SRIMAD BHAGAVATAM: CANTO 10

(1) The honorable king said: 'Your Lordship extensively both described the dynasties of the kings of the sun- and moon-god and the exalted and wonderful characters of their members [*]. (2) Please describe to us Lord Vishnu who appeared as an incarnation in parts [that is: the full of Him along with His plenary expansion Sankarshana here being Baladeva] in the line of the strictly dharmic, well-behaved Yadus you also described, o best of the munis. (3) Be so kind to tell us all about whatever the Supreme Lord, the Cause of the Manifestation, did after descending in the Yadu dynasty. (4) The hearing [through the paramparâ] of the pleasing vibrations of the glorification of the Lord Praised in the Verses is the right medicine by which the mind is released from the material disease of its desires; a person, unless he is a killer of animals, can by such descriptions heard or sung keep himself away [from the falsehood, control himself, see also B.G. 2: 44]. (5-7) My grandfathers [the Pândavas] on the battlefield with imperishable fighters like Devavrata [Bhîshma] and other great commanders that were like timingilas [shark-eaters], in the past by the boat of Him crossed as easily the so very difficult to overcome ocean of Kaurava soldiers as one steps over a calf's hoofprint. This body of mine, the only seed of the Kurus and Pândavas left, was, doomed to perish by As'vatthâmâ's weapon, by Him, cakra in hand, protected, positioned within the womb of my mother who also had taken to the shelter of Him [1.8: 11 and 1.12: 7]. O man of learning, please describe the glories of the Lord who appeared as a normal human being, of the giver of death and eternal life as one says, of Him who in forms of Time is the Original Person inside as well as outside of the complete of all embodied beings. (8) Balarâma, who is Sankarshana, from you we know as the son of Rohinî; how can He without switching bodies be connected with the womb of Devakî? (9) Why went Mukunda, the Supreme Lord from the house of His father to Vraja and where did He, the Master of Vishnu's adherents, situate Himself with His relatives? (10) Residing in Vraja and the city of Mathurâ, what did He do and why did He, the killer of Kes'î, kill Kamsa the brother of His mother, which is something against the scriptures!? (11) For how many years did He, assuming a human body, live with the Vrishnis and lived He in the city of the Yadus [Dvârakâ]; and how many wives were there with the Master? (12) O sage, knowing everything are you the one to tell us about Lord Krishna's activities; describe to me, full of belief and surrender, in detail this all and everything there's more to say. (13) Not even the difficult to bear hunger or my forsaking of water hinders me anymore in my drinking the nectar of the talks about the Lord emanating from your lotus mouth.'

(14) Sûta [see: 1.1] said: "O son of Bhrigu [S'aunaka], the mighty son of Vyâsa, the purest of all devotees, thus hearing his pious questions paid the one blessed by Vishnu his respects and began to describe the topics of Krishna that put an end to the darkness of Kali-yuga [compare 1.7: 2-8]. (15) S'rî S'uka said: 'With your intelligence have you developed the proper determination, o best of the wise kings, because you as a consequence in your heart developed a lasting devotion for the stories about Vâsudeva [Krishna thus as the son of Vasudeva]. (16) The way the world is purified by the [Ganges] water from His toes [5.17: 1], are the three kinds of persons of the speaker, the inquirer and the one attending purified by bathing in the talks about Vâsudeva. (17) Mother earth overburdened by the endless numbers of the conceited, needless, daitya military forces [9.24: 67] and their fake nobles [once] went to take shelter with Lord Brahmâ. (18) Assuming the form of a cow appeared she before the Almighty greatly distressed weeping piteously [see also 1.16: 18] and submitted she her complaints. (19) Lord Brahmâ, understanding all, thereupon approached together with her, the godly and the Three-Eyed One [Lord S'iva] the shore of the milk ocean [wherein Vishnu resides, see also 8.7: 41]. (20) Reaching there worshiped they with full attention with the [Purusha-sûkta] hymns for the Original Person the Supreme Personality, the God of Gods and Master of the Universe taking care of all.

