O great hero, one who takes birth is sure to die; for death is born with the body. One may die today or after hundreds of years, but death is sure for every living entity.

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TRANSLATION

Thereafter, having heard of the distress of mother earth, Lord Brahmā, with mother earth, Lord Śiva and all the other demigods, approached the shore of the ocean of milk.

COMMENTARY

tad-upadhāryā: After hearing from the earth personified and understanding everything rightly, Brahmā went to the milk ocean.

atha: The word atha is excessive usage if it means “then or thereafter.” It can be explained as follows: Brahmā thought: “My work is creation and Viṣṇu’s work is maintenance. For this work of maintenance it is better that we go to Viṣṇu, resting on the milk ocean. We should go and request His help.” After considering in this way, Brahmā left for the milk ocean.

sa-tri-nayanas: Lord Śiva, who has three eyes. There were two tasks here: protection of the earth and destruction of the demons. Thinking that he could engage Indra in protecting the earth and Śiva in destroying the demons, Brahmā went to the milk ocean with Śiva and the demigods.

||10.1.20||

tatra gatvā jagannāthaṁ deva-devaṁ vṛṣākapim

puruṣaṁ puruṣa-sūktena upatasthe samāhitaḥ

TRANSLATION

After reaching the shore of the ocean of milk, the demigods worshiped the Supreme Personality of Godhead, Lord Viṣṇu, the master of the whole universe, the supreme God of all gods, who provides for everyone and diminishes everyone’s suffering. With great attention, they worshiped Lord Viṣṇu, who lies on the ocean of milk, by reciting the Vedic mantras known as the Puruṣa-sūkta.

COMMENTARY

Why should Brahmā go to Viṣṇu? This verse answers the question.

Jagannāthaṁ, Deva-devaṁ, Vṛṣākapim: Viṣṇu is Jagannātha, Lord of the universe; Devadeva, the worshipable deity of all the demigods; and also Vṛṣākapi, He who fulfills all desires and removes all suffering. By visiting Viṣṇu, Brahmā and the demigods proclaim their subordination to Viṣṇu’s authority in protecting the earth.

||10.1.21||

giraṁ samādhau gagane samīritāṁ niśamya vedhās tridaśān uvāca ha

gāṁ pauruṣīṁ me śṛṇutāmarāḥ punar vidhīyatām āśu tathaiva mā ciram

TRANSLATION

While in trance, Lord Brahmā heard the words of Lord Viṣṇu vibrating in the sky. Thus he told the demigods: O demigods, hear from me the order of Kṣīrodakaśāyī Viṣṇu, the Supreme Person, and execute it attentively without delay.

COMMENTARY

gagane: sky; Brahmā did not directly see or meet Viṣṇu. In a trance of meditation (samādhau) Brahmā heard a voice in the sky. From this one can understand that to see Viṣṇu directly is difficult even for Brahmā. Thus when Kṛṣṇa, the origin of Viṣṇu, shows Himself directly to all men when He appears on earth, it is a display of extraordinary mercy, not available at any other time. gāṁ pauruṣīm: means the words of Kṣīrodakaśāyī Visnu, the supreme puruṣa (person)

||10.1.22||

puraiva puṁsāvadhṛto dharā-jvaro bhavadbhir aṁśair yaduṣūpajanyatām

sa yāvad urvyā bharam īśvareśvaraḥ sva-kāla-śaktyā kṣapayaṁś cared bhuvi

TRANSLATION

Lord Brahmā informed the demigods: Before we submitted our petition to the Lord, He was already aware of the distress on earth. Consequently, for as long as the Lord moves on earth to diminish its burden by His own potency in the form of time, all of you demigods should appear through plenary portions as sons and grandsons in the family of the Yadus.

