Śrīmad-Bhāgavatam 10.27.26
Blended reading (Sanskrit + English inline)
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nānā-rasa-oghāḥ
—
flooding with various tasty liquids
Compound: nānā (various) + rasa (juice, taste) + ogha (flood). Rasa here is literal — flavor — but Gauḍīyas always hear the second meaning: the rivers run with rasa as in bhakti-rasa. The poet is double-tonguing.
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madhu-sravāḥ
—
with sweet sap flowing
Compound: madhu (honey, sweetness) + srava (flow). The trees themselves drip mādhurya — the sweetness that Gauḍīyas treat as Kṛṣṇa's signature rasa. The physical landscape rehearses the chapter's tone.
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akṛṣṭa-pacya-oṣadhayaḥ
—
plants ripening without being cultivated
Compound: a-kṛṣṭa (un-plowed) + pacya (ripening) + oṣadhi (plant). The classical Satya-yuga marker. Effortless abundance is the natural state where Bhagavān is honored — the Bhāgavatam's eschatological grammar applied to a single afternoon.
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girayaḥ-abibhran-ut-maṇīn
—
the mountains carried jewels above ground
Verb phrase: girayaḥ (mountains) + abibhran (they bore) + ut (up, out) + maṇi (jewel). The earth surrenders its hidden treasures. Govardhana itself, recently a roof, now extends the gesture — what is buried offers itself.
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saritaḥ
—
rivers
Feminine plural of sarit. The rivers, as in many SB scenes, behave as devotees — flowing not as nature but as worshippers. The Bhāgavatam personalizes the landscape; Gauḍīyas read every Vraja-river as a bhakta of Kṛṣṇa.
The rivers flowed with various tastes, such as milk. Without cultivation, the plants yielded mature grains and fruits. The mountains manifested excellent jewels.
It should be understood from this description that whatever was outstanding in Vṛndāvana now became even more so and even spread to the three worlds. Akṛṣṭa-pacyauṣadhayaḥ should be akṛṣtaḥ pacyauṣadhayaḥ but the ending of akṛṣaḥ is dropped for metrical reasons or by rule of sandhi.
Previously in Vṛndāvana only the trees flowed with honey. Now (tadā) this happened on the whole earth.
Where the king's foot has rested, the orchard bears double. The earth, washed in Govinda's bath-water, behaves like a bride at her wedding: rivers run sweet, trees weep honey, herbs ripen without plowing, mountains surface their hidden gems. The cosmos is not following rules now; it is in love.
Gauḍīyas note that this verse describes the spontaneous abundance — akṛṣṭa-pacya, ripening without cultivation — that Bhāgavatam attributes to Satya-yuga (SB 12.3.18–19). For a few hours, the qualities of the golden age return at Vraja.
The Bhāgavatam's claim is austere: where Govinda is honored, the yuga itself bends. Caitanya tradition reads this as the in-principle promise of Kali-yuga's saṅkīrtana-yajña — wherever the names are sung, sat-yuga returns to that patch of ground.
My note
Source: vedabase.io