The Supreme Lord Śrī Kṛṣṇacandra, the pinnacle of relishable mellows (rasika-śekhara), relishes the rasa of līlā in His svarūpa (original form), in countless forms of his divine expansions (bhagavat-svarūpa-rūpa), and with innumerable associates (parikara-rūpa). Even in His svarūpa, He relishes the līlā-rasa in two manifestations —

1. in Vraja or Vṛndāvana as Brajendra-nandana, the son of Nanda Mahārāja,
2. in Navadvīpa as Śacīnandana, the son of Mother Śacī. Both these dhāmas (abodes) are eternal, and both līlās are also eternal.

Regarding the Supreme Lord, Śrīla Rāmānanda Rāya has stated:

নানা-ভক্তের রসামৃত নানাবিধ হয় ।
সেই সব রসামৃতের ‘বিষয়’ ‘আশ্রয়’

nānā-bhaktera rasāmṛta nānā-vidha haya
sei saba rasāmṛtera ‘viṣaya’ ‘āśraya’ (CC Madhya 8/141)

The Supreme Lord, the ocean of all nectar-like mellows (akhila-rasāmṛta-sindhu), is the shelter (āśraya) and the object (viṣaya) of infinite rasas. However, in one specific manifestation, there is not an equal balance of His aspect as the object (viṣaya) and the shelter (āśraya) of rasas. This differentiation serves to enhance the diversity of rasa.

The ultimate and supreme manifestation of divine love (prema), known as mādanākhyā-mahābhāva, is present only in Śrī Rādhā. Śrī Rādhā is the exclusive repository (āśraya) of this prema. On the other hand, Śrī Kṛṣṇa is solely the object (viṣaya) of this prema; He is not its shelter (āśraya). Concerning mādanākhyā-mahābhāva, this truth has been revealed by Brajendra-nandana Himself in His own words:

সেই প্রেমার শ্রীরাধিকা পরম ‘আশ্রয়’ ।
সেই প্রেমার আমি হই কেবল ‘বিষয়’ 

sei premāra śrī-rādhikā parama ‘āśraya’
sei premāra āmi ha-i kevala ‘viṣaya’ (CC Adi 4/132)

From this, it is clearly understood that in His form as Brajendra-nandana, the emphasis is on His being the viṣaya (object) of love. However, in His form as Śacīnandana, the emphasis is on His being the āśraya (shelter) of love. In this form, He also becomes the shelter of Śrī Rādhā’s mādana-ākhyā-bhāva.

The relishing of rasa can occur both as the viṣaya (object) and as the āśraya (shelter). The completeness of līlā-rasa, and thus the perfection of being the rasika-śekhara (supreme connoisseur of rasa), is achieved only when both forms of relishing are present. In Vraja, as Brajendra-nandana Śrī Kṛṣṇa, the relishing of līlā-rasa is primarily focused on His aspect as the viṣaya (object). On the other hand, in Navadvīpa, as Śacīnandana Gaurasundara, the relishing of līlā-rasa is primarily centered on His aspect as the āśraya (shelter). Therefore, the perfection of the Supreme Lord’s līlā lies in the union of both Vraja-līlā and Navadvīpa-līlā. Similarly, the fullness of rasa-relishing is realized through the relishing of līlā-rasa in both abodes, which brings about the fullest manifestation of His nature as the rasika-śekhara.

It has already been mentioned that līlā is of two kinds: prakaṭa (manifest) and aprakaṭa (unmanifest). The Supreme Lord, in His form as Brajendra-nandana Śrī Kṛṣṇa, performs līlā in both the prakaṭa and aprakaṭa forms of His dhāma (abode). Similarly, in His form as Śacīnandana Śrī Śrī Gaurasundara, He also performs līlā in both prakaṭa and aprakaṭa forms of His dhāma. When He mercifully manifests His līlā within the material universe (brahmāṇḍa), living beings gain some opportunity to know a portion of His līlā.

