Yogamaya (SB)

Expressions researched:
"yogamaya" |"yogamaya's" |"yogamayah" |"yogamayam" |"yogamayaya"

Notes from the compiler: Quotes under SB 10.1.69 Purport are from "Additional Notes for this Chapter"

SB Canto 1

SB 1.11.38, Purport:

Such mahā-bhāgavatas, or first-grade devotees, although moving amongst men, are not contaminated by honor or insult, hunger or satisfaction, sleep or wakefulness, which are all resultant actions of the three modes of material nature. Similarly, some of them are engaged in worldly dealings, yet are unaffected. Unless these neutralities of life are there, one cannot be considered situated in transcendence. The Divinity and His associates are on the same transcendental plane, and their glories are always sanctified by the action of yogamāyā, or the internal potency of the Lord. The devotees of the Lord are always transcendental, even if they are sometimes found to have fallen in their behavior.

SB 1.11.39, Purport:

Even the transcendental wives of Lord Śrī Kṛṣṇa did not know completely the unfathomable glories of the Lord. This ignorance is not mundane because there is some action of the internal potency of the Lord in the exchange of feelings between Him and His eternal associates. The Lord exchanges transcendental relations in five ways, as proprietor, master, friend, son and lover, and in each of these pastimes He plays fully by the potency of yogamāyā, the internal potency.

SB 1.14.8, Purport:

There is no difference between the Lord's Self and the Lord's transcendental body. The expansions execute differential activities. When the Lord, however, appears in His person as Lord Śrī Kṛṣṇa, His other plenary portions also join in Him by His inconceivable potency called yogamāyā, and thus the Lord Kṛṣṇa of Vṛndāvana is different from the Lord Kṛṣṇa of Mathurā or the Lord Kṛṣṇa of Dvārakā. The virāṭ-rūpa of Lord Kṛṣṇa is also different from Him, by His inconceivable potency. The virāṭ-rūpa exhibited on the Battlefield of Kurukṣetra is the material conception of His form. Therefore it should be understood that when Lord Kṛṣṇa was apparently killed by the bow and arrow of the hunter, the Lord left His so-called material body in the material world.

SB Canto 2

SB 2.5.20, Purport:

The Lord is not approachable by everyone because He is curtained by His yogamāyā potency. But one should not wrongly conclude that the Lord was formerly unmanifested and has now manifested Himself in the human form. This misconception of the formlessness of the Supreme Personality of Godhead is due to the yogamāyā curtain of the Lord and can be removed only by the Supreme Will, as soon as the conditioned soul surrenders unto Him.

SB 2.5.24, Purport:

This ignorance of the personal feature of the Lord is due simply to ignorance of the mixture of different modes. The impersonalist thus cannot conceive of the Lord's eternal spiritual form of eternal knowledge, bliss and existence. The reason is that the Lord reserves the right of not exposing Himself to the nondevotee who, even after a thorough study of literature like the Bhagavad-gītā, remains an impersonalist simply by obstinacy. This obstinacy is due to the action of yogamāyā, a personal energy of the Lord that acts like an aide-de-camp by covering the vision of the obstinate impersonalist.

SB 2.7.26, Purport:

The Lord is called anupalakṣya-mārgaḥ or, in still more technical Vedic terms, avāṅ-manasā gocaraḥ: one who is never to be seen or realized by the limited sense perception of the people in general. In the Bhagavad-gītā (7.25) it is said by the Lord, nāhaṁ prakāśaḥ sarvasya yogamāyā-samāvṛtaḥ. In other words, He reserves the right of not being exposed to anyone and everyone. Only the bona fide devotees can know Him by His specific symptoms, and out of many, many such symptoms, one symptom is mentioned here in this verse, that the Lord is sita-kṛṣṇa-keśaḥ, or one who is observed always with beautiful black hair.

SB 2.7.30, Purport:

One day Lord Kṛṣṇa as the naughty child disturbed His mother Yaśodā, and she began to tie up the child with ropes just to punish Him. But no matter how much rope she used, she found it always insufficient. Thus she became fatigued, but in the meantime the Lord opened His mouth, and the affectionate mother saw within the mouth of her son all the universes situated together. The mother was astonished, but out of her deep affection for Kṛṣṇa she thought that the Almighty Godhead Nārāyaṇa had kindly looked after her son just to protect Him from all the continuous calamities happening to Him. Because of her deep affection for Kṛṣṇa, she could never think that her very son was Nārāyaṇa, the Personality of Godhead Himself. That is the action of yogamāyā, the internal potency of the Supreme Lord, which acts to perfect all the pastimes of the Lord with His different types of devotees. Who could play such wonders without being God?

SB 2.7.43-45, Translation:

O Nārada, although the potencies of the Lord are unknowable and immeasurable, still, because we are all surrendered souls, we know how He acts through yogamāyā potencies. And, similarly, the potencies of the Lord are also known to the all-powerful Śiva, the great king of the atheist family, namely Prahlāda Mahārāja, Svāyambhuva Manu, his wife Śatarūpā, his sons and daughters like Priyavrata, Uttānapāda, Ākūti, Devahūti and Prasūti, Prācīnabarhi, Ṛbhu, Aṅga the father of Vena, Mahārāja Dhruva, Ikṣvāku, Aila, Mucukunda, Mahārāja Janaka, Gādhi, Raghu, Ambarīṣa, Sagara, Gaya, Nāhuṣa, Māndhātā, Alarka, Śatadhanve, Anu, Rantideva, Bhīṣma, Bali, Amūrttaraya, Dilīpa, Saubhari, Utaṅka, Śibi, Devala, Pippalāda, Sārasvata, Uddhava, Parāśara, Bhūriṣeṇa, Vibhīṣaṇa, Hanumān, Śukadeva Gosvāmī, Arjuna, Ārṣṭiṣeṇa, Vidura, Śrutadeva, etc.

SB 2.7.43-45, Purport:

The Lord is knowable only by one who is a surrendered soul. Herein Brahmājī, the greatest of all material living beings, acknowledges this truth. Therefore, the fruitless spoiling of energy by pursuing the path of experimental knowledge must be given up. One should gain knowledge by surrendering unto the Lord and by acknowledging the authority of the persons mentioned herein. The Lord is unlimited and, by the grace of the yogamāyā, helps the surrendered soul to know Him proportionately with the advance of one's surrender.

SB Canto 3

SB 3.5.22, Purport:

The omnipotent Lord, by His different energies, can perform anything and everything He likes. The creation of the cosmic world is done by His yogamāyā energy.

SB 3.6.35, Purport:

The froggish philosophers may go on with their mental speculations on the subject matter of the virāṭ, the gigantic form exhibited by the yogamāyā internal potency of the Supreme Personality of Godhead, but factually no one can measure such a vast exhibition.

SB 3.10.17, Purport:

The energy of the Lord called avidyā is the bewildering factor of the conditioned souls. The material nature is called avidyā, or ignorance, but to the devotees of the Lord engaged in pure devotional service, this energy becomes vidyā, or pure knowledge. This is confirmed in Bhagavad-gītā. The energy of the Lord transforms from mahāmāyā to yogamāyā and appears to pure devotees in her real feature.

SB 3.15.50, Purport:

For the impersonalists and the so-called yogīs, the Lord is always hidden by the curtain of yogamāyā. Bhagavad-gītā says that even when Lord Kṛṣṇa was seen by everyone while He was present on the surface of the earth, the impersonalists and the so-called yogīs could not see Him because they were devoid of devotional eyesight.

