• viprān — to the learned brāhmaṇas
  Accusative plural of vipra (the wise). Distinct from generic brāhmaṇa by emphasis on learning. Kṛṣṇa singles out the learned-and-contented sub-class for repeated bowing — Gauḍīya etiquette toward the dvija-vidvāns made canonical.
• bhūta-suhṛt-tamān — the best well-wishing friends of all living beings
  Compound: bhūta (creatures) + suhṛt (well-wisher) + tama (most). The superlative is loaded — the satisfied brāhmaṇa is suhṛt-tama, the greatest friend of all beings, because his santoṣa removes the cosmic friction of greed.
• nirahaṅkāriṇaḥ — devoid of false ego
  Compound: nir (without) + ahaṅkāra (ego) + -in (possessing). The Gauḍīya criterion of advanced bhakti — true ahaṅkāra-nivṛtti is not loss of personhood but loss of the I-am-the-doer rib that ages the soul.
• namasye śirasā asakṛt — I bow down with My head again and again
  Phrase. Namasye is verbal — 'I bow' — in first-person. Sūta records Kṛṣṇa Himself speaking the namaskāra to His own brāhmaṇa-devotees. Asakṛt (repeatedly) intensifies the act. The Lord's worshipping His devotee is the highest Vaiṣṇava doctrine in one verse.

• Whose 'satisfied with their lot' example deserves your repeated bow?
• Could 'satisfied' itself become a spiritual goal rather than a fallback?

Kṛṣṇa bows His head to the contented brāhmaṇa — the head before which Brahmā, Śiva and Indra bow now lowers to a Vidarbha priest. The lesson is incised: Bhagavān's reverence for His devotee is more thorough than the devotee's reverence for Bhagavān. The asakṛt — 'again and again' — keeps the gesture from becoming a one-time courtesy.