श्रीमद्भागवतमहापुराणम् दशम: स्कन्ध: चतुर्थ: अध्याय: श्री शुक उवाच - Shree Shuka said - बहिरन्त:पुरद्वार: सर्वा: पूर्ववदावृता: ।
ततो बालध्वनिं श्रुत्वा गृहपाला: समुत्थिता: ॥१॥
बहि:-अन्त: पुर-द्वार: outer and inner, the city's doors,
सर्वा: पूर्व-वत्-आवृता: all, before like were closed तत: बाल-ध्वनिम् श्रुत्वा then, a child's voice hearing गृहपाला: समुत्थिता: the attendents were wide awake All the outer and inner doors of the city were closed as before. Then, hearing the cry of a new born child, the attendents were wide awake.


ते तु तूर्णमुपव्रज्य देवक्या गर्भजन्म तत् ।
आचख्युर्भोजराजाय यदुद्विग्न: प्रतीक्षते ॥२॥
ते तु तूर्णम्-उपव्रज्य they, indeed, in haste approached,
देवक्या: गर्भ-जन्म तत् from Devaki's womb the birth that आचख्यु:-भोज-राजाय reported to the Bhoja king यत्-उद्विग्न: प्रतीक्षते who anxiously awaited They, in haste approached the Bhoja king, Kansa, and reported to him the birth of the child from Devaki's womb, which he was anxiously was waiting for.


स तल्पात् तूर्णमुत्थाय कालोऽयमिति विह्वल: ।
सूतीगृहमगात् तूर्णं प्रस्खलन् मुक्तमूर्धज: ॥३॥
स: तल्पात् तूर्णम्-उत्थाय he from the bed, hastily getting up
काल:-अयम्-इति विह्वल: Death this is, thus distressed सूती-गृहम्-अगात् तूर्णम् to the confinement chamber went quickly प्रस्खलन् मुक्त-मूर्धज: faltering, dishevelled hair He hastily got up from his bed and thinking for certain that 'this is Death', quickly went faltering to the confinement chamber with his hair dishevelled.


तमाह भ्रातरं देवी कृपणा करुणं सती ।
स्नुषेयं तव कल्याण स्त्रियं मा हन्तुमर्हसि ॥४॥
तम्-आह भ्रातरम् to him said the brother,
देवी कृपणा करुणम् सती the noble lady wretched स्नुषा-इयम् तव कल्याण daughter-in-law this yours, O Well-wisher! स्त्रियम् मा हन्तुम्-अर्हसि a female not to kill ought to' The virtuous noble, but wretched lady pathetically said, 'This is like your daughter-in-law, O My Well wisher brother, you ought not kill a female.'


बहवो हिंसिता भ्रात: शिशव: पावकोपमा: ।
त्वया दैवनिसृष्टेन पुत्रिकैका प्रदीयताम् ॥५॥
बहव: हिंसिता: भ्रात: many are killed, O Brother!
शिशव: पावक-उपमा: babes fire like (brilliant) त्वया दैव-निसृष्टेन by you, by Providence impelled पुत्रिका-एका प्रदीयताम् daughter one, please give to me 'O Brother! impelled by Providence, many a babes, brilliant as fire, have been killed by you. Do give this one daughter to me!'


नन्वहं ते ह्यवरजा दीना हतसुता प्रभो ।
दातुमर्हसि मन्दाया अङ्गेमां चरमां प्रजाम् ॥६॥
ननु-अहम् ते हि-अवरजा undoubtedly, I yours certainly younger sister
दीना हत-सुता प्रभो miserable, as sons are killed, O lord! दातुम्-अर्हसि मन्दाया to give me you are capable, to the helpless, अङ्ग-इमाम् चरमाम् प्रजाम् O dear! this last progeny O lord! Undoubtedly, I am your younger cousin sister, who is certainly miserable for her killed sons. O Dear! You certainly are capable of giving to the helpless me, this last progeny.'


श्री शुक उवाच - Shree Shuka said - उपगुह्यात्मजामेवं रुदत्या दीनदीनवत् ।
याचितस्तां विनिर्भर्त्स्य हस्तादाचिच्छिदे खल: ॥७॥
उपगुह्य-आत्मजाम्-एवम् hugging the daughter, and,
रुदत्या दीन-दीन-वत् crying sorrowfully the helpless याचित:-ताम् विनिर्भर्त्स्य begged (by her) her rebuking हस्तात्-आचिच्छिदे खल: from (her) hand snatched the wicked one Devaki was hugging her daughter, and crying sorrowfully like a helpless woman, and even though begged by her for mercy, the wicked Kansa snatched the child from her hand, rebuking her.


