Fantasia of the Unconscious

[krsnaraja]

SB 10.2.27 — The body [the total body and the individual body are of the same composition] may figuratively be called “the original tree.” From this tree, which fully depends on the ground of material nature, come two kinds of fruit — the enjoyment of happiness and the suffering of distress. The cause of the tree, forming its three roots, is association with the three modes of material nature — goodness, passion and ignorance. The fruits of bodily happiness have four tastes — religiosity, economic development, sense gratification and liberation — which are experienced through five senses for acquiring knowledge in the midst of six circumstances: lamentation, illusion, old age, death, hunger and thirst. The seven layers of bark covering the tree are skin, blood, muscle, fat, bone, marrow and semen, and the eight branches of the tree are the five gross and three subtle elements — earth, water, fire, air, ether, mind, intelligence and false ego. The tree of the body has nine hollows — the eyes, the ears, the nostrils, the mouth, the rectum and the genitals — and ten leaves, the ten airs passing through the body. In this tree of the body there are two birds: one is the individual soul, and the other is the Supersoul.

SB 10.2.28 — The efficient cause of this material world, manifested with its many varieties as the original tree, is You, O Lord. You are also the maintainer of this material world, and after annihilation You are the one in whom everything is conserved. Those who are covered by Your external energy cannot see You behind this manifestation, but theirs is not the vision of learned devotees.

SB 10.2.29 — O Lord, You are always in full knowledge, and to bring all good fortune to all living entities, You appear in different incarnations, all of them transcendental to the material creation. When You appear in these incarnations, You are pleasing to the pious and religious devotees, but for nondevotees You are the annihilator.

SB 10.2.30 — O lotus-eyed Lord, by concentrating one’s meditation on Your lotus feet, which are the reservoir of all existence, and by accepting those lotus feet as the boat by which to cross the ocean of nescience, one follows in the footsteps of mahājanas [great saints, sages and devotees]. By this simple process, one can cross the ocean of nescience as easily as one steps over the hoofprint of a calf.

[krsnaraja]

SB 10.2.31 — O Lord, who resemble the shining sun, You are always ready to fulfill the desire of Your devotee, and therefore You are known as a desire tree [vāñchā-kalpataru]. When ācāryas completely take shelter under Your lotus feet in order to cross the fierce ocean of nescience, they leave behind on earth the method by which they cross, and because You are very merciful to Your other devotees, You accept this method to help them.

SB 10.2.32 — [Someone may say that aside from devotees, who always seek shelter at the Lord’s lotus feet, there are those who are not devotees but who have accepted different processes for attaining salvation. What happens to them? In answer to this question, Lord Brahmā and the other demigods said:] O lotus-eyed Lord, although nondevotees who accept severe austerities and penances to achieve the highest position may think themselves liberated, their intelligence is impure. They fall down from their position of imagined superiority because they have no regard for Your lotus feet.

SB 10.2.33 — O Mādhava, Supreme Personality of Godhead, Lord of the goddess of fortune, if devotees completely in love with You sometimes fall from the path of devotion, they do not fall like nondevotees, for You still protect them. Thus they fearlessly traverse the heads of their opponents and continue to progress in devotional service.
SB 10.2.34 — O Lord, during the time of maintenance You manifest several incarnations, all with transcendental bodies, beyond the material modes of nature. When You appear in this way, You bestow all good fortune upon the living entities by teaching them to perform Vedic activities such as ritualistic ceremonies, mystic yoga, austerities, penances, and ultimately samādhi, ecstatic absorption in thoughts of You. Thus You are worshiped by the Vedic principles.

SB 10.2.35 — O Lord, cause of all causes, if Your transcendental body were not beyond the modes of material nature, one could not understand the difference between matter and transcendence. Only by Your presence can one understand the transcendental nature of Your Lordship, who are the controller of material nature. Your transcendental nature is very difficult to understand unless one is influenced by the presence of Your transcendental form.

[krsnaraja]

SB 10.2.36 — O Lord, Your transcendental name and form are not ascertained by those who merely speculate on the path of imagination. Your name, form and attributes can be ascertained only through devotional service.

SB 10.2.37 — Even while engaged in various activities, devotees whose minds are completely absorbed at Your lotus feet, and who constantly hear, chant, contemplate and cause others to remember Your transcendental names and forms, are always on the transcendental platform, and thus they can understand the Supreme Personality of Godhead.

