Śrīmad Bhāgavatam|Canto 10 Chapter 44
The Killing of Kaṁsa
śrī-śukaḥ uvāca — Śukadeva Gosvāmī said; evam — thus; carcita — fixing; saṅkalpaḥ — His determination; bhagavān — the Supreme Lord; madhusūdanaḥ — Kṛṣṇa; āsasāda — confronted; atha — then; cāṇūram — Cāṇūra; muṣṭikam — Muṣṭika; rohiṇī-sutaḥ — the son of Rohiṇī, Lord Balarāma.
Śukadeva Gosvāmī said: Thus addressed, Lord Kṛṣṇa made up His mind to accept the challenge. He paired off with Cāṇūra, and Lord Balarāma with Muṣṭika.
hastābhyāṁ hastayor baddhvā
padbhyām eva ca pādayoḥ
hastābhyām — with their hands; hastayoḥ — by the hands; baddhvā — seizing; padbhyām — with their legs; eva ca — also; pādayoḥ — by the legs; vicakarṣatuḥ — they (Kṛṣṇa paired with Cāṇūra, and Balarāma with Muṣṭika) dragged; anyonyam — each other; prasahya — with force; vijigīṣayā — with desire for victory.
Seizing each other’s hands and locking legs with each other, the opponents struggled powerfully, eager for victory.
aratnī dve aratnibhyāṁ
jānubhyāṁ caiva jānunī
śiraḥ śīrṣṇorasoras tāv
aratnī — against the opponent’s fists; dve — two; aratnibhyām — their fists; jānubhyām — their knees; ca eva — also; jānunī — against the opponent’s knees; śiraḥ — head; śīrṣṇā — with head; urasā — with chest; uraḥ — chest; tau — they in pairs; anyonyam — each other; abhijaghnatuḥ — struck.
They each struck fists against fists, knees against knees, head against head and chest against chest.
paribhrāmaṇa — with wheeling the other about; vikṣepa — shoving; parirambha — crushing; avapātanaiḥ — and throwing down; utsarpaṇa — releasing and running in front; apasarpaṇaiḥ — going behind; ca — and; anyonyam — each other; pratyarundhatām — they resisted.
Each fighter contended with his opponent by dragging him about in circles, shoving and crushing him, throwing him down and running before and behind him.
cālanaiḥ sthāpanair api
utthāpanaiḥ — with lifting up; unnayanaiḥ — carrying; cālanaiḥ — pushing away; sthāpanaiḥ — holding stationary; api — also; parasparam — each other; jigīṣantau — wanting victory; apacakratuḥ — they harmed; ātmanaḥ — (even) themselves.
Forcefully lifting and carrying each other, pushing each other away and holding each other down, the fighters hurt even their own bodies in their great eagerness for victory.
tad balābalavad yuddhaṁ
ūcuḥ parasparaṁ rājan
tat — that; bala-abala — the strong and the weak; vat — involving; yuddham — fight; sametāḥ — assembled; sarva — all; yoṣitaḥ — the women; ūcuḥ — said; parasparam — to one another; rājan — O King (Parīkṣit); sa-anukampāḥ — feeling compassion; varūthaśaḥ — in groups.
My dear King, all the women present, considering the match an unfair fight between the strong and the weak, felt extreme anxiety due to compassion. They assembled in groups around the arena and spoke to one another as follows.
mahān ayaṁ batādharma
ye balābalavad yuddhaṁ
rājño ’nvicchanti paśyataḥ
mahān — great; ayam — this; bata — alas; adharmaḥ — act of irreligion; eṣām — on the part of these; rāja-sabhā — in the King’s assembly; sadām — persons present; ye — who; bala-abala-vat — between strong and weak; yuddham — a fight; rājñaḥ — while the King; anvicchanti — they also desire; paśyataḥ — is watching.
[The women said:] Alas, what a greatly irreligious act the members of this royal assembly are committing! As the King watches this fight between the strong and the weak, they also want to see it.
kva — where, on the one hand; vajra — of lightning; sāra — with the strength; sarva — all; aṅgau — whose limbs; mallau — two wrestlers; śaila — mountains; indra — like the chief; sannibhau — whose appearance; kva — where; ca — and, on the other hand; ati — very; su-kumāra — tender; aṅgau — whose limbs; kiśorau — two youths; na āpta — not having yet attained; yauvanau — Their maturity.
