[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Purāṇas](https://indike.org/pramana/in.purana) › [Vishnupurana](https://indike.org/pramana/in.purana.visnu) › 5.3 # Vishnupurana 5.3 Viṣṇupurāṇa 5.3 - **Language:** Sanskrit ## Contents - [5.3.29](https://indike.org/pramana/in.purana.visnu.5.3.29) — 1 part ### [5.3.1](https://indike.org/pramana/in.purana.visnu.5.3.1) parāśara uvāca: evaṃ saṃstūyamānā sā devair devam adhārayat garbheṇa puṇḍarīkākṣaṃ jagatāṃ trāṇakāraṇam // > THUS eulogized by the gods, Devakí bore in her womb the lotus-eyed deity, the protector of the world. The sun of Achyuta rose in the dawn of Devakí to cause the lotus petal of the universe to expand. On the day of his birth the quarters of the horizon were irradiate with joy, as if moonlight was diffused over the whole earth. The virtuous experienced new delight, the strong winds were hushed, and the rivers glided tranquilly, when Janárddana was about to be born. The seas with their own melodious murmurings made the music, whilst the spirits and the nymphs of heaven danced and sang: the gods, walking the sky, showered down flowers upon the earth, and the holy fires glowed with a mild and gentle flame. At midnight, when the supporter of all was about to be born, the clouds emitted low pleasing sounds, and poured down rain of flowers. > — Horace Hayman Wilson 1840, The Vishnu Purana: A System of Hindu Mythology and Tradition ### [5.3.2](https://indike.org/pramana/in.purana.visnu.5.3.2) tato 'khilajagatpadmabodhāyācyutabhānunā devakīpūrvasaṃdhyāyām āvirbhūtaṃ mahātmanā // > THUS eulogized by the gods, Devakí bore in her womb the lotus-eyed deity, the protector of the world. The sun of Achyuta rose in the dawn of Devakí to cause the lotus petal of the universe to expand. On the day of his birth the quarters of the horizon were irradiate with joy, as if moonlight was diffused over the whole earth. The virtuous experienced new delight, the strong winds were hushed, and the rivers glided tranquilly, when Janárddana was about to be born. The seas with their own melodious murmurings made the music, whilst the spirits and the nymphs of heaven danced and sang: the gods, walking the sky, showered down flowers upon the earth, and the holy fires glowed with a mild and gentle flame. At midnight, when the supporter of all was about to be born, the clouds emitted low pleasing sounds, and poured down rain of flowers. > — Horace Hayman Wilson 1840, The Vishnu Purana: A System of Hindu Mythology and Tradition ### [5.3.3](https://indike.org/pramana/in.purana.visnu.5.3.3) tajjanmadinam atyartham āhlādy amaladiṅmukham babhūva sarvalokasya kaumudī śaśino yathā // > THUS eulogized by the gods, Devakí bore in her womb the lotus-eyed deity, the protector of the world. The sun of Achyuta rose in the dawn of Devakí to cause the lotus petal of the universe to expand. On the day of his birth the quarters of the horizon were irradiate with joy, as if moonlight was diffused over the whole earth. The virtuous experienced new delight, the strong winds were hushed, and the rivers glided tranquilly, when Janárddana was about to be born. The seas with their own melodious murmurings made the music, whilst the spirits and the nymphs of heaven danced and sang: the gods, walking the sky, showered down flowers upon the earth, and the holy fires glowed with a mild and gentle flame. At midnight, when the supporter of all was about to be born, the clouds emitted low pleasing sounds, and poured down rain of flowers. > — Horace Hayman Wilson 1840, The Vishnu Purana: A System of Hindu Mythology and Tradition ### [5.3.4](https://indike.org/pramana/in.purana.visnu.5.3.4) santaḥ saṃtoṣam adhikaṃ praśamaṃ caṇḍamārutāḥ prasādaṃ nimnagā yātā jāyamāne janārdane // > THUS eulogized by the gods, Devakí bore in her womb the lotus-eyed deity, the protector of the world. The sun of Achyuta rose in the dawn of Devakí to cause the lotus petal of the universe to expand. On the day of his birth the quarters of the horizon were irradiate with joy, as if moonlight was diffused over the whole earth. The virtuous experienced new delight, the strong winds were hushed, and the rivers glided tranquilly, when Janárddana was about to be born. The seas with their own melodious murmurings made the music, whilst the spirits and the nymphs of heaven danced and sang: the gods, walking the sky, showered down flowers upon the earth, and the holy fires glowed with a mild and gentle flame. At midnight, when the supporter of all was about to be born, the clouds emitted low pleasing sounds, and poured down rain of flowers. > — Horace Hayman Wilson 1840, The Vishnu Purana: A System of Hindu Mythology and Tradition ### [5.3.5](https://indike.org/pramana/in.purana.visnu.5.3.5) sindhavo nijaśabdena vādyaṃ cakrur manoharam jagur gandharvapatayo nanṛtuś cāpsarogaṇāḥ // > THUS eulogized by the gods, Devakí bore in her womb the lotus-eyed deity, the