Yada Hi Jiva Vijnanam Purnam

When, indeed, perfect realized knowledge of the jīva existed on this earth — attained by a process of gradual ascent — in Dvāpara-yuga, in the land of Bhārata,

then that pure goodness (viśuddha-sattva) which is called Vasudeva took birth in Mathurā, the domain of brahma-jñāna.

Vasudeva, born in the Sātvata dynasty, took as his wife Devakī, whose very nature is mind (mano-mayī) — the chaste sister of the atheist Kaṁsa.

Fearing the birth of one possessing the very nature of the Supreme Lord, the vile, arrogance-maddened Kaṁsa of the Bhoja line imprisoned that couple in a cell.

Six sons, beginning with Yaśa and Kīrti, were born to them in succession; all were slain in infancy by Kaṁsa, the enemy of the Lord.

That very pure truth of the jīva, adorned by devotional servitude to the Lord, appeared as Lord Balarāma, the seventh child.

The pure jīva, arising within a consciousness sheltered by knowledge, fearing Kaṁsa's designs, goes to the abode in Vraja.

Likewise he enters Rohiṇī, the consciousness full of faith, and the miscarriage of Devakī's womb was then made known.

As the eighth child, the Supreme Lord Himself directly appeared, assuming a form renowned for its majestic opulence, mighty in potency, desiring to destroy Kaṁsa.

Then brought to the land of Vraja, Hari became present there in His own true form; that land, fashioned by the potency Sandhinī, has faith as its very foundation.

There, neither jñāna nor vairāgya is ever to be seen; there indeed is Nanda the cowherd, as if bliss itself in personified form.

Yaśodā, Nanda's wife, whose very form is joy, gave birth to Mahāmāyā, whom Vasudeva (Śauri) then took away from Vraja in the secret exchange.

Gradually Kṛṣṇa grows, together with Balarāma, in Gokula — that place filled with the tranquil rays of the sun of pure prema.

There, Pūtanā, the killer of infants, was sent by Kaṁsa; disguised falsely in the form of a mother, she perished by Kṛṣṇa's potency.

Tṛṇāvarta, embodying mere sophistry (tarka), perished by Kṛṣṇa's very presence; and Hari smashed the cart, embodiment of mere burden-bearing.

As Kṛṣṇa showed His mother the universe within His mouth, the spiritual potency (cit-śakti) displayed an avidyā (ignorance) that greatly nourishes (her love).

Seeing the child's mischievous restlessness, the joyful gopī Yaśodā resolved to bind Kṛṣṇa with a rope — in vain.

He who has no measurable limit was, remarkably, bound — but only by the thread of prema; this alone Nanda's wife accomplished.

Through an episode of Kṛṣṇa's childhood play, the two sons of a demigod were freed in an instant from their bondage in the state of trees.

By this it was shown: even a demigod, if given to misdeeds, is reduced to an inert, tree-like state — while this same episode reveals the supreme fruit of association with the saintly.

Kṛṣṇa goes to the forest with His friends to graze the calves, and there He slays Vatsāsura, the embodiment of the faults of childhood, a grievous sin.

Then Bakāsura, embodiment of hypocrisy masquerading as righteousness, having taken the form of a crane, nurtured by Kaṁsa, was slain by Kṛṣṇa of pure intelligence.

Aghāsura too, the serpent whose very nature was cruelty, was crushed; and then Kṛṣṇa feasted together with His friends on the bank of the Yamunā.

Having stolen the cowherd boys and calves, four-faced Brahmā, the creator of the universe, was himself left bewildered by Kṛṣṇa's māyā.

By this was shown the spotless supremacy within Kṛṣṇa's sweetness: Kṛṣṇa is not subject to vidhi (rule, or Brahmā the creator); by His own nature Kṛṣṇa is the dearest of all spiritual beings.

Even should the entire universe, spiritual and material, be destroyed, Kṛṣṇa's opulence remains undiminished; no one whatsoever is capable of crossing the ocean of Kṛṣṇa's power.

Dhenukāsura, the donkey-demon embodying gross, dull intelligence, evil-minded, was destroyed by Baladeva, the pure jīva.

The cruel serpent Kāliya, having polluted the Yamunā — those waters of liquid consciousness — sinfully, was branded by Hari and driven away.

The terrifying forest fire, embodiment of disputes between the lineages (paramparā), was swallowed directly by Hari, for the welfare of the sacred abode of Vraja.

Pralamba, the thief of the jīva, however, was slain by the pure descendant of Śūra, Balarāma; that wicked demon, sent by Kaṁsa, had come in disguise, bearing the form of a Bauddha (Buddhist).