Devanagari
यावद्धतोऽस्मि हन्तास्मीत्यात्मानं मन्यतेऽस्वदृक् ।
तावत्तदभिमान्यज्ञो बाध्यबाधकतामियात् ॥ २२ ॥
Verse text
yāvad dhato ’smi hantāsmī-
ty ātmānaṁ manyate ’sva-dṛk
tāvat tad-abhimāny ajṣo
bādhya-bādhakatām iyāt
Synonyms
yāvat
—
as long as
;
hataḥ asmi
—
I am now being killed (by others)
;
hantā asmi
—
I am the killer (of others)
;
iti
—
thus
;
ātmānam
—
own self
;
manyate
—
he considers
;
a
—
sva — dṛk — one who has not seen himself (because of the darkness of the bodily conception of life)
;
tāvat
—
for that long
;
tat
—
abhimānī — regarding himself as the killed or the killer
;
ajṣaḥ
—
a foolish person
;
bādhya
—
bādhakatām — the worldly transaction of being obliged to execute some responsibility
;
iyāt
—
continues .
Translation
In the bodily conception of life, one remains in darkness, without self-realization, thinking, “I am being killed” or “I have killed my enemies.” As long as a foolish person thus considers the self to be the killer or the killed, he continues to be responsible for material obligations, and consequently he suffers the reactions of happiness and distress.
Translation (Visvanatha Cakravarti Thakura)
In the bodily conception of life, one remains in darkness, without self-realization, thinking, "I am being killed" or "I have killed my enemies." As long as a foolish person thus considers the self to be the killer of the killed, he continues to be responsible for material obligations, and consequently he suffers the reactions of happiness and distress.
KB 10.4.22
“People misunderstand that with the end of the body the self dies, or they think that one can kill another living entity. All these misconceptions oblige one to accept the conditions of material existence. In other words, as long as one is not firmly convinced of the eternality of the soul, one is subjected to the tribulation of being killer and killed.
Purport
By the grace of the Lord, Kaṁsa felt sincere regret for having unnecessarily persecuted such Vaiṣṇavas as Devakī and Vasudeva, and thus he came to the transcendental stage of knowledge. “Because I am situated on the platform of knowledge,” Kaṁsa said, “understanding that I am not at all the killer of your sons, I have no responsibility for their death. As long as I thought that I would be killed by your son, I was in ignorance, but now I am free from this ignorance, which was due to a bodily conception of life.” As stated in
Bhagavad-gītā
(18.17)
:
yasya nāhaṅkṛto bhāvo
buddhir yasya na lipyate
hatvāpi sa imāḻ lokān
na hanti na nibadhyate
“One who is not motivated by false ego, whose intelligence is not entangled, though he kills men in this world, is not the slayer. Nor is he bound by his actions.” According to this axiomatic truth, Kaṁsa pleaded that he was not responsible for having killed the sons of Devakī and Vasudeva. “Please try to excuse me for such false, external activities,” he said, “and be pacified with this same knowledge.”
Purport (Visvanatha Cakravarti Thakura)
Kamsa from the point of view of the jnani, attempts to show that he is not the killer of her sons. "Those who do not see the soul, but only the body (a sva drk) are ignorant. Since I do not identify with the body, I incur no sin nor get any bondage of karma for killing the children."
Purport (Jiva Goswami)
The cause of all problems is that the ignorant person does not understand about ātmā. Śrīdhara Svāmī explains that as long as one identifies with the body, the person will think in terms oppressor and oppressed. Or the verse can be a response to the question “If you know this, then why do you fear death and kill all my children?” He answers “I have not realized this. I see in terms of bodies.” Though I have scriptural knowledge (svadṛk) I am fearful. Therefore I thought, “I will kill the children.” I am actually ignorant, devoid of realization of ātmā.