The Power of Yogamaya

Verse 1 (devibhagavatam.5.1.1)

ऋषय ऊचुः । भवता कथितं सूत महदाख्यानमुत्तमम् । कृष्णस्य चरितं दिव्यं सर्वपातकनाशनम्

ṛṣaya ūcuḥ | bhavatā kathitaṁ sūta mahadākhyānamuttamam | kṛṣṇasya caritaṁ divyaṁ sarvapātakanāśanam

The sages said: O Suta, you have narrated to us this great and supreme tale — the divine story of Krishna, which destroys every kind of sin.

Verse 2 (devibhagavatam.5.1.2)

सन्देहोऽत्र महाभाग वासुदेवकथानके । जायते नः प्रोच्यमाने विस्तरेण महामते

sandeho'tra mahābhāga vāsudevakathānake | jāyate naḥ procyamāne vistareṇa mahāmate

O most fortunate one, O wise one, a doubt arises in us regarding this tale of Vasudeva as you narrate it in such detail.

Verse 3 (devibhagavatam.5.1.3)

वने गत्वा तपस्तप्तं वासुदेवेन दुष्करम् । विष्णोरंशावतारेण शिवस्याराधनं कृतम्

vane gatvā tapastaptaṁ vāsudevena duṣkaram | viṣṇoraṁśāvatāreṇa śivasyārādhanaṁ kṛtam

Going to the forest, Vasudeva — the partial incarnation (amsha-avatara) of Vishnu — performed a most difficult austerity and worshipped Shiva —

Verse 4 (devibhagavatam.5.1.4)

वरप्रदानं देव्या च पार्वत्या यत्कृतं पुनः । जगन्मातुश्च पूर्णायाः श्रीदेव्या अंशभूतया

varapradānaṁ devyā ca pārvatyā yatkṛtaṁ punaḥ | jaganmātuśca pūrṇāyāḥ śrīdevyā aṁśabhūtayā

and also the boon that was granted by the Goddess Parvati — she who is a portion of the complete Shri Devi, mother of the world —

Verse 5 (devibhagavatam.5.1.5)

ईश्वरेणापि कृष्णेन कुतस्तौ सम्प्रपूजितौ । न्यूनता वा किमस्त्वस्य तदेवं संशयो मम

īśvareṇāpi kṛṣṇena kutastau samprapūjitau | nyūnatā vā kimastvasya tadevaṁ saṁśayo mama

why then were both of them worshipped by Krishna, who is himself the Supreme Lord? Is there some deficiency in him? This, then, is our doubt.

Verse 6 (devibhagavatam.5.1.6)

सूत उवाच । शृणुध्वं कारणं तत्र मया व्यासश्रुतञ्च यत् । प्रब्रवीमि महाभागाः कथां कृष्णगुणान्विताम्

sūta uvāca | śṛṇudhvaṁ kāraṇaṁ tatra mayā vyāsaśrutañca yat | prabravīmi mahābhāgāḥ kathāṁ kṛṣṇaguṇānvitām

Suta said: Listen, O most fortunate ones, to the reason for this, which I heard from Vyasa. I shall narrate to you this tale endowed with Krishna's virtues.

Verse 7 (devibhagavatam.5.1.7)

वृत्तान्तं व्यासतः श्रुत्वा वैराटीसुतजस्तदा । पुनः पप्रच्छ मेधावी सन्देहं परमं गतः

vṛttāntaṁ vyāsataḥ śrutvā vairāṭīsutajastadā | punaḥ papraccha medhāvī sandehaṁ paramaṁ gataḥ

Having heard this account from Vyasa, that wise king Janamejaya, son of Uttara's son Parikshit, was overcome once more with the greatest doubt and asked again.

Verse 8 (devibhagavatam.5.1.8)

जनमेजय उवाच । सम्यक्सत्यवतीसूनो श्रुतं परमकारणम् । तथापि मनसो वृत्तिः संशयं न विमुञ्चति

janamejaya uvāca | samyaksatyavatīsūno śrutaṁ paramakāraṇam | tathāpi manaso vṛttiḥ saṁśayaṁ na vimuñcati

Janamejaya said: O son of Satyavati, I have well heard the supreme reason; yet still the working of my mind will not release its doubt.

