Śrīmad-Bhāgavatam 10.15.3
Blended reading (Sanskrit + English inline)
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mahat manaḥ
—
the minds of great souls
mahat (great) + manas (mind). The lake's clarity is compared to the mind of mahātmās — those whose hearts have become transparent through bhakti. Gauḍīya: mahātmā is defined in BG 9.13 as one who has taken shelter of the daivī-prakṛti and engages in bhajana.
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bhagavān
—
the Supreme Personality of Godhead
Six opulences in full: aiśvarya, vīrya, yaśas, śrī, jñāna, vairāgya (Viṣṇu Purāṇa 6.5.47). Gauḍīyas: this title is reserved for Kṛṣṇa Himself (kṛṣṇas tu bhagavān svayam, SB 1.3.28). Even disguised as a cowherd boy surveying His forest, He is bhagavān.
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śata-patra
—
of hundred-petaled lotuses
śata (hundred) + patra (petal/leaf). The lotus is Vaiṣṇavism's signature flower — Brahmā's seat, Lakṣmī's hand, Kṛṣṇa's feet. A hundred-petaled lotus signals fullness; even the breeze in Vraja carries fullness.
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rantum
—
to take pleasure
Infinitive of √ram. Same root as Rāma. Gauḍīyas: Bhagavān's nature is to rejoice (ramate) — the suffix on ātma-rāma. Kṛṣṇa is svayam-ātmārāma yet enters Vraja to ramate with His own internal energy. The play is real, not pretended.
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manaḥ dadhe
—
He turned His mind
manas + √dhā. He set His mind. In Gauḍīya theology, even Bhagavān's manaḥ-saṅkalpa is līlā-driven: the Lord chooses to set His mind on enjoyment in Vraja because that is His svarūpa-bhāva.
Lord Kṛṣṇa saw that the Vṛndāvana forest was giving pleasure to all five senses. The bees, birds, and animals made charming sounds that brought sweet pleasure to the ears. The wind was faithfully rendering service to the Lord by blowing throughout the forest, carrying the cool moisture of a transparent lake and thus giving pleasure to the sense of touch. By the sweetness of the wind, even the sense of taste was being stimulated, and the fragrance of lotus flowers was bringing pleasure to the nostrils. And the entire forest was endowed with heavenly beauty, which was giving spiritual bliss to the eyes. Śrīla Viśvanātha Cakravartī Ṭhākura has thus explained the significance of this verse.
Seeing that forest (tat) which gave joy to the five senses, he desired to play. How did the forest give joy to the five senses? The bees humming sweetly, the deer and the birds singing melodiously, gave joy to the ear. Vrndavana was served (justam) by gentle, cool breezes, scented with lotuses which took shelter of lakes filled to the brim with cool, sweet tasting water like the minds of great devotees. The coolness gave joy to the sense of touch, the sweetness gave joy to the tongue, the fragrance gave joy to the nose, and the beauty of the lotuses gave joy to the eyes.
Describing other glories of the forest Śukadeva describes the beginning of Kṛṣṇa’s playing. The pools were filled with water clear as the minds of great devotees. Thus they were suitable for the Lord’s pastimes. Many pools are indicated. A comparison is made between the mental functions of the devotees and the water particles which are carried by the wind. Casting his joyful glance everywhere, his mind became absorbed in prema and he decided to play (rantum mano dadhe). The word Bhagavān suggests Kṛṣṇa’s power to bewilder everyone completely.
Describing other glories of the forest, Śukadeva describes the beginning of Kṛṣṇa’s playing. The pools were filled with water clear as the minds of great devotees. Thus they were suitable for the Lord’s pastimes. Many pools are indicated. Glancing everywhere, seeing the glories of the forest which was being served (juṣṭam) by the wind (just as person serves a great master), he began to absorb his mind with affection on enjoying in order to display his qualities as bhagavān. For that reason the word bhagavān is used.
A great king inspecting a garden notes which flowers are open, which fountains are running. Kṛṣṇa surveys Vṛndāvana the same way — bees humming, deer browsing, the lake whose water is as clear as the minds of mahātmās, the breeze carrying lotus-scent. Every detail is His own internal energy displaying itself to please Him.
My note
Source: vedabase.io