Srila Rupa goswami - "O Radharani, O Queen of Vrindavana, Your complexion is like molten gold, Your doe-like eyes are captivatingly restless, a million full and brilliant moons wane before Your lustrous countenance, and a blue sari, having stolen the hue of a fresh rain-laden cloud, has enwrapped Your exquisite form.
O Radha, You are the crest-jewel of all the dallying damsels of Vrindavana, fragrant and pristine like a budding jasmine flower.
Your sublime form is adorned with priceless jewelry, and you are the best of all the charming and intelligent gopis.
You are decorated with all wonderful excellences and surrounded by eight dedicated and beloved cowherd girls known as the asta-sakhis.
"The ambrosia of Your beautiful lips, red as the bimba fruit, is life-giving syrup to Krsna.
O Radha, I am rolling on the banks of the Yamuna, my poor heart filled with anticipation, praying to You with all humility.
I am guilty of being an offender, a rascal, a useless wretch - yet I beg You to kindly engage me in even the smallest service to Your lotus feet.
O most merciful Lady, it will not become You to ignore this most distressed soul, for Your heart is always overflowing with compassion and love." (Sri Prarthana-paddhati [Stavamala], Srila Rupa goswami)
Krsna praised Srimati Radharani:
"My dear Radha, Your curling locks of hair, long restless eyes, firm breasts, slender waist, shyly lowered head, creeper-like arms and jewel-like fingernails are all exquisitely beautiful.
The jubilant festival of Your beauty makes the three worlds tremble in transcendental bliss."
"The beauty of Srimati Radharani’s eyes forcible devours the beauty of the newly grown blue lotus flower, and the beauty of Radha’s face surpasses that of an entire forest of fully blossomed lotuses.
Radha’s bodily luster seems to place even gold in a painful situation. Thus the wonderful unprecedented beauty of Srimati Radharani is awakening in Vrindavana." (Vidagdha-madhava)
"Entwining this way and that with decorations of fresh forest flowers, and bound and tied up with jewel-threads; Adorned with jasmine garlands of exotic fragrance and hanging down very best of noble gemstones; Your hair style arranged by the hand of Hari, will I ever see it, Oh Radhe?
"Teeth like rows of pearls and lovely lips like bimba berries; Thin waist, wide hips and a deep navel like a whirlpool of newer youth; This indescribable lover – the very heart of the cleverest maidens – May Radha protect us!
"Oh moon-faced one! O doe-eyed one! O Goddess! Oh lovely-nosed one! O one with reddish lips! O sweet smiler! O Supreme Laksmi! O creeper-armed one! O lustrous one of conch shell-smooth neck! O one with plantain tree shaped thighs! Oh whose collection of lotus toenails brightly illuminates all directions! When, Oh Radhe, will You be worshipped by me?"
Radha's wonderful beauty.
Srimati Radharani is fifteen years old and full of the luster of youth. Radha is expert in all the sixty-four fine arts and Her transcendental form is like an ocean of nectar.
Radha’s splendid bodily luster is like molten gold or stationary lightning.
Radha wears wonderfully beautiful blue garments, and She is decorated with various pearls and flowers.
Gandharvika (Radha) is very beautiful, and has long, nicely braided hair.
Radha’s splendid forehead is decorated with the red pigment, sindura, and with beautiful locks of curling hair.
Decorated with blue bangles, Sri Radha’s arms have defeated Cupid’s staff with their beauty.
Decorated with black mascara, Radhika’s expanded lotus eyes are the most beautiful in all the three planetary systems.
Radhika’s nose if as beautiful as a sesame flower and the tip is nicely decorated with a pearl.
Anointed with carious perfumes, Sri Radha is splendidly beautiful.
Radha’s ears are decorated with wonderful earrings and Her nectarean lips defeat red lotus flowers.
Srimati Radharani’s teeth are a row of pearls and Her tongue is very beautiful.
Decorated with a smile of pure love for Krsna, Radha’s beautiful face is as splendid as millions of moons.
The beauty of Radhika’s chin has defeated and bewildered Cupid. Decorated with a drop of musk, Radha’s chin appears like a golden lotus flower with a bumblebee.
Bearing all the marks of wonderful beauty, Radha’s neck, back and sides are enchantingly gorgeous.
Radhika’s breast is like splendid golden waterpots covered by a bodice decorated with a pearl necklace.
Srimati Radharani’s beautiful enchanting arms are two red lotus flowers illuminated by the series of moons that are Her fingernails.
Jeweled rings decorate Radha’s splendidly beautiful fingers. Charming, full of sweet nectar, and decorated with a deep navel, Sri Radha’s beautiful waist enchants the three worlds.
Radhika’s sloping hips lead to Her charmingly beautiful slender waist which is bound by a creeper of three beautiful folds of skin and decorated with a sash of tinkling bells.
As beautiful as two exquisite plantain trees, Sri Radha’s thighs enchant the mind of Cupid.
Sri Radha’s beautiful knees are two reservoirs filled with the nectar of various transcendental pastimes.
Radha’s beautiful feet are decorated with jeweled ankle-bells, and Her toes with toe rings as beautiful as the treasure of Varuna. (RKG)
Sri Radha’s Gold and Flower Ornaments.
Srimati Radharani wears twelve different ornaments on Her transcendental form.
These ornaments which include Radha’s crown, earrings, belt, ankle-bells, finger and toe rings, armlets, and jewel necklaces that look like strings of stars are all fashioned from pure gold; they appear like myriad shining suns.
Sri Radha wears a locket containing a picture of Sri Krsna and a signet ring that is engraved with "Radha" Radha’s Syamantaka jewel is also known as Sankhacuda-siromani." (Sankhacuda’s crest jewel).
