Śrīmad-Bhāgavatam 10.30.6
Blended reading (Sanskrit + English inline)
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rāma-anujaḥ
—
the younger brother of Balarāma
Compound: rāma (Balarāma) + anujaḥ (younger brother). Throughout chapters 29–30 Kṛṣṇa is named relationally — Yaśodā's son, Nanda's son, Balarāma's brother. Gauḍīyas note: the gopīs never name Him as Bhagavān; their love precedes that knowledge.
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māninīnām
—
of proud women
Genitive plural of māninī — a woman in māna, the proud sulk of an offended lover. A Rūpa-Gosvāmī technical term in Ujjvala-nīlamaṇi: māna is the chief gopī-mood Rādhā exhibits, and Kṛṣṇa's smile is the dissolver of māna.
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darpa-hara
—
removing the pride
Compound: darpa (haughty pride) + hara (remover). One of Kṛṣṇa's classical epithets. He humbles every proud cowherd-girl in Vraja, but the Bhāgavatam (and SB 10.30 itself, later) shows the humbling visited even on the most-loved gopī — pride has no safe seat in mādhurya-rasa.
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smitaḥ
—
whose smile
From √smi (to smile). The unweaponed weapon of Vraja. Kṛṣṇa's smile is treated by the Gosvāmīs as a distinct alaṅkāra — manda-smita, mṛdu-hāsa — capable of unmaking dharma, family obligation, and shyness all at once.
As soon as the gopīs saw that a particular tree would not answer them, they impatiently left it and rushed off to another to make further inquiries.
The gopis, entering a flower garden then thought, "Oh ,it is better to ask from these plants which have pure hearts. They are graciously serving the guest (bees) with their honey." Thus they approached the kuruvak and other trees. The Kuruvaka has red, unfading flowers. Naga means nagakesara. "Where has he gone?" or "Where is he hiding?" "Why do you want to know?" Fearing such a question, the gopis said, "He has stolen the pride of us women with wealth of high esteem, using his smile, and fled away, leaving us without wealth." When the wind shook the tips of the branches, the gopis thought, " Oh, they are shaking their heads, saying they do not know. What use do we have for these very hard, male trees?" Thinking like this, they went elsewhere.
Being great souls they will not speak to us insignificant women. Thus they ask other trees. Kurabaka is the śoṇomlāna tree and nāga refers to the nāgakeśara tree. Did he go from here? Or did he disappear here? Previously they asked “Did you see him?” Now they ask “Did he go that way?” It is possible for you to see far away. “He cannot easily be found.” Since he came here, we will find his footprints and find him by those foot prints. Another version has gataḥ instead of itaḥ. According to Śrīdhara Svāmī the word itaḥ should be added to gataḥ. They do not mention his name again for the reason mentioned previously. “How did he steal the minds of women as respectable as you?” His smile steals the pride of even respectable women. He has no discretion in this matter. Just now he has stolen our pride in our position by his false smile. Thus we are looking for him. We cannot live even for a moment in separation from that person who causes great bewilderment. Therefore we ask you about him.
When a peacock has passed through the garden, the gardener does not need to have seen him — the trampled jasmine and the single dropped feather suffice. The gopīs ask the flowering trees of Vraja for just such evidence: did His smile pass here, the smile that humbles every proud woman?
My note
Source: vedabase.io