Wikipedia

Radha

For other uses, seeRadha (disambiguation).

Radha(Sanskrit:राधा,IAST:Rādhā), also calledRadhika,is aHindu goddessand the chief consort of the godKrishna.She is the goddess of love, tenderness, compassion, and devotion. In scriptures, Radha is mentioned as theavatarofLakshmi[12][13]and also as theMūlaprakriti,the Supreme goddess, who is the feminine counterpart and internal potency (hladinishakti) of Krishna.[1][14][15][16][17]Radha accompanies Krishna in all his incarnations.[18][19]Radha's birthday is celebrated every year on the occasion ofRadhashtami.[20][21]

Radha
Mūlaprakriti,Primordial Goddess,[1][2]
Mother Goddess,[3]
Hladini shakti ( "blissful energy" ),[4]
Goddess of Love, Compassion and Devotion[5]
Supreme Goddess inKrishnaism[6][7]
Member ofPanch Prakriti[8]
Radha atISKCON Temple, Pune
Other namesMadhavi, Keshavi, Shreeji, Shyama, Kishori, Radharani, Rahi
Devanagariराधा
SanskrittransliterationRādhā
Venerated inRadha Vallabh Sampradaya,Nimbarka Sampradaya,Gaudiya Vaishnavism,Pushtimarg,Mahanam Sampradaya,Manipuri Vaishnavism,Swaminarayan Sampradaya,Vaishnava-Sahajiya,Haridasi Sampradaya[9]
Affiliation
AbodeGoloka,Vrindavan,Barsana,Vaikuntha
Mantra
  • Om hreem Radhikaye namah
  • Om Radhaye svaha
  • Om hreem shreem Radhikaye svaha
[10]
SymbolGolden Lotus
DayFriday
TextsBrahma Vaivarta Purana,Devi-Bhagavata Purana,Naradiya Purana,Padma Purana,Skanda Purana,Shiva Purana,Gita Govinda,Gopala Tapani Upanishad,Garga Samhita,Brahma Samhita,Chaitanya Charitamrita
GenderFemale
TempleRadha Rani Temple,Rangeeli Mahal,Banke Bihari Temple,Radha Vallabh Temple,Radha Raman Temple
FestivalsRadhashtami,Holi,Sharad Purnima,Kartik Purnima,Gopashtami,Lathmar Holi,Jhulan Purnima
Genealogy
Avatar birthRaval,Barsana(present-dayUttar Pradesh,India)
Parents
ConsortKrishna
DynastyYaduvamsha-Chandravamsha
Translations of
राधा (Rādhā)
Sanskritराधा (Rādhā)
Bengaliরাধা (Rādhā)
Hindiराधा (Rādhā)
Kannadaರಾಧಾ (Rādhā)
Malayalamരാധ (Rādhā)
Marathiराधा (Rādhā)
Odiaରାଧା (Rādhā)
Teluguరాధ (Rādhā)
Gujaratiરાધા (Rādhā)
Glossary of Hinduism terms

In relation with Krishna, Radha has dual representation—the lover consort as well as his married consort. Traditions likeNimbarka Sampradayaworship Radha as the eternal consort and wedded wife of Krishna.[22][23][24][25]In contrast, traditions likeGaudiya Vaishnavismrevere her as Krishna's lover and the divine consort.[26][24]

InRadha Vallabh Sampradayaand Haridasi Sampradaya, only Radha is worshipped as theSupreme being.[27]Elsewhere, she is venerated with Krishna as his principal consort in Nimbarka Sampradaya,Pushtimarg,Mahanam Sampradaya,Swaminarayan Sampradaya,Vaishnava-Sahajiya,Manipuri Vaishnavism,and Gaudiya Vaishnavism movements linked toChaitanya Mahaprabhu.[28]

Radha is described as the chief ofBrajGopis(milkmaids of Braj) and queen ofGolokaandBrajincludingVrindavanandBarsana.[24]She has inspired numerous literary works, and herRasliladance with Krishna has inspired many types of performance arts.[29][30][26][31]

Etymology and epithets

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14th-century fresco of Radha (right) and Krishna (left, playing flute) inUdaipur,Rajasthan.

The Sanskrit termRādhā(Sanskrit:राधा) means "prosperity, success, perfection and wealth".[32][33][34]It is a common word and name found in various contexts in the ancient and medieval texts of India. The word appears in theVedicliterature as well as theHindu epics,but is elusive.[34]The name also appears fora figurein the epicMahabharata.[32]Rādhikā refers to an endearing form of Radha.[32]

In chapter 15th,Goloka khandaofGarga Samhita,Sage Garga elaborates the complete meaning of Radha. In Radha, 'R' signifiesRama,goddessLakshmi,'a' meansGopis,"dh" signifiesdhara,goddessBhudeviand last 'a' symbolisesRiverVirājā(also calledYamuna).[35]

The fifth chapter,Fifth nightofNarada Pancharatramentioned 1008 names of Radha under the titleShri Radha Saharsnama Strotam.[36][37]The 68th chapter,Tritiya paadofNarada Puranaalso listed 500 names of Radha.[38]Some of the common names and epithets are:[39][40][41][38]

