expansion of Radharani
|expansion of Radharani's
|expansion of Srimati Radharani
|expansions of Srimati Radharani’s
|expansions from Srimati Radharani
|expansion of the potency of Srimati Radharani
|Radharani is the expansion
|Radharani is expansion
|Radha is also expansion
|Radha has also expansion
|Radha's another expansion
By these expansions of Śrīmatī Rādhārāṇī’s personal body, She helps Lord Kṛṣṇa taste the rāsa dance and other, similar activities.
CC Adi 4.81, Translation and Purport: Among them are various groups of consorts in Vraja who have varieties of sentiments and mellows. They help Lord Kṛṣṇa taste all the sweetness of the rāsa dance and other pastimes.
As already explained, Kṛṣṇa and Rādhā are one in two. They are identical. Kṛṣṇa expands Himself in multi-incarnations and plenary portions like the puruṣas. Similarly, Śrīmatī Rādhārāṇī expands Herself in multiforms as the goddesses of fortune, the queens and the damsels of Vraja. Such expansions from Śrīmatī Rādhārāṇī are all Her plenary portions. All these womanly forms of Kṛṣṇa are expansions corresponding to His plenary expansions of Viṣṇu forms. These expansions have been compared to reflected forms of the original form. There is no difference between the original form and the reflected forms. The female reflections of Kṛṣṇa’s pleasure potency are as good as Kṛṣṇa Himself.
The plenary expansions of Kṛṣṇa’s personality are called vaibhava-vilāsa and vaibhava-prakāśa, and Rādhā’s expansions are similarly described. The goddesses of fortune are Her vaibhava-vilāsa forms, and the queens are Her vaibhava-prakāśa forms. The personal associates of Rādhārāṇī, the damsels of Vraja, are direct expansions of Her body. As expansions of Her personal form and transcendental disposition, they are agents of different reciprocations of love in the pastimes of Lord Kṛṣṇa, under the supreme direction of Śrīmatī Rādhārāṇī. In the transcendental realm, enjoyment is fully relished in variety. The exuberance of transcendental mellows is increased by the association of a large number of personalities similar to Rādhārāṇī, who are also known as gopīs or sakhīs. The variety of innumerable mistresses is a source of relish for Śrī Kṛṣṇa, and therefore these expansions from Śrīmatī Rādhārāṇī are necessary for enhancing the pleasure potency of Śrī Kṛṣṇa. Their transcendental exchanges of love are the superexcellent affairs of the pastimes in Vṛndāvana. By these expansions of Śrīmatī Rādhārāṇī’s personal body, She helps Lord Kṛṣṇa taste the rāsa dance and other, similar activities. Śrīmatī Rādhārāṇī, being the central petal of the rāsa-līlā flower, is also known by the names found in the following verses.
It is to be understood that Śrī Svarūpa Dāmodara is a direct expansion of Rādhārāṇī who helps the Lord experience the attitude of Rādhārāṇī.
CC Adi 4.105, Purport:
Svarūpa Dāmodara has been identified as Lalitā-devī, the second expansion of Rādhārāṇī. However, text 160 of Kavi-karṇapūra’s authoritative Gaura-gaṇoddeśa-dīpikā describes Svarūpa Dāmodara as the same Viśākhā-devī who serves the Lord in Goloka Vṛndāvana. Therefore it is to be understood that Śrī Svarūpa Dāmodara is a direct expansion of Rādhārāṇī who helps the Lord experience the attitude of Rādhārāṇī.
Caitanya Mahāprabhu is sometimes explained to be rādhā-bhāva-dyuti-suvalita, or characterized by the emotions and bodily luster of Śrīmatī Rādhārāṇī. Gadādhara dāsa is this dyuti, or luster. In the Gaura-gaṇoddeśa-dīpikā (154) he is described to be an expansion of the potency of Śrīmatī Rādhārāṇī.
