Sri Radha is revered in her human birth as a gopi. She was born as Shakti from the left side of Sri Krishna. In the Srimad Bhagavata, the principal text of the Vaishnavas, there is no mention of Radhika whatsoever; only an allusion to a chief female companion devoted to Krishna. The account of Sri Radha is found in the Brahma Vaivarta Purana, the Padma Purana, the Devi Bhagavata Purana, the Gita Govinda, the Gopala Tapaniya Upanishad, the Shiva Purana, the Skanda Purana, and the Narada Purana.
In the Brahma Vaivarta Purana (in the Brahma Khanda, fifth chapter), it is written thus: In Goloka, in the rasa-mandala, Lord Sri Krishna was present with the gods. At that moment, from His left side, by His own will, a daughter manifested and began to worship Him. Arising in the rasa-mandala of Goloka, this daughter rushed toward Sri Krishna, and so the gods bestowed upon her the name Radha. This Sri Radha is the presiding deity of Sri Krishna's very life, and because she emerged from His life-force itself, she is dearer to him than his own breath.
The moment Devi Radha manifested, she was sixteen years old, radiant with the bloom of youth, clothed in brilliant garments, her face touched with a subtle smile, and captivating beyond measure. This deity possessed delicate limbs and was adorned with beauty surpassing all the beautiful maidens in the world.
Thus manifesting, Sri Radha addressed Sri Krishna, and while gazing upon His lotus-face, she smiled and took her seat upon a jeweled throne. At that very moment, from every pore of Sri Radha emanated gopi maidens in her own form and likeness—innumerable as lakhs and crores. And from every pore of Sri Krishna there likewise emerged gopas in his own likeness, along with cattle of varied hues and eternal youth.
Thus was Sri Radhika born in Goloka. This Radha, born of Goloka, descended into the realm of Brindavan. The reason for her descent into Brindavan is described in the Brahma Vaivarta Purana as follows:
The Goddess Bhagavati asked Mahadeva, the Lord of all lords, concerning the birth, the etymology of the name, and the meditation of Sri Radhika. In response to this inquiry, the divine Mahadeva revealed the most secret account of Sri Radha's origin in the following manner:
Once, the all-willing Sri Krishna desired to sport in the enchanting forests of Brindavan in Goloka. The very moment the will of the all-willing arose, the Devi Sri Radha came forth. At that moment, Sri Krishna divided Himself into two forms—the image of Sri Krishna on the right side and the form of Sri Radha on the left. The supremely beautiful Radhika, consumed with desire to dance the rasa with the Lord of joy in the rasa-mandala, rushed toward Him. Knowing her beloved to be eager for this divine play, the beloved of Hari hastened forward, and thus she became known as Radha. The devotees say that merely upon uttering the syllable 'Ra' one attains liberation, and upon uttering 'Dha' one hastens toward the Lord's feet—and for this reason too she is called Radha. This Sri Radha descended into Brindavan under the curse of Sudama.
At a certain time, the Lord of Radha was dallying in Goloka, in the forests of Brindavan, upon the Shatashringa mountain, with a certain gopi named Viraja. Four of Radha's attendants, learning of this, came and informed her. Hearing this, Radha flew into a terrible rage and set out toward that place. Sudama, a companion of Sri Krishna, hearing the tumultuous approach of Sri Radha, gave warning to Sri Krishna and fled from that place with the gopas. Then Lord Sri Krishna, fearful of Radha's broken heart, abandoned Viraja and fled. The goddess Viraja, terrified of Radha's wrath, surrendered her life and became a river in that place. When Radhika arrived and found no one there, she returned disappointed.
Later, when Sri Krishna arrived at Radha's dwelling with his eight companions, Radhika rebuked Sri Krishna in various ways. Sudama was grieved upon hearing Krishna being reviled. When he reproached Radhika, Sri Radha grew even more angry and cursed Sudama, saying: "May you obtain a cruel, demoniac birth!" Then Sudama, enraged in turn, cursed Sri Radha thus: "You too shall descend from Goloka to the earthly realm and take birth as a cowherd girl in a cowherd's household. Thereafter, you shall endure for a hundred years the unbearable anguish of separation from Krishna. And the Lord, incarnating to lighten the burden of the earth, shall reunite with you." By Sudama's curse, Radha took birth in Gokul, and by Radha's curse, Sudama obtained a demoniac birth by the name of Shankarchuda.
In this narrative of Radha's separation, Sri Radhika descended into the city of Gokul as the daughter of Vrishabanu, a merchant. Kalavati, beloved of Vrishabanu, bore the wind-impregnated child, and when Kalavati gave birth through the wind, the unborn Sri Radha was manifest. After twelve years, Vrishabanu arranged Sri Radha's marriage to Ayan, a merchant. Sri Radha deposited her own shadow in place of herself and departed; it was with this shadow that Ayan's marriage was solemnized. After fourteen years had passed, Lord Sri Krishna came to Gokul in the form of a child, under the pretext of fear of Kamsa. Ayan is the brother of Krishna's mother Yashoda and a portion of Sri Krishna in Goloka; thus by relation, Ayan is Krishna's maternal uncle. In the forest of Sri Vrindavan, the most blessed and holiest place on earth, the divine play of Sri Radha and Krishna unfolds.
