Fourth Skandha · Chapter 21
Sourceव्यास उवाच अथ काले तु सम्प्राप्ते देवकी देवरूपिणी । गर्भं दधार विधिवद्वसुदेवेन सङ्गता ॥ १ ॥ पूर्णेऽथ दशमे मासे सुषुवे सुतमुत्तमम् । रूपावयवसम्पन्नं देवकी प्रथमं यदा ॥ २ ॥ तदाऽऽह वसुदेवस्तां सत्यवाक्यानुमोदितः । भावित्वाच्च महाभागो देवकीं देवमातरम् ॥ ३ ॥ वरोरु समयं मे त्वं जानासि स्वसुतार्पणे । मोचिता त्वं महाभागे शपथेन मया तदा ॥ ४ ॥ इमं पुत्रं सुकेशान्ते दास्यामि भ्रातृसूनवे । (खले कंसे विनाशार्थं दैवे किं वा करिष्यसि ।) ॥ विचित्रकर्मणां पाको दुर्ज्ञेयो ह्यकृतात्मभिः ॥ ५ ॥ सर्वेषां किल जीवानां कालपाशानुवर्तिनाम् । भोक्तव्यं स्वकृतं कर्म शुभ वा यदि वाशुभम् ॥ ६ ॥ प्रारब्धं सर्वथैवात्र जीवस्य विधिनिर्मितम् । देवक्युवाच स्वामिन् पूर्वं कृतं कर्म भोक्तव्यं सर्वथा नृभिः ॥ ७ ॥ तीर्थैस्तपोभिर्दानैर्वा किं न याति क्षयं हि तत् । लिखितो धर्मशास्त्रेषु प्रायश्चित्तविधिर्नृप ॥ ८ ॥ पूर्वार्जितानां पापानां विनाशाय महात्मभिः । ब्रह्महा हेमहारी च सुरापो गुरुतल्पगः ॥ ९ ॥ द्वादशाब्दव्रते चीर्णे शुद्धिं याति यतस्ततः । मन्वादिभिर्यथोद्दिष्टं प्रायश्चित्तं विधानतः ॥ १० ॥ तथा कृत्वा नरः पापान्मुच्यते वा न वानघ । विगीतवचनास्ते किं मुनयस्तत्त्वदर्शिनः ॥ ११ ॥ याज्ञवल्क्यादयः सर्वे धर्मशास्त्रप्रवर्तकाः । भवितव्यं भवत्येव यद्येवं निश्चयः प्रभो ॥ १२ ॥ आयुर्वेदः स मिथ्यैव मन्त्रवादास्तथाखिलाः । उद्यमस्तु वृथा सर्वमेवं चेद्दैवनिर्मितम् ॥ १३ ॥ भवितव्यं भवत्येव प्रवृत्तिस्तु निरर्थिका । अग्निष्टोमादिकं व्यर्थं नियतं स्वर्गसाधनम् ॥ १४ ॥ यदा तदा प्रमाणं हि वृथैव परिभाषितम् । वितथे तत्प्रमाणे तु धर्मोच्छेदः कुतो न हि ॥ १५ ॥ उद्यमे च कृते सिद्धिः प्रत्यक्षेणैव साध्यते । तस्मादत्र प्रकर्तव्यः प्रपञ्चश्चित्तकल्पितः ॥ १६ ॥ यथायं बालकः क्षेमं प्राप्नोति मम पुत्रकः । मिथ्या यदि प्रकर्तव्यं वचनं शुभमिच्छता ॥ १७ ॥ न तत्र दूषणं किञ्चित्पवदन्ति मनीषिणः । वसुदेव उवाच निशामय महाभागे सत्यमेतद् ब्रवीमि ते ॥ १८ ॥ उद्यमः खलु कर्तव्यः फलं दैववशानुगम् । त्रिविधानीह कर्माणि संसारेऽत्र पुराविदः ॥ १९ ॥ प्रवदन्तीह जीवानां पुराणेष्वागमेषु च । सञ्चितानि च जीर्णानि प्रारब्धानि सुमध्यमे ॥ २० ॥ वर्तमानानि वामोरु विविधानीह देहिनाम् । शुभाशुभानि कर्माणि बीजभूतानि यानि च ॥ २१ ॥ बहुजन्मसमुत्थानि काले तिष्ठन्ति सर्वथा । पूर्वदेहं परित्यज्य जीवः कर्मवशानुगः ॥ २२ ॥ स्वर्गं वा नरकं वापि प्राप्नोति स्वकृतेन वै । दिव्यं देहञ्च सम्प्राप्य यातनादेहमर्थजम् ॥ २३ ॥ भुनक्ति विविधान् भोगान्स्वर्गे वा नरकेऽथवा । भोगान्ते च यदोत्पत्तेः समयस्तस्य जायते ॥ २४ ॥ लिङ्गदेहेन सहितं जायते जीवसंज्ञितम् । तदैव सञ्चितेभ्यश्च कर्मभ्यः कर्मभिः पुनः ॥ २५ ॥ योजयत्येव तं कालं कर्माणि प्राक्कृतानि च । देहेनानेन भाव्यानि शुभानि चाशुभानि च ॥ २६ ॥ प्रारब्धानि च जीवेन भोक्तव्यानि सुलोचने । प्रायश्चित्तेन नश्यन्ति वर्तमानानि भामिनि ॥ २७ ॥ सञ्चितानि तथैवाशु यथार्थं विहितेन च । प्रारब्धकर्मणां भोगात्संक्षयो नान्यथा भवेत् ॥ २८ ॥ तेनायं ते कुमारो वै देयः कंसाय सर्वथा । न मिथ्या वचनं मेऽस्ति लोकनिन्दाभिदूषितम् ॥ २९ ॥ अनित्येऽस्मिंस्तु संसारे धर्मसारे महात्मनाम् । दैवाधीनं हि सर्वेषां मरणं जननं तथा ॥ ३० ॥ तस्माच्छोको न कर्तव्यो देहिना हि निरर्थकः । सत्यं यस्य गतं कान्ते वृथा तस्यैव जीवितम् ॥ ३१ ॥ इहलोको गतो यस्मात्परलोकः कुतस्ततः । अतो देहि सुतं सुभ्रु कंसाय प्रददाम्यहम् ॥ ३२ ॥ सत्यसंस्तरणाद्देवि शुभमग्रे भविष्यति । कर्तव्यं सुकृतं पुम्भिः सुखे दुःखे सति प्रिये ॥ ३३ ॥ (सत्यसंरक्षणाद्देवि शुभमेव भविष्यति) ॥ व्यास उवाच इत्युक्तवति कान्ते सा देवकी शोकसंयुता । ददौ पुत्रं प्रसूतं च वेपमाना मनस्विनी ॥ ३४ ॥ वसुदेवोऽपि धर्मात्मा आदाय स्वसुतं शिशुम् । जगाम कंससदनं मार्गे लोकैरभिष्टुतः ॥ ३५ ॥ लोका ऊचुः पश्यन्तु वसुदेवं भो लोका एवं मनस्विनम् । स्ववाक्यमनुरुध्यैव बालमादाय यात्यसौ ॥ ३६ ॥ मृत्यवे दातुकामोऽद्य सत्यवागनसूयकः । सफलं जीवितं चास्य धर्मं पश्यन्तु चाद्भुतम् ॥ ३७ ॥ यः पुत्रं याति कंसाय दातुं कालात्मनेऽपि हि । व्यास उवाच इति संस्तूयमानस्तु प्राप्तः कंसालयं नृप ॥ ३८ ॥ ददावस्मै कुमारं तं जातमात्रममानुषम् । कंसोऽपि विस्मयं प्राप्तो दृष्ट्वा धैर्यं महात्मनः ॥ ३९ ॥ गृहीत्वा बालकं प्राह स्मितपूर्वमिदं वचः । धन्यस्त्वं शूरपुत्राद्य ज्ञातः पुत्रसमर्पणात् ॥ ४० ॥ मम मृत्युर्न चायं वै गिरा प्रोक्तस्तु चाष्टमः । न हन्तव्यो मया कामं बालोऽयं यातु ते गहम् ॥ ४१ ॥ अष्टमस्तु प्रदातव्यस्त्वया पुत्रो महामते । इत्युक्त्वा वसुदेवाय ददावाशु खलः शिशुम् ॥ ४२ ॥ गच्छत्वयं गृहे बालः क्षेमं व्याहृतवान्नृपः । तमादाय तदा शौरिर्जगाम स्वगृहं मुदा ॥ ४३ ॥ कंसोऽपि सचिवानाह वृथा किं घातये शिशुम् । अष्टमाद्देवकीपुत्रान्मम मृत्युरुदाहृतः ॥ ४४ ॥ अतः किं प्रथमं बालं हत्वा पापं करोम्यहम् । साधुसाध्विति तेऽप्युक्त्वा संस्थिता मन्त्रिसत्तमाः ॥ ४५ ॥ विसर्जितास्तु कंसेन जग्मुस्ते स्वगृहान्प्रति । गतेषु तेषु सम्प्राप्तो नारदो मुनिसत्तमः ॥ ४६ ॥ अभ्युत्थानार्घ्यपाद्यादि चकारोग्रसुतस्तदा । पप्रच्छ कुशलं राजा तत्रागमनकारणम् ॥ ४७ ॥ नारदस्तं तदोवाच स्मितपूर्वमिदं वचः । कंस कंस महाभाग गतोऽहं हेमपर्वतम् ॥ ४८ ॥ तत्र ब्रह्मादयो देवा मन्त्रं चक्रुः समाहिताः । देवक्यां वसुदेवस्य भार्यायां सुरसत्तमः ॥ ४९ ॥ वधार्थं तव विष्णुश्च जन्म चात्र करिष्यति । तत्कथं न हतः पुत्रस्त्वया नीतिं विजानता ॥ ५० ॥ कंस उवाच अष्टमं च हनिष्येऽहं मृत्युं मे देवभाषितम् । नारद उवाच न जानासि नृपश्रेष्ठ राजनीतिं शुभाशुभा । ५१ ॥ मायाबलं च देवानां न त्वं वेत्सि वदामि किम् । रिपुरल्पोऽपि शूरेण नोपेक्ष्यः शुभमिच्छता ॥ ५२ ॥ सम्मेलनक्रियायां तु सर्वे ते ह्यष्टमाः स्मृताः । मूर्खस्त्वमरिसन्त्यागः कृतोऽयं जानता त्वया ॥ ५३ ॥ इत्युक्त्वाशु गतः श्रीमान्नारदो देवदर्शनः । गतेऽथ नारदे कंसः समाहूयाथ बालकम् । पाषाणे पोथयामास सुखं प्राप च मन्दधीः ॥ ५४ ॥
