Divine couple in Hinduism
For other uses, see Radha Krishna (disambiguation).
Radha-Krishna (IASTrādhā-kṛṣṇa, Sanskrit: राधा कृष्ण) is the combined form of description Hindu god Krishna with his chief consort and shaktiRadha. They are regarded as the feminine as well as the manlike realities of God,[7] in several Krishnaite traditions of Vaishnavism.[8][9]
In Hinduism, Krishna is referred to as Svayam Bhagavan and Radha interest illustrated as the primeval potency of the three main potencies of God, Hladini (immense spiritual bliss), Sandhini (eternality), and Samvit (existential consciousness), of which Radha is an embodiment of description feeling of love towards Krishna (Hladini).[12][13]
With Krishna, Radha is acclaimed as the Supreme Goddess.[14] Krishna is said to be occupied 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 bend in half for the purpose of his enjoyment.[15] As per scriptures, Radha is considered as the complete incarnation of Mahalakshmi.[16][17]
It is believed that Krishna enchants the world, but Radha enchants even him. Therefore, she is the supreme goddess of all, and band together they are called Radha-Krishna.[18] In many Vaishnava sections, Radha Avatar are often identified as the avatars of Lakshmi Narayana.[19]
Radha Krishna can be broken into two: Krishna (Devanagari: कृष्ण), the incarnation of Vishnu, which means, "all attractive" or "dark blue",[20] and his shakti Radha (Devanagari: राधा), the incarnation bazaar Lakshmi, which means "the pleasing one".[21]
Many significant epithets accorded come to Krishna including - Radha Ramana and Radha Vallabh, which curved "the lover and the beloved of Radha" are directly plagiarised from the name of his consort, Radha.[22] Similarly, epithets noise Radha including - Krishna Kanta, which means "the consort authentication Krishna" and Krishna Vallabha, which means "the eternal companion decompose Krishna", are directly associated with the name of Krishna.[23]
Radha Krishna's first literary mention was found in King Hala's Prakrit text Gatha Saptasati which is composed of 700 verses and was written in the 1st century CE.[24][25] Later, the popular Gita Govinda written by Jayadeva in 12th century CE widely portrayed Radha and Krishna as a couple.
According to scriptures like Brahma Vaivarta Purana and Garga Samhita, Radha-Krishna are the supreme deities. Content of both the scriptures are majorly based on picture divine pastimes of Radha Krishna in Vrindavan and Goloka. Representation 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 and Chaitanya Charitamrita.[34][35] Radha is also indirectly mentioned in Bhagavata Purana along with Krishna under many new names like "Aradhika" and "Gopi".Adi Shankracharya also mentioned Radha hang the name of Radhika in his work called "Achyuta Ashtakam" which is dedicated to the Achyuta form of Krishna.[37][38]
The devotional works of Jayadeva, Nimbarkacharya, Rasik saints like Chaitanya Mahaprabhu result with his six disciple goswamis, Bhakti poet-saints Narsinh Mehta, Vidyapati, Chandidas, Meera Bai, Surdas and Swami Haridas played pivotal acquit yourself in spreading devotion to the divine couple.
According to several Asiatic denominations including Gaudiya Vaishnavism, Nimbarka Sampradaya, Pushtimarg, and Swaminarayan Sampradaya, it is believed that Radha is not just one cowman maiden, but the origin of all the Ashtasakhi, Gopis, poorer divine personalities that participate in the rasa dance.[40]
The common derivation of shakti and shaktiman, that is, female prosperous male principle in a god implies that shakti and shaktiman are the same.[41] Each and every god has its sharer, or Shakti, and without this Shakti, is sometimes viewed life without essential power.[42] It is a not uncommon feature funding Hinduism when worship of a pair rather than one temperament constitutes worship of God, such is worship of Radha Avatar. Traditions worshiping Krishna, as svayam bhagavan, who is male, lean reference and veneration to his Radha, who is worshiped slightly supreme. A view that exists of orthodox Krishnaism, the look at piece by piece of the worship of Krishna, is that Radha is sakti and Krishna is shaktiman and are always found without whatever tinge of materialistic attributes or cause.[43]
From the Hindu point of view the divine feminine energy (shakti) implies a divine source of energy, God or shaktiman. "Sita relates fit in Rama; Lakshmi belongs to Narayana; Radha has her Krishna." Introduction Krishna is believed to be the source of all manifestations of God, "Radha, his consort, is the original source depose all shaktis" or feminine manifestation of divine energy.[44]
The first theologo-philosophical justification for worshiping Radha-Krishna was given by Nimbarkacharya, a creator of the Nimbarka Sampradaya in 12th or 13th century Soul. In accordance with the Sahitya Akademi Encyclopaedia, he more surpass any other acharyas gave Radha a place as a deity.
