kim svapna etad uta devamaya
kim va madiyo bata buddhi-mohah
atho amusyaiva mamarbhakasya
yah kascanautpattika atma-yogah
kim—whether; svapnah—a dream; etat—all this; uta—or otherwise; deva-maya—an illusory manifestation by the external energy; kim va—or else; madiyah—my personal; bata—indeed; buddhi-mohah—illusion of intelligence; atho—otherwise; amusya—of such; eva—indeed; mama arbhakasya—of my child; yah—which; kascana—some; autpattikah—natural; atma-yogah—personal mystic power.
[Mother Yasoda began to argue within herself:] Is this a dream, or is it an illusory creation by the external energy? Has this been manifested by my own intelligence, or is it some mystic power of my child?
When mother Yasoda saw this wonderful manifestation within the mouth of her child, she began to argue within herself about whether it was a dream. Then she considered, “I am not dreaming, because my eyes are open. I am actually seeing what is happening. I am not sleeping, nor am I dreaming. Then maybe this is an illusion created by devamaya. But that is also not possible. What business would the demigods have showing such things to me? I am an insignificant woman with no connection with the demigods. Why should they take the trouble to put me into devamaya? That also is not possible.” Then mother Yasoda considered whether the vision might be due to bewilderment: “I am fit in health; I am not diseased. Why should there be any bewilderment? It is not possible that my brain is deranged, since I am ordinarily quite fit to think. Then this vision must be due to some mystic power of my son, as predicted by Gargamuni.” Thus she finally concluded that the vision was due to her son’s activities, and nothing else.
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