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Chapter 1

The Advent of Lord Kṛṣṇa

Once the world was overburdened by the unnecessary defense
force of different kings, who were actually demons but were posing
themselves as the royal order. At that time, the whole world

became perturbed, and the predominating deity of this earth,

known as Bhūmi, went to see Lord Brahmā to tell of her calamities

due to the demoniac kings. Bhūmi assumed the shape of a cow and
presented herself before Lord Brahmā with tears in her eyes. She
was bereaved and was weeping just to invoke the lord’s
compassion. She related the calamitous position of the earth, and
after hearing this, Lord Brahmā became much aggrieved, and he at

once started for the ocean of milk, where Lord Viṣṇu resides. Lord
Brahmā was accompanied by all the demigods, headed by Lord

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Śiva, and Bhūmi also followed. Arriving on the shore of the milk
ocean, Lord Brahmā began to pacify Lord Viṣṇu, who had formerly
saved the earthly planet by assuming the transcendental form of a
boar.

In the Vedic mantras, there is a particular type of prayer called

Puruṣa-sūkta. Generally, the demigods offer their obeisances unto
Viṣṇu, the Supreme Personality of Godhead, by chanting the
Puruṣa-sūkta. It is understood herein that the predominating deity

of every planet can see the supreme lord of this universe, Brahmā,
whenever there is some disturbance on his planet. And Brahmā
can approach the Supreme Lord Viṣṇu, not by seeing Him directly
but by standing on the shore of the ocean of milk. There is a planet
within this universe called Śvetadvīpa, and on that planet there is
an ocean of milk. It is understood from various Vedic literatures
that just as there is the ocean of salt water on this planet, there are
various kinds of oceans on other planets. Somewhere there is an
ocean of milk, somewhere there is an ocean of oil, and somewhere
there are oceans of liquor and of many other types of liquids. The
Puruṣa-sūkta is the standard prayer which the demigods recite to

appease the Supreme Personality of Godhead, Kṣīrodaka-śāyī

Viṣṇu. Because He is lying on the ocean of milk, He is called

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Kṣīrodaka-śāyī Viṣṇu. He is the form of the Supreme Personality of

Godhead through whom all the incarnations within this universe

appear.

After all the demigods offered the Puruṣa-sūkta prayer to the

Supreme Personality of Godhead, they apparently heard no
response. Then Lord Brahmā personally sat in meditation, and
there was a message-transmission from Lord Viṣṇu to Brahmā.
Brahmā then broadcast the message to the demigods. That is the
system of receiving Vedic knowledge. The Vedic knowledge is
received first by Brahmā from the Supreme Personality of
Godhead, through the medium of the heart. As stated in the
beginning of Śrīmad-Bhāgavatam, tene brahma hṛdā ya ādi-kavaye:
the transcendental knowledge of the Vedas was transmitted to Lord
Brahmā through the heart. Here also, in the same way, only

Brahmā could understand the message transmitted by Lord Viṣṇu,

and he broadcast it to the demigods for their immediate action. The
message was this: The Supreme Personality of Godhead would
appear on the earth very soon along with His supreme powerful
potencies, and as long as He remained on the earth planet to
execute His mission of annihilating the demons and establishing

the devotees, the demigods should also remain there to assist Him.

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They should all immediately take birth in the family of the Yadu
dynasty, wherein the Lord would also appear in due course of time.
The Supreme Personality of Godhead Himself, Kṛṣṇa, would
personally appear as the son of Vasudeva. Before His appearance,
all the demigods, along with their wives, should appear in different
pious families in the world just to assist the Lord in executing His
mission. The exact word used here is tat-priyārtham, which means
the demigods should appear on the earth in order to please the
Lord. In other words, any living entity who lives only to satisfy the
Lord is a demigod. The demigods were further informed that
Ananta, the plenary portion of Lord Kṛṣṇa who is maintaining the
universal planets by extending His millions of hoods, would also
appear on earth before Lord Kṛṣṇa’s appearance. They were also
informed that the external potency of Viṣṇu (Māyā), with whom all
the conditioned souls are enamored, would also appear by the

order of the Supreme Lord, just to execute His purpose.

After instructing and pacifying all the demigods, as well as Bhūmi,

with sweet words, Lord Brahmā, the father of all prajāpatis, or
progenitors of the universal population, departed for his own
abode, the highest material planet, called Brahmaloka.

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The leader of the Yadu dynasty, King Śūrasena, was ruling over the
country known as Māthura, wherein lies the city of Mathurā, as
well as the district known as Śūrasena, which was named after
him. On account of the rule of King Śūrasena, Mathurā became the
capital city of all the kings of the Yadus. Mathurā was also made
the capital of the kings of the Yadu dynasty because the Yadus were
a very pious family and knew that Mathurā is the place where Lord
Śrī Kṛṣṇa lives eternally, just as He also lives in Dvārakā.

