Śrīmad-Bhāgavatam (11.6.46) describes the mood of a sādhaka who has attained attachment for rādhā-dāsya:
tava māyāṁ jayema hi
O Prabhu, we decorate ourselves with the garlands, sandalwood paste, cloth and ornaments worn by You. Since we are Your servants who eat Your remnants, we will certainly conquer Your illusory energy (māyā). [Therefore, Prabhu, we are not afraid of Your māyā – we are only afraid of being separated from You.]
vastrādi pariyā dina yāya ta āmāra
tava māyā jaya kari anāsakta ha’ye
Persons who are not inclined to serve Kṛṣṇa are intent on their own sense enjoyment, and thus they perform various activities, such as sleeping, sitting, travelling about, staying in one place and sporting. However, if the same activities are connected to Bhagavān, the jīva becomes eternally blessed. If the jīva is eager for the service of honouring the remnants enjoyed by Śrī Kṛṣṇa, such as garlands, fragrant oils, clothes and ornaments, he will not be ensnared by the bondage of material existence. Here Uddhava is saying to Śrī Bhagavān, “By obtaining Your prasāda, the living entity becomes freed from the slavery of māyā.”
Hari-bhakti-vilāsa states that a person who doubts the potency of items offered to Viṣṇu will reside in hell for eternity. One should not disrespect mahā-prasāda. Even mahā-prasāda that has fallen into the mouth of a dog is supremely pure and acceptable even for a brāhmaṇa. The prasāda offered to ancient deities or deities established by mahāpuruṣas is extremely pure and worthy of acceptance. But it is not proper to distribute the prasāda of deities who have been established here and there by persons who indulge in sense enjoyment. This is confirmed in the Nārada-pañcarātra:
aikāntikī harer bhaktir
Even one who practises one-pointed devotion to Hari will only create a disturbance if he abandons the rules of Śruti, Smṛti, the Purāṇas and the Nārada-pañcarātra.
The remnants of Śrī Kṛṣṇa are called mahā-prasāda. When a pure devotee honours this mahā-prasāda, his remnants are called mahā-mahā-prasāda. Śrī Kṛṣṇadāsa Kavirāja Gosvāmī says in Śrī Caitanya-caritāmṛta (Antya-līlā 16.60):
bhakta-pada-dhūli āra bhakta-pada-jala
bhakta-bhukta-avaśeṣa – ei tina mahābala
The foot-dust of a devotee, the water that has washed his feet and the remnants of food left by him are three very powerful items.
By serving these three items, kṛṣṇa-prema-bhakti will appear. They are extremely powerful.
It is improper for a sādhaka-bhakta to imitate the behaviour of pure devotees. Once, my gurudeva, then Śrī Vinoda-bihārī Brahmacārī, and his godbrother Śrī Narahari Prabhu went to Śrī Vaṁśīdāsa Bābājī’s bhajana-kuṭī to take his darśana. Bābājī had offered tea and was distributing it. Vinoda-bihārī and Narahari Prabhu also received some tea prasāda. Vinoda-bihārī paid his respects to it, put it aside and did not take it. When Narahari Prabhu asked him why, Śrī Vinoda-bihārī answered philosophically, “An object which is taken by a mahā-bhāgavata can still be unsuitable for us. Mahādeva drank a deadly poison. He is capable of doing that, but if an ordinary person drinks poison, he is sure to die. For a sādhaka it is only proper to follow the rules of the bhakti-śāstras.”
The late afternoon pastimes (aparāhna-līlā) are described in Govinda-līlāmṛta (19.1):
śrī-rādhāṁ prāpta-gehāṁ nija-ramaṇa-kṛte kḷpta-nānopahārāṁ
susnātāṁ ramya-veśāṁ priya-mukha-kamalāloka-pūrṇa pramodām
śrī-kṛṣṇaṁ cāparāhne vrajam anucalitaṁ dhenu-vṛndair-vayasyaiḥ
śrī-rādhāloka-tṛptaṁ pitṛ-mukha-militaṁ mātṛ-mṛṣṭaṁ smarāmi
In the afternoon, after madhyāhna-līlā, Śrī Rādhā goes to Her home, bathes and gets dressed and decorated. On the affectionate order of Śrī Yaśomatī, She prepares various kinds of preparations, such as karpūra-keli and amṛta-keli, for Her prāṇanātha Śrī Kṛṣṇa. As He returns to Vraja from the forest with the cows and sakhās, She has darśana of His lotus face and becomes filled with delight. Śrī Kṛṣṇa also becomes fully satisfied by receiving Her darśana. After meeting with Śrī Nanda and the other elderly gopas, He is bathed and dressed by the elderly gopīs. I contemplate this Śrī Rādhā-Kṛṣṇa.
