I read somewhere recently (seemed credible enough, though I don't know for sure) that Radha was not always worshiped side by side with Krsna, and that Jahnava devi had much to do with that coming about; at least in the Gaudiya tradition. Is this correct, and if so, why was the worship of Radha a later addition?
Thanks in advance.
This is a very nice question and many answers will come exalting the glory of our sampradaya.
For now I'll give you an appetizing though vague and barren answer.
The worship of Krsna as Radha-kanta is Mahaprabhu's exclusive legacy. It's only thanks to him that we are so acquainted with Krsna as svayam bhagavan, but most of all as rasa-raja.
To us the sastras say clearly that Krsna is not an avatara of Visnu, but somehow many see in the same verses the proof that he is, or even that he is a manifestation of Brahman.
Before Mahaprabhu there was no Gosvami literature, so even if descriptions of Radha-Krsna lila are found in the puranas, Radha was probably conceived as an expansion of Laksmi, as she never leaves her Lord.
The most intimate nature of Krsna as the personification of love is a very secret thing. In Vrndavana everyhting is secret, and the Bhagavata purana reflects this. You may know that Radha is not even mentioned once in it, and yet, every sloka is said to be about her according to our acaryas.
This merciful externation (audarya) of the inner, secret and sweetest nature of Radha's beloved Krsna (madhurya), is what we are indebted to Mahaprabhu and his followers for.
I think the reason for why Krishna was worshipped alone in the Vrindavana area in the beginning may be that the Goswamis did not want to present too "strange" a kind of worship to the people, but one following the older, more puranic type of Vaishnavism. Also, most of the early Images of Krishna were old Images that they found, such as Madana-mohana and Govinda. There is nothing about joint worship of Radha and Krishna in for example the HBV (and perhaps also not in BRS?), so it really does seem to be something brought in from Bengal. Nowadays, all those old Images are accompanied by Images of Radha (except Radha-ramana), but they were as you say added later on, ca. early 17th century. Our sampradaya is all about ogoing revelation!
I think the reason for why Krishna was worshipped alone in the Vrindavana area in the beginning may be that the Goswamis did not want to present too "strange" a kind of worship to the people, but one following the older, more puranic type of Vaishnavism. Also, most of the early Images of Krishna were old Images that they found, such as Madana-mohana and Govinda. There is nothing about joint worship of Radha and Krishna in for example the HBV (and perhaps also not in BRS?), so it really does seem to be something brought in from Bengal. Nowadays, all those old Images are accompanied by Images of Radha (except Radha-ramana), but they were as you say added later on, ca. early 17th century. Our sampradaya is all about ogoing revelation!
bhavollasa rati is there in Brs. This is the seed of Radha Krsna seva, which blossoms in Ujjvala-nilamani.
When you say "brought in from Bengal," what are you referring to? Jahnavadevis's installation at Kheturi is there but what else?
When you say "brought in from Bengal," what are you referring to? Jahnavadevis's installation at Kheturi is there but what else?
One thing that comes to my mind is the worship of Madhavendra Puri's Gopala. I heard, I think in a two-day conversation with Shyamdas, the well-known pusti-marg fellow, that, although the Vallabhas and Gaudiyas worshipped Gopal together for a generation, maybe two, there was a falling-out because of the Bengalis' insistence on worshipping Shakti along with Gopala, which the Gujaratis found objectionable. (Everyone know what a bunch of shaktas the Bengalis are!) That was, at least according to them, a main reason for the Vallabhas' taking Him to Nathdvar. I asked Shyamdas, "Who was that Shakti. Must have Radharani, I think." He admitted that that was probably the case. To the extent their story is true, it shows a strong prejudice on the Guajaratis' part.
When you say "brought in from Bengal," what are you referring to? Jahnavadevis's installation at Kheturi is there but what else?
I remember reading that Bengali devotees (Ma Jahnava?) arranged for Images of Radharani to be sent to Vrindavana. In Rupa and Sanatana Goswami's time there were still very few Bengalis in Vrindavana, but when the community grew, perhaps they felt more comfortable in manifesting all the aspects of the theology of the Goswamis. I may have read about this in Entwistle's "Braj" - book, but I don't have it handy and didn't find any reference to this elsewhere. Where did you read about all of this, Jason? Journal of Vaishnava Studies?
