Śrīmad-Bhāgavatam 10.30.33
Blended reading (Sanskrit + English inline)
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keśa-prasādhanam
—
the decorative arrangement of Her hair
Compound: keśa (hair) + prasādhana (adornment, decoration). Keśa-prasādhana is a recognized kuñja-sevā in Rūpa Gosvāmī's līlā-typology. Kṛṣṇa, the one being worshiped by all creation, here serves Her hair — service ascends to its sweetest inversion.
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cūḍayatā
—
by Him who was making a crown
Denominative participle from cūḍā (crown, topknot). Kṛṣṇa is cūḍā-mauli (peacock-crown-bearer) in His own iconography; here He becomes cūḍā-kṛt for Her. The crown-wearer crowns the beloved. Rūpa Gosvāmī's Padyāvalī treasures this image.
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kāminyāḥ-kāminā
—
of the lusty girl, by the lusty boy
Pair: kāmin (m.) + kāminī (f.). The matched-pair vocabulary. The gopīs keep using these words — they are translating their wound and their reverence at the same time. Gauḍīya theology: this mutual kāma is the purest fire in creation.
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dhruvam
—
certainly
Adverb: surely, undoubtedly. The gopīs commit to the reconstruction — He certainly did this. Their forensics is reverent and total. The word also recalls Dhruva, suggesting fixity; their reading is fixed because their love is fixed.
The ācāryas explain that Śrī Kṛṣṇa wanted to decorate Rādhārāṇī’s hair with the forest flowers He had collected. Therefore They sat down together facing the same direction, with Rādhārāṇī between Kṛṣṇa’s knees, and Kṛṣṇa proceeded to arrange Her hair with flowers and make a flower crown for Her, coronating Her as the goddess of the forest. Thus the romantic young boy and girl played and joked together in Vṛndāvana.
"Here he has picked flowers from the branch of the asoka tree for his beloved. (on the lower branches there are no flowers.) in order to pluck flowers on the branches beyond his reach, he has raised himself on his toes. Thus only part of his feet, not all (asakale) are visible in the prints."
On seeing a discarded a broken chaplet on the ground the opposing group speaks. The word tu indicates a different topic. Another version has hi, meaning certainly. The goal of dressing her hair is stated: out of lust (kāminā) he has dressed the hair of a lusty woman. He has done this only for taking pleasure in amorous flirting. Seeing their sitting place, the friends then speak. He sat here making a chaplet for her from the flowers. The gopīs had often seen such decorations made by him and thus recognized it.
He arranged her hair using his fingers or a comb placed in her hair. The word tu indicates a new topic. Another version has hi, meaning certainly. The goal of dressing her hair is stated: out of lust (kāminā) he has dressed the hair of a lusty woman. Or it can mean simply that he was under her control. The symptoms were directly manifested (dhruvam).
Here He sat. Here He braided. The gopīs are not guessing — they know His hands. With the flowers He had just gathered, He made Her a crown. The verse stops; the gopīs' eyes close on the picture. Vraja's most-tender hair-dressing moment is reconstructed from impressions in the dust.
My note
Source: vedabase.io