CC Adi 10.53, Purport:
About eight or ten miles from Calcutta, on the banks of the Ganges, is a village known as Eṅḍiyādaha-grāma. Śrīla Gadādhara dāsa was known as an inhabitant of this village (eṅḍiyādaha-vāsī gadādhara dāsa). The Bhakti-ratnākara (Seventh Wave), informs us that after the disappearance of Lord Caitanya Mahāprabhu, Gadādhara dāsa went from Navadvīpa to Katwa. Thereafter he came to Eṅḍiyādaha and resided there. He is stated to be the luster of the body of Śrīmatī Rādhārāṇī, just as Śrīla Gadādhara Paṇḍita Gosvāmī is an incarnation of Śrīmatī Rādhārāṇī Herself. Caitanya Mahāprabhu is sometimes explained to be rādhā-bhāva-dyuti-suvalita, or characterized by the emotions and bodily luster of Śrīmatī Rādhārāṇī. Gadādhara dāsa is this dyuti, or luster. In the Gaura-gaṇoddeśa-dīpikā (154) he is described to be an expansion of the potency of Śrīmatī Rādhārāṇī. He counts among the associates of both Śrīla Gaurahari and Nityānanda Prabhu; as a devotee of Śrī Caitanya Mahāprabhu he was one of the associates of Lord Kṛṣṇa in conjugal love, and as a devotee of Lord Nityānanda he is considered to have been one of the friends of Kṛṣṇa in pure devotional service. Even though he was an associate of Lord Nityānanda Prabhu, he was not among the cowherd boys but was situated in the transcendental mellow of conjugal love. He established a temple of Śrī Gaurasundara in Katwa.
Other Books by Srila Prabhupada
Teachings of Lord Caitanya
Rādhārāṇī expands Herself in such a way that Kṛṣṇa desires to enjoy Her more.
Teachings of Lord Caitanya, Chapter 31:
As Kṛṣṇa is the highest emblem of spiritual perfection, so Rādhārāṇī is the highest emblem of that spiritual pleasure potency by which Kṛṣṇa is satisfied. Since Kṛṣṇa is unlimited, in order to satisfy Him Rādhārāṇī is also unlimited. Kṛṣṇa is satisfied just by seeing Rādhārāṇī, but Rādhārāṇī expands Herself in such a way that Kṛṣṇa desires to enjoy Her more. Because Kṛṣṇa was unable to estimate the pleasure potency of Rādhārāṇī, He decided to accept the role of Rādhārāṇī, and that combination is Śrī Caitanya Mahāprabhu.
Rāmānanda Rāya then began to explain Rādhārāṇī as the supreme emblem of Kṛṣṇa's pleasure potency. Rādhārāṇī expands Herself in different forms, known as Lalitā, Viśākhā and Her other confidential associates. In his book Ujjvala-nīlamaṇi, Rūpa Gosvāmī explains the characteristics of Śrīmatī Rādhārāṇī. He points out that the body of Rādhārāṇī is in itself an actual evolution of transcendental pleasure. That body is decorated with flowers and fragrant aromas and is complete with transcendental love for Kṛṣṇa. That is the personification of His pleasure potency. That transcendental body takes bath three times: first in the water of mercy, second in the water of youthful beauty, and third in the water of youthful luster. After taking bath three times in that way, Her body is covered with shining garments and decorated with Kṛṣṇa's personal beauty, which is compared to cosmetics. Thus Her beauty constitutes the highest artistry. Her body is also decorated with the ornaments of spiritual ecstasy—trembling tears, petrification, perspiration, choking, cessation of all bodily functions due to transcendental pleasure, stumbling, high blood pressure and madness.
Rādhārāṇī is the expansion of the pleasure potency of Kṛṣṇa and is compared with a creeper.
