92-509: [REDACTED] Look up sa:माधवी in Wiktionary, the free dictionary. Madhavi may refer to: Goddess Radha , consort of Krishna Goddess Lakshmi , consort of Vishnu Madhavi (princess) , daughter of King Yayati in Hindu mythology Madhavi ( Silappatikaram ) , a character in the ancient Tamil epic Cilapathikaram Madhavi Deva,
184-524: A root bṛh - "to swell, expand, grow, enlarge") is a neuter noun to be distinguished from the masculine brahmán —denoting a person associated with Brahman , and from Brahmā , the creator God in the Hindu Trinity, the Trimurti . Brahman is thus a gender-neutral concept that implies greater impersonality than masculine or feminine conceptions of the deity. Brahman is referred to as
276-577: A character in the Indian film series Saheb, Biwi Aur Gangster , played by Mahie Gill Madhavi (actress) , Indian film actress Madhavi Krishnan , British-Indian chemist Madhavi Mudgal , Indian classical dancer (Odissi) Madhavi Sardesai , Indian academical Madhavi (play) , a 1982 Indian play by Bhisham Sahni Madhavi (TV series) , an Indian Tamil-language soap opera that aired on Sun TV from 2009 to 2011 See also [ edit ] Madhava (disambiguation) Topics referred to by
368-399: A dance lila by dressing himself as a peacock to please Radha, Gopadevi lila (Krishna took form of female to meet Radha) and Lilahava in which Radha Krishna dressed in each other clothes. Radha and Krishna share two kinds of relationships, Parakiya (Love without any social limitation) and Svakiya (married relationship). Radha asked Krishna why he can't marry her, the reply came "Marriage
460-405: A dark diaphanous veil over her head. The famous Bani Thani portrait by artist Nihâl Chand was inspired by Radha's physical features which includes sharp eyebrows, lotus-like elongated eyes, thin lips and a pointed nose and chin. In religious art forms, Radha also appears as Ardhanari with Krishna, that is an iconography where half of the image is Radha and the other half is Krishna forming
552-475: A place as a deity. Prior to Gita Govinda, Radha was also mentioned in text Gatha Saptasati which is a collection of 700 verses composed in Prakrit language by King Hāla . The text was written around first or second century AD. Gatha Saptasati mentioned Radha explicitly in its verse: Mukhamarutena tvam krsna gorajo radhikaya apanayan | Etasam ballavinam anyasam api gauravam harasi || "O Krishna, by
644-747: A poem of Bhakti, depicts Radha and Krishna as divine, but in human love. Though not named in the Bhagavata Purana , Visvanatha Chakravarti (c. 1626–1708) interprets an unnamed favourite gopi in the scripture as Radha. She makes appearances in Venisamhara by Bhatta Narayana (c. 800 CE), Dhvanyaloka by Anandavardhana (c. 820–890 CE) and its commentary Dhvanyalokalocana by Abhinavagupta (c. 950 – 1016 CE), Rajasekhara's (late ninth-early tenth century) Kāvyamīmāṃsā, Dashavatara-charita (1066 CE) by Kshemendra and Siddhahemasabdanusana by Hemachandra (c. 1088–1172). In most of these, Radha
736-403: Is "the indifferent aggregate of all the possibilities of emanatory or derived existences, pre-existing with Brahman", just like the possibility of a future tree pre-exists in the seed of the tree. Brahman, the ultimate reality, is both with and without attributes. In this context, Para Brahman is formless and omniscient Ishvara - the god or Paramatman and Om , where as Saguna Brahman
828-523: Is Raval which is a small town near Gokul in Uttar pradesh , but is often said to be Barsana where she grew up. According to popular legend, Radha was discovered by Vrishbhanu on an effulgent lotus floating in Yamuna river. Radha was nine months older than Krishna. She didn't open her eyes until Krishna himself in his child form appeared in front of her. " Ashtasakhis " (translated to eight friends) are
920-703: Is a key concept found in the Vedas , and it is extensively discussed in the early Upanishads . The Vedas conceptualize Brahman as the Cosmic Principle. In the Upanishads, it has been variously described as Sat-cit-ānanda (truth-consciousness-bliss) and as the unchanging, permanent, Highest Reality. Brahman is discussed in Hindu texts with the concept of Atman ( Sanskrit : आत्मन् , 'Self'), personal , impersonal or Para Brahman , or in various combinations of these qualities depending on
1012-518: Is a power potency of Krishna, who is a playful adventurer. 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
SECTION 10
#17328018684381104-527: Is a union of two souls. You and I are one soul, how can I marry myself?" Several Hindu texts allude to these circumstances. The Sanskrit texts, Brahma Vaivarta Purana and the Garga Samhita mention that Krishna secretly married Radha in the presence of Brahma in the Bhandirvan forest before leaving Vrindavan . The place where Radha Krishna 's marriage was conducted is still present in
