In the spiritual world there is another energy: the superior, spiritual energy, or internal energy, known as Yogamāyā. She also works under the Lord's direction, but in the spiritual world. When the living entity puts himself under the direction of Yogamāyāinstead of Mahāmāyā, he gradually becomes a devotee of Kṛṣṇa. On the other hand, those who are after material opulence and material happiness place themselves under the care of the material energy, Mahāmāyā, or under the care of material demigods like Lord Śiva. In Śrīmad-Bhāgavatam it is found that when the gopīs of Vṛndāvana desired Kṛṣṇa as their husband, they prayed to the spiritual energy, Yogamāyā, for the fulfillment of their desire. In the Sapta-śatī it is found that King Suratha and a merchant named Samādhi, being under the modes of material nature, worshiped Mahāmāyāfor material opulence. Thus one should not mistakenly equate Yogamāyā with Mahāmāyā.
Because the Lord is on the absolute platform, there is no difference between the holy name of the Lord and the Supreme Lord Himself. There are many different names for the Supreme Lord, such as Paramātmā(the Supersoul), Brahman (the Supreme Absolute), Sṛṣṭikartā(the creator), Nārāyaṇa (the transcendental Lord), Rukmiṇī-ramaṇa (the husband of Rukmiṇī), Gopīnātha (the enjoyer of the gopīs) and Kṛṣṇa. In this way the Lord has different names, and these names indicate different functions. The aspect of the Supreme Lord as the creator is different from His aspect as Nārāyaṇa. Some of the names of the Lord as the creator are conceived by materialistic men. One cannot fully realize the essence of the Supreme Personality of Godhead by understanding His name as the creator because this material creation is a function of the external energy of the Supreme Lord. Thus the conception of God as the creator includes only the external feature. Similarly, when we call the Supreme Lord Brahman, we cannot have any understanding of His six opulences. In Brahman realization, the six opulences are not realized in full, nor is there recognition of eternity, bliss and knowledge. Therefore Brahman realization is also not a complete understanding of the Supreme Lord. Nor is Paramātmā realization, realization of the Supersoul, full realization of the Supreme Personality of Godhead, for the all-pervading nature of the Supreme Lord is but a partial representation of His opulence.
Even the transcendental relationship experienced by a devotee of Nārāyaṇa in Vaikuṇṭha is incomplete because devotees in that relationship cannot realize the relationship between Kṛṣṇa and His devotees in Goloka Vṛndāvana. The devotees of Kṛṣṇa do not relish devotional service to Nārāyaṇa because devotional service to Kṛṣṇa is so attractive that Kṛṣṇa's devotees do not desire to worship any other form. Thus the gopīs of Vṛndāvana do not like to see Kṛṣṇa as Rukmiṇī-ramaṇa, the husband of Rukmiṇī, nor do they address Him by that name. In Vṛndāvana Kṛṣṇa is addressed as Rādhā-Kṛṣṇa—Kṛṣṇa, the property of Rādhārāṇī. Although the names Rukmiṇī-ramaṇa and Rādhā-Kṛṣṇa are on the same level in the ordinary sense, still, in the spiritual world these names indicate different understandings of various aspects of Kṛṣṇa's transcendental personality. If one equates the names Rādhā-ramaṇa or Rādhā-Kṛṣṇa with Rukmiṇī-ramaṇa, Nārāyaṇa or any other name of the Supreme Lord, he commits the fault of overlapping tastes, which is technically called rasābhāsa. Those who are expert, discriminating devotees do not accept such amalgamations, which are against the conclusions of pure devotional service. Less intelligent men think such discrimination is bigotry.
Although Śrī Kṛṣṇa, the Supreme Personality of Godhead, embodies all superexcellence and beauty, when He is among the damsels of Vraja, where He is known as Gopījanavallabha, devotees feel that His superexcellence and beauty have reached the highest perfectional stage. The devotees cannot relish the beauty of the Supreme Lord more than this. In Śrīmad-Bhāgavatam (10.33.6) it is confirmed that although Kṛṣṇa, the son of Devakī, is the last word in superexcellence and beauty, when He is among the gopīs He appears even more beautiful—like a sublime jewel set among divine golden craftsmanship. Although Lord Caitanya accepted this as the highest realization of the Supreme Lord as conjugal lover, He nonetheless requested Rāmānanda Rāya to proceed further.
Upon hearing this request, Rāmānanda Rāya remarked that this was the first time he had been asked to go further than the gopīs' relationship with Kṛṣṇa in the matter of understanding Kṛṣṇa. Rāmānanda went on to say that although there is certainly transcendental intimacy between the damsels of Vraja and Kṛṣṇa, out of all the relationships, the relationship between Rādhārāṇī and Kṛṣṇa in conjugal love is the most perfect. No common man can understand the transcendental flavor of the transcendental love between Kṛṣṇa and the gopīs, what to speak of the ecstasy of transcendental love between Krsna and Rādhārāṇī. But if one tries to follow in the footsteps of the gopīs, he may become situated in the highest stage of transcendental love. Thus one who wants to be elevated to this transcendental stage of perfection should follow in the footsteps of the damsels of Vraja as an assistant maidservant of the gopīs.