SRIMAD BHAGAVATAM: CANTO 10

(1-5) S'rî S'uka said: 'Then there was the supreme hour all-auspicious and most suitable with the constellation of Rohinî rising and all the stars and planets in a favorable position. Everywhere there was peace, the multitude of stars twinkled in the sky and the cities, towns, pasturing grounds and mines were at their best. With the rivers crystal clear, the lakes beautiful with lotuses and flocks of birds and swarms of bees sweetly singing their praise in the blooming forests, blew the breezes with a gentle touch fragrant and free from dust and burned the fires of the twice-born steadily undisturbed. The minds of the saintly, oppressed as they had been by the Asura [Kamsa and his men], turned perfectly contented when in that situation the kettledrums together resounded the moment the Unborn One was about to be born. (6) The superfine and the men of heaven sang; the perfected and the demigods were praying and the [vidyâdhara] women of knowledge in great jubilation danced together with the dancing girls divine. (7-8) The sages and the godly joyous showered the finest flowers and the clouds rumbled mildly like the ocean waves when in the deepest dark of the night [at midnight] Janârdana, the World's Well-wisher, appeared from the divine form of Devakî; Lord Vishnu, the One residing in each his heart had manifested complete in every respect, like the full moon rising in the east. (9-10) That wonderful child was, resplendent with lotus-like eyes and four arms holding the different weapons, decorated with the S'rîvatsa-mark, the shining Kaustubha around His neck, with yellow garments and a beautiful hue like that of rainclouds. Vasudeva saw Him brilliantly decorated sparkling with a with vaidûrya (tiger's eye) studded helmet and earrings to the beauty of profuse scattered locks of hair, an exquisite belt around the waist and bands and bracelets on His arms. (11) He, Ânakadundubhi, struck with wonder upon seeing the beautiful countenance of the Lord as his son, at the time overwhelmed by great jubilation dreamt of holding a festival to the descendent of Krishna at which he could distribute a ten thousand cows to the twice-born.

(12) Understanding He was the Original Personality, offered he, with under His influence his fears dispelled, thereafter prayers to the child, falling down with folded hands, o son of Bharata, enraptured as he was by His beauty that illumined the place all around where He was born. (13) Vasudeva said: 'Fully aware I am of You, my Lordship, as directly the Original Person transcendental to the material of nature, as the absolute understanding and blissfulness [sat-cit-ânanda] in its true form, the intelligence that watches over each. (14) You for sure are known as Him who, after in the beginning by His personal energy creating this world consisting of the three modes [see B.G 7: 4-6], then indeed seem to have entered [as avatâras] without actually having entered [see also 7.12: 15 and B.G. 9: 11]. (15-17) It is like one knows the elements of matter that in their untransformed state are caught in the many combinations [of molecules] that together make up the entire universe; after in their association having shown up they appear as if they entered, but that entering cannot be since they, in this matter of creation, were there with You from the beginning. This way seen, departing from true intelligence and its attributes, o my Lord, are You, although having arrived with the objects of the senses and the modes of nature, not determined by the material qualities since You [in fact] are situated everywhere; there is no such thing as a within and a without to [the complete of] You because, with all belonging to You, You are the root of everyone and everything [see also B.G. 9: 4-6]. (18) Anyone who in the position of being recognizable as a material body continues to act as if he would have an existence for himself separate from the original self or soul is a fool; he is a person who, of false identification, is rejected as stupid for he is without proper analysis and not of a full consideration of 'that' [or tat]. [see also B.G. 18: 16, B.G. 7: 4-5 and *]. (19) O Almighty Lord, the birth, remaining and ending of this all is, so conclude the scholars, there from You, who art unsullied, free from inclinations and free from the modes; in You, the Controller, the Supreme Brahman, is there no contradiction in one's being ruled by the modes You are watching over [see B.G. 9: 10]. (20) You as such, to maintain the three worlds by Your own potency, assume the white [of goodness] as well as the color belonging to the creative, the red of being charged with passion and the color of darkness in the ignorance about the ultimate of destruction. (21) You here on this planet o Mighty One have now as the Complete of Control appeared in my home to ward off the wild men - and annihilate their armies - that by the millions all over the world unenlightened pose as kings and statesmen [see also B.G 4: 8]. (22) But this one so godless [Kamsa] who after hearing about Your taking birth in our home killed all the brothers born before You, o Lord of the Godly will, informed by his lieutenants of Your appearance now no doubt directly take up his weapons.'

