bhagavÄn api govindo
kaccit pure sudharmÄyÄá¹
sukham Äste suhá¹d-vá¹taá¸¥
bhagavÄn - the Personality of Godhead, Ká¹á¹£á¹a; api - also; govindaá¸¥ - one who enlivens the cows and the senses; brahmaá¹yaá¸¥ - devoted to the devotees of the brÄhmaá¹as; bhakta-vatsalaá¸¥ - affectionate to the devotees; kaccit - whether; pure - in DvÄrakÄ PurÄ«; sudharmÄyÄm - pious assembly; sukham - happiness; Äste - does enjoy; suhá¹t-vá¹taá¸¥ - surrounded by friends.
Here in this particular verse the Lord is described as bhagavÄn, govinda, brahmaá¹ya and bhakta-vatsala. He is bhagavÄn 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 brÄhmaá¹a 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 brÄhmaá¹a as above mentioned. The Lord is inclined to a brÄhmaá¹a of quality and not of false prestige. Those who are less than a brÄhmaá¹a 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 MahÄrÄja Yudhiá¹£á¹hira refrained from asking this question. He simply inquired about His residential place, DvÄrakÄ PurÄ«, where pious men assemble. The Lord stays only where pious men assemble and takes pleasure in their glorifying the Supreme Truth. MahÄrÄja Yudhiá¹£á¹hira was anxious to know about the pious men and their pious acts in the city of DvÄrakÄ.