Radha Krishna are
collectively known within Hinduism as
the combination of both the feminine as well as the masculine aspects of God.
Krishna is often referred as svayam bhagavan in Gaudiya
Vaishnavism theology and Radha is Krishna's supreme beloved. With
Krishna, Radha is acknowledged as the Supreme Goddess, for it is said that she
controls Krishna with Her love. It is believed that Krishna enchants the
world, but Radha "enchants even Him. Therefore She is the supreme goddess
of all. Radha Krishna".
While there are much
earlier references to the worship of this form of God, it is since Jayadeva Goswami wrote
a famous poem Gita
Govinda in the twelfth century of the Common Era,
that the topic of the spiritual love affair between the divine Krishna and
his devotee Radha,
became a theme celebrated throughout India. It is believed that Krishna has
left the circle of the rasa dance to
search for Radha. The Chaitanya school believes that the name and identity of
Radha are both revealed and concealed in the verse describing this incident in Bhagavata Purana. It
is also believed that Radha is not just one cowherd maiden, but is the origin
of all the gopis,
or divine personalities that participate in the rasa dance.
Name
RadhaKrishna cannot
be broken into two – Krishna,
the eighth incarnation (Avatar)
of Vishnu.,
and his shakti Radha such
was the love of Radha towards Krishna that they became one. Krishna in Vrindavana is
sometimes depicted with Radha standing on his left, on whose bosom sits Lakshmi.
Shakti
and Shaktiman
The common derivation of shakti and shaktiman,
i.e. Female and male principle in a god implies that shakti and shaktiman are
the same. Each and every god has its partner, 'betterhalf' or Shakti and
without this Shakti, is sometimes viewed being without essential power. It
is a not uncommon feature of Hinduism when
worship of a pair rather than one personality constitutes worship of God, such is worship of Radha Krishna.
Traditions worshiping Krishna, as svayam bhagavan,
who is male, include reference and veneration to his Radha, who is worshiped as
supreme. It's an accepted view that union of Radha and Krishna may indicate the
union of Shakti with the Shaktiman, and this view exists well outside of
orthodox Vaishnavism or Krishnaism. The
Radha Krishna Ashta Shakthi Mandir at theParashakthi
Temple in Pontiac, Michigan, USA depicts this principle
with Shri Radha Rani symbolizing Ashta (Eight) Shakthis of Shaktiman Lord Shri
Krishna.
Philosophy
From the Vaishnava point of
view the divine feminine energy (shakti)
implies a divine source of energy, God or shaktiman. "Sita relates toRama; Lakshmi belongs
to Narayana;
Radha has Her Krishna."
As Krishna is believed to be the source of all manifestations of God, "Shri Radha, His consort, is the
original source of all shaktis"
or feminine manifestation of divine energy.
A number of interpretations
according to traditions possess a common root of personalism in the
understanding of worship. Specifically Caitanyaite Gaudiya Vaishnava doctrine
and mission is fiercely "personalistic," proclaiming the supremacy of
Krishna, the identification ofCaitanya as
Radha-Krishna, the reality and eternality of individual selves, and a method
for approaching the absolute reality and the Deity as a person first and
foremost.
Jiva Goswami in
his Priti Sandarbha states that each of the Gopis exhibits a
different level of intensity of passion, among which Radha's is the greatest.
In his famous dialogs Ramananda Raya describes
Radha to Caitanya and
quotes, among other texts, a verse from Chaitanya
Charitamrta2.8.100, before he goes on to describe her
role in the pastimes of Vrindavana.
The central pivot point of
the theology is related to the word rasa.
The theological use of the word can be found very early, about two thousand
years before the Nimbarka or
Caitanya school, in a phrase that the tradition frequently quotes: "Truly,
the Lord is rasa" (raso vai sah) of Brahma sutras.
This statement expresses the view that God is the one who enjoys the ultimate
rasa or spiritual rapture, emotions.
