अहो किल तदेवाहं मन्ये भगवतो हरेः ।
सुगोप्यभगवत्तायाः सर्वसारप्रकाशनम् ॥
aho kila tad evāhaṁ manye bhagavato hareḥ |
sugopya-bhagavattāyāḥ sarva-sāra-prakāśanam ||
(Bṛhad Bhāgavatāmṛta: 2.5.88)
“Aho! I certainly consider that [i.e., the figure, qualities, pastimes, and so forth of Śrī Hari in Goloka] alone the manifestation of the essence of the entirety of the most confidential Bhagavattā of Bhagavān Hari!”
Commentary
nanu tatra pāramaiśvarya-prakāśanena na laukika-sāmyāpattyā tadīya-tatratya-rūpa-guṇācaritādes tat-padasya ca māhātmya-viśeṣaḥ kathaṁ sidhyet? tatrāha—aho iti vismaye, kileti niścaye | tat śrī-goloke prakāśyamānaṁ rūpa-guṇa-vinodādikam eva | yad vā, tad iti tasmin goloka evety arthaḥ | bhagavataḥ sugopyāyāḥ parama-rahasyāyāḥ bhagavattāyāḥ paramaiśvaryasya sarveṣām api sārāṇāṁ śreṣṭhānāṁ prakāśanam ahaṁ manye | anyathā tasya lokasya sarvoparitanatvānupapatter api | ata eva harer ity uktam, tena tenaiva rūpa-guṇādinā jagatāṁ manoharaṇāt | etac cāgre sa-prapañcaṁ vyaktaṁ bhāvi | ato bhagavato’nyatrāprakāśyamānasya nija-rūpa-guṇa-vinodādi-mahima-viśeṣasya sadā tatraivātyanta-prakaṭanāt tal-lokasyāpi sarvādhikataro mahima-viśeṣo bhagavad-rūpāder iva siddha eveti bhāvaḥ |
(Dig-darśinī-ṭīkā)
“[A question is raised:] ‘Well, because of a non-occurrence of likeness to the worldly on account of the manifestation of paramount aiśvarya there [i.e., in Goloka], how can the special greatness of that plane and of his figure, qualities, activities, and so forth there be established [when special greatness is considered the astonishing and sweet mixture of worldliness and paramount aiśvarya]? To that, he [i.e., Śrī Nārada] says, aho … [i.e., he speaks this verse]. Aho is in the sense of wonder, and kila is in the sense of certainty. I consider ‘that’ (tat), meaning, [his] figure, qualities, pastimes, and so forth [which are] manifestable [only] in Śrī Goloka, or, alternately, [‘that’ (tat) means] there in Goloka itself, the manifestation (prakāśanam) of the essence (sāra), that is, the best, of even the entirety (sarva) of Bhagavān’s (Bhagavataḥ) most confidential (sugopya) Bhagavattā (Bhagavattāyāḥ), that is, paramount aiśvarya, on account of even the non-existence of that loka’s pre-eminence otherwise [i.e., if Bhagavān’s most confidential paramount aiśvarya, that is, the ultimate expression of his nature of being Bhagavān [his ‘Bhagavattā’], were not manifested only in Goloka, then Goloka could never be considered pre-eminent among all the abodes of Bhagavān]. Therefore, ‘of Hari’ (hareḥ) was stated on account of the captivation (manoharaṇa) [lit., ‘heart-stealing’] of the world only by his figure, qualities, and so forth [i.e., Bhagavān was spoken of as ‘Bhagavān Hari’ in this case to convey that Bhagavān Śrī Kṛṣṇa’s most confidential paramount aiśvarya as manifested only in Goloka is more captivating to the hearts of all the people of the world than the forms, qualities, and līlās of all his other forms elsewhere are]. This too will be explained elaborately ahead. Therefore, because of the continuous, extreme manifestation only there [i.e., only in Goloka] of the special greatness of Bhagavān’s own figure, qualities, pastimes, and so forth that are unmanifestable elsewhere, the special greatness of that loka [i.e., Goloka] as well, surpassing [the greatness of] all [others], is verily established like that of Bhagavān’s [i.e., Śrī Kṛṣna’s] figure and so forth [there]. This is the purport.”