| Radha Krishna | |
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God and Goddess of Love,[1][2] Purusha andMūlaprakriti,[3] Avatar ofLakshmi Narayana,[4] Supreme Deities inKrishnaism[5] | |
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| Devanagari | राधाकृष्ण |
| Sanskrit transliteration | rādhā-kṛṣṇa |
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Radha-Krishna (IASTrādhā-kṛṣṇa,Sanskrit:राधा कृष्ण) is the combined form of the Hindu godKrishna with his chief consort andshaktiRadha. They are regarded as the feminine as well as the masculine realities ofGod,[7] in severalKrishnaite traditions ofVaishnavism.[8][9][10]
In Krishnaism, Krishna is referred to asSvayam Bhagavan[11] and Radha is illustrated as the primeval potency of the three main potencies of God,Hladini (immense spiritual bliss),Sandhini (eternality), andSamvit (existential consciousness), of which Radha is an embodiment of the feeling of love towards Krishna (Hladini).[12][13]
With Krishna, Radha is acknowledged as the Supreme Goddess.[14] Krishna is said to be satiated only by devotional service in loving servitude, personified by Radha. Various devotees worship her to attain Krishna via her. Radha is also depicted to be Krishna himself, split into two for the purpose of his enjoyment.[15] As per scriptures, Radha is considered as the complete incarnation ofMahalakshmi.[16][17]
It is believed that Krishna enchants the world, but Radha enchants even him. Therefore, she is the supreme goddess of all, and together they are called Radha-Krishna.[18] In many Vaishnava sections, Radha Krishna are often identified as the avatars ofLakshmi Narayana.[19]
Radha Krishna can be broken into two:Krishna (Devanagari: कृष्ण), the incarnation ofVishnu, which means, "all attractive" or "dark blue",[20] and his shaktiRadha (Devanagari: राधा), the incarnation ofLakshmi, which means "the pleasing one".[21]
Many significant epithets accorded to Krishna including -Radha Ramana andRadha Vallabh, which means "the lover and the beloved of Radha" are directly derived from the name of his consort, Radha.[22] Similarly, epithets of Radha including -Krishna Kanta, which means "the consort of Krishna" andKrishna Vallabha, which means "the eternal companion of Krishna", are directly associated with the name of Krishna.[23]
Radha Krishna's first literary mention was found in KingHala'sPrakrit textGatha Saptasati which is composed of 700 verses and was written in the 1st century CE.[24][25][26] Later, the popularGita Govinda written byJayadeva in 12th century CE widely depicted Radha and Krishna as a couple.[27][28][29]
According to scriptures likeBrahma Vaivarta Purana andGarga Samhita, Radha-Krishna are the supreme deities. Content of both the scriptures are majorly based on the divine pastimes of Radha Krishna inVrindavan andGoloka. The other relevant texts mentioning Radha Krishna are the Radhopnishad,[30] Radhika Tapani Upanishad,[31]Gopala Tapani Upanishad,[32]Shiva Purana,Brahmanda Purana,Skanda Purana,Padma Purana,Matsya Purana,Devi-Bhagavata Purana,Narad Purana,Narada Pancharatra,Radha Tantra,Brahma Samhita andChaitanya Charitamrita.[33][34][35] Radha is also indirectly mentioned inBhagavata Purana along with Krishna under many different names like "Aradhika" and "Gopi".[36]Adi Shankracharya also mentioned Radha under the name of Radhika in his work called "Achyuta Ashtakam" which is dedicated to theAchyuta form of Krishna.[37][38]
The devotional works of Jayadeva,Nimbarkacharya, Rasik saints likeChaitanya Mahaprabhu along with his six disciple goswamis, Bhakti poet-saintsNarsinh Mehta,Vidyapati,Chandidas,Meera Bai,Surdas andSwami Haridas played pivotal role in spreading devotion to the divine couple.[39]