The cowherd folk do not behold Sri Radha's form even in their dreams. Sri Radha herself dwells in the lap of Sri Krishna and remains as a shadow in Ayan's house. Brahma, yearning for the sight of Sri Radha's lotus feet, performs severe austerities for six thousand years at the pilgrimage of Pushkar. Later, when the Lord incarnates among the cowherd clan of Nanda to lighten the burden of the earth, Brahma at last beholds Sri Radha's lotus feet. Sri Krishna dallied for a brief time with Sri Radha in the blessed realm of Vrindavan. Thereafter, by Sudama's curse, separation comes between Radha and Krishna. Subsequently, Vrishabanu, Nanda, and all the cowherds and cowherd women return once more with Sri Radha and Krishna to the celestial abode of Goloka. This narrative of Sri Radha is held to be destroyer of sin and bestower of boundless welfare upon generations of children and grandchildren.
Sri Krishna is divided into two-armed and four-armed forms. Sri Radha alone is the supreme consort of the two-armed Sri Krishna, while Mahalakshmi, Saraswati, Ganga, and Tulsi are the beloved of the four-armed Krishna. The learned declare that one must first utter the name of Sri Radha and then pronounce the name of Krishna; should Krishna's name be uttered before Radha's name, it becomes a sin equal to Brahmahatya—the slaying of a Brahmin. Hari himself, on the occasion of the Rasa festival on the full moon of Kartik, performs worship of Raseswari in the rasa circle in Goloka, wearing the Radha kavach upon his neck and outer body. At this time, Sri Radha worships the Lord of the universe Krishna, and Krishna too worships Sri Radhika. (Brahmavaivarata Purana, Prakriti Khanda, Chapters 48-50)
The sixteen names of Sri Radhika are: Radha, Raseswari, Rasavassini, Rasikeswari, Krishnapranadhika, Krishnapriya, Krishnasvarupini, Krishnavamangshhasambhuta, Paramananda-rupini, Krishna, Vrindavani, Vrinda, Vrindavanavinodini, Chandravali, Chandrakanta, and Shatchandranibhannana. These sixteen names of Sri Radha are held to be supreme and destroyer of all sins.
The etymologies of all these names have been established thus: in the word 'ra' lies charity, and in 'dha' lies liberation and emancipation. Because she grants emancipation to her devotees, she is called Radha. As the consort of Rasesvara Sri Krishna, she is known as Rasesvari, and because she dwells in the circle of rasa, she is celebrated as Rasavasini. Being the goddess supreme over all the rasika-goddesses, the learned have come to call her Rasikeshvari. She is the beloved life-breath of the Paramatman Sri Krishna himself—thus she is Krishna-prandhika. She is Krishna's most cherished beloved, and therefore Krishna-priya. She possesses the power to manifest the form of Krishna with effortless ease and resembles Sri Krishna in every aspect, which is why she is called Krishnasvaripi. Born from Krishna's left half, Sri Krishna himself has proclaimed her as Krishna-vamanga-sambhuta. Radha is herself the embodied treasury of supreme bliss, and is therefore honored as Paramananda-rupini. In 'krish' lies emancipation, in 'na' excellence, and in the vowel 'a' the act of giving—she is the bestower of supreme emancipation, and thus she is Krishna. Because her Brindavan exists or she is the presiding deity of Brindavan, she is called Brindavani. Through the word 'brinda' we understand the circle of her companions, and through the vowel 'a' the sense of existence—her companions are present, and therefore she is Brinda. In the word 'vinoda' lies joy, and this joy pervades her Brindavan completely, which is why she is Brindavan-vinodini. The moon of Radhika's face and the moons of her nails eternally shine forth, and thus Sri Krishna calls her Chandravali. Because the radiance of her countenance is like the moon day and night, she is Chandrakanta, and because her face perpetually bears the splendor of a hundred moons, she is celebrated as Shatachandra-nibhanana.
Whoever chants these sixteen names of Radhika thrice daily shall attain devotion at the lotus feet of Radha-Madhava in this life, and at the end of their days, having acquired the perfections beginning with anima and having assumed an eternal form, shall be engaged in the service of Sri Radha-Krishna, passing time eternally in their company. (Brahmavaivarta Purana, Sri Krishna-janma-khanda, Chapter 17)
In the Devi-bhagavata, the matter of Radhika's worship and her mantras is described thus: From the Mulaprakriti-rupini, the sentient Bhuvanesvari who is the mother of worlds, at the time of the universe's creation, two divine powers emerged as the presiders over life-force and intellect—Radha as the presiding deity of the life-force, and Durga as the presiding deity of intellect. This entire cosmos of moving and unmoving beings is subject to this pair of powers. Without their grace, liberation for the living soul is impossible. Therefore, it is the binding duty of every living being to worship these powers. Among these two powers, Radhika comes first—hers is the mantra that Brahma, Vishnu, and other gods perpetually chant. The six-syllable maha-mantra "Sri Radhayai Swaha" bestows the fruit of dharma and merit. When the syllable 'hri' is added to this mantra, it becomes the wish-fulfilling jewel. The glory of this mantra cannot be described by a thousand crore mouths and a hundred crore tongues.
