The summary of the eighth chapter is given by Śrīla Bhaktivinoda Ṭhākura in his Amṛta-pravāha-bhāṣya. After visiting the temple of Jiyaḍa-nṛsiṁha, Śrī Caitanya Mahāprabhu went to the banks of the river Godāvarī, to a place known as Vidyānagara. When Śrīla Rāmānanda Rāya went there to take his bath, they met. After introducing himself, Śrī Rāmānanda Rāya requested Śrī Caitanya Mahāprabhu to remain in the village for some days. Honoring his request, Caitanya Mahāprabhu stayed there in the home of some Vedic brāhmaṇas. In the evening, Śrīla Rāmānanda Rāya used to come to see Śrī Caitanya Mahāprabhu. Rāmānanda Rāya, who was clothed in ordinary dress, offered the Lord respectful obeisances. Śrī Caitanya Mahāprabhu questioned him on the object and process of worship and also asked him to recite verses from the Vedic literature.

First of all, Śrīla Rāmānanda Rāya enunciated the system of the varṇāśrama institution. He recited various verses about karmārpaṇa, stating that everything should be dedicated to the Lord. He then spoke of detached action, knowledge mixed with devotional service, and finally the spontaneous loving service of the Lord. After hearing Śrīla Rāmānanda Rāya recite some verses, Śrī Caitanya Mahāprabhu accepted the principle of pure devotional service devoid of all kinds of speculation. After this, Śrī Caitanya Mahāprabhu asked Rāmānanda Rāya to explain the higher platform of devotional service. Then Śrīla Rāmānanda Rāya explained unalloyed devotional service, love of Godhead, and serving the Lord in the moods of pure servitude, fraternity and parental love. Finally he spoke of serving the Lord in conjugal love. He then spoke of how conjugal love can be developed in various ways. This conjugal love attains its highest perfection in Śrīmatī Rādhārāṇī’s love for Kṛṣṇa. He next described the position of Śrīmatī Rādhārāṇī and the transcendental mellows of love of God. Śrīla Rāmānanda Rāya then recited a verse of his own concerning the platform of ecstatic vision, technically called prema-vilāsa-vivarta. Śrīla Rāmānanda Rāya also explained that all stages of conjugal love can be attained through the mercy of the residents of Vṛndāvana, especially by the mercy of the gopīs. All these subject matters were thus vividly described. Gradually Rāmānanda Rāya could understand the position of Śrī Caitanya Mahāprabhu, and when Śrī Caitanya Mahāprabhu exhibited His real form, Rāmānanda Rāya fell unconscious. After some days, Śrī Caitanya Mahāprabhu asked Rāmānanda Rāya to retire from government service and come to Jagannātha Purī. These descriptions of the meetings between Rāmānanda Rāya and Śrī Caitanya Mahāprabhu are taken from the notebook of Svarūpa Dāmodara Gosvāmī.

Text 1: Śrī Caitanya Mahāprabhu, who is known as Gaurāṅga, is the ocean of all conclusive knowledge in devotional service. He empowered Śrī Rāmānanda Rāya, who may be likened to a cloud of devotional service. This cloud was filled with the water of all the conclusive purports of devotional service and was empowered by the ocean to spread this water over the sea of Śrī Caitanya Mahāprabhu Himself. Thus the ocean of Caitanya Mahāprabhu became filled with the jewels of the knowledge of pure devotional service.
Text 2: All glories to Lord Śrī Caitanya Mahāprabhu! All glories to Lord Nityānanda! All glories to Advaita Ācārya! And all glories to all the devotees of Lord Śrī Caitanya Mahāprabhu!
Text 3: According to His previous program, Lord Śrī Caitanya Mahāprabhu went forward on His tour and after some days arrived at the place of pilgrimage known as Jiyaḍa-nṛsiṁha.
Text 4: Upon seeing the Deity of Lord Nṛsiṁha in the temple, Śrī Caitanya Mahāprabhu offered His respectful obeisances by falling flat. Then, in ecstatic love, He performed various dances, chanted, and offered prayers.
Text 5: “ ‘All glories to Nṛsiṁhadeva! All glories to Nṛsiṁhadeva, who is the Lord of Prahlāda Mahārāja and, like a honeybee, is always engaged in beholding the lotuslike face of the goddess of fortune.’
Text 6: “ ‘Although very ferocious, the lioness is very kind to her cubs. Similarly, although very ferocious to nondevotees like Hiraṇyakaśipu, Lord Nṛsiṁhadeva is very, very soft and kind to devotees like Prahlāda Mahārāja.’ ”
Text 7: In this way Lord Śrī Caitanya Mahāprabhu recited different verses from the śāstra. The priest of Lord Nṛsiṁhadeva then brought garlands and the remnants of the Lord’s food and offered them to Śrī Caitanya Mahāprabhu.
Text 8: As usual, a brāhmaṇa offered Śrī Caitanya Mahāprabhu an invitation. The Lord passed the night in the temple and then commenced His tour again.
Text 9: The next morning, in the great ecstasy of love, Lord Śrī Caitanya Mahāprabhu started on His tour with no knowledge of the proper direction, and He continued the whole day and night.
Text 10: As previously, Śrī Caitanya Mahāprabhu converted to Vaiṣṇavism many people He met on the road. After some days, the Lord reached the banks of the river Godāvarī.
Text 11: When He saw the river Godāvarī, the Lord remembered the river Yamunā, and when He saw the forest on the banks of the river, He remembered Śrī Vṛndāvana-dhāma.
Text 12: After performing His usual chanting and dancing for some time in this forest, the Lord crossed the river and took His bath on the other bank.
Text 13: After bathing in the river, the Lord walked a little distance from the bathing place and engaged in chanting the holy name of Kṛṣṇa.
Text 14: At that time, accompanied by the sounds of music, Rāmānanda Rāya came there on a palanquin to take his bath.
Text 15: Many brāhmaṇas following the Vedic principles accompanied Rāmānanda Rāya. According to the Vedic rituals, Rāmānanda Rāya took his bath and offered oblations to his forefathers.
Text 16: Śrī Caitanya Mahāprabhu could understand that the person who had come to bathe in the river was Rāmānanda Rāya. The Lord wanted so much to meet him that His mind immediately began running after him.
Text 17: Although Śrī Caitanya Mahāprabhu was running after him mentally, He patiently remained sitting. Rāmānanda Rāya, seeing the wonderful sannyāsī, then came to see Him.
Text 18: Śrīla Rāmānanda Rāya then saw Śrī Caitanya Mahāprabhu to be as brilliant as a hundred suns. The Lord was covered by a saffron garment. He was large in body and very strongly built, and His eyes were like lotus petals.
Text 19: When Rāmānanda Rāya saw the wonderful sannyāsī, he was struck with wonder. He went to Him and immediately offered his respectful obeisances, falling down flat like a rod.
Text 20: The Lord stood up and asked Rāmānanda Rāya to arise and chant the holy name of Kṛṣṇa. Indeed, Śrī Caitanya Mahāprabhu was very eager to embrace him.
Text 21: Śrī Caitanya Mahāprabhu then inquired whether he was Rāmānanda Rāya, and he replied, “Yes, I am Your very low servant, and I belong to the śūdra community.”
Text 22: Śrī Caitanya Mahāprabhu then embraced Śrī Rāmānanda Rāya very firmly. Indeed, both the master and the servant almost lost consciousness due to ecstatic love.
Text 23: Their natural love for each other was awakened in them both, and they embraced and fell to the ground.
Text 24: When they embraced each other, ecstatic symptoms — paralysis, perspiration, tears, shivering, paleness and standing up of the bodily hairs — appeared. The word “Kṛṣṇa” came from their mouths falteringly.
Text 25: When the stereotyped, ritualistic brāhmaṇas who were following the Vedic principles saw this ecstatic manifestation of love, they were struck with wonder. All these brāhmaṇas began to reflect as follows.
Text 26: The brāhmaṇas thought, “We can see that this sannyāsī has a luster like the effulgence of Brahman, but how is it He is crying upon embracing a śūdra, a member of the fourth caste in the social order?”
Text 27: They thought, “This Rāmānanda Rāya is the Governor of Madras, a highly learned and grave person, a mahā-paṇḍita, but upon touching this sannyāsī he has become restless like a madman.”
Text 28: While the brāhmaṇas were thinking in this way about the activities of Śrī Caitanya Mahāprabhu and Rāmānanda Rāya, Śrī Caitanya Mahāprabhu saw those outsiders and restrained His transcendental emotions.
Text 29: When they regained their sanity, they both sat down, and Śrī Caitanya Mahāprabhu smiled and began to speak as follows.