1196-739: Is because she is the secret treasure hidden within the sacred scriptures. During the Bhakti movement era in the sixteenth century, she became more well known as her extraordinary love for Krishna was highlighted. Radha's first major appearance in the 12th-century Gita Govinda in Sanskrit by Jayadeva , as well as Nimbarkacharya 's philosophical works. Thus in the 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 beauty win, To me who am
1288-579: Is considered equivalent and the sole reality, the eternal, self-born, unlimited, innately free, blissful Absolute in schools of Hinduism such as the Advaita Vedanta and Yoga . Knowing one's own self is knowing the God inside oneself, and this is held as the path to knowing the ontological nature of Brahman (universal Self) as it is identical to the Atman (individual Self). The nature of Atman-Brahman
1380-550: Is depicted as someone who is deeply in love with Krishna and is deeply saddened when Krishna leaves her. But, on contrary, Radha of the Rādhātantram is portrayed as audacious, sassy, confident, omniscient and divine personality who is in full control at all times. In Rādhātantram, 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. Charlotte Vaudeville theorizes that Radha may have inspired by
1472-429: Is described as the chief of Braj Gopis (milkmaids of Braj) and queen of Goloka and Braj including Vrindavan and Barsana . She has inspired numerous literary works, and her Raslila dance with Krishna has inspired many types of performance arts. The Sanskrit term Rādhā ( Sanskrit : राधा ) means "prosperity, success, perfection and wealth". It is a common word and name found in various contexts in
1564-416: Is different from Wikidata All article disambiguation pages All disambiguation pages Radha Traditional Radha ( Sanskrit : राधा , IAST : Rādhā ), also called Radhika , is a Hindu goddess and the chief consort of the god Krishna . She is the goddess of love, tenderness, compassion, and devotion. In scriptures, Radha is mentioned as the avatar of Lakshmi and also as
1656-562: Is extensively discussed in the Upanishads embedded in the Vedas (see next section), and also mentioned in the vedāṅga (the limbs of Vedas) such as the Srauta sutra 1.12.12 and Paraskara Gryhasutra 3.2.10 through 3.4.5. Jan Gonda states that the diverse reference of Brahman in the Vedic literature, starting with Rigveda Samhitas, convey "different senses or different shades of meaning". There
1748-581: 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. An image of Radha has inspired numerous literary works. For modern instance, the Shri Radhacharita Mahakavyam —the 1980s epic poem of Dr. Kalika Prasad Shukla that focuses on Radha's devotion to Krishna as
1840-467: Is held in these schools, states Barbara Holdrege, to be as a pure being ( sat ), consciousness ( cit ) and full of bliss ( ananda ), and it is formless, distinctionless, nonchanging and unbounded. In theistic schools, in contrast, such as Dvaita Vedanta , the nature of Brahman is held as eternal, unlimited, innately free, blissful Absolute, while each individual's Self is held as distinct and limited which can at best come close in eternal blissful love of
1932-578: Is identical with Atman , that the Brahman is inside man—thematic quotations that are frequently cited by later schools of Hinduism and modern studies on Indian philosophies. This whole universe is Brahman . In tranquility, let one worship It, as Tajjalan (that from which he came forth, as that into which he will be dissolved, as that in which he breathes). Man is a creature of his Kratumaya (क्रतुमयः, will, purpose). Let him therefore have for himself this will, this purpose: The intelligent, whose body
SECTION 20
#17328018684382024-456: Is imbued with life-principle, whose form is light, whose thoughts are driven by truth, whose self is like space (invisible but ever present), from whom all works, all desires, all sensory feelings encompassing this whole world, the silent, the unconcerned, this is me, my Self, my Soul within my heart. This is my Soul in the innermost heart, greater than the earth, greater than the aerial space, greater than these worlds. This Soul, this Self of mine
2116-429: Is just her most intimate subordinate. As a precursor to this view can be understand Jayadeva , in whose Gita Govinda (10.9) Krishna is beneath Radha. Radha is also considered as the personification of Krishna's love. According to doctrines attributed to Vaishnavite saint Chaitanya Mahaprabhu , It is said that, Krishna has three powers: the internal which is intelligence, the external which generates appearances and