First, in Goloka-dhama in the circle of rasa, Sri Krishna received this mantra under the instruction of the Mulaprakriti-devi. Then, by Krishna's instruction, Vishnu received it, and by Vishnu's instruction, Brahma and other gods received it. Without the worship of Radhika, one has no claim to the worship of Krishna; therefore, all Vaishnavas must necessarily worship Radha.
If Radha is Maya, then Krishna is her power. The power that Maya possesses arises from Maya itself. Thus the phrase is "Maya-power," not "power-Maya." Because Maya exists, her power exists—and power remains subordinate to Maya. In the same manner, Radha is the presiding goddess over Krishna; Krishna is subject to Radha. Radha remains forever the sovereign of Krishna's rasa. Krishna cannot abandon Radha even for a moment. Radha comes first, Krishna last—for it is in the awakening of the individual soul that the Supreme Self reveals itself in all its glory. Because Radha exists, Krishna manifests in this world; therefore Radha's place comes first—Lord Sri Krishna himself bears all the burden of Sri Radha, and thus Radha's station is the beginning. Krishna is ever awakened as Radha's follower—the individual soul awakens the Supreme Self. The phrase "Krishna-Radha" is therefore entirely mistaken.
According to the prescribed methods of worship, one must complete meditation and other practices, then worship Radhika with the proper mantras. Whoever worships the sovereign of rasa, Radha, in the prescribed manner becomes equal to Vishnu himself. The wise person who celebrates Radha's birth festival on the full moon day of the month of Kartik receives Radha's presence. Radha, who dwells in Goloka, once took birth as the daughter of Vrishabhanu in the groves of Vrindavan. This goddess, who fulfills all the desires of her devotees—who sustains and perfects their longing—has accepted the name Radha.
One must meditate upon the dual form in the mind, whether in the Shalagrama stone or in a stone image itself, and then worship it; after that, one must worship the attending deities of Sri Radha. Having worshiped the Goddess, one must proceed in a clockwise manner to worship, on the eight-petaled lotus: Malavati on the eastern petal, Madhavi at the fire corner, Ratnamala on the southern petal, Sushila at the southwest corner, Shashikala on the western petal, Parijata at the wind corner, Paravati on the northern petal, and Sundari at the northeast corner; then outside the eight-petaled lotus one must worship the mother goddesses beginning with Brahmi, the guardians of the directions on the outer enclosure, and clothing and other offerings. One must worship the attendant deities of the Goddess with whatever offerings one is able to make. (Devi Bhagavata, Chapter 9/50)
In chapters 162-163 of the Radhastami Vrata Mahatmya, it is written: "...then one must perform the mandala worship of that dual form with water and other offerings in sequence. The order is as follows: on the yellow petal of the west, Lalita; on the white petal of the left side, Chandravati; on the black petal of the wind corner, Shyamala Devi, and to her left on the white petal, Chitra-rekha; to the north on the red petal, Shrimati, and on her left on the blue petal, Chandra; at the northeast on the red petal, Shri-haripriya, and to her left on the white petal, Madana-sundari; to the east on the yellow petal, Vishakha, and to her left on the white petal, Priya; at the fire corner on the dark petal, Savya, and to her left on the white petal, Madhumati; to the south on the red petal, Padma, and to her left on the blue petal, Shashi-rekha; at the southwest on the red petal, Bhadra, and to her left on the white petal, one must worship Rasa-priya." During the worship of Krishna-priya, the beloved companions of Sri Radha, each one's individual meditation is also described in that scripture.
Regarding the rasa dance that the Lord performed with Radhika in the sacred realm of Vrindavan, detailed accounts are given in the Brahma Vaivarta Purana. In the Radha Tantra it is written: Lord Vasudeva went to Kashi and began to perform arduous austerities for the Great Maya with body, mind, and speech. Though a thousand suns passed (a thousand days and nights), he did not achieve his goal. Then the Great Maya appeared and said, "Child, rise! Without the path of tradition, no perfection is achieved. You have abandoned Lakshmi, who is born of my essence—what austerities are you performing? I tell you now a most secret thing; listen with your mind. Upon my breast there is a garland of the form of the Mother, intricate and manifold. These garlands are my messengers; their names are Hastini, Padmini, Chitrani, and Gandhini. Among them, my garland named Padmini shall go to Braj and become known as Radha. Vasudeva! Go to Mathura and gain the company of that Padmini, and then your perfection will be achieved. My other mother-goddesses too shall be her attendants."
Then Lord Vasudeva wished to see Padmini from the great Maya. At once there appeared the goddess Padmini, dwelling in the heart of a thousand-petaled lotus, adorned with the fragrance of flowers, her form bewitching as lightning tinged with blood, surrounded by her circle of companions. Vasudeva was struck with wonder at the sight of her. Padmini spoke: "Lord! Go swiftly to Braj, and there I shall conduct myself according to the proper ways with you. There, in the house of Vrishabanu, I shall be born before you." Saying this, Padmini vanished into the garland of the great Maya.