According to severalHindu denominations includingGaudiya Vaishnavism,Nimbarka Sampradaya,Pushtimarg, andSwaminarayan Sampradaya, it is believed that Radha is not just one cowherd maiden, but the origin of all theAshtasakhi,Gopis, or divine personalities that participate in therasa dance.[40]
The common derivation ofshakti andshaktiman, that is, female and male principle in a god implies that shakti and shaktiman are the same.[41] Each and every god has its partner, or Shakti, and without this Shakti, is sometimes viewed being without essential power.[42] It is a not uncommon feature ofHinduism when worship of a pair rather than one personality constitutes worship ofGod, such is worship of Radha Krishna. Traditions worshiping Krishna, assvayam bhagavan, who is male, include reference and veneration to his Radha, who is worshiped as supreme. A view that exists of orthodox Krishnaism, the sect of the worship of Krishna, is that Radha is shakti and Krishna is shaktiman and are always found without any tinge of materialistic attributes or cause.[43]
From the Vaishnava point of view the divine feminine energy (shakti) implies a divine source of energy, God orshaktiman. "Sita relates toRama;Lakshmi belongs toNarayana;Radha has herKrishna." As Krishna is believed to bethe source of all manifestations ofGod, "Radha, his consort, is the original source of allshaktis" or feminine manifestation of divine energy.[44]
The first theologo-philosophical justification for worshiping Radha-Krishna was given byNimbarkacharya, a founder of theNimbarka Sampradaya in 12th or 13th century CE.[26] In accordance with theSahitya Akademi Encyclopaedia, he more than any other acharyas gave Radha a place as a deity.[45]
A number of interpretations according to traditions possess a common root of personalism in the understanding of worship. Specifically ChaitanyaiteGaudiya Vaishnava doctrine and mission is fiercely "personalistic," proclaiming the supremacy of Krishna, the identification ofChaitanya 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.[46]
Jiva Goswami in hisPriti Sandarbha states that each of the Gopis exhibits a different level of intensity of passion, among which Radha's is the greatest.[47]
In his famous dialogsRamananda Raya describes Radha to Chaitanya and quotes, among other texts, a verse fromChaitanya Charitamrta 2.8.100, before he goes on to describe her role in the pastimes ofVrindavana.[48]
The central pivot point of the theology is related to the wordrasa. The theological use of the word can be found very early, about two thousand years before the Nimbarka or Chaitanya schools, in a phrase that the tradition frequently quotes: "Truly, the Lord israsa" (raso vai sah) from theBrahma sutras. This statement expresses the view that God is the one who enjoys the ultimate rasa or spiritual rapture, emotions.[49]
According toSwami Krishnananda, between the two incarnations ofVishnu,Rama signifies human perfection, whereas Krishna represents divine perfection; Rama establishes the ideals of "discipline, law, conduct and righteousness" and hence is calledMaryada-Purushottama, andKrishna represents "God playing the divine sport of his transcendent and supermental magnificence, glory and perfection in the world of mortals", and hence is calledLila-Purushottama.[50]
Radha Krishna are worshiped in the followingHindu denominations:
In Vedic andPuranic literature, Radha and other forms of the root wordRadh have meaning of ‘perfection’, ‘success’ and even ‘wealth’. Lord of Success, Indra was referred to asRadhaspati. In references toMahavishnu as the Lord of Fortune and freely used byJayadeva asJaya Jayadeva Hare – the victoriousHari, and ‘Radhaspati’ all found in many places. The word Radha occurs in the Atharva Veda, Taittiriya Brahmana and Taittiriya Samhita.[51]
Charlotte Vaudeville, in the articleEvolution 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 inPrakrit andSanskrit 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’".[52]
