The Navigator of Rhada

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Amore, Roy C (1976). "Religion in India". Journal of the American Academy of Religion. XLIV (2): 366–a–366. doi: 10.1093/jaarel/XLIV.2.366-a. ISSN 0002-7189. Vemsani 2016, p.222: "According to Vallabha tradition, she (Radha) is the swamini of Krishna, who is worthy of devotion."

which means "I ceaselessly praise Radha who is none other than Krishna, and Sri Krishna who is none other than Radha, whose unity is represented by the Kaamabeeja and who are forever resident in Nikunja Goloka Vrindavana." [26] Miller, Barbara Stoller (1982). "The divine duality of Radha and Krishna", in The Divine Consort: Radha and the Goddesses of India, eds. J. S. Hawley and D. M. Wulff. Berkeley: University of California Press. pp.13–26. Schweig, Graham M. (2004). "Krishna: The Intimate Deity". In Bryant, Edwin F.; Ekstrand, Maria L. (eds.). The Hare Krisha Movement: The Postcharismatic Fate of a Religious Transplant. Columbia University Press. ISBN 9780231508438. Kumar, Mukesh (2019). "The Art of Resistance: The Bards and Minstrels' Response to Anti-Syncretism/Anti-liminality in north India". Journal of the Royal Asiatic Society. 29 (2): 225. doi: 10.1017/S1356186318000597. S2CID 165691487– via Cambridge University Press.Marijke J. Klokke (2000). Narrative Sculpture and Literary Traditions in South and Southeast Asia. BRILL. pp.51–57. ISBN 90-04-11865-9. 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) is the wife of Vithala (Krishna). [85] [86] Outside Hinduism [ edit ] Radha Krishna art inspired by Gita Govinda Lynch, Owen M. (31 December 1990), "ONE. The Social Construction of Emotion in India", Divine Passions, University of California Press, pp.3–34, doi: 10.1525/9780520309753-002, ISBN 978-0-520-30975-3 a b Vālmīki (1990). The Ramayana of Valmiki: Balakanda. Translated by Robert P Goldman. Princeton University Press. p.3. ISBN 978-1-4008-8455-1. Bhandarkar, R. G. (20 May 2019). "X. The Pāñcaratra or Bhāgavata System". Vaisnavism, Saivism and minor religious systems. De Gruyter. pp.38–41. doi: 10.1515/9783111551975-010. ISBN 978-3-11-155197-5.

Charlotte Vaudeville theorizes that Radha may have inspired by the pairing of the goddess Ekanamsha (associated with Durga) with Jagannatha (who is identified with Krishna) of Puri in Eastern India. Though Chaitanya Mahaprabhu (15th century, the founder of Gaudiya Vaishnavism) is not known to have worshiped the deity couple of Radha-Krishna, his disciples around the Vrindavan region, affirmed Radha as the hladini shakti ("energy of bliss") of Krishna, associating her with the Primordial Divine Mother. While the poetry of Jayadeva and Vidyapati from Bengal treat Radha as Krishna's "mistress", the Gaudiya poetry elevates her to a divine consort. [61] In Western India, Vallabhacharya's Krishna-centric sampradaya Pushtimarg, Radha is revered as the Swamini of Krishna, who is worthy of devotion. [62] [63] Hardy, Friedhelm E. (1987). "Kṛṣṇaism". In Mircea Eliade (ed.). The Encyclopedia of Religion. Vol.8. New York: MacMillan. pp.387–392. ISBN 978-0-02897-135-3– via Encyclopedia.com.

Divine love

Mohapatra, J. (2013). Wellness In Indian Festivals & Rituals. Partridge Publishing. p.164. ISBN 978-1-4828-1690-7. XXIII. Caitanya", Vaisnavism, Saivism and minor religious systems, De Gruyter, pp.82–86, 31 December 1913, doi: 10.1515/9783111551975-023, ISBN 978-3-11-155197-5 , retrieved 13 June 2021 Trilochan Dash. Krishna Leeela in Brajamandal a Retrospect. Soudamini Dash. pp.192–. GGKEY:N5C1YTUK5T3.