Srimati Radhika’s ankle-bells stun Sri Krsna with their tinkling sounds.
Besides jewels and gold, Radha wears a variety of flower crowns, necklaces, armlets, sashes, earrings, bracelets, anklets and blouses.
Radha taught Lalita-sakhi how to make these flower decorations, which Radharani prefers over the jeweled variety.
Srimati Radhika’s favorite crown is made from flowers and buds of five colours arranged in five points.
The gopis also artistically arrange flowers to create five different kinds of earrings; resembling objects like a peacock, lotus, shark or half-moon.
"The glaringly effulgent tiara’s shimmering halo; beautifully sports in all directs stretching to the horizon. Glistening, sleek armlets, bracelets and necklaces refract a collective, flickering of jewel-like coronas.
Hip-spanning belt of softly tinkling bells. Anklets charming musical chimes embellishing the majesty of Her divine lotus feet. Oh, my dear mind! Just worship the effulgence known as "Radha."
Srimati Radharani’s Clothing
Wearing light-colored clothes during the full moon and dark colours in the moon’s absence, Sri Radha dresses to please Her beloved Krsna, and to facilitate Her nightly meetings with Her gallant lover, Sri Syamasundara.
Radha’s favourite outfit is a “Krsna-blue” sari and shawl matched with a pink blouse that delights Sri Krsna.
"Radharani’s upper garment is red like a ruby, and it is the favourite of Lord Hari. Radha’s lower garment is the color of a blue cloud, and it is Her favourite."
“Sri Krsna said to Sri Radha, ‘All glories to Your wonderful ruby-red silk sari. O Radha, this sari has doubled the passionate love I bear for You in My heart."
Among Radha’s innumerable transcendental attributes,
She has twenty-five principal qualities
1) Radharani is very sweet and most charming to look at;
2) Radha is adolescent and always freshly youthful;
3) Radhika’s eyes are doe-like and restless;
4) Sri Radha’s face is smiling and every blissful’
5) Auspicious, beautiful lines adorn Sri Radha’s lotus hands and feet;
6) Radharani maddens Krishna with Her fragrant bodily aroma;
7) Srimati Radharani is the most exceptional singer and vina player;
8) Radha’s words are charming and pleasing;
9) Radha is expert at telling jokes that delight Krsna;
10) Srimati Radhika is exceptionally humble;
11) Radha is the embodiment of mercy and compassion;
12) Sri Radha’s intelligence and wit surpasses all;
13) Radharani is expert at performing all activities of love:
14) Shyness is the shining gem in Radha’s character’
15) Srimati Radharani isn't the vthe beacon light of modesty and never swerves from the path of honesty;
16) radha is never perturbed by worldly sorrow or misery;
17) Sri radha has unbounded gravity and sublimity;
18) Radhika is ever fascinated to unite Herself with Krsna;
19) Radha possesses Mahabhava, the highest sentiments of love;
20) Radharani is the reservoir of loving affairs in Gokula;
21) Radha’s transcendental glories are shining in all the worlds;
22) Sri Radha is most affectionate to her superiors;
23) Radhika is submissive to the love of Her senior girlfriends;
24) Radharani is the chief among Krsna's gopi lovers;
25) Radha always keeps Sri Krsna under Her control. Krsna submissively obeys Radha’s command.
Sri Radha - Radharani - Radhika
"Srimati Radharani always keeps Her hand on the shoulders of Her friends and Radha always talks and thinks of the pastimes of Krsna.
Radharani forever offers Krsna a kind of intoxication by Her sweet talks. Sri radha supplies all the demands of Krsna, and Radharani possesses unique and uncommon qualities meant for Krsna’s satisfaction.
Srimati Radhika is able to fulfill all the desires of Krsna. No one else can do so.
Radha is so expert in all affairs that the damsels of Vraja come to learn the arts from her." (TLC Ch 31)
Krsna is always complete as Himself and therefore never alone.
This is because Krsna divides Himself into two - Srimati Radharani and Krsna.
And when Radha and Krsna unite in one body, that is Lord Caitanya Mahaprabhu.
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 intimate exchanges with a women.
Krsna is never alone because He is "fully complete" as Himself due to always enjoying with His internal potency led by the personification of the internal energy, Srimati Radharani.
Krsna also expands Himself as His Visnu-tattva expansions, who are the unlimited Visnu/Narayana Forms of God who have their own perpetual Vaikuntha Planet that take up 3/4 of the Spiritual Sky.
Krsna also expands as Karanarnavasayi Visnu (Maha-Visnu), Garbhodakashayi Visnu and Ksirodakasayi Visnu (Paramatma) to maintain the material creation.
For material creation, Lord Krsna's plenary expansion assumes three Visnus as said above.
The first is Karanarnavasayi Visnu (Mahā-Viṣṇu) who creates the total material energy known as the mahat-tattva.
The second is Garbhodakaśāyī Viṣṇu who enters deep into all the massive Brahmanda universes and creates an inner secondary smaller material universe.
The third is Kṣīrodakaśāyī Visnu, who is the all-pervading super-soul accompanying each marginal living entity (jiva-soul) within each inner material universe existing deep inside each Brahmanda universal covering. Kṣīrodakaśāyī Visnu is in the heart of every marginal living entity (jiva-soul) and is known as Paramātmā.
He is present even within the atoms. The goal of life is to know Kṛṣṇa, who is situated within the heart of every living being as Paramātmā, the four-handed Viṣṇu form.
