Śrīmad-Bhāgavatam 10.6.2
Blended reading (Sanskrit + English inline)
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kaṁsena
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by King Kaṁsa
Instrumental. The danger is enacted by Pūtanā but caused by Kaṁsa — the verse traces back from the visible threat to its political source. Gauḍīya reading: the asura-mind in power deploys agents that look private; the devotee learns to see the king behind every Pūtanā.
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ghorā
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very fierce
The same adjective Bhāgavata applies to elemental terrors. The verse refuses to let her later cosmetic beauty (verse 5) soften the underlying truth: she is ghorā at the core.
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bāla - ghātinī
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a Rākṣasī who killed (small babies)
Compound — bāla (child) + ghātin (slayer) in feminine. The Rākṣasī's specialty is killing the small and the innocent: in Gauḍīya pastoral reading, anything that destroys the bhakti-latā in its tender, infant stage is a Pūtanā-form.
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pura - grāma - vraja - ādiṣu
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in towns, cities and villages
Locative plural compound. The threat is not confined to the wilderness; it walks the populated paths. Māyā stalks where most people are, dressed in their own clothes.
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nighnantī
—
killing
Present participle — continuous action, not a one-off. While Nanda is on the road and Gokula is celebrating Kṛṣṇa's birth, this killing is happening right now in the next village. The devotee never assumes the war is paused.
This verse tells the news of Vraja. Though previously his ministers persuaded him to afflict the sages, fearful Kaṁsa agreed that Pūtanā should go to kill the infants as a simultaneous method of safely before harassing the sages. She was first (pra) engaged because she was ferocious in killing infants. She killed them completely, by giving them her poisoned breast. They died immediately. Viṣṇu Purāṇa says: yasmai yasmai stanaṁ rātrau pūtanā saṁprayacchati tasya taysa kṣaṇenāṅgam bālakasyopahanyate In a moment Pūtanā killed any child to whom she offered her breast. Another version has pura-gramākarādiṣu: among the towns, villages and mining settlements. Ādiśu means “among the flocks.”
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- Notice one 'Pūtanā' in your day — a sweet-seeming influence (a feed, a flatterer, a habit) that quietly poisons bhakti — and refuse its milk today.
- Before stepping out, take shelter of Kṛṣṇa's holy name once with full attention, knowing that hostile forces are already in motion in the towns and streets you will enter.
- Guard the small and vulnerable in your care — children, juniors, your own beginner's faith — by screening what you allow near them, the way Yaśodā would screen a stranger at the door.
Kaṁsa's order keeps moving even after Kṛṣṇa has been carried beyond his reach — like a poisoned arrow loosed at one target that travels on, hunting any child it can find. Pūtanā is that arrow in human shape: māyā in motion through the towns while you are dreaming Gokula is safe.
Even when Prahlāda's father slept, his daityas roamed the worlds tormenting Vaiṣṇavas under standing orders (SB 7.5). The danger to a child of the Lord was not paused by the king's mood — it was institutional, ambient, always already at work.
Kaṁsa's Pūtanā is the same shape of evil: dispatched once, still walking. The devotee household therefore lives in constant invocation of Hari's name, not because it is paranoid, but because it is awake.
My note
Source: vedabase.io