Gopalacampu 1.3.141

1.3.141

tataḥ prāg ayaṃ vasudevasya kvacij jātas tavātmajaḥ [BhP 10.8.14] iti dhṛta-tapo-vargasya gargasya vacanam anusṛtya parāmṛśyate | yadā nṛśaṃsa-kaṃsa-bhiyā svāvirbhūta-caturbhuja-rūpācchādana-pūrvaka-dvibhuja-rūpāvirbhāvanāya śrī-devakīcchā jātā, tadā tasya yad apūrvaṃ dvibhuja-rūpaṃ pūrvaṃ māyayā saha śrī-yaśodāyāḥ svāntaram āyātaṃ, tad eva tatra sannidhānam avāpya caturbhujaṃ rūpam antarbhāvya svayam āvirbabhūva | yatra sākāratayā mātṛ-garbha-sthitāpi māyā nirākāratayā tūrdhva-gatyā tanvā tad-vāhanatām āgatā | gandavāha-śreṇī nīla-kamala-dalam iva tatra sarvālakṣitatayā tat prāpitavatī | yā khalu pūrvaṃ tad-ākarṣeṇa dharṣeṇa paraṃ mātaram api mohena mlāpitavatī |

'Then, reflecting in accordance with the words of Garga, who possessed a host of austerities—"Previously this son of yours was born somewhere to Vasudeva" [BhP 10.8.14]—it is considered: When Śrī Devakī, out of fear of the cruel Kaṃsa, wished for him to conceal the four-armed form that had appeared and to manifest a two-armed form, then that unprecedented two-armed form of his, which had previously entered the heart of Śrī Yaśodā along with Māyā, obtained proximity right there, and having absorbed the four-armed form into itself, appeared on its own. In that event, Māyā, though staying in the mother's womb in an embodied form, became his conveyance with an upward motion in a formless state; like a series of winds carrying a blue lotus petal, she brought him there entirely unnoticed by anyone. She indeed previously made even the mother faint with delusion by that drawing out and violence.'