In Srimad Bhagavatam this is explained as-
Kāraṇārṇavaśāyī Viṣṇu (Maha Visnu) is the first incarnation of the Supreme Lord, and He is the master of eternal time, space, cause and effects, mind, the elements, the material ego, the modes of nature, the senses, the universal form of the Lord.
Garbhodhakaśāyī Viṣṇu is an expansion of Mahā Viṣṇu who expands from Nārāyaṇa/Visnu in Vaikuṇṭha.
Garbhodhakaśāyī Visnu is the form of Pradyumna within the material universe. He is the father of Brahmā who appeared from His navel.
Garbhodakashayi Visnu is also called Hiraņyagarbha.
Each Form has a different role in the maintenance of the temporary material universes, known as Brahmanda universes, that take up 1/4 of the Spiritual Sky.
There are also other expansions of Krsna who are not Visnu-tattva, like Siva-tattva (Lord Siva), and jiva-tattva, (jiva-souls who are the independent marginal living entities)
The "marginal living entities" (jiva-souls) have their own free will and independence in Goloka Vrindavana that allows them to voluntarily choose for themselves how to serve Krsna and make personal offerings, or, if they choose, even reject Him.
Marginal potency or energy is the individual jiva-souls.
This also means they experience the presence of free will and independent thoughts that are meant to always be centred around Kṛṣṇa when correctly used."
Because the jiva-souls have free will, they can choose to leave Vaikuntha or Goloka Vrindavana at anytime they choose.
There is always a choice in Vaikuntha and Goloka-Vrindavana to do right or wrong.
Srila Prabhupada - "Free will means that you can act wrongly. That is free will, unless there is chance of doing wrong or right, there is no question of free will." (Prabhupada discussion with Rene Descartes)
Just because you are in Vaikuntha or Goloka Vrindavan, that does NOT mean you can never fall down to the material creation again Prabhupada explains here-
Acyutananda – "But in the Bhagavad Gita it says, “Once coming to the spiritual worlds, he never returns to the material creation," he can return?"
Srila Prabhupada – "If he likes he can return."
Guru-kripa – "How is it that one can become envious of Krsna?"
Srila Prabhupada – "You have got little independence, you can violate. Because you are part and parcel of God, God has got full independence, but you have got little independence, proportionately, because you are part and parcel, if he likes, he can return. That independence has to be accepted, little independence. We can misuse that. Krsna-bahirmukha haïä bhoga väïchä kare. That misuse is the cause of our falldown." (Conversation, Mayapur, Feb 19, 1976)
Syamasundara - "But can we predict that the process (returning back home back to Godhead) will be permanent? Can we predict that? Just like many prisoners leave the prison, but some come back."
Srila Prabhupada - "No, there is no permanent effect because we have got little independence. There is nothing permanent because you can misuse your independence at any time."
Syamasundara - "And some come back?"
Srila Prabhupada - "Yes, otherwise there is no meaning of independence. Independence means you can do this, you can do that. "All right. Whatever you like."
Devotee - "Then he is so many times falling down, again and again, so will he eventually permanently come back?"
Srila Prabhupada - "No, there is no question of permanent because he has got independence, he can misuse his independence, he can fall down. That's why when a man is released from the prison house, that does not mean permanently because he can come back again, the general law is not to come back. but if he likes, he can come back, otherwise what is the meaning of independence? Just like one becomes free from the prison house, naturally he should not go there again." (Discussions with Syamasundara and Henri Bergson)
It is not wrong to pray for our own protection.
Once, in a lecture at Bhaktivedanta Manor, Srila Prabhupada said, “All of you can fall down, but I cannot fall down.”
After the lecture, Srila Prabhupada came before the Deities and was praying, and later one disciple asked him, “Srila Prabhupada, what were you praying?”
Srila Prabhupada replied, “I was praying that I may never fall down.”
The disciple, astonished, objected, “But Srila Prabhupada, you just said that you cannot fall down.”
Srila Prabhupada explained - “Yes, because I am always praying that I may never fall down, therefore I can never fall down.” (From Giriraj Swami on Srila Prabhupada's arrival in America)
There are many varieties of living entities in the Spiritual Sky from numerous Visnu-tattva expansions to the more independent jiva-tattva (jiva-souls)
They all manifest in different categories within Krsna's energies and can never be separated from Krsna because everything is part and parcel of Krsna.
There are Viṣṇu-tattva, Visnu-"sakti"-tattva, Siva-tattva and the marginal living entities jiva-tattva (the jiva-souls)
Just like the Sun-disc can never be separated from the sun-rays similarly, Krsna is never without the various grades of living entities mentioned above.
Krsna is never alone due to everything being completely situated within Him.
Krsna is the Supreme Personality of Godhead and cause of all causes.
The 'cause of all causes' is significant here - meaning everything is in Krsna.
Kṛṣṇa is simultaneously an independent Person from all the variety of different expansions.
This is Krsna's unlimited potential, everything moves by His will alone.
Krsna is the Supreme controller, fully satisfied in Himself because everything is in Him and everything is part and parcel of Krsna.
Therefore Krsna can never be alone.
This should be properly understood so one can know why Krsna can never be alone.
Krsna is the Supreme Lord as His own individual bodily (vigraha) Form, yet simultaneously all living entities depend on Krsna and His energies for their existence just like the Sun-rays depend on the presence of Sun-disc to exist.
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)
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)
Krsna divided Himself into "two" so He could experience loving exchanges.
For even Krsna, love can never exist when there is just "one", there must be "two" and they are Srimati Radharani and Krsna.
Therefore when Krsna wanted to experience loving emotions and affection with a women He divided Himself into "two", Radha and Krsna just so He could experience 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 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?"