protector of the world. The sun of Achyuta rose in the dawn of Devakí to cause the lotus petal of the universe to expand. On the day of his birth the quarters of the horizon were irradiate with joy, as if moonlight was diffused over the whole earth. The virtuous experienced new delight, the strong winds were hushed, and the rivers glided tranquilly, when Janárddana was about to be born. The seas with their own melodious murmurings made the music, whilst the spirits and the nymphs of heaven danced and sang: the gods, walking the sky, showered down flowers upon the earth, and the holy fires glowed with a mild and gentle flame. At midnight, when the supporter of all was about to be born, the clouds emitted low pleasing sounds, and poured down rain of flowers. > — Horace Hayman Wilson 1840, The Vishnu Purana: A System of Hindu Mythology and Tradition ### [5.3.6](https://indike.org/pramana/in.purana.visnu.5.3.6) sasṛjuḥ puṣpavarṣāṇi devā bhuvy antarikṣagāḥ jajvaluś cāgnayaḥ śāntā jāyamāne janārdane // > THUS eulogized by the gods, Devakí bore in her womb the lotus-eyed deity, the protector of the world. The sun of Achyuta rose in the dawn of Devakí to cause the lotus petal of the universe to expand. On the day of his birth the quarters of the horizon were irradiate with joy, as if moonlight was diffused over the whole earth. The virtuous experienced new delight, the strong winds were hushed, and the rivers glided tranquilly, when Janárddana was about to be born. The seas with their own melodious murmurings made the music, whilst the spirits and the nymphs of heaven danced and sang: the gods, walking the sky, showered down flowers upon the earth, and the holy fires glowed with a mild and gentle flame. At midnight, when the supporter of all was about to be born, the clouds emitted low pleasing sounds, and poured down rain of flowers. > — Horace Hayman Wilson 1840, The Vishnu Purana: A System of Hindu Mythology and Tradition ### [5.3.7](https://indike.org/pramana/in.purana.visnu.5.3.7) madhyarātre 'khilādhāre jāyamāne janārdane mandaṃ jagarjur jaladāḥ puṣpavṛṣṭimuco dvija // > THUS eulogized by the gods, Devakí bore in her womb the lotus-eyed deity, the protector of the world. The sun of Achyuta rose in the dawn of Devakí to cause the lotus petal of the universe to expand. On the day of his birth the quarters of the horizon were irradiate with joy, as if moonlight was diffused over the whole earth. The virtuous experienced new delight, the strong winds were hushed, and the rivers glided tranquilly, when Janárddana was about to be born. The seas with their own melodious murmurings made the music, whilst the spirits and the nymphs of heaven danced and sang: the gods, walking the sky, showered down flowers upon the earth, and the holy fires glowed with a mild and gentle flame. At midnight, when the supporter of all was about to be born, the clouds emitted low pleasing sounds, and poured down rain of flowers. > — Horace Hayman Wilson 1840, The Vishnu Purana: A System of Hindu Mythology and Tradition ### [5.3.8](https://indike.org/pramana/in.purana.visnu.5.3.8) phullendīvarapatrābhaṃ caturbāhum udīkṣya tam śrīvatsavakṣasaṃ jātaṃ tuṣṭāvānakadundubhiḥ // > As soon as Ánakadundubhi beheld the child, of the complexion of the lotus leaves, having four arms, and the mystic mark Śrívatsa on his breast, he addressed him in terms of love and reverence, and represented the fears he entertained of Kansa. "Thou art born," said Vasudeva, "O sovereign god of gods, bearer of the shell, the discus, and the mace; but now in mercy withhold this thy celestial form, for Kansa will assuredly put me to death when he knows that thou hast descended in my dwelling." Devakí also exclaimed, "God of gods, who art all things, who comprisest all the regions of the world in thy person, and who by thine illusion hast assumed the condition of an infant, have compassion upon us, and forego this thy four-armed shape, nor let Kansa, the impious son of Diti, know of thy descent." > — Horace Hayman Wilson 1840, The Vishnu Purana: A System of Hindu Mythology and Tradition ### [5.3.9](https://indike.org/pramana/in.purana.visnu.5.3.9) abhiṣṭūya ca taṃ vāgbhiḥ prasannābhir mahāmatiḥ vijñāpayām āsa tadā kaṃsād bhīto dvijottama // > As soon as Ánakadundubhi beheld the child, of the complexion of the lotus leaves, having four arms, and the mystic mark Śrívatsa on his breast, he addressed him in terms of love and reverence, and represented the fears he entertained of Kansa. "Thou art born," said Vasudeva, "O sovereign god of gods, bearer of the shell, the discus, and the mace; but now in mercy withhold this thy celestial form, for Kansa will assuredly put me to death when he knows that thou hast descended in my dwelling." Devakí also exclaimed, "God of gods, who art all things, who comprisest all the regions of the world in thy person, and who by thine illusion hast assumed the condition of an