Prayers by the Demigods for Lord Krishna in the Womb

Verse 1 (bhagavata.10.2.1)

श्रीशुक उवाच प्रलम्बबकचाणूरतृणावर्तमहाशनैः । मुष्टिकारिष्टद्विविदपूतनाकेशीधेनुकैः ॥ १ ॥

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

Shri Shukadeva said: With the help of demons such as Pralamba, Baka, Chanura, Trinavarta, the great glutton Aghasura, Mushtika, Arishta, Dvivida, Putana, Keshi and Dhenuka,

Verse 2 (bhagavata.10.2.2)

अन्यैश्चासुरभूपालैर्बाणभौमादिभिर्युतः । यदूनां कदनं चक्रे बली मागधसंश्रयः ॥ २ ॥

anyaiś cāsura-bhūpālair bāṇa-bhaumādibhir yutaḥ yadūnāṁ kadanaṁ cakre balī māgadha-saṁśrayaḥ

and joined by other demonic kings like Bana and Bhauma, the mighty Kamsa, taking shelter of Jarasandha, king of Magadha, oppressed the Yadus.

Verse 3 (bhagavata.10.2.3)

ते पीडिता निविविशुः कुरुपञ्चालकेकयान् । शाल्वान् विदर्भान् निषधान् विदेहान् कोशलानपि ॥ ३ ॥

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

Oppressed by him, the Yadus went and settled among the Kurus, Panchalas, Kekayas, Shalvas, Vidarbhas, Nishadhas, Videhas and Koshalas.

Verse 4 (bhagavata.10.2.4)

एके तमनुरुन्धाना ज्ञातयः पर्युपासते । हतेषु षट्सु बालेषु देवक्या औग्रसेनिना ॥ ४ ॥

eke tam anurundhānā jñātayaḥ paryupāsate hateṣu ṣaṭsu bāleṣu devakyā augraseninā

Some of their own kinsmen, siding with him, remained in his service. After the six sons of Devaki had been slain by Kamsa, son of Ugrasena,

Verse 5 (bhagavata.10.2.5)

सप्तमो वैष्णवं धाम यमनन्तं प्रचक्षते । गर्भो बभूव देवक्या हर्षशोकविवर्धनः ॥ ५ ॥

saptamo vaiṣṇavaṁ dhāma yam anantaṁ pracakṣate garbho babhūva devakyā harṣa-śoka-vivardhanaḥ

Devaki conceived a seventh child, whom the learned call Ananta, the abode of Vishnu — that pregnancy increased both her joy and her grief at once.

Verse 6 (bhagavata.10.2.6)

भगवानपि विश्वात्मा विदित्वा कंसजं भयम् । यदूनां निजनाथानां योगमायां समादिशत् ॥ ६ ॥

bhagavān api viśvātmā viditvā kaṁsajaṁ bhayam yadūnāṁ nija-nāthānāṁ yoga-māyāṁ samādiśat

Bhagavan, the soul of the universe, knowing the danger arising from Kamsa, gave this command to Yogamaya for the protection of the Yadus, His own devoted people.

Verse 7 (bhagavata.10.2.7)

गच्छ देवि व्रजं भद्रे गोपगोभिरलङ्कृतम् । रोहिणी वसुदेवस्य भार्यास्ते नन्दगोकुले । अन्याश्च कंससंविग्ना विवरेषु वसन्ति हि ॥ ७ ॥

gaccha devi vrajaṁ bhadre gopa-gobhir alaṅkṛtam rohiṇī vasudevasya bhāryāste nanda-gokule anyāś ca kaṁsa-saṁvignā vivareṣu vasanti hi

O goddess, O gracious one, go to Vraja, adorned with cowherds and cattle. There, in Nanda's Gokula, dwells Rohini, wife of Vasudeva, and there also, hidden from fear of Kamsa, dwell his other wives.

Verse 8 (bhagavata.10.2.8)

देवक्या जठरे गर्भं शेषाख्यं धाम मामकम् । तत् सन्निकृष्य रोहिण्या उदरे सन्निवेशय ॥ ८ ॥

devakyā jaṭhare garbhaṁ śeṣākhyaṁ dhāma māmakam tat sannikṛṣya rohiṇyā udare sanniveśaya

Take up my own portion, known as Shesha, resting within Devaki's womb, and establish it within the womb of Rohini.