(23) S'uka said: 'After observing that this son of theirs had all the characteristics of the Supreme Personality, offered Devakî, afraid of Kamsa but also greatly surprised, prayers unto Him. (24) S'rî Devakî said: 'Being the substance of God are You sometimes called imperceptible, the original, the Brahman, the light, the freedom above the modes, the changeless and the measure of goodness; You are the one undivided, void of material motives, who is directly that Lordship, Vishnu, the light of the Supersoul [compare: B.G. 14: 27]. (25) With the cosmos running at its end after millions and millions of years when the primary elements merge with the subtle and everything manifested by the force of Time turns unmanifest, is Your Lordship, the One with the Many Names, the only one to remain. (26) This Time so powerful, by which, from the smallest measure of time up to the measure of a year, this entire creation works, is said to be the movement of Him, the Authority of the Unmanifest that is You, the secure abode, the Supreme Controller whom I offer my surrender. (27) The mortals afraid of the serpent of death run in all directions but cannot shake off the fear; by the luck though of obtaining the lotus feet do they now sleep undisturbed and flees death away from them. (28) O Lordship, could You, in Your form as the One dispelling all the fears of Your servants, protect us against the terrible son of Ugrasena we fear so much and please can You, as this Original Personality we attend to in meditation, make it so that You're not directly visible to those looking for You with material eyes [compare B.G. 11: 8]? (29) O Madhusûdana, because of Your appearance I'm moved with fear apprehensive of Kamsa; may Your taking birth from my womb escape the attention of that great sinner. (30) Withdraw, o All-pervading One, that supernatural four-armed form which is adorned with the attributes of the conch, lotus, disc and club. (31) The entire creation with all in it is by the transcendental Original Personality of Your Lordship easily sheltered and kept within Your body at the time of devastation; how impossible is it to think that within this human world, o God, it so happened that this form has entered my womb!'

(32) The Supreme Lord replied: 'You in a previous age became known as Pris'ni, o chaste lady, and he [Vasudeva] was at the time a Prajâpati known as Sutapâ, an impeccable pious person. (33) When the both of you then were commissioned by Lord Brahmâ to create offspring, were you next of severe austerities keeping your senses fully controlled. (34-35) Enduring the rain, the wind, the blistering sun and the severe cold and heat to the seasonal changes, were by means of practicing restraint the contaminations cleared out of the mind; eating withered leaves and air only you became pure and peaceful and performed in serenity My worship praying for a boon from Me. (36) With your thus being of severe penance practicing the most difficult austerities, passed a twelve thousand celestial years of simply thinking of Me. (37-38) By this determination of heart and constant, faithful service and penance o sinless one, did I, proclaimed the most favorable bestower of boons, being very satisfied with the both of you, then appear in this form before you eager to fulfill your desire and was I asked, when you were requested by Me to think about a boon for yourselves, to become a son like I am now. (39) As a man and wife without a son did you, for the sake of a sensual life to achieve this in being so strongly attracted to My divine energy, never ask Me for being liberated from this world [see also 4.9: 30-35]. (40) After My departure, having received the benediction, you engaged in enjoying sex and was by the both of you the desired result achieved of having a son like Me. (41) Not finding anyone else in this world equal to you in character and qualities became I your son and am I thus known as Pris'nigarbha. (42) From the two of you I again appeared from Kas'yapa with Aditi and was I, celebrated as Upendra because of being a dwarf, also known as Vâmana [see 8.17-22]. (43) Take it for real from Me, o chaste lady, that I with you for the third time now in this same appearance [presently in full as Krishna], again by the forms of the two of you, have taken My birth. (44) This form [fourhanded] has been shown to you to remind you of My previous appearances, otherwise would the spiritual understanding of My identity not arise with this transient form. (45) Treating Me with love and affection will the two of you in the constant awareness of Me as being as well your son as the Spiritual Supreme, both obtain My transcendental abode.'

