Śrī Raghunātha perceived the watersports of the Divine Couple.

After playing in the water of Rādhākuṇḍa, Rādhā and Kṛṣṇa and Their girlfriends come back on the shore and the mañjarīs anoint Them with oil, massage Them, bathe Them again, arrange Their hair and change Their clothes.

Śyāmasundara will singlehandedly decorate Śrī Rādhā in a kuñja on the bank of Śrī Rādhākuṇḍa.

How incomparibly beautiful is the bank of Śrī Rādhākuṇḍa! There is a sweet kuñja there flanked by enchanting trees and vines, bearing so many different kinds of blooming flowers that are surrounded by swarms of thirsty humming bees. In this kuñja Ariṣṭajayī Kṛṣṇa will dress Svāminī.

“O Nicely thighed girl! Ariṣṭajayī will expand the ocean of my bliss by decorating You with flowers!”

Rādhā’s maidservants don’t like all kinds of bliss. Śrī Kṛṣṇa dāsa Kavirāja defined the nature of the happiness of the gopikās as follows:

gopīgaṇa kore yabe Kṛṣṇa daraśana; sukha vāñchā nāhi sukha hoy koṭi guṇa
gopikā darśane kṛṣṇera ye ānanda hoy; tāhā hoite koṭi guṇa gopī āsvādoy
tā sabhāra nāhi nija sukha anurodha; tathāpi bāḍhaye sukha poḍilo virodha
e virodhera ei eka dekhi samādhāna; gopikāra sukha Kṛṣṇa sukhe paryavasāna
……………………..
āmāra darśane Kṛṣṇa pāilo eto sukha; ei sukhe gopīra praphulla aṅga mukha

“When the gopīs go to see Kṛṣṇa they don’t desire happiness, and this increases their happiness millions of times. They feel a million times more happiness than Kṛṣṇa feels when He sees them. They are not looking for their own happiness, and that exactly increases their happiness. There’s only one explanation for this paradox: The joy of the gopīs lies in Kṛṣṇa’s happiness. The gopīs think: “Kṛṣṇa obtained so much pleasure by seeing me!” This thought makes their bodies and faces blossom.”
(C.C. Ādi 4)

When Kṛṣṇa is happy then Rādhārāṇī is happy, and when both Rādhā and Kṛṣṇa are happy the sakhīs are happy, but when Rādhārāṇī comes out as the best, then the kiṅkarīs are happy!
When rasamaya Śyāma expertly serves Svāminī by decorating Her the ocean of their bliss expands! Accompanied by Their maidservants Svāminī and Śyāma enter into a sweet dressing-kuñja which is full of blooming flowers that are surrounded by humming bees.

Svāminī, staring at Śyāma’s face, asks: “Who will dress Me today?” Śyāma says: “Today I will do it, just order Me!”

Svāminī gives Her consent with a frown of Her eyebrows: “Allright, You do it.”

In this way She gives Herself away. What an incomparable service to Her beloved! Considering bhāva and rasa: bhāva is the worshiper and rasa is the worshiped.

Śrī Rādhā is the empress of full bhāva and Kṛṣṇa is the emperor of full rasa. Because Śrī Rādhā is the supreme worshiper, ārādhikā, She is known in the Purāṇas and other scriptures as ‘Rādhikā’. No one knows how to worship like Her.

Śyāma single-handedly decorates Svāminī in a kuñja on the bank of Śyāmakunda, that is filled with buzzing bees. He seats His beloved on a jewelled throne and sits Himself on Her pedestal in order to be able to decorate Her with hand-made floral ornaments.
The kiṅkarīs pick different kinds of flowers and bring them to Kṛṣṇa, who measures the size of His planned ornaments with His hands and imbues them with rasa through His rasika touch. Svāminī sits down on Her jewelled seat and lets Her feet oscillate next to the pedestal, while Ariṣṭajayi personally manufactures the floral earrings and places them on Svāminī’s limbs.

Why does Tulasī remember Kṛṣṇa’s victory over the Ariṣṭa-demon in this text?

It was after Kṛṣṇa killed the Ariṣṭa-demon during His manifest pastimes that Rādhākuṇḍa became manifest, in order to preach the confidential glories of Priyājī.
There is no place in the Vraja-maṇḍala like Rādhākuṇḍa where Kṛṣṇa enjoys so freely and confidentially with His Priyājī. This is why Tulasī remembers Kṛṣṇa here as Ariṣṭa-jayī.

Although Kṛṣṇa is such a great hero to defeat a strong and wild demon like Ariṣṭa He cannot protect Himself against Śrī Rādhikā’s delectable beauty. Rasarāja Śrī Kṛṣṇa is greedy for rasa, therefore He serves Mahābhāva.