Where did you read about all of this, Jason? Journal of Vaishnava Studies?
Close...it was one of the interviews that Satyaraja prabhu did with one of the scholars in "Vaisnava: Conteporary Scholars Discuss the Gaudiya Tradition". I remember the professor being interviewed mentioned something about Jahnava Ma's role in the development, but to be honest, Satyaraja, didn't really take the interview in that direction. It just stuck in my mind.
I remember reading that Bengali devotees (Ma Jahnava?) arranged for Images of Radharani to be sent to Vrindavana.
This I believe was a result of the Kheturi festival, which took place some time after Mahaprabhu's disappearance. One of the sets of Rada Krsna deities she installed and sent to Vraja was established as the presiding deities of what is now called Vrinda-kunja, where we will be staying for the India retreat. The deities is no longer hosted there, but resides nearby at a Ramanuja temple where the devotees honor them with 24 hour kirtana of the Hare Krsna mahamantra.
Otherwise prior to Mahaprabhu Radha is prominenet in the poetry of Jayadeva, Candidasa, etc., whose works Mahaprabhu relished during his antya-lila.
Bhakti-ratnakara relates how the Deities of Radharani came to Sri Govinda, Madana-mohana, and Gopinatha. The first Radha Deity (and a Deity of Lalita) was sent to Madana Mohana by Purusottama Jana, the son of King Prataparudra. Although dates are not given in Bhakti-ratnakara, it is certainly during the time that Jiva Goswami managed the temples because Purusottama Jana was the eldest son of Prataparudra Maharaja (he is the one mentioned in the Caitanya-caritamrta in connection with a son of Bhavananda Raya). After the first Deity was sent to Vrindavana, Radharani came to Purusottama Jana in a dream and instructed him to bring her Deity form from a temple in Cakravera to Govindaji.
Since Purusottama Jana was an adult at the time that Mahaprabhu disappeared (1533) and the Madana-Mohan temple was finished 47 years later in 1580 (after the disappearance of Sanatana Goswami) and the Govindaji temple was finished in 1590 (after the disappearance of Rupa Goswami), the Radharani Deities were probably there for the temple openings.
About the six sets of Deities installed at Kheturi, the book Narottama-vilasa relates how Narottama dasa Thakur had a dream in which Mahaprabhu told him that he was hiding in a rice storage room for him and that he wanted him to install this Deity form as well as five other sets of Deities at the festival at Kheturi. The date of the festival is sometime between 1575 and 1580.
Bhakti-ratnakara relates how after the festival at Kheturi, the first Gaura Purnima, Jahnava Mata visited Vrindavana and met Jiva Goswami, Gopal Bhatta Goswami, Raghunatha dasa Goswami, Lokanatha Goswami, Krsnadasa Kaviraja Goswami, and other great devotees. As she was leaving Vrindavana and taking darshan of Radha-Gopinatha, she thought that the Deity of Radharani would be more beautiful if she were taller. That night Krsna came to her in a dream and said that it looked odd that Radharani wasn't the same height as him and asked that a new Deity be made.
Since there isn't a story about a Radha Deity coming to Damodara, Jiva Goswami himself probably had a Radharani Deity made for his Damodara, and likewise with Shyamananda Prabhu and Radha-Shyamasundara. Radha-Ramanji is a special case, since he is considered to be Radha and Krsna combined (Mahaprabhu).
Here are the stories from Bhakti-Ratnakara and Narottama-Vilasa, both written by Srila Narahari Cakravarti.