Yasastilaka Champukavya (959 CE) andGaha Sattasai make references to Radha and Krishna well before Jayadeva's period.[33] There are elaborate references of Radha and Krishna inBrahma Vaivarta Purana,Garga Samhita andPadma Purana.[53]
Gaudiya Vaishnava, as the name suggests, usually refers to the region of Bengal. EarlyBengali literature gives a vivid description of the depiction and evolution of understanding of Radha and Krishna.[54]
In this Bengali tradition, metaphysical status and Radha-worship are considered to have been established by Krsnadasa in hisChaitanya Charitamrta, where he represents the doctrine that prevailed among theVrindavan 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, appeared asCaitanya Mahaprabhu. And what Radha (appearing asCaitanya) does in her longing for Krishna is to chant his names.[55] One of the self manifested Deities established byGopala Bhatta Goswami is calledRadha Ramana. Since Chaityana Mahaprabhu is seen as combined form of Radha-Krishna, Radha Ramana is viewed not only as Krishna, but as a unified form of Radha-Krishna.[56] And worship in his temple, located in the centre ofVrindavana is a perpetual daily affair, involving several prescribed events throughout the day,[57] with the goal of being theoretical and remote, but with aspiration of the possibility to attend and associate directly with Radha and Krishna.[58]
TheManipuri Vaishnavism is a regional variant of Gaudiya Vaishnavism with a culture-forming role among theMeitei people in the north-eastern Indian state ofManipur.[59] There, after a short period ofRamaism penetration, Gaudiya Vaishnavism spread in the early 18th century, especially from beginning its second quarter. RajaGharib Nawaz (Pamheiba) under the influence ofNatottama Thakura's disciples was initiated into the Chaitanya tradition with worship of Radha-Krishna as the supreme deity.[60][61][62] Every village there has a Thakur-ghat and a temple.[63]Manipuri Raas Leela 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.[60][64]
The Haridasi tradition was founded byVrindavan saint and musician,Swami Haridas, in the 16th century in Vrindavan.[65] The theology of Haridasi tradition revolves around the divine couple Radha Krishna and thecowherd maidens who serve them.[66] In Haridasi tradition, Radha is considered as the supreme deity, even above Krishna.[67]
TheNimbarka Sampradaya worship the youthful form of Krishna, alone or with his consort Radha, is one of the earliest dating at least to the 12th century CE, just asRudra Sampradaya does.[68][11][26] According toNimbarkacharya, a founder of the sampradaya, Radha is the eternal consort and wedded wife of Krishna, who lives forever with him in Goloka.[21][69][70] Nimbarka's philosophical position is dualistic monism and he centered all his devotion to Krishna and his consort Radha.[21]
The Nimbarka Sampradaya is one of the four bona fide Vaishnavite 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 ofShankaracharya, was the first acharya to worship Radha along with Krishna in Sakhi Bhava Upasana method of worship.[45] In hisVedanta Kamadhenu Dashashloki (verse 6), it is clearly stated that:
ange tu vaame vrishabhaanujaam mudaa viraajamaanaam anuruupasaubhagaam.
sakhiisahasraih parisevitaam sadaa smarema deviim sakalestakaamadaam
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 byJayadeva Goswami and other poets of the time who saw the inherent beauty and bliss which constitute this philosophy.[29] In hisGita Govinda Krishna speaks to Radha:
O woman with desire, place on this patch of flower-strewn floor your lotus foot,
And let your foot through beauty win,
To me who am the Lord of All, O be attached, now always yours.
O follow me, my little Radha.