Verse 9 (bhagavata.10.2.9)

अथाहमंशभागेन देवक्याः पुत्रतां शुभे । प्राप्स्यामि त्वं यशोदायां नन्दपत्न्यां भविष्यसि ॥ ९ ॥

athāham aṁśa-bhāgena devakyāḥ putratāṁ śubhe prāpsyāmi tvaṁ yaśodāyāṁ nanda-patnyāṁ bhaviṣyasi

O auspicious one, then I shall become the son of Devaki through my own portion, and you shall be born as the daughter of Yashoda, wife of Nanda.

Verse 10 (bhagavata.10.2.10)

अर्चिष्यन्ति मनुष्यास्त्वां सर्वकामवरेश्वरीम् । धूपोपहारबलिभिः सर्वकामवरप्रदाम् ॥ १० ॥

arciṣyanti manuṣyās tvāṁ sarva-kāma-vareśvarīm dhūpopahāra-balibhiḥ sarva-kāma-vara-pradām

People will worship you with incense, offerings and sacrifice, as the mistress and granter of every desire.

Verse 11 (bhagavata.10.2.11)

नामधेयानि कुर्वन्ति स्थानानि च नरा भुवि । दुर्गेति भद्रकालीति विजया वैष्णवीति च ॥ ११ ॥

nāmadheyāni kurvanti sthānāni ca narā bhuvi durgeti bhadrakālīti vijayā vaiṣṇavīti ca

On earth, people will give you and your shrines various names — Durga, Bhadrakali, Vijaya, Vaishnavi,

Verse 12 (bhagavata.10.2.12)

कुमुदा चण्डिका कृष्णा माधवी कन्यकेति च । माया नारायणीशानी शारदेत्यम्बिकेति च ॥ १२ ॥

kumudā caṇḍikā kṛṣṇā mādhavī kanyaketi ca māyā nārāyaṇīśānī śāradety ambiketi ca

Kumuda, Chandika, Krishna, Madhavi, Kanyaka, Maya, Narayani, Ishani, Sharada and Ambika.

Verse 13 (bhagavata.10.2.13)

गर्भसङ्कर्षणात् तं वै प्राहुः सङ्कर्षणं भुवि । रामेति लोकरमणाद् बलभद्रं बलोच्छ्रयात् ॥ १३ ॥

garbha-saṅkarṣaṇāt taṁ vai prāhuḥ saṅkarṣaṇaṁ bhuvi rāmeti loka-ramaṇād balabhadraṁ balocchrayāt

Because he was drawn from one womb and transferred, he will be called Sankarshana upon this earth. Because he delights the people, he will be called Rama, and because of his surpassing strength, Balabhadra.

Verse 14 (bhagavata.10.2.14)

सन्दिष्टैवं भगवता तथेत्योमिति तद्वचः । प्रतिगृह्य परिक्रम्य गां गता तत् तथाकरोत् ॥ १४ ॥

sandiṣṭaivaṁ bhagavatā tathety om iti tad-vacaḥ pratigṛhya parikramya gāṁ gatā tat tathākarot

Thus commanded by the Lord, Yogamaya accepted his word saying, 'So be it, Om,' and, circumambulating him, went down to earth and did exactly as she had been told.

Verse 15 (bhagavata.10.2.15)

गर्भे प्रणीते देवक्या रोहिणीं योगनिद्रया । अहो विस्रंसितो गर्भ इति पौरा विचुक्रुशुः ॥ १५ ॥

garbhe praṇīte devakyā rohiṇīṁ yoga-nidrayā aho visraṁsito garbha iti paurā vicukruśuḥ

When the embryo of Devaki was drawn away by Yoganidra and transferred to Rohini, the citizens cried out in lament, 'Alas, the child has miscarried!'

Verse 16 (bhagavata.10.2.16)

भगवानपि विश्वात्मा भक्तानामभयङ्करः । आविवेशांशभागेन मन आनकदुन्दुभेः ॥ १६ ॥

bhagavān api viśvātmā bhaktānām abhayaṅkaraḥ āviveśāṁśa-bhāgena mana ānakadundubheḥ

Bhagavan, the soul of the universe, who grants his devotees freedom from fear, entered, through his own portion, into the mind of Vasudeva, called Anakadundubhi.

