Śrīmad-Bhāgavatam 10.82.42
Blended reading (Sanskrit + English inline)
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akṛta-jña-āviśaṅkayā
—
with the suspicion (that I am) ungrateful
Compound: akṛta (not done) + jña (knower) + āviśaṅkayā (with suspicion, instrumental). Akṛta-jña — ungrateful, literally 'not knowing what has been done (for me).' Kṛṣṇa pre-empts the gopīs' possible complaint with this single suspected charge.
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yunakti viyunakti
—
joins and separates
Phrase: yunakti (joins, from √yuj) + viyunakti (separates, from vi-√yuj). The Lord as the agent of both saṁyoga and viyoga. Gauḍīyas note: this is not deistic distance but precise sambandha — every meeting and parting is His arrangement, charged with rasa.
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avadhyāyatha
—
you hold in contempt
Present plural of ava-√dhyā — to look down on, to think low of. Kṛṣṇa worries the gopīs may have moved from longing to contempt. Mādhurya is fragile in its sweetness — He honours that fragility.
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bhagavān
—
the Supreme Lord
Self-reference. Kṛṣṇa names Himself as Bhagavān in the context of explaining separation — claiming the highest title and the responsibility that comes with it. Gauḍīyas: He never disowns His Bhagavān-status, even when speaking mādhurya.
Śrīla Viśvanātha Cakravartī reveals the gopīs’ thoughts: “We are not like You, who, with Your heart shattered by remembering us day and night, gave up all sense enjoyment in Your distress of separation. Rather, we have not remembered You at all; in fact, we have been quite happy without You.” In response, Kṛṣṇa here asks whether they resent His ingratitude.
"Your heart broke by remembering us day and night, and to remove that pain of separation from us you took to all sorts of enjoyments. Such great lover you are. We cannot be like that. We do not remember you. We are happy without you." Seeing that they were answering angrily by moving their eye brows to suggest the above words, Krsna spoke. "Do you have contempt for me, having complete fear (avisakhaya) that I am ungrateful? Well, what am I to be do about this? Please listen.The lord unites and separates all living beings."
It is not possible to remember me by my qualities, since I am devoid of qualities like gratitude. But you can remember me by my faults! In order to express this, he speaks to have them forgive his offense. Perhaps (api) you think badly of me, fearing completely (ā) and specifically (vi--śaṅkayā) that I am ungrateful. Or perhaps you think badly of me, having decided that I am ungrateful (aviśaṅkayā). Controlled by prema, bewildered, not making use of his powers, acting according to the saying lokavat līlā-kaivalyam (he performs his pastimes like an ordinary human), not seeing an answer to their accusations, he then consoled them by methods of jñāna. For certain (nūnam) the Lord brings together and separates all beings.
It is not possible to remember me by my qualities, since I am devoid of qualities like gratitude. But you can remember me by my faults! In order to express this, he speaks to have them forgive his offense. Perhaps (api) you think badly of me, wrongly fearing (visaṅkhya), completely (ā), that I am ungrateful. Or perhaps you think badly of me, with extreme fear that I am ungrateful. Or perhaps you think badly of me, having decided that I am ungrateful (aviśaṅkayā). Or you may think “I consider you like foolish (akṛta-jñā) sheep (avi)” since you forget how I helped you develop prema. He speaks out of skill in pacifying them or in great pain to remove his own fault. He indicates that they are all dependent on him. Or controlled by their prema, in great pain, he forgets his powers. Certainly (nūnam) the Lord or time (bhagavān) separates and unites people. Though there is union, there is also separation. So there is separation now because of this.
- Where do I quietly hold the Lord in contempt for absences I have read as abandonment?
- What's a healthier read of those separations?
The same potter spins clay into pots and breaks them back into clay. Meeting and separation are one craftsman's two hands. Kṛṣṇa attributes the separation not to His indifference but to His own role as Bhagavān — the joiner and the parter of all beings.
My note
Source: vedabase.io