One may ask, Since the Supreme Lord is the original father of all living entities, how could a lady known as Devaki give birth to Him as her son? The answer is that Devaki no more gave birth to the Lord than the eastern horizon gives birth to the sun
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Mukunda-mala-stotra (mantras 1 to 6 only)
All glories to this Personality of Godhead known as the son of Śrīmatī Devakī devī! All glories to Lord Śrī Kṛṣṇa, the brilliant light of the Vṛṣṇi dynasty! All glories to the Personality of Godhead, the hue of whose soft body resembles the blackish color of a new cloud! All glories to Lord Mukunda, who removes the burdens of the earth!
The theme of this verse is that the Supreme Truth is the Supreme Person. That the Lord's bodily texture and color are described indicates that He is a person, for the impersonal Brahman cannot have a body that is as soft as anything or whose hue is visualized. The Personality of Godhead appeared as the son of Vasudeva and Devakī because for a very long time they performed severe austerities to have the Supreme Lord as their son. Satisfied by their penance and determination, the Lord agreed to become their son.
From the description of the Lord's birth in the Śrīmad-Bhāgavatam, we learn that the Lord appeared before Vasudeva and Devakī as Nārāyaṇa, with four hands. But when they prayed to Him to conceal His divinity, the Lord became a small baby with two hands. In the Bhagavad-gītā (4.9) the Lord promises that one who simply understands the mysteries of His transcendental birth and deeds will be liberated from the clutches of Māyā and go back to Godhead. Therefore there is a gulf of difference between the birth of Kṛṣṇa and that of an ordinary child.
One may ask, Since the Supreme Lord is the original father of all living entities, how could a lady known as Devakī give birth to Him as her son? The answer is that Devakī no more gave birth to the Lord than the eastern horizon gives birth to the sun. The sun rises on the eastern horizon and sets below the western horizon, but actually the sun neither rises nor sets. The sun is always in its fixed position in the sky, but the earth is revolving, and due to the different positions of the revolving earth, the sun appears to be rising or setting. In the same way, the Lord always exists, but for His pastimes as a human being He seems to take birth like an ordinary child.
In His impersonal feature (Brahman) the Supreme Lord is everywhere, inside and outside: as the Supersoul (Paramātmā) He is inside everything, from the gigantic universal form down to the atoms and electrons; and as the Supreme Personality of Godhead (Bhagavān) He sustains everything with His energies. (We have already described this feature of the Lord in the purport to the previous verse, in connection with the name Jagan-nivāsa.) Therefore in each of His three features—Brahman, Paramātmā, and Bhagavān—the Lord is present everywhere in the material world. Yet He remains aloof, busy with His transcendental pastimes in His supreme abode.
Those with a poor fund of knowledge cannot accept the idea that the Lord appears in person on the face of the earth. Because they are not conversant with the intricacies of the Lord's transcendental position, whenever such people hear about the appearance of the Lord, they take Him to be either a superhuman being born with a material body or a historical personality worshiped as God under the influence of anthropomorphism or zoomorphism. But the Lord is not the plaything of such fools. He is what He is and does not agree to be a subject of their speculations, which perpetually lead them to conclude that His impersonal feature is supreme. The supreme feature of the Absolute Truth is personal—the Supreme Personality of Godhead. The impersonal Brahman is His effulgence, like the light diffused by a powerful fire. The fire burns in one place but diffuses its warmth and light all round, thus exhibiting its different energies. Similarly, by means of His variegated energies the Supreme Lord expands Himself in many ways.
Persons with a poor fund of knowledge are captivated by one part of His energy and therefore fail to penetrate into the original source of the energy. Whatever astounding energies we see manifest in this world, including atomic and nuclear energies, are all part and parcel of His material, or external, energy. Superior to this material energy, however, is the Lord's marginal energy, exhibited as the living being. Besides these energies, the Supreme Lord has another energy, which is known as the internal energy. The marginal energy can take shelter of either the internal energy or the external energy, but factually it belongs to the Lord's internal energy. The living beings are therefore infinitesimal samples of the Supreme Lord. Qualitatively the living being and the Supreme Lord are equal, but quantitatively they are different, for the Lord is unlimitedly potent whereas the living entities, being infinitesimal by nature, have limited potency.
Although the Lord is full with all energies and is thus self-sufficient, He enjoys transcendental pleasure by subordinating Himself to His unalloyed devotees. Some great devotees of the Lord cannot surpass the boundary of awe and veneration. But other devotees are in such an intense compact of love with the Lord that they forget His exalted position and regard themselves as His equals or even His superiors. These eternal associates of the Lord relate with Him in the higher statuses of friendship, parenthood, and consorthood. Devotees in a transcendental parental relationship with the Lord think of Him as their dependent child. They forget His exalted position and think that unless they properly feed Him He will fall victim to undernourishment and His health will deteriorate. Devotees in a conjugal relationship with the Lord rebuke Him to correct His behavior, and the Lord enjoys those rebukes more than the prayers of the Vedas. Ordinary devotees bound up by the formalities of Vedic rites cannot enter deep into such confidential loving service to the Lord, and thus their realization remains imperfect. Sometimes they even fall victim to the calamity of impersonalism.
Vasudeva and Devakī are confidential devotees of the Lord in the mood of parental love. Even greater than them are Nanda and Yaśodā, His foster parents in Vṛndāvana. The Lord takes great pleasure in being addressed as Devakī-nandana ("the son of Devakī"), Nanda-nandana ("the son of Nanda"), Yaśodā-nandana ("the son of Yaśodā"), Daśarathī ("the son of King Daśaratha"), Janakī-nātha ("the husband of Janakī"), and so on. The pleasure one gives the Lord by addressing Him by such names is many, many times greater than the pleasure He enjoys when He is addressed as the Supreme Father, the Greatest of the Great, Parameśvara, or anything of that nature, which indicate volumes of awe and veneration. Therefore the names King Kulaśekhara uses to glorify the Lord in this verse indicate his intimate transcendental relationship with the Lord.