What comparison can there be between these two professional wrestlers, with limbs as strong as lightning bolts and bodies resembling mighty mountains, and these two young, immature boys with exceedingly tender limbs?
dharma-vyatikramo hy asya
samājasya dhruvaṁ bhavet
na stheyaṁ tatra karhicit
dharma — of religious principles; vyatikramaḥ — transgression; hi — indeed; asya — by this; samājasya — company; dhruvam — certainly; bhavet — must be; yatra — wherein; adharmaḥ — irreligion; samuttiṣṭhet — has fully arisen; na stheyam — one should not remain; tatra — there; karhicit — for any duration of time at all.
Religious principles have certainly been violated in this assembly. One should not remain for even a moment in a place where irreligion is flourishing.
na sabhāṁ praviśet prājñaḥ
abruvan vibruvann ajño
naraḥ kilbiṣam aśnute
na — not; sabhām — an assembly; praviśet — should enter; prājñaḥ — the wise person; sabhya — of the assembly members; doṣān — sinful discrepancies; anusmaran — keeping in mind; abruvan — not speaking; vibruvan — speaking wrongly; ajñaḥ — ignorant (or pretending to be so); naraḥ — a man; kilbiṣam — sin; aśnute — incurs.
A wise person should not enter an assembly if he knows the participants there are committing acts of impropriety. And if, having entered such an assembly, he fails to speak the truth, speaks falsely or pleads ignorance, he will certainly incur sin.
valgataḥ śatrum abhitaḥ
valgataḥ — leaping; śatrum — of His enemy; abhitaḥ — on all sides; kṛṣṇasya — of Kṛṣṇa; vadana — the face; ambujam — lotuslike; vīkṣyatām — you should see; śrama — of fatigue; vāri — with the moisture; uptam — covered; padma — of a lotus flower; kośam — the whorl; iva — like; ambubhiḥ — with droplets of water.
Just see the lotus face of Kṛṣṇa as He darts around His foe! That face, covered with drops of perspiration brought on by the strenuous fight, resembles a lotus covered with dew.
kiṁ na paśyata rāmasya
muṣṭikaṁ prati sāmarṣaṁ
kim — why; na paśyata — do you not see; rāmasya — of Lord Balarāma; mukham — the face; ātāmra — like copper; locanam — with eyes; muṣṭikam — Muṣṭika; prati — toward; sa-amarṣam — with anger; hāsa — by His laughter; saṁrambha — and His absorption; śobhitam — beautified.
Don’t you see the face of Lord Balarāma, with its eyes copper-red from His anger toward Muṣṭika and its beauty enhanced by His laughter and His absorption in the fight?
puṇyā bata vraja-bhuvo yad ayaṁ nṛ-liṅga
gūḍhaḥ purāṇa-puruṣo vana-citra-mālyaḥ
gāḥ pālayan saha-balaḥ kvaṇayaṁś ca veṇuṁ
puṇyāḥ — pious; bata — indeed; vraja-bhuvaḥ — the various regions of the land of Vraja; yat — in which; ayam — this; nṛ — human; liṅga — by characteristics; gūḍhaḥ — disguised; purāṇa-puruṣaḥ — the primeval Personality of Godhead; vana — composed of flowers and other items of the forest; citra — of wonderful variety; mālyaḥ — whose garlands; gāḥ — the cows; pālayan — herding; saha — together with; balaḥ — Lord Balarāma; kvaṇayan — vibrating; ca — and; veṇum — His flute; vikrīḍayā — with various pastimes; añcati — He moves about; giritra — by Lord Śiva; ramā — and the goddess of fortune; arcita — worshiped; aṅghriḥ — His feet.
How pious are the tracts of land in Vraja, for there the primeval Personality of Godhead, disguising Himself with human traits, wanders about, enacting His many pastimes! Adorned with wonderfully variegated forest garlands, He whose feet are worshiped by Lord Śiva and goddess Ramā vibrates His flute as He tends the cows in the company of Balarāma.
gopyas tapaḥ kim acaran yad amuṣya rūpaṁ
lāvaṇya-sāram asamordhvam ananya-siddham
dṛgbhiḥ pibanty anusavābhinavaṁ durāpam
ekānta-dhāma yaśasaḥ śriya aiśvarasya
gopyaḥ — the gopīs; tapaḥ — austerities; kim — what; acaran — performed; yat — from which; amuṣya — of such a one (Lord Kṛṣṇa); rūpam — the form; lāvaṇya-sāram — the essence of loveliness; asama-ūrdhvam — not paralleled or surpassed; ananya-siddham — not perfected by any other ornament (self-perfect); dṛgbhiḥ — by the eyes; pibanti — they drink; anusava-abhinavam — constantly new; durāpam — difficult to obtain; ekānta-dhāma — the only abode; yaśasaḥ — of fame; śriyaḥ — of beauty; aiśvarasya — of opulence.