In the month of Chaitra, on the ninth day of the bright fortnight, under the constellation Pushya, at the stroke of midnight, the goddess Padmini became manifest in the waters of the Kalindi in the form of a mystical egg, adorned with manifold lotus petals. The great Maya, Katyayani, taking up that radiant and infinite egg, appeared on the banks of the Kalindi before Vrishabanu, who was absorbed in recitation, and spoke: "Child! You have attained perfection. Ask whatever boon you desire." Receiving the grace of the goddess, Vrishabanu prayed for a daughter like unto the goddess herself. The great Maya, placing that egg in his hands, spoke thus: "Child! I am greatly pleased by the devotion of your wife. You shall receive the jewel of a daughter." Then she vanished. Vrishabanu gave the egg to his wife. As she gazed upon it with exceeding joy, the egg split into two parts, and from within emerged a daughter—lightning-form, world-enchanting, and fortune-bringing. Vrishabanu and his wife Kirtida together named their daughter Radhika.
Because the goddess who bears the lustre of red lightning holds radiance in her pure smile, therefore is she called Radhika throughout all the worlds. (Radha Tantra, 7th Chapter)
Because that goddess bears the lustre of red lightning, she became known to all as Radhika. That very Padmini, in order to gain Krishna, began in her second year to worship the great Kali—she who takes the form of the cosmos—with the sixteen modes of sacred offering. In the Radha Tantra it is written with particular emphasis—
Radhika is Vishnu's beloved, the doe-eyed one, the great Maya, the mother of the cosmos, Tripura, the supreme goddess. Padmini, fragrant as the lotus, is her messenger, and she too is a devotee of Krishna, beloved of Krishna. Drawn by the unwavering devotion of Vrishabanu, she took birth as his daughter. She it is who dwelt within a lotus fragment in the waters of the Yamuna, girt about by the solitary forest, and chanted the great mantra of Kali. Yet she also created another Radha. That other Radha is Chandravali, dwelling in the house of Vrishabanu. Just as the first Radhika possesses such and such qualities, so does the Radha created by Padmini possess the same. In this way three Radhikas have been determined.
Radhika is proclaimed to be threefold; Chandravali and Padmini likewise. The great Lord does not see the moon or sun in her pure radiance—what then of mortals, O great Lord? What speech suffices for them? Having rendered herself invisible, Padmini dwelt within the lotus. In Tripura, O great Lord, Padmini became the handmaiden. (Radha Tantra, 8th Chapter)
Among these three Radhas, the one dwelling in the house of Vrishabanu is fashioned, while Padmini, born of no womb, is the supreme syllable. (7th Chapter)
Radha is the sovereign of the circle of creation and the beggar of Krishna's love. The form of Radha in the Puranas and as described by the poets Rupa Sanatan Goswami and Jayadeva and others springs from the will of the will-incarnate; but the Radha of Braj is the daughter of Vrishabanu and the foster-daughter of Ayran. Radhika, yearning for Krishna's love, seemed to have flooded every thicket of Vrindavan with her tears.
In the second chapter of the Prakrti Khanda of the Brahma Vaivarta Purana, the form of Radhika is described thus: She is the priceless jewel adorning the left half of Sri Krishna, radiant as the light of countless moons, golden as molten gold, resplendent, sweet-smiling, her face like the lotus of autumn, bedecked with jasmine garlands, her neck adorned with pearls bright as the waters of the Ganga, her form sublime as Mount Sumeru, marked with musk's sacred signs, blessed with breasts worthy of worship and laden with the burden of perfect youth.
On the other hand, Jayadeva's Radha—bashful with glance cast toward her beloved, her teeth gleaming like moonlight, her lips sweet as the finest wine, lotus-faced, her eyes darting arrows of love's wound, slender-limbed, her eyes dark as blue lotus blooms, her breasts adorned with jeweled ornaments, her feet reddened with lac—she stands as a vision of earthly grace.
Yet in both these portraits of Krishna's amorous nature, the distinction between the divine and the mortal becomes unmistakably clear.
The Ujjvala-nilamani, composed by Rupa Goswami (circa 1470–1559), stands as one of the two principal texts of Bengali Vaishnava aesthetic philosophy. In this work, Sri Radhika is described as adorned with the beloved's form bearing all sixteen ornaments of love:—
Thus in perfect beloved form:— Her curled locks frame her face, her eyes linger long and deep, Her breasts rise firm, her waist slender and graceful in their place. As she bows her head, jeweled hands dance with tender grace, And Radhika adorns the three worlds—an offering of beauty itself.
