divya pramoda rasa sāra nijāṅga saṅga
pīyūṣa vīci nicayair abhiṣecayantī
kandarpa koṭi śara mūrchhita nandasūnu
sañjīvanī jayati kāpi nikuñja devī

Glory to some nikuñja devī (bower goddess) Who revives the son of Mahārāja Nanda (Kṛṣṇa), Who has fainted out of affliction caused by millions of Cupid’s darts, with the nectar-waves of Her bodily contact, which is the essence of divine blissful rasa!
THE GODDESS WHO REVIVES ŚRĪ KṚṢṆA:
Commentary: As long as a devotee is in the stage of practice, he feels that his usual bodily consciousness is mixed with an awareness of his eternal spiritual body, but when he reaches the stage of rati or bhāva he becomes liberated.

Śrī Viśvanātha Cakravartīpāda writes in ‘Mādhurya Kādambinī’:

ahaṁtā ca prāpsyamāne sevopayogini siddhadehe praviśantīva sādhaka śarīraṁ prāyo jahātīva virājeta. mamatā ca taccaraṇāravinda makaranda eva madhukarī bhavitum upakrameteti – “In the stage of bhāva the feeling of “I”-ness has almost entered the siddha deha (spiritual body) and has almost given up the material body. The feelings of mineness have then become like bees that start to drink the honey of God’s lotus-feet.”

In the stage of prema there is no end to the stream of līlās that one spiritually witnesses and one is intensely absorbed in one’s svarūpāveśa (identification with one’s spiritual body). Rādhā’s maidservants are in the category of mahā-bhāva, therefore their absorption is the most intense. The devotees must be aware of their (the maidservants’) expertise in service, otherwise they cannot follow in their footsteps in their meditations, and without following in the footsteps of the residents of Vraja (as Rūpa Gosvāmī teaches) one cannot attain perfection in the Vraja-rasa.

Śrīpāda is absorbed in remembering Śrī Rādhārāṇī’s foot-dust and now he becomes aware of another sweet pastime. It is the fullmoon night in spring (vāsantī pūrṇimā) and when Śrī Kṛṣṇa sees the full moon rising in the sky He remembers Śrī Rādhā’s face. In great secrecy He comes to Vṛndāvana and starts playing His enchanting flute there to attract the hearts and minds of the gopīs. Śrī Rādhā and the gopīs meet Vaṁśīdhārī (Kṛṣṇa) on the broad bank of the Yamunā and commence the Rāsa-dance with Him. Śrī Hari embraces some of them, kisses some of them and enjoys with some of them. Śrī Rādhikā then becomes proud and jealous and leaves the Rāsa dance. Not seeing Her, Hari becomes very upset and He leaves all the other gopīs to search for Her only.

itas tataḥ bhrami kāhā rādhā nā pāiyā; viṣāda koren kāma bāṇe khinna hoiyā
śata koṭi gopīte nahe kāma nirvāpaṇa; ihātei anumāni śrī rādhāra guṇa (C.C.)

Śrī Rāmānanda Rāya told Śrī Caitanya Mahāprabhu:
“Hari could not find Rādhā anywhere, although He wandered here and there looking for Her. Thus He began to lament, being pierced by Cupid’s arrows. Even a billion gopīs could not extinguish His lusty desires! From this I can understand Śrī Rādhā’s glories!”

Despite the presence of countless gopīs, Kṛṣṇa was pierced by the darts of millions of Cupids, and wailing “Hā Rādhe! Hā Rādhe!”, He fainted. There is no material Cupid in Vṛndāvana, for there is nothing material in that abode whatsoever. Therefore, when it is said that Hari was pierced by millions of Cupids’ darts it is meant here that the eternally self-satisfied transcendental Supreme Lord Śrī Kṛṣṇa is always eager to accept the loving service of His devotees. Śrī Kṛṣṇa manifests His transcendental desires according to the amount of loving devotion His devotees have for Him. Although the sweet and beautiful gopīs of Vraja all have an abundance of mahā-bhāva for Kṛṣṇa, Śrī Rādhārāṇī is the essence of mahā-bhāva personified, so the other gopīs can never satisfy Him like She can.
Śrī Rādhikā proudly left the Rāsa-dance, but when She saw the beauty of the spring-forest She remembered Śyāmasundara. Śrīpāda, in his kiṅkarī-form, stays with Her and serves Her. Seeing how eager her Īśvarī is to meet Her lover, the maidservant consoles Her and goes out to find Him. She suddenly finds Śyāmasundara in the Dhīra Samīra-garden, but He is in a state of swoon. The maidservant decides not to tell Svāminī anything, but simply to encourage Her to meet Kṛṣṇa, saying:

