Bhajana Rahasya

Madhyāhna-kālīya-bhajana – ruci-bhajana
(Bhajana at Midday – Bhajana with Taste)

(From approx. 11.00 A.M. – 3.30 P.M.)

TEXT 1
na dhanaṁ na janaṁ na sundarīṁ
kavitāṁ vā jagad-īśa kāmaye
mama janmani janmanīśvare
bhavatād bhaktir ahaitukī tvayi

O Lord of the universe! I do not desire wealth, followers or beautiful praise. In my heart, I only desire causeless bhakti unto You birth after birth. (Śikṣāṣṭaka 4)

(Śrīla Bhaktivinoda Ṭhākura)
gṛha dravya śiṣya paśu dhānya ādi dhana
strī putra dāsa dāsī kuṭumbādi jana
kāvya alaṅkāra ādi sundarī kavitā
pārthiva-viṣaya madhye e saba bāratā
ei saba pāibāra āśā nāhi kari
śuddha-bhakti deha more kṛṣṇa kṛpā kari

Home, wealth, disciples, animals, grains, and other riches, Wife, sons, servants, maids, and other members of the family, poetic embellishments and other beautiful compositions – all these things are worldly subjects. I do not hope to attain all of these. O Kṛṣṇa, Be merciful and grant me pure bhakti.

(Śrīla Kṛṣṇa Dāsa Kavirāja Gosvāmī)
premera svabhāva yāṅhā premera sambandha
sei māne kṛṣṇe mora nāhi bhakti-gandha

The nature of prema is that one who is connected to it thinks, “I do not have even a scent of bhakti for Kṛṣṇa.” (Caitanya-caritāmṛta, Antya-līlā 20.28)

TEXT 2

Material wealth etc. are opposed to bhakti, as stated in the Third Canto:

tāvad bhayaṁ draviṇa-deha-suhṛn-nimittaṁ
śokaḥ spṛhā paribhavo vipulaś ca lobhaḥ
tāvan mamety asad-avagraha ārti-mūlaṁ
yāvan na te’ṅghrim abhayaṁ pravṛṇīta lokaḥ

As long as people do not take shelter at Your lotus feet which bestow fearlessness, they experience anxiety due to wealth, the body, friends, lamentation, desires, defeat and extreme greed. They are attached to temporary things thinking, “This is mine” which is the root cause of fear. (Śrīmad Bhāgavatam 3.9.6)

(Śrīla Bhaktivinoda Ṭhākura)
dravya deha suhṛn nimitta śoka bhaya
spṛhā parābhava āra lobha atiśaya
āmi mama ārti mūla asat āśaya
yata dina nahe tava pāda-padmāśraya

As long as I do not take refuge in your lotus feet, I must experience the cause of sorrow and fear which is wealth, body, friends, hankering, defeat, and excessive greed. ‘I’ and ‘mine’ is the root-cause of such material desires.

TEXT 3

Śrī Kṛṣṇa alone is the Lord of all, and by worshipping Him, all Devas are worshipped, as stated in the Bhāgavata:

yathā taror mūla-niṣecanena
tṛpyanti tat-skandha-bhujopaśākhāḥ
prāṇopahārāc ca yathendriyāṇāṁ
tathaiva sarvārhaṇam acyutejyā

Just as by watering the roots of a tree the branches and twigs are satisfied, and just as the senses are satisfied when food is put in the stomach, by the worship of Acyuta all worship is accomplished. (Śrīmad Bhāgavatam 4.31.14)

(Śrīla Bhaktivinoda Ṭhākura)
taru mūle dile jala bhuja-śākhā skandha
tṛpta haya anāyāse sahaja nirbandha
prāṇera tarpaṇe yathā indriya sabala
kṛṣṇārcane tathā sarva devatā śītala

When water is given at the root of a tree, the branches, and trunk are easily satisfied without difficulty. By satiating the life-airs, the senses become strong. Similarly, by worshipping Kṛṣṇa, all the Devatās are pacified.

TEXT 4

An exclusive devotee has no activity except for serving Kṛṣṇa. It is stated thus:

harir eva sadārādhyaḥ sarva-deveśvareśvaraḥ
itare brahma-rudrādyā nāvajñeyāḥ kadācana

One must constantly worship Hari, the Supreme Controller of all the Devas. Yet one should never neglect other gods such as Brahmā, Rudra etc. (Padma Puṛāṇa)

(Śrīla Bhaktivinoda Ṭhākura)
ādau sarveśvara-jñāna kṛṣṇete haibe
anya deve kabhu nāhi avajñā karibe

First, one must understand Kṛṣṇa to be the Lord of all. However, one must not disregard other Devas.

