Hanuman - The Son of Shiva and Shakti

Glories to Aadyanagha Mahadevi and Duranteshwar Mahadev 🙏!

Well we have normally read about Hanuman being the amsa of Shiva. Today we will study detailed proofs of Hanuman being the son of Shiva and Shakti.

A creative expression of Neelkanth and Durga as parents of Ganesha and Hanuman

First let us see the Hanuman Chalisa by Goswami Tulsidas:

शंकर सुवन केसरी नंदन । तेज प्रताप महा जग वंदन ।।

"You are the son of Shankara and the son of Kesari. You are adored by the world on account of your strength and courage."

Now let's check the following verse from Bajrang Baan by Goswami Tulsidas:

जय अंजनि कुमार बलवन्ता । शंकर सुवन वीर हनुमन्ता ।।

"You are the son of Anjana who is very powerful. You are the son of Shankara who is brave."

Now in both the Slokas, Goswami Tulsidas has authenticated Hanuman to be the son of Shiva.

Before anyone can say that the word 'सुवन' means something else, let's check the Ganesh Stuti by Goswami Tulsidas from Vinay Patrika.

गाइये गनपति जगबंदन । संकर-सुवन भवानी नंदन ॥ १ ॥

"Let us sing the glories of Ganpati, adored by the universe. He is the son of Shankara and Bhavani (Parvati)."

Let us also check the Shiv Chalisa by Shri Ayodhyadas:

जय गणेश गिरिजा सुवन , मंगल मूल सुजान। 

कहत अयोध्यादास तुम, देहु अभय वरदान॥

"Glory to Lord Ganesha, the divine son of Goddess Girija, the cause of all auspiciousness and intelligence. Ayodhadas (the composer of these verses) humbly requests that every one be blessed with the boon of being fearless."

The word सुवन clearly means 'son'.

Now let us check Shiv Puran.

"As if hit by the arrows of Cupid, Śiva let fall his semen dislodged from its seat, for Rāma’s work." Shiv Puran, Satrudra Samhita, Chapter 20, Verse 4

"In due course Śiva was born of it (his own semen) in the form of a monkey named Hanūmat. He had great strength and exploit." Shiv Puran, Satrudra Samhita, Chapter 20, Verse 7

"The lordly son of Śiva made Rāma and Lakṣmaṇa happy in every respect. He protected the entire army." Shiv Puran, Satrudra Samhita, Chapter 20, Verse 32

As per the Parashar Samhita, Chapter 6, Hanuman's birth is a divine, multi-layered event involving several gods. The process begins with Viśvakarma reducing the Sun god's brilliance for his wife Chāya (Sañjñā), from which a radiant daughter named Suvarcchala is born. Brahma declares that Hanuman (the powerful essence of Lord Śiva) is destined to marry her. To counter demons tormenting the gods, divine energies from Viṣṇu (Naranārāyaṇa), Brahma, Śiva, and other celestials are combined into a sacred essence. Śiva, in monkey form during union with Pārvati, implants this essence in her womb. Unable to bear it, Pārvati transfers it to Agni (fire god), who passes it to Vāyu (wind god). Hanuman is born to Añjanā on the 10th day of the waning moon (Krishna Paksha Dashami) in Vaiśākha month, a Saturday under Pūrva Bhādrapadā nakṣatra, in the afternoon.

तौ तत्र दंपती चैके शेषाख्ये चित्रकानने शेरतुः परमामोदे निर्मलोदसरिद्वरे ।।23।। एकदा परमप्रीता पार्वती पतिदेवता क्रीडंतं सुरतासत्तकपियुग्मं ददर्श ह ।।24।। ततस्सा ह्रीमती बाला महादेवस्य पश्यतः पुष्पसांद्रेषु कुंजेषु तदा रंतु मनोदधे ।।25।। सर्वज्ञस्तदभिप्रायं ज्ञात्वा स कपिरूपधृत् रमयामास तां देवीं कपिरूपधरां शिवाम् ।।26।। सहस्राब्दप्रमाणेन क्रीडित्वा स महाद्युतिः तत्तेजः पार्वतीगर्भे निधाय विरराम ह ।।27।। अग्नौ चिक्षेप तत्तेजः पार्वती धारणाक्षमा स चाप्यशक्तस्तद्वायौ निक्षिपन् विससर्ज ह ।। 28।।

"That Couple (Śiva & Pārvati) strolled for some time on Śēşasaila (Mount Śēşa, the grand snake) that is full of pleasant pure water lakes. Once, happy Pārvati, who considers her husband as God in person, saw a couple of playing monkeys intent on love making. He, all-knowing Śiva, understanding the wish of Pārvati, took the form of a monkey and, in that very form, joined with the beautiful Pārvati. That great soul Śiva, continued the love act for a thousand years and ended it after introducing into her womb the mass of radiant power (of gods) given to him by Vişņu. Unable to bear that radiant power, Pārvati put it in fire (Agni). Even the fire god, unable to bear its powerful radiance, put it in the air (Vāyudēva, Wind God)." Parashar Samhita, Chapter 6, Verses 23-28

पार्वतीगर्भसंभूतेः पार्वतीगर्भनामवान् 

"Because you were born to goddess Pārvatī you will be known as Pārvatigarbha." Parashar Samhita, Chapter 6, Verse 66(1).

Well simultaneously there are many proofs of Hanuman being an amsa of Shiva. Well, it is just like the case of Pradyumna who is an amsa of Shri Hari, but is simultaneously the son of Krishna.

Will be updating more proofs on finding them.

Thanks and Regards,

The Aadyanagha Foundation.

Supremacy of Trimurti and Trishakti on an Equal Level

Glories to Aadyanagha Mahadevi and Duranteshwar Mahadev 🙏!

Today we will discuss on the supremacy of all the Trimurti and Trishakti couples on an equal level. Earlier we had discussed on their one-ness. Today we will discuss that all the three couples are equally Supreme. We will also discuss about the Supremacy of Sita Ram and Radha Krishna. This is very much needed for harmony among Hindus.

Note : Though Radha Krishna and Sita Ram are often considered as incarnations of Lakshmi Vishnu, they have their separate Supremacy too. In fact both couples are often considered to be the source of Trishaktis.

Also when there are cases of Trishaktis / Trimurtis being a position or having a finite lifespan, it is for the ones alloted to particular universes. Not the ones in their highest abode. This has commonly been misused to degrade certain pairs, specially Saraswati and Brahma.

The Couple Goals of Sanatan Dharma 

So let's get started with the glorification of each couple.

1. Gauri Shankara

"Rudra indeed is that one, without a second, who rules all these worlds with his supreme powers, who stands in front of all creatures, who protects the worlds He creates, also withdraws them in the end." Svetashwatar Upanishad, Chapter 3, Verse 2

"Rudra is man. Uma is woman. Prostrations to Him and Her. Rudra is Brahma. Uma is Sarasvati. Prostrations to Him and Her. Rudra is Vishnu. Uma is Lakshmi. Prostrations to Him and Her. Rudra is Sun. Uma is shadow. Prostrations to Him and Her. Rudra is moon. Uma is star. Prostrations to Him and Her. Rudra is day. Uma is night. Prostrations to Him and Her. Rudra is Yajna. Uma is Vedi. Prostrations to Him and Her. Rudra is Agni, Uma is Svaha. Prostrations to Him and Her. Rudra is Veda. Uma is Sastra. Prostrations to Him and Her. Rudra is tree. Uma is creeper. Prostrations to Him and Her. Rudra is scent. Uma is flower. Prostrations to Him and Her. Rudra is meaning. Uma is word. Prostrations to Him and Her. Rudra is Linga. Uma is Pitha. Prostrations to Him and Her." Rudra Hridaya Upanishad 

"Śakti is Mahādevī herself and Mahādeva is one possessing Śakti. The entire universe of mobile and immobile beings is a fragment of their exalted magnificence. Some objects are in the form of Cit and some in the form of Acit. Each of them is again twofold Śuddha and Para; Aśuddha and Apara. The wheel of Cit that undergoes worldly existence along with the wheel of Acit is Aśuddha and Apara. The other one is Śuddha and Para. Both the Cit and Acit whether Para or Apara and the lordship of Śiva and Śivā are natural. The universe is subject to the control of Śiva and Śivā, but Śiva and Śivā are not subject to the control of the universe. Since the universe is to be ruled over, Śiva and Śivā are the sovereigns of the universe. Just as Śiva so also the goddess. Just as the goddess so also Śiva. No difference shall be thought of between the two as between the moon and the moonlight. Just as the moon does not shine without the moonlight so also though existing Śiva does not shine without Śakti. Just as the sun does not exist without its light nor docs the light thereof exist without the sun, so also there is mutual dependence between Śakti and Śaktimān. There is no Śakti without Śiva and no Śiva without Śakti. The Śakti is the primordial and solitary one, of the form of Cit and depending on Śiva, by means of which Śiva can bestow worldly pleasures and salvation and which is of the same characteristics as Śiva, the great Ātman through the diverse befitting attributes of the lord." Shiv Puran, Vayaviya Samhita (Part 2), Chapter 4, Verses 4-14

"Śiva is called Śaktimān since he is in association with it. This universe born of both Śakti and Śaktimān is termed Śākta and Śaiva. Just as no boy is born without parents, so also the universe of mobile and immobile beings does not originate without Śiva and Śivā. The universe has both a male and a female source, hence it is in the nature of male and female. It is the effect of the superhuman power of male and female. It is presided over by a male and a female. Śiva is the great Ātman and Śivā the great Śakti. Sadāśiva is Śiva and Manonmanī is Śivā, Maheśvara is known as Śiva and Śivā as Māyā. Puruṣa is the great god and Prakṛti the great goddess. Rudra is the great god himself and Rudrāṇī is his beloved. Viṣṇu is lord Viśveśvara and Lakṣmī his beloved. When Brahmā the creator is Śiva, Brahmāṇī is the beloved of Brahman." Shiv Puran, Vayaviya Samhita (Part 2), Chapter 4, Verses 36

"देवी बोलीं - हे हिमालय ! चराचर कोई भी वस्तु मुझ से रहित नहीं है। यदि मुझसे शून्य कोई वस्तु मान ली जाय तो वह वन्ध्यापुत्रके समान असम्भव ही है। जिस प्रकार एक रस्सी भ्रमवश सर्प अथवा माला के रूप में प्रतीत होती है, उसी प्रकार मैं ही ब्रह्मा, विष्णु, महेश आदि रूप से प्रतीत होती है; इसमें कोई संशय नहीं है।" Devi Bhagawatam, Canto 7, Chapter 33

"'दुर्ग' शब्द विपत्ति का बोधक है और 'आकार' नाश का। जो 'दुर्ग' अर्थात् विपत्ति का नाश करने वाली हैं; वे देवी सदा 'दुर्गा' कही गयी हैं।" Brahma Vaivarta Puran, Canto 4, Chapter 27, Verse 21

"सृष्टि के आदि में अपनी लीला करने के लिये जो भगवती स्वयं दो रूपों में प्रकट हुई थीं, उन्हीं के अर्धांगस्वरूप भगवान् महेश्वर हैं। वे कामदेव के अभिमान का नाश करने में परम कुशल, करोड़ों कामदेव के समान सुन्दर, पाँच मुख तथा तीन नेत्रों से युक्त और मणि के भूषणों से विभूषित हैं।" Devi Bhagawatam, Canto 12, Chapter 12

"सूर्य बोले- देवि ! माँ मंगलागौरी! आपके नामकीर्तन से प्रकट हुई पुण्यमयी निर्मल नदी पापरूपी वृक्षों को बहा ले जाती है। आप ही भगवान् चन्द्रशेखर के समीप गौरीरूपसे विराजमान हैं। आप ही ब्रह्माजी के निकट सावित्री होकर रहती हैं। आप ही चक्रपाणि भगवान् विष्णु के यहाँ मनोहर लक्ष्मी रूपसे निवास करती हैं तथा आप ही काशी में मोक्षलक्ष्मी हैं। निर्मल स्वरूप धारण करनेवाली देवि ! आप ही इस जगत्में मुझ शरणागतकी रक्षा करनेवाली हैं।" Skand Puran, Kashi Khand, Chapter 49

"This eternal, all auspicious Devī is the Presiding Deity of all the Devas and is, therefore, worshipped and praised by Brahmā and the other Devas, Munis, and Manus. This Bhagavatī Durgā Devī, (when She gets pleased) destroys all the sorrows, pains and troubles of the Bhaktas that have taken Her refuge, and gives them Dharma, everlasting name and fame, all auspicious things and bliss and all the happiness, nay, the Final Liberation! She is the Greatest Refuge of these Bhaktas that come to Her wholly for protection and are in great distress, whom She saves from all their dangers and calamities. In fact, know this Durgā Devī as, verily, the Presiding Deity of the heart of Kṛṣṇa and as His Highest Śakti, of the nature of the Holy Fire and the Holy Light." Devi Bhagawatam, Canto 9, Chapter 1

"I remain ever bowing to that Minakshi, shining with the crown radiant with the garland of pearls, with a shining face similar to the full-moon, and wearing the tinkling anklets and gem-studded bells and is shining with the splendour of the lotus, and is the bestower on us of all the objects of our desire, and who is worshipped by the goddess of speech (Saraswati) and the goddess of wealth (Lakshmi)." Meenakshi Panchratnam, Verse 2

"It was at that time that Vagishwari named ‘Ka’ and Kamalā named ‘Mā’—both of them like encased masses of splendour manifested themselves." Sloka 67, Lalitopakhyana, Brahmand Puran.

"On seeing the two deities Bhāratī and Śrī born of the eyes of Ādiśrī, the two deities with their creeper-like hands adorned with ornaments studded with invaluable gems and jewels and fitted with tinkling bells. All the assembled folk were particularly struck with wonder. Ever since then Kalyāṇī (goddess Tripurā) got the name Kāmākṣī." Sloka 72, Lalitopakhyana, Brahmand Puran.

2. Saraswati Brahma

"On being told thus Nārada went in and bowed down to Brahmā, the Lord of the worlds, and prostrated with the eight limbs (touching the ground). Then the king’s (arrival) was reported to him. With a side-glance he commanded him to fetch Indradyumna. The Lord did not say anything because he was attentively listening to the song. His mind had been attracted by the divine songs and music. After understanding the gesture Nārada brought the excellent king in. Thereupon he was closely observed by Śakra and others. Seeing Pitāmaha, the creator of the worlds, from a distance, O excellent Brāhmaṇas, the king thought him to be Hari himself of the wooden idol. The king went ahead slowly bowing down, with palms joined in reverence, eulogizing him, falling down (by way of prostrating) and going on with faltering steps due to fright and awe of the place. At the bidding of Nārada the king stood a little away. He was fanned by Sāvitrī and Śāradā (who stood) on either side. The Self-born Lord was eulogized by the Vedas assuming pure bodies. He began calculating the units of time such as Kalā, Kāṣṭhā, Nimeṣa etc. up to the cycle of Yugas. In the case of persons who have gone to his (Brahmā’s) world, there is no old age, birth or death; there is no change of form, colour, feature etc. There is neither mental affliction nor physical ailment; there are no divisions such as Manvantara etc., cycles of Yugas etc. There is nothing like the close of a Kalpa etc. He is the Supreme Lord himself." Skand Puran, Vaishnav Khand, Purushottam-Kshetra Mahatmya, Chapter 23, Verses 7-16

देवता बोले- परब्रह्मस्वरूप हिरण्यगर्भब्रह्माजीको नमस्कार है। जिनका स्वरूप किसीको ज्ञात नहीं है, जो कैवल्य एवं अमृतरूप हैं, जिन्हें इन्द्रियाँ और उनके अधिष्ठाता देवता भी नहीं जानते, जहाँ मनकी भी पहुँच नहीं है और जहाँ वाणीका भी प्रस्तार नहीं हो पाता, उन सच्चिदानन्दमय परमात्माको नमस्कार है। योगीजन अविचलभावसे समाधिमें स्थित हो ध्यानके द्वारा अपने हृदयाकाशमें जिनके ज्योतिर्मय स्वरूपका साक्षात्कार करते हैं, उन श्रीब्रह्माजीको नमस्कार है। जो कालसे परे होकर भी कालस्वरूप हैं, स्वेच्छा (अथवा अपने भक्तोंकी इच्छा) से पुरुषरूप धारण करते हैं, सत्त्व, रज और तम ये तीनों गुण जिनके स्वरूप हैं तथा गुणोंकी साम्यावस्थारूप प्रकृति भी जिनका ही रूप है, उन ब्रह्मा, विष्णु, शिवरूप परमेश्वरको नमस्कार है। प्रभो! वेद आपके निःश्वास हैं, सम्पूर्ण विश्व आपके एक अंशमें स्थित है, द्युलोक आपके मस्तकसे प्रकट हुआ है, आपकी नाभिसे अन्तरिक्ष लोकका आविर्भाव हुआ है और वनस्पति आपके लोम हैं। भगवन् ! चन्द्रमा आपके मनसे और सूर्य आपके नेत्रसे उत्पन्न हुए हैं। देव! आप ही सब कुछ हैं, आपमें ही सबकी स्थिति है, आप परमेश्वरसे यह सम्पूर्ण जगत् भलीभाँति व्याप्त है, आपको बारंबार नमस्कार है। Abhishtada Stotram from Skand Puran, Kashi Khand, Chapter 2

"I reverentially bow down to Devi Saraswati whose lotus feet is served by the Devas and Asuras, on her hand shines a Beautiful Book, Who is the consort of Lord Brahma and abides on a Lotus Seat, O Devi Saraswati, please dance on my Speech, always." Agastya Muni Krit Saraswati Stotram, Verse 3

"Who is pure like a crystal and whose nature is extremely subtle; Salutations, Salutations to Her. Who is the embodiment of Sabda Brahman, who has four hands and who is the embodiment of all Siddhis; Salutations, Salutations to Her." Agastya Muni Krit Saraswati Stotram, Verse 7

"One who is served by Parvati and Lakshmi on both her sides, one known from the Vedas, one who destroys the differences, the pure-hearted one, the form of non-duality, may Shri Sarasvati be pleased with me." Indra Krit Saraswati Stotram, Verse 9

"Who is Mahadevi (the Great Goddess), Who is Mahakali and Who is Mahalakshmi; Salutations, Salutations to Her. Who is Brahma, Vishnu and Shiva (in essence) and Who is the most Adorable Brahman; Salutations, Salutations to Her." Agastya Muni Krit Saraswati Stotram, Verse 18

"Her nature the essence of Vedanta's sense. She the Supreme Sovereign. Manifest as name and form - May Sarasvati guard me!" Saraswati Rahasya Upanishad, Verse 7 

"Faith, grasp, intelligence Thou art, Goddess of Speech, spouse of Brahma; Thy home, the tongue-tip of devout Souls; Thou the giver of virtues, Such as restraint of mind's movements." Saraswati Rahasya Upanishad, Verse 40

"In the beginning there was the One in it’s splendour, as the Golden Womb, manifested as the sole Lord of land, skies, water, space and that beneath and that deity upheld the earth and the heavens. This is the deity we shall worship with our offerings. The one is that deity, who bestows us with life and vigor, whose guidance all men and the Demi-gods invoke; in whose shadow is immortal life and death. This is the deity we shall worship with our offerings. The great deity who became the Lord of all the creatures that breath and see, who is the Lord of man and bird and beast. This is the deity we shall worship with our offerings." Hiranyagarbha Suktam, Verses 1-3

