Even Kṛṣṇa, although He says vedāhaṁ samatītāni (BG, Ch 7 Text 26), "I know everything," still, He fails to understand Rādhārāṇī.

Srila Prabhupada - "When Krsna wants to be attracted by a woman, He has to create such a woman from His own energy. That woman is Rādhārāṇī." (SB, Canto 3 Ch 31 text 38 Purport)

Caitanya Caritamrita - "Rādhā and Kṛṣṇa are "one and the same, but They have assumed two bodies. Thus They enjoy each other, tasting the mellows of love." (CC Adi 4.56, Translation)

Kṛṣṇa cannot enjoy anything that is internally different from Himself, therefore Rādhā and Śrī Kṛṣṇa are identical. 

Srila Prabhupada - "I offer my respects to Rādhārāṇī, whose bodily complexion is like molten gold and who is the Queen of Vṛndāvana. You are the daughter of King Vṛṣabhānu very dear to Lord Kṛṣṇa. So, if we approach Kṛṣṇa through Rādhārāṇī, through the mercy of Rādhārāṇī, then it becomes very easy. 

If Rādhārāṇī recommends that 'This devotee is very nice,' then Kṛṣṇa immediately accepts, however fool I may be. Because it is recommended by Rādhārāṇī, Kṛṣṇa accepts. 

Therefore in Vṛndāvana you'll find all the devotees, they're chanting more Rādhārāṇī's name than Kṛṣṇa's. Wherever you'll go, you'll find the devotees are addressing, 'Jaya Rādhe, jaya Radhe' You'll find this still in Vṛndāvana today, they are always glorifying Rādhārāṇī. 

They're more interested in worshiping Rādhārāṇī. Because how fallen I may be, if some way or other I can please Rādhārāṇī, then it is very easy for me to understand Kṛṣṇa.

However, if you go by the speculative process to understand Kṛṣṇa, it will take many, many lives. But if you take devotional service, just try to please Rādhārāṇī, then Kṛṣṇa will be gotten very easily. 

This is because Rādhārāṇī can deliver Kṛṣṇa. She is so great devotee, the emblem of mahā-bhāgavata. Even Kṛṣṇa cannot understand what is Rādhārāṇī's qualities. 

Even Kṛṣṇa, although He says vedāhaṁ samatītāni (BG 7.26), "I know everything," still, He fails to understand Rādhārāṇī. 

Rādhārāṇī is so great.

Actually, Kṛṣṇa knows everything, so in order to understand Rādhārāṇī, Kṛṣṇa accepted the position of Rādhārāṇī because Kṛṣṇa wanted to understand the potency of Rādhārāṇī. 

Kṛṣṇa thought that I am full, I am complete in every respect, but still, I want to understand Rādhārāṇī. Why? This propensity made Kṛṣṇa obliged to accept the propensities of Rādhārāṇī, to understand Kṛṣṇa, Himself.

These are, of course, very transcendental, great science. One who is advanced in Kṛṣṇa consciousness and well conversant with the śāstras, they can understand. But still, we can discuss from the śāstra. 

When Kṛṣṇa wanted to understand Himself, He took the tendency of Śrīmatī Rādhārāṇī. And that is Caitanya Mahāprabhu. Rādhā-bhāva-dyuti-suvalitam

Caitanya Mahāprabhu is Kṛṣṇa, but He has accepted the propensities of Rādhārāṇī. 

As Rādhārāṇī is always in feelings of separation of Kṛṣṇa, similarly, in the position of Rādhārāṇī, Lord Caitanya was feeling separation of Kṛṣṇa. That is the teachings of Lord Caitanya, feelings of separation, not meeting.

The process of devotional service taught by Caitanya Mahāprabhu and His disciplic succession is how to feel separation from Kṛṣṇa. That is Rādhārāṇī's position, always feeling the separation." (Radhastami, Srimati Radharani's Appearance Day, London, Aug 29, 1971)

Srila Prabhupada - "Regarding your question about our relationship with Srimati Radharani, She is the internal energy, we are marginal energy. Marginal means sometimes internal, sometimes external. When we are under the internal energy, that is our normal life, and when we are under the external energy, that is our abnormal life. Therefore, we are called marginal energy; we can be either this way or that way. But being qualitatively one with the purusa, our tendency is to remain in the internal energy. Being in the external energy is our artificial attempt." (Letter to Lilavati, Allston, Mass 25 April, 1969)

Guest - "What category is Radharani in?"

Srila Prabhupada - "She is śakti, Cit-śakti. Bhagavān ke pleasure potency. Śakti, śakti-tattva, Śaktimān. Bhagavān is Śaktimān, and that śakti is Rādhārāṇī or Sītā or Lakṣmī. Durgā is also śakti, another feature of Rādhārāṇī."

Guest - "Śakti in original form is Rādhā?"

Srila Prabhupāda - "Yes, parāsya śaktih, parāsya śaktir vividhaiva śrūyate (CC Madhya 13.65) Originally cit-śakti. That cit-śakti (Radha) is always expanding.

