Tag Archives: Ramananda Raya
Ramananda Raya – Video
Before, Shri Chaitanya Mahaprabhu met Ramananda Raya, Sarvabhauma Bhattacharya told the Lord that no other Devotee’s knowledge of Radha-Krishna’s madhurya rasa compares with Ramananda Raya’s. Although Lord Chaitanya was half the age of forty year old Ramananda when they met, the Lord said, “My dear Ramananda, both you and I are madmen and therefore we meet intimately on an equal level.” Outwardly he acted as the Governor of Madras, but he was a poet, Sanskrit scholar, a dramatist well-versed in rasa literature, music, singing, dancing
Ramananda Raya – ebooks
Ramananda Raya – Biography 2
Shrila Bhaktivinoda Thakur writes, "The same love which Vishakha had for Radha and Krishna in Vraja, and that love which Radha and Krishna had for Vishakha, awakened in them when they met." Thus it is clear that Shrila Bhaktivinoda Thakur saw Ramananda Raya as Vishakha. (In the image: Shrimati Vishakha Devi, ISKCON Mayapur, India).
militva samabhud ramananda-rayah prabhoh priyah
ato radha-krishna-bhakti-prema-tattvadikam kriti
ramanando gauracandram pratyavarnayad anvaham
lalitety ahur eke yat tad eke nanumanyante
bhavanandam prati praha gauro yat tvam prithapatih
gopyarjuniyaya sardham ekibhuyapi pandavah
arjuno yad raya-ramananda ity ahur uttamah
arjuniyabhavat turnam arjuno ‘pi ca pandavah
iti padmottara-khande vyaktam eva virajate
tasmad etat trayam ramananda-raya-mahashayah
There are two Arjunas in Krishna lila: one is a priya-narma-sakha in Vraja, the other is one of the Pandavas. These two combined to become Ramananda Raya, the dear companion of Mahaprabhu. He was very knowledgeable in the teachings of loving devotion to Radha and Krishna, which he described to Gaurachandra on a daily basis. Some people say that Ramananda Raya was Lalita Sakhi, while others do not. Mahaprabhu Himself told Bhavananda Raya that he was Pandu, the husband of Kunti and father of the Pandavas. The Pandava Arjuna also united with the gopi named Arjuniya. Thus the most aware say that Ramananda Raya combined all these three personalities. Proof of this is found in the Padmapurana, where it is stated that the Pandava Arjuna became the gopi Arjuniya. (Gaura-ganoddesha-dipika 120-124)
As stated in these verses from Gaura-ganoddesha-dipika, some people hold that Ramananda Raya was an incarnation of Lalita. Some others are of the opinion that he was Vishakha. In his commentary on Chaitanya Charitamrita (2.8.23), Shrila Bhaktivinoda Thakur writes, "The same love which Vishakha had for Radha and Krishna in Vraja, and that love which Radha and Krishna had for Vishakha, awakened in them when they met." Thus it is clear that Shrila Bhaktivinoda Thakur saw Ramananda Raya as Vishakha.
Ramananda Raya was one of the Lord’s three and a half most intimate associates.
The Lord accepted Shikhi Mahiti’s sister as one of Radha’s friends. In the entire world, there were only three and a half Devotees who were so worthy. They were Svarupa Damodar Goswami, Ramananda Raya and Shikhi Mahiti. His sister was the half person. (Chaitanya Charitamrita 3.2.105-6)
Ramananda’s Social Status
Ramananda Raya’s father was named Bhavananda Raya. He was born in a family of the Orissan karana caste, an administrative clan like the kayasthas. He was previously King Pandu. He had five sons, of whom Ramananda was the oldest. The other four brothers were Gopinath Pattanayaka, Kalanidhi, Sudhanidhi and Vaninatha Pattanayaka. The Lord states in Chaitanya Charitamrita: "You are Pandu himself, and your wife is Kunti. Your five sons are the five Pandavas." (Chaitanya Charitamrita 2.10.53)
Bhavananda Raya made his home in Brahmagiri or Alalanath, about 12 miles west of Puri. Manohara Raya, a descendant of Ramananda Raya, has written his family’s history. Shrila Bhaktisiddhanta Saraswati Goswami Thakur has summarized some details of this account in his Anubhashya and concludes: "Orissan society considers the karana community to be part of the shudra caste. Ramananda Raya was born into this community. Nevertheless, though he was considered by society to be a shudra by birth, he was a de facto Brahmin, indeed, as a Vaishnava paramahamsa, he was spiritual master to the Brahmins."
By Krishna’s will, the creator Brahma himself appeared in an outcaste family in order to show that one’s family and one’s race have absolutely no importance. Born as a Muslim, Hari Das still enriched Lord Gauranga’s pastimes. 
By Krishna’s will, the creator Brahma himself appeared in an outcaste family in order to show that one’s family and one’s race have absolutely no importance. Born as a Muslim, Hari Das still enriched Lord Gauranga’s pastimes. (In the wallpaper: Shrila Haridas Thakur, background image is Harinaam Sankirtan in Poland).
Hari Das Thakur was born in a low-caste family on the Lord’s order in order to show that caste and class have no importance at all. All the scriptures say that a Devotee of Vishnu, though born in a lowly family, is still worshipable by all. What will one’s caste do for one is born in a high-caste but does not worship Krishna? He will go to hell in spite of his high birth. Hari Das took a low birth just to bear witness to these scriptural statements. He is comparable to Prahlad who was born in a family of demons, or Hanuman, who was born a monkey. They belong only superficially to low castes. (Chaitanya Bhagavat 1.16.237-240)
A Vaishnava is beyond the qualities of the material nature. Anyone who considers a Devotee in terms of his birth or race is destined for a hellish existence.
arcye shiladhir gurushu naramatir vaishnave jatibuddhir
vishnor va vaishnavanam kalimalamathane padatirthe ‘mbubuddhih
shrivishnor namni mantre sakala-kalushahe shabda-samanya-buddhir
vishnau sarveshvareshe tad-itara-samadhir yasya va naraki sah
Anyone who considers the Deity to be nothing but stone,
The guru to be an ordinary human being,
Or the Vaishnava to be a member of a particular caste or race,
Who takes the holy water which has washed Vishnu or the Vaishnava’s feet
And can destroy all the sins of the age of kali,
To be ordinary water,
Who thinks that the name or mantra of Vishnu,
Which destroys all evils, is the same as any other sound,
Or who takes Vishnu to be same as anything other than Him,
Has a hellish nature.
(Padma-Purana)
According to the Bhajana-nirnaya, Ramananda was the disciple of Raghavendra Puri and grand-disciple of Madhavendra Puri.
Sarvabhauma Tells the Lord about Ramananda
Mental speculation is of no value for understanding the nature of the Supreme Lord. Without the Lord’s mercy, no person can come to know Him. One to whom the Lord gives even a slight drop of mercy is able to understand His nature. (Chaitanya Charitamrita 2.6.82-3) (In the image: Lord Vishnu on Garuda, suffering living entity).
