Srimati Radharani Mentioned in Scripture

[See also Purusa-bodhini Upanisad, cited by Srila Baladeva
Vidyabhusana in his Prameya-ratnavali]
From the Padma Purāṇa

yathā rādhā priyā viṣṇos
tasyāḥ kuṇḍaṁ priyaṁ tathā
sarva-gopīṣu saivaikā
viṣṇor atyanta-vallabhā
“Just as Śrīmatī Rādhārāṇī is most dear to Lord Kṛṣṇa, so Her lake, known as
Rādhā-kuṇḍa, is also very dear to Him. Of all the gopīs, Śrīmatī Rādhārāṇī is
certainly the most beloved.”
From Śrī Damodarāṣṭaka (Text 8), also found in Padma Purāṇa:
namas te ‘stu dāmne sphurad-dīpti-dhāmne
tvadīyodarāyātha viśvasya dhāmne
namo rādhikāyai tvadīya-priyāyai
namo ‘nanta-līlāya devāya tubhyam
“O Lord, the entire universe was created by Lord Brahmā, who was born from
Your abdomen, which was bound with a rope by Mother Yaśodā. To this rope I
offer my humble obeisances. I offer my obeisances to Your most beloved
Śrīmatī Rādhārānī, and to Your unlimited pastimes.”
Padma Purāṇa (5.69.117–118):
tat-sparśa-puṣpa-gandhādi nānā-saurabha-saṁbhavaḥ
tat-priyā prakṛtis tvādyā rādhikā kṛṣṇa-vallabhā
tat-kalā-koṭi-koṭyaṃśā durgādyā-stri-guṇātmikāḥ
tasyā aṅghrir ajaḥ sparśāt koṭi-viṣṇuḥ prajāyate
“The various fragrances that enchant the universe arise from the flowers
touched by Him [Lord Kṛṣṇa], and they are but a negligible part of His own
scent. The primordial essence is Śrī Rādhikā, the beloved of Kṛṣṇa. Durgā
and others, who embody the three modes of nature, are mere portions of a
portion of Her. From the touch of the dust of Śrī Rādhā's feet, countless
Viṣṇus are born.”
O Pārtha, I alone am the supreme form; no one but Rādhikā is aware of this
truth. The devas worship only My partial manifestations
From the Ādi Purāṇa (quoted by Śrīla Jīva Gosvāmī in Kṛṣṇa-
sandarbha 189):
aham eva paraṁ rūpaṁ nānyo jānāti kaścana
jānāti rādhikā pārtha aṁśān arcanti devatāḥ
“I alone am the supreme form, O Pārtha. Other than Rādhikā, no one knows
this. The devatas worship My partial expansions.”
Also from the Ādi Purāṇa:
trai-lokye pṛthivī dhanyā yatra vṛndāvanaṁ purī
tatrāpi gopikāḥ pārtha yatra rādhābhidhā mama
“O Pārtha, in all the three planetary systems, this earth is especially

fortunate, for on earth is the town of Vṛndāvana. And there the gopīs are
especially glorious because among them is My Śrīmatī Rādhārāṇī.”
From the Ṛk-pariśiṣṭa Śruti (also quoted by Śrīla Jīva Gosvāmī in
Kṛṣṇa-sandarbha 189):
rādhayā mādhavo devo mādhavenaiva rādhikā vibhrājante janeṣv ā
“Among their associates, Lord Mādhava is uniquely resplendent only in the
company of Rādhā, and Rādhā is uniquely resplendent only in the company
of Mādhava.”
From the Bṛhad-gautamīya-tantra (also quoted by Śrīla Jīva Gosvāmī
in Kṛṣṇa-sandarbha 189):
devī krṣṇa-mayī proktā rādhikā para-devatā
sarva-lakṣmī-mayī sarva-kāntiḥ sammohinī parā
“Śrī Rādhā is the direct counterpart of Lord Śrī Kṛṣṇa. Within Her reside all
the goddesses of fortune. She is the emblem of all beauty, the supreme
enchantress, and the transcendental pleasure-potency of Lord Kṛṣṇa.”
Also from the Bṛhad-gautamīya-tantra (also quoted by Śrīla Jīva