(21) The lord of the Veda [Brahmâ] in trance heard a vibration of words in the sky [see also 1.1: 1] and said to the servants of the three worlds, the demigods: 'Hear from me what the Original Person His order is, o immortal souls, and resume your duties immediately without delay, as it is told. (22) Before we came here knew the Personality of Godhead about the distress of the earth; He will by your good selves as His parts expand Himself in the family of the Yadus, and thus taking birth live on earth for as long as He, the Lord of Lords, needs to diminish by His own potency of Time the planet its burden. (23) In the house of Vasudeva will the Supreme Lord, the original transcendental person, personally appear and so should [also] the wives of the godly, in order to please Him, all take birth. (24) The part of Vâsudeva before known as the fully independent Ananta with the thousands of hoods [Sankarshana, see also 5.25] will as the Lord to the Lord appear [as Baladeva] with the desire to act for His pleasure. (25) The grace of Vishnu [Vishnu-mâyâ], as good as the Supreme Lord by whom all the worlds are captivated, is with all her different potencies by the Master being ordered to appear as well to manage His affairs [see also B.G. 9: 12 & 13].'

(26) S'rî S'uka said: 'After thus informing the immortals returned the almighty master of the founding fathers, having pacified mother earth with sweet words, to his own supreme abode. (27) S'ûrasena the king of the Yadus [see 9.23: 27] went to live in the city Mathurâ where he enjoyed the former kingdoms of Mâthura and S'ûrasena. (28) Mathurâ, intimately connected to the Supreme Lord Hari, was from that time the capital for all the kings of Yadu [see also the bhajan Sâvarana S'rî Gaura Mahimâ]. (29) It was in that place of God that a while ago the divine character of Vasudeva, after he had married Devakî, with his newly wed wife mounted a chariot to return home. (30) Kamsa, the son of Ugrasena held, to please his sister for the occasion, the reins of the horses in the midst of thousands of golden chariots. (31-32) With her leaving home had koning Devaka, fond of his daughter, as a dowry given away to her four hundred elephants hung with gold, ten thousand horses along with eighteen hundred chariots and a hundred maidservants young and beautiful, complete with jewelry. (33) O dearest King, conchshells, bugles, drums and kettledrums vibrated in concert to wish the bride and bridegroom the best with their departure. (34) Being on their way, addressed a voice from the beyond Kamsa who held the reins: 'The eighth child from this girl you are carrying you fool, will kill you!'

The honorable king said: 'Your Lordship extensively both described the dynasties of the kings of the sun- and moon-god and the exalted and wonderful characters of their members [¹] .

The honorable king said: 'Your Lordship extensively both described the dynasties of the kings of the sun- and moongod and the exalted and wonderful characters of their members [*]. (Vedabase)

Text 2

Please describe to us Lord Vishnu who appeared as an incarnation in parts [that is: the full of Him along with His plenary expansion Sankarshana here being Baladeva] in the line of the strictly dharmic, well-behaved Yadus you also described, o best of the munis.

Please describe us Lord Vishnu who appeared as an incarnation in parts [that is: the full of Him along with His plenary expansion Sankarshana here being Baladeva] in the line of the strictly dharmic, well-behaved Yadus you also described, o best of the muni's. (Vedabase)

Text 3

Be so kind to tell us all about whatever the Supreme Lord, the Cause of the Manifestation, did after descending in the Yadu dynasty.

Be so kind to tell us all about whatever the Supreme Lord, the Cause of the Manifestation, did after descending in the Yadu-dynasty. (Vedabase)

Text 4

The hearing [through the paramparâ] of the pleasing vibrations of the glorification of the Lord Praised in the Verses is the right medicine by which the mind is released from the material disease of its desires; a person, unless he is a killer of animals, can by such descriptions heard or sung keep himself away [from the falsehood, control himself, see also B.G. 2: 44].

The hearing [through the paramparâ] of the pleasing vibrations of the glorification of the Lord Praised in the Verses is the right medicine by which the mind is released from the material disease of its desires; a person, unless he is a killer of animals, can by such descriptions heard or sung keep himself away [from the falsehood, control himself, see also B.G. 2:44]. (Vedabase)

Text 5-7

My grandfathers [the Pândavas] on the battlefield with imperishable fighters like Devavrata [Bhîshma] and other great commanders that were like timingilas [shark-eaters], in the past by the boat of Him crossed as easily the so very difficult to overcome ocean of Kaurava soldiers as one steps over a calf's hoofprint. This body of mine, the only seed of the Kurus and Pândavas left, was, doomed to perish by As'vatthâmâ's weapon, by Him, cakra in hand, protected, positioned within the womb of my mother who also had taken to the shelter of Him [1.8: 11 and 1.12: 7]. O man of learning, please describe the glories of the Lord who appeared as a normal human being, of the giver of death and eternal life as one says, of Him who in forms of Time is the Original Person inside as well as outside of the complete of all embodied beings.