SB 3.16.15, Translation and Purport:

The four brāhmaṇa sages were nevertheless extremely delighted to behold Him, and they experienced a thrill throughout their bodies. They then spoke as follows to the Lord, who had revealed the multiglories of the Supreme Personality through His internal potency, yogamāyā.

The sages were almost too puzzled to speak before the Supreme Personality of Godhead for the first time, and the hairs of their bodies stood erect due to their extreme joy. The highest opulence in the material world is called pārameṣṭhya, the opulence of Brahmā. But that material opulence of Brahmā, who lives on the topmost planet within this material world, cannot compare to the opulence of the Supreme Lord because the transcendental opulence in the spiritual world is caused by yogamāyā, whereas the opulence in the material world is caused by mahāmāyā.

SB 3.16.37, Translation:

My dear sons, the Lord is the controller of the three modes of nature and is responsible for the creation, preservation and dissolution of the universe. His wonderful creative power, yogamāyā, cannot be easily understood even by the masters of yoga. That most ancient person, the Personality of Godhead, will alone come to our rescue. What purpose can we serve on His behalf by deliberating on the subject?

SB 3.18.4, Purport:

The Lord kills the process of birth and death and keeps Himself invisible. The activities of the Lord's internal potency are inconceivable, but by a slight exhibition of this potency, the Lord, by His grace, can deliver one from nescience. Śucaḥ means "miseries"; the miseries of material existence can be extinguished by the Lord by His potential energy of internal yogamāyā.

SB 3.19.17, Translation:

The demon, however, employed many conjuring tricks against the Personality of Godhead, who is the Lord of yogamāyā. At the sight of this the people were filled with alarm and thought that the dissolution of the universe was near.

SB 3.21.19, Translation:

My dear Lord, You alone create the universes. O Personality of Godhead, desiring to create these universes, You create them, maintain them and again wind them up by Your own energies, which are under the control of Your second energy, called yogamāyā, just as a spider creates a cobweb by its own energy and again winds it up.

SB 3.23.10, Translation and Purport:

Śrī Devahūti said: My dear husband, O best of brāhmaṇas, I know that you have achieved perfection and are the master of all the infallible mystic powers because you are under the protection of yogamāyā, the transcendental nature. But you once made a promise that our bodily union should now fulfill, since children are a great quality for a chaste woman who has a glorious husband.

Devahūti expressed her happiness by uttering the word bata, for she knew that her husband was in a highly elevated, transcendental position and was under the shelter of yogamāyā.

SB 3.23.10, Purport:

As stated in Bhagavad-gītā, those who are great souls, mahātmās, are not under the control of the material energy. The Supreme Lord has two energies, material and spiritual. The living entities are marginal energy. As marginal energy, a person may be under the control of the material energy or the spiritual energy (yogamāyā). Kardama Muni was a great soul, and therefore he was under the spiritual energy, which means that he was directly connected with the Supreme Lord. The symptom of this is Kṛṣṇa consciousness, constant engagement in devotional service.

SB Canto 4

SB 4.16.2, Purport:

In this verse the word māyayā means "by your causeless mercy." The Māyāvādī philosophers explain the word māyā as meaning "illusion" or "falseness." However, there is another meaning of māyā—that is, "causeless mercy." There are two kinds of māyā-yogamāyā and mahāmāyā. Mahāmāyā is an expansion of yogamāyā, and both these māyās are different expressions of the Lord's internal potencies.

SB Canto 5

SB 5.4.3, Translation:

Indra, the King of heaven, who is very materially opulent, became envious of King Ṛṣabhadeva. Consequently he stopped pouring water on the planet known as Bhārata-varṣa. At that time the Supreme Lord, Ṛṣabhadeva, the master of all mystic power, understood King Indra's purpose and smiled a little. Then, by His own prowess, through yogamāyā (His internal potency), He profusely poured water upon His own place, which was known as Ajanābha.

SB 5.4.4, Translation:

Due to getting a perfect son according to his desire, King Nābhi was always overwhelmed with transcendental bliss and was very affectionate to his son. It was with ecstasy and a faltering voice that he addressed Him, "My dear son, my darling." This mentality was brought about by yogamāyā, whereby he accepted the Supreme Lord, the supreme father, as his own son. Out of His supreme good will, the Lord became his son and dealt with everyone as if He were an ordinary human being. Thus King Nābhi began to raise his transcendental son with great affection, and he was overwhelmed with transcendental bliss, joy and devotion.

SB 5.5.16, Purport:

One who is unintelligent, who has no eyes to see the future, simply creates enmity and fights with others for sense gratification. As a result, one suffers in the next life, but due to being like a blind man, he continues to act in such a way that he suffers unlimitedly. Such a person is a mūḍha, one who simply wastes his time and does not understand the Lord's devotional service. As stated in Bhagavad-gītā (7.25):

nāhaṁ prakāśaḥ sarvasya

yogamāyā-samāvṛtaḥ

mūḍho 'yaṁ nābhijānāti

loko mām ajam avyayam

"I am never manifest to the foolish and unintelligent. For them I am covered by My eternal creative potency (yogamāyā); and so the deluded world knows Me not, who am unborn and infallible."

SB 5.6.7, Translation:

Actually Lord Ṛṣabhadeva had no material body, but due to yogamāyā, He considered His body material, and therefore, because He played like an ordinary human being, He gave up the mentality of identifying with it. Following this principle, He began to wander all over the world. While traveling, He came to the province of Karṇāṭa in South India and passed through Koṅka, Veṅka and Kuṭaka. He had no plan to travel this way, but He arrived near Kuṭakācala and entered a forest there. He placed stones within His mouth and began to wander through the forest, naked and with His hair disheveled like a madman.

SB 5.6.15, Purport:

Generally yogīs desire the yogic perfections of aṇimā, laghimā, mahimā, prākāmya, prāpti, īśitva, vaśitva and kāmāvasāyitā. Lord Ṛṣabhadeva, however, never aspired for all these material things. Such siddhis (perfections) are presented by the illusory energy of the Lord. The real purpose of the yoga system is to achieve the favor and shelter of the lotus feet of the Supreme Personality of Godhead, but this purpose is covered by the illusory energy of yogamāyā. So-called yogīs are therefore allured by the superficial material perfections of aṇimā, laghimā, prāpti and so forth. Consequently ordinary yogīs cannot compare to Lord Ṛṣabhadeva, the Supreme Personality of Godhead.

SB 5.20.41, Translation:

The various forms of the Supreme Personality of Godhead, such as Nārāyaṇa and Viṣṇu, are beautifully decorated with different weapons. The Lord exhibits those forms to maintain all the varied planets created by His personal potency, yogamāyā.

SB 5.20.41, Purport:

In Bhagavad-gītā (4.6) Lord Kṛṣṇa says, sambhavāmy ātma-māyayā: "I appear by My internal potency. "The word ātma-māyā refers to the Lord's personal potency, yogamāyā. After creating both the material world and spiritual world through yogamāyā, the Supreme Personality of Godhead personally maintains them by expanding Himself in different categories as the Viṣṇu mūrtis and the demigods. He maintains the material creation from beginning to end, and He personally maintains the spiritual world.

SB Canto 7

SB 7.1.35, Purport:

The Lord comes to this material world through the agency of His internal potency, and similarly, when a devotee or associate of the Lord descends to this material world, he does so through the action of the spiritual energy. Any pastime conducted by the Supreme Personality of Godhead is an arrangement by yogamāyā, not mahāmāyā. Therefore it is to be understood that when Jaya and Vijaya descended to this material world, they came because there was something to be done for the Supreme Personality of Godhead. Otherwise it is a fact that no one falls from Vaikuṇṭha.

