Śrīmad-Bhāgavatam 10.41.28
Blended reading (Sanskrit + English inline)
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ānanda-mūrtim
—
the personal form of ecstasy
Compound: ānanda (bliss) + mūrti (personal form). Gauḍīya doctrine in one word: ānanda is not an attribute; it is the very form of Bhagavān (sac-cid-ānanda-vigraha). To embrace Kṛṣṇa is to embrace ānanda incarnate.
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upaguhya
—
embracing
Absolutive of upa + √guh — to cover, to enclose with the body. The mothering-embrace verb. The Mathurā ladies' eyes do not just see; they enfold. The body of darśana is intimate, not distant.
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hṛṣyat-tvacaḥ
—
their skin erupting (with bliss)
Compound: hṛṣyat (rejoicing) + tvac (skin). Romāñca — the standing-up of body-hair. One of Rūpa Gosvāmī's eight sāttvika-bhāvas. The verse documents bhāva on the body, not in the abstract.
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ādhim
—
mental distress
Accusative of ādhi — interior pain. Pairs with vyādhi (bodily pain) in standard Sanskrit. The women's interior ache, accumulated by long hearing-without-seeing, dissolves on contact. Gauḍīyas read this as the consummation of śravaṇa into darśana.
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arim-dama
—
O subduer of enemies
Vocative of Parīkṣit. Śuka addresses the dying king with a fighter's title even as he narrates ladies dissolving at Kṛṣṇa's smile. The narrative frame holds: ari-dama Parīkṣit is being prepared to die into the same darśana.
Their hearts melted on looking at Krsna. They developed great interest in Krsna because of his sprinkling of nectar in the form of his sweet smiles and glances. They embraced the embodiment of bliss (ananda murti) who they had obtained in their minds through the glancing from just one of their eyes. By this they removed their unlimited sorrow generated from the absence of Krsna.
Their minds quickly pursued him, or their minds melted with prema for him (anudruta), first by hearing about him and then by seeing him. This was the cause of embracing him with their eyes. They felt honored by the sprinkling of nectar of his attractive similes (utsmita) and glances or of his smiles arising from his glances. They thus gave up unlimited distress because they embraced the form of condensed bliss, having attained him in their minds (ātma-labdham)—by means of their eyes. If their eyes were filled with tears, or they closed them from shyness or fainting, they were still able to embrace him directly and constantly since he appeared in their minds as a sphūṛti. The symptoms of the embraces were that their hairs stood on end on all parts of their bodies. The obstacles to special rasas related to Kṛṣṇa are material rasas such as material conjugal rasa. Lack of proper judgment or such a material view may be called an enemy. O destroyer of obstacles or enemies (arindama)! Their rasa has been described for you, who has destroyed all obstacles to rasa. I would not describe this to you if it were otherwise.
The women take Him into their hearts through their eyes — like rivers taking in monsoon clouds. Once inside, He is no longer outside; the body's hair stands on end, and the long ache of having only heard about Him collapses into the present.
My note
Source: vedabase.io