Why is the rAdhA-tantra called so? While the version we are taking about is a kaula text, it is a kaula text that in centered on a late reflex of the sAtvata religion & has absorbed a text of that tradition as can be seen in this section. The sAtvant-s are ancient branch of the
yadu clan who are seen first in the texts of middle vedic period, when the Aryans had probably just settled in India. They rose to prominence in the mahAbharata and harivaMsha as we have them, where they are known for their unique brand of the vaiShNava tradition which identified
several of their prominent heroes vAsudeva kR^iShNa devakIputra, balabhadra, pradyumna, aniruddha, sAmba, sAtyakI & the goddess ekAnaMshA in the least with their conception of viShNu with the 4-fold vyUha deities. This is the original sAtvata religion that lasted into much later
times. From the beginning it was affiliated &interacted in different ways with the vaiShNava tradition of pA~ncharAtra or the doctrine of the 5 nights which had its own focus (probably originally puruSha nArAyaNa). Over time the emphasis on the vyUha-s declined in popular sAtvata
alongside a parallel decline of dual forms like anra-narAyaNau (reflex of the old vedic indrAviShNU dyad). Instead, we saw the rise of the pan-Indian neo-sAtvata tradition centered on kR^iShNa gopIjanavallabha. In this tradition a new shaktI rAdhikA-padminI became particularly
important. It was text affiliated to this tradition that the rAdhA-tantra we are talking about had engulfed much like an archaeon engulfing an alphaproteobacterium to give rise to eukaryotes. However, we hold that this engulfed vaiShNava retained certain elements of the archaic
sAtvata version of the pA~ncharAtra tradition. This can be seen in the above excerpt. While kR^iShNa gopIjanavallabha is a focal deity of this tradition it still acknowledges that he is only a portion of the supreme vAsudeva who is the cosmic great viShNu with his two shakti-s
They are named as lakshmI and sarasvatI identifying this clearly as the eastern branch of the neo-sAtvata tradition (this depiction is universal in the pAla empire of Eastern India). This tradition also distinguishes itself from the rest of pA~NcharAtra in terming its tantra as
being defined by the 5 viShNu-s, parts of the vAsudeva mahAviShNu, who are laid out in the above excerpt. The 2 armed form is kR^iShNa gopIjanavallabha with his principal shakti rAdhikA-padminI. The remaining 4 of white, yellow, red and shining(golden?) appearance are identified
with the 4 Ayudha-s of viShNu. The vyUha-s are mentioned too in the great mandala (conceived as the abode) of Vishnu but they are not very prominent keeping the kArShNi orientation of the late sAtvata tradition. While the vAsudeva is called pUrnabrahman, the conception is
essentially a synthesis with sAMkhya one where his veiling shakti vaiShNavI is prakR^iti. He is also termed mAyA evidently to unify the same with the concept in uttaramImAMsA

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