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, and united, 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 the combination of Rādhā and Kṛṣṇa, where Krsna experiences Himself as Rādhārāṇī to understand Radharani. This is Caitanya Mahāprabhu.
Rādhārāṇī is the chief gopī and all Her young girl friends, they are also gopīs." (SB Canto 2 Ch 1 text 1-5, Melbourne, June 26, 1974)
Caitanya Caritāmṛta - "Rādhikā is the transformation of Kṛṣṇa’s love. She is His internal energy called hlādinī." (CC Adi 4.59, Translation)
Srila Prabhupada - "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.
Kṛṣṇa cannot enjoy anything that is internally different from Him. Therefore Rādhā and Śrī Kṛṣṇa are identical.
The sandhinī portion of Śrī 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 Caritāmṛta - "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, Translation)
Caitanya Caritāmṛta - "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, Translation)
Caitanya Caritāmṛta - "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, Translation)
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 - "Among the gopīs, You, Śrīmatī Rādhārāṇī, are the chief. Therefore You are the very life of My life and center of all Vṛndāvana’s activities." (CC Madhya 13.150, Translation)
Srila Prabhupada - "From Kṛṣṇa’s own statement above, it appears that Rādhārāṇī is the Queen of Vṛndāvana and that Kṛṣṇa is simply Her decoration. Kṛṣṇa is known as Madana-mohana, the enchanter of Cupid, but Śrīmatī Rādhārāṇī is the enchanter of Kṛṣṇa.
Consequently Śrīmatī Rādhārāṇī is called Madana-mohana-mohinī, the enchanter of the enchanter of Cupid." (CC Madhya 13.150, Translation and Purport)
Caitanya Caritāmṛta - "Simultaneously one and difference" philosophy is the teachings of Lord Krsna Caitanya Mahaprabhu.
Lord Śrī Kṛṣṇa is the reservoir of all pleasure, and Śrīmatī Rādhārāṇī is the personification of ecstatic love of Godhead.
These two forms had combined as one in Śrī Caitanya Mahāprabhu. This being the case, Lord Śrī Caitanya Mahāprabhu revealed His real form to Rāmānanda Rāya." (CC Madhya 8.282, Translation)
Sri Caitanya Mahāprabhu - "I have now converted My body and mind into the ecstasy of Śrīmatī Rādhārāṇī; thus I am tasting My own personal sweetness in that form." (CC Madhya 8.288, Translation)
Srila Prabhupada - "Gaurasundara above informed Śrī Rāmānanda Rāya, 'My dear Rāmānanda Rāya, you were actually seeing a separate person with a fair-complexioned body. Actually I am not fair. Being Śrī Kṛṣṇa, the son of Nanda Mahārāja, I am blackish, but when I come in touch with Śrīmatī Rādhārāṇī I become fair-complexioned externally.
Śrīmatī Rādhārāṇī does not touch the body of anyone but Kṛṣṇa. I taste My own transcendental features by accepting the complexion of Śrīmatī Rādhārāṇī. Without Rādhārāṇī, one cannot taste the transcendental pleasure of Kṛṣṇa’s conjugal love."
In this regard, Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura comments on the prākṛta-sahajiyā-sampradāya, which considers Kṛṣṇa and Lord Caitanya to possess different bodies. They misinterpret the words gaura aṅga nahe mora in text 287.
From that verse and the present verse we can understand that Lord Caitanya Mahāprabhu is nondifferent from Kṛṣṇa, both are the same Supreme Personality of Godhead.
In the form of Kṛṣṇa, the Lord enjoys spiritual bliss and remains the shelter of all devotees, viṣaya-vigraha.
And in His Gaurāṅga feature Kṛṣṇa tastes separation from Kṛṣṇa in the ecstasy of Śrīmatī Rādhārāṇī.
This ecstatic form is Śrī Kṛṣṇa Caitanya. Śrī Kṛṣṇa is always the transcendental reservoir of all pleasure, and He is technically called dhīra-lalita.
Śrīmatī Rādhārāṇī is the embodiment of spiritual energy, personified as ecstatic love for Kṛṣṇa; therefore only Kṛṣṇa can touch Her.
The dhīra-lalita aspect is not seen in any other form of the Lord, including Viṣṇu and Nārāyaṇa.
Śrīmatī Rādhārāṇī is therefore known as Govinda-nandinī and Govinda-mohinī, for She is the only source of transcendental pleasure for Śrī Kṛṣṇa and the only person who can enchant His mind." (CC Madhya 8.288, Translation and Purport)
Sri Krsna - "My dearest Śrīmatī Rādhārāṇī, please hear Me. I am speaking the truth. I cry day and night simply upon remembering all you inhabitants of Vṛndāvana. No one knows how unhappy this makes Me." (CC Madhya 13.149, Translation)
Srila Prabhupada - "It is said: vṛndāvanaṁ parityajya padam ekaṁ na gacchati.
In one sense, Kṛṣṇa, the original Personality of Godhead (īśvaraḥ paramaḥ kṛṣṇaḥ sac cid ānanda vigrahaḥ [Bs. 5.1]), does not even take one step away from Vṛndāvana. However, in order to take care of various duties, Kṛṣṇa had to leave Vṛndāvana.
He had to go to Mathurā to kill Kaṁsa, and then He was taken by His father to Dvārakā, where He was busy with state affairs and disturbances created by demons.
Kṛṣṇa was away from Vṛndāvana, and He was not at all happy, as He plainly disclosed to Śrīmatī Rādhārāṇī.
