Radha-Krishna ( IAST rādhā-kṛṣṇa , Sanskrit : राधा कृष्ण ) is the combined form of the Hindu god Krishna with his chief consort and shakti Radha . They are regarded as the feminine as well as the masculine realities of God , in several Krishnaite traditions of Vaishnavism .
112-469: In Krishnaism, Krishna is referred to as Svayam Bhagavan and Radha is 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 the feeling of love towards Krishna ( Hladini ). With Krishna, Radha is acknowledged as the Supreme Goddess. Krishna
224-516: A Hindi vernacular which was understood by all inhabitants of Vraja . Indeed, the rest of the acharyas of this tradition wrote in Vraja language and due to the lack of prevalence of this language in modern times, very little research has been done, even though these Acharyas predate the Six Goswamis of Vrindavan by centuries. Rare exception was Vijay Ramnarace's PhD thesis in 2014. In any case,
336-544: A "clear mention of Vasudeva as the exclusive object of worship of a group of people," who are referred as bhagavatas . Ashtasakhi The Ashtasakhi ( Sanskrit : अष्टसखी , IAST : Ashtāsākhi ) are a group of eight prominent gopis and close associates of the Hindu deities Radha-Krishna in the Braj region . In many sub-traditions of Krishnaism , they are revered as goddesses and consorts of Krishna. According to
448-506: A common root of personalism in the understanding of worship. Specifically Chaitanyaite Gaudiya Vaishnava doctrine and mission is fiercely "personalistic," proclaiming the supremacy of Krishna, the identification of Chaitanya as Radha-Krishna, the reality and eternality of individual selves, and a method for approaching the absolute reality and the Deity as a person first and foremost. Jiva Goswami in his Priti Sandarbha states that each of
560-536: A concept of power, wisdom or illusionary maya . The second alternative understanding of the evident supremacy of Svayam Bhagavan in the Gita, is a popular view on Krishna being the highest and fullest Avatar of the Lord, Vishnu or Narayana. "The Bhagavad Gita depicts Krishna not only as Brahman but also as an 'Avatar of Vishnu' and the friend of Arjuna ." In summary in accordance with this view Svayam Bhagavan Krishna
672-497: A feature of the regional folk and religious tradition and often, for example, a female dancer will portray both Krishna and his consort, Radha, in the same piece. The Haridasi tradition was founded by Vrindavan saint and musician, Swami Haridas , in the 16th century in Vrindavan. The theology of Haridasi tradition revolves around the divine couple Radha Krishna and the cowherd maidens who serve them. In Haridasi tradition, Radha
784-698: A key sutra , not only to the Bhagavata Purana but to Vedanta and thus all the Vedas. According to the Upanishads it is believed that when Brahma, who is said to be the original created being, was approached by the sages, the Four Kumaras , he was presented with critical questions: – Who is the Supreme Lord? Who does death fear? – By knowing whom, does everything become realized? – Who
896-598: A male deity, for instance in Hindu sub-movements like Krishnaism and Gaudiya Vaishnavism , in which Krishna is regarded as Svayam Bhagavan. As stated in the Bhagavata Purana , Vishnu appeared before Vasudeva and Devaki in his divine original four-armed form before being born as Krishna. After worshipping Vishnu, Vasudeva and Devaki asked him to conceal his heavenly appearance. Vishnu complied by changing into his infant form of Krishna. Svayam Bhagavan
1008-463: A second category, tad ekatma rupa (meaning: one that one and not different ). 'Svayam' as a term means not depending on others or being himself . In his instruction to Sanatana Goswami, at Kasi, Chaitanya Mahaprabhu explains the implications of the vadanti verse: "The word brahman refers to Svayam Bhagavan , who has one consciousness without a second, and without whom there is nothing else." (Gupta 2007, p 36). Rūpa Gosvāmī has described
1120-473: A short period of Ramaism penetration, Gaudiya Vaishnavism spread in the early 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 as the supreme deity. Every village there has a Thakur-ghat and a temple. Manipuri Raas Leela and other dances are
1232-403: A significant statement. Jiva Goswami has called it Paribhasa-sutra , the “thesis statement” upon which the entire book or even theology is based. In another place of the Bhagavata Purana 10.83.5–43 those who are named as wives of Krishna all explain to Draupadi how the 'Lord himself' ( Svayam Bhagavan , Bhagavata Purana 10.83.7) came to marry them. As they relate these episodes, several of
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#17327878359071344-483: A subordination of the 'puravatara' Krishna to Vishnu. However, Vaishnava traditions do not adhere to the concept of Svayam Bhagavan with the same views as those who support the concept. To support their view they quote the 149th chapter of Anushāsanaparva in the epic Mahabharata , Bhishma which states, with Krishna present, that mankind will be free from all sorrows by chanting the Vishnu sahasranama , which are
1456-743: Is recognized as "the Lord whose being is sacrifice, Yajna Purusha " Some believe that thus this verse of the Rig Veda is a foundation of Vaishnava tradition. In the Gopala Tapani Upanishad the Rig Veda verse(1.22.20) was addressed paraphrasing the original of the Vedic hymn in accordance with the beliefs of the Gaudiya Vaishnava : It outlines a specific view held by the Gaudiya Vaishnava and Vallabha Sampradaya , that
1568-579: Is a celebrated music teacher and expert at playing the Veena and singing. A temple called Sri Tungavidya Sakhi Temple in Dabhala is dedicated to her. Indulekha : Induleka is the sixth prominent sakhi. She is born to her father Sagara and mother Vela Devi in Anjanoka village, Uttar Pradesh. Her main service is to prepare food for Radha-Krishna and some authorities say that another of her primary services
1680-428: Is a common view that Bhagavad Gita was propounding Krishna-theism before first major proponents of monism . Other pervading understandings of the position of Svayam Bhagavan asserted in the Gita are connected to, non-Krishna-centered, traditions. One tradition follows predominately the views of Sankaracharya commentary on Brahma Sutras and is referred as maya-vad which justifies Svayam Bhagavan supremacy by
