What was the relationship between Radha and Rukmini like?

Radha and Rukmini were co-wives, Radha was the first consort of Shri Krishna and his eternal consort in Goloka. Radha and Krishna got married in Bhandirvan. That Radha marrying Rayana (brother of Yashoda) is completely an interpolation happened in late Medieval or early modern era and even in this story, real Radha did not marry Rayana, only her reflection. If such a thing did happen, probably Krishna’s aunt had motherly affection for him and she became his strong devotee due to which she was called reflection of Radha. The daughter of Vrishbhanu and Kalavati was married to Krishna only and no one else.

Radha did not accompany Krishna to Mathura and later Krishna got married again when Rukmini, princess of Vidarbha called him to take her away. Krishna married Rukmini and she was his one of the Chief Consorts in Dwarka. Her son Pradyumna was the Crown Prince of Dwarka. Radha remained in Vrindavan as it's Queen and ruled over the region for Krishna. Her devotion towards him was extremely pure that despite living separately, her heart was solely set on Krishna.

Radha ruled over Vrindavana as it's Queen and Rukmini ruled over Dwarka. Years later, Krishna along with Ashtabharyas met Radha and other Gopis at Siddhasrama where Radha and Krishna were absolutely delighted to be reunited. Radha met her co-wives and they met with warmth. Later, that hot milk episode made the queens realise that Krishna and Radha’s souls were one and their devotion towards each other was divine.

Radha and Rukmini never really lived together as co-wives, so , any type of jealousy is not recorded and also the personalities of both queens wasn't like that they would let themselves be entangled in petty jealousy.

In divine versions, Rukmini and Radha both are Mahalakshmi, Radha lives in Goloka with Krishna for eternity. Krishna himself is an avatar of Mahavishnu and Radha is Mahalaxmi and Ashtabharyas are form of Mahalaxmi and Kalindi is personification of river Yamuna.

If Krishna was just 11 years old when he left Vrindavan, then how did he marry Radha at the age of 11?

 Before you understand this, let me explain you one thing. Srimati Radharaniji is the head of the Gopikas. And Krishna didn’t marry Radha at the age of 11. What actually happened, as per the Bhagavata, is this:

Neela was the daughter of Kumbhaka, the brother of Yashoda, who had kept seven bulls. These seven bulls were demons in the disguise of bulls. Krishna killed those seven bulls and then married Neela. Neela had actually done penance to marry Krishna and become His first wife before His upanayana, or thread ceremony. So, to fulfill that, Krishna married Neela. This Neela later merged into Neela, or Nagnajiti, who was one of the eight ashtabhaaryas of Lord Krishna. At that time, Krishna wasn’t even 10. After that, the Dhenukasura and Pralambasura Vadha took place. After that, the Govardhana Uddharana Leela took place (then Krishna was 7 years old).

He performed the Raasakreeda when He was 8. He even married the Gopa Kanyas who did the Katyayani Vrata to get Krishna as their husband. These Gopikas who did the Katyayani Vrata were unmarried Gopikas. And Krishna married them. And out of those, Srimati Radharani ji was one who was the head of these Gopikas. These Gopikas had the presence of Lakshmidevi, and Sri Madhvacharya also states the same. So, Srimati Radharaniji as a Gopi, definitely has the presence of Lakshmidevi within Her. Plus, Krishna doesn’t even touch a thing without Lakshmi sannidhana, because He is a Patnivrata and doesn’t marry anyone except Lakshmidevi. Either one must be Saakshaat Mahalakshmidevi, or one must have Mahalakshmidevi’s sannidhana in them to marry Krishna.

Gopikas had that Lakshmi Sannidhana within them; therefore, Krishna married them. Plus, these Gopikas were Apsara Strees who had done penance to get the sanga of Krishna. Plus, these Apsara Strees have the explicit right to worship Bhagavan Vishnu as their husband. Bhagavan Vishnu also accepts the Apsara Strees as His wives when they have Lakshmi Sannidhana. So, they incarnated in Vraja. So, now, coming to why Krishna married Radha or other Gopikas at such a small age? Let me tell you that Krishna doesn’t possess lust or a feeling like, ‘Oh, I cannot live without them’ like this. Because He is Svaramana. He doesn’t even need Lakshmidevi for His ananda. He is full of ananda in Himself. He gives ananda to Lakshmidevi.