Verse 9 (devibhagavatam.5.1.9)

कृष्णेनाराधितः शम्भुस्तपस्तप्त्वातिदारुणम् । विस्मयोऽयं महाभाग देवदेवेन विष्णुना

kṛṣṇenārādhitaḥ śambhustapastaptvātidāruṇam | vismayo'yaṁ mahābhāga devadevena viṣṇunā

It is a wonder, O most fortunate one, that Shambhu was worshipped by the god of gods, Vishnu, through such extremely severe austerity.

Verse 10 (devibhagavatam.5.1.10)

यः सर्वात्मापि सर्वेशः सर्वसिद्धिप्रदः प्रभुः । स कथं कृतवान्घोरं तपः प्राकृतवद्धरिः

yaḥ sarvātmāpi sarveśaḥ sarvasiddhipradaḥ prabhuḥ | sa kathaṁ kṛtavānghoraṁ tapaḥ prākṛtavaddhariḥ

He who is the Self of all, the Lord of all, the master who grants every attainment — how could that Hari perform such terrible austerity, as though he were an ordinary being?

Verse 11 (devibhagavatam.5.1.11)

जगत्कर्तुं क्षमः कृष्णस्तथा पालयितुं क्षमः । संहर्तुमपि कस्मात्स दारुणं तप आचरत्

jagatkartuṁ kṣamaḥ kṛṣṇastathā pālayituṁ kṣamaḥ | saṁhartumapi kasmātsa dāruṇaṁ tapa ācarat

Krishna is capable of creating the world, equally capable of sustaining it, and even of destroying it — so why did he undertake such severe austerity?

Verse 12 (devibhagavatam.5.1.12)

व्यास उवाच । सत्यमुक्तं त्वया राजन् वासुदेवो जनार्दनः । क्षमः सर्वेषु कार्येषु देवानां दैत्यसूदनः

vyāsa uvāca | satyamuktaṁ tvayā rājan vāsudevo janārdanaḥ | kṣamaḥ sarveṣu kāryeṣu devānāṁ daityasūdanaḥ

Vyasa said: You have spoken truly, O king. Vasudeva Janardana, the slayer of the daityas, is indeed capable in every task of the gods.

Verse 13 (devibhagavatam.5.1.13)

तथापि मानुषं देहमाश्रितः परमेश्वरः । कृतवान्मानुषान्भावान्वर्णाश्रमसमाश्रितान्

tathāpi mānuṣaṁ dehamāśritaḥ parameśvaraḥ | kṛtavānmānuṣānbhāvānvarṇāśramasamāśritān

Yet, taking refuge in a human body, the Supreme Lord performed human actions befitting the rules of caste and life-stage —

Verse 14 (devibhagavatam.5.1.14)

वृद्धानां पूजनं चैव गुरुपादाभिवन्दनम् । ब्राह्मणानां तथा सेवा देवताराधनं तथा

vṛddhānāṁ pūjanaṁ caiva gurupādābhivandanam | brāhmaṇānāṁ tathā sevā devatārādhanaṁ tathā

the honoring of elders, the reverent salutation of the guru's feet, the service of brahmins, and the worship of the gods —

Verse 15 (devibhagavatam.5.1.15)

शोके शोकाभियोगश्च हर्षे हर्षसमुन्नतिः । दैन्यं नानापवादाश्च स्त्रीषु कामोपसेवनम्

śoke śokābhiyogaśca harṣe harṣasamunnatiḥ | dainyaṁ nānāpavādāśca strīṣu kāmopasevanam

grieving in sorrow, exulting in joy, humility, enduring various reproaches, and indulgence in desire toward women —

Verse 16 (devibhagavatam.5.1.16)

कामः क्रोधस्तथा लोभः काले काले भवन्ति हि । तथा गुणमये देहे निर्गुणत्वं कथं भवेत्

kāmaḥ krodhastathā lobhaḥ kāle kāle bhavanti hi | tathā guṇamaye dehe nirguṇatvaṁ kathaṁ bhavet

desire, anger, and greed likewise arise in him from time to time — so how, in a body made of the gunas, could there be freedom from the gunas?