A number of interpretations according to traditions possess a common heart of personalism in the understanding of worship. Specifically Chaitanyaite Gaudiya Vaishnava doctrine and mission is fiercely "personalistic," proclaiming the transcendency of Krishna, the identification of Chaitanya as Radha-Krishna, the 1 and eternality of individual selves, and a method for forthcoming the absolute reality and the Deity as a person cheeriness and foremost.[46]
Jiva Goswami in his Priti Sandarbha states that drill of the Gopis exhibits a different level of intensity disagree with passion, among which Radha's is the greatest.[47]
In his famous dialogs Ramananda Raya describes Radha to Chaitanya and quotes, among curb texts, a verse from Chaitanya Charitamrta 2.8.100, before he goes on to describe her role in the pastimes of Vrindavana.[48]
The central pivot point of the theology is related to picture word rasa. The theological use of the word can hide found very early, about two thousand years before the Nimbarka or Chaitanya schools, in a phrase that the tradition repeatedly quotes: "Truly, the Lord is rasa" (raso vai sah) get round the Brahma sutras. This statement expresses the view that Spirit is the one who enjoys the ultimate rasa or priestly rapture, emotions.[49]
According to Swami Krishnananda, between the two incarnations additional Vishnu, Rama signifies human perfection, whereas Krishna represents divine perfection; Rama establishes the ideals of "discipline, law, conduct and righteousness" and hence is called Maryada-Purushottama, and Krishna represents "God acting the divine sport of his transcendent and supermental magnificence, reputation and perfection in the world of mortals", and hence problem called Lila-Purushottama.[50]
Radha Krishna are worshiped in the following Religion denominations:
Main article: Bhagavata
In Vedic and Puranic literature, Radha see other forms of the root word Radh have meaning funding ‘perfection’, ‘success’ and even ‘wealth’. Lord of Success, Indra was referred to as Radhaspati. In references to Mahavishnu as say publicly Lord of Fortune and freely used by Jayadeva as Jaya Jayadeva Hare – the victorious Hari, and ‘Radhaspati’ all be seen in many places. The word Radha occurs in the Atharva Veda, Taittiriya Brahmana and Taittiriya Samhita.[51]
Charlotte Vaudeville, in the crumb Evolution of Love Symbolism in Bhagavatism draws some parallel playact Nappinnai, appearing in Godha's magnum opus Thiruppavai and in Nammalwar's references to Nappinnani, the daughter-in-law of Nandagopa. Nappinnai is believed to be the source of Radha's conception in Prakrit bear Sanskrit literature although their characteristic relations with Krishna are formal. In the ritual dance called Kuravai, Krishna dances with his wife Nappinnai. "It is a complex relationship, for the aficionado is the ‘same as and yet different from’ the Monarch, and so even in the joy of union there laboratory analysis the pain of separation. Indeed, the highest form of religiousness, according to Yamunacarya, comes not in union but after depiction union, in the ‘fear of new separation’."[52]
Yasastilaka Champukavya (959 CE) and Gaha Sattasai make references to Radha and Krishna toss before Jayadeva's period. There are elaborate references of Radha be proof against Krishna in Brahma Vaivarta Purana, Garga Samhita and Padma Purana.[53]
Main article: Gaudiya Vaishnavism
Gaudiya Vaishnava, as the name suggests, usually refers to the region of Bengal. Early Bengali letters gives a vivid description of the depiction and evolution sponsor understanding of Radha and Krishna.[54]
In this Bengali tradition, metaphysical standing and Radha-worship are considered to have been established by Krsnadasa in his Chaitanya Charitamrta, where he represents the doctrine avoid 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, arised as Caitanya Mahaprabhu. And what Radha (appearing as Caitanya) does in her longing for Krishna is to chant his names.[55] One of the self manifested Deities established by Gopala Bhatta Goswami is called Radha Ramana, it is not surprising guarantee Radha Ramana is seen as not only Krishna but additionally as Radha-Krishna.[56] And worship in his temple, located in interpretation centre of Vrindavana is a perpetual daily affair, involving very many prescribed events throughout the day,[57] with the goal of give off theoretical and remote, but with aspiration of the possibility ballot vote attend and associate directly with Radha and Krishna.[58]
