Vishnupurana 5.9.19

5.9.19

raudraṃ śakaṭacakrākṣaṃ pādanyāsa calatkṣitim /
abhītamanasā tena rakṣasā rohiṇīsutaḥ /
hriyamāmastataḥ kṛṣṇamidaṃ vacanamabravīt //

Having observed the two lads thus playing about, the Asura Pralamba, seeking to devour them, came amongst the cowherd boys in the shape of one of themselves, and mixed, without being suspected, in their pastimes; for he thought, that, thus disguised, it would not be difficult to find an opportunity to kill, first Krishńa, and afterwards the son of Rohińí. The boys commenced playing at the game of leaping like deer, two and two together. Govinda was matched with Sridáman, and Balaráma with Pralamba: the other boys were coupled with one another, and went leaping away. Govinda beat his companion, and Balaráma his; and the boys who were on Krishńa's side were also victorious. Carrying one another, they reached the Bháńd́íra fig; and from thence those who were victors were conveyed back to the starting-ground by those who were vanquished. It being Pralamba's duty to carry Sankarshana, the latter mounted upon his shoulders, like the moon riding above a dark cloud; and the demon ran off with him, but did not stop: finding himself, however, unable to bear the weight of Balaráma, he enlarged his bulk, and looked like a black cloud in the rainy season, Balaráma beholding him like a scorched mountain, his head crowned with a diadem, and his neck hung round with garlands, having eyes as large as cart wheels, a fearful form, and shaking the earth with his tread, called out, as he was carried away, to his brother, "Krishńa, Krishńa, I am carried off by some demon, disguised as a cowherd, and huge as a mountain! What shall I do? Tell me, Madhusúdana: the villain runs away with speed!" Krishńa opened his mouth, smiling, for he well knew the might of the son of Rohińí, and replied, "Why this subtle pretext of merely mortal nature? thou who art the soul of all the most subtile of subtile things. Remember yourself, the radical cause of the whole world; born before all cause, and all that is alone when the world is destroyed. Dost thou not know that you and I are alike the origin of the world, who have come down to lighten its load? The heavens are thy head; the waters are thy body; earth is thy feet; thy mouth is eternal fire; the moon is thy mind; the wind thy breath; thy arms and hands are the four regions of space. Thou hast, O mighty lord, a thousand heads, a thousand hands and feet and bodies; a thousand Brahmás spring from thee, who art before all, and whom the sages praise in myriads of forms. No one but I knoweth thy divine person. Thy incarnate person is glorified by all the gods. Knowest thou not, that, at the end of all, the universe disappears in thee? that, upheld by thee, this earth sustains living and inanimate things? and that, in the character of uncreated time, with its divisions of ages, developed from an instant, thou devourest the world? As the waters of the sea, when swallowed up by submarine flame, are recovered by the winds, and thrown, in the form of snow, upon the Himáchala, where coming into contact with the rays of the sun, they reassume their watery nature; so the world, being devoured by thee at the period of dissolution, becomes of necessity, at the end of every Kalpa, the world again, through thy creative efforts. Thou and I, soul of the universe, are but one and the same cause of the creation of the earth, although, for its protection, we exist in distinct individuals. Calling to memory who thou art, O being of illimitable might, destroy of thyself the demon. Suspending a while your mortal character, do what is right."