The first verse of the First Canto of Śrīmad-Bhāgavatam describes the Supreme Absolute Truth as He who instructed Brahmā through the heart. In that verse Śrīla Vyāsadeva, the author of Śrīmad-Bhāgavatam, states: "Let me offer my respectful obeisances to Śrī Kṛṣṇa, the Supreme Personality of Godhead, who is the cause of the cosmic manifestation and its maintenance and dissolution as well. If we scrutinizingly try to understand the Supreme Truth, we can understand that He knows everything directly and indirectly. He is the only Supreme Personality, and it is He only who is fully independent. He alone instructed Brahmā as the Supersoul within. Even the greatest scholars become bewildered in trying to understand the Supreme Truth because the entire perceivable cosmic manifestation is situated within Him. This material manifestation, a by-product of fire, water, air and earth, only appears to be factual. It is in Him alone that the spiritual and material manifestations, as well as the living entities, rest. Therefore He is the Supreme Truth."
Rāmānanda Rāya continued speaking to Lord Caitanya: "First I saw You as a sannyāsī, and then I saw You as a cowherd boy. Now I see before You a golden doll, and due to its presence Your complexion has become golden. Yet I also see You as a dark-complexioned cowherd boy. Will You kindly explain why I am seeing You in this way? Please tell me without reservation."
"It is the nature of highly elevated devotees to see Kṛṣṇa in everything," Lord Caitanya replied. “Whenever they see anything, they do not see the form of that particular thing. They see Kṛṣṇa. This is confirmed in Śrīmad-Bhāgavatam (11.2.45):
- sarva-bhūteṣu yaḥ paśyed bhagavad-bhāvam ātmanaḥ
- bhūtāni bhagavaty ātmany eṣa bhāgavatottamaḥ
“"One who is highly elevated in devotional service sees the Supersoul, Kṛṣṇa, who is the Soul of all individual souls." A similar passage is found in the Tenth Canto (10.35.9), where it is stated that when Kṛṣṇa came before the creepers, plants and trees of Vṛndāvana, which were laden with flowers and fruits, because He was the Soul of their soul they all bent down in the ecstasy of love for Him and became thorny.
"Because You have the highest conception of the pastimes of Rādhā and Kṛṣṇa," Lord Caitanya concluded, "you are seeing Rādhā-Kṛṣṇa everywhere."
Rāmānanda Rāya replied, "Sir, I request that You not try to hide Yourself. I understand that You have accepted the complexion and mode of thinking of Śrīmatī Rādhārāṇī and that You are trying to understand Yourself from Her viewpoint. You have advented Yourself to take this point of view. Although You have incarnated mainly to understand Your own Self, You are at the same time distributing love of Kṛṣṇa to the world. Now You have personally come here to deliver me. I request You not to try to deceive me. It is not good for You."
Being very satisfied, Lord Caitanya smiled and showed Rāmānanda Rāya His real form as the combination of Śrī Rādhā and Kṛṣṇa—a form He had never before shown anyone else. Thus Lord Caitanya was Śrī Kṛṣṇa Himself with the external features of Śrīmatī Rādhārāṇī. His transcendental ability to become two and then to become one again was revealed to Rāmānanda Rāya. Those who are fortunate enough to understand Lord Caitanya as well as the pastimes of Rādhā and Kṛṣṇa in Vṛndāvana are able, by the mercy of Śrī Rūpa Gosvāmī, to know the real identity of Śrī Kṛṣṇa Caitanya Mahāprabhu.
Upon seeing this unique feature of Lord Caitanya, Rāmānanda Rāya fainted and fell to the floor. Lord Caitanya then touched him, and he came to his senses. Rāmānanda Rāya was surprised to see Lord Caitanya in His mendicant dress again. Lord Caitanya embraced him and pacified him and said that Rāmānanda was the only one to have seen this form. "Because you have understood the purpose of My incarnation, you are privileged to have seen this particular feature of My personality," the Lord said. "My dear Rāmānanda, I am not a different person with a fair complexion, a gaura-puruṣa. I am the selfsame Kṛṣṇa, the son of Mahārāja Nanda, and due to contact with the body of Śrīmatī Rādhārāṇī I have now assumed this form. Śrīmatī Rādhārāṇī does not touch anyone but Kṛṣṇa; therefore She has influenced Me with Her complexion, mind and words. In this way I am just trying to understand the transcendental flavor of Her relationship with Kṛṣṇa."