The Lord took sannyas in the month of Magh and arrived in Puri during the month of Phalgun. After celebrating the Dola Yatra in Puri, Mahaprabhu delivered Sarvabhauma Bhattacharya in the month of Chaitra. In the month of Vaishakh, He set off on His pilgrimage to South India. Though Mahaprabhu had decided to travel alone, Nityananda Prabhu convinced Him to take a servant, Krishna Das, as a travelling companion. As He was leaving, Sarvabhauma Bhattacharya gave the Lord four kaupinas and loincloths, and requested Him to visit Ramananda Raya on the banks of the Godavari.
As Lord Shri Chaitanya Mahaprabhu was departing, Sarvabhauma Bhattacharya submitted the following at His lotus feet, "My Lord, You must fulfill this request of mine. In the town of Vidyanagara, on the bank of the Godavari, there is a responsible government officer named Ramananda Raya. Please do not neglect him, thinking he belongs to a shudra family engaged in materialistic activities. Please take my word for it that You should meet him without fail. If anyone is fit to associate with You, it is he. No other Devotee can compare with him in knowledge of the divine sentiments. He has attained the highest limits of learning as well as being experienced in the science of devotional sentiments. If You converse with him, You will recognize his exalted character. When I first met him, I could not understand that everything he said and did were all transcendental. I made fun of him simply because he was a Vaishnava. By your mercy I can now understand the truth about Ramananda Raya. In talking with him, You also will acknowledge his greatness." (Chaitanya Charitamrita 2.7.61-67)
Shrila Prabhupada Bhaktisiddhanta Saraswati has commented as follows (2.7.63): "To superficial understanding, Ramananda Raya was not a sannyasi wearing a loincloth. In common understanding, those who are courtiers engaged in government service are materialistic, but Ramananda Raya was in fact a learned person who was a de facto sannyasi, as a perfected human being. Sarvabhauma Bhattacharya had previously been able to recognize his natural qualitie as a Vaishnava, even though he himself was not a Vaishnava at that time. When he took to devotional service by the grace of the Lord, he reconsidered his opinion of Ramananda and realized the extent of his qualifications, calling him an adhikari rasika-bhakta — the most highly qualified authority in the matters of devotional sentiment."
Sarvabhauma Bhattacharya was the incarnation of Brihaspati and the court pandita of King Prataparudra. He was so learned that even though a householder, he had sannyasis as his disciples. Nevertheless, he had been unable to recognize that Chaitanya Mahaprabhu was the Supreme Lord Himself, nor was he able to identify Ramananda Raya as His most intimate associate. If he was unable to do so, then how much more difficult it would be for others! No one is able to understand the glories of the Lord and His Devotees without being blessed by their mercy.
Mental speculation is of no value for understanding the nature of the Supreme Lord. Without the Lord’s mercy, no person can come to know Him. One to whom the Lord gives even a slight drop of mercy is able to understand His nature. (Chaitanya Charitamrita 2.6.82-3)
Mahaprabhu meets Ramananda
Mahaprabhu set off to the south, blessing the inhabitants of the land by bestowing devotion to Krishna on them. He visited Kurma-sthana, delivering the Brahmin also named Kurma, and giving everyone the order to preach devotional service to Krishna. He saved Vasudeva Vipra and then went on the Simhachalam where He danced before the Deity of Jiyari Nrisingha. Then He went on to the Godavari River, which in His vision was the Yamuna, and the woods on its banks, Vrindavan. He joyfully crossed the river and came to the place known as Kabhura, where He bathed in the river, hoping to meet Ramananda Raya. Coming out of the water, He sat down and waited for him.
At the same time, Ramananda Raya passed by with a fanfare. When he saw Mahaprabhu’s supernatural form, he descended from his palanquin and paid his obeisances to the Lord. Though Mahaprabhu recognized him, He asked him to identify himself. Ramananda replied that he was nothing but a lowly shudra servant. When the Lord heard him speak in this humble manner, He immediately embraced him. Both the Lord and His servant felt the onset of divine emotions and the both experienced the eight ecstatic transformations of prema. The Brahmins who were accompanying Ramananda were astonished to see such a display. They thought,
"This sannyasi is as effulgent as the brahmajyoti. Why is He crying while embracing this shudra? The governor Ramananda is a scholar and normally very serious. Why has become so emotional upon being touched by this sannyasi, as though intoxicated?" (Chaitanya Charitamrita 2.8.26-7)
Seeing that there were outsiders present, the Lord controlled His emotions and told Ramananda that He had been told by Sarvabhauma Bhattacharya to seek him out. Ramananda replied with humility,
This is the proof of Your mercy to Sarvabhauma Bhattacharya: You have touched me, an untouchable, simply due to his love for You. What a difference exists between us — You are the Supreme Lord, Narayan Nimself, and I, a government servant interested in materialistic activities. Indeed, I am the lowest amongst men of the fourth caste. Even so, You were not contemptuous of my touch, neither did You fear the Vedic injunctions which forbid one to even look upon a shudra. Your mercy makes You touch me, even though this activity is condemned by scripture and by society. Who can understand Your intention, for You are the Supreme Lord Himself. (Chaitanya Charitamrita 2.8.34-7) 
He went on to the Godavari River,...hoping to meet Ramananda Raya. Coming out of the water, He sat down and waited for him...At the same time, Ramananda Raya passed by with a fanfare. When he saw Mahaprabhu’s supernatural form, he descended from his palanquin and paid his obeisances to the Lord. Though Mahaprabhu recognized him, He asked him to identify himself. Ramananda replied that he was nothing but a lowly shudra servant. When the Lord heard him speak in this humble manner, He immediately embraced him. Both the Lord and His servant felt the onset of divine emotions and the both experienced the eight ecstatic transformations of prema. The Brahmins who were accompanying Ramananda were astonished to see such a display. They thought, "This sannyasi is as effulgent as the brahmajyoti. Why is He crying while embracing this shudra? The governor Ramananda is a scholar and normally very serious. Why has become so emotional upon being touched by this sannyasi, as though intoxicated?" (Chaitanya Charitamrita 2.8.26-7) (In the wallpaper: Shri Gauranga Mahaprabhu, Ramananda Raya, local brahmanas, background image of the Godavari river).