My grandfathers [the Pândavas] on the battlefield with imperishable fighters like Devavrata [Bhîshma] and other great commanders that were like timingilas [shark-eaters], in the past by the boat of Him crossed as easily the so very difficult to overcome ocean of Kaurava soldiers as one steps over a calves hoofprint. This body of mine, the only seed of the Kurus and Pândavas left, was, doomed to perish by Asvatthâmâ's weapon, by Him, cakra at hand, protected, positioned within the womb of my mother who also had taken to the shelter of Him [1.8: 11 and 1-12: 7]. O man of learning, please describe the glories of the Lord that appeared as a normal human being, of the giver of death and eternal life as one says, of Him who in forms of Time is the Original Person inside as well as outside of the complete of all embodied beings. (Vedabase)

Text 8

Balarâma, who is Sankarshana, from you we know as the son of Rohinî; how can He without switching bodies be connected with the womb of Devakî?

Balarâma, who is Sankarshana, from you we know as the son of Rohinî; how can He without switching bodies be connected with the womb of Devakî? (Vedabase)

Text 9

Why went Mukunda, the Supreme Lord from the house of his father to Vraja and where did He, the Master of Vishnu's adherents, situate Himself with His relatives?

Why went Mukunda, the Supreme Lord from the house of His father to Vraja and where did He, the Master of Vishnu's adherents, situate Himself with His relatives? (Vedabase)

Text 10

Residing in Vraja and the city of Mathurâ, what did He do and why did He, the killer of Kes'î, kill Kamsa the brother of His mother, which is something against the scriptures!?

Residing in Vraja and the city of Mathurâ, what did He do and why did He, the killer of Kesî, kill Kamsa the brother of His mother, which is something right against the scriptures!? (Vedabase)

Text 11

For how many years did He, assuming a human body, live with the Vrishnis and lived He in the city of the Yadus [Dvârakâ]; and how many wives were there with the Master?

For how many years did He, assuming a human body, live with the Vrishnis and lived He in the city of the Yadus [Dvârakâ]; and how many wives were there with the Master? (Vedabase)

Text 12

O sage, knowing everything are you the one to tell us about Lord Krishna's activities; describe to me, full of belief and surrender, in detail this all and everything there's more to say.

O sage, knowing all are you capable of expounding on the activities of Lord Krishna; describe to me, full of belief and surrender, in detail this all and everything there's more to say. (Vedabase)

Text 13

Not even the difficult to bear hunger or my forsaking of water hinders me anymore in my drinking the nectar of the talks about the Lord emanating from your lotus mouth.'

Not even the difficult to bear hunger or my forsaking of water hinders me anymore drinking the nectar of the talks about the Lord emanating from your lotus mouth.' (Vedabase)

Text 14

Sûta [see: 1.1] said: "O son of Bhrigu [S'aunaka], the mighty son of Vyâsa, the purest of all devotees, thus hearing his pious questions paid the one blessed by Vishnu his respects and began to describe the topics of Krishna that put an end to the darkness of Kali-yuga [compare 1.7: 2-8].

Sûta [see: 1.1] said: "O son of Bhrigu [Saunaka], the mighty son of Vyâsa, the chief among the pure devotees, thus hearing his pious questions paid the one blessed by Vishnu his respects and began to describe the topics of Krishna that put an end to the darkness of Kali-yuga [compare 1.7: 2-8]. (Vedabase)

Text 15

S'rî S'uka said: 'With your intelligence have you developed the proper determination, o best of the wise kings, because you as a consequence in your heart developed a lasting devotion for the stories about Vâsudeva [Krishna thus as the son of Vasudeva].

S'rî S'uka said: 'Your fully fixed intelligence, o best of the saintly kings, is the result of the uninterrupted attraction in your listening to the talks about Vâsudeva [Krishna thus as the son of Vasudeva]. (Vedabase)

Text 16

The way the world is purified by the [Ganges] water from His toes [5.17: 1], are the three kinds of persons of the speaker, the inquirer and the one attending purified by bathing in the talks about Vâsudeva.