The general rule for the manifestation of the Supreme Lord’s līlā is as follows:

ব্রহ্মার এক দিনে তিহোঁ একবার ।
অবতীর্ণ হঞা করেন প্রকট বিহার

“brahmāra eka dine tiṅho eka-bāra
avatīrṇa hañā karena prakaṭa vihāra“ (CC Adi 3/6)

From the verse “आसन् वर्णास्त्रयो ह्यस्य” (Śrīmad Bhāgavatam 10.8.13), it is understood that the Supreme Lord Śrī Kṛṣṇacandra manifests His līlā during one specific Dvāpara-yuga within the day of Brahmā. In the Kali-yuga immediately following the Dvāpara-yuga in which He manifests His Vraja-līlā, He manifests His Navadvīpa-līlā in the form of Śrī Śrī Gaurasundara.

In the previous Dvāpara-yuga within this universe, Śrī Kṛṣṇa’s Vraja-līlā was manifested. In this Kali-yuga, Śrī Śrī Gaurasundara has manifested His Navadvīpa-līlā.

The distinct features of both līlās are revealed in their prakaṭa forms. By analyzing the reasons for the manifestation of these two līlās, one can understand the unique characteristics of each līlā, as well as the intrinsic relationship between the two.

Indeed, the prakaṭa-līlā (manifest pastimes) serve as the evidence for the aprakaṭa-līlā (unmanifest pastimes). Śrī Nṛsiṁhadeva incarnated to bestow His mercy upon Prahlāda, Śrī Vāmanadeva incarnated to bestow His mercy upon Bali Mahārāja, and Śrī Rāmacandra incarnated to bestow His mercy upon the race of demons (rākṣasas). If they were not eternally present in their aprakaṭa state, then from where did they come?

Similarly, the Supreme Lord Śrī Kṛṣṇacandra appeared in this universe in the past Dvāpara-yuga, and in this very Kali-yuga, the Supreme Lord has appeared in the form of Śrī Śrī Gaurasundara. From their aprakaṭa-dhāma (unmanifest divine abode), they manifested in this material universe, revealing glimpses of their aprakaṭa-līlā.

Regarding the reason for the prakaṭana (manifestation) of Śrī Kṛṣṇa’s Vraja-līlā, Śrīla Kavirāja Gosvāmī has provided an explanation, the essence of which is presented here.

Śrīla Kavirāja Gosvāmī has indicated the reason for Śrī Kṛṣṇa’s līlā-prakaṭana (manifestation of pastimes) based on two of His principal qualities:

1. Rasika-śekhara (the Supreme Connoisseur of Rasa)
2. Parama-karuṇa (the Supreme Merciful One)

Since He is rasika-śekhara, it is natural for Him to desire the relishing of infinite varieties of rasa. In aprakaṭa Vraja, He is eternally nitya-kiśora (ever-youthful). As nitya-kiśora, He relishes almost all possible variations of dāsya (servitude), sakhya (friendship), vātsalya (parental affection), and mādhurya (conjugal love) rasas. However, the specific variations of these rasas that manifest during bālya (childhood) and paugaṇḍa (boyhood) cannot be experienced in the aprakaṭa-līlā, since He remains eternally in His kiśora (youthful) form.

In His prakaṭa-līlā, by enacting janma-līlā (pastimes of birth), He appears like a human infant, gradually passing through bālya (childhood) and paugaṇḍa (boyhood) before reaching kiśora (youth). Thus, the variations of dāsya, sakhya, and vātsalya-rasa that are not relishable in aprakaṭa-līlā become available for relishing in prakaṭa-līlā.

Śrī Kṛṣṇa manifests His prakaṭa-līlā to relish these diverse rasas and, through these līlās, to experience the prema-rasa (essence of divine love) of His parikara-bhaktas (eternal associates). Moreover, in prakaṭa-līlā, He also relishes the parakīyā-bhāva (the mood of paramour love) in mādhurya-rasa, which is otherwise not experienced in aprakaṭa-līlā (as elaborated in the discussion on prakaṭa Vraja-līlā).

