When worshipped with offerings of liquor, meat, and various foods and delicacies, the goddess, if pleased, would grant all desires to the people. The Lord assured her, “By my grace, all those who worship you will always be blessed, without doubt or hesitation. Go, O goddess, as has been declared.” At the command of the Lord of gods, the Mother of the Universe arranged, just as previously described, the placement of the six embryos and drew away another’s embryo. When the seventh month under the auspicious star Rohiṇī arrived, Hari himself entered the womb of Devakī for the welfare of the three worlds. On that very day, by the Supreme Lord’s instruction, Yoga-nidrā entered the womb of Yaśodā. Then, O twice-born, auspicious signs appeared in the heavens: the planets moved favorably, portions of Viṣṇu descended to earth, and the seasons themselves became gentle and propitious. Such was Devakī’s radiance that no one could look upon her; her shining presence disturbed the minds of all who glimpsed her. Unseen by mortals, the hosts of gods praised Devakī, who bore Viṣṇu within her, day and night. They extolled her: “You are Svāhā, you are Svadhā, you are knowledge, you are nectar, you are indeed light; you have descended to earth for the protection of all worlds. Be gracious, O goddess, and bring auspiciousness to the whole world. Out of love, you bear the Lord who sustains the entire universe.” Thus praised by the gods, Devakī bore in her womb the lotus-eyed Lord, the very cause of the world’s deliverance. At dawn, to awaken the lotus of the universe, the great-souled Acyuta appeared to Devakī. But it was at midnight, when Janārdana, the support of all, was being born, that the clouds rumbled softly and the gods showered flowers from above. When Vasudeva beheld the divine child—four-armed, radiant like the petals of a blooming blue lotus, with the mark of Śrīvatsa on his chest—he rejoiced at his birth. With devotion, Vasudeva praised him with sweet words, but, fearful of Kaṃsa, he made his request: “O Lord of gods, wielder of conch, discus, and mace, withdraw this divine form, O god, by your grace. Today itself, O god, Kaṃsa will torment me, knowing you have descended in this temple of mine. You, who are of infinite forms and embody the universe, who even in the womb upholds the worlds with your form—may you, Lord of gods, who reveals the form of a child by your own power, be gracious. Withdraw this four-armed form, O all-pervading one, so that Kaṃsa, the destroyer of the Daityas, will not know of your descent.” The Lord replied, “That which you previously praised me for, desiring a son, O goddess, has today borne fruit; I have been born from your womb.” Having spoken thus, the Blessed Lord became silent. Vasudeva, in the stillness of night, took the divine child and went outside. By the power of Yogamāyā, the guards and gatekeepers of Mathurā were plunged into deep slumber, and Ānakadundubhi (Vasudeva) departed unnoticed. As heavy rains poured from the clouds, Śeṣa spread his mighty hoods over Vasudeva, sheltering him on his journey. Carrying Viṣṇu, Vasudeva crossed the deep and swiftly flowing Yamunā, its waters swirling yet only reaching his knees. On the far bank, he saw Nanda and the elder cowherds, who had come to Mathurā to pay their tribute to Kaṃsa. At that moment, Yaśodā too was overcome by the sleep of Yogamāyā, and as all around her were deluded, she gave birth to a baby girl. Vasudeva, radiant with splendor, swiftly placed his son on Yaśodā’s bed and took the newborn girl. When Yaśodā awoke, she beheld her beautiful son, dark as a blue lotus petal, and was filled with boundless joy. Vasudeva, meanwhile, brought the girl to his own house and placed her on Devakī’s bed, remaining outwardly unchanged. Soon, the child’s cry awakened the guards, who immediately informed Kaṃsa of Devakī’s delivery. Kaṃsa rushed in and seized the baby girl, while Devakī, her neck adorned, pleaded desperately, “Let go! Let go!” But Kaṃsa hurled the child upon a stone. Miraculously, as she was thrown, the girl remained suspended in the air, assuming a great and terrible form with eight mighty arms, each bearing a weapon. She laughed loudly and, in her wrath, addressed Kaṃsa: “Why do you attack me, Kaṃsa? The one who will kill you has already been born. He, who is the very essence of the gods and was formerly their death, is now your doom. Consider this well and quickly act for your own good.” Having spoken thus, the goddess, adorned with divine garlands, scents, and ornaments, ascended into the sky as the king of the Bhojas looked on, while the Siddhas praised her. Kaṃsa, his mind greatly disturbed, then summoned all the great Asuras, led by Pralamba and Keśi, and addressed the foremost among the demons: “O Pralamba, mighty-armed one, Keśin, Dhenuka, Pūtanā, Ariṣṭa, and others as well, hear my words. The wicked gods have indeed tried to kill me, but I count as nothing those heroes who have been tormented by my own power. It is astonishing, O chiefs of the Daityas, what the maiden has said; it makes me laugh at those so-called heroes, even though they strive with all their might. Nevertheless, O lords of the Daityas, I must make even greater efforts to harm those wicked ones. And death has arisen for me, the lord of past, future, and present—thus spoke the maiden, who was born from Devakī’s womb.