Å›rÄ«-Å›uka uvÄca
pitarÄv upalabdhÄrthau
viditvÄ puruá¹£ottamaḥ
mÄ bhÅ«d iti nijÄá¹ mÄyÄá¹
tatÄna jana-mohinÄ«m
Å›rÄ«-Å›ukaḥ uvÄca - Åšukadeva GosvÄmÄ« said; pitarau - His parents; upalabdha - having realized; arthau - the idea (of His opulent position as God); viditvÄ - knowing; puruá¹£a-uttamaḥ - the Supreme Personality; mÄ bhÅ«t iti - 'this should not be'; nijÄm - His personal; mÄyÄm - illusory potency; tatÄna - He expanded; jana - His devotees; mohinÄ«m - which bewilders.
Åšukadeva GosvÄmÄ« said: Understanding that His parents were becoming aware of His transcendental opulences, the Supreme Personality of Godhead thought that this should not be allowed to happen. Thus He expanded His Yoga-mÄyÄ, which bewilders His devotees.
If Vasudeva and DevakÄ« would have seen Kṛṣṇa as almighty God, their intense love for Him as their son would have been spoiled. Lord Kṛṣṇa did not want this. Rather, the Lord wanted to enjoy with them the ecstatic love of vÄtsalya-rasa, the relationship between parents and children. As ÅšrÄ«la PrabhupÄda often pointed out, although we normally think of God as the supreme father, in Kṛṣṇa consciousness we can enter into the Lord’s pastimes and play the part of His parents, thus intensifying our love for Him.
ÅšrÄ«la ViÅ›vanÄtha CakravartÄ« ṬhÄkura points out that the word jana may be translated here as “devotees,†as in the verse dÄ«yamÄnaá¹ na gá¹›hṇanti vinÄ mat-sevanaá¹ janaḥ (BhÄg. 3.29.13). He further explains that jana may also be translated as “parents,†since jana is derived from the verb jan, which in the causative form (janayate) means “to generate or to give birth to.†In this sense of the word (as in jananÄ« or janakau), the term jana-mohinÄ« indicates that the Lord was about to expand His internal illusory potency so that Vasudeva and DevakÄ« would again love Him as their dear child.
