Śrīmad-Bhāgavatam 10.55.30
Blended reading (Sanskrit + English inline)
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asita-apāṅgī
—
the one with black eye-corners
Compound: asita (black) + apāṅgī (whose eye-corners, fem.). A standard feminine-beauty epithet, but here loaded — the dark of her eyes will fill with tears the moment the next verb fires. Iconography prepares emotion.
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valgu-bhāṣinī
—
whose speech is sweet
Compound: valgu (charming, melodious) + bhāṣinī (speaker, fem.). Rukmiṇī's voice is gentle even in distress — the queen's restraint, as opposed to Devakī's open lamentation. Different mothers, different rasa-voices.
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sva-sutam-naṣṭam
—
her son, who was lost
Compound: sva (her own) + sutam (son) + naṣṭam (lost). Three syllables that re-instate the relationship before her conscious mind decides. The grammar performs the recognition.
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sneha-snuta-payaḥ-dharā
—
whose breasts became wet from affection
Compound: sneha (affection) + snuta (flowing) + payaḥ (milk) + dharā (containing, fem.). The exact lexical family used of Yaśodā at 10.9.3. The Bhāgavatam announces: vātsalya does not differ between Vraja and Dvārakā in its bodily signature; only in its rasa-grade.
While the women were looking at him after he arrived, Rukmiṇī, who possessed beautiful glances and spoke in the most pleasing manner, remembered her son, because of the similarity of form. The word sva indicates her extreme affection for him. Though a long time had passed since he was born, milk still flowed from her breasts. Though the milk flowed on remembering her son, the two events happened simultaneously. Thus it is said that the milk flowed and she remembered her son. This indicates her great affection. Or just on seeing him, her milk flowed. Or she remembered him and her milk flowed.
Rukmiṇī, dark-eyed and sweet-voiced, sees Pradyumna and her breasts moisten with milk — the body remembers the son before the mind names Him. Vātsalya-rasa is somatic; the mother's flesh speaks first. Bhakti, when it is real, is felt in the organs of the body, not only the chambers of the heart.
Canto 10.9.3-4 records the same somatic signature: when Yaśodā sees Kṛṣṇa, milk flows from her breasts spontaneously — the body's involuntary response to her son's presence. The Bhāgavatam uses identical vocabulary (sneha-snuta, the milk wet with affection).
Gauḍīyas read Rukmiṇī's moistened breasts here as the Dvārakā-rasa echo of Yaśodā's Vraja-rasa. Two mothers, two registers (aiśvarya and mādhurya), one body-language. The Lord designs the līlā so that the somatic signs of vātsalya are continuous across His expansions.
My note
Source: vedabase.io