Like the world is purified by the [Ganges] water from His toes [5.17:1], are the three kinds of persons of the speaker, the inquirer and those attending purified bathing in the talks about Vâsudeva. (Ved a base)

Text 17

Mother earth overburdened by the endless numbers of the conceited, needless, daitya military forces [9.24: 67] and their fake nobles [once] went to take shelter with Lord Brahmâ.

Mother earth overburdened by the endless numbers of the conceited, needless, daitya military forces [9.24: 67] and their fake nobles [once] went to take shelter with Lord Brahmâ. (Vedabase)

Text 18

Assuming the form of a cow appeared she before the Almighty greatly distressed weeping piteously [see also 1.16: 18] and submitted she her complaints.

Assuming the form of a cow appeared she before the Almighty greatly distressed weeping piteously [see also 1.16: 18] and submitted she her complaints. (Vedabase)

Text 19

Lord Brahmâ, understanding all, thereupon approached together with her, the godly and the Three-Eyed One [Lord S'iva] the shore of the milk ocean [wherein Vishnu resides, see also 8.7: 41].

Lord Brahmâ, understanding all, thereupon approached together with her, the godly and the Three-Eyed One [Lord S'iva] the shore of the milk-ocean [wherein Vishnu resides, see also 8.7: 36]. (Vedabase)

Text 20

Reaching there worshiped they with full attention with the [Purusha-sûkta] hymns for the Original Person the Supreme Personality, the God of Gods and Master of the Universe taking care of all.

Reaching there worshiped they with full attention with the hymns for the Original Person [the purusha-sûkta] the Supreme Personality, the God of Gods and Master of the Universe taking care of all. (Vedabase)

Text 21

The lord of the Veda [Brahmâ] in trance heard a vibration of words in the sky [see also 1.1: 1] and said to the servants of the three worlds, the demigods: 'Hear from me what the Original Person His order is, o immortal souls, and resume your duties immediately without delay, as it is told.

The lord of the veda [Brahmâ] in trance heard a vibration of words in the sky [see also 1.1: 1] and said to the servants of the three worlds, the demigods: 'Hear from me what the Original Person His order is, o immortal souls, and resume your duties immediately without delay, as is told. (Vedabase)

Text 22

Before we came here knew the Personality of Godhead about the distress of the earth; He will by your good selves as His parts expand Himself in the family of the Yadus, and thus taking birth live on earth for as long as He, the Lord of Lords, needs to diminish by His own potency of Time the planet its burden.

Before we came here knew the Personality of God of the distress of the earth; He will by your good selves as His parts expand Himself in the family of the Yadus, and thus taking birth live on the earth for the time that He, the Lord of Lords, by His own potency of Time is diminishing the planet its burden. (Vedabase)

Text 23

In the house of Vasudeva will the Supreme Lord, the original transcendental person, personally appear and so should [also] the wives of the godly, in order to please Him, all take birth.

In the house of Vasudeva will the Supreme Lord, the original transcendental person, personally appear and so should [also] the wives of the godly, in order to please Him, all take birth. (Vedabase)

Text 24

The part of Vâsudeva before known as the fully independent Ananta with the thousands of hoods [Sankarshana, see also 5.25] will as the Lord to the Lord appear [as Baladeva] with the desire to act for His pleasure.

The part of Vâsudeva before known as the fully independent Ananta with the thousands of hoods [Sankarshana, see also 5.25] will as the Lord to the Lord appear [as Baladeva] with the desire to act for His pleasure. (25) The grace of Vishnu [Vishnu-mâyâ], as good as the Supreme Lord by whom all the worlds are captivated, is with all her different potencies by the Master being ordered to appear as well to manage His affairs [see also B.G. 9: 12 & 13].' . (Vedabase)

Text 25

The grace of Vishnu [Vishnu-mâyâ], as good as the Supreme Lord by whom all the worlds are captivated, is with all her different potencies by the Master being ordered to appear as well to manage His affairs [see also B.G. 9: 12 & 13].'

S'rî S'uka said: 'After thus informing the immortals returned the almighty master of the founding fathers, having pacified mother earth with sweet words, to his own supreme abode. (Vedabase)

Text 26

S'rî S'uka said: 'After thus informing the immortals returned the almighty master of the founding fathers, having pacified mother earth with sweet words, to his own supreme abode.