Krishna sometimes acts as if He is missing His devotees to show how much He loves them, and He does it to give pure ananda to the devotee, not because He depends on them. Krishna is independent. Now, let this be the stage for my answer. As I said earlier, the Gopikas were Apsara strees. They had done penance to marry Krishna. Therefore, they were born as Gopikas with the special presence of Lakshmidevi within them. They did the Katyayani Vrata to get Krishna as their husband. Now, Krishna already knew He had to go to Mathura to kill Kamsa and do the further Bhu Bhaara Harana kaarya, because He appeared for that only.

So, as the fruit of Katyayani Vrata, the unmarried Gopikas married Krishna. Krishna had actually blessed the Gopikas earlier, promising to give joy to the unmarried Gopikas by marrying them, even before Balarama’s marriage and His own Upanayana. Therefore, to fulfill the wish of the Gopikas, Krishna married the Gopikas at that age. SriMadhvacharya also says in the Mahabharata Tatparya Nirnaya:

75) Due to the boon given to them (gopa-strees) by HIMSELF earlier, even before Balarama and even before HIS own upanayana, Lord Krishna had great enjoyment during the nights; LORD is the chintamani that ensures fructification of all requests, and HE is verily without even a trace of inauspiciousness!
[Mahabharata Tatparya Nirnaya, Chapter 13 Kamsavadha]

So, there are people who say that ‘Krishna wanted to marry someone, married someone else’ and say ‘Adhoora Pyaar’ because He didn’t marry Radha. This is completely wrong, because Krishna even married Srimati Radharaniji (as Gopa Kanyas, having Lakshmi Sannidhana and who did the Katyayani Vrata), and even married Rukmini Devi and Satyabhama Devi, who were Mahalakshmi Devi Themselves. So, stop treating Krishna’s life as ‘Oh man! Krishna suffered a lot!’ and reduce the pastimes of Bhagavan to a simple chocolate boy lover. The Gopikas clearly knew Krishna as Bhagavan and are infinitely greater than us, and not merely lustful lovers. We are not even the dust of their feet.

But then Krishna left them…they were very sad about this. But they weren’t sad forever. That doesn’t even mean they forgot Krishna. They discussed Krishna’s pastimes and didn’t curse Krishna for leaving them. There is one incident in the Bhagavatam: Krishna disappeared during the raasaleela because the Gopikas grew arrogant, thinking, " We are the luckiest women in this universe. And then, when Krishna disappeared, the Gopikas cried sweetly and called Krishna. Krishna came back.

The Gopikas asked Krishna, ‘Why did you disappear from us?’ to which Krishna replied, ‘To obtain something very special in your life, you have to value it. But if it is always with you, then you lose the value of the thing. When it goes far away from you, you come to know the value of it. So, to make you know this, I went away.’ So, Krishna wanted to strengthen the devotion of the Gopikas more. The more Krishna is away from the Gopikas, the more viraha and devotion would increase, and at the peak of that devotion they would see Krishna. That’s why Krishna didn’t come back to Vraja and directly meet the Gopikas during the Surya Grahana, before the Kurukshetra yuddha.

Hope this clears your doubt!
Jay SriRam!
ShriKrishnarpanamastu!

Why is Radha not considered a goddess in Hinduism?

 According to the Devi Bhagavatam and Brahmavaivarta Purana, she is Mula Prakriti, The Devi Bhagavatam states: "Ganesh-janani Durga, Radha, Lakshmi, Saraswati, and Savitri these five goddesses are said to be the fivefold Prakriti of creation". Among these five, Radha is the Prana-Adhisthatri Devi of the Supreme Being. She is described as the "Mukhya Prakriti" who is dearer to Krishna than his own life.

