SRIMAD BHAGAVATAM: CANTO 10

(1-2) S'rî S'uka said: 'Under the protection of the mighty king of Maghada, Jarâsandha [see 9.22: 8], was there with the assistance of Pralamba, Baka, Cânûra, Trinâvarta, Aghâsura, Mushthika, Arishtha, Dvivida, Pûtanâ, Kes'î, Dhenuka, [Narakâsura] and such characters and asura kings like Bâna, Bhaumâsura and more of those, a systematic persecution of the kings of Yadu. (3) They, harassed, sought shelter in the countries of the Kurus and Pañcâlas, the Kekayas, the S'âlvas, the Vidharbas, the Nishadhas, the Videhas and the Kos'alas. (4-5) Some of their relatives though began to follow the same policy that he, the son of Ugrasena [Kamsa], had with his killing of six of the children born from Devakî. The seventh one, a plenary expansion of Vishnu, who was celebrated with the name of Ananta, was [thus] as an embryo in the womb of Devakî the cause of as well pleasure as sorrow. (6) The Supreme Lord who is also the Supersoul of each living being [see also B.G. 10: 11], understanding the fear for Kamsa of the Yadus who sought Him as their supreme refuge, directed His spiritual potency [Yogamâyâ] as follows. (7) 'O Devî, so auspicious, go to Vraja beautiful with her cowherds and cows, where Rohinî and other wives of Vasudeva are living in the cowherd-community [Gokula] of Nanda in seclusion out of fear for Kamsa. (8) In the womb of Devakî there is the embryo known as [Ananta-] S'esha that is a plenary expansion of Me; make a smooth transfer by motivating Him to move out of her into the womb of Rohinî [*]. (9) Then will I with My full potency do My share in becoming Devakî's son, o all-auspicious one, while you as well will appear as the daughter of Yas'odâ, the wife of Nanda. (10) The people [the s'âktas as opposed to the Vaishnavas] will with incense worship you as the fulfillment of all their desires in different forms of sacrifice, because you for all that one may desire are the one capable of bestowing the blessings. (11-12) Depending on the place on earth [**] will you be given different names like Durgâ, Bhadrakâli, Vijayâ, Vaishnavî and Kumudâ, Candikâ, Krishnâ, Mâdhavî, Kanyakâ [or Kanyâ-kumârî], and Mâyâ, Nârâyanî, Îs'ânî, S'âradâ and also Ambikâ [***]. (13) Because of His changing wombs will the people of the world address Him [the son of Rohinî] with the name of Sankarshana, for His bringing pleasure to the people [making them devotees] is He called [Bala-]Râma and for His great physical strength is He called Balabhadra.'

(14) Thus instructed by the Supreme Lord she responded with 'So be it' and 'Om', thus accepting His order, and after circumambulating Him descended she to execute exactly as was told [compare B.G. 16: 24]. (15) When Devakî's embryo by the slumber of yoga [or Yogamâyâ, see B.G. 2: 69] was transferred to Rohinî lamented everyone 'Alas, the baby is lost' [thinking it was a miscarriage]. (16) The Supreme Lord, the one love of all who always puts an end to the fear of His devotees, then with all the potency of His grace entered the mind of Vasudeva [see also 3.2: 15]. (17) He, carrying the spiritual effulgence of the Original Personality, shone like the sun and became difficult to behold or approach for each and everyone. (18) Thereafter was He, the Blessing of All the Universe Infallible in All His Parts, from mind to mind by the son of S'ûrasena [Vasudeva] fully transferred so that the Supreme Soul and Cause of all Causes was carried by his devî [Devakî] who bloomed of happiness like the eastern sky ['with the transference of the light of a setting sun to a rising moon']. (19) Devakî with in her womb having the Sustainer of All the Universes, could in that situation, as the flames of a fire confined in the Bhoja-house, not distribute her light just like it is with the knowledge of a person unable to express himself [*⁴]. (20) Kamsa seeing her, who with the beauty of the radiance of having the Invincible One within her cleared the entire atmosphere with her brilliant smiles, said to himself: 'The one who now has entered the womb of Devakî for sure is the Lord who is going to kill me; she never before looked like this! (21) How must I, considering that the Holy Example will not give up His prowess, proceed now not to neglect my interest? The killing of a woman, of my sister, especially when she is pregnant, will for ever vanquish my fame and opulence and shorten my life span. (22) That person is dead even being alive who lives his life with much cruelty; when the body is finished will all human beings condemn him and will he with his bodily concept of life [see also 7.5: 30 and 5.5: 5 and B.G. 16: 18-21] no doubt enter the deepest darkness [Andhatama, see also 3.20: 18 and 5.26: 9].'

