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the child from the womb of Devaki to that of Rohinl. People thought
Devaki had miscarried.
Then Bhagavan, the Atm4 of the Universe, the dispeller of all
the fears of his votaries, entered the Manas of Vasudeva in part.
Devaki bore in her Manas this part of Achyuta, even as the East
bears the moon. Her lustre being confined to the prison-room could
not please others, even like fire confined as heat or like Sarasvati
confined in the cheat who keeps his wisdom to himself. Kansa saw
an unusual glow round his sister such as he had never witnessed be-
fore. He exclaimed " Surely Hari is born in this womb, He who is to
take away my life. What shall I do this day? He comes on a
mission and His energy will be all directed towards that end. Am I
then to kill my sister? But the killing of a pregnant female, my own
sister, will ruin my fame, my wealth and my life. By the perform-
ance of such a heinous act, one becomes dead even when alive.
Men curse him for his evil deeds and after death he enters the regions
of absolute darkness."
Kansa by his own persuasion restrained himself from doing
any violent act and he waited with feelings of bitterness for the time
when Hari was to be born. But whether sitting or lying down,
eating or walking, he thought of Vishnu and saw Him everywhere
in the Universe.
Brahma, Siva, the Rishis, the Devas adored Vishnu in the
womb of Devaki. " True in thy will, attainable by Truth, the one
Truth before, after and in creation, the root of the Universe, and
underlying the Universe as its only Reality, Thou from whom all
true sayings and true perceptions do proceed, Truth Thyself, we
take Thy shelter."
"The primal Jiva tree stands on the field of Prakriti. Joy and
sorrow are its fruits. The three gunas (Satva, Rajas and Tamas) are
its three roots. Dharma (the means of attaining objects), Artha
(the objects), Kama (desires) and Moksha (freedom from desires), these
are its fourfold juice, the five senses are its sources of perception, the
six sheaths form its chief feature, the seven constituents of the phy-
sical body (dh ??tus) form its skin, the five Bhutas, Manas, Buddhi and
Ahankara are its eight branches, the nine openings are its holes, the
ten Pranas, or physiological functions, are its leaves and Jivatma and
Paramatma are the two birds sitting on this tree. Thou art the one root
of this tree, it ends in Thee and it is preserved by Thee. Those that
are deluded by Thy MayA see manifold forms in place of Thy real
self, but not so the wise. Thou art consciousness itself. For the good
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