(Image credits to original artist)

The Narada Pancharatra and Brahmavaivarta Purana says that Maha Lakshmi appeared from the left side of Radha. Furthermore, Durga is described as a manifestation of Radha’s power to protect. It is stated: "Radha is Durga and Krishna is Rudra...". The Padma Purana says that the countless goddesses (presiding over arts, wealth, and strength) are merely expansions of Radha's "Kala". The Brahmavaivarta Purana and Narada Pancharatra use a specific analogy: "Just as whiteness is inseparable from milk, or heat from fire, so is Radha inseparable from Krishna" Vedāntins consider Brahman the ultimate reality, characterized by the primary principles of puruṣa and prakṛti. These remain unmanifest within Brahman, but upon their union, prakṛti manifests into the elements constituting dharma. The Brahmavaivarta Purāṇa (Prakṛti Khaṇḍa, 1.1–3) identifies Bhagavati Rādhikā, along with Durgā, Lakṣmī, Sarasvatī, and Sāvitrī, as the Mūlaprakṛti responsible for the creation of the jagat. The Padma Purana identifies her as the Hladini Shakti. She is the personification of the joy of the Supreme Brahman. Without her, the Lord is described as "lifeless" or like a corpse (Shava). The Brahmavaivarta Purana describes a cosmic event where Radha produces a golden egg from which Mahavishnu (the form of Vishnu who breathes out universes) is born. Thus, she is technically the mother of the Creator. She is the Raseshwari who exists in Goloka which is beyond the physical universe. According to Narada Pancharatra
"Ra" signifies the giving of everything (dān) or possession.
"Dha" signifies Nirvana (Liberation/Moksha).

(Image credits to original artist)

Therefore, Radha is the Goddess who bestows liberation upon the devotee. Even Lord Krishna worships her to set an example for the world.

Radhe Radha, Jai Maa Sherawali Vaishno Devi

Are Radha and Rukmini the same? If not, who is Radha, as Rukmini is Lakshmi Matha?

 The Shastras, Agamas, and Tantras explain that Sri Radha and Sri Rukmini are not distinct goddesses. These sacred texts say they are the same Supreme Goddess, appearing in different places to take part in the divine pastimes of the Supreme Lord.

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The Absolute Oneness of Goddess Radha and Goddess Rukmini -

"She is Rukmini at Dvaravati; and in the Vrndavana-grove she is Radha" -Padma Purana (V.77.34b-40a)

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“Rukmiṇī in Dvārāvatī and Rādhā in Vṛndāvana” -Padma Purana, 1.17.196

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"Rukmini in Dvaravati, Radha in Vrndavana forest, Devaki in Mathura, Paramesvari in Patala (nether world), Sita in Citrakuta..." -Skanda Purana (Book V, Avantya Khanda, S03 Reva Khanda)

The Brahma Vaivarta Purana recounts a direct conversation in which Lord Krishna reveals this truth to Goddess Radha. He says, “Radhe! Just as you are Radhikadevi in Goloka, so too you are in Gokula.” He further assures her, “In Dvaraka, you reside in the form of the virtuous Rukmini, manifested from a portion of Mahalakshmi.” This statement decisively resolves the theological debate, affirming that Radha herself is Rukmini.

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Who is Goddess Radha?

It’s said that Rukmini is an incarnation of Goddess Lakshmi, and there’s also an explanation of Radha’s deep theological link to Lakshmi and the Supreme Lord. The Shastras describe Radha as the Supreme Mula Prakriti, with Maha Lakshmi either being the same as her, emerging from her left side, or representing one of the two halves of the Supreme Mula Prakriti.

In the Narada Pancaratra (Second Night, Chapter 3), it’s described that Lakshmi manifests directly from Radha, with Maha Lakshmi emerging from Radha’s left side as the Presiding Deity of wealth and prosperity. The text also explains that Radha herself springs from Sri Krishna’s left side and resides in His heart, later taking the name of Maha Lakshmi and dwelling in Vaikuntha upon the chest of Narayana.

