Shloka 33
Adhyāya 196: Droṇa’s Conciliatory Counsel and Karṇa’s Suspicion of Counsel (मन्त्र-नय-विवादः)
तौ चापि केशौ निविशेतां यदूनां कुले स्त्रियां देवकीं रोहिणी च । तयोरेको बलदेवो बभूव योञ्सौ श्वेतस्तस्य देवस्य केश: । कृष्णो द्वितीय: केशव: सम्बभूव केशो यो5सौ वर्णत: कृष्ण उक्त:,वे दोनों केश यदुवंशकी दो स्त्रियों--देवकी तथा रोहिणीके भीतर प्रविष्ट हुए। उनमेंसे रोहिणीके बलदेव प्रकट हुए, जो भगवान् नारायणका श्वेत केश थे; दूसरा केश, जिसे श्यामवर्णका बताया गया है, वही देवकीके गर्भसे भगवान् श्रीकृष्णके रूपमें प्रकट हुआ-
tau cāpi keśau niviśetāṁ yadūnāṁ kule striyāṁ devakīṁ rohiṇīṁ ca | tayor eko baladevo babhūva yo ’sau śvetaḥ tasya devasya keśaḥ | kṛṣṇo dvitīyaḥ keśavaḥ sambabhūva keśo yo ’sau varṇataḥ kṛṣṇa ucyate |
毗耶娑说道：那两缕神发也进入了夜度族的血脉，入于两位女子——提婆吉（Devakī）与罗希尼（Rohiṇī）。其中一缕化为婆罗提婆（Baladeva），由罗希尼而生；此乃那罗延之白发。另一缕被称为黝黑之发，则由提婆吉之胎而生为黑天（Kṛṣṇa），因此又名“凯沙瓦”（Keśava）。
व्यास उवाच
Educational Q&A
The verse presents the births of Baladeva and Kṛṣṇa as purposeful divine descent into a righteous lineage, emphasizing that the restoration of dharma occurs through providential means and that divine agency can operate through human family lines.
Vyāsa explains that two divine ‘locks of hair’ of the Lord entered the Yadu clan through two women: the white portion manifested as Baladeva through Rohiṇī, and the dark portion manifested as Kṛṣṇa through Devakī, establishing their divine origin and epithets.