Thus, as rasika-śekhara, the primary purpose of His līlā-prakaṭana is to relish the essence of His devotees’ prema-rasa. Even in prakaṭa-līlā, He appears along with the same parikara (eternal associates) of His aprakaṭa-līlā, such as the sakhās (friends) like Subala and Madhumaṅgala, the pitṛ-varga (parental figures) like Nanda and Yaśodā, and the priya-sakhīs (dear beloveds) like Śrī Rādhikā.

Then comes His karuṇā (mercy). The full expression of Bhagavān’s mercy upon the conditioned souls bound by māyā is not in granting them material comfort and luxury, nor in bestowing mokṣa (liberation) to free them from the cycle of birth and death. Rather, it lies in enabling them to relish His unparalleled mādhurya (sweetness).

As stated:

ব্রহ্মাণ্ডোপরি পরব্যোম,     তাহাঁ যে স্বরূপগণ,
তাঁ-সবার বলে হরে মন ।
পতিব্রতা-শিরোমণি,     যাঁরে কহে বেদবাণী,
আকর্ষয়ে সেই লক্ষ্মীগণ ||

brahmāṇḍopari paravyoma, tāhāṅ ye svarūpa-gaṇa,
tāṅ-sabāra bale hare mana
pati-vratā-śiromaṇi, yāṅre kahe veda-vāṇī,
ākarṣaye sei lakṣmī-gaṇa (CC Madhya 21/106)

Even the Lakṣmīs, glorified in the Vedas as the foremost chaste goddesses, are irresistibly attracted to His transcendental beauty and sweetness. His own divine charm is so intense that:

*”আপন-মাধুর্যে হরে আপনার মন ।
আপনা আপনি চাহে করিতে আস্বাদন.”

āpana-mādhurye hare āpanāra mana
āpanā āpani cāhe karite āliṅgana (CC Madhya 8/148)

His incomparable mādhurya is so overwhelming that even He Himself is captivated by it and desires to relish it.

To qualify conditioned souls to experience this matchless sweetness, He inaugurated the path of rāgānugā-bhakti. The establishment of this rāgānugā-bhajana is a fundamental and intrinsic reason for the manifestation of Śrī Kṛṣṇa’s Vraja-līlā. Appearing in prakaṭa Vraja, He performed līlās with His eternal associates in such a manner that merely by hearing about these līlās, by contemplating the divine stream of blissful rasa flowing through them, the bound jīvas could realize the insignificance of material happiness. In this way, they would become attracted to His bhajana.

By manifesting this supremely enchanting treasure, He also revealed the method by which it could be attained. As stated in the Bhagavad-gītā:

“मन्मना भव मद्भ‍क्तो “,

addressing Arjuna, He gave instructions on rāgānugā-bhakti, which is the means to attain this sweetness.

Śrī Kṛṣṇa’s Unparalleled Relishment of Prema-rasa

When Śrī Kṛṣṇa descended in Vraja, He relished the pure essence of prema-rasa from His beloved associates, tasting it in endless and unique varieties. Among all, He was especially enchanted by the astonishing diversity of rasa presented by Śrī Rādhikā and Her sakhīs.

So deeply was He captivated by the nectar of their divine love that He openly declared Himself eternally indebted to them, a debt He could never repay:

“न पारयेऽहं निरवद्यसंयुजां”

(Śrīmad Bhāgavatam 10.32.22)

Thus, even the Supreme Lord, who is ātmārāma (self-satisfied), became overwhelmed by the extraordinary prema-rasa of His devotees and admitted His eternal indebtedness to them.

Yet, even after relishing the essence of His devotees’ prema-rasa, the Supreme Rasika-śekhara (connoisseur of rasa) Śrī Kṛṣṇa felt an unfulfilled yearning. A restless, uncontainable desire awakened within Him—to taste the unparalleled sweetness of His own self.