Verse 17 (devibhagavatam.5.1.17)

सौबलीशापजाद्दोषात्तथा ब्राह्मणशापजात् । निधनं यादवानां तु कृष्णदेहस्य मोचनम्

saubalīśāpajāddoṣāttathā brāhmaṇaśāpajāt | nidhanaṁ yādavānāṁ tu kṛṣṇadehasya mocanam

From the fault born of the curse of Saubali (Gandhari, daughter of Subala), and likewise from a brahmin's curse, came the destruction of the Yadavas and the release of Krishna's own body.

Verse 18 (devibhagavatam.5.1.18)

हरणं लुण्ठनं तद्वत्तत्पत्नीनां नराधिप । अर्जुनस्यास्त्रमोक्षे च क्लीबत्वं तस्करेषु च

haraṇaṁ luṇṭhanaṁ tadvattatpatnīnāṁ narādhipa | arjunasyāstramokṣe ca klībatvaṁ taskareṣu ca

O lord of men — the abduction and plunder of his wives likewise occurred, and, when Arjuna's weapons lost their power, his helplessness before the thieves as well.

Verse 19 (devibhagavatam.5.1.19)

अज्ञत्वं हरणे गेहात्तत्प्रद्युम्नानिरुद्धयोः । एवं मानुषदेहेऽस्मिन्मानुषं खलु चेष्टितम्

ajñatvaṁ haraṇe gehāttatpradyumnāniruddhayoḥ | evaṁ mānuṣadehe'sminmānuṣaṁ khalu ceṣṭitam

Even his own unawareness at the abduction of his sons Pradyumna and Aniruddha from their home — thus, in this human body, his conduct was indeed truly human.

Verse 20 (devibhagavatam.5.1.20)

विष्णोरंशावतारेऽस्मिन्नारायणमुनेस्तथा । अंशजे वासुदेवेऽत्र किं चित्रं शिवसेवने

viṣṇoraṁśāvatāre'sminnārāyaṇamunestathā | aṁśaje vāsudeve'tra kiṁ citraṁ śivasevane

In this partial incarnation of Vishnu, that is, in the sage Narayana, and here in Vasudeva who is born of that portion — what wonder is there, then, in the worship of Shiva?

Verse 21 (devibhagavatam.5.1.21)

स हि सर्वेश्वरो देवो विष्णोरपि च कारणम् । सुषुप्तस्थाननाथः स विष्णुना च प्रपूजितः

sa hi sarveśvaro devo viṣṇorapi ca kāraṇam | suṣuptasthānanāthaḥ sa viṣṇunā ca prapūjitaḥ

For he, Shiva, is the Lord of all, the very cause of Vishnu himself; he is the lord of the state of deep sleep, and he is worshipped even by Vishnu.

Verse 22 (devibhagavatam.5.1.22)

तदंशभूताः कृष्णाद्यास्तैः कथं न स पूज्यते । अकारो भगवान्ब्रह्माप्युकारः स्याद्धरिः स्वयम्

tadaṁśabhūtāḥ kṛṣṇādyāstaiḥ kathaṁ na sa pūjyate | akāro bhagavānbrahmāpyukāraḥ syāddhariḥ svayam

Krishna and the other avataras are portions of him — so why should he not be worshipped by them? The syllable 'A' is Lord Brahma, and 'U' is Hari himself —

Verse 23 (devibhagavatam.5.1.23)

मकारो भगवान् रुद्रोऽप्यर्धमात्रा महेश्वरी । उत्तरोत्तरभावेनाप्युत्तमत्वं स्मृतं बुधैः

makāro bhagavān rudro'pyardhamātrā maheśvarī | uttarottarabhāvenāpyuttamatvaṁ smṛtaṁ budhaiḥ

the syllable 'M' is Lord Rudra, and the half-measure — the resonant bindu — is the Goddess Maheshvari herself. The wise have held each, in succession, to be greater than the one before.

Verse 24 (devibhagavatam.5.1.24)

अतः सर्वेषु शास्त्रेषु देवी सर्वोत्तमा स्मृता । अर्धमात्रास्थिता नित्या यानुच्चार्या विशेषतः

ataḥ sarveṣu śāstreṣu devī sarvottamā smṛtā | ardhamātrāsthitā nityā yānuccāryā viśeṣataḥ

Therefore, in all the scriptures, the Goddess is held to be supreme above all — she, the eternal one, who abides as that half-measure, and who is uttered with special reverence.