  • Sri,Shreeji,Shriji:Goddess of radiance, splendor and wealth;Lakshmi
  • Madhavi:Feminine counterpart ofMadhava
  • Keshavi:Feminine form ofKeshava
  • Aparajita:She who is unconquerable
  • Kishori:Youthful
  • Nitya:She is eternal
  • Nitya-gehinī:Krishna's eternal wife
  • Gopi:Cowherd girl
  • Shyama:Beloved ofShyam
  • Gaurangi:She whose complexion is bright like the lustrous gold
  • RaseshvariandRasa-priya:Queen ofRaslilaand she who is fond of rasa dance
  • Vrindavaneshvari:Queen ofVrindavan
  • Krishneshvari:Feminine counterpart of Krishna

Literature and symbolism

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Jayadevarecites the mantra to Radha Krishna by Manaku.[42]

Radha is an important goddess in theVaishnavitetraditions of Hinduism. Her traits, manifestations, descriptions, and roles vary by region. Radha is intrinsic with Krishna. In early Indian literature, mentions of her are elusive. The traditions that venerate her explain this is because she is the secret treasure hidden within the sacred scriptures. During theBhakti movementera in the sixteenth century, she became more well known as her extraordinary love for Krishna was highlighted.[43][44]

Radha's first major appearance in the 12th-centuryGita Govindain Sanskrit byJayadeva,[45][46][47][48]as well asNimbarkacharya's philosophical works.[49]Thus in theGita GovindaKrishna 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[46]

However, the source of Jayadeva's heroine in his poem remains a puzzle of the Sanskrit literature. A possible explanation is Jayadeva's friendship with Nimbarkacharya,[50]the first acharya to establish the worship of Radha-Krishna.[51]Nimbarka, in accordance with theSahitya Akademi's Encyclopaedia, more than any other acharyas gave Radha a place as a deity.[52]

Prior to Gita Govinda, Radha was also mentioned in textGatha Saptasatiwhich is a collection of 700 verses composed inPrakritlanguage by KingHāla.[53]The text was written around first or second century AD. Gatha Saptasati mentioned Radha explicitly in its verse:[34][54][55]

Radha also appears in thePuranasnamely thePadma Purana(as an avatar ofLakshmi), theDevi-Bhagavata Purana(as a form ofMahadevi), theBrahma Vaivarta Purana(as Radha-Krishna supreme deity), theMatsya Purana(as form ofDevi), theLinga Purana(as form of Lakshmi), theVaraha Purana(as consort of Krishna), theNarada Purana(as goddess of love), theSkanda Puranaand theShiva Purana.[34][56][57]The 15th and 16th centuryKrishnaiteBhaktipoet-saintsVidyapati,Chandidas,Meera Bai,Surdas,Swami Haridas,as well asNarsinh Mehta(1350–1450), who preceded all of them, wrote about the romance of Krishna and Radha too.[58]Thus, Chandidas in his Bengali-languageShri Krishna Kirtana,a poem of Bhakti, depicts Radha and Krishna as divine, but in human love.[59][60]Though not named in theBhagavata Purana,Visvanatha Chakravarti(c. 1626–1708) interprets an unnamed favourite gopi in the scripture as Radha.[61][62]She makes appearances inVenisamharabyBhatta Narayana(c. 800 CE),DhvanyalokabyAnandavardhana(c. 820–890 CE) and its commentaryDhvanyalokalocanabyAbhinavagupta(c. 950 – 1016 CE), Rajasekhara's (late ninth-early tenth century) Kāvyamīmāṃsā,Dashavatara-charita(1066 CE) byKshemendraandSiddhahemasabdanusanabyHemachandra(c. 1088–1172).[63]In most of these, Radha is depicted as someone who is deeply in love with Krishna and is deeply saddened when Krishna leaves her.[64][56]But, on contrary, Radha of theRādhātantramis portrayed as audacious, sassy, confident, omniscient and divine personality who is in full control at all times. InRādhātantram,Radha is not merely the consort but is treated as the independent goddess. Here, Krishna is portrayed as her disciple and Radha as his guru.[63]

Painting of Radha with Krishna, byM. V. Dhurandhar,1915.

Charlotte Vaudeville theorizes that Radha may have inspired by the pairing of the goddessEkanamsha(associated withDurga) withJagannatha(who is identified with Krishna) ofPuriin Eastern India. ThoughChaitanya Mahaprabhu(15th century, the founder ofGaudiya Vaishnavism) is not known to have worshiped the deity couple of Radha-Krishna, his disciples around theVrindavanregion, affirmed Radha as thehladini shakti( "energy of bliss" ) of Krishna, associating her with the Primordial Divine Mother. While the poetry of Jayadeva andVidyapatifromBengaltreat Radha as Krishna's "mistress", the Gaudiya poetry elevates her to a divine consort.[65]In Western India,Vallabhacharya's Krishna-centric sampradayaPushtimarg,Radha is revered as theSwaminiof Krishna, who is worthy of devotion.[66][67]

According to Jaya Chemburkar, there are at least two significant and different aspects of Radha in the literature associated with her, such asSri Radhika namasahasram.One aspect is she is a milkmaid (gopi), another as a female deity similar to those found in the Hindu goddess traditions.[68]She also appears in Hindu arts asArdhanariwith Krishna, that is an iconography where half of the image is Radha and the other half is Krishna. This is found in sculpture such as those discovered inMaharashtra,and in texts such asShiva PuranaandBrahma Vaivarta Purana.In these texts, thisArdha Nariis sometimes referred to asArdharadhavenudharamurti,and it symbolizes the complete union and inseparability of Radha and Krishna.[69]

D.M. Wulff demonstrates through a close study of her Sanskrit and Bengali sources that Radha is both the "consort" and "conqueror" of Krishna and that "metaphysically Radha is understood as co-substantial and co-eternal with Krishna." Indeed, the more popular vernacular traditions prefer to worship the couple and often tilt the balance of power towards Radha.[70]