Though the Brahmins had never shown the slightest interest in bhakti, they too were influenced by the sight of the Lord and began to chant the names of Krishna, their voices tremulous with divine ecstasy. Ramananda Raya said aloud that Mahaprabhu was the Supreme Lord, both in akriti, or form, and in prakriti, or nature. The Lord immediately responded in a way that would show the greatness of His Devotee:
The Lord said, "You are a great Devotee, indeed you are the best amongst them. All those who behold you are immediately affected so that their hearts melt. What to speak of others — I am a mayavadi sannyasi, yet I feel the onset of Krishna prema when I touch you." (Chaitanya Charitamrita 2.8.44-5)
The Lord Listens to Ramananda Speak
When Mahaprabhu told him of His desire to hear Krishna-katha from his lips, Ramananda suggested that He stay for a week or so at his house so that his own wicked mind could be pacified and purified. The two then each went their way to finish their duties, returning to the same spot in the evening. Ordinarily, it is seen that a Devotee asks the questions and the Lord answers. This time, however, the roles were reversed and the Lord asked Ramananda to clarify certain spiritual truths and then empowered him to respond. Krishnadas Kaviraj Goswami makes this explicit in the verse which opens the eighth chapter of the Madhya-lila:
sancarya ramabhidha-bhakta-meghe
svabhakti-siddhanta-cayamritani
gaurabdhir etair amuna vitirnais
taj-jnatva-ratnalayatam prayati
Gauranga is like the ocean of spiritual truths; He filled the cloud named Ramananda with the nectar of the purest conclusions of devotion to Himself. Ramananda then rained down that same nectar on the very ocean from which it had come, producing the jewels of transcendental knowledge. (Chaitanya Charitamrita 2.8.1)
A person who has not taken shelter of the Lord may try to understand the Supreme Truth by using empirical means, without achieving any success. Indeed, he will fall into confusion and be unable to understand the words of the Lord.
Mahaprabhu asked Ramananda Raya to explain to him, with evidence from the scriptures, the ultimate goal of life. Ramananda started his response by explaining that devotion to Vishnu was the ultimate aim of human achievement, or sadhya. In this theistic conception, he described progressive path of different practices leading to that goal, starting from the practice of varnashrama dharma, offering the fruits of one’s activities to Krishna (karmarpana), renunciation of prescribed duties (karma-tyaga ) and devotion mixed with knowledge (jnana-mishra-bhakti ), offering the scriptural basis for each step. Mahaprabhu rejected each proposal, however, saying that it was superficial or external, for none of these practices were potential means for achieving the pure devotion which He had come to give.
By starting this conversation with Ramananda Raya with varnashrama dharma , Mahaprabhu showed that all activities which ignore the Vedic principles or go against them are to be completely rejected. When responding to each of Ramananda’s suggestings, Mahaprabhu did not say, "Absolutely not!", He rather used the words, eho bahya, "This too is peripheral." The idea is that one must first give up activities which are outside the scope of the Vedic standard. Once one is fixed in these principles, one can progressively gain the qualifications to proceed through each of the various steps described by Ramananda. This holds true even though bhakti itself is completely independent and may manifest in an individual through the association of saintly persons despite one’s having no prior qualifications or having gone through these prior steps.
When Ramananda Raya finally answered Mahaprabhu’s question by saying "Pure devotional service without any tinge of speculative knowledge (jnana-shunya-bhakti ) is the means to achieve the supreme perfection.", Mahaprabhu finally accepted his conclusion. From this point on, Mahaprabhu’s teachings actually begin. The words jnana-shunya are meant to completely eradicate any consciousness of the impersonal aspect of the supreme, and not the kind of knowledge of relationships (sambandha-jnana) which is favorable to the attainment of pure devotional service. 
"Pure devotional service without any tinge of speculative knowledge (jnana-shunya-bhakti ) is the means to achieve the supreme perfection." (In the wallpaper: Shri Krishna, ISKCON Chennai, a Devotee boy).
Shrila Bhaktivinoda Thakur writes in his Amrita-pravaha-bhashya, "The purport is that sacrificing the results of one’s actions is better than merely engaging in one’s prescribed duties according to the varnashrama dharma ; the renunciation of fruitive activities is better than simply giving up the fruits; better than this is the cultivation of knowledge mixed with devotional service. However, despite this progressive improvement in spirituality through these stages, they are all superficial because these four kinds of practices have no power to achieve pure devotion, or shuddha bhakti. The devotion known as aropa-siddha , by which is meant adding a devotional veneer as an afterthought, or sanga-siddha, by which is meant devotion by associating a fruitive activity with some devotional act, are never to be considered pure devotional service. Pure devotional service is Svarupa-siddha bhakti, i.e., it is devotion both in form and in intent. It is entirely different from these other activities which have only a superficial relationship to devotional service. The characteristics of shuddha bhakti are that it is activity executed uniquely for the pleasure of Krishna, devoid of any material desires, it is not hidden by the presence of fruitive intent or knowledge of brahman. This is the consciousness that is the ultimate goal of spiritual practice, for though it is practiced by an aspiring Devotee, it is realized when he reaches perfection of his practice." (2.8.68)
As long as Ramananda Raya suggested anything other than following in the footsteps of the great Devotees and listening to Krishna-katha from his lips, Mahaprabhu kept saying, "This is irrelevant." Therefore it is to be understood that pure devotion starts from the moment one begins to hear about the activities and teachings of Lord Krishna from the lips of a pure Devotee. From this point, Ramananda Raya described the various stages of pure devotion, the moods of neutrality, servitude, friendship, parenthood and conjugal love. From there, he went on to describe Radha’s love as being supreme as well as both Radha and Krishna’s characteristics. Then Mahaprabhu asked questions like "What is the essence of education?", "What kind of fame is best for the living being?". All these things have been extensively described in the eighth chapter of Chaitanya Charitamrita’s Madhya-lila. In order to avoid deviating too much from the account of Ramananda’s life, we will not go into these matters any further here.
Ramananda’s Perception of the Lord’s Identity
The identity of the Lord cannot remain hidden to His Devotee. Ramananda was able to recognize the Lord for who He was. He said,
"First I saw You as an ordinary sannyasi. Now I see that You are actually a dark-skinned cowherd boy. I see a golden puppet standing in front of You; its golden effulgence covers Your entire body." (Chaitanya Charitamrita 2.8.268-9)
Mahaprabhu made an effort to dissimulate His identity when He heard this, saying that Raya Ramananda was a great Devotee and thus saw Krishna everywhere. Ramananda, however, clearly stated the primary purpose of the Lord’s incarnation. Mahaprabhu was pleased with his insightful realization and He displayed His form as the combination of rasa-raja ("the king of the devotional sentiments") Krishna and the incarnation of maha-bhava ("the supreme devotional mood"), Shrimati Radharani. When he saw this amazing combined form of the Lord, Ramananda Raya fell to the ground in a faint. When the Lord touched him, he regained consciousness. 