"Desiring to create the several kinds of created things, he, in the beginning, by mere willing, produced, out op his own body, Water ; and in that he threw the seed. That became the golden egg, resplendent like the Sun; in that (egg) he (Hiraṇyagarbha) himself was born as Brahmā, the ‘Grand-father’ of the whole world. Water is called ‘nara,’ — water being the offspring of nara; since water was the first thing created by (or, the original residence of) that being, he is, on that account, described as ‘Nārāyaṇa.’ That which is the cause —unmanifest, eternal and partaking of the nature of the existent and the non-existent - the being produced by that (cause) is described among people as ‘Brahmā.’ That supreme lord, having dwelt in that egg for a year, himself, by his own thought, broke that egg into two parts. Out of those two pieces (of the egg) he formed Heaven and Earth, and, between them, the Ākāśa, the eight quarters and the eternal receptacle of water. From out of himself he brought forth the mind, which partakes of the nature of the existent and non-existent; and before the mind, he brought up the all-powerful principle of egoism, whose function consists in self-consciousness. Also the all-pervading ‘mahat’ (the ‘great’ principle of intelligence); as also all those things that consist of the three constituent attributes, and in due course, also the five organs of sensation which apprehend objects. Having combined the subtile components of the said six principles of illimitable potency with their own evolutes, he created even all beings. Because the six subtile components of the frame (of primordial matter) enter into (produce) these, therefore the wise ones have described the frame of that (primordial matter) as ‘body.’ The great elemental substances, along with their functions, as also the mind, along with its subtile components, enter into that which (on that account) is the generator of all things and imperishable. From out of the Subtile constituents of the frames of the said exceedingly potent principles is produced this (Gross Body)—the perishable proceeding from the imperishable." Manusmriti 1.9-19

"Having divided his body into two halves, with the one half, the Lord became Male, and with the other half, Female; from her he produced Virāj." Manusmriti 1.32

3. Lakshmi Vishnu

योगनिद्रा में लीन रहनेवाले, शेषशय्या पर शयन करनेवाले नारायण, ब्रह्माण्डरूपी कमल का प्रादुर्भाव करनेवाले, तमोगुण से युक्त होनेपर महाकाल रुद्ररूप, रजोगुण से युक्त होने पर हिरण्यगर्भब्रह्मारूप तथा सत्त्वगुण से युक्त होने पर और सर्वव्यापी होने के कारण तथा सभी देवों से नमस्कृत भगवान विष्णु कहलाते हैं। Ling Puran, Uttar Bhag, Chapter 5

"O Lord of the gods, Giver of happiness to your servants, and Protector of those who seek refuge! Victory to You! Victory to You!! O Benefactor of cows and Brahmins, Destroyer of demons, and beloved Lord of Lakshmi (the daughter of the ocean)! Victory to You! O Protector of the gods and the Earth! Your divine play is wondrous; no one knows its secret. May He, who is inherently compassionate and kind to the humble, bestow His grace upon us. O Imperishable One, Dweller in every heart, All-pervading, the form of Supreme Bliss, Unknowable, beyond the senses, of pure character, free from Maya (illusion), and the Giver of liberation— O Lord Mukunda! Victory to You! Victory to You!! Even the sages, who are detached from everything and completely free from attachment, become intensely devoted and meditate upon You day and night, singing the glories of Your virtues; Victory to that Being of Truth, Consciousness, and Bliss (Saccidananda). May the Lord, who took the forms of the three Gunas—Brahma, Vishnu, and Shiva—to create the threefold universe, and who is the Destroyer of sins, remember us. We know neither devotion nor the rituals of worship. Victory to Him who destroys the fear of the cycle of birth and death, gives joy to the minds of sages, and annihilates all calamities. We, the assembly of gods, have abandoned all cleverness of mind, speech, and action, and have come to Your refuge. Saraswati, the Vedas, Shesha, and all the seers do not know Your full extent; yet the Vedas proclaim You as 'Deendayal' (Merciful to the humble) and say that the downtrodden are dear to You. May that Lord Hari have mercy on us. O Lord, who is like Mount Mandarachal to churn the ocean of worldly existence, who is beautiful in every way, the abode of virtues, and the treasury of happiness! We—the sages, Siddhas, and all the gods—distressed by fear, bow down before Your lotus feet, O Lord Hari." Baal Kand, Ramcharitmanas 

"Salutations to Her who is Goddess of Speech (Saraswati), the beautiful consort of Vishnu, the sustainer (Shakambhari), and the beloved of Shiva (Parvati). Salutations to the one who manifests as the powers of creation, sustenance, and destruction, the supreme youthful Queen of the three worlds." Kanakdhara Stotram, Verse 10

"May the Mother of all the worlds, the daughter of the ocean, whose form is worshipful and who is bathed by the eight celestial elephants with golden pitchers, grant me all auspiciousness. She is the wife of the Lord of the Universe." Kanakdhara Stotram, Verse 20

"You are great illusory energy Mahamaya, you are Mahavidya the master of great yogis, you are supreme goddess and supreme energy Mahalaksmi, you are base of e of all, you are peace full, ever radiant and glorious consort of Lord Vishnu.. From Your Kala-amsa created millions of Triguna Shaktis. You are herself Nirguna Shakti beyond from Prakrti and it's gunas." Brihad Brahma Samhita, Chapter 9

"O Bhagavati! Your husband is Purushottama (the Supreme Person); the Lord of Serpents (Adisesha) is Your bed and seat; the very soul of the Vedas, the King of Birds (Garuda), is Your vehicle; Maya, which deludes the world, is but a curtain for You; and the entire host of gods like Brahma and Shiva, along with their consorts (Saraswati and Parvati), are but the multitude of Your male and female servants. Since Your very name is "Sri" (the Source of All), how can we possibly describe Your true glory?" Chatusloki, Verse 1

"I invoke here in this world Sri (Lakshmi), who is perceived through her fragrance, who is invincible (unassailable), who is eternally content and abundant, and who is the Supreme Mistress (Isvari) of all created beings." Sri Suktam, Verse 9

4. Sita Ram

शक्तिस्वरुपा तो जानकी देवी और शक्तिमान केवल रघुनाथ है। इस तत्व का वर्णन पुराणों के अन्तर्गत तत्ववेताओं ने विशेष रुप से किया है। Adbhut Ramayan 24.15

"I bow down to the most pure Sachidānand Śrī Rāma, who fulfills the desired wishes of the whole world, the deities like Brahmā, Vīshnu and Maheshā etc. are his mere parts. I concentrate my mind on his hymns." Skand Puran, Ayodhya Mahatmya, 1.3

"After my prayers in the begining of the creation, Oh Rāma ! You forsaken Your durdharsa (the swarupa which is difficult to be achieved for many i.e. the eternal two armed Śrī Rāma form) and assumed the form of Vīshnu for the sake of protection and sustenance of all the beings." Vālmiki Rāmāyaṇa 7.104.9 

"The one who is beyond Śrī Hāri Nāräyana, who is beyond even Śrī Krishnā, who is the most Paratammamvarat Paramatma, that is Dashrath's son Raghavā." Vashistha Samhita, Chapter 26, Verse 17

"Valmiki has wiped out that one single regret or burden that he had upon his heart, and it was to show that Sita was not meek and weak but extremely powerful, potent, valiant, effective and strong as she should have been, being the manifestation of the cosmic divine power called Shakti." Adbhut Ramayan, Canto 23

"I rever the feet of Sītā and Rama, who though stated to be different are yet identical just like a word and its meaning or like water and the waves on its surface, and to whom the afflicted are most dear." Baal Kand, Ramcharitmanas 

उमा, रमा, ब्रह्माणी (त्रिदेवी) ये सब देवी सीता के अंश से उत्पन्न होते हैं। श्री राम के अंश से श्रीमन्नारायण और श्री कृष्ण उत्पन्न होते हैं। देवी सीता के अंश कला से श्री, भू और लीला शक्ति होती हैं। श्री शक्ति से रुक्मिणी, भू शक्ति से सत्यभामा और लीला शक्ति से राधिका जी होती हैं। राम वल्लभ देवी सीता तो स्वयं शाश्वत परा शक्ति हैं। Sundari Tantra

सर्वशक्तिमयी भगवती सीता की दो भुजाएँ और चेहरे पर सुन्दर मुस्कान थी वह सफ़ेद रंग की, बड़ी-बड़ी आँखों वाली, नीले कपड़े पहनने वाली और ध्यान में समर्पित है। वह लाल आभूषणों से सुशोभित और रत्नों और जवाहरातों से सुसज्जित है। गोलोक के मध्य में संतानक के सुंदर वन में वह करोड़ों सखियों से घेरी हुई रत्नजड़ित सिंहासन पर बैठी है। वे करोड़ों सूर्यों के समान चमकती सच्चिदानंद की मूर्ति, परिपुर्णतम शक्ति, तेज क्षेत्र से सुशोभित है। वे ही सभी का बीज-रूप, सबसे महान योगियों द्वारा पूजा जाता है। मनुष्य को अपने भक्तों पर स्नेह करने वाली श्री राम की प्रिय सीता का ध्यान करना चाहिए। Janaki Vijay Kavacham

5. Radha Krishna 

"Lord Śiva continued: Any person who is surrendered to the Supreme Personality of Godhead, Kṛṣṇa, the controller of everything — material nature as well as the living entity — is actually very dear to me." Srimad Bhagavatam Canto 4, Chapter 24, Verse 28

"The whole cosmic order is under Me. Under My will it is automatically manifested again and again, and under My will it is annihilated at the end." Bhagawat Gita, Chapter 9, Verse 8

"Ghora Angihasa rishi advised his disciple that he should invoke Bhagavan Sri Krishna, the Son of Devakidevi with repeating this triad knowing as if the death is sitting upon his shoulder, “Thou art the Indestructible; Thou art the Unchangeable, Thou art the very Substratum that enlivens the entire universe." Chandogya Upanishad 3.17

"I am the basis / shelter of the formless Brahman, the immortal and imperishable, of eternal dharma, and of unending divine bliss." Bhagawat Gita, Chapter 14, Verse 27

श्रीराधा सत्यस्वरूपा हैं अर्थात् ब्रह्मस्वरूपिणी, करोड़ों तीर्थों का फल देनेवाली, करोड़ों योगसाधनों से भी दुर्लभ, कोटि यज्ञों से भी जिनकी शरणागति प्राप्त होनी कठिन है। मन्त्रों की अधिष्ठात्री मनसा नाम से प्रसिद्ध, श्रीकृष्णरूपी चन्द्रमा की कला, कोटि लक्ष्मी के समान सौभाग्यवती, पापशून्य अथवा पापनाशिनी पावनी हैं, करोड़ों मुक्तात्माओं के समान सुखी, सौम्यस्वरूपा, करोड़ों लक्ष्मियों के समान विलासवती हैं। Narad Puran, Purvardh, Chapter 82

श्रीराधारानी स्वयं श्रीकृष्ण की इष्टदेवी व स्वामिनी हैं। भक्ति द्वारा ही साध्य, भक्तों के द्वारा सदा वंदित, विश्व की पालिनी हैं। कृपा की स्त्रोत, जीवों के प्राणों की स्त्रोत और सबकी ईश्वरी हैं। Narad Puran, Purvardh, Chapter 82

"Rādhā and Kṛṣṇa are the first Prakṛti and Puruṣa." Padma Puran, Patal Khand, Chapter 77

"On the left side resides Prakṛti Rukmini whose form is like nectar, and on the right side resides Purushottam Vishnu whose form is of Jyoti. By combining the two, the Paratattva is created." Gautamiya Tantra, Chapter 2

"If Krishna is God; Rukmini is Goddess.

If Krishna is Rama, she is Sita.

If Krishna is spring, she is fragrance.

Their essence is perfectly balanced throughout.

If Krishna is mantra (the divine vibration of consciousness), she (Rukmini) is matruka (the motherly source of all sounds and creative forces).

If Krishna is the deity of worship, she is the sacred altar (place of worship).

If Krishna is the ritual, she is the sacred flame of the offering.

The exclusive bond of the two (undivided,complete devotion to one)

If Krishna is the cosmic consciousness (Purusha), she is the cosmic nature (Prakriti).

If Krishna is Chaitanya (pure, universal consciousness), she is his Chittashakti (the dynamic power or energy of that consciousness).

If Krishna is the Supreme Soul / Paramatma (the eternal, divine consciousness);

She is the Supreme Light / Paramjyotih (the ultimate divine radiance that illuminates all existence)."

~ Sant Ekanath, Eknath Abhang Gatha

Conclusion

There are many deities who are as supreme as the given deities. The motive behind this blog is to ensure that we devotees don't indulge in toxic fights among each other, whether we follow a sect or not. If you are following a sect, do consider your deity as supreme ; but do not indulge in demeaning other deities. These fights are going to lead us to nowhere. They are only going to create problems for our Dharma. Remember one thing - United we stand, Divided we fall!

Refer to the blog below 

Oneness of Brahma, Vishnu and Shankara

Thanks and Regards,

The Aadyanagha Foundation.

Draupadi and Subhadra - The manifestations of Parvati

Glories to Aadyanagha Mahadevi and Duranteshwar Mahadev 🙏!

Today we will discuss on an extremely unique topic of Draupadi and Subhadra being manifestations of Devi Parvati themselves. We very well know that Shri Krishna is an incarnation of Lord Vishnu. So his sisters must be an incarnation of Parvati.

We very well know about Ekanamsa, the daughter of Nand Maharaj. She is mentioned as Parvati in various scriptures like Durga Saptashati, Brahma Vaivarta Puran, Devi Mahabhagwat, Tripura Rahasya, etc. Now let's discuss about Subhadra, the daughter of Vasudev, and Draupadi, the soul sister of Krishna and the daughter of Drupad Naresh.

Let's now start with the proofs on Draupadi and Subhadra being manifestations of Devi Parvati.

"Listen, O sage. Formerly, the five-faced Hara divided himself in five forms and manifested on the earth for the sake of the welfare of the universe. Uma, the mother of the universe, also manifested herself as a very beautiful lady from the sacrificial fire pit of king Drupada. The five sons of Pandu were the embodied forms of Rudra taking incarnations on the earth from heaven for the destruction of the wicked ones." Skand Puran, Kashi Khand, Purvardh, Chapter 49, Verses 3-5.

As per this sloka, Draupadi is the manifestation of Parvati and the Pandavas are the manifestation of Shiva.

"Obeisance to you O omnipresent Goddess: Obeisance to you the bestower of auspicious happiness. Save me, O Goddess with eyes like the petals of a lotus. O Kātyāyanī, obeisance be to you, Subhadrā." Brahm Puran, Chapter 54, Sloka 58.

As per this sloka, Subhadra is Katyayani, one of the Nav Durga forms of Parvati.

Let's us also take the sloka from Durga Ashtakam below.

वसुदेव सुते कालि वासुदेव सहोदरी

वसुन्दरा श्रिये दुर्गा देवि नमोऽस्तुते (2)

"Sri Durga Devi is the daughter of Sri Vasudeva; She is the sister of Vāsudeva, Sri Krishna; She is the mother earth and She is the Goddess of wealth. My humble and ardent Salutations to Sri Durga Devi."

Here Durga is referred to as the daughter of Vasudev and sister of Vaasudev. This authenticates she is Subhadra only.

In the commentary of Bhaskararaya Makhin on Lalita Sahasranama, "Subhadra, who was born from the womb of Menakā in a former birth, in this birth was born along with Krsna of Devaki."

मदंशसम्भवां कृष्णामवमंस्यति दुर्मतिः । दुर्योधनाह्वयः क्रूरः सर्वेषां कण्टकोपमः ॥ ५०॥

"The wicked-minded Duryodhana, cruel and like a thorn to all will insult Krşņā (Draupadī), who is born as a portion of mine (Pārvatī)." ~ Mahābhāgavata Upapurāņa Chapter 49.

श्रीपार्वत्युवाच – गोलोके चैव राधाऽहं वैकुण्ठे कमलात्मिका। ब्रह्मलोके च सावित्री भारती वाक्-स्वरूपिणी। कैलासे पार्वती देवी मिथिलायाञ्च जानकी। द्वारकायां रूक्मिणी च द्रोपदी पाण्डवालये।। 

"श्रीपार्वती जी ने कहा – गोलोक में मैं राधा और वैकुण्ठ में मैं कमला हूँ। ब्रह्मलोक में मैं सावित्री और वाणीस्वरूपा भारती हूँ। कैलास में मैं देवी पार्वती हूँ मिथिला में मैं जानकी हूँ। द्वारका में मैं रूक्मिणी हूँ। पाण्डवों के घर में मैं द्रोपदी हूँ।" Mundamal Tantra, Patal 7

To help Krisna in His holy task of establishing Dharma, Durga took Avatar in Her three forms. Her Mahalakshmi Rupa took avatar as Subhadra, Her Mahasaraswati Rupa took Avatar as Nanda and Her Mahakali Swaroop took Avatar as Draupadi. Through these three forms Durga vanquished all the evil demons, disguised as humans to help Krishna in His divine Lila.

Panchapandavas were the Avatara of Panchavaktrya Shiva:

ईशानं धर्मदेवोक्तं भीमं तत्पुरुषं तथा। अघोरमर्जुनं चैव नकुलं वामदेवकम् ।। सहादेवं तु सद्यानां पांडवं भावयेत् सदा।।

As per the sloka above, Ishan face of Shiva is Yudhishthira, Tatpurusha face is Bheema, Aghora face is Arjuna, Vamdeva face is Nakula and Sadyojata face is Sahdeva.

Draupadi lived her entire life as human, but when Abhimanyu was killed in the battlefield, Draupadi ran to kill Dronacharya, because it was he who planned the Chakravyuha. At this time, Dronacharya sang praises to Draupadi, which made her calm and she showed her divine form to Dronacharya. Dronacharya saw Goddess Kali seated on the left lap of Panchavaktrya Shiva, whose five faces were of five Pandavas and Krishna is dancing infront of them.

Dronacharya surrendered himself before Draupadi and praised her with Sahasranama Stotram which is known as Mahabharata-Sara Sahasranamam.

Additionally, Draupadi is venerated as Durga in the Karga Festival of Karnataka. On the other hand certain Tantras equate Subhadra as Bhuvaneshwari.

Telugu folk songs (Janapada Geyalu) often emphasize that her anger and her blood-vow against the Kauravas were not merely human emotions but the manifestation of Kali’s destructive power to restore Dharma.

A unique Tamil folk legend (often sung in Therukoothu street plays) claims that during the 18-day war, Draupadi transformed into Mahakali at night. She would roam the Kurukshetra battlefield to consume the corpses of the wicked to satiate her divine hunger.

In the rural Tamil landscape, Draupadi is often considered to be a form of Mariamman (the local Goddess of Rain and Protection).

The Tamil folklores place heavy emphasis on her untied hair (symbolizing her unbound power) until the blood of Dushasana is applied. This is viewed as a Kali ritual. In Tamil iconographic descriptions, her anger is equated to the Raudra (furious) form of Parvati.

