their sounds filled the place; and all repeatedly uttered jai, jai.
89. Then the famous Vāsudeva, the son of Śūrasena, thus pleased the king
Kaṃsa and freed Devakī; and, surrounded by his relatives, he went quickly
without any fear to his own house, accompanied by Devakī.
the six sons were born to Devakī; and Kaṃsa, too, killed those six sons
consecutively as they were born. These six sons named Ṣaḍgarbha, were
killed just after their births, owing to their having been previously cursed.
Skanda 4 Chapter 22 On the Part Incarnations of the Several Devas
8. O King! Hear why they were cursed before. In the reign of Svāyambhuva
Manu, were born to Urṇā; the wife of Maharṣi Marīci, the six powerful sons,
all of a virtuous disposition.
9-11. Once, on an occasion, the Prajāpati Brahmā, on seeing his daughter,
became passionate, and was ready to hold sexual intercourse with her. At
this, those six sons laughed at him. Brahmā cursed them saying “You all go
quickly and take your birth in the wombs of the asuras.” Therefore those
six sons became the sons of Kālanemi in their first birth. At their second
birth, they became the sons of Hiraṇyakaśipu. This second time they had
the fear of curse in their minds and therefore were born endowed with
knowledge.
12. In this birth they became peaceful and, collecting all their energies,
they began to practise austerities. Brahmā was pleased at this and asked
the Ṣaḍgarbha to take boons.
13. Brahmā said :-- O my sons! I was very angry to you before and cursed
you; now I am very much pleased with you; ask boons from me that you all
desire.
14-15. Vyāsa said :-- Hearing Brahmā’s words, they were very glad and
becoming very anxious to secure their objects of desire, said :-- O our
grand sire! Today thou art pleased unto us; now favour us with our desired
boons. That we may be invulnerable to all the Devas, human beings, the
big serpents the Gandarbhas, and the Lord of Siddhas, (semi-divine beings
supposed to be of great purity and holiness and said to be particularly
characterised by eight supernatural faculties called Siddhis).
16. Vyāsa said :-- Brahmā told them “What you have asked, you would
certainly get; O blessed ones! better go now; my words will be found to be
literally true. No doubt in this.”
17-19. Granting them boons, Brahmā went away; they then became very
glad.
O best of Kurus! Hiraṇyakaśipu began to think “My sons now have pleased
the Grandsire Brahmā and are now regardless of me” and got very angry
and said :-- You all are become very proud on account of receiving boons;
and since you have ceased your good feelings towards me I also
henceforth cut off my connection with you. Now better go to Pātāla; you
will be known in this world as Ṣaḍgarbha.
20-21. At present you would be always involved in deep sleep and remain
in Pātāla for many years; and when you will be born one after another in
the womb of Devakī, then your father Kālanemi of previous birth will be
born as Kaṃsa; and he would be cruel hearted and surely kill you all, no
sooner you be born.
22. Vyāsa said :-- Thus because they were cursed, they took their births
repeatedly and Kaṃsa, too, being urged on by the same curse, killed those
sons of Devakī, the Ṣaḍgarbha, no sooner they were born.
23-24. In the seventh womb of Devakī, Ananta made his appearance. The
foetus in the womb was attracted by Yoga māyā and placed in the womb
of Rohiṇī. But there was the rumour that there was miscarriage in the
womb of Devakī in the fifth month; and this became known to the public.
25. Kaṃsa came to know that there had been miscarriage. That wicked
soul became exceedingly glad to hear this gladdening news.
26. And at about this time the Bhagavān, the Protector of the devotee
appeared in the eighth womb of Devakī to serve the purpose of the gods
and to relieve the load of the Earth.
27-28. The King said :-- O best of Munis! “You have described the part
incarnations of (1) Kaśyapa as Vāsudeva and (2) of Bhagavān Hari to relieve
the burden of the Goddess Earth as prayed by Her; and (3) of Ananta Deva;
but you have not described the part incarnations of the other Devas. How
the other Devas incarnated as their parts on this earth, kindly describe
them now.”
29. Vyāsa said :-- The part incarnations of Suras and Asuras on this earth,
and their names I am now saying to you in brief; hear.