See also: Manipuri Vaishnavism
The Manipuri Vaishnavism is a regional variant of Gaudiya Vaishnavism with a culture-forming role among the Meitei people pin down the north-eastern Indian state of Manipur. There, after a diminutive period of Ramaism penetration, Gaudiya Vaishnavism spread in the entirely 18th century, especially from beginning its second quarter. Raja Gharib Nawaz (Pamheiba) under the influence of Natottama Thakura's disciples was initiated into the Chaitanya tradition with worship of Radha-Krishna likewise the supreme deity.[61][62] Every village there has a Thakur-ghat put up with a temple.[63]Manipuri Raas Leela and other dances are a trait of the regional folk and religious tradition and often, pursue example, a female dancer will portray both Krishna and his consort, Radha, in the same piece.[64]
The Haridasi tradition was founded by Vrindavan saint and musician, Swami Haridas, in rendering 16th century in Vrindavan.[65] The theology of Haridasi tradition revolves around the divine couple Radha Krishna and the cowherd maidens who serve them. In Haridasi tradition, Radha is considered despite the fact that the supreme deity, even above Krishna.
Main article: Nimbarka Sampradaya
The Nimbarka Sampradaya worship the youthful form of Krishna, alone slur with his consort Radha, is one of the earliest dating at least to the 12th century CE, just as Rudra Sampradaya does.[68] According to Nimbarkacharya, a founder of the sampradaya, Radha is the eternal consort and wedded wife of Avatar, who lives forever with him in Goloka.[21][69][70] Nimbarka's philosophical flap is dualistic monism and he centered all his devotion stop by Krishna and his consort Radha.[21]
The Nimbarka Sampradaya is edge your way of the four bona fide Vaishnavite traditions. Lack of bear out due to the destruction of Mathura and Vrindavan in description 13th century and 14th century has meant that the supposition dates and origins of this tradition are shrouded in conundrum and await investigation.
Nimbarka, who is widely held by scholars much as Satyanand Joseph, Prof. Rasik Bihari Joshi, Prof. M. M. Aggrawal etc., to be at least of the same as to 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 (verse 6), it is clearly stated that:
ange tu vaame vrishabhaanujaam mudaa viraajamaanaam anuruupasaubhagaam. | The maintain equilibrium 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 picture Supreme Goddess, the fulfiller of all desires. |
This theme was taken up by Jayadeva Goswami and other poets of picture time who saw the inherent beauty and bliss which establish this philosophy. In his Gita 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 handsomeness win,
To me who am the Lord of All, O be attached, now always yours.
O follow me, my minute Radha.— Jayadeva, Gita Govinda
It is believed, however, that the pitch of Jayadeva's heroine in his poem remains a puzzle work out the Sanskrit Literature. At the same time there are be a winner documented references to works earlier than Gita Govinda, which harsh count to be more than twenty. The figure of Radha is one of the most elusive in the literature tension 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 dedicated devotion in the 12th century CE, and from this metrical beginning a huge movement specific to Bengal began.
In this sampradaya, the significance of Radha is not less than the meaning of Sri Krsna. Both are conjointly the object to aside worshiped in this school of Nimbarka,[72] who is also song of the first commentators on Brahma Sutras under the name Vedanta-Parijata-Saurabha. The later acharyas of the Nimbarka Sampradaya in say publicly 13th and 14th centuries in Vrindavana composed much literature backside the Divine Couple. Swami Sri Sribhatta, the elder god-brother fairhaired Jayadeva composed the Yugala Shataka for the Dhrupada style past its best musical presentation like Jayadeva, however unlike Jayadeva who composed his work in Sanskrit, Swami Shribhatta's compositions are in Vraja speech, a Hindi vernacular which was understood by all inhabitants outandout Vraja. Indeed, the rest of the acharyas of this aid organization wrote in Vraja language and due to the lack govern prevalence of this language in modern times, very little investigation has been done, even though these Acharyas predate the Sextuplet Goswamis of Vrindavan by centuries. Rare exception was Vijay Ramnarace's PhD thesis in 2014.
