bhagavan api govindo
brahmanyo bhakta-vatsalah
kaccit pure sudharmayam
sukham aste suhrd-vrtah
bhagavanthe Personality of Godhead, Krsna; apialso; govindahone who enlivens the cows and the senses; brahmanyahdevoted to the devotees of the brahmanas; bhakta-vatsalahaffectionate to the devotees; kaccitwhether; purein Dvaraka Puri; sudharmayampious assembly; sukhamhappiness; astedoes enjoy; suhrt-vrtahsurrounded by friends.
Is Lord Krsna, the Supreme Personality of Godhead, who gives pleasure to the cows, the senses and the brahmanas, who is very affectionate towards His devotees, enjoying the pious assembly at Dvaraka Puri surrounded by friends?
Here in this particular verse the Lord is described as bhagavan, govinda, brahmanya and bhakta-vatsala. He is bhagavan svayam, or the original Supreme Personality of Godhead, full with all opulences, all power, all knowledge, all beauty, all fame and all renunciation. No one is equal to or greater than Him. He is Govinda because He is the pleasure of the cows and the senses. Those who have purified their senses by the devotional service of the Lord can render unto Him real service and thereby derive transcendental pleasure out of such purified senses. Only the impure conditioned living being cannot derive any pleasure from the senses, but being illusioned by false pleasures of the senses, he becomes servant of the senses. Therefore, we need His protection for our own interest. The Lord is the protector of cows and the brahminical culture. A society devoid of cow protection and brahminical culture is not under the direct protection of the Lord, just as the prisoners in the jails are not under the protection of the king but under the protection of a severe agent of the king. Without cow protection and cultivation of the brahminical qualities in human society, at least for a section of the members of society, no human civilization can prosper at any length. By brahminical culture, the development of the dormant qualities of goodness, namely truthfulness, equanimity, sense control, forbearance, simplicity, general knowledge, transcendental knowledge, and firm faith in the Vedic wisdom, one can become a brahmana and thus see the Lord as He is. And after surpassing the brahminical perfection, one has to become a devotee of the Lord so that His loving affection in the form of proprietor, master, friend, son and lover can be transcendentally achieved. The stage of a devotee, which attracts the transcendental affection of the Lord, does not develop unless one has developed the qualities of a brahmana as above mentioned. The Lord is inclined to a brahmana of quality and not of false prestige. Those who are less than a brahmana by qualification cannot establish any relation with the Lord, just as fire cannot be kindled from the raw earth unless there is wood, although there is a relation between wood and the earth. Since the Lord is all-perfect in Himself, there could not be any question of His welfare, and Maharaja Yudhisthira refrained from asking this question. He simply inquired about His residential place, Dvaraka Puri, where pious men assemble. The Lord stays only where pious men assemble and takes pleasure in their glorifying the Supreme Truth. Maharaja Yudhisthira was anxious to know about the pious men and their pious acts in the city of Dvaraka.

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