Text 30: “Sārvabhauma Bhaṭṭācārya spoke of your good qualities, and he made a great endeavor to convince Me to meet you.
Text 31: “Indeed, I have come here just to meet you. It is very good that even without making an effort I have gotten your interview here.”
Text 32: Rāmānanda Rāya replied, “Sārvabhauma Bhaṭṭācārya thinks of me as his servant. Even in my absence he is very careful to do me good.
Text 33: “By his mercy I have received Your interview here. Consequently I consider that today I have become a successful human being.
Text 34: “I can see that You have bestowed special mercy upon Sārvabhauma Bhaṭṭācārya. Therefore You have touched me, although I am untouchable. This is due only to his love for You.
Text 35: “You are the Supreme Personality of Godhead, Nārāyaṇa Himself, and I am only a government servant interested in materialistic activities. Indeed, I am the lowest among men of the fourth caste.
Text 36: “You do not fear the Vedic injunctions stating that You should not associate with a śūdra. You were not contemptuous of my touch, although in the Vedas You are forbidden to associate with śūdras.
Text 37: “You are the Supreme Personality of Godhead Himself; therefore no one can understand Your purpose. By Your mercy You are touching me, although this is not sanctioned by the Vedas.
Text 38: “You have come here specifically to deliver me. You are so merciful that You alone can deliver all fallen souls.
Text 39: “It is the general practice of all saintly people to deliver the fallen. Therefore they go to people’s houses, although they have no personal business there.
Text 40: “ ‘My dear Lord, sometimes great saintly persons go to the homes of householders, although these householders are generally low-minded. When a saintly person visits their homes, one can understand that it is for no other purpose than to benefit the householders.’
Text 41: “Along with me there are about a thousand men — including the brāhmaṇas — and all of them appear to have had their hearts melted simply by seeing You.
Text 42: “I hear everyone chanting the holy name of Kṛṣṇa. Everyone’s body is thrilled with ecstasy, and there are tears in everyone’s eyes.
Text 43: “My dear Sir, according to Your behavior and bodily features, You are the Supreme Personality of Godhead. It is impossible for ordinary living beings to possess such transcendental qualities.”
Text 44: The Lord replied to Rāmānanda Rāya, “Sir, you are the best of the topmost devotees; therefore simply the sight of you has melted everyone’s heart.
Text 45: “Although I am a Māyāvādī sannyāsī, a nondevotee, I am also floating in the ocean of love of Kṛṣṇa simply by touching you. And what to speak of others?
Text 46: “Sārvabhauma Bhaṭṭācārya knew this would happen, and thus to rectify My heart, which is very hard, he asked Me to meet you.”
Text 47: In this way each of them praised the qualities of the other, and both of them were pleased to see each other.
Text 48: At this time a brāhmaṇa Vaiṣṇava following the Vedic principles came and offered obeisances. He fell flat before Śrī Caitanya Mahāprabhu and invited Him for lunch.
Text 49: Lord Śrī Caitanya Mahāprabhu accepted the invitation, knowing the brāhmaṇa to be a devotee, and slightly smiling, He spoke as follows to Rāmānanda Rāya.
Text 50: “I wish to hear from you about Lord Kṛṣṇa. Indeed, My mind is inclined to desire this; therefore I wish to see you again.”
Texts 51-52: Rāmānanda Rāya replied, “My Lord, although You have come to correct me, a fallen soul, my mind is not yet purified simply by seeing You. Please stay for five or seven days and kindly cleanse my polluted mind. After that much time, my mind will certainly be pure.”
Text 53: Although neither could tolerate separation from the other, Rāmānanda Rāya nonetheless offered his obeisances to Lord Śrī Caitanya Mahāprabhu and departed.
Text 54: Lord Śrī Caitanya Mahāprabhu then went to the house of the brāhmaṇa who had invited Him and took His lunch there. When the evening of that day arrived, both Rāmānanda Rāya and the Lord were eager to meet each other again.
Text 55: After finishing His evening bath, Śrī Caitanya Mahāprabhu sat down and waited for Rāmānanda Rāya to come. Then Rāmānanda Rāya, accompanied by one servant, came to meet Him.
Text 56: Rāmānanda Rāya approached Lord Śrī Caitanya and offered his respectful obeisances, and the Lord embraced him. Then they began to discuss Kṛṣṇa in a secluded place.
Text 57: Śrī Caitanya Mahāprabhu ordered Rāmānanda Rāya, “Recite a verse from the revealed scriptures concerning the ultimate goal of life.”
Text 58: “ ‘The Supreme Personality of Godhead, Lord Viṣṇu, is worshiped by the proper execution of prescribed duties in the system of varṇa and āśrama. There is no other way to satisfy the Supreme Personality of Godhead. One must be situated in the institution of the four varṇas and āśramas.’ ”
Text 59: The Lord replied, “This is external. You had better tell Me of some other means.”
Text 60: Rāmānanda Rāya continued, “ ‘My dear son of Kuntī, whatever you do, whatever you eat, whatever you offer in sacrifice, whatever you give in charity, and whatever austerities you perform, all the results of such activities should be offered to Me, Kṛṣṇa, the Supreme Personality of Godhead.’ ”
Text 61: “This is also external,” Śrī Caitanya Mahāprabhu said. “Please proceed and speak further on this matter.” Rāmānanda Rāya replied, “To give up one’s occupational duties in the varṇāśrama system is the essence of perfection.”
Text 62: Rāmānanda Rāya continued, “ ‘Occupational duties are described in the religious scriptures. If one analyzes them, he can fully understand their qualities and faults and then give them up completely to render service unto the Supreme Personality of Godhead. Such a person is considered a first-class man.’
Text 63: “As stated in scripture [Bg. 18.66], ‘After giving up all kinds of religious and occupational duties, if you come to Me, the Supreme Personality of Godhead, and take shelter, I will give you protection from all of life’s sinful reactions. Do not worry.’ ”
Text 64: After hearing Rāmānanda Rāya speak in this way, Lord Śrī Caitanya Mahāprabhu again rejected his statement and said, “Go ahead and say something more.”
Text 65: Rāmānanda Rāya continued, “According to the Bhagavad-gītā, ‘One who is thus transcendentally situated at once realizes the Supreme Brahman and becomes fully joyful. He never laments or desires to have anything. He is equally disposed toward every living entity. In that state he attains pure devotional service unto Me.’ ”
Text 66: After hearing this, the Lord, as usual, rejected it, considering it to be external devotional service. He again asked Rāmānanda Rāya to speak further, and Rāmānanda Rāya replied, “Pure devotional service without any touch of speculative knowledge is the essence of perfection.”
Text 67: Rāmānanda Rāya continued, “Lord Brahmā said, ‘My dear Lord, those devotees who have thrown away the impersonal conception of the Absolute Truth and have therefore abandoned discussing empiric philosophical truths should hear from self-realized devotees about Your holy name, form, pastimes and qualities. They should completely follow the principles of devotional service and remain free from illicit sex, gambling, intoxication and animal slaughter. Surrendering themselves fully with body, words and mind, they can live in any āśrama or social status. Indeed, You are conquered by such persons, although You are always unconquerable.’ ”
Text 68: At this point, Śrī Caitanya Mahāprabhu replied, “This is all right, but still you can speak more on the subject.”
Text 69: Rāmānanda Rāya continued, “ ‘As long as there is hunger and thirst within the stomach, varieties of food and drink make one feel very happy. Similarly, when the Lord is worshiped with pure love, the various activities performed in the course of that worship awaken transcendental bliss in the heart of the devotee.’
Text 70: “ ‘Pure devotional service in Kṛṣṇa consciousness cannot be had even by pious activity in hundreds and thousands of lives. It can be attained only by paying one price — that is, intense greed to obtain it. If it is available somewhere, one must purchase it without delay.’ ”
Text 71: Hearing up to the point of spontaneous love, the Lord said, “This is all right, but if you know more, please tell Me.”
Text 72: “ ‘A man becomes purified simply by hearing the holy name of the Supreme Personality of Godhead, whose lotus feet create the holy places of pilgrimage. Therefore what remains to be attained by those who have become His servants?’
Text 73: “ ‘By serving You constantly, one is freed from all material desires and is completely pacified. When shall I engage as Your permanent eternal servant and always feel joyful to have such a perfect master?’ ”
Text 74: Hearing this from Rāmānanda Rāya, the Lord again requested him to go a step further. In reply, Rāmānanda Rāya said, “Loving service to Kṛṣṇa rendered in fraternity is the highest perfection.
