Śrīmad-Bhāgavatam 10.85.48-49
Blended reading (Sanskrit + English inline)
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āsurīm
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demoniac (womb)
Accusative feminine of āsura. The immediate karmic consequence of mocking Brahmā — the sons fall from devahood to āsuri-yoni instantly. Gauḍīyas: a single act of inappropriate hāsya can bend a whole career of birth.
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hiraṇyakaśipoḥ
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of Hiraṇyakaśipu
Genitive of Hiraṇyakaśipu — Prahlāda's father (SB 7), the daitya emperor whom Nṛsiṁha killed. The six sons' āsuri-birth places them in this exact royal family.
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yoga-māyayā
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by Yoga-māyā
Instrumental of Yoga-māyā. The same internal potency arranged the transfer from Hiraṇyakaśipu's house to Devakī's womb. Yoga-māyā moves bodies across cosmic regions to fulfill Bhagavān's plan.
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kaṁsa-vihiṁsitāḥ
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killed by Kaṁsa
Compound: kaṁsa + vihiṁsita. Same word Devakī used in 27–28. Kṛṣṇa picks it up — He confirms her diagnosis. The killings were real and were also the karmic completion of the Marīci-line curse.
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adhyāsate antike
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they live close by
Verbal phrase: adhi + √ās (to sit) + antika (nearness). The narrative twist — the six sons are not in some far region but here, nearby, in Sutala. Bhagavān has been keeping them close all along.
Ācāryas Śrīdhara Svāmī and Viśvanātha Cakravartī explain that after taking Marīci’s six sons from Hiraṇyakaśipu, Lord Kṛṣṇa’s Yoga-māyā first made them pass through one more life as children of another great demon, Kālanemi, and then she finally transferred them to the womb of Devakī.
By that sinful act (tena avadya karmana) immediately (adhuna) they were put in the womb of the wife of an asura (asurim yonim agan). Hiranyakasipoh jatah, meaning "born of Hiranyakasipu" is used in this case to indicate closeness of relationship rather than as direct sons, since they were born as the son’s of the wife of Kalanemi. (The purport of jiva goswami to 10.2.4-5 makes this clear because it refers this verse. He gives an alternate explanation as well: that being born of hiranyapakasipu means they were born as his sons in another kalpa. He also mentions kalanemi as the son of Hiranyakasipu, but in the bhagavatam only four sons are mentioned and not him. The translator has put him as the son of Hiranyaksa. Vaisnava abhidana mentions him as son of Hiranyakasipu. I have further investigated and other texts say Kalanemi was the son of Virocana (son of Prahlada), who was the grandson of Hiranyakasipu. Who is right?????) They were then taken by yogamaya to the womb of Devaki in order to kill Kamsa. Devaki (sa) is lamenting for her sons. They, these (pointing with his forefinger), are with you. Brought by the supreme devotee Bali to see the Lord, they were there in front of the Lord.
He explains how they were born to demons. In the commentary on the second chapter of the Tenth Canto it is explained how they were born to Hiraṇyakaśipu. Kṛṣṇa then explains his proposal in two and a half verses. First he speaks with compassion for Devakī. She laments because they were her own sons. They could not be hidden. Jokingly he says, “They are now here.” They were placed near Bali, his great devotee who was omniscient, so that Bali could see the Lord.
They were actually born to Kālameni, who was Hiraṇyakaśipu’s son. In that sense they were born from Hiraṇyakaśipu. This is explained in Hari-vaṁśa and also at the beginning of the second chapter. Details are given in Hari-vaṁśa, but are not given here because it would expand the commentary greatly. O king! You know all this. Devakī laments about their destination because they were her sons. Please give them back. They are under your control. They are near you now. They were placed near Bali, the great devotee who was omniscient, so that Bali could see the Lord.
A river that began as a clear spring runs through many landscapes — demon, donkey, sage — and finally re-enters the source it began at. The six sons travel from Marīci's house to Hiraṇyakaśipu's to Devakī's, and now sit close to Kṛṣṇa Himself. Geography is a long detour back home.
My note
Source: vedabase.io