तां गृहीत्वा चरणयोर्जातमात्रां स्वसु: सुताम् ।
अपोथयच्छिलापृष्ठे स्वार्थोन्मूलितसौहृद: ॥८॥
ताम् गृहीत्वा चरणयो:- her seizing by the feet
जात-मात्राम् स्वसु: सुताम् born just, the cousin's daughter अपोथयत्-शिला-पृष्ठे smashed on a slab's surface स्वार्थ-उन्मूलित-सौहृद: by self-interest uprooted affection He, seizing the just born daughter of his cousin, smashed her against the surface of a slab, his affection for his cousin uprooted by his self interest.


सा तत्-हस्तात् समुत्पत्य सद्यो देव्यम्बरं गता ।
अदृश्यतानुजा विष्णो: सायुधाष्टमहाभुजा ॥९॥
सा तत्-हस्तात् समुत्पत्य she from his hand getting away,
सद्य: देवी-अम्बरम् गता immediately, the goddess to the heavens rose अदृश्यत-अनुजा विष्णो: was seen the younger sister of Vishnu (Krishna) स-आयुध-अष्ट-महा-भुजा with weapons in eight mighty arms She immediately got away from his hand and rose to the heavens, and the younger sister of Lord Krishna was seen like a goddess holding weapons in eight mighty arms.


दिव्यस्रगम्बरालेपरत्नाभरणभूषिता ।
धनु:शूलेषुचर्मासिशङ्खचक्रगदाधरा ॥१०॥
दिव्य-स्रक्-अम्बर-आलेप ethereal garland, garments, sandal-paste,
रत्न-आभरण-भूषिता gem ornaments adorned धनु:-शूल-इषु-चर्म- bow, pike, arrow, shield, असि-शङ्ख-चक्र-गदा-धरा sword, conch, discus, mace wielding She was adorned with ethereal garlands, garments, sandal-paste, gem ornaments, and wielded bow, pike, arrow, shield, sword, conch, discus and mace.


सिद्धचारणगन्धर्वैप्सर:किन्नरोरगै: ।
उपाहृतोरुबलिभि: स्तूयमानेदमब्रवीत् ॥११॥
सिद्ध-चारण-गन्धर्वै:- Siddha, Chaarana, Gandharva,
अप्सर:-किन्नर-उरगै: Apsaras, Kinnara, Naagas, उपाहृत-उरु-बलिभि: bringing many gifts स्तूयमाना-इदम्-अब्रवीत् being sung the praises, this said The Siddhas, Chaaranas, Gandharvas, Apsaras, Kinnaras and Naagas, brought her many gifts and sang her praises. She said,…


किं मया हतया मन्द जात: खलु तवान्तकृत् ।
यत्र क्व वा पूर्वशत्रुर्मा हिंसी: कृपणान् वृथा ॥१२॥
किम् मया हतया मन्द What by me killing, O Fool!
जात: खलु तव-अन्त-कृत् is born surely, your end causer यत्र क्व वा पूर्व-शत्रु:- somewhere other or, former enemy मा हिंसी: कृपणान् वृथा do not kill the helpless in vain 'What will you gain by killing Me? O Fool! The cause of your end, your former enemy, is surely born somewhere else. Do not kill the helpless in vain.


इति प्रभाष्य तं देवी माया भगवती भुवि ।
बहुनामनिकेतेषु बहुनामा बभूव ह ॥१३॥
इति प्रभाष्य तम् देवी thus saying to him, the Goddess
माया भगवती भुवि Maayaa (disappeared) a deity on the earth बहु-नाम-निकेतेषु in many named shrines बहु-नामा बभूव ह in many forms remained indeed Saying to him thus, The Goddess Maayaa disappeared, and indeed, remained on the earth as a deity in many appellations, in different named shrines.


तयाभिहितमाकर्ण्य कंस: परमविस्मित: ।
देवकीं वसुदेवं च विमुच्य प्रश्रितोऽब्रवीत् ॥१४॥
तया-अभिहितम्-आकर्ण्य by her spoken, hearing
कंस: परम-विस्मित: Kansa, highly amazed देवकीम् वसुदेवम् च Devaki and Vasudeva विमुच्य प्रश्रित:-अब्रवीत् releasing, humbly said Kansa hearing Her speaking thus, was highly amazed and released Devaki and Vasudeva, and humbly said,….