COMMENTARY

Brahmā repeats the words of Lord Viṣṇu in four verses (22-25).

puṁsā: means Bhagavān Śrī Kṛṣṇa, because Śrīmad Bhāgavatam describes Kṛṣṇa as the person who will appear to relieve the problems of the earth: Kṛṣṇah svayaṁ samabhavat paramaḥ pumān yo (Brahma-saṁhitā 5.39), Kṛṣṇa Himself who is the supreme being, puṁan, appeared. avadhṛtah: known; Kṛṣṇa already knew the sufferings of the earth. aṁśair yadu: The demigods should appear along with the Lord’s associates such as Uddhava and Sātyaki, who are expansions of the Lord (aṁśaih) in the family of Yadu, the Kurus or more specifically the Pāṇḍavas. īśvareśvaraḥ: Kṛṣṇa is the Lord of all of lords (īśvaras) including Viṣṇu.

||10.1.23||

vasudeva-gṛhe sākṣād bhagavān puruṣaḥ paraḥ

janiṣyate tat-priyārthaṁ sambhavantu sura-striyaḥ

TRANSLATION

The Supreme Personality of Godhead, Śrī Kṛṣṇa, who has full potency, will personally appear as the son of Vasudeva. Therefore all the wives of the demigods should also appear in order to satisfy Him.

COMMENTARY

sura-striyaḥ: wives of the demigods; refers to expansions of Kṛṣṇa’s eternal female companions, who were present in the heavenly planets. Examples are the wives of the Manvantara Avatāras and Lord Vāmana. They performed worship to attain friendship and intimacy with Kṛṣṇa’s most dear lovers (Vraja-gopīs). Because of this worship they took birth (sambhavantu) in the Yadu dynasty as different priya sakhīs of Kṛṣṇa in Bhauma Vṛndāvana to enrich the Lord’s transcendental pastimes.

janiṣyate tat-priyārthaṁ: Ujjvala-nīlamaṇī says, nitya priyanam aṁśas tu. When Kṛṣṇa appears in the family of the demigods in partial form, His beloveds also appear in the forms of demigoddesses to please Him. When Kṛṣṇa appeared on earth, these devīs appeared as young unmarried gopīs, priya sakhīs of the nitya-priya sakhīs.

||10.1.24||

vāsudeva-kalānantaḥ sahasra-vadanaḥ svarāṭ

agrato bhavitā devo hareḥ priya-cikīrṣayā

TRANSLATION

The foremost manifestation of Kṛṣṇa is Saṅkarṣaṇa, who is known as Ananta. He is the origin of all incarnations within this material world. Previous to the appearance of Lord Kṛṣṇa, this original Saṅkarṣaṇa will appear as Baladeva, just to please the Supreme Lord Kṛṣṇa in His transcendental pastimes.

COMMENTARY

vāsudeva-kalānantaḥ: Ananta is an aṁśa or kala (portion) of Baladeva. This is supported with verses like: evamsena sahasra vadano’nantah (whose portion is the thousand mouthed Ananta), and yasyaikāṁśena vidhṛtā jagatī jagataḥ pate, “O mighty-armed Balarāma, with a single portion of Yourself You hold up the universe.” (Śrīmad Bhāgavatam 10.65.28) Here Baladeva is described as Ananta who is a portion of Vāsudeva.

svarāṭ: usually means independent; he who exists (rāj or rat) by himself (sva), but here it means He who exists with His own brother Kṛṣṇa (sva). deva: Baladeva, who is existing with his own brother (svarat) will appear first (agrataḥ bhavitā).

||10.1.25||

viṣṇor māyā bhagavatī yayā sammohitaṁ jagat

ādiṣṭā prabhuṇāṁśena kāryārthe sambhaviṣyati

TRANSLATION

The potency of the Lord, known as viṣṇu-māyā, who is as good as the Supreme Personality of Godhead, will also appear with Lord Kṛṣṇa. This potency, acting in different capacities, captivates all the worlds, both material and spiritual. At the request of her master, she will appear with her different potencies in order to execute the work of the Lord.

COMMENTARY

In order to charm the eternal devotees and bewilder the enemies like Kaṁsa, Kṛṣṇa gave orders to yogamāyā and mahāmāyā.

viṣṇor māyā: refers to both energies of the Lord, but elsewhere in Bhāgavatam it is stated that Kṛṣṇa gave orders to yogamāyā. Being ordered by the Lord, yogamāyā and her expansion as the external energy mahāmāyā, which bewilders the world, will appear.