1792-639: Is a complex relationship, for the devotee is the ‘same as and yet different from’ the Lord, and so even in the joy of union there is the pain of separation. Indeed, the highest form of devotion, according to Yamunacarya, comes not in union but after the union, in the ‘fear of new separation’." Yasastilaka Champukavya (959 CE) and Gaha Sattasai make references to Radha and Krishna well before Jayadeva's period. There are elaborate references of Radha and Krishna in Brahma Vaivarta Purana , Garga Samhita and Padma Purana . Gaudiya Vaishnava , as
1904-413: Is a not uncommon feature of Hinduism when worship of a pair rather than one personality constitutes worship of God , such is worship of Radha Krishna. Traditions worshiping Krishna, as svayam bhagavan , who is male, include reference and veneration to his Radha, who is worshiped as supreme. A view that exists of orthodox Krishnaism, the sect of the worship of Krishna, is that Radha is shakti and Krishna
2016-623: Is a term most often used in Gaudiya Vaishnava and other Krishna-centered theologies, and that title is used there exclusively to designate Krishna, there being conflicting semantics or other usages in the Bhagavata Purana. Traditions of Gaudiya Vaishnavas , the Nimbarka Sampradaya and followers of Vallabha consider him to be the source of all avatars , and the source of Vishnu and Narayana . As such, he
2128-466: Is accepted to be the source of all other avatars, and the source of Vishnu himself. This belief is drawn primarily from the "famous statement" of the Bhagavatam (1.3.28). A different viewpoint differing from this theological concept is the concept of Krishna as an avatar of Narayana or Vishnu. It should be however noted that although it is usual to speak of Vishnu as the source of the avatars, this
2240-452: Is according to Pancaratra is at the source of creation. Pancaratra sources are accepted by all of Vaishnava traditions, and confirmed by Yamunacarya who preceding in the line of Ramanuja , summarizing in his Agamapramanya , a defense of the revelation of the tantric Vaishnava Pancaratra, defending whole body of the texts being part of the Veda: "The Pancadratra Tantra is authoritative like
2352-564: Is also a view of Gaudiya Vaishnavas that Sanatana Goswamis Brihad Bhagavatamrita , has illustrated this principle, not just in terms of comparative cosmology or avatara hierarchy as in Vaishnava Pancaratra, but also in terms of cosmology of adi-rasa . The cosmological principle of the four dhamas (with a separate place for the last two: Vaikuntha – abode of Vishnu or Narayana , tad-ekatma rupa , in transcendence, and Goloka as abode of Svayam Bhagavan in transcendence)
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#17327878359072464-441: Is among the highest and fullest of all Avatars and is considered to be the " paripurna avatara ", complete in all respects and the same as the original. According to them Krishna is described in the Bhagavata Purana as the purnavatara (complete manifestation) of Bhagavan, while other incarnations are called partial. "Krishna being Bhagavan; the mind of man 'centred intensely', whatever the motive and however ignorant it might be,
2576-464: Is believed that Krishna, desiring to experience fully what it is like to love Krishna as Radha does, appeared as Caitanya Mahaprabhu . And what Radha (appearing as Caitanya ) does in her longing for Krishna is to chant his names. One of the self manifested Deities established by Gopala Bhatta Goswami is called Radha Ramana , it is not surprising that Radha Ramana is seen as not only Krishna but also as Radha-Krishna. And worship in his temple, located in
2688-496: Is believed that Radha is not just one cowherd maiden, but the origin of all the Ashtasakhi , Gopis , or divine personalities that participate in the rasa dance. The common derivation of shakti and shaktiman , that is, female and male principle in a god implies that shakti and shaktiman are the same. Each and every god has its partner, or Shakti, and without this Shakti, is sometimes viewed being without essential power. It
2800-532: Is believed to be the incarnation of Champaklata. Chitra : Chitra is the fourth prominent gopi, who was born to her mother Carcika and father Catura in Chiksauli village, Uttar Pradesh. She is 26 days older than Radha. She is expert in playing music on pots filled with varying degrees of water. She is well versed in the literature related to astronomy and astrology and is also well versed in the theoretical and practical activities of protecting domestic animals. She
2912-510: Is centred in Him."(p. 334) Generally there is a universal acceptance of the uniqueness of Krishna incarnation throughout Hinduism , as well as the principles involved in His life and personality for which He has been described as Svayam Bhagavan . There is an element of countenance in many Krishna centered traditions to the subordination of Krishna to Vishnu. The reasons for that are given that it
3024-538: Is composed of 700 verses and was written in the 1st century CE. Later, the popular Gita Govinda written by Jayadeva in 12th century CE widely depicted 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 the divine pastimes of Radha Krishna in Vrindavan and Goloka . The other relevant texts mentioning Radha Krishna are
3136-492: Is considered as the supreme deity, even above Krishna. The Nimbarka Sampradaya worship the youthful form of Krishna, alone or with his consort Radha, is one of the earliest dating at least to the 12th century CE, just as Rudra Sampradaya does. According to Nimbarkacharya , a founder of the sampradaya, Radha is the eternal consort and wedded wife of Krishna, who lives forever with him in Goloka. Nimbarka's philosophical position
3248-474: Is considered to be the purna-avatara (full incarnation) of Vishnu or, according to some, the universal Narayana who transcends even Brahman . Supremacy or a concept of originality is often referred to in the words of Krishna himself, as for example, the theologian Abhinavagupta , in another tradition of Hinduism, introduces a quotation from the Bhagavad-gita of 'I', Krishna referencing Himself as
