Śrīmad-Bhāgavatam 10.8.43
Blended reading (Sanskrit + English inline)
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vidita - tattvāyām
—
(when she had) understood the truth
Vidita (known) + tattva (reality) + locative absolute. The Sanskrit grammatical construction marks: 'while she was in the state of having known the truth…'. Gauḍīya: she did, however briefly, see tattva — but Yoga-māyā now extends a higher tattva (rasa) over the philosophical one.
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vaiṣṇavīm
—
Viṣṇu's (māyā), Yoga-māyā
Vaiṣṇavī = 'belonging to Viṣṇu', feminine. Crucially distinguished from bahiraṅgā-māyā (the external bewildering energy). Yoga-māyā is Bhagavān's internal arranging-energy — she increases bhakti, never obscures Him. Gauḍīya doctrinal sharpness lives in this word.
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māyām
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Yoga-māyā
Accusative of māyā. Here named not as illusion-energy in the conditioning sense, but as Yoga-māyā — the internal arranging power that sustains Vraja-līlā. The whole verse turns on this differentiation.
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putra - sneha - mayīm
—
made of maternal affection for her son
Putra (son) + sneha (oily love, the rasa-shastra name for vātsalya's mature form) + mayī (composed of). The māyā is itself sneha-substance — Yoga-māyā does not deceive; she sweetens.
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vyatanot
—
expanded, spread out
Imperfect of vi-√tan — 'to extend, to unroll'. The verse pictures Yoga-māyā unrolling over Yaśodā's heart like a sheet. Gauḍīya: every Vraja devotee lives under such a sheet; it is grace, not concealment.
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vibhuḥ
—
the Supreme Lord
From vi-√bhū — 'one who pervades, the all-pervading'. The same verse calls Him īśvara (controller) and vibhu (pervader). Two titles in one line, asserting that this is no minor force at work — it is the cosmic Personality arranging His mother's heart.
Although mother Yaśodā understood the whole philosophy of life, at the next moment she was overwhelmed by affection for her son by the influence of Yoga-māyā. Unless she took care of her son Kṛṣṇa, she thought, how could He be protected? She could not think otherwise, and thus she forgot all her philosophical speculations. This forgetfulness is described by Śrīla Viśvanātha Cakravartī Ṭhākura as being inspired by the influence of Yoga-māyā ( mohana-sādharmyān māyām ). Materialistic persons are captivated by Mahā-māyā, whereas devotees, by the arrangement of the spiritual energy, are captivated by Yoga-māyā.
Discerning the truth in this way (ittham viditia tattvayam) , she desired to give up her sense of possessiveness. But then the Lord as a small boy thought, "Who will cuddle me? Who will hold me?" When he thought in this way, the very form of affection for her son (putrasneha mayim) overcame Yasoda. Mayi in the phrase gives the meaning of affection itself, prema in the form of parental affection. Maya here indicates bewilderment. Yasoda became blinded by prema.
Seeing her conviction, the Lord was pleased. But seeing her agitation, he became upset and then filled her with love. When she who protected (gopikāyām) her son by her motherly love had understood the truth mentioned in the first three lines of the previous verse for the purposes of Kṛṣṇa’s pastimes, the Lord who is capable of fulfilling her prayers (īśvaraḥ) spread his mercy (māyām) to her even more than previously (vyatanot), so that she would no longer see this vision which was contrary to her love. This mercy was filled with deep (mayīm) affection for her son. That affection was deeper than any other person’s affection. This was not material affection but rather the svarūpa-śakti of Viṣṇu. (vaiṣṇavīm).
Kṛṣṇa did as she desired (ittham). Śukadeva calls her gopikāyām (wife of the cowherd) out of prema. Or out of respect he calls her the queen, the protector of the earth (gopikā). Or she was the protector of the happiness of Kṛṣṇa’s various pastimes. Or by her nature of being a cowherd, she was endowed with the power to spread great affection. Thus Kṛṣṇa spread his māyā, which followed his desire (vaiṣṇavīm) in a special way (vyatanot). Since this māyā was related to Viṣṇu (vaiṣṇavīm) it could enter everywhere immediately, or it could create a relationship with Viṣṇu. It was not inferior, but eternity, knowledge and bliss śakti. Not only did this māyā create a relationship, but produced special bhakti. It was filled with affection of thinking of Kṛṣṇa as her son (putra-sneha-mayīm). Mayīm means full or the very form. “Even if one knows the truth, such bhakti is hard to attain.” Kṛṣṇa was capable of doing anything (īśvaraḥ). And that bhakti is not temporary like knowledge of the truth. Kṛṣṇa is all pervading (vibhuḥ) and his śakti is also all pervading. Thus the affection is continuous and thus it is said that he spread this māyā. And thus knowledge of the truth produced by seeing the universal form, which obstucts bhakti, did not occur in her again. Or vaiṣṇavīm māyām means his own eternally existing mercy. Putra can also be a vocative. O son! Śukadeva calls to Parīkṣit with affection, in discussing affection.
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- Notice today when a flash of philosophical clarity tempts you to stand back from service — and instead step closer, the way Yaśodā kept feeding Him.
- Refuse the impersonalist pull that says 'I have understood, so I need not serve' — re-enter your sādhana with the affection of a caretaker, not the detachment of a spectator.
- Speak to Kṛṣṇa today as a Person you are responsible for — offer one small act (lighting a lamp, cooking, chanting His name) with the felt-sense that He is receiving it.
A scholar who has just glimpsed the inner workings of the loom is gently turned back by the master weaver to the shuttle in her hand — because the weaving still needs her. Yoga-māyā turns Yaśodā back from her brief philosophical clarity to the simple loom of vātsalya: feed the boy, hold the boy, the cosmic vision can wait.
My note
Source: vedabase.io