Verse 17 (bhagavata.10.2.17)

स बिभ्रत् पौरुषं धाम भ्राजमानो यथा रविः । दुरासदोऽतिदुर्धर्षो भूतानां सम्बभूव ह ॥ १७ ॥

sa bibhrat pauruṣaṁ dhāma bhrājamāno yathā raviḥ durāsado ’tidurdharṣo bhūtānāṁ sambabhūva ha

Bearing that divine effulgence, Vasudeva began to shine like the sun, and became hard to look upon and hard to approach for all beings.

Verse 18 (bhagavata.10.2.18)

ततो जगन्मङ्गलमच्युतांशंसमाहितं शूरसुतेन देवी । दधार सर्वात्मकमात्मभूतंकाष्ठा यथानन्दकरं मनस्तः ॥ १८ ॥

tato jagan-maṅgalam acyutāṁśaṁ samāhitaṁ śūra-sutena devī dadhāra sarvātmakam ātma-bhūtaṁ kāṣṭhā yathānanda-karaṁ manastaḥ

Then Devi Devaki received from Shura's son, Vasudeva, that gathered portion of the Unfallen One, all-auspicious to the universe, the very self of all — as the horizon becomes radiant, bearing the rising moon.

Verse 19 (bhagavata.10.2.19)

सा देवकी सर्वजगन्निवास-निवासभूता नितरां न रेजे । भोजेन्द्रगेहेऽग्निशिखेव रुद्धासरस्वती ज्ञानखले यथा सती ॥ १९ ॥

sā devakī sarva-jagan-nivāsa- nivāsa-bhūtā nitarāṁ na reje bhojendra-gehe ’gni-śikheva ruddhā sarasvatī jñāna-khale yathā satī

Though bearing within her the very refuge of the whole universe, Devaki could not shine forth, as a flame of fire is smothered within the house of the Bhoja king, or as a wise man's eloquence lies stifled before an unworthy hearer.

Verse 20 (bhagavata.10.2.20)

तां वीक्ष्य कंसः प्रभयाजितान्तरांविरोचयन्तीं भवनं शुचिस्मिताम् । आहैष मे प्राणहरो हरिर्गुहांध्रुवं श्रितो यन्न पुरेयमीदृशी ॥ २० ॥

tāṁ vīkṣya kaṁsaḥ prabhayājitāntarāṁ virocayantīṁ bhavanaṁ śuci-smitām āhaiṣa me prāṇa-haro harir guhāṁ dhruvaṁ śrito yan na pureyam īdṛśī

Seeing her lighting up the palace with a splendor that overcame the very darkness within, her smile pure, Kamsa said: 'Surely this Hari, taker of my life, is now hidden in this cave — for she was never like this before.'

Verse 21 (bhagavata.10.2.21)

किमद्य तस्मिन् करणीयमाशु मेयदर्थतन्त्रो न विहन्ति विक्रमम् । स्त्रियाः स्वसुर्गुरुमत्या वधोऽयंयशः श्रियं हन्त्यनुकालमायुः ॥ २१ ॥

kim adya tasmin karaṇīyam āśu me yad artha-tantro na vihanti vikramam striyāḥ svasur gurumatyā vadho ’yaṁ yaśaḥ śriyaṁ hanty anukālam āyuḥ

What should I do at once now? He, bound to his own purpose, will not give up his prowess. Yet she is a woman, my own sister, and moreover heavy with child — to kill her would forever destroy my fame, my fortune and my life.

Verse 22 (bhagavata.10.2.22)

स एष जीवन् खलु सम्परेतोवर्तेत योऽत्यन्तनृशंसितेन । देहे मृते तं मनुजाः शपन्तिगन्ता तमोऽन्धं तनुमानिनो ध्रुवम् ॥ २२ ॥

sa eṣa jīvan khalu sampareto varteta yo ’tyanta-nṛśaṁsitena dehe mṛte taṁ manujāḥ śapanti gantā tamo ’ndhaṁ tanu-mānino dhruvam

One who commits utter cruelty is, even while alive, as good as dead, for people everywhere condemn him. After the death of such a body-identified man, people curse him, and he is bound, without doubt, for the blind darkness of hell.

Verse 23 (bhagavata.10.2.23)

इति घोरतमाद् भावात् सन्निवृत्तः स्वयं प्रभुः । आस्ते प्रतीक्षंस्तज्जन्म हरेर्वैरानुबन्धकृत् ॥ २३ ॥

iti ghoratamād bhāvāt sannivṛttaḥ svayaṁ prabhuḥ āste pratīkṣaṁs taj-janma harer vairānubandha-kṛt

Thus of his own accord drawing back from that most terrible resolve, Kamsa, still bound in enmity toward Hari, remained waiting for his birth.