(46) S'rî S'uka said: 'Thus having spoken remained the Personality of Godhead, the Supreme Lord, silent while He before the eyes of His parents by His own energy assumed the form of an ordinary human child. (47) And thereafter, when the son of S'ûrasena as instructed by the Supreme Lord carefully carried away his son from the place of delivery, took precisely at the time he wished to take Him outside Yogamâyâ [see 10.2: 6-12], the unborn of transcendence, her birth from the wife of Nanda. (48-49) By her influence had the guards as well as the rest of the people, fast asleep lost consciousness of all their senses and had also all the doors and the gates firmly constructed and sealed by bolts and chains of their own opened wide like darkness does before the sun, when Vasudeva appeared carrying Krishna. The clouds somewhat rumbling showered rain but followed by S'esha Nâga were the rains stopped by the spreaded hoods. (50) Because of Indra's constant showers was of the deep waters of Yamarâja's younger sister, the Yamunâ, the surface foaming of the forceful waves but the whirling, agitated, fierce stream gave way just like the ocean had before the Husband of Sîtâ [Lord Râma, see 9.10: 13-15]. (51) The son of S'ûrasena reaching the cow-village of Nanda found all the cowherds there fast asleep and with them slumbering placed he his son on Yas'odâ's bed and picked he her daughter up to return to his own residence. (52) He there placed the female child on Devakî's bed binding himself again with the shackles for his feet so that he remained bound as before. (53) Yas'odâ, Nanda's wife, who also had delivered a child had no idea what it precisely looked like because overwhelmed by sleep of the hard labor her memory had left her.'

S'rî S'uka said: 'Then there was the supreme hour all-auspicious and most suitable with the constellation of Rohinî rising and all the stars and planets in a favorable position. Everywhere there was peace, the multitude of stars twinkled in the sky and the cities, towns, pasturing grounds and mines were at their best. With the rivers crystal clear, the lakes beautiful with lotuses and flocks of birds and swarms of bees sweetly singing their praise in the blooming forests, blew the breezes with a gentle touch fragrant and free from dust and burned the fires of the twice-born steadily undisturbed. The minds of the saintly, oppressed as they had been by the Asura [Kamsa and his men], turned perfectly contented when in that situation the kettledrums together resounded the moment the Unborn One was about to be born.

S'rî S'uka said: 'Then there was the supreme hour all-auspicious and most suitable with the constellation of Rohinî rising and all the stars and planets in a favorable position. Everywhere was peace, the multitude of stars twinkled in the sky and the cities, towns, pasturing grounds and mines were at their best. With the rivers crystal clear, the lakes beautiful with lotuses and flocks of birds and swarms of bees sweetly singing their praise in the blooming forests, blew the breezes with a gentle touch fragrant and dust free and burned the fires of the twice-born steadily undisturbed. The minds of the saintly, oppressed as they had been by the asura [Kamsa and his men], turned perfectly contented when in that situation the kettledrums together resounded with the Unborn One to be born. (Vedabase)

Text 6

The superfine and the men of heaven sang; the perfected and the demigods were praying and the [vidyâdhara] women of knowledge in great jubilation danced together with the dancing girls divine.

The superfine and the men of heaven sang; the perfected and the demigods were praying and the [vidyâdhara-]women of knowledge in great jubilation danced together with the dancing girls divine. (Vedabase)

Text 7-8

The sages and the godly joyous showered the finest flowers and the clouds rumbled mildly like the ocean waves when in the deepest dark of the night [at midnight] Janârdana, the World's Well-wisher, appeared from the divine form of Devakî; Lord Vishnu, the One residing in each his heart had manifested complete in every respect, like the full moon rising in the east.

The sages and the godly joyous showered the finest flowers and the clouds rumbled mildly like the ocean waves when in the deepest dark of the night [at midnight] Janârdana, the Worlds Well-wisher, appeared from the [as an expansion of Krishna] divine form of Devakî; Lord Vishnu, the One residing in each his heart had manifested complete in every respect, like the full moon in the east. (Vedabase)

Text 9-10

That wonderful child was, resplendent with lotus-like eyes and four arms holding the different weapons, decorated with the S'rîvatsa-mark, the shining Kaustubha around His neck, with yellow garments and a beautiful hue like that of rainclouds. Vasudeva saw Him brilliantly decorated sparkling with a with vaidûrya (tiger's eye) studded helmet and earrings to the beauty of profuse scattered locks of hair, an exquisite belt around the waist and bands and bracelets on His arms.