"First I saw You as an ordinary sannyasi. Now I see that You are actually a dark-skinned cowherd boy. I see a golden puppet standing in front of You; its golden effulgence covers Your entire body." (Chaitanya Charitamrita 2.8.268-9)...Mahaprabhu was pleased with his insightful realization and He displayed His form as the combination of rasa-raja ("the king of the devotional sentiments") Krishna and the incarnation of maha-bhava ("the supreme devotional mood"), Shrimati Radharani. When he saw this amazing combined form of the Lord, Ramananda Raya fell to the ground in a faint. When the Lord touched him, he regained consciousness. (In the wallpaper: Shri Shri Radha Gopinath, Shri Gaurachandra, ISKCON Chowpatty, Mumbai).
They remained together for ten days, enjoying discussions of Krishna conscious topics. Before Mahaprabhu continued on His southern pilgrimage, He asked Ramananda to abandon his involvement with government service and join Him in Puri when He returned.
When Mahaprabhu completed His sojourn in southern India, He met with Ramananda once again on the banks of the Godavari. He showed him the two books, Krishna-karnamrita and Brahma-samhita, which He had found in His travels, and which substantiated all that Ramananda Raya had said in their previous conversations. Ramananda Raya copied the two manuscripts himself. The Lord remained another week with Ramananda, enjoying the pleasure of discussions about Krishna before heading back to Nilachala. Ramanada refused to go with the Lord immediately as he was obliged to wait for the King’s permission and also would need to take care of his personal affairs. He promised to join the Lord in Puri as soon as he was able.
Ramananda Comes to Puri
When the Lord arrived in Puri, He made His permanent residence in the house of Kashi Mishra. King Prataparudra had heard about the Lord and was very enthusiastic about meeting Him. Sarvabhauma Bhattacharya had assured him that once the Lord had returned from His southern pilgrimage, He would somehow or other arrange for Him to have darshan. Unfortunately, no matter how hard Sarvabhauma Bhattacharya tried to convince Him, the Lord insisted that He would not look upon a king. Thus all attempts to arrange a meeting met with failure.
When the King heard that Ramananda wished to return to Puri in order to be close to Mahaprabhu, he was quite happy to grant him permission. He allowed him to leave his duties in the government and continued to pay him a pension. Thus Ramananda first met with the King in Chuttack, and then in Puri, before going to Kashi Mishra’s home to meet with the Lord Himself. Ramananda knew just how eager the King was to encounter Mahaprabhu, but rather than bringing up the matter directly, he simply glorified the king, telling Mahaprabhu how much faith he had in the Him, how deep was his devotion to Krishna, and how kind he had been to free Ramananda from his governmental duties so that he could serve the Lord directly. By recounting the King’s virtues in this way, he was able to melt the Lord’s resolve.
In the meantime, Nityananda Prabhu had sent one of the Lord’s loincloths to King Prataparudra as a consolation. Though this gave the King a great deal of joy, his desire to meet the Lord simply increased and he asked Ramananda to intercede on his behalf and make some kind of arrangement. When Ramananda finally approached the Lord directly, asking Him to be compassionate toward the King, the Lord was not able to refuse him directly. He agreed that the King was no ordinary materialistic person, but nevertheless, the very title raja was a type of contamination that He could not overlook. So He agreed to allow the king’s son to come and see Him, as the son and father are, in a sense, one.
Mahaprabhu said, "There may be much milk in a big pot, but if it is contaminated by a drop of liquor, it is untouchable. The King certainly possesses all good qualities, but everything has been ruined simply by his possesion of the kingly title. If you are still very eager for the King to meet with Me, then you can bring his son in his place. The scripture states that one’s self is reborn in the son, therefore if his son comes, it will be equal to his meeting with Me." Ramananda Raya then went to inform the King about his talks with the Lord, and, according to his request, brought the King's son to see Him. (Chaitanya Charitamrita 2.12.53-7)
Appreciating Rupa’s Plays
Rupa Manjari is the follower of the sakhis Lalita and Vishakha, who are not different from Ramananda Raya. Rupa Goswami discussed the subject of his two plays, Lalita-madhava and Vidagdha-madhava with Ramananda. When Ramananda asked to hear a verse about the play’s
anarpita-carim cirat karunayavatirnah kalau
samarpayitum unnatojjvala-rasam sva-bhakti-shriyam
harih purata-sundara-dyuti-kadamba-sandipitah
sada hridaya-kandare sphuratu vah shacinandanah
The elevated, effulgent taste of sacred rapture
Is the wealth of devotional love;
The Lord never gives it at any time;
Yet, out of His mercy in this age of quarrel,
To distribute this treasure to the world,
He has become incarnate in His golden form.
The son of Sachi is like a lion;
May He dwell in the cave of your heart forever.
When Ramananda Raya heard this verse, he began to praise Rupa Goswami with what seemed like a thousand tongues. He said that Rupa could only have written such an accurate portrayal of such difficult concepts as a result of the Lord’s mercy.
Pradyumna Mishra Meets Ramananda
In order to reveal the extent of His transcendental character and identity, Mahaprabhu sent Pradyumna Mishra, who was born in an upper-class Brahmin family to Ramananda to be instructed, even though Ramananda was not of such high caste. Pradyumna Mishra was born in Sylhet, but later made his permanent home in Orissa. He came one day to Mahaprabhu asking to hear some Hari-katha. Mahaprabhu replied with great humility that He was not qualified to speak on elevated matters of sacred rapture, and sent him to meet Ramananda Raya.
At that time, Ramananda Raya was in the Jagannath-vallabha gardens, engaged in preparing two young deva-dasis for a play which was to be given before Lord Jagannath. Not only was he training them in the songs that they would sing and in the dance they would perform, but also bathing, dressing and decorating them. The first time that Pradyumna Mishra came to see Ramananda, one of Ramananda’s servants told him that he was busy doing this work and asked Mishra to sit outside and wait. None of Ramananda Raya’s servants dared to interrupt him while he was busy preparing the performance which was to be given before Lord Jagannath. Only after he had finished the rehearsal and come outside did he learn that Pradyumna Mishra had come there to hear about Krishna from him.
