अहो गोलोकीयैर्निखिलभुवनवासिमहितैः
सदा तैस्तैर्लोकैः समनुभवनीयस्य महतः ।
पदार्थस्याख्यातुं कति विवरणानि प्रभुरहं
तदास्तं तल्लोकाखिलपरिकरेभ्यो मम नमः ॥
aho golokīyair nikhila-bhuvana-vāsi-mahitaiḥ
sadā tais tair lokaiḥ samanubhavanīyasya mahataḥ |
padārthasyākhyātuṁ kati vivaraṇāni prabhur ahaṁ
tad āstaṁ tal-lokākhila-parikarebhyo mama namaḥ ||
(Bṛhad Bhāgavatāmṛta: 2.6.380)
“Aho!
How many descriptions can I articulate
Of that paramount object
Eternally experienceable in full
By those people of Goloka
[Who are] Honored by the residents of all the worlds?
Thus,
Let my obeisance be [offered]
Unto all the companions [of Śrī Kṛṣṇa] in that plane [of Goloka].”
Commentary
Śrī Sanātana Gosvāmīpāda explains in his commentary that Sarūpa [i.e., Gopa Kumāra] concludes his narration of the greatness of Śrī Goloka by offering obeisance with bhakti to all the residents of that plane (evam uktaṁ Śrī-Goloka-māhātmyam upasaṁharan bhaktyā tatratyān sarvān eva praṇamati). The particle aho is expressed in astonishment (aho iti vismaye). “Those” (taiḥ taiḥ) is said to indicate that the greatness of the residents of Goloka is ineffable (tais tair anirvacanīya-māhātmyaiḥ). The “paramount object” (mahataḥ padārthasya) spoken of in the verse that can be experienced in full only by the residents of Goloka is explained in two ways: (1) it refers to Śrī Goloka itself (mahataḥ padārthasya vastunaḥ śrī-goloka-rūpasya), or (2) to the special form of prema for the lotus feet of Śrī Kṛṣṇa that is found only in the residents of Goloka (yad vā mahataḥ padārthasyeti Śrī-Nanda-nandana-caraṇāravinda-viṣayaka-prema-viśeṣasya ity arthaḥ). Consequently, the pronoun tat in the compound tal-lokākhila-parikarebhyaḥ is explained to refer either to Goloka (tasya Śrī-Golokākhyasya lokasya …) or to that prema for Śrī Kṛṣṇa (tal-loketi ca tasya prema-viśeṣasya), meaning, Sarūpa concludes his narration by bowing down out of adoration to the residents of that plane of Goloka specifically because of their being the residents of that plane or specifically because of their superlative prema for Śrī Kṛṣṇa so as to imply that such prema is foremost all achievable ends (sādhyas—evaṁ cāśeṣa-sādhya-śreṣṭhatvādinā tat-premāṇam evānamad iti jñeyam iti dik).