SB 10.2.38 — O Lord, we are fortunate because the heavy burden of the demons upon this earth is immediately removed by Your appearance. Indeed, we are certainly fortunate, for we shall be able to see upon this earth and in the heavenly planets the marks of lotus, conchshell, club and disc that adorn Your lotus feet.

SB 10.2.39 — O Supreme Lord, You are not an ordinary living entity appearing in this material world as a result of fruitive activities. Therefore Your appearance or birth in this world has no other cause than Your pleasure potency. Similarly, the living entities, who are part of You, have no cause for miseries like birth, death and old age, except when these living entities are conducted by Your external energy.

SB 10.2.40 — O supreme controller, Your Lordship previously accepted incarnations as a fish, a horse, a tortoise, Narasiṁhadeva, a boar, a swan, Lord Rāmacandra, Paraśurāma and, among the demigods, Vāmanadeva, to protect the entire world by Your mercy. Now please protect us again by Your mercy by diminishing the disturbances in this world. O Kṛṣṇa, best of the Yadus, we respectfully offer our obeisances unto You.

SB 10.2.41 — O mother Devakī, by your good fortune and ours, the Supreme Personality of Godhead Himself, with all His plenary portions, such as Baladeva, is now within your womb. Therefore you need not fear Kaṁsa, who has decided to be killed by the Lord. Your eternal son, Kṛṣṇa, will be the protector of the entire Yadu dynasty.

SB 10.2.42 — After thus offering prayers to the Supreme Personality of Godhead, Lord Viṣṇu, the Transcendence, all the demigods, with Lord Brahmā and Lord Śiva before them, returned to their homes in the heavenly planets.

[krsnaraja]

SB 10.3: The Birth of Lord Kṛṣṇa



As described in this chapter, the Supreme Personality of Godhead, Kṛṣṇa, Hari in His original form, appeared as Viṣṇu so that His father and mother could understand that their son was the Supreme Personality of Godhead. Because they were afraid of Kaṁsa, when the Lord appeared as an ordinary child they took Him to Gokula, the home of Nanda Mahārāja.



Mother Devakī, being fully transcendental, sac-cid-ānanda, does not belong to this material world. Thus the Supreme Personality of Godhead appeared with four hands, as if born from her womb. Upon seeing the Lord in that Viṣṇu form, Vasudeva was struck with wonder, and in transcendental happiness he and Devakī mentally gave ten thousand cows in charity to the brāhmaṇas. Vasudeva then offered prayers to the Lord, addressing Him as the Supreme Person, Parabrahman, the Supersoul, who is beyond duality and who is internally and externally all-pervading. The Lord, the cause of all causes, is beyond material existence, although He is the creator of this material world. When He enters this world as Paramātmā, He is all-pervading (aṇḍāntara-stha-paramāṇu-cayāntara-stham), yet He is transcendentally situated. For the creation, maintenance and annihilation of this material world, the Lord appears as the guṇa-avatāras — Brahmā, Viṣṇu and Maheśvara. Thus Vasudeva offered prayers full of meaning to the Supreme Personality of Godhead. Devakī followed her husband by offering prayers describing the transcendental nature of the Lord. Fearing Kaṁsa and desiring that the Lord not be understood by atheistic and materialistic nondevotees, she prayed that the Lord withdraw His transcendental four-armed form and appear like an ordinary child with two hands.

[krsnaraja]

The Lord reminded Vasudeva and Devakī of two other incarnations in which He had appeared as their son. He had appeared as Pṛśnigarbha and Vāmanadeva, and now this was the third time He was appearing as the son of Devakī to fulfill their desire. The Lord then decided to leave the residence of Vasudeva and Devakī, in the prison house of Kaṁsa, and at this very time, Yoga-māyā took birth as the daughter of Yaśodā. By the arrangement of Yoga-māyā, Vasudeva was able to leave the prison house and save the child from the hands of Kaṁsa. When Vasudeva brought Kṛṣṇa to the house of Nanda Mahārāja, he saw that by Yoga-māyā’s arrangement, Yaśodā, as well as everyone else, was deeply asleep. Thus he exchanged the babies, taking Yoga-māyā from Yaśodā’s lap and placing Kṛṣṇa there instead. Then Vasudeva returned to his own place, having taken Yoga-māyā as his daughter. He placed Yoga-māyā on Devakī’s bed and prepared to be a prisoner as before. In Gokula, Yaśodā could not understand whether she had given birth to a male or a female child.
SB 10.3.1-5 — Thereafter, at the auspicious time for the appearance of the Lord, the entire universe was surcharged with all the qualities of goodness, beauty and peace. The constellation Rohiṇī appeared, as did stars like Aśvinī. The sun, the moon and the other stars and planets were very peaceful. All directions appeared extremely pleasing, and the beautiful stars twinkled in the cloudless sky. Decorated with towns, villages, mines and pasturing grounds, the earth seemed all-auspicious. The rivers flowed with clear water, and the lakes and vast reservoirs, full of lilies and lotuses, were extraordinarily beautiful. In the trees and green plants, full of flowers and leaves, pleasing to the eyes, birds like cuckoos and swarms of bees began chanting with sweet voices for the sake of the demigods. A pure breeze began to blow, pleasing the sense of touch and bearing the aroma of flowers, and when the brāhmaṇas engaging in ritualistic ceremonies ignited their fires according to Vedic principles, the fires burned steadily, undisturbed by the breeze. Thus when the birthless Lord Viṣṇu, the Supreme Personality of Godhead, was about to appear, the saints and brāhmaṇas, who had always been disturbed by demons like Kaṁsa and his men, felt peace within the core of their hearts, and kettledrums simultaneously vibrated from the upper planetary system.