SB 7.8.12, Purport:

Demons sometimes declare to a devotee that they cannot accept the existence of God because they cannot see Him. But what the demon does not know is stated by the Lord Himself in Bhagavad-gītā (7.25): nāhaṁ prakāśaḥ sarvasya yogamāyā-samāvṛtaḥ. "I am never manifest to the foolish and unintelligent. For them I am covered by yogamāyā." The Lord is open to being seen by devotees, but nondevotees cannot see Him.

SB 7.10.48, Purport:

Although the Pāṇḍavas, because of the influence of Kṛṣṇa's yogamāyā, could not think of their fortunate position, every saintly person, including the great sage Nārada, could understand it, and therefore they constantly visited Mahārāja Yudhiṣṭhira.

SB Canto 8

SB 8.5.43, Purport:

All learned men say that the five elements, eternal time, fruitive activity, the three modes of material nature, and the varieties produced by these modes are all creations of yogamāyā. This material world is therefore extremely difficult to understand, but those who are highly learned have rejected it. May the Supreme Personality of Godhead, who is the controller of everything, be pleased with us.

SB 8.12.29-30, Translation:

Being embraced by Lord Śiva like a female elephant embraced by a male, the woman, whose hair was scattered, swirled like a snake. O King, this woman, who had large, high hips, was a woman of yogamāyā presented by the Supreme Personality of Godhead. She released Herself somehow or other from the fond embrace of Lord Śiva's arms and ran away.

SB Canto 9

SB 9.13.11, Purport:

The Supreme Personality of Godhead can be seen or unseen according to His own transcendental desire; similarly, a devotee, being jīvan-mukta, can be seen or not, as he chooses. As stated in Bhagavad-gītā, nāhaṁ prakāśaḥ sarvasya yogamāyā-samāvṛtaḥ: (BG 7.25) the Supreme Personality of Godhead, Kṛṣṇa, is not manifest to everyone and anyone. To the common man He is unseen. Ataḥ śrī-kṛṣṇa-nāmādi na bhaved grāhyam indriyaiḥ: (CC Madhya 17.136) (Brs. 1.2.234) Kṛṣṇa and His name, fame, qualities and paraphernalia cannot be materially understood. Unless one is advanced in spiritual life (sevonmukhe hi jihvādau), one cannot see Kṛṣṇa. Therefore the ability to see Kṛṣṇa depends on Kṛṣṇa's mercy.

SB Canto 10.1 to 10.13

SB 10.1 Summary:

By the will of Lord Kṛṣṇa, Anantadeva would appear first, as Balarāma, and Kṛṣṇa's potency, yogamāyā, would also appear. Brahmā informed mother earth about all this, and then he returned to his own abode.

SB 10.1.25, Purport:

In the Vedas it is said that the potencies of the Supreme Personality of Godhead are called by different names, such as yogamāyā and mahāmāyā. Ultimately, however, the Lord's potency is one, exactly as electric potency is one although it can act both to cool and to heat. The Lord's potency acts in both the spiritual and material worlds. In the spiritual world the Lord's potency works as yogamāyā, and in the material world the same potency works as mahāmāyā, exactly as electricity works in both a heater and a cooler.

SB 10.1.25, Purport:

When the Lord appeared, His potency came with Him and acted in different ways. She acted as yogamāyā with Yaśodā, Devakī and other intimate relations of the Lord, and she acted in a different way with Kaṁsa, Śālva and other asuras. By the order of Lord Kṛṣṇa, His potency yogamāyā came with Him and exhibited different activities according to the time and circumstances. Kāryārthe sambhaviṣyati. Yogamāyā acted differently to execute different purposes desired by the Lord. As confirmed in Bhagavad-gītā (9.13), mahātmānas tu māṁ pārtha daivīṁ prakṛtim āśritāḥ. The mahātmās, who fully surrender to the lotus feet of the Lord, are directed by yogamāyā, whereas the durātmās, those who are devoid of devotional service, are directed by mahāmāyā.

SB 10.1.69, Purport:

Māyā-manuṣyasya (10.1.17). Because of being covered by yogamāyā (nāhaṁ prakāśaḥ sarvasya yogamāyā-samāvṛtaḥ (BG 7.25)), Kṛṣṇa is sometimes called māyā-manuṣya, indicating that although He is the Supreme Personality of Godhead, He appears like an ordinary person. A misunderstanding arises because yogamāyā covers the vision of the general public.

SB 10.1.69, Purport:

The Lord is the Supreme Person, Puruṣottama, but because we are deluded by yogamāyā, He appears to be an ordinary person. Ultimately, however, yogamāyā induces even a nondevotee to understand the Lord as the Supreme Person, Puruṣottama.

SB 10.1.69, Purport:

Māyā is fully under the control of Viṣṇu. Because the material potency and yogamāyā mingle in the Lord's appearance, they are described as ekānaṁśā. Sometimes ekānaṁśā is interpreted to mean "without differentiation."

SB 10.1.69, Purport:

The word kāryārthe refers to one who attracted the pregnancy of Devakī and bewildered mother Yaśodā. These pastimes are very confidential. The Supreme Personality of Godhead ordered yogamāyā to bewilder His associates in His pastimes and bewilder demons like Kaṁsa. As stated previously, yogamāyāṁ samādiśat. To give service to the Lord, yogamāyā appeared along with mahāmāyā. Mahāmāyā refers to yayā sammohitaṁ jagat, "one who bewilders the entire material world." From this statement it is to be understood that yogamāyā, in her partial expansion, becomes mahāmāyā and bewilders the conditioned souls. In other words, the entire creation has two divisions-transcendental, or spiritual, and material. Yogamāyā manages the spiritual world, and by her partial expansion as mahāmāyā she manages the material world.

SB 10.1.69, Purport:

The word kāryārthe refers to one who attracted the pregnancy of Devakī and bewildered mother Yaśodā. These pastimes are very confidential. The Supreme Personality of Godhead ordered yogamāyā to bewilder His associates in His pastimes and bewilder demons like Kaṁsa. As stated previously, yogamāyāṁ samādiśat. To give service to the Lord, yogamāyā appeared along with mahāmāyā. Mahāmāyā refers to yayā sammohitaṁ jagat, "one who bewilders the entire material world." From this statement it is to be understood that yogamāyā, in her partial expansion, becomes mahāmāyā and bewilders the conditioned souls. In other words, the entire creation has two divisions-transcendental, or spiritual, and material. Yogamāyā manages the spiritual world, and by her partial expansion as mahāmāyā she manages the material world.

SB 10.1.69, Purport:

As stated in the Nārada-pañcarātra, mahāmāyā is a partial expansion of yogamāyā. The Nārada-pañcarātra clearly states that the Supreme Personality has one potency, which is sometimes described as Durgā. The Brahma-saṁhitā says, chāyeva yasya bhuvanāni bibharti durgā (Bs. 5.44). Durgā is not different from yogamāyā. When one understands Durgā properly, he is immediately liberated, for Durgā is originally the spiritual potency, hlādinī-śakti, by whose mercy one can understand the Supreme Personality of Godhead very easily. Rādhā kṛṣṇa-praṇaya-vikṛtir hlādinī-śaktir asmād (CC Adi 1.5). The mahāmāyā-śakti, however, is a covering of yogamāyā, and she is therefore called the covering potency. By this covering potency, the entire material world is bewildered (yayā sammohitaṁ jagat). In conclusion, bewildering the conditioned souls and liberating the devotees are both functions belonging to yogamāyā.