The Śruti Vidya of Nārada Pañcarātra states that mahāmāyā is an expansion of yogamāyā: “Yogamāyā is the svarūpa śakti of Lord Viṣṇu. She is completely surrendered and unswerving in devotion to the Lord. Her nature is prema and she rules over Gokula like a queen. One immediately attains the Lord by her mercy. Her āvaraṇikā-śakti is mahāmāyā, the controller of the material realm. By her influence all jīvas identify with their bodies and become bewildered. Mahāmāyā is also called Durgā, Eka or Ekānaṁśā.”

kāryārthe: executing activities; There are two types of activities: those of yogamāyā and those of māyā. Yogamāyā came to the prison when Kṛṣṇa was born, transferred the seventh child from Devakī’s womb, and put Yaśodā into deep sleep to exchange the two children. These are activities of yogamāyā, not Mahāmāyā. Mahāmāyā does not have the power to transfer her master Balarāma to another womb.

Yaśodā’s sleep is not the work of Mahāmāyā because the scriptures say that beyond the fourth state of consciousness is the fifth state of prema. The dreaming of Kṛṣṇa’s eternal associates occurs in the state of prema. Their sleep and dreaming are not caused by the modes of nature. Mahāmāyā cannot exert any influence over the eternal associates of the Lord.

The form of Devakī’s daughter that Kaṁsa tried to kill was Mahāmāyā not Yogamāyā. Yogamāyā does not involve herself with such sinful people. Mahāmāyā slipped from Kaṁsa’s hands, rose up in the sky, and then settled in many places with different names after saying, “I will be born from the womb of Yaśodā in Nanda’s house in the twenty eighth yuga cycle at the end of Vaivasvata Manvantara. As a resident of Vindya Mountain, I will kill your evil companions.”

The bewilderment of the husbands and mothers-in-law of the married gopīs joining the rāsa-līla was an action of Yogamāyā not Mahāmāyā because the husbands were not atheistic or unfavorable towards the Lord. If they were under the influence of Mahāmāyā, then one would certainly observe in them hostility towards the Lord.

The Bhāgavatam’s first verse describing Kṛṣṇa’s rāsa-līla says yoga-māyām upāśritaḥ: “taking shelter of the internal spiritual energy.” On the other hand, demons like Duryodhana and Śālva never gave respect to the Lord, even though they saw Kṛṣṇa’s Viśvarūpa and Garuḍa carrier. They thought Kṛṣṇa was one of the wicked Yadavas. This is the action of Mahāmāyā not Yogamāyā, because their actions show hostility toward the Lord.

The bewilderment of the demons is the action of Mahāmāyā, and the bewilderment of the devotees is the action of Yogamāyā. When Yaśodā saw the universal form (viśvarūpa) in Kṛṣṇa’s mouth, and when Nanda Mahārāja saw Kṛṣṇa in Varuṇaloka, they were completely unaffected by it because of their intense vātsalya-bhāva (parental affection), even though they saw such majestic aspects of the Lord. This is neither the action of Yogamāyā nor Mahāmāyā. It is the nature of prema itself.

Prema covers one’s knowledge of the Lord’s power and majesty (aiśvarya mayi-jñāna), and binds up Kṛṣṇa in the hearts of His premi-bhaktas more and more with the ropes of spiritual possessiveness. As affection for Kṛṣṇa increases, prema completely submerges the devotees in the great ocean of relishing Kṛṣṇa’s sweetness. To convey this unique quality of prema, the Tantra says: “Kṛṣṇa spread his vaiṣṇavī-māyā in the form of parental affection.” Extreme affection for a son is the unique quality of vātsalya-prema.

In this verse Yogamāyā is referred to as “māyā” since it shares the quality of spreading illusion with Mahāmāyā.

||10.1.26||

śrī-śuka uvāca

ity ādiśyāmara-gaṇān prajāpati-patir vibhuḥ

āśvāsya ca mahīṁ gīrbhiḥ sva-dhāma paramaṁ yayau

TRANSLATION

Śukadeva Gosvāmī continued: After thus advising the demigods and pacifying mother earth, the very powerful Lord Brahmā, who is the master of all other Prajāpatis and is therefore known as Prajāpati-pati, returned to his own abode, Brahmāloka.

COMMENTARY

Iti: thus; indicates that here the message of Viṣṇu as related by Brahmā to the demigods ends.

||10.1.27||

śūraseno yadupatir mathurām āvasan purīm

māthurāñ chūrasenāṁś ca viṣayān bubhuje purā

TRANSLATION

Formerly, Śūrasena, the chief of the Yadu dynasty, had gone to live in the city of Mathurā. There he enjoyed the places known as Māthura and Śūrasena.