Gosvāmī in Kṛṣṇa-sandarbha 189):
sattvaṁ tattvaṁ paratvaṁ ca tattva-trayam ahaṁ kila
tri-tattva-rūpiṇī sāpi rādhikā mama vallabhā
prakṛteḥ para evāhaṁ sāpi mac-chakti-rūpiṇī
sāttvikaṁ rūpam āsthāya pūrṇo’haṁ brahma-cit-paraḥ
brahmaṇā prārthitaḥ samyak sambhavāmi yuge yuge
tayā sārdhaṁ tvayā sārdhaṁ nāśāya devatā-druhām
[Lord Kṛṣṇa addresses Śrī Baladeva:] “I am constituted of three fundamental

truths (tattvas)—that which exists as the effect (sattva), that which exists as
the cause (tattva), and that which transcends both (paratva). These three
truths are similarly embodied in My beloved Rādhikā. As I exist beyond the
material nature (prakṛti), so does Rādhā. She is the form of My original
potency. Eternally situated in My transcendental form of pure spiritual
existence, I am the fully cognizant, complete Absolute Truth, the Supreme
Brahman. In response to the prayers of Lord Brahmā, I manifest in every age,
along with Her and You, in order to annihilate the demons.”
From the Sanat-kumara Saṁhitā (302–303):
śrī nārada uvāca
gate madhu-purīṁ kṛṣṇe
vipralambha-rasaḥ katham
vasudeve rādhikāyaḥ
saṁśayaṁ chindhi me prabho
śrī sadāśiva uvāca
śaktiḥ samyoginī kāmā vāmā śaktir viyoginī
hlādinī kīrtidā-putrī caivam rādhā trayam vraje
Śrī Nārada said: “When Lord Kṛṣṇa goes to Mathurā and manifests His more-
perfect form as the son of Vasudeva, distinct from His most-perfect form as
Nanda’s son, how can Śrī Rādhā experience the pangs of separation from
this form, which is different from the Kṛṣṇa of Vṛndāvana? O master, please
dispel this doubt.”
Śrī Sadāśiva said: “The samyoginī potency orchestrates the divine couple’s
amorous pastimes, while the viyoginī potency arranges their separation. The
hlādinī potency is the Lord’s pleasure potency. In Vraja, Śrī Rādhā embodies
all three of these potencies.”
From Śrī Nārada-pañcarātra (1.14.68–71):
rādheśaṁ rādhikā-prāṇa-vallabhaṁ vallavī sutam
rādhā-sevita-pādābjaṁ rādhā-vakṣaḥ-sthala-sthitam
rādhānurāgaṁ rādhikeṣṭaṁ rādhāpahṛta-mānasam

rādhādhāraṁ bhavādhāraṁ sarvādhāraṁ namāmi tam
rādhā-hṛt-padma-madhye ca vasantaṁ santataṁ śubham

rādhā-sahacaraṁ śaśvat rādhājñā-paripālakam
dhyāyante yogino yogāt siddhāḥ siddheśvarāś ca yam

taṁ dhyāye satataṁ śuddhaṁ bhagavantaṁ sanātanam
“I offer my obeisances to the Personality of Godhead, who is the beloved
Lord of Rādhā, the life and soul of Rādhā, the beloved child of Yaśodā, whose
lotus feet always remain within the heart of Rādhā, who follows Rādhā, who
meditates on Rādhā, whose heart has been stolen by Rādhā, who is the
shelter of Rādhā, and who is the shelter of the entire material creation and
thus the shelter of all. I meditate on the eternal Personality of Godhead, who
constantly resides within the heart of Rādhā, who is all-auspicious, who is
Rādhā's dearmost companion and order-carrier, who is constantly meditated
upon by perfected beings and yogīs, and who is the form of pure goodness.”
Also from Śrī Nārada-pañcarātra (1.15.26):
apūrvaṁ rādhikā-khyānam
vedeṣu ca sudurlabham
purāṇeṣu itihāse ca
vedāṅgeṣu sudurlabham
[Nārada said:] “I know that discussions about Rādhikā are most wonderful and sublime. They are
rarely discussed because they are confidential to the Vedas, Purāṇas, historical works, and other
supplementary Vedic literature.”
Also from Śrī Nārada-pañcarātra (2.3.50–68):