SB 10.1.69, Purport:

Transferring the pregnancy of Devakī and keeping mother Yaśodā in deep sleep were both done by yogamāyā; mahāmāyā cannot act upon such devotees, for they are always liberated. But although it is not possible for mahāmāyā to control liberated souls or the Supreme Personality of Godhead, she did bewilder Kaṁsa. The action of yogamāyā in presenting herself before Kaṁsa was the action of mahāmāyā, not yogamāyā. Yogamāyā cannot even see or touch such polluted persons as Kaṁsa. In Caṇḍī, in the Mārkaṇḍeya Purāṇa, Eleventh Chapter, Mahāmāyā says, "During the twenty-eighth yuga in the period of Vaivasvata Manu, I shall take birth as the daughter of Yaśodā and be known as Vindhyācala-vāsinī."

SB 10.1.69, Purport:

The distinction between the two māyās-yogamāyā and mahā-māyā-is described as follows. Kṛṣṇa's rāsa-līlā with the gopīs and the gopīs' bewilderment in respect to their husbands, fathers-in-law and other such relatives were arrangements of yogamāyā in which mahāmāyā had no influence. The Bhāgavatam gives sufficient evidence of this when it clearly says, yogamāyām upāśritaḥ. On the other hand, there were asuras headed by Śālva and kṣatriyas like Duryodhana who were bereft of devotional service in spite of seeing Kṛṣṇa's carrier Garuḍa and the universal form, and who could not understand Kṛṣṇa to be the Supreme Personality of Godhead. This was also bewilderment, but this bewilderment was due to mahāmāyā. Therefore it is to be concluded that the māyā which drags a person from the Supreme Personality of Godhead is called jaḍamāyā, and the māyā which acts on the transcendental platform is called yogamāyā. When Nanda Mahārāja was taken away by Varuṇa, he saw Kṛṣṇa's opulence, but nonetheless he thought of Kṛṣṇa as his son. Such feelings of parental love in the spiritual world are acts of yogamāyā, not of jaḍamāyā, or mahāmāyā. This is the opinion of Śrīla Viśvanātha Cakravartī Ṭhākura.

SB 10.2 Summary:

After Kaṁsa killed the ṣaḍ-garbhas, the six sons of Devakī, one after another, Anantadeva entered Devakī's womb and was transferred to the womb of Rohiṇī by the manipulation of Yogamāyā, who was following the order of the Supreme Personality of Godhead. The Lord Himself, who was soon to appear as the eighth son of Devakī, ordered Yogamāyā to take birth from the womb of Yaśodādevī. Because Kṛṣṇa and His potency, Yogamāyā, appeared simultaneously as brother and sister, the world is full of Vaiṣṇavas and śāktas, and there is certainly some rivalry between them. Vaiṣṇavas worship the Supreme Lord, whereas śāktas, according to their desires, worship Yogamāyā in forms like Durgā, Bhadrakālī and Caṇḍikā. Following the orders of the Supreme Personality of Godhead, Yogamāyā transferred Baladeva, Saṅkarṣaṇa, the seventh child of Devakī, from the womb of Devakī to the womb of Rohiṇī.

SB 10.2 Summary:

After Yogamāyā transferred the seventh child of Devakī to the womb of Rohiṇī, the Supreme Personality of Godhead appeared within the heart of Vasudeva and transferred Himself into the heart of Devakī. Because the Lord was present in her heart, Devakī, as her pregnancy continued, appeared effulgent. Upon seeing this effulgence, Kaṁsa was full of anxiety, but he could not harm Devakī because of their family relationship. Thus he began indirectly thinking of Kṛṣṇa and became fully Kṛṣṇa conscious.

SB 10.2.1-2, Purport:

The Lord's purpose in maintaining this material world is to give everyone a chance to go back home, back to Godhead, but kings and political leaders unfortunately try to hinder the purpose of the Lord, and therefore the Lord appears, either personally or with His plenary portions, to set things right. It is therefore said:

garbhaṁ sañcārya rohiṇyāṁ

devakyā yogamāyayā

tasyāḥ kukṣiṁ gataḥ kṛṣṇo

dvitīyo vibudhaiḥ stutaḥ

"Kṛṣṇa appeared in the womb of Devakī after transferring Baladeva to the womb of Rohiṇī by the power of Yogamāyā."

SB 10.2.6, Translation:

To protect the Yadus, His personal devotees, from Kaṁsa's attack, the Personality of Godhead, Viśvātmā, the Supreme Soul of everyone, ordered Yogamāyā as follows.

SB 10.2.6, Purport:

Yogamāyā is the spiritual potency of the Lord. Out of affection for His devotees, the Lord always stays in spiritual touch with them, although otherwise His māyā potency is so strong that she bewilders even exalted demigods like Brahmā. Therefore the Lord's potency is called yogamāyā. Since the Lord is Viśvātmā, He immediately ordered Yogamāyā to give protection to Devakī.

SB 10.2.7, Translation:

The Lord ordered Yogamāyā: O My potency, who are worshipable for the entire world and whose nature is to bestow good fortune upon all living entities, go to Vraja, where there live many cowherd men and their wives. In that very beautiful land, where many cows reside, Rohiṇī, the wife of Vasudeva, is living at the home of Nanda Mahārāja. Other wives of Vasudeva are also living there incognito because of fear of Kaṁsa. Please go there.

SB 10.2.7, Purport:

Nanda-gokula, the residence of King Nanda, was itself very beautiful, and when Yogamāyā was ordered to go there and encourage the devotees with fearlessness, it became even more beautiful and safe. Because Yogamāyā had the ability to create such an atmosphere, the Lord ordered her to go to Nanda-gokula.

SB 10.2.8, Purport:

The first plenary expansion of Kṛṣṇa is Baladeva, also known as Śeṣa. The Śeṣa incarnation of the Supreme Personality of Godhead supports the entire universe, and the eternal mother of this incarnation is mother Rohiṇī. "Because I am going into the womb of Devakī," the Lord told Yogamāyā, "the Śeṣa incarnation has already gone there and made suitable arrangements so that I may live there. Now He should enter the womb of Rohiṇī, His eternal mother."

SB 10.2.9, Translation:

O all-auspicious Yogamāyā, I shall then appear with My full six opulences as the son of Devakī, and you will appear as the daughter of mother Yaśodā, the queen of Mahārāja Nanda.

SB 10.2.9, Purport:

In regard to Lord Kṛṣṇa's appearance in the womb of Devakī, Brahmā played a part also because on the bank of the milk ocean he requested the Supreme Personality of Godhead to appear. A part was also played by Baladeva, the first expansion of Godhead. Similarly, Yogamāyā, who appeared as the daughter of mother Yaśodā, also played a part. Thus jīva-tattva, viṣṇu-tattva and śakti-tattva are all integrated with the Supreme Personality of Godhead, and when Kṛṣṇa appears, He appears with all His integrated parts.

SB 10.2.9, Purport:

As explained in previous verses, Yogamāyā was requested to attract Saṅkarṣaṇa, Baladeva, from the womb of Devakī to the womb of Rohiṇī, and this was a very heavy task for her. Yogamāyā naturally could not see how it was possible for her to attract Saṅkarṣaṇa. Therefore Kṛṣṇa addressed her as śubhe, auspicious, and said, "Be blessed. Take power from Me, and you will be able to do it."