Verse 25 (devibhagavatam.5.1.25)

विष्णोरप्यथिको रुद्रो विष्णुस्तु ब्रह्मणोऽधिकः । तस्मान्न संशयः कार्यः कृष्णेन शिवपूजने

viṣṇorapyathiko rudro viṣṇustu brahmaṇo'dhikaḥ | tasmānna saṁśayaḥ kāryaḥ kṛṣṇena śivapūjane

Rudra is superior even to Vishnu, and Vishnu is superior to Brahma; therefore no doubt should be entertained regarding Krishna's worship of Shiva.

Verse 26 (devibhagavatam.5.1.26)

इच्छया ब्रह्मणो वक्त्राद्वरदानार्थमुद्बभौ । मूलरुद्रस्यांशभूतो रुद्रनामा द्वितीयकः

icchayā brahmaṇo vaktrādvaradānārthamudbabhau | mūlarudrasyāṁśabhūto rudranāmā dvitīyakaḥ

By his own will, for the purpose of granting boons, there arose from the mouth of Brahma a second Rudra, bearing the same name, who is a portion of the original Mula-Rudra.

Verse 27 (devibhagavatam.5.1.27)

सोऽपि पूज्योऽस्ति सर्वेषां मूलरुद्रस्य का कथा । देवीतत्त्वस्य सान्निध्यादुत्तमत्वं स्मृतं शिवे

so'pi pūjyo'sti sarveṣāṁ mūlarudrasya kā kathā | devītattvasya sānnidhyāduttamatvaṁ smṛtaṁ śive

Even this second Rudra is worthy of worship by all — what then need be said of the original Mula-Rudra? It is by the closeness of the Devi-principle that Shiva's supremacy is upheld.

Verse 28 (devibhagavatam.5.1.28)

अवतारा हरेरेवं प्रभवन्ति युगे युगे । योगमायाप्रभावेण नात्र कार्या विचारणा

avatārā harerevaṁ prabhavanti yuge yuge | yogamāyāprabhāveṇa nātra kāryā vicāraṇā

Thus the incarnations of Hari arise age after age; all this comes about by the power of Yogamaya alone — no further deliberation is needed on this.

Verse 29 (devibhagavatam.5.1.29)

या नेत्रपक्ष्मपरिसञ्चलनेन सम्यग्विश्वं सृजत्यवति हन्ति निगूढभावा । सैषा करोति सततं द्रुहिणाच्युतेशान् नानावतारकलने परिभूयमानान्

yā netrapakṣmaparisañcalanena samyagviśvaṁ sṛjatyavati hanti nigūḍhabhāvā | saiṣā karoti satataṁ druhiṇācyuteśān nānāvatārakalane paribhūyamānān

She who, by the mere movement of her eyelashes, fully creates, sustains, and destroys the universe — she, of hidden nature, it is she who continually holds even Brahma, Vishnu, and Shiva as if subdued within their many incarnate workings.

Verse 30 (devibhagavatam.5.1.30)

सूतीगृहाद्व्रजनमप्यनया नियुक्तं सङ्गोपितश्च भवने पशुपालराज्ञः । सम्प्रापितश्च मधुरां विनियोजितश्च श्रीद्वारकाप्रणयने ननु भीतचित्तः

sūtīgṛhādvrajanamapyanayā niyuktaṁ saṅgopitaśca bhavane paśupālarājñaḥ | samprāpitaśca madhurāṁ viniyojitaśca śrīdvārakāpraṇayane nanu bhītacittaḥ

By her alone was he directed even to be carried away from the birthing-chamber, hidden in the house of the cowherd-king Nanda, brought on to Mathura, and then sent, with fearful heart, to found Dvaraka.

Verse 31 (devibhagavatam.5.1.31)

निर्माय षोडशसहस्रशतार्धकास्ता नार्योऽष्टसम्मततराः स्वकलासमुत्थाः । तासां विलासवशगं तु विधाय कामं दासीकृतो हि भगवाननयाप्यनन्तः

nirmāya ṣoḍaśasahasraśatārdhakāstā nāryo'ṣṭasammatatarāḥ svakalāsamutthāḥ | tāsāṁ vilāsavaśagaṁ tu vidhāya kāmaṁ dāsīkṛto hi bhagavānanayāpyanantaḥ

Having fashioned those sixteen thousand and more women, each surpassingly accomplished in her own art, and having made him subject to their playful desire, she made even the infinite Lord into, as it were, their servant.

