Śrī Raghunātha’s friendship with Śrī Rūpa is complete.

Why does he suddenly perceive Śrī Rūpa Mañjarī? These visions are also real, and are as blissful as if he would directly meet her.

In his Abhīṣṭa Sūcana Śrī Raghunātha writes:

“May my desire for Śrī Rādhā’s service be endowed with spotless thoughts of Śrī Rūpa and thus stay engaged in Śrī Rādhā’s devotional service!”

Together with Śrī Rūpa he wants to relish the vision of his beloved deity. Śrī Rūpa and Tulasī have brought Svāminī to the kuñja which is decorated by Hari on the bank of Śrī Rādhākuṇḍa.
How beautiful is the bank of Śrī Rādhākuṇḍa!

rādhākuṇḍa śyāmakuṇḍa tīrera ye śobhā;
varṇana nā yāya rādhā-Kṛṣṇa manolobhā

“The beauty of the banks of Rādhākuṇḍa and Śyāmakuṇḍa cannot be described – it fascinates Rādhā and Kṛṣṇa!”

The beloved’s kuṇḍa is as dear to Kṛṣṇa as His beloved is. As soon as He sees it, He remembers Her! Because the kuṇḍa is endowed with Priyājī’s qualities of dearness it bestows a love equal to Rādhā’s on one who bathes there even once.

kuṇḍera mādhurī yeno rādhā madhurimā; kuṇḍera mahimā yeno rādhāra mahimā
sei kuṇḍe eka bāra yei kore snāna; tāre rādhā sama prema Kṛṣṇa kore dāna
(C.C.)

“The kuṇḍa is as sweet as Rādhā’s sweetness and the kuṇḍa is as glorious as Rādhā’s glories.
Kṛṣṇa gives a love equal to Rādhā’s to anyone who bathes in this kuṇḍa even once.”

The meeting takes place in this kuṇḍa’s Madana Sukhadā kuñja.
Svāminī’s Hari, the enjoyer of the solitary grove, Rādhā’s heart’s friend, cannot be attained without taking exclusive shelter of Rādhā’s lotus feet.

Śrīla Narottama Ṭhākura has said:

vrajapura vanitāra, caraṇa āśraya sāra,
koro mana ekānta koriyā

“O mind! Take exclusive shelter of the gopīs of Vraja. That is essential.”

hari vibhūṣita keli kuñja means – “The kuñja was decorated by Hari’s mere presence’, or “Hari decorated this kuñja with His own hands”.
While personally decorating the trysting-kuñja, Svāminī’s Hari thought: “My Priyājī will be so eager to play certain pastimes with Me after She sees how nicely I decorated this kuñja!”

Adolescent Kiśora Kṛṣṇa is the transcendental youthful Cupid who is able to make the ordinary Cupid faint. Mounting the chariots of the gopīs, He agitates Cupid.

coḍi gopīra manoratha manamatha manamatha nāma dhare madana mohana
(C.C).

Hence He is known as Madana Mohana. He who beautifies Rādhā’s shoulder with His brilliant arm is our worshipable One.

Śrī Jīva Gosvāmī has written:

“May Rādhā and Mādhava’s sweetness attack my heart, so that we may not go astray.”

gaura śyāma rucojjvalābhir amalair akṣnor vilāsotsavair
nṛtyantībhir aśeṣa mādana kalā vaidagdhya digdhātmabhiḥ
anyonya priyatā sudhā parimala stomonmadābhiḥ sadā
rādhā mādhava mādhurībhir abhitaś cittaṁ mamākramyatām
(Śrī Kṛṣṇa Sandarbhaḥ 501 Anuḥ)

“May Rādhā and Mādhava, who are shining with a golden and bluish splendor, whose eyes are dancing in a spotless festival of play, who are anointed with endless cleverness in erotic artistry, and who are greatly delighted by the nectarean fragrance of Their mutual dearness, attack my mind in all respects with Their sweetness.”

Śrī Jīva Gosvāmī means to say:
“May the indescribable sweetness of Rādhā and Mādhava’s combined form awaken in my heart in such a way that there will not be the slightest other perception. The word ākranta means: may this sweet dual form not leave my heart even slightly!”

Śyāma and Gaurī’s blue and golden effulgence illuminates the whole of Vṛndāvana. Śrī Rādhā’s right eye and Śrī Kṛṣṇa’s left eye are gladdened by wonderful movements due to meeting the beloved and it is as if Their indescribable bodily sweetness is dancing! Their bodies are adorned with limitless arts of ecstatic union such as embracing and kissing and so on.

Śrī-Śrī Rādha-Mādhava’s bodies are anointed with mutual love just as the bodies of other heroes and heroines may be anointed with kuṅkuma.
In other words, the hearts in which this sweetness, that is gladdened by the nectar of mutual love, shines, remain scented by the fragrance of Śrī-Śrī Rādhā-Mādhava’s love.

In this eternal position the devotees reach their goal of nikuñja sevā and its complete relish. Again, within these pastimes of meeting there are again so many pastimes of separation, because without this duality of union and separation there would be no variety of relish. Therefore so many situations, like control of the superiors, going and coming in and out of the house and pique within the groves, occur.

In order to relish these pastimes a devotee must awaken his svarūpa.

“Even when a person like me is in the right environment (living in Vraja) it does not work! The mind is so stubborn and crooked!”

In material consciousness nobody can approach Rādhā and Kṛṣṇa.
One must enter into svarūpāveśa. bhūta-śuddhi (identification as a servant of the deity) is also required during deity-worship.
svarūpāveśa is the bhūta-śuddhi of the Gauḍīya Vaiṣṇavas.

During mental service one must awaken one’s svarūpa, and this is similarly required while practising other limbs of devotion.

A practising devotee should always identify himself like this: “I am Rādhā’s kiṅkarī!”

No one can delight Svāminī and Śyāma as much as the kiṅkarī, for she actually establishes Their meeting, which makes Them very happy.
They are so pleased with the kiṅkarī that They give even Themselves to her!

Śrī Līlāśuka has said:

apāsya vṛndāvana pāda lāsyam upāsyam anyaṁ na vilokayāma
(Kṛṣṇa Karṇāmṛta)

“We cannot see any other object of worship than the dancing feet (of Kṛṣṇa) in Vṛndāvana.”

Śrī Kṛṣṇadāsa Kavirāja has written in his Sāraṅga Raṅgadā-commentary on this verse:

vṛndāvane pāda-lāsyaṁ yayos taṁ yuva-dvandva ratnaṁ tyaktvā anyam upāsyaṁ sevyaṁ na vilokayāma

“We don’t look at any other object of worship than the jewel-like young pair of Vraja, that is devoted to dancing in Śrī Vṛndāvana.”

The loyalty of the mañjarīs goes even deeper!
Allegiance to the great words of the Gosvāmīs leads to a steady wakefulness of one’s svarūpa.
Śrīman Mahāprabhu gave them (the Gosvāmīs) the duty: “Do bhajan and in this way teach the world!”

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