Once upon a time, Vasudeva, the son of Śūrasena, just after

marrying Devakī, was going home on his chariot with his newly
wedded wife. The father of Devakī, known as Devaka, had
contributed a sufficient dowry because he was very affectionate
toward his daughter. He had contributed hundreds of chariots
completely decorated with gold equipment. At that time, Kaṁsa,
the son of Ugrasena, in order to please his sister, Devakī, had
voluntarily taken the reins of the horses of Vasudeva’s chariot and
was driving. According to the custom of the Vedic civilization,
when a girl is married, the brother takes the sister and brother-in-
law to their home. Because the newly married girl may feel too
much separation from her father’s family, the brother goes with
her until she reaches her father-in-law’s house.

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The full dowry contributed by Devaka was as follows: 400

elephants fully decorated with golden garlands, 15,000 decorated
horses and 1,800 chariots. He also arranged for 200 beautiful girls
to follow his daughter. The kṣatriya system of marriage, still

current in India, dictates that when a kṣatriya is married, a few

dozen of the bride’s young girlfriends (in addition to the bride) go
to the house of the king. The followers of the queen are called
maidservants, but actually they act as friends of the queen. This
practice is prevalent from time immemorial, traceable at least to
the time before the advent of Lord Kṛṣṇa 5,000 years ago. So
Vasudeva brought home another 200 beautiful girls along with his
wife Devakī.

While the bride and bridegroom were passing along on the chariot,

there were different kinds of musical instruments playing to

indicate the auspicious moment. There were conch shells, bugles,

drums and kettledrums; combined together, they were vibrating a

nice concert. The procession was passing very pleasingly, and

Kaṁsa was driving the chariot, when suddenly there was a

miraculous sound vibrated from the sky which especially

announced to Kaṁsa: “Kaṁsa, you are such a fool! You are driving

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the chariot of your sister and your brother-in-law, but you do not

know that the eighth child of this sister will kill you.”

Kaṁsa was the son of Ugrasena, of the Bhoja dynasty. It is said that
Kaṁsa was the most demoniac of all the Bhoja dynasty kings.

Immediately after hearing the prophecy from the sky, he caught

hold of Devakī’s hair and was just about to kill her with his sword.

Vasudeva was astonished at Kaṁsa’s behavior, and in order to

pacify the cruel, shameless brother-in-law, he began to speak as

follows, with great reason and evidence. He said, “My dear brother-
in-law Kaṁsa, you are the most famous king of the Bhoja dynasty,

and people know that you are the greatest warrior and a valiant

king. How is it that you are so infuriated that you are prepared to
kill a woman who is your own sister at this auspicious time of her

marriage? Why should you be so much afraid of death? Death is

already born along with your birth. From the very day you took

your birth, you began to die. Suppose you are twenty-five years old;
that means you have already died twenty-five years. Every

moment, every second, you are dying. Why then should you be so
much afraid of death? Final death is inevitable. You may die either

today or in a hundred years; you cannot avoid death. Why should

you be so much afraid? Actually, death means annihilation of the

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present body. As soon as the present body stops functioning and

mixes with the five elements of material nature, the living entity

within the body accepts another body, according to his present

actions and reactions. It is just like when a man walks on the street:

he puts forward his foot, and when he is confident that his foot is

situated on sound ground, he lifts the other foot. In this way, one
after another, the bodies change and the soul transmigrates. See

how the plant worms change from one twig to another so carefully!
Similarly, the living entity changes his body as soon as the higher

authorities decide on his next body. As long as a living entity is

conditioned within this material world, he must take material

bodies one after another. His next particular body is offered by the
laws of nature, according to the actions and reactions of this life.

“This body is exactly like one of the bodies which we always see in

dreams. During our dream of sleep, we create so many bodies

according to mental creation. We have seen gold, and we have also

seen a mountain, so in a dream we can see a golden mountain by

combining the two ideas. Sometimes in dreams we see that we

have a body which is flying in the sky, and at that time we

completely forget our present body. Similarly, these bodies are

changing. When you have one body, you forget the past body.

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During a dream, we may make contact with so many new kinds of

bodies, but when we are awake we forget them all. And actually

these material bodies are the creations of our mental activities. But
at the present moment we do not recollect our past bodies.

“The nature of the mind is flickering. Sometimes it accepts

something, and immediately it rejects the same thing. Accepting

and rejecting is the process of the mind in contact with the five
objects of sense gratification – form, taste, smell, sound and touch.

