SB 10.48.22
dehady-upadher anirupitatvad
bhavo na saksan na bhidatmanah syat
ato na bandhas tava naiva moksah
syatam nikamas tvayi no ’vivekah
Translation:
Since it has never been demonstrated that You are covered by material, bodily designations, it must be concluded that for You there is neither birth in a literal sense nor any duality. Therefore You never undergo bondage or liberation, and if You appear to, it is only because of Your desire that we see You in that way, or simply because of our lack of discrimination.
Purport:
Here Akrura states two reasons why the Lord appears to be covered by a material form, or to take birth like a human being. First, when Lord Krsna executes His pastimes, His loving devotees think of Him as their beloved child, friend, lover and so on. In the ecstasy of this loving reciprocation, they do not think of Krsna as God. For example, because of her extraordinary love for Him, mother Yasoda worries that Krsna will be injured in the forest. That she feels this way is the desire of the Lord, which is here indicated by the word nikamah. The second reason the Lord may appear material is indicated by the word avivekah: Simply because of ignorance, a lack of discrimination, one may misunderstand the position of the Personality of Godhead. In the Eleventh Canto of the Bhagavatam, in Lord Krsna’s discussion with Sri Uddhava, the Lord elaborately discusses His transcendental position beyond bondage and liberation. As stated in Vedic literature, deha-dehi-vibhago yam nesvare vidyate kvacit: “There is never a distinction of body and soul in the Supreme Lord.” In other words, Sri Krsna’s body is eternal, spiritual, omniscient and the reservoir of all pleasure.