ataeva sei bhÄva aá¹…gÄ«kÄra kari'
sÄdhilena nija vÄñchÄ gaurÄá¹…ga-Å›rÄ«-hari
ataeva - therefore; sei bhÄva - that mood; aá¹…gÄ«kÄra kari' - accepting; sÄdhilena - fulfilled; nija - His own; vÄñchÄ - desire; gaurÄá¹…ga - Lord Caitanya MahÄprabhu; Å›rÄ«-hari - the Supreme Personality of Godhead.
Therefore Lord GaurÄá¹…ga, who is ÅšrÄ« Hari Himself, accepted the sentiments of RÄdhÄ and thus fulfilled His own desires.
Of the four kinds of reciprocation of loving service — dÄsya, sakhya, vÄtsalya and mÄdhurya — mÄdhurya is considered the fullest. But the conjugal relationship is further divided into two varieties, namely svakÄ«ya and parakÄ«ya. SvakÄ«ya is the relationship with Kṛṣṇa as a formally married husband, and parakÄ«ya is the relationship with Kṛṣṇa as a paramour. Expert analysts have decided that the transcendental ecstasy of the parakÄ«ya mellow is better because it is more enthusiastic. This phase of conjugal love is found in those who have surrendered to the Lord in intense love, knowing well that such illicit love with a paramour is not morally approved in society. The risks involved in such love of Godhead make this emotion superior to the relationship in which such risk is not involved. The validity of such risk, however, is possible only in the transcendental realm. SvakÄ«ya and parakÄ«ya conjugal love of Godhead have no existence in the material world, and parakÄ«ya is not exhibited anywhere in Vaikuṇá¹ha, but only in the portion of Goloka Vá¹›ndÄvana known as Vraja.
Some devotees think that Kṛṣṇa is eternally the enjoyer in Goloka Vá¹›ndÄvana but only sometimes comes to the platform of Vraja to enjoy parakÄ«ya-rasa. The six GosvÄmÄ«s of Vá¹›ndÄvana, however, have explained that Kṛṣṇa’s pastimes in Vraja are eternal, like His other activities in Goloka Vá¹›ndÄvana. Vraja is a confidential part of Goloka Vá¹›ndÄvana. Kṛṣṇa exhibited His Vraja pastimes on the surface of this world, and similar pastimes are eternally exhibited in Vraja in Goloka Vá¹›ndÄvana, where parakÄ«ya-rasa is ever existent.
In the third chapter of this epic, ÅšrÄ«la KṛṣṇadÄsa KavirÄja GosvÄmÄ« has explicitly accepted the fact that Kṛṣṇa appears in this material world at the end of the DvÄpara age of the twenty-eighth catur-yuga of Vaivasvata Manu and brings with Him His VrajadhÄma, which is the eternal abode of His highest pastimes. As the Lord appears by His own internal potency, so He also brings all His paraphernalia by the same internal potency, without extraneous help. It is further stated here in the Caitanya-caritÄmá¹›ta that the parakÄ«ya sentiment exists only in that transcendental realm and nowhere else. This highest form of ecstasy can exist only in the most confidential part of the transcendental world, but by the causeless mercy of the Lord we can have a peep into that invisible Vraja.
The transcendental mellow relished by the gopÄ«s in Vraja is superexcellently featured in ÅšrÄ«matÄ« RÄdhÄrÄṇī. Mature assimilation of the transcendental humor of conjugal love is represented by ÅšrÄ«matÄ« RÄdhÄrÄṇī, whose feelings are incomprehensible even to the Lord Himself. The intensity of Her loving service is the highest form of ecstasy. No one can surpass ÅšrÄ«matÄ« RÄdhÄrÄṇī in relishing the qualities of the Lord through this supreme transcendental mellow. Therefore the Lord Himself agreed to assume the position of RÄdhÄrÄṇī in the form of Lord ÅšrÄ« GaurÄá¹…ga. He then relished the highest position of parakÄ«ya-rasa, as exhibited in the transcendental abode of Vraja.