S'ûrasena the king of the Yadus [see 9.23: 27] went to live in the city Mathurâ where he enjoyed the former kingdoms of Mâthura and S'ûrasena. (Vedabase)

Text 27

S'ûrasena the king of the Yadus [see 9.23: 27] went to live in the city Mathurâ where he enjoyed the former kingdoms of Mâthura and S'ûrasena.

Mathurâ, intimately connected to the Supreme Lord Hari, was from that time the capital for all the kings of Yadu [see also the bhajan Sâvarana S'rî Gaura Mahimâ]. (Vedabase)

Text 28

Mathurâ, intimately connected to the Supreme Lord Hari, was from that time the capital for all the kings of Yadu [see also the bhajan Sâvarana S'rî Gaura Mahimâ].

It was in that place of God that a while ago the divine character of Vasudeva, after he had married Devakî, with his newly wed wife mounted a chariot to return home. (Vedabase)

Text 29

It was in that place of God that a while ago the divine character of Vasudeva, after he had married Devakî, with his newly wed wife mounted a chariot to return home.

Kamsa, the son of Ugrasena held, to please his sister for the occasion, the reins of the horses in the midst of thousands of golden chariots. (Vedabase)

Text 30

Kamsa, the son of Ugrasena held, to please his sister for the occasion, the reins of the horses in the midst of thousands of golden chariots.

With her leaving home had koning Devaka, fond of his daughter, as a dowry given away to her four hundred elephants hung with gold, ten-thousand horses along with eighteen hundred chariots and a hundred maidservants young and beautiful complete with jewelry. (Vedabase)

Text 31-32

With her leaving home had koning Devaka, fond of his daughter, as a dowry given away to her four hundred elephants hung with gold, ten thousand horses along with eighteen hundred chariots and a hundred maidservants young and beautiful, complete with jewelry.

O dearest King, conchshells, bugles, drums and kettledrums vibrated in concert to wish the best for the departure of the bride and bridegroom. (Vedabase)

Text 33

O dearest King, conchshells, bugles, drums and kettledrums vibrated in concert to wish the bride and bridegroom the best with their departure.

Being on their way, addressed a voice from the beyond Kamsa who held the reins: 'The eighth child from this girl you are carrying you fool, will kill you!' (Veda b ase)

Text 34

Being on their way, addressed a voice from the beyond Kamsa who held the reins: 'The eighth child from this girl you are carrying you fool, will kill you!'

Thus addressed took he, who mischievous and sinful had degraded the Bhoja-family, up a sword against his sister grabbing her by her hair with the intention to kill her. (Vedab a se)

Text 35

Thus addressed took he, who mischievous and sinful had degraded the Bhoja-family, up a sword against his sister, grabbing her by her hair with the intention to kill her.

To pacify him who was ready to commit such a heinous and shameless crime then spoke Vasudeva, that greatly fortunate soul. (Vedabase)

Text 36

To pacify him who was ready to commit such a heinous and shameless crime then spoke Vasudeva, that greatly fortunate soul.

S'rî Vasudeva said: 'A man of so many qualities, such a brilliant star among the heroic Bhojas as your good self, how can you kill your sister, a woman notably, at the time of her marriage [see also 1.7: 53-54]? (Vedabase)

Text 37

S'rî Vasudeva said: 'A man of so many qualities, such a brilliant star among the heroic Bhojas as your good self, how can you kill your sister, a woman notably, at the time of her marriage [see also 1.7: 53-54]?

Along with the body born is there death for all who took birth, o hero; whether one dies today or in a hundred years, in the end is each living being sure to die [see also B.G. 2: 27-28]. (Vedabase)

Text 38

Along with the body born is there death for all who took birth, o hero; whether one dies today or in a hundred years, in the end is each living being sure to die [see also B.G. 2: 27-28].

When the body has to return to the five elements receives the indweller according his own karma automatically another body when he gives up the former frame. (Vedabase)

Text 39

When the body has to return to the five elements receives the indweller according his own karma automatically another body when he gives up the former frame.

When the body has to return to the five elements receives the indweller according his own karma automatically another body when he gives up the former frame. (Vedabase)

Text 40

Like a person walking changes from standing on one foot to the other and like a caterpillar on a plant [goes from one leaf to another], fares the same way the living entity undergoing the karmic consequence [see also B.G. 2: 22 and 2: 13].

