Out of the hundred celebrated ślokas composed by the Bhaṭṭācārya in praise of the Lord, the following two are most important, and these two ślokas explain the mission of the Lord in gist.
1. Let me surrender unto the Personality of Godhead who has appeared now as Lord Śrī Caitanya Mahāprabhu. He is the ocean of all mercy and has now come down to teach us material detachment, learning and devotional service to Himself.
2. Since pure devotional service of the Lord has been lost in the oblivion of time, the Lord has appeared to renovate the principles, and therefore I offer my obeisances unto His lotus feet.
The Lord explained the word mukti to be equivalent to the word Viṣṇu, or the Personality of Godhead. To attain mukti, or liberation from the bondage of material existence, is to attain to the service of the Lord.
The Lord then proceeded towards South India for some time and converted all He met on the way to become devotees of Lord Śrī Kṛṣṇa. Such devotees also converted many others to the cult of devotional service, or to the Bhāgavata-dharma of the Lord, and thus He reached the bank of the Godāvarī, where He met Śrīla Rāmānanda Rāya, the governor of Madras on behalf of Mahārāja Pratāparudra, the King of Orissa. His talks with Rāmānanda Rāya are very important for higher realization of transcendental knowledge, and the conversation itself forms a small booklet. We shall, however, give herewith a summary of the conversation.
Śrī Rāmānanda Rāya was a self-realized soul, although outwardly he belonged to a caste lower than the brāhmaṇa in social status. He was not in the renounced order of life, and besides that he was a high government servant in the state. Still, Śrī Caitanya Mahāprabhu accepted him as a liberated soul on the strength of the high order of his realization of transcendental knowledge. Similarly, the Lord accepted Śrīla Haridāsa Ṭhākura, a veteran devotee of the Lord coming from a Mohammedan family. And there are many other great devotees of the Lord who came from different communities, sects and castes. The Lord's only criterion was the standard of devotional service of the particular person. He was not concerned with the outward dress of a man; He was concerned only with the inner soul and its activities. Therefore all the missionary activities of the Lord are to be understood to be on the spiritual plane, and as such the cult of Śrī Caitanya Mahāprabhu, or the cult of Bhāgavata-dharma, has nothing to do with mundane affairs, sociology, politics, economic development or any such sphere of life. Śrīmad-Bhāgavatam is the purely transcendental urge of the soul.
When He met Śrī Rāmānanda Rāya on the bank of the Godāvarī, the varṇāśrama-dharma followed by the Hindus was mentioned by the Lord. Śrīla Rāmānanda Rāya said that by following the principles of varṇāśrama-dharma, the system of four castes and four orders of human life, everyone could realize Transcendence. In the opinion of the Lord, the system of varṇāśrama-dharma is superficial only, and it has very little to do with the highest realization of spiritual values. The highest perfection of life is to get detached from the material attachment and proportionately realize the transcendental loving service of the Lord. The Personality of Godhead recognizes a living being who is progressing in that line. Devotional service, therefore, is the culmination of the culture of all knowledge. When Śrī Kṛṣṇa, the Supreme Personality of Godhead, appeared for the deliverance of all fallen souls, He advised the deliverance of all living entities as follows. The Supreme Absolute Personality of Godhead, from whom all living entities have emanated, must be worshiped by all their respective engagements, because everything that we see is also the expansion of His energy. That is the way of real perfection, and it is approved by all bona fide ācāryas past and present. The system of varṇāśrama is more or less based on moral and ethical principles. There is very little realization of the Transcendence as such, and Lord Śrī Caitanya Mahāprabhu rejected it as superficial and asked Rāmānanda Rāya to go further into the matter.
Śrī Rāmānanda Rāya then suggested renunciation of fruitive actions unto the Lord. The Bhagavad-gītā (9.27) advises in this connection: "Whatever you do, whatever you eat and whatever you give, as well as whatever you perform in penance, offer to Me alone." This dedication on the part of the worker suggests that the Personality of Godhead is a step higher than the impersonal conception of the varṇāśrama system, but still the relation of the living being and the Lord is not distinct in that way. The Lord therefore rejected this proposition and asked Rāmānanda Rāya to go further.
Rāya then suggested renunciation of the varṇāśrama-dharma and acceptance of devotional service. The Lord did not approve of this suggestion also for the reason that all of a sudden one should not renounce his position, for that may not bring in the desired result.
It was further suggested by Rāya that attainment of spiritual realization freed from the material conception of life is the topmost achievement for a living being. The Lord rejected this suggestion also because on the plea of such spiritual realization much havoc has been wrought by unscrupulous persons; therefore all of a sudden this is not possible. The Rāya then suggested sincere association of self-realized souls and, from any worldly position, hearing submissively the transcendental message of the pastimes of the Personality of Godhead. This suggestion was welcomed by the Lord. This suggestion was made following in the footsteps of Brahmājī, who said that the Personality of Godhead is known as ajita, or the one who cannot be conquered or approached by anyone. But such ajita also becomes jita (conquered) by one method, which is very simple and easy. The simple method is that one has to give up the arrogant attitude of declaring oneself to be God Himself. One must be very meek and submissive and try to live peacefully by lending the ear to the speeches of the transcendentally self-realized soul who speaks on the message of Bhāgavata-dharma, or the religion of glorifying the Supreme Lord and His devotees. To glorify a great man is a natural instinct for living beings, but they have not learned to glorify the Lord. Perfection of life is attained simply by glorifying the Lord in association with a self-realized devotee of the Lord.* The self-realized devotee is he who surrenders unto the Lord fully and who does not have attachment for material prosperity. Material prosperity and sense enjoyment and their advancement are all activities of ignorance in human society. Peace and friendship are impossible for a society detached from the association of God and His devotees. It is imperative, therefore, that one sincerely seek the association of pure devotees and hear them patiently and submissively from any position of life. The position of a person in the higher or lower status of life does not hamper one in the path of self-realization. The only thing one has to do is to hear from a self-realized soul with a routine program. The teacher may also deliver lectures from the Vedic literatures, following in the footsteps of the bygone ācāryas who realized the Absolute Truth. Lord Śrī Caitanya Mahāprabhu recommended this simple method of self-realization generally known as Bhāgavata-dharma. Śrīmad-Bhāgavatam is the perfect guide for this purpose.
Above these topics discussed by the Lord and Śrī Rāmānanda Rāya, there were still more elevated spiritual talks between the two great personalities, and we purposely withhold those topics for the present because one has to come to the spiritual plane before further talks with Rāmānanda Rāya can be heard. We have presented further talks of Śrīla Rāmānanda Rāya with the Lord in another book (Teachings of Lord Caitanya).
At the conclusion of this meeting, Śrī Rāmānanda Rāya was advised by the Lord to retire from service and come to Purī so that they could live together and relish atranscendental talks. Some time later, Śrī Rāmānanda Rāya retired from the government service and took a pension from the King. He returned to his residence in Purī, where he was one of the most confidential devotees of the Lord. There was another gentleman at Purī of the name Śikhi Māhiti, who was also a confidant like Rāmānanda Rāya. The Lord used to hold confidential talks on spiritual values with three or four companions at Purī, and He passed eighteen years in that way in spiritual trance. His talks were recorded by His private secretary Śrī Dāmodara Gosvāmī, one of the four most intimate devotees.