What austerities must the gopīs have performed! With their eyes they always drink the nectar of Lord Kṛṣṇa’s form, which is the essence of loveliness and is not to be equaled or surpassed. That form is the only abode of beauty, fame and opulence. It is self-perfect, ever fresh and extremely rare.
yā dohane ’vahanane mathanopalepa
gāyanti cainam anurakta-dhiyo ’śru-kaṇṭhyo
dhanyā vraja-striya urukrama-citta-yānāḥ
yaḥ — who (the gopīs); dohane — while milking; avahanane — threshing; mathana — churning; upalepa — smearing; preṅkha — on swings; iṅkhana — swinging; arbha-rudita — (taking care of) crying babies; ukṣaṇa — sprinkling; mārjana — cleaning; ādau — and so on; gāyanti — they sing; ca — and; enam — about Him; anurakta — very much attached; dhiyaḥ — whose minds; aśru — with tears; kaṇṭhyaḥ — whose throats; dhanyāḥ — fortunate; vraja-striyaḥ — the ladies of Vraja; urukrama — of Lord Kṛṣṇa; citta — by consciousness; yānāḥ — whose acquisition of all desired objects.
The ladies of Vraja are the most fortunate of women because, with their minds fully attached to Kṛṣṇa and their throats always choked up with tears, they constantly sing about Him while milking the cows, winnowing grain, churning butter, gathering cow dung for fuel, riding on swings, taking care of their crying babies, sprinkling the ground with water, cleaning their houses, and so on. By their exalted Kṛṣṇa consciousness they automatically acquire all desirable things.
prātar vrajād vrajata āviśataś ca sāyaṁ
gobhiḥ samaṁ kvaṇayato ’sya niśamya veṇum
nirgamya tūrṇam abalāḥ pathi bhūri-puṇyāḥ
paśyanti sa-smita-mukhaṁ sa-dayāvalokam
prātaḥ — in the early morning; vrajāt — from Vraja; vrajataḥ — of Him who is going; āviśataḥ — entering; ca — and; sāyam — in the evening; gobhiḥ samam — together with the cows; kvaṇayataḥ — who is playing; asya — His; niśamya — hearing; veṇum — the flute; nirgamya — coming out; tūrṇam — quickly; abalāḥ — the women; pathi — on the road; bhūri — extremely; puṇyāḥ — pious; paśyanti — they see; sa — with; smita — smiling; mukham — face; sa-daya — merciful; avalokam — with glances.
When the gopīs hear Kṛṣṇa playing His flute as He leaves Vraja in the morning with His cows or returns with them at sunset, the young girls quickly come out of their houses to see Him. They must have performed many pious activities to be able to see Him as He walks on the road, His smiling face mercifully glancing upon them.
strīṣu yogeśvaro hariḥ
śatruṁ hantuṁ manaś cakre
evam — in this manner; prabhāṣamāṇāsu — while they were speaking; strīṣu — the women; yoga-īśvaraḥ — the master of all mystic power; hariḥ — Lord Kṛṣṇa; śatrum — His enemy; hantum — to kill; manaḥ cakre — made up His mind; bhagavān — the Supreme Lord; bharata-ṛṣabha — O hero of the Bhāratas.
[Śukadeva Gosvāmī continued:] As the women spoke thus, O hero of the Bhāratas, Lord Kṛṣṇa, the master of all mystic power, made up His mind to kill His opponent.
sa-bhayāḥ strī-giraḥ śrutvā
putrayor abudhau balam
sa-bhayāḥ — fearful; strī — of the women; giraḥ — the words; śrutvā — hearing; putra — for their sons; sneha — by their affection; śuca — with sorrow; āturau — overwhelmed; pitarau — Their parents (Devakī and Vasudeva); anvatapyetām — felt remorse; putrayoḥ — of their two sons; abudhau — not knowing; balam — the strength.