अहो भगिन्यहो भाम मया वां बत पाप्मना ।
पुरुषाद इवापत्यं बहवो हिंसिता: सुता: ॥१५॥
अहो भगिनि-अहो भाम O Cousin! O Brother-in-law!
मया वाम् बत पाप्मना by me of you both , surely sinful पुरुषाद इव-अपत्यम् an ogre like, progeny बहव: हिंसिता: सुता: many killed sons O Cousin! O Brother-in-law! Surely like an ogre, eating its own progeny, many of the sons of both of you have been killed by me the sinful.


स त्वहं त्यक्तकारुण्यस्त्यक्तज्ञातिसुहृत् खल: ।
काँल्लोकान् वै गमिष्यामि ब्रह्महेव मृत: श्वसन् ॥१६॥
स: तु-अहम् त्यक्त-कारुण्य:- that indeed, I, given up compassion,
त्यक्त-ज्ञाति-सुहृत् खल: given up kinsmen, friends, wicked कान्-लोकान् वै गमिष्यामि which realms certainly, will go to, ब्रह्म-हा-इव मृत: श्वसन् Braahmana killer, like dead breathing Indeed, that wicked I, having given up compassion, kinsmen and friends, like a killer of a Braahmana, do not know to which (infernal) realms will go to, though breathing, dead as I am.


दैवमप्यनृतं वक्ति न मर्त्या एव केवलम् ।
यद्विश्रम्भादहं पाप: स्वसुर्निहतवाञ्छिशून् ॥१७॥
दैवम्-अपि-अनृतम् वक्ति gods also untruth speak
न मर्त्या: एव केवलम् not mortals only alone यत्-विश्रम्भात्-अहम् पाप: which believing, I, the sinner स्वसु:-निहतवान्-शिशून् of my cousin killed the children Not only mortals alone, even gods speak untruth, believing which, I the sinful, killed the children of my cousin.


मा शोचतं महाभागावात्मजान् स्वकृतम्भुज: ।
जन्तवो न सदैकत्र दैवाधीनास्तदाऽऽसते ॥१८॥
मा शोचतम् महाभागौ- Do not lament, You both blessed souls!
आत्मजान् स्व-कृतम्-भुज: Your sons, own (past) deeds bear जन्तव: न सदा-एकत्र the beings not always together (live) दैव-आधीना:-तत्-आसते destiny controlled that is O you both blessed souls! Do not lament your sons. Beings bear the results of their past actions. Moreover, they do not live together always, as, it is in control of destiny.


भुवि भौमानि भूतानि यथा यान्त्यपयान्ति च ।
नायमात्मा तथैतेषु विपर्येति यथैव भू: ॥१९॥
भुवि भौमानि भूतानि on the earth, material objects
यथा यान्ति-अपयान्ति च just as go and come न-अयम्-आत्मा तथा-एतेषु not this soul, like that, विपर्येति यथा-एव भू: in these changes, like the earth Just as the earth does not change with the material objects creation and destruction, like that the souls do not change when the bodies are born or are dead.


यथानेवंविदो भेदो यत आत्मविपर्यय: ।
देहयोगवियोगौ च संसृतिर्न निवर्तते ॥२०॥
यथा न-एवम्-विद: भेद: so that, not such type of difference
यत: आत्म-विपर्यय: by which soul (seems) different देह-योग-वोयोगौ च body coming and going संसृति:-न निवर्तते transmigration is not rid of Unless there is the understanding that there is no such type of difference in the souls, the coming and the going of the bodies in the cycle of transmigration is not got rid of.


तस्माद् भद्रे स्वतनयान् मया व्यापादितानपि ।
मानुशोच यत: सर्व: स्वकृतं विन्दतेऽवश: ॥२१॥
तस्माद् भद्रे स्व-तनयान् therefore, O noble lady! own sons
मया व्यापादितान्-अपि by me killed though मा-अनुशोच यत: सर्व: do not grieve, because, everyone स्व-कृतम् विन्दते-अवश: own deeds (results) suffer helplessly O Noble lady! Therefore, though your sons were killed by me, do not grieve over them, because all the beings helplessly suffer the results of their own past deeds.


