॥ ॐ नमो भगवते वासुदेवाय ॥
॥ तृतीयोऽध्यायः - ३ ॥
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Discourse III
Advent of Lord Śrī Kṛṣṇa (Preamble)
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श्रीशुक उवाच ।
अथ सर्वगुणोपेतः कालः परमशोभनः ।
यर्ह्येवाजनजन्मर्क्षं शान्तर्क्षग्रहतारकम् ॥ १॥
दिशः प्रसेदुर्गगनं निर्मलोडुगणोदयम् ।
मही मङ्गलभूयिष्ठपुरग्रामव्रजाकरा ॥ २॥
नद्यः प्रसन्नसलिला ह्रदा जलरुहश्रियः ।
द्विजालिकुलसन्नादस्तबका वनराजयः ॥ ३॥
ववौ वायुः सुखस्पर्शः पुण्यगन्धवहः शुचिः ।
अग्नयश्च द्विजातीनां शान्तास्तत्र समिन्धत ॥ ४॥
मनांस्यासन् प्रसन्नानि साधूनामसुरद्रुहाम् ।
जायमानेऽजने तस्मिन् नेदुर्दुन्दुभयो दिवि ॥ ५॥
जगुः किन्नरगन्धर्वास्तुष्टुवुः सिद्धचारणाः ।
विद्याधर्यश्च ननृतुरप्सरोभिः समं तदा ॥ ६॥
मुमुचुर्मुनयो देवाः सुमनांसि मुदान्विताः ।
मन्दं मन्दं जलधरा जगर्जुरनुसागरम् ॥ ७॥
निशीथे तम उद्भूते जायमाने जनार्दने ।
देवक्यां देवरूपिण्यां विष्णुः सर्वगुहाशयः ।
आविरासीद्यथा प्राच्यां दिशीन्दुरिव पुष्कलः ॥ ८॥
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Śrī Śuka resumed: Now came the most delightful hour, fraught with all blessings, when precisely the asterisk Rohiṇī (presided over by Brahmā, son of the birthless Lord Viṣṇu) was at the ascendant and when (the rest of) the asterisks, planets and (other) stars bore a gentle aspect. (1)
The quarters became clear (of clouds as though it were autumn, although the rainy season had not yet ended); while the firmament was marked with the presence of multitudes of stars shining unobscured. The earth was seen with its towns, villages, stations of cowherds and mines full of festivities. (2)
The rivers flowed in a limpid stream; ponds bloomed with lotuses; rows of forest-trees laden with bunches of flowers rang with the sweet noise of birds and swarms of bees. (3)
A hallowed breeze (coming as it did from the direction of the holy Yamunā) and wafting a sweet fragrance, blew delightful to the touch; the sacred fires of the twice-born (that had been extinguished due to Kamsa's persecution) burst into flames (automatically) on the occasion. (4)
The minds of the righteous became cheerful oppressed as they had been by the demons. When that birthless Lord was about to be born kettledrums sounded (of themselves) in heaven. (5)
At that time Kinnaras and Gandharvas sang, Siddhas and Cāraṇas uttered praises and Vidyādhara women danced with celestial nymphs. (6)
Full of joy, sages and gods showered flowers and clouds gently rumbled after the manner of the (roaring) ocean. (7)
When midnight enveloped in (thick) darkness came and when people's prayer (for His descent) began, Lord Viṣṇu, the Indweller of all hearts, manifested Himself in His entirety through Devaki—who possessed a form similar to that of a goddess (being an incarnation of Aditi, the mother of the gods)—even as the full moon would appear in the eastern horizon. (8) (1-8)
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तमद्भुतं बालकमम्बुजेक्षणं
चतुर्भुजं शङ्खगदाद्युदायुधम् ।
श्रीवत्सलक्ष्मं गलशोभिकौस्तुभं
पीताम्बरं सान्द्रपयोदसौभगम् ॥ ९॥
महार्हवैदूर्यकिरीटकुण्डल-
त्विषा परिष्वक्तसहस्रकुन्तलम् ।
उद्दामकाञ्च्यङ्गदकङ्कणादिभि-
र्विरोचमानं वसुदेव ऐक्षत ॥ १०॥
स विस्मयोत्फुल्लविलोचनो हरिं
सुतं विलोक्यानकदुन्दुभिस्तदा ।
कृष्णावतारोत्सवसम्भ्रमोऽस्पृश-
न्मुदा द्विजेभ्योऽयुतमाप्लुतो गवाम् ॥ ११॥
अथैनमस्तौदवधार्य पूरुषं
परं नताङ्गः कृतधीः कृताञ्जलिः ।
स्वरोचिषा भारत सूतिकागृहं
विरोचयन्तं गतभीः प्रभाववित् ॥ १२॥