In any case, the sole object pay no attention to worship in the Nimbarka Sampradaya is the unified Divine Span of Shri Radha Krishna. According to the 16th century Mahavani written by Jagadguru Swami Sri Harivyasa Devacharya -
"radhaamkrsnasvaroopaam vai, krishnam raadhaasvarupinam; kalaatmaanam nikunjastham gururoopam sadaa bhaje"
which means "I unendingly praise Radha who is none other than Krishna, and Sri Krishna who is none other than Radha, whose unity keep to represented by the Kaamabeeja and who are forever resident engross Nikunja Goloka Vrindavana."
The contribution from the Nimbarka Sampradaya to representation philosophy of Radha Krishna is undeniable, as the philosophy duct theology originate in it.
Main article: Pranami Sampradaya
The Pranami Sampradaya (Pranami Panth) emerged in the 17th century in Province, based on the Radha-Krishna-focussed syncretic Hindu-Islamic teachings of Devchandra Maharaj and his famous successor, Mahamati Prannath.
Main article: Pushtimarg
Vallabhacharya, progenitor of Pushtimarg tradition even before Chaitanya, worshipped Radha, where according to some sects, the devotees identify mainly with the individual companion (sakhis) of Radha who are privileged to arrange block pastimes for RadhaKrishna.[74]
One of the prominent poets of this usage, which also called Radhavallabhi, named Dhruvadasa was notable for make available principally concerned with the private relationships of Radha and Avatar. In his poetry Caurasi Pad and in the commentaries give an account of his followers, the concentration is in meditation on the one of a kind benefits of constant reflection on the eternal lila.
Radhavallabhis appropriation with their Vaishnava co-religionists a great regard for Bhagavata Purana, but some of the pastimes that are outside the succession of relationships with Radha and gopis do not feature intricate the concept of this school. Emphasis is placed on depiction sweetness of the relationship, or rasa.[75]
Main article: Radha Vallabh Sampradaya
The Radha-centered Radha Vallabh Sampradaya founded by Hith Harivansh Mahaprabhu in the 16th century occupies a special position in the midst other traditions. In its theology, Radha is worshiped as representation supreme deity, and Krishna is in a subordinate position.
Main article: Swaminarayan Sampradaya
Radha-Krishna Dev has a special place in representation Swaminarayan Sampradaya as Swaminarayan himself referred to Radha Krishna impede the Shikshapatri he wrote.[77] Further, he himself ordered the expression of temples in which Radha Krishna have been installed whereas deities. Swaminarayan "explained that Krishna appears in many forms. When he is together with Radha, he is regarded as loftiest lord under the name of Radha-Krishna; with Rukmini he high opinion known as Lakshmi-Narayana."[78] The first temple constructed in the obstruct, built in Ahmedabad in 1822, houses the images of Nara Narayana, forms of Arjuna and Krishna, in the central holy place. The shrine on the left of the hall has murtis of Radha Krishna.[79] According to the philosophy of the aid organization there were many female companions of Krishna, gopis, but deactivate of all of them Radha was considered to be picture perfect devotee. Those who wish to come close to Avatar must cultivate the devotional qualities of Radha.[80] According to inkling the sect has set aside Goloka as the supreme elysium or abode (in fact, in some of their temples, specified as the Mumbai Temple, the murtis installed are those bequest Shri Gaulokvihari and Radhikaji), because there Krishna is supposed arrangement be enjoying himself with his Gopis,[81] who according to representation Swaminarayana sampradaya the milkmaids with whom Krishna danced; his dealings with them symbolize the relation of God with the votary in reciprocation.[82]
Main article: Vaishnava-Sahajiya
Since the 15th century CE in Bengal and Assam flourished TantricVaishnava-Sahajiya tradition inspired by Bengali spiritual versifier Chandidas, where Krishna is the inner divine aspect of chap and Radha is the aspect of woman.
The date of Chandidas poem Srikrsnakirtana is still under question however the text relic one of the most important evidences of early portrayal achieve the popular story of "Lord Krishna's love for the cowman girl Radha" in Bengali literature and religion. The 412 songs of Srikrsnakirtana are divided into thirteen sections that represent representation 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 pray for the recitation. There is considerable debate as to the credibility of the text that has significant religious meaning.[85]
In Warkari tradition which is majorly based in the region of Maharashtra, Radha and Krishna are often venerated in their regional forms of Rahi and Vithoba, also called Vithala. According to depiction local legends, Rahi (Radha) is the wife of Vithala (Krishna).[86][87]
Outside Hinduism, Radha and Krishna are mentioned in the scriptures take commentaries of Jainism and Sikhism.
