tatrodvahat pasupa-vamsa-sisutva-natyam
brahmadvayam param anantam agadha-bodham
vatsan sakhin iva pura parito vicinvad
ekam sa-pani-kavalam paramesthy acasta
tatra—there (in Vrndavana); udvahat—assuming; pasupa-vamsa-sisutva-natyam—the play of being a child in a family of cowherd men (another of Krsna’s names is Gopala, “He who maintains the cows”); brahma—the Absolute Truth; advayam—without a second; param—the Supreme; anantam—unlimited; agadha-bodham—possessing unlimited knowledge; vatsan—the calves; sakhin—and His friends, the boys; iva pura—just as before; paritah—everywhere; vicinvat—searching; ekam—alone, all by Himself; sa-pani-kavalam—with a morsel of food in His hand; paramesthi—Lord Brahma; acasta—saw.
Then Lord Brahma saw the Absolute Truth—who is one without a second, who possesses full knowledge and who is unlimited—assuming the role of a child in a family of cowherd men and standing all alone, just as before, with a morsel of food in His hand, searching everywhere for the calves and His cowherd friends.
The word agadha-bodham, meaning “full of unlimited knowledge,” is significant in this verse. The Lord’s knowledge is unlimited, and therefore one cannot touch where it ends, just as one cannot measure the ocean. What is the extent of our intelligence in comparison to the vast expanse of water in the ocean? On my passage to America, how insignificant the ship was, like a matchbox in the midst of the ocean. Krsna’s intelligence resembles the ocean, for one cannot imagine how vast it is. The best course, therefore, is to surrender to Krsna. Don’t try to measure Krsna.
The word advayam, meaning “one without a second,” is also significant. Because Brahma was overcast by Krsna’s maya, he was thinking himself the Supreme. In the material world, everyone thinks, “I am the best man in this world. I know everything.” One thinks, “Why should I read Bhagavad-gita? I know everything. I have my own interpretation.” Brahma, however, was able to understand that the Supreme Personality is Krsna. Isvarah paramah krsnah [Bs. 5.1]. Another of Krsna’s names, therefore, is paramesvara.
Now Brahma saw Krsna, the Supreme Personality of Godhead, appearing as a cowherd boy in Vrndavana, not demonstrating His opulence but standing just like an innocent boy with some food in His hand, loitering with His cowherd boyfriends, calves and cows. Brahma did not see Krsna as catur-bhuja, the opulent Narayana; rather, he simply saw an innocent boy. Nonetheless, he could understand that although Krsna was not demonstrating His power, He was the same Supreme person. people generally do not appreciate someone unless he shows something wonderful, but here, although Krsna did not manifest anything wonderful, Brahma could understand that the same wonderful person was present like an ordinary child, although He was the master of the whole creation. Thus Brahma prayed, govindam adi-purusam tam aham bhajami **: “You are the original person, the cause of everything. I bow down to You.” This was his realization. Tam aham bhajami. This is what is wanted. Vedesu durlabham: one cannot reach Krsna merely by Vedic knowledge. Adurlabham atma-bhaktau: but when one becomes a devotee, then one can realize Him. Brahma, therefore, became a devotee. In the beginning he was proud of being Brahma, the lord of the universe, but now he understood, “Here is the Lord of the universe. I am simply an insignificant agent. Govindam adi-purusam tam aham bhajami **.”
Krsna was playing like a dramatic actor. Because Brahma had some false prestige, thinking that he had some power, Krsna showed him his real position. A similar incident occurred when Brahma went to see Krsna in Dvaraka. When Krsna’s doorman informed Lord Krsna that Lord Brahma had arrived, Krsna responded, “Which Brahma? Ask him which Brahma.” The doorman relayed this question, and Brahma was astonished. “Is there another Brahma besides me?” he thought. When the doorman informed Lord Krsna, “It is four-headed Brahma,” Lord Krsna said, “Oh, four-headed. Call others. Show him.” This is Krsna’s position. For Krsna the four-headed Brahma is insignificant, to say nothing of “four-headed scientists.” Materialistic scientists think that although this planet earth is full of opulence, all others are vacant. Because they simply speculate, this is their scientific conclusion. But from the Bhagavatam we understand that the entire universe is full of living entities everywhere. Thus it is the folly of the scientists that although they do not know anything, they mislead people by presenting themselves as scientists, philosophers and men of knowledge.

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