Radha (Devanagari: ????

, IAST: Radha), also called Radhika, Radharani and Radhik

arani, is almost always depicted alongside Krishna and features prominently with
in the theology of today's Vallabha and Gaudiya Vaishnava sects, which regards R
adha as the original Goddess or Shakti. Radha is also the principal god of worsh
ip in the Nimbarka Sampradaya, as Nimbarka, the founder of the tradition, declar
ed that Radha and Krishna together constitute the absolute truth.[1] Radha is th
e most important gopi in Raas (Special kind of dance) with Lord Krishna. Radha i
s often referred to as Radharani or "Radhika" in speech, prefixed with the respe
ctful term 'Srimati' by devout followers. [2][3][4] Gaudiya Vaishnavas, believe
that, in fact Radha is the original source from whom Lakshmiji emanated.
In Vedic and Puranic literature, Radhas and other forms of the root >rAdh have m
eaning of perfection , success and even wealth .[citation needed] Lord of Success, Indra
was referred to as Radhaspati. In references to Mahavishnu as the Lord of Fortu
ne and freely used by Jayadeva as Jaya Jayadeva Hare the victorious Hari, and Rad
haspati all found in many places. The word Radha occurs in the Atharva Veda, Tait
tiriya BrAhmana and Taittiriya Samhita.
Charlotte Vaudeville, in the article Evolution of Love Symbolism in Bhagavatism
draws some parallel to Nappinnai, appearing in Godha s magnum opus Thiruppavai and
in Nammalwar s references to Nappinnani, the daughter-in-law of Nandagopa. Nappin
nai is believed to be the source of Radha s conception in Prakrit and Sanskrit lit
erature although their characteristic relations with Krishna are different. In t
he ritual dance called Kuravai, Krishna dances with his wife Nappinnai.
"It is a complex relationship, for the devotee is the same as and yet different f
rom the Lord, and so even in the joy of union there is the pain of separation. In
deed, the highest form of devotion, according to Yamunacarya, comes not in union
but after the union, in the fear of new separation ."
Yasastilaka Champukavya (AD 959) all make references to Radha and Krishna well b
efore Jayadeva's period. There are elaborate references to Radha in Brahma vaiva
rta and Padma Puranas.[21]
Brooklyn Museum - Radha Pining for Her Beloved Page from a dated Rasikapriya Ser
ies
In the story of Krishna, as told in the Mahabharata and the Bhagavata Purana, he
spends much of his childhood in the company of young cow-herd girls, called Gop
is in the village of Madhuvan. Krishna left his native place at the age of twelv
e for study at gurukul .The Mahabharata does not describe Krishna's earlier life
in Vrindavan in much detail, and focuses more on the later battle of Kurukshetr
a but within the Bhagavata Purana the child-hood pastimes of Krishna are describ
ed very vividly. Within the Bhagavata Purana or any of the Sattvic Puranas, Radh
a is not mentioned. Krishna left Vrindavan for Mathura at the age of 10 years an
d 7 months according to Bhagavata Purana.[5] It is in later texts such as the Gi
ta Govinda where we find the story of Radha given in more detail. Krishna is nev
er recorded in any text to return to Vrindavan or there is no reference that he
married Radha, though the names of his other wives Rukmini and Satyabhama are of
ten mentioned in texts.Their relation is on the divine plane and spirtual. Their
revelations are the devotional revelations of their journey of saints into thei
r bhav. It is their sakhi-bhav and their feelings of love for Krishna that are e
xpressed in their writings. Their sadhana and their experiences are unique in th
e realm of Bhakti.