3360-598: Is dancing. Indulekha is three days younger than Radha. A temple called Sri Indulekha Sakhi temple in Anjanoka is dedicated to her. Rangadevi : Rangadevi is the seventh prominent gopi in Ashtasakhi. She was born to her parents Karuna-devi (mother) and Rangasara (father) in Rakholi. She is seven days younger than Radha. Her characteristics are similar to Champaklata. She is an expert logician and fond of joking with Radha in presence of Krishna. Her services include burning
3472-444: Is described only in a few selected passages of Prakrit or Sanskrit poetry, a few inscriptions and a few works on grammar, poetry and drama. Jayadeva has referred to them and created an exquisite lyrical poem of passionate devotion in the 12th century CE, and from this poetic beginning a huge movement specific to Bengal began. In this sampradaya, the significance of Radha is not less than the significance of Sri Krsna. Both are conjointly
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3584-516: Is dualistic monism and he centered all his devotion to Krishna and his consort Radha. The Nimbarka Sampradaya is one of the four bona fide Vaishnavite traditions. Lack of evidence due to the destruction of Mathura and Vrindavan in the 13th century and 14th century has meant that the true dates and origins of this tradition are shrouded in mystery and await investigation. Nimbarka, who is widely held by scholars such as Satyanand Joseph, Prof. Rasik Bihari Joshi, Prof. M. M. Aggrawal etc., to be at least of
3696-465: Is elder than Sudevi by half day. Her main service is to offer water to the divine couple. A temple dedicated to Sudevi is situated in Sunhera village, Radhanagri district, Rajasthan and the temple is called Sri Sudevi Sakhi Temple . In Vaishnavism , the gopis are known for their selfless love and dedication towards Krishna. They sometimes symbolize the yearning of the human soul for God. According to
3808-479: Is especially expert at gardening. A temple known as Sri Chitra Sakhi Temple, Chiksauli is present in her village and is dedicated to her. Tungavidhya : Tungavidya is the fifth prominent companion in group of Ashtasakhi. She is fifteen days older than Radha and is born to parents Medha-devi (mother) and Puskara (father) in Dabhala village, Uttar Pradesh. She is learned in transcendental mellows, morality, dancing, drama, literature and all other arts and sciences. She
3920-633: Is himself Narayana. Narayana is often identified with supreme, however, when his beauty and sweetness (madhurya) overshadow his majesty, he is known as Krishna , i.e. Svayam Bhagavan . As Friedhelm Hardy says, the concept of Bhagavan, "a single, all-powerful, eternal, personal and loving God ... is an empty slot, to be filled by concrete characteristics" and these characteristics culminate in Krishna. In Gaudiya Vaishnava , Vallabha Sampradaya Nimbarka sampradaya and old Bhagavata school, Krishna believed to be fully represented in his original form in
4032-897: Is none other than Radha, whose unity is represented by the Kaamabeeja and who are forever resident in Nikunja Goloka Vrindavana." The contribution from the Nimbarka Sampradaya to the philosophy of Radha Krishna is undeniable, as the philosophy and theology originate in it. The Pranami Sampradaya (Pranami Panth) emerged in the 17th century in Gujarat , based on the Radha-Krishna-focussed syncretic Hindu- Islamic teachings of Devchandra Maharaj and his famous successor, Mahamati Prannath. Vallabhacharya , founder of Pushtimarg tradition even before Chaitanya, worshipped Radha, where according to some sects,
4144-516: Is only one of the names of the God of Vaishnavism, who is also known as Narayana, Vasudeva-Krishna, and just Krishna, and behind each of those names there is a divine figure with attributed supremacy in Vaishnavism. The theological interpretation of svayam bhagavān differs with each tradition, and the literal translation of the term has been understood in several distinct ways. Translated from
4256-422: Is said to be satiated only by devotional service in loving servitude, personified by Radha. Various devotees worship her to attain Krishna via her. Radha is also depicted to be Krishna himself, split into two for the purpose of his enjoyment. As per scriptures, Radha is considered as the complete incarnation of Mahalakshmi . It is believed that Krishna enchants the world, but Radha enchants even him. Therefore, she
4368-459: Is shaktiman and are always found without any tinge of materialistic attributes or cause. From the Vaishnava point of view the divine feminine energy ( shakti ) implies a divine source of energy, God or shaktiman . " Sita relates to Rama ; Lakshmi belongs to Narayana ; Radha has her Krishna ." As Krishna is believed to be the source of all manifestations of God , "Radha, his consort,
4480-422: Is split into Bhaga and vān . vān and mān are Sanskrit male-denoting words, meaning 'possessor of' which are used as a suffix to nouns like Bhaga (blessed attributes), Śrī (splendour), Kīrti (fame) etc. Thus, Bhaga, as per Viṣṇu Purāṇa, refers to the six attributes of the Lord – aiśvaryam (wealth), vīryam (valour), jñānam (wisdom), balam (prowess), śaktī (power) and tejas (splendour). Thus, Bhaga-vān means
4592-563: Is still under question however the text remains one of the most important evidences of early portrayal of the popular story of "Lord Krishna's love for the cowherd girl Radha " in Bengali literature and religion. The 412 songs of Srikrsnakirtana are divided into thirteen sections that represent the core of the Radha-Krishna legendary cycle, with many variants providing excellent comparative material. The manuscript clearly suggests that
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4704-461: Is that person, who is behind the repetition of the creation of this Universe? His own original or sweet form, Sva-bimbaṁ is not manifested very often in the Universe, loka-locanam . Gaudiya Vaishnavas quote sources that claim that it happens only once in a kalpa (universal day of Brahma ), which consists of fourteen manvantaras , each having seventy-one divya-yugas . To answer