That wonderful child was, resplendent with lotus-like eyes and four arms holding the different weapons, decorated with the S'rîvatsa-mark, the shining Kaustubha around His neck, His yellow garments and a beautiful hue like that of rainclouds. Vasudeva saw Him brilliantly decorated sparkling with a Vaidûrya-studded helmet and earrings to the beauty of profuse scattered locks of hair, an exquisite belt around the waist and bands and bracelets on His arms. (Vedabase)

Text 11

He, Ânakadundubhi, struck with wonder upon seeing the beautiful countenance of the Lord as his son, at the time overwhelmed by great jubilation dreamt of holding a festival to the descendent of Krishna at which he could distribute a ten thousand cows to the twice-born.

He, Ânakadundubhi, struck with wonder upon seeing the beautiful countenance of the Lord as his son, at the time overwhelmed by great jubilation dreamt of holding a festival to the descendent of Krishna at which he could distribute a ten thousand cows to the twice-born. (Vedabase)

Text 12

Understanding He was the Original Personality, offered he, with under His influence his fears dispelled, thereafter prayers to the child, falling down with folded hands, o son of Bharata, enraptured as he was by His beauty that illumined the place all around where He was born.

Understanding He was the Original Personality, offered he, with under His influence his fears dispelled, thereafter prayers to the child, falling down with folded hands, o son of Bharata, enraptured as he was by His beauty that illumined the place all around where He was born. (Vedabase)

Text 13

Vasudeva said: 'Fully aware I am of You, my Lordship, as directly the Original Person transcendental to the material of nature, as the absolute understanding and blissfulness [sat-cit-ânanda] in its true form, the intelligence that watches over each.

Vasudeva said: 'Fully aware I am of You, my Lordship, as directly the Original Person transcendental to the material of nature, as the absolute understanding and blissfulness [sat-cit-ânanda] in its true form, the intelligence that watches over each. (Vedabase)

Text 14

You for sure are known as Him who, after in the beginning by His personal energy creating this world consisting of the three modes [see B.G 7: 4-6], then indeed seem to have entered [as avatâras] without actually having entered [see also B.G. 9: 11].

You for sure are known as Him who, after in the beginning by His personal energy creating this world consisting of the three modes [see B.G 7: 4-6], then indeed seem to have entered [as avatâras] without actually having entered [see also 7.12: 15 and B.G. 9: 11]. (Vedabase)

Text 15-17

It is like one knows the elements of matter that in their untransformed state are caught in the many combinations [of molecules] that together make up the entire universe; after in their association having shown up they appear as if they entered, but that entering cannot be since they, in this matter of creation, were there with You from the beginning. This way seen, departing from true intelligence and its attributes, o my Lord, are You, although having arrived with the objects of the senses and the modes of nature, not determined by the material qualities since You [in fact] are situated everywhere; there is no such thing as a within and a without to [the complete of] You because, with all belonging to You, You are the root of everyone and everything [see also 7.12: 15 and B.G. 9: 4-6].

It is like one knows the elements of matter that in their untransformed state are caught in many combinations [of molecules] that together indeed make up the entire universe; after on their association being created they appear as if they entered, but that entering cannot be since they, in this matter of creation, were there with You from the beginning. This way seen, departing from true intelligence and its attributes, o my Lord, are You, although having arrived with the objects of the senses and the modes of nature, not determined by the material qualities since You [in fact] are situated everywhere; there is no such thing as a within and a without to [the complete of] You because, with all belonging to You, You are the root of everyone and everything [see also B.G. 9.4-6]. (Vedabase)

Text 18

Anyone who in the position of being recognizable as a material body continues to act as if he would have an existence for himself separate from the original self or soul is a fool; he is a person who, of false identification, is rejected as stupid for he is without proper analysis and not of a full consideration of 'that' [or tat]. [see also B.G. 18: 16, B.G. 7: 4-5 and *]

Anyone who in the position of being a discernible object continues to act as if he would have an existence for himself separate from the original self or soul is a fool; he is a person who, of false identification, is rejected as stupid for he is without proper analysis and not of a full consideration of 'that' [or tat]. [see also B.G. 18: 16, B.G. 7: 4-5 and *]. (Vedabase)

Text 19

O Almighty Lord, the birth, remaining and ending of this all is, so conclude the scholars, there from You, who art unsullied, free from inclinations and free from the modes; in You, the Controller, the Supreme Brahman, is there no contradiction in one's being ruled by the modes You are watching over [see B.G. 9: 10].