“Some time later the Mūla Prakṛti, the Beloved of Kṛṣṇa divided into two parts. Out of Her left portion came Kamalā and out of Her right portion came Rādhikā.” -Devi Bhagavata Purana (Book 9)

In the Devi Bhagavata Purana (Book 9), their forms and consorts are described in more detail: “She who appeared from the right side is called Radha, and she who emerged from the left side is Maha Lakshmi.” Radha first desired the two-armed Sri Krishna, and afterward, Maha Lakshmi desired Him. The two-armed one then gave Maha Lakshmi the four-armed form, and finally, the two-armed one Himself took Radha.

The Brahmayamala records Lord Shiva stating the exact oneness of Radha and Lakshmi to Goddess Parvati:

"Radha, the queen of Vrndavana, has a fair body like molten gold. As is Radha, so is Laksmi, there is no doubt about this"

The Devi Bhagavata Purana (Book 9, Chapter 1) portrays Radha as the supreme Fifth Sakti:

“O Child Narada! Now I will tell you about the Fifth Sakti, Devi Radhika. Listen. She is the Presiding Deity of the five Pranas; She is the very Life of all, dearer than life itself to Sri Krishna, and more beautiful and exalted than all other Prakrti Devis.” It goes on to say, “She is the wife, the left half, as it were, of Sri Krishna, and in no way inferior to Him in quality, Tejas (Fiery Spirit), or any other aspect.” It concludes, “Every female in every universe originates from a part of Sri Radha, or from a part of a part.”

The Brahma Vaivarta Purana describes the name Radha as having deep etymological and philosophical meaning:

“‘Ra’ is the giver of ‘dha,’ which stands for moksha, so she who bestows moksha is called Radha.”

The Brihannaradiya Purana affirms her highest theological status:

“Radha is Krishna’s beloved, the controller of the Rasa. Free from material qualities, worshipped by Krishna, she is the root nature and the supreme controller. O Goddess, you are the mother of the universes, the eternal Vishnumaya.”

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The Incarnation of Goddess Lakshmi as Rukmini

The shastra clearly confirms Rukmini's identity as the direct incarnation of Goddess Lakshmi on earth.

"His daughter... was Rukmini, of an excellent complexion. She was born with a portion of Laksmi and had all auspicious marks. She was Sita in (the lord's) existence as Rama, and was Rukmini in his birth as Krsna" -Padma Purana (Uttara-Khanda)

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"When at Madhura Visnu will descend in four forms (Balarama, Krsna, Pradyumna, Aniruddha), I too shall manifest myself in four forms called Revati, Rukmini, Rati and Usa" -Lakshmi Tantra (Chapter 8)

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"Great was the jubilation, O king, among the citizens in Dvaraka at the sight of Sri Krsna, the Spouse of Sri (the goddess of beauty and prosperity), united (in wedlock) with Rukmini, who was no other than (the said) Goddess Laksmi" -Srimad Bhagavatam (Book 10, Discourse 55)

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In conclusion, the shastras do not support the notion that Radha and Rukmini are distinct goddesses. They affirm that Radha is the Supreme Mula Prakriti and the source or identical counterpart of Maha Lakshmi. Therefore, Rukmini is seen as the manifestation of the same Goddess Lakshmi/Radha residing in Dvaraka.

How did Radha deal with Krishna having a child with Rukmini?

 In same way how they used to lived happily in Golok Dham, don't you know that Mata Radha and Mata Rukmini are soul sisters, they enjoy each other's company very much. Many scriptures praise their sisterly bond.

Goloka is the Parama dham of lord Krishna,
where he always resides with Mata Rukmini and Mata Radha.

अथ श्रीकृष्णदेवाय राधया विरजादिभिः ।
रुक्मिण्या चाभियुक्ताय गोलोकाऽऽवासकारिणे ॥ ३९ ॥

Obeisance to lord Sri Krishna who resides in Goloka with Radha, Viraja and Rukmini.

~Lakshmi Narayana samhita, krita-yuga khanda, chapter 160

In Dwapar Yuga when Lord Shri Krishna incarnated on earth to relieve the burden of the earth, Mata Rukmini and Mata Radha were also incarnated with him, because every leela of Lord Shri Krishna is incomplete without our beloved mothers Shrimati Radha Rani and Shrimati Rukmini Mata. Along with them, Prabhu Sankarshan, Pradyumna and Aniruddha also take incarnation in the Yadu clan.