Friedhelm Hardy singles out such an offshoot of Krishnaism as Radha-centered stream Radhaism. [129] 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. [130] [25] 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, is the original source of all shaktis" or feminine manifestation of divine energy. [44] Kripal, Jeffrey J. (1998). "Review of Devī: Goddesses of India". Journal of the American Academy of Religion. 66 (1): 176–179. doi: 10.1093/jaarel/66.1.176. ISSN 0002-7189. JSTOR 1466250. Mukherjee, Sreecheta (25 December 2012). Temples of Bengal (2nded.). india: Aesthetics Media Services. pp.34–35. {{ cite book}}: CS1 maint: date and year ( link)Another Indian classical dance form, Kathakali was also influenced by Vaishnavism and Radha Krishna based Gita Govinda tradition which along with other factors contributed in the evolution of this dance form. [162] The predominant theme of North Indian Kathak dancing lies in the fleeting appearances and longer stories of Radha and Krishna. The sacred love of Krishna and his beloved Radha, are woven into all aspects of the Kathak dance and is clearly visible during the discussions of the music, costumes and finally the role of the Kathak dancer. [163] Radha and Krishna are the focus of temples in the Chaitanya Mahaprabhu, Vallabhacharya, Chandidas, and other traditions of Vaishnavism. [133] Radha is typically shown standing immediately next to Krishna. [133] Some of the important Radha Krishna temples are:- Hawley, John Stratton; Wulff, Donna Marie, eds. (1982). The Divine Consort: Rādhā and the Goddesses of India. Berkeley religious studies series, 3. Berkeley, Ca: Graduate Theological Union. ISBN 0-89581-102-2. The Sanskrit texts, Brahma Vaivarta Purana and the Garga Samhita mention that Krishna secretly married Radha in the presence of Brahma in the Bhandirvan forest before leaving Vrindavan. The place where Radha Krishna's marriage was conducted is still present in the outskirts of Vrindavan, called Radha Krishna Vivah Sthali, Bhandirvan. [102] The story mentioned in Brahma Vaivarta Purana indicates that Radha has always been Krishna's divine consort. But to give importance to Parakiya relationship (love without any social foundation) over Svakiya's (married relationship), Radha Krishna's marriage was kept hidden. Steward, David S. (1980). "DOCTORAL DISSERTATION ABSTRACTS IN RELIGIOUS EDUCATION 1978–79". Religious Education. 75 (4): 474–494. doi: 10.1080/0034408800750410. ISSN 0034-4087.

Radha and Sita offer two templates within the Hindu tradition. If "Sita is a queen, aware of her social responsibilities", states Pauwels, then "Radha is exclusively focused on her romantic relationship with her lover", giving two contrasting role models from two ends of the moral universe. Yet they share common elements as well. Both face life challenges and are committed to their true love. They are both influential, adored and beloved goddesses in the Hindu culture. [71] Barsana and Vrindavan in Mathura District, Northern India contain many temples dedicated to both Radha and Krishna.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 the Radhopnishad, [30] Radhika Tapani Upanishad, [31] Gopala Tapani Upanishad, [32] Shiva Purana, Brahmanda Purana, Skanda Purana, Padma Purana, Matsya Purana, Devi-Bhagavata Purana, Narad Purana, Narada Pancharatra, Radha Tantra, Brahma Samhita and Chaitanya Charitamrita. [33] [34] [35] Radha is also indirectly mentioned in Bhagavata Purana along with Krishna under many different names like " Aradhika" and " Gopi". [36] Adi Shankracharya also mentioned Radha under the name of Radhika in his work called "Achyuta Ashtakam" which is dedicated to the Achyuta form of Krishna. [37] [38]