kva Å›oka-mohau sneho vÄ
bhayaá¹ vÄ ye 'jña-sambhavÄḥ
kva cÄkhaṇá¸ita-vijñÄna-
jñÄnaiÅ›varyas tv akhaṇá¸itaḥ
kva - where; Å›oka - lamentation; mohau - and bewilderment; snehaḥ - material affection; vÄ - or; bhayam - fear; vÄ - or; ye - those which; ajÃ±Ä - out of ignorance; sambhavÄḥ - born; kva ca - and where, on the other hand; akhaṇá¸ita - infinite; vijñÄna - whose perception; jñÄna - knowledge; aiÅ›varyaḥ - and power; tu - but; akhaṇá¸itaḥ - the infinite Supreme Lord.
ÅšrÄ«la PrabhupÄda writes: “Lamentation, aggrievement and bewilderment are characteristics of conditioned souls, but how can such things affect the person of the Supreme, who is full of knowledge, power and all opulence? Actually, it is not at all possible that Lord Kṛṣṇa was misled by the mystic jugglery of ÅšÄlva. He was displaying His pastime of playing the role of a human being.â€
All the great BhÄgavatam commentators conclude that grief, illusion, attachment and fear, which arise out of ignorance of the soul, can never be present in the transcendental dramatic pastimes enacted by the Lord. ÅšrÄ«la JÄ«va GosvÄmÄ« gives many examples from Kṛṣṇa’s pastimes to illustrate this point. For instance, when the cowherd boys entered the mouth of AghÄsura, Lord Kṛṣṇa was apparently astonished. Similarly, when BrahmÄ took away Lord Kṛṣṇa’s cowherd boyfriends and calves, the Lord at first began to look for them as if He did not know where they were. Thus the Lord plays the part of an ordinary human being so as to relish transcendental pastimes with His devotees. One should never think the Personality of Godhead is an ordinary person, as Åšukadeva GosvÄmÄ« explains in this and the following verse.