Śrīmad Bhāgavatam |Canto 10 Chapter 3
The Birth of Lord Kṛṣṇa
diśaḥ prasedur gaganaṁ
vavau vāyuḥ sukha-sparśaḥ
agnayaś ca dvijātīnāṁ
śāntās tatra samindhata
manāṁsy āsan prasannāni
jāyamāne ’jane tasmin
nedur dundubhayaḥ samam
śrī-śukaḥ uvāca — Śrī Śukadeva Gosvāmī said; atha — on the occasion of the Lord’s appearance; sarva — all around; guṇa-upetaḥ — endowed with material attributes or facilities; kālaḥ — a favorable time; parama-śobhanaḥ — all-auspicious and very favorable from all points of view; yarhi — when; eva — certainly; ajana janma-ṛkṣam — the constellation of stars known as Rohiṇī; śānta-ṛkṣa — none of the constellations were fierce (all of them were peaceful); graha-tārakam — and the planets and stars like Aśvinī; diśaḥ — all directions; praseduḥ — appeared very auspicious and peaceful; gaganam — all of outer space or the sky; nirmala-uḍu-gaṇa-udayam — in which all the auspicious stars were visible (in the upper strata of the universe); mahī — the earth; maṅgala-bhūyiṣṭha-pura-grāma-vraja-ākarāḥ — whose many cities, towns, pasturing grounds and mines became auspicious and very neat and clean; nadyaḥ — the rivers; prasanna-salilāḥ — the waters became clear; hradāḥ — the lakes or large reservoirs of water; jalaruha-śriyaḥ — appeared very beautiful because of blooming lotuses all around; dvija-ali-kula-sannāda-stavakāḥ — the birds, especially the cuckoos, and swarms of bees began to chant in sweet voices, as if praying to the Supreme Personality of Godhead; vana-rājayaḥ — the green trees and plants were also very pleasing to see; vavau — blew; vāyuḥ — the breeze; sukha-sparśaḥ — very pleasing to the touch; puṇya-gandha-vahaḥ — which was full of fragrance; śuciḥ — without pollution by dust; agnayaḥ ca — and the fires (at the places of sacrifice); dvijātīnām — of the brāhmaṇas; śāntāḥ — undisturbed, steady, calm and quiet; tatra — there; samindhata — blazed; manāṁsi — the minds of the brāhmaṇas (who because of Kaṁsa had always been afraid); āsan — became; prasannāni — fully satisfied and free from disturbances; sādhūnām — of the brāhmaṇas, who were all Vaiṣṇava devotees; asura-druhām — who had been oppressed by Kaṁsa and other demons disturbing the discharge of religious rituals; jāyamāne — because of the appearance or birth; ajane — of Lord Viṣṇu, who is always unborn; tasmin — in that situation; neduḥ — resounded; dundubhayaḥ — kettledrums; samam — simultaneously (from the upper planets).
Thereafter, at the auspicious time for the appearance of the Lord, the entire universe was surcharged with all the qualities of goodness, beauty and peace. The constellation Rohiṇī appeared, as did stars like Aśvinī. The sun, the moon and the other stars and planets were very peaceful. All directions appeared extremely pleasing, and the beautiful stars twinkled in the cloudless sky. Decorated with towns, villages, mines and pasturing grounds, the earth seemed all-auspicious. The rivers flowed with clear water, and the lakes and vast reservoirs, full of lilies and lotuses, were extraordinarily beautiful. In the trees and green plants, full of flowers and leaves, pleasing to the eyes, birds like cuckoos and swarms of bees began chanting with sweet voices for the sake of the demigods. A pure breeze began to blow, pleasing the sense of touch and bearing the aroma of flowers, and when the brāhmaṇas engaging in ritualistic ceremonies ignited their fires according to Vedic principles, the fires burned steadily, undisturbed by the breeze. Thus when the birthless Lord Viṣṇu, the Supreme Personality of Godhead, was about to appear, the saints and brāhmaṇas, who had always been disturbed by demons like Kaṁsa and his men, felt peace within the core of their hearts, and kettledrums simultaneously vibrated from the upper planetary system.
vidyādharyaś ca nanṛtur
apsarobhiḥ samaṁ mudā
jaguḥ — recited auspicious songs; kinnara-gandharvāḥ — the Kinnaras and Gandharvas, inhabitants of various planets in the heavenly planetary system; tuṣṭuvuḥ — offered their respective prayers; siddha-cāraṇāḥ — the Siddhas and Cāraṇas, other inhabitants of the heavenly planets; vidyādharyaḥ ca — and the Vidyādharīs, another group of inhabitants of the heavenly planets; nanṛtuḥ — danced in transcendental bliss; apsarobhiḥ — the Apsarās, beautiful dancers in the heavenly kingdom; samam — along with; mudā — in great jubilation.
The Kinnaras and Gandharvas began to sing auspicious songs, the Siddhas and Cāraṇas offered auspicious prayers, and the Vidyādharīs, along with the Apsarās, began to dance in jubilation.
mumucur munayo devāḥ
mandaṁ mandaṁ jaladharā
āvirāsīd yathā prācyāṁ
diśīndur iva puṣkalaḥ
mumucuḥ — showered; munayaḥ — all the great sages and saintly persons; devāḥ — and the demigods; sumanāṁsi — very beautiful and fragrant flowers; mudā anvitāḥ — being joyous in their attitude; mandam mandam — very mildly; jala-dharāḥ — the clouds; jagarjuḥ — vibrated; anusāgaram — following the vibrations of the sea waves; niśīthe — late at night; tamaḥ-udbhūte — when it was densely dark; jāyamāne — on the appearance of; janārdane — the Supreme Personality of Godhead, Viṣṇu; devakyām — in the womb of Devakī; deva-rūpiṇyām — who was in the same category as the Supreme Personality of Godhead (ānanda-cinmaya-rasa-pratibhāvitābhiḥ); viṣṇuḥ — Lord Viṣṇu, the Supreme Lord; sarva-guhā-śayaḥ — who is situated in the core of everyone’s heart; āvirāsīt — appeared; yathā — as; prācyām diśi — in the east; induḥ iva — like the full moon; puṣkalaḥ — complete in every respect.
