atha kathārambhaḥ 2 страница

Madhukaṇ ṭ ha said: Though the couple had all wealth, in private they spoke as follows. Nanda said, “Dear wife! When the grief stricken relatives perform sacrifice for bestowing on us a child, who is their shelter? At the time of saṅ kalpa my mind desires a son more wonderful than all others. How can this remarkable son be attained by pious acts? The son I desire cannot be attained by karma. He is the cause of karma and the cause of the universe. If they perform sacrifice for another type of child, I have no interest. If it is impossible to gain such a son by following scriptures, my desire for attaining a son will diminish. How can an imaginary flower be sweet next to a parijā ta flower? What form can be sweeter than the form of Nā rā yaṇ a who is the supreme shelter of the Vedas and who is merciful to me? ”

[51] atha snigdhakaṇ ṭ haś cintayā mā sa—asya tato’pi madhurataratvaṁ nā yuktam | yata etad uddiś ya ś rī -bhā gavata-padyam—

yan martya-lī laupayikaṁ sva-yoga-

mā yā -balaṁ darś ayatā gṛ hī tam |

vismā panaṁ svasya ca saubhagarddheḥ

paraṁ padaṁ bhū ṣ aṇ a-bhū ṣ aṇ ā ṅ gam || [BhP 3. 2. 12] iti |

Snigdhakaṇ ṭ ha began to think. It is not improper to say that Kṛ ṣ ṇ a is sweeter than Nā rā yaṇ a for Bhā gavatam says:

The Lord appeared in the mortal world by his internal potency, yoga-mā yā. He came in his eternal form, which is just suitable for his pastimes. These pastimes were wonderful for everyone, even for those proud of their own opulence, including the Lord himself in his form as the Lord of Vaikuṇ ṭ ha. Thus his transcendental body is the ornament of all ornaments.

[52] atha sphuṭ aṁ papraccha—tatas tataḥ ?

Snigdhakaṇ ṭ ha then asked aloud “Then what happened? ”

[53] madhukaṇ ṭ ha uvā ca—atha ś rī matī tat-patnī covā ca—kī dṛ ś aṁ rū paṁ tad iti kathyatā m |

Madhukaṇ ṭ ha said:

His wife then spoke. “Please tell me about his form? ”

[54] sa uvā ca—

ś yā maś cañ cala-cā ru-dī rgha-nayano bā las tavā ṅ ka-sthale

dugdhodgā ri-payodhare sphuṭ am asau krī ḍ an mayā lokyate |

svapnas tat kim u jā garaḥ kim athavety etan na niś cī yate

satyaṁ brū hi sadharmiṇ i sphurati kiṁ so’yaṁ tavā py antare ||21||

Nanda said, “I see an attractive child with dark complexion and long eyes, playing on your lap, while your breasts flow with milk. Is this a dream, or am I awake. I cannot say. Dear wife! Tell me the truth. Is this child within your womb? ”

[55] sovā ca—ś rī man! mamā pī yam eva mano-vṛ ttir mati-vṛ ttim ativartamā nā vartate | kevala-vilajjayā taj jā tu bhavantaṁ na nivedayā mi | tasmā d asmā d asambhava-manorathā n nivṛ tti-ś ā stra-vicā ram udyacchantau mana eva saṁ yacchevahi |

Yaś odā said, “Dear husband! I have this mentality, which surpasses intelligence, but out of shyness I cannot tell you. Becoming detached from this impossible desire, we should control our minds. ”

[56] sa uvā ca—yadyapi mayā py etad eva madhye madhye sphuṭ am adhyavasī yate, tathā py astoko vaś ita-viś vodreko mahā n sahā yaḥ ś rī man-nā rā yaṇ a-deva eva ś araṇ am iti citta-vṛ ttiḥ parivartate—yo’smā kam adṛ ṣ ṭ ā ś rutam idaṁ dṛ ṣ ṭ am iva karoti | sa sarvaṁ kṛ ta-pū rvī tad api kurvī ta |

He said, “Even if I control my mind from having impossible desires, I still see in my mind the form of Nā rā yaṇ a, from whom all the universes arise, who is the great assistor and the protector. That Nā rā yaṇ a who previously has fulfilled our desires can do that again and make the form previously not seen or described visible to us. ”

[57] sovā ca—deva! tasya devasya kā m api sevā yogyā m evā tra yogyā m upalabhā mahe |

She said, “O lord! I think that we must perform service to him. ”

[58] sa uvā ca—bā ḍ ham | kintu kī dṛ ś ī sā ?

