VERSES 15-16:

MUDĀ KUÑJE GUÑJAD BHRAMARA NIKARE PUṢPA ŚAYANAṀ
VIDHĀYĀRĀN MĀLĀ GHUSṚṆA MADHU VĪṬI VIRACANAM
PUNAḤ KARTUṀ TASMIN SMARA VILASITĀNY UTKA MANASOS
TAYOS TOṢĀYĀLAṀ VIDHUMUKHI VIDHĀSYĀMI KIM AHAM

JITONMĪLAN NĪLOTPALA RUCINI KĀNTYORASI HARER
NIKUÑJE NIDRĀNĀṀ DYUTI GAMITA GĀṄGEYA GURUTĀM
KADĀ DṚṢṬVĀ RĀDHĀṀ NABHASI NAVA MEGHE STHIRATAYĀ
VALAD VIDYUL LAKṢYĀṀ MUHUR IHA DADHE THUTKṚTIM AHAM

O moonfaced Rūpa Mañjari! When can I please Rādhā and Kṛṣṇa, Whose minds are eager for erotic pastimes once more on a bed of flowers in a kuñja filled with swarms of buzzing bees by blissfully preparing flower-garlands, vermilion, honey wine and betelnuts for Them?
O sakhi! When will I repeatedly spit on the fresh raincloud that embraces the beautiful steady lightning-vine in the sky as I see Rādhikā’s splendid golden body sleeping in the nikuñja on the chest of Hari, that defeats the luster of a blooming blue lotus flower?

Stavāmṛta Kaṇā Vyākhyā:

Śrīpāda Raghunātha’s relish of very wonderful sweet rasa continues.

He who is called ānanda rūpam amṛtam and raso vai saḥ by the Śrutis, which also encourage the jīvas to relish this rasa by saying rasaṁ hyevāyaṁ labdhānandī bhavati, that Original Personality of Godhead Vrajendranandana is the topmost shelter of that rasa, or the akhila rasāmṛta mūrti., the embodiment of all transcendental flavors. And although He is the akhila rasāmṛta mūrti, the śṛṅgāra rasa is the main flavor here and He is that flavor personified.

śṛṅgāraḥ sakhi mūrtimān iva (Jayadeva).

śṛṅgāra rasa rājamaya mūrtidhara;
ataeva ātma paryanta sarva citta hara
(C.C.)

“He embodies the king of transcendental flavors, namely eros, and thus He steals the hearts of everyone, including Himself.”

This śṛṅgāra is rasa-rāṭa, the emperor of all flavors, which contains an endless variety of astonishing relish. Without the aid of bhakti it is absolutely impossible to relish the sweetness of the Lord, and for relishing the sweetness of śṛṅgāra rasa it is imperative to take shelter of a madhura bhāva. Taking shelter of the lotus feet of the supreme shelter of madhura rasa, Śrī Vṛṣabhānu-nandinī, accomplishes the limit of astonishment in relish. Just as on the one side the Rādhā-kiṅkarīs relish the endless sweetness of Śrī-Śrī Rādhā-Mādhava by taking shelter of Śrī Rādhā’s lotus feet, similarly Śrī Rādhārāṇī infuses all the relishable sweet rasa within the kiṅkarīs that take shelter of Her lotus feet. The light that Śrīla Kavirāja has shone on this makes this subject matter very easy to understand:

rādhāra svarūpa – Kṛṣṇa prema kalpalatā; sakhīgaṇa hoy tāra pallava puṣpa pātā
Kṛṣṇa līlāmṛte yadi latāke siñcaya; nija seka hoite pallavādyera koṭi sukha hoy (C.C.)

    “Rādhā’s svarūpa is that of a wish-yielding vine of love for Kṛṣṇa, and Her sakhīs are its leaves, sprouts and flowers. When the nectar of Kṛṣṇa-līlā showers this vine the leaves and twigs feel millions of times more pleasure than if they had been sprinkled themselves.”           

The spiritualised eyes of Śrī Raghunātha dāsa see how Rādhā and Mādhava enjoy a wonderful and sweet pastime in a kuñja- cottage that is overgrown by blooming flowers that attract clusters of bees that buzz like Cupid’s battle-drum. This buzzing awakens the great inebriation of the Divine Pair during Their erotic battle. kiṅkarī Tulasī looks through the latticed windows of the kuñja to witness these sweet amorous pastimes.

After the Divine Couple have completed Their pastimes, Tulasī enters into the cottage and begins to fan Them. How much Kṛṣṇa now relishes Śrīmatī’s sweet form as it is decorated by rasa! Her flower garland and jeweled necklace are torn up, inwardly She blossoms but externally She is sad, Her face is sweetened by Her smile and She weeps slightly. It is as if a stream of sweetness gushes from Her beautiful body. When Nāgaramaṇi sees Her in such a sweet way, He becomes agitated and wants to enjoy with Her loving pastimes again, and when Śrīmatī sees how attracted He is to Her, She also desires it again.