The demigods and great saintly persons showered flowers in a joyous mood, and clouds gathered in the sky and very mildly thundered, making sounds like those of the ocean’s waves. Then the Supreme Personality of Godhead, Viṣṇu, who is situated in the core of everyone’s heart, appeared from the heart of Devakī in the dense darkness of night, like the full moon rising on the eastern horizon, because Devakī was of the same category as Śrī Kṛṣṇa.
tam adbhutaṁ bālakam ambujekṣaṇaṁ
virocamānaṁ vasudeva aikṣata
tam — that; adbhutam — wonderful; bālakam — child; ambuja-īkṣaṇam — with eyes resembling lotuses; catuḥ-bhujam — with four hands; śaṅkha-gadā-ādi — bearing a conchshell, club, disc and lotus (in those four hands); udāyudham — different weapons; śrīvatsa-lakṣmam — decorated with a particular type of hair called Śrīvatsa, which is visible only on the chest of the Supreme Personality of Godhead; gala-śobhi-kaustubham — on His neck was the Kaustubha gem, which is particularly available in Vaikuṇṭhaloka; pīta-ambaram — His garments were yellow; sāndra-payoda-saubhagam — very beautiful, being present with the hue of blackish clouds; mahā-arha-vaidūrya-kirīṭa-kuṇḍala — of His helmet and earrings, which were studded with very valuable Vaidūrya gems; tviṣā — by the beauty; pariṣvakta-sahasra-kuntalam — brilliantly illuminated by scattered, fully grown hair; uddāma-kāñcī-aṅgada-kaṅkaṇa-ādibhiḥ — with a brilliant belt on His waist, armbands on His arms, bracelets on His wrists, etc; virocamānam — very beautifully decorated; vasudevaḥ — Vasudeva, the father of Kṛṣṇa; aikṣata — saw.
Vasudeva then saw the newborn child, who had very wonderful lotuslike eyes and who bore in His four hands the four weapons śaṅkha, cakra, gadā and padma. On His chest was the mark of Śrīvatsa and on His neck the brilliant Kaustubha gem. Dressed in yellow, His body blackish like a dense cloud, His scattered hair fully grown, and His helmet and earrings sparkling uncommonly with the valuable gem Vaidūrya, the child, decorated with a brilliant belt, armlets, bangles and other ornaments, appeared very wonderful.
sa vismayotphulla-vilocano hariṁ
sutaṁ vilokyānakadundubhis tadā
mudā dvijebhyo ’yutam āpluto gavām
saḥ — he (Vasudeva, also known as Ānakadundubhi); vismaya-utphulla-vilocanaḥ — his eyes being struck with wonder at the beautiful appearance of the Supreme Personality of Godhead; harim — Lord Hari, the Supreme Personality of Godhead; sutam — as his son; vilokya — observing; ānakadundubhiḥ — Vasudeva; tadā — at that time; kṛṣṇa-avatāra-utsava — for a festival to be observed because of Kṛṣṇa’s appearance; sambhramaḥ — wishing to welcome the Lord with great respect; aspṛśat — took advantage by distributing; mudā — with great jubilation; dvijebhyaḥ — to the brāhmaṇas; ayutam — ten thousand; āplutaḥ — overwhelmed, surcharged; gavām — cows.
When Vasudeva saw his extraordinary son, his eyes were struck with wonder. In transcendental jubilation, he mentally collected ten thousand cows and distributed them among the brāhmaṇas as a transcendental festival.
athainam astaud avadhārya pūruṣaṁ
paraṁ natāṅgaḥ kṛta-dhīḥ kṛtāñjaliḥ
sva-rociṣā bhārata sūtikā-gṛhaṁ
virocayantaṁ gata-bhīḥ prabhāva-vit
atha — thereafter; enam — to the child; astaut — offered prayers; avadhārya — understanding surely that the child was the Supreme Personality of Godhead; pūruṣam — the Supreme Person; param — transcendental; nata-aṅgaḥ — falling down; kṛta-dhīḥ — with concentrated attention; kṛta-añjaliḥ — with folded hands; sva-rociṣā — by the brilliance of His personal beauty; bhārata — O Mahārāja Parīkṣit, descendant of Mahārāja Bharata; sūtikā-gṛham — the place where the Lord was born; virocayantam — illuminating all around; gata-bhīḥ — all his fear disappeared; prabhāva-vit — he could now understand the influence (of the Supreme Personality of Godhead).
O Mahārāja Parīkṣit, descendant of King Bharata, Vasudeva could understand that this child was the Supreme Personality of Godhead, Nārāyaṇa. Having concluded this without a doubt, he became fearless. Bowing down with folded hands and concentrating his attention, he began to offer prayers to the child, who illuminated His birthplace by His natural influence.
vidito ’si bhavān sākṣāt
puruṣaḥ prakṛteḥ paraḥ
śrī-vasudevaḥ uvāca — Śrī Vasudeva prayed; viditaḥ asi — now I am fully conscious of You; bhavān — Your Lordship; sākṣāt — directly; puruṣaḥ — the Supreme Person; prakṛteḥ — to material nature; paraḥ — transcendental, beyond everything material; kevala-anubhava-ānanda-svarūpaḥ — Your form is sac-cid-ānanda-vigraha, and whoever perceives You becomes transcendentally blissful; sarva-buddhi-dṛk — the supreme observer, the Supersoul, the intelligence of everyone.
Vasudeva said: My Lord, You are the Supreme Person, beyond material existence, and You are the Supersoul. Your form can be perceived by transcendental knowledge, by which You can be understood as the Supreme Personality of Godhead. I now understand Your position perfectly.
sa eva svaprakṛtyedaṁ
tad anu tvaṁ hy apraviṣṭaḥ
praviṣṭa iva bhāvyase
saḥ — He (the Supreme Personality of Godhead); eva — indeed; sva-prakṛtyā — by Your personal energy (mayādhyakṣeṇa prakṛtiḥ sūyate sa-carācaram); idam — this material world; sṛṣṭvā — after creating; agre — in the beginning; tri-guṇa-ātmakam — made of three modes of energy (sattva-rajas-tamo-guṇa); tat anu — thereafter; tvam — Your Lordship; hi — indeed; apraviṣṭaḥ — although You did not enter; praviṣṭaḥ iva — You appear to have entered; bhāvyase — are so understood.