Text 75: “ ‘Neither those engaged in the self-realization of appreciating the Brahman effulgence of the Lord, nor those engaged in devotional service while accepting the Supreme Personality of Godhead as master, nor those under the clutches of Māyā, thinking the Lord an ordinary person, can understand that certain exalted personalities, after accumulating volumes of pious activities, are now playing with the Lord in friendship as cowherd boys.’ ”
Text 76: The Lord said, “This statement is very good, but please proceed even further.”
Text 77: Rāmānanda Rāya continued, “ ‘O brāhmaṇa, what pious activities did Nanda Mahārāja perform by which he received the Supreme Personality of Godhead Kṛṣṇa as his son? And what pious activities did mother Yaśodā perform that made the Absolute Supreme Personality of Godhead Kṛṣṇa call her “Mother” and suck her breasts?’
Text 78: “ ‘The favor mother Yaśodā obtained from Śrī Kṛṣṇa, the bestower of liberation, was never obtained even by Lord Brahmā or Lord Śiva, nor even by the goddess of fortune, who always remains on the chest of the Supreme Personality of Godhead Viṣṇu.’ ”
Text 79: The Lord said, “Your statements are certainly getting better and better one after the other, but surpassing all of them is another transcendental mellow, and you can speak of that as the most sublime.”
Text 80: “ ‘When Lord Śrī Kṛṣṇa was dancing with the gopīs in the rāsa-līlā, the gopīs were embraced around the neck by the Lord’s arms. This transcendental favor was never bestowed upon the goddess of fortune or the other consorts in the spiritual world. Nor was such a thing ever imagined by the most beautiful girls in the heavenly planets, girls whose bodily luster and aroma resemble the beauty and fragrance of lotus flowers. And what to speak of worldly women, who may be very, very beautiful according to material estimation?’
Text 81: “ ‘Suddenly, due to their feelings of separation, Lord Kṛṣṇa appeared among the gopīs dressed in yellow garments and wearing a flower garland. His lotus face was smiling, and He was directly attracting the mind of Cupid.’
Text 82: “There are various means and processes by which one may attain the favor of Lord Kṛṣṇa. All those transcendental processes will be studied from the viewpoint of comparative importance.
Text 83: “It is true that whatever relationship a particular devotee has with the Lord is the best for him; still, when we study all the different methods from a neutral position, we can understand that there are higher and lower degrees of love.
Text 84: “ ‘Increasing love is experienced in various tastes, one above another. But that love which has the highest taste in the gradual succession of desires manifests itself in the form of conjugal love.’
Text 85: “There is a gradual order of improvement in transcendental mellows from the initial ones to the later ones. In each subsequent mellow the qualities of the previous mellows are manifested, counting from two, then three, and up to the point of five complete qualities.
Text 86: “As the qualities increase, so the taste also increases in each and every mellow. Therefore the qualities found in śānta-rasa, dāsya-rasa, sakhya-rasa and vātsalya-rasa are all manifested in conjugal love [mādhurya-rasa].
Text 87: “The qualities in the material elements — sky, air, fire, water and earth — increase one after another by a gradual process of one, two and three, and at the last stage, in the element earth, all five qualities are completely visible.
Text 88: “Complete attainment of the lotus feet of Lord Kṛṣṇa is made possible by love of Godhead, specifically mādhurya-rasa, or conjugal love. Lord Kṛṣṇa is indeed captivated by this standard of love. This is stated in Śrīmad-Bhāgavatam.
Text 89: “Lord Kṛṣṇa told the gopīs, ‘The means of attaining My favor is loving service unto Me, and fortunately you are all thus engaged. Those living beings who render service unto Me are eligible to be transferred to the spiritual world and attain eternal life with knowledge and bliss.’
Text 90: “Lord Kṛṣṇa has made a firm promise for all time. If one renders service unto Him, Kṛṣṇa correspondingly gives him an equal amount of success in devotional service to the Lord.
Text 91: “[According to Lord Kṛṣṇa in the Bhagavad-gītā (4.11):] ‘As all surrender unto Me, I reward them accordingly. Everyone follows My path in all respects, O son of Pṛthā.’
Text 92:  ‘In Śrīmad-Bhāgavatam [10.32.22] it is said that Lord Kṛṣṇa cannot proportionately reciprocate devotional service in the mādhurya-rasa; therefore He always remains a debtor to such devotees.
Text 93: “ ‘When the gopīs were overwhelmed with dissatisfaction due to Lord Kṛṣṇa’s absence from the rāsa-līlā, Kṛṣṇa returned to them and told them, ‘My dear gopīs, our meeting is certainly free of all material contamination. I must admit that in many lives it would be impossible for Me to repay My debt to you because you have cut off the bondage of family life just to search for Me. Consequently I am unable to repay you. Therefore please be satisfied with your honest activities in this regard.’
Text 94: “Although Kṛṣṇa’s unparalleled beauty is the topmost sweetness of love of Godhead, His sweetness increases unlimitedly when He is in the company of the gopīs. Consequently Kṛṣṇa’s exchange of love with the gopīs is the topmost perfection of love of Godhead.
Text 95: “ ‘Although the son of Devakī, the Supreme Personality of Godhead, is the reservoir of all kinds of beauty, when He is among the gopīs He nonetheless becomes more beautiful, for He resembles a marakata jewel surrounded by gold and other jewels.’ ”
Text 96: Lord Caitanya Mahāprabhu replied, “This is certainly the limit of perfection, but please be merciful to Me and speak more if there is more.”
Text 97: Rāya Rāmānanda replied, “Until this day I did not know anyone within this material world who could inquire beyond this perfectional stage of devotional service.
Text 98: “Among the loving affairs of the gopīs,” Rāmānanda Rāya continued, “Śrīmatī Rādhārāṇī’s love for Śrī Kṛṣṇa is topmost. Indeed, the glories of Śrīmatī Rādhārāṇī are highly esteemed in all revealed scriptures.
Text 99: “ ‘Just as Śrīmatī Rādhārāṇī is most dear to Śrī Kṛṣṇa, Her bathing place [Rādhā-kuṇḍa] is also dear to Him. Among all the gopīs, Śrīmatī Rādhārāṇī is supermost and very dear to Lord Kṛṣṇa.’
Text 100: “[When the gopīs began to talk among themselves, they said:] ‘Dear friends, the gopī who has been taken away by Kṛṣṇa to a secluded place must have worshiped the Lord more than anyone else.’ ”
Text 101: Lord Śrī Caitanya Mahāprabhu said, “Please speak on. I am very happy to hear you because a river of unprecedented nectar is flowing from your mouth.
Text 102: “During the rāsa dance Śrī Kṛṣṇa did not exchange loving affairs with Śrīmatī Rādhārāṇī due to the presence of the other gopīs. Because of the dependence of the others, the intensity of love between Rādhā and Kṛṣṇa was not manifest. Therefore He stole Her away.
Text 103: “If Lord Kṛṣṇa rejected the company of the other gopīs for Śrīmatī Rādhārāṇī, we can understand that Lord Śrī Kṛṣṇa has intense affection for Her.”
Text 104: Rāmānanda Rāya continued, “Please therefore hear from me about the glories of Śrīmatī Rādhārāṇī’s loving affairs. They are beyond compare within these three worlds.
Text 105: “Finding Herself treated equally with all the other gopīs, Śrīmatī Rādhārāṇī displayed Her tricky behavior and left the circle of the rāsa dance. Missing Śrīmatī Rādhārāṇī’s presence, Kṛṣṇa became very unhappy and began to lament and wander throughout the forest to search Her out.
Text 106: “ ‘Lord Kṛṣṇa, the enemy of Kaṁsa, took Śrīmatī Rādhārāṇī within His heart, for He desired to dance with Her. Thus He left the arena of the rāsa dance and the company of all the other beautiful damsels of Vraja.
Text 107: “ ‘Being afflicted by the arrow of Cupid and unhappily regretting His mistreating Śrīmatī Rādhārāṇī, Mādhava, Lord Kṛṣṇa, began to search for Her along the banks of the Yamunā River. When He failed to find Her, He entered the bushes of Vṛndāvana and began to lament.’
Text 108: “Simply by considering these two verses one can understand what nectar there is in such dealings. It is exactly like freeing a mine of nectar.
Text 109: “Although Kṛṣṇa was in the midst of hundreds of thousands of gopīs during the rāsa dance, He still kept Himself in one of His transcendental forms by the side of Śrīmatī Rādhārāṇī.
Text 110: “Lord Kṛṣṇa is equal to everyone in His general dealings, but due to the conflicting ecstatic love of Śrīmatī Rādhārāṇī, there were opposing elements.
Text 111: “ ‘The progress of loving affairs between a young boy and a young girl is like the movement of a snake. On account of this, two types of anger arise between a young boy and girl — anger with cause and anger without cause.’