Like a person walking changes from standing on one foot to indeed the other and like a caterpillar on a plant [goes from one leaf to another], fares the same way the living entity undergoing the karmic consequence [see also B.G. 2: 22 and 2: 13 ]. (Vedabase)

Text 41

If one in the situation of a dream, when one in one's consciousness is fully absorbed by the mental images, has to surrender in one's thinking, feeling and willing to what one has seen or what one has heard, what then would would be the case when one has to forget one's present body [see also 4.29: 60-79 and 5.26]?

If one in the situation of a dream, when one in one's consciousness is fully absorbed by the mental images, has to surrender in one's thinking, feeling and willing to what one has seen or what one has heard of, then what would that be when one has to forget one's present body [see also 4.29: 60-79 and 5.26]?(Vedabase)

Text 42

The mind, driven by God or deliberation, goes engaged in guesswork from this position to the other so that in the end, according the change in thought, feeling and action, the embodied one at the time of death takes his birth according the material mode he is subjected to [B.G. 13: 22, 14: 14-15 and 6: 34-35].

The mind driven by God or deliberation in guesswork goes from this position to the other so that in the end, to the change in thought, feeling and action, the embodied one at the time of death takes his birth according the material mode he is subjected to, [B.G. 13: 22, 14: 14-15 and 6: 34-35]. (Vedabase)

Text 43

The same way as the reflection of luminaries observed in water or other liquids moved by the wind offers distortions in different shapes, becomes the same way the person, the living entity in the situation created by his own imagining to the modes, bewildered according his own attachments [see also 5.5: 4 and B.G. 9: 12-13, 12: 5].

Like indeed with the luminaries seen in water or other liquids that reflecting by the driving wind give distortions in different shapes, becomes the same way the person, the living entity in the situation created by his own imagining to the modes, bewildered according his own attachments [see also 5.5: 4 and B.G. 9: 12-13, 12: 5].(Vedabase)

Text 44

Therefore should one, taking one's own interest to heart, not harm anybody, for the evil-doer has to live himself in fear for others.

Therefore cause no harm to anyone, a person angry with someone should with this said, if he desires his own welfare, act in fear of [the interests of] others. (Vedabase)

Text 45

This innocent woman, your younger sister, completely depends on you like she was your own daughter - do not kill her; she's good news for you and deserves your care and compassion!'

This innocent woman, your younger sister, completely depends on you like she was your own daughter - do not kill her; she's good news for you and worthy your care and compassion!' (Vedabase)

Text 46

S'rî S'uka said: 'He pitiless, could by the attempts of good advise this way not be stopped or pacified, o son of Kuru, for he followed the path of the man-eaters [the Râkshasas].

S'rî S'uka said: 'He pitiless, could by the attempts of good advise this way not be stopped or pacified, o son of Kuru, as he pursued the path of the man-eaters [the râkshasas]. (Vedabase)

Text 47

Aware of his resolve thought Vasudeva deep on how he, with the threat of death at hand, could withhold him and so he came up with this other way.

Aware of his resolve thought Vasudeva deep on how he, with the threat of death at hand, could withhold him and so he came up with this other way. (Vedabase)

Text 48

By an intelligent person should, as long as he is in control of his faculties, death be avoided, but facing the inevitability of death this rule does not apply.

By an intelligent person should, as long as he is in control of his faculties, death be avoided, but there is no offense if that for the embodied one is not possible. (Vedabase)

Text 49-50

So he thought: 'If I promise to deliver my sons to this man of death, I might set my innocent Devakî free, for before this man of death will get that far he might die himself; and if that is not the case he might just as well find his death, [because it was foretold that he would be killed by my son]. Who knows what lies ahead? That is difficult to say. Even though the threat remains hereafter, will I, at least for the moment, be able to save her life.

So he thought: 'If I promise to deliver my sons to this man of death I might set my innocent Devakî free, whether this mister Death should take rebirth or not should die; if not then the opposite might happen, but the ways of providence are hard to foretell [wouldn't he die by my son's hand?]. This situation might happen again in the future but with what I have for the moment I can save her life. (Vedabase)

Text 51

When a piece of wood for some reason escapes a fire is that decided by providence and is there no other cause; the same way can one either make out why the one would be embodied while the other has to give the body up.'

Fire in a piece of wood can stay there or lead to a conflagration, that's providence, there is no other reason for its cause; the same way can one for sure not make out what would be the cause of being in a body or getting out of it. (Vedabase)

Text 52

After contemplating this way, paid the godloving man with all the intelligence he had, the sinner all respect, submitting the proposal to him in praise.

