व्यवहारोऽस्य तेषां च सोऽन्योन्यं प्रेमवर्धनः ।
वैकुण्ठे परमैश्वर्यपदे न किल सम्भवेत् ॥
तादृशी साप्ययोध्येयं द्वारकापि ततोऽधिका ।
अतः स लोकः कृष्णेन दूरतः परिकल्पितः ॥
सुखक्रीडाविशेषोऽसौ तत्रत्यानां च तस्य च ।
माधुर्यान्त्यावधिं प्राप्तः सिध्येत्तत्रोचितास्पदे ॥
vyavahāro’sya teṣāṁ ca so’nyonyaṁ prema-vardhanaḥ |
vaikuṇṭhe paramaiśvarya-pade na kila sambhavet ||
tādṛśī sāpy ayodhyeyaṁ dvārakāpi tato’dhikā |
ataḥ sa lokaḥ kṛṣṇena dūrataḥ parikalpitaḥ ||
sukha-krīḍā-viśeṣo’sau tatratyānāṁ ca tasya ca |
mādhuryāntyāvadhiṁ prāptaḥ sidhyet tatrocitāspade ||
(Bṛhad Bhāgavatāmṛta: 2.5.85–87)
“That dealing of he and of them [i.e., that dealing resembling that of worldly kinsmen (laukika-bandhu) between Bhagavān Śrī Kṛṣṇa and his bhaktas in Goloka which was discussed in BB 2.5.81–83] which is increasing of the prema of one another [i.e., of the prema them both for one another mutually] is certainly not possible in Vaikuṇṭha, the domain of paramount aiśvarya. Even that [domain experienced by you known as] Ayodhyā, and even Dvārakā beyond that [because of its exceedingly paramount aiśvarya], is similar [i.e., is similar to Vaikuṇṭha in that paramount aiśvarya is greatly prominent in those two domains and thus they are not suitable places for such dealings which resemble that of worldly kinsmen and which increase the prema of Śrī Kṛṣṇa and his bhaktas for one another superlatively]. Therefore, that plane (loka) [viz., Goloka] has been established far away [from Vaikuṇṭha, Ayodhyā, and Dvārakā] by Kṛṣṇa. That special form of bliss and play of he and of they there [i.e., of Śrī Kṛṣṇa and his associates there in Goloka], possessed of the ultimate limit of mādhurya, can be accomplished [only] in that appropriate abode [viz., Goloka, i.e., only in that abode most appropriate for the flourishing of the prema of Śrī Kṛṣṇa and his associates for one another].”
Commentary
ca-kārāv ubhayeṣām api tat-krīḍāyāṁ prādhānyābhiprāyeṇa |
(Excerpt from the Dig-darśinī-ṭīkā)
“The two ca words [i.e., the usage of the word ca twice in BB 2.5.87] is with the implied sense of the prominence of that play on the part even of them both [i.e., on the part of both Śrī Kṛṣṇa and the residents of Goloka, meaning, it is not only Kṛṣṇa but also the residents of Goloka that relish special forms of bliss and engage in special forms of play there in Goloka that are the ultimate expression of mādhurya].”