VERSE 65:

ŚARAT SAROJA ŚUBHRĀṀŚU MAṆI-DARPAṆA MĀLAYĀ
NIRMAÑCHITA MUKHĀMBHOJA VILASAT SUṢAMĀ KAṆĀ

Even a drop of the shining beauty of Her lotus-like face is worshipped by the autumnal lotus, the autumn-moon and a string of jewel mirrors.

Stavāmṛta Kaṇā Vyākhyā:

Actually nothing can compare to Rādhikā’s shining beautiful lotusface, we have repeatedly mentioned that, but the poets try to make the sweet face of premamayī conceivable by comparing it to a blooming lotus in autumn, a spotless autumnal moon or a jewelled mirror.
Experienced souls, though, say that this premarasamaya face cannot be compared with anything. Śrī Rādhikā can only be compared to Herself and to draw a comparison with any material object, however beautiful, will ultimately prove to be futile.

Even a drop of the shining beauty of Her lotus-like face is worshipped by the autumnal lotus, the autumn-moon and a string of jewel mirrors. All glories to the sweet, attractive and loving way in which Śrī Raghunātha dāsa describes the incomparable sweetness of premamayī Rādhikā! He is like an expert artist painting a wonderful picture of Her on the canvas of this stotram.

VERSE 66:

STHĀYI SAÑCĀRI SŪDDĪPTA SĀTTVIKAIR ANUBHĀVAKAIḤ
VIBHĀVĀDYAIR VIBHĀVO’PI SVAYAṀ ŚRĪ RASATĀṀ GATĀ

Although She is the object of the sthāyī bhāvas, sañcārī bhāvas,
sūddīpta sāttvika bhāvas, the anubhāvas and vibhāvas Herself,
She still became the erotic rasa Herself as well.

Stavāmṛta Kaṇā Vyākhyā:

Now Śrīpāda Raghunātha describes rasamayī Śrī Rādhā’s rasa-rūpatā (Her form of rasa).

Śrī Rādhikā’s sthāyī bhāva is Kṛṣṇa rati (attraction to and love for Kṛṣṇa), Her vibhāva is Kṛṣṇa and She Herself is the shelter, Her anubhāvas (external signs of ecstasy) are among others dancing and rolling on the ground, She has all the thirty-three sañcārī bhāvas (transitional ecstatic symptoms like joy) in Her, and all the sāttvikas (the eight ecstatic symptoms like shedding tears and horripilating).
She is the aggregate of rasa and is Herself the object of all the aforementioned bhāvas, but She has also become the embodiment of śṛṅgāra rasa, or the erotic mellows.

The supreme object of sweet devotion in Vraja is Śrī Rādhārānī Herself, because Gauḍīya Vaiṣṇavas are Yugalopāsakas, worshippers of Rādhā and Kṛṣṇa together. They worship Kṛṣṇa mainly by worshipping Śrīmatī Rādhārānī, and their mūla mantra (main slogan) is:

āmāra īśvarī hon vṛndāvaneśvarī;
tāra prāṇanātha boli bhaji giridhārī.

Therefore, although Rādhikā is the object of the rasa-tattva She has also become the embodiment of erotic rasa, showing the eight blazing sāttvika ecstasies.

Rādhārāṇī is the embodiment of Vraja-mādhurī and Vraja-rasa. A wise man can understand how much rasa can be relished in Vraja without Rādhārāṇī,
therefore Śrī Raghunātha dāsa has defined Her as the embodiment of rasa Herself here.

VERSE 67:

SAUBHĀGYA DUNDUBHĪ PRODYAD DHVANI KOLĀHALAIḤ SADĀ
VITRASTĪ KṚTA GARVIṢṬHA VIPAKṢĀKHILA GOPIKĀ

With the loud sounds of the Dundubhī-drum of Her good fortune She always terrifies all the proud gopikās of Her enemies’ parties.

Stavāmṛta Kaṇā Vyākhyā:

In the midst of three billion gopīs assembled in the great nocturnal Rāsa-festival the playing of the Dundubhī-drum of Rādhikā’s good fortune loudly resounded:

rāsalīlā jayaty eṣa yayā samyujyate’niśam
harer vidagdhata bheryā rādhā saubhagya dundubhīh

“All glories to the Rāsa-līlā, in which the Bherī-drum of Kṛṣṇa’s cleverness and the Dundubhī-drum of Rādhā’s fortune are always united!”

Although no gopikā of Vraja can be compared to śrī Kṛṣṇa-kānta-śiromaṇi Śrī Rādhikā, who can only be compared to Herself, śṛṅgāra rasa (the erotic flavour) has created the illusion that Her rivals like Candrāvalī are equal to Her, for the sake of creating situations like māna (Rādhikā’s pique) in the pastimes of Rādhā and Kṛṣṇa.

nāṁśo’py anyatra rādhāyāḤ premādi guṇa sampadām
rasenaiva vipakṣādau mithaḤ sāmyam ivāpyate

“Although the other gopīs don’t even have a drop of Rādhā’s vast wealth of attributes like love, rasa has created Her enemies just to increase itself. These enemies are considered to be equal to Rādhā in the līlā” (Ujjvala Nīlamaṇi)

This is why Rādhikā’s rivals like Candrāvalī, Padmā and Śaibyā are so proud. But as soon as the Dundubhī-drum of Rādhikā’s fortune loudly resounds the hearts of these proud girls become terrified.