O Almighty Lord, the birth, remaining and ending of this all is, so conclude the scholars, there from You, who art unsullied, free from inclinations and free from the modes; in You, the Controller, the Supreme Brahman, is there no contradiction in one's being ruled by the modes You are watching over [see B.G. 9: 10]. (Vedabase)

Text 20

You as such, to maintain the three worlds by Your own potency, assume the white [of goodness] as well as the color belonging to the creative, the red of being charged with passion and the color of darkness in the ignorance about the ultimate of destruction.

You as such, to maintain the three worlds by Your own potency, assume the white [of goodness] as well as the color belonging to the creative, the red of being charged with passion and the color of darkness in the ignorance about the ultimate of destruction. (Vedabase)

Text 21

You here on this planet o Mighty One have now as the Complete of Control appeared in my home to ward off the wild men - and annihilate their armies - that by the millions all over the world unenlightened pose as kings and statesmen [see also B.G 4: 8].

You here on this planet o Mighty One have now as the Complete of Control appeared in my home to ward off the wild men - and annihilate their armies - that by the millions all over the world unenlightened pose as kings and statesmen [see also B.G 4:8]. (Vedabase)

Text 22

But this one so godless [Kamsa] who after hearing about Your taking birth in our home killed all the brothers born before You, o Lord of the Godly will, informed by his lieutenants of Your appearance now no doubt directly take up his weapons.'

But this one so godless [Kamsa] who after hearing about Your taking birth in our home killed all the brothers born before You, o Lord of the Godly will, informed by his lieutenants of Your appearance now for sure directly take up his weapons.' (Vedabase)

Text 23

S'uka said: 'After observing that this son of theirs had all the characteristics of the Supreme Personality, offered Devakî, afraid of Kamsa but also greatly surprised, prayers unto Him.

S'uka said: 'After observing that this son of theirs had all the characteristics of the Supreme Personality, offered Devakî, afraid of Kamsa but also greatly surprised, prayers unto Him. (Vedabase)

Text 24

S'rî Devakî said: 'Being the substance of God are You sometimes called imperceptible, the original, the Brahman, the light, the freedom above the modes, the changeless and the measure of goodness; You are the one undivided, void of material motives, who is directly that Lordship, Vishnu, the light of the Supersoul [compare: B.G. 14: 27].

S'rî Devakî said: 'Being the substance of God are You sometimes called imperceptible, the original, the Brahman, the light, the freedom above the modes, the changeless and the measure of goodness; You are the one undivided, void of material motives, who is directly that Lordship, Vishnu, the light of the Supersoul [compare: B.G. 14: 27]. (Veda b ase)

Text 25

With the cosmos running at its end after millions and millions of years when the primary elements merge with the subtle and everything manifested by the force of Time turns unmanifest, is Your Lordship, the One with the Many Names, the only one to remain.

With the cosmos at its end after millions and millions of years when the primary elements merge with the subtle and everything manifested by the force of Time turns unmanifest, is Your Lordship, the One with the Many Names, the only one to remain. (Vedabase)

Text 26

This Time so powerful, by which, from the smallest measure of time up to the measure of a year, this entire creation works, is said to be the movement of Him, the Authority of the Unmanifest that is You, the secure abode, the Supreme Controller whom I offer my surrender.

This Time so powerful, by which, from the smallest measure up to the measure of a year, this entire creation works, is said to be the movement of Him, the Authority of the Unmanifest that is You, the secure abode, the Supreme Controller whom I offer my surrender. (Vedabase)

Text 27

The mortals afraid of the serpent of death run in all directions but cannot shake off the fear; by the luck though of obtaining the lotus feet do they now sleep undisturbed and flees death away from them.

The mortals afraid of the serpent of death run for all places but cannot attain fearlessness; by the luck though of obtaining the lotusfeet do they now sleep undisturbed and flees death away from them. (Vedabase)

Text 28

O Lordship, could You, in Your form as the One dispelling all the fears of Your servants, protect us against the terrible son of Ugrasena we fear so much and please can You, as this Original Personality we attend to in meditation, make it so that You're not directly visible to those looking for You with material eyes [compare B.G. 11: 8]?

O Lordship, could You, in Your form as the One dispelling all the fears of Your servants, protect us against the terrible son of Ugrasena we fear so much and, please, as this Original Personality attended to in meditation, be not directly visible to those who look with a material vision [compare B.G. 11: 8]. (Vedabase)

Text 29

O Madhusûdana, because of Your appearance I'm moved with fear apprehensive of Kamsa; may Your taking birth from my womb escape the attention of that great sinner.