In the South Indian "Draupadi Cult," particularly in the Gingee (Tamil Nadu) and Nellore/Chittoor (Andhra Pradesh) traditions, there is a beautiful parallel drawn between Draupadi and Subhadra:

i. Draupadi (The Fierce Parvati): She represents the Raudra (furious) and Kriya (action) Shakti of the Divine Mother. She is the one who demands the sacrifice of the wicked and cleanses the earth.

ii. Subhadra (The Gentle Parvati): In many South Indian discourses, Subhadra is identified as Yogamaya (the sister of Krishna) or the gentle, Saumya form of Parvati.

iii. The "Two Mothers" Concept: In Telugu folk traditions, they are often referred to as two aspects of the same Divine Mother—one who protects through the war (Draupadi) and one who ensures the continuation of the lineage (Subhadra, through Abhimanyu).

In the Bhadrajun village of Jalore district situated in Rajasthan, Subhadra is worshipped as Dhumda Mata, a regional variant of Devi Chamunda / Durga. This is an example of folk belief preserving her sanctity and divinity.

Subhadra is the biological sister of Krishna and Ekanamsa is the adoptive sister of Krishna, Draupadi is the soul sister of Krishna.

In one of the bhajans from Vraj Chandrika (a collection of poems in Braj language) we see an authentication of Draupadi as the sister of Krishna:

पतिया पठाई भाभी रुक्मिणी हमारी ।

राखिलिह लाज नहि सका केउ बिगारी ॥५॥

बहिन की पुकार सुनि दौड़े मुरारी ॥

भाई के देखी श्यामा बढइ लगि सारी ॥६॥

ऐसे दीनानाथ पर जाउँ बलिहारी । शुक्ला कि लाज राख दीन-हितकारी ॥७।।

In a discourse on July 1, 1996 (and repeated in several Bhagavata Vahini writings), Sri Sathya Sai Baba narrated the specific incident that established Draupadi and Krishna as siblings:

"Krishna suffered a cut in His little finger while handling sugarcane. Immediately, Rukmini sent a maid to fetch bandage cloth. Satyabhama rushed to bring some cloth to bind the wounded finger. Draupadi, who was standing by, without hesitation, tore a piece of cloth of her sari and immediately bandaged Krishna’s finger."

Sri Sathya Sai Baba explained that this act was not just about cloth, but about spontaneous love. Krishna then addressed her, saying:

"Sister! Why are you troubled in mind? I have taken birth with the express purpose of destroying these evil men... I am indebted to you for every thread of the cloth you gave me."

Sathya Sai Baba often linked the miracle of the Vastraharan (disrobing) to this 'sisterly' act of bandaging. He taught that God never forgets a single act of selfless love:

"Because she tore her own clothing to help her brother, Krishna made that little piece of cloth an endless sari. For every thread she gave to cover His wound, He gave a mile of cloth to cover her honor."

Draupadi’s birth name was actually Krishnā (the feminine form of Krishna). This name was given to her because of her dark, enchanting complexion, mirroring Lord Krishna’s own name and appearance. This shared name creates a spiritual twinship. And we know that Krishna and Kali are considered to be spiritual siblings. In fact in the Rakshabandhan folktales, Draupadi and Krishna are considered to be siblings by soul. As Draupadi was a co-wife of Subhadra, both were sister figures for each other. Also. Krishnā Gauri is one of the 12 aspects of Dvadas Gauri.

In his Ugadi discourse (March 30, 2006), Sri Sathya Sai Baba mentioned that Draupadi was named Krishnā. He described them as 'spiritual siblings' who shared the same divine mission to restore Dharma. He often emphasized that while she had five husbands, her true protector — the one who fulfilled the role of a brother when all others failed — was Krishna.

In the Ugadi Discourse of March 30, 2006, Baba explicitly stated that Draupadi was not an ordinary woman but a manifestation of divine power:

"Looking at her virtuous conduct and her power to control the five senses, Dharmaraja (Yudhisthira) told Draupadi, ‘You do not merely belong to us; you are the embodiment of primal energy (Swarupa of Adi Shakti).’ Her father Drupada had also held this view and considered her as the embodiment of divine energy."

In the Bhagavata Vahini (Chapter 20), Baba describes the moment Krishna saved Draupadi from the Kaurava court. He notes that her spiritual intensity was so great that those present saw her as the Goddess herself:

"Listen, oh King! Droupadi was overwhelmed with amazement when she experienced the grace of Krishna, who granted the boon of unending folds of clothing to protect her honour. She shed profuse tears of gratitude and exclaimed in ecstasy, ‘Krishna! Krishna!’ with such a rush of feeling and zeal that those present were struck with fear. The shining splendour of her face made them suspect that she must be the veritable Goddess Sakthi, who energizes the universe."

In fact, even Devi Hidimba is considered to be a manifestation of Shakti in the Hidimba temple in Manali. Even Navaratri rituals are followed there further attesting her to be a form of Parvati. People often say that Hidimba was a demoness. Well Mahishasur too was a portion of Shiva only as per Kalika Puran.

Mool Gauri cannot marry anyone other than Shiva.

शिवा शिवस्य पत्नीयं शैल जन्मनिजन्मनि

"Parvati is wife of Shiva in her every birth and manifestation."  Brahma Vaivarta Purana 4.41.80

Parvati says that Shiva alone is her Lord in all her births.

भवानात्मा च योगीशः स्वामी जन्मनि जन्मनि ।

Parvati said "You are My Soul and You alone are my Husband in all my births" Brahma Vaivarta Purana 4.43.103

पिनाकिनं विना दुर्गा वरं नान्यं वरिष्यति

"Parvati can never ever wed anyone else apart from Shiva." Brahma Vaivarta Purana 4.40.129 and 4.40.152

Menavati says that Parvati is devoted to feet of Shiva in her every birth.

त्वत्पदांबुजभक्तैषा मद्वत्सा जन्म जन्मनि ।।

"My Daughter is devoted to Your lotus feet in her every birth, O Shiva." - Brahma Vaivarta Purana 4.45.58

This sufficiently proves the Pandavas are aspects of Shiva themselves.

Shankara - the sole husband of Gauri

Though in many scriptural references Draupadi is considered to have a portion of Chaya Sita, Arjuna is considered to have a portion of Nar Rishi and Subhadra too is equated with Lakshmi ; also in most retellings Draupadi is equated as Shachi and Pandavas as Indra - we are not denying these references. But in this blog our primary focus is on the proofs of Pandavas as Shiva and Draupadi & Subhadra as Parvati.

(Note : I personally find the theory of Arjuna being Nar Rishi and Draupadi being Chaya Sita little strange for logical reasons. Like Nar Rishi was a twin of Narayan Rishi. So if Arjun is Nar Rishi, his marriage to Subhadra seems little strange and would make it look like a sibling marriage. Because by soul, Arjun was the brother of Krishna if both are Nar and Narayan Rishi.

Even Draupadi being Chaya Sita seems unrelatable. Chaya Sita as Vedavati meditated to get Shri Hari as her husband. In Skand Puran, the same Chaya Sita comes as Padmavati, who is Devi Mahalakshmi herself. Why would Shri Ram make Chaya Sita his sister (Draupadi) in the next life? That feminine energy who sacrificed so much for her beloved! Wouldn't Shri Ram be sister-zoning Chaya Sita and insulting her love for him by making her Draupadi (sister of Krishna)? In fact Chaya Sita had ekyam with Real Sita because of which Chaya Sita could identify the ring of Shri Ram which was presented by Hanuman in Ashok Vatika. That is why Devi Padmavathi is glorified as both Real Sita and Chaya Sita.

Anyways I have no right to deny scriptures. I am not saying these are fake. I am just sharing my emotions where I do find certain logical loopholes in Shastras.)

Would be updating the blog further once we get additional information.

Thanks and Regards,

The Aadyanagha Foundation.

Radha is Rukmini, Satyabhama and Nappinnai - Proofs from Scriptures

Glories to Aadyanagha Mahadevi and Duranteshwar Mahadev 🙏!

Well. We have normally heard the myth of Radharani being different from Rukmini, Satyabhama, etc. Today via this blog, we will resolve all the myths. The aim of this blog is to end all the misconceptions and spread positivity as a socially and culturally responsible Indian citizen. Writing this blog is not just a socio-cultural-religious movement, but also a national and patriotic movement!

Prafulleshwari Radha - A unique form of Radharani with faces of Rahi / Nappinnai, Rukmini and Satyabhama. Backward face is of Vinodini (amalgamtion of remaining consorts)

Concept of Yoga Lakshmi, Bhoga Lakshmi and Veera Lakshmi 

Before going further, we should understand the three aspects of Mahalakshmi: Yoga Lakshmi, Veera Lakshmi and Bhog Lakshmi.

The Radha Tantra, Patal 18 states :

विष्णु सदा निर्गुण है। जब वासुदेव विष्णु प्रकृति के साथ सुसंगत होते हैं तब वे सगुण हो जाते हैं। महाविष्णु वासुदेव ने जो शङ्ख-चक्र-गदा-पद्म धारण किया है, वह प्रकृति का विग्रह है। वे स्वयं निरिन्द्रिय हैं तथापि उनके अंश कृष्ण सगुण है।।२०-२१।।

Yoga Lakshmi is the form of Mahalakshmi when she remains in a non-dual state with Narayana, symbolized by the Srivatsa mark on his chest.

Markandeya Samhita 6.47:

श्रीवत्सश्च श्रियं देवी

Srivatsa resembles Sri Devi

The Lakshmi Tantra describes Lakshmi as the 'I-hood' of Narayana, while Narayana is the 'I-entity.'

Lakshmi Tantra 2.16 further states:

"Therefore, Brahman, the eternal, is called Lakshmi-Narayana because the "I-entity" is always inherent in 'I-hood'."

Undifferentiated from Narayana, she is said to reside on his chest.

तत्र श्रियादिदेवीनां रूपत्रयमुदाहृतम् । श्रीवत्सगा योगलक्ष्मीभोंगलक्ष्मीस्तु पार्श्वगा ॥ ७ ॥ वीरलक्ष्मीः पृथक् स्थाने स्वातन्त्र्येण प्रतिष्ठिता । एवमन्यासु देवीषु रूपत्रयमुदाहृतम् ॥ ८ ॥ योगलक्ष्मीर्भोगलक्ष्म्योर्देवेन सह पूजनम् । वीरलक्ष्मीं पृथग्गेहे पूजयेत यथाविधि ॥ ९ ॥

"These three forms are declared for Śri and (other) goddesses. Yogalakṣmī is installed in Śrīvatsa, Bhogalaksmi on (His) both sides and Viralakşmi in a separate place inde-pendently. Three forms are, in this way, declared in the case of other goddesses. Yogalaksmi, who is with Śrīvatsa and Bhogalaksmi, who is by his side are to be worshipped along with god. Viralakşmi shall be worshipped independently." 

Yoga Lakshmi also resides in the left of Vishnu.

Lakshminarayan Samhita 1.436.4:

"You (Lakshmi) reside eternally on my (Narayana’s) chest."

Veera Lakshmi is the aspect of Mahalakshmi when she manifests as a deity adorned in white garments, holding a lotus, with a complexion resembling molten gold. The Rig Veda Khilani 2.6 (Rig Veda Asvalayana Samhita 5.88 to 5.99) describes the iconography of Mahalakshmi. She is worshipped individually.

Further Veera Lakshmi is four handed. The possible iconography has following combinations 

i. 2 hands having discus and conch, 2 hands having a mace and a lotus 

ii. 2 hands having a discus and conch, 2 hands having Abhay and Var Mudras.

iii. 2 hands having mace and lotus, 2 hands having Abhay and Var Mudras.

Vishnu Puran 1.9:

"I bow down to Śrī, the mother of all beings, seated on her lotus throne, with eyes like full-blown lotuses, reclining on the breast of Viṣṇu."

Bhoga Lakshmi is the aspect of Mahalakshmi where she divides herself into three principal forms: Sri, Bhu, and Nila.

To understand these aspects — Sri, Bhu, and Nila — one must consult the Sita Upanishad. Several Pancaratras and Puranas also elaborate on these three tattvas. Beyond the roles she performs through these aspects, Lakshmi also accompanies Sriman Narayana as Sri Devi, Bhu Devi, and Nila Devi in the supreme abode called Vaikuntha.

Padma Puran 6.228.47–50:

"In this way the lord, the great god, always shines in the highest heaven with Mahālakṣmī (Sri) never leaving him. On his two sides are seated the auspicious Dharaṇī (Bhu) and Nīlā on an auspicious seat."

The Sita Upanishad states:

"This goddess exists in three forms: as the power of will (icchā-śakti), the power of action (kriyā-śakti), and the supreme power (sākṣāc-chaktir). The power of will (icchā-śakti) is threefold, embodying the forms of Śrī, Bhūmi, and Nīlā, and also manifesting as Bhadrarūpiṇī and Prabhāvarūpiṇī."

To put it simply, Bhoga Lakshmi is the embodiment of ParaShri. She is first Sridevi, representing the will of Narayana (Iccha-shakti). When she manifests as the world, with Narayana as its essence, she is referred to as Bhudevi or Bhuti Shakti. Narayana's potency to sustain everything is known as Niladevi. She is the sustainer of all herbs and living beings, embodying all forms.

Bhoga Lakshmi represents the iccha-shakti of Narayana personified by Sridevi. Her expansion, Bhudevi, is the Bhuti Shakti, while Niladevi represents the aspect of Kriya Shakti, also symbolized by the Sudarshana Chakra of Narayana. Sridevi represents Sattva, Bhudevi represents Rajas and Niladevi represents Tamas.

Niladevi further expands into the root of all water sources, known as Viraja. From Viraja, rivers such as the Ganga, Yamuna, Saryu, and others emerge. She also expands as Tulasi / Vrinda. Sinivali too is considered as an expansion of Niladevi.

This same Nila is the Lakshmi Swarupa Durga because of whom Srimati Radharani takes the form of Katyayani (different Gauri Swarupa Katyayani) and Sita assumes the assumes the form of Bhadrakali to kill Sahasra Ravan (Adbhut Ramayan) and Chandika to kill Mulkasur (Anand Ramayan).

Further Bhudevi and Niladevi amalgamate to form Hari Patni Saraswati, who is obviously different from Brahma Patni Saraswati. Refer to the link below for better understanding.

Saraswati as the wife of Vishnu and Lakshmi as the wife of Brahma

Further discussion on the Sri - Bhu - Nila tattvas of Mahalakshmi

As mentioned before Rukmini herself is Shridevi.

Satyabhama is considered to be Bhudevi as per various scriptures. 

In Garg Samhita, Ganga comes as Mitravinda and Yamuna comes as Kalindi & Vishakha. Ganga also comes as Madhavi Gopi, who reincarnated as Meerabai. In Padma Puran, Yamuna is clearly mentioned as Nila. In Brahma Vaivarta Puran, Krishna Janma Khand, Chapter 6 - Yamuna herself is an expansion of Ganga.

Even Bhadra can be considered to be a part of Ganga as the Bhadra river is considered to be one of the streams of Vishnu Patni Ganga.

"Śukadeva Gosvāmī said: My dear King, Lord Viṣṇu, the enjoyer of all sacrifices, appeared as Vāmanadeva in the sacrificial arena of Bali Mahārāja. Then He extended His left foot to the end of the universe and pierced a hole in its covering with the nail of His big toe. Through the hole, the pure water of the Causal Ocean entered this universe as the Ganges River. Having washed the lotus feet of the Lord, which are covered with reddish powder, the water of the Ganges acquired a very beautiful pink color." Srimad Bhagavatam 5.17.1 - The touch of the red colour from the left toe is symbolic of marriage. 

"On top of Mount Meru, the Ganges divides into four branches, each of which gushes in a different direction [east, west, north and south]. These branches, known by the names Sītā, Alakanandā, Cakṣu and Bhadrā, flow down to the ocean." Srimad Bhagavatam 5.17.5

श्रीः साक्षाद् रुक्मिणी भैष्मी

शिवा जाम्बवती तथा

सत्या च तुलसी भूमौ

सत्यभामा वसुन्धरा

दक्षिणा लक्ष्मणा चैव

कालिन्दी विरजा तथा

भद्रा ह्रीर् मित्रविन्दा च

जाह्नवी पाप-नाशिनी

"Rukmini will be Shri, Jambavati will be Shivā, Tulasī will take birth as Satyā and Vasundharā as Satyabhāmā. Dakṣiṇā will become Lakṣmaṇā, Virajā will become Kālindī, Hrī will become Bhadrā, and Jhnavī, who destroys sins, will become Mitravindā." Garg Samhita, Golok Khanda, Chapter 3

मित्रविन्दा नाग्नजिती तथा जाम्बवती परा ।। लक्ष्मणा रुक्मिणी सीता स्वयं लक्ष्मीः प्रकीर्तिता ।।

"Lakshmanaa, Mitravinda, Nagnajiti, Jambavati, Rukmini, Sita are Sakshat Lakshmis themselves." - Brahma Vaivarta Purana 2.1.138

कालिन्दी सूर्यतनया गांशेन महीतले । अर्थाशेनैव तुलसी लक्ष्मणा राजकन्यका।।

"In the land of Bhārata Kalindi, the daughter of Sürya, would be born out of the rays of the Gangå. With half of her amsa, Tulasi would be born as princess Laksmaņā." Brahma Vaivarta Puran, Krishna Janma Khand, Chapter 6

वसुंधरा सत्यभामा शैव्या देवी सरस्वती

"Vasundhara would be born as Satyabhāmā and Sarasvati would be born as Saivya." Brahma Vaivarta Puran, Krishna Janma Khand, Chapter 6

In fact in Brahma Vaivarta Puran, Satya is also called an incarnation of Savitri.

सावित्री वेदमाता च नाम्ना नाग्नजिती सती ।

"Savitrī the mother of the Vedas would be born as the daughter of Nagnajit and would be known with he name of Satya." Brahma Vaivarta Puran, Krishna Janma Khand, Chapter 6

In fact in Devi Bhagwatam, Savitri is associated with Vishnu.

"On the south-west corner Mahā Viṣṇu lives with Sāvitrī; He holds conch shell, disc, club, and lotus. Sāvitrī has got also all these. The Avatāras of Viṣṇu that exist in every Brahmāṇḍa Matsya, Kūrma, etc., and all the Avatāras of Sāvitrī that exist in every universe, all dwell in this place." Devi Bhagawatam, Canto 12, Chapter 11

This Vishnu Patni Savitri is obviously different from Brahma Patni Savitri. Vishnu Patni Savitri is Niladevi.

Note : Viraja Swarupa Hari Patni Alaknanda Ganga is different from Sati Swarupa Rudra Patni Mandakini Ganga. 

Hari Patni Ganga further splits into two parts. Her first aspect is the Gopika of Krishna in Golok, as an aspect of Radha. Her next aspect is the wife of Vishnu in Vaikuntha, as an aspect of Lakshmi. Same goes for Tulasi. In the first aspect, she is the Gopika of Krishna in Golok, as an aspect of Radha. In the next aspect, she is the wife of Vishnu in Vaikuntha, as an aspect of Lakshmi. Radha Swarupini Ganga is Jahnavi and Lakshmi Swarupini Ganga is Alaknanda.

तथैव जह्नवी गङ्गा

यूथी-भूत्वा समाययौ

श्वेताम्बरा श्वेत-वर्णा

मुक्ताभरण-भूषिता

"Then the Gaṅgā (Jahnavī aspect) became a fair-complexioned, dressed in white and decorated with pearls leader of a group of gopīs, and she also came there." Garg Samhita Verse 2.19.19 (authenticates Jahnavi to be Radha Swarupini Ganga. This same Jahnavi in Garg Samhita comes as Mitravinda as mentioned before.)

Refer to this link for the differences.