My Lord, You are the same person who in the beginning created this material world by His personal external energy. After the creation of this world of three guṇas [sattva, rajas and tamas], You appear to have entered it, although in fact You have not.
yatheme ’vikṛtā bhāvās
tathā te vikṛtaiḥ saha
virājaṁ janayanti hi
dṛśyante ’nugatā iva
prāg eva vidyamānatvān
na teṣām iha sambhavaḥ
evaṁ bhavān buddhy-anumeya-lakṣaṇair
grāhyair guṇaiḥ sann api tad-guṇāgrahaḥ
anāvṛtatvād bahir antaraṁ na te
sarvasya sarvātmana ātma-vastunaḥ
yathā — as; ime — these material creations, made of material energy; avikṛtāḥ — actually not disintegrated; bhāvāḥ — with such a conception; tathā — similarly; te — they; vikṛtaiḥ saha — association with these different elements coming from the total material energy; nānā-vīryāḥ — every element is full of different energies; pṛthak — separated; bhūtāḥ — becoming; virājam — the whole cosmic manifestation; janayanti — create; hi — indeed; sannipatya — because of association with the spiritual energy; samutpādya — after being created; dṛśyante — they appear; anugatāḥ — entered within it; iva — as if; prāk — from the very beginning, before the creation of this cosmic manifestation; eva — indeed; vidyamānatvāt — due to the existence of the Supreme Personality of Godhead; na — not; teṣām — of these material elements; iha — in this matter of creation; sambhavaḥ — entering would have been possible; evam — in this way; bhavān — O my Lord; buddhi-anumeya-lakṣaṇaiḥ — by real intelligence and by such symptoms; grāhyaiḥ — with the objects of the senses; guṇaiḥ — with the modes of material nature; san api — although in touch; tat-guṇa-agrahaḥ — are not touched by the material qualities; anāvṛtatvāt — because of being situated everywhere; bahiḥ antaram — within the external and internal; na te — there is no such thing for You; sarvasya — of everything; sarva-ātmanaḥ — You are the root of everything; ātma-vastunaḥ — everything belongs to You, but You are outside and inside of everything.
The mahat-tattva, the total material energy, is undivided, but because of the material modes of nature, it appears to separate into earth, water, fire, air and ether. Because of the living energy [jīva-bhūta], these separated energies combine to make the cosmic manifestation visible, but in fact, before the creation of the cosmos, the total energy is already present. Therefore, the total material energy never actually enters the creation. Similarly, although You are perceived by our senses because of Your presence, You cannot be perceived by the senses, nor experienced by the mind or words [avāṅ-mānasa-gocara]. With our senses we can perceive some things, but not everything; for example, we can use our eyes to see, but not to taste. Consequently, You are beyond perception by the senses. Although in touch with the modes of material nature, You are unaffected by them. You are the prime factor in everything, the all-pervading, undivided Supersoul. For You, therefore, there is no external or internal. You never entered the womb of Devakī; rather, You existed there already.
ya ātmano dṛśya-guṇeṣu sann iti
vyavasyate sva-vyatirekato ’budhaḥ
vinānuvādaṁ na ca tan manīṣitaṁ
samyag yatas tyaktam upādadat pumān
yaḥ — anyone who; ātmanaḥ — of his own real identity, the soul; dṛśya-guṇeṣu — among the visible objects, beginning with the body; san — being situated in that position; iti — thus; vyavasyate — continues to act; sva-vyatirekataḥ — as if the body were independent of the soul; abudhaḥ — a rascal; vinā anuvādam — without proper analytical study; na — not; ca — also; tat — the body and other visible objects; manīṣitam — such considerations having been discussed; samyak — fully; yataḥ — because he is a fool; tyaktam — are rejected; upādadat — accepts this body as reality; pumān — a person.
One who considers his visible body, which is a product of the three modes of nature, to be independent of the soul is unaware of the basis of existence, and therefore he is a rascal. Those who are learned have rejected this conclusion because one can understand through full discussion that with no basis in soul, the visible body and senses would be insubstantial. Nonetheless, although his conclusion has been rejected, a foolish person considers it a reality.
tvatto ’sya janma-sthiti-saṁyamān vibho
vadanty anīhād aguṇād avikriyāt
tvayīśvare brahmaṇi no virudhyate
tvad-āśrayatvād upacaryate guṇaiḥ
tvattaḥ — are from Your Lordship; asya — of the entire cosmic manifestation; janma — the creation; sthiti — maintenance; saṁyamān — and annihilation; vibho — O my Lord; vadanti — the learned Vedic scholars conclude; anīhāt — who are free from endeavor; aguṇāt — who are unaffected by the modes of material nature; avikriyāt — who are unchanging in Your spiritual situation; tvayi — in You; īśvare — the Supreme Personality of Godhead; brahmaṇi — who are Parabrahman, the Supreme Brahman; no — not; virudhyate — there is a contradiction; tvat-āśrayatvāt — because of being controlled by You; upacaryate — things are going on automatically; guṇaiḥ — by the operation of the material modes.
O my Lord, learned Vedic scholars conclude that the creation, maintenance and annihilation of the entire cosmic manifestation are performed by You, who are free from endeavor, unaffected by the modes of material nature, and changeless in Your spiritual situation. There are no contradictions in You, who are the Supreme Personality of Godhead, Parabrahman. Because the three modes of material nature — sattva, rajas and tamas — are under Your control, everything takes place automatically.
sa tvaṁ tri-loka-sthitaye sva-māyayā
bibharṣi śuklaṁ khalu varṇam ātmanaḥ
sargāya raktaṁ rajasopabṛṁhitaṁ
kṛṣṇaṁ ca varṇaṁ tamasā janātyaye
saḥ tvam — Your Lordship, who are the same person, the Transcendence; tri-loka-sthitaye — to maintain the three worlds, the upper, middle and lower planetary systems; sva-māyayā — by Your personal energy (ātma-māyayā); bibharṣi — assume; śuklam — the white form of Viṣṇu in goodness; khalu — as well as; varṇam — color; ātmanaḥ — of the same category as You (viṣṇu-tattva); sargāya — for the creation of the entire world; raktam — the reddish color of rajo-guṇa; rajasā — with the quality of passion; upabṛṁhitam — being charged; kṛṣṇam ca — and the quality of darkness; varṇam — the color; tamasā — which is surrounded by ignorance; jana-atyaye — for the ultimate destruction of the entire creation.