Teachings of Lord Caitanya, Chapter 31:
The personal associates of Rādhārāṇī are called sakhīs, and Her near assistants are called mañjarīs. It is very difficult to express their dealings with Kṛṣṇa because they have no desire to mix with Kṛṣṇa or to enjoy Him personally. Rather, they are always ready to help Rādhārāṇī associate with Kṛṣṇa. Their affection for Kṛṣṇa and Rādhārāṇī is so pure that they are simply satisfied when Rādhā and Kṛṣṇa are together. Indeed, their transcendental pleasure is in seeing Rādhā and Kṛṣṇa united. The actual form of Rādhārāṇī is just like a creeper embracing the tree of Kṛṣṇa, and the damsels of Vraja, the associates of Rādhārāṇī, are just like the leaves and flowers of that creeper. When a creeper embraces a tree, the leaves and flowers as well as the creeper automatically embrace it. Govinda-līlāmṛta (10.16) confirms that Rādhārāṇī is the expansion of the pleasure potency of Kṛṣṇa and is compared with a creeper, and Her associates, the damsels of Vraja, are compared to the flowers and leaves of that creeper. When Rādhārāṇī and Kṛṣṇa enjoy Themselves, the damsels of Vraja relish the pleasure more than Rādhārāṇī Herself.
Krsna, The Supreme Personality of Godhead
Kṛṣṇa alone is not particularly beautiful, but when His energy—especially His pleasure energy, represented by Rādhārāṇī—expands, He looks very magnificent.
Krsna Book 32:
When Lord Kṛṣṇa finally reappeared among the assembled gopīs, He looked very beautiful, just befitting a person with all kinds of opulences. In the Brahma-saṁhitā it is stated, ānanda-cin-maya-rasa-pratibhāvitābhiḥ: Kṛṣṇa alone is not particularly beautiful, but when His energy—especially His pleasure energy, represented by Rādhārāṇī—expands, He looks very magnificent.
Rādhārāṇī, also has innumerable expansions of goddesses of fortune.
Krsna Book 47:
According to expert opinion, Lakṣmī, the goddess of fortune, is a subordinate expansion of Śrīmatī Rādhārāṇī. As Kṛṣṇa has numerous expansions of viṣṇu-mūrtis, so His pleasure potency, Rādhārāṇī, also has innumerable expansions of goddesses of fortune. Therefore the goddess of fortune, Lakṣmījī, is always eager to be elevated to the position of the gopīs.
Rādhārāṇī expands Herself into various śakti-tattva forms, by Her internal potency, as multiforms of the goddess of fortune.
Krsna Book 52:
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.
Bhagavad-gita As It Is Lectures
Rādhā is also expansion of Kṛṣṇa.
Lecture on BG 4.5 -- Montreal, June 10, 1968:
Guest: We are expansions of Rādhā?
Prabhupāda: 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...acintya-bhedābheda. We are always simultaneously one and different. Always. We should remember. We are, because we are expansion of Kṛṣṇa, we are expansion of Rādhā also because Rādhā is also expansion of Kṛṣṇa. But still, different.
That is the philosophy. One and different simultaneously. Acintya-bhedābheda. Caitanya Mahāprabhu's philosophy is inconceivable simultaneously one and different. Energy. This will be 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.
The gopīs are expansion of Rādhārāṇī, pleasure potency of Kṛṣṇa.
Lecture on BG 7.1-3 -- Ahmedabad, December 14, 1972:
So gopīs are also expansion of Kṛṣṇa, Kṛṣṇa's pleasure potency. Gopīs are not these ordinary women; neither Kṛṣṇa is ordinary man. So unless we understand Kṛṣṇa as were discussing this morning, the verse, kaścin māṁ vetti tattvataḥ... Out of many millions of siddhas, one can understand Kṛṣṇa as He is. If we do not understand Kṛṣṇa, then how we can understand gopīs?
So this is not the subject matter of the mental speculators. Better not to read all these books. Because they are not realized souls, neither they are devotees of Kṛṣṇa. Neither do they know what is Kṛṣṇa. So what they will understand about Kṛṣṇa? So if we want to understand Kṛṣṇa, er, gopīs, then we have to learn it from the perfect devotee of Kṛṣṇa, not from the speculators, mental speculators. This is simply a waste of time. Just like Narottama dāsa Ṭhākura says, rūpa-raghunātha-pade haibe ākuti, kabe hāma bujhabo se yugala-pīriti. Yugala-pīriti, the love between Kṛṣṇa and Rādhārāṇī... The gopīs are expansion of Rādhārāṇī, pleasure potency of Kṛṣṇa... These are all spiritual subject matter. So this is not mental.