Difference between Rudra Patni Ganga and Hari Patni Ganga

Ganga, Yamuna and Sarayu

Further Mandakini Ganga comes as Godavari and Alaknanda Ganga comes as Gomti. Gomti (Ganga) in Dwarka is a perfect analogy of Yamuna in Vrindavan & Mathura and Sarayu in Ayodhya.

"People serve these cities considering that the Kālindī (i.e. Yamunā) at Mathurā, Gomatī in the proximity of Kṛṣṇa (i.e. Dvārakā) and Sarayu at Ayodhyā grant liberation." Skand Puran, Prabhas Khand, Dwarka Mahatmya, Chapter 25

In Garg Samhita, Nagnajiti is considered to be Tulasi. In Brahma Vaivarta Puran, Lakshmana too is considered to be Tulasi. But some commentaries even identify Jambavati to be Tulasi. Yadavabhyudayam clearly displays Jambavati as Nila. As mentioned before, Tulasi is one of the aspects of Nila who is Vishnu Patni Durga. Further in Brahma Vaivarta Puran, Tulasi Devi also takes the form of Gandaki river, further strengthening her connection with Niladevi. Also to connect the dots - Both Vrinda (wife of Jalandhar) (Ram Tulasi) and Jambavati are connected to Parvati. While Krishna Tulasi (wife of Shankhachud) can be connected to Nagnajiti and Lakshmana.

"Jambavati is the best (shreshta) among the six great women (Shanmahishis) of Shri Krishna. Lakshmi devi is present in a special form (vishesha sannidhana) in her. Jnanis (learned ones) say that it is Jambavati in the form of Tulasi, who is worshipping Vishnu on a daily basis (तुलसी जांबवती प्रोक्ता)"

Some recensions of Padma Puran, mention the following Sloka (unfortunately it is not in the Wisdomlib edition)

तुलसी जांबवतीयुक्ता लक्ष्म्यांशेन संयुता ।

तया संपूजयेद् भक्त्या विष्णुलोकमवप्नुयात ।।

"Tulasi is Jambavati with Lakshmi as the indweller; offering Tulasi with devotion during pooja will enable one to reach the abode of Lord Vishnu."

We often read about Brahma Vaivarta Puran and Garg Samhita connecting Jambavati with Gauri tattva. If we further read Shiv Puran, we see Vrinda (wife of Jalandhar) merging in the body of Parvati.

"The refulgence of Vṛndā became merged in Pārvatī. There was a great shout of “Victory” in the rows of the gods standing in the sky." Verse 49, Yuddha Khanda, Rudra Samhita, Shiv Puran

Mool Gauri cannot marry anyone other than Shiva.

शिवा शिवस्य पत्नीयं शैल जन्मनिजन्मनि

"Parvati is wife of Shiva in her every birth and manifestation."  Brahma Vaivarta Purana 4.41.80

Parvati says that Shiva alone is her Lord in all her births.

भवानात्मा च योगीशः स्वामी जन्मनि जन्मनि ।

Parvati said "You are My Soul and You alone are my Husband in all my births" Brahma Vaivarta Purana 4.43.103

पिनाकिनं विना दुर्गा वरं नान्यं वरिष्यति

"Parvati can never ever wed anyone else apart from Shiva." Brahma Vaivarta Purana 4.40.129 and 4.40.152

Menavati says that Parvati is devoted to feet of Shiva in her every birth.

त्वत्पदांबुजभक्तैषा मद्वत्सा जन्म जन्मनि ।।

"My Daughter is devoted to Your lotus feet in her every birth, O Shiva." - Brahma Vaivarta Purana 4.45.58

Mool Parvati on the contrary comes as Draupadi, Subhadra and Ekanamsa in Krishna Leela and Pandavas are aspects of Shiva.

Draupadi and Subhadra - The manifestations of Parvati

So reconciling the given statements, we get to see that it is Vrinda (residing within Parvati) who actually who came as Jambavati. Not mool Parvati.

The Tulasi who came as Nagnajiti and Lakshmana was the wife of Shankhachud.

Refer to the link below for better understanding on Tulasi tattva.

Difference between Tulasi and Vrinda

In the Prabhas Kshetra Mahatmya, Chapter 231 of Skand Puran, we see a story of Jambavati river. This further authenticates her connection with the Viraja Tattva further strengthening the aspect of Nila in Jambavati.

As per Brahmanda Puran, Radharani had assumed the form of eight handed Katyayani in front of Vrishbhanu Maharaj. 

This same Vishnu Vallabha Durga amalgamates with Vishnu Vallabha Saraswati and Vishnu Vallabha Lakshmi to come as Vaishnodevi (Vishnu Vallabha Gayatri).

"Thou art Rudrānī in the Rudra loka, Vaiṣṇavī in the Viṣṇu loka, and Brahmānī in the Brahmā loka." Devi Bhagawatam, Canto 12, Chapter 5, Gayatri Stotram

In Golok, Lord ParaVasudev is known as Raaseshwar and Goddess ParaShri is known as Raaseshwari. On the basis of three forms of ParaVasudev, ParaShri has three forms :

i. With Brajeshwar Krishna, Shridevi is Radha, Bhudevi is Chandravali and Niladevi is Tulasi, Yamuna and Ganga

ii. With Mathuradheesh Krishna and Pandharinath Krishna, Shridevi is Rukmini, Bhudevi is Satyabhama and Niladevi is Nappinnai / Rai (Radhika only)

iii. With Dwarkadhish Krishna, Shridevi is Rukmini, Bhudevi is Satyabhama, Niladevi (Lakshmi Swarupa Durga) is Jambavati (Ram Tulasi), Kalindi (Yamuna), Mitravinda (Alaknanda Ganga), Nagnajiti (Krishna Tulasi), Bhadra, Madri, Lakshmana (Sinivali) and Girdevi (Hari Vallabha Saraswati) is Shaivya (mentioned in Brahma Vaivarta Puran).

Shridevi, Bhudevi, Niladevi and Girdevi

Śrī Kālindī said:

"11. Krsna is ātmārāma - the one who rejoices in the Atman). Certainly Radhika is his Atman. As a result of being her servant, the pangs of separation will not afflict us.

12. All the heroines (beloved ones) of Srikrsna are the extensions ok her ownparts. There is perpetual union (with Krsna) due to our perpetual presence (attendance) near her.

13. She is he (Krsna) himself. He is shé (Rādhā) herself. The Varnsi (flute) is the form of their love. It is known as Candrävali, because it has contact with the moon-like nails of Srikrsna

14. Being ardently desirous of serving them (Radha and Krsna) both. Rukmini (and other ehief.queens) assumed another form and entered and got identified with her, I have been witness to it."

Skand Puran, Vaishnav Khand, Bhagavat Mahatmya, Chapter 2.

"आदि-अन्त से रहित अतः नित्य, प्रधान पुरुषेश्वर, शंख-चक्र-गदा-पद्मधारी, वनमाला-विभूषित अंग, पीताम्बर परिधान तथा दिव्य आभूषणों से भूषित कृष्ण का रूप ही रुक्मिणी, सत्यभामा, नाग्नजिती, लक्ष्मणा, मित्रविन्दा, सुनन्दा, जाम्बवती तथा सुशीला प्रभूति आठ महिषी सदा वासुदेव को घेरकर स्थित हैं। उत्तरादि दिव्य उद्यान में हरिचन्दन से चर्चित उद्धव आदि कृष्ण के परिषद्‌गण भक्तियुक्त होकर स्तुति कर रहे हैं।। ३१-३४।।" Radha Tantra, Patal 17

Now let's discuss the deeper connection of Radharani with the Dwarka queens along with discussion on her marital status and her not being fictional.

Srimati Radharani is not fictional 

It is extremely important to first clear myths of Srimati Radharani being fictional to proceed ahead.

1. Mention of Srimati Radharani in the works of Adi Shankaracharya (Jagannath Ashtakam, Yamunashtakam, Achyutashtakam)

2. Mention of Srimati Radharani in various poetries by Meerabai 

i. कुंजन कुंजन फिरत राधिका, शब्द सुनत मुरली को,

आली री मोहे लागे वृन्दावन नीको... (From the poem 'आली री मोहे लागे वृन्दावन नीको')

ii. The poem 'राधा प्यारी दे डारो ना, बंसी मोरी'

iii. The poem 'तोती मैना राधे कृष्ण बोल'

3. Mention of Srimati Radharani by Soordas

4. Mention of Srimati Radharani in Vinay Patrika by Tulasidas

5. Mention of Srimati Radharani by Chaitanya Mahaprabhu (an incarnation of Shri Krishna himself with the heart of Srimati Radharani)

6. Gathasaptashati by King Hala

7. Mention of Srimati Radharani by Warkari Saints as Rahi

8. Srimati Radharani is the central gopi in Srimad Bhagawatam (to be proven below)

Srimati Radharani - the source of all Krishna consorts - be it the Gopis in Braj or Queens in Dwarka

Radharani as the wife of Shri Krishna 

This is a very important point to be cleared so that people don't raise questions like, "How can someone else's wife come as Dwarka queens?"

Many people say Srimati Radharani never married Shri Krishna. But before proceeding ahead, the truth needs to be told.

We already know that Srimati Radharani is the first wife of Shri Krishna. In Bhandirvan both got married. It was due to the curse of Sridama that people think Radharani to be the wife of someone else. This marriage is mentioned in Brahma Vaivarta Puran and Garg Samhita. But in reality, it was Chaya Radha who married Rayan, a portion of Shri Hari only as per Brahma Vaivarta Puran.

“Fools will call you on earth the wife of Rayan. That petty king will be a partial incarnation of Lord Hari.” - Verses 103 - 104, Chapter 3, Krisna Janma Khanda, Brahma Vaivarta Mahapuran - Curse of Sridama to Srimati Radharani 

“Radha disappeared by fixing her shadow to the person of the daughter of Vrishabhanu; and to this shadow, Rayan was married.” - Verses 38–39, Chapter 49, Prakriti-Khanda, Brahma Vaivarta Mahapuran.

Narad Puran, Verses 36-39, Part 3, Chapter 83, the Sanat Kumar said :

"Thereafter, he shall meditate upon Radha, the wife of Krishna in his heart as follows: She has the complexion and the lustre of the white jasmine flower; she is as refulgent as a crore of moons; her face resembles the autumnal full moon."

Shiv Puran, Rudra Samhita, Chapter 29 :

तस्य नारी समाख्याता राधेति जगदम्बिका। प्रकृतेः परमा मूर्तिः पञ्चमी सुविहारिणी ॥ ५३॥

"His wife Radha is the mother of the universe. She has the form greater than the Prakrti. It is the fifth sportive form."

Further in Radha Tantra Patal 8, the Radha who was married to the son of Jatila is known as कृत्रिमा राधा - the word कृत्रिम means "not real".

"वृषभानुगृहस्थिता राधा कृत्रिमा थी जबकि पद्मिनी योनि से सम्भूत नहीं है। हे महेशानी। उन कृत्रिमा राधा का चरित्र सुनो। महात्मा वृषभानु ने पञ्चम वर्ष में यत्नपूर्वक कृत्रिम राधा का विवाह सम्पन्न कराया। अब कृत्रिमा राधा के ससुर के वंश का वर्णन किया जाता है जो परमसुन्दर वंश है। 

ईश्वर कहते है - जटिला नामक सास का पति अत्यन्त क्रोधी था, ननन्द कुटिला तथा देवर दुर्मद था।" ।।१३-१६।। (Radha Tantra Patal 8)

In Brahma Vaivarta Puran, Krishna Janma Khand, Chapter 86 - there is a detailed story of a woman named Vrinda (the daughter of King Kedar - she is different from the wife of Jalandhar). She was a kala of Devi Lakshmi. She meditated for years to get Krishna as her husband. After a lot of tests by Lord Dharma himself, she gets a boon from Vishnu that she would be a lover of Krishna and would also assist in Dharma. She would be the one marrying Rayan (an amsa of Hari) and would be the clone of Srimati Radharani while the Real Radharani would be the wife of Shri Krishna.

"श्रीभगवान्ने कहा - सुन्दरि ! तुमने तपस्याद्वारा ब्रह्माकी (within universes, not original Brahma) आयुके समान आयु प्राप्त की है। वह अपनी आयु तुम धर्मको दे दो और स्वयं गोलोकको चली जाओ। वहाँ तुम तपस्याके प्रभावसे इसी शरीरद्वारा मुझे प्राप्त करोगी। सुमुखि ! गोलोकमें आनेके पश्चात् वाराहकल्पमें तुम राधाकी छायाभूता वृषभानुकी कन्या होओगी। उस समय मेरे कलांशसे उत्पन्न हुए रायाण गोप तुम्हारा पाणिग्रहण करेंगे। फिर रासक्रीड़ाके अवसरपर तुम गोपियों तथा राधाके साथ मुझे प्राप्त करोगी। जब राधा श्रीदामाके शापसे वृषभानुकी कन्या होकर प्रकट होंगी, उस समय वे ही वास्तविक राधा रहेंगी। तुम तो उनकी छायास्वरूपा होओगी। विवाहके समय वास्तविक राधा तुम्हें प्रकट करके स्वयं अन्तर्धान हो जायँगी और रायाण गोप तुम छायाको ही ग्रहण करेंगे; परंतु गोकुलमें मोहाच्छन्न लोग तुम्हें 'यह राधा ही है' - ऐसा समझेंगे। उन गोपोंको तो स्वप्नमें भी वास्तविक राधाके चरणकमलका दर्शन नहीं होता; क्योंकि स्वयं राधा मेरी गोदमें रहती हैं और उनकी छाया रायाणकी भार्या होती है।"

Meerabai too attested Shri Krishna as the husband of Srimati Radharani while celebrating Teej with Shri Krishna.

थाँरी छवि प्यारी लागे ,

राज राधावर महाराज ।

रतन जटित सिर पेंच कलंगी,

केशरिया सब साज ॥

मोर मुकुट मकराकृत कुण्डल ,

रसिकौं रा सरताज ।

मीरा के प्रभु गिरधर नागर,

म्हाँने मिल गया ब्रजराज ॥

Even the Mahavani by Harivyas Devacharya mentions about the marriage of Radha Krishna.

श्रीराधा कृष्ण बिबाह सुख सरबस मङ्गल-मूल । 

नित नितः रचत सहेलियाँ भरी प्रम परफूल ॥१॥

The idols of Srimati Radharani and Shri Krishna as bride and groom in a temple inside Bhandirvan

Proof of the wedding of Srimati Radharani and Shri Krishna in the land of Bhandirvan

In the Radha Sahasranama announced by Mahadev, there are uncountable names of Srimati Radharani attesting her as the wife of Shri Krishna, but not a single single name attests her as the wife of Rayan.

Hence, there are uncountable proofs of Radha Krishna getting married to each other. 

Radharani as Rukmini

Let us first discuss on each layer of how Radharani and Rukmini are similar

1. Both are Veera Lakshmi 

i. As per the Atri Samhita, Rukmini is worshipped independently. 

पृथक् प्रतिष्ठा श्रीदेव्या यथा प्रोक्ता तथैव च । रुक्मिण्यास्स्थापनायां च सर्वं सम्यक् समाचरेत्

We also see a four handed form of Rukmini in the Dwarka temple of Rukmini and in the Lakhubai Mandir. As per the Krishna Yamal Tantra, Radharani also has a four handed form. Even in the Radha Hriday Khand of Brahmand Puran, Radharani has four hands.

ii. As discussed, Veer Lakshmi is worshipped individually, whether they have four hands or not. In Dwarka, both Radharani and Rukmini are worshipped individually. In places like Nidhivan and Paliwal, Radharani and Rukmini are respectively worshipped in their two handed forms.

2. Both are Yoga Lakshmi 

As per Skand Puran, Rukmini is considered to be residing on the chest of Shri Krishna. As per Brahma Vaivarta Puran, Radharani resides on the chest of Shri Krishna. Both are considered to be the soul of Shri Krishna. 

श्रीकृष्णके वामभागमें वाग्देवी सरस्वती थीं। दाहिने भागमें लक्ष्मी थीं। अन्य सब देवता और पार्वतीदेवी सामने थीं। गोप और गोपियाँ भी उनके सम्मुख ही बैठी थीं। श्रीराधा श्यामसुन्दरके वक्षः स्थलमें विराजमान थीं। इसी समय व्रजेश्वरी राधा अपने प्रियतमसे बोलीं। Brahma Vaivarta Puran, Krishna Janma Khand, Chapter 6.

“Radha has sprung from Sri Krishna's left side and resides in His breast. It is She that has assumed the name of Mahalakshmi and resides in Vaikuntha on the breast of Narayana.” - Verse 14, Chapter 6, Sri Narada Pancharatra.

वक्षःस्थलस्था भवती नित्यं श्रीवत्सलक्ष्मणः ॥ ३५ ॥

"The permanence of your company is there forever and is like the curl of hair on the chest of Śrīvatsa (an epithet of Viṣṇu)." Skanda Mahapuran, Prabhas Khanda, Dwaraka Mahatmya, Chapter 3 (Samudra Dev glorifying Rukmini)

3. Both are Bhoga Lakshmi 

In scriptures like Garg Samhita, Radha is considered to be an amalgamation of Sridevi, Bhudevi and Niladevi. 

In Garg Samhita, र in Radha means Rama, आ means Aadi Gopika, ध means Dhara and again आ means Viraja. Ganga and Yamuna are the Viraja (Nila only) aspects of Radharani while Sarayu is the Viraja aspect of Sita. As per scriptures like Garg Samhita and Brahma Vaivarta Puran, both Ganga & Yamuna emerged from the liquid forms of Radha Krishna.

In Brihat Brahma Samhita, Srimati Radharani and Shri Krishna had assumed the forms of MahaLakshmi Padmavati and Sri Venkateswara. From her (Sri), Bhu and Nila appeared. As per Padma Puran, Sridevi is considered to be the source of Bhudevi and Niladevi. 

रुक्मिणीं प्रकृतिर्वामा साक्षादमृतविग्रहा ॥४४।।

दक्षिणः पुरुषः प्रोक्तो ज्योतिस्तु विष्णुविग्रहः ।

सयोगात्‌ करयोरेवं परतत्त्वं प्रजायते ॥४५॥।

"On the left side resides Prakṛti Rukmini whose form is like nectar, and on the right side resides Purushottam Vishnu whose form is of Jyoti. By combining the two, the Paratattva is created." Gautamiya Tantra, Chapter 2

"Rādhā and Kṛṣṇa are the first Prakṛti and Puruṣa." Padma Puran, Patal Khand, Chapter 77

4. Similarities in the appearance of Radharani & Rukmini 

1. Devi Rukmini has a golden complexion as per Brahma Vaivarta Puran (4.108) and Gautamiya Tantra, (Chapter 10) while Srimati Radharani has a golden complexion as per Skand Puran and Padma Puran.

2. Both have blue eyes

3. Both have a golden kaam yantra on their head. Devi, Rukmini has a Swarna Tilak as per Skand Puran (5.3.142), while Srimati Radharani has a Swarna Tilak as per Krishna Yamal Tantra (Chapter 7) & Vasudev Tantra (Chapter 8).

5. Radharani living in Dwarka

Some manuscripts of Brahma Vaivarta Puran mention that the place where Raaseshwari will take birth, there Shridevi and Girdevi (Vishnu Patni Saraswati - amalgamted form of Bhudevi and Niladevi), will come. 