— Jayadeva,Gita Govinda[28]
It is believed, however, that the source of Jayadeva's heroine in his poem 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 12th century CE, and from this poetic beginning a huge movement specific to Bengal began.[71][27]
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,[72] who is also one of the first commentators onBrahma Sutras under the nameVedanta-Parijata-Saurabha. The lateracharyas of the Nimbarka Sampradaya in the 13th and 14th centuries inVrindavana composed much literature on the Divine Couple. Swami Sri Sribhatta, the elder god-brother of Jayadeva composed the Yugala Shataka for the Dhrupada style of musical presentation like Jayadeva, however unlike Jayadeva who composed his work inSanskrit, Swami Shribhatta's compositions are in Vraja language, aHindi vernacular which was understood by all inhabitants ofVraja. Indeed, the rest of the acharyas of this tradition wrote in Vraja language and due to the lack of prevalence of this language in modern times, very little research has been done, even though these Acharyas predate theSix Goswamis of Vrindavan by centuries. Rare exception was Vijay Ramnarace's PhD thesis in 2014.[26]
In any case, the sole object of worship in the Nimbarka Sampradaya is the unified Divine Couple of Shri Radha Krishna. According to the 16th century Mahavani written byJagadguru Swami Sri Harivyasa Devacharya -
"radhaamkrsnasvaroopaam vai, krishnam raadhaasvarupinam; kalaatmaanam nikunjastham gururoopam sadaa bhaje"
which means "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 NikunjaGoloka Vrindavana."[26]
The contribution from theNimbarka Sampradaya to the philosophy of Radha Krishna is undeniable, as the philosophy and theology originate in it.
ThePranami Sampradaya (Pranami Panth) emerged in the 17th century inGujarat, based on the Radha-Krishna-focussed syncretic Hindu-Islamic teachings of Devchandra Maharaj and his famous successor, Mahamati Prannath.[73]
Vallabhacharya, founder ofPushtimarg tradition 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.[74]
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 poetryCaurasi Pad and in the commentaries of his followers, the concentration is in meditation on the unique benefits of constant reflection on theeternal lila.
Radhavallabhis share with their Vaishnava co-religionists a great regard forBhagavata Purana, but some of the pastimes that are outside the scope of relationships with Radha andgopis do not feature in the concept of this school. Emphasis is placed on the sweetness of the relationship, orrasa.[75]
The Radha-centeredRadha Vallabh Sampradaya founded byHith Harivansh Mahaprabhu in the 16th century occupies a special position among other traditions. In its theology, Radha is worshiped as the supreme deity, and Krishna is in a subordinate position.[76]
Radha-Krishna Dev has a special place in theSwaminarayan Sampradaya asSwaminarayan himself referred to Radha Krishna in theShikshapatri he wrote.[77] 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 asLakshmi-Narayana."[78] The first temple constructed in the sect, built inAhmedabad in 1822, houses the images ofNara Narayana, forms ofArjuna and Krishna, in the central shrine. The shrine on the left of the hall hasmurtis of Radha Krishna.[79] 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.[80] According to theory the sect has set asideGoloka as the supreme heaven or abode (in fact, in some of their temples, such as theMumbai Temple, the murtis installed are those of Shri Gaulokvihari and Radhikaji), because there Krishna is supposed to be enjoying himself with his Gopis,[81] 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.[82]
Since the 15th century CE, theTantricVaishnava-Sahajiya tradition flourished in Bengal andAssam, inspired by Bengali spiritual poetChandidas, where Krishna is the inner divine aspect of man and Radha is the aspect of woman.[83][84]
The date of Chandidas poemSrikrsnakirtana 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 girlRadha" inBengali literature and religion. The 412 songs ofSrikrsnakirtana 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 particularragas for the recitation. There is considerable debate as to the authenticity of the text that has significant religious meaning.[85]
InWarkari tradition which is majorly based in the region ofMaharashtra, Radha and Krishna are often venerated in their regional forms ofRahi andVithoba, also called Vithala. According to the local legends, Rahi (Radha) is the wife of Vithala (Krishna).[86][87]
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OutsideHinduism,Radha andKrishna are mentioned in the scriptures and commentaries ofJainism andSikhism.