SB 10.2.9, Purport:

By the grace of the Supreme Personality of Godhead, anyone can do anything, for the Lord is present in everything, all things being His parts and parcels (aṁśa-bhāgena) and increasing or decreasing by His supreme will. Balarāma was only fifteen days older than Kṛṣṇa. By the blessings of Kṛṣṇa, Yogamāyā became the daughter of mother Yaśodā, but by the supreme will she was not able to enjoy the parental love of her father and mother. Kṛṣṇa, however, although not actually born from the womb of mother Yaśodā, enjoyed the parental love of mother Yaśodā and Nanda. By the blessings of Kṛṣṇa, Yogamāyā was able to achieve the reputation of being the daughter of mother Yaśodā, who also became famous by the blessings of Kṛṣṇa. Yaśodā means "one who gives fame."

SB 10.2.10, Purport:

A human being should actually be interested in understanding ātma-tattva, the truth of ātmā, the spirit soul, and Paramātmā, the supreme soul. Those who are interested in ātma-tattva worship the Supreme Personality of Godhead (yasmin vijñāte sarvam evaṁ vijñātaṁ bhavati) (Muṇḍaka Upaniṣad 1.3). However, as explained in the next verse of this chapter, those who cannot understand ātma-tattva (apaśyatām ātma-tattvam) worship Yogamāyā in her different features.

SB 10.2.14, Translation:

Thus instructed by the Supreme Personality of Godhead, Yogamāyā immediately agreed. With the Vedic mantra oṁ, she confirmed that she would do what He asked. Thus having accepted the order of the Supreme Personality of Godhead, she circumambulated Him and started for the place on earth known as Nanda-gokula. There she did everything just as she had been told.

SB 10.2.14, Purport:

After receiving the orders of the Supreme Personality of Godhead, Yogamāyā twice confirmed her acceptance by saying, "Yes, sir, I shall do as You order," and then saying oṁ. Śrīla Viśvanātha Cakravartī Ṭhākura comments that oṁ signifies Vedic confirmation. Thus Yogamāyā very faithfully received the Lord's order as a Vedic injunction. It is a fact that whatever is spoken by the Supreme Personality of Godhead is a Vedic injunction that no one should neglect.

SB 10.2.15, Translation and Purport:

When the child of Devakī was attracted and transferred into the womb of Rohiṇī by Yogamāyā, Devakī seemed to have a miscarriage. Thus all the inhabitants of the palace loudly lamented, "Alas, Devakī has lost her child!"

"All the inhabitants of the palace" includes Kaṁsa. When everyone lamented, Kaṁsa joined in compassion, thinking that perhaps because of drugs or some other external means, Devakī had undergone this abortion.

SB 10.2.15, Purport:

The real story of what happened after Yogamāyā attracted the child of Devakī into the womb of Rohiṇī in the seventh month of Rohiṇī's pregnancy is described as follows in the Hari-vaṁśa. At midnight, while Rohiṇī was deeply sleeping, she experienced, as if in a dream, that she had undergone a miscarriage. After some time, when she awoke, she saw that this had indeed happened, and she was in great anxiety. But Yogamāyā then informed her, "O auspicious lady, your child is now being replaced. I am attracting a child from the womb of Devakī, and therefore your child will be known as Saṅkarṣaṇa."

SB 10.2.15, Purport:

The word yoga-nidrā is significant. When one is spiritually reconnected through self-realization, one regards his material life as having been like a dream. As stated in Bhagavad-gītā (2.69):

yā niśā sarva-bhūtānāṁ

tasyāṁ jāgarti saṁyamī

yasyāṁ jāgrati bhūtāni

sā niśā paśyato muneḥ

"What is night for all beings is the time of awakening for the self-controlled; and the time of awakening for all beings is night for the introspective sage." The stage of self-realization is called yoga-nidrā. All material activities appear to be a dream when one is spiritually awakened. Thus yoga-nidrā may be explained to be Yogamāyā.

SB 10.2.35, Purport:

In other words, the Supreme Personality of Godhead, Kṛṣṇa, cannot be understood by the nondevotees because there is a curtain of yogamāyā which covers Kṛṣṇa's actual features. As confirmed in the Bhagavad-gītā (7.25), nāhaṁ prakāśaḥ sarvasya. The Lord says, "I am not exposed to anyone and everyone."

SB 10.3 Summary:

The Lord then decided to leave the residence of Vasudeva and Devakī, in the prison house of Kaṁsa, and at this very time, Yogamāyā took birth as the daughter of Yaśodā. By the arrangement of Yogamāyā, Vasudeva was able to leave the prison house and save the child from the hands of Kaṁsa. When Vasudeva brought Kṛṣṇa to the house of Nanda Mahārāja, he saw that by Yogamāyā's arrangement, Yaśodā, as well as everyone else, was deeply asleep. Thus he exchanged the babies, taking Yogamāyā from Yaśodā's lap and placing Kṛṣṇa there instead. Then Vasudeva returned to his own place, having taken Yogamāyā as his daughter. He placed Yogamāyā on Devakī's bed and prepared to be a prisoner as before. In Gokula, Yaśodā could not understand whether she had given birth to a male or a female child.

SB 10.3.47, Translation:

Thereafter, exactly when Vasudeva, being inspired by the Supreme Personality of Godhead, was about to take the newborn child from the delivery room, Yogamāyā, the Lord's spiritual energy, took birth as the daughter of the wife of Mahārāja Nanda.

SB 10.3.47, Purport:

Śrīla Viśvanātha Cakravartī Ṭhākura discusses that Kṛṣṇa appeared simultaneously as the son of Devakī and as the son of Yaśodā, along with the spiritual energy Yogamāyā. As the son of Devakī, He first appeared as Viṣṇu, and because Vasudeva was not in the position of pure affection for Kṛṣṇa, Vasudeva worshiped his son as Lord Viṣṇu. Yaśodā, however, pleased her son Kṛṣṇa without understanding His Godhood. This is the difference between Kṛṣṇa as the son of Yaśodā and as the son of Devakī. This is explained by Viśvanātha Cakravartī on the authority of Hari-vaṁśa.

SB 10.3.48-49, Translation:

By the influence of Yogamāyā, all the doorkeepers fell fast asleep, their senses unable to work, and the other inhabitants of the house also fell deeply asleep. When the sun rises, the darkness automatically disappears; similarly, when Vasudeva appeared, the closed doors, which were strongly pinned with iron and locked with iron chains, opened automatically. Since the clouds in the sky were mildly thundering and showering, Ananta-nāga, an expansion of the Supreme Personality of Godhead, followed Vasudeva, beginning from the door, with hoods expanded to protect Vasudeva and the transcendental child.

SB 10.3.51, Translation and Purport:

When Vasudeva reached the house of Nanda Mahārāja, he saw that all the cowherd men were fast asleep. Thus he placed his own son on the bed of Yaśodā, picked up her daughter, an expansion of Yogamāyā, and then returned to his residence, the prison house of Kaṁsa.

Vasudeva knew very well that as soon as the daughter was in the prison house of Kaṁsa, Kaṁsa would immediately kill her; but to protect his own child, he had to kill the child of his friend. Nanda Mahārāja was his friend, but out of deep affection and attachment for his own son, he knowingly did this. Śrīla Viśvanātha Cakravartī Ṭhākura says that one cannot be blamed for protecting one's own child at the sacrifice of another's. Furthermore, Vasudeva cannot be accused of callousness, since his actions were impelled by the force of Yogamāyā.

