Śrīmad-Bhāgavatam 10.60.29
Blended reading (Sanskrit + English inline)
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mat-parāyaṇām
—
fully dedicated to Me
Compound: mat (Me) + parāyaṇa (taking as the supreme goal). The Bhagavad-gītā's word for the perfect devotee (mat-parāyaṇaḥ, BG 9.34). He declares of her exactly what He has elsewhere said the highest jīva is — confirming her status before the chapter's confessional turn.
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asūyethāḥ
—
be displeased
Optative second-person of √asūya — to feel resentment. 'Do not feel asūyā at Me' — the very word the Gītā warns against (anasūyaḥ, BG 9.1, 18.71). Kṛṣṇa explicitly disarms in His queen the disposition He has elsewhere forbidden in His student.
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kṣvelyā
—
in jest
From √kṣvel — to play, jest. The technical word for playful banter — gauṇa-rasa subordinate to mādhurya. The Lord names the genre of His earlier speech: it was kṣvelī, not kathana.
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tvat-vacaḥ śrotu-kāmena
—
by Me, desiring to hear your words
Compound: tvat (your) + vacas (speech) + śrotu-kāma (desirous to hear). The motive was always śravaṇa — to hear her speech. The Gauḍīya reading: even Bhagavān seeks to hear from His devotee; the rasa flows in both directions.
According to Śrīla Viśvanātha Cakravartī, Lord Kṛṣṇa spoke the present verse because He thought that lovely Rukmiṇī might be afraid He would again say something to disturb her, or that she might be angry at what He had done.
"How will I be able to bear the burden if you give up your body? I will then have to give up my body" "Having already created problems for me by showing false love with embraces and wiping my tears, do you now want to cause me further suffering?" Fearing such a response from her, Krsna then spoke this verse. "O Rukmini, do not be angry with me." "O, I am not angry with you, the most merciful person, but hearing you say that I should go to another man for my own benefit, after having suffered sorrow by staying by your side, then I fainted in bliss. Why did you wake me from that swoon? If I had remained in that state a moment longer both you and I could have reach the supreme goal (death). " Fearing such sarcastic words from Rukmini, Krsna then says, "I know that you have made me your only goal in life." "Then why did you say such cruel words?" "Desiring to hear some crooked words from you, I spoke some joking words. They were not true, O beautiful woman!"
Do not find fault with me, Rukmiṇī. “You want to give me up, though I am fully dedicated to you. Why should I not feel hatred?” I know that you are devoted to me. Therefore never, under any circumstance, can I give you up. “Why did you speak like that?” I wanted to hear your words. “Since you are said to be truthful, you should not have spoken lies.” I only wanted to have some fun. O Rukmiṇī, possessing beautiful limbs (aṅgane). He praises her.
- Where do you need the Lord's explanation of His teasing to be made explicit?
- How does explicit explanation restore trust?
A teacher who set a hard problem to a star pupil now smiles and says, 'I only wanted to hear you work it through aloud.' The problem was real, the affection was real, and the answer the pupil was about to give was the point all along. So Kṛṣṇa: 'I only spoke in jest, because I wanted to hear what you would say.'
My note
Source: vedabase.io