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Vasudeva beheld that extraordinary boy with lotus-like eyes, endowed with four arms wielding uplifted weapons (and other emblems) such as a conch, a mace and a discus; bearing on his bosom the mark of Śrīvatsa (a golden curl of hair characteristic of Lord Viṣṇu); clad in yellow (silk); possessing the charm of a cloud laden with moisture, with the Kaustubha gem shining at His neck and His profuse locks bathed in the splendour of His diadem and ear-rings studded with precious cat's-eyes, and highly resplendent with an exquisite girdle, armlets and bangles etc. (9-10)
Plunged in joy to behold Śrī Hari as his (own) son and with his eyes wide open through wonder (at the appearance of the all-pervading Lord through the womb of his wife, Devakī, even though he was bound inwardly with the shackles of ignorance and outwardly by the fetters of Karhsa), Vasudeva mentally gave away on that (auspicious) occasion ten thousand cows to Brāhmaṇas in his hurry to celebrate the descent of Śrī Kṛṣṇa (Lord Viṣṇu). (11)
Concluding the boy, (who was) illuminating the lying-in-chamber with His (own) splendour, to be (no other than) Lord Viṣṇu (the Supreme Person), O scion of Bharata, Vasudeva, who was aware of the Lord's greatness and whose fear was (completely) gone, now proceeded to glorify Him with a guileless mind and joined palms, his body bent low (with humility). (12) (9-12)
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वसुदेव उवाच ।
विदितोऽसि भवान् साक्षात्पुरुषः प्रकृतेः परः ।
केवलानुभवानन्दस्वरूपः सर्वबुद्धिदृक् ॥ १३॥
स एव स्वप्रकृत्येदं सृष्ट्वाग्रे त्रिगुणात्मकम् ।
तदनु त्वं ह्यप्रविष्टः प्रविष्ट इव भाव्यसे ॥ १४॥
यथेमेऽविकृता भावास्तथा ते विकृतैः सह ।
नानावीर्याः पृथग्भूता विराजं जनयन्ति हि ॥ १५॥
सन्निपत्य समुत्पाद्य दृश्यन्तेऽनुगता इव ।
प्रागेव विद्यमानत्वान्न तेषामिह सम्भवः ॥ १६॥
एवं भवान् बुद्ध्यनुमेयलक्षणै-
र्ग्राह्यैर्गुणैः सन्नपि तद्गुणाग्रहः ।
अनावृतत्वाद्बहिरन्तरं न ते
सर्वस्य सर्वात्मन आत्मवस्तुनः ॥ १७॥
य आत्मनो दृश्यगुणेषु सन्निति
व्यवस्यते स्वव्यतिरेकतोऽबुधः ।
विनानुवादं न च तन्मनीषितं
सम्यग्यतस्त्यक्तमुपाददत्पुमान् ॥ १८॥
त्वत्तोऽस्य जन्मस्थितिसंयमान् विभो
वदन्त्यनीहादगुणादविक्रियात् ।
त्वयीश्वरे ब्रह्मणि नो विरुध्यते
त्वदाश्रयत्वादुपचर्यते गुणैः ॥ १९॥
स त्वं त्रिलोकस्थितये स्वमायया
बिभर्षि शुक्लं खलु वर्णमात्मनः ।
सर्गाय रक्तं रजसोपबृंहितं
कृष्णं च वर्णं तमसा जनात्यये ॥ २०॥
त्वमस्य लोकस्य विभो रिरक्षिषु-
र्गृहेऽवतीर्णोऽसि ममाखिलेश्वर ।
राजन्यसंज्ञासुरकोटियूथपै-
र्निर्व्यूह्यमाना निहनिष्यसे चमूः ॥ २१॥
अयं त्वसभ्यस्तव जन्म नौ गृहे
श्रुत्वाग्रजांस्ते न्यवधीत्सुरेश्वर ।
स तेऽवतारं पुरुषैः समर्पितं
श्रुत्वाधुनैवाभिसरत्युदायुधः ॥ २२॥
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Vasudeva prayed : You have been directly known (by me) to be (the same as) the Supreme Person, existing beyond Prakṛti (the material plane), nay, consisting of absolute and conscious bliss, the witness of all minds. (13)
Having evolved even as such (consisting of truth, consciousness and bliss) at the beginning (of creation) this (universe), consisting of the three Guṇas, by Your (own), creative energy, You are conceived as having entered it after that, even though as a matter of fact You have not entered it. (14)
(Just) as these elementary principles, (viz., the Mahat-tattva, Ahaṅkāra and the five Tanmātrās) appear to have entered their evolutes (even though they do not really enter it), so is the case with You (who appear to have entered the womb of Devakī even though You have not actually entered it). Combining (under the direction of the Spirit) with their (sixteen) evolutes (viz., the five gross elements and the ten Indriyas and the mind), the former actually bring forth the cosmic egg, though possessing diverse properties and existing apart (from one another); and, having duly evolved it, they appear as having entered it (even though they do not really do so). Their entry into it is not possible due to their being already present in it (as its causes). (15-16)
