Śrīmad-Bhāgavatam 10.30.37
Blended reading (Sanskrit + English inline)
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dṛptā
—
becoming proud
From √dṛp (to be proud, swell up). Darpa — the same root in verse 6 where Kṛṣṇa was 'darpa-hara' (pride-remover). The rāsa-text closes the circle: He removes the pride of māninīs, including, when needed, of the most-beloved Herself.
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na pāraye
—
I am not able
Phrase: na (not) + pāraye (am able, present middle of √pṛ) + aham (I). The very first 'aham' in Her speech — a self-assertion-laden 'I.' Compare the earlier gopīs' selfless cries; the pronoun marks the turning point.
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naya-mām
—
bring Me
Phrase: naya (imperative of √nī, lead) + mām (Me). She commands Him. The Beloved-as-servant gesture, sweet when offered, dangerous when demanded. Gauḍīyas note this is the exact moment the rāsa pivots from saṁyoga to vipralambha-for-Her too.
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yatra-te-manaḥ
—
wherever Your mind is
Phrase: yatra (wherever) + te (Your) + manaḥ (mind). The half that softens the command — She at least submits to His direction. But the very claim that He has a destination She must be carried to is what triggers His withdrawal.
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keśavam
—
to Kṛṣṇa
Accusative of Keśava — He of beautiful hair, slayer of Keśī. Note the choice: not 'priyatama,' not 'nātha' — but Keśava, almost formal. The narrator's word-choice signals the shift in the relational register.
After describing the union portion of the conjugal rasa of Radha, in order to describe the separation portion of the Radha’s conjugal rasa, a summary is given here. That gopi whom Krsna brought here after giving up other gopis, then began to think that she was the best. The use of sa ca (she also) indicates that just as the other gopis became proud of their good fortune on associating with Krsna, Radha also became proud of her good fortune. She felt like that, because Krsna had given up all the other gopis who had come to fulfil their desire (kama yana) or who did activities to invoke their desire, and began to serve only her. In other words, the anger that Radha felt towards the other gopis for their good fortune previously, had now vanished.
After thinking herself superior, going to a special place in the forest with him, she felt proud. She spoke to Kṛṣṇa, who had tied up her hair (keśavam). “I cannot walk further.” She suggests that she is tired from walking a long distance. “O charming girl! We must go to a pleasant spot far from the others.” Take me in your arms and lead me.
After thinking herself superior, or because of her pride, from that place of enjoyment, she went to a special place in the forest with him. Or because of being proud (dṛptāḥ), she proceeded on her own (gatvā), thinking, “This is my mercy to him.” She spoke to Kṛṣṇa, the supreme Lord or who benefited Vraja by killing Keśī (keśavam), or who was bewildered by her beauty after binding her hair. She said, “I cannot walk further.” She suggests that she is tired from enjoyment of love. Out of shyness she does not speak directly. Or she speaks out of pride. “O charming girl! We must go to a pleasant spot far from the others.” Take me, putting me on your shoulders as previously.
- What gift from God has tempted me toward subtle pride?
- How do I keep gratitude from quietly turning into entitlement?
When a child rides her father's shoulders confident that he will never tire, she eventually says — half jest, half claim — 'now carry me wherever you want.' The gopī's 'na pāraye aham calitum' is exactly this voice, but darkened: pride has begun to read intimacy as entitlement. The same gesture that was sweet in verse 31 sours here.
My note
Source: vedabase.io