People do not know that you are one with the universe with its many names and forms and also superior to it. This is explained using an example in two verses. Just as a man dreaming sees as real the objects in the dream, and knows many names and forms of tiger, snake and king appearing with senses such as the ear, tan matras such as form an sound, and names, but does not know himself who has become those forms, and rather knows something other than his real form, so the ignorant man bewildered by maya through action of the senses like the ear, knows you by the names of deva or man, and with material form and qualities. He does not know your true form, separate from the many names and forms that you assume as the universe, because of loss of intelligence.

Others do not know you. Two verses explain. Verses 22 onwards can be explained in another way. How does the Lord act is this way? He is not covered by māyā. We offer respects to the Lord who is not covered (acchanna) by his extraordinary āvaraṇa-śakti (material māyā), since he manifests unlimited powers. Or, we offer respects to the Lord who covers his powers by his mercy (māyayā) so that he can have intimate relationships (yoga) with his devotees (sva). Therefore he is most dear to all (paramātmane). The persons present at this place are more fortunate than us. That is explained in verse 23. Those who have gathered here and the intimate Vṛṣṇis who are superior to the others, do not see the Lord to be covered by a screen of māyā. Rather they see him uncovered, because he manifests his svarūpa to them. Realizing his uncovered form, they do not see his form as impersonal Brahman (ātmanam). Surpassing that, realizing his personal form, they do not even see his form as Paramātmā (kālam). Surpassing that, realizing the form of Bhagavān, the source of all other forms, they do not see his form as the Supreme Lord. Surpassing all those realization of bliss in those forms one after the other, they realize him as the lord of his affectionate friends. itthaṁ satāṁ brahma-sukhānubhūtyā dāsyaṁ gatānāṁ para-daivatena māyāśritānāṁ nara-dārakeṇa sākaṁ vijahruḥ kṛta-puṇya-puṣjāḥ In this way with an abundance of splendor caused by Kṛṣṇa, they played with him, though he is pure consciousness or happiness known as Brahman for the jṣānīs, the Supreme Lord for the devotees with dāsya-bhāva and an ordinary human child for those covered by material illusion.

The devotee is unbewildered by māyā, which incites the senses to objects and forms, because of absorption in scriptures. Others do not know you. That is explained in these two verses. A sleeping person sees himself as names, which are false (nāma-mātra), because the image appears through the senses (indriyābhātam). Or some person among the Vṛṣṇis, even while sleeping, knows you, the Lord (ātmānam), correctly (yathā), and not anything else (rahitam param), because he directly realizes (paśyati) your qualities like mercy, which are real and eternal (guṇa-tattva-dṛk). He knows you who reveal yourself (ābhātam) in the senses, objects (mātra) and all your names. Or he knows you, manifested as Śyamasundara, with senses, forms and names, not devoid of these as Brahman. People are not bewildered about you (vibhama-cittaḥ) because of māyā, which activates (īhayā) the senses in perceiving objects and forms visibly (nāma). Rather they constantly realize you through Vedas and smṛtis (veda-smṛtyupaplavāt).