Extract mentioning Rukmini as Radharani from Brahma Vaivarta Puran 

 

The Kashmiri manuscript of Brahma Vaivarta Puran above describes that the way Shri Krishna loved Srimati Radharani, in the same way he loved Srimati Rukmini.

Unfortunately both the manuscripts are not available with us. 

The Radha Ashtakam written by Sri Nimbarakacharya mentions Srimati Radharani to be Sri.

नमस्ते श्रियै राधिकायै परायै नमस्ते नमस्ते मुकुन्दप्रियायै ।

सदानन्दरूपे प्रसीद त्वमन्तः प्रकाशे स्फुरन्ती मुकुन्देन सार्धम् ॥१॥

श्रीराधिके ! तुम्हीं श्री (लक्ष्मी) हो, तुम्हें नमस्कार है, तुम्हीं पराशक्ति राधिका हो, तुम्हें नमस्कार है। तुम मुकुन्द की प्रियतमा हो, तुम्हें नमस्कार है। सदानन्दस्वरूपे देवि ! तुम मेरे अन्तःकरण के प्रकाश में श्यामसुन्दर श्रीकृष्ण के साथ सुशोभित होती हुई मुझपर प्रसन्न होओ ।

Further Brihat Brahma Samhita mentions that Shridevi was named as 'Radha' because she worshipped Shri Krishna in a very special form in Kunj Bhavan. The same thing is mentioned in the third sloka of the Radha Ashtakam by Nimbarakacharya.

दुराराध्यमाराध्य कृष्णं वशे त्वं महाप्रेमपूरेण राधाभिधाऽभूः ।

स्वयं नामकृत्या हरिप्रेम यच्छ प्रपन्नाय मे कृष्णरूपे समक्षम् ॥३॥

श्रीराधे ! जिनकी आराधना कठिन है, उन श्रीकृष्ण की भी आराधना करके तुमने अपने महान् प्रेमसिन्धु की बाढ़ से उन्हें वश में कर लिया। श्रीकृष्ण की आराधना के ही कारण तुम 'राधा' नाम से विख्यात हुई। श्रीकृष्णस्वरूपे ! अपना यह नामकरण स्वयं तुमने किया है, इससे अपने सम्मुख आये हुए मुझ शरणागत को श्रीहरि का प्रेम प्रदान करो ।

Radha Krishna in their Ardhnarishwar form flanked by Lakshmi and Saraswati 

 

Brahma Vaivarta Puran also describes Srimati Radharani as an amalgamation of Mahalakshmi and Vishnu Patni Saraswati.

वैकुण्ठ में मैं चतुर्भुज रूप से रहता हूँ, वहाँ में ही लक्ष्मी और सरस्वती का प्रियतम हूँ और सदा शान्तरूप से वास करता हूँ। (Krishna about himself. Brahma Vaivarta Puran, Krishna Janma Khand, Chapter 125)

द्वारकापुरी में तुम महालक्ष्मी रुक्मिणी के रूप में प्रकट होती हो। प्राचीन काल में तुम ही राम की वह सीता थीं जिनका रावण ने अपहरण किया था, और वैकुण्ठ लोक में तुम ही महालक्ष्मी और देवी सरस्वती के रूप में विराजमान हो। (Brahma Vaivarta Puran, Krishna Janma Khand, Chapter 126)

राधे! जैसे तुम गोलोक में राधिका देवी हो, उसी तरह गोकुल में भी हो। तुम्हीं वैकुण्ठ में महालक्ष्मी और सरस्वती हो। (Krishna about Radha. Brahma Vaivarta Puran, Krishna Janma Khand, Chapter 125)

Rukmini - The Twinflame of Shri Krishna

As we can read from the above passages, we see Srimati Radharani only coming as Devi Rukmini.

The same Shri who came as Srimati Radharani later became Srimati Rukmini. This is clearly mentioned in Brihat Brahma Samhita. 

रासला मया. साकं भीमद्वन्दावनेतुया मविष्यति महामागे तंत्रेच्छा तव यास्यतिः । द्वारकायां तदा मेदे रुक्मिणी रूपिणी स्वयम् ॥ ३२ ॥

[Brihad Brahma Sahita page 72 verse 32]

"हे महाभागे (सौभाग्यवती)! तुम मेरे साथ इस दिव्य वृंदावन में रासलीला करोगी और यहाँ तुम्हारी सभी दिव्य इच्छाएँ पूर्ण होंगी। इसके बाद, जब मैं द्वारका में लीला करूँगा, तब तुम स्वयं रुक्मिणी का रूप धारण करोगी (अर्थात तुम ही रुक्मिणी के रूप में मेरी पटरानी बनोगी)।"

Simultaneously Radha Tantra mentions that after the Raasleela when Padmini Radha disappeared, Shri Krishna was suffering in pain from separation from her. 

"वाद्यों की प्रतिध्वनि होती है - हे राधे! तुम कहाँ हो? मैं तुम्हारा पति हूँ! इत्यादि प्रकार से वंशी से गान करने में लग गये। हे पद्मपत्राक्षी! दर्शन दो। इस कामाग्नि में मुझे छोड़कर तुम कहाँ चली गयी ? 

कृष्ण स्वजनों से परिवेष्टित होकर ऐसा विलाप करने लगे। नवपल्लवभूषित यमुना के उपवन में, निकुञ्ज में, अशोकवन में इस प्रकार कहते हुये कृष्ण भ्रमण करने लगे।।५-८।।" Radha Tantra, Patal 29 

In the Dwarka Leela of this Tantra, Padmini Radha is known as Rukmini.

Radha Brajeshwar in Vrindavan = Rukmini Dwarkadhish in Dwarka

In Radha Tantra, Srimati Radharani is known to be the slayer of Mahishasura. In the Radha Padmini Sahasranama Stotram, Mahishasur Mardini Radha is the presiding deity.

विनियोगः – ॐ अस्य श्रीपद्मिनी सहस्रनाम स्तोत्रस्य श्रीकृष्ण ऋषिः, महिषमर्दिन्यधिष्ठात्रि देवता, गायत्रीच्छन्दो, महाविद्यासिध्यर्थे विनियोगः॥

In the Padmini Radha Kavach, Mahishasur Mardini Radha resides in Dwarka. And we know very well Rukmini is the Queen of Dwarka.

Even the Rukmini Sahasranamam Stotram mentions Rukmini as the slayer of Mahishasura 

महिषासुरहन्त्री च चक्षुरूपा महोदधिः । दिगम्बरा दिशामाला मल्लमर्दनकारिणी ॥ १०२ ॥

"Slayer of Mahishasura, with eyes like the great ocean, wearing the directions as her garland, and the subduer of wrestlers."

Rukmini and Krishna - the parents of Pradyumna - the incarnation of Kamdeva - the God of love

Krishna Yamal Tantra mentions Srimati Radharani to be the mother of Pradyumna, who was kidnapped by Shambrasur in his infancy. And we know very well Rukmini is the mother of Pradyumna.

6. Radharani as the central gopi in Raasleela and Rukmini known as the Gopi in Vrindavan 

You must be remembering about a hidden gopi in Srimad Bhagavatam, Canto 10. As per Garg Samhita (Raasleela Chapter), it is proven that the gopi is Srimati Radharani. As per Brihad Brahma Samhita, the "अनयाराधितो" sloka is for none other than Srimati Radharani. Srimad Bhagawatam Canto 10, Chapter 1 mentions that the beloved of Shri Hari will always accompany him. In Srimad Bhagawatam, Lakshmi is considered to be the central gopi during Raasleela.

अनयाराधितो नूनं भगवान् हरिरीश्वर: ।

यन्नो विहाय गोविन्द: प्रीतो यामन्नयद्रह: ॥

"Certainly this particular Gopi has perfectly worshiped the All-powerful Personality of Godhead, Govinda, since He was so pleased with Her that He abandoned the rest of us and took Her to a secluded place." Srimad Bhagavatam 10.30.28

The sloka below gives an extremely strong proof of Srimati Radharani being the spouse of Shri Krishna.

ततो गत्वा वनोद्देशं द‍ृप्ता केशवमब्रवीत् ।

न पारयेऽहं चलितुं नय मां यत्र ते मन: ॥ ३७ ॥

एवमुक्त: प्रियां प्राह स्कन्धमारुह्यतामिति ।

ततश्चान्तर्दधे कृष्ण: सा वधूरन्वतप्यत ॥ ३८ ॥

"As the two lovers passed through one part of the Vṛndāvana forest, the special gopī began feeling proud of Herself. She told Lord Keśava, “I cannot walk any further. Please carry Me wherever You want to go." Being told this (by her), Krishna replied to His beloved, 'Now, climb upon My shoulder.' But just as she tried to do so, Krishna disappeared, and His bride (Vadhū) was left to feel great remorse." Srimad Bhagavatam 10.30.37-38

श्री-नारद उवाच

एवं प्रियां प्रियतमः

स्कन्ध-यानेप्सितां नृप

विहायान्तर्दधे कृष्णो

स्वच्छन्द-गतिर् ईश्वरः

"Śrī Nārada said: O king, as Rādhā was about to climb His shoulders, Lord Kṛṣṇa, the supremely independent Personality of Godhead suddenly disappeared." Garg Samhita, Vrindavan Khand, Chapter 21, Verse 36

The Narayaneeyam too gives a confirmation that Radharani only is the central Gopi in Raasleela.

निलीयतेऽसौ मयि मय्यमायं रमापतिर्विश्वमनोभिराम: ।

इति स्म सर्वा: कलिताभिमाना निरीक्ष्य गोविन्द् तिरोहितोऽभू: ॥२॥

राधाभिधां तावदजातगर्वामतिप्रियां गोपवधूं मुरारे ।

भवानुपादाय गतो विदूरं तया सह स्वैरविहारकारी ॥३॥

"'This Krishna, the Consort of Laxmi and the captivator of the minds of the whole world, is engrossed in me.' Full of pride, all of them indeed thought thus. O Govinda! Being aware of this, Thou disappeared from their midst. O Slayer of Mura! One of the Gopikas, Radha by name, till then had reared no pride. Thou took her along with Thee far away and sported with her at will." Narayaneeyam Dasakam 67, Verses 2-3

Further in Garg Samhita, Radha Krishna had assumed the form of Lakshmi Narayan during the Raasleela.

श्री-नारद उवाच

तथास्तु चोक्त्वा भगवान्

गोपी-व्यूहस्य पश्यतः

दधाराष्ट-भुजं रूपं

श्री-राधा-रूपम् एव च

तत्र क्षीर-समुद्रो ऽभूल्

लोल-कल्लोल-मण्डितः

दिव्यानि रत्न-सौधानि

बभूवुर् मङ्गलानि च

तत्र शेषो बिस-श्वेतः

कुण्डली-भूत-संस्थितः

बालार्क-मौलि-साहस्र-

फणा-छत्र-विराजितः

तस्मिन् वै शेष-पर्यङ्के

सुखं सुष्वाप माधवः

तस्य श्री-रूपिणी राधा

पाद-सेवां चकार ह

"Śrī Nārada said: The Lord said, "So be it." Then, as the gopīs watched, Rādhā and Kṛṣṇa changed themselves into eight-armed forms of Lakṣmī and Nārāyaṇa. That place suddenly became the milk-ocean decorated with many waves. Many beautiful jewel-palaces suddenly appeared. Then Seṣa appeared. His white body was coiled around and around, and the splendid parasol of His thousand hoods was decorated with many crowns glorious as the rising sun. Then Kṛṣṇa happily slept on the couch of Śeṣa and Rādhā, in the form of goddess Lakṣmī, served His feet." Garg Samhita, Vrindavan Khand, Chapter 22, Verses 26-29

"O Mahārāja Parīkṣit, the home of Nanda Mahārāja is eternally the abode of the Supreme Personality of Godhead and His transcendental qualities and is therefore always naturally endowed with the opulence of all wealth. Yet beginning from Lord Kṛṣṇa’s appearance there, it became the place for the pastimes of the goddess of fortune." Srimad Bhagavatam, Canto 10, Chapter 5, Verse 18

Surdas too had authenticated in his Soorsagar while explaining the verse from Srimad Bhagawatam that the central gopi is Srimati Radharani only. It further authenticates that Srimati Radharani is the wife of Shri Krishna 

"कहै भामिनी कंत सौं, मोहिं कध चढ़ावहु । 

नृत्य करत अति स्रम भयो, ता स्रमहिं मिटावहु । 

धरनी धरत वनै नहीं, पग अतिहि पिराने । 

तिया-वचन सुनि गर्व के, पिय मन मुसुकाने ।

मैं अविगत, अज, अकल हौं, यह मरम न पायौ । 

भाव बस्य सव पै रही, निगमनि यह गायौ।

एक प्रान द्वै देह है, द्विविधा नहि यामै ।

गर्व कियौ नरदेह तै, मैं रही न तामै । 

सूरज-प्रभु अंतर भए, संग तै तजि प्यारी । 

जह की तहँ ठाड़ी रही, वह घोष-कुमारी ॥६२।। "

अर्थ - स्त्री (राधा) पति से कहती है कि मुझे कन्धे पर चढ़ाओ। नाच करते-करते अत्यधिक परिश्रम हुआ उस थकावट को मिटानो। पैर बहुत दर्द कर रहे है (जिससे) पृथ्वी पर धरते नही बनता। स्त्री के बचन सुनकर (पति) कृष्ण मन में मुसकाये । मैं अज्ञात, अजन्मा, तथा अकल हूँ यह मर्म (गोपियों) ने नही पाया । भाव के वश सबके साथ रहता हूँ। वेदों ने यही गाया है। (हमारे बीच) प्राण एक है तथा शरीर दो है, इसमे कोई शंका नही है। (पर) मनुष्य के शरीर से जो गर्व करते हैं में उसमे नहीं रहता । सुरदास कहते हैं कि कृष्ण प्यारी राधा का साथ छोडकर अंतर्ध्यान हो गये। वह अहीर की लड़की राधा जहाँ की तहाँ बड़ी रह गई ॥६२॥

Srimati Radharani - the central gopi in Raasleela 

 

In Srimad Bhagawatam, when the Dwarka queens are interacting with Draupadi, the 16000 queens led by Rohini mention that they want the feet's dust of dust of Lord Kṛṣṇa’s feet, enriched by the fragrance of kumkuma from His consort Shri's bosom. That Shri is later proven to be Rukmini. The same thing is proven for Srimati Radharani.

कृष्णात्मिका जगत्कर्त्री मूलप्रकृती रुक्मिणी । व्रजस्त्रीजनसंभूतः श्रुतिभ्यो ज्ञानसंगतः।।

"Rukmini is the soul of Krishna and the mother of the universe. She manifests in Vraja as the Gopis, fulfilling the prophecies of the Vedas, and is eternally united with the Supreme Brahman." (Gopal Tapani Upanishad)

As per this sloka from Gopal Tapani Upanishad, we see Rukmini being referred to as the one who appeared in Braj Bhumi among Braj Gopis. We know during Raasleela, Rukmini was not even born. This sloka refers to the central Gopi who is Mahalakshmi as per Srimad Bhagavatam. This sufficiently suggests that this Krishnatmika & Mulprakriti Rukmini is none other than Srimati Radharani, the central gopi in Raasleela as per Srimad Bhagawatam and Garg Samhita.

Padma Puran, Patal Khand, Chapter 77 states that Srimati Radharani comes as Rukmini in Dwarka and Radhika in Vrindavan.

Also as per the Phalashruti of the Rukmini Sahahranama Stotram, Rukmini is the giver of Goloka, and we know very well that Srimati Radharani is the provider of Goloka :

कहारैजातिकुसुमैर्नानापुष्पैश्च यो यजेत् । गोलोकं समवाप्नोति नाँत्र कार्या विचारणा ॥

"He who worships with lotuses, jasmine flowers, and various blossoms surely attains Goloka - there is no doubt about it."

Just the way Sati came as Parvati for Shiva, in the same way Padmini Radha came as Rukmini for Krishna 

We get a description of Sant Mankoji Bodhale Maharaj where he describes the Raasleela of Rukmini Krishna in his Abhangas.

वरिले उपरि उभे राहुन हरि । वेणु वाजवी नाना परि रे कान्हया ॥१॥

पवयाचा नाद गोपिंकाचे कानी । तयामाजी धन्य रखमाई रे कान्हया ॥२॥

प्रती आगळी तरीच जवळी । करी धरिली गोपाळी रे कान्हया ॥३॥

भावार्थ मोठा तरीच वाटा । अर्धांगी शोभे रखमाई रे कान्हया ॥४॥

सकळा मिळोनि प्रीतिया लाविती । रखुमाईचा पती रे कान्हया ॥५॥

अवघी मिळेनी बेदाद झाला । रखुमाईने अंती नेला रे कान्हया ॥६॥

साही आती अठा चारी ह्या भांडती । न कळे तयाची कोण गती रे कान्हा ॥७॥

बोधला म्हणे रखुमाई । कृपाळु जाली आम्हा पाही रे कान्हया ॥८॥

"Standing above, on a higher plane, stands Hari. He plays the flute in many different ways, O Kanhaiya. The sound of the flute reaches the ears of the Gopikas. Among them, blessed indeed is Rakhumai, O Kanhaiya. Every Gopi is different, yet each comes close, and Krishna holds their hand. Her (Rukmini's) devotion is vast, and for that reason she has her share. As your other half, Rukmini shines gloriously. Everyone comes together and expresses love for Rukmini's husband, Krishna. When everyone comes together, all becomes overflowing/boundless, and Rukmini ultimately takes Krishna. Even the six Shastras, four Vedas, and eighteen Puranas gather together in this assembly, yet it is not clear what their outcome or attainment will be. Bodhla says that Rukmini, the compassionate one, watches over everyone and takes care of them."

But if we read our shastras carefully. There is no Raasleela without Srimati Radharani. In fact Garg Samhita glorified Srimati Radharani as the queen of Raasleela.

"The Supreme Personality of Godhead said: O beautiful girls, if Śrī Rādhā, the queen of the rāsa dance, wishes, only then may there be a rāsa dance. Please ask Her." Garg Samhita 6.18.7 (During the Siddhashram Raas when Braj Gopis led by Kama Radha met Dwarka Queens)

Though the same chapter glorifies the Raasleela of Vrindavan as the Supreme Raasleela, there is no denial that the Raasleela of Dwarka / Siddhashram Raasleela too had its greatness.

Now some jealous people say Rukmini has no connection with the Krishna who holds the flute. Read this below!

घाली रुक्मिणी मालिका सुकरे तो आनंद बन्सीधरा 

"When Rukmini places the garland around Krishna (Bansidhara), it fills him with divine joy." - मंगल अष्टका

This clearly suggests that Devi Rukmini is Srimati Radharani herself.

7. Radharani and Rukmini as the Twinflames of Shri Krishna 

Let us now check some glorifications of Devi Rukmini suggesting her to be the Twinflame of Shri Krishna :

कृष्णकांता आदीमाया आदीशक्ति भगवती भक्तिमूर्ती कृष्णकीर्ति विश्वरूपिणी रुक्मिणी

"Rukmini the eternal beloved of Krishna, The primal womb of creation, the sovereign Supreme Shakti, She who is Divine in essence, the living flame of Bhakti itself, The infinite cosmic form, the resounding glory of Krishna made manifest."

पंढरपुरीं राहिली । डोळा पाहिली संतेंदेखिली। वरुनी विठाई वरुनी विठाई। सच्चिदानंद अंबाबाई हो करी कृपा । उजळकुळ दीपा ।

"You reside in Pandharpur; the saints and I have seen you there. Therefore, O Satchidananda Ambabai, the one who uplifts entire lineages, please show your grace."