(23) Thus contemplating the ghastly idea of murder, refrained he, keeping himself under control, from following that course. Persisting in enmity he awaited the moment the Lord would be born. (24) Sitting or lying down, wherever he was, ate, walked or went thought he [in hate thus] of Hrishîkes'a, the Lord of the Senses, thinking the whole world to be Him and nothing more.

(25) But Lord Brahmâ, Lord S'iva arriving there with the sages, Nârada and other godly personalities and their followers all together with their transcendental prayers pleased Him, the Blessing of All: (26) 'The truth of the vow [see 9.24: 56 and B.G. 9: 22], the truth of the Supreme, the truth in the threefold [of e.g. past, present and future] You are; You are the source of all truth pervading all truths, who of the truth of the elements and of all [the relative] that is held true is the original truth; of each sacred truth being the origin is everything true pertaining to You, whom we offer our full surrender. (27) One in dependence [on matter], two in the fruitful [happy/unhappy], three in its roots [the modes] four in tastes [the purushârthas], five in knowing [the senses], six in conditions [of lamentation, illusion, old age, death, hunger and thirst], seven in layers ['the bark' or the koshas], eight in its branches [the elements, mind, intelligence and ego], with nine apertures, with the tenfold in its covering ['the leaves' or the ten airs, see 7.15: 42] and with two birds [the soul and Supersoul] in it, is indeed that body [individual as also the complete] the original tree. (28) You as the One and All art of this visible universe indeed the Original Source, Yours is the conservation upon annihilation; those whose intelligence is covered by Your mâyâ see You not in the manifold - not those do see who are void of spiritual learning. (29) Assuming all sorts of forms You nevertheless remain the intelligence above them when You for the sake of each living being everywhere, moving or nonmoving, as the transcendental happiness again and again annihilate all the inauspiciousness non-devoted that hinders the truthful. (30) Fully engaged in a constant meditation upon You as the abode of the complete of consciousness, o Lotus-eyed One, does one, by that one-pointedness as practiced by the greatest, board the boat of Your lotus feet that reduces the great ocean of nesciene to a calf's hoofprint [compare 10.1: 5-7]. (31) Personally crossing the fierce ocean of darkness that is so hard to overcome, o Light of the World, do the ones with plenty of love for the fallen souls [the advanced devotees] leave behind them the boat of Your lotus feet in this world as they head for the ultimate of You, ever so kind to the followers [see also B.G. 6: 44]. (32) All others, o Lotus-eyed One, who, in the illusion of being liberated variously speculate with an impure intelligence - even though they are successful in severe practices of penance -, fall, in neglect of Your feet, down from the highest position back into the material world again [see also B.G. 8: 15-16 and 5.6: 11]. (33) Unlike the non-devotees do they, the followers of devotion o Mâdhava, not fall away from the path because they are fully attached to You, so that protected by You they move without fear over the heads, o Master, of those who march in opposition [see also 1.5: 17 and B.G. 18: 78]. (34) For the purpose of maintaining does Your Lordship existing beyond the modes accept a form for the benefit and welfare of all the embodied who, as human people united performing to the Veda, in austerity and fully absorbed in Your worship do their offerings [see also B.G. 3: 9 & 18: 3]. (35) If the pure of existence, o Source of the World, would not be this constant of You, how could the wisdom have become that drives away the ignorance; the ignorance is completely vanquished by the awakening of that quality of You that Your Lordship exhibits and for which there is no alternative. (36) The name and form of You cannot be ascertained by the words and theses of those who look into the mind [only], o Lord, Your name and form are only realized by putting them in practice [see also 1.3: 37-38, 4.18: 5, 7.15: 58 and B.G: 6: 24 & 18: 55]. (37) Constantly hearing, reciting, remembering and contemplating Your auspicious names [see 7.5: 23-24] and forms is he who is of an undivided attention in action at Your lotus feet not able to imagine [a reality apart from You, see also 6.17: 28-31]. (38) It is the fortune of us here, o Lord, to have with this earth as the place of Your Lordship's feet the asura burden removed; due to the causeless mercy of the appearance of You as the Controller will we be as fortunate as to witness in heaven as well as on earth the marks of Your [with the conch, the lotus, the club and the disc] transcendentally decorated lotus feet. (39) For You there is no birth or death o Director of Our Lives, however, it goes without saying that the cause of appearing cannot be without the pleasure of Your pastimes; the birth, death and maintenance of the normal souls is by the external energy so arranged because of You, our Shelter Against All fear. (40) As a fish, as a horse, as a tortoise, as a lion, as a boar, as a swan [or selfrealized sage], as a king and as a man of learning among the godfearing [like Lord Vâmana] has Your Lordship appeared as avatâras; please now save us and the three worlds, o Controller, diminish the earth's burden, o Best of the Yadus, all our prayers are for You [see also 1.3]. (41) [and towards Devakî:] To our fortune, o mother is the Supreme Personality with all His energies now seen in your womb, so, for the Supreme Lord His auspiciousness for all, never fear the Bhoja-master [Kamsa] fixed on being killed by Him, the protector of the Yadu dynasty who will become Your son.'