Tulasī just stands there, watching Nāgara’s expert service and floating in an ocean of rasa. With a blink of Her eyes Svāminī tells Tulasī: “Tulasi! Aren’t you doing anything?”

Tulasī replies with her meaningful glances: “You found a good decorator now, do we still have to serve You? Let us just float in oceans of bliss seeing You being served like that!”

Śyāma now stands up on Rādhikā’s pedestal, and stands in between Her thighs. Svāminī experiences His touch. Śyāma made seven thin garlands and now He wants to tie them behind Svāminī’s neck, but the strings break. Seeing this, Śyāma restrings them and keeps His face next to Svāminī’s face, looking over Her left shoulder to see whether He tied the strings properly or not.

Normally the moon and the lotus can not be seen together, but now the blue lotus (Kṛṣṇa’s face) is seen next to the moon (Rādhikā’s face). There’s no bounds to the bliss!

kuvalaya cāṅda milalo eka ṭhāma.

When Tulasī sees this she feels the ocean of her spiritual bliss expanding.

Tulasī calls Svāminī Varoru, or nicely thighed girl. Śyāmasundara stands between Rādhikā’s thighs to hang a garland on Her.

Svāminī is a little scared, so She tries to press Her thighs together and in this way She breaks another string of the flower garland. Śyāma stays between Varoru’s thighs, restrings the garland and hangs it on Her again. Tulasī carefully watches, so that she can learn this service from Śyāma and she can remind Svāminī of this pastime when She is separated from Kṛṣṇa again and thus immerse Her in an ocean of bliss.

She smiles slightly and calls Her: “Varoru!”

Hearing this, Svāminī both chastises and praises Tulasī with Her glances. It is a consent combined with a rebuke.

Here Lalitā, Viśākhā and the other sakhīs are not present, only Rūpa, Tulasī and the other mañjarīs are there.

There is no obstacle here to śṛṅgāra rasa (Kṛṣṇa, the personification of the erotic spiritual flavour) performing His śṛṅgāra (service of decorating Śrī Rādhikā). He is overwhelmed by bliss when He touches Varoru Rādhikā .

Tulasī feels Nāgara’s bliss in her own heart.
Blessed is the service of Śrī Rādhā! What more can be attained for the marginal potency of the Lord, the individual souls, in the spiritual world? This is the great gift of Mahāprabhu.

Raghunātha dāsa Gosvāmī is the object of Śrīman Mahāprabhu’s limitless mercy. The Lord’s heart melted when He saw how fixed Raghunātha was in bhajan, prema and renunciation.

Indeed, the Lord got in Raghunātha dāsa the embodiment of renounced Vraja-devotion! He was so pleased with Raghunātha that He gave Himself away to him in the form of the Govardhana-śilā and the guñjā-mālā. After all, the Lord’s blessed descension served the purpose of distributing bhakti-yoga that is deep with dispassion and realization:

vairāgya vidyā nija bhakti yoga śikṣārtham ekaḥ puruṣaḥ purāṇaḥ
śrī Kṛṣṇa caitanya śarīra-dhārī kṛpāmbudhir yas tam ahaṁ prapadye
(Caitanya Candrodaya Nāṭaka Act Vī)

Tulasī’s bliss knows no bounds when she sees how expertly Nāgara dresses Svāminī. That ocean of her spiritual bliss ever increases…..

Śrī Haripada Śila sings:

divya jyoti puñja dhāma, rādhākuṇḍa taṭa sthāna,
nirantara jhalamala kore,
kuṇḍataṭe avasthita, madhukara mukharita,
kusumita nikuñja kuṭīre

“The bank of Rādhākuṇḍa is a divine, ever-effulgent abode where the bees hum around the flowerful cottages of the kuñjas.”

ratana pālaṅka’pari, tomāke bosāye gauri,
ariṣṭa vijayī giridhāre.
sājābe tomāke dhani, nāgarendra cuḍāmaṇi,
vicitra kusuma alaṅkāre.

“O fortunate Gauri (golden beauty)! Giridhārī, the crownjewel of lovers, who was victorious over the Ariṣṭa-demon, seats You there on a jewelled bedstead and decorates You there with wonderful floral ornaments.”

he varoru kamalini, paścāte thākiyā āmi,
cāmara ḍhulābo dhīre dhīre.
sukhābdhi taraṅga yoto, uthalibe śata śata,
se vilāsa darśana kore

“O nicely thighed lotus-like girl! I will stand behind You and softly fan You with a whisk. Hundreds of waves will arise in the ocean of my bliss as I witness that pastime!”

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