Bhagavatapurana 10.2: atha dvitīyo'dhyāyaḥ

10.2.1

/0 śrī-śuka uvāca
pralamba-baka-cāṇūra- tṛṇāvarta-mahāśanaiḥ /
muṣṭikāriṣṭa-dvivida- pūtanā-keśī-dhenukaiḥ //

Śrī Śuka said:
Allied with Pralamba, Baka, Cāṇūra, Tṛṇāvarta, Mahāśana, / Muṣṭika, Ariṣṭa, Dvivida, Pūtanā, Keśin, Dhenuka,

1. Sri Suka said:— Aided by the Asuras, Pralamba, Baka, Chanura, Trinavarta, Agha, Mushtika, Arishta, Dvivida, Putana, Kesin, Dhenuka;

10.2.2

anyaiś cāsura-bhūpālair bāṇa-bhaumādibhir yutaḥ /
yadūnāṃ kadanaṃ cakre balī māgadha-saṃśrayaḥ //

and other demon kings headed by Bāṇa and Bhauma, / the powerful one, relying on the king of Magadha, wrought havoc upon the Yadus.

2. By other Asuras in the form of kings such as Bana, Naraka and others and having formed an alliance with the king of Magadhas, the powerful Kamsa harassed the Yadus.

10.2.3

te pīḍitā niviviśuḥ kuru-pañcāla-kekayān /
śālvān vidarbhān niṣadhān videhān kośalān api //

Oppressed, they entered the lands of the Kurus, Pañcālas, Kekayas, / Śālvas, Vidarbhas, Niṣadhas, Videhas, and also the Kośalas.

3. And molested by him they betook themselves (in disguise) to different countries, viz., Kurus, Panchalas, Kekayas, Salvas, Vidarbhas, Nishadhas, Videhas and Kosalas.

10.2.4

eke tam anurundhānā jñātayaḥ paryupāsate /
hateṣu ṣaṭsu bāleṣu devakyā augraseninā //

Some kinsmen, complying with him, served him. / When six infants of Devakī were killed by the son of Ugrasena,

4. Some, his relations, submitted to him and continued to serve him (viz., Akrura and others who were residents of Mathura) when Kamsa, the son of Ugrasena, had killed six children of Devaki, 5. The seventh was a ray of Vishnu known as Ananta and this conception was a source of both joy and grief to Devaki.

10.2.5

saptamo vaiṣṇavaṃ dhāma yam anantaṃ pracakṣate /
garbho babhūva devakyā harṣa-śoka-vivardhanaḥ //

the seventh, an abode of Viṣṇu, whom they call Ananta, / became a child in the womb of Devakī, increasing both her joy and sorrow.

10.2.6

bhagavān api viśvātmā viditvā kaṃsajaṃ bhayam /
yadūnāṃ nija-nāthānāṃ yogamāyāṃ samādiśat //

The Lord too, the Soul of the universe, knowing the fear arising from Kaṃsa / experienced by the Yadus, whose protectors were Himself, commanded Yogamāyā:

6. But cognizant of the fear (troubles) caused by Kamsa to the Yadavas who sought Him alone as their Lord, the all-pervading Lord deputed His Yoga Maya (Durga) and said to her thus:—

10.2.7

gaccha devi vrajaṃ bhadre gopa-gobhir alaṅkṛtam /
rohiṇī vasudevasya bhāryāste nanda-gokule /
anyāś ca kaṃsa-saṃvignā vivareṣu vasanti hi //

"Go, O goddess, O auspicious one, to Vraja adorned with cowherds and cows. / Rohiṇī, wife of Vasudeva, is residing in Nanda's Gokula, / and others, terrified of Kaṃsa, are living in hiding.

7. “O my most gracious queen, do thou go to Vraja, adorned with (very attractive with) the residence of cowherds and cows. At Nandagokula there dwell Rohini and other wives of Vasudeva, who, afraid of Kamsa, live concealed in out-of-the-way localities.