~ Sant Dnaneshwar Abhangas

"If Krishna is God; Rukmini is Goddess.

If Krishna is Rama, she is Sita.

If Krishna is spring, she is fragrance.

Their essence is perfectly balanced throughout.

If Krishna is mantra (the divine vibration of consciousness), she (Rukmini) is matruka (the motherly source of all sounds and creative forces).

If Krishna is the deity of worship, she is the sacred altar (place of worship).

If Krishna is the ritual, she is the sacred flame of the offering.

The exclusive bond of the two (undivided,complete devotion to one)

If Krishna is the cosmic consciousness (Purusha), she is the cosmic nature (Prakriti).

If Krishna is Chaitanya (pure, universal consciousness), she is his Chittashakti (the dynamic power or energy of that consciousness).

If Krishna is the Supreme Soul / Paramatma (the eternal, divine consciousness);

She is the Supreme Light / Paramjyotih (the ultimate divine radiance that illuminates all existence)."

~ Sant Ekanath, Eknath Abhang Gatha

"I take shelter of You, the original Supreme Personality of Godhead, Shri Krishnacandra, who is without beginning, the beginning of everything, the master of countless universes, and the beloved husband of Radha. You are the Supreme Soul, the Lord of all, and the personification of bliss, while Shri Radha is Your eternal consort and the source of all potencies. When You are Lord Ramachandra, She is Sita, the daughter of Janaka; and when You are the imperishable Lord Hari (Vishnu) on this earth, She is Kamala (Lakshmi). When You are the Yajna avtar, She is the Dakshina; when You are Narasimha, She is Rama; and when You are Narayana Rishi, She is Shanti. When You are Brahman, She is Prakriti; when You are Time, She is Pradhana; and when You are the Mahat-tattva, She is the potency Maya, filled with the three modes of nature." Garg Samhita, Golok Khand, Chapter 16 

Let us also check the same for Lakshmi Narayan from Vishnu Puran, Canto 1, Chapter 9 :

"For in like manner as the lord of the world, the god of gods, Janārddana, descends amongst mankind (in various shapes), so does his coadjutrix Śrī. Thus when Hari was born as a dwarf, the son of Aditī, Lakṣmī appeared from a lotus (as Padmā, or Kamalā); when he was born as Rāma, of the race of Bhrigu (or Paraśurāma), she was Dharaṇī; when he was Rāghava (Rāmacandra), she was Sītā; and when he was Kṛṣṇa, she became Rukminī. In the other descents of Viṣṇu, she is his associate. If he takes a celestial form, she appears as divine; if a mortal, she becomes a mortal too, transforming her own person agreeably to whatever character it pleases Viṣṇu to put on. Whosoever hears this account of the birth of Lakṣmī, whosoever reads it, shall never lose the goddess Fortune from his dwelling for three generations; and misfortune, the fountain of strife, shall never enter into those houses in which the hymns to Śrī are repeated."

This is absolute Twinflame description. One can have multiple soulmates, but one can't have multiple twinflames. The Twinflame theory is a big proof of Srimati Radharani and Devi Rukmini being the same!

Now people will question saying if Radha and Rukmini are same, why are their fathers different? Well. As per Tripura Rahasya and Devi Bhagawatam, Pradhanika Gauri too took birth as the daughter of Daksh Prajapati named Sati, then as the daughters of Himavan named Parvati (and Mandakini too as per Devi Mahabhagwat). This same Gauri also takes birth as Katyayani and Matangi, the daughters of Sages Katyayan and Matang respectively. In the same way Sita is first the daughter of Rajni Gopi, then the daughter of Janak Maharaj. Even Devi Lakshmi is first the daughter of Maharshi Bhrigu, then the daughter of Ksheer-Samudra Raj.

Some people will also say, "Radha and Rukmini met each other", "Radha and Rukmini are worshipped together in various temples" (like Murali Manohar Temple of Jhansi, Radha Rukmini Pakki Dhakki Temple of Jammu, etc). It is just like the case of Savitri and Sharada (Saraswati), wives of Brahma. Though in various scriptures like Kalika Puran, Brahma Vaivarta Puran, Mundamal Tantra, etc, they appear separately, there are various scriptures like Tripura Rahasya where they are one same Goddess. Even in Durga Saptashati we see Durga and Kali interacting with each other. But we know they are the same goddess.

Srimati Radharani is the Madhurya reflection of Shridevi while Srimati Rukmini is the Aishwarya reflection of Shridevi in Krishna Leela. Exactly the way the Sita in Pramodvan is the daughter of Rajni Gopi, while the Sita in Ayodhya / Mithila is the daughter of Janak Maharaj, both representing Madhurya and Aishwarya reflections of Shridevi (as per Adi Ramayan). This is a reason why Rukmini and Krishna had assumed the form of Janaki and Ram in front of Hanuman (Parashar Samhita, Chapter 48) along with Dwarka turning into Ayodhya - as Janaki Sita is the reflection of Rukmini, while Sahajanandini Sita is the reflection of Radha. (Note : Sahajanandini Sita is many times referred to as Janaki too. After all both Rajni Suta Sita and Janak Sita Sita are the same Saketeshwari Sita.)

Let's see the Slokas from Parashar Samhita, Chapter 48, describing Devi Rukmini as Sita.

श्रीकृष्ष्णः रुक्मिणीं वीक्ष्य कर्तुमाज्ञां प्रयच्छति नो चेद्ववेद्गर्वभङ्गः अस्माकमपि मानिनि ।। 80 ।।

'Then Śrī Krşņa commanded Rukmini ito do so and said, 'If we do not do so, Oh! Good lady! We will have our pride dented.' (80)

रुक्मिण्यभूद्रुक्ममनोज्ञभूषणा विदेहपुत्री सहधर्मचारिणी पुरी पुरद्वारवती तदानीं ह्यासीदयोध्या रघुराज्यधानी ।। 81 ।।

'Then adorned with beautiful ornaments Rukmini turned into His (Ram form) wedded wife, great lady Janaki. The city of Dwaraka turned into the city Ayodhya (Rāma's city).' (81)

तत्र सिंहासनासीनं सीतया सह राघवम्

ननाम हनुमान् भक्त्या प्रदक्षिणपुरस्सरम् ।। 82 ।।

'Hanuman meets His Lord. Seeing Rāma seated on the throne, along with Sīta, happy Hanuman circumambulated them, bowing in reverence.' (82)

उत्थाय प्राम्जलिर्भूत्वा परमानन्दनिर्भरः तुष्टाव स्तोत्रभावैष्च वेदांतैरूध्र्वबृंहितैः ।। 83 ।।

'Then, blissful Hanuman very standing before them with a bent hea His palms joined in reverence and sang Vēda based hymns of praise.' (83)

जगौ रामकथां श्राव्यामानन्दाश्रुकलः कपिः ननर्त नृत्यशास्त्रज्ञः सर्वान् विस्मापयन् सभाम् ।। 84 ।।

'With his eyes full of tears of joy, Hanuman sang the story of Rama melodiously. An expert in the science of dancing (nāṭyaśāstra), He danced so nicely that the members of the assembly felt lost in happiness.' (84)

- Parashar Samhita, Chapter 48 

The above slokas talk about Dwarka mirroring Ayodhya and the below slokas talk about Pramodvan mirroring Vrindavan.

An extract of Brahma Vaivarta Puran of Hanuman having darshan of Sita Ram in Radha Krishna; credit - sanatan_dharma_89

There are also certain copies of Brahma Vaivarta Puran which mention the tale of Hanuman Ji seeing Sita Ram in Radha Krishna.

ब्रह्मोवाच –

तेन प्रसन्नः सीतेशः सदा मां दर्शनं ददौ।

स्वलोकं दर्शयामास गोलोकात् परतस्तु यत्॥

तत्र रासविलासादि दृष्टवानहमद्भुतम्।

प्रमोदविपिने पूर्व रामश्चक्रे सुक्रीडनम्॥

तस्याप्यनुकृत कृष्णश्चक्रे वृन्दावने वने।

श्रीरामो भनवान् पूर्णः कलाभिः पुरुषोत्तमः॥

कोटिलक्ष्मीसहस्त्राणामंशिनी जनकात्मजा।

एतयोरेव दिव्यांशौ राधाकृष्णात्मकौ व्रजे॥

– श्रीभुशुण्डि रामायण (१/२५/२८-३२)

श्रीब्रह्मा जी कहते हैं - श्रीराम ! जो सीता के स्वामी हैं, अपनी कृपा से मुझे अपना दर्शन देते हैं और अपने दिव्य साकेत लोक का अनुभव कराते हैं, जो गोलोक से भी परे है। मैंने वहाँ अद्भुत रासलीला जैसी दिव्य क्रीड़ाएँ देखी हैं, जहाँ श्रीराम ने प्रमोदवन में पूर्व में लीलाएँ की थीं। भगवान् श्रीकृष्ण ने वृन्दावन में उन क्रीड़ाओं की नकल की। श्रीराम पूर्ण कलाओं से सम्पन्न स्वयं पुरुषोत्तम भगवान् हैं। जनक की पुत्री सीता स्वयं अनन्त लक्ष्मियों (of particular universes, not Mool Mahalakshmi) की अंशी (स्रोत स्वरूपा) शक्ति हैं। राधाकृष्ण भी इन्हीं सीताराम के आत्मस्वरूप दिव्यांश हैं।

Radha of Vrindavan = Sita of Pramodvan - Madhurya Bhava 
Rukmini of Dwarka = Sita of Ayodhya - Aishwarya Bhava

 

Right pic - Sahajanandini, Dakshayani and Vrishbhanuja 
Left pic - Janaki, Parvati and Rukmini 

"Krsna is Yajna. You are Daksina. Krsna is Urukrama. You are Jayanti eternally. Krsna is Prthu, the master of all kings. You are beautiful Queen Arci." Garg Samhita, Mathura Khand, Chapter 15, Verse 15

"As the consort of Yajna Varaha, she is Dakshina. As the consort of Rishabha, she is Jayanti. As the daughter of Janaka and wife of Rama, she is Sita. Rukmini and Satyabhama were the wives of Krishna. The incarnations of Lakshmi are many, O lord of birds, there is absolutely no difference between them." Garud Puran, Brahm Khand

Those who call Devi Rukmini and inferior goddess should know one thing. She has given us the a stotram named Deviyan. She blessed the stotram by Sant Isardas Ji that this stotram will be as efficacious as Durga Saptashati (a collection reading which requires initiation). And Deviyan doesn't require initiation.

Let us check the Phalashruti of Deviyan

बांचो दुर्गा सप्तशती, या बांचो देवियांण।

पाठी श्रोता को परम, सुखप्रद उभय समान ।। 1।।

देवियांण सुणि देवि मां, श्रीमुख किये बखान।

देवियांण किय ईशरा, चण्डीपाठ समान।।2।।

मार्कण्ड मुनिराय कृत, चण्डी पाठ समान।

ईसर कृत देवियांण को, म्हातम बड़ो महान ।।3।।

देवियांण को प्रति दिवस, जे घर होसी पाठ।

ते घर रहसी रिद्धि सिद्धि, राज-पाट सम ठाठ ।।4।।

कायम बाँचे के सुणे, देवियांण जे कोय।

इच्छित अहि सुख अमित, पावे मानुष सोय ।।5।।

विद्या बल सुख सम्पदा भगती ज्ञान विराग

मातु कृपा ते भक्तजन पावे हिय अनुराग।।6।।

चाहे दुर्गासप्तशती का पाठ करो या देवियांण का। पाठ करने और सुनने वाले के लिए दोनों समान रूप से सुखदायक हैं। देवी माता रुक्मिणीजी ने ईसरदास से देवियांण का पाठ सुनकर उसके माहात्म्य का बखान करते हुए कहा “ईसरा! तुमने देवियांण की रचना चंडीपाठ (दुर्गासप्तशती) के समान की है। ईसरदास द्वारा रचित देवियांण का माहात्म्य बहुत अधिक है। यह महामुनि मार्कण्डेय द्वारा रचित चंडीपाठ (दुर्गासप्तशती) के समान है। जिस घर में देवियांण का प्रतिदिन पाठ होगा, उस घर में रिद्धि-सिद्धि का निवास होगा तथा राजपाट के समान ठाठ होगा। जो देवियांण का पाठ नित्य-नियम करता या सुनता है वह मनुष्य कामना के अनुसार अपरिमित सुख पाता है। देवियांण का पाठ करने वाला भक्त श्री माताजी की कृपा से विद्या, बल, सुख, सम्पत्ति, भक्ति, ज्ञान, वैराग्य और प्रेम पाता है।"

Now let's take a sloka from Deviyan only.

देवी रुक्मणी रूप तूं कान सोहे, देवी कान रे रूप तूं गोपि मोहे,

देवी सीत रे रूप तूं राम साथे, देवी राम रे रूप तूं भग्त हाथे ।। 60।।

देवी सावित्री रूप ब्रह्मा सोहाणी, देवी ब्रह्म रे रूप तूं निग्म वाणी;

देवी गौरजा रूप तूं रुद्र राता, देवी रूद्र रे रूप तूं जोग धाता ।। 61।।

हे देवी! आप रुक्मिणी के रूप में कृष्ण के साथ शोभित होती हो तथा कृष्ण के रूप में मुग्ध गोपियों के निःस्वार्थ समर्पित प्रेम का आलम्बन बनती हो। आप सीता के रूप में राम के साथ शोभित होती हो तथा राम के रूप में अनन्य भक्तों के वशीभूत हो। हे देवी! आप सावित्री के रूप में ब्रह्मा की शोभा को प्रकट करती हो तथा ब्रह्मा के रूप में वेदवाणी का वर्ण्य विषय हो। आप गौरी के रूप में शिव को पूर्णता प्रदान करती हो तथा शिव के रूप में योगविद्या का प्रर्वतन करती हो।

Let's see something similar for Radha Krishna in Garg Samhita, Mathura Khand, Chapter 15, Verse 23 :

"Eternally Krsna is Lord Narayana. Eternally You are Goddess Laksmi. Eternally Krsna is Lord Brahma. Eternally You are Goddess Sarasvati. Eternally Krsna is Lord Siva. Eternally You are Goddess Parvati. Eternally Krsna is the auspicious Supreme Personality of Godhead. Eternally You are His greatest devotee."

We don't see the mention of Srimati Radharani in the Slokas of Deviyan. Rather he shows Rukmini as the Twinflame of Krishna equivalent to Sita for Ram, Savitri for Brahma and Gauri for Rudra. Because Sant Isardas Ji knew Rukmini is Srimati Radharani. 

Wouldn't the Stotram have been incomplete had Srimati Radharani and Devi Rukmini been different? And we know the efficacy of the name of Devi Radharani. But a stotram that has been given the status equivalent to Durga Saptashati isn't mentioning Srimati Radharani? Narad Puran itself says that worship of Krishna without Radharani is futile. It sufficiently proves Radha is Rukmini because the Rukmini Swaroop of Srimati Radharani has been glorified in Deviyan. Otherwise Deviyan would have been incomplete!

विष्णूला फमला शिवसी गिरीजा, कृष्णा जशी रुक्मिणी।

सिंधुला सरिता तरुसि लतिका,चंद्रा जशी रोहिणी ।

रामासी जनकात्मजा प्रिया जशी, सवित्री सत्यवरता ।

तैशि ही वधु सजिरी वरीतसे, हर्ष वरासी आता।

कुर्या सदा मंगलम शुभ मंगल सावधान।।७।।

"As Lakshmi is to Vishnu, and Parvati (Girija) is to Shiva; As Rukmini is to Krishna, and Rohini is to the Moon; As the River belongs to the Ocean, and the creeper vine to the tree; As Sita (Janaki) is the beloved of Rama, and Savitri is to Satyavan; In that same way, this graceful bride now chooses her groom; May the groom feel great joy in his heart. May there always be auspiciousness. Let the auspicious wedding take place with mindfulness." Mangalashtakam during Marathi wedding 

"Though angry with the entire world (at the time of its dissolution), He will not be angry with Rukmini (daughter of Bhismaka). Even then (in pralaya time), He will indeed please this soft limbed lady by embracing her with His two arms. He will be angry with him who thinks of her as separate from Him. (As that Sita was separated from Lord Rama & for this sin.) He will send them to andhataman as in the case of Suranaka & other demons." Rukminishavijaya, Canto 15

We already discussed previously that Srimati Radharani expands as all consorts of Shri Krishna. But again if we see in the Marathi book Harivijaya by Sant Sridhar Swami, we see Shri Krishna having एक-पत्नी-व्रत for Devi Rukmini.

Extract from the Harivijaya where Krishna is described as the one having एक-पत्नी-व्रत for Rukmini

एकपत्नीव्रतीश्रीकृष्ण | रुक्मिणी वेगळानव्हेएकक्षण| इच्छारूपेंधरून | सोळासहस्त्रघरींवसे ||

"Shri Krishna is devoted to a single wife ; He is not separate from Rukmini for even a moment. Assuming forms of His own will, He dwells in sixteen thousand homes."

Now tell me. How is it possible for Shri Krishna to have एक-पत्नी-व्रत for more than one woman? Also to note! Srimati Radharani is the first wife of Shri Krishna. The marriage of Radha Krishna happened even before Devi Rukmini came as a baby of Bhishmaka and Shuddhamati in Vidarbha. We also can't exclude the Gopis as the wives of Krishna (though the given verse specifically speaks of the Dwarka Queens). This clearly suggests Srimati Radharani and Devi Rukmini are one same personality. Because you can have एक-पत्नी-व्रत for only one Twinflame.

In the 'Gobardhan Girdhari' bhajan from the book Vraj Chandrika (a collection of poems / bhajans in Braj language), we see the following line :

वे लक्ष्मी हैं वे हरि राधा, रूप अनेकन धारी ।

शुक्ला हृदय में दर्शन दीजै, रुक्मिणी श्याम बिहारी ॥

"She is Lakshmi, She is Hari, She is Radha, assuming various forms. May Rukmini Shyam give me darshan in my heart."

This is the greatness of that Rukmini who people shamelessly love to abuse and demean. Sadly when Rukmini gets little bit of praise and respect from anyone, that person is tagged as a hater of Srimati Radharani! Now let Rukmini haters themselves know that they are haters of Srimati Radharani.

Radharani as Chandravali & Madhumadhavi 

Let us now discuss how Radharani is Chandravali. We have earlier discussed that Raseshwari took birth in a form amalgamated with Shridevi and Girdevi (Vishnu Patni Saraswati).

Chandravali - a very important aspect of Srimati Radharani in Braj Dham 

In the 108 names of Radharani, we see a name of Srimati Radharani which states that she is the co-wife of Chandravali. This means Chandravali too is the wife of Shri Krishna. She is said to be the cousin of Srimati Radharani as Chandrabhanu is the brother of Vrishbhanu.