vyāsa uvāca atha kāle tu samprāpte devakī devarūpiṇī | garbhaṃ dadhāra vidhivadvasudevena saṅgatā || 1 || pūrṇe'tha daśame māse suṣuve sutamuttamam | rūpāvayavasampannaṃ devakī prathamaṃ yadā || 2 || tadā''ha vasudevastāṃ satyavākyānumoditaḥ | bhāvitvācca mahābhāgo devakīṃ devamātaram || 3 || varoru samayaṃ me tvaṃ jānāsi svasutārpaṇe | mocitā tvaṃ mahābhāge śapathena mayā tadā || 4 || imaṃ putraṃ sukeśānte dāsyāmi bhrātṛsūnave | (khale kaṃse vināśārthaṃ daive kiṃ vā kariṣyasi |) || vicitrakarmaṇāṃ pāko durjñeyo hyakṛtātmabhiḥ || 5 || sarveṣāṃ kila jīvānāṃ kālapāśānuvartinām | bhoktavyaṃ svakṛtaṃ karma śubha vā yadi vāśubham || 6 || prārabdhaṃ sarvathaivātra jīvasya vidhinirmitam | devakyuvāca svāmin pūrvaṃ kṛtaṃ karma bhoktavyaṃ sarvathā nṛbhiḥ || 7 || tīrthaistapobhirdānairvā kiṃ na yāti kṣayaṃ hi tat | likhito dharmaśāstreṣu prāyaścittavidhirnṛpa || 8 || pūrvārjitānāṃ pāpānāṃ vināśāya mahātmabhiḥ | brahmahā hemahārī ca surāpo gurutalpagaḥ || 9 || dvādaśābdavrate cīrṇe śuddhiṃ yāti yatastataḥ | manvādibhiryathoddiṣṭaṃ prāyaścittaṃ vidhānataḥ || 10 || tathā kṛtvā naraḥ pāpānmucyate vā na vānagha | vigītavacanāste kiṃ munayastattvadarśinaḥ || 11 || yājñavalkyādayaḥ sarve dharmaśāstrapravartakāḥ | bhavitavyaṃ bhavatyeva yadyevaṃ niścayaḥ prabho || 12 || āyurvedaḥ sa mithyaiva mantravādāstathākhilāḥ | udyamastu vṛthā sarvamevaṃ ceddaivanirmitam || 13 || bhavitavyaṃ bhavatyeva pravṛttistu nirarthikā | agniṣṭomādikaṃ vyarthaṃ niyataṃ svargasādhanam || 14 || yadā tadā pramāṇaṃ hi vṛthaiva paribhāṣitam | vitathe tatpramāṇe tu dharmocchedaḥ kuto na hi || 15 || udyame ca kṛte siddhiḥ pratyakṣeṇaiva sādhyate | tasmādatra prakartavyaḥ prapañcaścittakalpitaḥ || 16 || yathāyaṃ bālakaḥ kṣemaṃ prāpnoti mama putrakaḥ | mithyā yadi prakartavyaṃ vacanaṃ śubhamicchatā || 17 || na tatra dūṣaṇaṃ kiñcitpavadanti manīṣiṇaḥ | vasudeva uvāca niśāmaya mahābhāge satyametad bravīmi te || 18 || udyamaḥ khalu kartavyaḥ phalaṃ daivavaśānugam | trividhānīha karmāṇi saṃsāre'tra purāvidaḥ || 19 || pravadantīha jīvānāṃ purāṇeṣvāgameṣu ca | sañcitāni ca jīrṇāni prārabdhāni sumadhyame || 20 || vartamānāni vāmoru vividhānīha dehinām | śubhāśubhāni karmāṇi