Chapter 14: The Ecstasy of the Lord and His Devotees
Bhaktivedanta VedaBase: Teachings of Lord Caitanya
Even the transcendental relationship experienced by a devotee of Näräyaëa in Vaikuëöha is incomplete in that it is not realization of a relationship with Kåñëa in Goloka Våndävana. The devotees of Kåñëa do not relish devotional service to Näräyaëa because devotional service to Kåñëa is so attractive that Kåñëa's devotees do not desire to worship any other form. Thus the gopés of Våndävana do not like to see Kåñëa as the husband of Rukmiëé, nor do they address Him as Rukmiëéramaëa. In Våndävana Kåñëa is addressed as Rädhäkrñëa, or Kåñëa, the property of Rädhäräëé. Although the husband of Rukmiëé and Rädhä's Kåñëa are on the same level in the ordinary sense, still, in the spiritual world, the names indicate different understandings of various aspects of Kåñëa's transcendental personality. If one equalizes Rukmiëéramaëa, Rädhäramaëa, Näräyaëa or any other name of the Supreme Lord, he commits the fault of overlapping tastes, which is technically called rasäbhäsa. Those who are expert devotees do not accept such amalgamations which are against the conclusions of pure devotional service.
Although Çré Kåñëa, the Supreme Personality of Godhead, embodies all superexcellence and beauty, when He is amongst the damsels of Vraja, He is known as Gopéjanavallabha. The devotees cannot relish the beauty of the Supreme Lord more than the damsels of Vraja. In Çrémad-Bhägavatam (10.33.7) it is confirmed that although Kåñëa, the son of Devaké, is the last word in superexcellence and beauty, when He is amongst the gopés it appears that He is a sublime jewel set amongst divine golden craftsmanship. Although Lord Caitanya accepted this as the highest realization of the Supreme Lord as conjugal lover, He nonetheless requested Rämänanda Räya to proceed further.
Upon hearing this request, Rämänanda Räya remarked that this was the first time that he had been asked to go further than the gopés in an attempt to understand Kåñëa. There is certainly transcendental intimacy between the damsels of Vraja and Kåñëa, Rämänanda pointed out, but out of all the relationships, the relationship between Rädhäräëé and Kåñëa in conjugal love is the most perfect. No common man can understand the ecstasy of transcendental love between Rädhäräëé and Kåñëa, nor can he understand the transcendental flavor of the transcendental love between Kåñëa and the gopés. Yet if one tries to follow in the footsteps of the gopés, he may become situated in the highest stage of transcendental love. Thus one who wants to be elevated to the transcendental stage of perfection should follow in the footsteps of the damsels of Vraja as an assistant maidservant of the gopés.
Lord Caitanya exhibited the mode of Çrématé Rädhäräëé when She was contacted from Dvärakä by Çré Kåñëa. Such transcendental love is not possible for any common man; therefore one should not imitate the highest perfectional stage exhibited by Caitanya Mahäprabhu. If, however, one desires to be in that association, he may follow in the footsteps of the gopés. In the Padma Puräëa it is stated that just as Rädhäräëé is dear to Kåñëa, similarly the kuëòa known as Rädhäkuëòa is also very dear to Him. Rädhäräëé is the only gopé who is dearer to Kåñëa than all the other gopés. In Çrémad-Bhägavatam (10.30.28) it is also stated that Rädhäräëé and the gopés render the highest perfectional loving service to the Lord and that the Lord is so pleased with them that He does not wish to leave the company of Çrématé Rädhäräëé.
Spiritual sex is of two kinds: one in accordance with the constitutional position of the self and the other in accordance with the object. When one understands the truth about this life but is not completely cleansed of material contamination, he is not factually situated in the transcendental abode, Våndävana, although he may understand spiritual life. When, however, one becomes free from the sex urges of the material body, he can actually attain the supreme abode of Våndävana. When one is so situated, he can utter the käma-gäyatré and käma-béja mantra.
In His spiritual form, Kåñëa enjoys His spiritual energy, and that is the sum and substance of the Rädhä-Kåñëa pastimes. These pastimes can only be understood by elevated devotees. One should not try to understand the Rädhä-Kåñëa potencies and pastimes from the mundane platform. Generally people misunderstand these as being material.
When the pleasure potency is further condensed, it is called mahäbhäva. Çrématé Rädhäräëé, the eternal consort of Kåñëa, is the personification of that mahäbhäva. In this regard, in Ujjvala-nélamaëi (4.3) Rüpa Gosvämé states that there are two competitors in love with Kåñëa, Rädhäräëé and Candrävalé. When they are compared, it appears that Rädhäräëé is superior, for She possesses mahäbhäva-svarüpa. Mahäbhäva-svarüpa, the personification of mahäbhäva, is applicable to Rädhäräëé only. Mahäbhäva is full of the pleasure potency, and it is an exhibition of the highest love for Kåñëa. Rädhäräëé is therefore known throughout the world as the most beloved of Kåñëa, and Her name is always associated with Kåñëa as Rädhä-Kåñëa.