TEXT 5

One should not increase his followers by accepting unqualified disciples under the guise of spreading bhakti, as is stated in the Bhāgavata:

śiṣyān naivānubadhnīyād granthān naivābhyased bahūn
na vyākhyām upayuñjīta nārambhān ārabhet kvacit

One should not make too many disciples, nor study too many texts. One should not give classes to make a living, nor begin to build large temples etc. (Śrīmad Bhāgavatam 7.13.8)

(Śrīla Bhaktivinoda Ṭhākura)
bahu śiṣya lobhete ayogya śiṣya kare
bhakti-śūnya śāstrābhyāse tarka kari mare
vyākhyā-vāda bahu ārambhe vṛthā kāla yāya
nāme yāṅra ruci sei e saba nā cāya

The greed for many followers and making unqualified disciples, studying śāstra which is devoid of bhakti in order to win debates, arguing about philosophical explanations, and starting many large projects are all a waste of time. One who has a taste for the Holy Name does not desire any of these.

TEXT 6

Exclusive, causeless bhakti is explained in the Bhāgavata:

tasmād ekena manasā bhagavān sātvatāṁ patiḥ
śrotavyaḥ kīrtitavyaś ca dhyeyaḥ pūjyaś ca nityadā

Thus, with exclusive concentration, one should constantly hear about, glorify, meditate on and worship Bhagavān, who is the Lord of the devotees. (Śrīmad Bhāgavatam 1.2.14)

(Śrīla Bhaktivinoda Ṭhākura)
ananya bhāvete kara śravaṇa kīrtana
nāma rūpa guṇa dhyāna kṛṣṇa ārādhana
saṅge saṅge anartha-nāśera yatna kara
bhakti-latā phala dāna karibe satvara

With undivided bhāva, one should engage in hearing and chanting, and worship Kṛṣṇa by meditating upon His name, form, and qualities. Simultaneously, one should endeavour to destroy one’s anarthas, and thus the creeper of bhakti will quickly bear fruit.

TEXT 7

Do not become distressed due to scarcity of things or loss of things. The Bhakti-rasāmṛta-sindhu states:

alabdhe vā vinaṣṭe vā bhakṣyācchādana-sādhane
aviklava-matir bhūtvā harim eva dhiyā smaret

In the attainment of food and clothing, if they are not obtained or they are lost, the mind should remain steady and one should employ the intelligence only in remembering Hari.  (Bhakti-rasāmṛta-sindhu 1.2.114)

(Śrīla Bhaktivinoda Ṭhākura)
bhakṣya ācchādana yadi sahaje nā pāya
athavā pāiyā kona gatike hārāya
nāmāśrita bhakta aviklava mati haṣā
govinda-śaraṇa laya āsakti chāḍiyā

If he does not obtain food and clothing so easily, or having obtained them, he loses them for some reason, a devotee takes shelter in the Name and laughs with an untroubled mind. Taking refuge in Govinda, he gives up his attachments.

TEXT 8

Herein lies the disposition why one should abandon distress:

śokāmarṣādibhir bhāvair ākrāntaṁ yasya mānasam
kathaṁ tatra mukundasya sphūrti-sambhāvanā bhavet

How can one whose mind is occupied by a mood of lamentation, anger etc. ever become qualified to directly see Mukunda? (Padma Purāṇa)

(Śrīla Bhaktivinoda Ṭhākura)
putra kalatrera śoka krodha abhimāna
ye hṛdaye tāhe kṛṣṇa sphūrti nāhi pāna

Kṛṣṇa never appears in the heart of those who possess distress, anger or pride in their sons and wives.

TEXT 9

One should accept as much as necessary, as stated thus:

yāvatā syāt sva-nirvāhaḥ svīkuryāt tāvad artha-vit
ādhikye nyūnatāyāṁ ca cyavate paramārthataḥ

One who is aware of the goal of life should only accept as much as necessary to maintain himself. If he accepts more or less than that, he will deviate from the supreme objective. (Padma Purāṇa)

(Śrīla Bhaktivinoda Ṭhākura)
sahaje jīvana-yātrā nirvāhopayogī
dravyādi svīkāra kare bhakta nahe bhogī

A devotee who accepts those things that are necessary to maintain himself simply through the journey of life is not a sense enjoyer.