Śrīmatī Rādhārāṇī is also māyā, yoga-māyā, and Durgā is also māyā, expansion of Rādhārāṇī.
Lecture on SB 1.7.6 -- Vrndavana, April 18, 1975:
So this māyā as described here, apaśyat puruṣaṁ pūrṇaṁ māyāṁ tad-apāśrayam. Māyā means his meaning, that will be explained in the next verse—which is controlling this material world, that māyā. Māyāṁ ca tad-apāśrayam.
Śrīmatī Rādhārāṇī is also māyā, yoga-māyā, and Durgā is also māyā, expansion of Rādhārāṇī. But Durgā's business is different than Rādhārāṇī's business. Durgā's business is yayā sammohito jīvaḥ, to keep the living entities covered not to become awakened to Kṛṣṇa consciousness. That is māyā's duty.
Sītā-devī is also expansion of Rādhārāṇī. They are the same tattva.
Lecture on SB 1.7.43 -- Vrndavana, October 3, 1976:
Sītā-devī is the origin of all potencies of the Supreme Personality of Godhead. Cit-śakti. Parāsya śaktir vividhaiva śrūyate [Cc. Madhya 13.65, purport]. The Supreme Personality of Godhead has got many potencies, multipotencies, and one of the potency is hlādinī-śakti, pleasure potency. That pleasure potency is Sītā, Rādhārāṇī, Lakṣmī-devī. This has been described by Svarūpa-dāmodara Gosvāmī, rādhā kṛṣṇa-praṇaya-vikṛtir hlādinī-śaktir asmād ekātmānāv api bhuvi purā deha-bhedaṁ gatau tau [Cc. Ādi 1.5]. These are described, that the Kṛṣṇa's pleasure potency, Rādhārāṇī, is Kṛṣṇa. But to take pleasure They became two. Ekātmānāv api bhuvi purā deha-bhedaṁ gatau tau. They became divided into two, Rādhā and Kṛṣṇa. Again, Śrī Caitanya, prakaṭam. When Kṛṣṇa came as Śrī Caitanya Mahāprabhu, the Rādhā-Kṛṣṇa combined together. Therefore the devotees of Rādhā-Kṛṣṇa or Caitanya Mahāprabhu, they worship śrī-kṛṣṇa-caitanya rādhā-kṛṣṇa nahe anya. They say. This is a fact. So Lord Rāmacandra is also Kṛṣṇa. Sītā-devī is also expansion of Rādhārāṇī. They are the same tattva.
Rādhārāṇī is the expansion of the pleasure potency of Kṛṣṇa.
Lecture on SB 1.10.7 -- Mayapura, June 22, 1973:
Rādhā and Kṛṣṇa, the same Absolute, but Rādhārāṇī is the expansion of the pleasure potency of Kṛṣṇa. We have got potency as Kṛṣṇa has got. Parāsya śaktir vividhaiva śrūyate [Cc. Madhya 13.65, purport]. This is the Vedic injunction. Parā, they say. Absolute Truth has many potencies, innumerable, vividhaiva śrūyate. One of the potencies is the pleasure potency. Just like we want some pleasure. Pleasure is the constitutional position of spirit soul, or the Absolute Truth. Ānandamayo 'bhyāsāt (Vedānta-sūtra 1.1.12). God and we, being of the same quality, we are by nature always joyful. So our joyfulness is checked when we are in material condition. Therefore there is struggle. We are hankering after, to revive that joyfulness, but this contamination of material energy, sattva-guṇa, rajo-guṇa, tamo-guṇa, they are checking, obstacles.
Rādhā has also expansion. So as Rādhārāṇī is directly connected with Kṛṣṇa, similarly, Rādhā's another expansion is connected with Balarāma.