In Radha Tantra, we see 3 Radhas - 

अन्या चन्द्रावली राधा वृषभानुगृहे स्थिता ॥ पूर्वोक्तं यद्गुणं देवि पद्मिनी कमलेक्षणेराधिका त्रिविधा प्रोक्ता चन्द्रा तु पद्मिनी तथा । न पश्येत् परमेशानि चन्द्रः सूर्यः शुचिस्मिते ॥ 

"एक ही राधिका तीन रूप में आविर्भूत हुई है। राधा पद्मिनी तेजोमयी हैं। राधा स्वयं कृष्णप्रिया है। वे चन्द्रावली पद्मिनी रूप में है। उनके तेज को चन्द्र-सूर्य भी नहीं देख सकते।" ~ Radha Tantra, Patal 9 

"यथा प्रधान सखियाँ है - राधा, चन्द्रावली, भद्रा, श्यामला तथा पालिका - ये सभी मधुमास में उत्पन्न हुई है। स्वयं प्रकृतिरूपा पद्मिनी ने राधारूप से शुक्लपक्ष के पुष्य नक्षत्र में जन्म ग्रहण किया है।" ~ Radha Tantra, Patal 8

Brihat Brahma Samhita mentions Shridevi further expands as Bhudevi and Niladevi. Bhudevi and Niladevi became a gopi. In most scriptures Chandravali is worshipped with Srimati Radharani and Shri Krishna. This proves Chandravali is Bhudevi. But at the same time, Bhudevi was already inherent in Srimati Radharani. This same Chandravali comes as Andal. In Skand Puran, this same Chandravali is said to reside in the flute of Shri Krishna. 

In Gaudiya philosophy, Chandravali is considered to be Bhudevi. But at the same time, it is said that Chandravali herself is Rukmini. As per inclusion theory, a part of Chandravali resides in Rukmini.

There are many more aspects of Srimati Radharani yet to be known in Vrindavan. For example, Madhumadhavi to is celebrated as the wife of Shri Krishna in Garg Samhita. She was present during the Raasleela of Shri Krishna. She is considered to be the Vasant Lakshmi aspect of Radharani.

तथाययौ कृष्ण-पत्नी

नाम्ना या मधु-माधवी

पद्म-वर्णा पुष्प-भूषा

यूथी-भूता शुभाम्बरा

"Then Lord Kṛṣṇa's wife named Madhumādhavī lotus-complexioned personality, dressed in beautiful garments and decorated with flowers leader of a group of gopīs, and she also came there." (Garg Samhita Verse 2.19.21)

In fact in Gaudiya philosophy there is a gopi within the circle of Chandravali who is considered to be the Nila Shakti of Srimati Radharani. She is Shyamala Gopi.

Madhumadhavi - the rarely known wife of Shri Krishna in Braj Dham 

 

Radharani as Satyabhama 

As per Sanat Kumar Samhita, we see 3 forms of Radha - Hladini Radha, Vama Radha and Kama Radha.

श्रीसदाशिव उवाच -

शक्ति संयोगिनी कामा वामाशक्ति वियोगिनी । ह्लादिनी क कीर्तिदा पुत्रो चैवं राधात्त्रयं वजे ॥३०३।। मम प्राणेश्वरः कृष्णस्त्यक्त्वा वृन्दावनं क्वचित् । कदाचिन्नैव यातीति जानीते कीर्तिदा सुता ।। ३०४।। कामावामे न जानीत इति च ब्रह्मनन्दनः । र।सारम्भ इवान्तधि गतवाशन्दनन्दनः ।।३०५।। मथुरां मथुरानाथो वासुदेवो जगाम ह। अन्र्ताहले नन्दसुते श्रीमद्वृन्दाबने मुने ।।३०६।। प्रवासाख्यं रसं लेभे राधावं कीर्तिदासुता । ततो वदन्ति मुनयः प्रवासं सङ्ग विच्युतिम् ।।३०७।। मम जीवन नेता च त्वक्त्वा मां सथुरां गतः । इति विह्नलिता बामा राधाया विरहादभूत् ॥ ३०८।।

"सदाशिवजी बोले - तीन शक्ति होती हैं, कामा, वामा, ह्लादिनी । संयोगिनी शक्ति का नाम कामा, वियोगिनी शक्ति का नाम वामा आनन्दित करने वाली शक्ति को, ह्लादिनी कही जाती है, कीर्तिदा पुत्री राधा ह्लादिनी होने पर भी व्रजमें राधा शक्ति त्रय युक्ता है ॥ ३०३॥ कीर्तिदा पुत्री जानती ही, मेरा प्राणेश्वर कृष्ण कभी भी वृन्दावनको छोड़कर नहीं जाते हैं ।॥ ३०४।। ब्रह्मनन्दन ! ऐसा कामा और वामा नहीं जानती है, रास के आरम्भमें ही नन्दनन्दन अन्तर्धान हो गये थे ॥ ३०५॥ मथुरानाथ वासुदेव मथुरा चले गये, मुनिवर ! जब श्रीमदृन्दावन में नन्दसुत अन्तर्धान हो गये ।।३०६॥ कीर्तिदा पुत्री राधा प्रवासाख्य रसास्वादन करने लगी, सङ्ग विच्युत्ति को मुनिगण प्रवास कहते हैं ।॥३०७॥ मेरा जीवन मुझको छोड़कर मथुरा चले गये, इस प्रकार विह्वल होकर वामा राधा रही ॥३०८॥" Sanat Kumar Samhita, Page 44.

"राधा (वामा) गोकुल की यमुना में डूब गयी और गोलोक पँहुच गयी, वहाँ जाकर मधुर संयोग रस का आस्वादन किया ॥३०९॥ कामा राधा मथुरा विरह से दुःखी हो गई, और तीर्थयात्रा की लालसासे कुरुक्षेत्र पहुंच गयी ॥३१०॥" Sanat Kumar Samhita, Page 45.

Vama Radha - the one who came as Satyabhama in Dwarka

After Shri Krishna left Vrindavan, Vama Radha was in deep pain from separation because of which her complexion turns greenish. Out of grief, she jumps in the Yamuna river. Devi Yamuna takes her to Suryalok. Surya Dev gives her to Satrajit and Radharani becomes Satyabhama. (As per Lalit Madhav - in this book Chandravali turns out to be Rukmini)

In Lalit Madhav let's see the nexus between the Ashta Gopis and Ashta Bharyas:

Radha = Satyabhama (both do Maan Leela) (Vama Radha becoming Satyabhama)

Chandravali = Rukmini (a portion of Chandravali merging with Sri Radha)

Lalita = Jambavati 

Vishakha = Kalindi (the connection between Yamuna & Vishakha is already established in Garg Samhita)

Padma = Mitravinda (coincidentally Ganga flows as Padma river in Bangladesh)

Syama = Satya (coincidentally both have Nila tattva)

Bhadra (Gopi) = Bhadra (Ashtabharya)

Saibya (different from Shaivya of Dwarka) = Lakshmana

In Braj Leela, Vrindavaneshwar serves Radhika ; in Dwarka Leela, Dwarkadhish serves Satyabhama.

If we notice, both Vama Radha and Satyabhama had a green complexion. Devi Rakini (a form of Radharani in the Rudra Yamal Tantra) too has a green complexion and is representative of the earth element. If we also note, we see the sons of Satyabhama suffixed with the name 'Bhanu'. This further describes that Satyabhama has a nexus with the Bhanu family as Radha and Chandravali were the daughters within the Bhanu family.

कुण्डली पृथिवी देवी राकिणी स्वारिदेवता ।

तद्नेहगामिनी देवी राधिका राज्यकामिनी ॥

"कुण्डलीनि स्वयं पृथ्वी देवी हैं, राकिणी उनकी प्रत्यधि देवता हैं जो राज्यकामिनी (राजलक्ष्मी) राधिका देवी श्रीकृष्ण की गृहस्वामिनी हैं।" श्रीरुद्रयामले उत्तरतन्त्रे पटल ४१

Further in Gaur Gannodesha Dipika, we see Rukmini coming as Lakshmipriya, Bhudevi coming as Vishnupriya and Satrajit coming as Sanatan Mishra.

"The same person who formerly appeared as Janaki-devi and Rukmini-devi appeared during Lord Chaitanya's pastimes as Shrimati Lakshmipriya, the daughter of Vallabhacharya. Vallbhacharya's daughter, Shrimati Lakshmipriya, was an incarnation of Shrimati Lakshmi-devi, the goddess of fortune. One day, as she was walking with her friends towards the bank of the Ganges to bathe, she entered the path of Lord Chaitanya's vision. In this way the Lord saw Lakshmipriya for the first time." Verses 45-46, Gauri Gannodesha Dipika 

"The same person who formerly appeared as King Satrajit appeared in Lord Chaitanya's pastimes as Sanatana Mishra. Sanatana Mishra's daughter was Shrimati Vishnupriya, and she was the incarnation of the Lord's Bhu-sakti, who is the mother of the entire universe." Verse 47, Gauri Gannodesha Dipika 

From both the verses, it is very clear that Srimati Vishnupriya Devi is Devi Satyabhama herself.

Sri Vakreshwar Pandit sees Srimati Radharani as Vishnupriya. This gives a further hint of Srimati Radharani being Satyabhama.

Further in Garg Samhita, Srimati Radharani is known to be Sukirti for Kalki. In Kalki Puran, Rukmini is Padma and Satyabhama is Rama (Rama's father (King Shashidhwaja) too is considered to be a reincarnation of Satrajit). This Sukirti (also known as Maniki) is the combined form of Padma and Rama. Sukriti is the Twinflame of Kalki who splits as Padma and Rama. In Bhavishya Malika, Radha and Vaishnodevi will come as Rama. But at the same time, Kalki Puran does mention Devi Padma having 8 Sakhis the way Devi Sita and Srimati Radharani have 8 Sakhis (and Rukmini has 14 Sakhis).

"When Krishna is Kalki, you (Radha) are Sukriti" Garg Samhita, Mathura Khand, Chapter 15

“My dear Vasudev, you are truly supreme personality of Godhead accompanied with your wives Rukmini and Ramaa. This sacred thread was made via Lord Brahma, kindly take it.” Kalki Puran, Rukmini Vrat Mahatmya, Verse 30

"I will attain my goal by handing over my Daughter Rama, The incarnation of Satyabhama, To Lord Kalki the incarnation of Lord Krsna. [These Words Are Spoken By King Sasidhvaja (Incarnation of King Satrajit, Father of Satyabhama)]" ~ Kalki Purana: Chapter 24, Verse 34

Padma and Rama - the equal manifestations of Sukriti / Maniki / Kalkini Shakti of Kalki

The same Satyabhama who is rumoured to be arrogant is a broad-minded lady as per Srimad Bhagawatam.

Radharani as Nappinnai / Rahi

Now let us discuss the connection between Srimati Radharani and Devi Nappinnai.

Nappinnai - the wife of Krishna - mentioned by Andal in Thiruppavai

सीतायाश्च त्रिविधाशाः श्रीभूनीलादिभेदतः । श्री भवेद् रुक्मिणी भूः स्यात् सत्यभामा वृढव्रता ॥ नीलास्याद् राधिका देवी सर्वलोकैक पूजिता ।

As per this famous sloka from Adi Ramayan / Sundari Tantra, Śrī Sitä manifests herself in three forms Śrī, Bhu and Nila. By Śrī she becomes Rukmini, by Bhu she becomes Satyabhama and by Nila she becomes Radhika.

The Nila aspect of Radharani, connected to Kama Radha is also known as Radhika, Rahi and Nappinnai.

1. As per Radha Kripa Kataksh Stotram & Thiruppavai, both Srimati Radharani & Devi Nappinnai have golden breasts and black eyes. Both have scented hair decorated with jasmine flowers.

2. As per Southern Recension of Harivamsha, the brother of Nappinnai (Nila) is named Sridama. It is a well-known fact that Radharani has a brother named Sridama.

3. The names of the fathers of Nappinnai and Radharani, ie., Kumbhak and Vrishbhanu have the same meaning. We all know Kumbhak is the brother of Yashoda. Coincidentally, Yashoda and Vrishbhanu both are from Bhanu family as per Brahmavaivarta Puran, indicating them to be siblings.

4. As per Garud Puran, Nila meditated to get Shri Hari as her husband in Saptashringa mountains. On the other hand, Srimati Radharani meditated to get Shri Krishna as her consort as per Brahmavaivarta Puran in Saptashringa mountains. This aspect of Srimati Radharani is known as Chandravati Radha.

5. The book 'Radha : The Secret Goddess Demystified' by Kannan Srinivas authenticates the fact that Srimati Radharani is Devi Nappinnai. (I even have a detailed mail conversation with the writer.)

6. Andal approached Nappinnai to attain Shri Krishna. And in various scriptures like Narad Puran, devotion to Krishna without Radharani is incomplete. This suggests Nappinnai was Srimati Radharani herself.

7. Andal mentions Devi Nappinnai as Lakshmi in Verse 20 of Thiruppavai and we very well know Srimati Radharani is Lakshmi. In Srimad Bhagawatam as mentioned before, Srimati Radharani is the central gopi. On the other hand, Alvars mention Devi Nappinnai as the central gopi.

"O Valiant Lord, who goes before the thirty-three groups of Devas,

To destroy their fear and trembling! Pray, wake up from Your sleep.

O Righteous One! O Mighty One! O Spotless One,

Who strikes terror into the hearts of Your enemies! Pray, wake up.

O Lady Nappinnai, with breasts like golden jars, soft red lips,

And a slender waist! O Goddess of Fortune, pray, wake up.

Give us the fan and the mirror, and let Your Husband,

Bathe us in His grace right now."

Andal worshipping Nappinnai to attain Krishna. Further strengthening Nappinnai as Radharani.

Now many people raise questions that Srimati Radharani and Devi Nappinnai had different wedding stories. Well that can be considered as kalpa bhed. For example in Shiv Puran, Parvati meditated to get Shiva as her husband. But in Devi Mahabhagwat, Mahadev meditated to get Devi Parvati as his wife.

After Shri Krishna left Vrindavan, this Nila aspect of Srimati Radharani from her Chandravati aspect becomes Nagnajiti, Tulasi / Jaya aspect becomes Jambavati, Yamuna aspect becomes Kalindi and Ganga aspect becomes Mitravinda. Lajja Lakshmi is Bhadra / Madri. Dakshina Lakshmi is Lakshmana.

राधा रासेश्वरी रम्या कृष्णमन्त्राधिदेवता ।

सर्वाद्या सर्ववन्द्या च वृन्दावनविहारिणी ॥

वृन्दाराध्या रमाशेषगोपीमण्डलपूजिता ।

सत्या सत्यपरा सत्यभामा श्रीकृष्णवल्लभा ॥

वृषभानुसुता गोपी मूलप्रकृतिरीश्वरी ।

गान्धर्वा राधिकारम्या रुक्मिणी परमेश्वरी ॥

परात्परतरा पूर्णा पूर्णचन्द्रनिभानना ।

भुक्तिमुक्तिप्रदा नित्यं भवव्याधिविनाशिनी ॥

इत्येतानि नामानि यः पठेत् स जीवन्मुक्तो भवति ।

इत्याह हिरण्यगर्भो भगवानिति ।

१. राधा, २. रासेश्वरी, ३. रम्या, ४. कृष्णमन्त्राधिदेवता, ५. सर्वाद्या, ६. सर्ववन्द्या, ७. वृन्दावनविहारिणी, ८, वृन्दाराध्या, ९, रमा, १०. अशेषगोपीमण्डलपूजिता, ११, सत्या, १२. सत्यपरा, १३. सत्यभामा, १४. श्रीकृष्णवल्लभा, १५, वृषभानुसुता, १६. गोपी, १७. मूलप्रकृति, १८. ईश्वरी, १९. गान्धर्वा, २०, राधिका, २१, आरम्या, २२. रुक्मिणी, २३. परमेश्वरी, २४. परात्परतरा, २५. पूर्णा, २६. पूर्णचन्द्रनिभानना, २७, भुक्तिमुक्तिप्रदा, २८. भवव्याधिविनाशिनी ॥ इन [अट्ठाईस] नामों का जो पाठ करता है, वह जीवन्मुक्त हो जाता है — ऐसा भगवान् श्रीब्रह्माजी ने कहा है । (Radhopanishad)

The highlighted names Rukmini, Satyabhama and Satya specifically mention about Srimati Radharani coming as Rukmini, Satyabhama and Satya (Nagnajiti). These names have been popularized by Shri Premanand Maharaj.

Let us further discuss about Srimati Radharani being Rai / Rahi

1. In Pandharpur Temple Act of 1973, under Govt of Maharashtra, within parivar devtas community there is a mention about of Rahi as Radhika.

2. In the abhangs of Sant Namdev, there are two verses that describe the samadhi of Saint Dnyaneshwar Maharaj. In these verses, it is said that Vithoba with Garuda came to witness the scene, accompanied by Rahi, Rukmini and Satyabhama, along with the gopis. All of them came & performed the aarti of Dnyaneshwar Maharaj.

तंव पातले गरुडदेव । रुक्मिणी सत्यभामा भाव । राही माता गोपी सर्व । समाधि ज्ञानदेव पाहावया ।३। (Here Rahi being associated with Gopis proves that she is Radharani only)

3. The Gathasaptashati (dated 2nd century) (written in Maharashtri Prakrit) mentions about the term 'Rahiayi' which has been mentioned for Srimati Radharani only.

4. In the book "Flight of deities and rebirth of temples" by Minakshi Jain, Rahi (Radha) is the wife of Vitthal in Maharashtra.

5. In the english journal Prabuddha Bharat vol 113 from Ramkrishna order, consists of various articles and translations by different scholars, and writers on, social sciences including religious, historical, & cultural themes. Here under the topic of "Vithoba of Pandharpur" by Suruchi Pandey, clearly stated "Radha (Rahi)" as wife of Vitthal in Maharashtra.

6. In the article "Sacred City Spaces - Ajmer, Banaras, Pandharpur" by Prof. Abha Singh, School of Social Sciences, Indira Gandhi National Open University, New Delhi, it is clearly mentioned that inside the main temple of Pandharpur, there is an idol of Rahi (Radha) along with Satyabhama.

"The centre of the city is the Sri Vitthala temple. It is a huge complex with eight gates. The entry is from Mahadwar gate exiting into Paschim Dwar gate. Near the Mahadwar is Samadhi-pith of saint Chokhamela. One enters into Namdev Pyari crossing through the Mandap is the Solahkhamba (so-called on account of being constituted of sixteen pillars; one of which is of pure gold and another silver plated). In this area is situated the earliest 1237 CE inscription. Next to it is Chaukhamba (four pillard hall) leading to the anteroom or the garbhagriha where the main deity is housed. In the northeast of the deity lies the Rukmini, consort of Vitthala. The complex also housed the idols of Satyabhama and Rahi (Radha). The entrance to the deity is towards west from Rupyacha Darwaza, while Hathi Dwar (elephant door) lies to the south. Sri Vithoba's idol is three and half feet tall having shivaling on the head; neck is adorned with kaustubha mani; while on his chest are imprinted the footmark of his devotee (vastalanchhana). Pandharpur is almost situated on the confluence of Kannada and Marathi speaking territories. It shared close affinity with Kannada to the extent that Jnaneshwar, Eknath and Namdev address the deity as Kannada Vitthala. The chief mentor and priests of the temple are Badava Brahmins." (Extract from the article)

7. Further in various Bengali literature, Srimati Radharani is known as Raii.

Hari Priya Saraswati decorated as Raii-Kishori (Radhika) in the Saraswati Puja (2026) of Kolkata (Netaji Sporting Club) attesting Raii is Radharani

It is Kama Radha who bore the separation for 100 years and later met the Dwarka Queens. This Kama Radha is Rahi in Pandharpur. It's her Chhaya who married Rayan, an amsa of Shri Hari.