TEXT 10

In the Eleventh Canto, the characteristics of advancement in causeless bhakti are mentioned:

bhaktiḥ pareśānubhavo viraktir
anyatra caiṣa trika eka-kālaḥ
prapadyamānasya yathāśnataḥ syus
tuṣṭiḥ puṣṭiḥ kṣud-apāyo’nughāsam

These three things – bhakti, direct experience of the Supreme, and detachment from everything else – occur simultaneously for one who has surrendered unto the Lord, just as one who eats feels satisfaction, nourishment and the end of hunger with each bite. (Śrīmad Bhāgavatam 11.2.42)

(Śrīla Bhaktivinoda Ṭhākura)
bhakta-jane sama-māne yugapad-udaya
bhakti jñāna virakti tina jānaha niścaya
cid acid īśvara sambandha jñāne jñāna
kṛṣṇetare anāsakti virakti pramāṇa
ye rūpa bhojane tuṣṭi puṣṭi prati grāse
kṣudhāra nivṛtti ei tina anāyāse

Those who are devotees of equipoised mind, experience the simultaneous appearance of bhakti, knowledge and renunciation completely in all respects. That knowledge is the relationship between spirit, matter and īśvara. Renunciation is evident by one’s indifference to anything other than Kṛṣṇa. Just as in eating, one easily experiences three things – satisfaction, nourishment and lack of hunger with every bite.

TEXT 11

At that time, one makes a submission as is found in the words of Prahlāda in the Seventh Canto:

naitan manas tava kathāsu vikuṇṭha-nātha
samprīyate durita-duṣṭam asādhu tīvram
kāmāturaṁ harṣa-śoka-bhayaiṣaṇārtaṁ
tasmin kathaṁ tava gatiṁ vimṛśāmi dīnaḥ

O Lord of Vaikuṇṭha, this mind finds no interest in hearing narrations about You – it is wicked, polluted, impious and difficult to control. It is afflicted by lust, joy, distress, fear and desire. In such a state, how can this fallen soul understand how to attain You?  (Śrīmad Bhāgavatam 7.9.39)

(Śrīla Bhaktivinoda Ṭhākura)
durita-dūsita mama asādhu mānasa
kāma harṣa śoka bhaya eṣaṇāra vaśa
tava kathā rati kise haibe āmāra
kise kṛṣṇa tava līlā kariba vicāra

My unholy mind, wicked and polluted, is under the sway of the hankerings of lust, joy, sorrow, and fear. O Kṛṣṇa, how will I achieve attraction for topics about You? How will I contemplate Your pastimes?

TEXT 12

Here it is stated that attraction to sense objects such as wealth etc, leads to the destruction of the jīva:

jihvaikato’cyuta vikarṣati māvitṛptā
śiśno’nyatas tvag-udaraṁ śravaṇaṁ kutaścit
ghrāṇo’nyataś capala-dṛk kva ca karma-śaktir
bahvyaḥ sapatnya iva geha-patiṁ lunanti

O Acyuta! My tongue attracts me in one direction and is not satisfied. The genitals pull me in another direction. The sense of touch, the belly, and the desire to hear drag me on a different route. The nose draws me elsewhere, and my restless eyes haul me on some other course. In this way, they have such potency to act, just as so many co-wives ruin the master of the house. (Śrīmad Bhāgavatam 7.9.40)

(Śrīla Bhaktivinoda Ṭhākura)
jihvā ṭāne rasa prati upastha kadarthe
udara bhojane ṭāne viṣama anarthe
carma ṭāne śayyādite śravaṇa kathāya
ghrāṇa ṭāne surabhite cakṣu dṛśye yāya
karmendriya karme ṭāne bahu patnī yathā
gṛha-pati ākarṣaya mora mana tathā
emata avasthā mora śrī-nanda-nandana
ki rūpe tomāra līlā kariba smaraṇa

My tongue attracts me to taste, the genitals pull me towards perversion, the belly pushes me to consume, which leads to unnecessary problems. The skin wants to feel the bed and other comforts, the ears desire to hear stories. The nose compels me to smell fragrances, the roaming eyes want to see things. The working senses are engaged in such actions. My mind is thus pulled, just as many wives pull at the master of a house. Such is my condition, O Son of Nanda. How will I be able to remember Your pastimes?