In this way You are imagined as having entered Devakī's womb, though not having actually entered it. Though existing (as their cause) with the objects perceptible by the senses (whose true nature can only be inferred through the perception of sense-objects), You are not apprehended alongwith those sense-objects; (for) the distinction of inside and outside does not exist in You, that comprise and indwell all, are all-pervading and real—because of Your being unlimited. (How, then, can it be possible for You to enter anything?) (17)
He who concludes with regard to material objects perceptible by him that they are real as distinct from their (own) self is ignorant. And since, when investigated into, such an object does not prove to be anything but a (mere) display of words, a man acknowledging what has been disproved is (certainly) a fool. (18)
The wise declare the appearance, the continuance and the destruction of this (universe), O Lord, (as proceeding) from You, who are desireless, beyond the (three) Guṇas and changeless. This is not incompatible in You, who are (at once) Brahma (the Absolute) and the (almighty) Lord. (As a matter of fact,) whatever is done by the Guṇas is ascribed to You because of Your being their ultimate ground. (19)
As such (consisting of truth, consciousness and bliss), of course, You assume (reveal) by Your creative will Your pure (white) complexion (Viṣṇu form consisting of Sattva) for the continuance of the three worlds, Your red complexion (Brahma form), endowed with the principle of Rajas, for their creation, and a dark complexion (Rudra form), evolved by (the principle of) Tamas for their destruction. (20)
Intending to protect this universe, O Lord, the Ruler of all, You have descended in my house. You will (in course of time) extirpate (for the protection of the righteous) armies led by numberless Asura chiefs passing under the name of Kṣatriya princes. (21)
Hearing of (anticipating) Your birth in our house, this villain (of a Karīsa) actually killed Your elder brothers, O Ruler of the gods ! Leaming of Your advent as soon as it is intimated by his men, he will rush in this very moment with uplifted weapons. (22) (13-22)
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श्रीशुक उवाच ।
अथैनमात्मजं वीक्ष्य महापुरुषलक्षणम् ।
देवकी तमुपाधावत्कंसाद्भीता शुचिस्मिता ॥ २३॥
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Śrī Śuka went on : Perceiving her aforesaid son endowed with the characteristics of Lord Viṣṇu (the Supreme Person), Devaki, who was (hitherto) afraid of Kaṁsa, now bore a bright smile (on her countenance) and glorified Him. (23) (23)
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देवक्युवाच ।
रूपं यत्तत्प्राहुरव्यक्तमाद्यं
ब्रह्म ज्योतिर्निर्गुणं निर्विकारम् ।
सत्तामात्रं निर्विशेषं निरीहं
स त्वं साक्षाद्विष्णुरध्यात्मदीपः ॥ २४॥
नष्टे लोके द्विपरार्धावसाने
महाभूतेष्वादिभूतं गतेषु ।
व्यक्तेऽव्यक्तं कालवेगेन याते
भवानेकः शिष्यते शेषसंज्ञः ॥ २५॥
योऽयं कालस्तस्य तेऽव्यक्तबन्धो
चेष्टामाहुश्चेष्टते येन विश्वम् ।
निमेषादिर्वत्सरान्तो महीयां-
स्तं त्वेशानं क्षेमधाम प्रपद्ये ॥ २६॥
मर्त्यो मृत्युव्यालभीतः पलायन्
लोकान् सर्वान्निर्भयं नाध्यगच्छत् ।
त्वत्पादाब्जं प्राप्य यदृच्छयाद्य
स्वस्थः शेते मृत्युरस्मादपैति ॥ २७॥
स त्वं घोरादुग्रसेनात्मजान्न-
स्त्राहि त्रस्तान् भृत्यवित्रासहासि ।
रूपं चेदं पौरुषं ध्यानधिष्ण्यं
मा प्रत्यक्षं मांसदृशां कृषीष्ठाः ॥ २८॥
जन्म ते मय्यसौ पापो मा विद्यान्मधुसूदन ।
समुद्विजे भवद्धेतोः कंसादहमधीरधीः ॥ २९॥