He said, “Yes, but which type of service should we do? ”

[59] sovā ca—dvā daś ī -vrata-rū pā |

She said, “We should perform penance on Dvā daś ī day. ”

[60] sa sā nandam uvā ca—saṅ gataṁ bravī ṣ i | mamā py utkaṇ ṭ hā ṅ kuritaṁ sphuritam etad evā sī t | tasmā d adyā rabhya samā rabhyatā m eṣ a vrata iti |

In bliss, he said, “You speak correctly. We have a sprout of a desire. From today let us perform this vow. ”

[61] tad evaṁ sampravadamā nayor udbhavan deva-dundubhi-nā daḥ sarvam aticakrā m |

As they spoke in this way, the devatā s sounded drums, whose sound spread everywhere.

[62] atha tayā vṛ tta-sva-citta-vṛ tti-prathayā tat-kathayā ś lathitavā ntaḥ ś rī -vraja-dharitrī -kā ntaḥ kā nta-nijā laṅ kā ra-vā raṁ sū ta-kumā rā ya vitatā ra | ś rī matī vrajapati-patnī ca mahā -nī lamaṇ i-maya-nā yakaṁ hā raṁ vihā payā mā sa |

When his inner mind of previous times was thus revealed by Madhukaṇ ṭ ha, Nanda’s heart melted and he gave the young boy his own attractive ornaments. Yaś odā gave him the central jewel from her necklace.

[63] atha sotkaṇ ṭ haṁ snigdhakaṇ ṭ ha uvā ca—tarhi kiṁ jā tam?

In anticipation Snigdhakaṇ ṭ ha said, “Then what happened? ”

[64] madhukaṇ ṭ ha uvā ca—tena vratena pū rṇ e varṣ e bṛ ṁ hite ca tarṣ e yugapad eva deva-devaḥ svapne tayor ā virbabhū va, covā ca ca—aho! mayy atisaktau bhaktau kathaṁ nirvidya khidyā the? yo’sā v atasī -kusuma-suṣ amaḥ sukumā raḥ kumā raḥ ś aś vad evā nubhavator bhavatoḥ kumā ratayā sphurati | sa tu sadā bhavator evā nugataḥ pratikalpaṁ svabhakti-pravartanā ya divi mat-pravartita-droṇ a-dharā -rū pa-kalā ṁ ś a-kalā vatoḥ tad bhū ri bhā gyaṁ ity ā di-rī tyā brahmā dy-alabhya-sā kṣ ā t-tat-phala-sā kṣ ā tkā rā ya svayam eva pṛ thivyā ṁ bhavator bhavator eva bhavaṁ labhata eva ‘ acirā d eva ca rucirā rucireṣ ā yuvayoḥ saphalatā ṁ valitā |

Madhukaṇ ṭ ha said:

After they had completed the one year vow and increased the desire in their minds, Nā rā yaṇ a appeared to both of them in a dream. “When you have such intense devotion to me, why are you lamenting so much? That boy, blue like an atasī flower, that you have repeatedly experienced, will appear as your son. Following you, he will be born as your son to spread his bhakti in every kalpa. The forms of Droṇ a and Dharā I arranged in Svarga are you expansions. Brahmā said:

ad bhū ri-bhā gyam iha janma kim apy aṭ avyā ṁ

yad gokule ’pi katamā ṅ ghri-rajo-’bhiṣ ekam

yaj-jī vitaṁ tu nikhilaṁ bhagavā n mukundas

tv adyā pi yat-pada-rajaḥ ś ruti-mṛ gyam eva

My greatest possible good fortune would be to take any birth whatever in this forest of Gokula and have my head bathed by the dust falling from the lotus feet of any of its residents. Their entire life and soul is the Supreme Personality of Godhead, Mukunda, the dust of whose lotus feet is still being searched for in the Vedic mantras. SB 10. 14. 34

