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The difference between executing ordinary religious procedures and devotional service is very great. By executing religious rituals one can achieve the stage of the perfection of material gain, economic development, sense gratification, or liberation—being merged into the existence of the Supreme. But the result of transcendental devotional service is completely different from such temporary benefits of the material condition. Devotional service of the Lord is evergreen, and it is increasingly transcendentally pleasing. Therefore, there is a gulf of difference between the result of devotional service and the result of the four goals of the religious rituals. The great spiritual energy known as Jagatdhatri, or the Superintendent of the material world, or Mahamaya, and the material executive departmental directors, the demigods, and all of the products of the external energy of the Supreme Lord, are perverted reflections of the opulence of the Supreme Lord. They are, practically, order carriers of the Supreme Lord in the material creation and its management. In the Brahma Samhita it is stated that the working of the supremely powerful superintendent, Durga, is just like a shadow indication of the Supreme Lord. The sun works just like the eye of the Supreme Lord. Brahma works just as reflected light of the Supreme Lord. In this way, all these demigods, and the external energy herself, Durgadevi, and different departmental directors are servants of the Supreme Lord in the material world.
#$p#In the Spiritual World there is another energy, the superior spiritual energy, or internal energy, which acts under the direction of Yogamaya. Yogamaya means the internal potency of the Supreme Lord. She also works under direction, but in the Spiritual World. When the living entity puts himself under the direction of this Yogamaya instead of Mahamaya, the result is that he becomes gradually, causelessly, a devotee of Krishna. On the other hand, those who are after material opulence and the advancement of material happiness put themselves under the care of the material energy, Mahamaya, or under the care of material demigods such as Lord Shiva and others. In the Srimad Bhagwatam it is found that when the Gopis of Vrindaban desired to have Krishna as their husband, they prayed for the gratification of their desire before the spiritual energy, Yogamaya. And in the Shapta Shati it is found that King Shurath and another merchant of the name Samadi, wanted opulence of material existence according to their material mode of Nature—and they worshipped Mahamaya. Therefore, one should not mistakenly equalize Yogamaya and Mahamaya.
#$p#There is no difference between the Holy Name of the Supreme Lord and the Supreme Lord Himself. Because the Lord is on the Absolute platform, there is no difference between His Name and Himself. There are different Names of the Supreme Lord, such as Paramatma, the Supersoul, Brahman the Supreme Absolute, Shristikarta the Creator, Narayan the Transcendental Lord, Rukminiraman the husband of Rukmini, Gopinath the Enjoyer of the Gopis, and Krishna. The Lord has different Names, and they have different purposes. When one understands the Supreme Lord as the Creator, He is different from the aspect of the Lord as Narayan. Some of the Names of the Lord as the Creator are the conception of the materialistic men. One cannot fully realize the essence of the Supreme Personality of Godhead by understanding the name of the Creator, because this material creation is the function of the external energy of the Supreme Lord. Such a conception of God includes only the external feature of the Supreme Lord.
#$p#Similarly, when we call the Supreme Lord Brahman, we cannot have any understanding of the six full opulences of the Supreme Lord. In the Brahman realization of the Supreme Lord there is no realization of His six opulences in full. Therefore, Brahman realization is not complete understanding of the Supreme Lord, not recognition of eternity, bliss, and knowledge. When we speak of the Supersoul, that is also not a full realization of the Supreme Personality of God; we understand the Supreme Lord by His All-Pervading Nature as a partial representation of His opulence. In our transcendental relationship also, one who is a devotee of Narayan in Vaikuntha, cannot realize the nature of the relationship with Krishna in Goloka Vrindaban. Nor do devotees of Krishna relish the devotional service to Narayan, because devotional service to Krishna is so attractive that such devotees do not desire to worship other forms.
#$p#Again, the Gopis of Vrindaban do not like to see Krishna as the Husband of Rukmini, neither do they address Him as Rukminiraman. In Vrindaban, Krishna is addressed as Radha-Krishna, or Krishna the Property of Radharani. In the ordinary sense, although the Husband of Rukmini and Radha's Krishna are on the same level, still in the Spiritual World the Names are different understandings of different aspects of this Transcendental Personality. If somebody equalized Rukminiraman and Radharaman and Narayan and any other Name of the Supreme Lord as all on the same level, there is the fault of overlapping tastes, which is techically called Rasabhasa. Those who are expert devotees do not accept such amalgamation of different conceptions and aspects of the Supreme Personality of Godhead. It is against the conclusion of pure devotional service. But when the conceptions are scrutinizingly discriminated, many less intelligent men understand such discrimination as bigotry.