bījabhūtāni yāni ca || 21 || bahujanmasamutthāni kāle tiṣṭhanti sarvathā | pūrvadehaṃ parityajya jīvaḥ karmavaśānugaḥ || 22 || svargaṃ vā narakaṃ vāpi prāpnoti svakṛtena vai | divyaṃ dehañca samprāpya yātanādehamarthajam || 23 || bhunakti vividhān bhogānsvarge vā narake'thavā | bhogānte ca yadotpatteḥ samayastasya jāyate || 24 || liṅgadehena sahitaṃ jāyate jīvasaṃjñitam | tadaiva sañcitebhyaśca karmabhyaḥ karmabhiḥ punaḥ || 25 || yojayatyeva taṃ kālaṃ karmāṇi prākkṛtāni ca | dehenānena bhāvyāni śubhāni cāśubhāni ca || 26 || prārabdhāni ca jīvena bhoktavyāni sulocane | prāyaścittena naśyanti vartamānāni bhāmini || 27 || sañcitāni tathaivāśu yathārthaṃ vihitena ca | prārabdhakarmaṇāṃ bhogātsaṃkṣayo nānyathā bhavet || 28 || tenāyaṃ te kumāro vai deyaḥ kaṃsāya sarvathā | na mithyā vacanaṃ me'sti lokanindābhidūṣitam || 29 || anitye'smiṃstu saṃsāre dharmasāre mahātmanām | daivādhīnaṃ hi sarveṣāṃ maraṇaṃ jananaṃ tathā || 30 || tasmācchoko na kartavyo dehinā hi nirarthakaḥ | satyaṃ yasya gataṃ kānte vṛthā tasyaiva jīvitam || 31 || ihaloko gato yasmātparalokaḥ kutastataḥ | ato dehi sutaṃ subhru kaṃsāya pradadāmyaham || 32 || satyasaṃstaraṇāddevi śubhamagre bhaviṣyati | kartavyaṃ sukṛtaṃ pumbhiḥ sukhe duḥkhe sati priye || 33 || (satyasaṃrakṣaṇāddevi śubhameva bhaviṣyati) || vyāsa uvāca ityuktavati kānte sā devakī śokasaṃyutā | dadau putraṃ prasūtaṃ ca vepamānā manasvinī || 34 || vasudevo'pi dharmātmā ādāya svasutaṃ śiśum | jagāma kaṃsasadanaṃ mārge lokairabhiṣṭutaḥ || 35 || lokā ūcuḥ paśyantu vasudevaṃ bho lokā evaṃ manasvinam | svavākyamanurudhyaiva bālamādāya yātyasau || 36 || mṛtyave dātukāmo'dya satyavāganasūyakaḥ | saphalaṃ jīvitaṃ cāsya dharmaṃ paśyantu cādbhutam || 37 || yaḥ putraṃ yāti kaṃsāya dātuṃ kālātmane'pi hi | vyāsa uvāca iti saṃstūyamānastu prāptaḥ kaṃsālayaṃ nṛpa || 38 || dadāvasmai kumāraṃ taṃ jātamātramamānuṣam | kaṃso'pi vismayaṃ prāpto dṛṣṭvā dhairyaṃ mahātmanaḥ || 39 || gṛhītvā bālakaṃ prāha smitapūrvamidaṃ vacaḥ | dhanyastvaṃ śūraputrādya jñātaḥ putrasamarpaṇāt || 40 || mama mṛtyurna cāyaṃ vai girā proktastu cāṣṭamaḥ | na hantavyo mayā kāmaṃ bālo'yaṃ yātu te gaham || 41 || aṣṭamastu pradātavyastvayā putro mahāmate | ityuktvā vasudevāya dadāvāśu khalaḥ śiśum || 42 || gacchatvayaṃ gṛhe bālaḥ kṣemaṃ vyāhṛtavānnṛpaḥ | tamādāya tadā śaurirjagāma svagṛhaṃ mudā || 43 || kaṃso'pi sacivānāha vṛthā kiṃ ghātaye śiśum | aṣṭamāddevakīputrānmama mṛtyurudāhṛtaḥ || 