Kalā also means part and parcel. So we are also part and parcel, but we are very small part and parcel. But rāmādi mūrti, they are bigger part and parcel, just like if you throw one brick on the floor, so there will be so many small particles, big particles, this particle... They are all part and parcel of the brick, but one part very small atomic part, and one big part, this part, then this part, then this part, so all of them Krsna is the origin, and everyone is part and parcel of Krsna. Some of them are bigger and some of them are smaller. So Viṣṇu-tattva is almost like Kṛṣṇa and jiva-tattva is very small."

Guest - "Like Kṛṣṇa?"

Srila Prabhupāda - "Others (jiva-souls) are very small. So according to the size, or according to the power."

Guest - "Power?"

Srila Prabhupāda - "The part and parcel exercises his position. Some of them are Viṣṇu-tattva, some of them are jīva-tattva (jiva-soul), some of them are Śakti-tattva and some of them para-tattva. Like that."

Guest - "Para-tattva?"

Srila Prabhupāda - "Para-tattva is Bhagavān (Krsna). Para-tattva means Kṛṣṇa, Rāma, Nārāyaṇa, Viṣṇu. These are all para-tattva. Bhagavān avatāra, rāmā, nṛsiṁha, varāha, kūrma, vāmana, daśāvatāra, all avatāra. Or śakti-tattva, material energy, aparā-tattva, matter. Similarly cit-tattva, spiritual world. 

The marginal living entities (jiva-souls), although many are in the material world, they belong to the spiritual world. Therefore, Kṛṣṇa says, apareyam. This material energy is inferior. Itas viddhi me prakṛtiṁ parām. Beyond this material world is another, superior energy that includes jīva-bhūta and jiva-tattva (jiva-souls)." (Room Conversation, Nov 11, 1971, New Delhi)

Krsna is fully satisfied in Himself, that includes enjoying as all of His Visnu-tattva expansions and all His parts and parcels (marginal living entities - jiva-souls). All Visnu-tattva expansions, Siva-tattva and the marginal living entities (jiva-souls) are part and parcel of Krsna.

So Krsna is never alone, just like the Sun-disc is never alone due to the presence of the surrounding Sun-rays. Krsna is compared to the Sun-disc and the different types of living entities (Visnu-tattva, Siva-tattva and jiva-tattva) are compared to the sun-rays.

The Sun-disc and the sun-rays cannot exist without each other, similarly Krsna cannot exist without His parts and parcels (the various types of living entities) that always surround Him. 

In this way, Krsna is the Supreme Personality of Godhead and cause of all causes, is one with all that there is, yet simultaneously  different and independent from all of His parts and parcels.

Krsna's eternal consort Srimati Rādhārāṇī is the manifestation of His pleasure potency who Krsna created as a direct expansion of Himself just so He could experience loving exchanges with a women.

So who is Srimati Radharani?

Srila Prabhupada - "When Krsna wants to be attracted by a woman, He has to create such a woman from His own energy. That woman is Rādhārāṇī." (SB, Canto 3 Ch 31 text 38 Purport)

Kṛṣṇa cannot enjoy anything that is internally different from Himself, therefore Rādhā and Śrī Kṛṣṇa are identical. 

Srila Prabhupada - "Rādhā and Kṛṣṇa are "one and the same, but They have assumed two bodies. Thus They enjoy each other, tasting the mellows of love. The two transcendentalists Rādhā and Kṛṣṇa are a puzzle to materialists. The description of Rādhā and Kṛṣṇa from the diary of Śrīla Svarūpa Dāmodara Gosvāmī is a condensed explanation, but one needs great spiritual insight to understand the mystery of these two personalities. One is enjoying in two.

Śrī Kṛṣṇa is the potent factor, and Śrīmatī Rādhārāṇī is the internal potency. According to Vedānta philosophy, there is no difference between the potent and the potency; they are identical. We cannot differentiate between one and the other, any more than we can separate fire from heat. Everything in the Absolute is inconceivable in relative existence. Therefore in relative cognizance it is very difficult to assimilate this truth of the oneness between the potent and the potency. 

The philosophy of inconceivable oneness and difference propounded by Lord Caitanya is the only source of understanding for such intricacies of transcendence. In fact, Rādhārāṇī is the internal potency of Śrī Kṛṣṇa, and She eternally intensifies the pleasure of Śrī Kṛṣṇa. Impersonalists cannot understand this without the help of a mahā-bhāgavata devotee. 