TEXT 13

Praying for the company of the devotees of Vraja, it is said in the Brahma Stava in the Tenth Canto:

tad astu me nātha sa bhūri-bhāgo bhave’tra vānyatra tu vā tiraścām
yenāham eko’pi bhavaj-janānāṁ bhūtvā niṣeve tava pāda-pallavam

Therefore, O Lord, may it be my great fortunate, whether in this birth or another – even if I am born amongst animals – that I may become Your devotee serving Your lotus feet. (Śrīmad Bhāgavatam 10.14.30)

(Śrīla Bhaktivinoda Ṭhākura)
ei brahma-janme-i vā anya kono bhave
paśu-pakṣī haye janmi tomāra vibhave
ei mātra āśā tava bhakta-gaṇa saṅge
thāki tava pada sevā kari nānā-raṅge

By You will, whether in this birth as Brahmā, or in another birth, even as a bird or an animal, my sole hope is to have the company of Your devotees, so that I may engage in serving Your feet in some way.

TEXT 14

The four goals of human life are considered to be insignificant, as Śrīmad Uddhava explains in the Bhāgavata:

ko nv īśa te pāda-saroja-bhājāṁ
sudurlabho’rtheṣu caturṣv apīha
tathāpi nāhaṁ pravṛṇomi bhūman
bhavat-padāmbhoja-niṣevaṇotsukaḥ

O Lord! In this world, is there anything among the four goals of human life that is difficult to achieve for those who worship Your lotus feet? Yet, O great one, I will not accept anything other than service to Your lotus feet. (Śrīmad Bhāgavatam 3.4.15)

(Śrīla Bhaktivinoda Ṭhākura)
kṛṣṇa tava pāda-padme bhakti āche yāṅra
catur-varga madhye kibā aprāpya tāṅhāra
tathāpi tomāra pada-sevā mātra cāi
anya kona arthe mora prayojana nāi

What is there amongst the four goals of life that those who have bhakti to Your lotus feet cannot achieve, O Kṛṣṇa? Nevertheless, I only desire to serve Your feet and I have no other necessity.

TEXT 15

One should strive for pure, unmotivated bhakti as stated in the Bhāgavata:

tasyaiva hetoḥ prayateta kovido
na labhyate yad bhramatām upary adhaḥ
tal labhyate duḥkhavad anyataḥ sukhaṁ
kālena sarvatra gabhīra-raṁhasā

One who is learned should only endeavour for that purpose which cannot be achieved by wandering from the top of the universe to the bottom of it. As with distress, mundane happiness is also acquired in all circumstances, without any endeavour due to the law of karma through the subtle force of time. (Śrimad Bhāgavatam 1.5.18)

(Śrīla Bhaktivinoda Ṭhākura)
vinā yatne duḥkhera ghaṭanā yena haya
sei rūpe kāla krame sukhera udaya
ataeva caudda-loke durlabha ye dhana
sei bhakti tanya yatna kare budha-gaṇa

Just as suffering occurs without trying, similarly, happiness also gradually arises over time. Thus, those persons who are wise strive to achieve bhakti – that wealth which is rare within the fourteen planetary systems.

TEXT 16

Causeless bhakti makes the desire for liberation seem insignificant, as stated thus:

yā nirvṛtis tanu-bhṛtāṁ tava pāda-padma-
dhyānād bhavaj-jana-kathā-śravaṇena vā syāt
sā brahmaṇi sva-mahimany api nātha mābhūt
kiṁ tv antakāsi-lulitāt patatāṁ vimānāt

The bliss that embodied living beings achieve from meditating upon Your lotus feet, or by hearing about You from Your associates, does not exist even in your greatness as Brahman – so what to speak of that of those who fall from their celestial chariots due to beings slain by the sword of time. (Śrīmad Bhāgavatam 4.9.10)

(Śrīla Bhaktivinoda Ṭhākura)
tava pada dhyāne bhakta mukhe tava kathā
śravaṇe ye sukha tāhā māgiye sarvathā
brahma sukha nāhi bhāla lāge mora mane
ki chāra anitya loka sukha saṅghaṭana

I beg that I may always meditate upon Your feet and hear topics about You from the mouths of devotees. My mind finds no pleasure in Brahman, what to speak of the all the accumulated happiness of this temporary world.