10.2.8

devakyā jaṭhare garbhaṃ śeṣākhyaṃ dhāma māmakam /
tat sannikṛṣya rohiṇyā udare sanniveśaya //

In Devakī’s womb is the fetus named Śeṣa, My own abode; / attract it away and place it within the womb of Rohiṇī.

8. “In the womb of Devaki there is my Force called Sesha: do thou transfer it to that of Rohini.

10.2.9

athāham aṃśa-bhāgena devakyāḥ putratāṃ śubhe /
prāpsyāmi tvaṃ yaśodāyāṃ nanda-patnyāṃ bhaviṣyasi //

Then, O auspicious one, with My plenary portion, I shall attain the state of Devakī's son, / and you will be born of Yaśodā, the wife of Nanda.

9. “Then shall I by an amsa of Mine become the son of Devaki, O my gracious queen: thou shalt also make Avatara as the daughter of Yasoda, wife of Nanda.

10.2.10

arciṣyanti manuṣyās tvāṃ sarva-kāma-vareśvarīm /
dhūpopahāra-balibhiḥ sarva-kāma-vara-pradām //

Human beings will worship you, the ruler who fulfills all desires and gives all boons, / with incense, offerings, and sacrifices, as the giver of all desired boons.

10. “With *dhupas*, offerings, and other courses of worship, men will propitiate Thee as supreme dispenser of powers to gain all the things desired by them.

10.2.11

nāmadheyāni kurvanti sthānāni ca narā bhuvi /
durgeti bhadrakālīti vijayā vaiṣṇavīti ca //

Men on earth will establish names and places for you / as Durgā, Bhadrakālī, Vijayā, and Vaiṣṇavī;

11. “On the earth men will erect edifices for Thee and worship Thee under various names as Durga, Bhadrakali, Vijaya, Vaishnavi,

10.2.12

kumudā caṇḍikā kṛṣṇā mādhavī kanyaketi ca /
māyā nārāyaṇīśānī śāradety ambiketi ca //

Kumudā, Caṇḍikā, Kṛṣṇā, Mādhavī, and Kanyakā; / Māyā, Nārāyaṇī, Īśānī, Śāradā, and Ambikā."

12. “Kumuda, Chandika, Krishna, Madhavi, Kanyaka, Maya, Narayani, Isani, Sarada, Ambika, and so on.

10.2.13

garbha-saṅkarṣaṇāt taṃ vai prāhuḥ saṅkarṣaṇaṃ bhuvi /
rāmeti loka-ramaṇād balabhadraṃ balocchrayāt //

"Because of the extraction of the fetus, on earth they will call Him Saṅkarṣaṇa; / Rāma because He brings delight to the world; and Balabhadra because of the prominence of His strength."

13. “From the circumstance of having been removed from the womb (of Devaki) he is called Sankarshana in the world. He is also known as Rama on account of His giving delight to the world, and as Bala on account of His great strength”.

10.2.14

sandiṣṭaivaṃ bhagavatā tathety om iti tad-vacaḥ /
pratigṛhya parikramya gāṃ gatā tat tathākarot //

Thus commanded by the Lord, accepting His word with "So be it, Om," / and circumambulating Him, she went to the earth and did just so.

14. Thus commanded by the glorious Lord, she agreed to do as He bid her, went round Him and, getting down to the earth, acted accordingly.

10.2.15

garbhe praṇīte devakyā rohiṇīṃ yoga-nidrayā /
aho visraṃsito garbha iti paurā vicukruśuḥ //

When the fetus was transferred from Devakī to Rohiṇī by Yoganidrā, / the citizens lamented: "Alas, her pregnancy has miscarried!"

15. When the child in the womb of Devaki was (thus) removed to that of Rohini by Yoganidra, citizens widely talked about it

in sorrow thus, 'Alas!' the pregnancy has proved abortive!