In its speculative way, the mind comes in touch with the objects of
sense gratification, and when the living entity desires a particular

type of body, he gets it. Therefore, the body is an offering by the

laws of material nature. The living entity accepts a body and comes

out again into the material world to enjoy or suffer according to the
construction of the body. Unless we have a particular type of body,

we cannot enjoy or suffer according to our mental proclivities

inherited from the previous life. The particular type of body is

actually offered to us according to our mental condition at the time

of death.

“The luminous planets like the sun, moon or stars reflect

themselves in different types of reservoirs, like water, oil or ghee.

The reflection moves according to the movement of the reservoir.

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The reflection of the moon is on the water, and the moving water
makes the moon also appear to be moving, but actually the moon is

not moving. Similarly, by mental concoction the living entity

attains different kinds of bodies, although actually he has no

connection with such bodies. But on account of illusion, being

enchanted by the influence of māyā, the living entity thinks that he

belongs to a particular type of body. That is the way of conditioned

life. Suppose a living entity is now in a human form of body. He

thinks that he belongs to the human community, or a particular

country or particular place. He identifies himself in that way and

unnecessarily prepares for another body, which is not required by

him. Such desires and mental concoctions are the cause of different

types of bodies. The covering influence of material nature is so

strong that the living entity is satisfied in whatever body he gets,

and he identifies with that body with great pleasure. Therefore, I

beg to request you not to be overwhelmed by the dictation of your

mind and body.”

Vasudeva thus requested Kaṁsa not to be envious of his newly

married sister. One should not be envious of anyone, because envy

is the cause of fear both in this world and in the next, when one is

before Yamarāja (the lord of punishment after death). Vasudeva

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appealed to Kaṁsa on behalf of Devakī, stating that she was his

younger sister. He also appealed at an auspicious moment, at the

time of marriage. A younger sister or brother is supposed to be

protected as one’s child. “The position is overall so delicate,”

Vasudeva reasoned, “that if you kill her, it will go against your high
reputation.”

In this way Vasudeva tried to pacify Kaṁsa by good instruction as

well as by philosophical discrimination, but Kaṁsa was not to be

pacified because his association was demoniac. Because of his

demoniac association, he was a demon, although born in a very

high royal family. A demon never cares for any good instruction.

He is just like a determined thief: one can give him moral

instruction, but it will not be effective. Similarly, those who are

demoniac or atheistic by nature can hardly assimilate any good

instruction, however authorized it may be. That is the difference

between demigods and demons. Those who can accept good

instruction and try to live their lives in that way are called
demigods, and those who are unable to take such good instruction

are called demons.

Failing in his attempt to pacify Kaṁsa, Vasudeva wondered how he

would protect his wife, Devakī. When there is imminent danger, an
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intelligent person should try to avoid the dangerous position as far

as possible. But if, in spite of endeavoring by all intelligence, one

fails to avoid the dangerous position, there is no fault on his part.

One should try his best to execute his duties, but if the attempt fails,

he is not at fault.

Vasudeva thought of his wife as follows: “For the present let me

save the life of Devakī; then later on, if there are children, I shall

see how to save them.” He further thought, “If in the future I get a

child who can kill Kaṁsa – just as Kaṁsa is thinking – then both
Devakī and the child will be saved because the law of providence is

inconceivable. But now, some way or other, let me save the life of

Devakī.”

There is no certainty how a living entity contacts a certain type of

body, just as there is no certainty how a blazing fire comes in

contact with a certain type of wood in the forest. When there is a

forest fire, it is experienced that the blazing fire sometimes leaps

over one tree and catches another by the influence of the wind.
Similarly, a living entity may be very careful in the matter of

executing his duties, but it is still very difficult for him to know

what type of body he is going to get in the next life. Mahārāja

Bharata was very faithfully executing the duties of self-realization,

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but by chance he developed temporary affection for a deer, and in

his next life he had to accept the body of a deer.

Vasudeva, after deliberating on how to save his wife, began to

speak to Kaṁsa with great respect, although Kaṁsa was the most

sinful man. Sometimes it happens that a most virtuous person like

Vasudeva has to flatter a person like Kaṁsa, a most vicious person.

That is the way of all diplomatic transactions. Although Vasudeva

was deeply aggrieved, he smiled outwardly. He addressed the

shameless Kaṁsa in that way because he was so atrocious.

Vasudeva said to Kaṁsa, “My dear brother-in-law, please consider

that you have no danger from your sister. You are awaiting some
danger because you have heard a prophetic voice in the sky. But

the danger is to come from the sons of your sister, who are not

present now. And who knows? There may or may not be sons in

the future. Considering all this, you are safe for the present. Nor is
there cause of fear from your sister. If there are any sons born of

her, I promise that I shall present all of them to you for necessary

action.”

