Radha Krishna
Radha-Krishna , the divine couple, represents the connection between the feminine ( Radha ) and the masculine ( Krishna ) aspect of God personified in Hinduism . In the theology of Gaudiya Vaishnava , Krishna is regarded as Svayam bhagavan and Radha as his most beloved.
etymology
Radha-Krishna - Sanskrit राधा कृष्ण - rādhā-kṛṣṇa - is the combination of radha and krishna . Radha - राधा - (rādhā) derives from the root rAdh with the meaning of perfecting, perfection, success, wealth . Krishna - कृष्ण - (kṛṣṇa) can be translated as black, dark, dark blue and alludes to Krishna's dark skin tone.
General
In association with Krishna, Radha is regarded as the supreme goddess, as she controls Krishna with her love. Krishna can enchant the world, but Radha "enchants" Krishna himself. It is for this reason that she ranks highest among all goddesses. Radha Krishna.
Even if earlier references to the worship of the love aspect of God are known, it was Jayadeva Goswami who, with his 12th century poem Gitagovinda , contributed to the celebration of the spiritual love relationship between Krishna and Radha all over India has been.
Krishna is said to have left the rasa dance circle just to look for Radha. The Chaitanyan school believes that both the name and identity of Radha are hidden and revealed at the same time in a verse of the Bhagavatapurana describing this incident. For them, Radha is not a simple cowherd, but rather she is regarded as the origin of all gopis or all divine personalities involved in Rasa dance.
Surname
Radha-Krishna should actually be written RadhaKrishna , because Krishna, the eighth avatar of Vishnu , cannot be separated from his Shakti Radha. Radha's love for Krishna was such that it merged with Krishna in a single being. In Vrindavana , Krishna is sometimes depicted with Radha on his left, with Lakshmi sitting on Radha's bosom.
Shakti and Shaktiman
The common root of Shakti and Shaktiman , that is, the female and male aspects of a deity, implies that the two aspects have the same origin. Every deity has its partner, better half or Shakti. Without their Shakti, a deity is even considered relatively powerless. In Hinduism, it is not uncommon for the worship of God to take place through a couple, as is the case with Radha-Krishna, and not through an individual. Traditions that worship Krishna as a male Svayam bhagavan always include Radha in their worship. It is not only in Orthodox Vishnuism or Krishnaism that the common view that the connection of Radha and Krishna also indicates the union of Shakti and Shaktiman. The Radha Krishna Ashta Shakti Mandir in the Parashakti Temple in Pontiac (Michigan, USA) underlines this principle through Shri Radha Rani , the eight (ashta) Shaktis of Shaktiman Shri Krishna.
Doctrinal opinions
_Vrindavan_India.jpg)
The Vaishnava take the position that the divine feminine energy (shakti) can be inferred from an energy source of God (shaktiman). Just as Sita is related to Rama , Lakshmi to Narayana , so Radha belongs to Krishna. Since Krishna is the origin of all divine manifestations, his companion is the starting point for all shaktis, ie all female manifestations of divine energy.
Some of their traditional interpretations have a personality-related form of prayer in common. In particular, the Gaudiya Vaishnava doctrine brought into being by Chaitanya is strictly personal. It insists on the supremacy of Krishna as the highest deity, the identification of Chaitanya with Radha-Krishna, as well as the eternal reality of individual souls. It also offers a method of confronting absolute reality and deity from a primarily personal point of view.
In his Priti Sandarbha , Jiva Goswami takes the view that each of the Gopis shows a different degree of intensity in their passion for Krishna, with Radha's affection being the strongest.
In his famous dialogues, Sri Ramananda Raya Chaitanya gives a description of Radha, citing verse 2, 8,100 of the Chaitanya Charitamrita in particular , before he goes on to go into the role of Radha in Krishna's games in Vrindavana.
The central point of Gaudiya Vaishnava theology is the word Rasa . Theologically, however, the term rasa was used two thousand years before the Nimbarka and Chaitanya schools. Thus in the Brahma Sutras there is the much-quoted passage raso vai saw - verily, the Lord is rasa . This statement should be understood to mean that God enjoys the highest form of rasa - spiritual ecstasy and the emotions presented to him.