Traditions
Bisnupriya
Manipuri Vaishnavas
King Gareeb Nivaz ruled
from 1709 to 1748 and was initiated into Vaishnavism of the Chaitanya
tradition, which worships Krishna as the supreme deity, Svayam bhagavan.
He practiced this religion for nearly twenty years. Preachers and pilgrims used
to arrive in large numbers and cultural contact with Assam was maintained.
The Manipuri Vaishnavas do
not worship Krishna alone, but Radha-Krishna. With
the spread of Vaishnavism the worship of Krishna and Radha became the dominant
form in the Manipur region. Every village there has a Thakur-ghat and a temple. Rasa
and other dances are a feature of the regional folk and religious tradition and
often, for example, a female dancer will portray both Krishna and his consort,
Radha, in the same piece.
Bhagavata
In Vedic and Puranic literature, Radhas
and other forms of the root >rAdh have meaning of
‘perfection’, ‘success’ and even ‘wealth’. Lord of Success, Indra was referred
to as Radhaspati. In references to Mahavishnu as
the Lord of Fortune and freely used by Jayadeva as Jaya
Jayadeva Hare – the victorious Hari, and ‘Radhaspati’ all found in many
places. The word Radha occurs in the Atharva Veda, Taittiriya BrAhmana and
Taittiriya Samhita.
Charlotte Vaudeville, in
the article Evolution of Love Symbolism in Bhagavatism draws
some parallel to Nappinnai, appearing in Godha’s magnum opus Thiruppavai and inNammalwar’s
references to Nappinnani, the daughter-in-law of Nandagopa. Nappinnai is believed
to be the source of Radha’s conception in Prakrit and Sanskrit literature
although their characteristic relations with Krishna are different. In the
ritual dance called Kuravai, Krishna dances with his wife Nappinnai.
"It is a complex
relationship, for the devotee is the ‘same as and yet different from’ the Lord,
and so even in the joy of union there is the pain of separation. Indeed, the
highest form of devotion, according to Yamunacarya, comes not in union but
after the union, in the ‘fear of new separation’."
Yasastilaka Champukavya (AD
959) all make references to Radha and Krishna well before Jayadeva's period.
There are elaborate references to Radha in Brahma vaivarta andPadma Puranas.
Gaudiya
Vaishnava
Gaudiya Vaishnava,
as the name suggests, usually refers to the region of Bengal. Early Bengali literature
gives a vivid description of the depiction and evolution of understanding of Radha and Krishna. It
is believed, however, that the source of Jayadeva Goswamisheroine
in his poem Gita Govinda remains a puzzle of the Sanskrit Literature. At the
same time there are well documented references to works earlier than Gita Govinda,
which some count to be more than twenty. The figure of Radha is one of the most elusive in the
literature of Sanskrit; she is described only in a few selected passages of
Prakrit or Sanskrit poetry, a few inscriptions and a few works on grammar,
poetry and drama. Jayadeva has referred to them and created an exquisite
lyrical poem of passionate devotion in the twelfth century, and from this
poetic beginning a huge movement specific to Bengal began.
Baru Chandidas is
a poet notable for being a prominent Early Middle Bengal historical
figure; the date of his poem Srikrsnakirtana is still under
question however the text remains one of the most important evidences of early
portrayal of the popular story of "Lord Krishna's love for the cowherd
girl Radha"
in Bengali literature
and religion. The 412 songs of Srikrsnakirtana are divided
into thirteen sections that represent the core of the Radha-Krishna legendary
cycle, with many variants providing excellent comparative material. The
manuscript clearly suggests that the songs were meant to be song, and implies
particular ragas for
the recitation. There is considerable debate as to the authenticity of the text
that has significant religious meaning. In
this Bengali tradition of Caitanya
Vaishnavism metaphysical status and Radha-worship
is considered to be established by Krsnadasa in his Chaitanya
Charitamrta where he represents the doctrine that
prevailed among the Vrindavan Caitanyaites
following Caitanya's demise in 1533. It is believed that Krishna, desiring to
experience fully what it is like to love Krishna as Radha does, has appeared as Caitanya
Mahaprabhu. And what Radha (appearing as Caitanya)
does in her longing for Krishna is to chant his names. One of the self
manifested Deities established by Gopala
Bhatta Goswami is calledRadha Ramana,
it is not surprising that Radha Ramana is seen as not only Krishna but also as
Radha-Krishna. And worship in his temple, located in the centre of Vrindavana is
a perpetual daily affair, involving several prescribed events throughout the
day, with the goal of being theoretical and remote, but with aspiration of the
possibility to attend and associate directly with Radha and Krishna.