My Lord, Your form is transcendental to the three material modes, yet for the maintenance of the three worlds, You assume the white color of Viṣṇu in goodness; for creation, which is surrounded by the quality of passion, You appear reddish; and at the end, when there is a need for annihilation, which is surrounded by ignorance, You appear blackish.
tvam asya lokasya vibho rirakṣiṣur
gṛhe ’vatīrṇo ’si mamākhileśvara
nirvyūhyamānā nihaniṣyase camūḥ
tvam — Your Lordship; asya — of this world; lokasya — especially of this martya-loka, the planet earth; vibho — O Supreme; rirakṣiṣuḥ — desiring protection (from the disturbance of the asuras); gṛhe — in this house; avatīrṇaḥ asi — have now appeared; mama — my; akhila-īśvara — although You are the proprietor of the entire creation; rājanya-saṁjña-asura-koṭi-yūtha-paiḥ — with millions of demons and their followers in the roles of politicians and kings; nirvyūhyamānāḥ — which are moving here and there all over the world; nihaniṣyase — will kill; camūḥ — the armies, paraphernalia, soldiers and retinues.
O my Lord, proprietor of all creation, You have now appeared in my house, desiring to protect this world. I am sure that You will kill all the armies that are moving all over the world under the leadership of politicians who are dressed as kṣatriya rulers but who are factually demons. They must be killed by You for the protection of the innocent public.
ayaṁ tv asabhyas tava janma nau gṛhe
śrutvāgrajāṁs te nyavadhīt sureśvara
sa te ’vatāraṁ puruṣaiḥ samarpitaṁ
ayam — this (rascal); tu — but; asabhyaḥ — who is not civilized at all (asura means “uncivilized,” and sura means “civilized”); tava — of Your Lordship; janma — the birth; nau — our; gṛhe — into the home; śrutvā — after hearing; agrajān te — all the brothers born before You; nyavadhīt — killed; sura-īśvara — O Lord of the suras, the civilized persons; saḥ — he (that uncivilized Kaṁsa); te — Your; avatāram — appearance; puruṣaiḥ — by his lieutenants; samarpitam — being informed of; śrutvā — after hearing; adhunā — now; eva — indeed; abhisarati — will come immediately; udāyudhaḥ — with raised weapons.
O my Lord, Lord of the demigods, after hearing the prophecy that You would take birth in our home and kill him, this uncivilized Kaṁsa killed so many of Your elder brothers. As soon as he hears from his lieutenants that You have appeared, he will immediately come with weapons to kill You.
athainam ātmajaṁ vīkṣya
devakī tam upādhāvat
kaṁsād bhītā suvismitā
śrī-śukaḥ uvāca — Śrī Śukadeva Gosvāmī said; atha — after this offering of prayers by Vasudeva; enam — this Kṛṣṇa; ātmajam — their son; vīkṣya — observing; mahā-puruṣa-lakṣaṇam — with all the symptoms of the Supreme Personality of Godhead, Viṣṇu; devakī — Kṛṣṇa’s mother; tam — unto Him (Kṛṣṇa); upādhāvat — offered prayers; kaṁsāt — of Kaṁsa; bhītā — being afraid; su-vismitā — and also being astonished by seeing such a wonderful child.
Śukadeva Gosvāmī continued: Thereafter, having seen that her child had all the symptoms of the Supreme Personality of Godhead, Devakī, who was very much afraid of Kaṁsa and unusually astonished, began to offer prayers to the Lord.
rūpaṁ yat tat prāhur avyaktam ādyaṁ
brahma jyotir nirguṇaṁ nirvikāram
sattā-mātraṁ nirviśeṣaṁ nirīhaṁ
sa tvaṁ sākṣād viṣṇur adhyātma-dīpaḥ
śrī-devakī uvāca — Śrī Devakī said; rūpam — form or substance; yat tat — because You are the same substance; prāhuḥ — You are sometimes called; avyaktam — not perceivable by the material senses (ataḥ śrī-kṛṣṇa-nāmādi na bhaved grāhyam indriyaiḥ); ādyam — You are the original cause; brahma — You are known as Brahman; jyotiḥ — light; nirguṇam — without material qualities; nirvikāram — without change, the same form of Viṣṇu perpetually; sattā-mātram — the original substance, the cause of everything; nirviśeṣam — You are present everywhere as the Supersoul (within the heart of a human being and within the heart of an animal, the same substance is present); nirīham — without material desires; saḥ — that Supreme Person; tvam — Your Lordship; sākṣāt — directly; viṣṇuḥ — Lord Viṣṇu; adhyātma-dīpaḥ — the light for all transcendental knowledge (knowing You, one knows everything: yasmin vijñāte sarvam evaṁ vijñātaṁ bhavati).