vahati malaya samīre madanam upanidhāya;
sphuṭati kusuma nikare virahī hṛdaya dalanāya
sakhi he! sīdati tava virahe vanamālī
dahati śiśira mayūkhe maraṇam anukaroti;
patati madana viśikhe vilapati vikalataro’ti
dhvanati madhupa samūhe śravaṇam api dadhāti;
manasi kalita virahe niśi niśi rujam upayāti
vasati vipina vitāne tyajati lalita dhāma;
luṭhati dharaṇī śayane bahu vilapati tava nāma
(Gīta Govindam)

“O Rādhe! I came there and I saw that Vanamālī is greatly suffering out of separation from You. The southern breezes, that carry the fragrance of vernal flowers, only increase His agony! When He is touched by the corona of moonrays He almost dies, He laments when He is pierced by Cupid’s cruel arrows, and when He hears the humming of the bees He blocks His ears. Tonight He suffers even more from separation; He cannot tolerate to be without You for a single moment anymore! He gives up His abode of joy and rolls in the thorny bushes for Your sake, singing Your names in great lamentation!” In this way the maidservant encourages Svāminī, in order to extinguish the fire of Śyāmasundara’s separation. When Svāminī hears about Prāṇanātha’s pitiful condition She comes to the Dhīra Samīra-garden with Her maidservant and sees Her hero lying there in a swoon. Śrīmatī is very upset when She sees Her beloved in such a state, so She tries to revive Him by showering Him with waves of the essence of the transcendental blissful rasa of Her bodily company: divya pramoda rasa sāra nijāṅga saṅga pīyūṣa vīci nicayair abhiṣecayanti. She kisses Him and embraces Him with Her vine-like arms, reviving Him with Her nectarean flavours, scents and touches, just as a heroic warrior who has fainted from the onslaughts of his enemy’s arrows is revived by a shower of cold water and some medicinal herb.

Then the divine Couple enters a private arbour which was furnished by the maidservants beforehand, with a charming bed of flowers with a flower-pillow, a canopy made of fragrant flowers and lamps that shine like the buds of (golden) Campaka-flowers. Here Śrī Kṛṣṇa will worship His nikuñja devī…… The word jayati in the text is in the present tense, indicating that these pastimes continue eternally in Vraja.
madana mohana nāma, sākṣāt navīna kāma,
rādhā vinā kāma koṭi śare
mūrachita yadi hoy, śrī rādhikā se somoy,
nanda suta navīna nāgare

divyānanda rasa sāra, aṅga saṅga śata bāra,
amṛta taraṅga nisiñcane
so heno nāgara vara, punaḥ sanjīvita kore,
anukūla sukhada sevane

“Kṛṣṇa is named Madana Mohana because He enchants Cupid. Indeed, He is the youthful Cupid Himself! Still, when He is pierced by Cupid’s millions of arrows when He is separated from Rādhā, He faints. At that time Śrī Rādhikā sprinkles Nanda’s son a hundred times with the nectarean essence of divine ecstatic rasa of Her bodily company, serving Her hero favorably by reviving Him once more.”

jaya śrī kanaka dyuti, naola nikuñja devī,
nirūpamā navīnā nāgarī
bhaṇe śrī prabodhānanda, vṛṣabhānu kula canda,
rasamayī rasera mañjarī

“All glories to the shining goddess of the arbours, the incomparible youthful heroine! Śrī Prabodhānanda says: “This moon of Vṛṣabhānu’s dynasty is a bud full of rasa!”