Graham M. Schweig in his work "The divine feminine theology of Krishna"in context with Radha Krishna stated that," The divine couple, Radha and Krishna, comprise the essence of godhead. Radha is therefore acknowledged by Chaitanyaite Vaishnavas to be part of very center of their theological doctrine. Sacred images of the forms of Radha Krishna, standing together side by side, are elaborately worshiped in the Indian temples. Through her image, her divine character and her amorous and passionate relations with Krishna, Radha is the constant meditation of practitioners.[71]

According toWilliam Archerand David Kinsley, a professor of Religious Studies known for his studies on Hindu goddesses, the Radha-Krishna love story is a metaphor for a divine-human relationship, where Radha is the human devotee or soul who is frustrated with the past, obligations to social expectations, and the ideas she inherited, who then longs for real meaning, the true love, the divine (Krishna). This metaphoric Radha (soul) finds new liberation in learning more about Krishna, bonding in devotion, and with passion.[72][73][56]

An image of Radha has inspired numerous literary works.[30]For modern instance, theShri Radhacharita Mahakavyam—the 1980s epic poem of Dr.Kalika Prasad Shuklathat focuses on Radha's devotion to Krishna as the universal lover— "one of the rare, high-quality works in Sanskrit in the twentieth century."[74]

Radha and Sita

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TheRadha-KrishnaandSita-Ramapairs represent two different personality sets, two perspectives ondharmaand lifestyles, both cherished in the way of life calledHinduism.[75]Sita is traditionally wedded: the dedicated and virtuous wife of Rama, an introspectivetemperateparagon of a serious, virtuous man.[76][77][78]Radha is a power potency of Krishna, who is a playful adventurer.[76][75]

Radha and Sita offer two templates within the Hindu tradition. If "Sita is a queen, aware of her social responsibilities", states Pauwels, then "Radha is exclusively focused on her romantic relationship with her lover", giving two contrasting role models from two ends of the moral universe. Yet they share common elements as well. Both face life challenges and are committed to their true love. They are both influential, adored and beloved goddesses in the Hindu culture.[75]

In worship of Rama, Sita is represented as a dutiful and loving wife, holding a position entirely subordinate to Rama. However, in the worship ofRadha Krishna,Radha is often preferred over to Krishna, and in certain traditions, her name is elevated to a higher position compared to Krishna's.[79]

Iconography

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Radha Krishna idols atIskcon Temple Pune

Radha inHinduism,is revered as the goddess of love. She is mostly depicted along with Krishna or gopis in the land ofBraj.Various art forms based on Radha Krishna are majorly inspired byGita GovindaandRasikapriya.[80][81]InRajput paintings,Radha represents an ideal of beauty, wearing the traditionalsaridecorated extensively with patterns and ornamented in jewelry with lighter skin tone and emphasized facial features.[82][83]In Kishangarh paintings, Radha is represented as beautifully dressed woman inghagra choliwith pearl jewelry and a dark diaphanous veil over her head. The famousBani Thaniportrait by artistNihâl Chandwas inspired by Radha's physical features which includes sharp eyebrows, lotus-like elongated eyes, thin lips and a pointed nose and chin.[84]

Radha Krishnaardhanarishvaraform

In religious art forms, Radha also appears asArdhanariwith Krishna, that is an iconography where half of the image is Radha and the other half is Krishna forming the combined masculine and feminine form ofArdhanarishvara.[69]

In Radha Krishna temples, Radha stands on the left of Krishna, with a garland in her hand.[85]She is often dressed in traditional sari orghagra-cholialong with a veil. Her jewelry from top to bottom is either made of metals, pearls or flowers.[86]

TheSanskritscriptureBrahma Vaivarta Puranadescribes Radha as the beautiful and youthful goddess having the molten golden complexion and wearing the garlands of gems and flowers.[87]

Life and legends

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Radha in her human form is revered as the milkmaid (gopi) of Vrindavan who became the beloved of Krishna. One of the basic traits of Radha is her unconditional love for Krishna and her sufferings that forms the basis for Radha's exaltation as a model of devotion.[88]

Birth and early life

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A statue of Radha as a child in Raval temple.

Radha was born toVrishbhanu,who was theYadavaruler ofBarsanaand his wife Kirtida.[89][90][91]Her birthplace is Raval which is a small town nearGokulinUttar pradesh,but is often said to beBarsanawhere she grew up.[92]According to popular legend, Radha was discovered by Vrishbhanu on an effulgent lotus floating inYamunariver. Radha was nine months older than Krishna.[93]She didn't open her eyes until Krishna himself in his child form appeared in front of her.[94][95][96]

"Ashtasakhis"(translated to eight friends) are the integral part of Radha's childhood and youth.[97]It is believed that all theAshtasakhisare the intimate friends of Radha Krishna and also have descended fromGolokainBrajregion. Out of all the eight sakhis,Lalitaand Vishakha are the prominent ones.[98]According toChaitanya Charitamrita's Antya lila (2:6:116), Radha also received a boon from sageDurvasain her childhood that whatever she cooks would be better than the nectar.[99]

Youth

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Radha Krishna's Raslila withgopis.

