Devanagari
य इदं लीलया विश्वं सृजत्यवति हन्ति च ।
चेष्टां विश्वसृजो यस्य न विदुर्मोहिताजया ॥ १५ ॥
Verse text
ya idaṁ līlayā viśvaṁ
sṛjaty avati hanti ca
ceṣṭāṁ viśva-sṛjo yasya
na vidur mohitājayā
Synonyms
yaḥ
—
who
;
idam
—
this
;
līlayā
—
as play
;
viśvam
—
universe
;
sṛjati
—
creates
;
avati
—
maintains
;
hanti
—
destroys
;
ca
—
and
;
ceṣṭām
—
purpose
;
viśva
—
sṛjaḥ — the (secondary) creators of the universe (headed by Lord Brahmā)
;
yasya
—
whose
;
na viduḥ
—
do not know
;
mohitāḥ
—
bewildered
;
ajayā
—
by His eternal deluding potency .
Translation
“It is the Supreme Lord who creates, maintains and destroys this universe simply as His pastime. The cosmic creators cannot even understand His purpose, bewildered as they are by His illusory Māyā.
Translation (Visvanatha Cakravarti Thakura)
"It is the Supreme Lord who creates, maintains and destroys this universe simply as His pastime. The cosmic creators cannot even understand His purpose, bewildered as they are by His illusory Māyā.
KB 10.57.15
He further informed Śatadhanvā, “Kṛṣṇa and Balarāma are so powerful that simply by willing They create, maintain and dissolve the whole cosmic manifestation. Unfortunately, persons bewildered by the illusory energy cannot understand the strength of Kṛṣṇa, although the whole cosmic manifestation is fully under His control.”
Purport
The use of the singular
yaḥ,
“He who,” indicates that the frequent references to “the two Lords, Kṛṣṇa and Rāma,” do not compromise the firm principle of monotheism expressed in the
Śrīmad-Bhāgavatam.
As explained in many Vedic literatures, the one Supreme Lord expands Himself into innumerable forms, yet He remains the one and almighty God. For example, we have this statement in the
Brahma-saṁhitā
(5.33)
:
advaitam acyutam anādir ananta-rūpam.
“The one Supreme Lord is infallible and beginningless, and He expands Himself into innumerable manifest forms.” Out of regard for the spirit of the Lord’s pastimes, in which He expands Himself and appears as His own older brother, Balarāma, the
Bhāgavatam
here refers to “the two Lords.” But the “bottom line” is that there is one Supreme Godhead, one Absolute Truth, who appears in His original form as Kṛṣṇa.
Purport (Visvanatha Cakravarti Thakura)
He speaks in the singular to indicate that Krsna and Balarama are one principle. The irregular sandhi of mohita ajaya to mohitajaya is poetic license.
Purport (Jiva Goswami)
The singular is used instead of the dual since Balarāma is included in Kṛṣṇa. Akrūra speaks three verses. The Lord creates without effort (līlayā) this astonishing universe of unlimited variety. What is the purpose? No one can know his (yasya) activities, desires and intention (ceṣṭām) being bewildered by his (yasya) māyā.
Purport (Sanatana Goswami)
The singular is used instead of the dual since Balarāma is included in Kṛṣṇa. Akrūra speaks three verses. The Lord creates without effort (līlayā) this astonishing universe of unlimited variety. What is the purpose? No one can know his (yasya) activities (ceṣṭām) being bewildered by his (yasya) māyā. Even Brahmā and others do not know, what to speak of his goal or intentions? This is because of their continuous (ajayā) illusion (mohitā). Why did you have Śatrājit killed? Why did you desire to have the jewel kept with me? No one can understand your pastimes.