TEXT 17

The glories of hearing hari-nāma from the mouths of sādhus is explained thus:

na kāmaye nātha tad apy ahaṁ kvacin
na yatra yuṣmac-caraṇāmbujāsavaḥ
mahattamāntar-hṛdayān mukha-cyuto
vidhatsva karṇāyutam eṣa me varaḥ

O Master! I do not desire anything, at any time, where there is no nectar of Your lotus feet, which is delivered from the inner hearts of great devotees and falls from their mouths. Thus, it is my desire to be awarded unlimited ears. (Śrīmad Bhāgavatam 4.20.24)

(Śrīla Bhaktivinoda Ṭhākura)
yāhāte tomāra pada sevā sukha nāi
sei rūpa vara āmi kabhu nāhi cāi
bhaktera hṛdaya haite tava guṇa gāna
śunite ayuta karṇa karaha vidhāna

I will never desire any blessing where the happiness of serving Your feet is not there. Kindly arrange that I may be given infinite ears so that I may hear Your glories sung from the heart of the devotees.

TEXT 18

From a devotee’s perspective, the celestial world, Brahmaloka, sovereignty over the entire earth down to the netherworld, and obtaining the eight or eighteen mystical perfections are all trivial, as stated in the Bhāgavata:

na nāka-pṛṣṭhaṁ na ca pārameṣṭhyaṁ
na sārva-bhaumaṁ na rasādhipatyam
na yoga-siddhīr apunar-bhavaṁ vā
samañjasa tvā virahayya kāṅkṣe

I do not desire the celestial realm, nor the abode of Brahmā. I do not desire supremacy over this world, nor the lower planets. I do not want yogika perfections, nor the cessation of rebirth, if I am separated from You, O Source of all things. (Śrīmad Bhāgavatam 6.11.25)

(Śrīla Bhaktivinoda Ṭhākura)
svarga parameṣṭhī sthāna sārvabhauma pada
rasātala ādhipatya yogera sampada
nirvāṇa ity ādi yata chāḍi sevā tava
nāhi māgi e mora pratijñā akaitava 

I reject the celestial planets, the position of Brahmā, sovereignty over this world, power over Rasātala and the lower realms, and the wealth of yoga, liberation etc. I beg for nothing other than service. This is my sincere promise.

TEXT 19

The characteristics that arise in taking shelter in the Holy Name are explained in the Bhāgavata:

cittaṁ sukhena bhavatāpahṛtaṁ gṛheṣu
yan nirviśaty uta karāv api gṛhya-kṛtye
pādau padaṁ na calatas tava pādamūlāt
yāmaḥ kathaṁ vrajam atho karavāma kiṁ vā

You easily stole our hearts, which were absorbed in our household, as well as our hands which were engaged in housework. Now our feet cannot move even one step away from the soles of Your feet. How will we return to Vraja, and what would we even do there? (Śrīmad Bhāgavatam 10.29.34)

(Śrīla Bhaktivinoda Ṭhākura)
gṛha-sukhe citta chila gṛha-kārye kara
hariyā layecha tumi prāṇera īśvara
tava pāda-mūla chāḍi pada nāhi yāya
yāba kothā ki kariba balaha upāya

My mind was content at home and my hands were engaged in household chores. Now you have stolen them both, O Lord of my life. Leaving the soles of Your feet, I have nowhere else to go. Tell me, what should I do, what is the solution?

TEXT 20

In this condition, it is observed that all virtues and tranquillity arise within a devotee, as stated by Prahlāda in the Fifth Canto:

yasyāsti bhaktir bhagavaty akiñcanā sarvair guṇais tatra samāsate surāḥ
harāv abhaktasya kuto mahad-guṇā manorathenāsati dhāvato bahiḥ

The Devas, along with all their qualities, reside within one who possesses unmotivated bhakti to Bhagavān. Where are the great qualities of one who is not a devotee of Hari, whose mental chariot chases after the temporary things of this external world? (Srimad Bhagavatam 5.18.12)

(Śrīla Bhaktivinoda Ṭhākura)
akiñcanā bhakti yāṅra tāṅhāra śarīre
sarva guṇa saha sarva devatā bihare
abhakta sarvadā manorathete caḍiyā
asat bāhye bhrame guṇa varjjita haiyā

All good qualities along with all the Devatās reside within the body of one who possesses bhakti devoid of material desires. The mental chariot of one who is not a devotee constantly wanders after external matter, and is devoid of any real virtue.

