Actually, without Śrīmatī Rādhārāṇī’s mercy Kṛṣṇa can never be attained – vinā rādhā prasādena Kṛṣṇa-prāptir na jāyate.

Śrīla Narottama dāsa Ṭhākura sings:

rādhikā caraṇa reṇu, bhūṣaṇa koriyā tanu,
anāyāse pābe giridhārī
rādhikā caraṇāśraya, ye kore se mahāśaya,
tāre mui yāi bolihārī

“Anyone who decorates one’s body with Rādhikā’s footdust easily gets Giridhārī.
I praise any great soul who takes shelter of Rādhikā’s lotus feet!”

jaya jaya rādhā nāma, vṛndāvana yāra dhāma,
Kṛṣṇa sukha vilāsera nidhi,
heno rādhā guṇa gāna, na śunilo mora kāna,
vañchita korilo more vidhi

“Glory, glory to the holy name of Rādhā, that resides in Vṛndāvana, and that is the jewel of Kṛṣṇa’s pastimes!
Fate has deprived me by not letting me hear the glorification of Rādhā!”

tāra bhakta saṅge sadā, rasa līlā prema kathā,
ye kore se pāy ghanaśyāma
ihāte vimukha yei, tāra kabhu siddhi nāi,
nāhi yeno śuni tāra nāma

“Anyone who associates with Rādhā’s devotees and speaks about Her rasa, Her pastimes and Her love, will attain Ghanaśyāma (Kṛṣṇa),
but anyone who is against this will never attain perfection. Let us not even hear these people’s names.”

Kṛṣṇa nāma gāne bhāi, rādhikā caraṇa pāi,
rādhā nāma gāne Kṛṣṇa candra.
saṅkṣepe kohinu kothā, ghucāo monera byathā,
duḥkhamaya anya kathā dhanda

“O brother! When you sing Kṛṣṇa’s name you will get Rādhikā’s lotus feet and when you sing Rādhā’s name you will get Kṛṣṇa-candra.
I told you this shortly, so now extinguish the pain in your mind. All other topics are simply miserable!”

Śrīman Mahāprabhu instructs us in chanting the dual Rādhā-Kṛṣṇa name, which consists of thirty-two syllables, sixteen words and eight joints.
This mantra is called āhvanātmaka nāma, which means that one calls out to the Lord with it (it is not just for silent meditation, like most other mantras),
or tāraka brahma nāma (the transcendental saviour-name).
The best way to enter into the nikuñja mandira and to serve Śrī Rādhikā there is to congregationally chant this hare Kṛṣṇa-sambodhanātmaka nāma
(a mantra simply consisting of addresses).

Śrīla Sanātana Gosvāmī says:

nāma saṅkīrtanaṁ proktaṁ Kṛṣṇasya prema sampadi;
baliṣṭhaṁ sādhanaṁ proktaṁ paramākarṣa mantravat
(Bṛhad Bhāgavatāmṛta 2.3.164)

“The Śrī Kṛṣṇa-nāma-saṅkīrtana is the most powerful means to attain the treasure of love of Kṛṣṇa.
It is like a most attractive mantra.”

The Lord will personally appear before anyone who chants this nāma sankīrtana with an innocent and eager heart.
Srī nāma saṅkīrtana will attract the most precious thing, just like a perfect mantra.

tad eva manyate bhakteḥ phalaṁ tad rasikair janaiḥ
bhagavat prema sampattau sadaivāvyabhicārataḥ

“For this reason the bhakti-rasikas (the relishers of devotion) have defined it as the ‘fruit of devotion’.
It is always the most faultless way to attain the treasure of love of God.”
(idem 2.3.165)

Someone may ask here: “I thought that the goal of sādhana-bhakti was prema, and that nāma-saṅkīrtana was also a kind of sādhana.
How can it be called the goal then here?”
The answer to that is:
“It’s true, nāma saṅkīrtana brings the treasure of prema and because the appearance of prema is certain through the practice of nāma saṅkīrtana,
it is also called the fruit or result of devotional practice. There’s never any exception to that rule, and therefore the saints call nāma saṅkīrtana the fruit of devotional practice.
Along with smaraṇa, nāma saṅkīrtana swiftly enables the practising devotee to relish the sweetness of Śrī-Śrī Rādhā and Kṛṣṇa.