Stories of Radha's youth are filled with her divine pastimes with Krishna.[100]Some of the popular pastimes of Radha Krishna include:Raslila,pastimes ofRadha Kund,Gopashtamilila,[101]Lathmar Holi,Seva Kunj lilain which Krishna did sringara of Radha,[102]Maan lila( A special stage in divine love in which the devotee develops so much love for God as to even attain the right of getting angry with him),[103]Mor Kutir lilain which Krishna performed a dance lila by dressing himself as a peacock to please Radha,[104]Gopadevi lila(Krishna took form of female to meet Radha) andLilahavain which Radha Krishna dressed in each other clothes.[105]

Relationship with Krishna

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Radha and Krishna share two kinds of relationships, Parakiya (Love without any social limitation) and Svakiya (married relationship).[a]Radha asked Krishna why he can't marry her, the reply came "Marriage is a union of two souls. You and I are one soul, how can I marry myself?"[106]Several Hindu texts allude to these circumstances.[56]

Radha Krishna's marriage is being performed by Brahma in Bhandirvan, Vrindavan

The Sanskrit texts,Brahma Vaivarta Puranaand theGarga Samhitamention that Krishna secretly married Radha in the presence ofBrahmain theBhandirvanforest before leavingVrindavan.[107][108]The place whereRadha Krishna's marriage was conducted is still present in the outskirts of Vrindavan, calledRadha Krishna Vivah Sthali, Bhandirvan.[109]The story mentioned in Brahma Vaivarta Purana indicates that Radha has always been Krishna's divine consort. But to give importance to Parakiya relationship (love without any social foundation) over Svakiya's (married relationship), Radha Krishna's marriage was kept hidden.[110][111][112][113]

Life after Krishna left Vrindavan

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According toGarga SamhitaandBrahma Vaivarta Purana,Radha also left her home post Krishna's departure and went to Kadli vann (forest) leaving behind her illusionary form (also calledChaya Radha,her shadow) in Barsana. Radha withAshtasakhialso metUddhavain this forest who delivered them Krishna's message.[114][115]

Reuniting with Krishna

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Radha and Gopis meeting Krishna in forest.

It is mentioned in Brahma Vaivarta Purana (Krishnajanma Khanda, Chapter 96)[116]and Garga Samhita (Ashvamedha Khanda, Chapter 41)[117]that after the curse of 100 years of separation ran out,[b]Krishna revisited Braj and met Radha and gopis. After performing the divine pastimes for sometime, Krishna summoned a huge divine chariot which took the residents of Braj along with Radha and gopis back to their celestial abode Goloka where the final reunion of Radha Krishna took place.[118][119][120]

As Supreme Goddess

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Radha depicted as Supreme goddess whileKrishnahumbly stands in front of her.

InBrahma Vaivarta Purana,Radha (or Rādhikā), who is inseparable from Krishna, appears as the main goddess.[121]She is mentioned as the personification of the Mūlaprakriti, the "Root nature", that original seed from which all material forms evolved. In the company of the Purusha ( "Man", "Spirit", "Universal soul" ) Krishna, she is said to inhabit theGoloka,which is a world of cows and cowherds far above theVishnu'sVaikuntha.In this divine world, Krishna and Radha relate to one another in the way body relates to the soul. (4.6.216)[122][123]

According toKrishnaism,Radha is the chief female deity and is associated with Krishna's maya (material energy) andprakriti(feminine energy). At highest level Goloka, Radha is said to be united with Krishna and abiding with him in the same body. The relationship betweenRadha Krishnais that of substance and attribute: they are as inseparable as Milk and its whiteness or Earth and its smell. This level of Radha's identity transcends her material nature as prakriti and exits in the form of pure consciousness (Narada Purana,Uttara Khana - 59.8). While Radha is identical to Krishna at this highest level, this merger of identities seems to end when she separates from him. After separation she manifest herself as the goddess Primordial prakriti (Mūlaprakriti) who is called the "Maker of Universe" or "Mother of All" (Narada Purana, Purva-Khanda, 83.10-11, 83.44, 82.214).[124][125]

InNimbarkacharya'sVedanta Kamadhenu Dashashloki(verse 6), it is clearly stated that:

In the hymnalHita-CaurasiofHith Harivansh Mahaprabhu,the 16th-century bhakti poet-saint, founder ofRadha Vallabh Sampradaya,Radharani is exalted to the status of the only ultimate deity, while her consort Krishna is just her most intimate subordinate.[126]As a precursor to this view can be understandJayadeva,in whoseGita Govinda(10.9) Krishna is beneath Radha.[127]

Radha is also considered as the personification of Krishna's love. According to doctrines attributed to Vaishnavite saintChaitanya Mahaprabhu,It is said that, Krishna has three powers: the internal which is intelligence, the external which generates appearances and the differentiated which forms the individual soul. His chief power is that which creates dilatation of the heart or joy. This appears to be the power of love. When this love becomes settled in the heart of the devotee, it constitutesMahabhava,or the best feeling. When love attains to the highest pitch, it constitutes itself into Radha, who is the most lovable of all and full of all qualities. She was the object of the highest love of Krishna and being idealized as love, some of the agreeable feelings of the heart are considered her ornaments.[128]

InNarada Pancharatra Samhita,Radha is mentioned as the feminine form of Krishna. It is described that, the one single lord is represented to have become two—one a woman and the other a man. Krishna retained his form of man while the female form became Radha. Radha is said to have come out from primordial body of Krishna, forming his left side, and is eternally associated with him in his amorous sports in this world as well as the world of cows (Goloka).[79][17]

Radha is often identified with the "sweet" aspect of goddessLakshmi's essence and thus also worshiped as anavataraof Lakshmi. InShri Daivakrita Lakshmi Strotam,Lakshmi is praised and glorified in her form of Radha[129]

In Goloka, you are the goddess more dear to Krishna than life itself, His own Radhika.
Deep in the Vrinda forest, you are the mistress of mesmerizing rasa dance.