Out of affection for the two Lords, Their parents [Devakī and Vasudeva] became overwhelmed with sorrow when they heard the women’s fearful statements. They grieved, not knowing their sons’ strength.
tais tair niyuddha-vidhibhir
taiḥ taiḥ — with all these; niyuddha — of wrestling; vidhibhiḥ — techniques; vividhaiḥ — various; acyuta-itarau — Lord Acyuta and His opponent; yuyudhāte — fought; yathā — as; anyonyam — with each other; tathā eva — just so; bala-muṣṭikau — Lord Balarāma and Muṣṭika.
Lord Balarāma and Muṣṭika, expertly displaying numerous wrestling techniques, battled each other in the same way that Lord Kṛṣṇa and His opponent did.
muhur glānim avāpa ha
bhagavat — of the Supreme Lord; gātra — by the limbs; niṣpātaiḥ — due to the blows; vajra — of lightning; niṣpeṣa — like a crushing stroke; niṣṭhuraiḥ — hard; cāṇūraḥ — Cāṇūra; bhajyamāna — being broken; aṅgaḥ — his entire body; muhuḥ — more and more; glānim — pain and fatigue; avāpa ha — felt.
The harsh blows from the Supreme Lord’s limbs fell like crushing lightning bolts upon Cāṇūra, breaking every part of his body and causing him more and more pain and fatigue.
sa śyena-vega utpatya
muṣṭī-kṛtya karāv ubhau
kruddho vakṣasy abādhata
saḥ — he, Cāṇūra; śyena — of a hawk; vegaḥ — with the speed; utpatya — falling upon Him; muṣṭī — into fists; kṛtya — making; karau — his hands; ubhau — both; bhagavantam — the Supreme Lord; vāsudevam — Kṛṣṇa; kruddhaḥ — angry; vakṣasi — upon His chest; abādhata — struck.
Furious, Cāṇūra attacked Lord Vāsudeva with the speed of a hawk and struck His chest with both fists.
mālāhata iva dvipaḥ
bāhvor nigṛhya cāṇūraṁ
bahuśo bhrāmayan hariḥ
bhū-pṛṣṭhe pothayām āsa
tarasā kṣīṇa jīvitam
na acalat — He (Lord Kṛṣṇa) did not move; tat-prahāreṇa — because of his blows; mālā — with a garland; āhata — struck; iva — as; dvipaḥ — an elephant; bāhvoḥ — by the two arms; nigṛhya — seizing; cāṇūram — Cāṇūra; bahuśaḥ — several times; bhrāmayan — whirling him around; hariḥ — Lord Kṛṣṇa; bhū — of the earth; pṛṣṭhe — onto the surface; pothayām āsa — hurled; tarasā — forcefully; kṣīṇa — becoming lost; jīvitam — his life; visrasta — scattered; ākalpa — his clothing; keśa — hair; srak — and flower garland; indra-dhvajaḥ — a tall festival column; iva — as if; apatat — he fell.
No more shaken by the demon’s mighty blows than an elephant struck with a flower garland, Lord Kṛṣṇa grabbed Cāṇūra by his arms, swung him around several times and hurled him onto the ground with great force. His clothes, hair and garland scattering, the wrestler fell down dead, like a huge festival column collapsing.
tathaiva muṣṭikaḥ pūrvaṁ
pravepitaḥ sa rudhiram
udvaman mukhato ’rditaḥ
tathā — also; eva — similarly; muṣṭikaḥ — Muṣṭika; pūrvam — previously; sva-muṣṭyā — with his fist; abhihatena — who had been struck; vai — indeed; balabhadreṇa — by Lord Balarāma; balinā — the powerful; talena — with His palm; abhihataḥ — struck; bhṛśam — violently; pravepitaḥ — trembling; saḥ — he, Muṣṭika; rudhiram — blood; udvaman — vomiting; mukhataḥ — from his mouth; arditaḥ — tormented; vyasuḥ — lifeless; papāta — he fell; urvī — of the earth; upasthe — onto the lap; vāta — by the wind; āhataḥ — struck down; iva — like; aṅghripaḥ — a tree.
