"What was amazing was not all the things I saw within you, but that form which contained everything. I am gazing upon you, within whom all amazing things exist. There are many amazing things, but on the land and in the water, but I realize that your form standing before me is more amazing than all things of the universe. The form I see here is thousands of times more amazing than the sight of Vaikuntha with Sankarsana and all of Narayana’s attendants. O Brahman, you are the para brahma, the lord of all lords. By your mercy my foolishness of thinking that you are simply my brother’s son has disappeared."

Seeing this form of yours, all these objects are not seen to be remarkable, but are your very form. Whatever exists on earth, in the sky or water, I see that as you. What other astonishing thing have I seen continually by good fortune now at this place? This means “I have seen this form more astonishing that previously.” He explains the reason. You are Brahman. Śruti says: atha kasmād ucyate brahma bṛṁhati bṛḥayati ca Why is it called Brahman? It is big and expands. Śandilya Upaniṣad bṛhattvād bṛṁhaṇatvac ca yad brahma paramaṁ vidhuḥ The wise know this as the supreme Brahman because it is huge and causes increase. Viṣṇu Purāṇa yan martya-līlaupayikaṁ sva-yoga- māyā-balaṁ darśayatā gṛhītam vismāpanaṁ svasya ca saubhagarddheḥ paraṁ padaṁ bhūṣaṇa-bhūṣaṇāṅgam Kṛṣṇa possesses that form suitable for human pastimes to show the full capacity of his yoga-māyā. That form astonishes even the lord of Vaikuṇṭha. It is the pinnacle of auspicious qualities and enhances the beauty of his ornaments. SB 3.2.12 Akrūra thus calls Kṛṣṇa Brahman since he is the greatest of all. It is well known that your form is the highest truth. Another version has brahma instead of brahman, with the same meaning. Another version has drṣṭam iva. This suggests the inferior nature of his seeing.

Seeing you, certainly (nu) what is amazing to see in this world? Or seeing you again and again (anu), what is amazing? The reference to amazing things is in the previous verse. What was seen on land etc. was previously unseen. But it is seen here. This is according to Citsukha’s explanation. Śrīdhara Svāmī agrees with it. Another version has apaśyataḥ: I saw previously. Tam tvām iha paśyataḥ is also seen. This is acceptable. What was astonishing was also seen by you. Or what was astonishing was shown by you. Now like a fool, I ask about it. You are most astonishing.