O Madhusûdana, because of Your appearance I'm moved with fear apprehensive of Kamsa; may Your taking birth from my womb escape the attention of that great sinner. (Vedabase)

Text 30

Withdraw, o All-pervading One, that supernatural four-armed form which is adorned with the attributes of the conch, lotus, disc and club.

Withdraw, o All-pervading One, that supernatural four-armed form which is adorned with the attributes of the conch, lotus, disc and club. (Vedabase)

Text 31

The entire creation with all in it is by the transcendental Original Personality of Your Lordship easily sheltered and kept within Your body at the time of devastation; how impossible is it to think that within this human world, o God, it so happened that this form has entered my womb!'

The entire creation with all in it is by the transcendental Original Personality of Your Lordship easily sheltered and kept within Your body at the time of devastation; it is really impossible to think that within this human world, o God, it so happened that this form has entered my womb!' (Vedabase)

Text 32

The Supreme Lord replied: 'You in a previous age became known as Pris'ni, o chaste lady, and he [Vasudeva] was at the time a Prajâpati known as Sutapâ, an impeccable pious person.

The Supreme Lord replied: 'You in a previous age became known as Pris'ni, o chaste lady, and he [Vasudeva] was at the time a prajâpati known as Sutapâ, an impeccable pious person. (Vedabase)

Text 33

When the both of you then were commissioned by Lord Brahmâ to create offspring, were you next of severe austerities keeping your senses fully controlled.

When the both of you then were commissioned by Lord Brahmâ to create offspring, were you next of severe austerities keeping your senses fully controlled. (Vedabase)

Text 34-35

Enduring the rain, the wind, the blistering sun and the severe cold and heat to the seasonal changes, were by means of practicing restraint the contaminations cleared out of the mind; eating withered leaves and air only you became pure and peaceful and performed in serenity My worship praying for a boon from Me.

Enduring the rain, the wind, the blistering sun and the severe cold and heat to the seasonal changes, were by means of practicing restraint the contaminations cleared out of the mind; eating withered leaves and air only you became pure and peaceful and performed in serenity My worship praying for a boon from Me. (Vedabase)

Text 36

With your thus being of severe penance practicing the most difficult austerities, passed a twelve thousand celestial years of simply thinking of Me.

With your so of severe penance practicing the most difficult austerities passed a twelve thousand celestial years of simply thinking of Me. (Veda b ase)

Text 37-38

By this determination of heart and constant, faithful service and penance o sinless one, did I, proclaimed the most favorable bestower of boons, being very satisfied with the both of you, then appear in this form before you eager to fulfill your desire and was I asked, when you were requested by Me to think about a boon for yourselves, to become a son like I am now.

By this determination of heart and constant, faithful service and penance o sinless one, did I, proclaimed the most favorable bestower of boons, very satisfied with the both of you, then appear in this form before you eager to fulfill your desire and was I asked, when you were requested by Me to open your minds for a boon, to become a son like I am now. (Vedabase)

Text 39

As a man and wife without a son did you, for the sake of a sensual life to achieve this in being so strongly attracted to My divine energy, never ask Me for being liberated from this world [see also 4.9: 30-35].

As a man and wife without a son did you, for the sensual life to achieve this so strongly attracted to My divine energy, never ask Me for liberation from this world [see also 4.9: 30-35]. (Vedabase)

Text 40

After My departure, having received the benediction, you engaged in enjoying sex and was by the both of you the desired result achieved of having a son like Me.

After My departure, having received the benediction, you engaged in enjoying sex and was by the both of you the desired result achieved of having a son like Me. (Vedabase)

Text 41

Not finding anyone else in this world equal to you in character and qualities became I your son and am I thus known as Pris'nigarbha.

Not finding anyone else in this world equal to you in character and qualities became I your son and am I thus known as Pris'nigarbha. (Vedabase)

Text 42

From the two of you I again appeared from Kas'yapa with Aditi and was I, celebrated as Upendra because of being a dwarf, also known as Vâmana [see 8.17-22].

From the two of you I appeared through Kas'yapa from Aditi once more and was, celebrated as Upendra, because of being a dwarf also known as Vâmana [see 8.17-22]. (Vedabase)

Text 43

Take it for real from Me, o chaste lady, that I with you for the third time now in this same appearance [presently in full as Krishna], again by the forms of the two of you, have taken My birth.

