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and, krishna, as, radha, festivals, in, forms, references, consort, rasa, culture, life, with, purnima, contents, etymology, epithets, literary, sources, symbolism, iconography, legends, portrayal, worship, shaktism, influence, regional, temples, outside, hinduism, see, also, explanatory, notes, further, reading, external, links, sita, milkmaid, supreme, goddess, lover, parakiya, married, svakiya, hymns, paintings, dance, music, popular, citations, general, cited, birth, early, youth, relationship, after, left, vrindavan, reuniting, radhashtami, holi, sharad, kartik, films, television,

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s meeting krishna in forest it is mentioned in brahma vaivarta purana krishnajanma khanda chapter 96 117 and garga samhita ashvamedha khanda chapter 41 118 that after the curse of 100 years of separation ran out b krishna revisited braj and met radha and gopis after performing the divine pastimes for sometime krishna summoned a huge divine chariot which took the residents of braj along with radha and gopis back to their celestial abode goloka where the final reunion of radha krishna took place 119 120 121 as supreme goddess radha depicted as supreme goddess while krishna humbly stands in front of her in brahma vaivarta purana radha or rādhikā who is inseparable from krishna appears as the main goddess 122 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 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 6 216 123 124 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 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 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 82 214 125 126 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 translation the left portion of 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 is just her most intimate subordinate 127 as a precursor to this view can be understand jayadeva in whose gita govinda 10 9 krishna is beneath radha 128 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 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 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 129 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 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 80 19 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 130 in goloka you are the goddess more dear to krishna than life itself his own radhika deep in the vrinda forest you are the mistress of mesmerizing rasa dance shri daivakrita lakshmi strotam according to 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 26 131 in skanda purana vaishnava khand chapter 128 yamuna describes radha as the soul of krishna she emphasis that radha is krishna and krishna is radha and all the queens of krishna including rukmini are the expansion of radha 132 portrayal as krishna s lover consort parakiya rasa radha is admired as an ideal of perfect lover in gita govinda it is not certain whether radha was married or if she was an unmarried maiden but the relationship between radha krishna was unfolded in the secrecy of vrindavan forest hinting at the parakiya rasa this can be understood from the verse where nanda the father of krishna who represents social authority and ideal of dharma ordered radha krishna to go home as storm was approaching vrindavan but the order was defied by the couple the translation of first verse of gita govinda is as follows radha you alone must take him home this is nanda s command but radha and madhava krishna stray to a tree in the grove by the path and on the bank of the yamuna their secret love games prevail jayadev gita govinda in the gita govinda radha stands in relation to krishna as his consort she is neither a wife nor a devoted rustic playmate she is an intense solitary proud figure who is addressed as sri candi manini bhamini and kaamini she is portrayed as krishna s partner in a mature and exclusive love 35 in vidyapati s work radha is depicted as a young girl barely twelve years old while krishna is depicted slightly older than her and as an aggressive lover in the work of poet chandidas radha is depicted as a bold woman who is unafraid of social consequences radha abandons all social propriety in the name of her love for krishna excerpts of chandidas s work showing radha s boldness casting away all the ethics of caste my heart dotes on krishna day and night the custom of the clan is far away cry and now i know that love adheres wholly to its own laws i have blackened my golden skin longing for him as the fire encircled me my life begins to wilt and my heart brooding eternally parched for my dark darling my krishna chandidas in loving krishna radha violates the basis of caste showing no care for the realities of social structures love consumed her to extent that once having fair complexion radha turned herself into krishna s dark color chandidas used the word fire as synonym for radha s love towards krishna the radha of chandidas is favored by gaudiya vaishnavas 16 as krishna s married consort svakiya rasa krishna painting feet of radha 1760 art form based on braj s rasikapriya text rasikapriya a braj text on poetics depicts radha as the married consort of krishna it is a frequently illustrated text that deals with the radha krishna s romance and is written by one of the most prominent writers of the riti kavya tradition kesavdas changes in the portrayal of radha as articulated in the rasikapriya have significant implications for later literary traditions in the riti kavya literature especially the rasikapriya radha is depicted as the archetypal heroine and is used to exemplify the ideal form of connection to krishna rather than depicting her as a parakiya heroine kesavdas on the whole presents her as a svakiya heroine the one to whom krishna belongs wholeheartedly if she is separated from him it is only temporarily for as archetypal lovers they are connected forever the suggestion that radha is krishna s rightful wife is clearly articulated in the first chapter in the exemplary verse for the manifest form of union here kesavdas compares the union of radha and krishna with that of sita and rama kesavdas compares the union of radha and krishna with that of sita and rama once krishna sat with radha on the same couch with pleasure and in the mirror held as he looked to watch the splendor of her face his eyes filled with tears in her reflections he saw the red gem on her forehead