infant, have compassion upon us, and forego this thy four-armed shape, nor let Kansa, the impious son of Diti, know of thy descent." > — Horace Hayman Wilson 1840, The Vishnu Purana: A System of Hindu Mythology and Tradition ### [5.3.10](https://indike.org/pramana/in.purana.visnu.5.3.10) vasudeva uvāca: jñāto 'si devadeveśa śaṅkhacakragadādharam divyaṃ rūpam idaṃ deva prasādenopasaṃhara // > As soon as Ánakadundubhi beheld the child, of the complexion of the lotus leaves, having four arms, and the mystic mark Śrívatsa on his breast, he addressed him in terms of love and reverence, and represented the fears he entertained of Kansa. "Thou art born," said Vasudeva, "O sovereign god of gods, bearer of the shell, the discus, and the mace; but now in mercy withhold this thy celestial form, for Kansa will assuredly put me to death when he knows that thou hast descended in my dwelling." Devakí also exclaimed, "God of gods, who art all things, who comprisest all the regions of the world in thy person, and who by thine illusion hast assumed the condition of an infant, have compassion upon us, and forego this thy four-armed shape, nor let Kansa, the impious son of Diti, know of thy descent." > — Horace Hayman Wilson 1840, The Vishnu Purana: A System of Hindu Mythology and Tradition ### [5.3.11](https://indike.org/pramana/in.purana.visnu.5.3.11) adyaiva deva kaṃso 'yaṃ kurute mama yātanām avatīrṇam iti jñātvā tvam asmin mama mandire // > As soon as Ánakadundubhi beheld the child, of the complexion of the lotus leaves, having four arms, and the mystic mark Śrívatsa on his breast, he addressed him in terms of love and reverence, and represented the fears he entertained of Kansa. "Thou art born," said Vasudeva, "O sovereign god of gods, bearer of the shell, the discus, and the mace; but now in mercy withhold this thy celestial form, for Kansa will assuredly put me to death when he knows that thou hast descended in my dwelling." Devakí also exclaimed, "God of gods, who art all things, who comprisest all the regions of the world in thy person, and who by thine illusion hast assumed the condition of an infant, have compassion upon us, and forego this thy four-armed shape, nor let Kansa, the impious son of Diti, know of thy descent." > — Horace Hayman Wilson 1840, The Vishnu Purana: A System of Hindu Mythology and Tradition ### [5.3.12](https://indike.org/pramana/in.purana.visnu.5.3.12) devaky uvāca: yo 'nantarūpo 'khilaviśvarūpo garbhe 'pi lokān vapuṣā bibharti prasīdatām eṣa sa devadevaḥ svamāyayāviṣkṛtabālarūpaḥ // > As soon as Ánakadundubhi beheld the child, of the complexion of the lotus leaves, having four arms, and the mystic mark Śrívatsa on his breast, he addressed him in terms of love and reverence, and represented the fears he entertained of Kansa. "Thou art born," said Vasudeva, "O sovereign god of gods, bearer of the shell, the discus, and the mace; but now in mercy withhold this thy celestial form, for Kansa will assuredly put me to death when he knows that thou hast descended in my dwelling." Devakí also exclaimed, "God of gods, who art all things, who comprisest all the regions of the world in thy person, and who by thine illusion hast assumed the condition of an infant, have compassion upon us, and forego this thy four-armed shape, nor let Kansa, the impious son of Diti, know of thy descent." > — Horace Hayman Wilson 1840, The Vishnu Purana: A System of Hindu Mythology and Tradition ### [5.3.13](https://indike.org/pramana/in.purana.visnu.5.3.13) upasaṃhara sarvātman rūpam etac caturbhujam jānātu māvatāraṃ te kaṃso 'yaṃ ditijātmajaḥ // > As soon as Ánakadundubhi beheld the child, of the complexion of the lotus leaves, having four arms, and the mystic mark Śrívatsa on his breast, he addressed him in terms of love and reverence, and represented the fears he entertained of Kansa. "Thou art born," said Vasudeva, "O sovereign god of gods, bearer of the shell, the discus, and the mace; but now in mercy withhold this thy celestial form, for Kansa will assuredly put me to death when he knows that thou hast descended in my dwelling." Devakí also exclaimed, "God of gods, who art all things, who comprisest all the regions of the world in thy person, and who by thine illusion hast assumed the condition of an infant, have compassion upon us, and forego this thy four-armed shape, nor let Kansa, the impious son of Diti, know of thy descent." > — Horace Hayman Wilson 1840, The Vishnu Purana: A System of Hindu Mythology and Tradition ### [5.3.14](https://indike.org/pramana/in.purana.visnu.5.3.14) bhagavān uvāca: stuto 'haṃ yat tvayā pūrvaṃ putrārthinyā tad adya te saphalaṃ devi saṃjātaṃ jāto 'haṃ yat tavodarāt // > To these applications Bhagavat answered and said, "Princess, in former times I was prayed to by thee and adored in the hope of progeny: thy prayers have been granted, for I am born thy son." So saying, he was silent: and Vasudeva, taking the