Shloka 15
The Murder of Satrājit and the Recovery of the Syamantaka Jewel
य इदं लीलया विश्वं सृजत्यवति हन्ति च । चेष्टां विश्वसृजो यस्य न विदुर्मोहिताजया ॥ १५ ॥
ya idaṁ līlayā viśvaṁ sṛjaty avati hanti ca ceṣṭāṁ viśva-sṛjo yasya na vidur mohitājayā
ព្រះអម្ចាស់ដ៏ខ្ពង់ខ្ពស់ទ្រង់បង្កើត ថែរក្សា និងបំផ្លាញសកលលោកនេះ ដោយគ្រាន់តែជាលីឡារបស់ទ្រង់។ សូម្បីតែព្រះព្រហ្មា និងអ្នកបង្កើតលោកក៏មិនអាចដឹងបំណងទ្រង់បាន ដោយត្រូវមាយា (អជា) បំភាន់។
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.
FAQs
This verse states that the Lord creates, maintains, and withdraws the universe as His līlā (divine play), indicating His absolute supremacy over cosmic processes.
Because even exalted beings like Brahmā can be bewildered by the Lord’s māyā; without pure devotion, the Lord’s transcendental purpose and movements remain difficult to grasp.
It encourages humility and devotion: rather than overestimating intellect, one should seek clarity through bhakti, recognizing that appearances can mislead and the Lord’s plan is higher than material logic.