Srimad Bhagavatam — Dashama Skandha, Shloka 47
Brahmā’s Prayers to Lord Kṛṣṇa (Brahmā-stuti) and the Restoration of Vraja’s Lunch Pastime
बर्हप्रसूनवनधातुविचित्रिताङ्ग: प्रोद्दामवेणुदलशृङ्गरवोत्सवाढ्य: । वत्सान् गृणन्ननुगगीतपवित्रकीर्ति- र्गोपीदृगुत्सवदृशि: प्रविवेश गोष्ठम् ॥ ४७ ॥
barha-prasūna-vana-dhātu-vicitritāṅgaḥ proddāma-veṇu-dala-śṛṅga-ravotsavāḍhyaḥ vatsān gṛṇann anuga-gīta-pavitra-kīrtir gopī-dṛg-utsava-dṛśiḥ praviveśa goṣṭham
Ang transendental na katawan ni Śrī Kṛṣṇa ay pinalamutian ng balahibo ng pabo real at mga bulaklak, at pinintahan ng mga kulay-mineral ng gubat; ang tunog ng Kanyang plauta ay umalingawngaw na parang pagdiriwang. Tinatawag Niya ang mga guya sa pangalan, at ang mga batang pastol ay umaawit ng Kanyang kaluwalhatian na nagpapabanal sa daigdig. Sa gayon pumasok Siya sa pastulan ni Nanda, at ang Kanyang kagandahan ay naging pista para sa mga mata ng mga gopī.
According to Śrīla Jīva Gosvāmī and Śrīla Viśvanātha Cakravartī Ṭhākura, the gopīs mentioned here are the elder cowherd ladies such as mother Yaśodā, who loved Kṛṣṇa with parental affection. Kṛṣṇa’s cowherd boyfriends were so proud of Kṛṣṇa’s wonderful activities that while entering the village they all sang His glories.
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It describes Kṛṣṇa entering Vraja decorated with forest ornaments, and His very sight becoming a “festival” for the gopīs’ eyes—showing their natural, love-filled absorption in Him.
Śukadeva Gosvāmī narrates to King Parīkṣit, describing Kṛṣṇa’s return to the cowherd village in the context of Brahmā’s prayers and realization of Kṛṣṇa’s supremacy.
It encourages cultivating “seeing Kṛṣṇa” through śravaṇa and kīrtana—letting His purifying fame and pastimes fill the mind, so devotion becomes joyful rather than forced.