śrī-rādhikā-gṛhe gelā, kṛṣṇa lāgi’ viracilā,
snāta ramya-veśa dhari’, priya-mukhekṣaṇa kari’,
pūrṇānanda pāila apāra
śrī-kṛṣṇāparāhna-kāle, dhenu-mitra laiyā cale,
pathe rādhā-mukha nirakhiyā
nandādi milana kari’, yaśodā-mārjita hari,
smara mana ānandita haiyā
The various pastimes of Śrī Rādhā-Kṛṣṇa during madhyāhna-līlā, such as water sports (jala-krīḍā), playing dice (pāśā-khelā), swinging (dola-līlā), and laughing and joking (hāsa-parihāsa-līlās), are now completed. In the house of Nanda, Śrī Svāminī is not able to feed Her priyatama with Her own hands, but at midday, Her desire to serve in this way is fulfilled. Kṛṣṇa goes to the forest with His sakhās to herd the cows, and on the pretext of beholding the beauty of the forest, He separates Himself from His sakhās to go to Svāminī. Text 20 described Kṛṣṇa’s condition when He sees Svāminī’s charmingly attractive lotus face. After madhyāhna-līlā, Śrī Rādhā and Her sakhīs return to Her home in Jāvaṭa, and Śyāmasundara, along with His cows, calves and sakhās, also returns from the forest.
In Her home, Śrī Svāminī busily performs various activities with a restless mind, eagerly desiring to meet with Her priyatama. At the time of Śrī Kṛṣṇa’s return, the sakhās accompanying Him play their horns and other instruments, making a tumultuous sound. The Vrajavāsīs become extremely blissful when they see the dust flying from the cows’ hooves. The arrival of Śrī Kṛṣṇa is like the arrival of the rainy season. The sky is filled with clouds of dust raised by the cows, the song of the flute is like a shower of nectar raining from the sky, and the cows’ mooing is like the rumbling of clouds. Like extremely thirsty cātaka birds (who only drink rainwater as it falls), the Vrajavāsīs come forward. When the cowherd boys leave to go cowherding, Kṛṣṇa walks in the front, and when they return, Baladeva Prabhu is at the front.
When Śrī Kṛṣṇa passes through Jāvaṭa-grāma, Śrī Rādhā has darśana of Him through the openings in the small latticed windows of Her house. Śrī Kṛṣṇa also craves the darśana of His beloved, and sometimes receives it directly when He begs something from Her. Before Priyājī can give Him anything, though, He steals Her heart like a snatching thief. But my Svāminī is no less. She also steals the heart of Her priyatama. Now each acts with the heart and mind of the other. Jīva Gosvāmipāda, in his Śrī Yugalāṣṭakam (6), prays:
kṛṣṇa-citta-sthitā rādhā, rādhā-citta-sthito hariḥ,
jīvane maraṇe nityaṁ rādhā-kṛṣṇau gatir mama
Rādhā is always firmly situated within the mind of Kṛṣṇa and Kṛṣṇa is always firmly situated within the mind of Rādhā. May Rādhā and Kṛṣṇa be my shelter in life or death.
My desired object is the service of this Divine Couple.
Śrī Kṛṣṇa arrives at His home, the house of Nanda. With the end of her sārī, Yaśodā cleans her lālā’s face, which is covered with dust from the cows, performs ārati and then, placing Him on her lap, breast-feeds Him. After some time, Kṛṣṇa goes to milk the cows. Upon His return, Yaśodā bathes Him and very lovingly feeds Him the sweets sent by Śrī Rādhā. Śrī Rādhā’s kiṅkarīs have darśana of all these pastimes and, returning to their Svāminī, who is restless and agitated, relate all these events to Her.
He who chants harināma while contemplating these pastimes will, by Śrī Svāminī’s grace, become eligible to one day serve these pastimes.
Thus ends the Pañcama-yāma-sādhana,
Aparāhna-kālīya-bhajana, of Śrī Bhajana-rahasya.