— Shri Daivakrita Lakshmi Strotam

According to theGarga Samhita(Canto 2, chapter 22, verses 26–29), during therasapastime, on the request ofgopis,Radha and Krishna showed them their eight armed forms and turned into theirLakshmi Narayanforms. (2.22.26)[130]

InSkanda Purana(Vaishnava Khand, chapter 128),Yamunadescribes Radha as the soul of Krishna. She emphasis that "Radha is Krishna and Krishna is Radha"and all the queens of Krishna including Rukmini are the expansion of Radha.[131]

Portrayal

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As Krishna's lover consort (Parakiya rasa)

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Radha is admired as an ideal of perfect lover. InGita Govinda,it is not certain whether Radha was married or if she was an unmarried maiden. But, the relationship betweenRadha Krishnawas unfolded in the secrecy ofVrindavanforest hinting at theParakiya rasa.This can be understood from the verse whereNanda,the father of Krishna, who represents social authority and ideal ofdharmaordered Radha Krishna to go home as storm was approaching Vrindavan but the order was defied by the couple. The translation of first verse of Gita Govinda is as follows:

Radha, you alone must take him home. This is Nanda's command. But, Radha and Madhava (Krishna) stray to a tree in the grove by the path and on the bank of the Yamuna their secret love games prevail.

— Jayadev, Gita Govinda

In the Gita govinda, Radha stands in relation to Krishna as his consort. She is neither a wife nor a devoted rustic playmate. She is an intense, solitary, proud figure who is addressed asSri, Candi, Manini, BhaminiandKaamini.She is portrayed as Krishna's partner in a mature and exclusive love.[34]

In Vidyapati's work, Radha is depicted as a young girl barely twelve years old, while Krishna is depicted slightly older than her and as an aggressive lover. In the work of poet Chandidas, Radha is depicted as a bold woman who is unafraid of social consequences. Radha abandons all social propriety in the name of her love for Krishna. Excerpts of Chandidas's work showing Radha's boldness:

Casting away all the ethics of caste, my heart dotes on Krishna day and night. The custom of the clan is far away cry, and now I know that love adheres wholly to its own laws.
I have blackened my golden skin longing for him. As the fire encircled me, my life begins to wilt. And my heart brooding eternally, parched for my dark darling, My Krishna.

— Chandidas

In loving Krishna, Radha violates the basis of caste, showing no care for the realities of social structures. Love consumed her to extent that once having fair complexion, Radha turned herself into Krishna's dark color. Chandidas used the word "fire" as synonym for Radha's love towards Krishna. The Radha of Chandidas is favored byGaudiya Vaishnavas.[14]

As Krishna's married consort (Svakiya rasa)

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Krishna painting feet of Radha, 1760 art form based on Braj's Rasikapriya text.

Rasikapriya,aBrajtext on poetics depicts Radha as the married consort of Krishna. It is a frequently illustrated text that deals with the Radha Krishna's romance and is written by one of the most prominent writers of theRiti kavyatradition, Kesavdas. Changes in the portrayal of Radha, as articulated in the Rasikapriya, have significant implications for later literary traditions. In theRiti kavyaliterature, especially theRasikapriya,Radha is depicted as the archetypal heroine and is used to exemplify the ideal form of connection to Krishna. Rather than depicting her as aparakiyaheroine, Kesavdas, on the whole, presents her as asvakiyaheroine, the one to whom Krishna belongs wholeheartedly. If she is separated from him, it is only temporarily, for as archetypal lovers they are connected forever. The suggestion that Radha is Krishna's rightful wife is clearly articulated in the first chapter in the exemplary verse for the manifest form of union. Here, Kesavdas compares the union of Radha and Krishna with that ofSitaandRama.Kesavdas compares the union of Radha and Krishna with that ofSitaandRama:

Once Krishna sat with Radha on the same couch with pleasure, and in the mirror held, as he looked to watch the splendor of her face, his eyes filled with tears. In her reflections he saw the red gem on her forehead which seemed to glow like fire, reminding him of Sita sitting in fire, adorned, with her husband's leave.

— Kesavdas, Rasikapriya (I,22)

In this verse, Kesavdas connects Radha with Krishna as his legitimate wife not only in this lifetime but even in the previous one. Chapter 3 and verse 34 ofRasikapriya,depicted Radha asMadhya arudhayovana nayikaand is described as a beautiful woman who looks like a heavenly damsel, with perfect features (forehead like the half moon, arches like a perfect bow, etc.), golden body, and a beautiful body fragrance. In chapter 3, verse 38, one attendant talks to another:

I have seen such an amazingly beautiful gopi, that I wonder if she really is a cowherdess! Such splendor shone from her body that my eyes remained transfixed on her! No other beautiful women appeal any more; having seen her delicate walk once, I see the beauty of all three worlds. Who could be the husband of such a beauty, Kamadeva or Kalanidhi [moon]? No, Krishna himself.