10.2.16

bhagavān api viśvātmā bhaktānām abhayaṅkaraḥ /
āviveśāṃśa-bhāgena mana ānakadundubheḥ //

The Lord too, the Soul of the universe, who gives freedom from fear to His devotees, / entered with His plenary portion into the mind of Ānakadundubhi.

16. And the glorious Lord, Ruler of the Universe, the asylum of His devotees, entered the mind of Vasudeva in all His powers and glory.

10.2.17

sa bibhrat pauruṣaṃ dhāma bhrājamāno yathā raviḥ /
durāsado 'tidurdharṣo bhūtānāṃ sambabhūva ha //

Bearing that splendor of the Supreme Person, shining like the sun, / he became unapproachable and formidable to all living beings.

17. Imbued with the glorious presence of the Supreme Person, brilliant like the Sun, Vasudeva appeared inaccessible and unassailable to all other creatures.

10.2.18

tato jagan-maṅgalam acyutāṃśaṃ samāhitaṃ śūra-sutena devī /
dadhāra sarvātmakam ātma-bhūtaṃ kāṣṭhā yathānanda-karaṃ manastaḥ //

Then, from his mind, the queen received that auspiciousness of the universe, a portion of Acyuta, deposited by the son of Śūra— / the all-pervading Soul who had become her child, just as the eastern quarter receives the joy-bringing moon.

18. Thereafter queen Devaki bore in her mind, even as the cardinal points bear the delightful moon, the amsa transferred to her by Vasudeva (Sura's son), of Achyuta, the indweller of all, already dwelling in herself and most auspicious for the world.

10.2.19

sā devakī sarva-jagan-nivāsa- nivāsa-bhūtā nitarāṃ na reje /
bhojendra-gehe 'gni-śikheva ruddhā sarasvatī jñāna-khale yathā satī //

Devakī, having become the dwelling place of the Dwelling Place of all the worlds, did not shine brightly, / enclosed within the palace of the Bhoja king like a flame of fire confined, or like wisdom in a dishonest man.

19. That Devaki who now became a special biding place of the Lord in whom all the Universe dwells, did not shine best, (was not a source of delight to the world at large), as she was imprisoned in the house of the Bhoja king, like the flame of fire under a cover and like great learning in a narrow-minded man who would not impart it to others.

10.2.19.p1

tāṃ vīkṣya kaṃsaḥ prabhayājitāntarāṃ $ virocayantīṃ bhavanaṃ śuci-smitām &

Seeing her, who possessed the Unconquered within her through His effulgence, / illuminating the palace and sweetly smiling,

20. When he saw that Devaki of pure smiles, filled with the presence of Ajita (Vishnu) illuminated the palace with the lustre of her person, Kamsa said to himself, "This is Hari who aims at my life and has certainly resorted to this cave (is present in her womb); for never before looked she so brilliant as now.

10.2.20

āhaiṣa me prāṇa-haro harir guhāṃ % dhruvaṃ śrito yan na pureyam īdṛśī //

Kaṃsa said: "This Hari, the stealer of my life, has surely taken shelter in her womb, / for previously she was not like this.

10.2.21

kim adya tasmin karaṇīyam āśu me yad artha-tantro na vihanti vikramam /
striyāḥ svasur gurumatyā vadho 'yaṃ yaśaḥ śriyaṃ hanty anukālam āyuḥ //

What is to be done by me right now regarding Him? May my prowess not destroy my ultimate goal! / This slaying of a woman, of a sister, of a pregnant mother, will at once destroy my fame, fortune, and life.

21. "What should now be done without loss of time by me in this matter? For, Hari, bent on accomplishing the purpose of the

gods, would not slacken His energetic work. And this murder of a woman, my sister, in pregnancy, would for ever wreck my reputation, prosperity and (my lease of) life.

10.2.22

sa eṣa jīvan khalu sampareto varteta yo 'tyanta-nṛśaṃsitena /
dehe mṛte taṃ manujāḥ śapanti gantā tamo 'ndhaṃ tanu-mānino dhruvam //

He who lives by extreme cruelty is indeed dead even while alive; / when his body dies, men curse him, and he, bound to bodily pride, surely goes to blind darkness."