Verse 32 (devibhagavatam.5.1.32)

एकापि बन्धनविधौ युवती समर्था पुंसो यथा सुदृढलोहमयं तु दाम । किं नाम षोडशसहस्रशतार्धकाश्च तं स्वीकृतं शुकमिवातिनिबन्धयन्ति

ekāpi bandhanavidhau yuvatī samarthā puṁso yathā sudṛḍhalohamayaṁ tu dāma | kiṁ nāma ṣoḍaśasahasraśatārdhakāśca taṁ svīkṛtaṁ śukamivātinibandhayanti

Just as a single young woman alone is capable of binding a man as firmly as an iron chain — what then to say of sixteen thousand and more, who, once he had accepted them, bound him as tightly as a caged parrot?

Verse 33 (devibhagavatam.5.1.33)

सात्राजितीवशगतेन मुदान्वितेन प्राप्तं सुरेन्द्रभवनं हरिणा तदानीम् । कृत्वा मृधं मघवता विहृतस्तरूणामीशः प्रियासदनभूषणतां य आप

sātrājitīvaśagatena mudānvitena prāptaṁ surendrabhavanaṁ hariṇā tadānīm | kṛtvā mṛdhaṁ maghavatā vihṛtastarūṇāmīśaḥ priyāsadanabhūṣaṇatāṁ ya āpa

Made subject to Satrajiti's daughter, and full of delight, Hari then went to the palace of the king of the gods; having fought Maghavan, he seized the lord of the (parijata) trees, and so became, as it were, an ornament for his beloved's dwelling.

Verse 34 (devibhagavatam.5.1.34)

यो भीमजां हि हृतवाञ्छिशुपालकादीञ्जित्वा विधिं निखिलधर्मकृतो विधित्सुः । जग्राह तां निजबलेन च धर्मपत्नीं कोऽसौ विधिः परकलत्रहृतौ विजातः

yo bhīmajāṁ hi hṛtavāñchiśupālakādīñjitvā vidhiṁ nikhiladharmakṛto vidhitsuḥ | jagrāha tāṁ nijabalena ca dharmapatnīṁ ko'sau vidhiḥ parakalatrahṛtau vijātaḥ

He who abducted Bhishmaka's daughter, conquering Shishupala and the rest — though he, the ordainer of all Dharma, wished to act rightly — nonetheless seized her by his own strength as his lawful wife. What manner of law is this, that the very source of Dharma should be moved to abduct another's betrothed?

Verse 35 (devibhagavatam.5.1.35)

अहङ्कारवशः प्राणी करोति च शुभाशुभम् । विमूढो मोहजालेन तत्कृतेनातिपातिना

ahaṅkāravaśaḥ prāṇī karoti ca śubhāśubham | vimūḍho mohajālena tatkṛtenātipātinā

Under the sway of ego, the living being performs both good and bad deeds, deluded by the net of illusion born from that very ego, a net that leads to utter downfall.

Verse 36 (devibhagavatam.5.1.36)

अहङ्काराद्धि सञ्जातमिदं स्थावरजङ्गमम् । मूलाद्धरिहरादीनामुग्रात्प्रकृतिसम्भवात्

ahaṅkārāddhi sañjātamidaṁ sthāvarajaṅgamam | mūlāddhariharādīnāmugrātprakṛtisambhavāt

From ego alone has this entire world of moving and unmoving beings arisen — from that same root, fierce nature, from which even Hari, Hara, and the others have come.

Verse 37 (devibhagavatam.5.1.37)

अहङ्कारपरित्यक्तो यदा भवति पद्मजः । तदा विमुक्तो भवति नोचेत्संसारकर्मकृत्

ahaṅkāraparityakto yadā bhavati padmajaḥ | tadā vimukto bhavati nocetsaṁsārakarmakṛt

When even Brahma, the lotus-born, becomes free of ego, only then is he liberated; otherwise he too remains bound to the deeds of the world.

