Devanagari
भगवानपि विश्वात्मा भक्तानामभयङ्कर:
आविवेशांशभागेन मन आनकदुन्दुभे: ॥ १६ ॥
Verse text
bhagavān api viśvātmā
bhaktānām abhayaṅkaraḥ
āviveśāṁśa-bhāgena
mana ānakadundubheḥ
Synonyms
bhagavān
—
the Supreme Personality of Godhead
;
api
—
also
;
viśvātmā
—
the Supersoul of all living entities
;
bhaktānām
—
of His devotees
;
abhayam
—
karaḥ — always killing the causes of fear
;
āviveśa
—
entered
;
aṁśa
—
bhāgena — with all of His potent opulences ( ṣaḍ-aiśvarya-pūrṇa )
;
manaḥ
—
in the mind
;
ānakadundubheḥ
—
of Vasudeva .
Translation
Thus the Supreme Personality of Godhead, who is the Supersoul of all living entities and who vanquishes all the fear of His devotees, entered the mind of Vasudeva in full opulence.
Translation (Visvanatha Cakravarti Thakura)
Thus the Supreme Personality of Godhead, who is the Supersoul of all living entities and who vanquishes all the fear of His devotees, entered the mind of Vasudeva in full opulence.
KB 10.2.16
After this arrangement, the Supreme Personality of Godhead, Kṛṣṇa, who is always ready to protect His unalloyed devotees, entered within the mind of Vasudeva as the Lord of the whole creation, with full inconceivable potencies. It is understood in this connection that Lord Kṛṣṇa first of all situated Himself in the unalloyed heart of Vasudeva and was then transferred to the heart of Devakī. He was not put into the womb of Devakī by seminal discharge. The Supreme Personality of Godhead, by His inconceivable potency, can appear in any way. It is not necessary for Him to appear in the ordinary way, by seminal injection within the womb of a woman.
Purport
The word
viśvātmā
refers to one who is situated in everyone’s heart (
īśvaraḥ sarva-bhūtānāṁ hṛd-deśe ’rjuna tiṣṭhati
). Another meaning of
viśvātmā
is “the only lovable object for everyone.” Because of forgetfulness of this object, people are suffering in this material world, but if one fortunately revives his old consciousness of loving Kṛṣṇa and connects with Viśvātmā, one becomes perfect. The Lord is described in the Third Canto (3.2.15) as follows:
parāvareśo mahad-aṁśa-yukto hy ajo ’pi jāto bhagavān.
Although unborn, the Lord, the master of everything, appears like a born child by entering the mind of a devotee. The Lord is already there within the mind, and consequently it is not astonishing for Him to appear as if born from a devotee’s body. The word
āviveśa
signifies that the Lord appeared within the mind of Vasudeva. There was no need for a discharge of semen. That is the opinion of Śrīpāda Śrīdhara Svāmī and Śrīla Viśvanātha Cakravartī Ṭhākura. In the
Vaiṣṇava-toṣaṇī,
Śrīla Sanātana Gosvāmī says that consciousness was awakened within the mind of Vasudeva. Śrīla Vīrarāghava Ācārya also says that Vasudeva was one of the demigods and that within his mind the Supreme Personality of Godhead appeared as an awakening of consciousness.
Purport (Visvanatha Cakravarti Thakura)
Krsna, visvatma, soul of the universe, the object of prema for the whole universe, entered the mind of Vasudeva, along with all his avatara forms (amsa) and his six opulences (bhaga). Amsa here indicates all the avataras such as purusavataras. Bhaga refers to the six opulences or all good qualities. In the third canto it is said: paravareso mahad amsa yukto hy ajo’pi jata bhagavan. The unlimited Lord along with his amsas, though unborn, took his birth.
Purport (Jiva Goswami)
Though the Lord is the soul of the universe, he appeared in the heart of Vasudeva with special bhāva, since he gives fearlessness to the devotees, complete with all his qualities and powers (bhagavān). Some like Citsukha connect mana with pauruṣaṁ dhāma in the next line.