(42) S'rî S'uka said: 'This way having offered prayers unto the Original Personality whose form is Transcendental [or Vishnu] returned all the demigods with Brahmâ and S'iva in front of them to their abodes.'

S'rî S'uka said: 'Under the protection of the mighty king of Maghada, Jarâsandha [see 9.22: 8], was there with the assistance of Pralamba, Baka, Cânûra, Trinâvarta, Aghâsura, Mushthika, Arishtha, Dvivida, Pûtanâ, Kes'î, Dhenuka, [Narakâsura] and such characters and asura kings like Bâna, Bhaumâsura and more of those, a systematic persecution of the kings of Yadu.

S'rî S'uka said: said: 'Under the protection of the mighty king of Maghada, Jarâsandha [see 9.22:8], was there with the assistance of Pralamba, Baka, Cânûra, Trinâvarta, Aghâsura, Mustika, Arista, Dvivida, Pûtanâ, Kes'î, Dhenuka, [Narakâsura] and such and asura kings like Bâna, Bhaumâsura and more of those, a systematic persecution of the kings of Yadu. (Vedabase)

Text 3

They, harassed, sought shelter in the countries of the Kurus and Pañcâlas, the Kekayas, the S'âlvas, the Vidharbas, the Nishadhas, the Videhas and the Kos'alas.

They, harassed, sought shelter in the countries of the Kurus and Pancâlas, the Kekayas, the Sâlvas, the Vidharbas, the Nishadas, the Videhas and the Kos'alas. (Vedabase)

Text 4-5

Some of their relatives though began to follow the same policy that he, the son of Ugrasena [Kamsa], had with his killing of six of the children born from Devakî. The seventh one, a plenary expansion of Vishnu, who was celebrated with the name of Ananta, was [thus] as an embryo in the womb of Devakî the cause of as well pleasure as sorrow.

Some of their relatives though began to follow the same policy that he, the son of Ugrasena [Kamsa], had with his killing of six of the children born from Devakî. The seventh one, a plenary expansion of Vishnu, who was celebrated with the name of Ananta, was [thus] as an embryo in the womb of Devakî the cause of as well pleasure as sorrow. (Vedabase)

Text 6

The Supreme Lord who is also the Supersoul of each living being [see also B.G. 10: 11], understanding the fear for Kamsa of the Yadus who sought Him as their supreme refuge, directed His spiritual potency [Yogamâyâ] as follows.

The Supreme Lord who is also the Supersoul of each living being [see also B.G. 10: 11], understanding the fear for Kamsa of the Yadus who sought Him as their supreme refuge, directed His spiritual potency [Yogamâyâ] as follows. (Vedabase)

Text 7

'O Devî, so auspicious, go to Vraja beautiful with her cowherds and cows, where Rohinî and other wives of Vasudeva are living in the cowherd-community [Gokula] of Nanda in seclusion out of fear for Kamsa.