After contemplating this way, paid the godloving man with all the intelligence in him, the sinner all respect, submitting it to him in praise. (Vedabase)

Text 53

With a big smile externally posing himself as being happy before the cruelhearted, shameless man spoke he with a mind full of anxiety and sorrow.

With a big smile externally posing himself as being happy before the cruelhearted, shameless man spoke he with a mind full of anxiety and sorrow. (Vedabase)

Text 54

S'rî Vasudeva said: 'From Devakî have you indeed, to that which the voice from the beyond vibrated, nothing to fear, o sober one; I'll deliver you all the sons born from her since it were they because of whom your fear has risen.'

S'rî Vasudeva said: 'From Devakî have you indeed, to that which the voice from the beyond vibrated, nothing to fear, o sober one; I'll deliver you all the sons born from her as it were they from whom your fear has risen.' (Vedabase)

Text 55

S'rî S'uka said: 'Kamsa, admitting to the truth of what he said, was for the time being stopped from killing his sister so that with him more at ease, Vasudeva was happy to reach his home in one piece.

S'rî S'uka said: 'Kamsa, admitting to the truth of what he said, was for the time being stopped from killing his sister so that with him more at ease Vasudeva was happy to get home. (Vedabase)

Text 56

In due course of time thereafter gave Devakî, the mother of all divinity [see 4.31: 14 and B.G. 10: 2], year after year birth to indeed [as said in 9.24: 53-55] eight sons and a daughter.

In due course of time thereafter gave Devakî, the mother of all divinity [see 4.31: 14 and B.G. 10: 2], year after year birth to indeed [as said in 9.24: 53-55] eight sons and a daughter. (Vedabase)

Text 57

Very afraid not to be true to his word delivered Ânakadundubhi [or Vasudeva, see 9.24: 28-31] to Kamsa with great pain Kîrtimân, the baby firstborn.

Very afraid not to be true delivered Ânakadundubhi [or Vasudeva, see 9.24: 28-31] to Kamsa with great pain Kîrtimân, the baby firstborn. (Vedabase)

Text 58

What now would be too painful to the saintly, what does dependence mean to the learned, what would be forbidden to the lower grade and what is there hard to forsake for the selfrealized?

What would be too painful to the saintly, what is dependence to the learned, what would be forbidden to the lower grade and what is there hard to forsake for the selfrealized? (Vedabase)

Text 59

O King, seeing that Vasudeva was unperturbed, truthful and certain of himself, was Kamsa contented and said he with a grin on his face:

O King, seeing that Vasudeva was unperturbed, truthful and certain of himself, was Kamsa contented and said he with a grin on his face: (Vedabase)

Text 60

'Take this child with you, my fear indeed is not there from him, it is from the eighth pregnancy you have with your wife that my death was predicted.'

'Take this child with you, my fear indeed is not there from him, it is from the eighth pregnancy of you with your wife that my death was destined.' (Vedabase)

Text 61

'Very well' said Ânakadundubhi, taking his son back and leaving, without attaching too much value to the words of him who had no character or selfcontrol.

'Very well' said Ânakadundubhi, taking his son back en then left not attaching much value to the words of him who had no character or selfcontrol. (Vedabase)

Text 62-63

Beginning from Nanda [Krishna's foster-father] were all in Vraja, all the cowherds and inhabitants and women, as well as the Vrishnis beginning with Vasudeva and Devakî and the Yadu-women, in truth gods from heaven indeed, o scion of Bharata; and so were even all the relatives, friends and well-wishers following Kamsa [see also verse 22 and B.G. 6: 41-42].

Beginning from Nanda [Krishna's foster-father] were all in Vraja, all the cowherds and inhabitants and women, as well as the Vrishnis beginning with Vasudeva and Devakî and the yadu-women, both in truth gods from heaven indeed, o scion of Bharata; and so were even all the relatives, friends and well-wishers following Kamsa [see also verse 22 and B.G. 6: 41-42]. (Vedabase)

Text 64

All this was communicated to Kamsa by the all-powerful Nârada [**]; who paid him a visit to tell him that all the Daityas and such who burdened the earth were going to be killed [see verse 17 and also 9.24: 56].