— Kesavdasa, Rasikapriya (III, 38)

In chapter 3, verse 38, Radha is very specifically described as the wife of Krishna. In most of the verses, whenever she is mentioned by name, she is usually seen as a virtuous court lady with utmost beauty and charm. Her husband Krishna is said to be in control of her love. Kesavdasa inRasikapriyamentioned that while it is common to see women devoted to their husbands but it is not as common to see a husband as Krishna who is so devoted to his wife Radha and considering her as goddess.(VII, 6)[132]InSanskritscriptureBrahma Vaivarta Purana,Radha and Krishna are understood to be eternally related to each other as husband and wife validating their Svakiya relationship.[56]The celebrated poets ofRadha Vallabh Sampradaya,Dhruva Dasa and Rupalji composed "Vyahulau Utsav ke Pad"or" Marriage Festival songs "which describe the eternal wedding of Radha and Krishna with praise and adulation.[133]In the Indian state ofMaharashtra,Radha is often identified asRahi,a regional form of Radha who is worshiped as the married consort ofVithoba,a regional form of Krishna.[134][135]

Worship and festivals

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See also:Radha Krishna
Radha Krishna devotion
Worship of Radha Krishna atBankey Bihari Temple,Vrindavan
A devotee reading inside dedicated to Radha-Krishna Lalji Temple,Kalna,West Bengal

Friedhelm Hardysingles out such an offshoot ofKrishnaismas Radha-centered stream Radhaism.[136]The main representative of which is theRadha Vallabh Sampradaya(lit. "consort of Radha" ), where goddess Radha is worshipped as the supreme deity, and Krishna is in a subordinate position.[137][24]

During the 18th century atKolkataexisted the Sakhībhāvakas community, whose members used to wear female dresses in order to identify themselves with thegopis,companions of Radha.[136]

In some devotional (bhakti)Krishnaitetraditions ofVaishnavismthat focus on Krishna, Radha represents "the feeling of love towards Krishna".[30]For some of the adherents of these traditions, her importance approaches or even exceeds that of Krishna. Radha is worshipped along with Krishna inNepaland many Indian states includingWest Bengal,Manipur,Assam,Himachal Pradesh,Uttarakhand,Haryana,Delhi,Rajasthan,Gujarat,Uttar Pradesh,Bihar,Jharkhand,Madhya PradeshandOdisha.Elsewhere, she is a revered deity.[138]InMaharashtraregion, Radha is worshipped in her regional form asRahi.[139]Radha is considered as Krishna's originalshakti,the supreme goddess in both theNimbarka Sampradayaand following the advent ofChaitanya Mahaprabhualso within theGaudiya Vaishnavatradition.[30][140]Nimbarkawas the first well knownVaishnavascholar whose theology centered on goddess Radha.[49][141][142]

Since 15th century in Bengal andAssamflourishedTantricVaishnava-Sahajiyatradition with related to itBauls,where Krishna is the inner divine aspect of man and Radha is the aspect of woman, what incorporated into their specific sexualMaithunaritual.[143][144]

Radha's connection to Krishna is of two types:svakiya-rasa(married relationship) andparakiya-rasa(a relationship signified with eternal mental "love" ). The Gaudiya tradition focuses uponparakiya-rasaas the highest form of love, wherein Radha and Krishna share thoughts even through separation. The love the gopis feel for Krishna is also described in this esoteric manner as the highest platform of spontaneous love of God, and not of a sexual nature.[145]

Hymns

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Radha Krishna painting inspired by Gita Govinda

List of prayers and hymns dedicated to Radha are:

Rādhe Kṛṣṇa Rādhe Kṛṣṇa
Kṛṣṇa Kṛṣṇa Rādhe Rādhe
Rādhe Shyām Rādhe Shyām
Shyām Shyām Rādhe Rādhe

  • RadhaGayatri Mantra:"Om Vrashbhanujaye Vidmahe, Krishnapriyaye Dhimahi, Tanno Radha Prachodayat. "
  • LakshmiGayatri Mantra:"Samuddhrtayai vidmahe Vishnunaikena dhimahi | tan no Radha prachodaydt ||" (We think about her whomVishnuhimself supports, we meditate on her. Then, let Radha inspire us). The mantra is mentioned inLinga Purana(48.13) and invokes Lakshmi through Radha.[34]
  • Shri Radhika Krishnashtaka:It is also called Radhashtak. The prayer is composed of eight verses and is popular inSwaminarayan Sampradaya.
  • Shri Radha Saharsnama Strotam:The prayer has more than 1000 names of Radha and is part of the Sanskrit scriptureNarada Panchratra.[147]
  • Radha Kripa Kataksh Strotam:This is the most famous stotra in Vrindavana. It is written in Ūrdhvāmnāya-tantra and is believed to be spoken by Śiva to Parvati. The prayer is dedicated to Radha and has total 19 verses.[148][149]
  • Yugalashtakam:This prayer is dedicated to Yugal (combined) form ofRadha Krishna.It is popular inGaudiya Vaishnavismand was written byJiva Goswami.[150]
  • Radha Chalisa:A devotional hymn in praise of Radha. The prayer has 40 verses.[151]
  • Hare Krishna Mahamantra:In this mantra, "Hare" is the vocative form of both "Hari"(Krishna) and" Hara "(Radha).[152]The mantra is mentioned inKali Santarana Upanishad.[153]

Hare Kṛṣṇa Hare Kṛṣṇa
Kṛṣṇa Kṛṣṇa Hare Hare
Hare Rāma Hare Rāma
Rāma Rāma Hare Hare

Festivals

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Radha is one of the major and celebrated goddess in Hinduism. Following is the list of festivals associated with her.

