In any case, 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 - Novetzke, C.L. (1 January 2005), A family affair: Krishna comes to Pandharpur and makes himself at home, pp.113–138 , retrieved 13 January 2022 Archer 2004, 5.3 Later Poetry; Hardy 1987, pp.387–392; Rosenstein 1997; Schwartz 2004, p.49; Hawley 2005. Bryant, Edwin Francis (2007). Krishna: A Sourcebook. Oxford University Press. p.382. ISBN 978-0-19-803400-1.

Shri Radhika Krishnashtaka — it is also called Radhashtak. The prayer is composed of eight verses and is popular in Swaminarayan Sampradaya. Archer, W. G. (2004) [1957]. The Loves of Krishna in Indian Painting and Poetry. Mineola, NY: Dover Publ. ISBN 0-486-43371-4. Rājaśekhara Dāsa (2000). The Color Guide to Vṛndāvana: India's Most Holy City of Over 5,000 Temples. Vedanta Vision Publication. Kothari, Sunil (1981). "Enactment of Gita Govinda in Neo-Classical Dance Forms". Journal of Indian Musicology Society. 12: 53 – via ProQuest. Radha Krishna can be broken into two: Krishna ( Devanagari: कृष्ण), the incarnation of Vishnu, which means, "all attractive" or "dark blue", [20] and his shakti Radha (Devanagari: राधा), the incarnation of Lakshmi, which means "the pleasing one". [21]Vemsani, Lavanya (2016-06-13). Krishna in History, Thought, and Culture: An Encyclopedia of the Hindu Lord of Many Names: An Encyclopedia of the Hindu Lord of Many Names. ABC-CLIO. ISBN 978-1-61069-211-3. a b c d e Kinsley, David (19 July 1988). Hindu Goddesses: Visions of the Divine Feminine in the Hindu Religious Tradition. University of California Press. ISBN 978-0-520-90883-3. a b "Sri Radha-sahasra-nama, The Thousand Names of Sri Radha". www.stephen-knapp.com . Retrieved 28 May 2021. 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. [124] As Krishna's married consort (Svakiya rasa) Krishna painting feet of Radha, 1760 art form based on Braj's Rasikapriya text. Rest of India: Shri Radha Govind Dev ji temple in Jaipur, Murlidhar Krishna temple in Naggar, Shri Govindajee temple in Imphal, Madan Mohan temple in Karauli, Mayapur Chandrodaya Mandir in Nadia, Swaminarayan temple Gadhada, Swaminarayan temple Vadtal, Swaminarayan Temple Bhuj, Swaminarayan Temple Dholera, Swaminarayan Temple Mumbai, Iskcon Bangalore, Iskcon Chennai, Radha Damodar temple in Junagadh, Bhakti Mandir Mangarh, Iskcon temple Patna, Radha Krishna temple, Baroh in Kangra, Hare Krishna Golden Temple in Hyderabad, Temples in Bishnupur including Radha Madhab Temple, RadheShyam Temple, Rasmancha and Lalji Temple, Sri Sri Radha Parthasarathi Mandir in Delhi. [172] [173]