The very name “Rādhā” suggests that Śrīmatī Rādhārāṇī is eternally the topmost mistress of the comforts of Śrī Kṛṣṇa. As such, She is the medium transmitting the living entities’ service to Śrī Kṛṣṇa. Devotees in Vṛndāvana therefore seek the mercy of Śrīmatī Rādhārāṇī in order to be recognized as loving servitors of Śrī Kṛṣṇa." (CC Adi 4.56, Translation and Purport)

Caitanya Caritamrta - "Among the gopīs, Śrīmatī Rādhikā is the foremost. She surpasses all in beauty, in good qualities, in good fortune and, above all, in love."(CC Ādi 4.214)

Srila Prabhupada - "The beauty of Śrīmatī Rādhārāṇī’s eyes forcibly devours the beauty of newly grown blue lotus flowers, and the beauty of Her face surpasses that of an entire forest of fully blossomed lotuses. Her bodily luster seems to place even gold into a painful situation. Thus the wonderful, unprecedented beauty of Śrīmatī Rādhārāṇī is awakening in Vṛndāvana."(CC Antya 1.169, Purport)

Srila Prabhupada - "The beauty of Śrīmatī Rādhārāṇī is described as follows: 'Her eyes defeat the attractive features of the eyes of the cakorī bird. When one sees the face of Rādhārāṇī, he immediately hates the beauty of the moon. Her bodily complexion defeats the beauty of gold. Thus, let us all look upon the transcendental beauty of Śrīmatī Rādhārāṇī." (Nectar of Devotion, Ch 44)

Srila Prabhupada - "In the Vidagdha-mādhava, Second Act, verse 31, Kṛṣṇa tells His friend, 'My dear friend, what a wonderful thing it is that since I have seen the beautiful lotus eyes of Śrīmatī Rādhārāṇī, I have developed a tendency to spit on the moon and the lotus flower!"(Nectar of Devotion, Ch 50)

Srila Prabhupada -"There is no comparison to Radharani's beauty and the luster of Her transcendental body. The so-called beauty of the moon has fallen on the ground in the presence of Radharani's beauty." (From Vrindavana by Srila Narottama das Thakura)

Caitanya Caritamrta - "Śrīmatī Rādhārāṇī’s affection, Her exquisite beauty and good behavior, Her artistic dancing and chanting and Her poetic compositions are all so attractive that they attract the mind of Kṛṣṇa, who attracts the mind of everyone in the universe." (CC Madhya 17.212)

Srila Prabhupada - "Śrīla Rūpa Gosvāmī has stated that devotional service attracts even Kṛṣṇa. Kṛṣṇa attracts everyone, but devotional service attracts Kṛṣṇa. The symbol of devotional service in the highest degree is Rādhārāṇī. Kṛṣṇa is called Madana-mohana, which means that He is so attractive that He can defeat the attraction of thousands of Cupids. But Rādhārāṇī is still more attractive, for She can even attract Kṛṣṇa. Therefore, devotees call Her Madana-mohana-mohinī—the attractor of the attractor of Cupid." (Nectar of Devotion, Ch 1)

Guest - "Srila Prabhupāda, are we expansions of Rādhā?"

Srila Prabhupada - "No, Rādhā is the internal potency, we are marginal potency. Of course, originally, in that sense, everything is Kṛṣṇa's expansion. Sarvaṁ khalv idaṁ brahma. But even there are expansions. That is the difference between Māyāvāda philosophy and Vaiṣṇava philosophy. Caitanya Mahāprabhu teaches acintya bhedābheda. We are always simultaneously one and different. Always. We should remember. We are expansion of Kṛṣṇa, we are expansion of Rādhā also because Rādhā is also expansion of Kṛṣṇa. But still, different. That is our philosophy - "One and different simultaneously - Acintya bhedābheda." 

Lord Caitanya Mahāprabhu's philosophy is "inconceivable simultaneously one and different". This is explained in the Seventh Chapter of Bhagavad-gītā. The energies and the energetic is the same. Śakti-śaktimator abheda. Just like sun and the sunshine, they are the same. There is no difference. But the molecules of the sunshine particles, that is not equal to the sun. These truths we shall always remember. Acintyāḥ khalu ye bhāvāḥ. Therefore these are inconceivable. We are simultaneously one with Kṛṣṇa and Rādhā, and at the same time different." (Lecture BG, 4.5, Montreal, June 10, 1968)

All the devotees of Krsna must win the attention of Radharani to get Krsna's attention, as all service to Krsna only reaches Krsna by going through Her. Krsna divided Himself into two just so He could experience loving exchanges. For even Krsna, love for a women can never exist when there is just one, there must be two - Radha and Krsna. To experience loving exchanges and emotions with a women, Krsna divided Himself into two, Srimati Radharani and Krsna.

Krsna wanted to experience loving emotions and affection with a women, this is why He divided Himself into two, Radha and Krsna, just so He could experience those loving exchanges.

Madhudviṣa Swami - "Śrīla Prabhupāda, you spoke of inferior energy and superior energy. Those are two general categories. Are there other categories of energies besides that, and specifically how could we understand Śrīmatī Rādhārāṇī Is She?"

Srila Prabhupāda - "She is spiritual energy."

Madhudviṣa Swami - "But is She jīva-bhūta (jiva-soul) or?"