#$p#Although Sri Krishna, the Supreme Personality of Godhead, is Superexcellence and beauty, still, when He is amongst the damsels of Vraja, He is known as Gopijanaballabh; then He becomes the highest perfectional stage for devotees. The devotees cannot relish the beauty of the Supreme Lord more than this. In the Srimad Bhagwatam it is confirmed, in the Tenth Canto, 33rd Chapter, that although Krishna the Son of Devaki is Superexcellence and the last word of beauty, still, when He is amongst the Gopis, it appears that He is a sublime Jewel set amongst divine golden craftsmanship.
#$p#Lord Chaitanya accepted this statement of the highest realization of the Supreme Lord as conjugal lover. Still, He requested Ramananda Roy to advance further.
#$p#At this request, Ramananda Roy remarked that this was the first time that he was requested to go still further than the Gopis in the matter of understanding Krishna. It has been described that there is certainly a transcendental intimacy between the damsels of Vraja and Krishna, but out of all the Gopis the relationship of Sri Radharani with Krishna in conjugal love is the most perfect stage. No common man can understand the ecstasy of transcendental love between Radharani and Krishna. Neither can he understand the transcendental flavor of the transcendental love between Krishna and the Gopis. But if anyone tries to follow in the footsteps of the Gopis, there is the possibility of becoming situated in the highest stage of such transcendental love. Anyone who wants to be elevated to such a transcendental stage of perfection should follow in the footsteps of the damsels of Vraja as the assistant maid servant of such Gopis. Lord Chaitanya exhibited the mood of Srimati Radharani when She is delegated from Dwarka by Sri Krishna.
#$p#Such a mode of transcendental love is not possible for any common man. Therefore, one should not imitate the highest perfectional stage of the loving attitude exhibited by Chaitanya Mahaprabhu. But, if somebody desires to be in that association, they may follow in the footsteps of the Gopis. In the Padma Purana it is stated that, as Radharani is dear to Krishna, similarly the Kunda, known as Radhakunda, is also very dear to Krishna. Radharani is the only selected Gopi who is dearer to Krishna than all the other Gopis. In the Srimad Bhagwatam, Tenth Canto, 30th Chapter, it is also stated that Radharani and the Gopis render the highest perfectional loving service to the Lord, and that the Lord is so pleased with them that He does not wish to go anywhere else to leave the company of Srimati Radharani.
#$p#When Lord Chaitanya heard from Ramananda Roy about the loving affairs of Krishna and Radharani, still He requested, "You may go further, on and on." The Lord said that He was enjoying the description of the loving affairs between Krishna and the Gopis very relishingly, "As if the river of nectar is flowing from your lips." When Krishna danced amongst all the Gopis, He thought that, "I am not giving any special attention to Radharani." So, because amongst the other Gopis, Radharani was not so much an object of special love, Krishna stole Her away from the area of the Rasa Dance, and thus exhibited His special favor for Her.
#$p#When this was explained by Lord Chaitanya, Ramananda Roy replied, "Now let us relish the transcendental loving affair between Krishna and Radha to which there is no comparison in this material world." When there was a performance of Rasa Dance, Radharani all of a sudden left the area, as if She was angry that there was no special favor shown to Her. Krishna was desirous to see Radharani in order to fulfill the purpose of the Rasa Dance, but in the absence of Radharani He was sorry, and He went to search Her out. In the Gita Govinda there is a nice verse in which it is stated that the enemy of Kansa, Krishna, also wanted to be entangled in love affairs with women, and thus He simply took Radharani, away, and left the company of the other damsels of Vraja.
#$p#Krishna was much afflicted by the absence of Radharani and being thus distressed in mind, He began to search out Radharani along the banks of the Yamuna. Failing to find Her, He entered into the bushes of Vrindaban, and began to lament for Radharani. Ramananda Roy said that when we discuss the purport of these two special verses from Srimad Bhagwatam, we can relish the highest nectar of Krishna and Radha's loving affairs.
#$p#Although there were many Gopis to dance with Krishna, still Krishna was pleased to dance with Radharani especially. In the Rasa Dance Krishna placed Himself between each two Gopis, but He was present especially with Radharani.