Brahmā was unable to meet the Lord directly but you have taken birth to meet him. Kṛ ṣ ṇ a takes birth to be your son. Very soon your sweet desire will be fulfilled. ”

[65] tad evaṁ ś rā vitā bhihite tirohite ca paramahite bhagavati labdha-jā garā v upalabdhā mṛ ta-sā garā v iva ca mithas tad eva saṅ kathayantau prathayantau ca parama-camatkā ra-nivahaṁ vahataḥ sma |

After the Lord spoke these most beneficial words and disappeared, Nanda and Yaś odā awoke and became immersed in an ocean of nectar. Speaking to each other and revealing it to others, they became filled with astonishment.

[66] atha snigdhakaṇ ṭ haḥ svagataṁ cintayā mā sa—tad evaṁ jā tā ny eva mama praś nā nā m uttā rā ṇ i | tatra ca bhavator eveti yuktam evoktaṁ ś rī -bhagavatā --prā g ayaṁ vasudevasya kvacij jā tas tavā tmajaḥ [10. 8. 14] iti vadato’py avyabhicā ra-vacaḥ -pracā ra-sargasya muneḥ ś rī -gargasya prā yaḥ so’yam abhiprā yaḥ |

Snigdhakaṇ ṭ ha thought to himself:

What he has said has answered my question. The Lord has spoken correctly that Kṛ ṣ ṇ a would be their son. That was also the intention of Garga who speaks an ocean of truth.

prā g ayaṁ vasudevasya kvacij jā tas tavā tmajaḥ

vā sudeva iti ś rī mā n abhijñ ā ḥ sampracakṣ ate

For many reasons, this beautiful son of yours sometimes appeared previously as the son of Vasudeva. Therefore, those who are learned sometimes call this child Vā sudeva.

[67] ś rī -bhagavatā saha sambandhaḥ kila kevala-prema-nibandhanaḥ —bhaktyā ham ekayā grā hyaḥ [BhP 11. 14. 11] ity ā deḥ | atas tad-viś eṣ asya tad-viś eṣ a eva hetuḥ —ye yathā mā ṁ prapadyante tā ṁ s tathaiva bhajā my aham [Gī tā 4. 11] ity ā deḥ | tatas tasmin vatsatā ṁ satā ṁ vā tsalyā bhidha eva premā pramā payati |

The relationship with the Lord must be a relationship of pure prema, for it is said: I am to be attained only by devotion. The specific reason is given: according to how they surrender to me, I respond to them. Thus the prema known as vā tsalya expressed by those regarding Kṛ ṣ ṇ a as their son is proved.

[68] tatra ś rī -vasudevasya tad-aiś varyā locanena vā tsalyasya tā ralyaṁ sā ralyaṁ cā sā ditam | ś rī -vrajarā jasya punas tad-vā tsalyaṁ ś aś vad udbuddhaṁ ś uddham eva ca prasiddham | pitṛ bhyā ṁ putratayā tad-dhā raṇ e kā raṇ aṁ ca munibhir mana eva manyate | ā viveś ā ṁ ś a-bhā gena mana ā nakadundubheḥ [BhP 10. 2. 26] ity ā deḥ | dadhā ra sarvā tmakam ā tma-bhū taṁ kā ṣ ṭ hā yathā nanda-karaṁ manastaḥ [BhP 10. 2. 18] ity ā deś ca | ś rī -vraja-rā jā bhyā m api manasā dhā raṇ aṁ tasya kā ryā nyathā nupapatti-siddhena bhakti-svā bhā vyenaiva sambhā vyate | tatra ca sati sā mprataṁ tu viś eṣ ata eva sā mprataṁ parā vasthā m anu kṛ tā saktau hi bhaktau tad-udayaḥ syā t | tasmā t tavaivā tmajas tasya vasudevasya tu kvacit kā rye nimitte jā taḥ prā durbhū taḥ iti |

