Rādhā’s feet, ankles, thighs

52-53 Viśākhā says, "The effulgence of Rādhā's lotus feet defeat the beauty of a soft, red lotus petal. Yet the new lotus petals have a fault-they take birth from the mud. They also fade at night and cry like the chakravaka. So, what can compare with Śrī Rādhikā's caraṇa kamālā?Campakalatā says, "Aha! The Candrāvalī (many moons) of Rādhā's toenails are amazing! Although Candrāvalī (Sakhī) is very dear to Kṛṣṇa- he forgets all about her as the flawless crimson Candrāvalī of Rādhā toenails fully enliven his lily-like heart!"

Ṭīkā: When Rādhā's toenails can make Kṛṣṇa completely forget the second-most sundarī Ramaṇī in the creation, who can imagine their glories, charm and stunning mādhurya? But as Śrī Kṛṣṇa stares upon them with unblinking eyes, his fascination reveals why.

54 Citrā exclaims, "Why did Rādhā's ankles hide? When the 'king of new youth' took charge of Rādhā's bodily empire, the powerful dacoits of Rādhā's breasts and large Nitamba attacked Rādhā's waist! They stole all its thickness! But then these dacoits considered: "Hay! Perhaps Rādhā's tummy will scream to the king for protection? Thus, they bound it with the ropes (three lines) known as tribali!"

Rasa-taraṅginī Tika: The smaller a woman's ankles, the better she looks. Rādhā ankles have disappeared inside her feet. And this verse tells why: As Rādhā's breasts and buttocks stole all the weight from her waist, Rādhā's ankles hid in fear?
Rādhā's waist is thin; its elegance is enhanced by three lines. The Mañjarīs sometimes fear that Śrīmati's waist might snap owing to the pressure of her large breasts. Thus, they carefully hold her waist as she gracefully moves like a golden swan gliding over the water.

55 Tuṅgavidyā exclaims, "Aha! Rādhā's thighs outshine the beautiful curve of the banana tree- so it became stunned due to embarrassment! But did the Creator mould these two pillars supporting Rādhā's bodily summer-house to relieve the Kṛṣṇa-elephant's scorching Kandarpa-fever?"

56 Indulekhā questions: "After hearing Cupid's prayer, did the Creator offer him the two golden pillars of Rādhā's thighs for binding elephants? Yes, it appears to be so, because with their sturdy chain of beauty Cupid binds the elephant of Kṛṣṇa's mind!"

57 RaṅgaDevī replies, "Vriṣabhānu-nandinī's knees aren't knees-they're Kandarpa's golden treasure-chests! Thus, Kandarpa is joyful- because after stealing the jewels of Kṛṣṇa's eyes and heart -he hid them in these two chests!"

58 Sudevī says, "Rādhā's beautiful thighs are the playground for Kṛṣṇa's palms; they're simply incomparable! If someone says that they resemble an elephant's trunk, the elephant will be embarrassed. If one tries to compare them with the graceful shape of the banana tree, it will also be ashamed because its midsection is only composed of watery fibers."

Ṭīkā: The Sakhīs aren't speaking simply to please Kṛṣṇa with well-chosen poetry. As they describe each limb of Rādhā's body, Kṛṣṇa's heart dives deeper into the amṛta-sagara of Rādhā's Aṅga-Mādhuri! And moreover, specific līlās of Kṛṣṇa's past enjoyment with Śrīmati also come to mind. Thus, He's reeling in ecstasy!

Here Kṛṣṇa's arm is compared with an elephant's trunk; his palms are likened with the trunk's snout. Thus, as a baby-elephant playfully moves its snout back and forth to curiously fondle the objects that delight its senses, Kṛṣṇa's palms fondle Śrīmati's beautiful thighs.

But to compare Rādhā's thighs with an elephant's trunk isn't befitting because it is hard and coarse. Similarly, although the trunk of a banana tree is well-formed, its inside portion is wet and fibrous. Rādhā's soft thighs, however, delight Kṛṣṇa's senses because they are soft, sweet-smelling and the most well-formed of all.
Shloka 55 describes the rear portion of Rādhā's thighs called the jangha. This verse describes the front portion called the uru.