Śrīmad-Bhāgavatam 10.20.1
Blended reading (Sanskrit + English inline)
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adbhutam
—
amazing, wondrous
Adbhuta-rasa as a colour inside the larger Vraja-bhāva. The boys do not narrate the fire-rescue as a problem solved; they narrate it as wonder, because Kṛṣṇa is the wonder-object even to those who eat and sleep with Him.
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karma
—
action, deed
Here karma means līlā — divine action that is not bound by karma in the technical sense (cf. Gītā 4.14). Gauḍīyas distinguish jīva-karma from līlā-karma carefully; Kṛṣṇa's deeds bind the hearer, not the doer.
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mokṣam
—
deliverance
Significantly, mokṣa here is from a forest fire — not from saṁsāra in the abstract. Vraja's mokṣa is always concrete: the Lord pulls His own out of the specific danger in front of them, and that is the prayojana the boys actually speak of.
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gopāḥ
—
the cowherd boys
The sakhya-bhakta archetype. They are not philosophers; they are eyewitnesses who cannot stop talking about their friend. Gauḍīyas treasure their voice as a model for Vaiṣṇava witness: tell what you saw of Him.
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samācakhyuḥ
—
they related fully
From sam + ā + √cakṣ — to recount completely, leaving nothing out. The very shape of kīrtana: not a summary, but a full retelling. Compare Śuka's mode throughout the Bhāgavatam.
In the twentieth chapter Sukadeva , describing the beauty of the monsoon and autumn seasons, shows the excellent qualities of the sky, rivers and forests through various analogies.
The boys related to the women Kṛṣṇa rescuing them from the fire and Balarāma killing Pralamba. The time order is reversed to show the relative importance of the two events. They told their mothers since they could tell them without any hesitation. They told them all the details (sam—ācakhyuḥ)
Though Kṛṣṇa and Balarāma performed the pastimes separately, they are mentioned together (tayoḥ) to indicate that one assisted the other. Or Kṛṣṇa swallowed the fire and Balarāma killed Pralamba. The pastimes were most unusual (adbhutam). They told the women like Yaśodā because of the women’s intense affection for the boys. The word ca indicates Nanda and others. The boys told them with all the details (sam- ācakhyuḥ). The word eva (even) indicates that Balarāma’s killing Pralamba was secondarily narrated. Though the killing took place before the forest fire, it is thus mentioned in second place. Or swallowing the forest fire was told first because of the greatness of that act involving the boys’ personal rescue. Then the word eva indicates the total of the events.
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When children come home wide-eyed from a near-disaster, the family hears the rescuer's name in every breath of the retelling. The gopas pouring out Kṛṣṇa's and Balarāma's deeds to their mothers is śravaṇa-kīrtana in its natural Vraja form — kathā about the Lord precedes, and quietly produces, kathā addressed to Him.
Sūta Gosvāmī, asked by the sages at Naimiṣāraṇya for what is most beneficial in Kali-yuga, simply began telling Kṛṣṇa's deeds — exactly as the cowherd boys do here, without philosophical preamble. The Bhāgavatam frames this transmission as the canonical pattern: Bhagavān's līlās are first reported, not argued.
Gauḍīyas read these gopas as miniature ācāryas. They had no śāstra to cite; they had eyewitness affection, and that is enough when the subject is Kṛṣṇa.
My note
Source: vedabase.io