SB 10.4 Summary:

After Vasudeva bound himself with iron shackles as before, all the doors of the prison house closed by the influence of Yogamāyā, who then began crying as a newborn child, This crying awakened the doorkeepers, who immediately informed Kaṁsa that a child had been born to Devakī. Upon hearing this news, Kaṁsa appeared with great force in the maternity room, and in spite of Devakī's pleas that the child be saved, the demon forcibly snatched the child from Devakī's hands and dashed the child against a rock. Unfortunately for Kaṁsa, however, the newborn child slipped away from his hands, rose above his head and appeared as the eight-armed form of Durgā. Durgā then told Kaṁsa, "The enemy you contemplate has taken birth somewhere else. Therefore your plan to persecute all the children will prove futile."

SB 10.4.1, Purport:

The activities of Yogamāyā are distinctly visible in this chapter, in which Devakī and Vasudeva excuse Kaṁsa for his many devious, atrocious activities and Kaṁsa becomes repentant and falls at their feet. Before the awakening of the watchmen and the others in the prison house, many other things happened. Kṛṣṇa was born and transferred to the home of Yaśodā in Gokula, the strong doors opened and again closed, and Vasudeva resumed his former condition of being shackled. The watchmen, however, could not understand all this. They awakened only when they heard the crying of the newborn child, Yogamāyā.

SB 10.4.1, Purport:

Śrīla Viśvanātha Cakravartī Ṭhākura has remarked that the watchmen were just like dogs. At night the dogs in the street act like watchmen. If one dog barks, many other dogs immediately follow it by barking. Although the street dogs are not appointed by anyone to act as watchmen, they think they are responsible for protecting the neighborhood, and as soon as someone unknown enters it, they all begin to bark. Both Yogamāyā and Mahāmāyā act in all material activities (prakṛteḥ kriyamāṇāni guṇaiḥ karmāṇi sarvaśaḥ (BG 3.27)), but although the energy of the Supreme Personality of Godhead acts under the Supreme Lord's direction (mayādhyakṣeṇa prakṛtiḥ sūyate sa-carācaram (BG 9.10)), doglike watchmen such as politicians and diplomats think that they are protecting their neighborhoods from the dangers of the outside world. These are the actions of māyā. But one who surrenders to Kṛṣṇa is relieved of the protection afforded by the dogs and doglike guardians of this material world.

SB 10.4.9, Translation and Purport:

The child, Yogamāyā-devī, the younger sister of Lord Viṣṇu, slipped upward from Kaṁsa's hands and appeared in the sky as Devī, the goddess Durgā, with eight arms, completely equipped with weapons.

Kaṁsa tried to dash the child downward against a piece of stone, but since she was Yogamāyā, the younger sister of Lord Viṣṇu, she slipped upward and assumed the form of the goddess Durgā. The word anujā, meaning "the younger sister," is significant. When Viṣṇu, or Kṛṣṇa, took birth from Devakī, He must have simultaneously taken birth from Yaśodā also. Otherwise how could Yogamāyā have been anujā, the Lord's younger sister?

SB 10.4.13, Translation:

After speaking to Kaṁsa in this way, the goddess Durgā, Yogamāyā, appeared in different places, such as Vārāṇasī, and became celebrated by different names, such as Annapūrṇā, Durgā, Kālī and Bhadrā.

SB 10.4.13, Purport:

In the material world, the living entity must accept different types of bodies. Bhrāmayan sarva-bhūtāni yantrārūḍhāni māyayā (BG 18.61). According to the living entity's desire, Yogamāyā, or Māyā, the goddess Durgā, gives him a particular type of body, which is mentioned as yantra, a machine. But the living entities who are promoted to the spiritual world do not return to the prison house of a material body (tyaktvā dehaṁ punar janma naiti mām eti so'rjuna (BG 4.9)).

SB 10.4.29, Translation:

After that night passed, Kaṁsa summoned his ministers and informed them of all that had been spoken by Yogamāyā (who had revealed that He who was to slay Kaṁsa had already been born somewhere else).

SB 10.4.29, Purport:

The Vedic scripture Caṇḍī describes māyā, the energy of the Supreme Lord, as nidrā: durgā devī sarva-bhūteṣu nidrā-rūpeṇa samāsthitaḥ. The energy of Yogamāyā and Mahāmāyā keeps the living entities sleeping in this material world in the great darkness of ignorance. Yogamāyā, the goddess Durgā, kept Kaṁsa in darkness about Kṛṣṇa's birth and misled him to believe that his enemy Kṛṣṇa had been born elsewhere. Kṛṣṇa was born the son of Devakī, but according to the Lord's original plan, as prophesied to Brahmā, He went to Vṛndāvana to give pleasure to mother Yaśodā and Nanda Mahārāja and other intimate friends and devotees for eleven years. Then He would return to kill Kaṁsa. Because Kaṁsa did not know this, he believed Yogamāyā's statement that Kṛṣṇa was born elsewhere, not of Devakī.

SB 10.5.1-2, Purport:

The jāta-karma ceremony can take place when the umbilical cord, connecting the child and the placenta, is cut. However, since Kṛṣṇa was brought by Vasudeva to the house of Nanda Mahārāja, where was the chance for this to happen? In this regard, Viśvanātha Cakravartī Ṭhākura desires to prove with evidence from many śāstras that Kṛṣṇa actually took birth as the son of Yaśodā before the birth of Yogamāyā, who is therefore described as the Lord's younger sister. Even though there may be doubts about the cutting of the umbilical cord, and even though it is possible that this was not done, when the Supreme Personality of Godhead appears, such events are regarded as factual.

SB 10.6 Summary:

Enchanted by the influence of yogamāyā and the Personality of Godhead, Pūtanā took Kṛṣṇa upon her lap, and neither Rohiṇī nor Yaśodā objected. The demon Pūtanā offered her breast for Kṛṣṇa to suck, but her breast was smeared with poison. The child Kṛṣṇa, therefore, squeezed Pūtanā's breast so severely that in unbearable pain she had to assume her original body and fell to the ground. Then Kṛṣṇa began playing on her breast just like a small child.

SB 10.6.9, Purport:

Those who are captivated by the beauty of the external energy are called māyā-mohita. Mohitaṁ nābhijānāti mām ebhyaḥ param avyayam (BG 7.13). Na te viduḥ svārtha-gatiṁ hi viṣṇuṁ durāśayā ye bahir-artha-māninaḥ (SB 7.5.31). Here, of course, the two mothers Rohiṇī and Yaśodā were not māyā-mohita, deluded by the external energy, but to develop the pastimes of the Lord, they were captivated by yogamāyā. Such māyā-moha is the action of yogamāyā.

SB 10.6.43, Purport:

Nanda Mahārāja could not understand how the inhabitants of his house had allowed Pūtanā to enter the house, nor could he imagine the gravity of the situation. He did not understand that Kṛṣṇa had wanted to kill Pūtanā and that His pastimes were performed by yogamāyā. Nanda Mahārāja simply thought that someone had entered his house and created havoc. This was Nanda Mahārāja's simplicity.

SB 10.7 Summary:

Thus Tṛṇāvarta himself fell down from a very great height, the child grasping him tightly by the shoulder, and immediately died. The demon having fallen, the gopīs picked the child up and delivered Him to the lap of mother Yaśodā. Thus mother Yaśodā was struck with wonder, but because of yogamāyā's influence, no one could understand who Kṛṣṇa was and what had actually happened. Rather, everyone began to praise fortune for the child's having been saved from such a calamity.