which seemed to glow like fire reminding him of sita sitting in fire adorned with her husband s leave kesavdas rasikapriya i 22 in this verse kesavdas connects radha with krishna as his legitimate wife not only in this lifetime but even in the previous one chapter 3 and verse 34 of rasikapriya depicted radha as madhya arudhayovana nayika and is described as a beautiful woman who looks like a heavenly damsel with perfect features forehead like the half moon arches like a perfect bow etc golden body and a beautiful body fragrance in chapter 3 verse 38 one attendant talks to another i have seen such an amazingly beautiful gopi that i wonder if she really is a cowherdess such splendor shone from her body that my eyes remained transfixed on her no other beautiful women appeal any more having seen her delicate walk once i see the beauty of all three worlds who could be the husband of such a beauty kamadeva or kalanidhi moon no krishna himself kesavdasa rasikapriya iii 38 in chapter 3 verse 38 radha is very specifically described as the wife of krishna in most of the verses whenever she is mentioned by name she is usually seen as a virtuous court lady with utmost beauty and charm her husband krishna is said to be in control of her love kesavdasa in rasikapriya mentioned that while it is common to see women devoted to their husbands but it is not as common to see a husband as krishna who is so devoted to his wife radha and considering her as goddess vii 6 133 in sanskrit scripture brahma vaivarta purana radha and krishna are understood to be eternally related to each other as husband and wife validating their svakiya relationship 57 the celebrated poets of radha vallabh sampradaya dhruva dasa and rupalji composed vyahulau utsav ke pad or marriage festival songs which describe the eternal wedding of radha and krishna with praise and adulation 134 in the indian state of maharashtra radha is often identified as rahi a regional form of radha who is worshiped as the married consort of vithoba a regional form of krishna 135 136 worship and festivals see also radha krishna radha krishna devotion worship of radha krishna a devotee reading inside dedicated to radha krishna lalji temple kalna west bengal friedhelm hardy singles out such an offshoot of krishnaism as radha centered stream radhaism 137 the main representative of which is the radha vallabh sampradaya lit consort of radha where goddess radha is worshipped as the supreme deity and krishna is in a subordinate position 138 27 during the 18th century at kolkata existed the sakhībhāvakas community whose members used to wear female dresses in order to identify themselves with the gopis companions of radha 137 in some devotional bhakti krishnaite traditions of vaishnavism that focus on krishna radha represents the feeling of love towards krishna 31 for some of the adherents of these traditions her importance approaches or even exceeds that of krishna radha is worshipped along with krishna in nepal and many indian states including west bengal manipur assam himachal pradesh uttarakhand haryana delhi rajasthan gujarat uttar pradesh bihar jharkhand madhya pradesh and odisha elsewhere she is a revered deity 139 in maharashtra region radha is worshipped in her regional form as rahi 140 radha is considered as krishna s original shakti the supreme goddess in both the nimbarka sampradaya and following the advent of chaitanya mahaprabhu also within the gaudiya vaishnava tradition 31 141 nimbarka was the first well known vaishnava scholar whose theology centered on goddess radha 50 142 143 since 15th century in bengal and assam flourished tantric vaishnava sahajiya tradition with related to it bauls where krishna is the inner divine aspect of man and radha is the aspect of woman what incorporated into their specific sexual maithuna ritual 144 145 radha s connection to krishna is of two types svakiya rasa married relationship and parakiya rasa a relationship signified with eternal mental love the gaudiya tradition focuses upon parakiya rasa as the highest form of love wherein radha and krishna share thoughts even through separation the love the gopis feel for krishna is also described in this esoteric manner as the highest platform of spontaneous love of god and not of a sexual nature 146 hymns radha krishna painting inspired by gita govinda list of prayers and hymns dedicated to radha are gita govinda this 12th century work of jayadeva is dedicated to both radha and krishna gita govinda is still the part of temple songs of jagannath temple puri 147 radhe krishna the maha mantra of nimbarka sampradaya is as follows rādhe kṛṣṇa rādhe kṛṣṇa kṛṣṇa kṛṣṇa rādhe rādhe rādhe shyām rādhe shyām shyām shyām rādhe rādhe radha gayatri mantra om vrashbhanujaye vidmahe krishnapriyaye dhimahi tanno radha prachodayat lakshmi gayatri mantra samuddhrtayai vidmahe vishnunaikena dhimahi tan no radha prachodaydt we think about her whom vishnu himself supports we meditate on her then let radha inspire us the mantra is mentioned in linga purana 48 13 and invokes lakshmi through radha 35 shri radhika krishnashtaka it is also called radhashtak the prayer is composed of eight verses and is popular in swaminarayan sampradaya shri radha saharsnama strotam the prayer has more than 1000 names of radha and is part of the sanskrit scripture narada panchratra 148 radha kripa kataksh strotam this is the most famous stotra in vrindavana it is written in ūrdhvāmnāya tantra and is believed to be spoken by śiva to parvati the prayer is dedicated to radha and has total 19 verses 149 150 yugalashtakam this prayer is dedicated to yugal combined form of radha krishna it is popular in gaudiya vaishnavism and was written by jiva goswami 151 radha chalisa a devotional hymn in praise of radha the prayer has 40 verses 152 hare krishna mahamantra in this mantra hare is the vocative form of both hari krishna and hara radha 153 the mantra is mentioned in kali santarana upanishad 154 hare kṛṣṇa hare kṛṣṇa kṛṣṇa kṛṣṇa hare hare hare rāma hare rāma rāma rāma hare hare hita caurasi the eighty four verses hymns in braj bhasha of the 16th century poet sant hith harivansh mahaprabhu founder of radha vallabh sampradaya in praise of radha as the ultimate deity the queen while krishna depicted as her servant 155 radhe radhe greeting or salutation in braj region dedicated to radha festivals radha is one of the major and 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