She is the dearmost life and soul of Śrī Kṛṣṇa, and He expressed His mind to Her as follows." (CC Madhya 13.149, Translation and Purport)
Srila Prabhupada - "Śrī Kṛṣṇa continued: “All the inhabitants of Vṛndāvana-dhāma—My mother, father, cowherd boyfriends and everything else—are like My life and soul.
And among all the inhabitants of Vṛndāvana, the gopīs are My very life and soul. And among the gopīs, You, Śrīmatī Rādhārāṇī, are the chief. Therefore You are the very life of My life.
Śrīmatī Rādhārāṇī is the center of all Vṛndāvana’s activities. In Vṛndāvana, Kṛṣṇa is the instrument of Śrīmatī Rādhārāṇī; therefore all the inhabitants of Vṛndāvana still chant “Jaya Rādhe!”
From Kṛṣṇa’s own statement given herein, it appears that Rādhārāṇī is the Queen of Vṛndāvana and that Kṛṣṇa is simply Her decoration. Kṛṣṇa is known as Madana mohana, the enchanter of Cupid, but Śrīmatī Rādhārāṇī is the enchanter of Kṛṣṇa.
Consequently Śrīmatī Rādhārāṇī is called Madana-mohana-mohinī, the enchanter of the enchanter of Cupid." (CC Madhya 13.150, Translation and Purport)
"Of all the gopīs, Śrīmatī Rādhārāṇī is the chief. She is a jewel mine of ecstatic love and the source of all purified transcendental conjugal mellows." (CC Madhya 14.160, Translation)
"Of all the gopīs, Rādhārāṇī is the dearmost. Similarly, the lake known as Rādhā-kuṇḍa is very dear to the Lord because it is very dear to Śrīmatī Rādhārāṇī." (CC Madhya 18.7, Translation)
"Lord Kṛṣṇa, the Supreme Personality of Godhead, who appeared as the son of Nanda Mahārāja, is the supreme hero in all dealings.
Similarly, Śrīmatī Rādhārāṇī is the topmost heroine in all dealings." (CC Madhya 23.66, Translation)
Srila Prabhupada - "Viṣaya and āśraya are two very significant words relating to the reciprocation between Kṛṣṇa and His devotee.
The devotee is called the āśraya, and his beloved, Kṛṣṇa, is the viṣaya.
Different ingredients are involved in the exchange of love between the āśraya and viṣaya, which are known as vibhāva, anubhāva, sāttvika and vyabhicārī.
Vibhāva is divided into the two categories ālambana and uddīpana. Ālambana may be further divided into āśraya and viṣaya.
In the loving affairs of Rādhā and Kṛṣṇa, Rādhārāṇī is the āśraya feature and Kṛṣṇa the viṣaya.
The transcendental consciousness of the Lord tells Him-
"I am Kṛṣṇa, and I experience pleasure as the viṣaya. The pleasure enjoyed by Rādhārāṇī, the āśraya, is many times greater than the pleasure I feel."
Therefore, to feel the pleasure of the āśraya category, Lord Kṛṣṇa appeared as Śrī Caitanya Mahāprabhu." (CC Adi 4.135, Purport)
Srila Prabhupada - "Among the gopīs, Śrīmatī Rādhikā is the foremost. She surpasses all in beauty, in good qualities, in good fortune and, above all, in love.
Among all the gopīs, Śrīmatī Rādhārāṇī is the most exalted. She is the most beautiful, the most qualified and, above all, the greatest lover of Kṛṣṇa." (CC Adi 4.214, Translation and Purport)
"Rādhā is the beloved consort of Kṛṣṇa, and She is the wealth of His life. Without Her, the gopīs cannot give Him pleasure." (CC Adi 4.218, Translation)
Srila Prabhupada - "Distinguishing between pure devotees and internal or confidential devotees, Śrī Rūpa Gosvāmī, in his book Upadeśāmṛta, traces the following gradual process of development.
Out of many thousands of karmīs, one is better when he is situated in perfect Vedic knowledge.
Out of many such learned scholars and philosophers, one who is actually liberated from material bondage is better, and out of many such persons who are actually liberated, one who is a devotee of the Supreme Personality of Godhead is considered to be the best.
Among the many such transcendental lovers of the Supreme Personality of
Śrīmatī Rādhikā is very dear to Lord Kṛṣṇa, and similarly Her ponds, namely, Śyāma-kuṇḍa and Rādhā-kuṇḍa, are also very dear to the Supreme Personality of Godhead." (CC Adi 7.18-19, Purport)
"Kṛṣṇa’s desire in the rāsa-līlā circle is perfectly complete, but Śrīmatī Rādhārāṇī is the binding link in that desire." (CC Madhya-lila 8.113, Translation)
"The body of Śrīmatī Rādhārāṇī is a veritable transformation of love of Godhead; She is the dearmost friend of Kṛṣṇa, and this is known throughout the world." (CC Madhya 8.162, Translation)
"That supreme ecstasy of Śrīmatī Rādhārāṇī is the essence of spiritual life. Her only business is to fulfill all the desires of Kṛṣṇa." (CC Madhya 8.164, Translation)
"Śrīmatī Rādhārāṇī is the topmost spiritual gem, and the other gopīs—Lalitā, Viśākhā and so on-are expansions of Her spiritual body." (CC Madhya 8.165, Translation)
Srila Prabhupada - "In his Amṛta pravāha bhāṣya, Śrīla Bhaktivinoda Ṭhākura states -
"Śrīmatī Rādhārāṇī is the creeper of love of Godhead, and the gopīs are exactly like twigs, flowers and leaves. When water is sprinkled on the creeper, the twigs, flowers and leaves indirectly receive all the benefits of the creeper itself.
