Śrīpāda Prabodhānanda Sarasvatī, in his form of a kiṅkarī, sees how wonderfully sweet is Rādhā’s artful dancing and he (she) keeps his glance completely fixed on Her lotus-feet that shine like freshly blooming red lotus-flowers, of which each toe is a petal and each toenail shines like a moonstone.

Śrīpāda Prabodhānanda Sarasvatī is enchanted by this vision.

How sweet is the jingling of Rādhā’s jewelled ankle bells and how wonderful Her jewel like toenails shine with them!
We have seen the thundering lightning dazzling in our eyes and causing our hearts to tremble with terror, but the lightning-like dazzling of Rādhikā’s toenails, which tremble along like thundering lightning-vines while Her ankle bells jingle along, pleases our eyes and makes our hearts play in the wonderful waves of blissful rasa.

In this way, the maidservants experience that Śrī Rādhā is the very form of an ocean of the essence of the rasa of anurāga.
When the ocean of anurāga swells because ever new waves of bhāva come up in it, it is called mahābhāva and Śrī Rādhā is the personification of that mahābhāva.
What to speak of Rādhikā’s other limbs, the maidservants are already enchanted by the trembling of Her sweet jewel-like toenails, which outshine the effulgence of all the other gopīs who dance around Her in the great circle of the Rāsa dance!

Therefore Śrīpāda says: “I see the wonderful trembling of Rādhā’s toenails shining amongst the gopīs.”

There is also another explanation of this verse possible:

In the previous verse, Kṛṣṇa anxiously fell at Rādhā’s feet in the presence of Her maidservants and prayed to Her for the festival of just one of Her embraces.
At that time, Kṛṣṇa’s form, which is the essence of the ocean of anurāga rasa, became beautifully reflected tenfold on Rādhikā’s ten jewel-like toenails, much to the pleasure of the sakhīs and manjarīs’ eyes.

Kṛṣṇa is called the essence of the ocean of anurāga rasa, because it is this passion (anurāga) with which He anxiously prays to Rādhikā for a festival of embraces.
This is clearly visible on His face, in His eyes and on each of His limbs.

The sakhīs and manjarīs see Him as the love of Rādhikā personified.
His desires are not fulfilled by falling at Rādhikā’s feet alone, so He divides Himself in ten to take shelter of Her feet (Her toenails so-to-speak) in this way!

Another definition of anurāga is given in ‘Ujjvala Nilamaṇi’:

sadānubhūtam api yaḥ kuryan nava nava priyam
rāgo bhavan navanavaḥ so’nurāga itīryate

“That love which makes one experience the beloved as being ever-fresh and which is itself also fresh at every moment, is called anurāga.”

In the stage of anurāga, the increase of desire is so strong, that the forms and qualities of the beloved appear as ever fresh at every moment.

One can measure one’s taste by one’s thirst. A person who has no thirst will not even enjoy drinking an ocean of nectar. How much desire Kṛṣṇa shows for attaining one single embrace of Śrīmati’s!

Anurāga causes the lover and beloved to control Each other and therefore Kṛṣṇa can justly be called ‘the ocean of the essence of anurāga rasa’, because He is controlled by Śrīmatī’s love to the utmost!

Suddenly the transcendental vision disappears and Śrīpāda, returning to his sādhaka level, humbly prays:

sā rādhikā mayi kadāpi kṛpāṁ karotu – “Will that Rādhikā ever give me Her mercy?”

from “Śrī-Śrī Rādhā Rasa Sudhānidhi”
(English commentary based on the Bengali commentary made by Śrī Madhusūdana Dāsa Adhikārī, Prabhupāda Śrīla Ananda Gopāla Gosvāmī and Rādhākuṇḍa Mahānta Paṇḍita Śrīmat Ananta Dāsa Bābājī Mahārāja)

Translated by Sri Advaita das