#$p#Radharani was not pleased with the behavior of Krishna, which is described in Ujjal Nilmoni as follows: "The path of loving affairs is just like the movement of a snake; amongst the young lovers there are two kinds of mental features, causeless and causal." So, when Radharani, out of Her anger for not being treated specially, left the area of the Rasa Dance, Krishna was very sorry not to see Her in the presence of the other Gopis. The perfection of the Rasa Dance was considered to be complete on account of the presence of Radharani, and in Her absence Krishna thought that the Rasa Dance was now disturbed, and therefore He left the arena to search Her out.
#$p#After wandering in several places, when He could not find Radharani, He was very distressed in mind; therefore it is understood that Krishna could not enjoy His pleasure potency in the midst of all the Gopis; but in the presence of Radharani He was satisfied.
#$p#This transcendental love between Radharani and Krishna was described by Ramananda Roy. Lord Chaitanya admitted that, "I came to you for understanding about the transcendental loving affairs of Krishna and Radha, and I am very much satisfied that you have described it so nicely. I can understand now from your version that this is the highest loving state between Krishna and Radha." Lord Chaitanya still requested him to try something more: What are the transcendental features of Krishna and the transcendental features of Radharani, and what are the transcendental features of the reciprocation of Their feelings, and what is the love between Them? If you will kindly describe all this to Me, I think I shall be very much obliged, because I know that except for you, nobody can describe such things."
#$p#Ramananda Roy in all humility replied, "I do not know anything, but whatever You are causing me to say I am saying. I know You are Krishna Himself, but still You are relishing hearing about Krishna from me. Therefore, You will excuse me for my faulty expression. I am just trying to express whatever You are causing me to express."
#$p#Lord Chaitanya said, "I am a Mayavadi Sannyasi. I have no knowledge of the transcendental features of devotional service. By the grace of Sarbabhouma Bhattacharya My mind is now clear and I am trying to understand the nature of devotional service to Lord Krishna. He recommended that I see you for understanding Krishna, and he said that Ramananda Roy is the only person who knows something about love of Krishna. I have come to you recommended by Sarbabhouma Bhattacharya, so you should not hesitate to relate to Me all the confidential affairs of Radha and Krishna."
#$p#The example Lord Chaitanya set, before Ramananda Roy, was actually to take the subordinate position. And this has a very great significance. The purport is that, if anyone is serious about understanding the transcendental nature of Krishna, he should approach a person who is actually enriched with Krishna Consciousness. One should not be proud of his material birth, material opulence, material education, and material beauty and thereby try to conquer the mind of an advanced student of Krishna Consciousness. Somebody who goes thus to such an advanced Krishna conscious person, so that he will be induced favorably toward him, is under a misconception regarding this science.
#$p#One should approach a Krishna conscious person with all humility, and put relevant questions to him, and not challenge him. If anyone goes to challenge him, such a highly elevated Krishna conscious person will not be available for any tangible service. A challenging, puffed-up person will not be able to gain from a Krishna conscious man, and will continue to remain in the material conception of life. Although Lord Chaitanya was born of a high Brahmin family, and was situated in the highest perfectional stage of Sannyas, still He showed by His behavior that even an elevated person did not hesitate to take lessons from Ramananda Roy, although he appeared to be a householder, and situated in social status beneath that of a Brahmin.
#$p#Lord Chaitanya clearly showed that a sincere student never minds whether his spiritual master may be born of a very high grade Brahmin family, or of a Kshatriya family; or he may be a high grade Sannyasi, or a Brahmachary, or whatever status of life. Whoever can teach him about Krishna Science is his Guru.
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The difference between executing ordinary religious activities and devotional service is very great. By executing religious rituals one can achieve economic development, sense gratification or liberation (merging into the existence of the Supreme), but the results of transcendental devotional service are completely different from such temporary benefits. Devotional service of the Lord is ever green, and it is increasingly transcendentally pleasing. Thus there is a gulf of difference between the results derived from devotional service and those derived from religious rituals. The great spiritual energy known as #i#jaḍādhiṣṭhātrī#/i#, or #i#mahāmāyā#/i#, the superintendent of the material world, and the material departmental directors, the demigods, as well as the products of the external energy of the Supreme Lord, are but perverted reflections of the opulence of the Supreme Lord. The demigods are actually order carriers of the Supreme Lord, and they help manage the material creation. In #i#Brahma-saṁhitā#/i# it is stated that the workings of the supremely powerful superintendent, Durgā, are but shadowy indications of the workings of the Supreme Lord. The sun works just like the eye of the Supreme Lord, and Brahmā works just as the reflected light of the Supreme Lord. Thus all the demigods as well as the external energy herself, Durgādevī, and all the different departmental directors are but servants of the Supreme Lord in the material world.