Sri Sri Radha-Govinda and Radha Madana Mohana:
When the Govinda deity was manifested, there was no Radhika deity with him.63
Lord Madana Mohan also appeared alone. The manner in which they got their consorts will now be narrated in brief.64
Purusottama Jana was the son of king Prataparudra. He was an accomplished and beautiful boy.65
When he learned that the two deities were being worshipped without their consorts, he sent two deities of Radha Thakurani with utmost care and devotion.66
When the deities reached Vrndavana the Vrajabasis became very happy.67
Sri Madan Mohan joysully told his priest in a dream, "Two images of Sri Radha have been sent but the sender does not know that actually one is of Sri Radha and the other is of Sri Lalita.68-69
Go without delay and bring the two deities. The smaller one is of Sri Radha and so place her on the left.70
The larger one is Lalita so place her on the right. The priest left as soon as he heard the Lord's instructions.71
He brought the two deities and installed then as he had been instructed.72
Sri Visvanath Cakravarty in his Stavamala Lahari has said, "O Madan Gopala you are stayin in the jewel-bedecked temple situated under the shade of the Kadamba trees on the bank of the Jamuna where you are worshipped continously by Lalita, the one who gives pleasure to Radhika. Let me also live near your temple."73
When this pastime of Madan Gopala became known, it generated great interest amongst the Vaisnavas.74
When Purusottama Jana heard the wonderful story he was overwhelmed with joy.75
He wanted to send a consort for Sri Govinda but his attempts were all in vain.76
With an anxious mind he fell asleep one day and Sri Radhika appeared in his dream.77
She softly instructed Purusottama Jana, "send me to Sri Govinda as soon as possible.78
Everyone knows that the deity of the consort of Sri Jagannatha Deva in Cakravera is Sri Radhika.79
I have been living in Cakravera for a long time as Lakshmi Thakurani, but no one knows this."80
After revealing herself as Radhika and not Lakshmi Thakurani, she disappeared.81
After this vision Purusottama Jana rushed to Cakravera to see things for himself.82
In this context I shall narrate how Radhika remained at Cakravera. 83
I shall also narrate how Sri Gopala went from the place of Govinda to the South walking on foot.84
Sadhana Dipika mentions that Sri Gopala, the ocean of mercy, came to live in Sri Vrndavana, the abode of Sri Govinda, simply to give witness on behalf of Choto Vipra of Utkala. Gopala who is the lover of his devotees, still lives in Utkala. As Lord Hari is capable of doing any work or free to do no work at all, he is certainly able to travel on foor.85-86
The travels of Sri Gopala have been told elsewhere in detail. Now I shall narrate the travels of Radhika.87
Once Sri Radhika came to Utkala from Vrndavana to bless her faithful devotees.88
In the village Radhanagar in Utkala there lived a brahmin of South Indian origin.89
His name was Vrhad Vanu and as a devout vaisnava he was well known for his scholarship.90
Vrhad Vanu worshipped Radhika in the form of his daughter.91
Sadhana Dipika says that many stories are told about this incident even today. There it says that the devout Vaisnava named Vrhad Vanu lived in Radhanagar in Utkala. He served Sri Radha as his own daughter for a few years as an example of the mercy of Radha, and such mercy might not have been possible.92-94
I am not competent to describe the love of Sri Vrhad Vanu.95
He would consider a second to be an intolerably long period if he could not see Radha for she meant everythin to him.96
At an old age the brahmin expired and the king heard the news from the local people.97
The king of Kshetra, who was dearly devoted to Lord Jagannath, went to Radhanagar to see the celestial deity.98
As the wise was considering what to do, Sri Radhika appeared in his dream.99
"Take me immediately to the temple of Jagannath and keep me there," said the deity. The king obeyed the order happily.100
With utmost care he stored Radhika in Cakravera the temple of Sri Jagannatha which was a beautiful place.101
Because she spent a long time in Cakravera everyone began to think she was Lakshmi.102
Because she was worshipped as Lakshmi, Radha gradually transformed herself into the fullest form of Sri Lakshmi.103
Who can understand the divine pastimes of Sri Radha who lived in Cakravera as Lakshmi.104
When it was time to go to Vrndavana, she informed Purusottama Jana her desire.105
After receiving her command in his dream, the prince carefully and respectfully sent the image to Vrndavana accompanied by a large number of people.106
Everyone in Gauda and Utkala came to know that Sri Radha had moved from Sri Kshetra to Vrndavana.107
On the day Sri Radha entered Vrndavana, the ocean of happiness verflowed its banks. She was placed on the left of Sri Govinda, creating a beatuiful sight.108-109
