Śrīmad-Bhāgavatam 10.22.23
Blended reading (Sanskrit + English inline)
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preṣṭha-saṅgama
—
association with their beloved
Compound: preṣṭha (dearest, superlative of priya) + saṅgama (meeting). The gopīs' tasted saṅgama with Kṛṣṇa Himself is what now anchors them. Saṅga with the dearmost rewrites the body's reflexes — they cannot walk back to ordinary life.
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sajjitāḥ
—
becoming completely attached to Him
Past participle of √sañj (to cling, adhere). Saṅga and sajjita share a root: prolonged saṅga produces sajjitatva — being stuck, in the loving sense. The Gauḍīya word for the heart's permanent attachment to Kṛṣṇa.
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gṛhīta-cittāḥ
—
whose minds (had been) taken away
Compound: gṛhīta (taken, seized) + citta (mind). Kṛṣṇa has stolen their cloth (verse 9) and now their citta. The first theft was the līlā's outward joke; the second is its inward result. Cīra-haraṇa is finally citta-haraṇa.
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na u celuḥ
—
could not move
Negation + perfect of √cal (to move). Stambha — paralysis — is another of the aṣṭa-sāttvika-bhāvas. Prema's effect on the body: it cannot leave the place where the Beloved has been seen.
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lajjāyita-īkṣaṇāḥ
—
whose glances were full of shyness
Compound: lajjāyita (made shy) + īkṣaṇa (glance). Their lajjā, briefly suspended at verse 17, has returned — but now it is the lajjā of a bride who knows she is His, not the lajjā of a girl exposed to a stranger.
By association with their beloved Kṛṣṇa, the gopīs had become more attached to Him than ever. Just as Kṛṣṇa had stolen their clothes, He had also stolen their minds and their love. The gopīs interpreted the whole incident as proof that Kṛṣṇa was also attached to them. Otherwise, why would He have gone to the trouble of playing with them in this way? Because they thought that Kṛṣṇa was now attached to them, they glanced at Him with shyness, and being stunned by the rising of their ecstatic love, they could not move from where they stood. Kṛṣṇa had overcome their shyness and forced them to come out of the water naked, but now, having dressed properly, they again became shy in His presence. In fact, this incident increased their humbleness before Kṛṣṇa. They did not want Kṛṣṇa to see them staring at Him, but they cautiously took the opportunity to glance at the Lord.
Just as Krsna had stolen the clothes of the gopis, he, whose heart was stolen by them, also stole their hearts. This verse describes them as the reservoir of prema. Just as Krsna understood that they were extremely attached to him, they also understood that Krsna was attracted to them by the mercy of Katyayani. Extending bashful glances, they could not return home because of their stunned state arising from prema. The bashfulness which they tried to hide, but which was revealed by Krsna, and was banished from their bodies, again returned in their eyes. By the assistance of this modesty, the gopis then approached near to Krsna, and attained his extreme mercy. There is the suggestion that the bashfulness pervaded their bodies more than even previously.
He distributed their clothing. They recognized their own garments and each put on her garments. They were controlled by his association or they were attracted to his association and they attracted him (gṛhīta-cittā). By the mutual feelings between them and by the mercy of his consoling words, with shy glances they did not move, remaining fixed at that place, in front of him. The locative case (tasmin) can stand for the ablative case. They did not move away from him. Or, after they dressed and their shyness had decreased, their love from him arose (gṛhīta-cittāḥ). In private they remained as if prepared for marriage (preṣṭha-saṅgama-sajjitāḥ). Glancing at him shyly they did not move. They display the anubhāva called vikṛti. hrī-mānerṣyādibhir yatra nocyate sva-vivakṣitam | vyajyate ceṣṭayaivedaṁ vikṛtaṁ tad vidur budhāḥ || When one does not utter what one wants to say because of shyness, pride or anger and hints at this by actions only, it is called vikrtam by the wise. Ujjvala-nīlamaṇi 11.58
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A group who have left their cottages and now, dressed again, cannot bring their feet to start the road home — the cloth has been put back on the body, but the heart has been left where He stood. To 'put on clothes' does not mean to recover oneself; the self has been spent.
My note
Source: vedabase.io