44 || ataḥ kiṃ prathamaṃ bālaṃ hatvā pāpaṃ karomyaham | sādhusādhviti te'pyuktvā saṃsthitā mantrisattamāḥ || 45 || visarjitāstu kaṃsena jagmuste svagṛhānprati | gateṣu teṣu samprāpto nārado munisattamaḥ || 46 || abhyutthānārghyapādyādi cakārograsutastadā | papraccha kuśalaṃ rājā tatrāgamanakāraṇam || 47 || nāradastaṃ tadovāca smitapūrvamidaṃ vacaḥ | kaṃsa kaṃsa mahābhāga gato'haṃ hemaparvatam || 48 || tatra brahmādayo devā mantraṃ cakruḥ samāhitāḥ | devakyāṃ vasudevasya bhāryāyāṃ surasattamaḥ || 49 || vadhārthaṃ tava viṣṇuśca janma cātra kariṣyati | tatkathaṃ na hataḥ putrastvayā nītiṃ vijānatā || 50 || kaṃsa uvāca aṣṭamaṃ ca haniṣye'haṃ mṛtyuṃ me devabhāṣitam | nārada uvāca na jānāsi nṛpaśreṣṭha rājanītiṃ śubhāśubhā | 51 || māyābalaṃ ca devānāṃ na tvaṃ vetsi vadāmi kim | ripuralpo'pi śūreṇa nopekṣyaḥ śubhamicchatā || 52 || sammelanakriyāyāṃ tu sarve te hyaṣṭamāḥ smṛtāḥ | mūrkhastvamarisantyāgaḥ kṛto'yaṃ jānatā tvayā || 53 || ityuktvāśu gataḥ śrīmānnārado devadarśanaḥ | gate'tha nārade kaṃsaḥ samāhūyātha bālakam | pāṣāṇe pothayāmāsa sukhaṃ prāpa ca mandadhīḥ || 54 ||
English translation
1. Vyasa said O King! Thus, in due course, Devaki, the goddess incarnate, being united according to rules with Vasudeva, became pregnant.
2-4. When full ten months were over, a good-looking and beautiful child (male) was first born to Devaki. Then the good-natured Vasudeva remembered his promise, and also what is ordained by Heaven; and he spoke to Devaki, the part incarnate of Aditi “O fair- looking! You know that I saved your life at your marriage by swearing on oath to deliver all your fresh-born children to Kamsa. Now has come the time to hand over your child to Kamsa.”
5. O good-haired woman! Now I will hand your this son to Kamsa. Know Kamsa is very cruel and wicked. I cannot say what step he will take, urged on by Fate, to kill your child. O Sweet One! We have no hands in the matter. The effects of Karma are exceedingly puzzling. Ordinary persons cannot know them.
6. All persons are subject to Time, the Destroyer, and enjoy the merits or demerits of their past deeds. The effects of past Karma are fashioned by the Creator; knowing this, allow me to take away your child.
7. Devaki said O Lord! Certainly men have to suffer fully the effects of their past Karmas. But can that not be upset by residing in
holy places, practising penances and asceticism or by making generous gifts?