22. A dead man while alive is he indeed who lives a life of gross cruelty (atrocities). Even common people curse him while alive: and when the body is dead he will certainly go to the hell of blinding darkness appointed for the sinful. That man who regards his body as his self shall go to the hell of blinding darkness when his body falls dead.

10.2.23

iti ghoratamād bhāvāt sannivṛttaḥ svayaṃ prabhuḥ /
āste pratīkṣaṃs taj-janma harer vairānubandha-kṛt //

Having thus turned away by himself from that most dreadful intention, the ruler / remained awaiting His birth, maintaining constant enmity toward Hari.

23. Having thus within himself reasoned, the powerful Kamsa desisted of his own accord from the cruel purpose of killing her: but cherishing his feeling of hatred he remained awaiting the birth of Hari.

10.2.24

āsīnaḥ saṃviśaṃs tiṣṭhan bhuñjānaḥ paryaṭan mahīm /
cintayāno hṛṣīkeśam apaśyat tanmayaṃ jagat //

While sitting, resting, standing, eating, or walking about the earth, / meditating upon Hṛṣīkeśa, he saw the entire world filled with Him.

24. Sitting, lying, standing, eating, going about the world, (V & D. Drinking), he incessantly thought of Hari and saw that the whole world was full of Him.

10.2.25

brahmā bhavaś ca tatraitya munibhir nāradādibhiḥ /
devaiḥ sānucaraiḥ sākaṃ gīrbhir vṛṣaṇam aiḍayan //

Brahmā and Bhava arrived there with the sages led by Nārada / and the gods with their attendants, and praised the Bestower of boons with words of prayer:

25. Brahma and Siva together with Narada and other sages went thither with the gods and their attendants and offered their praises in winning words to the Lord who showers all the desired blessings.

10.2.25.p1

satya-vrataṃ satya-paraṃ tri-satyaṃ $ satyasya yoniṃ nihitaṃ ca satye &

"You who are true to Your vow, devoted to truth, the threefold truth, / the source of truth, and stationed in truth;

26. The Gods said:— "As our protector we have resorted to Thee whose thought is real, to reach whom truthfulness is the best means, and who exists in the three divisions of time, who is the source of Prithivi, Appu and Tejas as well as Vayu and Akasa, who abides in them all as the Antaryamin, who is the truth of truths (the

10.2.26

satyasya satyam ṛta-satya-netraṃ % satyātmakaṃ tvāṃ śaraṇaṃ prapannāḥ //

the truth of truth, whose eyes are the cosmic order and the truth, / the embodiment of truth—we have surrendered to You as our shelter.

real of the reals): who directs the operation of true and kind speech as well as equality (impartiality) to all: *i. e.*, the character of seeing everything to be equal and who is the embodiment of Truth.

10.2.27

ekāyano 'sau dvi-phalas tri-mūlaś catū-rasaḥ pañca-vidhaḥ ṣaḍ-ātmā /
sapta-tvag aṣṭa-viṭapo navākṣo daśa-cchadī dvi-khago hy ādi-vṛkṣaḥ //

This primordial tree has a single resting place, two fruits, three roots, four saps, five varieties, a sixfold nature, / seven barks, eight branches, nine openings, ten leaves, and two birds.

27. “That primordial tree (*viz.* the Universe) rests upon one thing (Prakriti), bears two fruits (happiness and misery), has three roots (Satva, Rajas and Tamas), yields four kinds of sap (Dharma, Artha, Kama and Moksha), possesses five attributes (the sense organs): six waves (states, *viz.*, vestures or characteristic points) and seven barks (constituents of the body), eight branches (five Bhutas, mind, Budhi and Ahankara): nine hollows (gates of the body), ten forked leaves (Pranas), and two birds (Jiva and God).

