Śrīmad-Bhāgavatam 10.84.16
Blended reading (Sanskrit + English inline)
-
tattva-vit
—
knower of the truth
tattva (truth, that-ness) + vit (knower). The technical Sanskrit philosopher's title. The sages claim it and immediately disclaim it under Bhagavān's māyā. Gauḍīyas read this as the necessary humility of any philosopher in front of Kṛṣṇa.
-
māyayā
—
by Your māyā
Bhagavān's power of bewilderment. Gauḍīyas distinguish yoga-māyā (internal, hides Kṛṣṇa's aiśvarya from devotees so rasa may flow) from mahā-māyā (external, hides Him from non-devotees). The next verses make clear this is yoga-māyā.
-
viśva-sṛjām
—
of the creators of the universe
viśva + sṛj (to emit, create). The Prajāpatis and co-creators headed by Brahmā. The sages are calling themselves the cosmic CEOs — and saying even we are confused. Gauḍīyas note the rhetorical pressure: if these are confused, what of an ordinary watcher?
-
viceṣṭitam
—
the activity
vi + √ceṣṭ (to move, act). Bhagavān's līlā is viceṣṭita — extraordinary action. Gauḍīyas hold that līlā is the proper category, not karma: action without bondage, performed for rasa, not phala.
The sages have characterized the Lord’s statements as inscrutable ( duranvayam ). How this is so is stated here: His words and activities bewilder even the most learned when He plays at subordinating Himself to His own servants.
Though you are the supreme lord, you are bhagavan, who acts as if you were a controlled jiva, being difficult to perceive (gudha) because of your human activities (ihaya). But these actions produce your fame (bhagavat vicestitam). According to the amara kosa bhaga means wealth, desire, glory, courage, effort the sun and fame.
Again it is said that they spoke (munayaḥ ucuḥ). Five verses describe their words. Two verses explain how his words were incoherent. We are bewildered by his inconceivable śakti (māyayā), his activities (viceṣṭitam), even though we know all about how he takes various forms (tattva-vid-uttamāḥ). You hide yourself by your human actions and act as if you were not the Lord. Or, though he is difficult to understand through the Vedas, the Lord acts like a jīva in his various pastimes (ihayā). Parasmaipada verb form of īśitavyāyati is poetic license.
They speak in five verses. How amazing are activities of the Lord. By his (yat) māyā, we, Brahmā and others, lords of prajāpatis like Marīci (viśva-sṛjām), are bewildered even more than their subjects since they think they are great knowers of the truth. Or because they are bewildered the controllers of creators of the universe think themselves great Prajāpatis. How amazing (aho)! Though not understood easily by the Vedas you act like a jīva (īśatavyāyati), with various pastimes (īhayā). Or covered by many matters, acting like a jīva by your māyā, people are bewildered. “Why do cover you with māyā?” Oh (aho)! They lament and recite the verse.
- Where has my learning made me overconfident about understanding God?
- What confusion about the divine could I name aloud as a starting place for fresh learning?
An astronomer measures the orbits of planets, then steps out at dusk and forgets to look up. The sages confess: we have been the cataloguers of the truth and yet Your māyā has confused us, the very ones who name the categories. Kṛṣṇa as nara-līlā is the planet we keep failing to lift our eyes to.
Brahmā, the chief sṛjāṁ adhīśvara, in SB 10.13 actively tests Kṛṣṇa — and is undone. He says afterward, naumīḍya te 'bhra-vapuṣe — I bow to You whose form is like a cloud (10.14.1), praising the very līlā he had doubted.
Gauḍīyas pair this confession with the present one: knowers of the truth, when confronted with Bhagavān's nara-līlā, become the first to confess bewilderment.
My note
Source: vedabase.io