There are many hundreds of instances in Indian history that to realize the Brahman pleasure they gave up everything. They gave up everything. That is the way. Tapasya means voluntarily accepting something severe for realizing the supreme pleasure. That is called tapasya. So if, for tasting a little Brahman pleasure, all materialistic pleasures are to be given up, do you think that the Supreme Brahman, Lord Kṛṣṇa, is enjoying this material pleasure? Is it very reasonable? This Kṛṣṇa, He's enjoying lakṣmī-sahasra-śata-sambhrama-sevyamānam (Bs. 5.29). Hundreds and thousands of goddess of fortune are engaged in His service. Do you think these lakṣmīs are material women? How Kṛṣṇa can take pleasure in the material women? No. This is mistake. Ānanda-cinmaya-rasa-pratibhāvitābhis tābhir ya eva nija-rūpatayā kalābhiḥ (Bs. 5.37). In the Brahma-saṁhitā you'll find that He expands His ānanda-cinmaya-rasa, the mellow of transcendental pleasure potency. And these gopīs are expansion of His pleasure potency. And Rādhārāṇī is the center. Rādhārāṇī is the center. So Rādhārāṇī is not... Don't take that Rādhārāṇī is an ordinary woman like we have our wife or sister or mother. No. She is the pleasure potency. And the birth of Rādhārāṇī was not from the womb of any human being. She was found by her father in the field. While father was plowing, he saw one little nice child is lying there, and he had no children, so he caught it and presented to the queen, "Oh, here we have got a very nice child." "How you got?" "Oh, in the field." Just see. Rādhārāṇī's janma is like that. So this janma is today and Rādhā, this name is sometimes not found in Bhāgavata. So the atheistic class of men protest this Rādhārāṇī's name is not in the Śrīmad-Bhāgavatam. How this name came, Rādhārāṇī? But they do not know how to see it. There is anayārādhyate. There are many gopīs, but there is mention that by this particular gopī He is served more pleasingly. Kṛṣṇa accepts this gopī's service more gladly. Anayārādhyate. Ārādhyate. This ārādhate, this word, ārādhyate means worshiping. From this word ārādhyate, Rādhā has come. But Rādhā's name are there in other Purāṇas. So this is the origin.
So Rādhā, so Rādhā and Kṛṣṇa. Kṛṣṇa is the enjoyer and He wants to enjoy. So He's the Supreme Brahman. He cannot enjoy anything, ātmarāma, He can enjoy it in Himself. Therefore Rādhārāṇī is the expansion of His pleasure potency. Kṛṣṇa hasn't got to seek external things for His pleasure. No. He is in Himself full, ātmarāma. So Rādhārāṇī is expansion of Kṛṣṇa. Kṛṣṇa is the energetic, and Rādhārāṇī is the energy. Just like energy and energetic, you cannot separate. Fire and the heat you cannot separate. Wherever there is fire there is heat, and wherever there is heat there is fire. Similarly, wherever there is Kṛṣṇa there is Rādhā. And wherever there is Rādhā there is Kṛṣṇa. They are inseparable. But He is enjoying. So Svarūpa Dāmodara Gosvāmī has described this intricate philosophy of Rādhā and Kṛṣṇa in one verse, very nice verse. Rādhā kṛṣṇa-praṇaya-vikṛtir hlādinī-śaktir asmād ekātmānāv api bhuvi purā deha-bhedaṁ gatau tau (CC Adi 1.5). So Rādhā and Kṛṣṇa is the one Supreme, but in order to enjoy, They have divided into two. Again Lord Caitanya joined the two into one. Caitanyākhyaṁ prakaṭam adhunā. That one means Kṛṣṇa in the ecstasy of Rādhā. Sometimes Kṛṣṇa is in ecstasy of Rādhā. Sometimes Rādhā is in ecstasy of Kṛṣṇa. This is going on. But the whole thing is Rādhā and Kṛṣṇa means the one, the Supreme.