After Śyāma has His meal, Svāminī and Her Beloved blink at Each other.

Tulasī thinks to herself: “Your smile will blossom like a rose-petal and You will tell Each other with Your eyes:
“May We meet again on the bank of Rādhākuṇḍa!”

When will I see Your lotus-face looking at Śyāma full of love? Your lotus-face will draw Him away from everyone and bring Him into Your hands. Not only Your face, I will see Your whole divine form! What posture it will stand in! His eyes will meet with Your eyes and His feelings will meet with Yours! Everything will be clearly visible then!”
How many things Tulasī says to herself within her mind!

When the practising devotee is deeply absorbed he does not have to endeavour separately to experience his beloved deity.
In the first stage of practice the svarūpāveśa will be mixed with bodily consciousness, and he will remember things that are related to his bodily or mental status. When the devotee reaches the stage of bhāva bhakti, though, he is a liberated soul free from bodily consciousness, and when he reaches the stage of prema bhakti he is always deeply absorbed in his svarūpāveśa.
Then the stream of transcendental pastimes flows on within his consciousness in an unbroken manner.

Rādhā’s maidservants are on the level of mahā bhāva, and Śrīmatī is the embodiment of mahā bhāva Herself. How can we serve Her if we don’t know the manners and customs of bhāva?
Through bhajana the heart of the worshipable deity becomes known.

Gauḍīya Vaiṣṇavas do not worship because they are afraid of threats from the revealed scriptures or because they are afraid of hell. Their worship is natural and is based on divine greed for God. Just as people naturally perform their work in this world without having to be told by anyone, in this way the rāgānugā devotees perform their bhajana. The devotional greed of a rāga-bhakta is more valuable than the prema of vidhi bhakti. They have no other reason to worship than to make the deity happy with their service. When you love to do bhajana the love for the worshipable deity will come automatically. Love is a natural thing, it cannot be forced. It will manifest itself spontaneously in the heart which has been cleansed by sādhana bhakti.
This is confirmed in Caitanya Caritāmṛta:

nitya siddha Kṛṣṇa prema – sādhya kabhu noy;
śravaṇādi śuddha citte koroye udoy

“Love for Kṛṣṇa is eternally perfect. It is not to be created and it is not a ‘new attainment’.
It awakens in the heart which is purified by hearing and chanting Kṛṣṇa’s glories.”

Some particular aspect of hladini sakti, which is most blissful, eternally entrusted only in His eternal associates (bhakta-vrindeshu), exists by the name of priti for Bhagavan.
– tasyā hlādinyā eva kvāpi sarvānandātiśāyinī vṛttir nityaṁ bhakta-vṛndeṣveva nikṣipyamānā bhagavat prītyākhyayā vartate
(Prīti Sandarbhaḥ 65 Anuvākya)*

Actually Kṛṣṇa extends His hlādinī-potency everywhere, just as the sun freely extends his rays everywhere, but it is not noticed by those whose hearts are contaminated by māyā.
The devotees who practise the process of hearing, chanting, and remembering the Lord’s glories can soon capture this pleasure-potency within their purified hearts, where it starts to shine like prema. Therefore the first endeavour of the serious devotee must be to nicely follow the process of hearing and chanting.

The Gauḍīya Vaiṣṇavas don’t like anything else but the personal service of Śrī Rādhā. Only the Rādhā-kiṅkarīs are eligible for such loyalty!

Before Kṛṣṇa goes out to the forest Svāminī’s eyes meet Kṛṣṇa’s eyes. How many things They tell Each other through the beckonings of Their eyes! The more relish comes, the more beauty and sweetness undulates from Their limbs! The desire to go into forest awakens in Śyāmasundara. Later He will hand the responsibility for the cows over to His cowherdboy friends and go to Rādhākuṇḍa, where He will play freely with Śrīmatī and Her girlfriends, who will also come there, on the pretext of worshiping the Sun-god.

Therefore He says: tomāri lāgiyā beḍāi bhramiyā giri-nadī vane vane (Jñāna dāsa) –  “For Your sake I wander through the forest, past the rivers and over the mountains!”

Blessed is the glory of Rādhārāṇī’s love! kiṅkarī Tulasī is immersed in this rasa.

Śrī Haripada Śila sings:

vraja rāja nanda suta, vrate hoiyā dīkṣita,
varaja maṇḍala rakṣa tāre
vṛndāvana vanacārī, śyāmala sundara hari,
līlāmṛta variṣaṇa kore.

“The son of Nanda, the king of Vraja, is initiated into a vow to protect Vraja Maṇḍala.
Thus beautiful blackish Hari, who dwells in the forest of Vṛndāvana, showers His nectarean pastimes.”
bhāgyavatī yaśomatī, sarvadā cañcala mati,
nīlamaṇi parama ratane
ekānta vātsalya bhare, lālana pālana kore,
stana kṣīre bhāsi du’nayane

“The fortunate Yaśomatī is always worried about her supreme jewel, sapphire-blue Śyāma and she cuddles and rears him with complete motherly love.
Tears of love are flowing from her eyes and love-milk is trickling from her breasts.”

se heno nāgara Kṛṣṇa, hoiyā ati satṛṣṇa,
he śrī rādhe dekhibe tomāya
smita hāsya sudhā dhāre, tumi ki dekhibe tāre,
nandakula candra śyāma rāy

“O Śrī Rādhe! This lover Kṛṣṇa will eagerly look at You and You will also look at the smiling face of Śyāma Rāya,
the moon of Nanda’s family, that is just like a stream of nectar.”

premābdhi taraṅga yoto, uthalibe śata śata,
duhu mukha duhu daraśane
sei divya candrānana, kobe hobe daraśana,
nirantara ei bhāvi mone

“When You look at Each other’s faces, hundreds of waves will appear on the ocean of Your love.
I’m always thinking: “When can I see this divine moonlike face (of Yours)?”

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

Thank you, dear Advaita das

* Translation by Srila Satyanarayana das Babaji