keyam va kuta ayata
daivi va nary utasuri
prayo mayastu me bhartur
nanya me ’pi vimohini
ka—who; iyam—this; va—or; kutah—from where; ayata—has come; daivi—whether demigod; va—or; nari—woman; uta—or; asuri—demoness; prayah—in most cases; maya—illusory energy; astu—she must be; me—My; bhartuh—of the master, Lord Krsna; na—not; anya—any other; me—My; api—certainly; vimohini—bewilderer.
Who is this mystic power, and where has she come from? Is she a demigod or a demoness? She must be the illusory energy of My master, Lord Krsna, for who else can bewilder Me?
Balarama was surprised. This extraordinary show of affection, He thought, was something mystical, performed either by the demigods or some wonderful man. Otherwise, how could this wonderful change take place? “This maya might be some raksasi-maya,” He thought, “but how can raksasi-maya have any influence upon Me? This is not possible. Therefore it must be the maya of Krsna.” He thus concluded that the mystical change must have been caused by Krsna, whom Balarama considered His worshipable personality of Godhead. He thought, “It was arranged by Krsna, and even I could not check its mystic power.” Thus Balarama understood that all these boys and calves were only expansions of Krsna.
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