• namasye — I offer my obeisances
  First-person middle present of √nam, expressing devotion to the self's benefit. The classical opening word of stuti and stotra literature. Gauḍīyas pair this verb with the namaḥ of the praṇava — pure vandanam, the second limb of bhakti.
• ambike — O Ambikā
  Vocative. Ambikā ('Mother') is the maternal form of Pārvatī. Gauḍīyas note: she is addressed as a mother — the bride does not flatter her as queen but appeals to her as mother to a daughter; bhakti's relational vocabulary is always specific.
• śivām — the wife of Lord Śiva (also: the auspicious one)
  Accusative of Śivā. Pun: Śivā as wife of Śiva, also as 'auspicious.' Gauḍīyas read the pun as the Vaiṣṇava attitude: the truly śivā-auspicious is the one whose puṣṭi gives Kṛṣṇa.
• bhūyāt patiḥ me bhagavān kṛṣṇaḥ — may Lord Kṛṣṇa become my husband
  Optative + nominative + nominative + nominative. The actual prayer. Gauḍīyas treat this short line as a model śaraṇāgati-mantra: every other element is preamble, this is the iṣṭa. Patiḥ here is both husband and Lord — the Vaiṣṇava ślesa.
• tat anumodatām — please allow that
  Demonstrative + imperative of anu-√mud. Anumodana is a precise theological term — sanctioning, blessing-by-rejoicing. Ambikā is asked not to grant but to anumodana, to bless what Bhagavān has already decided. Gauḍīyas read this as deep deva-tattva: the devas anumodana what Viṣṇu wills.

• What petition could you say with Rukmiṇī's directness today?
• Where do you bury requests in ornamental speech?

She kneels before the goddess and asks not for protection, prosperity, sons, or a long life — only for Kṛṣṇa. The prayer is a single-pointed śaraṇāgati that names every other devī honorably and then asks her to step aside for Bhagavān. This is the Vaiṣṇava use of devī-pūjā: ask the demigods only for kṛṣṇa-bhakti.