Śrīmad-Bhāgavatam 10.17.15
Blended reading (Sanskrit + English inline)
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yaśodā-rohiṇī-nandaḥ
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Yaśodā, Rohiṇī, and Nanda
Three names side by side: the mothers and father of Vraja's vātsalya-rasa. The Bhāgavatam routinely lists these three together to keep the rasa-frame steady — Kṛṣṇa is not 'God appearing'; He is their son who has just nearly been lost.
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labdha-īhāḥ
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having regained their conscious functions
Compound: labdha (regained) + īhā (effort, conscious activity). Without Kṛṣṇa, even īhā stops — willing itself dies. With Him, willing returns. Gauḍīyas read this as a śloka-sized refutation of nirviśeṣa-mukti: the soul wants to want, and the wanting comes back with the Lord.
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śuṣkāḥ-nagāḥ
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dried-up trees
Plural — the dry forest. Trees in Vraja are not scenery; SB 10.21–22 and 10.15.6 treat them as devotees themselves. Their reviving here is the forest's own darśana of the returning Lord.
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api
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even
The particle of inclusion. 'Even' the dried trees — the Bhāgavatam reaches for the unlikeliest reviver to make the point that Bhagavān's prāṇa is universal. Gauḍīya: there is no creature outside His range of mercy.
Mother Yasoda with great happiness, disregarding embarrassment or fear of elders, with choked voice said, "My son has been saved." Behind her in a tight crowd were her close friends, among them the chief, Rohini. Behind her was Nanda, impatient with delay, without his normal gravity as his love increased, who had made his way through the throng of women. Behind them were other elder cowherd men and women. Ca indicates that the young girls such as Radha who were developing attachment to Krsna glanced upon him from a distance. Having been saved from death which they had desired, now they returned to life (labdheha).
Yaśodā and others then came forward filled with affection since they were also situated there. Yaśodā was the first among all who departed from Vraja since here motherly affection was unequalled. Then Rohiṇī came forward since she came with her, out of friendship and living together. Then Nanda approached, following her in affection, and then the elder cowherds and their wives, who remained near the couple, some because they lived together and some because of being followers. Being stunned they looked at him only. Later they rose up in respect but they could not run. Arriving, they embraced him. What more can be said? Until then, trees would not grow nearby. Even trees far away dried up because of the poisonous wind or in order to indicate inauspicious events in Kṛṣṇa’s pastimes at that place. Those trees began to sprout shoots. Another version has labdha-manorathā (attained their desires) but this is not accepted by Śrīdhara Svāmī.
Yaśodā and others rose up later than the cowherds because of deeper fainting from intense grief. They recovered only by associating with Kṛṣṇa. Gopāḥ refers to Upananda and others who were relatives on Nanda’s side and friends like Śrīdāmā and other boys. First they stood there and then approached and embraced Kṛṣṇa. The trees which had dried up because of sorrow when Kṛṣṇa entered the lake came back to life. O Kaurava! You were born to protect the Kuru dynasty, were attacked by the weapon of Aśvatthāmā, but then continued the line of Yudhiṣṭhira.
When Kṛṣṇa rises from the water, even the dried-up trees come back to life — as if the whole forest had been holding its breath. The verse renders in botany what the cowherds had just enacted in body: Bhagavān is the prāṇa of every prāṇī. Where He emerges, dead bark greens.
The phrase naṣṭa-labdha-prajā ('the mother who lost and regained her son') will return word-for-word in verse 19 and again in 10.11.7 after the Pūtanā and Tṛṇāvarta episodes. Gauḍīyas read it as a refrain of Yaśodā's vātsalya-life: she keeps losing Him to līlā and keeps getting Him back.
The pattern is doctrinal — the devotee's relationship with Bhagavān is rhythmically marked by separation and recovery, viraha and milana, never settled into static possession.
My note
Source: vedabase.io