Śrīmad-Bhāgavatam 10.13.59
Blended reading (Sanskrit + English inline)
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vṛndāvanam
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Vṛndāvana
The name of Kṛṣṇa's eternal forest. From vṛndā (the goddess Tulasī, the goddess of the basil-groves) + vana (forest). Gauḍīyas treasure this as the eternal dhāma — recovered in the 16th century by the Six Gosvāmīs, and still the site of pilgrimage.
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jana-ājīvya-druma-ākīrṇam
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filled with trees that give livelihood to its people
Compound: jana (people) + ājīvya (means of living) + druma (tree) + ākīrṇa (filled with). The trees of Vṛndāvana are the residents' livelihood. Gauḍīyas read this as the dhāma's standing self-sufficiency: Vraja's economy is grace, not labor.
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samā-priyam
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equally pleasing (in all seasons)
Compound: samā (equal) + priya (pleasing). The trees are equally beautiful year-round — in Vṛndāvana there is no harsh winter, no scorching summer. Gauḍīyas treasure this verse as the dhāma's signature: time's seasonal cruelty does not enter.
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puraḥ-sthitam
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situated in front
Compound: puraḥ (in front) + sthita (standing). Right in front of him. Gauḍīyas note: Vṛndāvana was always there; Brahmā simply hadn't been able to see it. Now, post-darśana, the eternal dhāma stands before him as it always was.
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abhitaḥ
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in every direction
Adverb — on all sides. Brahmā looks around. Vraja extends in all directions. Gauḍīyas read this as the cosmic claim: Vraja's geography, though terrestrial, is the spiritual substrate of all directions.
Janājīvya-drumākīrṇam: trees and vegetables are essential, and they give happiness all year round, in all seasons. That is the arrangement in Vṛndāvana. It is not that in one season the trees are pleasing and in another season not pleasing; rather, they are equally pleasing throughout the seasonal changes. Trees and vegetables provide the real means of livelihood recommended for everyone. Sarva-kāma-dughā mahī ( Bhāg. 1.10.4 ). Trees and vegetables, not industry, provide the real means of life.
Then Krsna revealed to Brahma his wealth of sweetness. He saw Vrndavana, that place where living entities, dear to the Lord, were living together, (samapriyam), filled with trees nourishing to all.
By his great mercy Kṛṣṇa then showed him his most confidential aspects. This is explained in three verses. Or, he withdrew the curtain by a special śakti, by which Brahmā saw all the Viṣṇu forms and he showed his previous (puraḥ-sthtitam) supreme form of Kṛṣṇa situated in Vṛndāvana. That is the meaning of the previous three verses. Four verses (58-61) explain that this revelation takes place by his supreme form alone, which is non-material, which covers everything with his personal effulgence. Greedy to see the supreme form of Kṛṣṇa which appeared just at that time (arvāk) in the previous verse), he saw Kṛṣṇa, with whom Vṛndāvana was one. Then Vrndāvana is described in this verse. Looking in all directions he immediately saw Vṛndāvana. Samā-priya is taken as sa (brahmā) and mā (Rādhā). Brahmā (saḥ) saw the form dear (priyam) to Rādhā (mā). Matsya and Padma Purānās say rādhā vrṇdāvane vane: Rādhā is dear to Kṛṣṇa in Vṛndāvana. Or sa-ma can mean “existing with Lakṣmī or Rādhā.” Āpriyam means most dear. Thus samā-priyam means Vṛndāvana which is dear to him because there Rādhā resides. It was said: vṛndāvanaṁ govardhanaṁ yamunā-pulināni ca vīkṣyāsīd uttamā prītī rāma-mādhavayor nṛpa O King Parīkṣit, when Rāma and Kṛṣṇa saw Vṛndāvana, Govardhana and the banks of the River Yamunā, they both enjoyed great pleasure. SB 10.11.36 Or samā-priyam can mean Vrndāvana which exists with Kṛṣṇa who is dear to Rādhā.
Brahmā saw Vṛndāvana, dear to Rādhā (samā), at once in all directions. It was dear to her because Kṛṣṇa gave her rulership of it. Or it was dear to her because it was dear to Kṛṣṇa. Or it was most dear (āpriyam) to Kṛṣṇa who stays there with Rādhā (samā).
Like a man waking from a dream into a perfect garden — Brahmā opens his eyes and Vṛndāvana is in front of him, trees full of fruit in every season at once, the place where livelihood and beauty are the same substance. The cosmic vision has resolved into the ordinary forest, but the ordinary forest is now seen as it is.
My note
Source: vedabase.io