The Unattainable Desire: Relishing His Own Mādhurya

Śrī Kṛṣṇa is the āśraya (abode) and support of all transcendental beauty and sweetness (mādhurya). His associates, the devotees, relish His mādhurya through the pure love they offer Him. The only means to fully experience this sweetness is Kṛṣṇa-prema itself. The more prema a devotee possesses, the deeper and more intense their relish of His mādhurya.

Among all of Kṛṣṇa’s eternal associates, Śrī Rādhā alone possesses the most elevated and all-pervading form of prema, which manifests as mādana-ākhyā-mahābhāva—the highest pinnacle of divine love. Therefore, Śrī Rādhā alone can relish Śrī Kṛṣṇa’s mādhurya in its fullest and deepest extent.

The Mutual Intensification of Prema and Mādhurya

Although Śrī Kṛṣṇa is the exclusive possessor of supreme sweetness, it is only through the prema of His devotees that His sweetness becomes fully manifest. The greater the love a devotee offers, the greater the manifestation of Kṛṣṇa’s mādhurya.

Since Śrī Rādhā’s prema is the most intense and boundless, Kṛṣṇa’s mādhurya reaches its highest blossoming in Her association. In Śrī Rādhā’s presence, Kṛṣṇa’s sweetness overflows to an unparalleled degree.

Describing this unique interaction, Śrī Kṛṣṇa Himself reveals:

“মন্মাধুর্য রাধার প্রেম—দোঁহে হোড় করি’ ।
ক্ষণে ক্ষণে বাড়ে দোঁহে, কেহ নাহি হারি ॥”

man-mādhurya rādhāra prema — doṅhe hoḍa kari’
kṣaṇe kṣaṇe bāḍe doṅhe, keha nāhi hāri (CC, Ādi 4.142)

“My own mādhurya and Śrī Rādhā’s prema compete with one another. At every moment, both increase infinitely, and neither admits defeat.”

Thus, Śrī Kṛṣṇa’s sweetness and beauty, and Śrī Rādhā’s prema, remain in an eternal transcendental competition, each continuously expanding in response to the other.

The Madana-Mohana Form of Śrī Kṛṣṇa

This ever-expanding mādhurya, which manifests in its highest form and intensity in Śrī Rādhā’s association, is none other than Madana-mohana Śrī Kṛṣṇa.

Only in Śrī Rādhā’s presence does this supremely captivating form of Kṛṣṇa become fully revealed. Only Śrī Rādhā, through Her incomparable prema, can truly relish and comprehend this immeasurable and incomparable mādhurya of Śrī Kṛṣṇa.

The love of the Vraja-sundarīs (gopīs) is absolutely free from even the shadow of any desire for their own happiness. Their prema is completely exclusively dedicated to Śrī Kṛṣṇa’s pleasure (kṛṣṇa-sukhaika-tātparya-maya). Therefore, their desire to serve Kṛṣṇa is never motivated by any wish to relish His mādhurya (sweetness) for their own enjoyment.

However, despite this, the experience of Kṛṣṇa’s mādhurya and the bliss that arises from it naturally enters their hearts—just as one feels warmth when coming near fire, even if they have no intention of seeking warmth. Yet, even this bliss that arises in them serves only to enhance Kṛṣṇa’s happiness.

How Does the Gopīs’ Bliss Nourish Kṛṣṇa’s Bliss?

This is explained as follows:

“গোপিকা–দর্শনে কৃষ্ণের বাড়ে প্রফুল্লতা ।
সে মাধুর্য বাড়ে যার নাহিক সমতা ॥

gopikā-darśane kṛṣṇera bāḍhe praphullatā
se mādhurya bāḍhe yāra nāhika samatā

আমার দর্শনে কৃষ্ণ পাইল এত সুখ ।
এই সুখে গোপীর প্রফুল্ল অঙ্গমুখ ॥ 

āmāra darśane kṛṣṇa pāila eta sukha
ei sukhe gopīra praphulla aṅga-mukha

গোপী–শোভা দেখি’ কৃষ্ণের শোভা বাড়ে যত ।
কৃষ্ণ–শোভা দেখি’ গোপীর শোভা বাড়ে তত 

gopī-śobhā dekhi’ kṛṣṇera śobhā bāḍhe yata
kṛṣṇa-śobhā dekhi’ gopīra śobhā bāḍhe tata

