Śrīmad-Bhāgavatam 10.82.12-13
Blended reading (Sanskrit + English inline)
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suhṛt-sambandhinaḥ
—
friends and relatives
Compound: suhṛt (well-hearted, friend) + sambandhinaḥ (relatives by connection). The two ways of being bound to Kṛṣṇa — by sneha (friendship) and by sambandha (relation). Gauḍīya sambandha-jñāna is built on this very word-field.
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nanda-ādīn
—
Nanda Mahārāja and others
Compound: nanda (Kṛṣṇa's Vraja father) + ādīn (and others, beginning with him). The whole Vraja contingent indexed under Nanda's name — vātsalya-rasa heads this list, as it should: the cowherd elder is the Lord's Vraja-pitā.
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gopīḥ
—
the cowherd women
Accusative plural of gopī. For Gauḍīyas, gopī is not just 'cowherd woman' — it names the souls who have realised the topmost rasa, mādhurya. Verses 39-48 below will turn entirely on them; here the poet is loading the gun.
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utkaṇṭhitāḥ ciram
—
in anxiety for a long time
utkaṇṭhita: ut (up, intensely) + kaṇṭhita (from kaṇṭha, throat) — 'with throat lifted in longing.' This is the Gauḍīya technical term for vipralambha-bhāva, the longing of separation. Ciram (for a long time) measures the depth. Rūpa Gosvāmī's Ujjvala-nīlamaṇi defines this state precisely.
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ātma-pakṣīyān
—
of their own party
Compound: ātma (own) + pakṣīyān (belonging to the side of). In Vaiṣṇava strategy, the Lord's pakṣa (party) gathers; even kings hostile to dharma are now drawn into one assembly under His gravity.
Some had come before the Vṛṣṇis and some had come after. Some they saw before the eclipse and some they saw after the eclipse. Uśīnara means people from Avantī. Kāmbhojas were from across the ocean. They also saw Nanda and others who had come there from Vraja. Previous to going Dvārakā from Mathurā, Kṛṣṇa had said, “We desire to see our relatives.” Having taken this opportunity as an excuse they came with great longing to see him. Thought the word suhṛd was mentioned in verse 12, it is again mentioned in relation to the people of Vraja since they were very special friends. The gopīs who were longing to see the Lord for a long time (utkaṇṭhitāś ciram) also came. Here and in Vraja they are described in this way always. This shows their greatness. Śukadeva calls to Parīkṣit with intense bliss, “O king!”
Uśīinara means the people of Avantī. Kāmbhojas were from across the ocean. These families were favorable to the Yadus. The word ca indicates those who were neutral. Or the word eva means iva. Others were seemingly favorable. Parān indicates those who were opposing. In going on pilgrimage they gave up their animosity. There were hundreds on both sides. Though the word suhṛd was mentioned in verse 12, it is again mentioned in relation to the people of Vraja since they were very special friends. Even (ca) the gopīs who were longing to see the Lord for a long time (utkaṇṭhitāś ciram) came. Though many other women came from Vraja they are mentioned because they were the best. Or being eager to see Kṛṣṇa they came in first and were seen first. They are mentioned last in the list because they were the rarest to be seen. The word ca also indicates this. Śukadeva calls to Parīkṣti in great prema. O king!
After many years of separation, two rivers that began from the same mountain finally meet at a holy confluence. The Yādavas of Dvārakā and the cowherds of Vraja have been flowing apart since Mathurā — Kurukṣetra is their saṅgama.
Since Akrūra led Kṛṣṇa and Balarāma away from Vṛndāvana in Canto 10.39, the cowherd men and women have lived in viraha — separation. Mother Yaśodā fainted at the chariot wheels; the gopīs ran after, their hair undone. Years passed in Mathurā, then Dvārakā; the Vraja-vāsīs lived only on hope of news.
Utkaṇṭhitāḥ ciram — 'agitated for a long time' — is the verse's exact phrase. Gauḍīyas read this as the canonical vipralambha — the longing that, according to Rūpa Gosvāmī, makes the eventual milana (meeting) infinitely sweeter than uninterrupted union. The eclipse is the divine pretext for the reunion the whole canto has been waiting for.
Caitanya-caritāmṛta records that during Jagannātha's Ratha-yātrā at Purī, Mahāprabhu experienced the bhāva of Rādhārāṇī meeting Kṛṣṇa at Kurukṣetra after long separation — the very meeting beginning in this verse. He sang the famous verse 'yaḥ kaumāra-haraḥ sa eva hi varas...' and his ecstatic identification was so complete that the Six Gosvāmīs later wrote the entire theology of vipralambha-rasa from this template.
Kurukṣetra-milana is therefore not just a Bhāgavatam episode — for Gauḍīyas it is the central icon of the supreme love: Kṛṣṇa as king, the Vraja-vāsīs as themselves, and the heart's protest that He should leave the field and return to Vṛndāvana.
My note
Source: vedabase.io