Seeing that both Rādhikā and Mādhava desire Each other again, Tulasī quickly makes a new bed of stem-less flowers, and grinds sandalwood pulp and vermilion. She also brings in some jugs of wine to increase Their feelings of passion, and a jeweled box with betel-nuts wrapped in leaves.
Understanding Śrī Rādhā-Mādhava’s mind, Tulasī brings in the wine and the glasses and makes the amorous Pair drink a few glasses of wine. Then, when the Yugala, who are intoxicated by the wine, start to make Their loving pastimes again, she leaves the kuñja, and when They have completed Their amorous pastimes, Tulasī renders heart-pouring services like anointing Them with unguents like sandalwood pulp and vermilion, serving Them fresh water and betel-nuts and fanning Them. The Śrī Yugala are most satisfied with Tulasī’s expert service.

Exhausted from Her repeated love play, Śrīmatī lies down to rest on Śyāmasundara’s charming chest, and in this way They both fall asleep. Tulasī stares at the sweet forms of the Yugala without blinking. The pleasant hue of Śyāmasundara’s divine body easily defeats the luster of a blooming blue lotus flower. A blue lotus flower is a simple creature which grows from the water, whereas Kṛṣṇa’s form is sac cid ānanda, full of existence, consciousness and bliss. Material objects are temporary and become unattractive, whereas Kṛṣṇa’s form is highly attractive, full of ever-fresh bliss and eternal. Kṛṣṇa’s form does not only astonish all living entities, it astonishes even Himself; it is the ornament of all ornaments! vismāpanaṁ svasya ca saubhagardhe paraṁ padaṁ bhūṣaṇaṁ bhūṣaṇāṅgam (Śrīm.Bhāgavata). On the broad chest of this beautiful Kṛṣṇa Śrīmatī lies, Her beauty mocking the splendor of molten gold. Tulasī can find no comparison to this dual form!

duhuṅ mukha sundara ki dibo tulanā;  kānu marakata maṇi rāi kāncā sonā
nava gorocanā gorī kānu indivara; vinodinī bijuri vinoda jaladhara
kanakera latā yeno tamālera beḍilo;  nava ghana mājhe yeno bijuri paśilo
rāi kānu rūpera nāhiko upāma;  kuvalaya cānda milalo eka ṭhāma
rasera āveśe duhuṅ hoilā vibhora;  dāsa ananta pahu nā pāolo ora

“What can I compare Their beautiful faces with? Kṛṣṇa is like an emerald and Rādhā like gold. Gorī (golden Rādhā) is like fresh gorocanā and Kṛṣṇa like a blue lotus flower. Vinodinī (Rādhā) is like the lightning and Vinoda (Kṛṣṇa) is like a monsoon-cloud. Rādhā looks like a golden vine entwining a Tamāla-tree, or like a lightning strike entering into a fresh monsoon cloud. Rāi and Kānu’s forms are incomparable, They resemble a blue lotus flower and the moon at one place. They are both absorbed in rasa, and Ananta dāsa cannot find an end to Them.”

When Tulasī sees the incomparable luster of Rādhā and Mādhava, she thinks: “Are the forms of Rādhā and Mādhava really the way the poets describe Them? Let me see once!”, and she enters into the kuñja and sees: The fresh monsoon-cloud in the sky looks beautiful with the lightning, but they only stay there for a moment! And even if they were permanent, would they be as full of rasa and prema as Rādhā-Śyāma’s vigrahas are? When Tulasī thinks like that, she spits on the beauty of the fresh monsoon-cloud and the lightning full of disgust.

Suddenly the transcendental vision disappears and Śrī Raghunātha, in sādhakāveśa, prays to Śrī Rūpa Mañjarī’s feet for another view of these delectable pastimes.

smara vilasana ante navīna yugale; punarbāra tan nimitta utsuka hoile
kāmotsava raṅga-bhūmi nikuñja kānana; kokilā kākali mukhara bhramara guñjana
sei kuñje puṣpa-mālā kuṅkuma candana; madhu tāmbūla vīṭikā tāya kori viracana
ānande sei upahāra doṅhe agre rākhi; dekhiyā yugala kiśora hoibe ki sukhī (15)

    “After Their erotic pastimes the Youthful Pair become eager to repeat these pastimes once more. The kuñja-forest that serves as a stage for this erotic festival is filled with singing cuckoos and buzzing bees. In this kuñja I will make flower-garlands, honey and betel leaves. Blissfully I will keep these presents before Them. Will the Yugala Kiśora become happy when They see it?”

sadya prasphuṭita nīla padmera gaurava; yāra vakṣaḥ sthalera śobhāya māne parābhava
se govindera vakṣaḥ sthale kuñje śrī rādhikā; yāra rūpe tiraskṛta kāñcana kalikā
nīla gagaṇe navīna jaladhara buke; saudāminī nirantara sthira bhāve thāke
tāra prati thutkṛti dibo bāra bāra; bolo sakhi! se bhāgya ki hoibe āmāra

    “Govinda’s chest conquers the beauty of a freshly blooming blue lotus flower and Śrī Rādhikā’s form defeats the beauty of a golden bud, lying on that blue lotus-like chest. O sakhi! Tell me, when will I be so fortunate that I can spit on a fresh monsoon-cloud with a steady lightning-strike in the blue sky (when I behold Their beauty)?”