Śrīmad-Bhāgavatam 10.47.45
Blended reading (Sanskrit + English inline)
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prāpta-rājyaḥ
—
having attained a kingdom
Compound: prāpta (obtained) + rājyaḥ (kingdom). Kṛṣṇa as king — Vraja remembers Him as flute-player. The compound is heavy with what He has gained and what they have lost.
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hata-ahitaḥ
—
having killed His enemies
Compound: hata (killed) + ahitaḥ (enemies). Now there is no Kaṁsa to flee. No reason for exile in Vraja, no reason to return.
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nara-indra-kanyāḥ udvāhya
—
after marrying the daughters of kings
Compound: nara-indra (kings) + kanyāḥ (daughters) + udvāhya (absolutive of ud-√vah, 'having married'). The Dvārakā wives — Rukmiṇī first, eventually 16,108. The gopīs name them as the new household, the new ties.
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suhṛt-vṛtaḥ
—
surrounded by well-wishers
Compound: suhṛt (well-wisher) + vṛtaḥ (surrounded). The full Dvārakā retinue. Gauḍīyas note: aiśvarya hides mādhurya, but cannot abolish it. Under all the courtiers He still hears the flute.
Hearing this, one obstinate gopi of the vamya nature spoke. "O friends! Foolish women, you do not know at all what happiness Krsna gets during the rasa dance. Hear from me what type of happiness he likes!" Then she speaks this verse with crooked words. " Why will he come to Vraja? Here, herding the cows is full of difficulties. There in Mathura, he has obtained a kingdom. Here, he can enjoy with cowherd women, and there he can enjoy with so many women. Here, he is cowherd, there he is a king. At some time he will get married." (In the Puranas when it is mentioned that Krsna married Rukmini in Mathura, it should be understood to be an incident from a different yuga cycle.In the gopala tapani upanisad it is said, "Having gone to Mathura, the Lord live there happily along with Balarama, Aniruddha, Pradyumna and Rukmini."}
“If you say he will come, I say that will not happen.” A gopī gives the reasons. He has attained a kingdom and killed his enemies. “He will come because you are suffering in separation. It cannot be otherwise.” He will marry princesses. Because we are cowherd people, he will be more comfortable with kṣatriya women. Among them he will obtain a lover. In this way he will be pleased (prītaḥ). “Though that is so, he will come in order to please his dearest friends in Vraja—his mother and father.” He has attained his all friends. Now he will not give any regard to others. Or, if he tries to come, his friends there will prevent him.
“If you say he will come, I say that will not happen.” A gopī gives the reasons. He will marry princesses. Even if you say he has no interest in the kingdom, it is impossible for him to come. He stayed there in order to kill the enemies (hatāhitaḥ). Since that is finished, why does he not still not come? “He will come because of your pain in separation.” He will be happy to marring princesses. This is a statement misery, showing that the princesses are superior to the gopīs. Prītaḥ is the past, though it should be in the future (He will be pleased when he will marry princesses.) The past is used to show the near future and the certainty of the event. “Even if that is so, he will come to please his mother, father and dear friends.” In the city he has obtained great friends, mother and father etc. Why would he depend on others now? Or if he wants to come he will be stopped by those friends.
- Where do you talk yourself out of hoping because hope feels embarrassing?
- Could you bear renewed hope even if it disappoints?
The gopīs reason themselves out of hope: He has won a kingdom, killed His enemies, married princesses, is surrounded by friends. Why would He come back? Each clause is a small surrender. Gauḍīyas read it as the gopī's despair-meditation — the dark night of bhakti through which mahā-bhāva ripens.
My note
Source: vedabase.io