VERSE 6:

niravadhi saviśākhā śākhi yūtha prasūnaiḥ
srajam iha racayantī vaijayantīṁ vanānte
aghavijayi varoraḥ preyasī śreyasī sā
snapayati nija dāsye rādhikā māṁ kadā nu

When will Śrī Rādhikā, Who is the beloved at Kṛṣṇa’s excellent chest, Who is the source of all auspiciousness for Kṛṣṇa, and Who picks flowers from the trees of the forest with Visākhā, making them into Vaijayantī-flowergarlands for Him, bathe me in Her service?

Stavāmṛta Kaṇā Vyākhyā:

On an āsana in Śrīpāda Raghunātha’s heart sits the constant desire to serve Śrī Rādhā.

He thinks that if Śrī Rādhārāṇī is so kind to give him Her service, then it is possible that his desire will be fulfilled.
The sādhakas’ endeavour in sādhana culminates in the mercy of the beloved deity. Although the sugarcane is naturally full of juice, the juice cannot be obtained without squeezing the cane.
Similarly, although Śrī Rādhārāṇī’s heart is naturally soft and kind, the sādhaka must endeavour in his sādhana to bring this mercy out.

Śrīpāda Raghunātha is an eternal associate of the Lord, not an ordinary sādhaka. He is the embodiment of devotional eagerness.
Śrī Rādhārāṇī plays inside and outside of him, but still She does not allow him to catch Her, so that She can relish the flavours of his loving enthusiasm.

In the previous verse, Śrīla Raghunātha dāsa relished the sweetness of Śrīmatī’s glories in his sādhaka-state, but now he enters into a transcendental vision again:

In his kiṅkarī-svarūpa he sees Śrī Rādhārāṇī picking flowers in Vṛndāvana with Visākhā, for making a forest flower garland for Kṛṣṇa. A Vaijayanti-flower garland is made from flowers of five different colours, so they have to pick flowers from five different kinds of trees.

The Brahma Saṁhitā says kalpataravo drumāḥ – all the trees in Vṛndāvana are wish-yielding trees, which can yield different colors of flowers. What to speak of flowers, these trees can fulfill all economical, moral, sensual and spiritual desires, but the people of Vraja don’t want any of these things – they just want the flowers of these trees to decorating Kṛṣṇa, and they pick their fruits to feed Kṛṣṇa.

The sweet mood of Vraja would be disturbed if the trees could give anything else but fruits and flowers, so each tree simply gives one kind of flower. Besides, if the trees would readily grant all wishes, there would be no possibility left for any devotional endeavour on the part of the devotees.

The Queen of Vṛndāvana Herself, Śrīmatī Rādhārāṇī, personally goes through great labour with Her leading sakhī Viśākhā to pick flowers of different colors from different trees.

In his kiṅkarī rūpa, Śrīpāda sees in a transcendental vision:

After picking flowers, Svāminī and Viśākhā sit on the terrace of a kuñja-mandira to string a Vaijayantī-garland. Although this is a līlā-sphūrti (semblance of a direct meeting), it blossoms up before Śrīpāda’s eyes like a direct perception (pratyakṣa).
It would make him miserable to consider it a mere sphūrti, so it appears to him as a sākṣātkāra (direct perception).
Īśvarī constantly looks down the road to see if He for whom She is stringing the garland is coming or not.
The garland is strung, but Śyāma still didn’t show up yet. Śrīmatī becomes upset with feelings of separation and sits down in a kuñja to cry, so Viśākhā gives a hint to the kiṅkarī to go out and find Śyāma, while she stays back to console virahiṇī Rāi.

Śrīpāda, in his kiṅkarī rūpa, wandered around looking for Syāma, saying:

“O Rādhānātha! Where are You, show Yourself to me! Priyājī is anxiously crying out of separation from You!”

Going a little further, she finds Śyāma wandering around in a bewildered state, having lost the way to the trysting-kuñja out of loving delusion, seeing Śrī Rādhā in each feature of the forest.
Although Kṛṣṇa is called Aghavijayī here, which means that He was powerful enough to kill a big demon like Aghāsura, now He is totally bewildered out of separation from Rādhārāṇī.
As soon as He sees the kiṅkarī, Śyāma´s heart blooms up and He anxiously asks her for Svāminī’s wherabouts. When He hears how Svāminī is crying out of separation from Him and how the kiṅkarī has been searching for Him in every forest, Śyāma comes along with the kiṅkarī to Priyājī’s kuñja.

Another meaning of the name Aghavijayī is that Kṛṣṇa destroys all miseries (agha). When Īśvarī sees Śyāma Her great misery of separation is destroyed.
Śrīmatī asks the kiṅkarī: “Where did you find Śyāma?”
When the kiṅkarī tells Her that Śyāma had lost the way to Her kuñja out of loving delusion, remembering Rādhā while beholding the beauty of Vṛndāvana and beginning to search for Her everywhere, Svāminī lovingly hangs the Vaijayantī-garland around Śyāma’s neck, and then She Herself lies on His broad chest also, like a golden stripe on a sapphire slab.
Śyāma also considers Himself blessed to get His desired preyasī śiromaṇi (crown jewel of darlings) on His chest.

How auspicious (śreyasī) She is! Out of separation from Her, maṅgalamaya (all-auspicious) Śyāma has also become very upset, so when He does attain Her on His chest He considers Śrīmatī śreyasī preyasī, His all-auspicious beloved!

Suddenly the vision of this pastime vanished from the eyes and Raghunātha feels as if he fell from the heavenly gardens of līlā rasa back into a desert. With a voice drenched in weeping he submits to maṅgalamayī Svāminī’s lotus feet his strong desire to be sprinkled by the nectar of Her devotional service.