The author of Caitanya-caritamrta has described Lord Caitanya Mahaprabhu as the ocean of transcendental knowledge and Sri Ramananda Raya as the cloud which is produced from that ocean. Ramananda Raya was a greatly advanced scholar in devotional service, and by the grace of Lord Caitanya he gathered all transcendental conclusions just as a cloud gathers water from the ocean. As clouds appear from the ocean, distribute water all over the world, and return to the ocean, so by the grace of Lord Caitanya, Ramananda Raya attained his higher knowledge of devotional service and again, after retiring from service, resolved to see Lord Caitanya in Puri.

When Lord Caitanya visited the southern part of India, He first went to the great temple known as Jiyara-nrsimha-ksetra. This temple is situated in a place known as Simhacalam, five miles from the Visakhapattana railway station. The temple is situated on the top of a hill. There are many temples in that area, but Jiyara-nrsimha-ksetra temple is the largest of all. This temple is filled with beautiful sculpture, of interest to many students, and due to its popularity it is a very rich temple. An inscription in the temple states that the King of Vijayanagara formerly decorated this temple with gold and even smeared the body of the Deity with gold. To facilitate attendance, there are free apartments for visitors at the temple. The temple is managed by priests of the Ramanujacarya sect.

When Lord Caitanya visited this temple, He praised the Deity and quoted a verse from Sridhara Svami's commentary on Srimad-Bhagavatam (7.9.1):

After visiting the temple of Jiyara-nrsimha, the Lord proceeded further south into India and ultimately reached the bank of the Godavari. While on the bank of this river, the Lord remembered the Yamuna River in Vrndavana, and He considered the trees on the bank to be the forest of Vrndavana. Thus He was in ecstasy there. After taking a bath on the banks of the Godavari, the Lord sat near the bank and began chanting Hare Krsna, Hare Krsna, Krsna Krsna, Hare Hare/ Hare Rama, Hare Rama, Rama Rama, Hare Hare. While sitting and chanting, the Lord saw that the governor of the province, Sri Ramananda Raya, had reached the banks of the river accompanied by his associates, which included many brahmanas. Previously the Lord had been asked by Sarvabhauma Bhattacarya to visit the great devotee Ramananda Raya at Kabur. The Lord could understand that the man approaching the river bank was Ramananda Raya, and He desired to see him immediately. However, because He was in the renounced order of life, He restrained Himself from going to see a political personage. Being a great devotee, Ramananda Raya was attracted by the features of Lord Caitanya, who appeared as a sannyasi, and he himself came to see the Lord. Upon reaching Caitanya Mahaprabhu, Ramananda Raya prostrated himself and offered his obeisances and respects. Lord Caitanya received him by vibrating Hare Krsna, Hare Krsna, Krsna Krsna, Hare Hare/ Hare Rama, Hare Rama, Rama Rama Hare Hare.

When Ramananda Raya presented his credentials, Lord Caitanya embraced him, and both of them were overwhelmed with ecstasy. The brahmanas who accompanied Ramananda Raya were surprised to see them embracing in transcendental ecstasy. The brahmanas were all stalwart followers of the rituals, and they could not understand the meaning of such devotional symptoms. Indeed, they were rather surprised to see such a great sannyasi touch a sudra, and they were also surprised to see Ramananda Raya, who was a great governor and practically king of that province, crying simply by touching a sannyasi. Lord Caitanya understood the brahmanas' thoughts, and, considering the unfavorable situation, He pacified Himself.

After this, Lord Caitanya and Ramananda Raya sat down together. "Sarvabhauma Bhattacarya has spoken very highly of you," Lord Caitanya informed him. "So I have come to see you."

"Sarvabhauma Bhattacarya considers me to be one of his devotees," Ramananda Raya replied. "Therefore he has kindly recommended that You see me."

Ramananda Raya very much appreciated the Lord's touching a man of wealth. A king, governor or any politician is always absorbed in thoughts of political affairs and pounds-shilling-pence; therefore such persons are avoided by sannyasis. Lord Caitanya, however, knew Ramananda Raya to be a great devotee, and therefore He did not hesitate to touch and embrace him. Ramananda Raya was surprised by Lord Caitanya's behavior, and he cited a verse from Srimad-Bhagavatam (10.8.4): "The great personalities and sages appear in the homes of worldly men just to show them mercy."

