As described in this chapter, when the Supreme Personality of Godhead entered the womb of Devaki to kill Kamsa, all the demigods understood that the Lord was living within Devakiís womb, and therefore in veneration they offered Him the Garbha-stuti prayers.
Kamsa, under the protection of his father-in-law, Jarasandha, and with the help of his demoniac friends like Pralamba, Baka, Canura, Trnavarta, Aghasura, Mustika, Bana and Bhaumasura, began oppressing the members of the Yadu dynasty. Therefore, the members of the Yadu dynasty left their homes and sought shelter in such states as Kuru, Pancala, Kekaya, Salva and Vidarbha. Only some of them stayed with Kamsa, as nominal friends.
After Kamsa killed the sad-garbhas, the six sons of Devaki, one after another, Anantadeva entered Devakiís womb and was transferred to the womb of Rohini by the manipulation of Yogamaya, who was following the order of the Supreme Personality of Godhead. The Lord Himself, who was soon to appear as the eighth son of Devaki, ordered Yogamaya to take birth from the womb of Yasodadevi. Because Krsna and His potency, Yogamaya, appeared simultaneously as brother and sister, the world is full of Vaisnavas and saktas, and there is certainly some rivalry between them. Vaisnavas worship the Supreme Lord, whereas saktas, according to their desires, worship Yogamaya in forms like Durga, Bhadrakali and Candika. Following the orders of the Supreme Personality of Godhead, Yogamaya transferred Baladeva, Sankarsana, the seventh child of Devaki, from the womb of Devaki to the womb of Rohini. Because Sankarsana appears in order to increase love of Krsna, He is known as Baladeva. One may take auspicious strength from Him to become a devotee of the Lord, and therefore He is also known as Balabhadra.
After Yogamaya transferred the seventh child of Devaki to the womb of Rohini, the Supreme Personality of Godhead appeared within the heart of Vasudeva and transferred Himself into the heart of Devaki. Because the Lord was present in her heart, Devaki, as her pregnancy continued, appeared effulgent. Upon seeing this effulgence, Kamsa was full of anxiety, but he could not harm Devaki because of their family relationship. Thus he began indirectly thinking of Krsna and became fully Krsna conscious.
Meanwhile, because of the Lordís presence within the womb of Devaki, all the demigods came to offer the Lord their prayers. The Supreme Personality of Godhead, they said, is eternally the Absolute Truth. The spiritual soul is more important than the gross body, and the Supersoul, Paramatma, is still more important than the soul. The Supreme Godhead is absolutely independent, and His incarnations are transcendental. The prayers of the demigods glorify and exalt devotees and explain the fate of persons who superficially consider themselves liberated from the conditions of material nature. A devotee is always safe. When a devotee fully surrenders at the lotus feet of the Lord, he is completely liberated from the fear of material existence. By explaining why the Supreme Personality of Godhead descends, the prayers of the demigods clearly confirm the Lordís statement in Bhagavad-gita (4.7):
ďWhenever and wherever there is a decline in religious practice, O descendant of Bharata, and a predominant rise of irreligion—at that time I descend Myself.Ē

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