Thus adorned with all sixteen ornaments:— She bathes, jewels stream from her nose, she wears silken cloth bound, Her ornamentation gleams, flowers crown her hair, she walks with grace. Her mouth holds betel leaf, her chin curves full and fair, Her eyes shine bright, her forehead glows with marks divine— Radha's splendor blooms, adorned with all sixteen arts of love. (Sri Radha Section, 6th and 7th verses)
The etymology of the word "Radha" is recorded in the thirteenth chapter of the Krishna-birth section of the Brahma-vaivarta Purana. The cowherd woman Radha would come to the hidden groves of Vrindavan and play in secret with Krishna. Their amorous sports would unfold upon the banks. When Ayan Ghosh learned of this, he grew angry with Radha. Through the taunts of Jatila and Kutila, to preserve Radha's honor, Krishna assumed the dark form of Kali, whom Radha then worshipped. To test Radha's chastity, Jatila commanded her to fetch water in a sieve pierced with a thousand holes. Radha brought the water, and through it Krishna was healed of his affliction. Because Krishna went to Chandravali's bower, Radha, maddened by love's intensity, grew proud beyond measure; from her tears flowed the lake of her mind. When Krishna departed to Mathura to slay Kamsa, Radha was rent by separation; she journeyed to Mathura and was reunited with Krishna—such are the events of Vrindavan, born from devotion and love, the incomparable creations of Vaishnava poets. Every aspect of Sri Radhika's Krishna-love in Vrindavan stands as the supreme exemplar of the beloved's friendliness toward the devotees gathered in the Vaishnava tradition.
In the Bhakta-mala too, Radha's mother's name is recorded as Kirtida. Her grandfather's name was Mahabhan and her grandmother's was Bindu. Her paternal grandmother was Sukhda and her maternal grandmother was Mukhara. Rathnabhan and Subhan were her aunts. Rudrakurti, Mahakurti, and Kirtichandra were her uncles; Menaka was her aunt; Bhanumudra was her father's sister; and Kirtimati was her aunt by marriage. Her mother's brother was named Kash and her aunt Kush. Lavangmanjari, Rupamanjari, Gunamanjari, Ratimanjari, Rasamanjari, Vilasamanjari, Ragmanjari and many other beautiful women serve as her devoted attendants. In Sri Radhika's life, her eight principal companions—the ashta-sakhi—hold a place of particular significance. I shall briefly recount them:
(1) Lalita: Her father's name was Vishok, her mother's name was Bisharadi, and her husband's name was Bhairab. Lalita was twenty-seven days older than the blessed Radhika. She was the foremost among Radhika's companions. (2) Vishakha: Her father's name was Paral, her mother's name was Dakshina (daughter of Jatila's sister), and her husband's name was Bahik. She was born on the very day of the blessed Radhika's birth. (3) Chitra: Her father's name was Chatur, her mother's name was Charbika, and her husband's name was Pithar. Chitra was twenty-five days younger than the blessed Radhika. (4) Champkalata: Her father's name was Aram, her mother's name was Batika, and her husband's name was Chandaksha. Champkalata was one day younger than the blessed Radhika. (5) Rangadevi: Her father's name was Rangasar, her mother's name was Karuna, and her husband's name was Bakrekshan. Rangadevi was three days younger than the blessed Radhika. (6) Sudevi: The twin sister of Rangadevi, Sudevi being the younger. Sudevi's husband's name was Raktekshan (the younger brother of Bakrekshan). (7) Tungavidya: Her father's name was Pushkar, her mother's name was Medha. Tungavidya was five days older than the blessed Radhika. (8) Indurekha: Her father's name was Sagar, her mother's name was Bela, and her husband's name was Durbal. Indurekha was three days younger than the blessed Radhika.
In the chapter on Sri Radha in the Ujjvala Nila Mani, mention is made of Radha's twelve adornments. How this tender-youthful maiden bound the heart of Sri Hari through her manifold virtues—this account is elaborately described in various Vaishnava texts.
In the Uttara Khanda of the Padma Purana, in the account of the glory of Radhajanamashtami vow, it is written—"When the great sage Narad expressed his desire to hear from Mahadeva, the lord of all gods, the glory of Radha's birth, the eternal Shiva spoke thus: From the consort of King Vrishabanu, the great Lakshmi incarnate, the blessed Sri Kirti, Sri Radhika, the beloved of Brindavan, was born on the eighth day of the bright fortnight of the month of Bhadra, in the auspicious midday hour. I shall now speak to you of the worship, devotion, meditation, and observances connected with the festival of Radha's birth—listen."
Thereafter he described in detail the mode of worship of Sri Radhika and said—"In this manner, the devotee shall arrange the worship according to his capacity and, with senses controlled, shall perform the worship." He also prescribed the meditation to be observed during worship—
Radiant in golden raiment, enchanting the entire world, Surrounded by Lalita and her companions ever devoted, Adorned in blue and yellow garments divine, Adorned with manifold jewels upon her graceful form, Sweet as the very flower of youth's eternal bloom, Music of the celestial gandharvas, unwaning and sublime— To her I bow, forever taking refuge in that beloved one.
Mahadeva himself has declared—whoever, man or woman, becomes devoted to Radha and Krishna, dwelling as a resident of Brindavan, shall surely attain the company of the inhabitants of Braj and of Radha and Krishna. Through communion with them, one becomes liberated from all bondage. The blessed soul who utters the name of Radha with each breath, who remembers the name of Radha, whose worship, devotion, and discourse are ever the name of Radha—such a fortunate one undoubtedly receives the companionship of Radha in the bower of Brindavan.
