Śrīmad-Bhāgavatam 10.20.45
Blended reading (Sanskrit + English inline)
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gopyaḥ
—
the gopīs
Nominative plural. The mādhurya-rasa bhaktas. Gauḍīyas treat the gopīs as the topmost devotees in all the universe; even the Vraja-yoṣit of v. 42 is a milder name. Here the verse uses gopyaḥ directly.
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kṛṣṇa-hṛta-cetasaḥ
—
those whose hearts have been stolen by Kṛṣṇa
Compound: Kṛṣṇa + hṛta (stolen) + cetas (heart). The gopīs' core diagnosis. Gauḍīyas note: bhakti at this depth is not a faculty the bhakta exercises — it is the consequence of a theft Kṛṣṇa Himself committed.
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prasūna-vana-mārutam
—
the breeze from the flower-filled forest
Long compound: prasūna (blossom) + vana (forest) + māruta (wind). The very breeze the rest of Vraja cools itself with. The gopīs cannot — that is the verse's pivot.
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tāpam
—
suffering, heat
Tāpa — burning. The same tāpa-word as v. 38 and 42, now in its highest application: vipralambha-tāpa, the burn of Kṛṣṇa-separation. Gauḍīyas treasure this tāpa as the alchemical fuel of prema.
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sama-śīta-uṣṇam
—
equally cool and warm (neither too hot nor too cold)
Compound: sama (equal) + śīta (cool) + uṣṇa (warm). The perfect temperature. The verse uses the breeze's perfection precisely to show that the gopīs are beyond comfort-categories — perfection is not what their heart wants.
The wind of the autumn season is not too hot and not too cold (sama sitosna). By embracing this wind, everyone was relieved of heat, except the gopis, because they were suffering due to separation from Krsna. Instead of decreasing their suffering, it increased it. In order to preserve the sequence of analogies in this verse some explain the verse as follows. Just like the gopis , whose hearts had been stolen by Krsna, embraced him to get back their hearts, but could not, so the other people embraced the wind and got relief from the heat.
The gopīs are singled out. They could not be relieved of suffering because their hearts were stolen by Kṛṣṇa. By the wind, their suffering increased further. This is made clear by using the word “stolen.” Entering in the yogī’s mind, he creates auspiciousness, but stealing the minds of the gopīs, he creates suffering. Though verse 42 mentioned that the gopīs’ distress was relieved, that was a later condition. This verse describes a previous condition.
People deeply experienced (āślisya) the breeze which was gentle (sama) between hot and cold. It was not hot like the summer wind nor cold like the wind at the end of autumn. The breeze was cool and fragrant with jasmine blossoms. This is like the spring season. People gave up the natural suffering arising from the autumn sun during the day as well. But the gopīs did not give up suffering arising from separation or from the very nature of prema. Since they were absorbed in Kṛṣṇa the breeze was a stimulus (uddipana) by which they remembered him more. This gave them more pain. Because this condition was extraordinary, a scriptural example is not given as in previous verses. However one can add the example that by drinking excellent pānaka everyone increases their happiness or their suffering.
The autumn breeze, blowing through flower-laden forests, cools every person of suffering — except the gopīs, whose hearts are with Kṛṣṇa and therefore on fire wherever Kṛṣṇa is not. The verse names mādhurya's signature exception: the gopīs cannot be cooled by anything but Him. Their suffering is not pathology; it is the sign of the highest rasa.
When Akrūra came to take Kṛṣṇa to Mathurā (SB 10.39), the gopīs ran after the chariot, breath stopping, ornaments falling. No breeze cooled them. The verse here is that scene in advance — the same heart that will, a few chapters later, hold the universe together by burning.
Gauḍīyas treat the gopīs' tāpa as the highest bhakti — vipralambha-bhāva, the love that burns precisely because the Beloved is everything.
My note
Source: vedabase.io