Ramananda showed the Brahmin the appropriate respect and begged forgiveness for the long delay. Mishra realized that it was too late that day for his wish to be fulfilled and he returned home. Some days later, when Mahaprabhu saw Mishra, he asked him how the meeting with Ramananda had gone and what topics they had discussed. Pradyumna Mishra told him everything that had happened and told the Lord that some doubts had risen in his mind about Ramananda’s activities. The Lord immediately took steps to erase these doubts from the Brahmin’s mind. He began to glorify Ramananda’s extraordinary character with great force. He said:
"I am a sannyasi and I consider Myself to be renounced. But if I even hear the name of a woman, what to speak of seeing one, I feel an effect on My mind and body. So who is not moved by the sight of a woman? Everyone listen to Me. Let Me tell you about Ramananda Raya, although they are so wonderful and uncommon that they really cannot be properly described. He personally serves Jagannath’s young and beautiful devadasis in every possible way. He personally bathes and dresses them and decorates them with ornaments. While doing so, he naturally sees and touches the private parts of their bodies, but even so, his mind is never affected. He teaches the girls how to physically express all the moods of love, to be acted out before Jagannath Deva, but his mind and body are as steady as wood or stone. Indeed, it is amazing that even when he touches such young girls, his mind is not disturbed. Only Ramananda has the right to do such things, and seeing him do them, I can understand that his body is not material but has been completely transformed into a spiritual entity." (Chaitanya Charitamrita 2.5.35-42) 
"...He personally serves Jagannath’s young and beautiful devadasis in every possible way. He personally bathes and dresses them and decorates them with ornaments. While doing so, he naturally sees and touches the private parts of their bodies, but even so, his mind is never affected. He teaches the girls how to physically express all the moods of love, to be acted out before Jagannath Deva, but his mind and body are as steady as wood or stone. Indeed, it is amazing that even when he touches such young girls, his mind is not disturbed. Only Ramananda has the right to do such things, and seeing him do them, I can understand that his body is not material but has been completely transformed into a spiritual entity." (Chaitanya Charitamrita 2.5.35-42) (In the wallpaper: Lord Jagannath, the devadasi).
Mahaprabhu thus revealed Ramananda’s amazing powers to Pradyumna Mishra, and through him, to the world. He told Pradyumna that He Himself went to Ramananda to hear about Krishna, and He advised him to go a second time. This time, Pradyumna was able to hear Ramananda speak about Krishna in such depth and with such insight that he was astonished, so astonished in fact, that he began to dance in ecstasy.
Bhaktivinoda Thakur has written the following comment on the above pastime: "Raya Ramananda had composed a play which is known as Jagannath-vallabha-nataka . This play was performed in the Jagannath Temple for the pleasure of Jagannath Himself. The deva-dasis, or "virgins of the God", were girls who were given to the Deity as His wives and they were trained up in performing just for the Deity. In Orissan, they are now called maharis. Ramananda engaged two of these girls to play in his drama, directing them in how to play the emotions appropriate to the gopis. Since the two deva-dasis were playing the roles of chief gopis, Ramananda made no distinction between them and Krishna’s beloved mistresses. He considered himself to be their maidservant, and in that spiritual identity, engaged in their service by teaching them to dance and sing for their Lord. Because Ramananda Raya knew himself to be one of Shrimati Radharani’s handmaidens, he was able to project the identity of his worshipable mistress on the two deva-dasis and this is why he was able to serve them in this most intimate fashion without experiencing the disturbance of mundane sexual desire." (Amrita-pravaha-bhashya, 3.5.20)
Though a householder, Ramananda is not under the control of the six deadly sins (lust, anger, greed, illusion, intoxication and envy). Though a so-called materialistic person, he is qualified to instruct those in the renounced order of life. The Lord wished to reveal these qualities of Ramananda, and so He sent Pradyumna Mishra to listen to him speak about Krishna. The Lord knows very well how to make His Devotees virtues public. He considers it to be to His personal profit to do so by using various stratagems. O Devotees, listen carefully to yet another of the Lord’s characteristics: He manifests His own majestic nature, though these are usually hidden. He spreads real religious principles through a man from a lowly shudra in order to vanquish the false pride of so-called renunciants and learned scholars. He preached about devotional service, ecstatic love and the Absolute Truth by making Ramananda Raya, a grihastha born in a low family, the speaker, while He Himself, an exalted Brahmin-sannyasi, and Pradyumna Mishra, a pure Brahmin, both listened and took lessons from him. (Chaitanya Charitamrita 3.5.80-85)
Shrila Bhaktisiddhanta Saraswati Goswami Thakur comments on these words from the Chaitanya Charitamrita as follows: "To materialistic vision, Ramananda Raya is a grihastha on the pravritti-marga, engaged in an active life in the world. He is not, it is clear, a self-controlled brahmachari, vanaprastha, or sannyasi. A materialistic householder is under the control of his senses and this is the basis of his involvement in worldly activities. A Vaishnava householder who has attained the transcendental state, however, is not at all on the same level, transcending the influences of the six deadly sins and standing aloof from the influence of the senses. Ramananda Raya accepted the householder state as his role in the pastimes of Shri Chaitanya Mahaprabhu. Ordinary materialistic persons look upon him through glass that is tinted by their own desire for sense gratification and see him as one of their own, but in fact his mind had been totally spiritualized through being fixed on the supreme worshipable object. He was thus a Krishna-vishayi, one who seeks only the pleasure of Krishna’s senses and not his own. He was not an impersonalist or argumentative nihilist opposed to the Lord’s transcendental activities. Indeed, he possessed the power to transform the minds of such sannyasis who had abandoned sense gratification and were absorbed in the qualityless brahman without any appreciation for Krishna’s form and pastimes, and turn them away from their fundamentally materialistic conception of transcendence, attracting them to the practice of devotional service through hearing and chanting about Krishna’s name, form and activities."
Other Activities in Puri
When Vallabha Bhatta came to Puri and came into contact with Chaitanya Mahaprabhu, the Lord kept His own glories hidden from him because He knew him to be proud of his learning. He thus preferred to speak to Vallabha Bhatta about the qualifications of His entourage. At that time He said of Ramananda that he was expert both in the sambandha, or knowledge of the relationships between God, man and the universe, and the prayojana-tattva , or knowledge of life in the state of divine perfection. Furthermore, He indicated that he was the greatest connoisseur of the pure and sacred raptures of Vrindavan.
Ramananda Raya is the treasure house of divine sentiments. It was he who disclosed to Me that Krishna is the Supreme Personality of Godhead. No one can fully describe the extent of Ramananda’s spiritual power. Through him I was able to learn about the pure moods of the Devotees of Vraja. (Chaitanya Charitamrita 3.7.23, 37)
Ramananda Raya had the same type of relationship with Mahaprabhu that Subala, Krishna’s friend and helper used to have in Vraja. (Chaitanya Charitamrita 3.6.9)
Ramananda Raya was also present in Nilachala when Hari Das Thakur passed away. Mahaprabhu praised Hari Das before the Devotees led by Ramananda and Sarvabhauma Bhattacharya. (3.11.50)
Ramananda in the Lord’s Last Days
When the Lord was in His condition of divine ecstatic madness, He would sometimes disappear from His chambers, even though there were three barred doors through which He had to pass in order to go outside. Once He was found near the Lion’s Gate, His joints loosened and taking on a giant, distended form. He was be revived and returned to normal by loud singing of the Holy Names. On another occasion, He was found in the sand dunes which He had taken in His state of trance to be Govardhana. Once again, He was be pacified by sankirtan and returned to His home. On these occasions, Ramananda Raya was present with Svarupa Damodar. Throughout the ten transformations of the Lord’s ecstatic madness (divyonmada) , Ramananda Raya would recite verses which were fit the Lord’s emotional state. In this way, he brought pleasure to the Lord.