All this was communicated to Kamsa by the all-powerful Nârada [**]; approaching him he told him that all the daityas and such who burdened the earth were going to be killed [see verse 17 and also 9.24: 56]. (Vedabase)

Text 65-66

After the rishi had left thought Kamsa that all the Yadus were divine and that thus any child born from Devakî could be Vishnu. So in fear of his own death arrested he Vasudeva and Devakî confining them at home in shackles and killed he each of their newborn sons one after the other not knowing whether it would be the 'Never-born' Lord or not [***].

After the rishi his departure thought Kamsa that all the Yadus were divine and that thus any child born from Devakî could be Vishnu. So in fear of his own death arrested he Vasudeva and Devakî confining them at home in shackles and killed he each of their newborn sons one after the other not knowing whether it would be the 'Never-born' Lord or not [***]. (Vedabase)

Text 67

Mothers, fathers, brothers, friends or anyone else are put to death by kings like him who on this earth are driven by envy and greed.

Mothers, fathers, brothers, friends or anyone else are put to death by kings like him who on this earth are driven by envy and greed. (Vedabase)

Text 68

He, well aware that in a previous life he as the great Asura Kâlanemi [literally: 'rim of the wheel of time'] personally had been killed by Vishnu [see 8.10: 56], again born in this world, became inimical with the Yadu dynasty [declared blessed by Vishnu, as Nârada told him].

He, well aware that in a previous life he as the great asura Kâlanemi [literally: 'rim of the wheel of time'] personally had been killed by Vishnu [see 8.10: 56], again born in this world became inimical with the [as Nârada told him by Vishnu blessed] Yadu-dynasty. (Vedabase)

Text 69

His own father Ugrasena, the king of the Yadus, Bhojas and Andhakas was by him, the almighty ruler, subdued [- also imprisoned -] so that he all by himself could enjoy the states of S'ûrasena.

His own father Ugrasena, the king of the Yadus, Bhojas and Andhakas was by him, the all-mighty, subdued [also imprisoned] so that he all by himself could enjoy the states of S'ûrasena. (Vedabase)

*: To recall what was described in the previous chapters: Lord Râma appeared in the sûrya-vams'a of Iksvâku or sun-dynasty and Lord Krishna appeared in the candra-vams'a or moon-dynasty.

**: An additional verse in this chapter of S'rîmad Bhâgavatam is accepted by the Madhvâcârya-sampradâya, represented by Vijayadhvaja Tîrtha. The verse is as follows:

Word-for-word:
atha: in this way; kamsam: unto Kamsa; upâgamya: after going; nâradah: the great sage Nârada; brahma-nandanah: who is the son of Brahmâ; ekântam upasangamya: after going to a very solitary place; vâkyam: the following instruction; etat: this; uvâca: said; ha: in the past.
Translation:
"Thereafter, Nârada, the mental son of Lord Brahmâ, approached Kamsa and, in a very solitary place, informed him of the following news."

***: Svâmî Prabhupâda comments: 'Formerly an Asura named Kâlanemi had six sons, named Hamsa, Suvikrama, Krâtha, Damana, Ripurmardana and Krodhahantâ. They were known as the Shad-garbhas, or six Garbhas, and they were all equally powerful and expert in military affairs. These Shad-garbhas gave up the association of Hiranyakas'ipu, their grandfather, and underwent great austerities to satisfy Lord Brahmâ, who, upon being satisfied, agreed to give them whatever benediction they might desire. When asked by Lord Brahmâ to state what they wanted, the Shad-garbhas replied: "Dear Lord Brahmâ, if you want to give us a benediction, give us the blessing that we will not be killed by any demigod, Mahâ-roga, Yaksha, Gandharva-pati, Siddha, Cârana or human being, nor by great sages who are perfect in their penances and austerities." Brahmâ understood their purpose and fulfilled their desire. But when Hiranyakas'ipu 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 Brahmâ" he said, "and therefore I no longer have any affection for you. You have tried to save yourselves from the hands of the demigods, 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 Devakî." Because of this curse, the grandsons of Hiranyakas'ipu had to take birth from the womb of Devakî and be killed by Kamsa, although he was previously their father. This description is mentioned in the Hari-vams'a, Vishnu-parva, Second Chapter. According to the comments of the Vaishnava-toshanî, the son of Devakî known as Kîrtimân was the third incarnation. In his first incarnation he was known as Smara and was the son of Marîci, and later he became the son of Kâlanemi. This is mentioned in the histories.'