The earth is blessed for this reason alone: the city of Brindavan exists upon this earth. Even now, in that sacred place, Radha, the object of the sages' worship, presides; she is the supreme object of worship even for Brahma and the gods. The celestials, from afar, minister to her—O Narada, foremost of sages, whoever worships that Radha, I myself worship as well. Those who chant the name of Radha along with Krishna—their glory knows no bounds, and I myself lack the power to declare its measure.
Upon hearing these words, the sage Narada prostrated himself before Mahadeva and, following his instruction, commenced the worship on Goshthastami. Whosoever listens to the sacred narrative of Radha's eighth-day birth-fast becomes wealthy, honored, contented, and enriched with all virtues. Those who seek dharma, prosperity, pleasure, or liberation—if they engage with devotion in chanting the name, repeating the mantra, reciting the texts, or remembering—they attain the fulfillment of their respective desires. (From the one hundred and sixty-third chapter on the Glory of the Radha-Astami Fast, in the dialogue between Sadashiva and Narada from the Uttara Khanda of the Padma Purana)
In the Vaishnava spiritual practice of India, the Goddess Sri Radha stands acknowledged as the foremost principle of all truths. Following the path of philosophical reasoning, devotees have labored to establish the authority of Sri Radha by drawing upon the Vedas, the Dharma Shastras, the Puranas, the Tantras, and the Samhitas—strata upon strata of sacred texts. Yet beyond this vast apparatus of philosophical argument and proof, the manifold mythological narratives and the sublime love-play of this graceful Sri Radha have exercised an irresistible allure upon every devoted soul.
From the inquiry into the root of such attraction, one perceives that throughout all levels of Hindu spiritual practice, the principle of Shakti—the Divine Power—stands acknowledged beyond doubt alongside the Almighty himself. Indeed, even in the rigorous knowledge-seeking of Vedanta, even in that singular, immutable Brahman transcendent of all change, the miraculous manifestation of the impossible has not been possible without honoring Shakti—the Power that takes the form of Maya, the Self-Power of the Divine. In other systems—in Samkhya philosophy and Tantra—this truth becomes all the more evident. In the most ancient foundational scripture of Hindu understanding—the Vedas themselves—this principle finds its clearest and most authoritative expression.
In the Devi-Sukta born of the Divine Mother's realization, in the Ratri-Sukta, in the Atharva Veda, in the Shvetashvatara and Kena Upanishads, the nature of Shakti finds beautiful exposition. And thus, though Maya or Brahman-Shakti appears as a distinct manifestation, the Upanishads reveal their essential non-duality—she is the inherent, spontaneous power of Brahman's knowledge, will, and action. Yet following a conceptual distinction within this non-dual Brahman, Maya and Brahman, Shakti and the Almighty, are spoken of as the instrumental cause of the cosmic manifestation—that is to say, the infinite expressions of non-duality are made possible only through Shakti, the Power—this is the teaching established in the Upanishads.
The Taittiriya Upanishad states that the desire of Brahman with attributes took this form: "Aham bahu syam"—"I shall become many." And in the Brihadaranyaka Upanishad, that supreme resolve of Brahman—his Will—"sa aicchat"—this Brahmic resolve and Brahmic Power are one and the same principle. Through austerity, the sages came to know the truth of Shakti: that this Power, hidden in its own nature, is the supreme Shakti of consciousness, will, and action—the divine power itself, as the Shvetashvatara Upanishad declares: "Devaatma-shaktim sva-gunair nigudham." They understood also its necessity: that the single, non-dual Brahman, when in his solitary state, absorbed in his own nature (bound by the three qualities of joy, sorrow, and delusion), could not savor the infinite ocean of bliss that flows like waves—and thus, for the realization of his own true nature, he divided himself, taking on attributes and multiplicity.
Then, through the continuous flow of Shakti's transformation, he infused himself into infinite modes of being and tasted the fullness of all rasa—all the flavors of existence. The Narada Pancharatra gives beautiful support to this truth. Shakti can no longer be called a separate principle. If his Shakti and he are one, then her nature too must be that eternal bliss which is his own essence. The various Tantras thus speak abundantly of the Consciousness-Power, or the Bliss-Power, in countless ways.
Now the question arises: if this consciousness-aspect or bliss-aspect itself is the nature of power, then it would be fitting that this world-manifestation arising from her should also possess the character of consciousness and bliss—never of suffering or inertness; and yet this is precisely what we observe directly. In addressing this, tantric philosophy, Vaishnava theology, and the Puranas all acknowledge a differentiation within power itself—the power of intrinsic nature, or consciousness-power; the power of illusion; and the power of the individual soul, or the marginal power. In other words, just as Brahman in its qualified form divides itself in two through the impulse of self-realization, so too the power emanating from Brahman divides itself threefold through the impulse of creation. Thus, beyond the intrinsic power appear two others—the power of illusion and the power of the individual soul.