Similarly, Muṣṭika struck Lord Balabhadra with his fist and was slain. Receiving a violent blow from the mighty Lord’s palm, the demon trembled all over in great pain, vomited blood and then fell lifeless onto the ground, like a tree blown down by the wind.
tataḥ kūṭam anuprāptaṁ
rāmaḥ praharatāṁ varaḥ
avadhīl līlayā rājan
tataḥ — then; kūṭam — the demonic wrestler Kūṭa; anuprāptam — appearing on the scene; rāmaḥ — Lord Balarāma; praharatām — of fighters; varaḥ — the best; avadhīt — killed; līlayā — playfully; rājan — O King, Parīkṣit; sa-avajñam — neglectfully; vāma — left; muṣṭinā — with His fist.
Confronted next by the wrestler Kūṭa, Lord Balarāma, the best of fighters, playfully and nonchalantly killed him with His left fist, O King.
tarhy eva hi śalaḥ kṛṣṇa-
dvidhā vidīrṇas tośalaka
ubhāv api nipetatuḥ
tarhi eva — and then; hi — indeed; śalaḥ — the wrestler Śala; kṛṣṇa — of Lord Kṛṣṇa; prapada — by the toes; āhata — struck; śīrṣakaḥ — his head; dvidhā — in two; vidīrnaḥ — torn; tośalaka — Tośala; ubhau api — both of them; nipetatuḥ — fell down.
Then Kṛṣṇa kicked in Śala’s head and tore Tośala in half, and both wrestlers fell down dead.
cāṇūre muṣṭike kūṭe
śale tośalake hate
śeṣāḥ pradudruvur mallāḥ
cāṇūre muṣṭike kūṭe — Cāṇūra, Muṣṭika and Kūṭa; śale tośalake — Śala and Tośala; hate — being killed; śeṣāḥ — those remaining; pradudruvuḥ — ran away; mallāḥ — wrestlers; sarve — all; prāṇa — their lives; parīpsavaḥ — hoping to save.
Cāṇūra, Muṣṭika, Kūṭa, Śala and Tośala having been killed, the remaining wrestlers all fled for their lives.
gopān vayasyān ākṛṣya
taiḥ saṁsṛjya vijahratuḥ
gopān — the cowherd boys; vayasyān — Their young friends; ākṛṣya — gathering together; taiḥ — with them; saṁsṛjya — joining up; vijahratuḥ — They sported; vādyamāneṣu — while they played; tūryeṣu — the musical instruments; valgantau — the two of Them dancing about; ruta — resounding; nūpurau — Their ankle bells.
Kṛṣṇa and Balarāma then called Their young cowherd boyfriends to join Them, and in their company the Lords danced about and sported, Their ankle bells resounding as musical instruments played.
janāḥ prajahṛṣuḥ sarve
ṛte kaṁsaṁ vipra-mukhyāḥ
sādhavaḥ sādhu sādhv iti
janāḥ — the people; prajahṛṣuḥ — rejoiced; sarve — all; karmaṇā — at the deed; rāma-kṛṣṇayoḥ — of Balarāma and Kṛṣṇa; ṛte — except; kaṁsam — Kaṁsa; vipra — of the brāhmaṇas; mukhyāḥ — the best; sādhavaḥ — the saintly persons; sādhu sādhu iti — (exclaimed) “Excellent! Excellent!”.
Everyone except Kaṁsa rejoiced at the wonderful feat Kṛṣṇa and Balarāma had performed. The exalted brāhmaṇas and great saints exclaimed, “Excellent! Excellent!”
vidruteṣu ca bhoja-rāṭ
vākyaṁ cedam uvāca ha
hateṣu — being killed; malla-varyeṣu — the best wrestlers; vidruteṣu — having run away; ca — and; bhoja-rāṭ — the Bhoja king, Kaṁsa; nyavārayat — stopped; sva — his own; tūryāṇi — musical instruments; vākyam — words; ca — and; idam — these; uvāca ha — spoke.
The Bhoja king, seeing that his best wrestlers had all been killed or had fled, stopped the musical performance originally meant for his pleasure and spoke the following words.
dhanaṁ harata gopānāṁ
nandaṁ badhnīta durmatim
niḥsārayata — expel; durvṛttau — who behave wickedly; vasudeva-ātmajau — the two sons of Vasudeva; purāt — from the city; dhanam — the wealth; harata — take away; gopānām — of the cowherds; nandam — Nanda Mahārāja; badhnīta — tie up; durmatim — the fool, whose heart is crooked.
