Śrīmad-Bhāgavatam 10.84.59
Blended reading (Sanskrit + English inline)
-
nandaḥ
—
Nanda Mahārāja
From √nand (to delight). Kṛṣṇa's vraja-pitā. Gauḍīyas hold Nanda as the vātsalya-mūrti from the father's side in Vraja, complementary to Yaśodā. His name and his nature align — he delights.
-
bṛhatyā
—
especially opulent
Instrumental of bṛhatī (great, vast). Qualifies pūjayā in the verse — the worship offered is bigger-than-standard. Gauḍīyas read this as the verse's pointed register: the Yadus pour out for Nanda what they ordinarily reserve for kings, because his place in Kṛṣṇa-līlā outranks any kingship.
-
bandhu-vatsalaḥ
—
affectionate to his relatives
bandhu (relative) + vatsala (affectionate). Vātsalya as Nanda's own disposition. Gauḍīyas note that vātsalya is not only what is given to Nanda — it is what he is. He generates the rasa he embodies.
-
nyavātsīt
—
he stayed
From ni + √vas (to dwell). To dwell down, settle. Gauḍīyas treat this as a small Sanskrit grace-note: Nanda doesn't visit, he settles — the verb itself slows the chapter down.
Nanda was worshipped by much more profusely even than the sons of Pandu by Vasudeva. This is indicated by the word "tu" . This was possible because after all the others departed Nanda did not depart for a long time.
When all others had departed by the Lord’s arrangement, Kṛṣṇa then stayed for a long time in Kurukṣetra with the people of Vraja without any feeling of restriction. The word tu distinguishes Nanda from all the others at Kurukṣetra. Therefore Nanda was worshiped with valuable articles of worship and remained there. Instead of bṛhatyā sometimes mahatā is seen. Nanda stayed because he had great affection for friends like Vasudeva, but even more affection for Kṛṣṇa and Balarāma. He was worshipped by Kṛṣṇa, Balarāma, Ugrasena and others like Vasudeva. Vasudeva is not separately mentioned because he had worshipped Nanda as part of the sacrifice previously.
When all others had departed by the Lord’s arrangement, Kṛṣṇa then stayed for a long time in Kurukṣetra with the people of Vraja without any feeling of restriction. The word tu distinguishes Nanda from all the others at Kurukṣetra. Therefore Nanda was worshiped with valuable articles of worship. So that he would remain there a long time, he was continually respected. Or though worshipped, as was proper for his departure, he stayed there firmly (ni- avātsīt), because he had great affection for his friends, such as Kṛṣṇa and Balarāma. Or he had more affection for Kṛṣṇa and Balarāma than for Vasudeva and other relatives (bandhu). He was honored by Kṛṣṇa, Balarāma, Ugrasena and others—Vasudeva, Akrūra and Uddhava (ādyaiḥ), and all the Yādavas. The list starts from the most excellent person Kṛṣṇa. Vasudeva, Nanda’s dear friend is not directly mentioned, but later his affection for Nanda and his respect is described. Or there was not any purpose in such a great friend worshipping Nanda.
Nanda Mahārāja, having no business in Hastināpura beyond his foster-son, stays on after the others depart — like a man who came for the wedding and remains because the bride is his daughter. Kṛṣṇa, Balarāma, Ugrasena, and the Yadus worship him with especially opulent pūjā: Vraja being honored on Kuru soil.
Earlier in this canto, when Nanda first brought Kṛṣṇa to Mathurā for the akṣauhiṇī gathering, Kṛṣṇa and the Yadus' separation from Vraja was already excruciating. SB 10.45 records Nanda's halting departure then.
Gauḍīyas read this present scene as a partial reunion — Vraja and Mathurā / Dvārakā briefly overlapping again, the rasa undivided for a moment.
My note
Source: vedabase.io