TEXT 21

In this way, bhakti eliminates the delusion of identifying oneself with the false ego, as stated in the Fourth Canto:

tvaṁ pratyag-ātmani tadā bhagavaty ananta
ānanda-mātra upapanna-samasta-śaktau
bhaktiṁ vidhāya paramāṁ śanakair avidyā-
granthiṁ vibhetsyasi mamāham iti prarūḍham

By rendering pure bhakti unto the infinite Bhagavān, who is the all-pervading Ātmā, who is pure bliss and possesses all potencies, you will soon sever the knot of ignorance rooted in the concept of ‘I’ and ‘mine.’ (Śrīmad Bhāgavatam 4.11.30)

(Śrīla Bhaktivinoda Ṭhākura)
manu bale dhruva tumi dhṛta-sarva-śakti
pratyak ānanda-rūpa kṛṣṇe kara bhakti
āmi-mama-rūpāvidyā granthi dṛḍhatama
chedana karite krame haibe sakṣama

Manu said, “O Dhruva, engage in bhakti to Kṛṣṇa, the possessor of all potencies, the omnipresent form of bliss. Then you will eventually be able to cut through the tightly bound ropes of ignorance based upon ‘I’ and ‘mine.’

TEXT 22

The Bhāgavata says:

yat-pāda-paṅkaja-palāśa-vilāsa-bhaktyā
karmāśayaṁ grathitam udgrathayanti santaḥ
tadvan na rikta-matayo yatayo’pi ruddha-
sroto-gaṇās tam araṇaṁ bhaja vāsudevam

Through bhakti to His lotus-like toes, whose beauty is ever-increasing, devotees are able to undo the knot of karmika desire. Yet those renunciates who have no bhakti may have halted the urges of the senses, but they never achieve that. Worship that shelter, Vāsudeva. (Śrīmad Bhāgavatam 4.22.39)

(Śrīla Bhaktivinoda Ṭhākura)
pratyāhāre ruddha-mati yogeśvara gaṇa
kadāca karite pāre yāhā sampādana
sei karmāśaya granthi kāṭe sādhu gaṇa
yāṅra kṛpā bale laha tāṅhāra śaraṇa

Sometimes, through the process of pratyāhāra (withdrawing the senses), those who are masters in yoga are able to control the mind. Sādhus are capable of cutting the knot of attachment to karma – by their mercy, take refuge in Kṛṣṇa.

TEXT 23

An introduction to the noon pastimes:

madhyāhne’nyonya-saṅgodita-vividha-vikārādi-bhūṣā-pramugdhau
vāmyotkaṇṭhātilolau smara-makha-lalitādy-āli-narmāpta-śātau
dolāraṇyāmbu-vaṁśī-hṛti-rati-madhupānārka-pūjādi-līlau
rādhā-kṛṣṇau sa-tṛṣṇau parijana-ghaṭayā sevyamānau smarāmi

I remember Rādhā-Kṛṣṇa at midday. Both are charmed and augmented by various ecstatic transformations which arise from each other’s company. Both of them are extremely restless and look at each other with sidelong glances. They make Their sacrifice to Smara, the god of love, and find great pleasure in the jokes of Lalitā and the other sakhīs. They engage in various pastimes – playing on a swing, wandering in the forest, sporting in the water, hiding the flute, drinking honey-beverages, worshipping the sun and so on. Longing for each other, They are both served by Their entourage. (Govinda Līlāmṛta 8.1)

(Śrīla Bhaktivinoda Ṭhākura)
rādhā-kuṇḍe sumilana vikārādi vibhūṣaṇa
vāmyotkaṇṭhā mugdha bhāva līlā
sambhoga narmādi rīti dolā khelā vaṁśī-hṛti
madhu-pāna sūrya-pūjā khelā
jala-khelā vanyāśana chala supti vanyāṭana
bahu līlānande dui jane
parijana suveṣṭita rādhā kṛṣṇa susevita
madhyāhna-kālete smari mane

At Rādhā-kuṇḍa, the Divine Couple are decorated by bodily ecstasies. During such pastimes, They look at each other from the corners of Their eyes, and are in a most enchanting mood. Together they engage in joking, swinging, hiding Kṛṣṇa’s flute, drinking honey, worshipping the sun, sporting in the water, playing hide and seek in the forest, resting and roaming in the woods – both of Them feel great bliss in performing these many pastimes. Surrounded by Their associates, Rādhā and Kṛṣṇa are served by them. I remember that noon period

iti śrī-bhajana-rahasya caturtha-yama-sādhanaṁ

Thus ends the Fourth Chapter of Śrī Bhajana Rahasya,
Sādhana During the Fourth Period