उपसंहर विश्वात्मन्नदो रूपमलौकिकम् ।
शङ्खचक्रगदापद्मश्रिया जुष्टं चतुर्भुजम् ॥ ३०॥
विश्वं यदेतत्स्वतनौ निशान्ते
यथावकाशं पुरुषः परो भवान् ।
बिभर्ति सोऽयं मम गर्भगोऽभू-
दहो नृलोकस्य विडम्बनं हि तत् ॥ ३१॥
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Devaki prayed : You are Lord Viṣṇu Himself, the Illuminator of (all) psycho-physical organisms, the indefinable Reality, which the Vedas declare as the unmanifest cause consisting of (mere) consciousness, transcending the three Guṇas, absolute existence, unqualified and devoid of activity. (24)
When at the end of two Parārdhas (constituting the lifetime of Brahmā) the universe (consisting of seven higher and seven lower worlds) is dissolved (into its constituent elements), by force of Time the (five) gross elements are ultimately merged (alongwith the ten Indriyas and the mind including the deities presiding over them) in Ahaṅkāra (their cause), (Ahaṅkāra is merged in the Mahat-tattva), the Mahat-tattva in the Unmanifest (and the Unmanifest in Yourself), You alone are left and (therefore) called by the name of Śeṣa (lit., the residue). (25)
The wise declare as a potency of Yours the aforesaid Time, which extends (in point of duration) from the twinkling of an eye to a year and is infinite in extent, and under whose impulse the universe proceeds on in its cyclic course, O Director of the Unmanifest ! I fly (for protection) to You as such, the Ruler (of Time as well as of Prakṛti), the Abode of security. (26)
Afraid of the serpent of death and running about all the worlds (in quest of a quarter free from the fear of death), a mortal is not able to attain a place void of fear. Having by an indescribable stroke of good luck (however) reached Your lotus-feet, he rests in peace, O Primeval Being; for (even) death turns away from him. (27)
As such (kindly) protect You us (Your devotees), afraid of the terrible Kaṁsa (the son of Ugrasena); (for) You are the dispeller of the grave fears of Your servants. And (pray), do not reveal to the ignorant (whose eyes are directed to the flesh) this divine form, the object of meditation (for the seekers of liberation). (28)
Let not that wicked one know of Your birth through me, O slayer of the demon Madhu! I am terribly afraid, for Your sake, of Kamsa and (feel) much agitated at heart. (29)
Withdraw, O Soul of the universe, this four-armed transcendent form adorned with the splendour of a conch, a discus, a mace and a lotus. (30)
It is a truism that You, the Supreme Person, hold at the end of the cosmic night (final dissolution) in Your Body this (vast) universe with enough space about it. That You as such should have entered my womb, Oh that is surely an imitation of human ways. (31) (24-31)
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श्रीभगवानुवाच ।
त्वमेव पूर्वसर्गेऽभूः पृश्निः स्वायम्भुवे सति ।
तदायं सुतपा नाम प्रजापतिरकल्मषः ॥ ३२॥
युवां वै ब्रह्मणाऽऽदिष्टौ प्रजासर्गे यदा ततः ।
सन्नियम्येन्द्रियग्रामं तेपाथे परमं तपः ॥ ३३॥
वर्षवातातपहिमघर्मकालगुणाननु ।
सहमानौ श्वासरोधविनिर्धूतमनोमलौ ॥ ३४॥
शीर्णपर्णानिलाहारावुपशान्तेन चेतसा ।
मत्तः कामानभीप्सन्तौ मदाराधनमीहतुः ॥ ३५॥
एवं वां तप्यतोस्तीव्रं तपः परमदुष्करम् ।
दिव्यवर्षसहस्राणि द्वादशेयुर्मदात्मनोः ॥ ३६॥
तदा वां परितुष्टोऽहममुना वपुषानघे ।
तपसा श्रद्धया नित्यं भक्त्या च हृदि भावितः ॥ ३७॥
प्रादुरासं वरदराड् युवयोः कामदित्सया ।
व्रियतां वर इत्युक्ते मादृशो वां वृतः सुतः ॥ ३८॥
अजुष्टग्राम्यविषयावनपत्यौ च दम्पती ।
न वव्राथेऽपवर्गं मे मोहितौ मम मायया ॥ ३९॥
गते मयि युवां लब्ध्वा वरं मत्सदृशं सुतम् ।
ग्राम्यान् भोगानभुञ्जाथां युवां प्राप्तमनोरथौ ॥ ४०॥
अदृष्ट्वान्यतमं लोके शीलौदार्यगुणैः समम् ।
