Actually there is no scarcity. The scarcity is Kṛṣṇa consciousness. So if you become Kṛṣṇa conscious then everything is ample. There is no scarcity. This is the process. Tvayā hṛṣīkeśa . . . and here it is said: tvayā hṛṣī . . . yathā hṛṣīkeśa khalena devakī. The world is full of dangers. But Devakī . . . Kuntīdevī says: "But because Devakī is Your devotee, You saved her from the distresses offered by her envious brother." As soon as the brother heard that, "My sister's son, eighth son of my sister, will kill me," oh, he was ready immediately to kill Devakī. So he was pacified by Devakī's husband. It is the duty of the husband to give protection. "So my dear brother-in-law, why you are envious to your sister? After all, your sister will not kill you. Her son will kill you. That is the problem. So I shall deliver all the sons to you, then you can do whatever you like. Why you are killing this innocent girl, newly married? She is your younger sister, just like your daughter. You should give her protection. What you are doing this?"
So Kaṁsa became pacified. He believed in the words of Vasudeva, that he'll deliver all the sons, "And if you like, can kill." He thought, "Let me save the present situation. After all, later on, mean, Kaṁsa gets a nephew; he may forget this enviousness." But he's never, never to forget. Yes. He killed all the sons and kept them in prison. Śucārpitā badhyā ati-ciram. Ati-ciram means for long time. So (s)he was saved. Devakī was saved after all.
Similarly, if we take the position of Devakī and Kuntī . . . Kuntī, just like with her sons, Pañca-Pāṇḍava, five Pāṇḍavas . . . after she became widow, the whole plan was, Dhṛtarāṣṭra's, "How to kill these children of my younger brother? Because, by chance, I was blind, so I could not get the throne of the kingdom. My younger brother got it. Now he's dead. So at least my sons, they should get the throne." That was his policy, Dhṛtarāṣṭra's policy: "I could not get." This is material propensities. "I shall be happy. My sons shall be happy. My community shall be happy. My nation shall be happy." These are extended selfishness.
Nobody's thinking Kṛṣṇa . . . how Kṛṣṇa will be happy. Everyone is thinking in his own terms: "How I shall be happy, how my children shall be happy, my community shall be happy, my society shall be happy, my nation . . ." This is the struggle for existence. Everywhere you'll find it. This is material existence. Nobody's thinking how Kṛṣṇa will be happy.