BRS 1.3.14

The word manoratham (with joy in the heart) indicates rāgānuga-sādhana. By the influ­ence of the deity form, she developed rāga similar to that of Kṛṣṇa’s dear associ­ates. The girl has also said previously in the same Purāṇa: bahvīṣv anyāsu nārīṣu mayy evādhika-prītiman | nṛtyaty asau mayā sārdhaṁ kaṇṭhāśleṣādi-bhāva-kṛt || Among many women, the Lord has greatest affection for me. He dances with me while embracing my neck. But though this claim is made by the young girl in the Padma Purāṇa, it is also said that Rādhā is the supreme lover of Kṛṣṇa in the Gautamīya-tantra: sattvaṁ tattvaṁ paratvaṁ ca tattva-trayam ahaṁ kila | tri-tattva-rūpiṇī sāpi rādhikā mama vallabhā | prakṛteḥ para evāhaṁ sāpi mac-chakti-rūpiṇī || I am the three principles--effect, cause, and that which transcends both cause and effect. Rādhikā, my dear lover, is also these three principles. Just as I am transcendental to matter, so is she, My energy, transcendental to matter. In the Gautamīya-tantra Kṛṣṇa also says: devī kṛṣṇa-mayī proktā rādhikā para-devatā | sarva-lakṣmī-mayī sarva-kāntiḥ sammohinī parā || Rādhikā is said to be the same as Kṛṣṇa. She is the supreme deity, representing all auspiciousness, all beauty and supreme attraction. In this way Rādhā has been described. It should be understood that the young girl mentioned in the verse must be an expansion of that celebrated Rādhā who embodies that great, eternal śakti. Rādhā decided to make the girl her sakhī when the girl reached the final stage, and by her mercy considered that the girl, achieving all perfection by that sādhana, was non-different from herself. For this reason, the Padma Purāṇa described that the young girl thought herself as the only lover of Kṛṣṇa, identifying herself as Rādhā.