Text 112: “When Rādhārāṇī left the rāsa dance out of anger and resentment, Lord Śrī Kṛṣṇa became very anxious because He could not see Her.
Text 113: “Lord Kṛṣṇa’s desire in the rāsa-līlā circle is perfectly complete, but Śrīmatī Rādhārāṇī is the binding link in that desire.
Text 114: “The rāsa dance does not shine in the heart of Kṛṣṇa without Śrīmatī Rādhārāṇī. Therefore, He also gave up the circle of the rāsa dance and went out to search for Her.
Text 115: “When Kṛṣṇa went out to search for Śrīmatī Rādhārāṇī, He wandered here and there. Not finding Her, He became afflicted by the arrow of Cupid and began to lament.
Text 116: “Since Kṛṣṇa’s lusty desires were not satisfied even in the midst of hundreds of thousands of gopīs and He was thus searching after Śrīmatī Rādhārāṇī, we can easily imagine how transcendentally qualified She is.”
Text 117: After hearing this, Lord Caitanya Mahāprabhu said to Rāmānanda Rāya, “That for which I have come to your residence has now become an object of truth in My knowledge.
Text 118: “Now I have come to understand the sublime goal of life and the process of achieving it. Nevertheless, I think that there is something more ahead, and My mind is desiring to have it.
Text 119: “Kindly explain the transcendental features of Kṛṣṇa and Śrīmatī Rādhārāṇī. Also explain the truth of transcendental mellows and the transcendental form of love of Godhead.
Text 120: “Kindly explain all these truths to Me. But for yourself, no one can ascertain them.”
Text 121: Śrī Rāmānanda Rāya replied, “I do not know anything about this. I simply vibrate the sound You make me speak.
Text 122: “I simply repeat like a parrot whatever instructions You have given me. You are the Supreme Personality of Godhead Himself. Who can understand Your dramatic performances?
Text 123: “You inspire me within the heart and make me speak with the tongue. I do not know whether I am speaking well or badly.”
Text 124: Lord Caitanya Mahāprabhu said, “I am a Māyāvādī in the renounced order of life, and I do not even know what transcendental loving service to the Lord is. I simply float in the ocean of Māyāvāda philosophy.
Text 125: “Due to the association of Sārvabhauma Bhaṭṭācārya, My mind became enlightened. Therefore I asked him about the truths of transcendental loving service to Kṛṣṇa.
Text 126: “Sārvabhauma Bhaṭṭācārya told me, ‘I do not actually know about the topics of Lord Kṛṣṇa. They are all known only to Rāmānanda Rāya, but he is not present here.’ ”
Text 127: Lord Śrī Caitanya Mahāprabhu continued, “After hearing about your glories, I have come to your place. But you are offering Me words of praise out of respect for a sannyāsī, one in the renounced order of life.
Text 128: “Whether one is a brāhmaṇa, a sannyāsī or a śūdra — regardless of what he is — he can become a spiritual master if he knows the science of Kṛṣṇa.”
Text 129: Śrī Caitanya Mahāprabhu continued, “Please do not try to cheat Me, thinking of Me as a learned sannyāsī. Please satisfy My mind by just describing the truth of Rādhā and Kṛṣṇa.”
Texts 130-131: Śrī Rāmānanda Rāya was a great devotee of the Lord and a lover of God, and although his mind could not be covered by Kṛṣṇa’s illusory energy, and although he could understand the mind of the Lord, which was very strong and intense, Rāmānanda’s mind became a little agitated.
Text 132: Śrī Rāmānanda Rāya said, “I am just a dancing puppet, and You pull the strings. Whichever way You make me dance, I will dance.
Text 133: “My dear Lord, my tongue is just like a stringed instrument, and You are its player. Therefore I simply vibrate whatever arises in Your mind.”
Text 134: Rāmānanda Rāya then began to speak on kṛṣṇa-tattva. “Kṛṣṇa is the Supreme Personality of Godhead,” he said. “He is personally the original Godhead, the source of all incarnations and the cause of all causes.
Text 135: “There are innumerable Vaikuṇṭha planets, as well as innumerable incarnations. In the material world also there are innumerable universes, and Kṛṣṇa is the supreme resting place for all of them.
Text 136: “The transcendental body of Śrī Kṛṣṇa is eternal and full of bliss and knowledge. He is the son of Nanda Mahārāja. He is full of all opulences and potencies, as well as all spiritual mellows.
Text 137: “ ‘Kṛṣṇa, who is known as Govinda, is the supreme controller. He has an eternal, blissful, spiritual body. He is the origin of all. He has no other origin, for He is the prime cause of all causes.’
Text 138: “In the spiritual realm of Vṛndāvana, Kṛṣṇa is the spiritual, ever-fresh Cupid. He is worshiped by the chanting of the Kāma-gāyatrī mantra, with the spiritual seed klīm.
Text 139: “The very name Kṛṣṇa means that He attracts even Cupid. He is therefore attractive to everyone — male and female, moving and inert living entities. Indeed, Kṛṣṇa is known as the all-attractive one.
Text 140: “ ‘When Kṛṣṇa left the rāsa-līlā dance, the gopīs became very morose, and when they were grieving, Kṛṣṇa reappeared dressed in yellow garments. Wearing a flower garland and smiling, He was attractive even to Cupid. In this way Kṛṣṇa appeared among the gopīs.’
Text 141: “Each and every devotee has a certain type of transcendental mellow in relation to Kṛṣṇa. But in all transcendental relationships the devotee is the worshiper [āśraya] and Kṛṣṇa is the object of worship [viṣaya].
Text 142: “ ‘Let Kṛṣṇa, the Supreme Personality of Godhead, be glorified! By virtue of His expanding attractive features, He subjugated the gopīs named Tārakā and Pāli and absorbed the minds of Śyāmā and Lalitā. He is the most attractive lover of Śrīmatī Rādhārāṇī and is the reservoir of pleasure for devotees in all transcendental mellows.’
Text 143: “Kṛṣṇa is all-attractive for devotees in all mellows because He is the personification of the conjugal mellow. Kṛṣṇa is attractive not only to all the devotees, but to Himself as well.
Text 144: “ ‘My dear friends, just see how Śrī Kṛṣṇa is enjoying the season of spring! With the gopīs embracing each of His limbs, He is like amorous love personified. With His transcendental pastimes, He enlivens all the gopīs and the entire creation. With His soft bluish black arms and legs, which resemble blue lotus flowers, He has created a festival for Cupid.’
Text 145: “He also attracts Nārāyaṇa, who is the incarnation of Saṅkarṣaṇa and the husband of the goddess of fortune. He attracts not only Nārāyaṇa but also all women, headed by the goddess of fortune, the consort of Nārāyaṇa.
Text 146: “[Addressing Kṛṣṇa and Arjuna, Lord Mahā-Viṣṇu (the Mahāpuruṣa) said:] ‘I wanted to see both of you, and therefore I have brought the sons of the brāhmaṇa here. Both of you have appeared in the material world to reestablish religious principles, and you have both appeared here with all your potencies. After killing all the demons, please quickly return to the spiritual world.’
Text 147: “ ‘O Lord, we do not know how the serpent Kāliya attained such an opportunity to be touched by the dust of Your lotus feet. For this end, the goddess of fortune performed austerities for centuries, giving up all other desires and observing austere vows. Indeed, we do not know how this serpent Kāliya got such an opportunity.’
Text 148: “Lord Kṛṣṇa’s sweetness is so attractive that it steals away His own mind. Thus even He wants to embrace Himself.
Text 149: “ ‘Upon seeing His own reflection in a bejeweled pillar of His Dvārakā palace, Kṛṣṇa desired to embrace it, saying, “Alas, I have never seen such a person before. Who is He? Just by seeing Him I have become eager to embrace Him, exactly like Śrīmatī Rādhārāṇī.”’ ”
Text 150: Śrī Rāmānanda Rāya then said, “I have thus briefly explained the original form of the Supreme Personality of Godhead. Now let me describe the position of Śrīmatī Rādhārāṇī.
Text 151: “Kṛṣṇa has unlimited potencies, which can be divided into three main parts. These are the spiritual potency, the material potency and the marginal potency, which is known as the living entities.
Text 152: “In other words, these are all potencies of God — internal, external and marginal. But the internal potency is the Lord’s personal energy and stands over the other two.
Text 153: “ ‘The original potency of Lord Viṣṇu is superior, or spiritual, and the living entity actually belongs to that superior energy. But there is another energy, called the material energy, and this third energy is full of ignorance.’
Text 154: “Originally Lord Kṛṣṇa is sac-cid-ānanda-vigraha, the transcendental form of eternity, bliss and knowledge; therefore His personal potency, the internal potency, has three different forms.