Because of his reverential view, Vasudeva had weaker prema. Nanda’s vā tsalya however was pure and increasing at every moment. The sages explain that the cause of this was their thinking of Kṛ ṣ ṇ a as their son.

bhagavā n api viś vā tmā

bhaktā nā m abhayaṅ karaḥ

ā viveś ā ṁ ś a-bhā gena

mana ā nakadundubheḥ

Thus the Supreme Personality of Godhead, who is the Supersoul of all living entities and who vanquishes all the fear of his devotees, entered the mind of Vasudeva in full opulence.

tato jagan-maṅ galam acyutā ṁ ś aṁ

samā hitaṁ ś ū ra-sutena devī

dadhā ra sarvā tmakam ā tma-bhū taṁ

kā ṣ ṭ hā yathā nanda-karaṁ manastaḥ

Thereafter, accompanied by plenary expansions, the fully opulent Supreme Personality of Godhead, who is all-auspicious for the entire universe, was transferred from the mind of Vasudeva to the mind of Devakī. Devakī, having thus been initiated by Vasudeva, became beautiful by carrying Lord Kṛ ṣ ṇ a, the original consciousness for everyone, the cause of all causes, within the core of her heart, just as the east becomes beautiful by carrying the rising moon.

It was possible to hold the Lord in their minds because of their very natures --which could not be attained by any external actions. Because of that, it was natural that thinking of Kṛ ṣ ṇ a as their son arose through such strong bhakti and extraordinary attachment. Therefore Kṛ ṣ ṇ a made his appearance as the son of Nanda and Vasudeva because of specific causes.

[69] atha prakaṭ am uvā ca—tatas tataḥ ?

Snigdhakaṇ ṭ ha then said aloud “Then what happened? ”

[70] madhukaṇ ṭ ha uvā ca—tad evaṁ paramā rter upakaṇ ṭ hatā ṁ prā ptā yā m utkaṇ ṭ hā yā m ekadā sarve’narvā cī nā vraja-vā sinaḥ sabhā vā ḥ sabhā yā ṁ militā ḥ | militvā ca tad eva sotkaṇ ṭ haṁ suṣ ṭ hu pratuṣ ṭ uvuḥ |

Madhukaṇ ṭ ha said:

When the longing became intense, one day all long-standing inhabitants of Vraja assembled and skillfully presented a proposal.

[71] tadā ca tatraikā tā pasī kenacana snā takena samam ā yā tā | tā ṁ ca mahā -prabhā va-lakṣ aṇ ā ṁ lakṣ ayitvā sarve samutthā yā tithyam ā vitathyena vidhā ya vijñ ā payā mā suḥ —sā kṣ ā d bhagavato yogamā yeva kā tvam asi? ś rī man-nā radasyā bhinava-tanur ivā yaṁ vā kaḥ ?

Jus then, an austere woman arrived with brā hmaṇ a boy who had graduated from school. Seeing his great qualities everyone rose to their feet, welcomed him and inquired, “You seem to be Yogamā yā personified. Who are you? And the boy seems to be the youthful body of Nā rada? Who is he? ”

[72] sā ca sahā sam ā ha sma—paurṇ amā sī -nā mnī kā tyā yanī ca kumā ra-ś ramaṇ ā ca pā rikā ṅ kṣ iṇ ī cekṣ aṇ ikā cā smi | ayaṁ ca madhumaṅ gala-nā mā snā takaḥ ś rī -nā rada-prakṛ tiḥ | ā vā ṁ ca vidyā -viś eṣ eṇ aitad-vayaskā v eva sadā vidyā vahe |

She said with a smile “I am named Paurṇ amā sī. I am middle aged and wear red cloth. Since childhood I have performed austerities. I can see the future. This boy is Madhumaṅ gala, a brā hmaṇ a boy. He has a nature equal to Nā rada’s. We remain eternally at the age that you see us because of our special knowledge. ”

[73] te ū cuḥ —etā vatī kṛ pā kṛ paṇ eṣ u katham asmā su kṛ tā ?

