Śrīmad-Bhāgavatam 10.19.13
Blended reading (Sanskrit + English inline)
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unmīlya
—
opening
Gerund of ud + √mīl — opening upward. The exact reverse of nimīlayata in verse 11. The līlā has a precise grammar of closing and opening — the eyes close on a fire, open on a tree.
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bhāṇḍīram
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to (the) Bhāṇḍīra (tree)
The specific banyan tree of Vraja under which many Kṛṣṇa-līlās are set, including the killing of Pralambāsura earlier in this same canto (SB 10.18). Vraja's geography is the same in danger and in safety — only the Lord's grace shifts.
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vismitāḥ
—
amazed
From vi + √smi — to be astonished, to forget oneself. Vraja's hallmark response to Kṛṣṇa's deeds: not analysis but wonder. The Gauḍīyas place vismaya among the eight ecstatic responses (sāttvika-bhāvas).
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mocitāḥ
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saved, freed
Past participle of √muc. The same root as mukti, vyamocayat (verse 12). The Bhāgavatam keeps the verbal field consistent: Kṛṣṇa's act of saving His friends in the forest is grammatically identical to His act of liberating souls.
After he swallowed the fire (tataḥ), on the instruction of the Lord they opened their eyes and, seeing that they and the cows had been saved, became amazed. Mocitāḥ modifies both ātmānam and gāḥ, though grammatically is should be ātmanaṁ mocitam gāḥ mocitāḥ niśamya. Not only they were freed, but they had been brought to Bhāṇḍīra. Instead of niśamya sometimes niśāmya is seen. Bhāṇḍīra is northwest from the village with the famous Śiva temple called Spāro, which is within Vṛndāvana on the southern bank of the Yamunā. I have also seen this famous spot, or a portion of it, which is still known by that name with a ghaṭa on the Yamunā. The area extends to the south of this by five krośas to the famous village named Arnibāra, near Muṣjāṭavī. Hari-vaṁśa describes Bhāṇḍīra within Vṛndāvana. Madhye cāsya mahāśākho nyagrodhaḥ: within Vṛndāvana there is a banyan tree with huge branches. In Bhaviṣyottara Purāṇa it is said bhāṇḍīre yo malla-rūpī śrī-kṛṣno nirūpitas tasya tatraiva mahāmalla iti prasiddhaḥ: at that tree Kṛṣṇa took the form of a wrestler and thus it is called mahāmalla. It is also known because of the devatā of the area, Vāsudeva. It was also said: vahanto vāhyamānāś ca cārayantaś ca go-dhanam bhāṇḍīrakaṁ nāma vaṭaṁ jagmuḥ kṛṣṇa-purogamāḥ Thus carrying and being carried by one another, and at the same time tending the cows, the boys followed Kṛṣṇa to a banyan tree known as Bhāṇḍīra. SB 10.18.22 Thus it is understood that the boys played without interruption, starting from Vṛndāvana. It would be impossible to take unlimited cows across the river. An ancient devotee poet has confirmed the location by saying kiṁ viśrāmyasi kṛṣṇa-bhogi-bhavane bhāṇḍīra-bhūmi-ruhi: why do you rest at the house of the Kṛṣṇa snake that has risen from the land of Bhāṇḍīra? It is said in Varāha Purāṇa that the place known as Bhāṇda-hara by the people, the famous tīrtha known as Bhāṇḍīra-hrada, is on the northern bank of the Yamunā.
After Kṛṣṇa swallowed the fire (tataḥ) the boys were brought back (āpitāḥ) again to Bhāṇḍīra where they had been previously. Opening their eyes immediately or by the order of the Lord, they found themselves at Bhāṇḍīra. This place is northwest of the Śiva temple within Vṛndāvana on the west bank of the Yamunā. South of that five krośas is the grass thicket. Parāśara and Vaiśampāyana agree with this. The pastimes at Tālavana and Bhāṇḍira happened in one day. Madhye cāsya mahāśākho nyagrodhaḥ: within Vṛndāvana there is a banyan tree with huge branches. Hari-vaṁśa describes Bhāṇḍīra within Vṛndāvana. Otherwise unlimited boys and cows would have had to cross the Yamunā on that day. That was impossible. It is said in Varāha Purāṇa that the place known as Bhāṇda-hara by the people, the famous tīrtha known as Bhāṇḍīra-hrada, is on the east bank of the Yamunā. Different scriptures state that Bhāṇḍira is on one bank or the other. Seeing or hearing about this, the boys were astonished. Another version has niśāmya.
The boys open their eyes and find themselves not only saved but standing again at the Bhāṇḍīra tree, the cows safe beside them. Vraja's protection is not partial: the Lord does not merely extinguish the danger, He restores the original setting — as if the fire had been a parenthesis closed without trace.
My note
Source: vedabase.io