Radhashtami

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Main article:Radhashtami
Radha Krishna on Radhashtami

Radhashtami, also called Radha Jayanti is celebrated as the appearance anniversary of Radha. In the Hindu calendar, Radhashtami is observed annually in the month of theBhadra,15 days afterKrishna Janmashtami,the birth anniversary of Krishna, which suggests that Radha is very much an aspect of the cultural-religious faith system governing social life.[155]The festival is celebrated with great enthusiasm and fervor especially in theBraj region.The festivities include fasting till afternoon (12 pm), abhishek andaartiof Radharani, offering her flowers, sweets and food items, singing songs, dancing and prayers dedicated to Radha.[156]TheRadha Rani TempleinBarsanahost this festival in a grand manner as Basana is also considered as the birthplace of Radha. Apart from Barsana, this festival is celebrated in nearly all the temples ofVrindavanandISKCONtemples across the world as it is one of the major festival for manyVaishnavismsections.[157]

Holi

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Main article:Holi
Krishna Celebrates Holi with Radha and the GopisbyNihal Chand,Kishangarh,1750-60

Holi, one of the major Hindu festival, also calledfestival of loveandfestival of colorsalso celebrates the divine and eternal love of Radha andKrishna.Mathuraand Vrindavan are known for their Holi celebrations. According to popular legend associated withRadha Krishna,as a child, Krishna would cry to his motherYashodaabout Radha being fair while he had a dark complexion. His mother then advised him to smear colour of his choice on Radha's face, thus giving birth to Braj ki Holi. It is said that every year, Lord Krishna would travel from his villageNandgaonto Goddess Radha's village Barsana, where Radha and thegopiswould playfully beat him with sticks.[158][159]In present times, Holi celebrations in Barsana begin one week before the actual date of the festival, moving to Nandgaon the next day. In Mathura and Vrindavan, the festival is celebrated in different forms likeLathmar Holiin Barsana and Nandgaon, where sticks are used to create playful beats, to which young men and women dance; Phoolon wali Holi in Gulaal Kund near theGovardhan Hill,during whichRas Leelais performed and Holi is played with colourful flowers and Widow's Holi in Vrindavan.[160]

Sharad Purnima

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Main article:Sharad Purnima

Sharad Purnima refers to the full moon of the autumn season. On this day, devotees celebrate Krishna performing a beautiful dance called "rasa lila"with Radha and the gopis—the cowherd damsels of Vrindavan.[161]On this day, Radha Krishna in temples are dressed in white outfits and are adorned with flower garlands and glittering ornaments.[162]

Kartik Purnima

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Main article:Kartik Purnima

InVaishnavism,the occasion of Kartik Purnima is considered as the most auspicious day to worship goddess Radha. According toBrahma Vaivarta Purana,Krishna also worshiped Radha on this day.[87]In Radha Krishna temples, sacred vow is observed throughout theKarthik monthand performances ofRaslilaare organized to celebrate this festival.[163]

In Shaktism

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InShaktismsection ofHinduism,Radha becomes an independent goddessPrakriti-Padmini,who is the form of goddessTripura Sundariwhile her consortKrishnais associated with the masculine form of goddessKali.Tantric textRadha Tantra,portrayed Radha as theShakta Radhawho is also the spiritual mentor of Krishna.[164][165][166][167]In Shaktism, theAshtasakhisof Radha Krishna are considered as the embodiment of theAshta Siddhiswhich are Aṇimā, Mahima, Garima, Laghima, Prāpti, Prākāmya, Iṣiṭva, and Vaśitva.[168]

Influence

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Radha's story has inspired many paintings. Above:Radha in the moonlightbyRaja Ravi Varma,1890.

Paintings

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Radha and Krishna have inspired many forms of performance arts and literary works.[29][26]Over the centuries, their love has been portrayed in thousands of exquisite paintings which depicts the lover in separation and union, longing and abandonment.[29][169]

Patta chitra,is one of the typical regional arts of the coastal state ofOrissa.In this type of painting, Krishna is depicted in blue or black color and is usually accompanied by his fiancée Radha.[170]Rajasthani art emerged as an amalgamation of folk art with conventional and canonical ethos. Krishna and Radha have been the pivotal figures in Rajasthani miniature paintings. Their love has been delineated aesthetically in this composition.[171]InPahari paintings,often the nayaka (hero) is depicted as Krishna and the nayika (heroine) is depicted as Radha. The legend of Krishna and Radha and their love provided rich material to Pahari painters in general and to the artists of Garhwal in particular.[172]The central theme ofKangra paintingis love inspired byRasikapriya,popular poetic work of Keshavdasa. A closely related theme of this art is lover looking at his beloved who is unaware of his presence. Thus, Krishna is shown watching Radha who is unaware of his presence.[173]In Radha and Krishna, Kangra artists discovered highest model of loving couple. The Radha-Krishna theme also served their devotional purpose and provided an inherent symbolism.[82]Madhubani paintingsare charismatic art of Bihar. Madhubani paintings are mostly based on religion and mythology. In the paintings, Hindu Gods likeRadha-KrishnaandShiva-Parvatiare in center. Krishna and Radha are one of the favorite subject inRajput paintingsbecause they portrayed a theme that symbolized the desire of the soul to be united by god. In Rajput paintings, Radha is always dressed in more elegant way. She was adorned with ornaments and is often depicted holding a white garland when enthroned next to Krishna.[83]The Chamba paintings of Himachal Pradesh and Punjab often depicts romantic ambiances of rainy season with Radha Krishna as the lead couple.[82]

  • Patta Chitra painting depicting love story of Radha and Krishna.
  • Rajasthani Painting with a love theme where Radha is getting ready and Krishna admires her silently.
  • Pahari painting of Radha offering bowl of curd to Krishna.
  • Kangra painting, Radha dressed as Krishna and Krishna dressed as Radha.
  • Rajput painting (1760), Radha Krishna with gopis.
  • Kishangarh painting, Radha Krishna in pavilion.

