Śrīmad-Bhāgavatam 10.47.9-10
Blended reading (Sanskrit + English inline)
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gata-vāk-kāya-mānasaḥ
—
with speech, bodies and minds focused on Govinda
Compound: gata (gone, fixed) + vāk (speech) + kāya (body) + mānasaḥ (mind). The classical Gauḍīya triad — tri-vidha-arpaṇa, offering of word, body, and mind. The gopīs have already realized what BG 9.34 commands.
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tyakta-laukikāḥ
—
putting aside worldly affairs
Compound: tyakta (abandoned) + laukikāḥ (worldly things). The gopīs renounce loka-dharma instantly when Kṛṣṇa's name is mentioned — Rūpa Gosvāmī cites this as the laukika-tyāga that defines uttama-bhakti.
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saṁsmṛtya saṁsmṛtya
—
intensely remembering again and again
Reduplicated absolutive of sam + √smṛ. The repetition is the grammar of bhāva — smaraṇa stacked on smaraṇa. Gauḍīyas read it as the technical anusmaraṇa of Bhakti-rasāmṛta-sindhu, the unbroken remembrance that ripens into mahā-bhāva.
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gata-hriyaḥ
—
forgetting all shyness
Compound: gata (gone) + hriyaḥ (modesty, shame). Prema burns through social shyness. Gauḍīyas note that hrī is the last barrier before mādana — the gopīs have crossed it, weeping in public for their beloved.
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kaiśora-bālyayoḥ
—
of youth and childhood
Compound: kaiśora (adolescence) + bālya (childhood). The two stages of Kṛṣṇa's līlā the gopīs participate in — kaiśora for mādhurya, bālya for the earliest games. The Bhāgavatam's bāla-līlā and kaiśora-līlā are the heart of Canto 10.
The word bālyayoḥ here indicates that ever since their childhood, the gopīs had been completely in love with Kṛṣṇa. Thus even though social custom dictated that they not reveal their love to others, they forgot all external considerations and openly wept before Kṛṣṇa’s messenger, Uddhava.
Revealing through their own mouths their unfaithfulness to their husbands, they then gave up consideration of social criticism. While repeated singing Krsna’s balya and kaisora pastimes, they began to cry. During Krsna’s baby pastimes, their prema was pure, nirupadhika, or unconditional, but during Krsna’s kaisora age their prema was kamopadhika motivated by lust.
Speaking in this way (iti) the gopīs, gave up their reserve about disrespecting a person, with the arrival of the messenger of Kṛṣṇa-- who attracts everyone and had become their dear lover, but had gone far away-- since (hi) their words, bodies and minds were dedicated to Govinda, previously the lord of Gokula, or one who pervades all the senses (go). He was the goal of their bodies: they had offering him their bodies, and had done actions only for his pleasure, forgetting their bodies by their absorption in him. Thus their present condition was reasonable. They had accepted him completely. They gave up all shyness and remembering constantly his dear activities of the kaiśora and younger periods, sang. They wept. The kaiśora activities are mentioned first since this age acted as the uddīpana of their particular rasa. They remembered his actions of the kaumāra and paugaṇḍa ages (bālyam). They remembered everything about him, having affection for him from his infancy.
Saying this (iti), the gopīs stopped their duties. Or they gave up their duties in this way. They had previously given their bodies, minds and words to the king of Gokula (govinde), who pervades all the senses. They had offered their limbs or life airs to him. Or they forgot their bodies, being absorbed in him. Or they gave up their bodily activities for him. Or they did activities only for him. They did this because the messenger of he who attracted their hearts (kṛṣṇa) had arrived in Vraja. They gave up shame. Or that they wept and fainted.
The gopīs forget the village's work the way a child forgets the world when she is told her mother is coming home. Their songs and weeping are not 'two activities' — they are one substance, prema overflowing as kīrtana and aśru at once.
My note
Source: vedabase.io