2208-399: Is manifestation or avatara of god in personified form. While Hinduism sub-schools such as Advaita Vedanta emphasize the complete equivalence of Brahman and Atman , they also expound on Brahman as saguna Brahman —the Brahman with attributes, and nirguna Brahman —the Brahman without attributes. The nirguna Brahman is the Brahman as it really is, however, the saguna Brahman
2300-502: Is mentioned in Brahma Vaivarta Purana ( Krishnajanma Khanda, Chapter 96 ) and Garga Samhita ( Ashvamedha Khanda, Chapter 41 ) that after the curse of 100 years of separation ran out, 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
2392-412: Is no one single word in modern Western languages that can render the various shades of meaning of the word Brahman in the Vedic literature, according to Jan Gonda. In verses considered as the most ancient, the Vedic idea of Brahman is the "power immanent in the sound, words, verses and formulas of Vedas". However, states Gonda, the verses suggest that this ancient meaning was never the only meaning, and
2484-531: Is not an object of perception/inference (unless one is spiritually advanced, thereby it's truth becomes self-evident/intuitive) & is beyond conceptualizations. But he does note the Upanishads themselves are ultimately derived from use of the various pramanas to derive at ultimate truths (as seen in Yalnavalkya's philosophical inquires). All Vedanta schools agree on this. These teleological discussions inspired some refutations from competing philosophies about
2576-539: Is not attached to the transient, fleeting & impermanent. Hence, the person is only content with their true self and not the body or anything else. Further elaborations of Brahman as the central teleological issue are found in Shankara's commentaries of the Brahma Sutras & his Vivekachudamani . In Brihadaranyaka Upanishad 3.9.26 it mentions that the atman 'neither trembles in fear nor suffers injury' and
2668-529: Is posited as a means to realizing nirguna Brahman , but the Hinduism schools declare saguna Brahman to be a part of the ultimate nirguna Brahman The concept of the saguna Brahman , such as in the form of avatars , is considered in these schools of Hinduism to be a useful symbolism, path and tool for those who are still on their spiritual journey, but the concept is finally cast aside by the fully enlightened. Brahman , along with Self ( Atman ) are part of
2760-445: 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 ). Radha is often identified with the "sweet" aspect of goddess Lakshmi 's essence and thus also worshiped as an avatara of Lakshmi. In Shri Daivakrita Lakshmi Strotam , Lakshmi is praised and glorified in her form of Radha In Goloka, you are
2852-439: Is sometimes referred to as Ardharadhavenudhara murti , and it symbolizes the complete union and inseparability of Radha and Krishna. 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
Madhavi - Misplaced Pages Continue
2944-495: Is synonymous to the knowledge of Brahman inside the person and outside the person. Furthermore, the knowledge of Brahman leads to a sense of oneness with all existence, self-realization, indescribable joy, and moksha (freedom, bliss), because Brahman-Atman is the origin and end of all things, the universal principle behind and at source of everything that exists, consciousness that pervades everything and everyone. The theistic sub-school such as Dvaita Vedanta of Hinduism, starts with
3036-487: Is that Brahman. Paul Deussen notes that teachings similar to above on Brahman , re-appeared centuries later in the words of the 3rd century CE Neoplatonic Roman philosopher Plotinus in Enneades 5.1.2. The concept Brahman has a lot of undertones of meaning and is difficult to understand. It has relevance in metaphysics , ontology , axiology ( ethics & aesthetics ), teleology and soteriology . Brahman
3128-487: Is the cause of Brahman? Why were we born? By what do we live? On what are we established? Governed by whom, O you who know Brahman, do we live in pleasure and in pain, each in our respective situation? According to the Upanishads, the main purpose/meaning of anything or everything can be explained or achieved/understood only through the realization of the Brahman. The apparent purpose of everything can be grasped by obtaining