Mahaprabhu remained in Nilachala in this way, passing the days and nights absorbed in the anxiety of separation from Krishna. Svarupa and Ramananda were always with Him, bringing Him ecstasy with their recitation of songs and verses appropriate to His mood. (Chaitanya Charitamrita 3.20.3-4)
… the Lord took Svarupa Damodar and Ramananda Raya by the shoulders and said, "Listen, Svarupa and Rama Raya! Tell me what I should do, where should I go in order to find Krishna. You can tell Me the best thing to do." In this way, Gauranga would tell His tale of woe to Svarupa and Ramananda and they would console Him in His grief. Svarupa would sing and Ramananda would recite Sanskrit verses, giving joy to the Lord with verses from Krishna Karnamrita, the songs of Vidyapati and Gita-Govinda. (Chaitanya Charitamrita 3.15.24-7)
Remaining in the company of Svarupa and Ramananda both day and night, Mahaprabhu ecstatically relished the songs of Chandi Das, Vidyapati and Ramananda Raya’s plays, as well as Krishna-Karnamrita and Gita-Govinda. (Chaitanya Charitamrita 2.2.77)
Ramananda Raya performed his bhajana in the Jagannath-vallabha gardens, a place which was very dear to Mahaprabhu also. As soon as the Lord entered within this garden, He would be overwhelmed by feelings of divine love. One day, while the Lord was there, He had a vision of Krishna under an ashoka tree. Then, the vision was suddenly lost to Him, and Mahaprabhu fell to the ground in a faint.
The main park in Puri is the Jagannath-vallabha garden. The Lord entered there with His Devotees. The trees and flower bushes were in bloom, and it seemed as though it was Vrindavan. The parrots, mynah birds, and cuckoos were singing their songs and the bees were all buzzing. (Chaitanya Charitamrita 3.19.79-80)
Wandering through the garden, He went from tree to tree. When He came to an ashoka tree, He suddenly saw Krishna standing there. The Lord started to run towards Him, but Krishna laughed at Him and disappeared. The Lord was stunned: He had found Krishna and then had lost Him again. He lost consciousness and feel to the ground. (Chaitanya Charitamrita Antya 19.85-87)
Through Ramananda Raya and Shri Svarupa Damodar Goswami, Lord Chaitanya Mahaprabhu joyfully announced to the world that Harinama-sankirtan is the best means to attain love of God in this age of quarrel.
The Lord, in a wave of jubilation say, "Listen Svarupa Damodar and Ramananda Raya! In the age of Kali, Harinama sankirtan is the supreme means of deliverance. In the age of Kali, Krishna is to be worshiped by the congregational chanting of His Holy Names. This is the way that an intelligent person attains the lotus feet of Krishna. Through the chanting of the Holy Name, all of one’s sinful reactions are extinguished and all auspiciousness arises until finally one experiences the joys of love for Krishna." (Chaitanya Charitamrita 3.20.8-11)
There are two opinions about Ramananda Raya’s disappearance day: some people say Jyestha Krishna-panchami, others Vaishakhi Krishna-panchami.
[Excerpted from “Shri Chaitanya: His Life & Associates” by Shrila Bhakti Ballabh Tirtha Maharaj] 
"Listen Svarupa Damodar and Ramananda Raya! In the age of Kali, Harinama sankirtan is the supreme means of deliverance. In the age of Kali, Krishna is to be worshiped by the congregational chanting of His Holy Names. This is the way that an intelligent person attains the lotus feet of Krishna. Through the chanting of the Holy Name, all of one’s sinful reactions are extinguished and all auspiciousness arises until finally one experiences the joys of love for Krishna." (Chaitanya Charitamrita 3.20.8-11) (In the wallpaper: Shri Gopinath, ISKCON Chowpatty, Mumbai, Devotees from Europe in Prem Sarovar, Shri Vrindavan Dham).
Ramananda Raya – Biography 3
The Gauraganoddeshadipika (120-124) states that Ramananda Raya was Arjuna in his past incarnation. He is also considered to have been an incarnation of the gopi Lalita..." (In the wallpaper: Shri Lalita Sakhi in the right, ISKCON Chowpatty, Mumbai, Arjuna).
Ramananda was the Governor of East and West Godavari and a minister of King Prataparudra. A great statesman of that period, Ramananda was also a poet and a scholar.
When Bhavananda met Shri Chaitanya Mahaprabhu, the Lord embraced him and said, "Formerly you appeared as Pandu, and your five sons appeared as the five Pandavas."
The five sons of Bhavananda Raya were Ramananda Raya, Pattanayaka Gopinatha, Kalanidhi, Sudhanidhi and Nayaka Vaninatha.
The Gauraganoddeshadipika (120-124) states that Ramananda Raya was Arjuna in his past incarnation. He is also considered to have been an incarnation of the gopi Lalita, although in the opinion of others he was an incarnation of Visakha Devi. He was a most confidential Devotee of Lord Chaitanya. Lord Chaitanya said, "Although I am a sannyasi, My mind is sometimes perturbed when I see a woman. But Ramananda Raya is greater than Me, for he is always undisturbed, even when he touches a woman."
Only Ramananda Raya was able to act in this way, no one should imitate him. Unfortunately there are rascals who imitate the activities of Ramananda Raya.
In Lord Chaitanya's final pastimes, both Ramananda Raya and Svarupa Damodara were always engaged in reciting suitable verses from Shrimad Bhagavatam to pacify the Lord in His ecstatic feelings of separation from Krishna. When Lord Chaitanya was about to leave for South India, Sarvabhauma Bhattacharya advised Him to meet Ramananda Raya for he declared that there was no Devotee as advanced in understanding the conjugal love of Krishna and the gopis.
While touring South India Lord Chaitanya met Ramananda on the bank of the Godavari. There they had a long discourse in which the Lord took the role of a student and Ramananda Raya instructed the Lord. Lord Chaitanya concluded these discourses by saying, "My dear Ramananda Raya, both you and I are madmen, and therefore we met intimately, on an equal level." Lord Chaitanya advised Ramananda Raya to resign from his government post and come back to Jagannatha Puri to live with Him. It was Ramananda Raya who tactfully arranged a meeting between Lord Chaitanya and King Prataparudra of Orissa. Ramananda Raya was present when the Lord performed water-sports after the Rathayatra festival.
Lord Chaitanya considered Ramananda Raya and Sanatana Goswami to be equal in their renunciation, for although Ramananda Raya was a grihasta engaged in government service and Sanatana Goswami was in the renounced order of complete detachment from material activities, they were both servants of the Supreme Personality of Godhead and kept Krishna in the center of all their activities. Ramananda Raya was one of the three and a half personalities with whom Lord Chaitanya discussed most confidential topics of Krishna Consciousness.