#$p#In the spiritual world, there is another energy, the superior spiritual energy, or internal energy, which acts under the direction of #i#yogamāyā. Yogamāyā#/i# is the internal potency of the Supreme Lord; she also works under the Lord's direction, but she works in the spiritual world. When the living entity puts himself under the direction of #i#yogamāyā#/i# instead of #i#mahāmāyā,#/i# he gradually becomes a devotee of Kṛṣṇa. Yet those who are after material opulence and material happiness place themselves under the care of the material energy, #i#mahāmāyā#/i#, or under the care of material demigods like Lord Śiva and others. In #i#Śrīmad-Bhāgavatam#/i# it is found that when the #i#gopīs#/i# of Vṛndāvana desired Kṛṣṇa as their husband, they prayed to the spiritual energy, #i#yogamāyā#/i#, for the fulfillment of their desire. In the #i#Sapta-śatī#/i# it is found that King Suratha and a merchant named Samādhi worshiped #i#mahāmāyā#/i# for material opulence. Thus one should not mistakenly equalize #i#yogamāyā#/i# and #i#mahāmāyā#/i#.
#$p#Because the Lord is on the absolute platform, there is no difference between the holy name of the Lord and the Supreme Lord Himself. There are different names for the Supreme Lord, and these names have different purposes and meanings. For instance, He is known as Paramātmā, the Supersoul, Brahman the Supreme Absolute, Sṛṣṭikartā the creator, Nārāyaṇa the transcendental Lord, Rukmiṇīramaṇa the husband of Rukmiṇī, Gopīnātha the enjoyer of the #i#gopīs,#/i# and Kṛṣṇa. In this way the Lord has different names, and these names indicate different functions. The aspect of the Supreme Lord as the creator is different from the aspect of the Lord as Nārāyaṇa. Some of the names of the Lord as the creator are conceived by materialistic men. One cannot fully realize the essence of the Supreme Personality of Godhead by understanding the name of the creator because this material creation is a function of the external energy of the Supreme Lord. Thus the conception of God as the creator includes only the external feature. Similarly, when we call the Supreme Lord Brahman, we cannot have any understanding of the six opulences of the Supreme Lord. In Brahman realization, the six opulences are not realized in full; therefore Brahman realization is not complete understanding of the Supreme Lord. Neither is Paramātmā realization, realization of the Supersoul, full realization of the Supreme Personality of Godhead, for the all-pervading nature of the Supreme Lord is but a partial representation of His opulence.
#$p#Even the transcendental relationship experienced by a devotee of Nārāyaṇa in Vaikuṇṭha is incomplete in that it is not realization of a relationship with Kṛṣṇa in Goloka Vṛndāvana. The devotees of Kṛṣṇa do not relish devotional service to Nārāyaṇa because devotional service to Kṛṣṇa is so attractive that Kṛṣṇa's devotees do not desire to worship any other form. Thus the #i#gopīs#/i# of Vṛndāvana do not like to see Kṛṣṇa as the husband of Rukmiṇī, nor do they address Him as Rukmiṇīramaṇa. In Vṛndāvana Kṛṣṇa is addressed as Rādhākrṣṇa, or Kṛṣṇa, the property of Rādhārāṇī. Although the husband of Rukmiṇī and Rādhā's Kṛṣṇa are on the same level in the ordinary sense, still, in the spiritual world, the names indicate different understandings of various aspects of Kṛṣṇa's transcendental personality. If one equalizes Rukmiṇīramaṇa, Rādhāramaṇa, Nārāyaṇa or any other name of the Supreme Lord, he commits the fault of overlapping tastes, which is technically called #i#rasābhāsa#/i#. Those who are expert devotees do not accept such amalgamations which are against the conclusions of pure devotional service.