Lord Krsna said: O Brāhmaṇa, I, who am such accompanied by Rādhā and Lakṣmī always stay in this imperishable residence (Goloka) along with my dependents.

32-33. When the junction of Dvāpara and Kali comes to a close, for the sake of annihilation of Asuras who become burden to the earth, and for protecting righteous people, I, Kṛṣṇa, called Vāsudeva, will be born of Vasudeva and Devakī in the city of Mathurā. Similarly Saṅkarṣaṇa alias Balarāma, Pradyumna and Aniruddha (i.e. all the Vyūhas of the Pāñcarātras) will be born in the family of Yadu.

34. Rādhā will be the daughter of the cowherd Vṛṣabhānu and I shall sport with her in Vṛndāvana, O Lotus-born One (Brahmā).

35. Lakṣmī will be born as the daughter of Bhīṣmaka by name Rukmiṇī. After defeating kings in a battle, I shall marry her.

~Skanda Mahapuran, Vasudeva mahatmya, chapter 18

This is not the first time that Mata Radha met Mata Rukmini and Pradyumna, they all reside in Goloka. And Pradyumna ji is the beloved son of Lord Krishna and Mata Rukmini, that means he is the beloved son of Mata Radha too.

JAY SHRI RADHA KRISHNA 🙏

JAY SHRI RUKMINI SHYAM 🙏

Why is Radha replaced by Ganga in the Mahabhagavata Purana when mentioning Pañcaprakṛti? (Pañcaprakṛti Part 3)

 In the Mahābhāgavata Upurāṇa, ParāŚakti manifests at the beginning of creation to create and empower the cosmic functions, She divides Her Parāvidyā aspect into five primary feminine forms.

Mahābhāgavata Purāṇa Chapter 3, Verses 25–26:

Then from me that illusion oh sage, was born. The third one viz., paravidya is divided into five parts by herself such as Ganga, Durga, Savitri, Laksmi and Sarasvati. Absolute Nature told Brahma, Visnu and Mahesvara.

Savitri was welcomed by Brahma, and then Vishnu received Lakshmi and Sarasvati as His own share. Gaṇēśajananī Durgā was born as the daughter of Daksha Prajapati, and Ganga became Śambhu’s wife.

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Comparison with the Devi Bhāgavata and Brahmavaivarta Purāṇas

In texts where Goddess Rādhā is listed among the five primary Prakṛtis, she is described as a direct feminine manifestation of Mūla Prakṛti, dwelling in Goloka.

Devi Bhagavata Purana Book 9, Chapter 1, Verse 1:

Śri Nārāyaṇa said :-- This (Highest) Prakṛti is recognised as five-fold.

When She is engaged in the work of Creation, She appears as :-- (1) Durgā, the Mother of Gaṇeśa, (2) Rādhā, (3) Laksmī, (4) Sarasvatī and (5) Sāvitrī.

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The Mahābhāgavata Purāṇa offers a unique perspective on the identity of Goddess Rādhā during the Kṛṣṇa-Līlā. In Chapter 49, Lord Śambhu wishes to share deep devotion and companionship with the Supreme Goddess Kālikā. He asks Her to take a male form on earth, while he takes on a female form to become Her wife.

Mahābhāgavata Purāṇa Chapter 49, Verses 16-19:

Sri Siva said If you are really satisfied with me than you possesing male form visit the earth and I will be there in a female form. As I am your favourite husband so also you are my beloved wife. That is why I express my ultimate desire. So please fulfil it as you are the bestower of disered objects to the devotee. Sri Devi said O Lord Mahadeva for your satisfaction I will be on earth no doubt inmale form as Krsna in the house of Vasuleva. O Trilochana you must be a female for my love sake.