Śrī Devakī said: My dear Lord, there are different Vedas, some of which describe You as unperceivable through words and the mind. Yet You are the origin of the entire cosmic manifestation. You are Brahman, the greatest of everything, full of effulgence like the sun. You have no material cause, You are free from change and deviation, and You have no material desires. Thus the Vedas say that You are the substance. Therefore, my Lord, You are directly the origin of all Vedic statements, and by understanding You, one gradually understands everything. You are different from the light of Brahman and Paramātmā, yet You are not different from them. Everything emanates from You. Indeed, You are the cause of all causes, Lord Viṣṇu, the light of all transcendental knowledge.
naṣṭe loke dvi-parārdhāvasāne
mahā-bhūteṣv ādi-bhūtaṁ gateṣu
vyakte ’vyaktaṁ kāla-vegena yāte
bhavān ekaḥ śiṣyate ’śeṣa-saṁjñaḥ
naṣṭe — after the annihilation; loke — of the cosmic manifestation; dvi-parārdha-avasāne — after millions and millions of years (the life of Brahmā); mahā-bhūteṣu — when the five primary elements (earth, water, fire, air and ether); ādi-bhūtam gateṣu — enter within the subtle elements of sense perception; vyakte — when everything manifested; avyaktam — into the unmanifested; kāla-vegena — by the force of time; yāte — enters; bhavān — Your Lordship; ekaḥ — only one; śiṣyate — remains; aśeṣa-saṁjñaḥ — the same one with different names.
After millions of years, at the time of cosmic annihilation, when everything, manifested and unmanifested, is annihilated by the force of time, the five gross elements enter into the subtle conception, and the manifested categories enter into the unmanifested substance. At that time, You alone remain, and You are known as Ananta Śeṣa-nāga.
yo ’yaṁ kālas tasya te ’vyakta-bandho
ceṣṭām āhuś ceṣṭate yena viśvam
nimeṣādir vatsarānto mahīyāṁs
taṁ tveśānaṁ kṣema-dhāma prapadye
yaḥ — that which; ayam — this; kālaḥ — time (minutes, hours, seconds); tasya — of Him; te — of You; avyakta-bandho — O my Lord, You are the inaugurator of the unmanifested (the original mahat-tattva or prakṛti); ceṣṭām — attempt or pastimes; āhuḥ — it is said; ceṣṭate — works; yena — by which; viśvam — the entire creation; nimeṣa-ādiḥ — beginning with minute parts of time; vatsara-antaḥ — up to the limit of a year; mahīyān — powerful; tam — unto Your Lordship; tvā īśānam — unto You, the supreme controller; kṣema-dhāma — the reservoir of all auspiciousness; prapadye — I offer full surrender.
O inaugurator of the material energy, this wonderful creation works under the control of powerful time, which is divided into seconds, minutes, hours and years. This element of time, which extends for many millions of years, is but another form of Lord Viṣṇu. For Your pastimes, You act as the controller of time, but You are the reservoir of all good fortune. Let me offer my full surrender unto Your Lordship.
martyo mṛtyu-vyāla-bhītaḥ palāyan
lokān sarvān nirbhayaṁ nādhyagacchat
tvat pādābjaṁ prāpya yadṛcchayādya
susthaḥ śete mṛtyur asmād apaiti
martyaḥ — the living entities who are sure to die; mṛtyu-vyāla-bhītaḥ — afraid of the serpent of death; palāyan — running (as soon as a serpent is seen, everyone runs away, fearing immediate death); lokān — to the different planets; sarvān — all; nirbhayam — fearlessness; na adhyagacchat — do not obtain; tvat-pāda-abjam — of Your lotus feet; prāpya — obtaining the shelter; yadṛcchayā — by chance, by the mercy of Your Lordship and Your representative, the spiritual master (guru-kṛpā, kṛṣṇa-kṛpā); adya — presently; su-sthaḥ — being undisturbed and mentally composed; śete — are sleeping; mṛtyuḥ — death; asmāt — from those persons; apaiti — flees.
No one in this material world has become free from the four principles birth, death, old age and disease, even by fleeing to various planets. But now that You have appeared, My Lord, death is fleeing in fear of You, and the living entities, having obtained shelter at Your lotus feet by Your mercy, are sleeping in full mental peace.
sa tvaṁ ghorād ugrasenātmajān nas
trāhi trastān bhṛtya-vitrāsa-hāsi
rūpaṁ cedaṁ pauruṣaṁ dhyāna-dhiṣṇyaṁ
mā pratyakṣaṁ māṁsa-dṛśāṁ kṛṣīṣṭhāḥ
saḥ — Your Lordship; tvam — You; ghorāt — terribly fierce; ugrasena-ātmajāt — from the son of Ugrasena; naḥ — us; trāhi — kindly protect; trastān — who are very much afraid (of him); bhṛtya-vitrāsa-hā asi — You are naturally the destroyer of the fear of Your servants; rūpam — in Your Viṣṇu form; ca — also; idam — this; pauruṣam — as the Supreme Personality of Godhead; dhyāna-dhiṣṇyam — who is appreciated by meditation; mā — not; pratyakṣam — directly visible; māṁsa-dṛśām — to those who see with their material eyes; kṛṣīṣṭhāḥ — please be.
My Lord, because You dispel all the fear of Your devotees, I request You to save us and give us protection from the terrible fear of Kaṁsa. Your form as Viṣṇu, the Supreme Personality of Godhead, is appreciated by yogīs in meditation. Please make this form invisible to those who see with material eyes.
janma te mayy asau pāpo
mā vidyān madhusūdana
kaṁsād aham adhīra-dhīḥ
janma — the birth; te — of Your Lordship; mayi — in my (womb); asau — that Kaṁsa; pāpaḥ — extremely sinful; mā vidyāt — may be unable to understand; madhusūdana — O Madhusūdana; samudvije — I am full of anxiety; bhavat-hetoḥ — because of Your appearance; kaṁsāt — because of Kaṁsa, with whom I have had such bad experience; aham — I; adhīra-dhīḥ — have become more and more anxious.
O Madhusūdana, because of Your appearance, I am becoming more and more anxious in fear of Kaṁsa. Therefore, please arrange for that sinful Kaṁsa to be unable to understand that You have taken birth from my womb.
ado rūpam alaukikam
śriyā juṣṭaṁ catur-bhujam
upasaṁhara — withdraw; viśvātman — O all-pervading Supreme Personality of Godhead; adaḥ — that; rūpam — form; alaukikam — which is unnatural in this world; śaṅkha-cakra-gadā-padma — of the conchshell, disc, club and lotus; śriyā — with these opulences; juṣṭam — decorated; catuḥ-bhujam — four hands.