But water sprinkled directly on the twigs, leaves and flowers is not as effective as water sprinkled on the creeper’s root.
The gopīs are not as pleased when they directly mix with Kṛṣṇa as when they serve to unite Śrīmatī Rādhārāṇī with Kṛṣṇa. Their transcendental pleasure lies in uniting Them.
Of all the gopīs, Śrīmatī Rādhārāṇī is the topmost." (CC Madhya 8.210, Purport)
Srila Prabhupada - "In the Ādi Purāṇa the Supreme Personality of Godhead Himself says-
na tathā me priyatamo brahmā rudraś ca pārthiva na ca lakṣmīr na cātmā ca yathā gopī-jano mama
"Lord Brahmā, Lord Śiva, the goddess of fortune and even My own self are not as dear to Me as the gopīs."
Of all the gopīs, Śrīmatī Rādhārāṇī is the topmost. Rūpa Gosvāmī and Sanātana Gosvāmī are the most exalted servitors of Śrīmatī Rādhārāṇī and Lord Śrī Caitanya Mahāprabhu. Those who adhere to their service are known as rūpānuga devotees." (CC Madhya 8.246, Purport)
The jiva-souls or marginal living entities are independent beings (meaning they have free will in the Spiritual worlds and an independent unique personality and individuality separate from Krsna's Personality.
Having this freedom as part of their constitutional make up, even allows them to reject Krsna if they choose.
Krsna has many different energies. Jiva-souls are one, matter is one, His direct expansions are one and His intimate consorts are one.
All the variety of "living entities" are sakti-tattva and part and parcel of the internal energy however, there are different categories of Krsna's "sakti-tattva" energy such as Visnu-tattva, Siva-tattva and jiva-tattva.
For example the jiva-tattva (jiva-souls or marginal living entities) have 78.125% of Krsna's attributes, which means they have 50 of Krsna's 64 attributes.
While other expansions of Krsna are Visnu-tattva and Visnu-"sakti"-tattvas (both having 93.75% of Krsna's attributes which is exhibiting 60 of Krsna's 64 attributes.
Both these categories are direct expansions of Krsna, unlike the jiva-souls who are expansions of Krsna yet have their own independent personality separate from Krsna's Personality.
The Viṣṇu-tattvas are Krsna Himself just playing another role in His own pastimes.
What is Visnu-"sakti"-tattva?
This category of Krsna's "sakti energy" are actually Viṣṇu-tattva.
Srila Prabhupada - "Tattva is manifested in different ways-
1 - Viṣṇu-tattva,
2 - Viṣṇu-śakti-tattva
3 - jīva-tattva, like that." (SB Canto 6 Ch 2 text 7, Vrndavana, Sep 10, 1975)
The jiva-tattva or marginal living entities are independent free thinking souls (meaning they always have "free will" in the spiritual worlds that even allows them to even reject Krsna if they choose) with their own character, sense of self, individuality and unique personality.
There is also Siva-tattva who is in a league of his own who has 55 of Krsna's 64 attributes which is 84.375% of Krsna's qualities.
The Visnu-"sakti"-tattva and Visnu-tattva Personalities are the eternal inhabitants of Vrindavana and never fall down because they are Krsna playing a different role in His own eternal pastimes, they are direct expansions of Krsna.
For example the 5 Pancha-tattva devotees of Lord Caitanya Mahaprabhu's lila or pastime are a combination of Visnu-"sakti"-tattva, Visnu-tattva and one being jiva-tattva.
Srila Prabhupada - ''Śrī Kṛṣṇa Caitanya, Śrī Nityānanda, Śrī Advaita, Śrī Gadādhara, and Śrīvāsādi. Śrīvāsādi means jīva-tattva. The jīva-tattva, śakti-tattva, viṣṇu-tattva, these are all tattvas. So Pañca-tattva. Śrī Kṛṣṇa Caitanya is the supreme tattva, Kṛṣṇa. Śrī-kṛṣṇa-caitanya, rādhā-kṛṣṇa nahe anya. We are worshipping Rādhā-Kṛṣṇa. So Śrī Kṛṣṇa Caitanya is Rādhā-Kṛṣṇa combined." (CC Adi-lila 7.5, Mayapur, March 7, 1974)
Lets understand the meaning of sakti-
Srila Prabhupada - "Kṛṣṇa expands Himself into various viṣṇu-tattva forms, and Śrīmatī Rādhārāṇī expands Herself into various śakti-tattva forms, by Her internal potency, as multiforms of the goddess of fortune." (Krsna Book 52)
"Sakti" refers to Radharani and Her expansions but also has other meanings too.
Sakti also refers to all the energies of Kṛṣṇa, everything is His sakti just like the sunshine is the sun-rays coming from the Sun-disc.
Therefore sakti-tattva is Visnu-tattva, Visnu-sakti-tattva, jiva-tattva, Siva-tattva and mahat-tattva (the material creation)
However, both Visnu-tattva and Visnu-sakti-tattva are Krsna Himself playing a different role in His own pastimes and the jiva-souls are more independent than those direct expansions of Krsna.
This is not meant to be easy to understand, this knowledge must be earned by by properly surrendering to the bonafide spiritual master.
Just like one can never enter the Moon planet called Chandraloka or the Sun planet called Surya unless one has the right subtle body and accumulation of pious activities (good karma)
Actually the correct understanding is that all of Krsna’s energies are under the broad category of sakti-tattva Prabhupada tells us.