Srila Prabhupada - "No, no, no. She is Kṛṣṇa. If everything is Kṛṣṇa and Rādhārāṇī is not Kṛṣṇa, what is that? Kṛṣṇa. He (She) is Kṛṣṇa. She is the Kṛṣṇa's pleasure potency."

Madhudviṣa Swami - "She is not jīva-soul?"

Srila Prabhupada - "No, no, no. She is Kṛṣṇa. Kṛṣṇa divided Himself into His energy and Himself. That energy, original spiritual energy, is Rādhārāṇī. That is stated by Jīva Gosvāmī. Rādhā kṛṣṇa-praṇaya-vikṛtir hlādinī śaktir asmāt. When Kṛṣṇa wants pleasure, He cannot accept the inferior energy. The same superior energy, Kṛṣṇa, is divided into two. That is Rādhā and Kṛṣṇa. And again, when they unite, that is Caitanya Mahāprabhu. Divided, they are Rādhā and Kṛṣṇa, united, they are Caitanya Mahāprabhu. 

Śrī-kṛṣṇa-caitanya rādhā-kṛṣṇa nahe anya. Anya means another. 

So Śrī Kṛṣṇa Caitanya is combination of Rādhā and Kṛṣṇa. And when they are divided into two, that is Rādhā and Kṛṣṇa. 

This is the purport. Rādhā kṛṣṇa-praṇaya-vikṛtir hlādinī śaktir asmād ekātmānāv api bhuvi purā deha-bhedaṁ gatau tau, śrī-caitanyākhyaṁ prakaṭam adhunā tad-dvayaṁ caikyam āptam [Cc. Ādi 1.5]. These are the conclusion. Śrī Caitanya Mahāprabhu is Rādhā-Kṛṣṇa combination. But He is playing the part of Rādhārāṇī to understand Kṛṣṇa. This is Caitanya Mahāprabhu. Rādhārāṇī is the chief gopī and all Her young girl friends, they are also gopīs." (Lecture SB, Canto 2 Ch 1 Text 1-5 Melb, Australia June 26, 1974)

Caitanya Caritamrta - "Rādhikā is the transformation of Kṛṣṇa’s love. She is His internal energy called hlādinī." (CC Adi 4.59)

Srila Prabhupada - "Srimati Radharani's mind, senses and body are steeped in love for Kṛṣṇa. She is Kṛṣṇa’s own energy, and She helps Him in His pastimes. Śrīmatī Rādhārāṇī is as fully spiritual as Kṛṣṇa. No one should consider Her to be material. She is definitely not like the conditioned souls, who have material bodies, gross and subtle, covered by material senses. She is all-spiritual, and both Her body and Her mind are of the same spiritual embodiment. Because Her body is spiritual, Her senses are also spiritual. Thus Her body, mind and senses fully shine in love of Kṛṣṇa. 

She is the personified hlādinī-śakti (the pleasure-giving energy of the Lord’s internal potency), and therefore She is the only source of enjoyment for Śrī Kṛṣṇa. Śrī Kṛṣṇa cannot enjoy anything that is internally different from Him. Therefore Rādhā and Śrī Kṛṣṇa are identical. The sandhinī Kṛṣṇa’s internal potency has manifested the all-attractive form of Śrī Kṛṣṇa, and the same internal potency, in the hlādinī feature, has presented Śrīmatī Rādhārāṇī, who is the attraction for the all-attractive. No one can match Śrīmatī Rādhārāṇī in the transcendental pastimes of Śrī Kṛṣṇa." (CC Adi 4.71, Translation and Purport)

Caitanya Caritamrta - "Just as the fountainhead, Lord Kṛṣṇa, is the cause of all incarnations, so Śrī Rādhā is the cause of all these consorts." (CC Adi 4.76)

Caitanya Caritamrta - "Rādhā is the one who gives pleasure to Govinda, and She is also the enchantress of Govinda. She is the be-all and end-all of Govinda, and the crest jewel of all His consorts."(CC Adi 4.82)

Caitanya Caritamrta - "The transcendental goddess Śrīmatī Rādhārāṇī is the direct counterpart of Lord Śrī Kṛṣṇa. She is the central figure for all the goddesses of fortune. She possesses all the attractiveness to attract the all-attractive Personality of Godhead. She is the primeval internal potency of the Lord." (CC Adi 4.83)

Srila Prabhupada - "When Krsna wants to be attracted by a woman, He has to create such a woman from His own energy. That woman is Rādhārāṇī. It is explained by the Gosvāmīs that Rādhārāṇī is the manifestation of the pleasure potency of the Supreme Personality of Godhead. When the Supreme Lord wants to derive transcendental pleasure, He has to create a woman from His internal potency and that women is Srimati Radharani." (SB, Canto 3 Ch 31 Text 38, Purport)

Krsna divided Himself into two just so He could experience loving exchanges with a women and gave Her the name Srimati Radharani. The lesson here is love can only exist when there are two involved in a loving relationship of exchanges. 