O my Lord, You are the all-pervading Supreme Personality of Godhead, and Your transcendental four-armed form, holding conchshell, disc, club and lotus, is unnatural for this world. Please withdraw this form [and become just like a natural human child so that I may try to hide You somewhere].
viśvaṁ yad etat sva-tanau niśānte
yathāvakāśaṁ puruṣaḥ paro bhavān
bibharti so ’yaṁ mama garbhago ’bhūd
aho nṛ-lokasya viḍambanaṁ hi tat
viśvam — the entire cosmic manifestation; yat etat — containing all moving and nonmoving creations; sva-tanau — within Your body; niśā-ante — at the time of devastation; yathā-avakāśam — shelter in Your body without difficulty; puruṣaḥ — the Supreme Personality of Godhead; paraḥ — transcendental; bhavān — Your Lordship; bibharti — keep; saḥ — that (Supreme Personality of Godhead); ayam — this form; mama — my; garbha-gaḥ — came within my womb; abhūt — it so happened; aho — alas; nṛ-lokasya — within this material world of living entities; viḍambanam — it is impossible to think of; hi — indeed; tat — that (kind of conception).
At the time of devastation, the entire cosmos, containing all created moving and nonmoving entities, enters Your transcendental body and is held there without difficulty. But now this transcendental form has taken birth from my womb. People will not be able to believe this, and I shall become an object of ridicule.
tvam eva pūrva-sarge ’bhūḥ
pṛśniḥ svāyambhuve sati
tadāyaṁ sutapā nāma
śrī-bhagavān uvāca — the Supreme Personality of Godhead said to Devakī; tvam — you; eva — indeed; pūrva-sarge — in a previous millennium; abhūḥ — became; pṛśniḥ — by the name Pṛśni; svāyambhuve — the millennium of Svāyambhuva Manu; sati — O supremely chaste; tadā — at that time; ayam — Vasudeva; sutapā — Sutapā; nāma — by the name; prajāpatiḥ — a Prajāpati; akalmaṣaḥ — a spotlessly pious person.
The Supreme Personality of Godhead replied: My dear mother, best of the chaste, in your previous birth, in the Svāyambhuva millennium, you were known as Pṛśni, and Vasudeva, who was the most pious Prajāpati, was named Sutapā.
yuvāṁ vai brahmaṇādiṣṭau
prajā-sarge yadā tataḥ
tepāthe paramaṁ tapaḥ
yuvām — both of you (Pṛśni and Sutapā); vai — indeed; brahmaṇā ādiṣṭau — ordered by Lord Brahmā (who is known as Pitāmaha, the father of the Prajāpatis); prajā-sarge — in the creation of progeny; yadā — when; tataḥ — thereafter; sanniyamya — keeping under full control; indriya-grāmam — the senses; tepāthe — underwent; paramam — very great; tapaḥ — austerity.
When both of you were ordered by Lord Brahmā to create progeny, you first underwent severe austerities by controlling your senses.
mattaḥ kāmān abhīpsantau
varṣa — the rain; vāta — strong wind; ātapa — strong sunshine; hima — severe cold; gharma — heat; kāla-guṇān anu — according to seasonal changes; sahamānau — by enduring; śvāsa-rodha — by practicing yoga, controlling the breath; vinirdhūta — the dirty things accumulated in the mind were completely washed away; manaḥ-malau — the mind became clean, free from material contamination; śīrṇa — rejected, dry; parṇa — leaves from the trees; anila — and air; āhārau — eating; upaśāntena — peaceful; cetasā — with a fully controlled mind; mattaḥ — from Me; kāmān abhīpsantau — desiring to beg some benediction; mat — My; ārādhanam — worship; īhatuḥ — you both executed.
My dear father and mother, you endured rain, wind, strong sun, scorching heat and severe cold, suffering all sorts of inconvenience according to different seasons. By practicing prāṇāyāma to control the air within the body through yoga, and by eating only air and dry leaves fallen from the trees, you cleansed from your minds all dirty things. In this way, desiring a benediction from Me, you worshiped Me with peaceful minds.
evaṁ vāṁ tapyatos tīvraṁ
evam — in this way; vām — for both of you; tapyatoḥ — executing austerities; tīvram — very severe; tapaḥ — austerity; parama-duṣkaram — extremely difficult to execute; divya-varṣa — celestial years, or years counted according to the higher planetary system; sahasrāṇi — thousand; dvādaśa — twelve; īyuḥ — passed; mat-ātmanoḥ — simply engaged in consciousness of Me.
Thus you spent twelve thousand celestial years performing difficult activities of tapasya in consciousness of Me [Kṛṣṇa consciousness].
tadā vāṁ parituṣṭo ’ham
tapasā śraddhayā nityaṁ
bhaktyā ca hṛdi bhāvitaḥ
vriyatāṁ vara ity ukte
mādṛśo vāṁ vṛtaḥ sutaḥ
tadā — then (after the expiry of twelve thousand celestial years); vām — with both of you; parituṣṭaḥ aham — I was very much satisfied; amunā — by this; vapuṣā — in this form as Kṛṣṇa; anaghe — O My dear sinless mother; tapasā — by austerity; śraddhayā — by faith; nityam — constantly (engaged); bhaktyā — by devotional service; ca — as well as; hṛdi — within the core of the heart; bhāvitaḥ — fixed (in determination); prādurāsam — appeared before you (in the same way); vara-da-rāṭ — the best of all who can bestow benedictions; yuvayoḥ — of both of you; kāma-ditsayā — wishing to fulfill the desire; vriyatām — asked you to open your minds; varaḥ — for a benediction; iti ukte — when you were requested in this way; mādṛśaḥ — exactly like Me; vām — of both of you; vṛtaḥ — was asked; sutaḥ — as Your son (you wanted a son exactly like Me).
O sinless mother Devakī, after the expiry of twelve thousand celestial years, in which you constantly contemplated Me within the core of your heart with great faith, devotion and austerity, I was very much satisfied with you. Since I am the best of all bestowers of benediction, I appeared in this same form as Kṛṣṇa to ask you to take from Me the benediction you desired. You then expressed your desire to have a son exactly like Me.
anapatyau ca dam-patī
na vavrāthe ’pavargaṁ me
ajuṣṭa-grāmya-viṣayau — for sex life and to beget a child like Me; anapatyau — because of possessing no son; ca — also; dam-patī — both husband and wife; na — never; vavrāthe — asked for (any other benediction); apavargam — liberation from this world; me — from Me; mohitau — being so much attracted; deva-māyayā — by transcendental love for Me (desiring Me as your beloved son).