Nimbarka
sampradaya
The Nimbarka
sampradaya worship of the youthful Krishna, alone or with his
consort Radha,
is one of the earliest dating at least to the 12th century, just as Rudra Sampradaya does. According
to Nimbarka,
Radha was the eternal consort of Vishnu-Krishna and there is also a suggestion,
though not a clear statement, that she became the wife of her beloved Krishna. It
should be noted that Nimbarka rescues Radha from the presumed immoral
implication of much of the literature, and gives to her a dignity unattained
elsewhere.
The Nimbarka
Sampradaya founded by Nimbarka is
one of the four bona fide Vaishnava traditions.
Lack of evidence due to the destruction of Mathura and Vrindavan in the 13th
Century and 14th Century has meant that the true dates and origins of this
tradition are shrouded in mystery and await investigation.
Nimbarka,
who is widely held by scholars such as Satyanand Joseph, Prof. Rasik Bihari
Joshi, Prof. M. M. Aggrawal etc., to be at least of the same time or before the
appearance of Shankaracharya,
was the first acharya to worship Radha along with Krishna in Sakhi Bhava
Upasana method of worship. In his Vedanta Kamadhenu Dashashloki, it is clearly
stated that:-
ange tu vaame
vrishabhaanujaam mudaa viraajamaanaam anuruupasaubhagaam. sakhiisahasraih
parisevitaam sadaa smarema deviim sakalestakaamadaam. verse 6. The
left portion of the body of the Supreme Lord is Shrimati Radha, seated
blissfully, as beautiful as the Lord Himself; who is served by thousands of gopis: we meditate on the Supreme Goddess, the
fulfiller of all desires.
This theme was taken up by Jayadeva Goswami
and other poets of the time who saw the inherent beauty and bliss which
constitute this philosophy.
In this sampradaya,
the significance of Radha is
not less than the significance of Sri Krsna. Both are conjointly the object to
be worshiped in this school of Nimbarka,[32] who is also one of the first commentators on Brahma Sutras under
the name Vedanta-Parijata-Saurabha. The later acharyas of
the Nimbarka
Sampradaya in the 13th and 14th centuries in Vrindavana
composed much literature on the Divine Couple. Swami Sri Sribhatta, the elder
god-brother of Jayadeva composed the Yugala Shataka for the Dhrupadastyle of musical
presentation like Jayadeva,
however unlike Jayadeva who
composed his work in Sanskrit,
Swami Shribhatta's compositions are in Vraja Bhasha, a Hindivernacular which was understood by all inhabitants
of Vraja.
Indeed the rest of the acharyas of this tradition wrote in Vraja Bhasha and due to the lack
of prevalence of this language in modern times, very little research has been
done, even though these Acharyas predate the Six Goswamis of
Vrindavan by centuries.
In any case, the sole
object of worship in the Nimbarka
Sampradaya is the unified Divine Couple of Shri Radha Krishna.
According to the 15th century Mahavani written by Jagadguru Swami Sri Harivyasa
Devacharya
radhaamkrsnasvaroopaam vai,
krishnam raadhaasvarupinam; kalaatmaanam nikunjastham gururoopam sadaa bhaje I
ceaselessly praise Radha who is none other than Krishna, and Sri Krishna who is
none other than Radha, whose unity is represented by the Kaamabeeja and who are
forever resident in Nikunja Goloka Vrndavana.
The contribution from the Nimbarka
Sampradaya to the philosophy of Radha Krishna is undeniable,
as the philosophy and theology originate in it.
