Kamsa kills the son of Devaki

Vaishampayana said: О Janamejaya, therafter, Devaki possessing the divine lustre like the gods with the union of her husband conceived seven times as already stated.

The first six pregnancies, produced six sons by Devaki, who were killed by Kamsa, throwing each one of them over the stone slab. On her conceiving the seventh time, then Yogamaya transplated it in the womb of Rohini.

When Rohini, was in menses, she tried her best to abort the child at the dead of night. But suddenly having been overpowered by sleep, she fell down over the ground.

She felt the conception once like a dream, but could not find it thereafter, (possibly Yogamaya. had concealed it) For some time, she felt painful at heart.

During the darkness of night Rohini, the wife of Vasudeva, appeared like Rohini of the moon. She became anxious about the conception. The goddess then informed her.

“O auspicious one, the child planted in your womb has been extracted from (other womb), therefore, your this child shall be known by the name of Samkarsana.

Thus achieving the son, Rohini was pleased at heart. But she cast her head downwards due to shame. Thereafter, he retired to her palace, beaming with lustre like Rohini.

On the other search went on for the seventh child of Devaki. But in the meantime she conceived the eighth time, because of whom, Karhsa, had already killed her earlier seven infants.

The minister of Kariisa, then became extremely attentive about the eighth time conception of Devaki, making all the efforts. On the other hand, lord Visnu, entered the eighth womb of Devaki.

On the same day, Yasoda, in Gokula, held Yogamaya in her womb obeying the command of Visnu. (10)

After the conception of the period.of pregnancy, in the eighth month, both the ladies, Yasoda and Devaki gave birth to two children simultaneously.

The night on which lord Krishna — the carrier of the burden of the race of Vrsni, on the same night, Yasoda also gave birth to a girl child.

Yasoda was the wife of Nandagopa while Devaki was the wife of Vasudeva. Both of them conceived at one and the same time.

During the eighth month at the dead to night in the pleasent Abhijit muhUrta, Devaki, gave birth to Visnu as her child, while Yasoda gave birth to a girl (Yogamaya).

After the birth of Krishna the oceans were disturbed in which there appeared high waves. The serpent Sesa carrying the earth, was shaken and the extinguished fires, automatically started burning.

At the time of the birth of Krishna the cool breeze started blowing. The flying dust in the sky was settled down, while the constellations started shining.

After the birth of Krishna it was Abhijit muhUrta, Rohini constellation, eighth day of the moon. The night was called JayantI and the special muhUrta named Vijaya was passing.

The invisible lord Narayana having subtleform, destroyer of sins, omnipotent, soon after his birth, attracted the minds of all with his eyes.

The kattle drums of the gods, started sounding suddenly, while Indra the lord of gods started showering the rain of flowers.

All the Gandharvas with Apsaras, the Rishis reciting the welfare words in praise of Madhusudana, appeared before the lord to serve him.

Soon after the birth of lord Krishna happiness and rejoicing prevailed everywhere. Then Indra, together with the gods offered prayer to the lord.

Vasudeva also offered his prayer to lord Visnu, who was born at night. Finding the child adorned with Shrivatsa mark and divine symbols Vasudeva said, О lord, you better fold up your form.

I have been frightened by the terror of Kamsa and because of that I am speaking out like this. О lotus eyed one, Kamsa has killed many of my sons, who were elder to you.

Vaishampayana said: О Janamejaya, on hearing the words of Vasudeva, the eternal lord obeyed the command of his father and said to him, “you better carry me to the abode of Nandagopa (and bring his daughter in return here)”. Thus speaking he wound up his four armed form.

Then Vasudeva who loved his son, carrying the child in his arm, entered the abode of Yasoda at night.

Yasoda remained unaware of the arrival of Vasudeva. He placed his own child there and carrying the girl he returned to his abode and placed the girl child besides Devaki.

In this way both the infants were exchanged and feeling panicky, left the place.

Then Vasudeva who was also known as Anakadundubhi, then went to Kamsa — the son of Ugrasena and informed him of the birth of a beautiful girl child.

On hearing this, the valorous Kamsa, anxiously rushed and mounted over the fast moving chariot, reached the abode of Vasudeva, with his warriors.

Reaching the gate he at once asked, “which one of the child has been bom? You at once hand it over to me”, thus speaking he started thundering aloud.

Then all the ladies who had collected in the abode of Devaki started crying with tears from her eyes, Devaki said to Kamsa, quite meekly.

“O lord, this a girl who has been born”, Thus speaking she prayed to Kamsa, “This is only a girl which is almost dead. You have already killed my seven illustrious sons.

She is just a girl and is almost dead already. Look here, in case you think it proper then you accept my words. You better give back this girl to me”. Then Kamsa, looking at the girl child felt attracted towards her and also felt delighted at heart.

Then he said, “when this girl is already dead, then saying that she has been born it is useless to confuse the mind,” The girl child lay over the bed painfully. Her hair was wet with the water of the womb. In the same condition she was placed on earth before Kamsa. At that point of time she appeared (lifeless) like the earth. Holding her into his hands, the wicked Kamsa rotated her in the air and taking her to be useless, throw her over the stone slab.