They said “We are fallen. Why do you show us such mercy? ”

[74] sovā ca—bhavatā ṁ kim api vaibhavaṁ sambhā vya |

She said “You will have extraordinary fortune. ”

[75] sarve ū cuḥ —kiṁ tat?

They said “What is that? ”

[76] sovā ca—bhavatā ṁ prā ṇ a-kandasya ś rī man-nandasya jagadā nandaḥ sa khalu nandanaḥ sambhaviteti |

She said “Nanda, your life and soul, will have a son who gives bliss to the universe. ”

[77] sarve sa-bā ṣ pa-pulaka-kulam ū cuḥ —bṛ had-vanam asmā kam ida bṛ hat-tī rthaṁ bhavati | tasmā d asmabhyaṁ datta-viś rā ntike kṛ ṣ ṇ ā ntike sphuṭ am uṭ ajaṁ tava ghaṭ ayā maḥ |

With tears and hairs standing on end they said “Mahā vana is our special holy place. Since you have given us such relief we will build you a cottage near the Yamunā River. ”

[78] sovā ca—upaś rutir eṣ ā ś ruti-veṣ ā navyā pi na vyabhicaritā | yataḥ kṛ ṣ ṇ ā yā iti vivakṣ itam api kṛ ṣ ṇ asyeti lakṣ itaṁ karoti | kṛ ṣ ṇ a-nā mā hi bhavitā sau | mahā -prabhā vavati yasmin jā tavati nirdā navatā pṛ thivyā ṁ bhaviṣ yati | tadī ya-guṇ e tu sadā navatā, saguṇ atā vidyā di-prabandhe tat-sambandhe tu nirguṇ atā | sakiñ canatā viṣ aya-sampattau tad-bhaktau tu niṣ kiñ canatā ity ā dikaṁ viruddhā yamā nam api sarvair anuruddhaṁ kariṣ yati | tasmā d asmā kam atra sthā tum ā graha eva bhavatā m anugrahā ya sampannaḥ |

She said “Your invitation is like the Vedas. Though newly produced it is unerring in truth. By mentioned the word kṛ sṇ ā (Yamunā River) you have indicated Kṛ ṣ ṇ a who will appear in the future. When Kṛ ṣ ṇ a, possessing great powers, takes birth the earth will no longer be considered generous. By his qualities, everything will be youthful. What is praised as having good qualities will be praised as having no material qualities in relation to Kṛ ṣ ṇ a. Possessing wealth will become possessing nothing except bhakti to Kṛ ṣ ṇ a. Though everything will become opposite, all people will accept this. Therefore by your mercy we are eager to reside here. ”

[79] atha tā ṁ sarve sā nandaṁ vandamā nā s tayā samam indī vara-ruci-nindī hita-kā lindī ṁ vindamā nā ḥ parṇ a-mandiraṁ pū rṇ ayantas tatra vā sayā mā suḥ |

Everyone offered her respects and then took her to the restless Yamunā River, abundant with blue lotuses, build her a hut and had her live there.

[80] tasminn eva divase’pagata-doṣ e pradoṣ e samudbhaṭ a-kaṁ sa-roṣ eṇ a jā ta-citta-ś oṣ eṇ a kṛ ta-paridevena vasudevena prahitā vraja-hitā baḍ avā rohiṇ ī rohiṇ ī guptam ā jagā ma | yasyā m ā gatā yā ṁ parama-pativratā yā ṁ sarva eva vraja-rā ja-rā ja-samā jaḥ ś ubha-ś akuna-saṅ kula-ś akunā di-samajena samam ullalā sa | tatra cā nanda-mohinyau ś rī -yaś odā -rohiṇ yau yamunā -gaṅ ge iva saṅ gata-saṅ ge parasparaṁ parebhyaś ca sukha-samū ham ū hatuḥ |

On that day, in the faultless evening, Vasudeva, disturbed by uncontrollable Kaṁ sa’s anger, sent Rohiṇ ī, favorable to Vraja, to Vraja. Riding on a horse, she arrived secretly. She was very faithful to her husband. Just on seeing her, Nanda’s assembly became joyful. Auspicious omens such as flocks of birds flying in the sky became visible. Yaś odā and Rohiṇ ī, like the Yamunā and Gaṅ gā Rivers, became overcome with bliss on meeting and showered bliss on each other and everyone else.