Lord Caitanya's special treatment of Ramananda Raya indicated that although Ramananda Raya was born in a nonbrahminical family, he was far, far advanced in spiritual knowledge and activity. Therefore he was more respectable than one who simply happens to be born in a brahminical family. Although Ramananda, out of his meek and gentle behavior, considered himself to be born in a lower sudra family, Lord Caitanya nonetheless considered him to be situated in the highest transcendental stage of devotion. Devotees never advertise themselves as great, but the Lord is very anxious to advertise the glory of His devotees. After meeting for the first time that morning on the banks of the Godavari, Ramananda Raya and Lord Caitanya separated with the understanding that Ramananda Raya would come in the evening to see the Lord.

That evening, after the Lord had taken His bath and seated Himself, Ramananda Raya came to see Him with a servant. He offered his respects and sat down before the Lord. Before Ramananda Raya could even ask the Lord a question about the advancement of spiritual knowledge, the Lord Himself said, "Please quote some verses from scripture about the ultimate goal of human life."

Sri Ramananda Raya at once replied: "A person who is sincere in his occupational duty will gradually develop a sense of God consciousness." He also quoted a verse from Visnu Purana (3.8.9) which states that the Supreme Lord is worshiped by one's occupational duty and that there is no alternative for satisfying Him. The purport is that human life is meant for understanding one's relationship with the Supreme Lord, and by acting in that way any human being can dovetail himself in the service of the Lord by discharging his prescribed duties. For this purpose human society is divided into four classes: the intellectuals (brahmanas), the administrators (ksatriyas), the merchants (vaisyas), and the laborers (sudras). For each class there are prescribed rules and regulations as well as occupational functions. The prescribed duties and qualities of the four classes are described in Bhagavad-gita (18.41-44). A society which is civilized and organized should follow the prescribed rules and regulations for the particular classes. At the same time, for spiritual advancement, the four stages of asrama must also be followed: namely, student life (brahmacarya), householder (grhastha), retired (vanaprastha) and the renounced life (sannyasa).

Ramananda Raya stated that those who strictly follow the rules and regulations of these eight social divisions can actually satisfy the Supreme Lord, and one who does not follow them certainly spoils his human form of life and glides toward hell. One can peacefully execute the goal of human life simply by following the rules and regulations which apply to one's self. The character of a particular person develops by following the regulative principles in accordance with one's birth, association and education. The divisions of society are so designed that many people of different character can be regulated under them for the peaceful administration of society and for spiritual advancement as well. The social classes can be further characterized as follows: (1) He whose aim is to understand the Supreme Lord, the Personality of Godhead, and devote himself to the learning of the Vedas and similar literatures is called a brahmana. (2) He who has taken to displaying force and entering government administration is called a ksatriya. (3) He who is engaged in agriculture, herding cows and carrying out a trade or business is called a vaisya. (4) He who has no special knowledge but is satisfied by serving the other three classes is called a sudra. If one faithfully discharges his prescribed duties, he is sure to advance toward perfection. Thus regulated life is the source of perfection for everyone. When regulated life culminates in devotional service to the Lord, one attains his perfection. Otherwise such regulations are simply a useless waste of time.

After hearing Ramananda Raya expound upon the proper execution of a regulated life, Lord Caitanya said that such regulations are simply external. Indirectly He asked Ramananda to expound on something superior to such an external exhibition. Formal execution of rituals and religion is useless unless it culminates in the perfection of devotional service. Lord Visnu is not satisfied simply by a ritualistic adherence to Vedic instructions; He is actually pleased when one attains the stage of devotional service.

According to the verse cited by Ramananda Raya, one can rise to the point of devotional service by ritualistic performance. In Bhagavad-gita, Sri Krsna, who appeared to deliver all classes of people, states that a human being can attain the highest perfectional stage of life by worshiping the Supreme Lord, from whom everything has emanated, through his occupational duty.