4816-462: Is the sum of all “noble attributes”—i.e. omniscient, omnipotent, omnipresent, and all-merciful, all qualities attributed to Vishnu by all Vaishavas. According to South Indian traditions he is also advitya (Sanskrit meaning without rival). To such Vaishnavas, Shiva , Brahma , and the other gods of the Hindu pantheon are viewed as Brahman's agents or servants , created and commissioned by him. Some Vaishnavas consider them to be or see that they have
4928-560: Is the Supreme, Blessed Lord (Nārāyaṇa) Himself. Early commentators of Bhagavata Purana such as Madhvacharya translated the term Svayam Bhagavan as "he who has bhagavata "; meaning "he who has the quality of possessing all good qualities". Others have translated it simply as "the Lord Himself". Followers of Vishnu-centered sampradayas of Vaishnavism rarely address this term, but believe that it refers to their belief that Krishna
5040-537: Is the duty of Lalita to pacify Radha when she feels separation from Krishna and then arrange a meeting of Radha-Krishna. In Kaliyuga , Swami Haridas , the popular saint and musician of Vrindavan is said to be the incarnation of Lalita. He manifested the idol of Banke Bihari in Nidhivan, Vrindavan . Vishaka : The second prominent gopi is the Vishaka. The service Visakha renders is Vastralankara or arranging for
5152-552: Is the key concept of Krishnaism . Gaudiya is one of the main traditions worshiping Radha Krishna that developed this concept. Primary theology of Caitanyaite or Gaudiya traditions is based and presented in Bhagavata Purana and Caitanya Caritamrita . Svayam in Svayam rupa does not imply one and only, and all conceptions by previous Vaishnava traditions, according to the Gaudiya Vaishnavas beliefs, fall under
5264-499: Is the key of the graphical presentation, but it is also an answer to the dilemma. In accordance with the cosmology of the Brihad Bhagavatamrita Krishna is believed being the original and most complete in all rasas or tastes is in fact not engaged and non engaging, is his independence, he does not even, at least in this his original form, carry symbols of Viṣṇu , he only carries his own flute, and that
5376-526: Is the original source of all shaktis " or feminine manifestation of divine energy. The first theologo-philosophical justification for worshiping Radha-Krishna was given by Nimbarkacharya , a founder of the Nimbarka Sampradaya in 12th or 13th century CE. In accordance with the Sahitya Akademi Encyclopaedia, he more than any other acharyas gave Radha a place as a deity. A number of interpretations according to traditions possess
5488-467: Is the pleasure of his devotees. The form of Narayana is linked with the concept of sacrifice in the earliest known references to him. In Vedic sources such as the Purusha sukta , Narayana is given as the name of the self-offering of the great cosmic sacrifice of the Rig Veda . Narayana is not mentioned in Rig Veda itself, but came to be regarded as the seer who authored the hymn . It is possible that
5600-560: Is the supreme goddess of all, and together they are called Radha-Krishna. In many Vaishnava sections, Radha Krishna are often identified as the avatars of Lakshmi Narayana . Radha Krishna can be broken into two: Krishna ( Devanagari : कृष्ण), the incarnation of Vishnu , which means, "all attractive" or "dark blue", and his shakti Radha (Devanagari: राधा), the incarnation of Lakshmi , which means "the pleasing one". Many significant epithets accorded to Krishna including - Radha Ramana and Radha Vallabh , which means "the lover and
5712-668: Is the third most senior gopi in group of Ashtasakhi. She is born to her mother Vatika Devi and father Arama in Karahla village in Braj region. Champaklata is one day younger than Radha and her primary service includes collecting fruits and vegetables from forest and then cooking meals for the divine couple Radha-Krishna. A temple dedicated to Chapaklata called, Sri Champaklata Sakhi Temple is situated in Karhala, Uttar Pradesh. In Pushtimarg tradition, Padmanabhdas, disciple of Vallabhacharya ,
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#17327878359075824-412: Is the ultimate source from which Brahma, Vishnu, Shiva and Prakriti originate. He is Svayam Bhagavan while other incarnation are his partial manifestations. The comments of Sridhara Svami (an early Sankara sect commentator), bring out uniqueness of Krishna. According to him Krishna is perfect as all potencies are observed to be full in him. In Atharvavedasamhita , Krishna is described as having slain
5936-408: Is the wife of Vithala (Krishna). Outside Hinduism , Radha and Krishna are mentioned in the scriptures and 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 moon, wearing a white robe to meet her Lord. It was white everywhere and hidden in it, she appeared like
6048-473: Is therefore regarded as Svayam Bhagavan . Though Krishna is recognized as Svayam Bhagavan by many, he is also perceived and understood from an eclectic assortment of perspectives and viewpoints. When Krishna is recognized to be Svayam Bhagavan , it can be understood that this is the belief of Gaudiya Vaishnavism , the Vallabha Sampradaya , and the Nimbarka Sampradaya , where Krishna
6160-551: Is together with Radha, he is regarded as supreme lord under the name of Radha-Krishna; with Rukmini he is known as Lakshmi-Narayana ." The first temple constructed in the sect, built in Ahmedabad in 1822, houses the images of Nara Narayana , forms of Arjuna and Krishna, in the central shrine. The shrine on the left of the hall has murtis of Radha Krishna. According to the philosophy of the tradition there were many female companions of Krishna, gopis , but out of all of them Radha
6272-461: Is written." While some place Krishna-centered worship as Svayam Bhagavan in the medieval times of Indian history, there is some evidence suggesting the opposite. In antiquity Krishna images were worshiped at many places. Quoting Curtius, Dr. D.C. Sircar says that an image of Herakles (i.e. Vasudeva-Krishna according to Sircar) was being carried in front of the Paurava army, as it advanced against
