Hare Krsna,
Similar to Vasudeva’s prayers, Devaki’s prayers, in the beginning, also reflect her awe and reverence for the Supreme Lord. Being an unalloyed devotee, she could understand that the same Lord Visnu appeared as her son. Her prayers reflect her realization of Lord Visnu at that particular moment. It must be noted that underneath her prayers run the emotions of a mother fearing for the safety of her child. Therefore, the way I look at her prayers is that she is reasoning with herself that since her son is none other than Lord Visnu Himself, she has no cause to fear. Otherwise, why would she pray that everything is within the limits of time, but time moves under the direction of the Lord, who is therefore not within the limits of time. She therefore surrenders unto Him with the hope that only the Lord (her child) can save Himself from the cruel Kamsa. The Lord is fearless and can make her fearless. She thus surrenders to Him.
Devaki prays that with the appearance of the Lord, death is fleeing in fear of Him. The living entities, who have obtained shelter at His lotus feet by His mercy, are sleeping in full mental peace. But still why are Devaki and Vasudeva still inflicted with fear?
“When Kṛṣṇa appears, everyone is freed from fear of death, yet Devakī felt, “We are still afraid of Kaṁsa, although You have appeared as our son.” She was more or less bewildered as to why this should be so, and she appealed to the Lord to free her and Vasudeva from this fear.” (SB 10.3.27 Purport)
Finally, Devaki’s motherly nature takes over and thereby prays to the Lord to save them and give them protection from the terrible fear of Kamsa. In a way she is indicating that the Lord is fearless, and His devotees are fearless. Why then does the Lord keep His mother and father in fear? Due to motherly affection (vätsalya-bhäva), Devaké thinks that her small child cannot kill Kamsa. Therefore, she worries about harm coming to Him from Kaàsa and becomes more fearful.
“Devakī was so afraid of Kaṁsa that she could not believe that Kaṁsa would be unable to kill Lord Viṣṇu, who was personally present. Out of motherly affection, therefore, she requested the Supreme Personality of Godhead to disappear. Although because of the Lord’s disappearance Kaṁsa would harass her more and more, thinking that the child born of her was hidden somewhere, she did not want the transcendental child to be harassed and killed. Therefore she requested Lord Viṣṇu to disappear. Later, when harassed, she would think of Him within her mind.” (SB 10.3.28 Purport). This shows the zenith of Devaki’s motherly affection for her child.
Basically Mother Devaki is telling Krsna, “Withdraw this uncommon four-armed Viñëu form and assume a form of a normal human baby, and I will quickly hide You.” (Sarartha Darsini)
She also fears ridicule from people who, she thinks, would not be able to believe that the Supreme Lord, the entire cosmos, containing all created moving and nonmoving entities, enters His transcendental body and is held there without difficulty at the time of devastation, has taken birth from her womb.
Srila Prabhupada’s purport to verse 31 is very deep and profound. I was wondering why he got into the intricacies of love of Godhead. I found the answer in the following lines:
“There are five stages of loving service to the Supreme Personality of Godhead — śānta, dāsya, sakhya, vātsalya and mādhurya. Devakī is on the platform of vātsalya. She wanted to deal with her eternal son, Kṛṣṇa, in that stage of love, and therefore she wanted the Supreme Personality of Godhead to withdraw His opulent form of Viṣṇu.” (SB 10.3.31 Purport)
The other doubt I had was why are Vasudeva and Devaki, who realize the Supreme Lord as their child, afflicted with fear and lamentation? Is it out of ignorance? In response, Srila Prabhupada explains that such fear and lamentation is actually an expression of love of Godhead.
“From the very beginning of one’s transactions in bhakti, one is situated on the transcendental platform. Vasudeva and Devakī, therefore, being situated in a completely pure devotional state, are beyond this material world and are not subject to material fear. In the transcendental world, however, because of pure devotion, there is a similar conception of fear, which is due to intense love.” (SB 10.3.31 Purport)
“Not wanting to be ridiculed for having given birth to Viṣṇu, Devakī wanted Kṛṣṇa, with two hands, and therefore she requested the Lord to change His form.” (SB 10.3.31 Purport)
“The glory of vätsalya-prema is that it makes Kåñëa the object of pity and extreme attachment. Although Kåñëa’s majesty (aiçvarya) is present, the mood of vätsalya (affection) covers it in such a way that Kåñëa becomes subservient and bound by the ropes of attachment.” (Sarartha-Darsini)
What a wonderful set of prayers to meditate upon!!
All glories to Srila Prabhupada!
Krsna Katha 