Verse 24 (bhagavata.10.2.24)

आसीनः संविशंस्तिष्ठन् भुञ्जानः पर्यटन् महीम् । चिन्तयानो हृषीकेशमपश्यत् तन्मयं जगत् ॥ २४ ॥

āsīnaḥ saṁviśaṁs tiṣṭhan bhuñjānaḥ paryaṭan mahīm cintayāno hṛṣīkeśam apaśyat tanmayaṁ jagat

Whether sitting, lying, standing, eating, or wandering the earth — thinking always of Hrishikesha — he came to see the entire world as pervaded by Him alone.

Verse 25 (bhagavata.10.2.25)

ब्रह्मा भवश्च तत्रैत्य मुनिभिर्नारदादिभिः । देवैः सानुचरैः साकं गीर्भिर्वृषणमैडयन् ॥ २५ ॥

brahmā bhavaś ca tatraitya munibhir nāradādibhiḥ devaiḥ sānucaraiḥ sākaṁ gīrbhir vṛṣaṇam aiḍayan

Brahma and Shiva, together with sages headed by Narada, and the gods with their attendants, came there and began to praise, with their voices, that mighty Lord.

Verse 26 (bhagavata.10.2.26)

सत्यव्रतं सत्यपरं त्रिसत्यंसत्यस्य योनिं निहितं च सत्ये । सत्यस्य सत्यमृतसत्यनेत्रंसत्यात्मकं त्वां शरणं प्रपन्नाः ॥ २६ ॥

satya-vrataṁ satya-paraṁ tri-satyaṁ satyasya yoniṁ nihitaṁ ca satye satyasya satyam ṛta-satya-netraṁ satyātmakaṁ tvāṁ śaraṇaṁ prapannāḥ

O ever-true to your own vow, devoted to truth, true through all three times, the very womb of truth and abiding in truth itself — you who are the truth of truth, whose eye is cosmic order and verity, whose nature is truth itself — we take refuge in you.

Verse 27 (bhagavata.10.2.27)

एकायनोऽसौ द्विफलस्त्रिमूल-श्चतूरसः पञ्चविधः षडात्मा । सप्तत्वगष्टविटपो नवाक्षोदशच्छदी द्विखगो ह्यादिवृक्षः ॥ २७ ॥

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 body is, as it were, the primordial tree — resting on one ground, bearing two fruits of joy and sorrow, rooted in the three qualities, yielding four ends of life, known through five senses, subject to six afflictions, wrapped in seven layers, branching into eight elements, pierced by nine openings, rustling with ten vital airs — and upon it perch two birds, the individual soul and the Supreme Soul.

Verse 28 (bhagavata.10.2.28)

त्वमेक एवास्य सतः प्रसूति-स्त्वं सन्निधानं त्वमनुग्रहश्च । त्वन्मायया संवृतचेतसस्त्वांपश्यन्ति नाना न विपश्चितो ये ॥ २८ ॥

tvam eka evāsya sataḥ prasūtis tvaṁ sannidhānaṁ tvam anugrahaś ca tvan-māyayā saṁvṛta-cetasas tvāṁ paśyanti nānā na vipaścito ye

You alone are the source of this manifest existence, you its ground, and you its grace. Those whose minds are covered by your maya see only multiplicity — the wise do not.

Verse 29 (bhagavata.10.2.29)

बिभर्षि रूपाण्यवबोध आत्माक्षेमाय लोकस्य चराचरस्य । सत्त्वोपपन्नानि सुखावहानिसतामभद्राणि मुहुः खलानाम् ॥ २९ ॥

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

O all-knowing self, for the welfare of the whole world, moving and unmoving, you assume various forms — forms filled with goodness, bringing happiness to the virtuous, yet again and again bringing ruin upon the wicked.

Verse 30 (bhagavata.10.2.30)

त्वय्यम्बुजाक्षाखिलसत्त्वधाम्निसमाधिनावेशितचेतसैके । त्वत्पादपोतेन महत्कृतेनकुर्वन्ति गोवत्सपदं भवाब्धिम् ॥ ३० ॥

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

O lotus-eyed one, some, fixing their minds in trance upon your feet, the very foundation of all existence, taking the boat of your feet as the great souls before them have done, cross the ocean of worldly becoming as easily as one crosses a calf's hoofprint.