Swaminarayan
Sampraday
Radha-Krishna Dev has a
special place in the Swaminarayan
Sampraday as Swaminarayan himself
referred to Radha Krishna in theShikshapatri he
wrote.[33] Further,
he himself ordered the construction of temples in which Radha Krishna have been
installed as deities. Swaminarayan "explained that Krishna appears in many
forms. When he is together with Radha, he is regarded as supreme lord under the
name of Radha-Krishna; with Rukmini he is known as Lakshmi-Narayana." The
first temple constructed in the sect, built inAhmedabad in
AD 1822, houses the images of Nara Narayana,
forms of Arjuna and
Krishna, in the central shrine. The shrine on the left of the hall has murtis of Radha Krishna. According
to the philosophy of the tradition there were many female companions of
Krishna,gopis,
but out of all of them Radha was considered to be the perfect devotee. Those
who wish to come close to Krishna must cultivate the devotional qualities of
Radha. According to theory the sect has set aside Goloka as
the supreme heaven or abode (in fact, in some of their temples, such as the Mumbai Temple, the murtis installed are
those of Shri Gaulokvihari and Radhikaji), because there Krishna is supposed to
be enjoying himself with his Gopis,[37] who
according to the Swaminarayana sampradaya the milkmaids with whom Krishna
danced; his relations with them symbolize the relation of God with the devotee
in reciprocation.
Vallabha
sampradaya
Vallabhacharya, founder of Pustimarga even
before Chaitanya, worshipped Radha, where according to some sects, the devotees
identify mainly with the female companion (sakhis) of Radha who are
privileged to arrange intimate pastimes for RadhaKrishna.
One of the prominent poets
of this tradition, which also called Radhavallabhi, named Dhruvadasa was
notable for being principally concerned with the private relationships of Radha
and Krishna. In his poetry Caurasi Pad and in the commentaries
of his followers, the concentration is in meditation on the unique benefits of
constant reflection on the eternal lila.
Radhavallabhis share with
their Vaishnava co-religionists a great regard for Bhagavata Purana,
but some of the pastimes that are outside the scope of relationships with Radha
and gopis do
not feature in the concept of this school. Emphasis is placed on the sweetness
of the relationship, or rasa.
Outside
Hinduism
In opinion of some Hindu
scholars as well as scholars of Hinduism, a golden age existed
when Muslims and
Hindus created a common culture mainly because some Muslim rulers patronized Sanskrit and
translations from Sanskrit into Persian,
while there were poets with Muslim names who wrote about Krishna and Radha.
Temples
In India
Temples of Sri Sri Radha
Krsna are prevalent throughout India and the world though Braja Mandala
including Vrindavan and Mathura are
considered to be the centers of Radha-Krishna worship. The most important
temples of Vrindavana are
Madan-mohan, Govinddev,
Radha-Raman, Radha-Gokulananda, Radha-Damodar, Banki-behari, Jugal Kishor,
Radha-Gopinath, Radha Shyamasundar,Radha-vallabha and
Iskcon temple.
Shree RadhaVallabh Temple
Vrindavan
Shri Radhavallabh Temple is
among the 7 most famous temples of Thakur of Vrindavan including Sri
Radhavallabh ji, Shri Bankey Bihari Ji, Shri Govind Dev ji, Shri Madan Mohan
Ji, Shri Gopinath Ji, Shri Radha Raman Ji and Shri Radha Damodar Ji.
Shree Radha Ras Bihari
Ashta Sakhi Mandir
Outside India There
are number of traditions that spread the worship of Radha-Krishna in many
countries, be it associated with migration or preaching activities of sadhus.
One such prominent adept, Prabhupada opened
a number of centers himself wherein he could trainmleccha-turned-brahmin students to worship Radha-Krishna murtis and become "devoted to the service
of Godhead".
Popular
songs and prayers
The Shri
Radhika Krishnastaka (also called the Radhashtak) is a hymn. It is said that the reciter can
get to Krishna via Radha by chanting it.