[81] vraja-rā ja-patnī ca tasyā jyaiṣ ṭ ham avaṣ ṭ abhya mā sa-traya-jā tam antarvatnī tvaṁ paryā locya svā bheda-vedanenaiva ś ā ta-jā taṁ prā pa |

Understanding that, starting with Jyeṣ ṭ ha month, Rohiṇ ī was pregnant for three months, Yaś odā, identifying with her, became most joyful.

[82] atha mā gha-mā si cā sita-pratipadi kṛ ta-sarva-sukha-prasara-janyā ṁ rajanyā ṁ sā vraja-rā jaṁ sevyamā nā tandrā paratantrā yamā ṇ ā svapna-tulyatā -saṁ citaṁ kiñ cid añ citaṁ dadarś a |

Then on the night of the first day of the waning phase of Mā gha month, which would bring all happiness, Yaś odā was serving Nanda. In a fatigued state, she saw some worshipable object as if in a dream.

[83] yathā sa eva bā laḥ sarvatas tad-ā varaṇ a-kā rikayā kayā cic divya-kumā rikayā tmā naṁ pidhā ya vraja-rā ja-hṛ dayā n nija-hṛ dayaṁ praviś ya dṛ ś yavad eva sthita iti | tataś ca so’yaṁ hṛ daya-kamala-madhym adhyā sā mā sa | seyaṁ tu jaṭ hara-madhyam iti | vrajarā jaś ca nirantara-svā ntara-tat-praveś ā veś aṁ durnideś aṁ ciram anubhū ya dū yamā natā ṁ vidhū ya tathaivā nubhū tavā n |

She saw a child whose limbs were covered by a celestial maiden, being transferred from Nanda’s heart to her heart. The boy entered into the lotus of her heart and the girl entered her womb. Nanda for a long time also experienced that the child had entered her heart but could not explain it. His grief disappeared and he experienced an indescribable love.

[84] atha snigdhakaṇ ṭ haḥ svā nte cintayati sma—satyam etad ata eva sad-vā ṇ ī -guṇ ibhir muhur anayor ā tmaja iti matam | mayā ca suvicā ratas tad eva pū rvaṁ niś citam ā caritam iti | uvā ca ca—tatas tataḥ ?

Snigdhakaṇ ṭ ha thought to himself “It is true. The sages say that these two are the children of Nanda and Yaś odā. Considering this thoroughly, I also have come to this conclusion. ” He said aloud “Then what happened? ”

[85] madhukaṇ ṭ ha uvā ca – atha tad ā rabhya garbha-lakṣ aṇ am upalabhya sambhū ta-bhavyā nā ṁ sabhyā ṅ ganā -gaṇ ā nā ṁ gokula-kula-pā trī sukha-dā trī babhū va | yathā –

Madhukaṇ ṭ ha said: Understanding the symptoms in her womb, the excellent women of the assembly brought auspicious items and made Yaś odā, protector of Gokula, happy.

mukham ā pā ṇ ḍ u kucā graṁ sphī taṁ jaṭ haraṁ darottuṅ gam |

abhajata karṇ ejapatā ṁ garbhe vṛ tte yaś odā yā ḥ ||22||

When she became pregnant, her face became somewhat pale, the tips of her breasts began to swell, and her belly became enlarged.

