Śrīmad-Bhāgavatam 10.20.3
Blended reading (Sanskrit + English inline)
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prāvṛṭ
—
the rainy season
The classical season-name. In Vraja-bhakti, varṣā is the season of rāsa-prelude — the clouds will set the stage for Kṛṣṇa's mood, the peacocks for His ornament, the rivers for His sport. The poet is opening a long sustained image.
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sarva-sattva
—
all living beings
Compound: sarva (all) + sattva (creature). The Bhāgavatam's pan-jīva view: rain serves not just brāhmaṇas or kings but every jīva. Kṛṣṇa's mercy in His Vraja-form is similarly universal in scope and partial in flavour (the gopīs taste mādhurya, others taste śānta).
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samudbhavā
—
the source of life for
From sam-ud-bhū — to bring forth from within. Rain is the proximate cause; Kṛṣṇa is the ultimate samudbhava of all jīvas (Gītā 10.8: ahaṁ sarvasya prabhavaḥ).
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vidyotamāna
—
flashing with lightning
Present participle of vi + √dyut. Lightning is one of Kṛṣṇa's recurring tilakas in poetry — His golden pīta-vastra against His dark body recalls vidyut against the meghaśyāma cloud. The image begins here and ripens through the chapter.
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nabhaḥ-talā
—
the surface of the sky
Compound: nabhas (sky) + tala (plane, surface). The Bhāgavatam often uses tala for any spread, locating phenomena in named regions. The poet is moving the camera systematically — sky, then earth, then waters.
When summer finally passed, with the rains, new plants and other entities took birth. Everything which had dried up became renewed with life. Pravrt means rain. Paridhih (circumference) refers to the disks of the sun and moon. They became especially bright (vidyutman). The sky began to rumble (visphurjitam).
In order to tell the pastimes of monsoon and autumn seasons in order, first the beauty of Vṛndāvana in the two seasons, which acts as an uddīpana for intense joy, is described, just as the qualities of summer were previously described. Along with the ornamental description, the positive and negative features of those seasons are presented. This continues for the rest of the chapter. The descriptions are in order of the appearance of the two seasons. The directions in the distance shone because of being covered by particles of fine dew caused by slight rain. The sky rumbled (visphūrjita).
In order to tell the pastimes of monsoon and autumn seasons in order, first the beauty of Vṛndāvana in the two seasons meant for Kṛṣṇa’s pastimes is described. This continues for the rest of the chapter. Monsoon and autumn are described from the beginning to the end of those seasons. The directions (paridhiḥ) in the monsoon season especially were clear (vidyotamāna) because the sun is covered by clouds at this time, allowing one to see far. The sky shone (visphūrita) because the sun’s rays did not cause disturbance. Or at the beginning of the monsoon because of the winds, the directions become invisible because of the dust (vidyotamāna). The sky was unclear (vi--sphurjita) because of the disturbance of dust.
The clouds gather and the world becomes alive again — Vraja's monsoon mirrors the Lord's own way of giving life. As the rumble announces rain, Kṛṣṇa's flute announces Vṛndāvana's eternal monsoon of mercy: both are heard before they are seen, both stir every creature, both renew what summer dried out.
My note
Source: vedabase.io