Śrīmad-Bhāgavatam 10.20.27
Blended reading (Sanskrit + English inline)
-
vana-okasaḥ
—
the forest-dwellers (aboriginal girls)
Compound: vana (forest) + okasa (dweller). The pulinda women of Vraja. Gauḍīyas honour them: born outside varṇa-categories, they bear Kṛṣṇa-bhakti naturally — proof that bhakti is not constrained by birth.
-
madhu-cyutaḥ
—
dripping sweet sap
Compound: madhu (honey, sweetness) + cyut (dropping). Vṛndāvana drips madhu in this season. The same word names Caitanya's poetry-line — madhu-rāja — and the gopīs' mood toward Kṛṣṇa (madhura).
-
vana-rājīḥ
—
rows of trees
Compound: vana + rāji (row, line). The orderly avenues of Vraja's forest. Gauḍīyas note: even what looks wild in Vraja is arranged by yogamāyā for Kṛṣṇa's enjoyment.
-
guhāḥ
—
caves
Plural of guhā. Vraja's caves shelter Kṛṣṇa in the rains (next verse). The Bhāgavatam uses guhā also for the cave of the heart — both shelters of the Lord.
-
jala-dhārāḥ
—
waterfalls
Compound: jala (water) + dhārā (stream). The waterfalls' sound — the verse explicitly notes — tells Kṛṣṇa where caves are. Sound is sākṣāt evidence. Vraja's geography speaks.
In the monsoon forests Krsna saw the joyful pulinda women. He saw honey flowing from the trees, waterfalls flowing from the mountains, and far off caves, which appeared to be close from the echoing sound.
Vanaukasaḥ refers to Pulindas and others. He saw caves because they were indicated by echoes, even though they were far away and covered by grass. Dadṛśe means dadarṣa.
Kṛṣṇa, walking in His own forest, takes in the joyful pulinda-girls, the sweet-sap-dripping trees and the cave-echoing waterfalls. Even He, who saw everything before time began, gladly looks. Gauḍīyas read the verse closely: the Lord delights in Vraja's particular details, which means Vraja's details are not optional decoration but His own internal potency manifesting outward.
My note
Source: vedabase.io