SB 10.3.6 — The Kinnaras and Gandharvas began to sing auspicious songs, the Siddhas and Cāraṇas offered auspicious prayers, and the Vidyādharīs, along with the Apsarās, began to dance in jubilation.

SB 10.3.7-8 — The demigods and great saintly persons showered flowers in a joyous mood, and clouds gathered in the sky and very mildly thundered, making sounds like those of the ocean’s waves. Then the Supreme Personality of Godhead, Viṣṇu, who is situated in the core of everyone’s heart, appeared from the heart of Devakī in the dense darkness of night, like the full moon rising on the eastern horizon, because Devakī was of the same category as Śrī Kṛṣṇa.

SB 10.3.9-10 — Vasudeva then saw the newborn child, who had very wonderful lotuslike eyes and who bore in His four hands the four weapons śaṅkha, cakra, gadā and padma. On His chest was the mark of Śrīvatsa and on His neck the brilliant Kaustubha gem. Dressed in yellow, His body blackish like a dense cloud, His scattered hair fully grown, and His helmet and earrings sparkling uncommonly with the valuable gem Vaidūrya, the child, decorated with a brilliant belt, armlets, bangles and other ornaments, appeared very wonderful.

[krsnaraja]

SB 10.3.11 — When Vasudeva saw his extraordinary son, his eyes were struck with wonder. In transcendental jubilation, he mentally collected ten thousand cows and distributed them among the brāhmaṇas as a transcendental festival.

SB 10.3.12 — O Mahārāja Parīkṣit, descendant of King Bharata, Vasudeva could understand that this child was the Supreme Personality of Godhead, Nārāyaṇa. Having concluded this without a doubt, he became fearless. Bowing down with folded hands and concentrating his attention, he began to offer prayers to the child, who illuminated His birthplace by His natural influence.

SB 10.3.13 — Vasudeva said: My Lord, You are the Supreme Person, beyond material existence, and You are the Supersoul. Your form can be perceived by transcendental knowledge, by which You can be understood as the Supreme Personality of Godhead. I now understand Your position perfectly.

SB 10.3.14 — My Lord, You are the same person who in the beginning created this material world by His personal external energy. After the creation of this world of three guṇas [sattva, rajas and tamas], You appear to have entered it, although in fact You have not.

SB 10.3.15-17 — The mahat-tattva, the total material energy, is undivided, but because of the material modes of nature, it appears to separate into earth, water, fire, air and ether. Because of the living energy [jīva-bhūta], these separated energies combine to make the cosmic manifestation visible, but in fact, before the creation of the cosmos, the total energy is already present. Therefore, the total material energy never actually enters the creation. Similarly, although You are perceived by our senses because of Your presence, You cannot be perceived by the senses, nor experienced by the mind or words [avāṅ-mānasa-gocara]. With our senses we can perceive some things, but not everything; for example, we can use our eyes to see, but not to taste. Consequently, You are beyond perception by the senses. Although in touch with the modes of material nature, You are unaffected by them. You are the prime factor in everything, the all-pervading, undivided Supersoul. For You, therefore, there is no external or internal. You never entered the womb of Devakī; rather, You existed there already.