śrī-mahā-deva uvāca
apūrvaṁ rādhikākhyānaṁ gopānīyaṁ sudurlabham
sadyo mukti-pradāṁ śuddhaṁ veda-sāraṁ supuṇyadam
yathā brahma-svarūpaś ca śrī-kṛṣṇaḥ prakṛteḥ paraḥ

tathā brahma-svarūpā ca nirliptā prakṛteḥ paraḥ
yathā sa eva sa-guṇaḥ kāle karmānurodhataḥ

tathāiva karmaṇe kāle prakṛtis tri-guṇātmikā
tasyaiva parameśasya prāṇeṣv rasanāsu ca

buddhau manasi yogena prakṛteḥ sthitir eva ca
āvirbhāvas tirobāvas tasyāḥ kālena nārada

na kṛtrimā ca sā nityā satya-rūpā yathā hariḥ
prāṇādhiṣṭhātrī yā devī rādhā-rūpā ca sā mune

rasānādhiṣṭhāntrī devī svayam eva sarasvatī
buddhy adhiṣṭhātrī yā devī durgā durgati-nāśinī

adhunā yā himagireḥ kanyā nāmnā ca pārvatī
sarveṣām api devānām tejaḥsu samadhiṣṭhita
saṁhāntrī sarva-daityānāṁ deva-vairi-vimardinī
sthāna-dātrī ca teṣāṁ ca dhātrī tri-jagatām api

kṣut-pipāsā dayā nidrā tuṣṭi puṣṭiḥ kṣamā tathā
lajjā bhrāntiś ca sarveṣām adhidevī prakīrtitā

mano ‘dhiṣṭhātrī devī sā sāvitri vipra-jātiṣu
rādhā-vāmāṁśa-sambhūtā mahā-lakṣmīḥ prakīrtitā

aiśvaryādhiṣṭhātrī devī īśvarasya hi nārāda
tad aṁśā sindhu-kanyā ca kṣīroda-mathanodbhavā

martyā-lakṣmīś ca sā devī patnī kṣīrodāśayīnaḥ
tad aṁśā svarga-lakṣmīś ca śakrādīnāṁ gṛhe gṛhe

svayaṁ devī mahā-lakṣmīḥ patnī vaikuṇṭha-sāyinaḥ
sāvitrī brahmaṇaḥ patnī brahmaloke nirāmaye

sarasvatī dvidhā-bhūtā puraiva sā jñayā hareḥ
sarasvatī bhāratī ca yogena siddha-yoginī

bhāratī brāhmaṇāḥ patnī viṣṇoḥ patnī sarasvatī
rādhādhiṣṭhātrī devī ca svayaṁ rāseśvarī parā

vṛndāvane ca sā devī pari-pūrṇatāmā satī
rāsa-maṇḍala-madhye ca rāsa-krīḍāṁ cakāra sā

kṛṣṇa-carvitatāmbūlaṁ cakhāda rādhikā satī
rādhā-carvita-tāmbūlaṁ cakhāda madhusūdanaḥ

ekāṅgo hi tanor bhedo dugdha-dhāraṇyayor yathā
bhedaka-nārakāṁ yānti yāvac candra-divākarau

tayor bhedaṁ kariṣyanti ye ca nindanti rādhikām
kumbhīpākena pacyante yāvad vai brahmaṇo vayaḥ
“Mahādeva said: Discussions of Rādhikā are extraordinary, confidential, rarely heard, the giver
of liberation, pure, auspicious, and the essence of the Vedas. Just as the Supreme Personality of
Godhead, Śrī Kṛṣṇa, is transcendental to material nature, Rādhikā, who is also the Supreme
Personality of Godhead, is transcendently situated beyond the influence of the three modes of
material nature. When the need arises, the Supreme Lord expands to activate the material
qualities. Similarly, Rādhā, according to the time and circumstances, assumes the form of
material nature, consisting of the three modes. The supreme controller, by utilizing His mystic
potency, comes into contact with material nature through His life, tongue, intelligence, and mind.
O Nārada, in due course of time, Rādhā also enacts the pastimes of appearance and
disappearance. Like Lord Hari, she is the eternal Absolute Truth.
“O sage, Rādhā is the predominating deity of the living force. Sarasvatī is the predominating
deity of the tongue. Durga, who mitigates everyone's suffering, is the controlling deity of
intelligence, although she has now appeared as the daughter of the Himalayas, named Pārvatī.
She exists within the prowess of the demigods and is the destroyer of demons. She gives shelter
to the demigods and maintains the universal order by assuming the forms of hunger, thirst,
compassion, rest, nourishment, satisfaction, and forgiveness. She assumes the form of both
shyness and bewilderment. She is the controller of all the conditioned souls, the predominating
deity of the mind, and she manifests the gāyatrī-mantra for the sake of the brāhmaṇas. She is also
known as Mahā-lakṣmī, who appeared from the left side of Śrī Rādhā. O Nārada, she is the
proprietor of all kinds of opulence, just like the Supreme Lord. In this world, she is known as
Lakṣmī, who was born as the daughter of the Ocean during the pastime of churning the Milk
Ocean. She became the consort of Kṣīrodakaśāyī Viṣṇu.
“The celestial Lakṣmī, who resides in the abodes of the demigods, headed by Indra, is her
plenary portion. Goddess Mahā-Lakṣmī is the consort of Lord Nārāyaṇa in Vaikuṇṭha. She has
appeared as the wife of Brahmā, in his sanctified abode, Brahmaloka, in the form of Savitri. By
the order of Lord Hari, Goddess Sarasvatī had previously assumed two forms. As a perfect
yoginī, she utilized her mystic power to become Sarasvatī and Bhāratī. Bhāratī became the wife
of Brahmā, and Sarasvatī became the wife of Lord Viṣṇu.
“Previously, she had assumed the role of the controlling deity of the rāsa dance pastimes in
Vṛndāvana. She was the goddess of the rāsa-līlā. In this way, Rādhikā enjoys the rāsa-dance
pastimes in the rāsa-līlā arena, and while doing so, she relishes the chewed betel nuts from the
mouth of Śrī Kṛṣṇa. Lord Kṛṣṇa, the killer of the demon Madhu, also enjoys the betel nuts
chewed by Rādhikā. The relationship between milk and the breast that contains it is that of an
object and its support. The relationship between Lord Kṛṣṇa and Rādhā is similar. They are one
but have assumed two forms.
“Those who discriminate between Them will have to live in hell for as long as the sun and the
moon continue to rise and set. Those who distinguish between Them and thus blaspheme Rādhā
will have to live in the hell known as Kumbhīpāka for the duration of Brahmā's life.”
Additional evidence from a class given by Hari Parṣada Prabhu