Lecture on SB 2.1.2-5 -- Montreal, October 23, 1968:
Devotee (1): What is Balarāma's relationship with Rādhā?
Prabhupāda: That is not our discussion here. What you got this Balarāma's relation... [break]
Devotee (1): I mean, what is Their relationship? I understand that all the expansions come through Balarāma, but...?
Prabhupāda: That's all right, but Balarāma has no relationship with Rādhā.
Devotee (1): I mean not a friend or anything?
Prabhupāda: No. Who said it?
Devotee (1): I was wondering.
Prabhupāda: Why do you think like that? No. Balarāma is... Rādhā... As Kṛṣṇa has expansion, similarly, Rādhā has also expansion. So as Rādhārāṇī is directly connected with Kṛṣṇa, similarly, Rādhā's another expansion is connected with Balarāma. All Lakṣmī are connected with the..., not exactly Rādhā directly. As Kṛṣṇa expands Himself in multi-forms, similarly, Rādhā also expands Herself. That is stated in the Caitanya-caritāmṛta you will find.
So Rādhārāṇī is His pleasure potency, and the gopīs are expansion of Rādhārāṇī.
Lecture on SB 3.25.36 -- Bombay, December 5, 1974:
So if you understand Kṛṣṇa, then you understand the impersonal Brahman realization and localized Paramātmā realization. That is stated in the Vedas. Kasmin tu bhagavo vijñāte sarvam idaṁ vijñātaṁ bhavati. If you simply understand Kṛṣṇa, then you understand the other two features, because Kṛṣṇa is ānanda. You see Kṛṣṇa's feature. He is not thinking, taxing His brain, "How to do this? How to do that?" No. He is ānandamaya. Ānandamaya, He's playing on His flute, and Rādhārāṇī is there. He is in ecstatic ānanda, hlādinī-śakti. Rādhā kṛṣṇa-praṇaya-vikṛtir hlādinī-śaktiḥ. It is the transaction of bliss, transcendental bliss, hlādinī-śakti. Kṛṣṇa has got many potencies. Out of that, one potency is hlādinī-śakti, pleasure-giving. He is ātmārāma. He is full in Himself. When He wants to enjoy, He expands Himself, His pleasure potency. So Rādhārāṇī is His pleasure potency, and the gopīs are expansion of Rādhārāṇī. Ānanda-cinmaya-rasa-pratibhāvitābhis tābhir ya eva nija-rūpatayā kalābhiḥ. Nija-rūpa. The forms are Kṛṣṇa's, but ānanda-cinmaya-rasa, just to taste the mellow of transcendental bliss.
Nectar of Devotion Lectures
Rādhārāṇī's expansion of Kṛṣṇa's energy. And the gopīs are expansion of Rādhārāṇī's body.
The Nectar of Devotion -- Calcutta, January 30, 1973:
So Śrī Caitanya Mahāprabhu, by the grace of Śrī Caitanya Mahāprabhu, we should try to understand, we should try to understand Rādhā-Kṛṣṇa through Bhakti-rasāmṛta-sindhu, Nectar of Devotion, through the Gosvāmīs. Don't try to... The sahajiyā... Then you'll be sahajiyā—smoking bidi and doing all nonsense and singing Rādhā-Kṛṣṇa līlā on the street and here, there. Going through hell. Rādhā-Kṛṣṇa līlā is not so cheap. Therefore they are called sahajiyā. They have made it cheap. If they want to read Bhāgavatam—immediately rasa-līlā. If they want to hear something about Kṛṣṇa—immediately rasa-līlā. Because it appears similar, just like young boy, young girls. But it is not that. It is ānanda-cinmaya-rasa-pratibhāvitābhis tābhir ya eva nija-rūpatayā kalābhiḥ [Bs. 5.37], Rādhārāṇī's expansion of Kṛṣṇa's energy. And the gopīs are expansion of Rādhārāṇī's body. They are not ordinary things.