Kama Radha - the one who bore 100 years separation 

In Nimbark philosophy - Radha is Rukmini in Dwarka, Satyabhama in Mathura and Radhika in Vrindavan.

Nila creates illusions as a result of which people see Radhika, Rukmini and Satyabhama as different personalities.

Further, In one of the poetries of Soordas, who is the reincarnation of Uddhav, it is stated that Radhika and Rukmini met each other in a way as if they were daughters of the same father. It is not just a metaphor but a divine hint that Rukmini earlier was Vrishbhanu Putri. Below is the reference of the meeting of Kama Radha and Rukmini (the one who was earlier Vrishbhanuja Radha) :

श्रीरुक्मिणी राधा ऐसे भेंटी, जैसें बहुत दिननि की बिछुरी एक बाप की बेटी, एक सुभाव एक वय दोऊ, दोऊ हरि कों प्यारी, एक प्राण एक मन एक दुहुनि को तन करि दीषति न्यारी । निज मंदिर लै गई रुकमिनी मां, पहुनाई बिधि ठानी । सूरदास प्रभु तहँ पग धारे, जहँ दोऊ ठकुरानी ।।

"श्री किशोरी जू के शील, सदाचार ,सरलता और सौन्दर्य पर महारानी वैदर्भी जी ऐसे मुग्ध हुई, जैसे अपने ही प्राणों के साथ देह का लगाव होता हैं। वे बार-बार उन्हें आमंत्रित करती ,अपने ही सुकुमार हाथो से रंधन कार्य करती और अतिशय प्रेम एवं अपार आत्मीयता पूर्वक अपने हाथों से जिमाती । कभी-कभी दोनों एक ही थाली में भोजन करती और प्रभु की बातें चर्चा करते हुए ऐसी घुल-मिल जाती कि लगता जैसे दो सहोदरा बहिनें बहुत काल पश्चात मिली हो ।" (Meera Charit, Chapter 123)

These lines are a slap to each person who compares the love, beauty and character of Devi Radhika and Devi Rukmini. Surdas was blind but still he had more sense than mortals here who compare Devi Radhika and Devi Rukmini. Shame shame puppy shame on abusers of Devi Radhika and Devi Rukmini.

ParaShri Sita and ParaShri Radha are the sources of Rukmini (Shridevi), Satyabhama (Bhudevi) and Radhika (Niladevi)

Radharani as remaining Ashtabharyas

Radha Sahasranama does mention names like Chandravali, Rukmini, Satyabhama, Jambavati, Mitravinda, Sulakshana, Kalindi (Yamuna), Jahnu-Kanyaka (Ganga), Vrinda (Tulasi). The names Rukmini (Shri), Satyabhama (Bhu) and Satya (Nila) are specifically mentioned among the 28 names of Srimati Radharani in the Radhopanishad.

रुक्मिणी सत्यभामा च सैव्या जाम्बवती तथा । लक्ष्मीश्च मित्रविन्दा च भद्रा नाग्नाजिता तथा ॥ एताः सर्वा युवतयः शोभनाश्वा सुलोचनाः । रक्षेयुर्मामस्तु दिक्षु सततं शुभदर्शनाः ॥ 

"Rukmini, Satyabhama, Shaivya, and Jambavati, along with Lakshmana, Mitravinda, Bhadra, and Nagnajiti — may all these youthful goddesses, who are exceptionally beautiful, possess enchanting eyes, and radiate auspiciousness, constantly grant me protection from every direction." ~ Padmini Radha Kavach proving Radha as the Ashtabharyas (as the Dwarka bharyas are the deities within her Kavach further attesting they are Radharani herself).

तस्या एवांशविस्ताराः सर्वाः श्रीकृष्णनायिकाः ~ Skand Puran and Lakshmi Narayan Samhita

"महादेव कहते हैं-रुक्मिणी, सत्यभाभा, शैव्या, जाम्बवती, कालिन्दी, लक्ष्मणा, मित्रवृन्दा, नाग्नजिता-ये आठ थीं कृष्ण की प्रकृति। महात्मा कृष्ण ने इनसे विवाह किया। अनेक यत्नपूर्वक उक्त अष्ट युवतियों का विवाह सम्पन्न हुआ। तदनन्तर बहुरूप सम्पन्ना १६१०० नारियों से भी विवाह किया। ये १६१०८ रमणियाँ कृष्ण की भार्या थी। उनमें रुक्मिणी आदि आठ को प्रधान कहा गया है।।४०-४२।।" Radha Tantra, Patal 29

"Radha is Padmini and Rukmini & other chief queens are Ashta-Padmini" - Vasudev Tantra

An extract from Padmini Radha Kavach from Radha Tantra

As mentioned above before, we see Mahishasur Mardini Radha mentioned as Dwarka Vasini.

Radharani as Meerabai and Andal

As mentioned before, Hari Patni Ganga (Alaknanda) is different from Rudra Patni Ganga (Mandakini). Hari Patni Ganga, Yamuna and Sarayu are an aspect of Viraja Lakshmi. Sarayu is an aspect of Sita residing in Saketlok while Ganga and Yamuna are aspects of Radha residing in Golok.

Now let us check each hint of Meerabai being an aspect of Ganga.

"राजन ! तुम्हारे पुण्योदय से घर में गंगा आई है । अवगाहन कर लो जी भरकर ।सबके सब तर जाओगे ।" (Meera Charit, Chapter 15 - When Sant Ravidas authenticated Meera as Ganga while talking to her grandfather)

"भोजराज, कुछ मीरा के प्रति समर्पणं से और कुछ उसकी भक्ति का स्वरूप समझ कर स्वयं उसकी ढाल बन गये । उदा अगर मीरा की शिकायत ले पहुँची, तो भोजराज बहन को समझाते हुये बोले ,"भक्तों को अपने भगवान के अतिरिक्त कहीं कुछ दिखाई नहीं देता - वही उनके सगे है ।और उसी तरह भगवान भी भक्तों के सामने दुनिया भूल जाते है ।भक्तों का बुरा करने और सोचने पर यह न हो कि हम भगवान को भी नाराज़ कर दें ।इसलिए मैं तो कहता हूँ कि जो हो रहा है होने दें । और बाईसा ! लोग तो भक्तों के दर्शन करने के लिए कितनी दूर दूर दौड़े फिरते है । अपने तो घर में ही गंगा आ गई और क्या चाहिए हमें?" (Meera Charit, Chapter 35, when Bhojraj authenticated Meerabai as Ganga)

"यह जन्म तो वृथा ही चला गया । मेरे भाग्य से घर बैठे गंगा आई - और मैं मतिहीन राणाजी का साथ दे भाभीसा का विरोध कर अपने पापों की पोटली भारी करती रही । चेत जा ...अभी भी प्रायश्चित कर ले उदा ! मानव जीवन अलोना बीता जा रहा है, इसे संवार कर प्रायश्चित कर ले ।तू लोहा है उदा ! इस पारस का स्पर्श पाकर स्वर्ण बन जायेगी ।यदि कपूर उड़ गया तो तू सड़ी खाद की तरह गंधाती रह जायेगी । दाजीराज और बावजी हुकम क्या पागल थे जो इन्हें सब सुविधाएँ देकर प्रसन्न रखने का प्रयत्न करते थे - उस समय राजकार्य भी ठीक से चलता था ।और अब सब अस्त-व्यस्त सा हो रहा है । चेत.....उदा ! अवसर बीतने पर केवल पछतावा ही शेष रह जाता है ....... ।" (Meera Charit, Chapter 63 - When realisation hit Uday Kunwar hard)

"बोलने दीजिए भाभी म्हाँरा ! उनके अन्तर के सुख और भीतर के हर्ष को प्रकट होने दीजिए ।लोगों ने , राजपरिवार ने अब तक यही जाना है कि मेड़तणीजी कुलक्षिणी है ।इनके आने से सब मर-खुटे है ।उन्हें जानने दीजिये कि मेड़तणीजी जी तो गंगा की धारा है, जो इस कुल का और दुखी प्राणियों का उद्धार करने आई है " उदयकुँवर बाईसा ने कहा । (Meera Charit, Chapter 66 - When Uday Kunwar praises Meerabai's devotion which revived a dead man)

"संसार में रहकर कुछ वर्षो तक भक्ति भागीरथी - प्रवाहित कर, माधवी ! तेरी आलौकिक प्रीति, भक्ति, विरक्ति, और प्राण-परित्याग लीला को देखकर घोर कलिकाल में भी भक्ति की और लोग आकर्षित होंगें । मीरा तुम्हारा नाम पढ़-सुनकर के लोग कठिन से कठिन यातना सहकर भी भक्ति करेंगे । तुम्हारी दृढ़ता उन्हें वैराग्य की असिधार पर चढ़ने की प्रेरणा देगी ।लोक-कल्याण के लिए बस कुछ समय और .....! " कहते हुए कंठ भर आया निजजनप्राण श्यामसुंदर का । (Meera Charit, 93 - Words of Shri Krishna when Meerabai met Radha Krishna in the Nikunj of Vrindavan) - Here we know that the Bhagirathi is one of the streams of Ganga.

Meerabai - an expansion of the Ganga aspect of Srimati Radharani 

The same Meerabai is a reincarnation of Madhavi Gopi. This Madhavi Gopi in Tantric texts is within the Gopis led by Devi Ganga. 

Now an issue arises that in Meera Charit, Meerabai was the wife of Bhojraj, reincarnation of Sundar Gop (husband of Madhavi Gopi). So as per scriptures like Garg Samhita, the husbands of Gopis were expansions of Krishna themselves, while the Gopis were expansions of Srimati Radharani only.

"हे महेशानी! इस मथुरा-ब्रजमण्डल में महामाया का आविर्भाव हुआ है। यह केश-पीठ है। मथुरा ब्रजमण्डल में राधा तथा चन्द्रावली सतत विराजित रहती हैं। यह मण्डल अतीव मधुर-शान्त-स्निग्ध-मनोहर है। यही राधा तथा चन्द्रावली आविर्भूत हुई हैं। मथुरा ब्रजमण्डल में यूथ-यूथ में राधिका है। प्रत्येक गृह में इनका वास हैं। अन्यत्र ऐसा नहीं है। यहाँ प्रत्येक घर में राधिका है।।४-७।।" Radha Tantra, Patal 10

"हे सुन्दरी! वृन्दावन जल अमृत रूप है। वहाँ के सभी वृक्ष मायामय प्रकृतिरूपा स्वयं चण्डिका है। वृन्दावन की स्त्रीवृन्द स्वयं लक्ष्मी हैं। पुरुषगण विष्णु के अंश हैं एवं भगवान् विष्णु हैं आद्यशक्ति। हे ईशानी ! विष्णु अंश से प्रकृति का उद्भव होता है। कृष्ण की बाल्य, कैशोर, प्रभृति लीला मूर्तिमान् आनन्द ही है।।४७-४९।।" Radha Tantra, Patal 12

As mentioned before, Andal is considered to be a reincarnation of Chandravali. Let us examine her Gopi Bhav.

"O people of the world! Listen to the austerities

We undertake for our Pāvai-vrata:

Praising the feet of the Supreme Lord

Who reclines gently upon the Milk Ocean,

We shall not eat ghee nor drink milk;

We shall bathe at dawn.

We shall not apply collyrium to our eyes,

Nor adorn our hair with flowers.

We shall refrain from forbidden deeds,

avoid harsh speech,

and give alms and charity to those who seek.

Thus shall we strive for liberation."

(Paragraph 1, Thiruppavai)

"O golden creeper among the cowherds (Kovalar)!

Daughter of the one who milks countless herds of young cows,

Who goes forth to destroy the strength of enemies and is blemishless.

O beautiful one, like a forest peacock, come out!

All your kinsmen and friends have gathered at your courtyard

To sing the names of the cloud-hued Lord."

(Paragraph 11, Thiruppavai)

Andal appeals to Krishna : “Oh, Kanna, who is indulged in yoga nittirai on AdiSesha! My friends and I came to the pond to do snanam for performing our vratam before even the cock would crow. The Sun has now risen. We have finished our baths, and now stand humiliated and very sad, finding that you have stolen all our clothes. It is getting very cold; we will not come to this pond ever again. My friend and I are praying to you : Please give us back out clothes and protect us." (Verse 3.1, Nachiyar Thirumozhi)

These aren't mere verses! This is recollection of a life as a Gopi!

Andal - the reincarnation of Chandravali 

According to Periyavāccān Piḷḷai, Nampiḷḷai, and Maṇavāḷa Māmuni: "Āṇḍāḷ did not imagine herself as a gopī — she remembered who she eternally is."

This confirms her identity as a Gopi in her past incarnation. And that gopi is none other than Chandravali as both have Bhumi tattva in themselves.

Saraswat Perspective 

I honestly don't know how true it is but one person from the Saraswat Sect told me that in a specific kalpa, when Brahma was Krishna then the following were his consorts : Sharada was Rukmini, Gayatri was Satyabhama, Medha was Jambavati, Shraddha was Kalindi, Vak was Mitravinda, Gyanvati was Satya, Dharana was Bhadra, Vama was Lakshmana. Since Savitri was not mentioned in the list and Savitri is considered to be the first wife of Brahma in most scriptures, so Savitri can be assumed to be Srimati Radharani.

I can't give any guarantee about it. But I can indeed say I won't be shocked if it's true as in different kalpas, different things have happened.

Radha Krishna in Shaivism and Shaktism

Rather Devi Mahabhagwat indeed mentions a chapter where Devi Parvati came as Krishna and Shiva came as Radharani and the Ashtabharyas. 

Individual Tattva of Radha Krishna and Sita Ram 

Let us also make one more thing clear! The forms of Radha Krishna and Sita Ram are not confined to Lakshmi Vishnu. They have their own Supremacy too. There are many instances from scriptures where Trimurti and Trishakti arise from Radha Krishna and Sita Ram. Radha Krishna and Sita Ram are complete Parashakti Parmeshwar like Lakshmi Vishnu, Saraswati Brahma and Gauri Shankara.

Though Lakshmi Vishnu, Sita Ram and Radha Krishna are under the same tattva - ParaShri and ParaVasudev - it doesn't necessarily mean that Sita Ram and Radha Krishna will always be forms of Lakshmi Vishnu. They have their own Supremacy too. Same goes for Narsimhi & Narsimha.

Supremacy of Trimurti and Trishakti on an Equal Level

Concluding Messsage

This sufficiently proves that Radharani herself is the source of all lovers of Shri Krishna.

Well I have noticed many Rukmini devotees and fanatics having problems with the verses of Devi Rukmini being an extension of Srimati Radharani. This has happened specially because fanatics of Srimati Radharani try to show it in a bad way by saying, "Oh Rukmini is just a little fraction of Srimati Radharani". In reality, it means the soul of Srimati Radharani resides in the soul of Devi Rukmini, which fanatics fail to see. They fail to see that by abusing Devi Rukmini, they are abusing Srimati Radharani only. Rukmini devotees also fear that by saying Radha is Rukmini, the individuality of Rukmini will be lost. In reality no. True devotees will see it in a unique way where they will say that the love of Radha Krishna was so unique that Srimati Radharani expanded into so many beautiful forms.

We also aim to show that the love of every aspect of Srimati Radharani is great in its place. There is no need to put the love of one aspect down to lift another. If Devi Radhika suffered for 100 years in the pain of separation, then Devi Rukmini to committed sati and immolated herself for Shri Krishna. Devi Satyabhama too accompanied Shri Krishna on war.

It is also very funny and simultaneously ironical that the love of Rukmini could be 'inferior'. That Rukmini, who is the mother of Pradyumna, the incarnation of Kamdeva (the God of love). Just to uplift Devi Radhika, people are shamelessly abusing and demeaning that aspect of Srimati Radharani (i.e. Rukmini) who immolated herself for Shri Krishna.

But at the same time, many people 'in anger' are abusing Srimati Radharani just because her devotees abused Devi Rukmini. They are slut-shaming her (sadly even fanatics of Devi Radhika have also slut-shamed Rukmini), forcefully making her the wife of Rayan and hurting her dignity. They have tried their best to prove her fictional but she is mentioned in uncountable places.

Do not forget. In all this, you are hurting Shri Krishna the most. Just imagine if someone abused your loved ones (parents, siblings, partner, friends, etc) - how will you feel? Then just think how Shri Krishna feels when you insult any of his consorts? Every consort is an aspect of Srimati Radharani herself (as attested in Skand Puran).

I just want to say our deities are not any punching bag that you will abuse another deity just because someone abused your beloved deity. This is not what our culture stands for. Do not forget that our culture has survived strongly even after decades of slavery under various dynasties like the Mughals, British, etc. Do not insult the sacrifice of all Hindus like Chhatrapati Sambhaji Maharaj who just for our Dharma went through so many atrocities. They didn't go through these atrocities to see us demean our own deities. We don't need enemies if we have backstabbers in our own Dharma!

Prafulleshwari Radha alongside Prafulleshwar Krishna. The imagined aspect of Srimati Radharani who encompasses all consorts of Shri Krishna.

Note : The picture above is my imagination as I feel by doing this, I keep reminding myself that Rai, Rukmini and Satyabhama are not different but one.

Below is a quote by Swami Vivekananda which states that even a form you imagine can be a reality, whether it is mentioned in scriptures or not.

"God Himself is your image. 'God created man after His own image.' That is wrong. Man creates God after his own image. That is right. Throughout the universe we are creating gods after our own image. We create the god and fall down at his feet and worship him; and when this dream comes, we love it!"

Neville Goddard too said that imagination creates reality. Nothing is impossible. (But obviously your imagination should have pure intentions.)

Via this blog, we aim to ensure our responsibility not just as people following their Dharma, but as citizens of India. The level of abuses and devotee wars happening is a matter of concern and serious actions need to be taken. By insulting our own deities we are not just harming Sanatan Dharma, but we are harming the culture of India. 

May Prafulleshwari Radha bestow sanity upon all Krishna devotees. And if they still don't mend, may she give them the worst grade punishment!

Disclaimer : The blog would be updated with every new correction or additional information so please stay updated. 

Do check this blog for - (I) The equality of Saraswati Brahma, Lakshmi Vishnu and Gauri Shankara & (II) Supremacy of Gauri Shankara, Lakshmi Vishnu, Saraswati Brahma, Sita Ram and Radha Krishna 

Oneness of Brahma, Vishnu and Shankara

Supremacy of Trimurti and Trishakti on an Equal Level

Thanks and Regards,

The Aadyanagha Foundation.

Credits and Bibliography :

https://youtube.com/@nimbark_ashray?si=Qw_XqeipXfchscwo

https://parmeswaridevilakshmi.quora.com/Radha-Rukmini-Tattva-Nirnaya-Part-1 https://parmeswaridevilakshmi.quora.com/Radha-Rukmini-Tattva-Nirnaya-Part-1?ch=15&oid=195985465&share=d8d8335f&srid=5OrDe&target_type=post

https://www.instagram.com/hrimkararnava.kaustubha?igsh=MWdsaG45Z3d5ZTJ3dA==

https://www.instagram.com/sanatan_dharma_89?igsh=MXU1bHlsdHQ2M2NxMA==

https://www.instagram.com/naarayani._?igsh=MWpxMTZ1eHBma3J5NQ==

https://www.instagram.com/nirakar_13?igsh=c3N6OGl6a3I2cXo0

https://www.instagram.com/shiv.shakti_shyama.shyam?igsh=MTZ2eHM1aWxwdHR1Zw==