—

In his svarūpāveśa Śrī Raghunātha, in his form of Tulasī Mañjarī, lays Svāminī to rest on a selfmade bed and attains the good fortune of massaging Her lotus feet.
When She falls asleep the maidservants, that are like Her very own life, drink the water that has flushed Her mouth (adharāmṛta) and that has washed Her feet (caraṇāmṛta).
In this verse Tulasī desires another indescribable prasāda.
When Raghunātha is absorbed in his vision he gets the prasāda in his siddha svarūpa and when the vision stops he prays.
While eating Svāminī will use some opportunity (avasara) to secretly call Tulasī close to Her to affectionately give Her the nectarean food remnants from Her lotus-like mouth.
How great are Her feelings of possessiveness! The kiṅkarīs want nothing else and know nothing else in this world but Śrī Rādhikā’s lotus feet and Her happiness.
That’s why She is so merciful to them!

Tulasī has given her heart to Śrī Rādhā and reveals her maidservant’s heart to Her.
How much love and affection there is between them, that should one time be considered.

Some editions of this book mention the reading “tad gata cittāyai” which means:
‘My heart is dedicated to Your food remnants’
(tasyā mukhāmbujastha sudhāyāṁ gataṁ magnaṁ cittaṁ yasyāḥ sā)

Tulasī thinks: “Just fancy if I could get some (of these remnants)!”
Svāminī knows her mind and secretly calls her near.
“I have rendered my service, and I am close by now.  Perhaps Svāminī will draw me towards Her and kiss me, or give me Her chewed betel leaves.
How merciful She is! O Premamayi, Karuṇāmayi Rādhe! When will I be blessed by attaining a drop of Your mercy?
I’m sitting here, constantly waiting for the blessed day that I will get Your mercy!”

The practising devotee should also become greedy for this indescribable prasāda. With such transcendental greed the devotee should enter the path of rāgānugā bhakti.

Sacred greed after the mood of the people of Vraja, like Tulasī Mañjarī, is the only means to enter into that and there is no consideration within the mind of such a devotee of being qualified or unqualified.
The transcendental greed causes all discrimination to vanish and awakens only insatiable desires in the heart of the devotee.

Śrīla Rūpa Gosvāmī has defined the eligibility to enter into rāgānugā bhakti as follows:

rāgātmikaika niṣṭhā ye vrajavāsi janādayaḥ
teṣāṁ bhāvāptaye lubdho bhavet atrādhikāravān
tat tat bhāvādi mādhurye śrute dhīr yad apekṣate
nātra śāstraṁ na yuktiṁ ca tal lobhotpatti lakṣaṇam

“Anyone who desires to attain the feelings of the residents of Vraja, who are exclusively fixed in ragatmika bhakti, qualifies for raganuga bhakti.
The hallmark of the birth of sacred greed after these feelings is that after hearing of the sweetness of their different emotions,
the conscience disregards scriptural rules or common sense.”
(Bhakti Rasāmṛta Sindhu 1.2.291-292)

The desire for even a drop of this nectar-ocean of devotional service will awaken in the heart of a fortunate devotee who thus hears of Tulasī Mañjarī’s faithful devotion and her great fortune.

How afffectionate Svāminī is to Tulasī! Tulasī has given her heart to her.
It is natural that you are merciful towards someone who has no other shelter than you.

Śrī Raghunātha says: “I tell You honestly: I have sold my heart to Your lotus feet! I have no one else but You in this world! Overwhelmed by love for me You have put the chewed remnants of Your nectarean food in my mouth. This is the greatest amṛta (nectar, or immortality) and it made me immortal. My offering has reached perfection now that You accepted it, that can be seen by Your bodily activities. An unbroken absorption in drinking nectar can never be in vain”.

When the vision vanishes the turbulent desires for this nectar-drink awakens.

Śrī Haripada Śila sings:

he devi nivedana, tomara sukha sādhane,
ekānta hoyeche mora mana.
ei dhyāna ei japa, ei vrata ei tapa,
ei mora dharama karama

“O Devi! This is my prayer! Making You happy is the only desire on my mind!
This is my meditation, my japa, my vow, my austerity, my religious principle and my duty!”

bhojanera avasare, kṛpā diṭhe sneha bhare,
mukha padma hoite phelā lava
āmāra vāñchita nidhi, nija pada dāsī bhāvi,
kobe dibe parama sampad ?

“While You eat You cast an affectionate glance at me and drop a fragment of Your food from Your lotuslike mouth.
That is my desired treasure. When will You give this footmaiden that supreme treasure?”

– From the tika of Srila Ananta das Babaji and Srila Ananda Gopal Goswami to Sri Sri Vilapa Kusumanjali