The translation and word meanings for this verse are taken from Srila Prabhupada's Caitanya-caritamrita (Adi 6.68).

Srila Visvanatha Cakravarti writes very poetically, with deep spiritual insight, about the emotions expressed in this and the previous nine verses. He interprets Radharani's feelings as follows:

Srimati Radharani thought, "Since Krishna was once satisfied in Vraja but left for Mathura City, won't He also develop a desire to leave that place and go somewhere else? Mathura is so close to Vrindavana that it's possible He may even come back here.

"Krishna is the son of a respectable gentleman, Nanda Maharaja, so He must be staying in Mathura because of His sense of obligation to His father, who authorized His going there. On the other hand, while Nanda's whole life is dedicated exclusively to Krishna, Nanda is so innocent that he allowed himself to be tricked by the Yadus, who brought Krishna to Mathura. Krishna must be thinking, 'Alas, alas! Since even My father could not bring Me back to Vraja, what can I do to return there?' Thus Krishna must be impatient to come back here, and so He has sent you, a messenger.

"It is only because Nanda is so innocent that he allowed his son to leave. If Nanda had allowed Krishna's mother, the queen of Vraja, to do so, she would have climbed onto Akrura's chariot and, holding her son by the neck, gone off to Mathura with Him, followed by all the gopis. But this was not possible.

"Ever since Krishna left, Nanda has been stunned by separation from Him, and Nanda's treasury rooms, storehouses, kitchens, sleeping quarters, opulent houses and so on are now vacant. Unswept and uncleansed, they are littered with grass, dust, leaves and cobwebs. Does Krishna ever remember His father's houses? And does He sometimes remember Subala and His other friends, who are now lying stunned in other neglected houses?

"The women in Mathura who now associate with Krishna cannot know how to serve Him in the way that pleases Him most. When they see He is not satisfied and ask how they can make Him happy, does He tell them about us gopis?

"Krishna must tell them, 'You city ladies cannot please Me as much as the gopis of Vraja. They are most expert in stringing flower garlands, perfuming their bodies with ointments, playing various rhythms and melodies on stringed instruments, dancing and singing in the rasa performance, displaying their beauty, charm and cleverness, and skillfully playing at questions and answers. They are especially expert in the pastimes of meeting one's lover and showing jealous anger and other signs of pure love and affection.' Surely Krishna must know this. Therefore He'll probably tell the women of Mathura, 'My dear women of the Yadu clan, please go back to your families. I no longer desire to associate with you. In fact, I'm going back to Vraja early tomorrow morning.'

"When will Krishna speak like this and come back here to place His hand, fragrant with aguru, on our heads? Then He will console us, saying, 'O beloveds of My heart, I swear to you that I will never abandon you again and go elsewhere. Indeed, I have not been able to find anyone in all the three worlds with even a trace of your good qualities' "

Thus Srila Visvanatha Cakravarti interprets the feelings of Srimati Radharani. The acarya further explains that the present text displays the speech called sujalpa, as described by Rupa Gosvami:

yatrarjavat sa-gambhiryam

sa-dainyam saha-capalam

sotkantham ca harih prishtah

sa sujalpo nigadyate

"When, out of honest sincerity, a lover questions Sri Hari with gravity, humility, unsteadiness and eagerness, such speech is known as sujalpa." (Ujjvala-nilamani 14.200)

Concluding this section of Chapter Forty-seven, Srila Visvanatha Cakravarti explains that there are ten divisions of divine madness (divyonmada), which are expressed by the ten divisions of citra-jalpa, or variegated speech. Such divine madness is shown in the special pastime of bewilderment, which is itself part of the supreme bliss, maha-bhava, of Srimati Radharani. The acarya quotes the following verses from Rupa Gosvami's Ujjvala-nilamani (14.174, 178-80) to explain these ecstasies:

prayo vrindavanesvaryam

mohano 'yam udancati

etasya mohanakhyasya

gatim kam apy upeyushah

bhramabha kapi vaicitri

divyonmada itiryate

udghurna citra-jalpadyas

tad-bheda bahavo matah

preshthasya suhrid-aloke

gudha-roshabhijrimbhitah

bhuri-bhava-mayo jalpo

yas tivrotkanthitantimah

citra-jalpo dasango 'yam

prajalpah parijalpitah

vijalpo 'jjalpa-sanjalpah

avajalpo 'bhijalpitam

ajalpah pratijalpas ca

sujalpas ceti kirtitah

"It is virtually only within the princess of Vrindavana [Srimati Radharani] that the ecstasy of bewilderment arises. She has attained to a special stage of this bewilderment, a wonderful state that resembles delusion. Known as divyonmada, it has many aspects, which come and go unsteadily, and one of these manifestations is citra-jalpa. This talk, induced by Her seeing Her beloved's friend, is filled with covered anger and comprises many different ecstasies. It culminates in Her intense, anxious eagerness.

"This citra-jalpa has ten divisions, known as prajalpa, parijalpa, vijalpa, ujjalpa, sanjalpa, avajalpa, abhijalpa, ajalpa, pratijalpa and sujalpa."

Finally, some authorities say that Krishna Himself, eager to drink the sweetness of His beloved's speech, assumed the form of the messenger bee.