8-9. The high minded Maharsis have fixed rules and penances for destroying the sins of past deeds; twelve years’ vow to observe penances can purify one from sins, e.g., Brahminicide, stealing gold, drinking or stealing the wife of one’s preceptor and many others.
10-11.0 Sinless one! Will not any one be freed from their sinful effects, if they observe practices and penances as are ordained by Manu or other Munis? If you don’t accept penances to be sufficiently purificatory, do you mean to say, then, that what the Maharsis, seers, Yajhavalkya and other promulgators of religious doctrines have uttered, they did so, as an act of dire falsehood and villainy?
12. O My husband! “What is in the womb of Fate will surely come to pass,” if this be taken as granted, then the whole Ayurveda (medicinal books) and Mantra vadas, the science and recitation of mantras or sacred formulae turn out utterly fruitless and false!
13-16. If all the actions are under the control of Fate, then no effect can come out of any effort; so all efforts are reduced to no effect. If what is ordained by Heaven is to come to pass then what is the use of taking recourse to any action and Agnistoma sacrifices, etc., that are declared to lead to Heavens. Judge! If Heaven or Fate you consider all-in-all, then the whole Vedas, the revelations from God’s mouth turn out false; if the Vedas be false, then there is no reason why the whole Dharma will not be destroyed.
N.B. Fate is here denounced.
17. Now when it is seen that effects do come out whenever any exertion is made, then you ought to think out carefully and find out some means to avert danger. Therefore do you judge and find out a good way of preserving the life of this new born baby.
The learned people say that to tell a lie is not a sin, if you can thereby save a life, and have an honest motive for the welfare of all.
Note Here is a diplomatic statement!
18. Vasudeva said O blessed one! I now tell you what is truth and the matters connected with truth.
19-20. Effort, application and manifestation of energy are certainly the duties of man; but their effects are all under the Great Destiny or Fate.
The Pundits knowing the ancient lore say that there are three kinds of Karma mentioned in the Puranas and Agamas First, the Sanchita Karma (done in past births); the Prarabdha Karma, the Karma already done; and the Vartaman Karma (Karma in hand).
21. The Karma, auspicious and inauspicious, done in many previous lives and preserved in seed forms, remains always inherent in a human soul. Urged on by this Karma, the Jivas quitting their previous bodies, enjoy Heaven or Hell as effects of these, their own acts.
22-23. According to their good or bad works, the Jivas acquire the higher happy body and enjoy various pleasures in the Heavens, or they take up very painful vicious bodies and suffer various pains in hell.
24-25. At the expiry of the above period in Heaven or Hell, when there comes the time of his assuming another body, the Jiva becomes conscious of the subtle body (Linga Deha) and takes his birth again. When the Linga Deha comes into existence, the part of the Karma done in various previous births that are ripe and ready to yield their fruits, gets attached to the Jiva by God (or Destiny).
26. Therefore the collective effect of Karma done in previous births always exists in a Jiva’s body. O Fair-eyed One! The effects of Prarabdha Karma, ripened and ready to yield their fruits must have to be experienced by a Jiva, whether happy or unhappy.
27. O beautiful young woman! Penances, performed according to rules, destroy the effect of Karmas that are in hand and are weak (i.e., not yet accumulated strongly as to remain in seed forms).
28. The Prarabdha Karma, those acts out of all the previous acts done in previous births that are fully mature and ready to yield their fruits, cannot be averted; their effects must have to be experienced and then they can die away; they cannot be expiated by penances or any other remedial measures. Therefore you must hand over unconditionally your new born babe unto the hands of Kamsa.
29-30. O Goddess! I have never done any blameable action, nor have I told any lie. Therefore do you fulfill your truth and hand over your baby. O Devaki! Dharma is the only thing permanent and real in this fleeting world. Even the births and deaths of high souled persons are subject to the great Destiny. Therefore the Jivas ought not to be sorry when there is no help for it.
31. O dear one! What shall I say to you! Know this much that his life is spent in vain who is lost to Truth. O beautiful one! Whose this life is destroyed, what can he expect in the life to come!
32. Therefore, O Goddess! Give me your baby and I will hand it over to Kamsa. If we can observe this truth, we will meet with ample rewards afterwards; there is no doubt in it.
33. Where there are pains and pleasures for the Jivas, there it is highly incumbent on us to do good and meritorious deeds. If we can act according to Truth, we will certainly get good fruits.