Mahābhāgavata Purāṇa Chapter 30, Verse 4:

Out of your own desire sometimes you become Sambhu by your portion. In the form of a woman the perplexer of the three worlds you enjoy yourself. Out of your own illusion you appear as Krsna a male and imagining Sambhu as your wife Radha you enjoy.

This non-dual exchange, where Lord Śambhu transforms into Goddess Rādhā as the Supreme Goddess takes the form of Lord Kṛṣṇa, is documented in major Tantric Shastras.

Sarvollāsa Tantra Patala 3, Verses 33–34

There was no contradiction or opposition between their words. At that very moment, that Supreme Power, the Parameshvari, assumed the form of Krishna. Seeing the feminine power take on the male form of Krishna, the Parameshvara assumed the form of Radha. Thus, it should be understood that the male principle arises from the aspect of Radha, while the power-holding female aspect arises from the aspect of Krishna. This is known as the mystery of creation, according to the firmly established Vaishnava view.

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Specific to the Mahābhāgavata Purāṇa Kalpa: Rādhikā is Lord Śambhu (Puruṣa) assuming a female body to participate as the consort in Goddess Kālikā's descent as Lord Kṛṣṇa. Because She is Puruṣa in a feminine role, She is excluded from the original five direct female emanations of the Divine Mother, and Mother Gaṅgā is listed in Her place

Specific to the Devī Bhāgavata Purāṇa & Brahmavaivarta Purāṇa Kalpas: Rādhikā is Mūla Prakṛti Herself, and is therefore enumerated directly as one of the primary Pañcaprakṛtis.

Both perspectives make sense within their own contexts through the principle of Kalpabheda, showing that Puruṣa and Prakṛti are non-dual and can take on reciprocal forms in the Līlā.

Is Lalita Tripurasundari an inferior amsha of Radha?

 See, being a Maadhva, my answer can differ from other people. Since you have requested this answer, I will answer it. Please forgive me if I go wrong anywhere. Umm…if you see, then Lalita Tripurasundari is different and Radha is different. I have heard that Lalita Tripurasundari as per Shaktas is one of the 10 Mahavidyas known as Sri Shodashi devi. One must note that SriLalita Tripurasundari is different from SriLalita sakhi of Srimati Radharaniji. This answer will be based on Vaishnava perspective, especially Madhva siddhanta. I don’t know much about Shaktism so I won’t talk from that lens, plus I am not even a Shaakta.

HOW MIGHT SRILALITA TRIPURASUNDARI BE UNDERSTOOD FROM A MADHVA PERSPECTIVE?

From the Madhva perspective, the answer would be no. We do not place Srimati Radharaniji in a position from which Lalita Tripurasundari would be considered her amsha. SriMadhvacharya mentions that Lord Narayana is the supreme. Plus, Mahalakshmi devi is the second one after SriNarayana. And Lakshmi has three forms namely : Sri, Bhu and Durga via which She is the presiding deity for Satva (Sri), Rajas(Bhu) and Tamas(Durga) Guna. All the roopas are identical with Mahalakshmi devi and are non-different from them. Now, here too there are two cases based on what one believes:

1. SriLalita Tripurasundari is Durga Parameshwari:

If you consider Her as Durgadevi then in this case, She may be understood as Durga devi who is the form of Mahalakshmi devi. Because, in Lakshmi Tantra, Lakshmidevi says :

bhadrakALI tathA bhadrA kALI durgA maheSvarI |
triguNA bhagavatpatnI tathA bhagavatI parA ||

Further, the people address Me as BhadrakALi, BhadrA, kALi, Durga, Maheshvari, triguna and by other names. They also call Me as Bhagavati since I am the consort of Bhagavan.

mahattvAcca mahAmAyA mohanAnmohinI matA |
durgA ca durgamatvena bhaktarakshAvidherapi ||

I am worshipped as MahAmAyA since My mAya/mahatvam (greatness) pervades everywhere. I am saluted as Mohini since I immerse all in moham (delusion). I am called Durga because I am hard to attain and also because I protect My bhaktAs.