SB 10.7.9, Purport:

The nearby children saw that actually Kṛṣṇa had kicked the wheel of the cart and this was how the accident happened. By the arrangement of yogamāyā, all the gopīs and gopas thought that the accident had taken place because of some bad planet or some ghost, but in fact everything was done by Kṛṣṇa and enjoyed by Him.

SB 10.7.19, Purport:

Kṛṣṇa is everywhere in His impersonal form, and everything rests upon Him. Nonetheless, na cāhaṁ teṣv avasthitaḥ: Kṛṣṇa is not everywhere. Mother Yaśodā was unable to understand this philosophy because she was dealing with Kṛṣṇa as His real mother by the arrangement of yogamāyā. Not understanding the importance of Kṛṣṇa, she could only seek shelter of Nārāyaṇa for Kṛṣṇa's safety and call the brāhmaṇas to counteract the situation.

SB 10.7.35-36, Translation and Purport:

O King Parīkṣit, when the child Kṛṣṇa was almost finished drinking His mother's milk and mother Yaśodā was touching Him and looking at His beautiful, brilliantly smiling face, the baby yawned, and mother Yaśodā saw in His mouth the whole sky, the higher planetary system and the earth, the luminaries in all directions, the sun, the moon, fire, air, the seas, islands, mountains, rivers, forests, and all kinds of living entities, moving and nonmoving.

By the arrangement of yogamāyā, Kṛṣṇa's pastimes with mother Yaśodā were all regarded as ordinary. So here was an opportunity for Kṛṣṇa to show His mother that the whole universe is situated within Him.

SB 10.7.37, Purport:

Because of her pure maternal love, mother Yaśodā thought that this wonderful child playing so many tricks must have had some disease. She did not appreciate the wonders shown by her child; rather, she wanted to close her eyes. She was expecting another danger, and therefore her eyes became restless like those of a deer cub. This was all the arrangement of yogamāyā. The relationship between mother Yaśodā and Kṛṣṇa is one of pure maternal love. In that love, mother Yaśodā did not very much appreciate the display of the Supreme Personality of Godhead's opulences.

SB 10.8.8-9, Translation and Purport:

Kaṁsa is both a great diplomat and a very sinful man. Therefore, having heard from Yogamāyā, the daughter of Devakī, that the child who will kill him has already been born somewhere else, having heard that the eighth pregnancy of Devakī could not bring forth a female child, and having understood your friendship with Vasudeva, Kaṁsa, upon hearing that the purificatory process has been performed by me, the priest of the Yadu dynasty, may certainly consider all these points and suspect that Kṛṣṇa is the son of Devakī and Vasudeva. Then he might take steps to kill Kṛṣṇa. That would be a catastrophe.

Kaṁsa knew very well that Yogamāyā was, after all, the maidservant of Kṛṣṇa and Viṣṇu and that although Yogamāyā had appeared as the daughter of Devakī, she might have been forbidden to disclose this fact.

SB 10.8.23, Purport:

As the mothers cared for their respective babies, by the arrangement of yogamāyā the babies thought, "Here is My mother," and the mothers thought, "Here is my son." Because of affection, milk naturally flowed from the mothers' breasts, and the babies drank it. When the mothers saw small teeth coming in, they would count them and be happy, and when the babies saw Their mothers allowing Them to drink their breast milk, the babies also felt transcendental pleasure. As this transcendental affection continued between Rohiṇī and Balarāma and Yaśodā and Kṛṣṇa, they all enjoyed transcendental bliss.

SB 10.8.43, Translation and Purport:

Mother Yaśodā, by the grace of the Lord, could understand the real truth. But then again, the supreme master, by the influence of the internal potency, yogamāyā, inspired her to become absorbed in intense maternal affection for her son.

Although mother Yaśodā understood the whole philosophy of life, at the next moment she was overwhelmed by affection for her son by the influence of yogamāyā. Unless she took care of her son Kṛṣṇa, she thought, how could He be protected? She could not think otherwise, and thus she forgot all her philosophical speculations. This forgetfulness is described by Śrīla Viśvanātha Cakravartī Ṭhākura as being inspired by the influence of yogamāyā (mohana-sādharmyān māyām). Materialistic persons are captivated by mahāmāyā, whereas devotees, by the arrangement of the spiritual energy, are captivated by yogamāyā.

SB 10.8.44, Translation and Purport:

Immediately forgetting yogamāyā's illusion that Kṛṣṇa had shown the universal form within His mouth, mother Yaśodā took her son on her lap as before, feeling increased affection in her heart for her transcendental child.

Mother Yaśodā regarded the vision of the universal form within Kṛṣṇa's mouth as an arrangement of yogamāyā, like a dream. As one forgets everything after a dream, mother Yaśodā immediately forgot the entire incident. As her natural feeling of affection increased, she decided to herself, "Now let this incident be forgotten. I do not mind. Here is my son. Let me kiss Him."

SB 10.9.18, Purport:

When mother Yaśodā and the other ladies finally saw that Kṛṣṇa, although decorated with many bangles and other jeweled ornaments, could not be bound with all the ropes available in the house, they decided that Kṛṣṇa was so fortunate that He could not be bound by any material condition. Thus they gave up the idea of binding Him. But in competition between Kṛṣṇa and His devotee, Kṛṣṇa sometimes agrees to be defeated. Thus Kṛṣṇa's internal energy, yogamāyā, was brought to work, and Kṛṣṇa agreed to be bound by mother Yaśodā.

SB 10.12.13, Purport:

One may ask how Kṛṣṇa's pastimes could be interrupted by a demon. Śrīla Viśvanātha Cakravartī Ṭhākura answers this question by saying that although the transcendental pleasure being enjoyed by the cowherd boys could not be stopped, unless they stopped the transcendental pleasure of their various activities they could not eat their lunch. Therefore at lunchtime Aghāsura appeared by the arrangement of yogamāyā, so that for the time being they could stop their activities and take lunch. Changing varieties are the mother of enjoyment. The cowherd boys would continuously play, then stop, and then again enjoy in a different way. Therefore every day a demon would come and interrupt their sporting pastimes. The demon would be killed, and then the boys would engage again in their transcendental pastimes.

SB 10.13.20, Purport:

As explained by Śrīla Jīva Gosvāmī, rādhā kṛṣṇa-praṇaya-vikṛtir hlādinī śaktir asmāt. Rādhā and Kṛṣṇa are the same. Kṛṣṇa, by expanding His pleasure potency, becomes Rādhārāṇī. The same pleasure potency (ānanda-cinmaya-rasa) was expanded by Kṛṣṇa when He Himself became all the calves and boys and enjoyed transcendental bliss in Vrajabhūmi. This was done by the yogamāyā potency and was inconceivable to persons under the potency of mahāmāyā.

SB 10.13.22, Purport:

Although all the elderly gopīs knew that Kṛṣṇa was the son of mother Yaśodā, they still desired, "If Kṛṣṇa had become my son, I would also have taken care of Him like mother Yaśodā. "This was their inner ambition. Now, in order to please them, Kṛṣṇa personally took the role of their sons and fulfilled their desire. They enhanced their special love for Kṛṣṇa by embracing Him and feeding Him, and Kṛṣṇa tasted their breast milk to be just like a nectarean beverage. While thus bewildering Brahmā, He enjoyed the special transcendental pleasure created by yogamāyā between all the other mothers and Himself.

