न चान्तर्न बहिर्यस्य न पूर्वं नापि चापरम् । पूर्वापरं बहिश्चान्तर्जगतो यो जगच्च य: ॥ १३ ॥ तं मत्वात्मजमव्यक्तं मर्त्यलिङ्गमधोक्षजम् । गोपिकोलूखले दाम्ना बबन्ध प्राकृतं यथा ॥ १४ ॥
na cāntar na bahir yasya na pūrvaṁ nāpi cāparam pūrvāparaṁ bahiś cāntar jagato yo jagac ca yaḥ taṁ matvātmajam avyaktam martya-liṅgam adhokṣajam gopikolūkhale dāmnā babandha prākṛtaṁ yathā
- na
- not
- ca
- also
- antaḥ
- interior
- na
- nor
- bahiḥ
- exterior
- yasya
- whose
- na
- neither
- pūrvam
- beginning
- na
- nor
- api
- indeed
- ca
- also
- aparam
- end
- pūrva-aparam
- the beginning and the end
- bahiḥ ca antaḥ
- the external and the internal
- jagataḥ
- of the whole cosmic manifestation
- yaḥ
- one who is
- jagat ca yaḥ
- and who is everything in creation in total
- tam
- Him
- matvā
- considering
- ātmajam
- her own son
- avyaktam
- the unmanifested
- martya-liṅgam
- appearing as a human being
- adhokṣajam
- beyond sense perception
- gopikā
- mother Yaśodā
- ulūkhale
- to the grinding mortar
- dāmnā
- by a rope
- babandha
- bound
- prākṛtam yathā
- as done to a common human child
The Supreme Personality of Godhead has no beginning and no end, no exterior and no interior, no front and no rear. In other words, He is all-pervading. Because He is not under the influence of the element of time, for Him there is no difference between past, present and future; He exists in His own transcendental form at all times. Being absolute, beyond relativity, He is free from distinctions between cause and effect, although He is the cause and effect of everything. That unmanifested person, who is beyond the perception of the senses, had now appeared as a human child, and mother Yaśodā, considering Him her own ordinary child, bound Him to the wooden mortar with a rope.