Devanagari
कृष्णस्य योगवीर्यं तद् योगमायानुभावितम् ।
दावाग्नेरात्मन: क्षेमं वीक्ष्य ते मेनिरेऽमरम् ॥ १४ ॥
Verse text
kṛṣṇasya yoga-vīryaṁ tad
yoga-māyānubhāvitam
dāvāgner ātmanaḥ kṣemaṁ
vīkṣya te menire ’maram
Synonyms
kṛṣṇasya
—
of Lord Kṛṣṇa
;
yoga
—
vīryam — the mystic power
;
tat
—
that
;
yoga
—
māyā — by His internal power of illusion
;
anubhāvitam
—
effected
;
dāva
—
agneḥ — from the forest fire
;
ātmanaḥ
—
of themselves
;
kṣemam
—
the deliverance
;
vīkṣya
—
seeing
;
te
—
they
;
menire
—
thought
;
amaram
—
a demigod .
Translation
When the cowherd boys saw that they had been saved from the forest fire by the Lord’s mystic power, which is manifested by His internal potency, they began to think that Kṛṣṇa must be a demigod.
Translation (Visvanatha Cakravarti Thakura)
When the cowherd boys saw that they had been saved from the forest fire by the Lord's mystic power, which is manifested by His internal potency, they began to think that Kṛṣṇa must be a demigod.
KB 10.19.14
They secretly thought that Kṛṣṇa must be not an ordinary boy but some demigod.
Purport
The cowherd boys of Vṛndāvana simply loved Kṛṣṇa as their only friend and exclusive object of devotion. To increase their ecstasy, Kṛṣṇa displayed to them His mystic potency and saved them from a terrible forest fire.
The cowherd boys could never give up their ecstatic loving friendship with Kṛṣṇa. Therefore, rather than considering Kṛṣṇa to be God, after they saw His extraordinary power they thought that perhaps He was a demigod. But since Lord Kṛṣṇa was their beloved friend, they were on the same level with Him, and thus they thought that they too must be demigods. In this way Kṛṣṇa’s cowherd friends became overwhelmed with ecstasy.
Purport (Visvanatha Cakravarti Thakura)
This verse shows that though they had seen Krsna’s power, that knowledge could not be cover the strength of their sakhya prema, as was the case of Arjuna and others. Yogavirya means power to attain or achieve extraordinary things. The extraordinary thing was getting saved. This power arose through the instruction of yogamaya (yogamaya anubhavita). Seeing the power of Krsna to save them, accomplished through his yogamaya sakti, they thought Krsna was a type of deva (amara). Even that realization was slightly informal, for the boys thought, "because Krsna has done things humans cannot do, he must be a deva, not a human. Because we are his friends, we must also be devas. How could we be friends if we are not similar?" Thinking like this, they were overwhelmed with bliss.
Purport (Jiva Goswami)
Previously it was said:
itthaṁ satāṁ brahma-sukhānubhūtyā dāsyaṁ gatānāṁ para-daivatena
māyāśritānāṁ nara-dārakeṇa sākaṁ vijahruḥ kṛta-puṇya-puñjāḥ
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 jñānīs, is the Supreme Lord for the devotees with dāsya-bhāva and is an ordinary human child for those covered by material illusion. SB 10.12.11
Knowledge of Kṛṣṇa’s powers could not cover up the cowherd boys’ pure friendship with Kṛṣṇa, which is praised by all. However some little knowledge of his powers arose at this time. His power was revealed (anubhāvitam) by his natural inconceivable power, yoga-māyā. Viśva-prakāśa says that yoga means that which produces the extraordinary. The boys reflected on his powers which were revealed by yoga-māyā and then thought he was a special devatā. What was his power? He had rescued them from the forest fire. He had done what was auspicious (kṣemam). Or the boys then considered that because of Kṛṣṇa they did not die (amaram). “We will not be separated from Kṛṣṇa on account of dying if we surrender to him.”
Purport (Sanatana Goswami)
Seeing the greatness (vīryam) of his power (yoga), the boys thought. To refute the idea that this power was illusory it is said that this power was produced (anubhāvitam) by a special śakti of eternity knowledge and bliss (yoga-māyā). The material māyā was insignificant for the boys who were also eternity, knowledge and bliss. What was the power? They were saved from the forest fire so that they could play with Kṛṣṇa in Vṛndāvana for a long time. They thought he was a person for whom there is no death (amaram). By surrendering to him we will never die from separation.