Sri Caitanya-caritamrta Lectures
Sometimes some foolish people interpret Nityānanda as expansion of Rādhārāṇī, but that is not the fact.
Lecture on CC Adi-lila 1.2 -- Mayapur, March 26, 1975:
Kṛṣṇa Caitanya, Śrī Kṛṣṇa Caitanya, He has got manyfold expansion. The first expansion is prakāśa, svayaṁ-prakāśa, Balarāma. And Nityānanda is Balarāma. Vrajendra-nandana yei, śacī-sūta hoilo sei, balarāma hoilo nitāi. We have to understand from the mahājana, Narottama das Ṭhākura. Sometimes some foolish people interpret Nityānanda as expansion of Rādhārāṇī, but that is not the fact. Nityānanda is Balarāma. We have to know from mahājana. We cannot manufacture our own idea. That is blasphemy, sahajiyā. Yata mat tata pat. These things are not accepted by mahājana. Mahājana means who follows the previous mahājana. This is the system. Śrī Caitanya Mahāprabhu strictly followed this principle. Kṛṣṇa also recommended evaṁ paramparā-prāptam [Bg. 4.2]. We have to receive knowledge through the disciplic succession. Mahājana-gataḥ. You cannot manufacture. This concoction has killed the spiritual life of India. "You can think any way; I can think in my way"—that is not at all scientific. You cannot think "Two plus two equal to three" or "five." Two plus two equal to four. You cannot think otherwise.
So all these gopīs, they are expansion of Śrīmatī Rādhārāṇī, the original Lakṣmī.
Lecture on CC Adi-lila 1.16 -- Mayapur, April 9, 1975:
So desire tree also described in the Brahma-saṁhitā: Cintāmaṇi-prakara-sadmasu kalpa-vṛkṣa [Bs. 5.29]—the same kalpa-vṛkṣa-lakṣāvṛteṣu surabhīr abhipālayantam, lakṣmī-sahasra-śata-sambhrama-sevyamānam. This lakṣmī-sahasra-śata-sevyamānam is described here as preṣṭhālībhiḥ sevyamānau. Preṣṭha-ālībhiḥ. Preṣṭha means very dear, and ālī means gopīs, associates of Rādhārāṇī, friends. So they are all Lakṣmīs, goddess of fortune. Lakṣmī... You have heard the name Lakṣmī, Lakṣmī-Nārāyaṇa, associates of Nārāyaṇa. Kṛṣṇa is Nārāyaṇa. So all these gopīs, they are expansion of Śrīmatī Rādhārāṇī, the original Lakṣmī. This is spiritual world. It is not impersonal, neither nirākāra, formless. Everything form, but that form is different from this form. That form is sat-cid-ānanda form—eternal, full of bliss, full of knowledge. This is not this material form. When we speak of formless, that means without any material form. Formless does not mean Kṛṣṇa and His expansion, they are formless. They are not of material form. Aprakṛta, not material. Here everything is prakṛta. It is not, neither, eternal nor blissful nor full of knowledge. It is temporary, full of ignorance and always miserable, this form. We can understand it.
Rādhārāṇī is expansion of Kṛṣṇa's pleasure potency.
Lecture on CC Adi-lila 7.3 -- Mayapur, March 3, 1974:
So Nityānanda Prabhu is the first expansion of Lord Kṛṣṇa or Śrī Caitanya Mahāprabhu. Śrī-kṛṣṇa-caitanya rādhā-kṛṣṇa nahe anya. When you speak of Śrī Kṛṣṇa Caitanya, we should understand immediately that He's Kṛṣṇa in Rādhā's attitude, Rādhā-bhāva. Kṛṣṇa, Rādhā and Kṛṣṇa, They are one; They are not different. Rādhā kṛṣṇa-praṇaya-vikṛtir hlādinī śaktir asmād [Cc. Ādi 1.5]. Rādhārāṇī is expansion of Kṛṣṇa's pleasure potency. So Śrī Kṛṣṇa Caitanya Mahāprabhu is Kṛṣṇa Himself, but the pleasure potency of Kṛṣṇa is prominent in His activities. Because Kṛṣṇa, in order to understand Himself, He took the position of Rādhārāṇī to understand Himself. Personally He could not understand His potencies, but when He appeared as Śrī Kṛṣṇa Caitanya Mahāprabhu in the attitude of Rādhārāṇī's love for Kṛṣṇa, kṛṣṇa-prema, then He could fully understand Him. These are very intricate subject matter to understand, but this is the fact.