yathā ca –

vraja-rā jñ yā ṁ sphuritā tmā kṛ ṣ ṇ aḥ sphurati sma loke’pi |

dī paḥ sphaṭ ika-ghaṭ ī -bhā g antar bahir api vibhā ti tat-tulyaḥ ||23||

Just as a lamp in a crystal case shines within and without the case, Kṛ ṣ ṇ a shone within Yaś odā ’s womb and illuminated the whole universe.

kintu –

jita-rasanā rasa-dhairyā gā mbhī ryā di-pravī ṇ ā pi |

spṛ hitaṁ kiñ cit kiñ cid vraja-nṛ pa-gṛ hiṇ ī tadā cakre ||24||

Though Yaś odā was very grave by nature, her self-control became disturbed by greed. She began asking for some items.

yathā –

aihata dohadam eṣ ā kṛ ṣ ṇ ā veś ā viś at tṛ ṣ ṇ ā |

tulasī -saṁ skṛ ta-ghṛ ta-yuk sa-sitaṁ sita-kā nti-gandhi paramā nnam ||25||

Because Kṛ ṣ ṇ a had entered within, she became desired to eat rice fragrant with camphor and soaked in ghee and sugar, decorated with tulasī leaves.

[86] atha yogamā yā rohiṇ yā ḥ sā ptamā sikaṁ garbhaṁ srastaṁ vidhā ya devakyā s tad-vidhaṁ taṁ tasyā ṁ niyojayā mā sa | tataś ca labdha-sarva-samaya-sampad-daś e caturdaś e mā si ś rā vaṇ ataḥ prā k ś ravaṇ a-rkṣ e samasta-sukha-rohiṇ ī rohiṇ ī guṇ a-gaṇ anayā suṣ amaṁ sita-suṣ amaṁ sutaṁ susrā va | sā ndra-ś ubhratā -vibhrā jamā natayā paurṇ amā sī candramasam iva, darś ita-vikrama-kramatayā siṁ ha-vadhū ḥ ś ā vakam iva, nirmala-parimala-dhā rā dhā ratayā nava-kamalinī dhavala-kamalam iva, sarva-ś ravaṇ a-saṅ gha-maṅ galatayā niravadya-vidyatā yaś aḥ -stomam iva ca |

Yogamā yā then destroyed the seven month embryo in Rohiṇ ī ’s womb and transferred the seventh month embryo from Devakī ’s womb. After the fourteenth month of pregnancy, [8] at a most auspicious time, before Ś rā vana month, during Ś ravana constellation, Rohiṇ ī, in great joy gave birth to a most beautiful son endowed with all qualities. He was like the full moon endowed with shining whiteness. She was a she-elephant giving birth to an elephant calf endowed with evident prowess. She was a lotus giving birth to a white lotus endowed with pure streams of fragrance. The son was a mass of good qualities--like perfect knowledge, which gives auspiciousness to all hearers.

kiṁ ca –

ś ubhrā ṁ ś u-vaktraṁ taḍ id-ā li-locanaṁ

navā bda-keś aṁ ś arad-abhra-vigraham |

bhā nu-prabhā vaṁ tam asū ta rohiṇ ī

tat tac ca yuktaṁ sa hi divya-bā lakaḥ ||26||

Rohiṇ ī gave birth to Balarā ma, whose face was like the moon, whose eyes were like lightning, whose hair was like a rain cloud, whose complexion was like a white autumn cloud and whose effulgence was like the sun. These are appropriate comparisons since he was a spiritual child.

[87] sa eṣ a ca asita-varṣ mā sita-varṣ mā sad-anujaḥ sū dita-danujaḥ, pā lita-dhenuko dalita-dhenukaḥ, pralamba-bā huḥ pralamba-ghā tayitā, svayaṁ rā ma-nā mā rā ma-ramita-dvivida-vidā rayitā ca bhavitā iti jyotirvidbhir udbhā vitam |

His body was white. He had a younger brother, and will be a killer of demons. He will be the protector of cows and the killer Dhenuka. He had long arms and will be the killer of Pralambha. He is called Rā ma but will be the killer of Dvivida, who associated with Rā ma. The astrologers praised him in this way.

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