SB 10.3.18 — One who considers his visible body, which is a product of the three modes of nature, to be independent of the soul is unaware of the basis of existence, and therefore he is a rascal. Those who are learned have rejected this conclusion because one can understand through full discussion that with no basis in soul, the visible body and senses would be insubstantial. Nonetheless, although his conclusion has been rejected, a foolish person considers it a reality.

[krsnaraja]

SB 10.3.19 — O my Lord, learned Vedic scholars conclude that the creation, maintenance and annihilation of the entire cosmic manifestation are performed by You, who are free from endeavor, unaffected by the modes of material nature, and changeless in Your spiritual situation. There are no contradictions in You, who are the Supreme Personality of Godhead, Parabrahman. Because the three modes of material nature — sattva, rajas and tamas — are under Your control, everything takes place automatically.

SB 10.3.20 — My Lord, Your form is transcendental to the three material modes, yet for the maintenance of the three worlds, You assume the white color of Viṣṇu in goodness; for creation, which is surrounded by the quality of passion, You appear reddish; and at the end, when there is a need for annihilation, which is surrounded by ignorance, You appear blackish.

SB 10.3.21 — O my Lord, proprietor of all creation, You have now appeared in my house, desiring to protect this world. I am sure that You will kill all the armies that are moving all over the world under the leadership of politicians who are dressed as kṣatriya rulers but who are factually demons. They must be killed by You for the protection of the innocent public.

SB 10.3.22 — O my Lord, Lord of the demigods, after hearing the prophecy that You would take birth in our home and kill him, this uncivilized Kaṁsa killed so many of Your elder brothers. As soon as he hears from his lieutenants that You have appeared, he will immediately come with weapons to kill You.

[krsnaraja]

SB 10.3.23 — Śukadeva Gosvāmī continued: Thereafter, having seen that her child had all the symptoms of the Supreme Personality of Godhead, Devakī, who was very much afraid of Kaṁsa and unusually astonished, began to offer prayers to the Lord.

SB 10.3.24 — Śrī Devakī said: My dear Lord, there are different Vedas, some of which describe You as unperceivable through words and the mind. Yet You are the origin of the entire cosmic manifestation. You are Brahman, the greatest of everything, full of effulgence like the sun. You have no material cause, You are free from change and deviation, and You have no material desires. Thus the Vedas say that You are the substance. Therefore, my Lord, You are directly the origin of all Vedic statements, and by understanding You, one gradually understands everything. You are different from the light of Brahman and Paramātmā, yet You are not different from them. Everything emanates from You. Indeed, You are the cause of all causes, Lord Viṣṇu, the light of all transcendental knowledge.

SB 10.3.25 — After millions of years, at the time of cosmic annihilation, when everything, manifested and unmanifested, is annihilated by the force of time, the five gross elements enter into the subtle conception, and the manifested categories enter into the unmanifested substance. At that time, You alone remain, and You are known as Ananta Śeṣa-nāga.

SB 10.3.26 — O inaugurator of the material energy, this wonderful creation works under the control of powerful time, which is divided into seconds, minutes, hours and years. This element of time, which extends for many millions of years, is but another form of Lord Viṣṇu. For Your pastimes, You act as the controller of time, but You are the reservoir of all good fortune. Let me offer my full surrender unto Your Lordship.

SB 10.3.27 — No one in this material world has become free from the four principles birth, death, old age and disease, even by fleeing to various planets. But now that You have appeared, My Lord, death is fleeing in fear of You, and the living entities, having obtained shelter at Your lotus feet by Your mercy, are sleeping in full mental peace.

SB 10.3.28 — My Lord, because You dispel all the fear of Your devotees, I request You to save us and give us protection from the terrible fear of Kaṁsa. Your form as Viṣṇu, the Supreme Personality of Godhead, is appreciated by yogīs in meditation. Please make this form invisible to those who see with material eyes.

SB 10.3.29 — O Madhusūdana, because of Your appearance, I am becoming more and more anxious in fear of Kaṁsa. Therefore, please arrange for that sinful Kaṁsa to be unable to understand that You have taken birth from my womb.

[krsnaraja]

SB 10.3.30 — O my Lord, You are the all-pervading Supreme Personality of Godhead, and Your transcendental four-armed form, holding conchshell, disc, club and lotus, is unnatural for this world. Please withdraw this form [and become just like a natural human child so that I may try to hide You somewhere].

SB 10.3.31 — At the time of devastation, the entire cosmos, containing all created moving and nonmoving entities, enters Your transcendental body and is held there without difficulty. But now this transcendental form has taken birth from my womb. People will not be able to believe this, and I shall become an object of ridicule.

