"But, most beloved gopis, Krsna, full of love for you, always remembers you." ""No, we do not have faith in his love, since he rejected us, who were solely devoted to him." This they express in a verse and a half. "Though we gave everything up for him, he gave us up immediately and left." "Why did you let him go then? And why did you not go with him?" "But he just tore up our bonds of love (sauhrdah) like a blade of grass and left. Tell us what we should have done." "But because you are maintaining your life without him, you also must have broken your ties of love with him." "Though we had cut the rope of love, because he said that he would return repeatedly through a messenger, again the knots of love were tied. Because of that, he made the life airs which were leaving the body return." "But if you believe he will return, then why are you so disturbed?" "Since he did not come even today, we now consider that whatever he said was false." "But why did you believe what he said at all?" "How could unintelligent, straightforward women like us not believe such words from him?"

“He will always remember his wives.” By leaving us who had no other shelter, all traces of friendship disappeared in him. Our mothers etc. and friends (svajanān) were difficult to give up. The order of affection is from strongest in the mother to weakest in friends. Affection for brothers is less than affection for fathers. The gopīs gave no regard to these people, what to speak of having regard for anything else. From what they previously said, it is understood that they had rejected these people: pati-sutānvaya-bhrātṛ-bāndhavān ativilaṅghya te ’nty acyutāgatāḥ gati-vidas tavodgīta-mohitāḥ kitava yoṣitaḥ kas tyajen niśi Who but a cheater like you would abandon young women who come to see you in the middle of the night, enchanted by the loud song of your flute, though you know the nature of your flute, and though we have completely rejected our husbands, children, mothers, fathers, and brothers to come to you, O Acyuta! SB 10.31.16 Now, gathering in a group, when he had given them up, they went to live in the forest. That is the meaning of the word jahima (we renounce). Since they were not living in their houses, now they had no brothers. As for husbands and sons, this must be taken in a secondary sense according to what was perceived by the public. Since he is Kṛṣṇa’s elder brother, they addressed Balarāma by saying, “O master of everyone!” (They did not recognize him as the Lord.) They gave up shame of informing someone else of Kṛṣṇa’s bad conduct and approached him. O Dāśārha! Though you were born in the Yadu dynasty as a kṣatriya, you have come out of friendship--but the son of the cowherd king did not come. He gave up completely those who gave up countless friends, or those who were devoted solely to him (tāḥ) and went away. “But he went to kill evil Kaṁṣa. After finishing up some necessary duties at this time, soon he will come back.” That is not likely. He complete cut the ties of affection he had for us (sañchinna-sauhrḍaḥ). Otherwise how could he give us up? He spoke sweet, gently and vowed to us, “I cannot repay you.” How could such words not be believed by women who were soft and innocent? Or, “How could you have friendship for him, which gives you such pain?” They answer by saying, “How could innocent women not believe his sweet words?”