COMMENTARY

mathurām: Now begins the description of Kṛṣṇa’s appearance in Vasudeva’s house in Mathurā. First the suitable place of His birth is described.

||10.1.28||

rājadhānī tataḥ sābhūt sarva-yādava-bhūbhujām

mathurā bhagavān yatra nityaṁ sannihito hariḥ

TRANSLATION

Since that time, the city of Mathurā had been the capital of all the kings of the Yadu dynasty. The city and district of Mathurā are very intimately connected with Kṛṣṇa, for Lord Kṛṣṇa lives there eternally.

COMMENTARY

ṇityaṁ sannihito: All perfect Kṛṣṇa is eternally present in His spiritual form in Mathurā in the material world. It is there that Kṛṣṇa appears and becomes visible to the people of the world. Kṛṣṇa does not descend from Vaikuṇṭha. But when Kṛṣṇa appears, His expansions from Vaikuṇṭha and Śvetadvīpa unite with Him. After the pastimes are over, they return to their respective abodes. That they descend from Vaikuṇṭha and later return there is mentioned in the Śrīmad Bhāgavatam (3.2.15): parāvareśo mahad-aṁśa-yukto.

||10.1.29||

tasyāṁ tu karhicic chaurir vasudevaḥ kṛtodvahaḥ

devakyā sūryayā sārdhaṁ prayāṇe ratham āruhat

TRANSLATION

Some time ago, Vasudeva, who belonged to the demigod family [or to the Śūra dynasty], married Devakī. After the marriage, he mounted his chariot to return home with his newly married wife.

COMMENTARY

Vasudeva mounted the chariot with his newly married wife (sūryayā) Devakī to go to his house (prayāṇe) the day after the marriage.

||10.1.30||

ugrasena-sutaḥ kaṁsaḥ svasuḥ priya-cikīrṣayā

raśmīn hayānāṁ jagrāha raukmai ratha-śatair vṛtaḥ

TRANSLATION

Kaṁsa, the son of King Ugrasena, in order to please his sister Devakī on the occasion of her marriage, took charge of the reins of the horses and became the chariot driver. He was surrounded by hundreds of golden chariots.

COMMENTARY

svasuḥ: In some editions, the word svasuḥ is replaced by bhagnya. Kaṁsa took the reins (raśmīn) of the horses in order to please his sister (svasu or bhagnya).

||10.1.31-32||

catuḥ-śataṁ pāribarhaṁ gajānāṁ hema-mālinām
aśvānām ayutaṁ sārdhaṁ rathānāṁ ca tri-ṣaṭ-śatam

dāsīnāṁ sukumārīṇāṁ dve śate samalaṅkṛte
duhitre devakaḥ prādād yāne duhitṛ-vatsalaḥ

TRANSLATION

Devakī’s father, King Devaka, was very much affectionate to his daughter. Therefore, while she and her husband were leaving home, he gave her a dowry of four hundred elephants nicely decorated with golden garlands. He also gave ten thousand horses, eighteen hundred chariots, and two hundred very beautiful young maid-servants, fully decorated with ornaments.

COMMENTARY

Pāribarhaṁ: dowry. Yāne: at the time of the journey.

||10.1.33||

śaṅkha-tūrya-mṛdaṅgāś ca nedur dundubhayaḥ samam

prayāṇa-prakrame tāta vara-vadhvoḥ sumaṅgalam

TRANSLATION

O beloved son, Mahārāja Parīkṣit, when the bride and bridegroom were ready to start, conchshells, bugles, drums and kettledrums all vibrated in concert for their auspicious departure.

||10.1.34||

pathi pragrahiṇaṁ kaṁsam ābhāṣyāhāśarīra-vāk

asyās tvām aṣṭamo garbho hantā yāṁ vahase ’budha

TRANSLATION

While Kaṁsa, controlling the reins of the horses, was driving the chariot along the way, an unembodied voice addressed him, “You foolish rascal, the eighth child of the woman you are carrying will kill you!”

COMMENTARY

āśarīra-vāk: While Kaṁsa held the reins of the horses in his hand, an unseen voice announced, “The eighth offspring of the woman you are carrying will kill you.”