'O Devî, so auspicious, go to Vraja beautiful with her cowherds and cows, where Rohinî and other wives of Vasudeva, are living in the cowherd-community [Gokula] of Nanda in seclusion out of fear for Kamsa. (Vedabase)

Text 8

In the womb of Devakî there is the embryo known as [Ananta-] S'esha that is a plenary expansion of Me; make a smooth transfer by motivating Him to move out of her into the womb of Rohinî [*].

In the womb of Devakî there is the embryo known as [Ananta-] S'esha that is a plenary expansion of Me; make a smooth transfer attracting Him out of her into the womb of Rohinî [*]. (Vedabase)

Text 9

Then will I with My full potency do My share in becoming Devakî's son, o all-auspicious one, while you as well will appear as the daughter of Yas'odâ, the wife of Nanda.

Then will I with My full potency make My share becoming Devakî's son, o all-auspicious one, while you also will appear as the daughter of Yas'odâ, the wife of Nanda. (Vedabase)

Text 10

The people [the s'âktas as opposed to the Vaishnavas] will with incense worship you as the fulfillment of all their desires in different forms of sacrifice, because you for all that one may desire are the one capable of bestowing the blessings.

The people [the s'âktas as opposed to the vaishnavas] will with incense worship you as the fulfillment of all their desires in different forms of sacrifice, as you for all that is longed for are the one capable of bestowing the blessings. (Veda b ase)

Text 11-12

Depending on the place on earth [**] will you be given different names like Durgâ, Bhadrakâli, Vijayâ, Vaishnavî and Kumudâ, Candikâ, Krishnâ, Mâdhavî, Kanyakâ [or Kanyâ-kumârî], and Mâyâ, Nârâyanî, Îs'ânî, S'âradâ and also Ambikâ [***].

Depending on the place on earth [**] will you be given different names like Durgâ, Bhadrakâli, Vijaya, Vaishnavî and Kumudâ, Candikâ, Krishnâ, Mâdhavî, Kanyakâ [or Kanyâ-kumâri], and Mâyâ, Nârâyanî, Îs'ânî, S'âradâ and also Ambikâ [***]. (Vedabase)

Text 13

Because of His changing wombs will the people of the world address Him [the son of Rohinî] with the name of Sankarshana, for His bringing pleasure to the people [making them devotees] is He called [Bala-]Râma and for His great physical strength is He called Balabhadra.'

For changing wombs will the people of the world address Him [the son of Rohinî] indeed with the name of Sankarshana, for His bringing pleasure to the people [making them devotees] is He called [Bala-]Râma and for His great physical strength is He called Balabhadra.' (Vedabase)

Text 14

Thus instructed by the Supreme Lord she responded with 'So be it' and 'Om', thus accepting His order, and after circumambulating Him descended she to execute exactly as was told [compare B.G. 16: 24].

Thus instructed by the Supreme Lord she responded with 'So be it' and 'Om', thus accepting His order and after circumambulating Him came she straight down executing just as was told [compare B.G. 16: 24]. (Vedabase)

Text 15

When Devakî's embryo by the slumber of yoga [or Yogamâyâ, see B.G. 2: 69] was transferred to Rohinî lamented everyone 'Alas, the baby is lost' [thinking it was a miscarriage].

When Devakî's embryo by the slumber of yoga [or Yogamâyâ, see B.G. 2: 69] was transferred to Rohinî lamented everyone 'Alas, the baby is lost' [thinking it was a miscarriage]. (Vedabase)

Text 16

The Supreme Lord, the one love of all who always puts an end to the fear of His devotees, then with all the potency of His grace entered the mind of Vasudeva [see also 3.2: 15].

The Supreme Lord, the one love of all who always puts an end to the fear of His devotees, then with all the potency of His grace entered the mind of Vasudeva [see also 3.2:15]. (Vedabase)

Text 17

He, carrying the spiritual effulgence of the Original Personality, shone like the sun and became difficult to behold or approach for each and everyone.

He, carrying the spiritual effulgence of the Original Personality, shone like the sun and became difficult to behold or approach for each and everyone. (Vedabase)

Text 18

Thereafter was He, the Blessing of All the Universe Infallible in All His Parts, from mind to mind by the son of S'ûrasena [Vasudeva] fully transferred so that the Supreme Soul and Cause of all Causes was carried by his devî [Devakî] who bloomed of happiness like the eastern sky ['with the transference of the light of a setting sun to a rising moon'].