Traditions
Radha Krishna is worshiped in the following traditions in Hinduism:
King Garib Nawaz , who ruled Manipur from 1709 to 1751 , was initiated into the Vishnuism of the Chaitanya tradition, who worships Krishna as the supreme deity Svayam bhagavan. He practiced this religion for almost twenty years. His court attracted numerous preachers and pilgrims during this period, and cultural exchanges with Assam were maintained.
The Manipuri Vaishnavas do not worship Krishna alone, but Radha Krishna. With the spread of the Vaishnavas in Manipur, worship of Krishna and Radha became predominant. Every village in this region has a Thakur-ghat and a temple. Rasa and other dances characterize the regional folklore and religious customs. It is not uncommon for a dancer to portray both Krishna and Radha in the same act.
Bhagavata
In her contribution on Bhagavatism, Charlotte Vaudeville draws parallels for Radha with Nappinai , who appears in Godha's masterpiece Thiruppavai and in Nammalwar's references to Nappinani , Nandagopa's daughter-in-law. It is believed that in the early Prakrit and Sanskrit literature Nappinnai is to be regarded as the forerunner of Radha, although her relationship to Krishna is different. Nevertheless, Krishna dances in the ritual dance Kuravai with his wife Nappinnai.
“It is a complicated relationship because the worshiper is both identical and different from God. Even in the joy of union there remains the pain of separation. In fact, according to Yamunacarya, the highest degree of devotion is not reached while being together, but only afterwards in consideration of a renewed separation. "
Before Jayadeva, for example, Yasastilaka Champukavya (around 959) referred to Radha and Krishna. Extensive references to Radha can also be found in Brahma vaivarta and in the Padma Puranas .
Gaudiya Vaishnavas get their name from the Gauda region in Bengal . The early literature of Bengal vividly depicts the development of Radha and Krishna and thus contributes to an understanding of their relationship. Nevertheless, the Sanskrit sources for Jayadeva Goswami's heroine (Radha) in his poem Gitagovinda are extremely mysterious. There are, however, works even earlier than the Gitagovinda, of which there are well-documented references for more than twenty.
The figure of Radha is one of the least tangible personalities in Sanskrit literature. Only a few selected passages refer to it in Prakrit or Sanskrit poems, it is rarely mentioned in treatises on grammar, poetry and drama, and there are only a few inscriptions of it. Jayadeva, however, drew on all these poor passages and created his lyrical, devotional poem from them in the 12th century, which was to trigger a wave of new religiosity, especially in Bengal.
Baru Chandidas is an outstanding poet of the early Central Bengali period. The exact date of writing of his poem Srikrsnakirtana is disputed (14th century). Nevertheless, this work is considered to be one of the most important descriptions of the popular history of Sri Krishna's love for the cowherdess Radha in Bengali literature and religion. The 412 punching the Srikrsnasankirtana are divided into 13 sections, which form the core of Radha Krishna legend cycle. The stanzas were to be sung and recitations were accompanied by special ragas . However, there are doubts about the authenticity of the work.
In the also Bengali tradition of Chaitanya Vishnuism , Krishnadasa Kaviraja established the metaphysical status of Radha worship in his Chaitanya Charitamrita . His doctrine was prevalent among the followers of Chaitanya after his death in 1534. Its content was the belief that when Chaitanya Mahaprabhu appeared , Krishna longing to fully experience the intensity of Radha's love for him . In her longing for Krishna, she chanted his names in the form of Chaitanya.
The self-manifested deity Radha Ramana ( Radha lover ) was established by Gopala Bhatta Goswami (1503-1578) and is regarded as Krishna as well as Radha-Krishna. Her service is celebrated all day in her temple in the heart of Vrindavana, including several prescribed events, which pursue a somewhat theoretical and distant goal, but still hope for the present and a direct association with Radha and Krishna.
Nimbarka Sampradaya
One of the oldest glorifications of the youthful Krishna, either alone or with his companion Radha, took place in the Nimbarka-Sampradaya , which, like the Rudra-Sampradaya, dates back to at least the 12th century. The Nimbarka-Sampradaya takes the position that Radha is the eternal companion of Vishnu-Krishna. It also suggests that Radha rose to become the wife of Krishna.
