asit snehardhikam vina
purovad asv api hares
tokata mayaya vina
go-gopinam—for both the cows and the gopis, the elderly cowherd women; matrta—motherly affection; asmin—unto Krsna; asit—there ordinarily was; sneha—of affection; rdhikam—any increase; vina—without; purah-vat—like before; asu—there was among the cows and gopis; api—although; hareh—of Krsna; tokata—Krsna is my son; mayaya vina—without maya.
Previously, from the very beginning, the gopis had motherly affection for Krsna. Indeed, their affection for Krsna exceeded even their affection for their own sons. In displaying their affection, they had thus distinguished between Krsna and their sons, but now that distinction disappeared.
The distinction between oneís own son and anotherís son is not unnatural. Many elderly women have motherly affection for the sons of others. They observe distinctions, however, between those other sons and their own. But now the elderly gopis could not distinguish between their own sons and Krsna, for since their own sons had been taken by Brahma, Krsna had expanded as their sons. Therefore, their extra affection for their sons, who were now Krsna Himself, was due to bewilderment resembling that of Brahma. Previously, the mothers of Sridama, Sudama, Subala and Krsnaís other friends did not have the same affection for one anotherís sons, but now the gopis treated all the boys as their own. Sukadeva Gosvami, therefore, wanted to explain this increment of affection in terms of Krsnaís bewilderment of Brahma, the gopis, the cows and everyone else.
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