(https://www.youtube.com/watch?v=evjqTNtdx00)
Verses from this class are cited below.

References to Rādhā pre-dating Mahāprabhu and His predecessors (such as Śrī Jayadeva
Gosvāmī):
References to Rādhā from the four Vaiṣṇava-sampradāyas:

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[See also Purusa-bodhini Upanisad, cited by Srila Baladeva

Vidyabhusana in his Prameya-ratnavali]

From the Padma Purāṇa

“O Pārtha, in all the three planetary systems, this earth is especially

Also from the Bṛhad-gautamīya-tantra (also quoted by Śrīla Jīva

[Lord Kṛṣṇa addresses Śrī Baladeva:] “I am constituted of three fundamental

rādhānurāgaṁ rādhikeṣṭaṁ rādhāpahṛta-mānasam

rādhā-hṛt-padma-madhye ca vasantaṁ santataṁ śubham

dhyāyante yogino yogāt siddhāḥ siddheśvarāś ca yam

Also from Śrī Nārada-pañcarātra (1.15.26):

Also from Śrī Nārada-pañcarātra (2.3.50–68):

yathā brahma-svarūpaś ca śrī-kṛṣṇaḥ prakṛteḥ paraḥ

yathā sa eva sa-guṇaḥ kāle karmānurodhataḥ

tasyaiva parameśasya prāṇeṣv rasanāsu ca

āvirbhāvas tirobāvas tasyāḥ kālena nārada

prāṇādhiṣṭhātrī yā devī rādhā-rūpā ca sā mune

buddhy adhiṣṭhātrī yā devī durgā durgati-nāśinī

sthāna-dātrī ca teṣāṁ ca dhātrī tri-jagatām api

lajjā bhrāntiś ca sarveṣām adhidevī prakīrtitā

rādhā-vāmāṁśa-sambhūtā mahā-lakṣmīḥ prakīrtitā

tad aṁśā sindhu-kanyā ca kṣīroda-mathanodbhavā

tad aṁśā svarga-lakṣmīś ca śakrādīnāṁ gṛhe gṛhe

sāvitrī brahmaṇaḥ patnī brahmaloke nirāmaye

sarasvatī bhāratī ca yogena siddha-yoginī

rādhādhiṣṭhātrī devī ca svayaṁ rāseśvarī parā

rāsa-maṇḍala-madhye ca rāsa-krīḍāṁ cakāra sā

rādhā-carvita-tāmbūlaṁ cakhāda madhusūdanaḥ

bhedaka-nārakāṁ yānti yāvac candra-divākarau

Additional evidence from a class given by Hari Parṣada Prabhu

Verses from this class are cited below.

References to Rādhā from the four Vaiṣṇava-sampradāyas:

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