Accept for true, o chaste lady, that I with you for the third time indeed in this same appearance [now in full as Krishna], again by the forms of the two of you, have taken My birth. (Vedabase)

Text 44

This form [fourhanded] has been shown to you to remind you of My previous appearances, otherwise would the spiritual understanding of My identity not arise with this transient form.

This form [fourhanded] has been shown to you to remind you of My previous appearances, otherwise would the spiritual understanding of My identity not arise with this mortal image. (Vedabase)

Text 45

Treating Me with love and affection will the two of you in the constant awareness of Me as being as well your son as the Spiritual Supreme, both obtain My transcendental abode.'

Treating Me with love and affection will the two of you in the constant awareness of Me as being as well your son as the Spiritual Supreme, both obtain My transcendental abode. (Vedabase)

Text 46

S'rî S'uka said: 'Thus having spoken remained the Personality of Godhead, the Supreme Lord, silent while He before the eyes of His parents by His own energy assumed the form of an ordinary human child.

S'rî S'uka said: 'Thus having spoken remained the Personality of Godhead, the Supreme Lord silent while He before the eyes of His parents by His own energy assumed the form of an ordinary human child. (Vedabase)

Text 47

And thereafter, when the son of S'ûrasena as instructed by the Supreme Lord carefully carried away his son from the place of delivery, took precisely at the time he wished to take Him outside Yogamâyâ [see 10.2: 6-12], the unborn of transcendence, her birth from the wife of Nanda.

And thereafter, when the son of S'ûrasena as instructed by the Supreme Lord carefully carried away his son from the place of delivery, took precisely at that time that he wished to take Him outside Yogamâyâ [see 10.2: 6-12], the unborn of transcendence, her birth from the wife of Nanda. (Vedabase)

Text 48-49

By her influence had the guards as well as the rest of the people, fast asleep lost consciousness of all their senses and had also all the doors and the gates firmly constructed and sealed by bolts and chains of their own opened wide like darkness does before the sun, when Vasudeva appeared carrying Krishna. The clouds somewhat rumbling showered rain but followed by S'esha Nâga were the rains stopped by the spreaded hoods.

By her influence had the guards as well as the rest of the people, fast asleep lost consciousness of all their senses and had also all the doors and the gates firmly constructed and sealed by bolts and chains of their own opened wide like darkness does before the sun, when Vasudeva appeared bearing Krishna. The clouds mildly rumbling showered rain but followed by S'esha Nâga were the rains stopped by the spreaded hoods. (Vedabase)

Text 50

Because of Indra's constant showers was of the deep waters of Yamarâja's younger sister, the Yamunâ, the surface foaming of the forceful waves but the whirling, agitated, fierce stream gave way just like the ocean had before the Husband of Sîtâ [Lord Râma, see 9.10: 13-15]

Because of Indra's constant showers was of the deep waters of Yamarâja's younger sister, the Yamunâ, the surface foaming of the forceful waves but the whirling, agitated, fierce stream gave way just like the ocean had before the Husband of Sîtâ [Lord Râma, see 9.10: 13-15]. (Vedabase)

Text 51

The son of S'ûrasena reaching the cow-village of Nanda found all the cowherds there fast asleep and with them slumbering placed he his son on Yas'odâ's bed and picked he her daughter up to return to his own residence.

The son of S'ûrasena reaching the cow-village of Nanda found all the cowherds there fast asleep and with them slumbering placed he his son on Yas'odâ's bed and picked he her daughter up to go back to his own residence. (Vedabase)

Text 52

He there placed the female child on Devakî's bed binding himself again with the shackles for his feet so that he remained bound as before.

He there placed the female child on Devakî's bed binding himself again with the shackles for his feet so that he remained bound as before. (Vedabase)

Text 53

Yas'odâ, Nanda's wife, who also had delivered a child had no idea what it precisely looked like because overwhelmed by sleep of the hard labor her memory had left her.'

Yas'odâ, Nanda's wife, who also had delivered a child had no idea what it precisely looked like as overwhelmed by sleep of the hard labor her memory had left her. (Vedabase)

*: Svâmî Prabhupâda comments: 'If we regard this world as false, we fall into the category of Asuras, who say that this world is unreal, with no foundation and no God in control (asatyam apratishthham te jagad âhur anîs'varam). As described in the Sixteenth Chapter of Bhagavad Gîtâ, this is the conclusion of demons.'