Being husband and wife but always sonless, you were attracted by sexual desires, for by the influence of devamāyā, transcendental love, you wanted to have Me as your son. Therefore you never desired to be liberated from this material world.
gate mayi yuvāṁ labdhvā
varaṁ mat-sadṛśaṁ sutam
grāmyān bhogān abhuñjāthāṁ
gate mayi — after My departure; yuvām — both of you (husband and wife); labdhvā — after receiving; varam — the benediction of (having a son); mat-sadṛśam — exactly like Me; sutam — a son; grāmyān bhogān — engagement in sex; abhuñjāthām — enjoyed; yuvām — both of you; prāpta — having been achieved; manorathau — the desired result of your aspirations.
After you received that benediction and I disappeared, you engaged yourselves in sex to have a son like Me, and I fulfilled your desire.
ahaṁ suto vām abhavaṁ
pṛśnigarbha iti śrutaḥ
adṛṣṭvā — not finding; anyatamam — anyone else; loke — in this world; śīla-audārya-guṇaiḥ — with the transcendental qualities of good character and magnanimity; samam — equal to you; aham — I; sutaḥ — the son; vām — of both of you; abhavam — became; pṛśni-garbhaḥ — celebrated as born of Pṛśni; iti — thus; śrutaḥ — I am known.
Since I found no one else as highly elevated as you in simplicity and other qualities of good character, I appeared in this world as Pṛśnigarbha, or one who is celebrated as having taken birth from Pṛśni.
tayor vāṁ punar evāham
adityām āsa kaśyapāt
upendra iti vikhyāto
vāmanatvāc ca vāmanaḥ
tayoḥ — of you two, husband and wife; vām — in both of you; punaḥ eva — even again; aham — I Myself; adityām — in the womb of Aditi; āsa — appeared; kaśyapāt — by the semen of Kaśyapa Muni; upendraḥ — by the name Upendra; iti — thus; vikhyātaḥ — celebrated; vāmanatvāt ca — and because of being a dwarf; vāmanaḥ — I was known as Vāmana.
In the next millennium, I again appeared from the two of you, who appeared as My mother, Aditi, and My father, Kaśyapa. I was known as Upendra, and because of being a dwarf, I was also known as Vāmana.
tṛtīye ’smin bhave ’haṁ vai
tenaiva vapuṣātha vām
jāto bhūyas tayor eva
satyaṁ me vyāhṛtaṁ sati
tṛtīye — for the third time; asmin bhave — in this appearance (as Kṛṣṇa); aham — I Myself; vai — indeed; tena — with the same personality; eva — in this way; vapuṣā — by the form; atha — as; vām — of both of you; jātaḥ — born; bhūyaḥ — again; tayoḥ — of both of you; eva — indeed; satyam — take as truth; me — My; vyāhṛtam — words; sati — O supremely chaste.
O supremely chaste mother, I, the same personality, have now appeared of you both as your son for the third time. Take My words as the truth.
etad vāṁ darśitaṁ rūpaṁ
nānyathā mad-bhavaṁ jñānaṁ
etat — this form of Viṣṇu; vām — unto both of you; darśitam — has been shown; rūpam — My form as the Supreme Personality of Godhead with four hands; prāk-janma — of My previous appearances; smaraṇāya — just to remind you; me — My; na — not; anyathā — otherwise; mat-bhavam — Viṣṇu’s appearance; jñānam — this transcendental knowledge; martya-liṅgena — by taking birth like a human child; jāyate — does arise.
I have shown you this form of Viṣṇu just to remind you of My previous births. Otherwise, if I appeared like an ordinary human child, you would not believe that the Supreme Personality of Godhead, Viṣṇu, has indeed appeared.
yuvāṁ māṁ putra-bhāvena
yāsyethe mad-gatiṁ parām
yuvām — both of you (husband and wife); mām — unto Me; putra-bhāvena — as your son; brahma-bhāvena — knowing that I am the Supreme Personality of Godhead; ca — and; asakṛt — constantly; cintayantau — thinking like that; kṛta-snehau — dealing with love and affection; yāsyethe — shall both obtain; mat-gatim — My supreme abode; parām — which is transcendental, beyond this material world.
Both of you, husband and wife, constantly think of Me as your son, but always know that I am the Supreme Personality of Godhead. By thus thinking of Me constantly with love and affection, you will achieve the highest perfection: returning home, back to Godhead.
ity uktvāsīd dharis tūṣṇīṁ
pitroḥ sampaśyatoḥ sadyo
babhūva prākṛtaḥ śiśuḥ
śrī-śukaḥ uvāca — Śrī Śukadeva Gosvāmī said; iti uktvā — after instructing in this way; āsīt — remained; hariḥ — the Supreme Personality of Godhead; tūṣṇīm — silent; bhagavān — Lord Viṣṇu, the Supreme Personality of Godhead; ātma-māyayā — by acting in His own spiritual energy; pitroḥ sampaśyatoḥ — while His father and mother were factually seeing Him; sadyaḥ — immediately; babhūva — He became; prākṛtaḥ — like an ordinary human being; śiśuḥ — a child.
Śukadeva Gosvāmī said: After thus instructing His father and mother, the Supreme Personality of Godhead, Kṛṣṇa, remained silent. In their presence, by His internal energy, He then transformed Himself into a small human child. [In other words, He transformed Himself into His original form: kṛṣṇas tu bhagavān svayam.]
tataś ca śaurir bhagavat-pracoditaḥ
sutaṁ samādāya sa sūtikā-gṛhāt
yadā bahir gantum iyeṣa tarhy ajā
yā yoga-māyājani nanda-jāyayā
tataḥ — thereafter; ca — indeed; śauriḥ — Vasudeva; bhagavat-pracoditaḥ — being instructed by the Supreme Personality of Godhead; sutam — his son; samādāya — carrying very carefully; saḥ — he; sūtikā-gṛhāt — from the maternity room; yadā — when; bahiḥ gantum — to go outside; iyeṣa — desired; tarhi — exactly at that time; ajā — the transcendental energy, who also never takes birth; yā — who; yoga-māyā — is known as Yoga-māyā; ajani — took birth; nanda-jāyayā — from the wife of Nanda Mahārāja.
