Rādhārāṇī is Kṛṣṇa's pleasure potency. Rādhā-kṛṣṇa-praṇaya-vikṛtir hlādinī-śaktiḥ (CC Adi 1.5). The Lord, the Supreme Personality of Godhead, has got varieties of energies, as it is confirmed in the Vedic literature, parāsya śaktir vividhaiva śruyate, na tasya kāryaṁ karaṇaṁ ca vidyate. (Śvetāśvatara Upaniṣad 6.8, CC Madhya 13.65, purport). The Supreme Lord has nothing to do personally.
Na tasya kāryam. He has nothing to do. Just like here in this material world we find some very big man, political head or business head, personally he has nothing to do. Because he has got so many assistants, secretaries, that personally he hasn't got to do anything. Similarly, the Supreme Personality of Godhead, full with six opulences, why He will have to do something? No. He has got many assistants.
Sarvataḥ pāṇi-pādas tat. In the Bhagavad-gītā: "He has got everywhere His hands and legs." You'll find Kṛṣṇa, He has nothing to do. He's simply engaged in enjoyment with gopīs and Rādhārāṇī. He's not engaged in killing the demons. When Kṛṣṇa kills the demons He's Vāsudeva Kṛṣṇa, He's not original Kṛṣṇa. Kṛṣṇa expands Himself. First expansion is Baladeva. From Baladeva—Saṅkarṣaṇa, Pradyumna, Aniruddha, Vāsudeva. So by the Vāsudeva feature He acts in Mathurā and Dvārakā. But Kṛṣṇa in His original feature, He remains in Vṛndāvana.
One of the greatest fiction writer in Bengal, Bankimchandra Chatterjee, he misunderstood Kṛṣṇa that Kṛṣṇa of Vṛndāvana, Kṛṣṇa of Dvārakā and Kṛṣṇa of Mathurā, They're different persons. Kṛṣṇa, the same, one, but He can expand Himself in millions and trillions of forms. Advaitam acyutam anādim ananta-rūpam ādyaṁ purāṇa-puruṣam (Bs. 5.33). Advaita. Although ananta-rūpam, still, He's ādyaṁ purāṇa-puruṣam, advaita. There is no such distinction.
So this Kṛṣṇa, when He wants to enjoy, what kind of enjoyment He will have? That has been discussed by Śrīla Jīva Gosvāmī. Kṛṣṇa is Paraṁ Brahma. Brahma, Paramātmā, then Paraṁ Brahma. Absolute Truth, three different features. Someone is realizing the Absolute Truth as impersonal Brahman.
Jnanis, those who are trying to understand the Absolute Truth by mental speculation, by dint of his own knowledge, he's realizing the Absolute Truth as impersonal Brahman. And those who are trying to understand the Absolute Truth by meditation, yogīs, they realize the Absolute Truth as Paramātmā.
Paramātmā is situated in everyone's heart. Īśvaraḥ sarva-bhūtānāṁ hṛd-deśe 'rjuna tiṣṭhati (BG 18.61)—that feature, Paramātmā feature. Aṇḍantara-sthaṁ paramānu-cayāntara-sthaṁ govindam ādi-puruṣaṁ tam ahaṁ bhajāmi. That Paramātmā feature is one expansion of Kṛṣṇa. It is stated in the Bhagavad-gītā, athavā bahunaitena kiṁ jñātena tavārjuna ekāṁśena viṣṭabhyāham (BG 10.42).
Ekāṁṣena. When Kṛṣṇa . . . Arjuna was trying to understand about different potential existence of Kṛṣṇa, so He explained in the Twelfth Chapter, "I am this. Amongst them, I am this. Amongst them . . ." Like that. And He concluded that, "How far I shall go on? Better try to understand that only one plenary portion of Me, by entering this universe, the whole cosmic manifestation is existing." Ekāṁṣena sthito jagat (BG 10.42).
Jagat. This material world is existing on one plenary portion of Kṛṣṇa, and Kṛṣṇa enters, aṇḍāntara-sthaṁ paramānu-cayāntara-stham, He enters within this universe. Without His entering, this universe cannot exist. Just like without the spirit soul's entering within this body, this body cannot exist. As soon as the spirit soul goes out, immediately the body's useless.
However the body may be prime minister or anything else, as soon as the soul is out of this body, it is not worth even a farthing. Similarly, because Kṛṣṇa enters within this universe, therefore the universe has value. Otherwise it is simply lump of matter; it has no value. Ekāṁṣena sthito jagat.
So try to understand Kṛṣṇa. And when Kṛṣṇa want to enjoy, what kind of enjoyment that shall be? Try to understand this point. Kṛṣṇa is so great; God is great, everyone knows. So when the great wants to enjoy, then what quality of enjoyment that should be? That is to be understood. Rādhā-kṛṣṇa . . . therefore Svarūpa Dāmodara Gosvāmī has written a verse, rādhā-kṛṣṇa-praṇaya-vikṛtiḥ (CC Adi 1.5). The loving affairs of Rādhā and Kṛṣṇa is not ordinary, these material loving affairs, although it appears like that.
But one who cannot understand Kṛṣṇa, avajānanti māṁ mūḍhāḥ (BG 9.11). Mūḍha, rascals, fools, they understand Kṛṣṇa as ordinary man. As soon as we take Kṛṣṇa as one of us . . . mānuṣīṁ tanum āśritāṁ, paraṁ bhāvam ajānantaḥ. These rascals, they do not know paraṁ bhavam. They try to imitate Kṛṣṇa's līlā, rāsa-līlā. There are many rascals.
So these things are going on. There is no understanding of Kṛṣṇa. To understand Kṛṣṇa is very difficult.