"Long living Uddhava, though our son is endowed with the greats qualities and beauty, we have been most hard hearted to him. Even now that is so. We understand now that all the affection and fondling that occurred were insignificant, for in separation from him we remain live. There was one father, Dasaratha, and when he heard that his son had departed for a far off place, he died. We do not have even a trace of love for our son. Therefore that omniscient son, rejecting us as unqualified parents, and being inconceivable as God, took Vasudeva and Devaka as his father and mother. In some future birth let us have such love." In this way he prays in two verses. "May our minds take shelter of Krsna’s feet". This is a reversal due to great love. Their mind and senses are always submerged in Krsna, but they pray in this way. This indcates the strength of the sancari bhava of dainya or humility. It is the nature of intense madhurya, vatsalya and sakhya bhava that when there is a feeling of great lowness, springing from the disturbance of separation, and a recognition of their indifference to their object of love, their natural bhavas disappear, and dasya bhava appears. An example of sakhya turning into daysa is as follows. When Balarama, near the end of Brahma mohana lila, felt that he had not had enough confidence in Krsna until that day due to indifference, he developed dasya bhava and said, "This must be the maya of my Lord." Sb.10.13.37). An example of dasya bhava in madhura rasa is as follows. Radha said, "O master, O enjoyer! Bring this miserable servant to you." 10.30.40. And a gopi said, "Does Krsna coming back from the gurukula every speak about us, his servants?"sb 10.47.21. An example of dasya bhava in vatsalya is the present verse. However, in the state of happiness, they would not give their relationship as is the case of Vasudeva and Devaki when overcome with aisvarya jnana. "You two children are not our sons."

May we always have attraction for Kṛṣṇa, though he has the form of the Lord (kṛṣṇe īśvare). Nanda says that they wander by the will of the Lord. The repetition of the word īśvara indicates that by his nature he considers the Supreme Lord to be different from Kṛṣṇa, who is mentioned later in the verse. He considers himself an ordinary living being wandering the world by the influence of karma while participating in the human pastimes of Kṛṣṇa. Good works (maṅgalācaritaiḥ) and charity, part of good works (dānaiḥ) are mentioned separately since Nanda would be absorbed particularly in charity. Moreover he speaks repetitively out of fatherly affection disturbed by separation.

We do not want anything other than Kṛṣṇa-prema by auspicious acts and the bhakti requested. Wherever we many wander on earth or upper planets by results of karma give by the will of the Lord, by doing auspicious acts like daily and periodic duties and by giving cows, may we have rati for Kṛṣṇa. Giving cows is included in auspicious acts, but is mentioned sepearately because Nanda was very generous. Or by prayers, our mental functions, auspicious acts and charity, offered to the Lord, may we develop rati for him. The plural is used to indicate that each act is done many times. Na karma-bandhanaṁ janma vaiṣṇavānāṁ tu vidyate: the devotees are not bound by karma and birth. (Padma Purāṇa) The devotees do not wander by karma. However, the eternal associates of the Lord in Vraja identify themselves as persons in the material world, absorbing themselvess in the pastimes according to the will of the Lord.