अहं श्रीश्च महीं चैव दुर्गां चैव सनातनम् ।
बिभर्मी त्रिभिरूपैस्तु जगदेतच्चराचरम् ॥
I am indeed Śrī, I am Mahī (Bhū/Earth), and I am the eternal Durgā. Assuming these three distinct forms, I sustain and carry this entire universe of moving and unmoving beings.

[Lakshmi Tantra, Pancharaatra aagama]

So, as per this, SriLalita Tripurasundari may be understood as Durga roopi Mahalakshmi’s form. Because, Durgadevi is Vishnumaya Durga, even as per Devi Mahatmya. Lakshmi devi can do creation, sustainance and destruction just by Her eyebrow movement. And all this is possible due to Lord Narayana’s grace.

2. SriLalita Tripura Sundari as Parvatidevi’s roopa:

Like Lakshmi devi has Durga roopa, Umadevi also has a Durga roopa. This form is what we call as Kaushiki or Mahasarasvati. In this form She killed Shumbha and Nishumbha named demons. So, if you believe SriLalita Tripurasundari as Parvati devi’s Durga roopa then, She has the sannidhana of Vishnumaya roopi Mahalakshmi, similar to how Mahasarasvati had.

When the devatas were frustrated by the nuisance caused by Shumbha and Nishumbha, they approached Kailasa and prayed to Vishnumaya Durga. At that time, Parvati devi was going for having a bath where She sees the devatas praying to someone. She asks, ‘Whom are you all praying to?’ At the same time, a devi came out of Her body cell, who was dark skinned, but radiant and held a bell, trident, plough, conch shell, pestle (a cylindrical club), discus, bow and arrows in Her hands. Since, She came from Umadevi’s body cell, She was known as Kaushiki (Kosha means cell). She said, ‘They all are worshipping me.’

[Mahasarasvati roopa : Durga roopa of Umadevi]

Earlier Umadevi had dark skin. Once, Lord Shiva called Her Kaali, due to which She felt insulted and did penance to Lord Brahma and asked for a new body. Lord Brahma blessed Her with a new body, which was of Gaura varna or golden color. Since, She got a golden body, She was known as Gowry/Gauri. Now, this dark body didn’t go in vain. Because, devata body never goes waste. Hence, due to Her shakti, the body remained in Her body. Devatas do have this kind of power. Now, when these devatas were calling for Vishnumaya Durga, this Vishnumaya Durga entered that dark skinned body within Parvati’s body. That body had some sannidhana of Umadevi. So, this roopa is Parvati’s Durga roopa known as Mahasaraswati or Kaushiki or Chandika Durga.

So, in this way SriLalita Tripurasundari too might have the presence of Vishnumaya Durga, if you consider Her as Umadevi’s roopa.

As per Madhva sampradaya if you see, Srimati Radharaniji is not considered as Lakshmi avatara, since SrimadBhagavatam or the Mahabharata too doesn’t mention about Her. Plus, SriMadhvacharya too doesn’t mention about Her neither in the SriMahabharata Tatparya Nirnaya, nor the SriBhagavata Tatparya Nirnaya. But, She can be considered as a Gopi who is favorite of Krishna in Vrindavana with Lakshmidevi’s special sannidhana in Her. Srimati Radharaniji is a great devotee of Krishna in Vrindavana, but we don’t consider Her as equal to Mahalakshmidevi, because the Gopikas are the incarnation of Apsaraa strees who had came on the earth to get the sanga of Krishna. Apsaraas have their niyata pati as Lord Narayana, and they worship Lord Narayana as their husband. So, whenever they have Lakshmi sannidhana, Lord Narayana accepts them.

So, we don’t consider Lalita Tripurasundari as an inferior amsha of Srimati Radharaniji, but we don’t either consider Lalita Tripurasundari as the supreme mother ruling the trinity. The above two cases may hold true (Case 1 : Lalita Tripurasundari as Durga Parameshvari and Case 2 : Lalita Tripurasundari as Umadevi’s one form) only iff you believe in it and as per your belief. I am not claiming any certainty because it is completely conditional as to what you believe.
Hope this helps!
Jay SriRam!
ShriKrishnarpanamastu!