यावद्-हतोऽस्मि हन्तास्मीत्यात्मानं मन्यतेऽस्वदृक् ।
तावत्तदभिमान्यज्ञो बाध्यबाधकतामियात् ॥२२॥
यावद्-हत:-अस्मि until, killed (I) am
हन्ता-अस्मि-इति- killer (I) am, thus, आत्मानम् मन्यते-अ-स्व-दृक् self understands, the non-self knower, तावत्-तत्-अभिमानी-अज्ञ: till then, that believing, the fool बाध्य-बाधकताम्-इयात् to the victim and culprit identifies with Until the fool understands himself to be the killed or the killer, and believes that, he is the non-self knower and till then he identifies himself with the victim and the culprit.


क्षमध्वं मम दौरात्म्यं साधवो दीनवत्सला: ।
इत्युक्त्वाश्रुमुख: पादौ श्याल: स्वस्रोरथाग्रहीत् ॥२३॥
क्षमध्वम् मम दौरात्म्यम् Do pardon my wickedness
साधव: दीन-वत्सला: the noble are compassionate to the afflicted इति-उक्त्वा-अश्रुमुख: पादौ so saying, tear faced, the feet, श्याल: स्वस्रो:-अथ-अग्रहीत् the brother-in-law (Kansa) of the cousin then held Do pardon my wickedness! as, the noble are compassionate to the afflicted, so saying the brother-in-law of Vasudeva, Kansa, with a tear smeared face held the feet of his cousin, Devaki.


मोचयामास निगडाद् विश्रब्ध: कन्यकागिरा ।
देवकीं वसुदेवं च दर्शयन्नात्मसौहृदम् ॥२४॥
मोचयामास निगडाद् set free of the chains
विश्रब्ध: कन्यका-गिरा reassured by the girl's words देवकीम् वसुदेवम् च Devaki and Vasudeva दर्शयन्-आत्म-सौहृदम् expressing his affection Reassured by the words of the girl, he set Devaki and Vasudeva free of the chains and expressed his affection for them.


भ्रातु: समनुतप्तस्य क्षान्त्वा रोषं च देवकी ।
व्यसृजद् वसुदेवश्च प्रहस्य तमुवाच ह ॥२५॥
भ्रातु: समनुतप्तस्य brother's repenting
क्षान्त्वा रोषम् च देवकी anger overcoming and Devaki व्यसृजद् वसुदेव:-च excused Vasudeva and प्रहस्य तम्-उवाच ह smilingly to him said, indeed Devaki overcoming her anger, excused her repenting brother and Vasudeva smilingly said to him,…


एवमेतन्महाभाग यथा वदसि देहिनाम् ।
अज्ञानप्रभवाहंधी: स्वपरेति भिदा यत: ॥२६॥
एवम्-एतत्-महाभाग such this is, O Highly blessed One!
यथा वदसि देहिनाम् As you say of the beings अज्ञान-प्रभव-अहम्-धी: ignorance impelled ego minded स्व-पर-इति भिदा यत: self and other thus, differentiates by which O Highly blessed One! As you say so it is. The beings impelled by ignorance become ego minded by which they make this differentiation of the self and the other.


शोकहर्षभयद्वेषलोभमोहमदान्विता: ।
मिथो घ्नन्तं न पश्यन्ति भावैर्भावं पृथग्दृश: ॥२७॥
शोक-हर्ष-भय-द्वेष- grief, delight, fear, animosity,
लोभ-मोह-मद-अन्विता: greed, infatuation, pride impelled by मिथ: घ्नन्तम् न पश्यन्ति mutually killed, do not perceive, भावै:-भावम् पृथक्-दृश: by beings, the beings, the differentiating perceiver Impelled by grief, delight, fear, animosity, greed, infatuation and pride, the differentiating perceiver does not perceive that the beings by the beings are mutually killed.


श्री शुक उवाच - Shree Shuka said - कंस एवं प्रसन्नाभ्यां विशुद्धं प्रतिभाषित: ।
देवकीवसुदेवाभ्यामनुज्ञातोऽविशद् गृहम् ॥२८॥
कंस: एवम् प्रसन्नाभ्याम् Kansa, thus, by the pleased
विशुद्धम् प्रतिभाषित: without malice addressed देवकी-वसुदेवाभ्याम्- by Devaki and Vasudeva, अनुज्ञात:-अविशद् गृहम् permitted, returned to his palace Thus addressed without malice by the pleased Devaki and Vasudeva, and permitted by them, Kansa returned to his palace.