Thereafter, exactly when Vasudeva, being inspired by the Supreme Personality of Godhead, was about to take the newborn child from the delivery room, Yoga-māyā, the Lord’s spiritual energy, took birth as the daughter of the wife of Mahārāja Nanda.
dvāḥ-stheṣu paureṣv api śāyiteṣv atha
dvāraś ca sarvāḥ pihitā duratyayā
tāḥ kṛṣṇa-vāhe vasudeva āgate
svayaṁ vyavaryanta yathā tamo raveḥ
vavarṣa parjanya upāṁśu-garjitaḥ
śeṣo ’nvagād vāri nivārayan phaṇaiḥ
tayā — by the influence of Yoga-māyā; hṛta-pratyaya — deprived of all sensation; sarva-vṛttiṣu — having all their senses; dvāḥ-stheṣu — all the doormen; paureṣu api — as well as other members of the house; śāyiteṣu — sleeping very deeply; atha — when Vasudeva tried to take his transcendental son out of the confinement; dvāraḥ ca — as well as the doors; sarvāḥ — all; pihitāḥ — constructed; duratyayā — very hard and firm; bṛhat-kapāṭa — and on great doors; āyasa-kīla-śṛṅkhalaiḥ — strongly constructed with iron pins and closed with iron chains; tāḥ — all of them; kṛṣṇa-vāhe — bearing Kṛṣṇa; vasudeve — when Vasudeva; āgate — appeared; svayam — automatically; vyavaryanta — opened wide; yathā — as; tamaḥ — darkness; raveḥ — on the appearance of the sun; vavarṣa — showered rain; parjanyaḥ — the clouds in the sky; upāṁśu-garjitaḥ — very mildly resounding and raining very slightly; śeṣaḥ — Ananta-nāga; anvagāt — followed; vāri — showers of rain; nivārayan — stopping; phaṇaiḥ — by spreading His hoods.
By the influence of Yoga-māyā, all the doorkeepers fell fast asleep, their senses unable to work, and the other inhabitants of the house also fell deeply asleep. When the sun rises, the darkness automatically disappears; similarly, when Vasudeva appeared, the closed doors, which were strongly pinned with iron and locked with iron chains, opened automatically. Since the clouds in the sky were mildly thundering and showering, Ananta-nāga, an expansion of the Supreme Personality of Godhead, followed Vasudeva, beginning from the door, with hoods expanded to protect Vasudeva and the transcendental child.
maghoni varṣaty asakṛd yamānujā
mārgaṁ dadau sindhur iva śriyaḥ pateḥ
maghoni varṣati — because of Lord Indra’s showering rain; asakṛt — constantly; yama-anujā — the river Yamunā, who is considered the younger sister of Yamarāja; gambhīra-toya-ogha — of the very deep water; java — by the force; ūrmi — by the waves; phenilā — full of foam; bhayānaka — fierce; āvarta-śata — by the whirling waves; ākulā — agitated; nadī — the river; mārgam — way; dadau — gave; sindhuḥ iva — like the ocean; śriyaḥ pateḥ — unto Lord Rāmacandra, the husband of the goddess Sītā.
Because of constant rain sent by the demigod Indra, the river Yamunā was filled with deep water, foaming about with fiercely whirling waves. But as the great Indian Ocean had formerly given way to Lord Rāmacandra by allowing Him to construct a bridge, the river Yamunā gave way to Vasudeva and allowed him to cross.
nanda-vrajaṁ śaurir upetya tatra tān
gopān prasuptān upalabhya nidrayā
sutaṁ yaśodā-śayane nidhāya tat-
sutām upādāya punar gṛhān agāt
nanda-vrajam — the village or the house of Nanda Mahārāja; śauriḥ — Vasudeva; upetya — reaching; tatra — there; tān — all the members; gopān — the cowherd men; prasuptān — were fast asleep; upalabhya — understanding that; nidrayā — in deep sleep; sutam — the son (Vasudeva’s son); yaśodā-śayane — on the bed where mother Yaśodā was sleeping; nidhāya — placing; tat-sutām — her daughter; upādāya — picking up; punaḥ — again; gṛhān — to his own house; agāt — returned.
When Vasudeva reached the house of Nanda Mahārāja, he saw that all the cowherd men were fast asleep. Thus he placed his own son on the bed of Yaśodā, picked up her daughter, an expansion of Yoga-māyā, and then returned to his residence, the prison house of Kaṁsa.
devakyāḥ śayane nyasya
vasudevo ’tha dārikām
pratimucya pador loham
āste pūrvavad āvṛtaḥ
devakyāḥ — of Devakī; śayane — on the bed; nyasya — placing; vasudevaḥ — Vasudeva; atha — thus; dārikām — the female child; pratimucya — binding himself again; padoḥ loham — iron shackles on the two legs; āste — remained; pūrva-vat — like before; āvṛtaḥ — bound.
Vasudeva placed the female child on the bed of Devakī, bound his legs with the iron shackles, and thus remained there as before.
yaśodā nanda-patnī ca
jātaṁ param abudhyata
na tal-liṅgaṁ pariśrāntā
yaśodā — Yaśodā, Kṛṣṇa’s mother in Gokula; nanda-patnī — the wife of Nanda Mahārāja; ca — also; jātam — a child was born; param — the Supreme Person; abudhyata — could understand; na — not; tat-liṅgam — whether the child was male or female; pariśrāntā — because of too much labor; nidrayā — when overwhelmed with sleep; apagata-smṛtiḥ — having lost consciousness.
Exhausted by the labor of childbirth, Yaśodā was overwhelmed with sleep and unable to understand what kind of child had been born to her.