[Kaṁsa said:] Drive the two wicked sons of Vasudeva out of the city! Confiscate the cowherds’ property and arrest that fool Nanda!
vasudevas tu durmedhā
hanyatām āśv asattamaḥ
ugrasenaḥ pitā cāpi
vasudevaḥ — Vasudeva; tu — and furthermore; durmedhā — the foolish-minded; hanyatām — should be killed; āśu — immediately; asat-tamaḥ — the worst of the impure; ugrasenaḥ — Ugrasena; pitā — my father; ca api — also; sa — together with; anugaḥ — his followers; para — of the enemy; pakṣa-gaḥ — taking the side.
Kill that most evil fool Vasudeva! And also kill my father, Ugrasena, along with his followers, who have all sided with our enemies!
evaṁ vikatthamāne vai
kaṁse prakupito ’vyayaḥ
mañcam uttuṅgam āruhat
evam — thus; vikatthamāne — exclaiming with audacity; vai — indeed; kaṁse — Kaṁsa; prakupitaḥ — becoming extremely angry; avyayaḥ — the infallible Lord; laghimnā — with ease; utpatya — jumping up; tarasā — swiftly; mañcam — the royal platform; uttuṅgam — tall; āruhat — climbed onto.
As Kaṁsa thus raved so audaciously, the infallible Lord Kṛṣṇa, intensely angry, quickly and easily jumped up onto the high royal dais.
tam āviśantam ālokya
mṛtyum ātmana āsanāt
jagṛhe so ’si-carmaṇī
tam — Him, Kṛṣṇa; āviśantam — entering (into his private sitting area); ālokya — seeing; mṛtyum — death; ātmanaḥ — his own; āsanāt — from his seat; manasvī — the intelligent; sahasā — immediately; utthāya — standing up; jagṛhe — took up; saḥ — he; asi — his sword; carmaṇī — and his shield.
Seeing Lord Kṛṣṇa approaching like death personified, the quick-witted Kaṁsa instantly rose from his seat and took up his sword and shield.
taṁ khaḍga-pāṇiṁ vicarantam āśu
śyenaṁ yathā dakṣiṇa-savyam ambare
yathoragaṁ tārkṣya-sutaḥ prasahya
tam — him, Kaṁsa; khaḍga — with sword; pāṇim — in his hand; vicarantam — moving about; āśu — quickly; śyenam — a hawk; yathā — like; dakṣiṇa-savyam — right and left; ambare — in the sky; samagrahīt — seized; durviṣaha — irresistible; ugra — and fearsome; tejāḥ — whose strength; yathā — as; uragam — a snake; tārkṣya-sutaḥ — the son of Tārkṣya, Garuḍa; prasahya — by force.
Sword in hand, Kaṁsa moved quickly from side to side like a hawk in the sky. But Lord Kṛṣṇa, whose fearsome strength is irresistible, powerfully seized the demon just as the son of Tārkṣya might capture a snake.
pragṛhya keśeṣu calat-kirītaṁ
nipātya raṅgopari tuṅga-mañcāt
tasyopariṣṭāt svayam abja-nābhaḥ
papāta viśvāśraya ātma-tantraḥ
pragṛhya — grabbing; keśeṣu — by the hair; calat — knocking off; kirīṭam — whose crown; nipātya — throwing down; raṅga-upari — onto the surface of the wrestling ring; tuṅga — high; mañcāt — from the platform; tasya — of him; upariṣṭāt — on top; svayam — Himself; abja-nābhaḥ — the lotus-naveled Supreme Lord; papāta — threw; viśva — of the entire universe; āśrayaḥ — the support; ātma-tantraḥ — independent.
Grabbing Kaṁsa by the hair and knocking off his crown, the lotus-naveled Lord threw him off the elevated dais onto the wrestling mat. Then the independent Lord, the support of the entire universe, threw Himself upon the King.
taṁ samparetaṁ vicakarṣa bhūmau
harir yathebhaṁ jagato vipaśyataḥ
hā heti śabdaḥ su-mahāṁs tadābhūd
udīritaḥ sarva-janair narendra
tam — him; samparetam — dead; vicakarṣa — dragged; bhūmau — along the ground; hariḥ — a lion; yathā — as; ibham — an elephant; jagataḥ — all the people; vipaśyataḥ — as they looked on; hā hā iti — “Oh, oh!”; śabdaḥ — the sound; su-mahān — mighty; tadā — then; abhūt — arose; udīritaḥ — spoken; sarva-janaiḥ — by all the people; nara-indra — O ruler of men (King Parīkṣit).