3220-605: Is the key metaphysical concept in various schools of Hindu philosophy. It is the theme in its diverse discussions to the two central questions of metaphysics : what is ultimately real, and are there principles applying to everything that is real? Brahman is the ultimate "eternally, constant" reality, while the observed universe is a different kind of reality but one which is "temporary, changing" Maya in various orthodox Hindu schools. Maya pre-exists and co-exists with Brahman —the Ultimate Reality, The Highest Universal,
3312-414: Is the pervasive, infinite, eternal truth, consciousness and bliss which does not change, yet is the cause of all changes. Brahman as a metaphysical concept refers to the single binding unity behind diversity in all that exists. Brahman is a Vedic Sanskrit word, and it is conceptualized in Hinduism, states Paul Deussen , as the "creative principle which lies realized in the whole world". Brahman
3404-475: Is the sole, ultimate reality. The predominant teaching in the Upanishads is the spiritual identity of Self within each human being, with the Self of every other human being and living being, as well as with the supreme, ultimate reality Brahman . In the metaphysics of the major schools of Hinduism, Maya is perceived reality, one that does not reveal the hidden principles, the true reality—the Brahman . Maya
3496-414: Is to assume it evil, liberation is to know its eternal, expansive, pristine, happy and good nature. The axiological premises in the Hindu thought and Indian philosophies in general, states Nikam, is to elevate the individual, exalting the innate potential of man, where the reality of his being is the objective reality of the universe. The Upanishads of Hinduism, summarizes Nikam, hold that the individual has
3588-406: Is unconscious, Brahman-Atman is conscious. Maya is the literal and the effect, Brahman is the figurative Upādāna —the principle and the cause. Maya is born, changes, evolves, dies with time, from circumstances, due to invisible principles of nature. Atman- Brahman is eternal, unchanging, invisible principle, unaffected absolute and resplendent consciousness. Maya concept, states Archibald Gough,
3680-689: The Varaha Purana (as consort of Krishna), the Narada Purana (as goddess of love), the Skanda Purana and the Shiva Purana . The 15th and 16th century Krishnaite Bhakti poet-saints Vidyapati , Chandidas , Meera Bai , Surdas , Swami Haridas , as well as Narsinh Mehta (1350–1450), who preceded all of them, wrote about the romance of Krishna and Radha too. Thus, Chandidas in his Bengali-language Shri Krishna Kirtana ,
3772-581: The Brahman (therein viewed as the Godhead). Other schools of Hinduism have their own ontological premises relating to Brahman , reality and nature of existence. Vaisheshika school of Hinduism, for example, holds a substantial, realist ontology. The Carvaka school denied Brahman and Atman , and held a materialist ontology. Brahman and Atman are key concepts to Hindu theories of axiology : ethics and aesthetics. Ananda (bliss), state Michael Myers and other scholars, has axiological importance to
Madhavi - Misplaced Pages Continue
3864-461: The Brahman , as the Brahman is referred to that when known, all things become known. "What is that my lord, by which being known, all of this becomes known?" Angiras told him, "Two types of knowledge a man should learn, those who know Brahman tell us — the higher and the lower. The lower of the two consists of the Rgveda, Yajurveda, Samaveda (...), whereas, the higher is that by which one grasps
3956-544: The Goloka , which is a world of cows and cowherds far above the Vishnu 's Vaikuntha . In this divine world, Krishna and Radha relate to one another in the way body relates to the soul. (4.6.216) According to Krishnaism , Radha is the chief female deity and is associated with Krishna's maya (material energy) and prakriti (feminine energy). At highest level Goloka, Radha is said to be united with Krishna and abiding with him in
4048-506: The Isha Upanishad 6-7 too talks about suffering as non-existent when one becomes the Brahman as they see the self in all beings and all beings in the self. The famous Advaita Vedanta commentator Shankara noted that Sabda Pramana (scriptural epistemology) & anubhava (personal experience) is the ultimate & only source of knowing/learning the Brahman, and that its purpose or existence cannot be verified independently because it
4140-534: The Mūlaprakriti , the Supreme goddess, who is the feminine counterpart and internal potency ( hladini shakti ) of Krishna. Radha accompanies Krishna in all his incarnations. Radha's birthday is celebrated every year on the occasion of Radhashtami . In relation with Krishna, Radha has dual representation—the lover consort as well as his married consort. Traditions like Nimbarka Sampradaya worship Radha as
