तत्तद्विशेषो निर्वाच्योऽनन्तशक्त्यापि नापरः ।
महार्तिजनके तस्मिन्को वा धीमान्प्रवर्तते ॥
tat-tad-viśeṣo nirvācyo’nanta-śaktyāpi nāparaḥ |
mahārti-janake tasmin ko vā dhīmān pravartate ||
(Bṛhad Bhāgavatāmṛta: 2.6.191)
“Further detail about all of that is not effable even with Ananta’s [alt., endless] śakti. And what intelligent person pursues that which is a cause of great heartache?”
Commentary
nanu mātrā prabodhanam ārabhya vrajāgamanāvadhi tat tat tadīyaṁ ceṣṭitaṁ hṛt-karṇa-rasāyaṇaṁ vistārya niḥśeṣaṁ kathayety atrāha—tat-tad iti | anantasya sahasrānana-śeṣasya, yad vā, anantatayā aparicchinnayā śaktyāpi, aparas tat-tad-viśeṣo tat-tad-viśeṣa-nirdeśo na nirvācyo bhavati | nanu ‘māyā-balena bhavatāpi nigṛhyamānaṁ paśyanti kecit’ ity-ādi-nyāyena bhāgavata-pravarasya bhagavataḥ kim aśakyam? anantatvād aśakyam eveti cet, tarhi kiñcid vistārya kathyatām iti cet tatrāha—maheti | dhīmān iti anyathā jagad-duḥkha-viśeṣa-jananān nirbuddhir eveti bhāvaḥ | ata eva śrī-bādarāyaṇir apy etad vistārya nākathayad iti jñeyam | evam anyad apy ūhyam |
(Dig-darśinī-ṭīkā)
“[Janaśarmā next requests:] ‘Well, please elaborately recount in full this elixir for the heart and ears—all those various activities of theirs [i.e., of the gopīs] beginning from the awakening [of Kṛṣṇa] by his mother [in the morning] up to [Kṛṣṇa’s] returning to Vraja [in the afternoon after his day in the forest].’ In this regard, Sarūpa [i.e., Gopa Kumāra] says tat-tad-viśeṣaḥ … [i.e., he speaks this verse]. [He replies to Janaśarmā’s request:] Further detail about all of that, that is, specification of all those details [of Śrī Kṛṣṇa’s daily life in Vraja], is not effable even with the śakti of Ananta, that is, Śeṣa possessed of a thousand mouths, or, [it is not effable even with the śakti] possessed of endlessness, that is, which is unlimited.
“‘Well, as per the principle [described in Stotra-ratna (13)], ‘Some [i.e., those with unalloyed bhāva, always] see [your, i.e., Bhagavān‘s, supreme nature] even [though it is] hidden by the power of your māyā,’ what is impossible in regard to Bhagavān for the most exalted of bhāgavatas [like you]? If [you say], ‘It is indeed impossible because of being endless,’ then please elaborately recount [at least] something [of it].’ If this [request is made by Janaśarmā], [then] in that regard he says mahārti … [i.e. Gopa Kumāra speaks the second half of the verse, that is, he says that further explaining that is a cause of heartache]. Regarding [the mention of], ‘An intelligent person,’ the purport is that otherwise it is certainly unintelligent because of the generation of a particular form of sorrow for the world [i.e., it would be unintelligent to endeavor to further recount those details because doing so would cause sorrow for the the people of the world]. Therefore, even Śrī Bādarāyaṇi [i.e., Śrī Vedavyāsa] did not elaborately recount this [in Śrīmad Bhāgavatam]. This is to be understood and such is to be inferred in other cases as well [i.e., further detailed description of the daily experience of separation from Kṛṣṇa that the gopīs and other residents of Vraja feel during his sojourn out in the forest can cause too much heartache and thus is better not discussed in further detail].”