Thereafter was He, the Blessing of All the Universe Infallible in All His Parts, from mind to mind by the Son of S'ûrasena [Vasudeva] fully transferred so that the Supreme Soul and Cause of all Causes was carried by his devî [Devakî] who bloomed of happiness like the eastern sky ['with the transference of the light of a setting sun to a rising moon']. (Vedabase)

Text 19

That Devakî with in her womb having the Sustainer of All the Universes could, as the flames of a fire confined. in the Bhoja-house not distribute her light just like it is with the knowledge of a person unable to express himself [*⁴].

That Devakî with in her womb having the Sustainer of All the Universes, could, as the flames of a fire confined in the Bhoja-house, not distribute her light just like it is with the knowledge of a person unable to express himself [*4]. (Vedabase)

Text 20

Kamsa seeing her, who with the beauty of the radiance of having the Invincible One within her cleared the entire atmosphere with her brilliant smiles, said to himself: 'The one who now has entered the womb of Devakî for sure is the Lord who is going to kill me; she never before looked like this!

Kamsa seeing her, who with the beauty of the radiance of having the Invincible One within her cleared the entire atmosphere with her brilliant smiles, said to himself: 'The one who now has entered the womb of Devakî for sure is the Lord who is going to kill me; she never before looked like this! (Vedabase)

Text 21

How must I, considering that the Holy Example will not give up His prowess, proceed now not to neglect my interest? The killing of a woman, of my sister, especially when she is pregnant, will for ever vanquish my fame and opulence and shorten my life span.

How must I, considering that the Holy Example will not give up His prowess, proceed now not to neglect my interest? The killing of a woman, of my sister, especially when she is pregnant, will for ever vanquish my fame and opulence and shorten my life span. (Vedabase)

Text 22

That person is dead even being alive who lives his life with much cruelty; when the body is finished will all human beings condemn him and will he with his bodily concept of life [see also 7.5: 30 and 5.5: 5 and B.G. 16: 18-21] no doubt enter the deepest darkness [Andhatama, see also 3.20: 18 and 5.26: 9].'

Such a one is dead even being alive who lives his life with much cruelty; when the body is finished will all human beings condemn him and will he with his bodily concept of life [see also 7.5: 30 and 5.5: 5 and B.G. 16: 18-21] no doubt enter the deepest darkness [andhatama, see also 3.20: 18 and 5.26: 9].' (Vedabase)

Text 23

Thus contemplating the ghastly idea of murder, refrained he, keeping himself under control, from following that course. Persisting in enmity he awaited the moment the Lord would be born.

Thus contemplating the ghastly idea of murder, refrained he, keeping himself under control, from following that course. Persisting in enmity he awaited the moment the Lord would be born. (Vedabase)

Text 24

Sitting or lying down, wherever he was, ate, walked or went thought he [in hate thus] of Hrishîkes'a, the Lord of the Senses, thinking the whole world to be Him and nothing more.

Sitting or lying down, wherever he was, ate, walked or went thought he [in hate thus] of Hrsikes'a, the Lord of the Senses, thinking the whole world to be Him and nothing more. (Vedabase)

Text 25

But Lord Brahmâ, Lord S'iva arriving there with the sages, Nârada and other godly personalities and their followers all together with their transcendental prayers pleased Him, the Blessing of All:

But Lord Brahmâ, Lord S'iva arriving there with the sages, Nârada and other godly personalities and their followers all together with their transcendental prayers pleased Him, the Blessing of All: (Veda b ase)

Text 26

'The truth of the vow [see 9.24: 56 and B.G. 9: 22], the truth of the Supreme, the truth in the threefold [of e.g. past, present and future] You are; You are the source of all truth pervading all truths, who of the truth of the elements and of all [the relative] that is held true is the original truth; of each sacred truth being the origin is everything true pertaining to You, whom we offer our full surrender.

