In plain words
That is the way of the Purāṇas. Many of the foremost devotees have yearned in many ways for the holy divinity of Kṛṣṇa. To this they gave the name Bhakti. In this Bhakti one may be lost in Him, may delight in the Ātma, may even become as one mad. In such a state the weighing of what is eternal and what is passing becomes empty. Though they have the power to ask what is eternal and what is true, they forget it. Such is the power of that Prema. Once, when Kṛṣṇa did not come, all the Gopīs went into the forests and kept asking the plants, the trees and even the flowers about Kṛṣṇa. Have plants mouths to speak, have flowers eyes to see? Have trees ears to hear the prayers these Gopīs pray? But they gave no thought to any of this. They did not waste their time on such enquiries. “The dark one, the lotus-eyed one, who showers the nectar of compassion”: describing Him in this way, “O jasmines! Has any of you seen Kṛṣṇa?” they asked, so it is told! This is a power born of Prema. It is understood only by devotees and by God; others do not understand it.
The Bhāgavatam tells that when the Cowherd was in the forest with the cowherd boys, the cows and the calves, Brahmā, wishing to test Him, hid the cows, the cowherd boys and the calves. The Bhāgavatam describes how the all-knowing Kṛṣṇa created them all again and enjoyed everything just as before, with nothing lacking, and how Brahmā came and saw it a year later. Such descriptions are well understood by devotees, by hearts drowned in love for Kṛṣṇa. But ordinary people cannot understand the idea that Brahmā is one and Kṛṣṇa another, that Brahmā tested Kṛṣṇa, and some doubts arise. Because of these doubts they cannot believe our teaching. At times people think of the principle of Brahmā, Viṣṇu and Maheśvara as separate, and describe it so.