Verse 38 (devibhagavatam.5.1.38)

तन्मुक्तस्तु विमुक्तो हि बद्धस्तद्वशतां गतः । न नारी न धनं गेहं न पुत्रा न सहोदराः

tanmuktastu vimukto hi baddhastadvaśatāṁ gataḥ | na nārī na dhanaṁ gehaṁ na putrā na sahodarāḥ

He who is free of that ego is truly liberated; he who has fallen under its sway is bound. It is not wife, nor wealth, nor house, nor sons, nor brothers —

Verse 39 (devibhagavatam.5.1.39)

बन्धनं प्राणिनां राजन्नहङ्कारस्तु बन्धकः । अहं कर्ता मया चेदं कृतं कार्यं बलीयसा

bandhanaṁ prāṇināṁ rājannahaṅkārastu bandhakaḥ | ahaṁ kartā mayā cedaṁ kṛtaṁ kāryaṁ balīyasā

— O king, that binds beings; it is ego alone that binds. 'I am the doer,' 'this deed was done by me, the mighty one' —

Verse 40 (devibhagavatam.5.1.40)

करिष्यामि करोम्येवं स्वयं बध्नाति प्राणभृत् । कारणेन विना कार्यं न सम्भवति कर्हिचित्

kariṣyāmi karomyevaṁ svayaṁ badhnāti prāṇabhṛt | kāraṇena vinā kāryaṁ na sambhavati karhicit

'I shall do,' 'I am doing' — thus the living being binds itself with its own hands. Without a cause, an effect can never come to be.

Verse 41 (devibhagavatam.5.1.41)

यथा न दृश्यते जातो मृत्पिण्डेन विना घटः । विष्णुः पालयिता विश्वस्याहङ्कारसमन्वितः

yathā na dṛśyate jāto mṛtpiṇḍena vinā ghaṭaḥ | viṣṇuḥ pālayitā viśvasyāhaṅkārasamanvitaḥ

Just as a pot is never seen to arise without a lump of clay, so Vishnu too, the sustainer of the universe, is endowed with that same ego.

Verse 42 (devibhagavatam.5.1.42)

अन्यथा सर्वदा चिन्ताम्बुधौ मग्नः कथं भवेत् । अहङ्कारविमुक्तस्तु यदा भवति मानवः

anyathā sarvadā cintāmbudhau magnaḥ kathaṁ bhavet | ahaṅkāravimuktastu yadā bhavati mānavaḥ

Otherwise, why would he remain forever immersed in an ocean of care? [This applies to one who bears ego] — for when a person becomes free of ego —

Verse 43 (devibhagavatam.5.1.43)

अवतारप्रवाहेषु कथं मज्जेच्छुभाशयः । मोहमूलमहङ्कारः संसारस्तत्समुद्भवः

avatārapravāheṣu kathaṁ majjecchubhāśayaḥ | mohamūlamahaṅkāraḥ saṁsārastatsamudbhavaḥ

how could a person of pure intent then be immersed in the flow of incarnations? Ego is the root of delusion, and samsara arises from it.

Verse 44 (devibhagavatam.5.1.44)

अहङ्कारविहीनानां न मोहो न च संसृतिः । त्रिविधः पुरुषः प्रोक्तः सात्त्विको राजसस्तथा

ahaṅkāravihīnānāṁ na moho na ca saṁsṛtiḥ | trividhaḥ puruṣaḥ proktaḥ sāttviko rājasastathā

For those free of ego, there is neither delusion nor worldly transmigration. Man is said to be of three kinds — sattvic, rajasic, and —

Verse 45 (devibhagavatam.5.1.45)

तामसस्तु महाराज ब्रह्मविष्णुशिवादिषु । त्रिविधस्त्रिषु राजेन्द्र काजेशादिषु सर्वदा

tāmasastu mahārāja brahmaviṣṇuśivādiṣu | trividhastriṣu rājendra kājeśādiṣu sarvadā

— tamasic, O great king. This threefold nature, O lord of kings, is always present in Brahma, Vishnu, Shiva, and the others alike, and among rulers and lords as well.

Verse 46 (devibhagavatam.5.1.46)

अहङ्कारः सदा प्रोक्तो मुनिभिस्तत्त्वदर्शिभिः । अहङ्कारेण तेनैव बद्धा एते न संशयः

ahaṅkāraḥ sadā prokto munibhistattvadarśibhiḥ | ahaṅkāreṇa tenaiva baddhā ete na saṁśayaḥ

The truth-seeing sages have always declared that ego alone is the cause of these three; by that very ego are all these bound — of this there is no doubt.

