"Bewildering us innocent, respectable women, you have brought us to the forest in the night. Your intention is not just to burn our life airs with the fire of expectation, but to protect our life by giving your association." The gopis now speak of the reason for this. "Your appearance is auspicious for all of the inhabitants of Vraja who have discrimination, and it removes all sorrow. Therefore, with minds hankering to fulfill that desire which arose in you on seeing us, without being miserly, release a little of that something to us." "What thing is that?" "It is medicine, the lotus of your feet, which pacifies (nisudanam) the disease in the breasts of your devotees (sva jana hrd rujam). If we get that medicine for placing on our breasts, your desire will be fulfilled, and thus we can maintain our five life airs."

By the appearance of desire in your heart we have developed various emotions. With the arousal of your desire, we begin to think of your condition. “How can he get relief from that pain?” We think in this way because we have natural, strong affection for you. With hearts splitting because of strong affection, they make a request with humility in two verses. You have made your appearance as the destroyer of distress (vṛjina-hantrī ) for the inhabitants of Vraja and the forest. Therefore disappearing was not proper. Oh (aṅga)! This is uttered to express prema. Not only have you appeared to destroy everyone’s suffering but to give unlimited auspiciousness (viśva-maṅgalam). Or you have appeared to also bestow all happiness on them. The word alam (exceedingly) modifies both words. Then why do you not destroy our suffering? “Since you are inhabitants of Vraja, dissipation of your sorrow because of various disasters will also take place. What more do you ask?” Our minds desire to attain you (tvat-spṛhātmanām). “The people of Vraja desire me also. What is the difference?” Please give a little medicine to destroy the disease in the hearts of your special friends in Vraja (svajana). They ask for a little because it is most rare or because that is the custom of a beggar. Because rujām (diseases) is in the plural and niśūdanam indicates negation (not destroying completely), it is suggested that the disease of desire will continually appear in various, newer forms.

Now at least show yourself. This will certainly bring about all good results. Your avatāra or appearance (vyaktiḥ) destroys obstacles for those living in Vraja. But we no longer living there. Therefore disappearing is not proper. Aṅga is an address uttered in prema. Not only do you destroy obstacles for the people of Vraja, you show auspicious forms to the whole universe, to the highest degree (alam). The obstacles do not reappear and the auspiciousness is a wealth of bhakti and prema along with happiness at every moment. Give a little of that which constantly destroys the pain in the hearts of your devotees. You know their pain, and their desire for you since they are your devotees. The disease of the heart means the heart is filled with the pain of prema. “I know that my devotees desire prema for me and Vaikuṇṭha in order to see me.” Our minds desire to attain you (tvad-spṛhātmanām) or our minds want enjoyment with you. Do something for us so that this can be fulfilled. Manag (a little) indicates that it is rare, or the humility of a request. However hrd-rujām (pains in the heart) in the plural and the word nisudanam (complete destruction) indicate that their love for him cannot be extinguished. It continually increases with freshness. It has various types of prema. Or O friend (sva-jana)! Give a little of that which will extinguish the pain in the hearts of us who desire only you.