Kaṁsa knew the value of Vasudeva’s word of honor, and he was

convinced by his argument. For the time being, he desisted from

the heinous killing of his sister. Thus Vasudeva was pleased and
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praised the decision of Kaṁsa. In this way, he returned to his

home.

Each year thereafter, in due course of time, Devakī gave birth to a

child. Thus she gave birth to eight male children, as well as one
daughter. When the first son was born, Vasudeva kept his word of

honor and immediately brought the child before Kaṁsa. It is said

that Vasudeva was very much elevated and famous for his word of

honor, and he wanted to maintain this fame. Although it was very

painful for Vasudeva to hand over the newly born child, Kaṁsa
was very glad to receive him. But he became a little compassionate

with the behavior of Vasudeva. This event is very exemplary. For a

great soul like Vasudeva, there is nothing considered to be painful

in the course of discharging one’s duty. A learned person like

Vasudeva carries out his duties without hesitation. On the other

hand, a demon like Kaṁsa never hesitates in committing any

abominable action. It is said, therefore, that a saintly person can

tolerate all kinds of miserable conditions of life, a learned man can

discharge his duties without awaiting favorable circumstances, a

heinous person like Kaṁsa can act in any sinful way, and a devotee

can sacrifice everything to satisfy the Supreme Personality of

Godhead.

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Kaṁsa became satisfied by the action of Vasudeva. He was

surprised to see Vasudeva keeping his promise, and being

compassionate upon him and pleased, he began to speak as

follows: “My dear Vasudeva, you need not present this child to me.

I am not in danger from this child. I have heard that the eighth

child born of you and Devakī will kill me. Why should I accept this

child unnecessarily? You can take him back.”

When Vasudeva was returning home with his firstborn child,

although he was pleased by the behavior of Kaṁsa, he could not

believe in him because he knew that Kaṁsa was uncontrolled. An

atheistic person cannot be firm in his word of honor. One who

cannot control the senses cannot be steady in his determination.

The great politician Cāṇakya Paṇḍita said, “Never put your trust in

a diplomat or a woman.” Those who are addicted to unrestricted

sense gratification can never be truthful, nor can they be trusted

with any faith.

At that time the great sage Nārada came to Kaṁsa. He was

informed of Kaṁsa’s becoming compassionate to Vasudeva and

returning his firstborn child. Nārada was very eager to accelerate

the descent of Lord Kṛṣṇa as soon as possible. He therefore

informed Kaṁsa that in Vṛndāvana personalities like Nanda

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Mahārāja and all the other cowherd men and their wives, and on

the other side Vasudeva, his father Śūrasena and all his relatives

born in the family of Vṛṣṇi of the Yadu dynasty, along with all their

friends and well-wishers, were actually demigods. Nārada warned

Kaṁsa to be careful of them, since Kaṁsa and his friends and

advisors were all demons. Demons are always afraid of demigods.

After being thus informed by Nārada about the appearance of the

demigods in different families, Kaṁsa at once became very much

alarmed. He understood that since the demigods had already

appeared, Lord Viṣṇu must be coming soon. He at once arrested

both his brother-in-law Vasudeva and Devakī and put them behind

prison bars.

Within the prison, shackled in iron chains, Vasudeva and Devakī

gave birth to a male child year after year, and Kaṁsa, thinking

each of the babies to be the incarnation of Viṣṇu, killed them one

after another. He was particularly afraid of the eighth child, but

after the visit of Nārada, he came to the conclusion that any child

might be Kṛṣṇa. Therefore it was better to kill all the babies who

took birth from Devakī and Vasudeva.

This action of Kaṁsa is not very difficult to understand. In the

history of the world there are many instances in the history of the
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world of persons in the royal order who have killed their father,

brother or whole family and friends for the satisfaction of their

ambitions. There is nothing astonishing about this, for members of

the demoniac, greedy royal order can kill anyone for their

nefarious ambitions.

Kaṁsa was made aware of his previous birth by the grace of

Nārada. He learned that in his previous birth he had been a demon

of the name Kālanemi and that he had been killed by Viṣṇu. Having

now taken his birth in the Bhoja family, he decided to become the

deadly enemy of the Yadu dynasty; Kṛṣṇa was going to take birth in
that family, and Kaṁsa was very much afraid that he would be

killed by Kṛṣṇa, just as he had been killed in his last birth.

He first of all imprisoned his father, Ugrasena, because he was the

chief king among the Yadu, Bhoja and Andhaka dynasties, and he
also occupied the kingdom of Śūrasena, Vasudeva’s father. He

declared himself the king of all such places.

Thus ends the Bhaktivedanta purport of the first chapter of Kṛṣṇa,

“The Advent of Lord Kṛṣṇa.”

Introduction Chapter 2

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