Gītā-mālā

(1)
parama-caitanya hari, tāṅra śakti vaneśvarī
parā-śakti bali’ vede gāya
śaktimāne sevibāre, śakti kāya-vyūha kare
nānā-śakti tāhe bahirāya

The Supreme Lord Hari is the highest conscious reality, and His potency is the queen of Vraja. The Vedas sing of Her as the transcendental internal potency, parā-śakti. In order to serve the energetic source of all energies, She expands Her own energy into manifold bodily forms, from which innumerable different potencies flow outward in all directions.

(2)
ādhāra-śaktite dhāma, āhvaya-śaktite nāma
sandhinī-śaktite vastu jata
saṁvit-śaktite jñāna, taṭasthā jīva-vidhāna
hlādinīte kaila sakhī-vrata

Her internal potency is the support and foundation of all existence, and in the form of the āhvaya-śakti it manifests all names. Through the sandhinī-śakti it manifests all existence as substance. Through the saṁvit-śakti it manifests all knowledge, within which the taṭasthā category of jīvas is situated. And through the hlādinī-śakti, the vow of becoming the sakhīs is manifest.

(3)
nitya-siddha sakhī saba, hlādinīra su-vaibhava
hlādinī-svarūpa mūla rādhā
candrāvalī ādi yata, śrī-rādhāra anugata
keho nāhe rādhā-prema bādhā

All the eternally perfected sakhīs are the splendid expansions of the hlādinī-śakti. The original form of the hlādinī-śakti is Śrīmatī Rādhārāṇī Herself. All the gopīs headed by Candrāvalī are Her followers, and none of them can obstruct the flow of Rādhā’s love for Kṛṣṇa.

(4)
premera vicitra gati, prati-dvandvi haiyā sati
candra kare rādhā-prema puṣṭa
saba sakhīra eka mana, nānā dehe nānā jana
vraja-yuva-dvandve kare tuṣṭa

The movement of prema is wonderfully variegated. Appearing as a rival, Candrāvalī actually nourishes Rādhārāṇī’s love for Kṛṣṇa. All the sakhīs have one mind, though they appear in many different forms and identities, and they exist solely to satisfy the Youthful Divine Couple of Vraja.