#$p#Although Śrī Kṛṣṇa, the Supreme Personality of Godhead, embodies all superexcellence and beauty, when He is amongst the damsels of Vraja, He is known as Gopījanavallabha. The devotees cannot relish the beauty of the Supreme Lord more than the damsels of Vraja. In #i#Śrīmad-Bhāgavatam#/i# (SB 10.33.7) it is confirmed that although Kṛṣṇa, the son of Devakī, is the last word in superexcellence and beauty, when He is amongst the #i#gopīs#/i# 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 Rāmānanda Rāya to proceed further.
#$p#Upon hearing this request, Rāmānanda Rāya remarked that this was the first time that he had been asked to go further than the #i#gopīs#/i# in an attempt to understand Kṛṣṇa. There is certainly transcendental intimacy between the damsels of Vraja and Kṛṣṇa, Rāmānanda pointed out, but out of all the relationships, the relationship between Rādhārāṇī and Kṛṣṇa in conjugal love is the most perfect. No common man can understand the ecstasy of transcendental love between Rādhārāṇī and Kṛṣṇa, nor can he understand the transcendental flavor of the transcendental love between Kṛṣṇa and the #i#gopīs#/i#. Yet if one tries to follow in the footsteps of the #i#gopīs#/i#, he may become situated in the highest stage of transcendental love. Thus one who wants to be elevated to the transcendental stage of perfection should follow in the footsteps of the damsels of Vraja as an assistant maidservant of the #i#gopīs#/i#.
#$p#Lord Caitanya exhibited the mode of Śrīmatī Rādhārāṇī when She was contacted from Dvārakā by Śrī Kṛṣṇa. Such transcendental love is not possible for any common man; therefore one should not imitate the highest perfectional stage exhibited by Caitanya Mahāprabhu. If, however, one desires to be in that association, he may follow in the footsteps of the #i#gopīs.#/i# In the #i#Padma Purāṇa#/i# it is stated that just as Rādhārāṇī is dear to Kṛṣṇa, similarly the #i#kuṇḍa#/i# known as Rādhākuṇḍa is also very dear to Him. Rādhārāṇī is the only #i#gopī#/i# who is dearer to Kṛṣṇa than all the other #i#gopīs.#/i# In #i#Śrīmad-Bhāgavatam#/i# (SB 10.30.28) it is also stated that Rādhārāṇī and the #i#gopīs#/i# 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 Śrīmatī Rādhārāṇī.
#$p#When Lord Caitanya heard Rāmānanda Rāya speak of the loving affairs between Kṛṣṇa and Rādhārāṇī, He said, "Please go further. Go on and on." The Lord also said that He was enjoying with great relish the descriptions of the loving affairs between Kṛṣṇa and the #i#gopīs#/i#. "It is as if a river of nectar is flowing from your lips," He said. Rāmānanda Rāya continued to point out that when Kṛṣṇa danced amongst the #i#gopīs#/i# He thought, "I am not giving any special attention to Rādhārāṇī." Because amongst the other gopīs Rādhārāṇī was not so much an object of special love, Kṛṣṇa stole Her away from the area of the #i#rāsa#/i# dance and showed Her special favor. After explaining this to Lord Caitanya, Rāmānanda Rāya said, "Now let us relish the transcendental loving affairs between Kṛṣṇa and Rādhā. These have no comparison in this material world."
#$p#Rāmānanda Rāya thus continued his descriptions. During one performance of the #i#rāsa#/i# dance, Rādhārāṇī suddenly left the area, as if She were angry that no special attention was being shown Her. Kṛṣṇa was desirous of seeing Rādhārāṇī in order to fulfill the purpose of the #i#rāsa#/i# dance, but not seeing Rādhārāṇī there, He became very sorrowful and went to search Her out. In #i#Gīta-govinda#/i# there is a verse which states that the enemy of Kaṁsa, Kṛṣṇa, also wanted to be entangled in love affairs with women and thus simply took Rādhārāṇī away and left the company of the other damsels of Vraja. Kṛṣṇa was very much afflicted by Rādhārāṇī's absence and, being thus mentally distressed, began to search Her out along the banks of the Yamunā. Failing to find Her, He entered the bushes of Vṛndāvana and began to lament. Rāmānanda Rāya pointed out that when one discusses the purport of these two special verses of #i#Gīta-govinda#/i# (3.1-2), he can relish the highest nectar of Kṛṣṇa's and Rādhā's loving affairs. Although there were many #i#gopīs#/i# to dance with Kṛṣṇa, Kṛṣṇa especially wanted to dance with Rādhārāṇī. In the #i#rāsa#/i# dance Kṛṣṇa expanded Himself and placed Himself between every two #i#gopīs#/i#, but He was especially present with Rādhārāṇī. However, Rādhārāṇī was not pleased with Kṛṣṇa's behavior. As described in #i#Ujjvala-nīlamaṇi:#/i# "The path of loving affairs is just like the movement of a snake. Amongst young lovers, there are two kinds of mentality—causeless and causal." Thus when Rādhārāṇī left the area of the #i#rāsa#/i# dance out of anger at not receiving special treatment, Kṛṣṇa became very sorrowful to see Her absent. The perfection of the #i#rāsa#/i# dance was considered to be complete due to Rādhārāṇī's presence, and in Her absence Kṛṣṇa considered the dance to be disrupted. Therefore He left the arena to search Her out. When He could not find Rādhārāṇī after wandering in several places, He became very distressed. Thus it is understood that Kṛṣṇa could not enjoy His pleasure potency even in the midst of all the #i#gopīs#/i#. But in the presence of Rādhārāṇī He was satisfied.