Verse 47 (devibhagavatam.5.1.47)

मायाविमोहिता मन्दाः प्रवदन्ति मनीषिणः । करोति स्वेच्छया विष्णुरवताराननेकशः

māyāvimohitā mandāḥ pravadanti manīṣiṇaḥ | karoti svecchayā viṣṇuravatārānanekaśaḥ

Deluded by maya, the foolish — and even the learned — say that Vishnu takes his many incarnations purely of his own free will.

Verse 48 (devibhagavatam.5.1.48)

मन्दोऽपि दुःखगहने गर्भवासेऽतिसङ्कटे । न करोति मतिं विद्वान्कथं कुर्यात्स चक्रभृत्

mando'pi duḥkhagahane garbhavāse'tisaṅkaṭe | na karoti matiṁ vidvānkathaṁ kuryātsa cakrabhṛt

Even a fool would not choose the sorrowful, perilous confinement of the womb — how then would the wise, discus-bearing Vishnu do so of his own free will?

Verse 49 (devibhagavatam.5.1.49)

कौसल्यादेवकीगर्भे विष्ठामलसमाकुले । स्वेच्छया प्रवदन्त्यद्धा गतो हि मधुसूदनः

kausalyādevakīgarbhe viṣṭhāmalasamākule | svecchayā pravadantyaddhā gato hi madhusūdanaḥ

Yet people say outright that Madhusudana truly entered the womb of Kausalya or Devaki — filled as it is with filth and impurity — of his own free will.

Verse 50 (devibhagavatam.5.1.50)

वैकुण्ठसदनं त्यक्त्वा गर्भवासे सुखं नु किम् । चिन्ताकोटिसमुत्थाने दुःखदे विषसम्मिते

vaikuṇṭhasadanaṁ tyaktvā garbhavāse sukhaṁ nu kim | cintākoṭisamutthāne duḥkhade viṣasammite

What pleasure, indeed, is there in abandoning the abode of Vaikuntha for a dwelling in the womb — a place that gives rise to millions of anxieties, is full of pain, and is like poison?

Verse 51 (devibhagavatam.5.1.51)

तपस्तप्त्वा क्रतून्कृत्वा दत्त्वा दानान्यनेकशः । न वाञ्छन्ति यतो लोका गर्भवासं सुदुःखदम्

tapastaptvā kratūnkṛtvā dattvā dānānyanekaśaḥ | na vāñchanti yato lokā garbhavāsaṁ suduḥkhadam

For this very reason people, even after performing austerities, conducting sacrifices, and giving many kinds of gifts, do not desire that most painful dwelling in the womb.

Verse 52 (devibhagavatam.5.1.52)

स कथं भगवान्विष्णुः स्ववशश्चेज्जनार्दनः । गर्भवासरुचिर्भूयाद्भवेत्स्ववशता यदि

sa kathaṁ bhagavānviṣṇuḥ svavaśaścejjanārdanaḥ | garbhavāsarucirbhūyādbhavetsvavaśatā yadi

So how, then, could the Lord Vishnu Janardana, if he were truly self-governed, ever desire dwelling in the womb — if free will were truly his?

Verse 53 (devibhagavatam.5.1.53)

जानीहि त्वं महाराज योगमायावशे जगत् । ब्रह्मादिस्तम्बपर्यन्तं देवमानुषतिर्यगम्

jānīhi tvaṁ mahārāja yogamāyāvaśe jagat | brahmādistambaparyantaṁ devamānuṣatiryagam

Know then, O great king, that the entire world — from Brahma down to the blade of grass, together with gods, men, and beasts — stands under the sway of Yogamaya.

Verse 54 (devibhagavatam.5.1.54)

मायातन्त्रीनिबद्धा ये ब्रह्मविष्णुहरादयः । भ्रमन्ति बन्धमायान्ति लीलया चोर्णनाभवत्

māyātantrīnibaddhā ye brahmaviṣṇuharādayaḥ | bhramanti bandhamāyānti līlayā corṇanābhavat

Brahma, Vishnu, Hara, and the others are all bound by the strings of maya; they wander and fall into bondage in play, just as a spider is bound by the web it has itself spun.