30-32. Vāsudeva was the part incarnation of Kaśyapa, Devakī was of Aditi,
Baladeva, of Ananta; Vāsudeva Śrī Kṛṣṇa, of Śrīmān Nārāyaṇa; the son of
Dharma existing even at that time in his physical body; Arjuṇa, of Nara, the
younger brother of Nārāyaṇa.
33. Yuidhiṣṭhira was part incarnate of Dharma, Bhimasena, of Vāyu, the
powerful twins of Mādri, Nakul and Sahadeva, of Aśvinī-kumāras?
34. The valiant hero Karṇa, born of Kuntī, was part incarnate of the Sun,
and the high minded Vidura, the knower of the Supreme Essence, was
incarnate of Yama, the king Dharmarāj. Droṇa, the Ācārya of the Kurus and
the Pāṇḍavas was the part incarnate of Brihaspatī; and his son Aśvatthāmā
was part incarnate of Rudra Deva.
35. Śantanu was the part incarnate of the Ocean; his wife, of the river
Ganges in human farm. It is stated in the Purāṇas that the king Devaka was
part incarnate of the Lord of Gandarvas.
36-41. The Grand-father of the Kauravas, the foremost of the heroes,
Bhīṣma Deva was the incarnate of Vasu; Virāṭa, the Lord of Matsya was the
part incarnate of Maruts; Dhritarāṣṭra, of the Daitya Hamsa, the son of
Aṛṣṭa Nemi; Kripa and Krita Varmā, of Maruts; Duryodhana, of Kali and
Śakuni, of Dvāpara; Suvarcākhya Somapraru, of the son of the Moon;
Dhṛṣṭadyumna was part incarnate of Fire and Śikhaṇḍī of Rāksasa;
Pradyumna was part incarnate of Sanatkumāra; the king Drupada was part
incarnate of Varuṇa; Draupadī, of Lakṣmī; Draupadī’s five sons, of Visve-
devas; Kuntī was incarnate of Siddhi; Mādri, of Dhriti; Gāndhārī, of Mati; the
wives of Śrī Kṛṣṇa were the heavenly public women; thus all the Devas
came as their part incarnations, urged on by Indra.
42-43. Amongst the Asuras, Śiśupāla was the incarnate of Hiraṇyakaśipu;
Jarāsandha, of Biprachitti, Śalya, of Prahlāda; Kaṃsa, of Kālanemi and Keśī,
of Haya Śirā. The Asura named Aṛṣṭa of the form of a cow that was killed
by Kṛṣṇa was the son of Bali.
44. Dhṛṣṭaketu was part incarnate of Anuhrādha, Bhagadatta, of Vāskala;
Pralamba, of Lamba; Dhenuka, of Khara.
45. Cāṇūra and Muśṭika, the two athletes, were part incarnates of Vārāha,
and Kiśora, the two dreadful Daityas.
46-47. Kubalaya, the elephant of Kaṃsa, was part incarnate of Aṛṣṭa, the
sun of Diti. Vakī was the daughter of Bali, Vaka was her younger.
The powerful son of Droṇa, Aśvatthāmā, though known as the part
incarnate of Rudra, was really born of the four parts of Yama, Rudra,
Cupidity and Anger.
48-49. The Daityas and Rāksasas that were born to relieve the heavy
burden of the Earth were all incarnates of Asuras. O king! I have thus
narrated to you in order the incarnations of the Suras and Asuras, as they
are stated duly in the Purāṇas.
50-51. When Brahmā and the other Devas went to Viṣṇu and prayed to
Him then Hari gave to Brahmā one hair of a black colour and one hair of a
white colour. The Bhagavān Śrī Kṛṣṇa was born of that black hair and
Śaṅkarṣaṇa Baladeva was born of the white hair. They were both the
incarnations of Viṣṇu.
Note here the black is the younger and the stronger; and they also
represent the polarities. The Jīvas are points of those hairs.
52. He who hears with devotion the story of these part incarnations
becomes freed of all sins and passes away his time merrily, surrounded by
his circle of friends; there is no doubt in this.
Thus ends the 22nd chapter in 4th book of Śrīmad Devī Bhāgavatam the
Mahā Purāṇam, of 18,000 verses by Maharṣi Veda Vyāsa on the part
incarnations of the several Devas.
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