#$p#When this transcendental love between Rādhārāṇī and Kṛṣṇa was described by Rāmānanda Rāya, Lord Caitanya admitted, "I came to you to understand the transcendental loving affairs between Kṛṣṇa and Rādhā, and now I am very satisfied that you have described them so nicely. I can understand from your version that this is the highest loving state between Kṛṣṇa and Rādhā." Yet Lord Caitanya still requested Rāmānanda Rāya to explain something more: "What are the transcendental features of Kṛṣṇa and Rādhārāṇī, and what are the transcendental features of the reciprocation of Their feelings, and what is the love between Them? If you kindly describe all this to Me, I will be very much obliged. But for you, no one can describe such things."
#$p#"I do not know anything," Rāmānanda Rāya replied in all humility. "I am simply saying what You are causing me to say. I know that You are Kṛṣṇa Himself, yet You are relishing hearing about Kṛṣṇa from me. Therefore please excuse me for my faulty expression. I am just trying to express whatever You are causing me to express."
#$p#"I am a #i#Māyāvādī sannyāsī#/i#," Lord Caitanya protested. "I have no knowledge of the transcendental features of devotional service. By the greatness of Sārvabhauma Bhaṭṭācārya My mind has become clear, and I am now trying to understand the nature of devotional service to Lord Kṛṣṇa. Bhaṭṭācārya recommended that I see you in order to understand Kṛṣṇa. Indeed, he said that Rāmānanda Rāya is the only person who knows something about love of Kṛṣṇa. Therefore I have come to you upon the recommendation of Sārvabhauma Bhaṭṭācārya. Please, then, do not hesitate to relate to Me all the confidential affairs between Rādhā and Kṛṣṇa."
#$p#In this way Lord Caitanya actually took the subordinate position before Rāmānanda Rāya. This has very great significance. If one is serious about understanding the transcendental nature of Kṛṣṇa, he should approach a person who is actually enriched with Kṛṣṇa consciousness. One should not be proud of his material birth, material opulence, material education and beauty and with these things try to conquer the mind of an advanced student of Kṛṣṇa consciousness. One who thus goes to a Kṛṣṇa conscious person, thinking that he would be favorably induced, is deluded about this science. One should approach a Kṛṣṇa conscious person with all humility and put relevant questions to him. If one goes to challenge him, such a highly elevated Kṛṣṇa conscious person would not be available for any service. A challenging puffed-up person cannot gain anything from a Kṛṣṇa conscious man; he would simply remain in material consciousness. Although Lord Caitanya was born in a high #i#brāhmaṇa#/i# family and was situated in the highest perfectional stage of #i#sannyāsa#/i#, He nonetheless showed by His behavior that even an elevated person would not hesitate to take lessons from Rāmānanda Rāya, although Rāmānanda appeared as a householder situated in a social status beneath that of a #i#brāhmaṇa#/i#.
#$p#Thus Lord Caitanya clearly showed that a sincere student never cares whether his spiritual master is born in a high #i#brāhmaṇa#/i# family or #i#kṣatriya#/i# family, or whether he is a #i#sannyāsī, brahmacārī#/i# or whatever. Whoever can teach one about the science of Kṛṣṇa is to be accepted as #i#guru#/i#.
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