This power of illusion itself—possessed of the three qualities of purity, passion, and darkness, transformative in nature—became through divine sport the universe and all its manifestations. The Vishnu Purana declares this:
Vishnushakti: para prokta kshetrajnakhya tathaparа. Avidya-karmasangnanya tritiya shaktir ishyate. (6/7/61)
Meaning: The power of Vishnu, or intrinsic power, is called para—the supreme, the spiritual. The power known as kshetrajna, which embodies the individual soul, is the second, which is the marginal power. The third is avidya, or nature—that is, the power of illusion.
The intrinsic power of Vishnu is further divided into three aspects—sandhini, samvit, and hladini; that is, the three principles of sat, chit, and ananda in Brahman—three modes manifesting as three powers. Thus the intrinsic power itself, in the threefold aspect of sat-chit-ananda, becomes sandhini, samvit, and hladini. The Vishnu Purana in its first part, chapter twelve, verse sixty-nine, declares: "Hladini sandhini samvit-vyayeka sarvamshthitau." (Hladini—that which brings delight; sandhini—existence; samvit—the power of knowledge.) It means: O Lord! The hladini, sandhini, and samvit—these three principal, unwavering, intrinsic powers reside wholly within you.
In this too, among the Lord's principles of sat, chit, and ananda, the first two are complementary to the ultimate; it is in ananda or hladini that the perfection of all principles finds fulfillment. In other words, just as in the worldly realm the attainment of joy is the ultimate success of all faculties, so too in the realm beyond the world, their culmination in ananda marks their consummation. Thus in hladini lies the apotheosis of all principles.
This intrinsic power is called yoga-maya. Because she stands in direct union with the Lord, she never obscures his intrinsic nature; for she too is consciousness-embodied, and thus she rather illuminates the truth of the Godhead. In the Brahma Chandika, Brahma himself worshipped this inner maya, this yoga-maya, not the external illusion. The external maya is endowed with the qualities of purity, passion, and darkness, transformative in its manifestation as the world, and veils the intrinsic form of Brahman. In the Puranas and in the theology of devotion, such differentiation of power is remarkably clear. Though in philosophical conclusions this differentiation of illusion may not be equally evident, it cannot be said that it is entirely undifferentiated. Even there, though maya and ignorance are ultimately identical, an attempt at demonstrating a distinction persists.
Philosophy speaks in the Panchadashi of two definitions—Maya and Avidya—through the refuge of pure and impure essence. And thus, through the play of creation and such works by his power, the Lord himself penetrates into his own nature; the transformation of this world becomes fundamentally a transformation of the Divine himself. The reason is this: though he has no direct contact with this natural power—as if he divides himself and, through the creation of nature, entrusts all the burden of action to it and demonstrates authority while remaining at ease—since he is nothing but the form of bliss-experience, self-satisfied and content; yet through his own nature he expands creation and tastes the divine play within it. What then remains that prevents his transformation from becoming a transformation of himself through the transformation of his created, distinct power? Yet because it is not a corrupting transformation like material objects, it is inconceivable—that is, beyond the reach of reason. Thus we perceive: the infinite waves of feeling hidden in the Divine lay dormant and unmanifest in singular Brahman; through his power alone their revelation became possible; in other words, all the majesty and beauty of the Lord manifested themselves as names and forms. Regarding the majesty of Brahman, the Taittiriya Upanishad declares: "From fear of him the wind blows, from fear of him the sun rises. From fear of him fire, Indra, and death perform their functions." (2.7.1) That is, by his fear does the wind move, by his fear does the sun rise, and by his fear do fire, Indra, cloud, and death come to pass. Concerning the beauty of Brahman, Rabindranath Tagore writes in his essay 'Sorrow,' drawing from the Taittiriya Upanishad (2.7.1): "He is rasa itself. He is the very essence of taste. Since he perpetually fills the incomplete, making it whole with each moment, he is rasa. Through him all things are filled—this is the form of rasa, this is the nature of rasa. Therefore the manifestation of the world is bliss-like immortality—this is the form of bliss, this is the nectar-form of bliss." Though knowledge of these two forms of the Divine may be gained through the Vedas, Smritis, and the like, until we attain him and directly perceive him, such knowledge is no knowledge at all. For this reason, the attainment of the Divine or the realization of Brahman is what the soul yearns for, drawn by the attraction of ultimate knowing. Yet just as knowing the king through his role as the bearer of the rod—though it reveals his identity—necessarily brings fear, restraint, division, and distance between the punisher and the punished, how can we expect that fear and restraint will vanish through the direct perception of the Divine's majestic nature? Fear-born devotion and fearless love are never one and the same thing. And yet the Vedas declare that he is the very form of fearlessness. Therefore, the truly devoted soul seeks the Divine not in his aspect of majesty but as one's own beloved, as oneself, dissolving all barriers of restraint and separation. Both in the world of experience and in the ultimate—whether one becomes a beloved member of a family or makes another such—affection and love are seen to be the only worthy path. Similarly, the sweet worship of the Divine full of rasa lies in the practice of making oneself one with him through self-surrender by means of affection and love. The question then arises: where shall the small soul find this special power? Philosophical explanation reveals that there is no separate entity called the jiva at all. Brahman alone is reflected in the intellect transformed by nature—as the Yoga-Vasishtha Ramayana says in its section on origins: "The Self entering through this jiva." Or, if we were to accept a different form and conclude that it is a part or fraction and the like, then even so, within the jiva, the very nature of Brahman must remain, though in a dim and obscured form; that is to say, if the jiva is indeed a part of Brahman or the Divine, then within the jiva there must necessarily exist some form of his own power—his Sandhini, his Samvit, and his Hladini, whether manifest or unmanifest, pure or impure—yet present it must be.