10.2.28

tvam eka evāsya sataḥ prasūtis tvaṃ sannidhānaṃ tvam anugrahaś ca /
tvan-māyayā saṃvṛta-cetasas tvāṃ paśyanti nānā na vipaścito ye //

You alone are the origin of this existing [universe]; you are its resting-place, and you are its destruction. / Those whose intellects are obscured by your creative power see you as manifold, but the wise do not.

28. “Thou alone art the cause of this phenomenal world, also its final resort as well as its benefactor (protector); those that have their understanding obscured by Thy Maya (power) and are thus devoid of wisdom, deem Thee as many: but the wise do not (so know Thee).

10.2.29

bibharṣi rūpāṇy avabodha ātmā kṣemāya lokasya carācarasya /
sattvopapannāni sukhāvahāni satām abhadrāṇi muhuḥ khalānām //

You, the self that is pure consciousness, assume forms endowed with purity for the welfare of the moving and unmoving world, / bringing happiness to the virtuous devotees and repeatedly bringing misfortune to the wicked.

*Final resort etc.* D. Its support and resort, the one protector, etc. 29. "Constituted of nothing but Intelligence, Thou Thyself assumest forms for the welfare of the mobile and immobile world. Those forms consist purely of Satva, bring happiness to the righteous and often inflict punishment on the wicked.

10.2.30

tvayy ambujākṣākhila-sattva-dhāmni samādhināveśita-cetasaike /
tvat-pāda-potena mahat-kṛtena kurvanti govatsa-padaṃ bhavābdhim //

O lotus-eyed one, some, with minds absorbed in absorption in you, the abode of all purity, / cross the ocean of rebirth as if it were a calf's hoofprint, by means of the boat of your feet provided by exalted devotees.

30. "On Thee, O Lotus-eyed Lord, the one abode of all powers of goodness, centering their mind by meditation, some have, after the example of the great, adopted Thy feet as their raft and they hence find the sea of Samsara to be a mere hollow left by the hoofs of a calf.

10.2.30.p1

svayaṃ samuttīrya sudustaraṃ dyuman $ bhavārṇavaṃ bhīmam adabhra-sauhṛdāḥ &

Having crossed the formidable ocean of rebirth, so difficult to cross, themselves, O radiant one, those of immense benevolence

31. "Having themselves crossed the impassable and terrible sea of Samsara, those devotees that have unlimited love for Thee, O Lord of self-luminous nature, have here left behind the vessel of Thy lotus-like feet; for Thou showest Thy grace only to the righteous (Thy devotees).

10.2.31

bhavat-padāmbhoruha-nāvam atra te % nidhāya yātāḥ sad-anugraho bhavān //

departed, leaving behind here the boat of your lotus feet; you are kind to the virtuous devotees.

10.2.31.p2

ye 'nye 'ravindākṣa vimukta-māninas $ tvayy asta-bhāvād aviśuddha-buddhayaḥ &

Those others, O lotus-eyed one, who fancy themselves liberated, having impure intellects because devotional emotion toward you is absent,

32. "O Lord of lotus-like eyes, those others who fancy that they are Muktas and have no pure and correct understanding, through want of devotion to Thee, having with great difficulty attained to the highest place, fall down, because they have no regard for Thy feet.

10.2.31.p3

ye 'nye 'ravindākṣa vimukta-māninas $ tvayy asta-bhāvād aviśuddha-buddhayaḥ &

Those others, O lotus-eyed one, who fancy themselves liberated, having impure intellects because devotional emotion toward you is absent,

10.2.32

āruhya kṛcchreṇa paraṃ padaṃ tataḥ % patanty adho 'nādṛta-yuṣmad-aṅghrayaḥ //

having climbed with hardship to the highest station, fall down from there because they disregarded your feet.