6384-637: The svayaṁ-rūpa in his Laghu-bhāgavatāmṛta : "The form of the Supreme Personality of Godhead that does not depend on other forms is called svayaṁ-rūpa , the original form." The tad-ekātma-rūpa forms are also described in the Laghu-bhāgavatāmṛta "The tad-ekātma-rūpa forms simultaneous to svayaṁ-rūpa form and are non-different. At the same time by their bodily features and specific activities they appear to be different." Two best known Vedic descriptions of
6496-670: The Bhagavad-gita states that this bhakti-yoga is secretive: - "Just hear from Me again about the most confidential part of the instructions in Bhagavad-gītā ." It is also described as such in Bhagavata Purana Vaishnavas of ISKCON often stress their view that in both cases Krishna is speaking about himself, aham and me in Sanskrit mean, I am and Me respectively. While some commentators derive secondary meanings, all major Sanskrit dictionary accept that
6608-455: The Bhagavata Purana , that at the end of the list of avataras concludes with the following text: All of the above-mentioned incarnations are either plenary portions or portions of the plenary portions of the Lord, but Sri Krishna is the original Personality of Godhead ( Svayam Bhagavan ). Not all commentators on the Bhagavata Purana stress this verse, however a majority of Krishna-centered and contemporary commentaries highlight this verse as
6720-525: The Padma Purana , the Ashtasakhi are the eternal female companions of Radha and Krishna in the Dvapara Yuga , with whom they descended upon the earth from their celestial abode of Goloka . The popular list of Ashtasakhi include: Lalita, Vishaka, Champaklata, Chitra, Tungavidhya, Induleka, Rangadevi, and Sudevi. All of these eight prominent gopis are regarded to be an expansion of Radha ,
6832-494: The Sanskrit language , the term literally means " Bhagavan Himself" or "directly Bhagavan". Gaudiya Vaishnava tradition often translates it within its perspective as primeval Lord or original Personality of Godhead ; it also considers the terms such as Supreme Personality of Godhead and Supreme God as an equivalent to the term Svayam Bhagavan , and may also choose to apply these terms to Vishnu, Narayana and many of their associated avatars . 'Bhagavān', to be understood,
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#17327878359076944-778: The Wayback Machine are among quoted works by Jiva Goswami , "Vaishnavas don't argue among themselves if Krishna or Vishnu is the Supreme. They consider it a matter of one's relationship with the Lord. Someone has a relationship with Vishnu, someone with Rama, someone with Krishna, etc. as per rasa theology." In the Caitanya Caritamrita Chaitanya discusses this in a joking mood with Venkatta Bhatta from Sri sampradaya . While Pustimarga tradition predates Gaudiya Vaisnavism in Radha worship. When Chaitanya traveled through South India in 1509-10, he stayed at
7056-639: The 16th century occupies a special position among other traditions. In its theology, Radha is worshiped as the supreme deity, and Krishna is in a subordinate position. Radha-Krishna Dev has a special place in the Swaminarayan Sampradaya as Swaminarayan himself referred to Radha Krishna in the Shikshapatri he wrote. Further, he himself ordered the construction of temples in which Radha Krishna have been installed as deities. Swaminarayan "explained that Krishna appears in many forms. When he
7168-535: The Gaudiyas, falls under category of tad-ekātma-rūpa , According to the Gaudiya Vaishnava interpretation, it is also confirmed in the Bhagavad-gītā (7.7), which says, mattaḥ parataraṁ nānyat : "There is no truth superior to Me." Where Krishna is 'bhagavan' himself, whose partial manifestations are the other gods. This idea is reflected in the Bhagavata Purana . The Brahma Vaivarta Purana tells us Krishna
7280-465: The Gopis exhibits a different level of intensity of passion, among which Radha's is the greatest. In his famous dialogs Ramananda Raya describes Radha to Chaitanya and quotes, among other texts, a verse from Chaitanya Charitamrta 2.8.100, before he goes on to describe her role in the pastimes of Vrindavana . The central pivot point of the theology is related to the word rasa . The theological use of
7392-687: The Greeks led by Alexander the Great ( The Cultural Heritage of India , vol. 4. p. 115) An interesting terracotta plaque showing Vasudeva carrying the infant Krishna over his head across the flooded Yamuna river, belonging to c. first century is housed in the Mathura Museum. A Mora stone inscription of about the same time refers to some images of Bhagavata Vrshni Panchaviras, Sankarshana, Vasudeva, Pradyumna, Samba and Aniruddha – which were very beautifully carved in stone. A Gupta period research makes
7504-694: The Krishna-centered theology, Gaudiya Vaishnavas and followers of the Vallabha Sampradaya and Nimbarka Sampradaya, use the Gopala Tapani Upanishad , Vedanta Sutras and other Hindu scriptures such as the Bhagavata Purana as in verse 1.3.28 and the Brahma Vaivarta Purana , among others, to support their view that Krishna is indeed the Svayam Bhagavan . This belief was summarized by the 16th century author Jiva Goswami in some of his works, such as Krishna-sandarbha . In
7616-487: The Lord of All, O be attached, now always yours. O follow me, my little Radha. It is believed, however, that the source of Jayadeva's heroine in his poem remains a puzzle of the Sanskrit Literature. At the same time there are well documented references to works earlier than Gita Govinda, which some count to be more than twenty. The figure of Radha is one of the most elusive in the literature of Sanskrit; she
7728-589: The Madhya lila of the Chaitanya charitamrita a presentation is given, with a reference to the particular verse of the tenth canto of Bhagavata Purana as to the reason why Lakshmi also known as Sri (thus the name of Sri Sampradaya) is burning with desire and still not capable of entering to the realm of Vrindavana . Prabodhananda Sarasvati who was a Sri Sampradaya sannyasi was converted as to supreme position of Radha-Krishna being Svayam Bhagavan instead of Lakshmi-Narayana. He as well apparently came to appreciate