तस्यां रात्र्यां व्यतीतायां कंस आहूय मन्त्रिण: ।
तेभ्य आचष्ट तत् सर्वं यदुक्तं योगनिद्रया ॥२९॥
तस्याम् रात्र्याम् व्यतीतायाम् that night, having passed,
कंस: आहूय मन्त्रिण: Kansa summoned the counsellors तेभ्य आचष्ट तत् सर्वम् to them related that all यत्-उक्तम् योग-निद्रया what was said by Yoga-nidraa After that night had passed, Kansa summoned his councillors and related to them all what Yoga-Nidraa, the trance sleep of Lord Vishnu, had said.


आकर्ण्य भर्तुर्गदितं तमूचुर्देवशत्रव: ।
देवान् प्रति कृतामर्षा दैतेया नातिकोविदा: ॥३०॥
आकर्ण्य भर्तु:-गदितम् hearing master's spoken (words)
तम्-ऊचु:-देव-शत्रव: to him said the gods' enemies देवान् प्रति कृत-आमर्षा: towards the gods holding resentment दैतेया: न-अति-कोविदा: Diti's progeny (the Daityas) not very clever Diti's progeny, the Daityas, who were not very clever and held resentment and animosity towards the gods, on hearing the words spoken by their master, said to him,…..


एवं चेत्तर्हि भोजेन्द्र पुरग्रामव्रजादिषु ।
अनिर्दशान् निर्दशांश्च हनिष्यामोऽद्य वै शिशून् ॥३१॥
एवम् चेत्-तर्हि भोजेन्द्र this if it is, then, O King of the Bhojas!
पुर-ग्राम-व्रज-आदिषु in towns, villages, cow-herd sheds, and others अनिर्दशान् निर्दशान्-च more than that, and of ten days (old) हनिष्याम:-अद्य वै शिशून् will kill today certainly the children O King of the Bhojas! If this is so, then, we will certainly kill today, the children ten days old and more than that, dwelling in the towns, villages and cow-herd sheds and other dwellings.


किमुद्यमै: करिष्यन्ति देवा: समरभीरव: ।
नित्यमुद्विग्नमनसो ज्याघोषैर्धनुषस्तव ॥३२॥
किम्-उद्यमै: करिष्यन्ति what of the endeavours will do
देवा: समर-भीरव: the gods from battle shrinking नित्यम्-उद्विग्न मनस: always anxious minded ज्या-घोषै:-धनुष:-तव by the string's sound of the bow of your's What good will the endeavours of the gods do, as they are afraid of battle and are always anxious in the mind even by the sound of your bow string.


अस्यतस्ते शरव्रातैर्हन्यमाना: समन्तत: ।
जिजीविषव उत्सृज्य पलायनपरा ययु: ॥३३॥
अस्यत:-ते शर-व्रातै:- from it (battle field) they, by the arrows' showers
हन्यमाना: समन्तत: assailed from all sides जिजीविषव anxious for life, उत्सृज्य पलायनपरा ययु: deserting, escaping fled They, assailed from all sides by the showers of your arrow, anxious for life, escaped, and fled, deserting the battle field.


केचित् प्राञ्जलयो दीना न्यस्तशस्त्रा दिवौकस: ।
मुक्तकच्छशिखा: केचिद् भीता: स्म इति वादिन: ॥३४॥
केचित् प्राञ्जलय: दीना: some folding hands, miserable,
न्यस्त-शस्त्रा: दिवौकस: laying down arms, the gods मुक्त-कच्छ-शिखा: केचित् with untied lion cloth ends, knots of hair, some, भीता: स्म इति वादिन: afraid we are, thus say Some miserable gods, lay down their arms and some untie their knots of hair and the ends of their lion cloth (Kachcha) and exclaim that they are afraid.


न त्वं विस्मृतशस्त्रास्त्रान् विरथान् भयसंवृतान् ।
हंस्यन्यासक्तविमुखान् भग्नचापानयुध्यत: ॥३५॥
न त्वम् विस्मृत-शस्त्र-अस्त्रान् not you, forgotten the weapons and arms
विरथान् भय-संवृतान् the non-chariot ones, by fear overcome, हंसि-अन्यासक्त विमुखान् strike, fleeing have turned their backs भग्न-चापान्-अयुध्यत: with broken bows, the non-fighting You do not strike the enemies who have forgotten their weapons and arms, who do not have a chariot, who are overcome by fear, those who take to their heels, those who have turned their backs from the battle field, those whose bows are broken and those who do not fight.