Guru Gobind Singh, in hisDasam Grantha, describes Radha the,sukl bhis rika, thus : "Radhika went out in the light of the white soft moon, wearing a white robe to meet her Lord. It was white everywhere and hidden in it, she appeared like the light itself in search of Him".[88]
In manyJain commentaries including the popularVenisamhara byNarayana Bhatta andDhvanyaloka byAnandavardhana written in 7th century Radha and Krishna are mentioned. Jain scholars like Somadeva Suri and Vikram Bhatta continued mentioning Radha-Krishna between 9th-12th century in their literary works.[89][33]
In India
Temples ofShri Radha Krishna are prevalent throughout India and the world. However,Braj region includingVrindavan,Barsana,Gokul,Nandgaon, andMathura are considered to be the centers of Radha Krishna worship. Some of the important temples of Radha Krishna in Braj region are -
InVrindavan —Shri Radha Madan Mohan temple, Shri Govind Dev ji temple,Shri Radha Raman temple, Shri Radha Gokulananda temple,Shri Radha Damodar temple,Shri Bankey Bihari temple, Shri Jugal Kishore temple, Shri Radha Gopinath temple, Shri Radha Shyamasundar temple,Prem Mandir, Shahji temple,ISKCON temple,[90]Nidhivan temple, Seva Kunj temple,Shri Radha Vallabh temple,Kusum Sarovar,Radha Kund, Pagal Baba temple, Shri Radha Raas Bihari Ashtsakhi Temple, Priyakant ju temple, andShri Vrindavan Chandrodaya temple.[91]
InMathura -Shri Krishna Janambhoomi temple andShri Dwarkadhish temple
InBarsana -Shri Radha Rani Temple (Shreeji temple),Rangeeli Mahal (Kirti Mandir), Shri Maan Mandir (Maan Garh)
InNandgaon - Shri NandBaba temple
InGokul - Shri Nand Yashoda Bhawan, Raman Reti temple
InBhandirvan- Shri Radha Krishna Vivah Sthali, Shri Radha Bhandirbihari temple
Some other important Radha Krishna temples across India are -Shri Radha Govind Dev ji temple inJaipur, Lalji Temple inKalna,Hare Krishna Golden Temple inHyderabad, Murlidhar Krishna Temple inNaggar,Shri Govindajee temple inImphal,Madan Mohan temple inKarauli,Mayapur Chandrodaya Mandir inNadia,Swaminarayan temple Gadhada inBotad,Swaminarayan temple Vadtal inKheda,Iskcon Bangalore,Iskcon Chennai,Iskcon Delhi,Radha Damodar Temple, Junagadh,Bhakti Mandir Mangarh,Swaminarayan temple Mumbai, Iskcon temple Mumbai, Iskcon temple Ujjain,Swaminarayan temple Bhuj,Iskcon temple Patna,Swaminarayan temple Dholera nearAhmedabad, Radha Krishna temple ofBaroh inKangra, historicaltemples in Bishnupur ofBankura district includingRasmancha,Radha Shyam Temple,Shyam Ray Temple, Jor Bangla, andRadha Madhab Temple.
Outside India
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There are many Vaishnavism traditions that spread the worship of Radha Krishna across the world. There are around 850Iskcon temples spread across the world which promotes the worship of Radha Krishna.[92] Similarly,Swaminarayan Sampradaya has also established multiple temples outside India in whichRadha Krishna Dev are worshipped.Radha Madhav Dham inAustin, Texas built byJagadguru Kripalu Parishat is one of the biggest Radha Krishna temple in the Western hemisphere. In Malaysia,Shri Kunj Bihari temple is one of the historic temple of Radha-Krishna established in 1835.[93]
TheShri Radhika Krishnastaka (also called the Radhashtak) is ahymn. It is said that the reciter can get to Krishna via Radha by chanting it. The other popular songs and prayers include —Yugalashtakam written byJiva Goswami which glorifies the love and inseparability of the divine couple Radha Krishna andJayadeva's much acclaimed workGita Govinda which was written in the 12th century and is still the part of temple songs ofJagannath temple, Puri.[94]Radhe Krishna — the maha-mantra ofNimbarka Sampradaya is as follows:
Rādhe Kṛṣṇa Rādhe Kṛṣṇa
Kṛṣṇa Kṛṣṇa Rādhe Rādhe
Rādhe Shyām Rādhe Shyām
Shyām Shyām Rādhe Rādhe
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