Rādhā and Śyāma felt boundless bliss when They saw Each other in the kitchen.

In this way even the kitchen had become a Rasavatī, a delicious place.

“When will You thus fully immerse me in an ocean of bliss?”
The devotee thinks: “I want to become happy by making You happy!”

Everyone in the world wants to be happy, and even in the pure loving devotees some extremely subtle desire for personal happiness dwells.
Only the maidservants of Śrī Rādhā are completely free from this. They are the summit of selflessness.
The Gauḍīya Vaiṣṇavas practise the upāsanā of Rādhā-dāsya. The practising devotee should advance by thinking: “What will make Them (Rādhā-Kṛṣṇa) happy?

Bhajan can not take place as long as there is the stain of personal desire. While doing bhajan it is not easy to give up the desire for distinction.
Why would sādhu prema (beautiful love) come in the heart where the dog-eating woman of the desire for distinction still dwells?
One should fear the desire for distinction, as Śrīpāda Mādhavendra Puri did.

pratiṣṭhāra bhaye puri gelā palāiyā;
kṛṣṇa-prema saṅge pratiṣṭhā cole lāgo loiyā
(C.C.)

“Mādhavendra Puri fled out of fear of distinction, but reputation automatically comes along with a lover of Kṛṣṇa.”

A devotee who still has personal desires cannot possibly fathom the ecstasy there is in selfless worship. In selfish worship there is misery, and as long as there is still a whiff of desire the true joy of devotion cannot be attained.

After Svāminī finishes cooking She takes rest.
The kiṅkarīs change Her clothes, wipe Her hands, feet and body with a wet towel and begin to fan Her while Dhaniṣṭhā brings a glass of syrup, saying:
“Priyasakhi, drink a glass of syrup mixed with nectar!”

While Svāminī enjoys the drink She closes Her eyes. Then the kiṅkarīs serve Her a pān. Meanwhile everyone sits down to eat.
Svāminī pulls Her veil over Her forehead and hands mother Rohiṇī the different dishes meant to be served from the storehouse.
Kṛṣṇa is enchanted as soon as He sees Svāminī and mother Yaśodā becomes worried when she sees that He seemingly loses His appetite.

How carefully She carries Śyāmasundara’s dishes!

rasa sañcaya means: She serves rasa, spiritual flavours.
The dishes of Śrī Kṛṣṇa, Subala, the sakhīs and mañjarīs taste of amorous love, and the dishes of Balarāma, Rohiṇī and Yaśodā taste of fraternal and parental love.
What a wonderful meal!

rohiṇī-nandana, koroye bhojana,
kānura ḍāhine bosi,
vāmete subala, sammukhe maṅgala,
saghane uṭhaye hāsi

Rohiṇī-nandana Balarāma sits on Kṛṣṇa’s right, Subala sits on His left and Madhumaṅgala faces Him as He eats.
Yaśodā points at the different dishes with her index finger and says:
“O Son! This preparation is very nice, that one is so tasty, this one is very sweet!”

The expert joker Madhumaṅgala, seeing Kṛṣṇa’s weak appetite, tells queen Yaśodā:
“Mā! Kṛṣṇa doesn’t eat anything! Just give Him some light food, like rice and sabjī, and give me the rich food cooked in ghī!
I will nourish Him by embracing Him after I filled up my own belly!”

Everyone laughs after hearing Madhumaṅgala’s joking words while Mādhava relishes a new infusion of sweet flavours while viewing Rādhikā’s face.
Śrī Rādhā’s face is blossoming – phulla vadanam. Svāminī is known as Maryādāvatī, a girl who neatly follows the etiquette.

All the superiors are present, but still, can She survive without glancing at least slightly at Mādhava?
All Her activities are aimed at Mādhava’s satisfaction. Mādhava means the Lord (dhava) of all limitless beauty (mā or Śrī).
The palace of rasa (spiritual flavours) is built on the foundation of tattva (spiritual truth).
She is the root energy of the Original Person, Śrī Kṛṣṇa, the fountainhead of all consorts of the Lord.

Caitanya Caritāmṛta (Ādi 4) states:

Kṛṣṇa kāntā-gaṇa dekhi trividha prakāra; eka lakṣmī-gaṇa, pure mahiṣīgaṇa āra
vrajāṅganā-rūpa āra kāntā-gaṇa sāra; śrī rādhikā hoite kāntā-gaṇera vistāra
avatārī Kṛṣṇa yaiche kore avatāra; aṁśinī rādhā hoite tin gaṇera vistāra
lakṣmī-gaṇa tāra vaibhava vilāsāṁśa rūpa; mahiṣī-gaṇa vaibhava prakāśa svarūpa
ākāra svabhāva bhede vrajadevī-gaṇa; kāya vyūha-rūpa tāra rasera kāraṇa
bahu kāntā vinā nahe rasera ullāsa; līlāra sahāya lāgi bahut prakāśa
tāra madhye vraje nānā bhāva rasa-bhede; Kṛṣṇake korāya rāsādika līlāsvāda

“There are three kinds of consorts of Kṛṣṇa: Firstly, the goddesses of fortune, and then the Queens of Dvārakā. The greatest consorts, though, are the Vraja-gopīs.
All these consorts emanate from Śrī Rādhikā. Just as all the Lord’s descensions emanate from Kṛṣṇa, all the Lord’s consorts emanate from Śrī Rādhā, their original source.
The goddesses of fortune emanate from Her vaibhava vilāsa (manifestation of prowess) and the Queens belong to the vaibhava prakāśa-group (meaning about the same).
There are differences in the Vraja-gopīs’ forms and natures. They are the phalanx of Rādhā and they are the cause of transcendental flavours.
Without the presence of many lovers there can be no rasika bliss, therefore there are many gopīs who are helping Rādhā and Kṛṣṇa in Their pastimes.
In Vraja they have different moods and flavours, and they make Kṛṣṇa relish the flavours of pastimes like the Rāsa-līlā.”

Or: Mā means ‘beauty’, and Kṛṣṇa is Her Lord (dhava), the abode of limitless beauty and sweetness.

A flood awakens on the ocean of sweetness when Śrī Rādhā is seen and Rādhikā’s maidservants relish that sight.
They nourish Each others beauty; that’s why Śrī Rādhā is addressed as devi.

The most beautiful and effulgent One, dyotamānā paramā sundarī.

With some trick Śyāmasundara is able to look at Svāminī without being noticed by others.
Svāminī also blinks at Śyāma’s sweet face while She hands the plates to mother Rohiṇī, thinking: “How beautiful is My Priyatama!”

After eating one sweet, Śyāmasundara says: “Mā! This sweet is amazing!”
At that time mother Rohiṇī is serving elsewhere, so mother Yaśodā says: “Rādhe! Bring that sandeśa here!”

Svāminī brings it and mother Yaśodā says: “Come, give it to Him!”
Just as Svāminī shyly wants to put the sweet on Kṛṣṇa’s plate, Kṛṣṇa stretches out His opened hand to receive it from Her.
That is a sign of affection and Śrīmatī blushes of shyness when He does that. How beautiful is Her shyly blushing, blooming face at that time!

– From the tika of Srila Ananta das Babaji and Srila Ananda Gopal Goswami to Sri Sri Vilapa Kusumanjali