Śrīmad-Bhāgavatam 10.58.54
Blended reading (Sanskrit + English inline)
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bandhu - priya - kṛt
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doing what is dear to his friend
Compound bandhu (friend) + priya (dear) + kṛt (doer). Arjuna acts for Kṛṣṇa's pleasure. Gauḍīya: priya-kṛt is the exact phrase Rūpa Gosvāmī uses to characterise sakhya-bhakti in Bhakti-rasāmṛta-sindhu.
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gaṇḍīvī
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wielder of the Gāṇḍīva bow
Arjuna's bow-epithet. Gauḍīya: Bhagavān's friend is named for his weapon — sakhya is energetic, not passive. The friend's instrument is part of his identity in the friend-bhāva.
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kṣudra - mṛgān
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like a lion driving away insignificant animals
Simile-phrase: lion vs. small animals. The suitor-kings are reduced to kṣudra-mṛga (insignificant animals). Gauḍīya: those who oppose Bhagavān are doctrinally small, however large in worldly terms.
Arjuna drove them away easily (kalayam asa).
Arjuna drove them away easily. Arjuna was in the procession in order to see the wedding, since he had come to Dvārakā out of great affection for Kṛṣṇa, or because of being secretly summoned.
Arjuna drove them away easily because he had the Gāṇḍīva bow. Why did he do this? He did it to please his friend. Arjuna came there because he heard of the attempts of evil kings to obstruct Kṛṣṇa on the road.
A lion does not bother to count the deer he scatters — the scattering is the work, the count is for poets afterwards. Arjuna driving back the suitor-kings is sakhya-service in the simplest register: friendship made into shield.
Arjuna again and again positions himself between Kṛṣṇa and danger — at the Khāṇḍava (verse 25 above), at the road from Kuru-rāṣṭra during the war, even after the war when Aśvatthāmā's brahmāstra threatened Uttarā's womb (SB 1.7).
Gauḍīya reading: sakhya-rasa expresses itself as the friend's repeated bid to protect his friend even when his friend needs no protection. The redundancy is the rasa.
My note
Source: vedabase.io