SB 10.3.32 — The Supreme Personality of Godhead replied: My dear mother, best of the chaste, in your previous birth, in the Svāyambhuva millennium, you were known as Pṛśni, and Vasudeva, who was the most pious Prajāpati, was named Sutapā.

SB 10.3.33 — When both of you were ordered by Lord Brahmā to create progeny, you first underwent severe austerities by controlling your senses.

SB 10.3.34-35 — My dear father and mother, you endured rain, wind, strong sun, scorching heat and severe cold, suffering all sorts of inconvenience according to different seasons. By practicing prāṇāyāma to control the air within the body through yoga, and by eating only air and dry leaves fallen from the trees, you cleansed from your minds all dirty things. In this way, desiring a benediction from Me, you worshiped Me with peaceful minds.

SB 10.3.36 — Thus you spent twelve thousand celestial years performing difficult activities of tapasya in consciousness of Me [Kṛṣṇa consciousness].

[krsnaraja]

SB 10.3.37-38

tada vam paritusto ’ham

 amuna vapusanaghe

tapasa sraddhaya nityam

 bhaktya ca hrdi bhavitah



pradurasam varada-rad

 yuvayoh kama-ditsaya

vriyatam vara ity ukte

 madrso vam vrtah sutah

Translation by His Divine Grace A. C. Bhaktivedanta Swami Srila Prabhupada:

O sinless mother Devaki, after the expiry of twelve thousand celestial years, in which you constantly contemplated Me within the core of your heart with great faith, devotion and austerity, I was very much satisfied with you. Since I am the best of all bestowers of benediction, I appeared in this same form as Krsna to ask you to take from Me the benediction you desired. You then expressed your desire to have a son exactly like Me.

Purport by His Divine Grace A. C. Bhaktivedanta Swami Srila Prabhupada:

Twelve thousand years on the celestial planets is not a very long time for those who live in the upper planetary system, although it may be very long for those who live on this planet. Sutapa was the son of Brahma, and as we have already understood from Bhagavad-gita (8.17), one day of Brahma equals many millions of years according to our calculation (sahasra-yuga-paryantam ahar yad brahmano viduh). We should be careful to understand that to get Krsna as one’s son, one must undergo such great austerities. If we want to get the Supreme Personality of Godhead to become one of us in this material world, this requires great penance, but if we want to go back to Krsna (tyaktva deham punar janma naiti mam eti so ’rjuna), we need only understand Him and love Him. Through love only, we can very easily go back home, back to Godhead. Sri Caitanya Mahaprabhu therefore declared, prema pum-artho mahan: love of Godhead is the highest achievement for anyone.

As we have explained, in worship of the Lord there are three stages — jñana, jñanamayi and rati, or love. Sutapa and his wife, Prsni, inaugurated their devotional activities on the basis of full knowledge. Gradually they developed love for the Supreme Personality of Godhead, and when this love was mature, the Lord appeared as Visnu, although Devaki then requested Him to assume the form of Krsna. To love the Supreme Personality of Godhead more, we want a form of the Lord like Krsna or Rama. We can engage in loving transactions with Krsna especially.

In this age, we are all fallen, but the Supreme Personality of Godhead has appeared as Caitanya Mahaprabhu to bestow upon us love of Godhead directly. This was appreciated by the associates of Sri Caitanya Mahaprabhu. Rupa Gosvami said:

namo maha-vadanyaya

 krsna-prema-pradaya te

krsnaya krsna-caitanya-

 namne gaura-tvise namah

In this verse, Sri Caitanya Mahaprabhu is described as maha-vadanya, the most munificent of charitable persons, because He gives Krsna so easily that one can attain Krsna simply by chanting the Hare Krsna maha-mantra. We should therefore take advantage of the benediction given by Sri Caitanya Mahaprabhu, and when by chanting the Hare Krsna mantra we are cleansed of all dirty things (ceto-darpana-marjanam), we shall be able to understand very easily that Krsna is the only object of love (kirtanad eva krsnasya mukta-sangah param vrajet).