The Nimbarka-Sampradaya, founded by Nimbarka , is one of the four true Vaishnava traditions. The exact date of origin of this tradition remains a mystery, however, as evidence was lost due to the destruction of Mathura and Vrindavan in the 13th and 14th centuries.
Many Indian scholars believe that Nimbarka was either a contemporary of Shankara or had lived before him. He was the first Acharya to worship Radha together with Krishna through his Sakhi Bava Upasana (special form of devotion).
In his Vedanta Kamadhenu Dashashloki he clearly states:
“Ange tu vāme vrishabhānujām mudā virājamānām anurūpasaubhagām. sakhīsahasraih parisevitām sadā smarema devīm sakalestakāmadām - The left half of the body of the Supreme Lord is Shrimati Radha, peaceful and beautiful to look at like the Lord who is served by thousands of gopis. Let us meditate on the Supreme Goddess, who fulfills all wishes ”
This topic was later taken up by Jayadeva Goswami and other poets of his time, as they recognized the beauty and bliss in this myth.
In the sampradaya established by Nimbarka, Radha has the same status as Krishna, and both are worshiped together. Nimbarka wrote one of the earliest commentaries on the Brahma Sutras , entitled Vedanta-Parijata-Saurabha . Later acharyas of the Nimbarka-Sampradaya from the Vrindavan of the 13th and 14th centuries created much literature on the Divine Couple. Like Jayadeva, Swami Sri Sribhatta composed a Yugala Shataka presented in the Dhrupada musical style . In contrast to Jayadeva, who wrote in Sanskrit, he used the Hindi vernacular Vraja Bhasha , which was understood by all residents of Vraja. The following Acharyas then continued to write in Vraja Bhasha, which is why they are very little known today, even if they are centuries further back than the Six Goswamis of Vrindavan.
The Nimbarka Sampradaya knows as the only object of their worship the united divine couple Shri Radha Krishna. In his Mahavani 15th century Jagadguru Swami Sri Harivyasa Devacharya writes:
“Radhāmkrsnasvarūpām vai, krishnam rādhāsvarupinam; kalātmānam nikunjastham gururūpam sadā bhaje - I ceaselessly praise Radha who is no different from Krishna and Krishna who is none other than Radha; whose unity is symbolized by the Kāmabīja and who reside forever in Nikunja Goloka Vrndavana "
The importance of the Nimbarka-Sampradaya for the worship of Radha-Krishna is undisputed, since its philosophical and theological foundation arose from the Sampradaya.
Swaminarayan Sampraday
In the Swaminarayan Sampraday Radha-Krishna (RadhaKrishnaDev) has a special place after Swaminarayan had explicitly referred to the Divine Couple in his Shikshapatri . Swaminarayan also had temples built in which Radha Krishna found their place as deities. As Swaminarayan explained
“Appears to Krishna in many forms. Together with Radha, he is considered the Supreme Lord by the name of Radha-Krishna. In the presence of Rukmini, he is known as Lakshmi-Narayan . "
The first temple was built by the Swaminarayan Sampraday in Ahmedabad in 1822 ; it houses the figurines of Nara-Narayana , Arjuna and Krishna in the main shrine . According to her philosophy, Krishna had many companions among the Gopis, but among whom Radha was the perfect admirer. Therefore, one who wants to approach Krishna must develop the devotional qualities of Radha.
The Swaminarayan Sampraday has chosen Goloka as the highest heavenly abode , where Krishna has fun with the Gopis (for example, in the Mumbai temple, figures were placed next to Krishna Gaulokvihari and Radhikaji). Krishna's dance with the milkmaids and the relationships it expresses are said to reflect God's relationships with his devotees.
Vallabha Sampradaya
Before Chaitanya worshiped Radha, Vallabhacharya (1479–1539) founded Pustimarga ( Path of Grace ), whose devotees identify with the female companions (sakhis) Radhas who arrange their intimate pastime for Radha-Krishna.