Śrīmati Rādhārāṇī is the direct pleasure potency, and the all the gopīs, they are expansion of Śrīmati Rādhārāṇī.
Lecture on CC Adi-lila 7.8 -- Vrndavana, March 15, 1974:
Śrī Caitanya Mahaprabhu, He said that "I am not brāhmaṇa. I am not sannyāsī. I am not kṣatriya. I am not householder. I am not brahmacārī. I am not sannyāsī. I am not... I am...," This is definition by negation. He said positive definition: gopī-bhartuḥ pada-kamalayor dāsa-dāsa-dāsānudāsaḥ [Cc. Madhya 13.80]. "That is my identification. I do not belong to these material categories. I am eternal servant of Kṛṣṇa, who provides, who maintains the gopīs." Therefore it is said, rāsādi-vilāsī, vrajalalanā-nāgara. Vrajalalanā-nāgara: He is the leader of the Vrajalalanā, damsels of Vrajabhūmi. Ānanda-cinmaya-rasa-pratibhāvitābhis tābhir ya eva nija-rūpatayā kalābhiḥ [Bs. 5.37]. These gopīs, vrajalalanā, they are not ordinary girls. Then you will mistake. They are ānanda-cinmaya-rasa, Kṛṣṇa's pleasure potency, expansion of pleasure potency. Śrīmati Rādhārāṇī is the direct pleasure potency, and the all the gopīs, they are expansion of Śrīmati Rādhārāṇī. Therefore He is called vrajalalanā-nāgara. So don't think... You have come to Vṛndāvana. Don't think that Kṛṣṇa had rāsa dance with ordinary girls or Kṛṣṇa was ordinary man. As Kṛṣṇa was not man, He's God, similarly, the gopīs and Śrīmati Rādhārāṇī, they're internal potency of God, or Kṛṣṇa. This is... This should be understood.
Rādhārāṇī is the expansion of His pleasure potency. Kṛṣṇa hasn't got to seek external things for His pleasure.
Radhastami, Srimati Radharani's Appearance Day -- Montreal, August 30, 1968:
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. Ādi 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.
Rādhā's expansion all the gopīs, and Kṛṣṇa is the Supreme Lord.
Radhastami, Srimati Radharani's Appearance Day -- Montreal, August 30, 1968:
All the devotees in Vṛndāvana, they are worshiper of Rādhārāṇī. Hari-niṣkuta-vṛndā-vipineśe. Vṛṣabhānudadhi-nava-śaśi-lekhe. And She appeared as the daughter of King Vṛṣabhānu, and Her companion, Lalitā-sakhī and Viśākha-sakhī, and the devotees... So on behalf of the pure devotees of Kṛṣṇa, Rūpa Gosvāmī is praying, karuṇāṁ kuru mayi karuṇā-bharite. "Oh, my worshipable Rādhārāṇī, You are full of mercy. So I am begging of Your mercy because You are so merciful, very easily You offer, bestow Your mercy. So I am begging Your mercy." Karuṇāṁ kuru mayi karuṇā-bharite, sanaka-sanātana-varṇita-carite. Now somebody may say, "Oh, you are so great, learned scholar, you are so great saintly person, and you are begging mercy from an ordinary girl? How is that?" Therefore Rūpa Gosvāmī says, "Oh, this is not ordinary girl." Sanaka-sanātana-varṇita-carite. "This girl's description is possible to be made by great saintly persons like Sanaka-Sanātana. She is not ordinary."
