ataeva sei bhava angikara kari'
sadhilena nija vancha gauranga-sri-hari
ataevatherefore; sei bhavathat mood; angikara kari'-accepting; sadhilenafulfilled; nijaHis own; vanchadesire; gaurangaLord Caitanya Mahaprabhu; sri-harithe Supreme Personality of Godhead.
Therefore Lord Gauranga, who is Sri Hari Himself, accepted the sentiments of Radha and thus fulfilled His own desires.
Of the four kinds of reciprocation of loving service-dasya, sakhya, vatsalya and madhurya-madhurya is considered the fullest. But the conjugal relationship is further divided into two varieties, namely svakiya and parakiya. Svakiya is the relationship with Krsna as a formally married husband, and parakiya is the relationship with Krsna as a paramour. Expert analysts have decided that the transcendental ecstasy of the parakiya 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. Svakiya and parakiya conjugal love of Godhead have no existence in the material world, and parakiya is not exhibited anywhere in Vaikuntha, but only in the portion of Goloka Vrndavana known as Vraja.
Some devotees think that Krsna is eternally the enjoyer in Goloka Vrndavana but only sometimes comes to the platform of Vraja to enjoy parakiya-rasa. The six Gosvamis of Vrndavana, however, have explained that Krsna's pastimes in Vraja are eternal, like His other activities in Goloka Vrndavana. Vraja is a confidential part of Goloka Vrndavana. Krsna exhibited His Vraja pastimes on the surface of this world, and similar pastimes are eternally exhibited in Vraja in Goloka Vrndavana, where parakiya-rasa is ever existent.
In the Third Chapter of this epic, Srila Krsnadasa Kaviraja Gosvami has explicitly accepted the fact that Krsna appears in this material world at the end of the Dvapara age of the twenty-eighth catur-yuga of Vaivasvata Manu and brings with Him His Vrajadhama, 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 Caitanya-caritamrta that the parakiya 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 gopis in Vraja is superexcellently featured in Srimati Radharani. Mature assimilation of the transcendental humor of conjugal love is represented by Srimati Radharani, 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 Srimati Radharani in relishing the transcendental mellow qualities of the Lord. Therefore the Lord Himself agreed to assume the position of Radharani in the form of Lord Sri Gauranga. He then relished the highest position of parakiya-rasa, as exhibited in the transcendental abode of Vraja.

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