Text 155: “Hlādinī is His aspect of bliss; sandhinī, of eternal existence; and samvit, of cognizance, which is also accepted as knowledge.
Text 156: “ ‘My dear Lord, You are the transcendental reservoir of all transcendental qualities. Your pleasure potency, existence potency and knowledge potency are actually all one internal spiritual potency. The conditioned soul, although actually spiritual, sometimes experiences pleasure, sometimes pain and sometimes a mixture of pain and pleasure. This is due to his being touched by matter. But because You are above all material qualities, these are not found in You. Your superior spiritual potency is completely transcendental, and for You there is no such thing as relative pleasure, pleasure mixed with pain, or pain itself.’
Text 157: “The potency called hlādinī gives Kṛṣṇa transcendental pleasure. Through this pleasure potency, Kṛṣṇa personally tastes all spiritual pleasure.
Text 158: “Lord Kṛṣṇa tastes all kinds of transcendental happiness, although He Himself is happiness personified. The pleasure relished by His pure devotees is also manifested by His pleasure potency.
Text 159: “The most essential part of this pleasure potency is love of Godhead [prema]. Consequently, the explanation of love of Godhead is also a transcendental mellow full of pleasure.
Text 160: “The essential part of love of Godhead is called mahābhāva, transcendental ecstasy, and that ecstasy is represented by Śrīmatī Rādhārāṇī.
Text 161: “ ‘Among the gopīs of Vṛndāvana, Śrīmatī Rādhārāṇī and another gopī are considered chief. But when we compare the gopīs, it appears that Śrīmatī Rādhārāṇī is most important because Her real feature expresses the highest ecstasy of love. The ecstasy of love experienced by the other gopīs cannot be compared to that of Śrīmatī Rādhārāṇī.’
Text 162: “The body of Śrīmatī Rādhārāṇī is a veritable transformation of love of Godhead; She is the dearmost friend of Kṛṣṇa, and this is known throughout the world.
Text 163: “ ‘I worship Govinda, the primeval Lord, who resides in His own realm, Goloka, with Rādhā, who resembles His own spiritual figure and who embodies the ecstatic potency [hlādinī]. Their companions are Her confidantes, who embody extensions of Her bodily form and who are imbued and permeated with ever-blissful spiritual rasa.’
Text 164: “That supreme ecstasy of Śrīmatī Rādhārāṇī is the essence of spiritual life. Her only business is to fulfill all the desires of Kṛṣṇa.
Text 165: “Śrīmatī Rādhārāṇī is the topmost spiritual gem, and the other gopīs — Lalitā, Viśākhā and so on — are expansions of Her spiritual body.
Text 166: “Śrīmatī Rādhārāṇī’s transcendental body is brilliant in luster and full of all transcendental fragrances. Lord Kṛṣṇa’s affection for Her is like a perfumed massage.
Text 167: “Śrīmatī Rādhārāṇī takes Her first bath in the shower of the nectar of compassion, and She takes Her second bath in the nectar of youth.
Text 168: “After Her midday bath, Rādhārāṇī takes another bath in the nectar of bodily luster, and She puts on the garment of shyness, which is Her black silk sari.
Text 169: “Śrīmatī Rādhārāṇī’s affection for Kṛṣṇa is Her upper garment, which is pinkish in color. She then covers Her breasts with another garment, composed of affection and anger toward Kṛṣṇa.
Text 170: “Śrīmatī Rādhārāṇī’s personal beauty is the reddish powder known as kuṅkuma, Her affection for Her associates is sandalwood pulp, and the sweetness of Her smile is camphor. All these, combined together, are smeared over Her body.
Text 171: “Conjugal love for Kṛṣṇa is an abundance of musk, and with that musk Her whole body is decorated.
Text 172: “Craftiness and covered anger constitute the arrangement of Her hair. The quality of anger due to jealousy is the silk garment covering Her body.
Text 173: “Her attachment for Kṛṣṇa is the reddish color of betel nuts on Her brilliant lips. Her double-dealings in loving affairs constitute the black ointment around Her eyes.
Text 174: “The ornaments decorating Her body are the blazing ecstasies of goodness and the constantly existing ecstasies, headed by jubilation. All these ecstasies are the ornaments all over Her body.
Text 175: “Also ornamenting Her body are the twenty kinds of ecstatic symptoms beginning with kila-kiñcita. Her transcendental qualities constitute the flower garland hanging in fullness over Her body.
Text 176: “The tilaka of good fortune is on Her beautiful broad forehead. Her various loving affairs are a gem, and Her heart is the locket.
Text 177: “Śrīmatī Rādhārāṇī’s gopī friends are Her mental activities, which are concentrated on the pastimes of Śrī Kṛṣṇa. She keeps Her hand on the shoulder of a friend, who represents youth.
Text 178: “Śrīmatī Rādhārāṇī’s bedstead is pride itself, and it is situated in the abode of Her bodily aroma. She is always seated there thinking of Kṛṣṇa’s association.
Text 179: “Śrīmatī Rādhārāṇī’s earrings are the name, fame and qualities of Lord Kṛṣṇa. The glories of Lord Kṛṣṇa’s name, fame and qualities are always inundating Her speech.
Text 180: “Śrīmatī Rādhārāṇī induces Kṛṣṇa to drink the honey of the conjugal relationship. She is therefore engaged in satisfying all the lusty desires of Kṛṣṇa.
Text 181: “Śrīmatī Rādhārāṇī is a mine filled with valuable jewels of love for Kṛṣṇa. Her transcendental body is complete with unparalleled spiritual qualities.
Text 182: “ ‘If one asks about the origin of love of Kṛṣṇa, the answer is that the origin is in Śrīmatī Rādhārāṇī alone. Who is the most dear friend of Kṛṣṇa? The answer again is Śrīmatī Rādhārāṇī alone. No one else. Śrīmatī Rādhārāṇī’s hair is very curly, Her two eyes are always moving to and fro, and Her breasts are firm. Since all transcendental qualities are manifested in Śrīmatī Rādhārāṇī, She alone is able to fulfill all the desires of Kṛṣṇa. No one else.’
Texts 183-184: “Even Satyabhāmā, one of the queens of Śrī Kṛṣṇa, desires the fortunate position and excellent qualities of Śrīmatī Rādhārāṇī. All the gopīs learn the art of dressing from Śrīmatī Rādhārāṇī, and even the goddess of fortune, Lakṣmī, and the wife of Lord Śiva, Pārvatī, desire Her beauty and qualities. Indeed, Arundhatī, the celebrated chaste wife of Vasiṣṭha, also wants to imitate the chastity and religious principles of Śrīmatī Rādhārāṇī.
Text 185: “Even Lord Kṛṣṇa Himself cannot reach the limit of the transcendental qualities of Śrīmatī Rādhārāṇī. How, then, can an insignificant living entity count them?”
Text 186: Lord Śrī Caitanya Mahāprabhu replied, “Now I have come to understand the truth of the loving affairs between Rādhā and Kṛṣṇa. Nonetheless, I still want to hear how both of Them gloriously enjoy such love.”
Text 187: Rāya Rāmānanda replied, “Lord Kṛṣṇa is dhīra-lalita, for He can always keep His girlfriends in a subjugated state. Thus His only business is enjoying sense gratification.
Text 188: “ ‘A person who is very cunning and always youthful, expert in joking and without anxiety, and who can keep his girlfriends always subjugated, is called dhīra-lalita.’
Text 189: “Day and night Lord Śrī Kṛṣṇa enjoys the company of Śrīmatī Rādhārāṇī in the bushes of Vṛndāvana. Thus His pre-youthful age is fulfilled through His affairs with Śrīmatī Rādhārāṇī.
Text 190: “ ‘Thus Lord Śrī Kṛṣṇa spoke of the sexual activities of the previous night. In this way He made Śrīmatī Rādhārāṇī close Her eyes out of shyness. Taking this opportunity, Śrī Kṛṣṇa painted various types of dolphins on Her breasts. Thus He became a very expert artist for all the gopīs. During such pastimes, the Lord enjoyed the fulfillment of His youth.’ ”
Text 191: Śrī Caitanya Mahāprabhu said, “This is all right, but please continue.”
Text 192: Rāya Rāmānanda then informed Śrī Caitanya Mahāprabhu that there was another topic, known as prema-vilāsa-vivarta. “You may hear of this from me,” Rāmānanda Rāya said, “but I do not know whether You will be happy with it or not.”
Text 193: Saying this, Rāmānanda Rāya began to sing a song he had composed, but Śrī Caitanya Mahāprabhu, out of the ecstasy of love of Godhead, immediately covered Rāmānanda’s mouth with His own hand.