It can be said that the very Hladini power residing within all beings manifests itself in the form of love. The essential nature and original abode of this Hladini is in the perfection of Sandhini and Samvit—in Brahman's blissful essence. When the human mind dwells in the realm of Ananda, the entire cosmos, the universe itself, becomes suffused with bliss. From Ananda this world is born, by Ananda it is sustained, and at last it returns toward Ananda, dissolving into bliss. "Ananda brahma iti vyjanat"—"Ananda is Brahman" (Taittiriya Upanishad, 2/7).
Whenever and wherever the mind finds quietude, the faintest whisper of this Ananda fills our heart with peace and joy. Because of the mind's impurity and distraction, we cannot perceive this luminous bliss in its fullness. Brahmananda alone is our true desire. Whatever power we possess, whatever knowledge we have, whatever joy we find in life—all comes from Him. That we do not receive it purely and completely has but one cause: we do not experience oneness with the Divine; our ego stands as a barrier between. The ultimate and sole aim of our life should be that, with the aid of a pure intellect, we realize Brahman, who is the very embodiment of Supreme Bliss.
The Puranas and treatises on devotion declare with one voice that this complete Hladini is none other than the rasa-filled Sri Radha. Thus the Brahma Vaivarta Purana proclaims: "Paramahlada-rupa cha santosa-harsha-rupini"—embodying supreme delight and bestowing satisfaction and joy. It was precisely to experience this intrinsic joy, this delight, this essence of rasa, that the Absolute Lord, though non-dual, divided Himself. Thus the Brahma Vaivarta Purana speaks of Radha's appearance in the circle of the divine dance—
Rasa-krida-adhidevi cha Krishnasya Paramatmanah, Rasamandala-sambhuta Rasamandala-mandita.
One might object: this is merely theory—an analysis of the emotional principle. How does it accord with the historical appearance of Sri Radha, the cowherd maiden of Vrindavana, daughter of Vrisabhanu?
By the logic of philosophy, if Brahman's own power—His Maya (external power)—can manifest as the material cosmos, and if the Lord Himself can descend in human form for the sake of His divine play, then by that very logic, why cannot the Lord's most subtle Hladini power manifest in material form to become His companion in the divine sports? Especially when play itself is the very foundation of creation—"Lokavat tu lilakaivalyam" (Brahma Sutra, 2/1/33)—meaning that what the world perceives of Him is but His divine play.
Without power, the display of play is inconceivable. It is true that play can be displayed through the power of Maya, yet it seems unexpected that it would occur through the power of the Lord's own nature. What is the answer? Rather, it can be said that to reveal in the world this mysterious supreme yoga of devotion—knowledge that had long remained hidden from the living beings—the Lord and His Supreme Power, the Divine Mother, had to descend among humans in the forms of cowherd and cowherd-maiden. In this light, it becomes clear that the very essence of Sri Radha, the supreme Hladini power, abides as the form of Pure Bliss itself, inseparable from the Lord's own nature, as rasa incarnate; and similarly, within all beings there dwells, in the form of love and affection, the universal experience of joy's rasa, manifest in the attraction and aversion between human and human, between all souls.
The ignorance-shrouded soul is not, like the Divine, master of illusion; therefore this love, bound by the dominion of illusion, is defiled, entangled in self-interest, inclining toward self-seeking desire. Thus this love is not genuine love; it may be called: lust born of craving and wish. So however deep and intoxicating it may be, it can in no way qualify as love. Yet this seed is the bud of true being. Should one, through pure discipline, elevate it to the selfless Absolute—both *sandhini* and *samvit* would achieve perfection like its fullness, and in the attainment of perfection it could establish itself in its true form as the *hladini*—the bliss-bestowing power—of the divine pair; that is to say, in the practice of supreme affection, or in the language of the Vaishnava, the cultivation of *pi-ri-ti*, when the thirst for self-pleasure vanishes, sustained only by the beloved's joy—in the absorption wherein one perceives the beloved's word, touch, form, taste, fragrance everywhere—in the perfection of the *gopi* sentiment, this same tainted desire within can undergo a new transformation, manifesting as love, the radiance of the *hladini*, revealing Sri Radha's true nature.
Only when this *hladini*, the true nature of Sri Radha, manifests within the soul—then with this Radha comes the Divine's play of union, the rasa-communion of the individual soul with the Supreme. Thus flows the ecstasy of love through the eternally sweet, sweetness-filled nature of the Divine—in that very realization of Sri Radha's true form. The daughter of Vrishabanu, she who embodies supreme emotion, Sri Radha—her brother's advent in human form upon the sacred ground of Vrindavana—thus has come the supreme fulfillment in the soul's life, the fruition in her great manifestation.