7840-528: The Radhopnishad, Radhika Tapani Upanishad, Gopala Tapani Upanishad , Shiva Purana , Brahmanda Purana , Skanda Purana , Padma Purana , Matsya Purana , Devi-Bhagavata Purana , Narad Purana , Narada Pancharatra , Radha Tantra , Brahma Samhita and Chaitanya Charitamrita . Radha is also indirectly mentioned in Bhagavata Purana along with Krishna under many different names like " Aradhika " and " Gopi ". Adi Shankracharya also mentioned Radha under
7952-551: The Swaminarayana sampradaya the milkmaids with whom Krishna danced; his relations with them symbolize the relation of God with the devotee in reciprocation. Since the 15th century CE in Bengal and Assam flourished Tantric Vaishnava-Sahajiya tradition inspired by Bengali spiritual poet Chandidas , where Krishna is the inner divine aspect of man and Radha is the aspect of woman. The date of Chandidas poem Srikrsnakirtana
8064-423: The Vedic sentences ordaining sacrifice on the grounds that it is based on knowledge free from all defects". Amalananda, also defends Pancaratra and while confirming that Agamas do not have the same self-authenticating validity, as the four Vedas, but the authenticity of it assured because Veda bear witness to the omniscience of Vasudeva . This position also forms the basis of Bhagavata Purana based theology. It
8176-542: The Vishnu Purana on who is Bhagavan too is perfect. Vishnu Purana clearly states that Bhagavan denotes none but Vāsudeva alias Narayana - Krishna . Svayam means Himself, thus Svayam Bhagavān refers to one who is Bhagavān (Vāsudeva) Himself. As Śrī Kr̥ṣṇa, the most perfect descent (avatāra) of Narayana (Vāsudeva), He is no different from the latter, and hence, the Bhāgavata states kr̥ṣṇastu bhagavān svayam – Kr̥ṣṇa
8288-465: The aromatic incense, carrying coal during the winter and fanning the divine couple in the summer. A temple called Sri Radha Manohar Rangadevi Temple is present in Rakholi and is dedicated to her. Sudevi : The last prominent gopi in group of Ashtasakhi is Sudevi. She is the twin sister of Rangadevi Sakhi and is born to mother Karuna-devi and father Rangasara in Rakholi. She is also seven days younger than Radha. In between Rangadevi and Sudevi, Rangadevi
8400-686: The article Evolution of Love Symbolism in Bhagavatism draws some parallel to 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 and Sanskrit literature although their characteristic relations with Krishna are different. In the ritual dance called Kuravai, Krishna dances with his wife Nappinnai. "It
8512-462: The beloved of Radha" are directly derived from the name of his consort, Radha. Similarly, epithets of Radha including - Krishna Kanta, which means "the consort of Krishna" and Krishna Vallabha, which means "the eternal companion of Krishna", are directly associated with the name of Krishna. Radha Krishna's first literary mention was found in King Hala 's Prakrit text Gatha Saptasati which
8624-536: The body of the Supreme Lord is Shrimati Radha, seated blissfully, as beautiful as the Lord Himself; who is served by thousands of gopis: we meditate on the Supreme Goddess, the fulfiller of all desires. This theme was taken up by Jayadeva Goswami and other poets of the time who saw the inherent beauty and bliss which constitute this philosophy. In 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 beauty win, To me who am
8736-495: The centre of Vrindavana is a perpetual daily affair, involving several prescribed events throughout the day, with the goal of being theoretical and remote, but with aspiration of the possibility to attend and associate directly with Radha and Krishna. The Manipuri Vaishnavism is a regional variant of Gaudiya Vaishnavism with a culture-forming role among the Meitei people in the north-eastern Indian state of Manipur . There, after
8848-468: The chief consort of Krishna . Lalita : Out of eight prominent sakhi, Lalita is the foremost sakhi. She is the eldest gopi among Ashtasakhi and is 27 days older than Radha. She was born to her parents Visoka (father) and Saradi (mother) in Unchagaon, near Barsana . A temple called Sri Lalita Sakhi Temple, Unchagaon is situated in her village which is dedicated to her. In Radha-Krishna pastimes, it
8960-488: The clothing and ornamentation of the divine couple. She is exactly the same age as Radha. Vishakaha is believed to be born in Kamai village to her parents Pavana (father) and Vahika (mother). In Kaliyuga, Swami Hariram Vyas is believed to be the incarnation of Vishakha. A temple dedicated to Vishaka called Sri Vishakha Radha Raman Bihariji Temple is situated in her village Kamai, Uttar Pradesh . Champaklata : Champaklata
9072-498: The concentration is in meditation on the unique benefits of constant reflection on the eternal lila . Radhavallabhis share with their Vaishnava co-religionists a great regard for Bhagavata Purana , but some of the pastimes that are outside the scope of relationships with Radha and gopis do not feature in the concept of this school. Emphasis is placed on the sweetness of the relationship, or rasa . The Radha-centered Radha Vallabh Sampradaya founded by Hith Harivansh Mahaprabhu in
9184-555: The concept as for example followers of the Swaminarayan Sampraday believe that Lord Narayana manifested himself as Swaminarayan . This view is only supported within their particular tradition. Some early schools of thought, such as Pancaratra in particular, refer to Vasudeva-Krishna (Krishna, the son of Vasudeva) as the source of all incarnations and as no different from the ultimate and absolute reality, and as non-distinct from Vasudeva and any other manifestations of
9296-531: The conclusion of Vishnu worship is meditation on gopa-rupah or specific form of Krishna. The Krishna Upanishad supports this conclusion of Gopala Tapani, and refers to the original "the most divine form of bliss dwells in the supremacy of love of Lord Krishna", saksad , Hari as gopa-rüpa . (1.10-12): Gaudiya Vaishnava believe that Krishna possesses qualities that are absent in other forms and they relate to his sweetness in Vrindavana lila . Krishna
