Rupa gosvamiSome aspiring devotees say that Sri Caitanya Mahaprabhu came only to give Madhurya rasa, specifically unnatojjvala-rasa.  They also say that unless one is in madhurya rasa, one can not be in the line of Sri Caitanya Mahaprabhu and will have to go to any other sampradaya.  This is false concept.  Mahaprabhu's speciality is giving unnatojjvala-rasa and he is also distributing all four rasas. In the following  excerpt from a lecture of Srila Gour Govinda Svami (27-02-1993), he quotes a verse from Caitanya-caritamrta explaining Mahaprabhu's  distribution of four rasas:

Srila Gour Govinda Svami: His most confidential instruction is man-manā bhava mad-bhakto mad-yājī māṁ namaskuru: “Engage your mind always in thinking of Me, become My devotee, worship Me, and offer your homage unto Me.” The concluding instruction is sarva dharmān parityajya mām ekaṁ śaraṇaṁ vraja: “Give up all varieties of dharma and just surrender unto Me.”

Lord Kṛṣṇa only said this theoretically; He never taught how to surrender practically. But Kṛṣṇa is suhṛdaṁ sarva-bhūtānām, the only well-wishing friend of all living entities. Therefore after winding up His pastimes at the end of Dvāpara-yuga, the previous age, He thought: “I’ve given confidential, more confidential, and most confidential instruction to Arjuna for all mankind, but after Dvāpara-yuga comes Kali-yuga, the most sinful age. In Kali-yuga, as sinful activities increase, the consciousness of the people becomes most polluted. They cannot understand śaraṇāgati tattva, complete surrender, because I haven’t demonstrated it practically. Therefore I shall have to come down to earth again.” So He came again as Gaurāṅga Mahāprabhu, Lord Caitanya. This was His mission:

yuga-dharma pravartāimu nāma-saṅkīrtana
cāri bhāva-bhakti diyā nācāmu bhuvana (CC Ādi-līlā 3:19 )

“I shall go spread the holy name and give the four forms of bhakti, devotional service: dāsya [servitorship], sakhya [friendship], vātsalya [parenthood], and mādhurya [conjugal love].” (Śānta, neutrality, is discarded in Mahāprabhu’s line.) The Lord decided: “I shall make the whole world dance with bhāva-bhakti, ecstatic love of God.”

Srila Bhaktivedānta Nārāyaṇa Gosvāmī Mahārāja futher claifies in Pinnacle of Devotion  which type of these four rasa Caitanya Mahaprabhu is giving:

Our greatest fortune in this birth is our opportunity for a connection with vraja-bhakti. If we lose this, we are losing everything.

yuga-dharma pravartāimu nāma-saṅkīrtana
cāri bhāva-bhakti diyā nācāmu bhuvana

I shall personally inaugurate the religion of the age—nāma-saṅkīrtana, the congregational chanting of the holy name. I shall make the world dance in ecstasy, realizing the four mellows of loving devotional service. [Cc. Ādi 3.19]

I will inaugurate yuga-dharma. And cāri bhāva-bhakti diyā nācāmu bhuvana; I will give the four kinds of bhakti in vraja-bhāva—dāsya, sakhya, vātsalya and mādhurya, and I will make the whole word dance. ‘The whole world’ means where Vaiṣṇavas are relating to Śrī Kṛṣṇa, and where Kṛṣṇa, in the form of Śrī Caitanya Mahāprabhu, will appear even to wild animals. ‘The whole world’ means those who come to Śrī Caitanya Mahāprabhu.

The following  excerpt is from: Śrī Śrīmad Bhaktivedānta Nārāyaṇa Gosvāmī Mahārāja. “Ācārya Kesari Śrī Śrīmad Bhakti Prajñāna Keśava Gosvāmī” iBooks.

If a pāñcarātrika dīkṣā-guru in his constitutional spiritual form (siddha-svarūpa) is situated in a rasa that is lower than that of his disciple, how can he give bhajana-śikṣā pertaining to the more elevated rasa? In this situation, the disciple must go elsewhere and take shelter of a Vaiṣṇava who is qualified to give the appropriate superior guidance. For example, Śrī Hṛdaya-caitanya is an associate in sakhya-rasa in kṛṣṇa-līlā, whereas his disciple Śrī Śyāmānanda Prabhu (Duḥkhī-Kṛṣṇa dāsa) is an associate in madhura-rasa. Therefore Śrī Hṛdaya-caitanya personally sent Duḥkhī-Kṛṣṇa dāsa to Śrīla Jīva Gosvāmī to receive higher bhajana-śikṣā in madhura-rasa. It may happen that guru and disciple in pāñcarātrika guru-paramparā are in the same rasa, but that the guru is not as highly qualified as the disciple. Under such circumstances, the disciple must go and take shelter of an uttama Vaiṣṇava for higher bhajana-śikṣā‚ and this Vaiṣṇava will be called his guru in bhāgavata-paramparā.

We can see from these two considerations that the pāñcarātrika process has some inherent defects, whereas the bhāgavata-paramparā is completely free from these defects, and is flawless in all respects.

All members of the Gauḍīya sampradāya accept Śrī Caitanya Mahāprabhu as jagad-guru, and consider themselves to be His followers. However, on what basis do they maintain this conviction? There is no recorded account anywhere of Śrīman Mahāprabhu giving dīkṣā-mantra to anyone. This means that Śrīman Mahāprabhu is not anyone’s guru in the pāñcarātrika-paramparā, although He Himself is a disciple of Śrī Īśvara Purī. Therefore, if the Gauḍīya Vaiṣṇava community accepts the guidance and discipleship of Śrī Caitanya Mahāprabhu, it can only be on one basis, and that basis is bhāgavata-paramparā.

rupa samadhiEach and every Gauḍīya Vaiṣṇava is proud to call himself rūpānuga. But the point to consider is this: how many disciples did Śrī Rūpa Gosvāmī initiate by the pāñcarātrika method? The fact is that Śrī Jīva Gosvāmī is his one and only dīkṣā disciple, and Śrī Rūpa is not actually a dīkṣā disciple of Śrī Caitanya Mahāprabhu. So on what basis do members of the Gauḍīya Vaiṣṇava community accept Śrī Rūpa Gosvāmī as their guru? How is it possible to be a follower of Śrī Rūpa Gosvāmī and at the same time  a follower of Śrī Caitanya Mahāprabhu? Even Sanātana Gosvāmī, who is the śikṣā-guru of Śrī Rūpa Gosvāmī, has not a second thought about calling himself rūpānuga. The basis of all these examples is one – bhāgavata-paramparā. It is only on the basis of bhāgavata-paramparā that Śrī Rūpa Gosvāmī is the disciple of Śrī Caitanya Mahāprabhu, and that the Gauḍīya Vaiṣṇava community considers Śrī Rūpa Gosvāmī to be their guru.”