4232-889: The Yajuses are limited, But of the Word Brahman , there is no end. The concept Brahman is referred to in hundreds of hymns in the Vedic literature. The word Brahma is found in Rig veda hymns such as 2.2.10, 6.21.8, 10.72.2 and in Atharva veda hymns such as 6.122.5, 10.1.12, and 14.1.131. The concept is found in various layers of the Vedic literature; for example: Aitareya Brahmana 1.18.3, Kausitaki Brahmana 6.12, Satapatha Brahmana 13.5.2.5, Taittiriya Brahmana 2.8.8.10, Jaiminiya Brahmana 1.129, Taittiriya Aranyaka 4.4.1 through 5.4.1, Vajasaneyi Samhita 22.4 through 23.25, Maitrayani Samhita 3.12.1:16.2 through 4.9.2:122.15. The concept
4324-492: The "truth", the "reality", the "absolute", the "bliss" ( ananda ). According to Radhakrishnan , the sages of the Upanishads teach Brahman as the ultimate essence of material phenomena that cannot be seen or heard, but whose nature can be known through the development of self-knowledge ( atma jnana ). The Upanishads contain several mahā-vākyas or "Great Sayings" on the concept of Brahman : The Upanishad discuss
4416-481: The "universe within each living being and the universe outside", the "essence and everything innate in all that exists inside, outside and everywhere". Gavin Flood summarizes the concept of Brahman in the Upanishads to be the "essence, the smallest particle of the cosmos and the infinite universe", the "essence of all things which cannot be seen, though it can be experienced", the "Self within each person, each being",
4508-784: The Cosmic Principles. In addition to the concept of Brahman , Hindu metaphysics includes the concept of Atman —or Self, which is also considered ultimately real. The various schools of Hinduism, particularly the dual and non-dual schools, differ on the nature of Atman, whether it is distinct from Brahman , or same as Brahman . Those that consider Brahman and Atman as distinct are theistic, and Dvaita Vedanta and later Nyaya schools illustrate this premise. Those that consider Brahman and Atman as same are monist or pantheistic, and Advaita Vedanta , later Samkhya and Yoga schools illustrate this metaphysical premise. In schools that equate Brahman with Atman , Brahman
4600-486: The Hindu culture. In worship of Rama, Sita is represented as a dutiful and loving wife, holding a position entirely subordinate to Rama. However, in the worship of Radha Krishna , Radha is often preferred over to Krishna, and in certain traditions, her name is elevated to a higher position compared to Krishna's. Radha in Hinduism , is revered as the goddess of love. She is mostly depicted along with Krishna or gopis in
4692-476: The Indian temples. Through her image, her divine character and her amorous and passionate relations with Krishna, Radha is the constant meditation of practitioners. According to William Archer and 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
SECTION 50
#17328018684384784-537: The Lord of All, O be attached, now always yours. O follow me, my little Radha. 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, the first acharya to establish the worship of Radha-Krishna. Nimbarka, in accordance with the Sahitya Akademi 's Encyclopaedia, more than any other acharyas gave Radha
4876-619: The Primordial Divine Mother. While the poetry of Jayadeva and Vidyapati from Bengal treat Radha as Krishna's "mistress", the Gaudiya poetry elevates her to a divine consort. In Western India, Vallabhacharya 's Krishna-centric sampradaya Pushtimarg , Radha is revered as the Swamini of Krishna, who is worthy of devotion. According to Jaya Chemburkar, there are at least two significant and different aspects of Radha in
4968-454: The Vedic era witnessed a process of abstraction, where the concept of Brahman evolved and expanded from the power of sound, words and rituals to the "essence of the universe", the "deeper foundation of all phenomena", the "essence of the self ( Atman , Self)", and the deeper "truth of a person beyond apparent difference". The central concern of all Upanishads is to discover the relations between ritual, cosmic realities (including gods), and
5060-735: The ancient and medieval texts of India. The word appears in the Vedic literature as well as the Hindu epics , but is elusive. The name also appears for a figure in the epic Mahabharata . Rādhikā refers to an endearing form of Radha. In chapter 15th, Goloka khanda of Garga Samhita , Sage Garga elaborates the complete meaning of Radha. In Radha, 'R' signifies Rama , goddess Lakshmi , 'a' means Gopis , "dh" signifies dhara , goddess Bhudevi and last 'a' symbolises River Virājā (also called Yamuna ). The fifth chapter, Fifth night of Narada Pancharatra mentioned 1008 names of Radha under