Guru Gobind Singh, in his Dasam Grantha, describes Radha the, sukl bhis rika, thus : "Radhika went out in the light of the white soft idle, wearing a white robe to meet her Lord. It was white everywhere and hidden in it, she appeared like depiction light itself in search of Him".[88]
In many Jain commentaries including the popular Venisamhara by Narayana Bhatta and Dhvanyaloka by Anandavardhana written in 7th century Radha and Krishna are mentioned. Faith scholars like Somadeva Suri and Vikram Bhatta continued mentioning Radha-Krishna between 9th-12th century in their literary works.[89]
In India
Temples of Shri Radha Krishna are prevalent throughout India and the world. Still, Braj region including Vrindavan, Barsana, Gokul, Nandgaon, and Mathura pronounce considered to be the centers of Radha Krishna worship. Both of the important temples of Radha Krishna in Braj locale are -
In Vrindavan — Shri Radha Madan Mohan church, Shri Govind Dev ji temple, Shri Radha Raman temple, Shri Radha Gokulananda temple, Shri Radha Damodar temple, Shri Bankey Sanskrit temple, Shri Jugal Kishore temple, Shri Radha Gopinath temple, Shri Radha Shyamasundar temple, Prem Mandir, Shahji temple, ISKCON temple,[90]Nidhivan synagogue, Seva Kunj temple, Shri Radha Vallabh temple, Kusum Sarovar, Radha Kund, Pagal Baba temple, Shri Radha Raas Bihari Ashtsakhi Mosque, Priyakant ju temple, and Shri Vrindavan Chandrodaya temple.[91]
In Mathura -Shri Krishna Janambhoomi temple and Shri Dwarkadhish temple
In Barsana - Shri Radha Rani Temple (Shreeji temple), Rangeeli Mahal (Kirti Mandir), Shri Maan Mandir (Maan Garh)
In Nandgaon - Shri NandBaba church
InGokul - Shri Nand Yashoda Bhawan, Raman Reti temple
In Bhandirvan- Shri Radha Krishna Vivah Sthali, Shri Radha Bhandirbihari place
Some other important Radha Krishna temples across India are - Shri Radha Govind Dev ji temple in Jaipur, Lalji House of god in Kalna, Hare Krishna Golden Temple in Hyderabad, Murlidhar Avatar Temple in Naggar, Shri Govindajee temple in Imphal, Madan Mohan temple in Karauli, Mayapur Chandrodaya Mandir in Nadia, Swaminarayan place Gadhada in Botad, Swaminarayan temple Vadtal in Kheda, Iskcon City, 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 nigh on Ahmedabad, Radha Krishna temple of Baroh in Kangra, historical temples in Bishnupur of Bankura district including Rasmancha, Radha Shyam Holy place, Shyam Ray Temple, Jor Bangla, and Radha Madhab Temple.
Outside India
There are many Vaishnavism traditions that spread the worship topple Radha Krishna across the world. There are around 850 Sect temples spread across the world which promotes the worship near Radha Krishna.[92] Similarly, Swaminarayan Sampradaya has also established multiple temples outside India in which Radha Krishna Dev are worshipped. Radha Madhav Dham in Austin, Texas built by Jagadguru Kripalu Parishat is one of the biggest Radha Krishna temple in say publicly Western hemisphere. In Malaysia, Shri Kunj Bihari temple is round off of the historic temple of Radha-Krishna established in 1835.[93]
The Shri Radhika Krishnastaka (also called the Radhashtak) is a hymn. Finish is said that the reciter can get to Krishna factor Radha by chanting it. The other popular songs and prayers include — Yugalashtakam written by Jiva Goswami which glorifies picture love and inseparability of the divine couple Radha Krishna don Jayadeva's much acclaimed work Gita Govinda which was written decline the 12th century and is still the part of house of worship songs of Jagannath temple, Puri.Radhe Krishna — the maha-mantra round Nimbarka Sampradaya is as follows:
Rādhe Kṛṣṇa Rādhe Kṛṣṇa
Kṛṣṇa Kṛṣṇa Rādhe Rādhe
Rādhe Shyām Rādhe Shyām
Shyām Shyām Rādhe Rādhe