Lord Chaitanya advised Pradyumna Mishra to learn the science of Krishna from Ramananda Raya. As Subala always assisted Krishna in His dealing with Radharani in Krishnalila, so Ramananda Raya assisted Lord Chaitanya in His feelings of separation from Krishna. Ramananda Raya was the author of Jagannatha-vallabha-nataka.
In Ishwar dasa's Chaitanya Bhagavata (ed. A.B. Mohanty, Utkal University) a comprehensive description is given of Lord Chaitanya's relationship with Ramananda Raya.
After hearing Ramananda Raya speak about the essence of premabhakti, Lord Chaitanya, with tears in His eyes and overwhelmed with emotion, warmly embraced Ramananda.
In the Gurbhaktigita of Achyutananda dasa (Utkal University Vol. 3, Chapter XLIX P. 176) the author describes Ramananda as Vishakha, which is supported by Svarupavarnana (ms. of Rupa Goswami preserved in Utkal University Library, Catalogue no. O.L. 382 ) and Chaitanyaganoddesha (ms. of Sadashiva Kaviraja, preserved in Orissa State Museum).
Lord Chaitanya's discourses with Raya Ramananda are fully described in CC.
First of all, Shrila Ramananda Raya enunciated the system of the varnashrama institution.
He recited various verses about karmarpana, stating that everything should be dedicated to the Lord.
He then spoke of detached action, knowledge mixed with devotional service, and finally the spontaneous loving service of the Lord.
After hearing Shrila Ramananda Raya recite some verses, Shri Chaitanya Mahaprabhu accepted the principle of pure devotional service devoid of all the kinds of speculation.
After this, Shri Chaitanya Mahaprabhu asked Ramananda Raya to explain the higher platform of devotional service.
Then Shrila Ramananda Raya explained unalloyed devotional service, love of Godhead, serving the Lord with pure servitude as well as in fraternity and parental love.
Finally he spoke of serving the Lord in conjugal love. He then spoke of how conjugal love can be developed in various ways.
This conjugal love attains its highest perfection in Shrimati Radharani's love for Krishna.
He next described the position of Shrimati Radharani and the transcendental mellows of love of God.
Shrila Ramananda Raya then recited one verse of his own concerning the platform of ecstatic vision, technically called prem-vilasa-vivarta.
Shrila Ramananda Raya also explained that all stages of conjugal love can be attained through the mercy of the residents of Vrindavana, especially by the mercy of the gopis.
The meeting of Lord Chaitanya and Shri Ramananda Raya is further described in GPC. After bathing in the River Godavari, the Lord walked a little distance from the bathing place and engaged in chanting the Holy Name of Krishna. At that time, accompanied by the sounds of music, Ramananda Raya came there mounted on a palanquin to take his bath. Many brahmanas, following the Vedic principles, accompanied Ramananda Raya. According to the Vedic rituals, Ramananda Raya took his bath and offered oblations to his forefathers.
Shri Chaitanya Mahaprabhu then inquired whether he was Ramananda Raya, and he replied, "Yes I am Your very low servant, and I belong to the shudra community." The Lord then embraced him very firmly. Indeed, both the master and the servant almost lost consciousness due to ecstatic love. (In the wallpaper: Shri Gaurachandra, ISKCON Chowpatty, Mumbai, in the background image Devotees' hug).
Shri Chaitanya Mahaprabhu could understand that the person who had come to bathe in the river was Ramananda Raya. The Lord wanted so much to meet him that His mind immediately began running after him. Although the Lord was running after him mentally, He patiently remained sitting. Ramananda Raya, seeing the wonderful sannyasi, then came to see Him. Shrila Ramananda Raya then saw Shri Chaitanya Mahaprabhu as brilliant as a hundred suns. The Lord was covered by a saffron garment. He was large in body and very strongly built, and His eyes were like lotus petals. When Ramananda Raya saw the wonderful sannyasi, he was struck with wonder. He went to Him and immediately offered his respectful obeisances, falling down like a rod. The Lord stood up and asked Ramananda Raya to arise and chant the Holy Name of Krishna.
Shri Chaitanya Mahaprabhu then inquired whether he was Ramananda Raya, and he replied, "Yes I am Your very low servant, and I belong to the shudra community." The Lord then embraced him very firmly. Indeed, both the master and the servant almost lost consciousness due to ecstatic love.
After composing themselves, they sat down and Shri Chaitanya Mahaprabhu said, "Sarvabhauma Bhattacharya has spoken of your good qualities, and he has made a great endeavor to convince Me to meet you.
Indeed I have come here just to meet you. It is very good that even without making an effort I have gotten your interview here." Ramananda Raya replied, "Sarvabhauma Bhattacharya thinks of me as his servant. Even in my absence he is very careful to do me good. By his mercy I have received Your interview here. Consequently I consider that today I have become a successful human being. I can see that You have bestowed special mercy upon Sarvabhauma Bhattacharya. Therefore You have touched me, although I am untouchable. This is due only to his love for You. You are the Supreme Personality of Godhead, Narayana Himself, and I am only a government servant interested in materialistic activities. Indeed, I am the lowest amongst men of the fourth caste. You do not fear the Vedic injunctions stating that You should not associate with a shudra. You were not contemptuous of my touch, although in the Vedas You are forbidden to associate with sudras.
At this time a brahmana Vaishnava came and invited the Lord for lunch, and after arranging to meet Ramananda Raya again later the Lord departed.
After finishing His evening bath, Shri Chaitanya Mahaprabhu sat down and waited for Ramananda Raya to come. Then Ramananda Raya, accompanied by one servant, came to meet Him. He offered his respectful obeisances, and the Lord embraced him. Then they both began to discuss Krishna in a secluded place for the entire night. Again the next evening Shri Ramananda Raya visited Mahaprabhu and paid obeisances.
Mahaprabhu fondly embraced him and began questioning him as follows :
Q: What is the best education among all kinds of learning?
A: Devotion for Krishna is by far the best learning.
Q: What is the achievement of a living being?
A: The best glory is to take the post of servant of Shri Radha and Krishna.
Q: What is the best religion for a living being?
A: Love for Shri Radha-Govinda is the best religion.
Q: Which creature suffers the most?
A: A Devotee who is suffering due to separation from the Lord.
Q:Who is the most liberated person?
A:One who loves Krishna is the most renounced person.
Q: Which is the best song?
A: Songs about the pastimes of Radha and Krishna.
Q: What is the greatest well being for a living entity?
A: The association of Krishna's Devotees.
Q: What is the only thing to remember?
A: Krishna's name, beauty and qualities.
Q: What is the only object of meditation?
A: The lotus feet of Radha Govinda.
Q: Which is the best place for a living entity to reside?
A: The place where Krishna's pastimes are performed.
Q: What is the best thing to hear?
A: The loving pastimes of Radha-Govinda
Q: What is the only subject matter for a living entity to sing?
A: The name of Radha Govinda.
Q: What is the fate of a person who has worldly desires and of a man who desires liberation?
