Śrīmad-Bhāgavatam 10.59.35
Blended reading (Sanskrit + English inline)
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patiḥ
—
husband
From √pā (to protect, to maintain). 'Husband' in Sanskrit is the protector — the same root that names Bhagavān as jagat-pati. Each princess unknowingly addresses Him by His real title.
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dhātā
—
providence, the arranger
From √dhā (to place, ordain). Dhātṛ is one of Brahmā's names — the one who places things in their stations. Each princess prays to dhātā to grant her wish; Gauḍīyas note that the dhātā in this case is Bhagavān Himself, already standing in front of her.
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kṛṣṇe
—
in Kṛṣṇa
Locative of Kṛṣṇa. The princesses 'place their hearts in Kṛṣṇa' — the locative is the bhakta's home case. Gauḍīyas read hṛdayaṁ dadhuḥ as a model of antaḥkaraṇa-arpaṇa, the offering of the inner faculty.
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bhāvena
—
with the idea, with emotion
Instrumental of bhāva — the technical Gauḍīya term for the second stage of bhakti (sādhana-bhakti → bhāva-bhakti → prema-bhakti). The princesses' choice is not a calculation; it is a bhāva.
According to the Visnu Purana, there were actually sixteen thousand one hundred women there. Bhauma had stolen the women not only from kings, but from saints and others as well.
How did they accept him? They each made a vow. The singular is used to show the intensity of the vow of each individual. Thus the word pṛthāk is used. May the Lord (dhātā) who has special powers since he protects the universe make this man Kṛṣṇa, who attracts my heart, my husband.
Sixteen thousand small candles, each turning toward the same window where the sun has appeared — and each flame imagining the sun is hers. The miracle of verse 35 is that none of the candles is wrong. Kṛṣṇa belongs to each individually; the others' love does not subtract from one's own.
In SB 10.33, during the rāsa-līlā, Kṛṣṇa expanded Himself so that each gopī danced with Him alone, each believing herself His exclusive partner. The expansion was not deceit; it was the truth of mādhurya — each devotee's love is met by an undivided Bhagavān.
The princesses in verse 35 receive a structural echo of that gift. Gauḍīyas distinguish the rāsa-gopīs (svakīya/parakīya mādhurya in Vraja) from the queens of Dvārakā (svakīya mādhurya in the Yadu-pura) — but the same principle obtains: the Lord is somehow undivided in His pluralization.
My note
Source: vedabase.io