So the lesson is that we should not treat Rādhārāṇī as ordinary girl, or Kṛṣṇa as ordinary man. They are the Supreme Absolute Truth. But in the Absolute Truth, there is the pleasure potency, and that is exhibited in the dealings of Rādhā and Kṛṣṇa. And Rādhā's expansion all the gopīs, and Kṛṣṇa is the Supreme Lord.
Rādhārāṇī is a pleasure potency, and these gopīs are expansion of Rādhārāṇī, pleasure potency.
Lecture at Initiation Fire Sacrifice -- Los Angeles, July 16, 1969:
The Supreme has many kinds of potencies. Goddess Kālī is also one of the potencies, Durgā is also one of the potencies. Not that Durgā is the Absolute Truth. This is nonsense. That is stated in the Brahma-saṁhitā, sṛṣṭi-sthiti-pralaya-sādhana-śaktir eka chāyeva yasya bhuvanāni bibharti durgā [Bs. 5.44]. Durgā. What is that Durgā? Durgā is the material nature, very powerful. Sṛṣṭi-sthiti-pralaya-sādhana-śaktiḥ. She has got the power of creating, maintaining and dissolving. She is so powerful. You have seen Durgā's picture. She has got ten hands. That's a long story, of course, Durgā, Caṇḍī. These are all described in the Vedic literatures. But she is not the absolute personality. Sṛṣṭi-sthiti-pralaya-sādhana-śaktir eka chāyeva. She is working simply just like shadow. As the shadow moves when the original substance moves, similarly, she is only working under the direction of Kṛṣṇa. That's all. She is the external potency. Similarly, Rādhārāṇī is a pleasure potency, and these gopīs are expansion of Rādhārāṇī, pleasure potency. So they are not ordinary girls, neither Kṛṣṇa is enjoying like us, that in the hotel at dance and in the morning the garbage. No. It is not like that. Ānanda-cinmaya-rasa-pratibhāvitābhis [Bs. 5.37].
The gopīs are expansion of Śrīmatī Rādhārāṇī.
Lecture on Manipur Dancing -- Mayapur, March 29, 1975:
So people are hankering after happiness because he's part and parcel of sac-cid-ānanda-vigraha, Kṛṣṇa. So naturally, we are seeking the same spiritual happiness, but we are being misled by māyā. That we should be very much cautious under the guidance of proper spiritual master. And this morning we're discussing this verse from Caitanya-caritāmṛta, rādhā kṛṣṇa-praṇaya-vikṛtir ahladini-śaktir asmat. The rādhā kṛṣṇa-praṇaya-vikṛtiḥ, loving affairs between Rādhā and Kṛṣṇa, and the gopīs are expansion of Śrīmatī Rādhārāṇī. That is ānanda-cinmaya-rasa. That is not material thing. It is a transformation of the pleasure potency of Kṛṣṇa. Rādhā kṛṣṇa-praṇaya-vikṛtir ahlādinī-śaktir asmāt.
Durga is expansion of internal energy and Radharani is the quintessence of Internal Energy.
Letter to Uddhava -- Allston, Mass 28 May, 1968:
Sambhu is the principle by which the Lord impregnates the material Nature with the seeds of living entities. Durga is expansion of internal energy and Radharani is the quintessence of Internal Energy. In that sense Durga is expansion of Radharani. Brahma is the father of Rudra or Sambhu, therefore Brahma is the original creature for creation. Generally Sambhu is the creator of many many demons. Demons are therefore mostly worshippers of Lord Siva.
Sri Gadadhara is expansion Radharani
Letter to Tamala Krsna -- Los Angeles 27 May, 1970:
Regarding your two questions, the first, Sri Gadadhara is expansion Radharani and Srinivasa is the expansion of Narada Muni, or in other words they are the internal and the devotional energy respectively. The second question, Yes, Rupa Goswami is a Gopi by the name of Rupamanjari, but not all the six Goswamis of Vrndavana are Gopis. The following is a list of some of the principle Gopis, the first eight are called Astasakhi: