Hare Kṛṣṇa,
CC Madhya 8.160: “The essential part of love of Godhead is called mahābhāva, transcendental ecstasy, and that ecstasy is represented by Śrīmatī Rādhārāṇī.
CC Adi 4.69: Śrī Rādhā Ṭhākurāṇī is the embodiment of mahābhāva. She is the repository of all good qualities and the crest jewel among all the lovely consorts of Lord Kṛṣṇa.
In the purport to above verse, Srila Prabhupada says, “The unadulterated action of the hlādinī-śakti is displayed in the dealings of the damsels of Vraja and Śrīmatī Rādhārāṇī, who is the topmost participant in that transcendental group. The essence of the hlādinī-śakti is love of Godhead, the essence of love of Godhead is bhāva, or transcendental sentiment, and the highest pitch of that bhāva is called mahābhāva. Śrīmatī Rādhārāṇī is the personified embodiment of these three aspects of transcendental consciousness. She is therefore the highest principle in love of Godhead and is the supreme lovable object of Śrī Kṛṣṇa.”
Similarly in Nectar of Devotion (28), it is mentioned, “There is a supreme symptom of ecstatic love which is called mahābhāva. This mahābhāva expression was possible only in Rādhārāṇī, but later on when Śrī Kṛṣṇa Caitanya appeared to feel the mode of love of Rādhārāṇī, He also expressed all of the symptoms of mahābhāva. Śrī Rūpa Gosvāmī says in this connection that when the symptoms of ecstatic love become the most bright, that stage is accepted as mahābhāva.”
Teachings of Lord Caitanya (Chapter 31), “When the pleasure potency is further condensed, it is called mahābhāva. Śrīmatī Rādhārāṇī, the eternal consort of Kṛṣṇa, is the personification of that mahābhāva. In this regard, in the Ujjvala-nīlamaṇi (4.3) Rūpa Gosvāmī states that there are two competitors in loving Kṛṣṇa—Rādhārāṇī and Candrāvalī. When they are compared, it appears that Rādhārāṇī is superior, for She is mahābhāva-svarūpa. The term mahābhāva-svarūpa, ‘the personification of mahābhāva,’ is applicable to Rādhārāṇī only, and no one else. Mahābhāva is full of the pleasure potency, and it is an exhibition of the highest love for Kṛṣṇa. Rādhārāṇī is therefore known throughout the world as the most beloved of Kṛṣṇa, and Her name is always associated with Kṛṣṇa as Rādhā-Kṛṣṇa.”
Śrīmatī Rādhārāṇī’s glories are limitless and unfathomable. It is also quite inconceivable to understand that every aspect of Her bodily features are completely spiritual. How can this material mind grasp the concept that “She takes Her first bath in the shower of the nectar of compassion, and She takes Her second bath in the nectar of youth”. Or that “Her affection for Kṛṣṇa is Her upper garment, which is pinkish in color. She then covers Her breasts with another garment, composed of affection and anger toward Kṛṣṇa.” (CC Madhya 8.151-197)
The key takeaway is that in “His spiritual form, Kṛṣṇa enjoys His spiritual energy, and that is the sum and substance of the Rādhā-Kṛṣṇa pastimes. These pastimes can be understood only by elevated devotees. One should not try to understand the Rādhā-Kṛṣṇa potencies and pastimes from the mundane platform. Generally people misunderstand these as being material.” (TLC 31)
Therefore Srila Prabhupada writes a lengthy purport wherein he quotes Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura stating that “the spiritual mellow can be realized only when one is situated on the transcendental platform beyond the material stage of goodness. That platform is called viśuddha-sattva. Realization of the viśuddha-sattva is beyond the pale of the material world and is not perceived by bodily senses or mental speculation. Our identification with the gross body and subtle mind is different from spiritual understanding. Since the intelligence and mind are material, the loving affairs of Śrī Rādhā and Kṛṣṇa are beyond their perception.” (CC Madhya 8.193 Purport)
The best we can do to understand these transcendental topics is to constantly and gradually work on purifying our senses. Sarvopādhi-vinirmuktaṁ tat-paratvena nirmalam. when we are free from all material designations and our senses are completely purified by the bhakti process, we can understand the sense activities of the Absolute Truth (hṛṣīkeṇa hṛṣīkeśa-sevanaṁ bhaktir ucyate).
The goal of life cannot be achieved unless one practices the process. (CC Madhya 8.197)
For us, the process is to purify our consciousness and material senses by chanting the Holy Name of the Lord – the maha-mantra which is also completely spiritual like Rādhā-Kṛṣṇa. This maha-mantra contains both the seed and the fruit of love of Godhead.
All glories to Srila Prabhupada!
Krsna Katha 