Text 194: “ ‘Alas, before We met there was an initial attachment between Us brought about by an exchange of glances. In this way attachment evolved. That attachment has gradually grown, and there is no limit to it. Now that attachment has become a natural sequence between Ourselves. It is not that it is due to Kṛṣṇa, the enjoyer, nor is it due to Me, for I am the enjoyed. It is not like that. This attachment was made possible by mutual meeting. This mutual exchange of attraction is known as manobhava, or Cupid. Kṛṣṇa’s mind and My mind have merged together. Now, during this time of separation, it is very difficult to explain these loving affairs. My dear friend, though Kṛṣṇa might have forgotten all these things, you can understand and bring this message to Him. But during Our first meeting there was no messenger between Us, nor did I request anyone to see Him. Indeed, Cupid’s five arrows were Our via media. Now, during this separation, that attraction has increased to another ecstatic state. My dear friend, please act as a messenger on My behalf, because if one is in love with a beautiful person, this is the consequence.’
Text 195: “ ‘O my Lord, You live in the forest of Govardhana Hill, and, like the king of elephants, You are expert in the art of conjugal love. O master of the universe, Your heart and Śrīmatī Rādhārāṇī’s heart are just like shellac and are now melted in Your spiritual perspiration. Therefore one can no longer distinguish between You and Śrīmatī Rādhārāṇī. Now You have mixed Your newly invoked affection, which is like vermilion, with Your melted hearts, and for the benefit of the whole world You have painted both Your hearts red within this great palace of the universe.’ ”
Text 196: Śrī Caitanya Mahāprabhu confirmed these verses recited by Śrī Rāmānanda Rāya, saying, “This is the limit of the goal of human life. Only by your mercy have I come to understand it conclusively.
Text 197: “The goal of life cannot be achieved unless one practices the process. Now, being merciful upon Me, please explain that means by which this goal can be attained.”
Text 198: Śrī Rāmānanda Rāya replied, “I do not know what I am saying, but You have made me speak what I have spoken, be it good or bad. I am simply repeating that message.
Text 199: “Within these three worlds, who is so undisturbed that he can remain steady as You manipulate Your different energies?
Text 200: “Actually You are speaking through my mouth, and at the same time You are listening. This is very mysterious. Anyway, kindly hear the explanation of the process by which the goal can be attained.
Text 201: “The pastimes of Rādhā and Kṛṣṇa are very confidential. They cannot be understood through the mellows of servitude, fraternity or parental affection.
Text 202: “Actually, only the gopīs have the right to appreciate these transcendental pastimes, and only from them can these pastimes be expanded.
Text 203: “Without the gopīs, these pastimes between Rādhā and Kṛṣṇa cannot be nourished. Only by their cooperation are such pastimes broadcast. It is their business to taste the mellows.
Texts 204-205: “Without the help of the gopīs, one cannot enter into these pastimes. Only one who worships the Lord in the ecstasy of the gopīs, following in their footsteps, can engage in the service of Śrī Śrī Rādhā-Kṛṣṇa in the bushes of Vṛndāvana. Only then can one understand the conjugal love between Rādhā and Kṛṣṇa. There is no other procedure for understanding.
Text 206: “ ‘The pastimes of Śrī Rādhā and Kṛṣṇa are self-effulgent. They are happiness personified, unlimited and all-powerful. Even so, the spiritual humors of such pastimes are never complete without the gopīs, the Lord’s personal friends. The Supreme Personality of Godhead is never complete without His spiritual potencies; therefore unless one takes shelter of the gopīs, one cannot enter into the company of Rādhā and Kṛṣṇa. Who can be interested in Their spiritual pastimes without taking their shelter?’
Text 207: “There is an inexplicable fact about the natural inclinations of the gopīs. The gopīs never want to enjoy themselves with Kṛṣṇa personally.
Text 208: “The happiness of the gopīs increases ten million times when they serve to engage Śrī Śrī Rādhā and Kṛṣṇa in Their transcendental pastimes.
Text 209: “By nature, Śrīmatī Rādhārāṇī is just like a creeper of love of Godhead, and the gopīs are the twigs, flowers and leaves of that creeper.
Text 210: “When the nectar of Kṛṣṇa’s pastimes is sprinkled on that creeper, the happiness derived by the twigs, flowers and leaves is ten million times greater than that derived by the creeper itself.
Text 211: “ ‘All the gopīs, the personal friends of Śrīmatī Rādhārāṇī, are equal to Her. Kṛṣṇa is pleasing to the inhabitants of Vrajabhūmi, just as the moon is pleasing to the lotus flower. His pleasure-giving potency is known as āhlādinī, of which the active principle is Śrīmatī Rādhārāṇī. She is compared to a creeper with newly grown flowers and leaves. When the nectar of Kṛṣṇa’s pastimes is sprinkled on Śrīmatī Rādhārāṇī, all Her friends, the gopīs, immediately appreciate the pleasure a hundred times more than if they were sprinkled themselves. Actually this is not at all wonderful.’
Text 212: “Although the gopīs, Śrīmatī Rādhārāṇī’s friends, do not desire to enjoy themselves directly with Kṛṣṇa, Śrīmatī Rādhārāṇī makes a great endeavor to induce Kṛṣṇa to enjoy Himself with the gopīs.
Text 213: “Presenting various pleas for the gopīs, Śrīmatī Rādhārāṇī sometimes sends the gopīs to Kṛṣṇa just to enable them to associate with Him directly. At such times, She enjoys a happiness ten million times greater than that enjoyed through direct association.
Text 214: “The transcendental mellow is nourished by that mutual behavior in transcendental love of Godhead. When Lord Kṛṣṇa sees how the gopīs have developed pure love for Him, He becomes very satisfied.
Text 215: “It is to be noted that the natural characteristic of the gopīs is to love the Supreme Lord. Their lusty desire is not to be compared to material lust. Nonetheless, because their desire sometimes appears to resemble material lust, their transcendental love for Kṛṣṇa is sometimes described as lust.
Text 216: “ ‘Although the dealings of the gopīs with Kṛṣṇa are on the platform of pure love of Godhead, such dealings are sometimes considered to be lusty. But because they are completely spiritual, Uddhava and all the other dearmost devotees of the Lord desire to participate in them.’
Text 217: “Lusty desires are experienced when one is concerned with his own personal sense gratification. The mood of the gopīs is not like that. Their only desire is to satisfy the senses of Kṛṣṇa.
Text 218: “Among the gopīs, there is not a pinch of desire for sense gratification. Their only desire is to give pleasure to Kṛṣṇa, and this is why they mingle with Him and enjoy with Him.
Text 219: “[All the gopīs said:] ‘Dear Kṛṣṇa, we carefully hold Your delicate lotus feet upon our hard breasts. When You walk in the forest, Your soft lotus feet are pricked by small bits of stone. We fear that this is paining You. Since You are our life and soul, our minds are very much disturbed when Your lotus feet are pained.’
Text 220: “One who is attracted by that ecstatic love of the gopīs does not care about popular opinion or the regulative principles of Vedic life. Rather, he completely surrenders unto Kṛṣṇa and renders service unto Him.
Text 221: “If one worships the Lord on the path of spontaneous love and goes to Vṛndāvana, he receives the shelter of Vrajendra-nandana, the son of Nanda Mahārāja.
Text 222: “In his liberated stage the devotee is attracted by one of the five humors in the transcendental loving service of the Lord. As he continues to serve the Lord in that transcendental mood, he attains a spiritual body to serve Kṛṣṇa in Goloka Vṛndāvana.
Text 223: “Those saintly persons who represent the Upaniṣads are vivid examples of this. By worshiping the Lord on the path of spontaneous love, they attained the lotus feet of Vrajendra-nandana, the son of Nanda Mahārāja.
Text 224: “ ‘Great sages conquer the mind and senses by practicing the mystic yoga system and controlling the breath. Thus engaging in mystic yoga, they see the Supersoul within their hearts and ultimately enter into impersonal Brahman. But even the enemies of the Supreme Personality of Godhead attain that position simply by thinking of the Supreme Lord. However, the damsels of Vraja, the gopīs, being attracted by the beauty of Kṛṣṇa, simply wanted to embrace Him and His arms, which are like serpents. Thus the gopīs ultimately tasted the nectar of the lotus feet of the Lord. Similarly, we Upaniṣads can also taste the nectar of His lotus feet by following in the footsteps of the gopīs.’ ”
Text 225: “The word ‘sama-dṛśaḥ,’ mentioned in the fourth line of the previous verse, means ‘following the mood of the gopīs.’ The word ‘samāḥ’ means ‘the śrutis’ attainment of bodies like those of the gopīs.’
