Gopalacampu 1.35.22

1.35.22

[21] athaitāvat kathitavati madhukaṇṭhe snigdhakaṇṭhaś cintayati sma,- vastutaḥ khalv ayam anugatācintya-śaktitayā śrī-devakyāṃ catur-bhuja-rūpena śrĪ-yośodāyāṃ tu dvi-bhuja-rūpena sphurati sma æphalena phala-kāraṇam anumīyate' iti nyāyena | yadā tu kaṃsa-bhayāc-catur-bhuja-rūpācchādanāya devakīcchājāyata, tadā tu śrī-yośodāyāṃ sphuritaṃ dvi-bhuja-rūpam eva catur-bhuja-rūpam antarbhūtaṃ vidhāya tatrāvirbhūveti pūrva-campūm anu (3.102) śrī-bhāgavatānugata-yuktibhir uktibhiḥ sthāpitam | tat tu na pūrvam ubhayatrāpi jñātam āsīt iti |

[21] Now, when Madhukaṇṭha had spoken thus far, Snigdhakaṇṭha thought: "In reality, indeed, through His inherent inconceivable potency He appeared in a four-armed form in Śrī Devakī and in a two-armed form in Śrī Yaśodā, by the maxim that 'the cause of an effect is inferred from the effect.' But when Devakī desired to conceal the four-armed form out of fear of Kaṃsa, then the two-armed form that had appeared in Śrī Yaśodā made the four-armed form internal and became manifest there—as was established in the Pūrvacampū (3.102) by reasoning in accord with the Śrīmad-Bhāgavata. But that was not known earlier in either place."