The truth of the vow [see 9.24:56 and B.G. 9.22], the truth of the Supreme, the truth in the threefold [of e.g. past, present and future] You are; You are the source of all truth pervading all truths, who of the truth of the elements and of all [the relative] that is held true is the original truth; of each sacred truth being the origin is everything true pertaining to You, whom we offer our full surrender. (Vedabase)

Text 27

One in dependence [on matter], two in the fruitful [happy/unhappy], three in its roots [the modes] four in tastes [the purushârthas], five in knowing [the senses], six in conditions [of lamentation, illusion, old age, death, hunger and thirst], seven in layers ['the bark' or the koshas], eight in its branches [the elements, mind, intelligence and ego], with nine apertures, with the tenfold in its covering ['the leaves' or the ten airs, see 7.15: 42] and with two birds [the soul and Supersoul] in it, is indeed that body [individual as also the complete] the original tree.

One in dependence [on matter], two in the fruitful [happy/unhappy], three in its roots [the modes] four in tastes [the purushârtha's], five in knowing [the senses], six in conditions [of lamentation, illusion, old age, death, hunger and thirst], seven in layers ['the bark' or the koshas], eight in its branches [the elements, mind, intelligence and ego], with nine apertures, with the tenfold in its covering ['the leaves' or the ten airs, see 7.15: 42] and with two birds [the soul and Supersoul] in it, is indeed that body [individual as also the complete] the original tree. (Vedabase)

Text 28

You as the One and All art of this visible universe indeed the Original Source, Yours is the conservation upon annihilation; those whose intelligence is covered by Your mâyâ see You not in the manifold - not those do see who are void of spiritual learning.

You as the One and All art of this visible universe indeed the Original Source, Yours is the conservation upon annihilation; those whose intelligence is covered by Your mâyâ see You not in the manifold - not those do see who are void of spiritual learning. (Vedabase)

Text 29

Assuming all sorts of forms You nevertheless remain the intelligence above them when You for the sake of each living being everywhere, moving or nonmoving, as the transcendental happiness again and again annihilate all the inauspiciousness non-devoted that hinders the truthful.

Assuming all sorts of forms You nevertheless remain the intelligence above them when You for the sake of each living being everywhere, moving or nonmoving, as the transcendental happiness again and again annihilate all the inauspiciousness non-devoted that hinders the truthful. (Vedabase)

Text 30

Fully engaged in a constant meditation upon You as the abode of the complete of consciousness, o Lotus-eyed One, does one, by that one-pointedness as practiced by the greatest, board the boat of Your lotus feet that reduces the great ocean of nesciene to a calf's hoofprint [compare 10.1: 5-7].

Fully engaged in a constant meditation upon You as the abode of the complete of consciousness, o Lotus-eyed One, does one, by that one-pointedness as practiced by the greatest, board the boat of Your lotus feet that reduces the great ocean of nesciene to a calves hoofprint [compare 10.1: 5-7]. (Vedabase)

Text 31

Personally crossing the fierce ocean of darkness that is so hard to overcome, o Light of the World, do the ones with plenty of love for the fallen souls [the advanced devotees] leave behind them the boat of Your lotus feet in this world as they head for the ultimate of You, ever so kind to the followers [see also B.G. 6: 44].

Personally crossing the fierce ocean of darkness that is so hard to overcome, o Light of the World, do the ones with plenty of love for the fallen souls [the advanced devotees] leave behind them the boat of Your lotus feet in this world as they head for the ultimate of You, ever so kind to the followers [see also B.G. 6: 44]. (Ve d abase)

Text 32

All others, o Lotus-eyed One, who, in the illusion of being liberated variously speculate with an impure intelligence - even though they are successful in severe practices of penance -, fall, in neglect of Your feet, down from the highest position back into the material world again [see also B.G. 8: 15-16 and 5.6: 11].

All others, o Lotus-eyed One, who, in the illusion of being liberated variously speculate with an impure intelligence - even though they are successful in severe practices of penance -, fall in neglect of Your feet, down from the highest position back into the material world again [see also B.G. 8: 15-16 and 5.6: 11]. (Vedabase)

Text 33

Unlike the non-devotees do they, the followers of devotion o Mâdhava, not fall away from the path because they are fully attached to You, so that protected by You they move without fear over the heads, o Master, of those who march in opposition [see also 1.5: 17 and B.G. 18: 78].