Text 226: “The word ‘aṅghri-padma-sudhā’ means ‘associating intimately with Kṛṣṇa.’ One can attain such perfection only by spontaneous love of God. One cannot obtain Kṛṣṇa in Goloka Vṛndāvana simply by serving the Lord according to regulative principles.
Text 227: “ ‘The Supreme Personality of Godhead, Kṛṣṇa, the son of mother Yaśodā, is accessible to those devotees engaged in spontaneous loving service, but He is not as easily accessible to mental speculators, to those striving for self-realization by severe austerities and penances, or to those who consider the body the same as the self.’
Text 228: “Therefore one should accept the mood of the gopīs in their service. In such a transcendental mood, one should always think of the pastimes of Śrī Rādhā and Kṛṣṇa.
Text 229: “After thinking of Rādhā and Kṛṣṇa and Their pastimes for a long time and after getting completely free from material contamination, one is transferred to the spiritual world. There the devotee attains an opportunity to serve Rādhā and Kṛṣṇa as one of the gopīs.
Text 230: “Unless one follows in the footsteps of the gopīs, he cannot attain the service of the lotus feet of Kṛṣṇa, the son of Nanda Mahārāja. If one is overcome by knowledge of the Lord’s opulence, he cannot attain the Lord’s lotus feet, even though he is engaged in devotional service.
Text 231: “The unspoken example in this connection is the goddess of fortune, who worshiped Lord Kṛṣṇa in order to attain His pastimes in Vṛndāvana. But due to her opulent life-style, she could not attain the service of Kṛṣṇa in Vṛndāvana.
Text 232: “ ‘When Lord Śrī Kṛṣṇa was dancing with the gopīs in the rāsa-līlā, the gopīs were embraced around the neck by the Lord’s arms. This transcendental favor was never bestowed upon the goddess of fortune or the other consorts in the spiritual world. Nor was such a thing ever imagined by the most beautiful girls in the heavenly planets, girls whose bodily luster and aroma resemble the beauty and fragrance of lotus flowers. And what to speak of worldly women, who may be very, very beautiful according to material estimation?’ ”
Text 233: After hearing this, Lord Śrī Caitanya Mahāprabhu embraced Rāmānanda Rāya, and both of them, embracing shoulder to shoulder, began to cry.
Text 234: The entire night was passed in this way, in ecstatic love of Godhead. In the morning they both departed to tend to their respective duties.
Text 235: Before departing from Śrī Caitanya Mahāprabhu, Rāmānanda Rāya fell to the ground and caught hold of the Lord’s lotus feet. He then spoke submissively as follows.
Text 236: Śrī Rāmānanda Rāya said, “You have come here just to show me Your causeless mercy. Therefore stay here for at least ten days and purify my polluted mind.
Text 237: “But for You, there is no one who can deliver all the living entities, for You alone can deliver love of Kṛṣṇa.”
Text 238: The Lord replied, “Having heard about your good qualities, I have come here. I have come to hear about Kṛṣṇa from you and thus purify My mind.
Text 239: “Now that I have actually seen your glories, what I heard about you is confirmed. As far as the pastimes of Rādhā and Kṛṣṇa in a loving mood are concerned, you are the limit of knowledge.”
Text 240: Śrī Caitanya Mahāprabhu continued, “To say nothing of ten days, as long as I live I shall find it impossible to give up your company.
Text 241: “You and I shall remain together at Jagannātha Purī. We shall pass our time together in joy, talking about Kṛṣṇa and His pastimes.”
Text 242: In this way they both departed to perform their respective duties. Then, in the evening, Rāmānanda Rāya returned to see Lord Caitanya Mahāprabhu.
Text 243: Thus they met time and time again, sitting in a secluded place and jubilantly discussing devotional service by the question-and-answer process.
Text 244: Śrī Caitanya Mahāprabhu asked the questions, and Śrī Rāmānanda Rāya gave the answers. In this way they were engaged in discussion throughout the night.
Text 245: On one occasion the Lord inquired, “Of all types of education, which is the most important?”
Text 246: Śrī Caitanya Mahāprabhu then asked Rāmānanda Rāya, “Out of all glorious activities, which is the most glorious?”
Text 247: Śrī Caitanya Mahāprabhu asked, “Of the many capitalists who possess great riches, who is the topmost?”
Text 248: Śrī Caitanya Mahāprabhu asked, “Of all kinds of distress, what is the most painful?” Śrī Rāmānanda Rāya replied, “Apart from separation from the devotee of Kṛṣṇa, I know of no unbearable unhappiness.”
Text 249: Śrī Caitanya Mahāprabhu then inquired, “Out of all liberated persons, who should be accepted as the greatest?”
Text 250: Śrī Caitanya Mahāprabhu next asked Rāmānanda Rāya, “Among many songs, which song is to be considered the actual religion of the living entity?”
Text 251: Then Śrī Caitanya Mahāprabhu asked, “Out of all auspicious and beneficial activities, which is best for the living entity?”
Text 252: Śrī Caitanya Mahāprabhu asked, “What should all living entities constantly remember?”
Text 253: Śrī Caitanya Mahāprabhu further inquired, “Out of many types of meditation, which is required for all living entities?”
Text 254: Śrī Caitanya Mahāprabhu asked, “Where should the living entity live, abandoning all other places?”
Text 255: Śrī Caitanya Mahāprabhu asked, “Out of all topics people listen to, which is best for all living entities?”
Text 256: Śrī Caitanya Mahāprabhu asked, “Among all worshipable objects, which is the chief?”
Text 257: “And what is the destination of those who desire liberation and those who desire sense gratification?” Śrī Caitanya Mahāprabhu asked.
Text 258: Rāmānanda Rāya continued, “Those who are devoid of all transcendental mellows are like the crows that suck the juice from the bitter fruits of the nimba tree of knowledge, whereas those who enjoy mellows are like the cuckoos who eat the buds of the mango tree of love of Godhead.”
Text 259: Rāmānanda Rāya concluded, “The unfortunate empiric philosophers taste the dry process of philosophical knowledge, whereas the devotees regularly drink the nectar of love of Kṛṣṇa. Therefore they are the most fortunate of all.”
Text 260: In this way Caitanya Mahāprabhu and Rāmānanda Rāya passed the whole night relishing the mellows of kṛṣṇa-kathā, topics about Kṛṣṇa. While they were chanting, dancing and crying, the night ended.
Text 261: The next morning they both departed to perform their respective duties, but in the evening Rāmānanda Rāya returned to meet the Lord again.
Text 262: That evening, after discussing the topics of Kṛṣṇa for some time, Rāmānanda Rāya caught hold of the lotus feet of the Lord and spoke as follows.
Text 263: “There is a variety of transcendental truths — the truth about Kṛṣṇa, the truth about Rādhārāṇī, the truth about Their loving affairs, the truth about transcendental humors, and the truth about the Lord’s pastimes.
Text 264: “You have manifested all these transcendental truths in my heart. This is exactly the way Nārāyaṇa educated Lord Brahmā.”
Text 265: Rāmānanda Rāya continued, “The Supersoul within everyone’s heart speaks not externally but from within. He instructs the devotees in all respects, and that is His way of instruction.”
Text 266: “ ‘O my Lord, Śrī Kṛṣṇa, son of Vasudeva, O all-pervading Personality of Godhead, I offer my respectful obeisances unto You. I meditate upon Lord Śrī Kṛṣṇa because He is the Absolute Truth and the primeval cause of all causes of the creation, sustenance and destruction of the manifested universes. He is directly and indirectly conscious of all manifestations, and He is independent because there is no other cause beyond Him. It is He only who first imparted the Vedic knowledge unto the heart of Brahmājī, the original living being. By Him even the great sages and demigods are placed into illusion, as one is bewildered by the illusory representations of water seen in fire, or land seen on water. Only because of Him do the material universes, temporarily manifested by the reactions of the three modes of nature, appear factual, although they are unreal. I therefore meditate upon Him, Lord Śrī Kṛṣṇa, who is eternally existent in the transcendental abode, which is forever free from the illusory representations of the material world. I meditate upon Him, for He is the Absolute Truth.’ ”
Text 267: Rāmānanda Rāya then said that he had but one doubt within his heart, and he petitioned the Lord, “Please be merciful upon me and just remove my doubt.”
Text 268: Rāmānanda Rāya then told Lord Śrī Caitanya Mahāprabhu, “At first I saw You appear like a sannyāsī, but now I am seeing You as Śyāmasundara, the cowherd boy.
Text 269: “I now see You appearing like a golden doll, and Your entire body appears covered by a golden luster.