5152-616: The body of the Supreme Lord is Srimati 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. In the hymnal Hita-Caurasi of Hith Harivansh Mahaprabhu , the 16th-century bhakti poet-saint, founder of Radha Vallabh Sampradaya , Radharani is exalted to the status of the only ultimate deity, while her consort Krishna
5244-427: The combined masculine and feminine form of Ardhanarishvara . In Radha Krishna temples, Radha stands on the left of Krishna, with a garland in her hand. She is often dressed in traditional sari or ghagra-choli along with a veil. Her jewelry from top to bottom is either made of metals, pearls or flowers. The Sanskrit scripture Brahma Vaivarta Purana describes Radha as the beautiful and youthful goddess having
5336-550: The concept evolved and expanded in ancient India. Barbara Holdrege states that the concept Brahman is discussed in the Vedas along four major themes: as the Word or verses ( Sabdabrahman ), as Knowledge embodied in Creator Principle, as Creation itself, and a Corpus of traditions. Hananya Goodman states that the Vedas conceptualize Brahman as the Cosmic Principles underlying all that exists. Gavin Flood states that
5428-643: The concept of Brahman , as the universal inner harmony. Some scholars equate Brahman with the highest value, in an axiological sense. The axiological concepts of Brahman and Atman is central to Hindu theory of values. A statement such as 'I am Brahman', states Shaw, means 'I am related to everything', and this is the underlying premise for compassion for others in Hinduism, for each individual's welfare, peace, or happiness depends on others, including other beings and nature at large, and vice versa. Tietge states that even in non-dual schools of Hinduism where Brahman and Atman are treated ontologically equivalent,
5520-475: The couple and often tilt the balance of power towards Radha. 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
5612-404: 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 constitutes Mahabhava , 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
SECTION 60
#17328018684385704-667: The eternal consort and wedded wife of Krishna. In contrast, traditions like Gaudiya Vaishnavism revere her as Krishna's lover and the divine consort. In Radha Vallabh Sampradaya and Haridasi Sampradaya, only Radha is worshipped as the Supreme being . 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 to Chaitanya Mahaprabhu . Radha
5796-405: The eye of the world, and knowledge, the foundation. Brahman is knowing. One of the main reasons why Brahman should be realized is because it removes suffering from a person's life. Following on Advaita Vedanta tradition, this is because the person has the ability and knowledge to discriminate between the unchanging (Purusha; Atman-Brahman) and the ever-changing ( Prakriti ; maya) and so the person
5888-511: The final reunion of Radha Krishna took place. In Brahma Vaivarta Purana , Radha (or Rādhikā), who is inseparable from Krishna, appears as the main goddess. 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
5980-428: 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). In Nimbarkacharya 's Vedanta 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
6072-521: 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. According to the Garga Samhita (Canto 2, chapter 22, verses 26–29), during the rasa pastime, on the request of gopis , Radha and Krishna showed them their eight armed forms and turned into their Lakshmi Narayan forms. (2.22.26) In Skanda Purana (Vaishnava Khand, chapter 128), Yamuna describes Radha as
6164-468: The human body/person. The texts do not present a single unified theory, rather they present a variety of themes with multiple possible interpretations, which flowered in post-Vedic era as premises for the diverse schools of Hinduism. Paul Deussen states that the concept of Brahman in the Upanishads expands to metaphysical , ontological and soteriological themes, such as it being the "primordial reality that creates, maintains and withdraws within it
6256-467: The imperishable (Brahman)." Elsewhere in the Upanishads, the relationship between Brahman & all knowledge is established, such that any questions of apparent purpose/teleology are resolved when the Brahman is ultimately known. This is found in the Aitareya Upanishad 3.3 and Brihadaranyaka Upanishad 4.4.17. Knowledge is the eye of all that, and on knowledge it is founded. Knowledge is