Unlike the non-devotees do they, the followers of devotion o Mâdhava, not fall away from the path because they, unto You, are fully attached so that protected by You they move without fear over the heads, o Master, of those who march in opposition [see also 1.5: 17 and B.G. 18: 78]. (Vedabase)

Text 34

For the purpose of maintaining does Your Lordship existing beyond the modes accept a form for the benefit and welfare of all the embodied who, as human people united performing to the Veda, in austerity and fully absorbed in Your worship do their offerings [see also B.G. 3: 9 & 18: 3].

For the purpose of maintaining does Your Lordship existing beyond the modes accept a form for the benefit and welfare of all the embodied who, as human people united performing to the Veda, in austerity and fully absorbed in Your worship make You their offerings [see also B.G. 3: 9 & 18: 3]. (Vedabase)

Text 35

If the pure of existence, o Source of the World, would not be this constant of You, how could the wisdom have become that drives away the ignorance; the ignorance is completely vanquished by the awakening of that quality of You that Your Lordship exhibits and for which there is no alternative.

If the pure of existence, o Source of the World, would not be this constant of You, how could the wisdom have become that drives way the ignorance; the ignorance is completely vanquished by the awakening of that quality of You that Your Lordship exhibits and for which there is no alternative. (Vedabase)

Text 36

The name and form of You cannot be ascertained by the words and theses of those who look into the mind [only], o Lord, Your name and form are only realized by putting them in practice [see also 1.3: 37-38, 4.18: 5, 7.15: 58 and B.G: 6: 24 & 18: 55]

The name and form of You cannot be ascertained by the words and theses of those who look into the mind [only], o Lord, they indeed are still realized in their action [see also 1.3: 37-38, 4.18: 5 7.15: 58 and B.G: 6: 24 & 18: 55]. (Vedabase)

Text 37

Constantly hearing, reciting, remembering and contemplating Your auspicious names [see 7.5: 23-24] and forms is he who is of an undivided attention in action at Your lotus feet not able to imagine [a reality apart from You, see also 6.17: 28-31].

Constantly hearing, reciting, remembering and contemplating Your auspicious names [see 7.5: 23-24] and forms is he who is of an undivided attention in action at Your lotusfeet not able to imagine [a reality apart from You, see also 6.17: 28-31]. (Vedabase)

Text 38

It is the fortune of us here, o Lord, to have with this earth as the place of Your Lordship's feet the asura burden removed; due to the causeless mercy of the appearance of You as the Controller will we be as fortunate as to witness in heaven as well as on earth the marks of Your [with the conch, the lotus, the club and the disc] transcendentally decorated lotus feet.

It is the fortune of us here, o Lord, to have with this earth as the place of Your Lordships feet the asura-burden removed; due to the causeless mercy of the appearance of You as the Controller will we be as fortunate as to witness in heaven as well as on earth the marks of Your [with the conch, the lotus, the club and the disc] transcendentally decorated lotusfeet. (Vedabase)

Text 39

For You there is no birth or death o Director of Our Lives, however, it goes without saying that the cause of appearing cannot be without the pleasure of Your pastimes; the birth, death and maintenance of the normal souls is by the external energy so arranged because of You, our Shelter Against All fear.

For You there is no birth or death o Director of Our Lives, however, the cause of appearing without the pleasure of Your pastimes is out of the question; the birth, death and maintenance of the normal souls is by the external energy so arranged because of You, our Shelter Against All fear. (Vedabase)

Text 40

As a fish, as a horse, as a tortoise, as a lion, as a boar, as a swan [or selfrealized sage], as a king and as a man of learning among the godfearing [like Lord Vâmana] has Your Lordship appeared as avatâras; please now save us and the three worlds, o Controller, diminish the earth's burden, o Best of the Yadus, all our prayers are for You [see also 1.3].

As a fish, as a horse, as a tortoise, as a lion, as a boar, as a swan [or selfrealized sage], as a king and as a man of learning among the godfearing [like Lord Vâmana] has Your Lordship appeared as avatâras; please now save us and the three worlds, o Controller, diminish the earth's burden, o Best of the Yadus, all our prayers are for You [see also 1.3]. (Vedabase)

Text 41

[and towards Devakî:] To our fortune, o mother is the Supreme Personality with all His energies now seen in your womb, so, for the Supreme Lord His auspiciousness for all, never fear the Bhoja-master [Kamsa] fixed on being killed by Him, the protector of the Yadu dynasty who will become Your son.'

