Śrīmad-Bhāgavatam 10.12.35
Blended reading (Sanskrit + English inline)
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ajaḥ
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the unborn (Brahmā)
From a- (not) + ja (born). 'Unborn' — a Vedic epithet of Brahmā, who was born from Viṣṇu's lotus-navel and so is 'self-born' (svayambhū). Gauḍīyas: even the 'unborn' Brahmā has Viṣṇu as his source; ajatva belongs primarily to Bhagavān.
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īśasya
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of the Lord
From īś- (to rule). The verse explicitly names Kṛṣṇa as īśa — and Brahmā, who is the creator-īśa of this universe, comes down to see the higher īśa. The Bhāgavatam is clear: Brahmā is a designation, Kṛṣṇa is the original.
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vismayam
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astonishment
From vi + smi- (to be amazed). The same word recurs in chapter 13 when Brahmā is even more astonished. Gauḍīyas: vismaya is itself a rasa-component (adbhuta-rasa); seeing Kṛṣṇa's līlā astounds even the creator.
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ajaḥ āgataḥ
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the unborn came
Compound phrase: ajaḥ (Brahmā) + āgata (came). 'The unborn arrived' — almost a paradox. The 'unborn' creator arrives at the scene of the 'born' Bhagavān's līlā. Acintya: who is unborn and who is born is not what it looks like.
Here the word anti means “near,” indicating that even in the higher planetary systems near Brahmaloka, like Maharloka, Janaloka and Tapoloka, the festival of glorification of Lord Kṛṣṇa was going on.
There was the sound of wonderful stutis, beauty instrumental music, soft singing, shouts of jaya jaya combining to make, not one festival, but an infinity of festivals. From mahaloka to jana loka from jana loka to tapoloka, the inhabitants were listening and then singing. From tapoloka next to brahmaloka (svadhamnah anti-next to brahma loka), Brahma heard the singing. While the light of Aghasura was going to Vaikuntha, at that time, to see the glory of Krsna (isasya mahi), Brahma (ajah) came to Vrndavana, unseen by others, and was astonished. Or it can mean: coming to Vrndavana and seeing his glory, he was astonished.
Hearing the remarkable glorification, Brahmā quickly came from his abode close to (anti) Kṛṣṇa and seeing the glory (mahi) of Kṛṣṇa, in giving liberation to the demon, seeing what he had not seen anywhere else, he was amazed.
Ādi indicates the āpsaras ankle bells sounding and clapping of hands. Maṅgala-svanān refers to words like namo namaḥ. Brahmā saw the greatness (mahi) of Kṛṣṇa: giving liberation, various pastimes in Vṛndāvana, his clothing and beauty. The stotras were astonishing or all the items such as music and singing were astonishing. There was great rejoicing (naikotsasva). Or the auspicious sounds were full of rejoicing. Mahīśasya can also mean mahīśam. He saw the lord (mahīśam) who appeared on earth to protect it and spread his unlimited glories.
Picture the architect of the universe leaning out of his window because he hears music — and what he sees astounds him. Brahmā has built the cosmos, but he has not understood Vraja. The chapter that begins with Aghāsura ends with Brahmā arriving curious, and the next chapter is the Brahmā-vimohana, in which Vraja teaches him.
Chapter 12 ends with Brahmā landing astonished. Chapter 13 is the immediate sequel: Brahmā, still puzzled, steals all the cowherd boys and calves to test Kṛṣṇa — and Kṛṣṇa instantly expands Himself into every boy and every calf, so that the mothers of Vraja love these new sons more than the originals. After a full year Brahmā returns, sees the trick, and falls at Kṛṣṇa's feet praying the famous Brahma-stuti (10.14).
Gauḍīyas read 10.12.35 as the structural hinge: Brahmā arrives unprepared and is about to be schooled by Vraja. The Aghāsura-līlā is the setup for the higher teaching that even the creator does not know who the cowherd boy really is.
My note
Source: vedabase.io