She cried out: O master! My lover! O dearmost, where are You? Where are You? Please, O mighty-armed one, O friend, show Yourself to Me, Your poor servant!

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COMMENTARY

The neutral gopīs, who were unaware of what Rādhā’s sakhīs perceived, saw the footprints of Kṛṣṇa and then spoke. “Blessed is the dust of Kṛṣṇa’s feet, for Brahmā and Śiva hold that dust on their heads in order to remove the sorrow they feel in separation from the Lord. Every evening at about five o’clock, Kṛṣṇa returns from the cow pastures with His cowherd boyfriends. At that time great demigods like Brahmā and Śiva come down from heaven to take the dust of Kṛṣṇa’s feet on their heads. This is mentioned in the Śrīmad Bhāgavatam (10.35.22): “The various Upadevas, standing on all sides of Kṛṣṇa like panegyrists, offer their music, singing and gifts of tribute.” The gopīs thought, “Although it is seen that the demigods offer obeisances to Kṛṣṇa’s foot dust, we cannot because of the restraints of modesty. Consequently we are sinking further into sin.”

|| 10.30.30 ||

tasyā amūni naḥ kṣobhaṁ kurvanty uccaiḥ padāni yat

yaikāpahṛtya gopīnām raho bhunkte ’cyutādharam

na lakṣyante padāny atra tasyā nūnaṁ tṛṇāṅkuraiḥ

khidyat-sujātāṅghri-talām unninye preyasīṁ priyaḥ

TRANSLATION

These footprints of that special gopī greatly disturb us. Of all the gopīs, She alone was taken away to a secluded place, where She is enjoying the lips of Kṛṣṇa. Look, we can’t see Her footprints over here! It’s obvious that the grass and sprouts were hurting the tender soles of Her feet, and so the lover lifted up His beloved.

COMMENTARY

This verse is spoken by the gopīs who are rivals (prati-pakṣa) of Śrīmati Rādhikā.

“The footprints of this gopī give us great sorrow. She has stolen the lips of Acyuta which should be tasted by all of us gopīs, and is alone enjoying them. By some unknown pious acts that lusty woman brought Kṛṣṇa under Her control, so that Kṛṣṇa abandoned us, who have actual love for Him, and has taken Her far away.

“O gopīs afflicted with the great sickness of envy, do not lament. Here we do not see Rādhā’s footprints.” With this intention Rādhā’s intimate sakhīs like Lalitā speak. The rival gopīs, however, reply negatively, gleefully looking at the other gopīs and quietly speaking to them with ironic conjecture in the words beginning nūnam.

“Embracing Her with His two arms, Kṛṣṇa has lifted (unninye) Her to His chest, because being most dear (preyasīṁ) to Him, He could not bear the pain to Her tender feet.” By this Rādhā gave Her own group of intimate sakhīs two types of bliss: the happiness arising from seeing Her good fortune, and happiness arising from seeing the sorrow of Her rivals (vipakṣa-sakhīs).

|| 10.30.31 ||

imāny adhika-magnāni padāni vahato vadhūm

gopyaḥ paśyata kṛṣṇasya bhārākrāntasya kāminaḥ

atrāvaropitā kāntā puṣpa-hetor mahātmanā

TRANSLATION

Please observe, my dear gopīs, how in this place lusty Kṛṣṇa’s footprints are pressed more deeply into the ground. Carrying the weight of His beloved must have been difficult for Him. And over here that intelligent boy must have put Her down to gather some flowers.

COMMENTARY

“O unobservant gopīs! Do not grieve. Why are you saying all of this? You are speaking without thinking. Actually the disappearance of Her footprints is even more distressful for us than their appearance, because it brings to mind the disappearance of our own life airs.” With this implication in mind, the vipakṣa-sakhīs (rival gopīs) such as Candravālī speak the words beginning imāni.

“Here Kṛṣṇa’s footprints are more prominently visible in the earth. Though not married to Her, Kṛṣṇa is treating Her as if She were His bride, and is wandering about with an extra burden like a householder with his family. Because Kṛṣṇa has rejected us, who are filled with genuine love, we can understand that He is just filled with lust, not sincere love. Thus, He has carried away this lusty woman. Otherwise how could the heir prince of Vraja, being very tender in strength Himself, become the carrier of some cowherd girl?”