[and towards Devakî:] To our fortune, o mother is the Supreme Personality with all His energies now seen in your womb, so, for the Supreme Lord His auspiciousness for all, never fear the Bhoja-master [Kamsa] fixed on being killed by Him, the protector of the Yadu-dynasty who will become Your son.' (Vedabase)

Text 42

S'rî S'uka said: 'This way having offered prayers unto the Original Personality whose form is Transcendental [or Vishnu] returned all the demigods with Brahmâ and S'iva in front of them to their abodes.'

S'rî S'uka said: 'This way having offered prayers unto the Original Personality whose form is Transcendental [or Vishnu] returned all the demigods with Brahmâ and S'iva in front of them to their abodes. (Vedabase)

Footnotes:

*: Svâmî Prabhupâda comments: 'Symbolically, mother Devakî's constant fear of Kamsa was purifying her. A pure devotee should always fear material association, and in this way all the Asuras of material association will be killed, as the Shad-garbhâsuras were killed by Kamsa. It is said that from the mind, Marîci appears. In other words, Marîci is an incarnation of the mind. Marîci has six sons: Kâma, Krodha, Lobha, Moha, Mada and Mâtsarya (lust, anger, greed, illusion, madness and envy). The Supreme Personality of Godhead appears in pure devotional service. This is confirmed in the Vedas: bhaktir evainam dars'ayati. Only bhakti can bring one in contact with the Supreme Personality of Godhead. The Supreme Personality of Godhead appeared from the womb of Devakî, and therefore Devakî symbolically represents bhakti, and Kamsa symbolically represents material fear. When a pure devotee always fears material association, his real position of bhakti is manifested, and he naturally becomes uninterested in material enjoyment. When the six sons of Marîci are killed by such fear and one is freed from material contamination, within the womb of bhakti the Supreme Personality of Godhead appears. Thus the seventh pregnancy of Devakî signifies the appearance of the Supreme Personality of Godhead. After the six sons Kâma, Krodha, Lobha, Moha, Mada and Mâtsarya are killed, the S'esha incarnation creates a suitable situation for the appearance of the Supreme Personality of Godhead. In other words, when one awakens his natural Krishna consciousness, Lord Krishna appears. This is the explanation given by S'rîla Vis'vanâtha Cakravartî Thhâkura.'

**: The names by which Mâyâdevî is known in different places have been listed by Vallabhâcârya as follows. In Vârânasî she is known as Durgâ, in Avantî she is known as Bhadrakâlî, in Orissa she is known as Vijayâ, and in Kulahâpura she is known as Vaishnavî or Mahâlakshmî (the representatives of Mahâlakshmî and Ambikâ are present in Bombay). In the country known as Kâmarûpa she is known as Candikâ, in Northern India as S'âradâ, and in Cape Comorin as Kanyakâ. Thus she is distributed according to various names in various places.

*** S'rîla Vijayadhvaja Tîrthapâda, in his Pada-ratnâvalî-tîkâ, has explained the meanings of the different representations. Mâyâ is known as Durgâ because she is approached with great difficulty, as Bhadrâ because she is auspicious, and as Kâlî because she is deep blue. Because she is the most powerful energy, she is known as Vijayâ; because she is one of the different energies of Vishnu, she is known as Vaishnavî; and because she enjoys in this material world and gives facilities for material enjoyment, she is known as Kumudâ. Because she is very severe to her enemies, the Asuras, she is known as Candikâ, and because she gives all sorts of material facilities, she is called Krishnâ. In this way the material energy is differently named and situated in different places on the surface of the globe.

*⁴: S'rî Caitanya Mahâprabhu said:

yâre dekha, târe kaha 'krishna'-upades'a
âmâra âjñâya guru hañâ târa' ei des'a

"Instruct everyone to follow the orders of Lord S'rî Krishna as they are given in Bhagavad Gîtâ and S'rîmad Bhâgavatam. In this way become a spiritual master and try to liberate everyone in this land." (Cc. Madhya 7.128)