10.2.33

tathā na te mādhava tāvakāḥ kvacid bhraśyanti mārgāt tvayi baddha-sauhṛdāḥ /
tvayābhiguptā vicaranti nirbhayā vināyakānīkapa-mūrdhasu prabho //

Not so your devotees, O Mādhava; bound to you in affection, they never stray from the path; / protected by you, O Lord, they wander fearless, stepping on the heads of the leaders of obstacle-creating hordes.

33. "Not thus do Thy devotees swerve from the path, O Madhava, for they have conceived a deep love for Thee: protected by Thee, they fearlessly go about, O Lord, setting their foot on the heads of those that lead the army of obstructions and impediments.

10.2.33.p1

sattvaṃ viśuddhaṃ śrayate bhavān sthitau $ śarīriṇāṃ śreya-upāyanaṃ vapuḥ &

For preservation, you assume pure purity, a form that bestows the highest good upon embodied souls,

34. "During the time of protection Thou assumest a form of absolute purity (Satva), which leads to the attainment of the desired good and with which people endeavour to worship Thee by studying the Vedas, active Yoga practices, penance, and concentration: (without an objective body there is no possibility of performing Thy worship).

10.2.34

veda-kriyā-yoga-tapaḥ-samādhibhis % tavārhaṇaṃ yena janaḥ samīhate //

by which people aspire to worship you through Vedic rites, yoga, asceticism, and absorption.

10.2.34.p2

sattvaṃ na ced dhātar idaṃ nijaṃ bhaved $ vijñānam ajñāna-bhidāpamārjanam &

If this innate purity were not yours, O Creator, then knowledge that wipes away the divisions of ignorance [would not exist];

35. "If this Satva were not Thy body, that wisdom could not spring up which can wipe out the notions of difference engendered by ignorance: Thou art inferred to be in the light afforded by the Gunas according as a particular Guna becomes in a particular manner, a source of light or wisdom to any one.

10.2.34.p3

sattvaṃ na ced dhātar idaṃ nijaṃ bhaved $ vijñānam ajñāna-bhidāpamārjanam &

If this innate purity were not yours, O Creator, then knowledge that wipes away the divisions of ignorance [would not exist];

10.2.35

guṇa-prakāśair anumīyate bhavān % prakāśate yasya ca yena vā guṇaḥ //

you are inferred by the manifestations of the qualities, and by whose light and by which [purity] a quality shines forth.

10.2.36

na nāma-rūpe guṇa-janma-karmabhir nirūpitavye tava tasya sākṣiṇaḥ /
mano-vacobhyām anumeya-vartmano deva kriyāyāṃ pratiyanty athāpi hi //

No name and form can be determined through qualities, birth, and deeds for you, the witness thereof, / whose path is only to be inferred by mind and speech; yet people comprehend them in action, O Lord.

36. "Thy name and form cannot be comprehensively known or described by (enumerating) Thy attributes, deeds and births: for Thy course is only to be inferred, but not to be directly cognised and Thou art the witness of mind and speech: still, O brilliant Lord, those who are engaged in the performance of devout acts, i.e., in contemplation and worship realise Thee!

10.2.36.p1

śṛṇvan gṛṇan saṃsmarayaṃś ca cintayan $ nāmāni rūpāṇi ca maṅgalāni te &

Hearing, reciting, causing others to remember, and meditating on your auspicious names and forms,

37. "He who, by listening to, or singing, or causing others to remember, or contemplating Thy auspicious names and forms and while performing his various duties, devotes his mind to Thy lotus-like feet, has not to sink in Samsara again.

10.2.37

kriyāsu yas tvac-caraṇāravindayor % āviṣṭa-cetā na bhavāya kalpate //

one whose mind is absorbed in the actions directed toward your lotus feet is not bound for rebirth.

10.2.37.p2

diṣṭyā hare 'syā bhavataḥ pado bhuvo $ bhāro 'panītas tava janmaneśituḥ &

Fortunate is this earth, O Hari, whose burden has been removed by your foot, for the appearance of you, the Lord;

38. "Happily, O Hari, the burden of this earth, Thy foot, has been removed by Thy very birth thereon, O Lord: and we would gladly see the earth and heaven, the object of Thy pity, marked to our great joy with Thy charming pretty foot-steps.