किं क्षेमशूरैर्विबुधैरसंयुगविकत्थनै: ।
रहोजुषा किं हरिणा शम्भुना वा वनौकसा ।
किमिन्द्रेणाल्पवीर्येण ब्रह्मणा वा तपस्यता ॥३६॥
किम् क्षेम-शूरै:-विबुधै:- what (fear of) in safety valiant gods
असंयुग-विकत्थनै: out of battle fields, boastful रह:-जुषा किम् हरिणा in seclusion what by Vishnu, शम्भुना वा वनौकसा Shiva, or in woods the dweller किम्-इन्द्रेण-अल्प-वीर्येण what of Indra, of poor strength ब्रह्मणा वा तपस्यता Brahmaa or the ascetic What have we to fear of, by the gods who are valiant in safety, and boastful out of the battle field. What harm can come from Vishnu who lives in seclusion, or Shiva who dwells in the woods, or from Indra of poor strength or even Brahmaa the ascetic?


तथापि देवा: सापत्न्यान्नोपेक्ष्या इति मन्महे ।
ततस्तन्मूलखनने नियुङ्क्ष्वास्माननुव्रतान् ॥३७॥
तथा-अपि देवा: सापत्न्यात्- and also the gods, from the enemies,
न-उपेक्ष्या इति मन्महे not be ignored, this we think तत:-तत्-मूल-खनने therefore, their roots in digging away नियुङ्क्ष्व-अस्मान्-अनुव्रतान् employ us the faithful servants We think also that the gods are the enemies and so they should not be ignored. Therefore, employ us, the faithful servants in digging away their roots.


यथाऽऽमयोऽङ्गे समुपेक्षितो नृभिर्न शक्यते रूढपदश्चिकित्सितुम् ।
यथेन्द्रियग्राम उपेक्षितस्तथा रिपुर्महान् बद्धबलो न चाल्यते ॥३८
यथा-आमय:-अङ्गे just as disease in the body
समुपेक्षित: नृभि:- ignored by men न शक्यते रूढ-पद:- is not possible, deep rooted, चिकित्सितुम् to be remedied, यथा-इन्द्रिय-ग्राम just as the senses' hosts उपेक्षित:-तथा neglected, like that रिपु:-महान् the enemy strong बद्ध-बल: न चाल्यते having grown mighty is not dislodged Just as a disease in the body, if ignored by men, is not possible to be remedied, just as the hosts of senses cannot be controlled if neglected, like that the strong enemy cannot be dislodged if he is neglected and his roots get mighty.


मूलं हि विष्णुर्देवानां यत्र धर्म: सनातन: ।
तस्य च ब्रह्म गोविप्रास्तपो यज्ञा:सदक्षिणा: ॥३९॥
मूलम् हि विष्णु:-देवानाम् the root indeed is Vishnu of the gods
यत्र धर्म: सनातन: where the righteousness eternal is तस्य च ब्रह्म गो-विप्रा:- His and is the Vedas, the cows, Braahmanas, तप: यज्ञा:-सदक्षिणा: asceticism sacrifices with fees The root support of the gods is Lord Vishnu, where the eternal righteousness prevails. In Him are the Vedas, the cows, the Braahmanas, asceticism and sacrifices with liberal fees.


तस्मात् सर्वात्मना राजन् ब्राह्मणान् ब्रह्मवादिन: ।
तपस्विनो यज्ञशीलान् गाश्च हन्मो हविर्दुघा: ॥४०॥
तस्मात् सर्वात्मना राजन् therefore, by all means, O King!
ब्राह्मणान् ब्रह्म-वादिन: the Braahmanas, the expounders of the Vedas तपस्विन: यज्ञशीलान् the ascetics, the sacrifice performers गा:-च हन्म: हवि:-दुघा: cows and will kill, sacrifice materials providers Therefore, O King! By all means we will kill the Braahmanas, the expounders of the Vedas, the ascetics, the sacrifice performers, and the cows who provide the materials for the sacrifice.