She was thrown over the stone slab, but before getting reduced to pieces, she flew up towards the sky. Emerging from the womb, she challenged Kamsa she suddenly reached the sky. At that point of time the long hair of her head were disarranged and were decorated with the flower garlands which appeared beaming with grace.

All her limbs were decorated with garlands. Her head was decorated with beautiful crown. The goddess then remained a chaste girl for all times to come. Her appearance was divine and was prayed for all times to come. Her appear­ance was divine and was prayed by all the gods.

She was clad in yellow as well as the blue garments. Her developed breasts resembled the head of an elephant. Her thighs resemble the chariot, the face was pleasent like the moon and she had four arms.

Her limbs issued the lustre of lightening, her eyes were red like the rising sun. Her breasts were raised like the clouds and she appeared like the evening with clouds.

Like the night, covered with darkness, when the goblins are spread everywhere, the illamining goddess danced, laughed and jumping on all the sides looked graceful.

She took to a terrific form. Reaching in the sky. She started drinking the excellent honey and then laughed aloud. Then having been filled with rage, she said to Kamsa.

“О Kamsa, you tried to kill me for the sake of Your own destruction and suddenly threw me over the stone slabs, then I also at the time of Your death, when you would be dragged by your enemy, shall tear out your body with my own hands and then shall drink your warm blood.

Thus speaking the goddess proceeded on with her associates on the appropriate path in the sky and roamed about in the heaven. She was well adored by the people of the Vrsni Vamsa the girl stared growing.

In the heaven, the girl, having been adored by the people of Vrsni-race, kept on growing. At the command of Vasudeva, she was well looked after like a son.

О Janamejaya, you consider the goddess having been born of the arhsa of lord Visnu, the preserver of the living beings. Because she was the amsa of lord Visnu, she came to be known as Ekanamasa. She appeared in the form of a girl by means of yoga, the goddess was entrusted with the safety of Krishna.

All the gods who had been born in the race of Yodus, adored the goddess as their family deity, because, she, by means of her divine body had protected child Krishna.

At her disappearing, Kamsa took her to be his death. He then went to the goddess in seclusion, and feeling ashamed, he said to Devaki — his sister.

Kamsa Said — О sister, in order to avert my own death, I deceitfully killed your children. But, О goddess, some one else, emerging from some other place has turned as my death.

I, being so cruel, in order to meet my selfish ends, acted on earth. But (in foolishness) I attacked on the people, who were my own. I could not avert the moves of the destiny by my own efforts.

О sister, donot worry for your losl children. You better shed away your griel emanating from the death of your children The destiny was against them. I had onlj become a cause for their death.

Kala is the enemy of the people am creates one situation in the other situation This Kala removes all from the world, i person like me, becomes only a means i the process.

О goddess, the misfortunes would arrive according to one’s own karmas or destiny, but the painful aspect in this is that the jiva considers himself to be the actual performer.

Donot be worried for the loss of your sons. Stop the lamenting with grief. This is the way of the human beings. It is difficult to avert the moves of the destiny.

О Devaki, look here, like a son, I bow my head at your feet. I am fully aware that I have committed a crime against you. But still I pray that you remove your anger against me.(this is my request to you).

At these words spoken by Kamsa, then the tears started flowing from the eyes of Devaki. Looking at her husband then she spoke meek and pathetic words to Kamsa, like a mother, “Rise up, О son.”

Devaki spoke — О son, you can take to any form at will. The children of mine who have been killed by you in my presence, one after another, you happen to be cause for the same. It is not like that, the destiny too has played its role in it.

But today, you by denoncing your own activities, have fallen over my feet and because of this I shall some how bear the pain, I had to suffer at the birth of the children.

Even in the womb, death is certain. The death of the child also in womb can not be averted. Even a young person meets with his death, while an old man is as good as dead.

The entire universe is put an end to by Kala. The people like you are the cause of death. One cannot have a look at the unborn (jiva). At the force of the wind is not visible inspite of its being in existence, similarly inspite of remaining in existence, a jiva, cannot be seen unless it is born.

One who has been born, he also becomes invisible after his death. He thereafter moves to the place where ever the destiny carries him. Therefore, О son, you can go. You should not feel for the grief I have for the death of my sons.

Initially there is an attack of death, thereafter it creates several means. The destiny, the time which creates the jivas, the actual causes happening at a particular time, consuming of polluted fool hy the parents, besides the tamperament of the castes, could be the causes for death. (Because of these reasons my children were killed as you are not to be blamed for the same).

Vaishampayana said: О Janamejaya, listening to these words of Devaki, feeling disturbed at his failure, burning within himself, Kamsa retired to his abode. Having been unsuccessful in his efforts, he felt extremely painful at hearts becoming meek. Therefore he left the place.

Here ends chapter — 4, of Visnu Parva of the Harivamsa Purana, a khilabhaga of the epic of the Mahabharata relating to Kamsa’s killing the sons of Devaki. (Vrs. 1-65, P.T.= 3240)

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