babe, went out that same night; for the guards were all charmed by Yoganidrá, as were the warders at the gates of Mathurá, and they obstructed not the passage of Ánakadundubhi. To protect the infant from the heavy rain that fell from the clouds of night, Śesha, the many-headed serpent, followed Vasudeva, and spread his hoods above their heads; and when the prince, with the child in his arms, crossed the Yamuná river, deep as it was, and dangerous with numerous whirlpools, the waters were stilled, and rose not above his knee.. On the bank he saw Nanda and the rest, who had come thither to bring tribute due to Kansa; but they beheld him not. At the same time Yaśodá was also under the influence of Yoganidrá, whom she had brought forth as her daughter, and whom the prudent Vasudeva took up, placing his son in her place by the side of the mother: he then quickly returned home. When Yaśodá awoke, she found that she had been delivered of a boy, as black as the dark leaves of the lotus, and she was greatly rejoiced. > — Horace Hayman Wilson 1840, The Vishnu Purana: A System of Hindu Mythology and Tradition ### [5.3.15](https://indike.org/pramana/in.purana.visnu.5.3.15) parāśara uvāca: ity uktvā bhagavāṃs tūṣṇīṃ babhūva munisattama vasudevo 'pi taṃ rātrāv ādāya prayayau bahiḥ // > To these applications Bhagavat answered and said, "Princess, in former times I was prayed to by thee and adored in the hope of progeny: thy prayers have been granted, for I am born thy son." So saying, he was silent: and Vasudeva, taking the babe, went out that same night; for the guards were all charmed by Yoganidrá, as were the warders at the gates of Mathurá, and they obstructed not the passage of Ánakadundubhi. To protect the infant from the heavy rain that fell from the clouds of night, Śesha, the many-headed serpent, followed Vasudeva, and spread his hoods above their heads; and when the prince, with the child in his arms, crossed the Yamuná river, deep as it was, and dangerous with numerous whirlpools, the waters were stilled, and rose not above his knee.. On the bank he saw Nanda and the rest, who had come thither to bring tribute due to Kansa; but they beheld him not. At the same time Yaśodá was also under the influence of Yoganidrá, whom she had brought forth as her daughter, and whom the prudent Vasudeva took up, placing his son in her place by the side of the mother: he then quickly returned home. When Yaśodá awoke, she found that she had been delivered of a boy, as black as the dark leaves of the lotus, and she was greatly rejoiced. > — Horace Hayman Wilson 1840, The Vishnu Purana: A System of Hindu Mythology and Tradition ### [5.3.16](https://indike.org/pramana/in.purana.visnu.5.3.16) mohitāś cābhavaṃs tatra rakṣiṇo yoganidrayā mathurādvārapālāś ca vrajaty ānakadundubhau // > To these applications Bhagavat answered and said, "Princess, in former times I was prayed to by thee and adored in the hope of progeny: thy prayers have been granted, for I am born thy son." So saying, he was silent: and Vasudeva, taking the babe, went out that same night; for the guards were all charmed by Yoganidrá, as were the warders at the gates of Mathurá, and they obstructed not the passage of Ánakadundubhi. To protect the infant from the heavy rain that fell from the clouds of night, Śesha, the many-headed serpent, followed Vasudeva, and spread his hoods above their heads; and when the prince, with the child in his arms, crossed the Yamuná river, deep as it was, and dangerous with numerous whirlpools, the waters were stilled, and rose not above his knee.. On the bank he saw Nanda and the rest, who had come thither to bring tribute due to Kansa; but they beheld him not. At the same time Yaśodá was also under the influence of Yoganidrá, whom she had brought forth as her daughter, and whom the prudent Vasudeva took up, placing his son in her place by the side of the mother: he then quickly returned home. When Yaśodá awoke, she found that she had been delivered of a boy, as black as the dark leaves of the lotus, and she was greatly rejoiced. > — Horace Hayman Wilson 1840, The Vishnu Purana: A System of Hindu Mythology and Tradition ### [5.3.17](https://indike.org/pramana/in.purana.visnu.5.3.17) varṣatāṃ jaladānāṃ ca toyam atyulbaṇaṃ niśi saṃcchādyānuyayau śeṣaḥ phaṇair ānakadundubhim // > To these applications Bhagavat answered and said, "Princess, in former times I was prayed to by thee and adored in the hope of progeny: thy prayers have been granted, for I am born thy son." So saying, he was silent: and Vasudeva, taking the babe, went out that same night; for the guards were all charmed by Yoganidrá, as were the warders at the gates of Mathurá, and they obstructed not the passage of Ánakadundubhi. To protect the infant from the heavy rain that fell from the clouds of night, Śesha, the many-headed serpent, followed Vasudeva, and spread his hoods above their heads; and when the