Our concept of male and female is limited to our experience of male and female. We have only experienced incomplete, flawed males and females. Therefore to say that God is either male or female is seriously problematic, because it implies to our minds that God is like something flawed. On the other hand, to say God is neither male nor female also leaves us feeling blank, because we cannot comprehend such a thing.
Śāstra makes all such statements. In some places it describes divinity as female; in some places, as male; in some places, as both; in some places, as neither.
But by sādhana (deep contemplation with mantra practice) we can gradually perceive the actual truth in all these statements.
God is both male and female, because God is everything. Yet, God is neither a male nor a female because God has no flaws or limitations. So, God is the manifestation of an unlimited entity, which is both perfectly male and perfectly female.
This is why we don’t depict or conceive of Śakti (perfect femininity) without Śaktiman (perfect masculinity), nor Śaktiman without Śakti.
In short, Krishna in Vṛndāvana surrounded by his gopīs, headed by Rādhā is our conception of God. He does not exist without the gopī saturated Vṛndāvana. Bhāgavatam says dhāmna svenda sadā — He exists only in his dhāma.
And even in Krishna himself, you find a peacock of a hero.
And even in Rādhā herself, you find a brave hero of a woman.
And you will not find one without the other.