10.2.37.p3

diṣṭyā hare 'syā bhavataḥ pado bhuvo $ bhāro 'panītas tava janmaneśituḥ &

Fortunate is this earth, O Hari, whose burden has been removed by your foot, for the appearance of you, the Lord;

10.2.38

diṣṭyāṅkitāṃ tvat-padakaiḥ suśobhanair % drakṣyāma gāṃ dyāṃ ca tavānukampitām //

by good fortune we shall see the earth marked by your exquisite footprints, and heaven favored by you.

10.2.39

na te 'bhavasyeśa bhavasya kāraṇaṃ vinā vinodaṃ bata tarkayāmahe /
bhavo nirodhaḥ sthitir apy avidyayā kṛtā yatas tvayy abhayāśrayātmani //

We can divine no cause for the birth of you who are unborn, O Lord, other than your divine amusement; / for birth, dissolution, and maintenance are wrought through ignorance in you, who are the self providing a refuge free of fear.

39. "O Omnipotent Lord, for Thee that art the Unborn, there is no cause, we think, other than Thy pleasure to be born (to assume a human form) in the world: for, O Lord that art beyond all fear, that art the one support of all and ruler of all from within, creation, destruction and preservation are brought about only by Avidya in respect of Thee (as Jivatman).

10.2.39.p1

matsyāśva-kacchapa-nṛsiṃha-varāha-haṃsa- $ rājanya-vipra-vibudheṣu kṛtāvatāraḥ &

Having descended as fish, horse, tortoise, man-lion, boar, swan, / king, brāhmaṇa, and god,

40. "Just as Thou protectest us at other times, taking Avataras as Matsya, horse, tortoise, Narasimha, Varaha, Hamsa, kshatriya, Brahmins and the gods, so be Thou pleased now also to protect us and the three worlds and remove the burden of the earth, O foremost son of Yadus. We make our salutation to Thee.

10.2.40

tvaṃ pāsi nas tri-bhuvanaṃ ca yathādhuneśa % bhāraṃ bhuvo hara yadūttama vandanaṃ te //

you protect us and the three worlds; as now, O Lord, remove the earth's burden, O best of the Yadus! Homage to you!

10.2.40.p2

diṣṭyāmba te kukṣi-gataḥ paraḥ pumān $ aṃśena sākṣād bhagavān bhavāya naḥ &

By good fortune, O mother, the Supreme Person, the Lord himself, has entered your womb with his portion for our welfare;

41. "Fortunately, O mother Devaki, the Supreme Person has by an Amsa entered thy womb: He is no other than the omnipotent Lord come for the sake of our welfare: let there be no more fear of Kamsa, the chief of Bhojas, who stands at the brink of destruction: and thy son will be the protector of all the Yadus".

10.2.40.p3

diṣṭyāmba te kukṣi-gataḥ paraḥ pumān $ aṃśena sākṣād bhagavān bhavāya naḥ &

By good fortune, O mother, the Supreme Person, the Lord himself, has entered your womb with his portion for our welfare;

10.2.41

mābhūd bhayaṃ bhoja-pater mumūrṣor % goptā yadūnāṃ bhavitā tavātmajaḥ //

let there be no fear of the lord of the Bhojas, who is bent on death; your son will be the protector of the Yadus.

10.2.42

/0 śrī-śuka uvāca
ity abhiṣṭūya puruṣaṃ yad-rūpam anidaṃ yathā /
brahmeśānau purodhāya devāḥ pratiyayur divam //

Śrī Śuka said:
Having thus extolled the Person, whose form is not of this world, / the gods, headed by Brahmā and Īśāna, returned to heaven.

42. Sri Suka said:— Having thus duly offered their praises to the Perfect Lord, whose nature is quite distinct from that of (all) this (Universe), the gods, headed by Brahma and Rudra, returned to their celestial region.