prince, with the child in his arms, crossed the Yamuná river, deep as it was, and dangerous with numerous whirlpools, the waters were stilled, and rose not above his knee.. On the bank he saw Nanda and the rest, who had come thither to bring tribute due to Kansa; but they beheld him not. At the same time Yaśodá was also under the influence of Yoganidrá, whom she had brought forth as her daughter, and whom the prudent Vasudeva took up, placing his son in her place by the side of the mother: he then quickly returned home. When Yaśodá awoke, she found that she had been delivered of a boy, as black as the dark leaves of the lotus, and she was greatly rejoiced. > — Horace Hayman Wilson 1840, The Vishnu Purana: A System of Hindu Mythology and Tradition ### [5.3.18](https://indike.org/pramana/in.purana.visnu.5.3.18) yamunāṃ cātigambhīrāṃ nānāvartaśatākulām vasudevo vahan viṣṇuṃ jānumātravahāṃ yayau // > To these applications Bhagavat answered and said, "Princess, in former times I was prayed to by thee and adored in the hope of progeny: thy prayers have been granted, for I am born thy son." So saying, he was silent: and Vasudeva, taking the babe, went out that same night; for the guards were all charmed by Yoganidrá, as were the warders at the gates of Mathurá, and they obstructed not the passage of Ánakadundubhi. To protect the infant from the heavy rain that fell from the clouds of night, Śesha, the many-headed serpent, followed Vasudeva, and spread his hoods above their heads; and when the prince, with the child in his arms, crossed the Yamuná river, deep as it was, and dangerous with numerous whirlpools, the waters were stilled, and rose not above his knee.. On the bank he saw Nanda and the rest, who had come thither to bring tribute due to Kansa; but they beheld him not. At the same time Yaśodá was also under the influence of Yoganidrá, whom she had brought forth as her daughter, and whom the prudent Vasudeva took up, placing his son in her place by the side of the mother: he then quickly returned home. When Yaśodá awoke, she found that she had been delivered of a boy, as black as the dark leaves of the lotus, and she was greatly rejoiced. > — Horace Hayman Wilson 1840, The Vishnu Purana: A System of Hindu Mythology and Tradition ### [5.3.19](https://indike.org/pramana/in.purana.visnu.5.3.19) kaṃsasya karam ādāya tatraivābhyāgatāṃs taṭe nandādīn gopavṛddhāṃś ca yamunāyāṃ dadarśa saḥ // > To these applications Bhagavat answered and said, "Princess, in former times I was prayed to by thee and adored in the hope of progeny: thy prayers have been granted, for I am born thy son." So saying, he was silent: and Vasudeva, taking the babe, went out that same night; for the guards were all charmed by Yoganidrá, as were the warders at the gates of Mathurá, and they obstructed not the passage of Ánakadundubhi. To protect the infant from the heavy rain that fell from the clouds of night, Śesha, the many-headed serpent, followed Vasudeva, and spread his hoods above their heads; and when the prince, with the child in his arms, crossed the Yamuná river, deep as it was, and dangerous with numerous whirlpools, the waters were stilled, and rose not above his knee.. On the bank he saw Nanda and the rest, who had come thither to bring tribute due to Kansa; but they beheld him not. At the same time Yaśodá was also under the influence of Yoganidrá, whom she had brought forth as her daughter, and whom the prudent Vasudeva took up, placing his son in her place by the side of the mother: he then quickly returned home. When Yaśodá awoke, she found that she had been delivered of a boy, as black as the dark leaves of the lotus, and she was greatly rejoiced. > — Horace Hayman Wilson 1840, The Vishnu Purana: A System of Hindu Mythology and Tradition ### [5.3.20](https://indike.org/pramana/in.purana.visnu.5.3.20) tasmin kāle yaśodāpi mohitā yoganidrayā tām eva kanyāṃ maitreya prasūtā mohite jane // > To these applications Bhagavat answered and said, "Princess, in former times I was prayed to by thee and adored in the hope of progeny: thy prayers have been granted, for I am born thy son." So saying, he was silent: and Vasudeva, taking the babe, went out that same night; for the guards were all charmed by Yoganidrá, as were the warders at the gates of Mathurá, and they obstructed not the passage of Ánakadundubhi. To protect the infant from the heavy rain that fell from the clouds of night, Śesha, the many-headed serpent, followed Vasudeva, and spread his hoods above their heads; and when the prince, with the child in his arms, crossed the Yamuná river, deep as it was, and dangerous with numerous whirlpools, the waters were stilled, and rose not above his knee.. On the bank he saw Nanda and the rest, who had come thither to bring tribute due to Kansa; but they beheld him not. At the same time Yaśodá was also under the influence of Yoganidrá, whom she had brought forth as her