"What can be done? Your five illusions elements, like the five arrows of cupid, have entered through our eyes and pierced our hearts. These five things are : 1. your requests for enjoyment in private 2. the rise of passion in us caused by your looking at us 3. your smiling face 4. your loving glances, and 5. your broad chest endowed with all splendor. Considering all of this again and again intently, our greed increases, and our minds become completely bewildered. Out of great eagerness, we faint.

Seeing desire aroused in your heart, through private talks, your face with a remarkable smile, your glance showing affection, and then your chest, beautiful in its broadness, which is the abode of all wealth, in the form of a golden line, and which makes us desire to embrace you, we have developed desire to see that always. Or seeing your arousal of desire and your smiling face, great desire arose within us. Or, with great desire, our minds became bewildered. Ati-spṛhām is Citsukha’s version. Our minds became bewildered with great desire for experiencing you or for associating with you intimately. This desire shows their great longing. Or, we saw your heart filled with desire. But now we are about to die. But we have no remedy for this desire which cannot be suppressed. Thus we are bewildered. This indicates their extreme misery.

Knowing what you have done, do not delay in revealing yourself. They give more details than previously. Conversations were previously mentioned. By just one conversation in private, what to speak of many, our desire which was as if dormant and inactive, manifested. The smile and other element are described in detail. Or the conversation manifests your desire, various transformations of desire. Your face showed a remarkable smile spread over the cheeks and lips, endowed with special emotions. Or you have a remarkable smile on your face. Your glance was filled with love. Your chest was broad, suitable for embraces. It was most beautiful. It was the abode of Lakṣmī. This shows its special beauty and the competition. Thinking (vīksya) of all, that minds of those present become bewildered. Or we see your smile, have great desire, and our minds become bewildered. Ati-spṛhām is Citsukha’s version. Our minds became bewildered with great desire for experiencing you in these ways or for associating with you intimately. This desire shows the strength of the desire, in bewildering the mind. Or this expressed their complete lack of control. Or in a private conversation, you smiled, or revealed your desire. Having seen those things, now on remembering what was seen, our desire has become intense. Or everything happened in that manner previously, but now, it takes on more intensity, bringing about our death. Mentioning the abode of Lakṣmī can also indicate a fault, since he admits a competitor. Or it indicates his rarity, and thus their own miserable position. Or he is the abode of beauty, with his form, clothing and pastimes, to which nothing can compare. Dhāma can mean a creeper or a house. Not only do we develop extreme desires, but the mind faints because of the great sweetness. The mind cannot prevent this. This indicates the gopīs’ extreme misery. Or “I am grateful. Why are you so pained?” We are in pain because of the various ways in which you bewilder us. You are the only cause. They describe with pain the bewildering nature of his conversations, smile etc. Te (they, others) is the subject. They see your smile etc. develop extreme desire and their minds become bewildered. Thus it is proper that we develop great desire and become bewildered also. Show yourself so that we do not die. This will be a show of your gratitude.