विप्रा गावश्च वेदाश्च तप: दम: शम: ।
श्रद्धा दया तितिक्षा च क्रतवश्च हरेस्तनू: ॥४१॥
विप्रा: गाव:-च वेदा:-च Braahmanas, cows, and Vedas, and
तप: दम: शम: asceticism, self-control, discipline श्रद्धा दया तितिक्षा reverence, compassion, endurance च क्रतव:-च हरे:-तनू: and sacrifices and are Shree Hari's embodiments The Braahmanas, the cows, the Vedas, asceticism, self-control, discipline, reverence, compassion, endurance and sacrifices are the embodiments of Shree Hari.


स हि सर्वसुराध्यक्षो ह्यसुरद्विड् गुहाशय: ।
तन्मूला देवता: सर्वा: सेश्वरा: सचतुर्मुखा: ।
अयं वै तद्वधोपायो यदृषीणां विहिंसनम् ॥४२॥
स: हि सर्व-सुर-अध्यक्ष: He indeed of all the gods is The Ruler
हि-असुर-द्विड् and certainly of the demons the enemy गुहाशय: of the hearts the Indweller तत्-मूला: देवता: सर्वा: He is The root of the gods all, स-ईश्वरा: स-चतुर्मुखा: along with Shiva, along with Brahmaa अयम् वै तत्-वध-उपाय: this surely is, Him to kill, the means यत्-ऋषीणाम् विहिंसनम् that, of the sages the slaughter Indeed, He is The Ruler of all the gods, The enemy of the demons, The Indweller of the hearts. He is certainly The Root of all the gods, inclusive of Shiva and Brahmaa. The sure means to kill Him is the slaughter of the sages.


श्री शुक उवाच - Shree Shuka said - एवं दुर्मन्त्रिभि: कंस: सह सम्मन्त्र्य दुर्मति: ।
ब्रह्महिंसां हितं मेने कालपाशावृतोऽसुर: ॥४३॥
एवम् दुर्मन्त्रिभि: कंस: in this manner, by the evil counsellors, Kansa
सह सम्मन्त्र्य दुर्मति: with, well discussed, the evil minded ब्रह्म-हिंसाम् हितम् मेने Braahmanas' killing for welfare understood काल-पाश-आवृत:-असुर: by the Time snare bound demon In this manner, the evil minded Kansa having extensively discussed with his evil counsellors, took the killing of the Braahmanas as his ultimate welfare, by the snares of Time as the demon was bound.


सन्दिश्य साधुलोकस्य कदने कदनप्रियान् ।
कामरूपधरान् दिक्षु दानवान् गृहमाविशत् ॥४४॥
सन्दिश्य साधु-लोकस्य commanding of the righteous peoples'
कदने कदन-प्रियान् oppression, the prosecution fond of काम-रूप-धरान् दिक्षु desired form assumers, all around, दानवान् गृहम्-आविशत् the demons, to the palace retired Kansa commanded the demons who were fond of prosecuting the others and of assuming various forms at will, to oppress the righteous people all around, and retired to his palace.


ते वै रज: प्रकृतयस्तमसा मूढचेतस: ।
सतां विद्वेषमाचेरुरारादागतमृत्यव: ॥४५॥
ते वै रज:-प्रकृतय:- they, indeed, of Raajasic disposition,
तमसा मूढ-चेतस: by Tamas dumb minded सताम् विद्वेषम्-आचेरु:- the virtuous inimically acted, आरात्-आगत-मृत्यव: near by approaching deaths They, the demons, who were indeed of Raajasic disposition, became dumb minded by Tamas, and by the near by approaching death, acted inimically with the virtuous.


आयु: श्रियं यशो धर्मं लोकानाशिष एव च ।
हन्ति श्रेयांसि सर्वाणि पुंसो महदतिक्रम: ॥४६॥
आयु: श्रियम् यश: धर्मम् life, fortune, glory, religious merit,
लोकान्-आशिष: एव च the higher realms, desired objects also and हन्ति श्रेयांसि सर्वाणि are lost the blessings all पुंस: महत्-अतिक्रम: of men, by the exalted souls' over-riding A man's life, fortune, glory, religious merit, worthiness to the higher realms, procuring of desired objects, all blessings are lost by over-riding the exalted souls.


श्रीमद्भागवते महापुराणे पारमहंस्यां संहितायां दशमस्कन्धे पूर्वार्धे चतुर्थ: अध्याय: ॥४॥
Thus ends the fourth discourse in the first half of Book Ten of the great and glorious Bhaagavata-Puraana.