Out of fear that Kṛṣṇa might not kill Kaṁsa because of his extreme affection for Devakī, the demigods delivered this message from the sky in order to arouse Kaṁsa’s anger toward Devakī. Vasudeva had heard from his mother that when he was born, there were sounds of drums announcing the future birth of an incarnation of the Lord. Vasudeva told this to Devakī. Thus hearing the voice from the sky, Devakī became blissful, for she understood that the Lord would appear in her womb. Also through the message it was understood that the six sons of Marīci would be delivered from their curse after being killed by Kaṁsa. garbho: pregnancy; is used instead of putra (son), so that when Kaṁsa saw the eighth child to be a daughter he would not be suspicious.

||10.1.35||

ity uktaḥ sa khalaḥ pāpo bhojānāṁ kula-pāṁsanaḥ

bhaginīṁ hantum ārabdhaṁ khaḍga-pāṇiḥ kace ’grahīt

TRANSLATION

Kaṁsa was a condemned personality in the Bhoja dynasty because he was envious and sinful. Therefore, upon hearing this omen from the sky, he caught hold of his sister’s hair with his left hand and took up his sword with his right hand to sever her head from her body.

COMMENTARY

kula-pāṁsanaḥ: Kaṁsa, who contaminated his family with sin, prepared to kill Devakī. Out of affection for his sister, Kaṁsa held the reins of the horse with his left hand. Suddenly he grabbed Devakī’s hair in order to kill her. Throwing away the whip from his right hand, he took up his sword.

The affection of materialistic people is flickering and easily transforms into hate. They have no regard for religious principles. They are so shameless that even in the eyes of the common man they can commit murder.

||10.1.36||

taṁ jugupsita-karmāṇaṁ nṛśaṁsaṁ nirapatrapam
vasudevo mahā-bhāga uvāca parisāntvayan

TRANSLATION

Wanting to pacify Kaṁsa, who was so cruel and envious that he was shamelessly ready to kill his sister, the great soul Vasudeva, who was to be the father of Kṛṣṇa, spoke to him in the following words.

COMMENTARY

mahābhāga: greatly fortunate; Upon seeing that Kaṁsa was ready to kill his wife, Vasudeva did not show anger because he was an ocean of good qualities such as patience, gravity, forgiveness and cleverness. The question may arise, “How could a cruel person such as Kaṁsa listen to Vasudeva’s advice?” Therefore he is described as mahābhāga. Even tigers and snakes do not create obstacles when they encounter those possessed of good qualities.

||10.1.37||

śrī-vasudeva uvāca

ślāghanīya-guṇaḥ śūrair bhavān bhoja-yaśaskaraḥ

sa kathaṁ bhaginīṁ hanyāt striyam udvāha-parvaṇi

TRANSLATION

Vasudeva said: My dear brother-in-law Kaṁsa, you are the pride of your family, the Bhoja dynasty, and great heroes praise your qualities. How could such a qualified person as you kill a woman, your own sister, especially on the occasion of her marriage?

COMMENTARY

Vasudeva used the diplomatic principles of sāma, pacification with kind words invoking relationship and glorification of qualities; dāna, personal gain and helping others; and bheda, creating dissension.

ślāghanīya guṇah: one with praiseworthy qualities: glorifies Kaṁsa’s qualities (sāma). bhoja yaśaḥ-karaḥ: a brilliant star in the Bhoja dynasty; invokes family relationship (sāma). bhaginīm: sister; by mentioning this word to invoke fear and doubt, Vasudeva employs dissension or bheda. hanyāt striyam: “How can you kill?” indicates gain and helping others (dāna). “Though Devakī bears your killer, you will gain fame by not killing her since she is a woman. Sparing her life, therefore, is helping others.”

udvāha-parvaṇi: “Afterall, Devakī is a defenseless woman, your sister, and it will happen during her wedding. Presently you are a famous person, but killing her now will bring infamy in this life and hell in the next life.”

Thus Vasudeva indicates two types of bheda, problems in this life and next. The real intent of Vasudeva’s words can be understood by taking opposite meanings. Saying Kaṁsa has praiseworthy qualities, actually indicates that Kaṁsa does not have those qualities. In the Bhoja dynasty Kaṁsa is famous for causing problems. By killing his sister Kaṁsa will destroy his dynasty.

||10.1.38||

mṛtyur janmavatāṁ vīra dehena saha jāyate

adya vābda-śatānte vā mṛtyur vai prāṇināṁ dhruvaḥ

TRANSLATION

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