6348-547: The integral part of Radha's childhood and youth. It is believed that all the Ashtasakhis are the intimate friends of Radha Krishna and also have descended from Goloka in Braj region. Out of all the eight sakhis, Lalita and Vishakha are the prominent ones. According to Chaitanya Charitamrita 's Antya lila (2:6:116), Radha also received a boon from sage Durvasa in her childhood that whatever she cooks would be better than
6440-450: The land of Braj . Various art forms based on Radha Krishna are majorly inspired by Gita Govinda and Rasikapriya . In Rajput paintings , Radha represents an ideal of beauty, wearing the traditional sari decorated extensively with patterns and ornamented in jewelry with lighter skin tone and emphasized facial features. In Kishangarh paintings, Radha is represented as beautifully dressed woman in ghagra choli with pearl jewelry and
6532-575: The literature associated with her, such as Sri Radhika namasahasram . One aspect is she is a milkmaid (gopi), another as a female deity similar to those found in the Hindu goddess traditions. She also appears in Hindu arts as Ardhanari with 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 in Maharashtra , and in texts such as Shiva Purana and Brahma Vaivarta Purana . In these texts, this Ardha Nari
6624-594: The metaphysical concept of Brahman in many ways, such as the Śāṇḍilya doctrine in Chapter 3 of the Chandogya Upanishad, among of the oldest Upanishadic texts. The Śāṇḍilya doctrine on Brahman is not unique to Chandogya Upanishad, but found in other ancient texts such as the Satapatha Brahmana in section 10.6.3. It asserts that Atman (the inner essence, Self inside man) exists, the Brahman
6716-510: The molten golden complexion and wearing the garlands of gems and flowers. 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. Radha was born to Vrishbhanu , who was the Yadava ruler of Barsana and his wife Kirtida. Her birthplace
6808-481: The nectar. Stories of Radha's youth are filled with her divine pastimes with Krishna. Some of the popular pastimes of Radha Krishna include: Raslila , pastimes of Radha Kund , Gopashtami lila , Lathmar Holi , Seva Kunj lila in which Krishna did sringara of Radha, 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), Mor Kutir lila in which Krishna performed
6900-447: The ontological premises of Indian philosophy. Different schools of Indian philosophy have held widely dissimilar ontologies. Buddhism and Carvaka school of Hinduism deny that there exists anything called "a Self" (individual Atman or Brahman in the cosmic sense), while the orthodox schools of Hinduism, Jainism and Ajivikas hold that there exists "a Self". Brahman as well the Atman in every human being (and living being)
6992-452: The origin/purpose of Brahman & avidya (ignorance) and the relationship between the two, leading to variant schools like Kashmiri Shaivism & others. The orthodox schools of Hinduism, particularly Vedanta, Samkhya and Yoga schools, focus on the concept of Brahman and Atman in their discussion of moksha . The Advaita Vedanta holds there is no being/non-being distinction between Atman and Brahman. The knowledge of Atman (Self-knowledge)
7084-749: The outskirts of Vrindavan, called Radha Krishna Vivah Sthali, Bhandirvan . 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. According to Garga Samhita and Brahma Vaivarta Purana , Radha also left her home post Krishna's departure and went to Kadli vann (forest) leaving behind her illusionary form (also called Chaya Radha, her shadow) in Barsana. Radha with Ashtasakhi also met Uddhava in this forest who delivered them Krishna's message. It
7176-548: The pairing of the goddess Ekanamsha (associated with Durga ) with Jagannatha (who is identified with Krishna) of Puri in Eastern India. Though Chaitanya Mahaprabhu (15th century, the founder of Gaudiya Vaishnavism ) is not known to have worshiped the deity couple of Radha-Krishna, his disciples around the Vrindavan region, affirmed Radha as the hladini shakti ("energy of bliss") of Krishna, associating her with
7268-498: The perfect, timeless unification of one's Self with the Brahman , the Self of everyone, everything and all eternity, wherein the pinnacle of human experience is not dependent on an afterlife, but pure consciousness in the present life itself. It does not assume that an individual is weak nor does it presume that he is inherently evil, but the opposite: human Self and its nature is held as fundamentally unqualified, faultless, beautiful, blissful, ethical, compassionate and good. Ignorance
7360-460: The philosophical school. In dualistic schools of Hinduism such as the theistic Dvaita Vedanta, Brahman is different from Atman (Self) in each being. In non-dual schools such as the Advaita Vedanta , the substance of Brahman is identical to the substance of Atman, is everywhere and inside each living being, and there is connected spiritual oneness in all existence. Sanskrit (ब्रह्मन्) Brahman (an n -stem, nominative bráhma , from