Therefore, one need not undergo severe penances for many thousands of years; one need only learn how to love Krsna and be always engaged in His service (sevonmukhe hi jihvadau svayam eva sphuraty adah). Then one can very easily go back home, back to Godhead. Instead of bringing the Lord here for some material purpose, to have a son or whatever else, if we go back home, back to Godhead, our real relationship with the Lord is revealed, and we eternally engage in our eternal relationship. By chanting the Hare Krsna mantra, we gradually develop our eternal relationship with the Supreme Person and thus attain the perfection called svarupa-siddhi. We should take advantage of this benediction and go back home, back to Godhead. Srila Narottama dasa Thakura has therefore sung, patita-pavana-hetu tava avatara: Caitanya Mahaprabhu appeared as an incarnation to deliver all fallen souls like us and directly bestow upon us love of Godhead. We must take advantage of this great benediction of the great Personality of Godhead.

[krsnaraja]

SB 10.3.39

ajusta-gramya-visayav

 anapatyau ca dam-pati

na vavrathe ’pavargam me

 mohitau deva-mayaya

Translation by His Divine Grace A. C. Bhaktivedanta Swami Srila Prabhupada:

Being husband and wife but always sonless, you were attracted by sexual desires, for by the influence of devamaya, transcendental love, you wanted to have Me as your son. Therefore you never desired to be liberated from this material world.

Purport by His Divine Grace A. C. Bhaktivedanta Swami Srila Prabhupada:


Vasudeva and Devaki had been dam-pati, husband and wife, since the time of Sutapa and Prsni, and they wanted to remain husband and wife in order to have the Supreme Personality of Godhead as their son. This attachment came about by the influence of devamaya. Loving Krsna as one’s son is a Vedic principle. Vasudeva and Devaki never desired anything but to have the Lord as their son, yet for this purpose they apparently wanted to live like ordinary grhasthas for sexual indulgence. Although this was a transaction of spiritual potency, their desire appears like attachment for sex in conjugal life. If one wants to return home, back to Godhead, one must give up such desires. This is possible only when one develops intense love for the Supreme Personality of Godhead. Sri Caitanya Mahaprabhu has said:

niskiñcanasya bhagavad-bhajanonmukhasya

 param param jigamisor bhava-sagarasya

(Cc. Madhya 11.8)

If one wants to go back home, back to Godhead, one must be niskiñcana, free from all material desires. Therefore, instead of desiring to have the Lord come here and become one’s son, one should desire to become free from all material desires (anyabhilasita-sunyam) and go back home, back to Godhead. Sri Caitanya Mahaprabhu teaches us in His Siksastaka:

na dhanam na janam na sundarim

 kavitam va jagad-isa kamaye

mama janmani janmanisvare

 bhavatad bhaktir ahaituki tvayi

“O almighty Lord, I have no desire to accumulate wealth, nor do I desire beautiful women, nor do I want any number of followers. I only want Your causeless devotional service, birth after birth.” One should not ask the Lord to fulfill any materially tainted desires.

[krsnaraja]

SB 10.3.40

gate mayi yuvam labdhva

 varam mat-sadrsam sutam

gramyan bhogan abhuñjatham

 yuvam prapta-manorathau

Translation by His Divine Grace A. C. Bhaktivedanta Swami Srila Prabhupada:

After you received that benediction and I disappeared, you engaged yourselves in sex to have a son like Me, and I fulfilled your desire.

Purport by His Divine Grace A. C. Bhaktivedanta Swami Srila Prabhupada:

According to the Sanskrit dictionary Amara-kosa, sex life is also called gramya-dharma, material desire, but in spiritual life this gramya-dharma, the material desire for sex, is not very much appreciated. If one has a tinge of attachment for the material enjoyments of eating, sleeping, mating and defending, one is not niskiñcana. But one really should be niskiñcana. Therefore, one should be free from the desire to beget a child like Krsna by sexual enjoyment. This is indirectly hinted at in this verse.

SB 10.3.41

adrstvanyatamam loke

 silaudarya-gunaih samam

aham suto vam abhavam

 prsnigarbha iti srutah

Translation by His Divine Grace A. C. Bhaktivedanta Swami Srila Prabhupada:
Since I found no one else as highly elevated as you in simplicity and other qualities of good character, I appeared in this world as Prsnigarbha, or one who is celebrated as having taken birth from Prsni.

Purport by His Divine Grace A. C. Bhaktivedanta Swami Srila Prabhupada:

In the Treta-yuga the Lord appeared as Prsnigarbha. Srila Visvanatha Cakravarti Thakura says, prsnigarbha iti so ’yam treta-yugavataro laksyate.

SB 10.3.42

tayor vam punar evaham

 adityam asa kasyapat

upendra iti vikhyato

 vamanatvac ca vamanah
Translation by His Divine Grace A. C. Bhaktivedanta Swami Srila Prabhupada:

In the next millennium, I again appeared from the two of you, who appeared as My mother, Aditi, and My father, Kasyapa. I was known as Upendra, and because of being a dwarf, I was also known as Vamana.

