In the rainy season, on the eighth night of the dark fortnight, the Lord foretold, “I will be born at night, but you, O noble one, will give birth on the ninth day.” He revealed that after birth, he would be placed upon Yashoda’s bed, and she herself, the goddess, would be placed by Devaki. Vasudeva, guided by the Lord’s divine power, would carry out this exchange. The Lord spoke further: Kamsa, driven by fear and ignorance, would seize the goddess and cast her onto the rocky summit of a mountain. There, she would shed her mortal form and reveal her true, divine nature. Then, the thousand-eyed Indra, wielder of the discus, would bow in reverence to her and accept her as his sister. Her destiny was glorious. She would destroy thousands of demons, such as Shumbha and Nishumbha, and fill the earth with countless shrines and abodes. She was the embodiment of prosperity, humility, forbearance, beauty, the sky, the earth, steadfastness, modesty, nourishment, and even wrath—indeed, all qualities and powers resided within her. Those who worshipped her by many names—Arya, Durga, Vedagarbha, Ambika, Bhadra, Bhadrakali, Kshema-da, Bhagya-da—would bow to her in devotion, morning and afternoon. By the Lord’s favor, their desires would be fulfilled. When honored with offerings of liquor, meat, and various foods, she would graciously grant the wishes of all people. As the Lord of gods had spoken, the goddess who sustains the world arranged the transfer of the embryo and the extraction of another. When the seventh month under the star Rohini arrived, Hari entered Devaki’s womb for the welfare of the three worlds. On that very day, as declared by the supreme Lord, Yogamaya entered the womb of Yashoda. At this time, the planets moved harmoniously in the heavens, and the seasons became auspicious, heralding the descent of Vishnu’s portion to earth. Devaki shone with extraordinary brilliance—so radiant that none could bear to look upon her, and those who saw her were disturbed in mind. The hosts of gods, unseen by mortals, continually praised Devaki, for she bore Vishnu’s form. They extolled her as the supreme, subtle nature, the origin of Brahma’s womb, the speech of the world’s creator, and the womb of the Vedas. She was the womb of the sun’s form, the eternal source of creation, the seed of all, and the essence of sacrifice and the triple Veda. She was the womb of fruit, the object of worship, the womb of fire and the arani, Aditi—the womb of the gods—and Diti—the womb of the demons. She was the womb of light, the womb of day, the womb of knowledge and humility, the womb of guidance and supreme conduct, modesty, and the womb of respect. She was the womb of desire and will, satisfaction and contentment, intelligence, the womb of wisdom, fortitude, and the womb of courage. She was the womb of planets, stars, and constellations, with the sky as her vast support. Her powers were countless, O goddess. Within her womb resided oceans, mountains, islands, forests, cities, villages, hamlets, settlements, the entire earth, all fires, waters, and every wind. The sky, filled with planets, stars, and hundreds of flying vehicles, provided space for all that exists. The earth realm, the atmosphere, heaven, and the worlds of Mahar, Jana, Tapas, and Brahma—the entire universe—existed within her. There dwelled gods, demons, gandharvas, charanas, great serpents, yakshas, rakshasas, spirits, and hidden beings. All humans, animals, and other living beings—within and without—all contained the infinite, the lord of all, the creator of existence. He, whose forms and actions cannot be defined, whose measures are all things, O Vishnu, resided within her womb. She was the ether, svadhā, knowledge, nectar, and the light in the sky. She was svāhā, svadhā, knowledge, nectar, and light. She had descended to earth for the protection of all worlds. The gods prayed, “Be gracious, O goddess. Bring auspiciousness and peace to all the world. With affection, you sustain the Lord, by whom the entire universe is upheld.” Thus praised by the gods, she bore within her womb the lotus-eyed one, the cause of the world’s protection. Then, for the awakening of the entire world, in the early dawn before Devaki, the great soul, Acyuta, appeared. The day of his birth brought extraordinary joy and delight to all directions, as moonlight brings happiness to the world. The virtuous felt greater contentment; fierce winds calmed; wild animals became gentle when Janārdana was born. Rivers played melodious sounds; Gandharva lords sang; groups of Apsarases danced. The gods in the sky and on earth showered flowers; peaceful fires blazed brightly. At midnight, when Janārdana, the support of all, was born, clouds thundered gently and rained flowers. Vasudeva beheld him, radiant as a blossoming blue lotus petal, with four arms and the mark of Śrīvatsa on his chest. Filled with delight, Vasudeva praised him. Having worshipped him with words and a joyous heart, Vasudeva, fearful of Kamsa, then addressed the Lord, “You are known, O lord of gods, bearer of conch, discus, and mace. Withdraw this divine form, O god, by your grace.” Thus, the birth of Janārdana unfolded, heralded by auspicious signs, celestial praise, and the fulfillment of divine prophecy.