Just as Krishna Janmashtami celebrates Lord Krishna's birth, Radha Ashtami commemorates the birth of Goddess Radha. However, the festive excitement doesn't match Janmashtami's grandeur. In the past decade, Radha Ashtami has also started seeing special celebrations, but it remains mostly confined to temples and followers of the Vaishnava tradition. Recently, the growing devotion towards Laddu Gopal has made Radha Ashtami a day to mark by the devout and those who fast based on the calendar. Yet, true devotees have always observed both festivals with simplicity and fasting.
Absence of Radha's Idols in Ancient Temples
Radha is an inseparable character from Krishna's life, making it unimaginable to think of him without her. Still, many large temples across India feature only Krishna, lacking Radha. In places such as Jagannath Puri, Krishna sits alongside his siblings.
In Kerala's Guruvayoor temple, Krishna is in his childhood form, alone. Delhi hosts a replica of this famous temple harboring a lone child Krishna, alongside temples for Shiva, Ganesh, Bhagavati of Paramba (an avatar of goddess Durga), but no Radha statues. At Tirupati, Krishna is worshipped with his wives, showcasing his marital life. He stands with Rukmini at Pandharpur and Dwarka.
In the Nath sect's temples, Krishna is depicted either in his Girdhari form or as a cowherd playing the flute. Even though Rajasthan's (Jaipur-Udaipur) temple hymns mention Radha, her statues are missing.
Source: aajtak
Mentions of Radha in Puranas
Apart from Brahmavaivarta Purana, Radha has limited mentions in Vaishnava Puranas. The Mahabharata focuses on the Pandavas-Kauravas' family feud, portraying Krishna as a strategic warrior rather than a romantic figure.
Later, an annex of the Mahabharata, Harivamsa Purana, was composed, detailing Krishna's birth, childhood, and royal life without mentioning Radha. While texts depicting Krishna's pastimes, like the Bhagavata Purana, describe his divine dances, they mainly reference an unnamed gopi's presence.
Bhagavata's Hints Yet No Clear Mention of Radha
In Bhagavata Purana, phrases like 'Gopya: uchu:' (said by many gopis) imply the mention of an unnamed gopi in singular form, suggesting Radha's presence where love and longing are discussed. Scholars believe these points hint at Radha's importance.
Analogous to day versus night or sun versus moon, strength demands the presence of love. Hence Krishna is the great hero, and Radha, the great heroine, effortlessly embraced by society as such.
Radha’s Love - A Revolution Beyond Emotion
Renowned religious scholar Devdutt Pattanaik articulates Radha's emergence around the 10th century in Prakrit literature. She appears as Krishna's beloved, not in divinity but as a village girl, a protector, and hero due to his exceptional capabilities. Their story isn’t filled with sensuality but innocent warmth. Radha never marries Krishna; instead, their love in separation forms its uniqueness.
From Tamil Literature to North Indian Influence
Similarly, the Tamil epic Silappadikaram mentions a character, Pinna, perceived as Radha's precursor, loving a cowherd named Mal, identified with Krishna. Throughout time, societal encounters transformed her from a simple cowherd girl into a deity, her essence crucial among followers.
In the 12th century, Jayadeva composed Gitagovinda, where, long before the publication, Radha's tale of love widely pervaded North India. Through Gitagovinda, he embellished the tale with blended flavors of devotion and allure, soon enchanting all of India. Composed in Ashtapadis (songs of eight verses), Gita Govinda comprises 24 ashtapadis forming a complete chapter, ultimately comprising twelve chapters.
Inspired by Jayadeva, 14th and 15th-century poets like Vidyapati and Chandidas expanded Radha and Krishna's love story, portraying Radha as a married woman, expressing profound revolutionary love by defying societal constraints.
Source: aajtak
Legends of Radha’s Marriage
Narratives hint at Radha marrying a cowherd named Ayana, yet retaining her devotion and dedication to Krishna. Her love painted as pure elevates Radha's spirit, enduring societal constraints through characters like her inquisitive mother-in-law and sister-in-law, Jatila and Kutila. Despite hardships, her love governed her faith.
Radha, though absent in prominent ancient temples, commands a revered space in Krishna devotees' hearts, exalted beyond Krishna. The public views Radha's role as liberation, bestowing Radha, the erstwhile cowherd, divine and godly stature. Hence, without ancient endorsements, Radha still transcends as a paramount deity, embraced even in myths as supreme.
...And Thus Radha Became a Folk Goddess
Time elevated Radha into a divine aspect, becoming a goddess. She emerged as the channel through which Radha-Krishna, the transcendental, was tangible. Radha embodies spiritual awareness, the allure of unfulfilled desires, social realities, and life's tumultuous struggles. She echoes a call to Krishna while Krishna devotees mirrorurn their devotion with Radha’s hymn.
Witness the beautiful paradigm where devotees in temple queues glorifying Krishna with his married consorts chant fervently, 'Radhe Radhe Shyam Milade,' longing for a glimpse.