Srila Prabhupada - ''We have got the propensity to love. Love means there must be somebody else. Love cannot be "one" or love cannot be executed only one, there must be another one. I love somebody; somebody loves me, there must be lover, there must be beloved, and the transaction, then love." (Lecture SB, Canto 1 Ch 2 Text 6, Delhi, Nov 12, 1973)

Srila Prabhupāda – ''Unless there are "two persons", where is the question of love? Love means two persons, then there is exchange, then there is love. I must deal with you open-hearted, you must deal with me open-hearted, then there is love. So if you want to love Kṛṣṇa, God, then these things must be there." (Aug 9, 1976, Tehran)

Srila Prabhupada – "So everyone can know that independence means one can use it properly, or one can misuse it. That is independence. If you make it one way only, that is not independence, that is force." (Los Angeles, June 23, 1975)

Srila Prabhupada - "Unless there is a possibility of misusing our free will, there is no question of freedom." (Dialectical Spiritualism, Critique of Descartes)

Ultimately each individual jiva-soul is a unique person with their own personality who can choose for themselves how to voluntarily serve Krsna the Supreme Personality of Godhead and cause of all causes, the best way they can, or ignore Him if they want. As Prabhupada has explained, Krsna never forces the jiva-soul to surrender to Him, never forces them to love Him, that must be voluntary otherwise love can never exist unless there are voluntary reciprocal exchanges.

Srila Prabhupada - ''Love means you take and you give also. Suppose if you love somebody and you simply take from him, but you don't give. Oh, do you think it is very good? No. It is not good. That is not love. That is exploitation. If I go on simply taking from you, and if I don't offer you anything, that is simply exploitation." (Lecture BG, London Ch 9 Text 2-5 and New York City, Nov 23, 1966)

Srila Prabhupada - ''We have got the propensity to love. Love means somebody else. Love cannot be one or love cannot be executed only one, personally. There must be another one. I love somebody; somebody loves me, there must be lover, there must be beloved, and the transaction, then love." (Lecture on SB Canto 1 Ch 2 Text 6, Delhi, Nov 12, 1973)

Srila Prabhupada - ''Their (impersonalist) philosophy is oneness. So how there be love with just one? Is it possible? Have you got any such experience that love means one? No. Love means two. There must be two, the lover and the beloved. Kṛṣṇa is already lover. He loves you so much that He's trying to get you back. That is Kṛṣṇa's attempt. "Please, My dear boy, or My dear friend, My dear servant." (Lecture SB, Canto 2 Ch 1 Text 3, Paris, June 12, 1974)

Srila Prabhupada - "Love cannot be one, or executed only by one, there must be two." (SB lecture Canto 1 Ch 2 Text 6, Delhi, Nov 12, 1973)

Krsna can become two or more personalities at anytime likes.

For example, Krsna is always enjoying in Vrindavana with His consort Srimati Radharani, who Krsna created by dividing Himself into two, just so He could experience loving exchanges with a women. In this way Krsna is fully complete as Himself and enjoying simultaneously as His unlimited expansions who are all within Him. In other words, as said above, just like the sun-disc is only fully complete surrounded by the sun-rays (sunshine), similarly Krsna's full potential of loving expressions is only naturally fully complete, when surrounded by His devotees headed by Srimati Radharani. 

This is what it means when it is said Krsna is fully complete within Himself and is the Supreme Personality of Godhead and cause of all causes. All living entities are sakti-tattva (energies of Krsna) too however, there are different categories. Although basically there are only two types of living entities as Prabhupada explains.

Srila Prabhupada – "In the Padma Purana, wherein it is said that there are two kinds of spiritual entities; one is called the jiva (jiva-tattva or jiva-souls), and the other is called the Supreme Lord (Visnu-tattva)." (87th Ch of Krsna Book, Prayers by the Personified Vedas)

Radharani is known as sakti-tattva, there are different categories of sakti-tattva. Some are jiva-tattva and others are Viṣṇu-tattva, Radharani is in the category of Visnu-tattva or direct expansion of Krsna, She is no different than Krsna and has the exact same 64 qualities as Kṛṣṇa, created by Krsna so He could experience intimate loving exchanges and unique emotions with a women as explained above.

Prabhupada explains Radharani represents the internal energy or potency and is Krsna's duplicate expansion.

And when Krsna and Radharani combine in the one Body then that is Lord Caitanya Mahaprabhu.

Balarama is Krsna's first expansion, and from Balarama all other Visnu-tattvas expand from. Krsna as His original form, never leaves Vṛndāvana. When Krsna comes to Earth to perform His pastimes, His original form never leaves Vṛndāvana. This means all pastimes in the material creation are performed by Krsna’s Visnu-tattva expansion playing that role of Krsna.

The original Krsna never kills demons in the Spiritual Sky's Vṛndāvana, only His Visnu-tattva expansion in the material creation kills demons because in the original Vrindavana in the spiritual world there are no demons.

Demons only exist in the material world's facsimile of Vrindavana.