34. Vyasa said Thus addressed by Vasudeva, the husband of Devaki, who was very much grieved and intelligent, gave over the newly born baby, her whole body trembling, to the hands of Vasudeva.
35. The virtuous Vasudeva took that baby and went out to the Kamsa’s palace. On the way, the people, seeing him thus, were very much astonished and began to praise him.
36-37. The people said “O people! See how Vasudeva is sensible to keep his words! He is taking his son to hand over to Kamsa. This truthful and highsouled man, free from malice, is going to give up his son to the hands of Kamsa who is the Death Personified. See his wonderful patience; this man’s life is really high, noble and true.”
38. Vyasa said O King! Vasudeva, thus praised, reached at last the Kamsa’s palace and handed over his newly-born son to Kamsa.
39-41. The King Kamsa, too, was very much astonished to see this wonderful patience of Vasudeva. Then he held aloft the child and laughed and said “O son of S’urasena, you have been blessed today by giving me your son just now. But the voice from Heaven said that your eighth son will be the cause of my death; this your first son is not my cause of death. Therefore I will not kill this baby; you can take your baby back to your home.
O High-minded One! Let me have your eighth son brought here, when he will be born; I hope you will positively do it.”
42. The cruel and wicked Kamsa returned the child and said “Let this child go back safely to his home.”
43-44. When the king Kamsa said thus, Vasudeva, the son of S’urasena gladly took his child back and came home. Then the King Kamsa told his ministers that the Heavenly voice told that the eighth son would he the cause of his death; and so there was no necessity to kill that child. There was no need to incur sin by killing the first child.
45. The ministers, hearing the king Kamsa’s those words, began to praise him very much and exclaimed repeatedly “Well done” “Well done.” They went away to their respective homes, when ordered to do so by Kamsa.
46-49. Now Narada, the best of the Munis, arrived to Kamsa. The king Kamsa, the son of Ugrasena, stood up at once and offered him water to wash his mouth and with green grass and rice worshipped him devotedly and enquired of his welfare. He then asked the Muni about the cause of his untimely arrival there. The Maharsi Narada then smilingly and with sweet words repeatedly uttered “Kamsa,” “Kamsa” and then said, O blessed one! I went perchance to Sumeru Mountain. There Brahma and other gods formed an assembly and were thus thinking out plans that Visnu, the Supreme God, would take His birth in the womb of Devaki, the wife of Vasudeva to kill Kamsa.
50. Now I ask you, you are very expert as a politician; then why have you not killed the son of Vasudeva? Kamsa said “I will kill the eighth son according to the Heavenly Voice.”
51. Narada said O King! Now I understand that you do not understand anything of politics, leading to auspicious or inauspicious results; especially when you are quite ignorant of the Maya of the Devas, then what shall I say to you!
52-53. The truth is this The warriors, looking after their own welfare, never overlook the weakest of their foes. What have you understood when the Heavenly Voice uttered “the eighth son.” It means the children counted from the first and then finished upto
eighth; it may mean first, second, third or upto eighth. Never forego your enemies; then why have you desisted in killing your enemy when you got that enemy in your possession. Nothing is shewn of you in this act save dire foolishness, and ignorance.
54. Thus saying, the Maharsi Narada vanished quickly. Kamsa, of little understanding brought back the son of Vasudeva and killed him by dashing him against a stone and was relieved.
Note This human body is a microcosm; the universe is the macrocosm. God resides in the centre and controls the two. In this human body also live the Devas and the Danavas. The left half of the body, the Ida side, is the seat of the Devas. The right half, the Pingala side, is the seat of the Danavas. In this body war is always going on between the Devas and Danavas. Sometimes the Devas get victory; sometimes the Danavas win. God is in the centre, the heart and controls the two.
Here ends the 21st Chapter of S’ri Mad Devi Bhagavatam, the Maha Puranam of 18,000 verses composed by Veda Vyasa, on the killing of the sons of Devaki.
Complete chapter-aligned witnesses. Sanskrit Wikisource page 25188, revision 76346 (2016-08-19T16:52:10Z). English is Swami Vijñanananda’s complete 1921–23 public-domain translation, controlled against the archival OCR and its chapter page at https://sacred-texts.com/hin/db/bk04ch21.htm. Historic spelling and transliteration are lightly normalized; no verse-by-verse alignment is asserted.