daughter, and whom the prudent Vasudeva took up, placing his son in her place by the side of the mother: he then quickly returned home. When Yaśodá awoke, she found that she had been delivered of a boy, as black as the dark leaves of the lotus, and she was greatly rejoiced. > — Horace Hayman Wilson 1840, The Vishnu Purana: A System of Hindu Mythology and Tradition ### [5.3.21](https://indike.org/pramana/in.purana.visnu.5.3.21) vasudevo 'pi vinyasya bālam ādāya dārikām yaśodāśayane tūrṇam ājagāmāmitadyutiḥ // > To these applications Bhagavat answered and said, "Princess, in former times I was prayed to by thee and adored in the hope of progeny: thy prayers have been granted, for I am born thy son." So saying, he was silent: and Vasudeva, taking the babe, went out that same night; for the guards were all charmed by Yoganidrá, as were the warders at the gates of Mathurá, and they obstructed not the passage of Ánakadundubhi. To protect the infant from the heavy rain that fell from the clouds of night, Śesha, the many-headed serpent, followed Vasudeva, and spread his hoods above their heads; and when the prince, with the child in his arms, crossed the Yamuná river, deep as it was, and dangerous with numerous whirlpools, the waters were stilled, and rose not above his knee.. On the bank he saw Nanda and the rest, who had come thither to bring tribute due to Kansa; but they beheld him not. At the same time Yaśodá was also under the influence of Yoganidrá, whom she had brought forth as her daughter, and whom the prudent Vasudeva took up, placing his son in her place by the side of the mother: he then quickly returned home. When Yaśodá awoke, she found that she had been delivered of a boy, as black as the dark leaves of the lotus, and she was greatly rejoiced. > — Horace Hayman Wilson 1840, The Vishnu Purana: A System of Hindu Mythology and Tradition ### [5.3.22](https://indike.org/pramana/in.purana.visnu.5.3.22) dadṛśe ca prabuddhā sā yaśodā jātam ātmajam nīlotpaladalaśyāmaṃ tato 'tyarthaṃ mudaṃ yayau // > To these applications Bhagavat answered and said, "Princess, in former times I was prayed to by thee and adored in the hope of progeny: thy prayers have been granted, for I am born thy son." So saying, he was silent: and Vasudeva, taking the babe, went out that same night; for the guards were all charmed by Yoganidrá, as were the warders at the gates of Mathurá, and they obstructed not the passage of Ánakadundubhi. To protect the infant from the heavy rain that fell from the clouds of night, Śesha, the many-headed serpent, followed Vasudeva, and spread his hoods above their heads; and when the prince, with the child in his arms, crossed the Yamuná river, deep as it was, and dangerous with numerous whirlpools, the waters were stilled, and rose not above his knee.. On the bank he saw Nanda and the rest, who had come thither to bring tribute due to Kansa; but they beheld him not. At the same time Yaśodá was also under the influence of Yoganidrá, whom she had brought forth as her daughter, and whom the prudent Vasudeva took up, placing his son in her place by the side of the mother: he then quickly returned home. When Yaśodá awoke, she found that she had been delivered of a boy, as black as the dark leaves of the lotus, and she was greatly rejoiced. > — Horace Hayman Wilson 1840, The Vishnu Purana: A System of Hindu Mythology and Tradition ### [5.3.23](https://indike.org/pramana/in.purana.visnu.5.3.23) ādāya vasudevo 'pi dārikāṃ nijamandire devakīśayane nyasya yathāpūrvam atiṣṭhata // > Vasudeva, bearing off the female infant of Yaśodá, reached his mansion unobserved, and entered and placed the child in the bed of Devakí: he then remained as usual. The guards were awakened by the cry of the new-born babe, and, starting up, they sent word to Kansa that Devakí had borne a child. Kansa immediately repaired to the residence of Vasudeva, where he seized upon the infant. In vain Devakí convulsively entreated him to relinquish the child: he threw it ruthlessly against a stone; but it rose into the sky, and expanded into a gigantic figure, having eight arms, each wielding some formidable weapon. This terrific being laughed aloud, and said to Kansa, "What avails it thee, Kansa, to have hurled me to the ground? he is born who shall kill thee, the mighty one amongst the gods, who was formerly thy destroyer. Now quickly secure him, and provide for thine own welfare." Thus having spoken, the goddess, decorated with heavenly perfumes and garlands, and hymned by the spirits of the air, vanished from before the eyes of Bhoja rájá. > — Horace Hayman Wilson 1840, The Vishnu Purana: A System of Hindu Mythology and Tradition ### [5.3.24](https://indike.org/pramana/in.purana.visnu.5.3.24) tato bāladhvaniṃ śrutvā rakṣiṇaḥ sahasotthitāḥ kaṃsāyāvedayām āsur devakīprasavaṃ dvija // > Vasudeva, bearing off the female infant of Yaśodá, reached his mansion unobserved, and