Śrīmad-Bhāgavatam 10.90.19
Blended reading (Sanskrit + English inline)
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govinda
—
Kṛṣṇa, master of cows and senses
go (cow, sense, earth, Veda) + √vid (to know, find, master). Among Kṛṣṇa's most theologically loaded names — Brahmā addresses Him as Govinda in Brahma-saṁhitā 5.1. The queen uses the Vraja-name even from Dvārakā.
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apāṅga
—
sidelong glance
apa + aṅga — corner-of-the-eye look. The mādhurya-rasa weapon par excellence. Gauḍīya kāvya tradition catalogues apāṅga-vīkṣaṇa as the gopīs' undoing; the queens in Dvārakā have suffered the same.
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smaram
—
lust, Cupid
Accusative of smara. The breeze rouses kāma-bhāva; in Gauḍīya theology kāma directed toward Kṛṣṇa transforms into prema. The queens' agitation is not material lust — it is its viraha-form, the form Caitanya Mahāprabhu Himself displayed.
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malaya-anila
—
Malayan breeze
malaya (the Malabar hills, sandalwood country) + anila (breeze). The fragrant southern wind, classical setter of love-mood in Sanskrit poetry. Bhāgavatam adopts the kāvya-vocabulary fully — sacred and aesthetic registers fuse.
"O wind of the Malaya hills, have we committed some offense to you? Because at this time of distress you seem to be taking revenge by inciting lust in us."
In the guise of praise, they criticize the slight breeze at the end of night, since it acts as an uddīpana for love. The praise is this. O wind from the Malaya mountains, made successful by being the residence of Agastya, and filled with the scent of sandalwood! What have we done to please you? Govinda who has appeared on earth (go) to remove its burden, has completely pierced our hearts, which support our lives, with his glances like arrows. And now you make consciousness (smaram) again enter our hearts. Or, you revive our love (smaram) for him, what to speak of giving us consciousness. Or you, the wind, understand that passion or smara is like fire, because of your own experiences. Being pierced by his glance we are dying and you supply the fire (smaram) necessary for funeral rites. Thus what did we do to please you, to make this possible? Criticism is as follows. O Malaya wind! What did we do to displease you? Nu indicates conjecture. We cannot understand by our intelligence. Why? You supply the fire for death rites when our hearts are pierced by his glances. You should not burn those who are dying, pierced by another. Not able to tolerate a moment’s delay, we have come unsteady. Or in such a heart, you are inciting passion. You are a fool. Uselessly you are imitating what has already been done.
They criticize the slight breeze at the end of night, since it generates pain in love. What have we done to displease you? Nu indicates conjecture. Another version has vā, indicating a question. Our hearts are completely shattered by the glance of the Lord, who bewilders the gopīs and is king of Gokula (govinda). You produce pain of love (smaram īrayasi) in our hearts. O Malaya wind! It is improper for you to produce pain since you have a cooling nature. It is highly improper to injure us when will have already been killed by his glance. Or what sin have we committed so that love, dear to you, directed to the Lord, pierces our hearts? It is improper to stimulate love which has no affection for us. It is not proper to make those who are suffering suffer even more. Our hearts have been pierced by the glance of Govinda.
The Malayan breeze, fragrant with sandal, stirs lust the queen cannot afford — her heart is already split by Govinda's sidelong glance. The world's beauties become unbearable when the Beloved is absent: every charm is a weapon when He is gone.
My note
Source: vedabase.io