Again the dear friends (sva-pakṣa sakhīs) of Śrīmati Rādhikā speak with the words beginning atrāvaropitā. The word mahātmanā (great soul) means by the crown-jewel of valiant lovers. Or else, by Him whose heart (ātmā) was absorbed in the festivity of decorating Her (mahe means tat-prasādhanotsave). “He put Her down to gather flowers” means that Kṛṣṇa was thinking, “As soon as this asoka tree was touched by Rādhikā’s foot, it burst into bloom. Now I would like to decorate Rādhā with these flowers.” Therefore Kṛṣṇa is called very intelligent (mahātmanā).

|| 10.30.32 ||

atra prasūnāvacayaḥ priyārthe preyasā kṛtaḥ

prapadākramaṇa ete paśyatāsakale pade

TRANSLATION

Just see how in this place dear Kṛṣṇa collected flowers for His beloved. Here He has left the impression of only the front part of His feet because He was standing on His toes to reach the flowers.

COMMENTARY

“Here Kṛṣṇa has picked flowers from the branch of the asoka tree for His beloved. To pluck the flowers on the branches beyond His reach, Kṛṣṇa raised Himself on His toes. Thus only part of His feet, not all (asakale) is visible in the foot prints.” Flowers don’t appear on the lower branches of this tree.

|| 10.30.33 ||

keśa-prasādhanaṁ tv atra kāminyāḥ kāminā kṛtam

tāni cūḍayatā kāntām upaviṣṭam iha dhruvam

TRANSLATION

Certainly Kṛṣṇa sat down here with His girlfriend to arrange Her hair. The lusty boy must have made a crown for that lusty girl out of the flowers He had collected.

COMMENTARY

Seeing the signs that She had sat down between Kṛṣṇa’s knees, the rival gopīs again speak. “Here Kṛṣṇa sat down and dressed that girl’s hair, using a comb supplied by the vanadevīs, forest goddesses. This girl is filled with lust not love, because She has cheated Her own friends, and gone off alone with Her lover. Kṛṣṇa too is filled with lust, because He has neglected us gopīs, who are filled with pure love for Him and tormented by the pain of separation. While sitting here He made a crown of flowers for His lusty girlfriend, or else He jokingly combed Her hair into a topknot (cūḍayatā) to resemble a man. Thus, they engaged in playful conversation in this secluded place.”

|| 10.30.34 ||

reme tayā cātma-rata ātmārāmo ’py akhaṇḍitaḥ

kāmināṁ darśayan dainyaṁ strīṇāṁ caiva durātmatām

TRANSLATION

[Śukadeva Gosvāmī continued:] Lord Kṛṣṇa enjoyed with that gopī, although He enjoys only within, being self-satisfied and complete in Himself. Thus by contrast He showed the wretchedness of ordinary lusty men and hardhearted women.

COMMENTARY

After showing the extreme degree of Rādhā’s good fortune through the statements of the gopīs, Śukadeva himself concludes with his own words.

“Even though Kṛṣṇa is self-satisfied, He enjoyed with Rādhā because His own pleasure increases in Her company. Tn other words Kṛṣṇa does not experience the same happiness in His own self-satisfaction as He does in association with Rādhikā.”

There is another reading taya cātma-rata. However in that version ātmā ratah would have the same meaning as ātmārāma, and thus there would be the fault of repetition or redundancy (punar ukti). Thus the phrase would have to be explained as follows. Ca means certainly, taya means with Rādhā and ātmā-rāta means to enjoy with eagerness. The word ātmā means intelligence, eagerness, effort and determination according to the Amarakosa dictionary. “Kṛṣṇa takes great effort to eagerly enjoy with Rādhā because He does not obtain the same happiness from His inner self-satisfaction (ātmārāma).”

It may be questioned, “If this is so, does this not indicate that Kṛṣṇa is incomplete?”