9408-566: The creation are purusha sukta and nasadiya sukta . One hymn addresses to Vishvakarma, The one who makes all. To beliefs of Vaishnavas , the Visvakarma Sukta of Rig Veda (10.82) refers to Garbhodakasayi Viṣṇu indirectly as the Supreme God: The waters verily first retained the embryo in which all the gods were aggregated, single deposited on the navel of the unborn (ajah), in which all beings abide. and according to
9520-405: The devotees identify mainly with the female companion ( sakhis ) of Radha who are privileged to arrange intimate pastimes for RadhaKrishna. One of the prominent poets of this tradition, which also called Radhavallabhi, named Dhruvadasa was notable for being principally concerned with the private relationships of Radha and Krishna. In his poetry Caurasi Pad and in the commentaries of his followers,
9632-505: The direct meaning of aham and me , refers to Krishna himself. When Gaudiya Vaishnavas present their views on Krishna being Svayam Bhagavan , they present a number of perspectives some include comparison with other forms such as Vishnu, that are considered supreme in other sampradayas. The Bhagavat Sandarbha Archived 16 February 2011 at the Wayback Machine and the Tattva Sandabha Archived 16 February 2011 at
9744-468: The four Kumaras, Brahma needed to relate this secret word of the seed mantra. And this is believed to be the answer to the question, who is supreme god and how he creates this world. Brahma replied to the sages: "Krisna is the Supreme Personality of Godhead. Death fears Govinda. By knowing Gopijanavallabha everything becomes realized. By pronouncing the word "svaha" the Personality of Godhead created
9856-486: The giant Kesi, Keshava. The Kaustiki Brahmana (30.9) alludes to Krishna Angirasa, who is an object of evening ceremony in connection with Brahmanaacchamsin priest. The Aitareya Aranyaka speaks of two Krishnas of Harita Gotra. However the south Indian Vaishnavism makes very little stress on Krishna and altogether ignored Radha in contrast with the other traditions. To the views of the Gaudiya Sampradaya,
9968-508: The highest Self who transcends the perishable and imperishable. The Sri Vaishnavas identify Vishnu with the Brahman, while Krishna-centered traditions will associate Para Brahman with Krishna as Svayam Bhagavan. According to Ramanujacharya , Brahman is personal . Indeed, he is the supreme person, creator and Lord, who leads souls to salvation. Far from having no (positive) attributes, as some Advaita Vedanta followers maintain, Brahman
10080-531: The house of Venkata Bhatta, the father of Gopala Bhatta , priest of Srirangam . Venkata and his two brothers, Gopala's uncles Trimalla and Prabodhananda Sarasvati "were converted from their Sri Vaishnava faith in Lakshmi - Narayana as supreme to one in Radha Krishna " as Svayam Bhagavan. The dialog of this conversion is recorded in 16 c. Caitanya Caritamrita biography by Krishna dasa Kaviraja . In
10192-427: The ideals of "discipline, law, conduct and righteousness" and hence is called Maryada-Purushottama , and Krishna represents "God playing the divine sport of his transcendent and supermental magnificence, glory and perfection in the world of mortals", and hence is called Lila-Purushottama . Radha Krishna are worshiped in the following Hindu denominations : In Vedic and Puranic literature, Radha and other forms of
10304-531: The light itself in search of Him". Svayam Bhagavan Svayam Bhagavan ( Sanskrit : स्वयं भगवान् , romanized : Svayaṁ-Bhāgavan ; roughly: "God Itself") is a Sanskrit concept in Hinduism , referring to the absolute representation of Bhagavan (the title "Lord" or "God") as the Supreme God in a monotheistic framework. The concept is most commonly (but not always) associated with
10416-615: The name of Radhika in his work called "Achyuta Ashtakam" which is dedicated to the Achyuta form of Krishna. The devotional works of Jayadeva, Nimbarkacharya , Rasik saints like Chaitanya Mahaprabhu along with his six disciple goswamis, Bhakti poet-saints Narsinh Mehta , Vidyapati , Chandidas , Meera Bai , Surdas and Swami Haridas played pivotal role in spreading devotion to the divine couple. According to several Hindu denominations including Gaudiya Vaishnavism , Nimbarka Sampradaya , Pushtimarg , and Swaminarayan Sampradaya , it
10528-530: The name suggests, usually refers to the region of Bengal. Early Bengali literature gives a vivid description of the depiction and evolution of understanding of Radha and Krishna. In this Bengali tradition, metaphysical status and Radha-worship are considered to have been established by Krsnadasa in his Chaitanya Charitamrta , where he represents the doctrine that prevailed among the Vrindavan Caitanyaites following Caitanya's demise in 1533. It
10640-816: The object to be worshiped in this school of Nimbarka, who is also one of the first commentators on Brahma Sutras under the name Vedanta-Parijata-Saurabha . The later acharyas of the Nimbarka Sampradaya in the 13th and 14th centuries in Vrindavana composed much literature on the Divine Couple. Swami Sri Sribhatta, the elder god-brother of Jayadeva composed the Yugala Shataka for the Dhrupada style of musical presentation like Jayadeva, however unlike Jayadeva who composed his work in Sanskrit , Swami Shribhatta's compositions are in Vraja language,
10752-584: The passing from the world of nirapeksa or unflinching devotees. Baladeva Vidyabhusana , in his commentary on Gopala Tapani Upanishad states: Glory to the Gopala Tapani Upanishad , which to the pious reveals Lord Krishna, the original Personality of Godhead, the Supersoul near to all moving and unmoving creatures. The word used is krsna svayam isvaram , the paraphrase of the Bhagavata Purana verse 1.3.28 that Jiva Goswami has called
10864-422: The possessor of the six divine qualities, ṣadguṇa . Another interpretation of Bhagavān as per Viṣṇu Purāṇa is bha denotes aiśvaryam and vīryam, ga denotes jñānam and balam and va denotes śaktī and tejas, and an which is etymoligically na , means 'none', symbolising that he is devoid of inauspicious or evil qualities. As the etymology of Bhagavān is perfectly illustrated in the Vishnu Purana, referring to
10976-489: The root word Radh have meaning of ‘perfection’, ‘success’ and even ‘wealth’. Lord of Success, Indra was referred to as Radhaspati . In references to Mahavishnu as the Lord of Fortune and freely used by Jayadeva as Jaya Jayadeva Hare – the victorious Hari , and ‘ Radhaspati ’ all found in many places. The word Radha occurs in the Atharva Veda, Taittiriya Brahmana and Taittiriya Samhita. Charlotte Vaudeville , in
