"That you respond to the devotees who have not achieved prema and to those have achieved prema in these ways is correct. However then you consider us among the ordinary jiva, since you treat us also in this way." Fearing this statement of the gopis, Krsna said, "O gopis dear to my life, who are atoms of lotus pollen! Please forgive my behavior for treating you like ordinary living entities today." This is the meaning of evam. Or evam can mean "in this way." "For me you have given up family and religion (loka, veda) and come here. Not considering if it were correct or not, you gave up local rules, and not considering what was dharma or adharma you gave up the vedas. You gave up relatives, wealth and friends (svanam), which means you gave up your affection for these, in order to come to me. In order to increase your attraction (anuvrttaye), I have responded to you invisibly as with the ordinary devotees. I disappeared from view with a desire to hear your talks filled with prema." In this way Krsna spoke with regret."I have done something very regrettable, which was very improper for me. Devotees such as you have never existed, in the past, do not exist now, and cannot exist in the future. It is not possible increase or decrease your attraction for me at all, by one atom or by a huge amount. Therefore I desired to show the other prema bhaktas the great glory of your prema in separation.. Please forgive me for my lack of consideration of you. You should not find fault (asuayitum) with me (ma), because I am dear to you (priya). The woman does not see faults in the person she loves."

Today I remained near you. I did not leave you. That is explained in this verse. In this way (evam), leaving while milking the cows or doing other tasks, for my sake you came. O girls (abalāḥ—weak ones)! It was most difficult to give up dharma, public opinion and relatives since you are women. Do not hate me since I am dear to you (priyaḥ) and you are dear to me (priyāḥ). Hi indicates ascertainment. Or evam can mean “Just as the poor man on gaining and the losing treasure always thinks of the treasure,” I disappeared so that you would more intensely think of me. padāni vyaktam etāni nanda-sūnor mahātmanaḥ lakṣyante hi dhvajāmbhoja- vajrāṅkuśa-yavādibhiḥ The marks of a flag, lotus, thunderbolt, elephant goad, barleycorn and so forth on these footprints clearly distinguish them as belonging to that great soul, the son of Nanda Mahārāja. SB 10.30.25 According to these words you spoke previously, I was by your side, but you could not see me. “What did you do during that time?” I was enjoying you conversations filled with prema (bhajatā), though you could not see me (parokṣam). What was the cause of this mercy? You have up everyone for my sake. Oh beloveds (priyāḥ)! You should not find fault with me (mā), you beloved. Or, mā, used twice, indicates negation. It is not that you should not be displeased with one who is dear to you (me), but rather you should be displeased with the sorrow given by me, since it is not proper for the beloved to do this to his beloveds (priyam priyāḥ). This is the skill of his conciliation.

O women, on your own you have no power (abalāḥ). Thus (evam) meditating on me you gave up worldly opinion, Vedas and your relatives. Since we are mutually lovers, do not accept separation as my offense. Or I was thinking of you alone, like the man who has lost his treasure (evam). The reason is given. You gave up everything for me. I thus disappeared to hear your conversations in prema, to sing your glories, to remember your special bhāva. Though disappearing, I remained here. Or anuvṛttaye is connected with the example in the previous verse. You gave up everything to follow me. Was it just like the man who thinks only of his lost treasure? O friends (sakhyaḥ)! No, out of natural friendship, you even (hi) followed me. Did I respond properly to you? No. For me you gave up everything (which I did not do). Or when you followed me, I did not respond properly. Why? Like the man thinking only of his lost treasure, you gave up everything for me, even the fourteen worlds, Vaikuṇṭha and actions mentioned in the Vedas, and even husbands and sons. This is pure devotion. They are greater than those desiring liberation, those who have achieved liberation and the other devotees, since all these have dependence on other things and lacked the bhāva of the gopīs. “Then for what purpose did you disappear?” I did not go anywhere but remained here beside you, unseen (parokṣam), to hear your conversations in prema (bhajatā). Thus he rejects being a cheater. (SB 10.31.16) Or I disappeared but directly (aparokṣam) heard (bhajatā). I was there unseen by you. “That is faulty because it caused pain to your beloveds.” Please forgive me. You are dear to me and I am dear to you. Or “Why did you remain invisible?” That is suitable action for a lover with his beloveds. Or disappearing and hearing visibly is dear to me (priyam). It is pleasurable fun for me. “What great fun when you play with the lives of your beloveds!” O beloved gopīs (priyāḥ)! This will produce excellence in prema. Or the word mā repeated indicates a double negation. You should hate me. Why? It is unsuitable for a lover to act towards his beloveds in this way (priyam priyāḥ). This shows his skill in being humble.