In material consciousness we are trying to love that which is not at all lovable. We give our love to cats and dogs, running the risk that at the time of death we may think of them and consequently take birth in a family of cats or dogs. Our consciousness at the time of death determines our next life. That is one reason why the Vedic scriptures stress the chastity of women: If a woman is very much attached to her husband, at the time of death she will think of him, and in the next life she will be promoted to a man's body. Generally a man's life is better than a woman's because a man usually has better facilities for understanding the spiritual science.
But Kṛṣṇa consciousness is so nice that it makes no distincition between man and woman. In the Bhagavad-gītā (9.32), Lord Kṛṣṇa says, "Anyone who takes shelter of Me—whether a woman, śūdra, vaiśya or someone of low birth—is sure to achieve My association." This is Kṛṣṇa's guarantee.
Caitanya Mahāprabhu informs us that in every country and in every scripture there is some hint of love of Godhead. But no one knows what love of Godhead actually is. The Vedic scriptures, however, are different in that they can direct the individual in the proper way to love God. Other scriptures do not give information on how one can love God, nor do they actually define or describe what or who the Godhead actually is. Although they officially promote love of Godhead, they have no idea how to execute it. But Caitanya Mahāprabhu gives a practical demonstration of how to love God in a conjugal relationship. Taking the part of Śrīmatī Rādhārāṇī, Caitanya Mahāprabhu tried to love Kṛṣṇa as Rādhārāṇī loved Him. Kṛṣṇa was always amazed by Rādhārāṇī’s love. "How does Rādhārāṇī give Me such pleasure?" He would ask. In order to study Rādhārāṇī, Kṛṣṇa lived in Her role and tried to understand Himself. This is the secret of Lord Caitanya's incarnation. Caitanya Mahāprabhu is Kṛṣṇa, but He has taken the mood and role of Rādhārāṇī to show us how to love Kṛṣṇa. Thus the author writes in the fifth verse, “I offer my respectful obeisances unto the Supreme Lord, who is absorbed in Rādhārāṇī’s thoughts.”
This brings up the question of who Śrīmatī Rādhārāṇī is and what Rādhā-Kṛṣṇa is. Actually Rādhā-Kṛṣṇa is the exchange of love—but not ordinary love. Kṛṣṇa has immense potencies, of which three are principal: the internal, the external and the marginal potencies. In the internal potency there are three divisions: samvit, hlādinī and sandhinī. The hlādinī potency is Kṛṣṇa's pleasure potency. All living entities have this pleasure-seeking potency, for all beings are trying to have pleasure. This is the very nature of the living entity. At present we are trying to enjoy our pleasure potency by means of the body in the material condition. By bodily contact we are attempting to derive pleasure from material sense objects. But we should not entertain the nonsensical idea that Kṛṣṇa, who is always spiritual, also tries to seek pleasure on this material plane. In the Bhagavad-gītā Kṛṣṇa describes the material universe as a nonpermanent place full of miseries. Why, then, would He seek pleasure in matter? He is the Supersoul, the supreme spirit, and His pleasure is beyond the material conception.
To learn how Kṛṣṇa enjoys pleasure, we must study the first nine cantos of Śrīmad-Bhāgavatam, and then we should study the Tenth Canto, in which Kṛṣṇa's pleasure potency is displayed in His pastimes with Rādhārāṇī and the damsels of Vraja. Unfortunately, unintelligent people turn at once to the sports of Kṛṣṇa in the Daśama-skandha, the Tenth Canto. Kṛṣṇa's embracing Rādhārāṇī or His dancing with the cowherd girls in the rāsa dance are generally not understood by ordinary men, because they consider these pastimes in the light of mundane lust. They foolishly think that Kṛṣṇa is like themselves and that He embraces the gopīs just as an ordinary man embraces a young girl. Some people thus become interested in Kṛṣṇa because they think that His religion allows indulgence in sex. This is not kṛṣṇa-bhakti, love of Kṛṣṇa, but prākṛta-sahajiyā—materialistic lust.