Srila Prabhupada - "When Kṛṣṇa kills the demons outside Vṛndāvana, He is not original Kṛṣṇa; He is Vāsudeva. Vāsudevaḥ sarvam iti (BG 7.19). When Kṛṣṇa is acting universally, that is Vāsudeva. The original Kṛṣṇa is always in Vṛndāvana and never leaves."

Jayatīrtha - "If the original Kṛṣṇa is always in Vṛndāvana, then why do the gopīs and Rādhārāṇī feel separation from Him?"

Srila Prabhupada - "That is here, in this material world. In the spiritual world Kṛṣṇa does not leave."

Jayatīrtha - "Oh."

Srila Prabhupāda - "And even in the material world, Kṛṣṇa superficially has gone to Mathurā, but He has captured the heart of the gopīs. So He is not leaving. Gopīs are enjoying Kṛṣṇa by separation. That is Caitanya Mahāprabhu's feeling, how He is appreciating Kṛṣṇa by separation." (Morning Walk, July 17, 1975, San Francisco)

Child Krsna meets baby Radharani for the first time.

The Divine Appearance of Srimati Radharani who is a little younger than Krsna. The Puranas relate a story concerning the divine appearance of Srimati Radharani as follows. 

One day, Vrishabhanu Maharaja, who was living at Ravel at that time, went to the bank of Yamuna at around noon to take a midday bath.

As he approached the bank of the Yamuna, he saw a golden lotus flower floating on the water and shining brightly like a thousand suns. 

Vrishabhanu immediately waded into the river and when he came near to the golden lotus flower, he beheld the most beautiful and radiant form of baby girl lying within the petals of the lotus.

At that same moment, Lord Brahma suddenly appeared in the sky and speaking in a grave voice, informed Vrishabhanu that in his previous life, Vrishabhanu and his wife Kirtida had performed great austerities in order to get the consort of Lord Visnu as their daughter.

Lord Brahma told Vrishabhanu that this girl was the origin of the goddess Lakshmi and that he should take great care of Her. 

Lord Brahma then placed the baby girl in the arms of Vrishabhanu who became overjoyed, and after taking permission from Lord Brahma, returned to his home.

Seeing the beautiful baby girl shining like millions of autumnal moons, mother Kirtida was overcome with joy and immediately arranged for all kinds of religious rites to be performed and donated thousands of cows to the brahmanas.

At that time baby Radhika was placed in a gem-studded cradle and gently rocked back and forth by all the little girls of the village. 

Day by day Her luster increased just like the digits of the moon.

Within a short while it was observed that the baby girl made no noise and had not yet opened Her eyes. 

Vrishabhanu and his wife feared that their baby girl was perhaps blind from birth and also dumb.

At that time, Srila Narada Muni visited the home of Vrishabhanu and informed him that regardless of the girl’s apparent blindness, they should continue with the birth celebrations.

Vrishabhanu therefore made elaborate arrangements for a lavish birth celebration and sent out invitations to all the residents of Ravala and Gokula and especially to his dear friend Nanda Maharaja and his family.

On the appointed day, the guests had assembled and the birth celebrations were going on in great jubilation. 

Nanda Maharaja and Yashoda Mayi had arrived with Rohini and also brought their small children Krsna and Balarama.

Kirtida met with Yashoda and told her that she was very happy to have such a beautiful daughter, but was feeling rather distraught because her child was both dumb and blind.

Krsna had just passed His first birthday and was happily crawling around the courtyard on His hands and knees. 

Arriving at the cot in which Radhika was lying, Krsna held on to the sides and managed to lift himself up, He then peered into the cot where His gaze fell upon the beautiful moon-like face of baby Radhika.

As soon as baby Radhika smelt the exotic fragrance of Krsna’s transcendental body, She immediately opened Her eyes for the very first time, and looked directly at Krsna, who was the first person that She had ever seen.

As Krsna gazed lovingly at baby Radhika, He began smiling ecstatically. 

Radhika then suddenly began to cry and for the very first time she made a sound. 

Vrishabhanu and Kirtida, along with all the assembled Vrajavasis, were overjoyed to find out that their beloved daughter Radhika, was not blind nor dumb after all.

In the Radha rasa sudha nidhi it says- 

"So powerful is the glancing of Her eyes, that the flute slips from Krsna’s hands, His peacock crown starts to slip, and His yellow shawl becomes displaced as He swoons and falls to the ground. Alas, will I ever get the chance to serve with love and devotion such a person as Radharani."

The Marriage Ceremony of Radha and Krsna.

The forest of Bhandiravana is most famous because it was at this place under the celebrated banyana tree known as Bhandira Vata, that Radha and Krsna were married.

The wonderful story of this pastime was spoken by Srila Narada Muni and has been recorded in the Garga Samita as follows. 

One day, Nanda Maharaja came to Bhandiravana from Gokula to graze his cows near the banks of the Yamuna, and was carrying his little boy Krsna in his arms.

By the will of yogamaya, a strong wind suddenly began to blow causing all the leaves on the trees to fall and ripples to appear over the surface of the Yamuna. 