As a lion drags a dead elephant, the Lord then dragged Kaṁsa’s dead body along the ground in full view of everyone present. O King, all the people in the arena tumultuously cried out, “Oh! Oh!”
sa nityadodvigna-dhiyā tam īśvaraṁ
pibann adan vā vicaran svapan śvasan
dadarśa cakrāyudham agrato yatas
tad eva rūpaṁ duravāpam āpa
saḥ — he, Kaṁsa; nityadā — constantly; udvigna — anxious; dhiyā — with mind; tam — Him; īśvaram — the Supreme Lord; piban — while drinking; adan — eating; vā — or; vicaran — walking; svapan — sleeping; śvasan — breathing; dadarśa — saw; cakra — the disc weapon; āyudham — in His hand; agrataḥ — before himself; yataḥ — because; tat — that; eva — same; rūpam — personal form; duravāpam — very difficult to achieve; āpa — he achieved.
Kaṁsa had always been disturbed by the thought that the Supreme Lord was to kill him. Therefore when drinking, eating, moving about, sleeping or simply breathing, the King had always seen the Lord before him with the disc weapon in His hand. Thus Kaṁsa achieved the rare boon of attaining a form like the Lord’s.
tasyānujā bhrātaro ’ṣṭau
tasya — of him, Kaṁsa; anujāḥ — younger; bhrātaraḥ — the brothers; aṣṭau — eight; kaṅka-nyagrodhaka-ādayaḥ — Kaṅka, Nyagrodhaka and the others; abhyadhāvan — ran forward to attack; ati-kruddhāḥ — infuriated; bhrātuḥ — to their brother; nirveśa — repayment of the debt; kāriṇaḥ — doing.
Kaṁsa’s eight younger brothers, led by Kaṅka and Nyagrodhaka, then attacked the Lords in a rage, seeking to avenge their brother’s death.
tathāti-rabhasāṁs tāṁs tu
ahan parigham udyamya
paśūn iva mṛgādhipaḥ
tathā — in this manner; ati-rabhasān — running very swiftly; tān — they; tu — and; saṁyattān — ready to strike; rohiṇī-sutaḥ — the son of Rohiṇī, Lord Balarāma; ahan — beat down; parigham — His club; udyamya — wielding; paśūn — animals; iva — as; mṛga-adhipaḥ — the lion, king of animals.
As they ran swiftly toward the two Lords, ready to strike, the son of Rohiṇī slew them with His club just as a lion easily kills other animals.
nedur dundubhayo vyomni
puṣpaiḥ kirantas taṁ prītāḥ
śaśaṁsur nanṛtuḥ striyaḥ
neduḥ — resounded; dundubhayaḥ — kettledrums; vyomni — in the sky; brahma-īśa-ādyāḥ — Brahmā, Śiva and other demigods; vibhūtayaḥ — His expansions; puṣpaiḥ — flowers; kirantaḥ — scattering down; tam — upon Him; prītāḥ — pleased; śaśaṁsuḥ — they chanted His praises; nanṛtuḥ — danced; striyaḥ — their wives.
Kettledrums resounded in the sky as Brahmā, Śiva and other demigods, the Lord’s expansions, rained down flowers upon Him with pleasure. They chanted His praises, and their wives danced.
teṣāṁ striyo mahā-rāja
teṣām — of them (Kaṁsa and his brothers); striyaḥ — the wives; mahārāja — O King (Parīkṣit); suhṛt — of their well-wishers (their husbands); maraṇa — because of the death; duḥkhitāḥ — sorrowful; tatra — that place; abhīyuḥ — approached; vinighnantyaḥ — beating; śīrṣāṇi — their heads; aśru — with tears; vilocanāḥ — their eyes.
My dear King, the wives of Kaṁsa and his brothers, aggrieved by the death of their well-wishing husbands, came forward with tearful eyes, beating their heads.
patīn āliṅgya śocatīḥ
vilepuḥ su-svaraṁ nāryo
visṛjantyo muhuḥ śucaḥ
śayānān — lying; vīra — of a hero; śayāyām — upon the bed (the ground); patīn — their husbands; āliṅgya — embracing; śocatīḥ — feeling sorrow; vilepuḥ — lamented; su-svaram — loudly; nāryaḥ — the women; visṛjantyaḥ — shedding; muhuḥ — repeatedly; śucaḥ — tears.