[krsnaraja]

SB 10.3.43

trtiye ’smin bhave ’ham vai

 tenaiva vapusatha vam

jato bhuyas tayor eva

 satyam me vyahrtam sati

Translation by His Divine Grace A. C. Bhaktivedanta Swami Srila Prabhupada:
O supremely chaste mother, I, the same personality, have now appeared of you both as your son for the third time. Take My words as the truth.

Purport by His Divine Grace A. C. Bhaktivedanta Swami Srila Prabhupada:

The Supreme Personality of Godhead chooses a mother and father from whom to take birth again and again. The Lord took birth originally from Sutapa and Prsni, then from Kasyapa and Aditi, and again from the same father and mother, Vasudeva and Devaki. “In other appearances also,” the Lord said, “I took the form of an ordinary child just to become your son so that we could reciprocate eternal love.” Jiva Gosvami has explained this verse in his Krsna-sandarbha, Ninety-sixth Chapter, where he notes that in text 37 the Lord says, amuna vapusa, meaning “by this same form.” In other words, the Lord told Devaki, “This time I have appeared in My original form as Sri Krsna.” Srila Jiva Gosvami says that the other forms were partial expansions of the Lord’s original form, but because of the intense love developed by Prsni and Sutapa, the Lord appeared from Devaki and Vasudeva in His full opulence as Sri Krsna. In this verse the Lord confirms, “I am the same Supreme Personality of Godhead, but I appear in full opulence as Sri Krsna.” This is the purport of the words tenaiva vapusa. When the Lord mentioned the birth of Prsnigarbha, He did not say tenaiva vapusa, but He assured Devaki that in the third birth the Supreme Personality of Godhead Krsna had appeared, not His partial expansion. Prsnigarbha and Vamana were partial expansions of Krsna, but in this third birth Krsna Himself appeared. This is the explanation given in Sri Krsna-sandarbha by Srila Jiva Gosvami.

SB 10.3.44

etad vam darsitam rupam

 prag-janma-smaranaya me

nanyatha mad-bhavam jñanam

 martya-lingena jayate

Translation by His Divine Grace A. C. Bhaktivedanta Swami Srila Prabhupada:

I have shown you this form of Visnu just to remind you of My previous births. Otherwise, if I appeared like an ordinary human child, you would not believe that the Supreme Personality of Godhead, Visnu, has indeed appeared.

Purport by His Divine Grace A. C. Bhaktivedanta Swami Srila Prabhupada:

Devaki did not need to be reminded that the Supreme Personality of Godhead, Lord Visnu, had appeared as her son; she already accepted this. Nonetheless, she was anxious, thinking that if her neighbors heard that Visnu had appeared as her son, none of them would believe it. Therefore she wanted Lord Visnu to transform Himself into a human child. On the other hand, the Supreme Lord was also anxious, thinking that if He appeared as an ordinary child, she would not believe that Lord Visnu had appeared. Such are the dealings between devotees and the Lord. The Lord deals with His devotees exactly like a human being, but this does not mean that the Lord is one of the human beings, for this is the conclusion of nondevotees (avajananti mam mudha manusim tanum asritam). Devotees know the Supreme Personality of Godhead under any circumstances. This is the difference between a devotee and a nondevotee. The Lord says, man-mana bhava mad-bhakto mad-yaji mam namaskuru: “Engage your mind always in thinking of Me, become My devotee, offer obeisances and worship Me.” A nondevotee cannot believe that simply by thinking of one person, one can achieve liberation from this material world and go back home, back to Godhead. But this is a fact. The Lord comes as a human being, and if one becomes attached to the Lord on the platform of loving service, one’s promotion to the transcendental world is assured.

[krsnaraja]

SB 10.3.45 — Both of you, husband and wife, constantly think of Me as your son, but always know that I am the Supreme Personality of Godhead. By thus thinking of Me constantly with love and affection, you will achieve the highest perfection: returning home, back to Godhead.

SB 10.3.46 — Śukadeva Gosvāmī said: After thus instructing His father and mother, the Supreme Personality of Godhead, Kṛṣṇa, remained silent. In their presence, by His internal energy, He then transformed Himself into a small human child. [In other words, He transformed Himself into His original form: kṛṣṇas tu bhagavān svayam.]