11088-579: The sage who composed the Purusha Sukta hymn has been assimilated to the Purusha whose praise he had sung, and he himself became the object of worship. Mentions of a divine sage named Narayana, along with counterpart Nara , appears in many Puranic texts. Purusha is also identified with Vishnu in the Rig Veda and interpreted accordingly by many traditions of Vaishnavism . In the Bhagavata he
11200-408: The same status that of angels have in the western religious traditions. “The entire complex of intelligent and non-intelligent beings – is viewed as real and constitutes the form, i. e., the body of the highest Brahman”. A soul-body relationship, according to Ramanujacharya, is “entirely subordinate” to its soul, having no independent reality or value. However Ramanujacharya himself did not stress
11312-474: The same time or before the appearance of Shankaracharya , was the first acharya to worship Radha along with Krishna in Sakhi Bhava Upasana method of worship. In his Vedanta Kamadhenu Dashashloki (verse 6), it is clearly stated that: ange tu vaame vrishabhaanujaam mudaa viraajamaanaam anuruupasaubhagaam. sakhiisahasraih parisevitaam sadaa smarema deviim sakalestakaamadaam The left portion of
11424-590: The sixth book of the Hindu epic Mahābhārata , the Bhishma Parva (where the Bhagavad Gita is part of), Krishna offers numerous quotations that reaffirm the belief that he himself is the Svayam Bhagavan . Verse 7.7 of the Bhagavad Gita, is often used to support the opinion that Krishna himself is the Svayam Bhagavan , and that no impersonal form of Brahman supersedes his existence, as it
11536-403: The sole object of worship in the Nimbarka Sampradaya is the unified Divine Couple of Shri Radha Krishna. According to the 15th century Mahavani written by Jagadguru Swami Sri Harivyasa Devacharya - "radhaamkrsnasvaroopaam vai, krishnam raadhaasvarupinam; kalaatmaanam nikunjastham gururoopam sadaa bhaje" which means "I ceaselessly praise Radha who is none other than Krishna, and Sri Krishna who
11648-422: The songs were meant to be song, and implies particular ragas for the recitation. There is considerable debate as to the authenticity of the text that has significant religious meaning. In 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 the local legends, Rahi (Radha)
11760-511: The supremacy of Radha worship from Caitanya. The view of South Indian Vaishnava groups on sarga , or subtle creation, is based upon scriptural adherence to Narayana or Vishnu being the cause of creation expanding into Viraja and then Maha-Viṣṇu glancing over pradhana , and that is the start of actual function of creation. This view is not contradicted by Krishna-centered Vashnavism and does not appear to be in contradiction with Svayam Bhagavan who as Vasudeva (son of Vasudeva, Krishna)
11872-457: The supreme self. The term Krishnaism has been used to describe the cults of Krishna, reserving the term "Vaishnavism" for cults focusing on Vishnu in which Krishna is an Avatar, rather than a transcended being. "Greater Krishnaism" corresponds to the second and dominant phase of Vaishnavism, revolving around the cults of Vasudeva , Krishna, and Gopala . Today the faith has a significant following outside of India as well. Supremacy of Krishna
11984-462: The thousand names of the all-pervading supreme being Vishnu, who is the master of all the worlds, supreme over the devas and who is one with Brahman. This seems to indicate that Krishna is identical with Vishnu. Indeed, Krishna himself said, "Arjuna, one may be desirous of praising by reciting the thousand names. But, on my part, I feel praised by one shloka . There is no doubt about it.” Many Vaishnava schools have different interpretation of
12096-403: The wives speak of themselves as Krishna's devotees. Many Krishna-centered traditions believe that Svayam Bhagavan personally carries his unalloyed devotees ( vahamy aham ) like a husband carries his bride across the threshold into the house of prema bhakti . Badarayana Vyasa says in his Brahma Sutras , visesam ca darsayati , implying that the scripture declares a difference with regard to
12208-621: The word can be found very early, about two thousand years before the Nimbarka or Chaitanya schools, in a phrase that the tradition frequently quotes: "Truly, the Lord is rasa " ( raso vai sah ) from the Brahma sutras . This statement expresses the view that God is the one who enjoys the ultimate rasa or spiritual rapture, emotions. According to Swami Krishnananda , between the two incarnations of Vishnu , Rama signifies human perfection, whereas Krishna represents divine perfection; Rama establishes
12320-517: The world. In the wider context of the Bhagavata's total perspective, Krishna is "not one among many but the Lord himself". Sanat-Kumara Samhita confirms the belief that this Kama Gayatri is the foundational structure of the Goloka , believed to be the abode of Krishna, who is the original Vaasudeva: "In the whorl of the lotus flower which is Lord Krishna's transcendental abode, the Gopala mantra
12432-499: Was considered to be the perfect devotee. Those who wish to come close to Krishna must cultivate the devotional qualities of Radha. According to theory the sect has set aside Goloka as the supreme heaven or abode (in fact, in some of their temples, such as the Mumbai Temple , the murtis installed are those of Shri Gaulokvihari and Radhikaji), because there Krishna is supposed to be enjoying himself with his Gopis, who according to
12544-480: Was the easiest way to accommodate Krishna's human story within the composite Vaishnava theological perspective. These "core texts assert and defend the ultimacy of Krishna's identity". However inclusion of Krishna in the list of avataras does not necessarily subordinate him to Vishnu as one of the latter's expansions. Early authors, such as 12th century Jayadeva considered dasavatara to be principal incarnations of Krishna, rather than Vishnu. The prime supporters of
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