Embracing their husbands, who lay on a hero’s final bed, the sorrowful women loudly lamented while shedding constant tears.
hā nātha priya dharma-jña
tvayā hatena nihatā
vayaṁ te sa-gṛha-prajāḥ
ha — alas; nātha — O master; priya — O dear one; dharma-jña — O knower of religious principles; karuṇa — O kind one; anātha — to those who have no protector; vatsala — O you who are compassionate; tvayā — by you; hatena — being killed; nihatāḥ — are killed; vayam — we; te — your; sa — together with; gṛha — the home; prajāḥ — and offspring.
[The women cried out:] Alas, O master, O dear one, O knower of religious principles! O kind and compassionate protector of the shelterless! By your being slain we have also been slain, together with your household and offspring.
tvayā virahitā patyā
na śobhate vayam iva
tvayā — of you; virahitā — bereft; patyā — the master; purī — the city; iyam — this; puruṣa — of men; ṛṣabha — O most heroic one; na śobhate — does not appear beautiful; vayam — us; iva — just like; nivṛtta — ceased; utsava — festivity; maṅgalā — and auspiciousness.
O great hero among men, bereft of you, its master, this city has lost its beauty, just as we have, and all festivity and good fortune within it have come to an end.
anāgasāṁ tvaṁ bhūtānāṁ
kṛtavān droham ulbaṇam
tenemāṁ bho daśāṁ nīto
bhūta-dhruk ko labheta śam
anāgasām — sinless; tvam — you; bhūtānām — against creatures; kṛtavān — have committed; droham — violence; ulbaṇam — terrible; tena — by that; imām — to this; bho — O dear one; daśām — condition; nītaḥ — brought; bhūta — to living beings; dhruk — causing harm; kaḥ — who; labheta — can achieve; śam — happiness.
O dear one, you have been brought to this state because of the terrible violence you committed against innocent creatures. How can one who harms others attain happiness?
sarveṣām iha bhūtānām
eṣa hi prabhavāpyayaḥ
goptā ca tad-avadhyāyī
na kvacit sukham edhate
sarveṣām — of all; iha — in this world; bhūtānām — living beings; eṣaḥ — this (Śrī Kṛṣṇa); hi — certainly; prabhava — the origin; apyayaḥ — and disappearance; goptā — the maintainer; ca — and; tat — of Him; avadhyāyī — one who is neglectful; na kvacit — never; sukham — happily; edhate — prospers.
Lord Kṛṣṇa causes the appearance and disappearance of all beings in this world, and He is their maintainer as well. One who disrespects Him can never prosper happily.
yām āhur laukikīṁ saṁsthāṁ
śrī-śukaḥ uvāca — Śukadeva Gosvāmī said; rāja — of the King (and his brothers); yoṣitaḥ — the wives; āśvāsya — consoling; bhagavān — the Supreme Lord; loka — of all the worlds; bhāvanaḥ — the sustainer; yām — which; āhuḥ — they (Vedic authorities) enjoin; laukikīm saṁsthām — funeral rites; hatānām — for the deceased; samakārayat — He arranged to be performed.
Śukadeva Gosvāmī said: After consoling the royal ladies, Lord Kṛṣṇa, sustainer of all the worlds, arranged for the prescribed funeral rites to be performed.
mātaraṁ pitaraṁ caiva
śirasā spṛśya pādayoḥ
mātaram — Their mother; pitaram — father; ca — and; eva — also; mocayitvā — releasing; atha — then; bandhanāt — from their fetters; kṛṣṇa-rāmau — Kṛṣṇa and Balarāma; vavandāte — paid obeisances; śirasā — with Their heads; spṛśya — touching; pādayoḥ — their feet.
Then Kṛṣṇa and Balarāma released Their mother and father from bondage and offered obeisances to them, touching their feet with Their heads.
devakī vasudevaś ca
sasvajāte na śaṅkitau
devakī — Devakī; vasudevaḥ — Vasudeva; ca — and; vijñāya — recognizing; jagat — of the universe; īśvarau — as the two Lords; kṛta — paying; saṁvandanau — full respects (by standing with joined palms); putrau — their two sons; sasvajāte na — they did not embrace; śaṅkitau — apprehensive.
Devakī and Vasudeva, now knowing Kṛṣṇa and Balarāma to be the Lords of the universe, simply stood with joined palms. Being apprehensive, they did not embrace their sons.