The Bhāgavata-nāma-kaumudī states:
naktaṁ divā ca gatabhir jita-nidra eko
nirviṇṇa īkṣita-patho mita-bhuk praśāntaḥ
yady acyute bhagavati sva-mano na sajjen
nāmāni tad-rati-karāṇi paṭhed vilajjaḥ
If your mind is not absorbed in the name of Śrī Bhagavān Acyuta, then day and night without shyness chant those principal names that are endowed with rati (such as Rādhā-ramaṇa, Vraja-vallabha and Gopījana-vallabha). Minimise sleep, eat moderately, and proceed on the path of spiritual truth with a peaceful mind and a disregard for worldly things.
rātra dina unnidra nirvighna nirbhaya
mitabhuk praśānta nirjane cintāmaya
lajjā tyaji kṛṣṇa-rati uddīpaka nāma
uccāraṇa kare bhakta kṛṣṇāsakti kāma
Śrīmad-Bhāgavatam (6.3.22) states:
etāvān eva loke ’smin
puṁsāṁ dharmaḥ paraḥ smṛtaḥ
Only the worship of Bhagavān Śrī Vāsudeva, performed through nāma-saṅkīrtana, is called bhakti-yoga. This alone is the supreme dharma for the living entities.
bhakti-yoga kṛṣṇa-nāma grahaṇādi rūpa
para dharma nāme tāra nirṇīta svarūpa
Only nāma-saṅkīrtana is directly bhakti-yoga, and in Kali-yuga it is the only means by which Śrī Vrajarāja-nandana can be controlled. A question may arise here: if sense enjoyment and so forth are easily attained through nāma-kīrtana, why are learned persons teaching karma-yoga? The answer is that the intelligence of Yājñavalkya, Jaiminī and the other compilers of dharma-śāstras was often bewildered by Māyā-devī. Their minds remained attracted to the beautiful explanations given at that time of the Ṛg, Yajur and Sāma Vedas, and they were engrossed in the various kinds of activities by which, with great difficulty, one obtains the insignificant and temporary result of attaining Svarga, the heavenly planets. The topmost dharma is nāma-kīrtana, which is easily performed; however, they were unable to understand this.
While chanting harināma, one should remember Kṛṣṇa’s pastimes. “Niśānte kīrtane kuñja-bhaṅga kare dhyāna, krame krame citta lagne rasera vidhāna – by remembering and performing kīrtana of niśānta-līlā, or kuñja-bhaṅga-līlā, the mind will gradually relish rasa.” Govinda-līlāmṛta (1.10) states:
rātryante trasta-vṛnderita bahu-viravair bodhitau kīraśārī-
padyair-hṛdyair api sukha-śayanād utthitau tau sakhībhiḥ
ḍṛṣṭau hṛśṭau tadā tvoditarati-lalitau kakkhaṭī-gīḥ saśaṅkau
rādhā-kṛṣṇau satṛṣṇāv api nija-nija-dhāmny āpta-talpau smarāmi
At the end of the night, Vṛndā-devī, fearing the approach of day, indicates to the śuka (parrot), śārī (female parrot) and other birds to make sweet sounds to awaken Śrī Rādhā-Kṛṣṇa. A cool, gentle, fragrant breeze is slowly blowing. With charming calls, the peacocks, peahens, śuka, sārī and papīhā (cuckoos) glorify Śrī Rādhā-Kṛṣṇa’s pastimes. They say, “O Vrajarāja-nandana! O Nikuñjeśvarī! When will we receive Your darśana?” Although the Divine Couple have been aroused by the sweet chirping of the birds, They embrace each other in fear of being separated and again fall asleep, weary from amorous play. The more Vṛndā-devī tries to wake Them, the more They drowsily pretend to sleep deeply, for They do not desire to leave one another. At that time, the she-monkey Kakkhaṭī loudly cries “Jaṭilā! Jaṭilā!” and They awaken, filled with fear. (The meaning of “Jaṭilā” is “Morning has come and the sun-rays, which look like matted hair (jaṭā), are about to appear.” But it can also mean “Jaṭilā is coming”, Jaṭilā being Śrī Rādhā’s mother-in-law.) The nitya-sakhīs and prāṇa-sakhīs enter the kuñja. These mañjarī-sakhīs redecorate Rādhā and Kṛṣṇa with clothes and ornaments, concealing the signs of Their amorous pastimes, and then they call the priya-sakhīs and priya-narma-sakhīs. Kiśora and Kiśorī joke with each other, and Śrī Lalitā performs Their ārati. Thereafter They proceed to Their respective residences.
dekhiyā aruṇodaya, vṛndā-devī vyasta haya,
kuñje nānā rava karāila
śuka-sārī-padya suni, uṭhe rādhā nīlamaṇi,
sakhī-gaṇa dekhi hṛṣṭa hailā
kālocita sulalita, kakkhaṭīra rave bhīta,
rādhā-kṛṣṇa satṛṣṇa haiyā
nija-nija gṛhe gelā, nibhṛte śayana kailā,
dūṅhe bhaji se līlā smariyā
ei līlā smara āra gāo kṛṣṇa-nāma
kṛṣṇa-līlā prema-dhana pābe kṛṣṇa-dhāma
Niśānta-līlā, the pastime at night’s end, is also called kuñja-bhaṅga-līlā because Rādhā and Kṛṣṇa have to separate after Their night-long pastimes in the kuñja. The eager sādhaka who remembers and performs kīrtana of this pastime will very quickly become eligible for the treasure of kṛṣṇa-prema.
Thus ends the Prathama-yāma-sādhana,
Niśānta-bhajana, of Śrī Bhajana-rahasya.