entered and placed the child in the bed of Devakí: he then remained as usual. The guards were awakened by the cry of the new-born babe, and, starting up, they sent word to Kansa that Devakí had borne a child. Kansa immediately repaired to the residence of Vasudeva, where he seized upon the infant. In vain Devakí convulsively entreated him to relinquish the child: he threw it ruthlessly against a stone; but it rose into the sky, and expanded into a gigantic figure, having eight arms, each wielding some formidable weapon. This terrific being laughed aloud, and said to Kansa, "What avails it thee, Kansa, to have hurled me to the ground? he is born who shall kill thee, the mighty one amongst the gods, who was formerly thy destroyer. Now quickly secure him, and provide for thine own welfare." Thus having spoken, the goddess, decorated with heavenly perfumes and garlands, and hymned by the spirits of the air, vanished from before the eyes of Bhoja rájá. > — Horace Hayman Wilson 1840, The Vishnu Purana: A System of Hindu Mythology and Tradition ### [5.3.25](https://indike.org/pramana/in.purana.visnu.5.3.25) kaṃsas tūrṇam upetyaināṃ tato jagrāha bālikām muñca muñceti devakyā sannakaṇṭhyā nivāritaḥ // > Vasudeva, bearing off the female infant of Yaśodá, reached his mansion unobserved, and entered and placed the child in the bed of Devakí: he then remained as usual. The guards were awakened by the cry of the new-born babe, and, starting up, they sent word to Kansa that Devakí had borne a child. Kansa immediately repaired to the residence of Vasudeva, where he seized upon the infant. In vain Devakí convulsively entreated him to relinquish the child: he threw it ruthlessly against a stone; but it rose into the sky, and expanded into a gigantic figure, having eight arms, each wielding some formidable weapon. This terrific being laughed aloud, and said to Kansa, "What avails it thee, Kansa, to have hurled me to the ground? he is born who shall kill thee, the mighty one amongst the gods, who was formerly thy destroyer. Now quickly secure him, and provide for thine own welfare." Thus having spoken, the goddess, decorated with heavenly perfumes and garlands, and hymned by the spirits of the air, vanished from before the eyes of Bhoja rájá. > — Horace Hayman Wilson 1840, The Vishnu Purana: A System of Hindu Mythology and Tradition ### [5.3.26](https://indike.org/pramana/in.purana.visnu.5.3.26) cikṣepa ca śilāpṛṣṭhe sā kṣiptā viyati sthitim avāpa rūpaṃ ca mahat sāyudhāṣṭamahābhujam // > Vasudeva, bearing off the female infant of Yaśodá, reached his mansion unobserved, and entered and placed the child in the bed of Devakí: he then remained as usual. The guards were awakened by the cry of the new-born babe, and, starting up, they sent word to Kansa that Devakí had borne a child. Kansa immediately repaired to the residence of Vasudeva, where he seized upon the infant. In vain Devakí convulsively entreated him to relinquish the child: he threw it ruthlessly against a stone; but it rose into the sky, and expanded into a gigantic figure, having eight arms, each wielding some formidable weapon. This terrific being laughed aloud, and said to Kansa, "What avails it thee, Kansa, to have hurled me to the ground? he is born who shall kill thee, the mighty one amongst the gods, who was formerly thy destroyer. Now quickly secure him, and provide for thine own welfare." Thus having spoken, the goddess, decorated with heavenly perfumes and garlands, and hymned by the spirits of the air, vanished from before the eyes of Bhoja rájá. > — Horace Hayman Wilson 1840, The Vishnu Purana: A System of Hindu Mythology and Tradition ### [5.3.27](https://indike.org/pramana/in.purana.visnu.5.3.27) prajahāsa tathaivoccaiḥ kaṃsaṃ ca ruṣitābravīt kiṃ mayā kṣiptayā kaṃsa jāto yas tvāṃ vadhiṣyati // > Vasudeva, bearing off the female infant of Yaśodá, reached his mansion unobserved, and entered and placed the child in the bed of Devakí: he then remained as usual. The guards were awakened by the cry of the new-born babe, and, starting up, they sent word to Kansa that Devakí had borne a child. Kansa immediately repaired to the residence of Vasudeva, where he seized upon the infant. In vain Devakí convulsively entreated him to relinquish the child: he threw it ruthlessly against a stone; but it rose into the sky, and expanded into a gigantic figure, having eight arms, each wielding some formidable weapon. This terrific being laughed aloud, and said to Kansa, "What avails it thee, Kansa, to have hurled me to the ground? he is born who shall kill thee, the mighty one amongst the gods, who was formerly thy destroyer. Now quickly secure him, and provide for thine own welfare." Thus having spoken, the goddess, decorated with heavenly perfumes and garlands, and hymned by the spirits of the air, vanished from before the eyes of Bhoja rájá. > — Horace Hayman Wilson 1840, The Vishnu Purana: A System