Dance forms

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The most famous Indian classical danceManipuri Raas Leelawas first introduced byKing Bhagyachandraaround 1779. Inspired by Radha Krishna'sraslila,the king introduced three forms of rasa dance—Maha rasa, Kunj rasa and Basant rasa. Later two more forms of rasa—Nitya rasa and Deba rasa was added by successive kings in the art and culture of Manipur. In these dance forms, the dancers portray the role of Radha, Krishna and gopis. The dance forms are still prevalent in the state of Manipur and are performed on stage as well as on the auspicious occasions likeKartik PurnimaandSharad Purnima(full moon nights).[174][175]

Artists depicting Radha Krishna's love story through Manipuri classical dance Raslila.

Another Indian classical dance form,Kathakaliwas also influenced byVaishnavismand Radha Krishna basedGita Govindatradition which along with other factors contributed in the evolution of this dance form.[176]The predominant theme of North Indian Kathak dancing lies in the fleeting appearances and longer stories of Radha andKrishna.The sacred love of Krishna and his beloved Radha, are woven into all aspects of the Kathak dance and is clearly visible during the discussions of the music, costumes and finally the role of the Kathak dancer.[177]

Ashtapadisof Gita Govinda are also enacted in contemporary classicalOdissidance form.[178]This dance form was originated in the temples. It is centered on the celestial love of Krishna and Radha. At one time, it was performed by theDevadasisbut now it has spread out to the homes and cultural institutions.[179]

Music

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Rasiyais a popular genre ofIndian folk musicfromBrajregion,Uttar Pradesh.It is commonly played and performed during the festivities in the villages and temples of Braj area.[180]The traditional songs ofRasiyaare based on the divine portrayal and love of Radha and Krishna. They are frequently written from the female perspective of Radha and portray Krishna and his flirtation with her.[181][182]

Culture

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The residents ofBrajregion still greet each other with salutations like "Radhe Radhe","Jai Shri Radhe "and "Radhe Shyam",directing their mind to Radha and ultimate relationship she shares with Krishna. The image of Krishna rarely appears without Radha by his side in the temples ofVrindavan.It is not the Krishna who is worshiped, but Radha and Krishna together are worshiped.[183]

Inculture of Odisha,Krishna is the cultural hero and his formJagannath,is the symbol of Oriya pride. His consort Radha is celebrated as the energy of Krishna and symbolically the energy of the cosmos. She is considered as the power of joy, the hladinishaktiof Krishna and is often identified with bothDurgaandMahakali,the bright and dark forms of the cosmic energy. Krishna and Radha have entered the Oriya psyche and have inspired the mythic imagination of the Oriya poets in a big way. For the conscious and the informed, Krishna and Radha are the Universe and its harmony, the Energy and its joyful articulation, the cosmic dance and its rhythmic balance.[155]

In Indian culture, Radha serve as an exemplary model of female-neutral subjectivity for all persons—an active, non-substantial, shared and strong self that rationally embrace their (religious) passions.[184]

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Films

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Television

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Temples

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Radha-KrishnaPrem Mandir(Love Temple) in Vrindavan,Uttar Pradesh
Radha Rani Temple,Barsana

Radha and Krishna are the focus of temples in the Chaitanya Mahaprabhu, Vallabhacharya, Chandidas, and other traditions of Vaishnavism.[140]Radha is typically shown standing immediately next to Krishna.[140]Some of the importantRadha Krishnatemples are:

Outside Hinduism

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Radha meeting Krishna on a stormy night

Guru Gobind Singh,in hisDasam Grantha,describes Radha thesukl bhis rikathus: "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".[173]

Radha is mentioned in manyJaincommentaries including the popularVenisamharabyNarayana Bhatta,andDhvanyalokabyAnandavardhana,written in 7th century. Jain scholars like Somadeva Suri and Vikram Bhatta continued mentioning Radha between 9th and 12th centuries in their literary works.[55][34]

See also

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Explanatory notes

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  1. ^Parakiya rasa depicts the relationship which is free from any kind of favors, expectations, rules and social recognition. It is only based on the selfless form of love and is often said to be the highest kind of relationship one can have with God. Svakiya rasa depicts the marital relationship which works according to the social rules and norms.
  2. ^According to Garga Samhita and Brahma Vaivarta Purana, Radha was cursed by Sridama in Goloka to bear 100 years of separation from Krishna when they descended on Earth.

References

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Citations

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General and cited references

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Further reading

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  • Bahl, Kali C. "The Hindi 'Riti' Tradition and the 'Rasikapriya' of Keshavdasa: An Introductory Review".Journal of South Asian Literature,vol. 10, no. 1, 1974, pp. 1–38.JSTOR40871705.
  • Chakravorty, Pallabi, and Nilanjana Gupta, eds. (2012).Swayed by Love: Dance in the Vaishnava Temple Imagery of Bengal.Routledge India.doi:10.4324/9780203150450.ISBN978-0-203-15045-0.
  • Das, Biswarup. "Development of Radha-Krishna Cult in Orissa".Proceedings of the Indian History Congress,vol. 39, 1978, pp. 539–544.JSTOR44139393.
  • Jash, Pranabananda. "Radha-Madhava Sub-Sect in Eastern India".Proceedings of the Indian History Congress,vol. 40, 1979, pp. 177–184,JSTOR44141958.
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