7452-802: The puff of breath from your mouth, as you blow the dust from Radha's face, you take away the glories of other milkmaids." Radha also appears in the Puranas namely the Padma Purana (as an avatar of Lakshmi ), the Devi-Bhagavata Purana (as a form of Mahadevi ), the Brahma Vaivarta Purana (as Radha-Krishna supreme deity), the Matsya Purana (as form of Devi ), the Linga Purana (as form of Lakshmi),
7544-491: The same body. The relationship between Radha Krishna is 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
7636-582: The same essence and reality as the objective universe, and this essence is the finest essence; the individual Self is the universal Self, and Atman is the same reality and the same aesthetics as the Brahman . Brahman and Atman are very important teleological concepts. Teleology deals with the apparent purpose, principle, or goal of something. In the first chapter of the Shvetashvatara Upanishad , these questions are addressed. It says: "People who make inquiries about brahman say: What
7728-451: The same premises, but adds the premise that individual Self and Brahman are distinct, and thereby reaches entirely different conclusions where Brahman is conceptualized in a manner similar to God in other major world religions. The theistic schools assert that moksha is the loving, eternal union or nearness of one's Self with the distinct and separate Brahman ( Vishnu , Shiva or equivalent henotheism). Brahman, in these sub-schools of Hinduism
7820-494: The same term [REDACTED] This disambiguation page lists articles associated with the title Madhavi . If an internal link led you here, you may wish to change the link to point directly to the intended article. Retrieved from " https://en.wikipedia.org/w/index.php?title=Madhavi&oldid=1241813667 " Categories : Disambiguation pages Disambiguation pages with given-name-holder lists Feminine given names Hidden categories: Short description
7912-540: 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. Brahman Traditional In Hinduism, Brahman ( Sanskrit : ब्रह्मन् ; IAST : Brahman ) connotes the highest universal principle, the Ultimate Reality of the universe . In major schools of Hindu philosophy , it is the non-physical, efficient, formal and final cause of all that exists. It
8004-524: The supreme self. Puligandla states it as "the unchanging reality amidst and beyond the world", while Sinar states Brahman is a concept that "cannot be exactly defined". In Vedic Sanskrit : In later Sanskrit usage: These are distinct from: Brahman is a concept present in Vedic Samhitas , the oldest layer of the Vedas dated to the late 2nd millennium BCE. For example, The Ṛcs are limited ( parimita ), The Samans are limited, And
8096-457: The theory of values emphasizes individual agent and ethics. In these schools of Hinduism, states Tietge, the theory of action are derived from and centered in compassion for the other, and not egotistical concern for the self. The axiological theory of values emerges implicitly from the concepts of Brahman and Atman , states Bauer. The aesthetics of human experience and ethics are one consequence of self-knowledge in Hinduism, one resulting from
8188-518: The title Shri Radha Saharsnama Strotam . The 68th chapter, Tritiya paad of Narada Purana also listed 500 names of Radha. Some of the common names and epithets are: Radha is an important goddess in the Vaishnavite traditions 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
8280-428: The universal lover—"one of the rare, high-quality works in Sanskrit in the twentieth century." The Radha-Krishna and Sita - Rama pairs represent two different personality sets, two perspectives on dharma and lifestyles, both cherished in the way of life called Hinduism . Sita is traditionally wedded: the dedicated and virtuous wife of Rama, an introspective temperate paragon of a serious, virtuous man. Radha
8372-416: The universe", the "principle of the world", the " absolute ", the "general, universal", the "cosmic principle", the "ultimate that is the cause of everything including all gods", the "divine being, Lord, distinct God, or God within oneself", the "knowledge", the "Self, sense of self of each human being that is fearless, luminuous, exalted and blissful", the "essence of liberation, of spiritual freedom",
8464-420: 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. In Narada 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
#437562