SB 10.13.35, Purport:

The mothers were actually more anxious to feed the older calves, although the new calves were present, because the older calves were expansions of Kṛṣṇa. These surprising events were taking place by the manipulation of yogamāyā. There are two māyās working under the direction of Kṛṣṇa-mahāmāyā, the energy of the material world, and yogamāyā, the energy of the spiritual world. These uncommon events were taking place because of the influence of yogamāyā. From the very day on which Brahmā stole the calves and boys, yogamāyā acted in such a way that the residents of Vṛndāvana, including even Lord Balarāma, could not understand how yogamāyā was working and causing such uncommon things to happen. But as yogamāyā gradually acted, Balarāma in particular was able to understand what was happening, and therefore He inquired from Kṛṣṇa.

SB 10.13.36, Purport:

This increase of affection was not māyā; rather, because Kṛṣṇa had expanded Himself as everything and because the whole life of everyone in Vṛndāvana was meant for Kṛṣṇa, the cows, because of affection for Kṛṣṇa, had more affection for the older calves than for the new calves, and the men increased in their affection for their sons. Balarāma was astonished to see all the residents of Vṛndāvana so affectionate toward their own children, exactly as they had been for Kṛṣṇa. Similarly, the cows had grown affectionate toward their calves—as much as toward Kṛṣṇa. Balarāma was surprised to see the acts of yogamāyā. Therefore He inquired from Kṛṣṇa, "What is happening here? What is this mystery?"

SB 10.13.40, Purport:

Lord Brahmā had gone away for only a moment of his time, but when he returned, a year of human time had passed. On different planets, the calculation of time is different. To give an example, a man-made satellite may orbit the earth in an hour and twenty-five minutes and thus complete one full day, although a day ordinarily takes twenty-four hours for those living on earth. Therefore, what was but a moment for Brahmā was one year on earth. Kṛṣṇa continued to expand Himself in so many forms for one year, but by the arrangement of yogamāyā no one could understand this but Balarāma.

SB 10.13.40, Purport:

When Brahmā returned, he saw that all the boys, calves and cows were playing with Kṛṣṇa in the same way as when he had come upon them; by Kṛṣṇa's display of yogamāyā, the same pastimes were going on without any change.

SB 10.13.57, Translation:

The Supreme Brahman is beyond mental speculation, He is self-manifest, existing in His own bliss, and He is beyond the material energy. He is known by the crest jewels of the Vedas by refutation of irrelevant knowledge. Thus in relation to that Supreme Brahman, the Personality of Godhead, whose glory had been shown by the manifestation of all the four-armed forms of Viṣṇu, Lord Brahmā, the lord of Sarasvatī, was mystified. "What is this?" he thought, and then he was not even able to see. Lord Kṛṣṇa, understanding Brahmā's position, then at once removed the curtain of His yogamāyā.

SB 10.13.57, Purport:

Brahmā was completely mystified. He could not understand what he was seeing, and then he was not even able to see. Lord Kṛṣṇa, understanding Brahmā's position, then removed that yogamāyā covering. In this verse, Brahmā is referred to as ireśa. Irā means Sarasvatī, the goddess of learning, and Ireśa is her husband, Lord Brahmā. Brahmā, therefore, is most intelligent. But even Brahmā, the lord of Sarasvatī, was bewildered about Kṛṣṇa. Although he tried, he could not understand Lord Kṛṣṇa. In the beginning the boys, the calves and Kṛṣṇa Himself had been covered by yogamāyā, which later displayed the second set of calves and boys, who were Kṛṣṇa's expansions, and which then displayed so many four-armed forms. Now, seeing Brahmā's bewilderment, Lord Kṛṣṇa caused the disappearance of that yogamāyā. One may think that the māyā taken away by Lord Kṛṣṇa was mahāmāyā, but Śrīla Viśvanātha Cakravartī Ṭhākura comments that it was yogamāyā, the potency by which Kṛṣṇa is sometimes manifest and sometimes not manifest. The potency which covers the actual reality and displays something unreal is mahāmāyā, but the potency by which the Absolute Truth is sometimes manifest and sometimes not is yogamāyā. Therefore, in this verse the word ajā refers to yogamāyā.

SB 10.13.57, Purport:

Kṛṣṇa's power is variegated, and thus the same śakti, or potency, works in variegated ways. Vividhā means "varieties." There is unity in variety. Thus yogamāyā and mahāmāyā are among the varied individual parts of the same one potency, and all of these individual potencies work in their own varied ways. The saṁvit, sandhinī and āhlādinī potencies—Kṛṣṇa's potency for existence, His potency for knowledge and His potency for pleasure—are distinct from yogamāyā. Each is an individual potency.

SB Cantos 10.14 to 12 (Translations Only)

SB 10.45.1, Translation:

Śukadeva Gosvāmī said: Understanding that His parents were becoming aware of His transcendental opulences, the Supreme Personality of Godhead thought that this should not be allowed to happen. Thus He expanded His Yogamāyā, which bewilders His devotees.

SB 10.50.57, Translation:

After transporting all His subjects to the new city by the power of His mystic Yogamāyā, Lord Kṛṣṇa consulted with Lord Balarāma, who had remained in Mathurā to protect it. Then, wearing a garland of lotuses but bearing no weapons, Lord Kṛṣṇa went out of Mathurā by its main gate.

SB 10.69.37, Translation:

Having thus seen this display of the Lord's Yogamāyā, Nārada mildly laughed and then addressed Lord Hṛṣīkeśa, who was adopting the behavior of a human being.

SB 10.79.33, Translation:

Countless other such pastimes were performed by mighty Balarāma, the unlimited and immeasurable Supreme Lord, whose mystic Yogamāyā power makes Him appear to be a human being.

SB 10.83.4, Translation:

The radiance of Your personal form dispels the threefold effects of material consciousness, and by Your grace we become immersed in total happiness. Your knowledge is indivisible and unrestricted. By Your Yogamāyā potency You have assumed this human form for protecting the Vedas, which had been threatened by time. We bow down to You, the final destination of perfect saints.

SB 10.84.22, Translation:

Let us offer obeisances unto that Supreme Personality of Godhead, Lord Kṛṣṇa, the infinitely intelligent Supersoul, who has disguised His greatness through His mystic Yogamāyā.

SB 10.85.13, Translation:

The modes of material nature—namely goodness, passion and ignorance—together with all their functions, become directly manifest within You, the Supreme Absolute Truth, by the arrangement of Your Yogamāyā.

SB 10.85.34, Translation:

The sage Śukadeva said: Thus entreated by Their mother, O Bhārata, Balarāma and Kṛṣṇa employed Their mystic Yogamāyā potency and entered the region of Sutala.

SB 10.85.48-49, Translation:

Because of that improper act, they immediately entered a demoniac form of life, and thus they took birth as sons of Hiraṇyakaśipu. The goddess Yogamāyā then took them away from Hiraṇyakaśipu, and they were born again from Devakī's womb. After this, O King, Kaṁsa murdered them. Devakī still laments for them, thinking of them as her sons. These same sons of Marīci are now living here with you.

SB 10.88.27-28, Translation:

The Supreme Lord, who relieves His devotees' distress, had seen from afar that Lord Śiva was in danger. Thus by His mystic Yogamāyā potency He assumed the form of a brahmacārī student, with the appropriate belt, deerskin, rod and prayer beads, and came before Vṛkāsura. The Lord's effulgence glowed brilliantly like fire. Holding kuśa grass in His hand, He humbly greeted the demon.