The Supreme Lord having accepted Sannyas (renunciation) in the bright fortnight of the month of Magh took up His residence at Nilachal (Puri) in the month of Falgun following. At Puri the Lord witnessed the swing festival of Krishna and delivered Sarbabhauma in the month of Chiatra. He started for the South in Baisakh. The Lord proposed to go alone on His journey but allowed Himself to he persuaded at the special request of Nityananda to take with Him a Brahman, by name Krishnadas, who happened to possess a nature of great simplicity. Sarbabhauma supplied the Lord with four sets of clothing, the lower as well as the outer pieces, worn by an ascetic and requested Him to meet on His way on the bank of the Godavari, Ramananda Rai who was residing there at the time. Nityananda and some of the devotees accompanied the Lord up to Alalnath. From Alalnath the Lord separated from His companions except Krishnadas and began His memorable journey reciting continuously as He went the word ‘Krishna’ in a passion of over-whelming love.

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The Harmonist preaches the religion of Prema or transcendental love for Sree Krishna.

Transcendental love is very different from all forms of love with which we are familiar in the world. The only Object of transcendental love is Sree Krishna. Sree Krishna can never be the object of the so-called love of our mundane estate. The Biblical dictum, "Love God with all thy heart and with all thy soul," is not an invitation for the practice of earthly love towards God.

How, indeed, can it be possible to love man without loving God? As a matter of fact we cannot really love anybody unless we love God. But we cannot also love any other entity exactly in the same way as we love Sree Krishna. The one process is categorically different from the other. The word Maitri is used to denote the love of one soul for another soul. Maitri is qualitatively different from Prema. The servant loves the Master differently from the way he loves a fellow-servant. He should not love a fellow-servant in exactly the same way as he loves his only Master. One cannot, of course, love his worldly brother, father or mother as one loves another soul, or as he loves Sree Krishna.

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The Madhva-Gaudiya Vaishnava Community are the followers and worshippers of Sree Gaursundar. They also worship Sree Nityananda. The distinctive tenet of the Teachings of Sree Gaursundar is to the effect that the worship of the devotee of Sree Krishna is higher than that of Sree Krishna Himself.

This is not a counsel for the worship of man. Sree Gaursundar is identical with Sree Krishna. Sree Krishna eternally exhibits the Transcendental Pastime of wearing the complexion and grace of His Counter-Whole Sree Radhika in order to taste the mellow Quality of His Own Consort-hood. It is not a Role which is put on by the Divinity for the nonce. It is His Eternal Benign personality identical with His All-Attractive Self. In other words the Supreme renderer of His Own service is identical with the Supreme Receiver of the same. Sree Gaursundar is the Magnanimous Giver of Sree Krishna. Sree Gaursundar is Magnanimous Krishna. Sree Krishna is unapproachable except by the fullness of serving love. Sree Gaursundar is the Bestower of that unalloyed love that captures the Heart of Sree Krishna. The Two constitute in an equal and identical measure the Absolute's Own Supreme Self.

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