A: Animate body, and celestial body.
Q: What are the characteristics of a Devotee and of a knowledgeable person?
A: A so called intelligent person, who is like a crow, eats the fruits of wisdom from the bitter Neem tree, whereas the Devotee is a cuckoo who drinks the nectar of love.
Gradually Ramananda Raya could understand the position of Shri Chaitanya Mahaprabhu, and when the Lord exhibited His real form, Ramananda Raya fell unconscious.
The Lord then requested Ramananda Raya, "Now there is no confidential activity unknown to you. Keep all these talks a secret. Please do not expose them anywhere and everywhere. Since My activities appear to be like those of a madman, people may take them lightly and laugh. Indeed, I am a madman, and you are also a madman. Therefore both of us are on the same platform."
The next day, Shri Chaitanya Mahaprabhu begged Ramananda Raya to give Him permission to leave, and at the time of farewell the Lord gave him the following orders:
"Give up all material engagements and come to Jagannatha Puri. I will return there very soon after finishing My tour and pilgrimage. The two of us shall remain together at Jagannatha Puri and happily pass our time discussing Krishna."
Later, with the permission of King Prataparudra, Ramananda Raya went to Puri. Shri Svarupa Damodara was the dear-most friend of Shri Ramananda Raya. Having written dramas on the pastimes of Krishna, Ramananda had them performed before Shri Jagannatha Deva by the Devadasis of the Temple. Shri Ramananda Raya died after the disappearance of Shri Chaitanya Mahaprabhu.
"Give up all material engagements and come to Jagannatha Puri. I will return there very soon after finishing My tour and pilgrimage. The two of us shall remain together at Jagannatha Puri and happily pass our time discussing Krishna." (In the wallpaper: Shri Dhameshvar Mahaprabhu, Nadia, West Bengal, Jagannatha Puri Temple).
Ramananda Raya – Audio
Ramananda Raya – Gallery
Ramananda Raya
"My dear Ramananda, both you and I are madmen and therefore we meet intimately on an equal level." Outwardly he acted as the Governor of Madras, but he was a poet, Sanskrit scholar, a dramatist well-versed in rasa literature, music, singing, dancing...(In the image: from left to right Ramananda Raya and Shri Chaitanya Mahaprabhu).
During their ten day meeting in Vidyanagara, Lord Gauranga and Ramananda Raya discussed all points of Krishna consciousness. Empowered by the Lord, Ramananda answered all questions posed by Shri Chaitanya Mahaprabhu. Gaudiya Vaishnava acharyas have given lengthy discourses on, "Talks between the Lord and Ramananda Raya." (Chaitanya-charitamrta Madhya Ch.8) These talks are called Ramananda Samvagh.
Ramananda Raya gave a series of answers to Lord Chaitanya's first question, "How to attain the ultimate goal of life?' He began with varnashrama-dharma, and progressed to karmarpana, karmatyaga, jnana-mishra-bhakti, Radha-bhakti, prema bhakti, (dasya, sakhya, vatsalya, madhurya prema), and Radha-prema. He also described Krishna-tattva, Radha-tattva, Radha-Krishna prema-tattva, and finally prema-vilasa vivarta. Confirming that this was the highest goal of life, Lord Chaitanya asked Ramananda how to attain it.
Ramananda Raya said, "Without adopting the mood of the gopis and following in their footsteps, one cannot enter the confidential pastimes of Radha-Krishna. There is no other way to achieve the service of Radha and Krishna within the pleasure groves of Vrindavana.
The gopis don't have any desires for their personal sense enjoy-ment. Their minds and bodies exist only for Krishna's enjoyment. If one is greedy to taste the nectar of gopi-bhava (spontaneous loving mood of the gopis), he will give up the world and the rituals of Vedic dharma to perform Krishna bhajana. One who worships Shri Krishna on the path of raganuga-bhakti will attain Vrajendra-Nandana in Vrindavana. However one cannot attain the blissful association of Krishna-chandra in Vrindavana by merely following vidhi-marga (path of serving Krishna by regulative principles). Therefore, one should accept gopi bhava and always remember Radha-Krishna all day and night." (Chaitanya-charitamrta Madhya 8.201-233).
After finishing his talk, Ramananda Raya saw something never seen before. Shri Chaitanya Mahaprabhu revealed Himself as both Shrimati Radharani and Shri Krishna. Seeing this, Ramananda fell unconscious in transcendental bliss.
In Jagannatha Puri, Shrila Svarupa Damodara Goswami, another topmost rasika Vaishnava, joined Ramananda Raya to intimately serve Shri Gauranga Mahaprabhu. Together they helped Mahaprabhu taste the loving ecstacies of madhurya rasa. In His Gambhira lila Shri Chaitanya would stay up all night enraptured in Shrimati Radharani's mood of separation from Shyamasundara. Singing his own songs and the poems of Vidyapati and Chandidasa, Ramananda Raya would delight Lord Gauranga with his enchanting melodies. Krishna Dasa Kaviraja says that when Shri Chaitanya Mahaprabhu felt intense pains of separation from Shri Krishna, only Ramananda's talks about Krishna and Svarupa Damodara's sweet songs kept Him alive.
Ramananda Raya was the first person to reveal the deep varieties of rasa which Lord Chaitanya privately savored within Himself. He saw Shri Chaitanya Mahaprabhu as the combined form of Rasaraja-Mahabhava. Rasaraja Shri Krishna and Mahabhava svarupini-Shri Radha now appeared in one beautiful dazzling form.
Lord Chaitanya once said, "Although I am in the renounced order of life, still My mind is sometimes disturbed even upon seeing a wooden form of a woman. But Ramananda Raya is greater than Me. For he always remains undisturbed even when he touches a young woman." Of course, even in dreams, no one should attempt to imitate the extraordinary behavior of Shri Ramananda Raya. He was teaching young girls, the devi-dasis, to portray his rasa-laden dramas by dancing in the Temple for Lord Jagannatha's pleasure. He would also bathe, massage, and dress the bodies of the beautiful girls. In all of creation, only Ramananda Raya possesses this quality of total self-control and absolute detachment.
Upon meeting Bhavananda Raya, the father of Ramananda, Lord Gauranga said, "Indeed, you are "Pandu" and your five sons–Ramananda, Gopinatha, Vaninatha, Kalanidhi, Sudhanidhi–are the five Pandavas."
Ramananda Raya was the first person to reveal the deep varieties of rasa which Lord Chaitanya privately savored within Himself. He saw Shri Chaitanya Mahaprabhu as the combined form of Rasaraja-Mahabhava. Rasaraja Shri Krishna and Mahabhava svarupini-Shri Radha now appeared in one beautiful dazzling form. (In the wallpaper: Shri Shri Radha Krishna in two sides and Shri Gauranga Mahaprabhu, ISKCON Chennai).