अहं सुतो वामभवं पृश्निगर्भ इति श्रुतः ॥ ४१॥
तयोर्वां पुनरेवाहमदित्यामास कश्यपात् ।
उपेन्द्र इति विख्यातो वामनत्वाच्च वामनः ॥ ४२॥
तृतीयेऽस्मिन् भवेऽहं वै तेनैव वपुषाथ वाम् ।
जातो भूयस्तयोरेव सत्यं मे व्याहृतं सति ॥ ४३॥
एतद्वां दर्शितं रूपं प्राग्जन्मस्मरणाय मे ।
नान्यथा मद्भवं ज्ञानं मर्त्यलिङ्गेन जायते ॥ ४४॥
युवां मां पुत्रभावेन ब्रह्मभावेन चासकृत् ।
चिन्तयन्तौ कृतस्नेहौ यास्येथे मद्गतिं पराम् ॥ ४५॥
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The Lord replied : In a previous life (the third incarnation preceding the present one), in course of the Swayambhuva Manvantara you alone, O good lady, were Prśni. In that life he (your husband) was a sinless Prajāpati, Sutapā by name. (32)
When indeed you two were commanded by Brahmā to beget progeny, thereupon you both practised most rigid austerities, fully controlling your senses. (33)
Enduring one after another the peculiarities of the (various) seasons in the form of rain, storm, sunshine, snow and heat, nay, subsisting (now) on withered leaves and (now) on air alone and with the impurities of your mind wiped out through breath-control, you performed My worship with a calm mind, seeking the objects of your desire from Me. (34-35)
While you with your mind fixed on Me, were both thus practising severe austerities, most difficult to practise, O good lady, twelve thousand celestial years rolled by. (36)
Constantly contemplated upon in the heart with reverence and devotion coupled with asceticism, and highly pleased with you both, O sinless one, I, the foremost of (all) bestowers of boons, appeared on that occasion in this (very) form with the desire of conferring (on you) the blessings sought by you both. When the words, "Ask any boon of your choice" were uttered (by Me), a son like Me was asked for by you. (37-38)
Having not (yet) tasted the pleasures of sense and not blessed with any issue, you, husband and wife, did not ask (the boon of) final beatitude of Me, infatuated as you were by My Māyā. (39)
Having secured the desired boon of (getting) a son like Me and having (thus) realized your ambition, you proceeded when I had left, to enjoy the sensuous pleasures. (40)
Not finding anyone else in the world alike in amiable disposition, magnanimity and other qualities, I (Myself) was born as your son and became known by the name of Prśnigarbha (son of Prśni). (41)
Once more as a son of you both as aforesaid, I was born of Aditi (an incarnation of Prśni) through the sage Kaśyapa (an incarnation of Sutapā) and came to be known as Upendra (Indra's younger brother) and (also) as Vāmana because of My dwarf-like form. (42)
Indeed in this third incarnation of you both as such, I am again born at this moment in the same (four-armed) form (as was revealed to you before); (for) My word is (always) true, O good lady ! (43)
This (four-armed) form has been revealed to you (again) for reminding you of My previous descents; (for) knowledge of My identity is not had otherwise through a mortal sem-blance. (Now of course I will assume the form of a human babe as desired by you). (44)
Constantly thinking of Me as a son and (also) as Brahma (the all-pervading Lord), and having bestowed (your) love on Me, you both will attain the highest state of union with Me (in the form of co-residence with Me in My divine Abode). (45) (32-45)
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श्रीशुक उवाच ।
इत्युक्त्वाऽऽसीद्धरिस्तूष्णीं भगवानात्ममायया ।
पित्रोः सम्पश्यतोः सद्यो बभूव प्राकृतः शिशुः ॥ ४६॥
ततश्च शौरिर्भगवत्प्रचोदितः
सुतं समादाय स सूतिका गृहात् ।
यदा बहिर्गन्तुमियेष तर्ह्यजा
