ati caṭulataraṁ tāṁ kānanāntar milantaṁ
vraja nṛpati kumāraṁ vīkṣya śaṅkākulākṣī
madhura mṛdu vacobhiḥ saṁstutā netra bhaṅgyā
snapayati nija dāsye rādhikā māṁ kadā nu

When will Śrī Rādhikā, who looks at the whimsical prince of Vraja (Kṛṣṇa) with anxious, fearful eyes when She meets Him in the forest, and who praises Him with soft, sweet words and the movements of Her eyes, bathe Me in Her service?

Stavāmṛta Kaṇā Vyākhyā:

Desiring Śrī Rādhārāṇī’s personal service, Śrīpāda Raghunātha’s heart is very anxious.

How much Premamayī desires to see in what ways and in how many ways Her devotees’ eagerness is reflected in the mirror of their prema!
She shows Herself once in a transcendental vision and then vanishes again. Having a deep desire for Rādhā’s service in the heart, Śrīpāda weeps.

Then again a transcendental vision comes.

In the afternoon Śrī Raghunātha, in his kiṅkarī rūpa, serves Śrī Rādhārāṇī in Her in-laws’ abode, Yāvaṭa. Śrīmatī is very eager to see Śyāmasundara, so She goes to the Yamunā on the pretext of fetching water.
In his kiṅkarī rūpa, Śrīpāda follows Her like Her shadow. When She comes in the forest, Śrīmatī suddenly catches Śyāma’s bodily fragrance and She anxiously rushes to that direction.
Śyāma is called vraja nṛpati kumāra, the prince of Vraja Śrī Nandanandana. Because of the great parental love of Nanda Mahārāja, which is filled with pure sweetness and is devoid of awe and reverence, He simply considers Himself the son of the king of Vraja.

Although He is the Original Personality of Godhead, endowed with endless prowess, this awareness has drowned in the bottomless ocean of Nanda Mahārāja’s parental love. He is not the king of Vraja, but just his son, so He is the carefree dhīra lalita hero, who is constantly immersed in thinking of premamayī Rādhārāṇī. Again, since He is the son of the cowherd king, the gopīs’ love for Him is natural.

gopa jāti Kṛṣṇa – gopī preyasī tāhāra;
devī vā anya strī Kṛṣṇa nā kore aṅgīkāra
(C.C.)

“Kṛṣṇa is of the cowherds caste and the cowherd girls are His sweethearts. He does not accept goddesses or other women.”

Śrī Rādhārāṇī, the crown-jewel of gopikās, is the greatest of them. The transcendental youthful Cupid finds complete fulfillment of His adolescence by relishing Her mādana rasa. That is why He runs like mad towards the direction where He smells Śrīmatī’s bodily fragrance.
Śrī Rādhārāṇī sees that Nāgara is very restless – ati caṭulataraṁ. He has such a restless nature because the thirst for love always awakens within His heart. Although He always enjoys His own intrinsic bliss (svarūpānanda) He is not satiated; He covets the bliss of His devotees’ love (prema rasānanda). Above all of them is Śrī Rādhārāṇī, the embodiment of the full mahābhāva; as soon as He simply sees Her, turbulent desires awaken within His heart. What to speak of seeing Her, if He simply remembers Her or smells Her fragrance He goes mad. Although He is deeper than millions of oceans, the waves of līlā rasa make Him very restless. That is the inconceivable and wonderful power of Rādhā’s love. Hence the Mahājanas sing:

vṛṣabhānu nandini, japaye rāti dini, bharama nā bolaye ān.
lākho lākho dhani, bolaye madhura vāṇī, svapane na pātaye kān.
‘rā’ kohi ‘dhā’ pahuṁ, kohoi na pāroi, dhara dhari bohe lora
soi purukh maṇi, loṭāya dharaṇī puna, ko koho ārati ora

“Day and night He murmurs: ‘Vṛṣabhānu Nandini!’ without saying anything else. Although hundreds of thousands of fortunate girls speak sweet words to Him He does not listen to them even in dreams! He can only pronounce the first syllable of Your name, ‘Rā’, but out of ecstasy He can not pronounce the other one, ‘Dhā’. His eyes carry streams of tears. That jewel of men rolls on the ground. Who can describe His distress?” (Pada Kalpataru)

In Viśākhānandadā stotram, Śrīla Raghunātha dāsa says – govindānaṅga rājīve bhānu-śrīr vārṣabhānavī: “Vṛṣabhānu’s daughter is like the beautiful sun that casts its rays on the lotus flower of Govinda’s erotic desires and causes it to bloom.”

This means that just as the sun-rays cause the lotus flowers to blossom, similarly the mere darśana of Vṛṣabhānu-kumārī causes the eros-lotus of Śrī Kṛṣṇa to blossom. We have said that although the Lord is Self-satisfied and Self-delighted, the love of His devotees make waves of desires in His heart, according to the quantity and quality of this love. This is the nature of love. Therefore when Kṛṣṇa is named Anaṅga it is understood to mean that He is eager to accept the service of Śrī Rādhā’s mādana prema. This is why Nāgarendra (Kṛṣṇa, the king of amorous heroes) is so restless.
Seeing restless Kṛṣṇa in the forest, Śrīmatī becomes anxious and afraid. This fear is visible in Her eyes. Fear is a vyābhicārī bhāva (auxiliary espression of emotion) of prema that acts like a wave in the ocean that increases the ocean of prema and then merges in it.

śaṅkā tu pravara strīṇāṁ bhīrutvād bhayakṛd bhavet
(Ujjvala Nīlamaṇi).

“Because the best of women are timid alarm causes their fear”.

Sometimes She angrily rebukes Her hero with harsh words, and She will not give up that pique even if he humbly falls at Her feet. At that moment the hero fears the heroine, but at other times Śrī Rādhā, the heroine, fears Śrī Kṛṣṇa, the hero. By being simultaneously afraid and fearless Śrī Rādhā shows that the beauty of Her love is unequalled
With sweet and soft words and with the movements of Her eyes timid Śrīmatī praises the jewel of heroes: “O Lotus-eyed One! Get out of the way – I’ve come from afar to the Yamunā to collect water! I’ve got many things to do at home, and it is late, I don’t have any time to delay!” But with the movements of Her face and Her eyes She reveals Her actual desires. It is as if She uses these sweet and soft words and the gestures of Her eyes to praise Her beloved and to show Her consent. The hero is enchanted by Śrīmatī’s nectarean words and by Her beauty at that time, and the maidservant, with Svāminī’s consent, encourages Him with the gestures of her eyes.

Suddenly this vision disappears and with an anxious voice Śrī Raghunātha, now in sādhakāveśa, prays for a shower of the devotional service of that Śrī Rādhā, who acts in such a way and who has such sweet moods.