“Kṛṣṇa is unbroken and never incomplete (akhandita). Rādhā is Kṛṣṇa’s hlādinī-śakti (pleasure potency), arising form His very own form (svarūpa-bhūtā). Though Rādhā is the form of hlādinī-śakti, during pastimes Her form transforms into the essence of joy called prema, and prema reaches its highest pinnacle as mahābhāva. Thus Kṛṣṇa enjoys more happiness with Rādhā, the topmost essence of all joy, than from the happiness arising from His own quality as atmarama. The Sanat-kumāra Saṁhitā (Text 298) says:

hlādinī ya mahā-śaktiḥ, sarva-śakti-varīyasi

tat-sara-bhava-rūpa śrī, rādhikā parikīrtitā

“The great śakti called hlādinī is the supreme śakti. The essence of that śakti is in the form of mahābhāva embodied in Rādhā, who is supreme in all qualities.” Also Ujjvala-nīlamaṇī (4.3) states: mahābhāva-svarūpe-yaṁ, guṇair ativarīyasī, “Among the cowherd girls, Śrīmatī Rādhārāṇī is the topmost because She is the embodiment of mahābhāva, the highest stage of transcendental love of Godhead. No other cowherd girl possesses such high qualities as Śrīmatī Rādhārāṇī.”

Thus the logical connection of the words is that even though Kṛṣṇa is self-satisfied, He is eager to enjoy with Rādhā. Even though Kṛṣṇa derives personal pleasure from Rādhā, He remains unbroken and perfectly complete. In this way Kṛṣṇa enjoys His transcendental pastimes.

By this display of enjoyment Kṛṣṇa also benefits the materialistic thinkers who are ignorant of the truth about the Supreme Personality of Godhead, and He also hides the truth of His personal pleasure pastimes from them, as stated by Śukadeva Gosvāmī in the words beginning kāmināṁ. In other words, Śrī Kṛṣṇa taught the world that these confidential pastimes cannot be understood by persons who are under the sway of lust and women. If a man is controlled by lust, he becomes miserable and degraded. If a man is degraded, the woman becomes hardhearted.

Therefore, to establish this idea, Kṛṣṇa and His dear gopīs like Śrīmati Rādhikā demonstrated the example through Their actions as they jokingly talked while going here and there. Thus they hid the true nature of their ujjvala-prema-rasa, the most radiant form of pure, transcendental conjugal love. This explanation implies two ideas; that Rādhā and Kṛṣṇa both revealed the facts of Their prema-rāsa and also concealed them.

Another meaning: Kṛṣṇa enjoyed with Rādhā so that all suffering lovers seeing Kṛṣṇa’s condition could understand their own miserable conditions, and all women, seeing the nature of Rādhā, could see their own hard-hearted conditions, according to the logic of ātmavan manyate jagat, “Everyone thinks of others according to his own position.”

Another meaning: Kṛṣṇa acted as He did to show (darśayan) rasikas (those who can understand and taste transcendental mellows) that the man becomes subservient in pleading for satisfaction and the woman responds by showing reluctance. This is all done for the nourishment of rasa.

|| 10.30.35-36 ||

ity evaṁ darśayantyas tāś cerur gopyo vicetasaḥ

yāṁ gopīm anayat kṛṣṇo vihāyānyāḥ striyo vane

sā ca mene tadātmānaṁ variṣṭhaṁ sarva-yoṣitām

hitvā gopīḥ kāma-yānā mām asau bhajate priyaḥ

TRANSLATION

As the gopīs wandered about, their minds completely bewildered, they pointed out various signs of Kṛṣṇa’s pastimes. The particular gopī whom Kṛṣṇa had led into a secluded forest when He had abandoned all the other young girls began to think Herself the best of women. “My beloved has rejected all the other gopīs,” She thought, “even though they are driven by Cupid himself. He has chosen to reciprocate with Me alone.”

COMMENTARY

After describing the union aspect Rādhā’s conjugal rasa, now separation will be described. The words sā ca (she also) indicate that previously all the other gopīs were intoxicated with pride over their good fortune on associating with Kṛṣṇa, and now Rādhā has also become so. The reason for this is stated by the words beginning with hitvā (rejecting). Rādhā felt like that because Kṛṣṇa had given up all the other gopīs who had come to fulfill their lusty desires (kāma-yānāḥ), or who did activities to invoke their desire, and began to serve only Her. In other words, the anger (pūrva-māna) that Rādhā previously felt towards the other gopīs over their good fortune had now vanished.

|| 10.30.37 ||

tato gatvā vanoddeśaṁ dṛptā keśavam abravīt

na pāraye ’haṁ calituṁ naya māṁ yatra te manaḥ

TRANSLATION

As the two lovers passed through one part of the Vṛndāvana forest, the special gopī began feeling proud of Herself. She told Lord Keśava, “I cannot walk any further. Please carry Me wherever You want to go.”