The poet Dhruvadasa, who belonged to the Radhavallabhi tradition, was known to give priority to the private relationships of Radha and Krishna. In his poem Caurasi Pad and also in the comments of his successors, the focus is on a meditation on the benefits of constant reflection on the everlasting purple .
The Radhavallabhis have in common with the Vaishnavas that they hold the Bhagavata Purana in high honor. But they do not go into Krishna's deeds and games that are outside of his relationships with Radha and the Gopis. For Radhavallabhis, the loveliness that is expressed in the relationship ( rasa ) is decisive.
temple
Temples of Sri Sri Radha Krishna are common throughout India, but can also be found outside of India. The center of Radha Krishna worship is the Braja mandala (Braj region) with Vrindavan and Mathura. In Vrindavan alone there are the following important temples:
- Prem Mandir Vrindavan
- Madan-mohan
- Govindadev
- Radha-Raman
- Radha-Gokulananda
- Radha-Damodar
- Banki-behari
- Jugal Kishor
- Radha-Gopinath
- Radha Shyamasundar
- ISKCON temple
- Shree RadhaVallabh Temple Vrindavan
- Shree Radha Ras Bihari Ashta Sakhi Mandir
The worship of Radha Krishna was also established outside of India through preaching sadhus . AC Bhaktivedanta Swami Prabhupada may serve as an example , who opened many centers, especially in the western world, and made his disciples “devotees” through the worship of the Radha Krishna image.
Individual evidence
- ↑ a b c G.M. Schweig: Dance of divine love: The Rasa Lila of Krishna from the Bhagavata Purana, India's classic sacred love story . Princeton University Press, Princeton NJ / Oxford 2005, ISBN 0-691-11446-3 .
- ↑ a b c Steven Rosen: The hidden glory of India . Bhaktivedanta Book Trust, Los Angeles 2002, ISBN 0-89213-351-1 .
- ↑ a b Schwartz, Susan: Rasa: performing the divine in India . Columbia University Press, New York 2004, ISBN 0-231-13145-3 .
- ↑ Valpey, Kenneth Russell: Attending Krsna's image: Chaitanya Vaiṣṇava Murti seva as devotional truth . Routledge, New York 2006, ISBN 0-415-38394-3 .
- ↑ K. Ayyappa Paniker (editor-in-chief): Medieval Indian Literature: An Anthology . New Delhi: Sahitya Akademi 1997, ISBN 81-260-0365-0 , p. 327 .
- ↑ Amaresh Datta, Mohan Lal: Encyclopaedia of Indian Literature . 1994, p. 4290 .
- ↑ Shanti Swarup: 5000 Years of Arts and Crafts in India and Pakistan . DB Taraporevala, New Delhi 1968, p. 272 - p. 183 .
- ^ Vaudeville, Ch .: Evolution of Love-Symbolism in Bhagavatism . In: Journal of the American Oriental Society . tape 82 (1) , 1962, pp. 31-40 .
- ↑ Chatterji, SK: Purana Legends and the Prakrit Tradition in New Indo-Aryan . In: Bulletin of the School of Oriental Studies . tape 8 (2) , 1936, pp. 457-466 .
- ^ Miller, SBS: Radha: Consort of Krsna's Vernal Passion . In: Journal of the American Oriental Society . tape 95 (4) , 1975, pp. 655-671 .
- ↑ Stewart, TK; Caṇḍīdāsa, Baṛu; Klaiman, MH; Candidasa, Baru: Singing the Glory of Lord Krishna: The "Srikrsnakirtana" . In: Asian Folklore Studies . tape 4554 (1) , 1986, pp. 152-154 .
- ↑ a b Valpey, Kenneth Russell: Attending Krsna's image: Chaitanya Vaiṣṇava Murti seva as devotional truth . Routledge, New York 2006, ISBN 0-415-38394-3 .
- ↑ Sharda Arya, Sudesh Narang: Religion and Philosophy of the Padma-purāṇa: Dharmaśāstra . Miranda House (University of Delhi). Dept. of Sanskrit, India University Grants Commission, 1988, p. 547, p. 30 .
- ^ A b c Williams, Raymond: Introduction to Swaminarayan Hinduism . Cambridge University Press, 2001, ISBN 978-0-521-65422-7 .