Srila Prabhupada - "There are Viṣṇu-tattva, jīva-tattva and sakti-tattva. Viṣṇu-tattva is the Supreme Absolute Truth, jīva-tattva is part and parcel, and sakti-tattva is the energy of God." (SB Canto 1 Ch 5 text 15, New Vrindaban, June 19, 1969)
Srila Prabhupada - "Lord is one without a second, and He expands Himself into many for His transcendental pleasure.
All the expansions—the viṣṇu-tattvas, the jīva-tattvas and the śakti-tattvas (the Personalities of Godhead, the living entities and the different potential energies)—are different offshoots from the same one Supreme Lord.
The jīva-tattvas are separated expansions of the viṣṇu-tattvas, and although there are potential differences between them, they are all meant for the transcendental sense gratification of the Supreme Lord.
Some of the jīvas, however, wanted to lord it over material nature in imitation of the lordship of the Personality of Godhead.
Regarding when and why such propensities overcame the pure living entities, it can only be explained that the jīva-tattvas have infinitesimal independence and that due to misuse of this independence some of the living entities have become implicated in the conditions of cosmic creation and are therefore called nitya baddhas, or eternally conditioned souls." (SB Canto 3 Ch 5 text 51, Purport)
Srila Prabhupada - "In Bhagavad-gītā the Lord says that whenever one sees an extraordinary power, he should conclude that a specific partial representation of the Supreme Personality of Godhead is present.
There are innumerable such personalities, but not all of them are direct viṣṇu-tattva plenary expansions of the Lord. Many living entities are classified among the śakti-tattvas.
Such incarnations, empowered for specific purposes, are known as śaktyāveśa-avatāras. King Pṛthu was such a śaktyāveśa-avatāra of the Lord.
Similarly, Arci, King Pṛthu's wife, was a śaktyāveśa-avatāra of the goddess of fortune." (SB Canto 4 Ch 15 text 6, Purport)
Srila Prabhupada - "In the Brahma-saṁhitā, the important demigods—Lord Śiva, Lord Brahmā and even the incarnations and expansions of Lord Kṛṣṇa like Mahā-Viṣṇu, Garbhodakaśāyī Viṣṇu and all the other viṣṇu-tattvas, as well as the śakti-tattvas like Durgādevī—are all worshiped by the process of worshiping Govinda with the words govindam ādi-puruṣaṁ tam ahaṁ bhajāmi .
A Vaiṣṇava worships the demigods in relation to Govinda, not independently. Vaiṣṇavas are not so foolish that they consider the demigods independent of the Supreme Personality of Godhead. This is confirmed in Caitanya-caritāmṛta. Ekale īśvara kṛṣṇa, āra saba bhṛtya: (CC Adi 5.142) the supreme master is Kṛṣṇa, and all others are His servants." (SB Canto 5 Ch 4 text 17, Purport)
Srila Prabhupada - "The words bṛhate namas te have been explained by Śrīla Viśvanātha Cakravartī Ṭhākura: bṛhate śrī-kṛṣṇāya. The Supreme Personality of Godhead is Kṛṣṇa. There are many tattvas, such as viṣṇu-tattva, jīva-tattva and śakti-tattva, but above everything is the viṣṇu-tattva, which is all-pervading.
This all-pervading feature of the Supreme Personality of Godhead is explained in Bhagavad Gītā As It Is (10.42), wherein the Lord says:
athavā bahunaitena
kiṁ jñātena tavārjuna
viṣṭabhyāham idaṁ kṛtsnam
ekāṁśena sthito jagat
"But what need is there, Arjuna, for all this detailed knowledge? With a single fragment of Myself I pervade and support this entire universe." (SB Canto 8 Ch 3 text 17, Purport)
Srila Prabhupada - "Everything is situated as part of the Supreme Lord's potency. In regard to Lord Kṛṣṇa's appearance in the womb of Devakī, Brahmā played a part also because on the bank of the milk ocean he requested the Supreme Personality of Godhead to appear. A part was also played by Baladeva, the first expansion of Godhead.
Similarly, Yogamāyā, who appeared as the daughter of mother Yaśodā, also played a part.
Thus jīva-tattva, viṣṇu-tattva and śakti-tattva are all integrated with the Supreme Personality of Godhead, and when Kṛṣṇa appears, He appears with all His integrated parts.
As explained in previous verses, Yogamāyā was requested to attract Saṅkarṣaṇa, Baladeva, from the womb of Devakī to the womb of Rohiṇī, and this was a very heavy task for her. Yogamāyā naturally could not see how it was possible for her to attract Saṅkarṣaṇa." (SB Canto 10 Ch 2 text 9, Purport)
Srila Prabhupada - "Śrī Caitanya Mahāprabhu, who is the supreme controller, the one Personality of Godhead, has ecstatically become a devotee, yet His body is transcendental and not materially tinged.
There are different tattvas, or truths, including īśa-tattva, jīva-tattva and śakti-tattva. Īśa-tattva refers to the Supreme Personality of Godhead Viṣṇu, who is the supreme living force. In the Kaṭha Upaniṣad it is said, nityo nityānāṁ cetanaś cetanānām: the Supreme Personality of Godhead is the supreme eternal and the supreme living force.
The living entities are also eternal and are also living forces, but they are very minute in quantity, whereas the Supreme Lord is the supreme living force and the supreme eternal.
The supreme eternal never accepts a body of a temporary material nature, whereas the living entities, who are part and parcel of the supreme eternal, are prone to do so." (CC Adi 7.10, Translation and Purport)
Srila Prabhupada - "In his Anubhāṣya, Śrī Bhaktisiddhānta Sarasvatī Ṭhākura, describing the truth about the Pañca-tattva, explains that we should understand that Lord Śrī Caitanya Mahāprabhu is the supreme predominator and that Nityānanda Prabhu and Advaita Prabhu are His subordinates but are also predominators.
