• gopa-gokula-nandanaḥ — just like a cowherd boy born in a family of cowherd men as the son of the estate of Gokula
  Compound: gopa (cowherd) + gokula (the cow-settlement) + nandana (joy-giver, son). Three names of Kṛṣṇa's role in Vraja braided together. Garga refuses to abstract Him from His pastoral identity — He is divine as Gokula's boy.
• śreyaḥ-ādhāsyat — will act all-auspiciously
  Śreyas (auspiciousness, the highest good) + ādhāsyat (will bestow, future of ā + √dhā). Gauḻīyas distinguish śreyas (eternal welfare) from preyas (temporal pleasure) — Kṛṣṇa's gift to Vraja is the former, embedded in the latter.
• sarva-durgāṇi — all kinds of miserable conditions
  Sarva (all) + durga (difficult-to-cross). Durga is Bhāgavatam's word for the obstacles of saṁsāra; Garga promises these will not stop the Vraja-vāsīs because Kṛṣṇa is among them. The promise is fulfilled at Govardhana itself.
• tariṣyatha — will overcome
  Future of √tṛ — to cross over. Tāraka-mantra, tāraka-brahma — crossing is the Bhāgavatam's image for liberation. Garga embeds the soteriological verb inside a domestic blessing.
• añjaḥ — easily
  Añjas — directly, without difficulty. Vraja-bhakti's gift: what yogīs labor for is given to the gopas añjas, simply by proximity to Kṛṣṇa. Gauḻīyas treat this as the chapter's quiet doctrinal jewel.

• Where am I waiting for difficulties to end when the promise is passage through them with Him?
• What current difficulty could I redefine as a passage rather than a stop?

A king's son comes incognito to a poor village and lives there as one of them; while He stays, every drought breaks, every famine ends, every band of robbers turns aside at the road. The gopas have been living inside that anomaly without naming it; Garga is now naming it.