COMMENTARY

The Divine Couple went to a particularly attractive region (uddeśa) of the forest. Then Rādhā, in a mood of pride (dṛptā), had Kesava undo the topknot that He had made earlier in jest, and tie Her hair in braids to hide Her playful dealings from Her friends. Such pride in an independent girl who has brought her boyfriend under her control is understood to enhance the conjugal mood.

Rādhā said, “I cannot go any further. I am tired from so much wandering in the forest.”

Kṛṣṇa: “O lovely woman! We still have to reach another beautiful spot further on.”

Rādhā: “Carry (naya) Me like before and We can go there.”

Kṛṣṇa: “Should I bring You to a flower bed inside a secluded grove up ahead where no one else can enter? Or should I take You to a flower garden to decorate You with flowers?”

Anticipating this question Rādhā said, “Take Me wherever You want.”

|| 10.30.38 ||

evam uktaḥ priyām āha skandha āruhyatām iti

tataś cāntardadhe kṛṣṇaḥ sā vadhūr anvatapyata

TRANSLATION

Thus addressed, Lord Kṛṣṇa replied, “Just climb on My shoulder.” But as soon as He said this, He disappeared. His beloved consort then immediately felt great remorse.

COMMENTARY

When Rādhā spoke like this, Kṛṣṇa began to consider as follows: “I see that Rādhā has given up Her natural behavior of being bashful and uncooperative. A proper girlfriend does not readily consent when her lover tries to bring her to a flower bed. If She has abandoned Her contrary (vāmya) nature, then why should I not give up My nature as a cooperative lover who faithfully follows in obedience a girlfriend He has enjoyed? This becomes necessary now. If both lovers show the same nature of being cooperative or uncooperative, there can be no tasting of rasa. Therefore, those who are experts in the art of love are not going to criticize Me if I give up My nature now.

“Rasa becomes tasteful when it properly follows the emotions of the woman. Moreover, now is the opportunity to see Rādhā, who possesses the utmost love, in the special condition that is brought about by separation from Me. This is something which I have desired to see for a long time.

“These gopīs have perceived the greatness of Rādhā’s good fortune when She is embracing Me. Now let the other gopīs see the exceptional condition Rādhā attains in separation from Me. By seeing the extraordinary state of Rādhā’s mental anguish, generated from Her extreme prema in separation, they will all drown in the ocean of amazement. Let the subterranean fire of Rādhā’s separation from Me later ignite the flame of separation in all of them.

“Then, when Rādhā has experienced the fullness of both direct union and separation, this sweet mellow of conjugal love (śṛṅgāra-rasa) will have become complete. When by My expertise I have made Rādhā feel separation, then after My dispelling all Her pain of separation, all the gopīs will share the same mood, and I will be able to properly inaugurate the rāsa dance tonight. Otherwise, if I were to appear in front of the other gopīs after having enjoyed privately with only Rādhā, their minds would not be settled.”

Considering all these factors, Kṛṣṇa then spoke with a desire to suddenly disappear. “He disappeared” means that even as Rādhā watched Kṛṣṇa standing there He removed Himself from Her vision.

When Vṛṣabhānunandinī said “Carry Me wherever You want,” She had been thinking as follows: “Since I am tired from playing and wandering through the forest, I want to take some rest. If Kṛṣṇa spends the whole night without any sleep that will be inauspicious, and cause His unhappiness. If He is leading Me to a flower bed, let Him do so. We can take rest there together.” For this reason Rādhā did not disagree.

We should understand that in this case Kṛṣṇa’s līlā-śakti, who is full of the mood of prema-rasa, covered over Kṛṣṇa’s awareness of what was going on in Śrīmati Rādhikā’s mind in order to perfect His various pastimes. Anvatapyata means “Rādhā lamented over and over.”

|| 10.30.39 ||

hā nātha ramaṇa preṣṭha kvāsi kvāsi mahā-bhuja

dāsyās te kṛpaṇāyā me sakhe darśaya sannidhim

TRANSLATION

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