Lord Śrī Caitanya Mahāprabhu is the Supreme Lord, and Nityānanda Prabhu and Advaita Prabhu are manifestations of the Supreme Lord. All of Them are viṣṇu-tattva, the Supreme, and are therefore worshipable by the living entities.
Although the other two tattvas within the category of Pañca-tattva—namely, śakti-tattva and jīva-tattva, represented by Gadādhara and Śrīvāsa—are worshipers of the Supreme Lord, they are in the same category because they eternally engage in the transcendental loving service of the Lord." (CC Adi 7.15, Purport)
Srila Prabhupada - "The devotees headed by Gadādhara Paṇḍita are to be considered incarnations of the internal potency of the Lord. They are confidential devotees engaged in the service of the Lord.
In connection with verses 16 and 17, Śrī Bhaktisiddhānta Sarasvatī Ṭhākura explains in his Anubhāṣya:
"There are specific symptoms by which the internal devotees and the unalloyed or pure devotees are to be known. All unalloyed devotees are śakti-tattvas, or potencies of the Lord. Some of them are situated in conjugal love and others in filial affection, fraternity and servitude.
Certainly all of them are devotees, but by making a comparative study it is found that the devotees or potencies who are engaged in conjugal love are better situated than the others.
Thus devotees who are in a relationship with the Supreme Personality of Godhead in conjugal love are considered to be the most confidential devotees of Lord Śrī Caitanya Mahāprabhu."(CC Adi 7.17, Translation and Purport)
Srila Prabhupada - "Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura comments in his Anubhāṣya that among the five tattvas, two are energies (śakti-tattva) and the three others are energetic (śaktimān tattva).
Unalloyed and internal devotees are both engaged in the favorable culture of Kṛṣṇa consciousness untinged by philosophical speculation or fruitive activities. They are all understood to be pure devotees, and those among them who simply engage in conjugal love are called mādhurya-bhaktas, or internal devotees.
The loving services in parental love, fraternity and servitude are included in conjugal love of God. In conclusion, therefore, every confidential devotee is a pure devotee of the Lord." (CC Adi 7.18-19, Purport)
Srila Prabhupada - "In Bengal there is perpetual competition between the devotees of goddess Kālī and the devotees of Lord Kṛṣṇa. Generally Bengalis, especially those who are meat-eaters and drunkards, are very much attached to worshiping the goddesses Durgā, Kālī, Śītalā and Caṇḍī.
Such devotees, who are known as śāktas, or worshipers of the śakti-tattva, are always envious of Vaiṣṇavas.
Since Śrīvāsa Ṭhākura was a well-known and respected Vaiṣṇava in Navadvīpa, Gopāla Cāpāla wanted to reduce his prestige by bringing him down to the platform of the śāktas." (CC Adi 17.38, Purport)
Srila Prabhupada - "In different Vedic scriptures, there are prescribed rules and regulative principles for worshiping different types of forms. When one is purified by these rules and regulations, he worships You, the Supreme Personality of Godhead. Although manifested in many forms, You are one." (ŚB Canto 10 Ch 40 text 7).
In the Vedas it is stated that the one becomes many (eko bahu syām). The Supreme Personality of Godhead expands Himself in various forms—viṣṇu-tattva, jīva-tattva and śakti-tattva." (CC Madhya 20.173, Translation and Purport)
Srila Prabhupada - "Gradually Kṛṣṇa and Balarāma reached the city of Dvārakā, which was surrounded by the sea. Following this, Śrī Balarāma married Revatī, daughter of King Raivata, ruler of Ānarta Province.
This is explained in the Ninth Canto of Śrīmad Bhāgavatam. After the marriage of Baladeva, Kṛṣṇa married Rukmiṇī. Rukmiṇī was the daughter of King Bhīṣmaka, ruler of the province known as Vidarbha.
Just as Kṛṣṇa is the Supreme Personality of Godhead, Vāsudeva, Rukmiṇī is the supreme goddess of fortune, Mahā-Lakṣmī.
According to the authority of the Caitanya-caritāmṛta, the expansion of Kṛṣṇa and that of Śrīmatī Rādhārāṇī are simultaneous-
"Kṛṣṇa expands Himself into various viṣṇu-tattva forms, and Śrīmatī Rādhārāṇī expands Herself into various śakti-tattva forms, by Her internal potency, as multiforms of the goddess of fortune." (Krsna Book 52)
Rādhārāṇī is the manifestation of the pleasure potency of the Supreme Personality of Godhead.
Srila Prabhupada - "When Kṛṣṇa 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." (SB Canto 3 Ch 31 text 38, Purport)
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.
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 above 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.
Lord Caitanya Mahāprabhu personally approaches the fallen conditioned souls of the iron age (Kali-yuga) to deliver the highest principle of transcendental relationships with the Lord.
The activities of Lord Caitanya are primarily in the role of the pleasure-giving portion of His internal potency.
The absolute Personality of Godhead, Śrī Kṛṣṇa, is the omnipotent form of transcendental existence, knowledge and bliss in full.
His internal potency is exhibited first as sat (eternality), or existence—or, in other words, as the portion that expands the existence function of the Lord.
When the same potency displays full knowledge it is called cit, or samvit, which expands the transcendental forms of the Lord.
Finally, when the same potency plays as a pleasure-giving medium it is known as hlādinī, or the transcendental blissful potency. Thus the Lord manifests His internal potency in three transcendental divisions." (CC Adi 4.56, Translation and Purport)***^^
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