Text 270: “I see that You are holding a flute to Your mouth, and Your lotus eyes are moving very restlessly due to various ecstasies.
Text 271: “I actually see You in this way, and this is very wonderful. My Lord, please tell me without duplicity what is causing this.”
Text 272: Lord Śrī Caitanya Mahāprabhu replied, “You have a deep love for Kṛṣṇa, and one who has such deep ecstatic love for the Lord naturally sees things in such a way. Please take this from Me to be certain.
Text 273: “A devotee advanced on the spiritual platform sees everything movable and inert as the Supreme Lord. For him, everything he sees here and there is but a manifestation of Lord Kṛṣṇa.
Text 274: “The mahā-bhāgavata, the advanced devotee, certainly sees everything mobile and immobile, but he does not exactly see their forms. Rather, everywhere he immediately sees manifest the form of the Supreme Lord.”
Text 275: Śrī Caitanya Mahāprabhu continued, “ ‘A person advanced in devotional service sees within everything the soul of souls, the Supreme Personality of Godhead, Śrī Kṛṣṇa. Consequently he always sees the form of the Supreme Personality of Godhead as the cause of all causes and understands that all things are situated in Him.’
Text 276: “ ‘The plants, creepers and trees were full of fruits and flowers due to ecstatic love of Kṛṣṇa. Indeed, being so full, they were bowing down. They were inspired by such deep love for Kṛṣṇa that they were constantly pouring showers of honey. In this way the gopīs saw all the forests of Vṛndāvana.’ ”
Text 277: Lord Caitanya Mahāprabhu continued, “My dear Rāya, you are an advanced devotee and are always filled with ecstatic love for Rādhā and Kṛṣṇa. Therefore whatever you see — anywhere and everywhere — simply awakens your Kṛṣṇa consciousness.”
Text 278: Rāmānanda Rāya replied, “My dear Lord, please give up all these serious talks. Please do not conceal Your real form from me.”
Text 279: Rāmānanda Rāya continued, “My dear Lord, I can understand that You have assumed the ecstasy and bodily complexion of Śrīmatī Rādhārāṇī. By accepting this, You are tasting Your own personal transcendental humor and have therefore appeared as Śrī Caitanya Mahāprabhu.
Text 280: “My dear Lord, You have descended in this incarnation of Lord Caitanya for Your own personal reasons. You have come to taste Your own spiritual bliss, and at the same time You are transforming the whole world by spreading the ecstasy of love of Godhead.
Text 281: “My dear Lord, by Your causeless mercy You have appeared before me to grant me liberation. Now You are playing in a duplicitous way. What is the reason for this behavior?”
Text 282: Lord Śrī Kṛṣṇa is the reservoir of all pleasure, and Śrīmatī Rādhārāṇī is the personification of ecstatic love of Godhead. These two forms had combined as one in Śrī Caitanya Mahāprabhu. This being the case, Lord Śrī Caitanya Mahāprabhu revealed His real form to Rāmānanda Rāya.
Text 283: Upon seeing this form, Rāmānanda Rāya lost consciousness in transcendental bliss. Unable to remain standing, he fell to the ground.
Text 284: When Rāmānanda Rāya fell to the ground unconscious, Caitanya Mahāprabhu touched his hand, and he immediately regained consciousness. But when he saw Lord Caitanya in the dress of a sannyāsī, he was struck with wonder.
Text 285: After embracing Rāmānanda Rāya, the Lord pacified him, informing him, “But for you, no one has ever seen this form.”
Text 286: Śrī Caitanya Mahāprabhu confirmed, “All the truths about My pastimes and mellows are within your knowledge. Therefore I have shown this form to you.
Text 287: “Actually My body does not have a fair complexion. It only appears so because it has touched the body of Śrīmatī Rādhārāṇī. However, She does not touch anyone but the son of Nanda Mahārāja.
Text 288: “I have now converted My body and mind into the ecstasy of Śrīmatī Rādhārāṇī; thus I am tasting My own personal sweetness in that form.”
Text 289: Lord Caitanya Mahāprabhu then admitted to His pure devotee, Rāmānanda Rāya, “Now there is no confidential activity unknown to you. Even though I try to conceal My activities, you can understand everything in detail by virtue of your advanced love for Me.”
Text 290: The Lord then requested Rāmānanda Rāya, “Keep all these talks a secret. Please do not expose them anywhere and everywhere. Since My activities appear to be like those of a madman, people may take them lightly and laugh.”
Text 291: Caitanya Mahāprabhu then said, “Indeed, I am a madman, and you are also a madman. Therefore we are on the same platform.”
Text 292: For ten nights Lord Caitanya Mahāprabhu and Rāmānanda Rāya spent a happy time discussing the pastimes of Kṛṣṇa.
Text 293: The conversations between Rāmānanda Rāya and Śrī Caitanya Mahāprabhu contain the most confidential subject matters, touching the conjugal love between Rādhā and Kṛṣṇa in Vṛndāvana [Vrajabhūmi]. Although they talked at great length about these pastimes, they could not reach the limit of discussion.
Text 294: Actually, these conversations are like a great mine where, from a single place, one can extract all kinds of metals — copper, bell metal, silver and gold — and also touchstone, the basis of all metals.
Text 295: Śrī Caitanya Mahāprabhu and Rāmānanda Rāya worked like miners, excavating all kinds of valuable metals, each one better than the other. Their questions and answers are exactly like that.
Text 296: The next day Śrī Caitanya Mahāprabhu begged Rāmānanda Rāya to give Him permission to leave, and at the time of farewell the Lord gave him the following orders.
Text 297: Śrī Caitanya Mahāprabhu told him, “Give up all material engagements and come to Jagannātha Purī. I will return there very soon after finishing My tour and pilgrimage.
Text 298: “The two of us shall remain together at Jagannātha Purī and happily pass our time discussing Kṛṣṇa.”
Text 299: Śrī Caitanya Mahāprabhu then embraced Śrī Rāmānanda Rāya, and after sending him back to his home, the Lord took rest.
Text 300: After rising from bed the next morning, Śrī Caitanya Mahāprabhu visited the local temple, where there was a deity of Hanumān. After offering him obeisances, the Lord departed for South India.
Text 301: All the residents of Vidyānagara were of different faiths, but after seeing Śrī Caitanya Mahāprabhu, they abandoned their own faiths and became Vaiṣṇavas.
Text 302: When Rāmānanda Rāya began to feel separation from Śrī Caitanya Mahāprabhu, he was overwhelmed. Meditating on the Lord, he gave up all his material business.
Text 303: I have briefly described the meeting between Śrī Caitanya Mahāprabhu and Rāmānanda Rāya. No one can actually describe this meeting exhaustively. It is even impossible for Lord Śeṣa Nāga, who has thousands of hoods.
Text 304: The activities of Śrī Caitanya Mahāprabhu are like condensed milk, and the activities of Rāmānanda Rāya are like large quantities of sugar candy.
Text 305: Their meeting is exactly like a mixture of condensed milk and sugar candy. When they talk of the pastimes of Rādhā and Kṛṣṇa, camphor is added. One who tastes this combined preparation is most fortunate.
Text 306: This wonderful preparation has to be taken aurally. If one takes it, he becomes greedy to relish it even further.
Text 307: By hearing the talks between Rāmānanda Rāya and Śrī Caitanya Mahāprabhu, one becomes enlightened with the transcendental knowledge of the mellows of Rādhā and Kṛṣṇa’s pastimes. Thus one can develop unalloyed love for the lotus feet of Rādhā and Kṛṣṇa.
Text 308: The author requests every reader to hear these talks with faith and without argument. By studying them in this way, one will be able to understand the confidential truth of Śrī Caitanya Mahāprabhu.
Text 309: This part of Śrī Caitanya Mahāprabhu’s pastimes is most confidential. One can derive benefit quickly only by faith; otherwise, by arguing one will always remain far away.
Text 310: He who has accepted as everything the lotus feet of Śrī Caitanya Mahāprabhu, Nityānanda Prabhu and Advaita Prabhu can attain this transcendental treasure.
Text 311: I offer ten million obeisances unto the lotus feet of Śrī Rāmānanda Rāya because from his mouth much spiritual information has been expanded by Śrī Caitanya Mahāprabhu.
Text 312: I have tried to preach the pastimes of Lord Śrī Caitanya Mahāprabhu’s meeting with Rāmānanda Rāya in accordance with the notebooks of Śrī Svarūpa Dāmodara.
Text 313: Praying at the lotus feet of Śrī Rūpa and Śrī Raghunātha, always desiring their mercy, I, Kṛṣṇadāsa, narrate Śrī Caitanya-caritāmṛta, following in their footsteps.