এইমত পরস্পর পড়ে হুড়াহুড়ি ।
পরস্পর বাড়ে, কেহ মুখ নাহি মুড়ি

ei-mata paraspara paḍe huḍāhuḍi
paraspara bāḍhe, keha mukha nāhi muḍi

কিন্তু কৃষ্ণের সুখ হয় গোপী–রূপ–গুণে ।
তাঁর সুখে সুখবৃদ্ধি হয়ে গোপীগণে

kintu kṛṣṇera sukha haya gopī-rūpa-guṇe
tāṅra sukhe sukha-vṛddhi haye gopī-gaṇe

অতএব সেই সুখ কৃষ্ণ–সুখ পোষে”

ataeva sei sukha kṛṣṇa-sukha poṣe (CC, Ādi 1.4.190-195)

• “Upon seeing the gopīs, Kṛṣṇa’s joy increases immensely, and in turn, His mādhurya expands to an incomparable degree. Seeing Kṛṣṇa so blissful, the gopīs feel even more radiant and joyous. Seeing the beauty of the gopīs, Kṛṣṇa’s beauty increases further, and upon seeing Kṛṣṇa’s beauty increase, the gopīs’ own beauty further expands.

In this way, an eternal transcendental competition takes place between them, where each enhances the other infinitely, and neither concedes defeat.

However, Kṛṣṇa’s happiness is derived from the beauty and qualities of the gopīs, and as Kṛṣṇa becomes more pleased, the gopīs’ bliss multiplies further. Thus, in this divine cycle, Kṛṣṇa’s happiness is nourished by the happiness of the gopīs.”*

Śrī Rādhā’s Supreme Joy in Relishing Kṛṣṇa’s Mādhurya

Among all the gopīs, Śrī Rādhā relishes Śrī Kṛṣṇa’s mādhurya to the greatest extent. Seeing Her supreme joy upon tasting His sweetness, Śrī Kṛṣṇa also becomes joyful.

However, the unparalleled waves of ecstasy that flow through Śrī Rādhā’s face, eyes, and entire body while relishing Kṛṣṇa’s sweetness astonish Kṛṣṇa Himself. Upon witnessing this, He realizes:

“The bliss that Śrī Rādhā experiences from relishing My sweetnessis far greater than the joy I receive from Her love.”

Compared to the indescribable happiness that Śrī Rādhā attains from relishing His mādhurya, the joy Kṛṣṇa Himself feels from being served by Her prema seems insignificant.

Kṛṣṇa’s Intense Greed to Experience Rādhā’s Bliss

Thus, a deep greed (lobha) arises within Śrī Kṛṣṇa—He wants to taste His own mādhurya just as Śrī Rādhā relishes it.

The more Kṛṣṇa observes the waves of ecstatic love that radiate from Śrī Rādhā, the stronger His desire becomes to experience His own mādhurya as She does. He finds Himself unable to contain this intense longing.

Three Unfulfilled Desires of Śrī Kṛṣṇa

Alongside this desire to relish His own mādhurya, two additional desires arise within Śrī Kṛṣṇa’s heart:

1. What is the nature of Śrī Rādhā’s love that allows Her to experience His mādhurya so profoundly?
2. What is the greatness of Her prema (the unique glories of Her love)?
3. What kind of bliss does She experience by relishing His sweetness?

The Culmination: The Advent of Śrī Gaurāṅga

These three desires became so overwhelming that Śrī Kṛṣṇa assumed the form of Śrī Gaurasundara to experience them Himself.

Thus, the very purpose of Śrī Caitanya Mahāprabhu’s appearance is to fulfill these three desires—to relish the sweetness of Kṛṣṇa from the perspective of Śrī Rādhā’s divine love.