Bhakti-rasāmṛta-sindhu .3.19
Blended reading (Sanskrit + English inline)
In Śrīmad-Bhāgavatam, Tenth Canto, Twelfth Chapter, verse 11, Śukadeva Gosvāmī tells King Parīkṣit, “My dear King, Kṛṣṇa is the Supreme Personality of Godhead to the learned transcendentalist, He is the supreme happiness for the impersonalist, He is the supreme worshipable Deity for the devotee, and He is just like an ordinary boy to one who is under the spell of māyā. And just imagine—these cowherd boys are now playing with the Supreme Person as though they were on an equal level! By this anyone can understand that these boys must have accumulated heaps of the results of pious activities to enable them to associate with the Supreme Personality of Godhead in such intimate friendship.”
Satām means “of those who have realized the highest form of existence,” or by proximity to the word brahma, the word sat describes brahman. Thus, satām indicates “those who have realized brahman.” In either case satām refer to the jñānīs. Anubhūti means a self-revealing object (perception or consciousness), opposite of dull matter. This consciousness itself is happiness, since this is the shelter of an attributeless prema, produced through realization of ātmā. That consciousness is also called brahman, meaning “the greatest,” since it is the ultimate essence of everything. This is the explanation of the phrase brahma-sukhānubhūti. The jñānīs realize the Lord as a self-revealing object which is happiness and is called brahman, the greatest (brahma-sukhānubhūtyā). Those who possess dāsya-bhakti (dāsyaṁ gatānām) realize the Lord as a form which is supremely worshipable (para-daivatena), filled with all powers. The Lord is realized in this form in order that people see His greatness. To show that both these types of realization are very rare, the verse then says that those who have fallen under the control of material illusion (māyāśritānām) see the Lord only as a human child, because they lack both jñāna and bhakti. taṁ brahma paramaṁ sākṣād bhagavantam adhokṣajam manuṣya-dṛṣṭyā duṣprajñā martyātmāno na menire The brāhmaṇas failed to recognize that He is the Supreme Absolute Truth, the directly manifest Personality of Godhead, whom the material senses cannot ordinarily perceive. Thus, bewildered by their false identification with the mortal body, they did not show Him proper respect. SB 10.23.11 But the cowherd boys played with the Lord (sārddham). He awarded them His association, being controlled by His own prema for them. Though He appeared in a human form, that form surpassed in sweetness the sweetness of all other forms. The cowherd boys played with that form of the Lord. Therefore, those boys must have done piles of pious actions in previous lives. This is the meaning from the common, material point of view. But actually, they performed piles of pleasing (puṇya) actions which caused the highest mercy of the Lord. Amara-kośa says puṇyas tu cāru: puṇya means pleasing. If one is particularly inquisitive one can consult Vaiṣṇava-toṣaṇī commentary on this verse.
My note
Source: vedabase.io