of Hindu Mythology and Tradition ### [5.3.28](https://indike.org/pramana/in.purana.visnu.5.3.28) sarvasvabhūto devānām āsīn mṛtyuḥ purā sa te tad etat saṃpradhāryāśu kriyatāṃ hitam ātmanaḥ // > Vasudeva, bearing off the female infant of Yaśodá, reached his mansion unobserved, and entered and placed the child in the bed of Devakí: he then remained as usual. The guards were awakened by the cry of the new-born babe, and, starting up, they sent word to Kansa that Devakí had borne a child. Kansa immediately repaired to the residence of Vasudeva, where he seized upon the infant. In vain Devakí convulsively entreated him to relinquish the child: he threw it ruthlessly against a stone; but it rose into the sky, and expanded into a gigantic figure, having eight arms, each wielding some formidable weapon. This terrific being laughed aloud, and said to Kansa, "What avails it thee, Kansa, to have hurled me to the ground? he is born who shall kill thee, the mighty one amongst the gods, who was formerly thy destroyer. Now quickly secure him, and provide for thine own welfare." Thus having spoken, the goddess, decorated with heavenly perfumes and garlands, and hymned by the spirits of the air, vanished from before the eyes of Bhoja rájá. > — Horace Hayman Wilson 1840, The Vishnu Purana: A System of Hindu Mythology and Tradition ### [5.3.29](https://indike.org/pramana/in.purana.visnu.5.3.29) ity uktvā prayayau devī divyasraggandhabhūṣaṇā paśyato bhojarājasya stutā siddhair vihāyasā // > Vasudeva, bearing off the female infant of Yaśodá, reached his mansion unobserved, and entered and placed the child in the bed of Devakí: he then remained as usual. The guards were awakened by the cry of the new-born babe, and, starting up, they sent word to Kansa that Devakí had borne a child. Kansa immediately repaired to the residence of Vasudeva, where he seized upon the infant. In vain Devakí convulsively entreated him to relinquish the child: he threw it ruthlessly against a stone; but it rose into the sky, and expanded into a gigantic figure, having eight arms, each wielding some formidable weapon. This terrific being laughed aloud, and said to Kansa, "What avails it thee, Kansa, to have hurled me to the ground? he is born who shall kill thee, the mighty one amongst the gods, who was formerly thy destroyer. Now quickly secure him, and provide for thine own welfare." Thus having spoken, the goddess, decorated with heavenly perfumes and garlands, and hymned by the spirits of the air, vanished from before the eyes of Bhoja rájá. > — Horace Hayman Wilson 1840, The Vishnu Purana: A System of Hindu Mythology and Tradition ### [5.3.29.p1](https://indike.org/pramana/in.purana.visnu.5.3.29.p1) iti śrīviṣṇupurāṇe pañcame 'ṃśe tṛtīyo 'dhyāyaḥ > Vasudeva, bearing off the female infant of Yaśodá, reached his mansion unobserved, and entered and placed the child in the bed of Devakí: he then remained as usual. The guards were awakened by the cry of the new-born babe, and, starting up, they sent word to Kansa that Devakí had borne a child. Kansa immediately repaired to the residence of Vasudeva, where he seized upon the infant. In vain Devakí convulsively entreated him to relinquish the child: he threw it ruthlessly against a stone; but it rose into the sky, and expanded into a gigantic figure, having eight arms, each wielding some formidable weapon. This terrific being laughed aloud, and said to Kansa, "What avails it thee, Kansa, to have hurled me to the ground? he is born who shall kill thee, the mighty one amongst the gods, who was formerly thy destroyer. Now quickly secure him, and provide for thine own welfare." Thus having spoken, the goddess, decorated with heavenly perfumes and garlands, and hymned by the spirits of the air, vanished from before the eyes of Bhoja rájá. > — Horace Hayman Wilson 1840, The Vishnu Purana: A System of Hindu Mythology and Tradition ## Translations (2) - [The Vishnu Purana: A System of Hindu Mythology and Tradition](https://indike.org/pramana/in.purana.visnu~en-wilson.5.3.1) — Horace Hayman Wilson 1840, English - [A Prose English Translation of Vishnupuranam](https://indike.org/pramana/in.purana.visnu~en-dutt.5.3.p1) — Manmatha Nath Dutt 1896, English ## Other recensions (1) - [Viṣṇupurāṇa (vulgate)](https://indike.org/pramana/in.purana.visnu*vulgate.5.3.1) — Sanskrit ## Linked texts (4) - [Brahmapurāṇa](https://indike.org/pramana/in.purana.brahma.182.10) — Vyāsa, Sanskrit - [Critical edition (BORI)](https://indike.org/pramana/in.lit.mahabharata.harivamsa*crit.48.17x601A-3) — Sanskrit - [Gopālacampū](https://indike.org/pramana/in.lit.campu.krsna.gopalacampu.1.3.155) — Jīva Gosvāmin 1588, Sanskrit - [Prapannāmṛta](https://indike.org/pramana/in.sampradaya.vaisnava.srivaisnava.carita.prapannamrta.78.8) — Anantācārya, Sanskrit --- Source: [https://indike.org/pramana/in.purana.visnu.5.3](https://indike.org/pramana/in.purana.visnu.5.3) · Pramāṇa