Wilson, Frances, ed. The Love of Krishna: The Krsnakarnamarta of Lilasuka Bilvamangala. Philadelphia: University of Pennsylvania Press, 1975. Radha also appears in the Puranas namely the Padma Purana (as an avatar of Lakshmi), the Devi-Bhagavata Purana (as a form of Mahadevi), the Brahma Vaivarta Purana (as Radha-Krishna supreme deity), the Matsya Purana (as form of Devi), the Linga Purana (as form of Lakshmi), the Varaha Purana (as consort of Krishna), the Narada Purana (as goddess of love), the Skanda Purana and the Shiva Purana. [35] [52] [53] The 15th and 16th century Krishnaite Bhakti poet-saints Vidyapati, Chandidas, Meera Bai, Surdas, Swami Haridas, as well as Narsinh Mehta (1350–1450), who preceded all of them, wrote about the romance of Krishna and Radha too. [54] Thus, Chandidas in his Bengali-language Shri Krishna Kirtana, a poem of Bhakti, depicts Radha and Krishna as divine, but in human love. [55] [56] Though not named in the Bhagavata Purana, Visvanatha Chakravarti (c. 1626–1708) interprets an unnamed favourite gopi in the scripture as Radha. [57] [58] She makes appearances in Venisamhara by Bhatta Narayana (c. 800 CE), Dhvanyaloka by Anandavardhana (c. 820–890 CE) and its commentary Dhvanyalokalocana by Abhinavagupta (c. 950 – 1016 CE), Rajasekhara's (late ninth-early tenth century) Kāvyamīmāṃsā, Dashavatara-charita (1066 CE) by Kshemendra and Siddhahemasabdanusana by Hemachandra (c. 1088–1172). [59] In most of these, Radha is depicted as someone who is deeply in love with Krishna and is deeply saddened when Krishna leaves her. [60] [52] But, on contrary, Radha of the Rādhātantram is portrayed as audacious, sassy, confident, omniscient and divine personality who is in full control at all times. In Rādhātantram, Radha is not merely the consort but is treated as the independent goddess. Here, Krishna is portrayed as her disciple and Radha as his guru. [59] Painting of Radha with Krishna, by M. V. Dhurandhar, 1915. Radha is an important goddess in the Vaishnavite traditions of Hinduism. Her traits, manifestations, descriptions, and roles vary by region. Radha is intrinsic with Krishna. In early Indian literature, mentions of her are elusive. The traditions that venerate her explain this is because she is the secret treasure hidden within the sacred scriptures. During the Bhakti movement era in the sixteenth century, she became more well known as her extraordinary love for Krishna was highlighted. [39] [40] The Radha-Krishna and Sita- Rama pairs represent two different personality sets, two perspectives on dharma and lifestyles, both cherished in the way of life called Hinduism. [71] Sita is traditionally wedded: the dedicated and virtuous wife of Rama, an introspective temperate paragon of a serious, virtuous man. [72] [73] [74] Radha is a power potency of Krishna, who is a playful adventurer. [72] [71] Radha and Krishna Dressed in Each Other's Clothes - Lilahava". www.harekrsna.de . Retrieved 30 May 2021.

a b Manring, Rebecca J. (1 December 2019). "Rādhātantram: Rādhā as Guru in the Service of the Great Goddess". International Journal of Hindu Studies. 23 (3): 259–282. doi: 10.1007/s11407-019-09264-1. ISSN 1574-9282. S2CID 213054011. Gaudiya Vaishnava, as 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. [53]

Shikshapatri, verse 109 by Swaminarayan". Archived from the original on 2012-02-10 . Retrieved 2008-05-15. Mohan, Urmila (2018). "Clothing as devotion in Contemporary Hinduism". Brill Research Perspectives in Religion and Art. 2 (4): 1–82. doi: 10.1163/24688878-12340006. S2CID 202530099. Gokhale, Namita; Lal, Malashri (10 December 2018). Finding Radha: The Quest for Love. Penguin Random House India Private Limited. ISBN 978-93-5305-361-1. Like Sita, Radha is also a manifestation of Lakshmi. Patnaik, Debi Prasanna (1955). "Concept of Radhakrishna in the Panchasakha Literature". Proceedings of Indian Oriental Conference. 18: 406–411. Mohapatra, J. (2013). Wellness In Indian Festivals & Rituals. Partridge Publishing. p.164. ISBN 978-1-4828-1690-7.According to several Hindu denominations including Gaudiya Vaishnavism, Nimbarka Sampradaya, Pushtimarg, and Swaminarayan Sampradaya, it 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. [40] Shakti and Shaktiman [ edit ] Shree Radha Krishna Ashta Shakthi Mandir at Parashakthi Temple, Pontiac, USA