या योगमायाजनि नन्दजायया ॥ ४७॥
तया हृतप्रत्ययसर्ववृत्तिषु
द्वाःस्थेषु पौरेष्वपि शायितेष्वथ ।
द्वारस्तु सर्वाः पिहिता दुरत्यया
बृहत्कपाटायसकीलशृङ्खलैः ॥ ४८॥
ताः कृष्णवाहे वसुदेव आगते
स्वयं व्यवर्यन्त यथा तमो रवेः ।
ववर्ष पर्जन्य उपांशुगर्जितः
शेषोऽन्वगाद्वारि निवारयन् फणैः ॥ ४९॥
मघोनि वर्षत्यसकृद्यमानुजा
गम्भीरतोयौघजवोर्मिफेनिला ।
भयानकावर्तशताकुला नदी
मार्गं ददौ सिन्धुरिव श्रियः पतेः ॥ ५०॥
नन्दव्रजं शौरिरुपेत्य तत्र तान्
गोपान् प्रसुप्तानुपलभ्य निद्रया ।
सुतं यशोदाशयने निधाय तत्
सुतामुपादाय पुनर्गृहानगात् ॥ ५१॥
देवक्याः शयने न्यस्य वसुदेवोऽथ दारिकाम् ।
प्रतिमुच्य पदोर्लोहमास्ते पूर्ववदावृतः ॥ ५२॥
यशोदा नन्दपत्नी च जातं परमबुध्यत ।
न तल्लिङ्गं परिश्रान्ता निद्रयापगतस्मृतिः ॥ ५३॥
इति श्रीमद्भागवते महापुराणे पारमहंस्यां संहितायां
दशमस्कन्धे पूर्वार्धे कृष्णजन्मनि तृतीयोऽध्यायः ॥ ३॥
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Śrī Śuka continued : Having thus spoken, Lord Śrī Hari, became silent and instantly assumed the form of an ordinary child by His own free will, His parents gazing (with wonder). (46)
Thereupon as the aforesaid Vasudeva (the son of Śūra, who suddenly found his fetters loosened) fell inclined to step out of the lying-in-chamber, taking his son securely (in a winnowing basket covered with soft linen), as urged by the Lord, that (very) moment Yogamāyā, who is nick-named Ajā (birthless), was born through the wife of Nanda (at Gokula). (47)
Now the gate-keepers having been deprived (for the time being) of all their cognitive faculties and the citizens too having been sent to sleep by Her (Yogamāyā), all the gates (of the palace), even though they had been closed by means of huge doors as well as with steel bolts and chains, and were (thus) hard to penetrate, flew open by themselves the moment Vasudeva arrived (near) carrying Lord Śrī-Kṛṣṇa (on his head), (even) as darkness would disperse with the appearance of the sun. (At that time) clouds rained with a gentle rumbling; while Śeṣa followed (at the heels of Vasudeva), warding off the rain by means of his (thousand) hoods (spread as an umbrella over His head). (48-49)
While Indra (the rain-god) was pouring showers frequently (in order to avert the popular gaze and allowing a respite at intervals so as to avoid continued hardship to Vasudeva), the Yamunā river (presided over by a deity of the same name and the younger sister of Yama, the god of retribution), (even though) covered with foam due to waves set up by the force of its deep flood, and studded with hundreds of fearful male-storms, afforded passage (to the divine Śrī Kṛṣṇa) by becoming fordable (even) as the ocean did (of yore) to Lord Śrī Rāma (the Spouse of Lakṣmī disguised as Sītā). (50)
Reaching Nanda's Vraja and finding there the cowherds headed by Nanda buried in sleep under the influence of Yogamāyā (representing the trance-sleep of Lord Viṣṇu), Vasudeva (the son of Śūra) placed his son on the bed of Yaśodā (by her side) and returned (forthwith) to the palace (of Kaṃsa), taking* with him (in exchange) her (divine) daughter. (51)
Laying the (divine) girl on Devakī's bed and putting the chains about his feet (again), Vasudeva now stood confined as before. (52)
Yaśodā, Nanda's wife, too simply came to know of a child having been born (to her) but did not notice its sex, exhausted (as she was by the throes of parturition) and rendered unconscious by Yogamāyā. (53)
Thus ends the third discourse, bearing on the Advent of Śrī Kṛṣṇa, in the first half of Book Ten of the great and glorious Bhāgavata-Purāṇa, otherwise known as the Paramahamsa-Sarhhitā. (46-53)
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