The sky immediately became dark and overcast as blackish rain-clouds assembled threateningly overhead.

When the clouds loudly thundered, Krsna became frightened and started to cry, forcing Nanda Baba to cuddle Him closer to his chest. The day seemed to turn into night as darkness spread in all directions.

Just then, a shining light as brilliant as ten million suns appeared from nowhere. 

From within that shining light, Nanda Baba could see standing before him, the youthful, charming, and exquisitely beautiful form of Srimati Radharani, the daughter of his friend Vrishabhanu.

She bore the luster of a thousand moons and was wearing a deep blue sari and Her pinkish lotus feet were decorated with golden anklets that jingled sweetly.

She was adorned with a golden waistband, a necklace, armlets, and bangles, and She wore a pearl in Her nose that appeared like a small moon orbiting Her full moon-like face. 

She had a golden Sri-kanta around Her neck, glittering golden earrings, and a glittering jewel-studded diadem situated on Her head.

Nanda Maharaja was struck with wonder at Her effulgence which appeared to light up the entire world. 

He immediately bowed his head and offered his heartfelt respects to Radharani saying -

"See this child in my arms, He is the Supreme Personality of Godhead, and I know that You are His eternal consort. 

Oh Radhe! I have heard this great secret from Gargamuni, therefore take this child, Your Lord, from my arms, He has become frightened due to the thundering of the clouds."

Radha then took Krsna in Her arms and as Nanda Baba offered his humble obeisances, She entered the Bhandiravana forest holding Krsna tightly in Her embrace.

At that very moment, the holy land of Vrindavana assumed a divine form, the dark rain-clouds scattered and the wind subsided into a gentle breeze. 

Bhumi Devi, the mother earth and consort of Lord Visnu, appeared there in her eternal form causing the earth to flourish as if it was spring-time.

The gopis headed by Vrinda Devi, also appeared there along with the cowherd boys to witness the special occasion. 

The crystal clear waters of the Yamuna glistened and became beautified by jeweled staircases and golden terraces. 

In the distance, the rocks on Govardhana Hill appeared like great jewels and its peaks shone like gold.

With its cascading waterfalls and deep caverns, its huge body appeared like the king of elephants. 

The sweet smelling lotus flowers in the lakes around Vrindavana began to bloom simultaneously, causing the bumblebees to become madly intoxicated by the delicate aroma that emanated from them.

The peacocks, cuckoos, pigeons, and other song-birds began to resound, creating a celestial chorus that permeated the entire forest of Bhandiravana. In each of the nikunjavans, multicolored banners flapped joyously in the breeze announcing a very special event.

Then the Lord of creation, who was being carried in the arms of Radha, suddenly assumed His eternal youthful form of Govinda, that defeated millions upon millions of Cupids, and clasping the hand of His beloved Radha, They both gracefully entered the nuptial arena that was decorated with all the paraphernalia for a wedding ceremony.

Then as the ‘divine couple’ Radha and Krsna sat down beneath the Bhandira Vata on a golden throne. 

Lord Brahma, who was to officiate as the head priest, arrived there with the host of demigods through the celestial airways. 

After offering His humble obeisance’s by bowing down, He began to speak brilliant words in glorification saying,

"Anyone who speaks about Your divine transcendental attributes and sings Your praises automatically achieves complete beauty, wealth and perfection, even in this life. 

Even though you are equal to each other, nevertheless, for the sake of fulfilling local customs, I am going to perform Your marriage ceremony."

Lord Brahma then kindled the sacrificial fire and after offering oblations into it, asked Radha and Krsna to accept each other’s hands.

After chanting the sacred Vedic mantras, and seeing that the corners of Their clothing was tied together, Brahma requested the ‘divine lovers’ to circumambulate the sacrificial fire seven times according to the Vedic system.

After this, Lord Brahma had Radha place Her hand on Krsna’s chest and Krsna’s hand on Radha’s back, after which They recited their wedding vows and offered garlands to each other.

At that moment, the demigods showered flowers from the sky, and while playing on various musical instruments and beating on hundreds of celestial drums; they began dancing along with their beautiful wives in great transcendental ecstasy.

Philosophical Considerations Regarding the Marriage of Radha and Krsna 

This incident of the marriage ceremony between Radha and Krsna was enacted for the specific pleasure of Lord Brahma and the demigods.

This pastime fulfilled their desire to see Radha and Krsna married together in a wedding ceremony in accordance with the standard social customs of Vedic culture.

This was because Lord Brahma knew in the future that the divine pastimes of parakiya-rasa revealed by Radha and Krsna on the earthly plain, would be severely criticized and misunderstood by mundane moralists and so-called religionists.

Lord Brahma therefore, to preempt all false criticism, personally performed Their marriage ceremony while Radha and Krsna were still in Their infancy. 

According to Gaudiya Vaishnava philosophy as propounded by Lord Caitanya Mahaprabhu, Sri Sri Radha and Krsna, in Their original manifested forms are not married, but remain as eternal lovers in the mood of parakiya-bhava, which means a conjugal relationship as paramours.