Verse 31 (bhagavata.10.2.31)

स्वयं समुत्तीर्य सुदुस्तरं द्युमन् भवार्णवं भीममदभ्रसौहृदाः । भवत्पदाम्भोरुहनावमत्र ते निधाय याताः सदनुग्रहो भवान् ॥ ३१ ॥

svayaṁ samuttīrya sudustaraṁ dyuman bhavārṇavaṁ bhīmam adabhra-sauhṛdāḥ bhavat-padāmbhoruha-nāvam atra te nidhāya yātāḥ sad-anugraho bhavān

O radiant one, having yourself crossed the terrible and hard-to-traverse ocean of becoming, out of boundless love you leave behind, here on earth, the very boat of your own lotus feet by which to cross it — this is your unfailing grace upon the good.

Verse 32 (bhagavata.10.2.32)

येऽन्येऽरविन्दाक्ष विमुक्तमानिन- स्त्वय्यस्तभावादविशुद्धबुद्धयः । आरुह्य कृच्छ्रेण परं पदं ततः पतन्त्यधोऽनादृतयुष्मदङ्घ्रयः ॥ ३२ ॥

ye ’nye ’ravindākṣa vimukta-māninas tvayy asta-bhāvād aviśuddha-buddhayaḥ āruhya kṛcchreṇa paraṁ padaṁ tataḥ patanty adho ’nādṛta-yuṣmad-aṅghrayaḥ

O lotus-eyed one, those others who consider themselves liberated, yet whose understanding remains impure for want of devotion to you, though they climb with great effort to the highest state, fall again from it — for they have shown no regard for your feet.

Verse 33 (bhagavata.10.2.33)

तथा न ते माधव तावकाः क्वचिद् भ्रश्यन्ति मार्गात्त्वयि बद्धसौहृदाः । त्वयाभिगुप्ता विचरन्ति निर्भया विनायकानीकपमूर्धसु प्रभो ॥ ३३ ॥

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

O Madhava, that is why your devotees, bound to you by unshakeable love, never fall from that path. O Lord, protected by you, they walk fearlessly, even upon the very heads of the demons that would obstruct them.

Verse 34 (bhagavata.10.2.34)

सत्त्वं विशुद्धं श्रयते भवान् स्थितौ शरीरिणां श्रेयउपायनं वपुः । वेदक्रियायोगतपःसमाधिभि- स्तवार्हणं येन जनः समीहते ॥ ३४ ॥

sattvaṁ viśuddhaṁ śrayate bhavān sthitau śarīriṇāṁ śreya-upāyanaṁ vapuḥ veda-kriyā-yoga-tapaḥ-samādhibhis tavārhaṇaṁ yena janaḥ samīhate

During the time of preservation you take shelter in pure goodness and assume a body for the welfare of embodied beings, and moved by this, people worship you through Vedic rite, discipline, austerity and meditation.

Verse 35 (bhagavata.10.2.35)

सत्त्वं न चेद्धातरिदं निजं भवेद् विज्ञानमज्ञानभिदापमार्जनम् । गुणप्रकाशैरनुमीयते भवान् प्रकाशते यस्य च येन वा गुणः ॥ ३५ ॥

sattvaṁ na ced dhātar idaṁ nijaṁ bhaved vijñānam ajñāna-bhidāpamārjanam guṇa-prakāśair anumīyate bhavān prakāśate yasya ca yena vā guṇaḥ

O sustainer of all, were this goodness not truly your own nature, none could tell knowledge apart from ignorance. You are inferred only through the light of the qualities — for whatever shines, shines only through what makes it manifest.

Verse 36 (bhagavata.10.2.36)

न नामरूपे गुणजन्मकर्मभि- र्निरूपितव्ये तव तस्य साक्षिणः । मनोवचोभ्यामनुमेयवर्त्मनो देव क्रियायां प्रतियन्त्यथापि हि ॥ ३६ ॥

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

O Lord, your name and form cannot be fixed by qualities, birth, or deeds, for you are the witness of all of these. Though your path can only be inferred by mind and word, still, through devoted action, people come to know it.