The beauty of Sri Govinda accompained by Sri radhika is beyond anyone's description.110
Thus Sri Radhika arrived in Vrndavana. This episode has been narrated by earlier poets.111
The details of this story can be found in Sadhana Dipika and other books, and whoever listens to this story can obtain the power of divine love.112
Sri Sri Radha Gopinatha:
Remembering the order of Prabhu in Khardaha Sri Jahnava decided to return to Gauda without delay. In preparation for her departure she went to the temple of Sri Gopinatha but during her darshana she thought that Sri Radha would be more beautiful if she were a little taller. The thought passed her mind but she did not speak it. She observed the sayana arati and then returned to her house and fell asleep. In her dream that night Gopinatha appeared and told Sri Jahnava that because Sri Radhika was not the same size as himself, he felt it certainly looked odd. He ordered her to arrange for a new deity of Sri Radha when she returned to Gauda. The new deity will be placed on his left side. In the dream Sri Radhika appeared with Gopinatha and assured Jahnava that it was also her wish that the new deity be made and that Jahnava should feel no hesitation in carrying the Lord's order. Then Radha and Gopinatha disappeared and Sri Isvari awoke. She was very happy when she remebered her dream and in the morning she called for Nayana, a sculptor, to build a new deity of Radhika. Nayana at once understood the order of Isvari and began to design the new deity. Sri Isvari kept these activities and did not discuss them with anyone.
[The next section comes after some other pastimes are described.]
In the meantime a messenger arrived from Khardaha and Acarya impatiently inquired about events there. The messeanger humbly reported that everthing was well in Khardaha and that the residents were always receiving the blessings and love of Sri Iswari. He explained that when the carving of the Deity of Sri Radha was completed, Sri Iswari handed over seven hundred coins, as well as many valuable dresses and ornaments for Radha Krsna, to Sri Paramesvara dasa and ordered him, along with a few other responsible persons, to carry the beautiful Deity to Vrndavana. As the hired boat set off for Vrndavana, Sri Iswari prayed to Sri Gopinatha, requesting Him to carry His loving consort to Him as quickly as possible. The boat reached Nadia where it stayed for one day and is expected to arrive in Kantakagrama today. Thus the messenger had been sent in advance with a letter for Sri Acarya. Immediately after reading the letter Acarya and his followers started for Kantakanagara, taking with them many beautiful dresses and ornaments for Sri Radha Gopinatha. Vira Hamvira secretly gave one thousand coins for the Deities to Ramacandra and when Ramacandra told Acarya Prabhu, Sri Acarya smiled and accepted the money.
The boat carrying the Deity reached the Sri Varatighat in Katowa and was met by an ecstatic party of devotees performing sankirtana.
The boat soon reached Kantakanagara and anchored at Srikesavavarati ghat. Srinivasa Acarya and his associates happily rushed to meet Sri Parameswari dasa, Nrsimha Caitanya, Thakura Kanai and others. The king bowed to the feet of Sri Parameswara dasa and the other devotees, who were most happy to meet him and embraced him affectionately. Sri Vira Hamvira was overwhelmed with joy to see the loving spirit of all the devotees, and the people of Kantakanagara observed the king's humble disposition with great appreciation. Nrsimha Caitanya was particularly impressed by the king's devotional character.
Sri Parameswara Thakura gladly brought Srinivasa Acarya into the boat and told him sweetly that Sri Iswari would soon visit Vrndavana. He explained that the purpose of their journey to Vrndavana was to hand over Sri Radhika to Sri Gopinatha and then quickly return by boat to Khardaha. He removed the curtain from the statue of Sri Radhika and revealed her beautiful form to Srinivasa, who was overwhelmed with joy and love. Sri Parameswara dasa then showed him the new dresses and ornaments which he was carrying for Sri Gopinatha and His two eternal consorts. He also displayed dresses and ornaments which were meant to decorate Sri Govinda, Madanamohana and other Deities. Being inspired, Acarya humbly offered one hundred coins, as well new sets of dresses and ornaments for their Lordships. Sri Parameswara dasa then called the rest of the devotees inside the boat and showed them everything. Narottama, Ramacandra, Govinda, Sridasa, Gokulananda and everyone was extremely happy to see the beautiful Deity and wonderful decorations. Meanwhile a huge crowd of curious on-lookers gathered on the bank of the Ganges, eager to see assembled Vaisnavas.
