Radhadya: Purna Shaktaya: - Radha is the first power in the proof of myth. And Radhai is full of power. And Kৃষ্ণa is powerful. Radha-Krishna. Krishna is Radha. Radhaya madhabo debo madhave naib radhika '- one appendix sentence. Radhakrishna is always the same. There are two forms of lilaras in taste. Radhakrishnatmika. And Krishna is also Radhatmika. Radha is the soul of Sri Krishna. Heart cavity. Manas Sarobar. Therefore, where Krishna is radiant, his soul Radha is also present. Although there is no public mention of Radhan in Bhagavata, Bhagavata is basically about Radhakrishna. The body is crippled without life. Therefore Radhai is the soul of Bhagavata. And the soul of **** Krishna. Another thing is that Srila Shukadev Goswami Prabhupada did not mention Radhanam Bhagavata in the discussion with utmost respect and reverence. So visually there are no two Radhanamakshas in Bhagavata. However, Bhagwat has skillfully revealed Radha's name with skill. In the description of Raslila, we see that a very lucky Bhagyavati, a special Gopi , accompanied by her beloved Gopi, performed various luxuries in secret behind the other Gopis. Then it is not difficult to understand that the one whom **** Krishna is secretly walking with is the one who is the **** of Krishna, Rasa Raseshwari Radha Thakurani. The Vaishnava poet wrote in the context of Sri Chaitanya Mahaprabhu's Radhabiraha , ' Gora param yatane in chanting Radhanam.' In the Vaishnava Toshani commentary of this verse, Sri Sanatan Goswami has seen Mrs. Radha in the sentence 'Anyaradhito:' Radheti namakarancha darshitang. Later, Srila Krishnadas Kabiraj, the deceased of Chaitanyacharitamrita, reported that Krishnabancha was fulfilled in worship. Therefore Radhika's name is mentioned in Purana. The name Radha is explicitly mentioned in two verses of his book 'Krishnakarnamrita' (verses 6 , 106) by Srilavibhumangal Tagore . Although not mentioned elsewhere, it is certain that it was written with Brajeshwari Rai targeting Kishori-Radha. Later, while giving the commentary of the book called 'Sarangarangada', Srila Kabiraj Mahasaya expanded Radhanam. There are Radhanamollekhs in various places of Brahmavaivartapurana and Padmapurana. We see Radha in Matsapurana (Rukmini Dvarabatyang Tu Radha Vrindavan) , Vayupurana (Radha-Bilas-Rasikong) , verses 1/6/15 in Vishnu Purana and also in Varaha Purana (Tatra Radha Samashlisya). Even in Rikveda (1/22 / 7-8 , 6/45/24) there is clear mention of the words Radha , Radhas , Gopi. There are thousands of names of Sriradhara in Samveda too. Sixteen of them are prominent. The Atharva Veda and the Atharva Veda include Purushabodhini Shruti (Radha Yasya) , Gopalatapanisruti , Gautamiya Tantra (Radhika Pardevata) , Taittariya Upanishad , Radhatantra and Naradpancharatre (Jaganmata Cha Radhika). Besides , many Radha contexts have been raised in the commentaries of Vaishnavacharyas , poetry , plays , poems , songs , verses and above all. Radha is a unique path in the world of Vaishnava literature. Without further ado, I would like to say before the break that , although there is no explicit mention of Sriradhanam in Srimad-Bhagavatam, Radhanam has been described in various books like Smriti , Shruti , Puranadi , Pancharatra etc. [Text: 210-211 on the way to life boat]