This is because the super-excellent parakiya-bhava manifests the greatest transcendental pleasure for Radha and Krsna as well as Their eternal servitors the gopis.

Thus is therefore regarded as the most superior form of bhava or loving mood within the category of madhurya-rasa, which is itself considered the most superior amongst the five essential rasas.

Another point is that at the time of this ceremony at Bhandiravana, both Radha and Krsna were still only about two or three years old and enjoying Their kaumara-lilas, or pastimes as little children at Gokula and Ravala respectively.

This manifestation of the wedding ceremony at Bhandiravana was certainly a unique spiritual event similar to the secret manifestation of the Yoga-pitha, or the pastimes of aprakata-lila.

To win Krsna's favour you first must please Srimati Radharani.

Srila Prabhupada - "Rādhārāṇī is hari-priyā, very dear to Kṛṣṇa. So if we approach Kṛṣṇa through Rādhārāṇī, through the mercy of Rādhārāṇī, then it becomes very easy. If Rādhārāṇī recommends that "This devotee is very nice," then Kṛṣṇa immediately accepts, however fool I may be because it is recommended by Rādhārāṇī, Kṛṣṇa accepts. Therefore in Vṛndāvana you'll find all the devotees, they're chanting more Rādhārāṇī's name than Kṛṣṇa's. Rādhārāṇī can deliver Kṛṣṇa. She is so great devotee, the emblem of mahā-bhāgavata. 

Even Kṛṣṇa cannot understand what is Rādhārāṇī's quality!

Even Kṛṣṇa, although He says vedāhaṁ samatītāni (BG 7.26), "I know everything," still, He fails to understand Rādhārāṇī. In order to understand Rādhārāṇī, Kṛṣṇa accepted the position of Rādhārāṇī. When Kṛṣṇa wanted to understand Himself, He took the tendency of Śrīmatī Rādhārāṇī and that is Caitanya Mahāprabhu. Rādhā-bhāva-dyuti-suvalita.

Caitanya Mahāprabhu is Kṛṣṇa, but He has accepted the propensities of Rādhārāṇī.

As Rādhārāṇī is always in feelings of separation of Kṛṣṇa, similarly, in the position of Rādhārāṇī, Lord Caitanya was feeling separation of Kṛṣṇa. That is the teachings of Lord Caitanya, feelings of separation, not meeting. The process of devotional service taught by Caitanya Mahāprabhu and His disciplic succession is how to feel separation from Kṛṣṇa. That is Rādhārāṇī's position, always feeling the separation. The Gosvāmīs in Vṛndāvana never said that I have seen Kṛṣṇa. Although they were the most perfect, they never said that I have seen Kṛṣṇa. 

Their prayers were like this: he rādhe! vraja-devike! he nanda-suno! kutaḥ. He rādhe, Rādhārāṇī, he rādhe! vraja-devike! ca.

Rādhārāṇī does not remain alone. He (She) remains always with His (Her) friends, vraja-devī, Lalitā or Viśākha and other damsels of Vṛndāvana. So the Gosvāmīns are praying, in their mature stage, when they were living at Vṛndāvana, they were praying in this way, he rādhe! vraja-devike! ca lalite! he nanda-suno! kutaḥ:

"Where is Rādhārāṇī, where are You? Where are Your associates? Where are You hiding? Nanda-suno, the son of Nanda Mahārāja, Kṛṣṇa, where are you and Radharani?" 

They are all searching. 

They never said, "I have seen Kṛṣṇa dancing with the gopīs. Last night I saw." (laughter) 

This is sahajiyā mentality. This is not a mature devotee. This is called... They are called sahajiyā.

They take everything very cheap—Kṛṣṇa very cheap, Rādhārāṇī very cheap—as if they can see every night. 

No. The Gosvāmīs do not teach us like that!

They're searching after. He rādhe! vraja-devike! ca lalite! he nanda-suno! kutaḥ, śrī-govardhana-pādapa-tale kālindī-vanye kutaḥ: 

"Are you there under the Govardhana Hill or on the banks of the Yamunā, where are You?" 

Kālindī-vanye kutaḥ. Ghoṣantāv iti sarvato vraja-pure khedair mahā-vihvalau.

Their business was crying like this, "Where You are? Where You are, Rādhārāṇī? Where you are, Lalitā, Viśākha, the associates of Rādhārāṇī? 

Where are You Kṛṣṇa? Are You near Govardhana Hill or on the bank of the Yamunā?" Ghoṣantāv iti sarvato vraja-pure.

So, throughout the whole tract of Vṛndāvana they were crying and searching after Them, khedair mahā-vihvalau, as if madman. [Khedair mahā-vihvalau. Vande rūpa-sanātanau raghu-yugau śrī-jīva-gopālakau." (Radhastami, Srimati Radharani's Appearance Day, London, Aug 29, 1971)*^