After some time Sri Yadunandana took everyone to the courtyard of Sri Gauranga. They were delighted to see the beautiful form of the Lord and streams of love and devotion seemed to flow throughout the courtyard. They began ecstatic sankirtana and the chanting of the holy name filled the sky. Nrsimha Caitanya danced wildly, and Sri Parameswara dasa excitedly requested Narottama and Srinivasa to dance and sing along with them. Thakura Kanai embraced Ramacandra again and again, while Sri dasa, Gokulananda, Govinda and the others danced and sang madly. After a long time the sankirtana came to a halt and they all went to visit the place where Mahaprabhu had accepted sannyasa, there they rolled on the ground and smeared the dust of that holy place on their bodies. The rest of the day they remained at Kantakanagara and the following morning Sri Parameswara dasa and his party started for Vrndavana.
[The next section comes after some other pastimes are described.]
One day Srinivasa told his disciples that he had suddenly experienced an uprecedented feeling of joy which he thought might indicate the imminent arrival of Sri Paramesara dasa and his followers. Within moments his prediction proved true, Sri Parameswara was seen in the distance coming in their direction. Acarya Thakura and his followers delightfully rushed to receive them. Acarya requested Sridasa and others to sit in celestial seats and enthusiastically enquired about the well-being of Vrndavana. Sri Parameswara dasa assured them that they had reached Vrndavana without difficulty. Upon arrival the pujari serving Sri Gopinatha explained that he had received an order from the Lord to place Sri Radhika on His left side. Formerly Thakurani had the pleasure of sitting on the right side of Sri Gopinatha, but now Gopinatha's enchanting beauty was enhanced as He stood with Radhika on his left and right. The residents of Vraja were extremely grateful to Sri Janhava for sending Sri Radha to Gopinatha, and they requested Sri Parameswara dasa to invite Sri Janhavadevi to come to Vrndavana again.
Sridasa related the unbounded joy he had experienced at the grand installation festival of Sri Radhika. He told Srinivasa that he and his followers had returned without problem, and explained that he planned to leave that day by boat for Kantakanagara, and would then go on to Khardaha as quickly as possible to report everything to Sri Iswari. He also said that Sri Iswari would soon visit Vrndavana again, which greatly pleased Acarya. Srinivasa then accompanied Sri Parameswara dasa up to Kantakanagara.
Here is the story from Narottama-vilasa about the installation of the six sets of Deities at Kheturi:
At an auspicious time, Narottama crossed the Padmavati and entered Sri Kheturi.
People from every corner of the village happily flocked to see him. Sri Santosa
Datta and others greeted Sri Thakura Mahasaya and arranged accommodations for
him in a solitary house. Nevertheless, the house was packed until the evening
with enthusiastic villagers eager for his darsana.
In the evening when Narottama was finally alone, he began to think deeply about
his devotional service to Sri Krsna. Eventually, by the Lord's arrangement, he
finally fell asleep late in the evening. In a dream the son of Saci told him,
"Oh Narottama, in the hope of your coming here, I hid Myself in the form of
a metal Deity in the house of an influential landlord. Everyone knows him
because he is a rich man with many rice-go-downs, but no one will approach these
go-downs because they are full of poisonous snakes. In one of the bigger
go-downs I have concealed Myself. Quickly go and open the door of that go-down
and bring Me to your house." He then advised Narottama to have more Deities
made and then vanished after embracing him.
Narottama excitedly woke to find that it was still dark. He spent the rest of
the night performing sankirtana and in the morning quickly completed his daily
duties. He then asked various persons if they knew of a rich man who had many
rice go-downs which were infested with snakes. Everyone knew the man, and
Narottama requested them to take him there. Thus Narottama, along with a few
others, went to the rich man's house, who was greatly surprised and happy to
receive them. Sri Thakura Mahasaya immediately proceeded straight towards the
rice go-down. The rich man was horrified, falling at Narottama's feet he begged
with folded hands, "Everyone knows that these go-downs are infested with snakes.
Many snake tamers have tried to clear them out but their attempts were in vain.