Verse 37 (bhagavata.10.2.37)

शृण्वन् गृणन् संस्मरयंश्च चिन्तयन् नामानि रूपाणि च मङ्गलानि ते । क्रियासु यस्त्वच्चरणारविन्दयो- राविष्टचेता न भवाय कल्पते ॥ ३७ ॥

śṛṇvan gṛṇan saṁsmarayaṁś ca cintayan nāmāni rūpāṇi ca maṅgalāni te kriyāsu yas tvac-caraṇāravindayor āviṣṭa-cetā na bhavāya kalpate

One who hears, chants, recalls to others, and contemplates your auspicious names and forms, and whose mind, even while engaged in action, remains absorbed at your lotus feet, is no longer bound for this world of becoming.

Verse 38 (bhagavata.10.2.38)

दिष्ट्या हरेऽस्या भवतः पदो भुवो भारोऽपनीतस्तव जन्मनेशितुः । दिष्ट्याङ्कितां त्वत्पदकैः सुशोभनै- र्द्रक्ष्याम गां द्यां च तवानुकम्पिताम् ॥ ३८ ॥

diṣṭyā hare ’syā bhavataḥ pado bhuvo bhāro ’panītas tava janmaneśituḥ diṣṭyāṅkitāṁ tvat-padakaiḥ suśobhanair drakṣyāma gāṁ dyāṁ ca tavānukampitām

O Hari, it is our good fortune that by your very birth the burden of this earth is now lifted, O Lord of birth. And it is our good fortune too that we shall see both earth and heaven marked by the beautiful signs of your feet, graced by your compassion.

Verse 39 (bhagavata.10.2.39)

न तेऽभवस्येश भवस्य कारणं विना विनोदं बत तर्कयामहे । भवो निरोधः स्थितिरप्यविद्यया कृता यतस्त्वय्यभयाश्रयात्मनि ॥ ३९ ॥

na te ’bhavasyeśa bhavasya kāraṇaṁ vinā vinodaṁ bata tarkayāmahe bhavo nirodhaḥ sthitir apy avidyayā kṛtā yatas tvayy abhayāśrayātmani

O Lord, for you who are beyond birth, we can conceive no cause for this birth other than your own play. Even creation, dissolution and preservation seem wrought only by ignorance, since you yourself are, in essence, the fearless refuge of all.

Verse 40 (bhagavata.10.2.40)

मत्स्याश्वकच्छपनृसिंहवराहहंस- राजन्यविप्रविबुधेषु कृतावतारः । त्वं पासि नस्त्रिभुवनं च यथाधुनेश भारं भुवो हर यदूत्तम वन्दनं ते ॥ ४० ॥

matsyāśva-kacchapa-nṛsiṁha-varāha-haṁsa- rājanya-vipra-vibudheṣu kṛtāvatāraḥ tvaṁ pāsi nas tri-bhuvanaṁ ca yathādhuneśa bhāraṁ bhuvo hara yadūttama vandanaṁ te

As the fish, the horse-headed one, the tortoise, Narasimha, the boar, the swan, and among kings, brahmins and gods, you have taken form and protected all three worlds. O best of the Yadus, remove the burden of the earth even now — we offer you our homage.

Verse 41 (bhagavata.10.2.41)

दिष्ट्याम्ब ते कुक्षिगतः परः पुमा- नंशेन साक्षाद् भगवान् भवाय नः । माभूद् भयं भोजपतेर्मुमूर्षो- र्गोप्ता यदूनां भविता तवात्मजः ॥ ४१ ॥

diṣṭyāmba te kukṣi-gataḥ paraḥ pumān aṁśena sākṣād bhagavān bhavāya naḥ mābhūd bhayaṁ bhoja-pater mumūrṣor goptā yadūnāṁ bhavitā tavātmajaḥ

O mother, it is your good fortune and ours that the Supreme Person himself, with his own portion, dwells within your womb for our welfare. Do not fear the Bhoja king any longer, doomed as he already is — your own son shall become the protector of the whole Yadu race.

Verse 42 (bhagavata.10.2.42)

श्रीशुक उवाच इत्यभिष्टूय पुरुषं यद्रूपमनिदं यथा । ब्रह्मेशानौ पुरोधाय देवाः प्रतिययुर्दिवम् ॥ ४२ ॥

śrī-śuka uvāca ity abhiṣṭūya puruṣaṁ yad-rūpam anidaṁ yathā brahmeśānau purodhāya devāḥ pratiyayur divam

Shri Shukadeva said: Having thus praised the Supreme Person, whose form is beyond this manifest world, the gods, with Brahma and Shiva at their head, returned to their heavenly abode.