Brahma and Indra, they are not fools. When they saw that "A boy is in Vrndavana, and He is accepted as the Supreme Lord, and He is doing something like God. Let us test"

Expressions researched:
"Brahmā and Indra, they are not fools. When they saw that" |"A boy is in Vṛndāvana, and He is accepted as the Supreme Lord, and He is doing something like God. Let us test"

Srimad-Bhagavatam Lectures

Brahmā and Indra, they are not fools. When they saw that "A boy is in Vṛndāvana, and He is accepted as the Supreme Lord, and He is doing something like God. Let us test," so Brahmā took away all His cows and calves and playmates. And after a second, when he came, he saw the same cows, same calves, same boys were there. Kṛṣṇa has expanded. Although His cows were taken away, He immediately expanded Himself in so many cows and calves and boys. And when they returned home their mother could not recognize that they were the same or Kṛṣṇa has expanded. But their affection became very much acute for their children... Kṛṣṇa expanded. So Brahmā understood that "It was my fault that I wanted to test my Lord." Then he came and surrendered.

Lecture on SB 6.1.22 -- Indore, December 13, 1970:

Prabhupāda: Ultimate end means you can remain. Go on flying, flying, flying, just like. But that will exhaust your energy, and you'll like to take shelter in any planet. And because they have no information of the Vaikuṇṭha planets, they again come to these material planet. That is stated in the Śrīmad-Bhāgavatam. Because they have no rest, they become perturbed.

Therefore this śloka says, ye 'nye 'ravindākṣa vimukta-māninas tvayy asta-bhāvād aviśuddha-buddhayaḥ (SB 10.2.32): "Because these impersonalists, although they are almost liberated, still, on account of their negligence to the lotus feet of the Supreme Lord, without having shelter, their intelligence is not purified still." They are simply accepting something opposite to these imperfect varieties of this material world. They want to make the spiritual world without varieties, because they have got a very bad experience of this material varieties.

So their conception is just the opposite. Just the opposite. There must not be any varieties. Just like there are . . . they say Kṛṣṇa . . . because they are convinced that the Supreme Brahman is impersonal, brahma-jyotir, so when brahma-jyotir appears, He must take a form of this material world. Just like we are spiritual sparks, but we have taken this material form in this material world, so they take it also that God, when He comes, appears, He also accepts a material body. That is called Māyāvādī.

But Kṛṣṇa says that janma karma me divyam (BG 4.9): "When I come, I do not accept a material body." Divyam, janma divyam. It is completely spiritual. And yo jānāti tattvataḥ: "Anyone who knows it, he becomes liberated." But these Māyāvādī philosophers, they do not know Him; therefore they are not liberated. Do you follow? Yes. They are not liberated.

Kṛṣṇa says, "One who knows perfectly well about Me, he becomes liberated." But they do not know. They accept Kṛṣṇa as ordinary man. Avajānanti māṁ mūḍhāḥ (BG 9.11). Because they are rascals, they accept Kṛṣṇa as ordinary human being. God can display Himself, manifest Himself, just exactly like ordinary human. Just like when He was displaying Himself as a child, a perfect child, to Mother Yaśodā, He would break everything if Mother Yaśodā would not supply mākhana, you see, as if He is in need of mākhana.

But these Māyāvādīs, they said: "Oh, here is . . . how He can be God?" Brahmā became bewildered: "How this boy can be the Supreme Lord? Let me test." So . . . Indra became bewildered. Muhyanti yat sūrayaḥ (SB 1.1.1), the Bhāgavatam says. Even big, big demigods, they become bewildered to understand. So when Kṛṣṇa was present, Indra, he wanted to test Him, and Brahmā wanted to test Him, whether He is actually God.

So that is intelligence. If anyone declares . . . people are . . . sometimes so-called incarnations are . . . they are declaring, "I am God." Then one should test whether actually God. That is intelligence. Simply by declaring, if somebody declares falsely that "I am God . . ." Just like this Ramakrishna. He declared that "I am the same Kṛṣṇa and Rāma." Is it not? You do not know?

Guest (2): I haven't got a basic idea, but he was taken to the world . . .

Prabhupāda: That is the . . . how he was taken? How he was taken? There is no, in the śāstras, any confirmation. He was accepted by Vivekananda. He said that "I am the same Rāma and Kṛṣṇa," and Vivekananda accepted. So anyone can say like that; anyone can accept. But what is the test? What is the proof? You can say that "I am the same Rāma and Kṛṣṇa," but because you say, I'll have to accept? So that is non intelligent.

So the Brahmā and Indra, they are not fools. When they saw that, "A boy is in Vṛndāvana, and He is accepted as the Supreme Lord, and He is doing something like God. Let us test," so Brahmā took away all His cows and calves and playmates. And so . . . and after a second, when he came, he saw the same cows, same calves, same boys were there. Kṛṣṇa has expanded.

Although His cows were taken away, He immediately expanded Himself in so many cows and calves and boys. And when they returned home, their mother could not recognize that they were the same or Kṛṣṇa has expanded. But their affection became very much acute for their children. These stories are mentioned in Kṛṣṇa. You have read it? Yes.

Haṁsadūta: Yes.

Prabhupāda: Kṛṣṇa expanded. So Brahmā understood that "It was my fault that I wanted to test my Lord." Then he came and surrendered, and there is a very nice stotra of Brahmā.