Long ago I gave up hope of getting rid of the snakes and, although I lost
considerable money, I was forced to close the buildings down. I could not
possibly allow you to go inside. Please tell me, what I can do for you?"
Thakura Mahasaya simply laughed and said, "Don't be nervous, I shall clear it
out now. I have very important business to attend to within your go-down.
Afterwards you will be relieved and happy to see what I will bring out from
inside." Saying this, Thakura Mahasaya undauntedly walked towards the go-down,
as the spectators trembled in fear. But when the snakes saw Thakura Mahasaya,
they immediately left the go-down and went away. In a trance of love, Narottama
opened the door and found Navadvipa Candra with His consort. Their bodies were
fully decorated with ornaments and Their brilliant beauty was beyond compare.
When Narottama picked Them up and lovingly clasped Them to his heart, he was
suddenly jolted as if struck by a bolt of lightning.
Everyone was spellbound to see the Deities and began shouting with joy. Someone
remarked, "It is not possible for an ordinary human being to do such a thing."
Someone else said, "Who can understand him? Because of his presence our village
has become blessed." Another person commented, "If we are fortunate enough,
perhaps we can receive his blessings." All of them danced happily, calling out
the name of Narottama.
As Narottama carried the Deities, a huge crowd followed along behind him. Upon
reaching his house, he placed Sri Gauranga and His consort on a beautiful
celestial seat. With unblinking eyes he stared at the Lord crying incessantly.
Suddenly a thought came to his mind and began spontaneously singing a beautiful kirtana about the glories of Gauracandra which he had written but had not yet been heard by others. Narottama sang and danced gracefully, putting the Gandharvas to shame. Even the Yavanas and the wicked souls became mad and sang the glories of Gauranga's pastimes. The sound of kirtana covered the entire world and the demigods showered flowers from the heavens. Gandharvas and Kinnaras remarked with amazement, "Who is that extraordinary person who has suddenly manifested this most sublime and beautiful kirtana? Even we are not familiar with this type of singing. It appears that the dance, music and instruments have all become personified by his singing. Some of the devotees of Caitanya have this type of extraordinary power. All the devotees of Sri Caitanya Mahaprabhu are worshipable by even the demigods and goddesses." Saying this, they accepting the guise of human beings, came before Narottama and fell at his feet. Thus from that very special day the super-excellent kirtana of Sri Narottama dasa Thakura was inaugurated. On that same day Balarama Vipra and others happily took initiation from Sri Thakura.
With a satisfied heart, Sri Thakura Mahasaya began to serve Gauracandra and
Laksmi Visnupriya. He appointed Balarama Vipra and others to take charge of the Deities' service. As ordered in a dream, he also installed five more Deities.
[The next section comes after some other pastimes are described.]
Having received the blessings of all, Srinivasa performed the bathing ceremony and other rites swiftly, in accordance with the instructions given by Srila Rupa Gosvami. After completing the bathing, Srinivasa revealed the names of the Deities as had been prophesied in his dream. He then placed the Deities on the throne in the following order: Sri Gauranga, Vallabhi Kanta, Sri Braj Mohan, Sri Krsna, Sri Radha Kanta, and Sri Radha Ramana.
'Vrindaranya dasi'
Thank you so much for this wonderful history lesson.
Thank you very much for posting this, Vrindaranya! Very interesting and illuminating. I also read up a bit on the topic, and it appears that the ritual worship of Radha and Krishna together (Yugala-murti) indeed originates in the Gaudiya Vaishnava sampradaya. It would be interesting to know which the very first such Images were! Radha was revered in the Nimbarka sampradaya already prior to this, but they worship her only as a symbol (like at Radha-ramana or in connection with Govardhana-silas). Indeed, the usually don't even mention her name, since they consider "Sri Krishna" to automatically refer to both Krishna and Sri, that is, Radha. In the Vallabha sampradaya, there doesn't seem to be any worship of Radha, or if there is, it is later. The lineages of Hit Harivamsa etc are of course famous for Radha-worship, but they are also later.
Does anyone know of any translation of the Sadhana-dipika, by the way? There is one book by that name on rituals by Narayana Bhatta Goswami, but the Sadhana-dipika referred to in these texts is another book, written by a follower of Gopala Bhatta Goswami.