SB 10.3.47 — Thereafter, exactly when Vasudeva, being inspired by the Supreme Personality of Godhead, was about to take the newborn child from the delivery room, Yoga-māyā, the Lord’s spiritual energy, took birth as the daughter of the wife of Mahārāja Nanda.

SB 10.3.48-49 — By the influence of Yoga-māyā, all the doorkeepers fell fast asleep, their senses unable to work, and the other inhabitants of the house also fell deeply asleep. When the sun rises, the darkness automatically disappears; similarly, when Vasudeva appeared, the closed doors, which were strongly pinned with iron and locked with iron chains, opened automatically. Since the clouds in the sky were mildly thundering and showering, Ananta-nāga, an expansion of the Supreme Personality of Godhead, followed Vasudeva, beginning from the door, with hoods expanded to protect Vasudeva and the transcendental child.

SB 10.3.50 — Because of constant rain sent by the demigod Indra, the river Yamunā was filled with deep water, foaming about with fiercely whirling waves. But as the great Indian Ocean had formerly given way to Lord Rāmacandra by allowing Him to construct a bridge, the river Yamunā gave way to Vasudeva and allowed him to cross.

SB 10.3.51 — When Vasudeva reached the house of Nanda Mahārāja, he saw that all the cowherd men were fast asleep. Thus he placed his own son on the bed of Yaśodā, picked up her daughter, an expansion of Yoga-māyā, and then returned to his residence, the prison house of Kaṁsa.

SB 10.3.52 — Vasudeva placed the female child on the bed of Devakī, bound his legs with the iron shackles, and thus remained there as before.

SB 10.3.53 — Exhausted by the labor of childbirth, Yaśodā was overwhelmed with sleep and unable to understand what kind of child had been born to her.

[krsnaraja]

SB 10.4: The Atrocities of King Kaṁsa

This chapter describes how Kaṁsa, following the advice of his demoniac friends, considered the persecution of small children to be very diplomatic.

After Vasudeva bound himself with iron shackles as before, all the doors of the prison house closed by the influence of Yoga-māyā, who then began crying as a newborn child. This crying awakened the doorkeepers, who immediately informed Kaṁsa that a child had been born to Devakī. Upon hearing this news, Kaṁsa appeared with great force in the maternity room, and in spite of Devakī’s pleas that the child be saved, the demon forcibly snatched the child from Devakī’s hands and dashed the child against a rock. Unfortunately for Kaṁsa, however, the newborn child slipped away from his hands, rose above his head and appeared as the eight-armed form of Durgā. Durgā then told Kaṁsa, “The enemy you contemplate has taken birth somewhere else. Therefore your plan to persecute all the children will prove futile.”

According to the prophecy, the eighth child of Devakī would kill Kaṁsa, and therefore when Kaṁsa saw that the eighth child was a female and heard that his so-called enemy had taken birth elsewhere, he was struck with wonder. He decided to release Devakī and Vasudeva, and he admitted before them the wrongness of his atrocities. Falling at the feet of Devakī and Vasudeva, he begged their pardon and tried to convince them that because the events that had taken place were destined to happen, they should not be unhappy for his having killed so many of their children. Devakī and Vasudeva, being naturally very pious, immediately excused Kaṁsa for his atrocities, and Kaṁsa, after seeing that his sister and brother-in-law were happy, returned to his home.

After the night passed, however, Kaṁsa called for his ministers and informed them of all that had happened. The ministers, who were all demons, advised Kaṁsa that because his enemy had already taken birth somewhere else, all the children born within the past ten days in the villages within Kaṁsa’s kingdom should be killed. Although the demigods always feared Kaṁsa, they should not be treated leniently; since they were enemies, Kaṁsa should try his best to uproot their existence. The demoniac ministers further advised that Kaṁsa and the demons continue their enmity toward Viṣṇu because Viṣṇu is the original person among all the demigods. The brāhmaṇas, the cows, the Vedas, austerity, truthfulness, control of the senses and mind, faithfulness and mercy are among the different parts of the body of Viṣṇu, who is the origin of all the demigods, including Lord Brahmā and Lord Śiva. Therefore, the ministers advised, the demigods, the saintly persons, the cows and the brāhmaṇas should be systematically persecuted. Strongly advised in this way by his friends, the demoniac ministers, Kaṁsa approved of their instructions and considered it beneficial to be envious of the brāhmaṇas. Following Kaṁsa’s orders, therefore, the demons began committing their atrocities all over Vrajabhūmi.