After vilasa keli, Rādhā understands that Kṛṣṇa experienced great pleasure, so her pride brings on her svādhīna bhartṛkā mood. Thus, Mādhava Manohāri Rāi dictates: "Oh Prāṇa-kānta! Quickly dress me before Lalita and the others arrive to tease me!" But Kṛṣṇa wants to join the Sakhīs in teasing Rādhā and doesn't pay heed. So only after Rādhā's repeated coaxing does he begin. But Śyāma Nāgara's touch arouses Madan's intoxication! Hence, in her prema vibhrama (erotic stupor), Rādhā forgets her request.

29 Seeing Prema-maṇi Rāi smiling, whimpering and murmuring sweet words, Kṛṣṇa is pelted by Ananga and smiles in wonder!Tika: Rādhā's whimpering adds camphor to her madhu like smile. And when her indistinct, sweet kathmṛta is combined with this, she becomes irresistable! Hence, Kṛṣṇa's unblinking chakora eyes turn lusty to drink Rādhā's mukha chandrāmṛta!

30-31 The Mañjarīs' happiness is Rādhā Kṛṣṇa's Yugala seva. They were eagerly waiting outside. Then, seeing the right moment, they enter, carrying pan and other seva paraphernalia.
Overwhelmed by Yugala prema, the Mañjarīs bring pan, scented water, fragrant perfumes, and flower Mālās. Some take up Cāmaras to fan while others massage their caraṇa kamala. 

Hence, Rādhā Kṛṣṇa's fatigue vanishes, and they experience paramānanda.Tika: These two ślokas describe the goal of rūpānuga devotion. One is to meditate on performing similar types of service in Mañjarī bhava. The school of Vṛndavana's Goswamis has produced volumes of literature to teach this process; and they themselves are Rādhā's closest maidservants, whom all are to follow.

For example, in Utkalikā Vallari, Śrī Rūp prays to serve as follows:

"Oh Prāṇśvari, when wiell I approach you in the vilāsa kuñja to fan with a leaf-cāmara as you lie on the flower bed and musingly talk amongs yourselves. Seeing you tired from ratil keli with slightly closed eyes and soaked in perspiration, I shall relieve your fatigue and make you happy.

32 Rādhikā smiles and winks at Kṛṣṇa: "Hey Priyātama! I'm unhappy without my lotus faced Sakhīs. But they're sleeping in their Kuñjas to get relief from the madhu's effect. So, hey Ramaṇa! Why don't you go wake them up and bring them here?"

Tika: The Sakhīs are Rādhā's Prāṇa (life)-and Rādhikā is Sakhī-sukha sukhinī (happy when the Sakhīs are happy). So, after enjoying rati keli with Śyāmasundara, she desires that he enjoy them too. However, because the Mañjarīs are present, Śrimatī doesn't directly state this, rather she talks in a round-about way, and hints with a wink.

33-34 Kṛṣṇa has no intention to leave Rādhā for having rati keli elsewhere. However, by Rādhā's repeated entreaties he finally agrees. Thus, Kṛṣṇa leaves like an intoxicated elephant to enjoy the Vraja-padminīs.
Kṛṣṇa thinks, "Who shall I visit first? Lalitā? Or Viśākha? How about Citra?" While thus meditating, Kṛṣṇa joyfully expands into many Mūrtis to join each Sakhī-just as the Paramātma accompanies every Jīva.

Tika: Each Sakhī is dear to Kṛṣṇa. Thus, to honor their glorious prema, His own potency Yogamāya enables him to visit all of them at once. This shouldn't appear astonishing-Kṛṣṇa already resides as the Paramātma within every living being. Therefore, he is Gopī-vallabha-and Jīva-Vallabha too.

35 Meanwhile, just as Yūtheśwarī Rādhā enjoyed Kṛṣṇa's sambhoga (union during dreaming and waking) the Sakhīs experience the same wonder!

Tika: Kṛṣṇa's prema lila with the Sakhīs is like his lila with Rādhā, which was described in verses 15.3-14 of Govinda Lilāmṛta.

36 Aho! Kṛṣṇa is the best wrestler. He bouts with all of the Sakhīs in arm-to-arm combat, and wins!