Śūra, together with Devā, begot a son named Abhayāsakha; Śārṅgadeva became the father of Tambu, and Śauri brought forth Kulodvaha. Upasaṅga and Vasu, sons under the protection of the gods, were also born into this lineage. Yet, the cruel Kaṃsa, relentless in his enmity, killed these ten noble sons as well. From Upadevā were born three illustrious sons: Vijaya, Rojana, and Vardhamāna. Vṛka Devī gave birth to the great-souled Svagāhava, and also to Āgāhī, Svasā, Surūpā, and Śiśirāyiṇī. The seventh son of Devakī, Sunāsā, was born on earth, and Gaveṣaṇa, famed as a distinguished warrior, also came into the world. Śrāddhadeva, for whom the twice-born performed sacred rites in the forest, was given by Śauri to Śaibyā as an imperishable son named Kauśika. Śauri had two wives, Sugandhī and Vanarājī, and to them were born Puṇḍra and Kapila, sons of Vasudeva. Puṇḍra became a king, while Kapila chose the path of renunciation and went to the forest. From another union, a mighty hero was born to Vasudeva, the first king named Niṣāda, renowned as a bearer of the bow. The illustrious son of Devarata, celebrated among the learned, was born of Devaśravas. In the Asmaka lineage, a famed and respected son was born—Nivartta, mighty in strength, destroyer of Indra’s foes, and devoted to the rites of his ancestors. Śrāddhadeva was born, from whom Niṣadha and others descended; among the Niṣādas, the valorous Ekalavya was raised. Gaṇḍūṣā, who had remained childless, was blessed by Kṛṣṇa with two sons—Cārudeṣṇa and Sāmba—both marked by auspicious signs and skilled in the arts of weaponry. Tantija and Tantimāla were the sons of Kanaka, while to Vastāvan, who was without children, the powerful Vasudeva gave as a foster son the heroic Śauri, and also Kauśika. Tapā, Kodhanu, Virajā, and Śyāmasṛñji were born; Śyāma remained without offspring, and Śyāmaka, renouncing the state of being a Bhoja, went to the forest and attained the status of a royal sage. Whoever recites this sacred account of Kṛṣṇa’s birth with steadfast discipline, or has it recited to a Brāhmaṇa, attains great happiness. Kṛṣṇa, the god of gods, resplendent and glorious, was once the lord of all beings. For the sake of divine play among humans, Nārāyaṇa, the Supreme Lord, was born into the world. Through the austerities of Devakī and Vasudeva, the lotus-eyed one—four-armed, divine in form, and endowed with fortune—became manifest and known. The blessed Lord, the yogin Kṛṣṇa, though appearing in human form, was in truth unmanifest and ever-abiding in his transcendent nature. He is that very Lord and master. Nārāyaṇa, from whom all creation arises and who is imperishable, became the god Nārāyaṇa, the eternal Hari. He who had once created the first man and appointed him lord of creatures, who became the son of Aditi, was known as the delight of the Yādavas; as Viṣṇu, he became the younger brother of Indra. It was by his grace that Aditi obtained a son, for the destruction of the enemies of the gods—the Daityas, Dānavas, and Rākṣasas. Thus, among the descendants of Yayāti, the virtuous family of Vasudeva, owing to its great merit, was chosen by Lord Nārāyaṇa for his divine deeds. At the birth of Janārdana, the oceans trembled, the mountains shook, and the sacrificial fires blazed brightly. Auspicious winds blew, the dust settled, and the lights shone with greater brilliance. On that night, under the star Abhijit, during the auspicious Jayantī night and victorious moment, Janārdana was born. Kṛṣṇa, eternal, imperceptible, Hari, Nārāyaṇa, the Lord, was indeed born, enchanting all beings with his appearance. From the heavens, the lord of the gods showered a rain of flowers. Thousands of great sages and Gandharvas, singing auspicious praises, honored Madhusudana. Vasudeva, beholding his son—the transcendent Lord—born that night with the mark of Śrīvatsa and other divine signs, spoke with reverence: “O Lord, withdraw your true form. Father, I am afraid of Kaṃsa; this alone I say. My elder sons, wondrous to behold, have already been slain by him.” Hearing Vasudeva’s plea, the Lord withdrew his divine form. Permitted by his father, he journeyed to the house of Nandagopa, and, following Ugrasena’s counsel, was given into the care of Yashoda. That very night, both Yashoda and Devaki were pregnant; Yashoda, wife of Nandagopa, lord of the cowherds, also gave birth to a daughter as Kṛṣṇa was born. Vasudeva, famed for his greatness, protected the newborn Kṛṣṇa and entrusted him to Yashoda, while he himself took the daughter. Giving the child to Nandagopa, Vasudeva said, “Protect him. Your son, auspicious in every way, will become the glory of the Yadavas. This is the child of Devaki who will end our suffering.” Then Anakadundubhi presented the girl, daughter of Ugrasena’s wife, declaring her to be a maiden of auspicious marks. Kaṃsa, unaware that his own wife had borne a son, rejoiced and released the girl, believing she was dead. But the maiden survived, and, honored in the house of the Vrishnis, she grew up there. She was cherished as a son would be, just as the gods cherish the goddesses. Born according to sacred rites, she was known as the daughter of Prajapati. Eleven were born to protect Keshava; all the Yadavas, with joyful hearts, honored her. Kṛṣṇa, the god of gods with a divine form, was protected by her. At this point, the sages inquired: “For what reason did Kaṃsa, the Bhoja king, kill the sons and children of Vasudeva? Please explain this to us.