RADHA the fictional character

The couple Radha and Krishna is very famous in the world. The name Radheshyam is also popular. The names Radha, Shyam, Madhusudan etc. constantly recur in sensuous poetry. But did any maiden named Radha ever exist? After long and deep research, I have come to the conclusion that no one named Radha ever came into Krishna’s life. ‘Radha’ is only an abstract idea, a concept. There is no mention of Radha in the Mahabharata, nor in the Harivansha, Shrimat Bhagwad, Vishnupurana or anywhere else. Hence, I can state with conviction that a woman named Radha was never a part of Krishna’s life. We come across these words towards the end of 10/29 in Shrimad Bhagwat “Krishna observed that the maidens were puffed with pride because he accompanied them, so he suddenly vanished. When Krishna was not seen around, (10/30) the maidens craved for his company. They became restless. Their hearts burnt for him. They cherished memories. They enacted him and assumed his role. They sought him among trees and asked the creepers about his whereabouts. While they payed, they took different roles by turns Sometimes that of Putana, sometimes the demon Trunavarta. Some became Balaram, others cowherds, some Vatsasura and some Bakasura. All the while, they desperately looked for Krishna. Suddenly, one of them saw Krishna’s footprints. They were not sure, but they thought so and followed the footprints. Eventually, they abserved another pair of footprints, which appeared to be small and delicate, like those of a young woman. They thought that they belonged to Krishna’s beloved, and the two must have wandered off to some secluded spot. Every maiden loved Krishna and each one believed that Krishna loved her. Naturally, the idea that Krishna had gone away with bis beloved was something they could not bear. It aroused feelings of jealousy in them, which is perfectly natural from the psychological point of view. They began to wonder who must be their rival. If Krishna had gone with her, she must indeed be someone extraordinary. She must have enticed Krishna and taken him far away from them.” The author of the Bhagawata has woven this imaginary tale; yet, he has never mentioned Krishna’s beloved Radha anywhere. Then we cannot escape the question how did Radha come into existence? Let us try to reason it out. Section 10/30/28 of Shrimad Bhagwat says, “Indeed, she must have performed severe penance and taken away our Lord Hari Ishwar. That is why he has left us, so that they can be together. The word ‘Radhita’ in the verse must have triggered off the idea of ‘Radha’ in some poet’s mind. He also saw the word ‘Govinda’ in the next line and composed the poetry Geet Govinda’. The poem describes Radha’s deep and intense love for Krishna. ‘Geet Govinda’ is composed by the poet Jaydeo in 1200 For A.D. He deified Krishna and became a religious missionary. many years, he lived as a sanyasi. But eventually, he fell in love with one of the devotees of Jagannath and became her servant. Perhaps, he composed Geet Govinda during this phase of bis life. when he was possessed by love. It is human nature to impose our feelings and emotions upon others. Jaydeo must have imposea s sensuous desires upon the hero of his tale, Krishna and got through the couple Krishna and It is not possible to talk about shringar (sentiment of love vicarious pleasure. He created the imaginary character of Radha He satiated his own desires Radha. He made Krishna achieve all those things from Radha, which he would have liked to achieve from his consort. This must have encouraged him to glorify the love pair of Rad Krishna and describe their Shringar’, the erotic sentiment. and sexual passion) without someone to reciprocate love. It requires an agent, who helps to create an understanding, a rapport between the lovers. Radha’s friend works as the agent or messenger. Thus. Radha is created in order to reciprocate love in Geet Govinda’. In the first chapter (Sarg) it is described that the heroine Radha is wandering in search of the hero Krishna. A friend reports to Radha that he is wandering in an orchard in Vrindavan. Radha rushes there anxiously and sees Krishna enjoying himself with other maidens. Radha entreats her friend to bring about a meeting with Krishna. Saddened by the thought that Krishna does not love her, Radha walks away from him. In the third chapter (sarg) it is described that Krishna was unable to bear separation from Radha. In the fourth stage, the mediator friend reports the plight of the lonely Radha to Krishna. In the fifth stage, the friend tells Radha that Krishna was going to await her that night. Accordingly, Radha goes at the appointed hour but Krishna does not rive for a long time. Radha frets and fumes impatiently and the friend tells Krishna about Radha’s miserable condition. This is a typical description of a Vasakasaija’. that is a beloved anxiously awaiting union with her lover, at a fixed time and place. In the seventh stage, it is said that the moon had risea: yet there was no sign of Krishna. Radha is angered by the thought that he must have gone away with someone else. Then she sees her friend approaching alone and is angered even more. This is the typical state of a desperate heroine. — (Vipralabdha) In the eighth stage. Krishna finally arrives, but Radha notices signs of love and romance on his person. This is the description of a heart broken maiden (Khandita). In the ninth stage, Krishna pleads with her but she is firm, so he goes away. Once again, Radha is unhappy (Kalahantarita). This is the stage when the lovers quarrel and separate. Gradually, her anger is subdued. She finds solace in the fact that he did plead with her after all. This is the ‘manini” (proud) heroine. Then both regain their love and are united. In this way, the poet has described their beautiful romance It seems that the poet’s very intention was to compose a love poem. It has nothing to do with facts and history. That is the reason why the poet has not considered Satyabhama or Rukmini as heroines; the imaginary character of Radha has been depicted as the heroine. The idea of Krishna flirting with the maidens in Vrindavan was originally mentioned in Bhagwat, and it was picked up and elaborated by Jaydeo. However, Bhagwat has romanticized the idea sparingly: while Jaydeo has carried it too far. This must be the reason for the popularity of Geet Govinda and the love pair Radha-Krishna or Radhe-Shyam. The poetic work that followed the Puranas was sheer imagination. The character of Radha has no connection with truth or history. But Jaydeo has wisely selected the name ‘Radha’ while weaving his tale. The name indicates several things. Let us analyse the name The verb ‘Radh’ implies to please, to achieve, to win. to procure, to gain prosperity, to worship and to serve. Hence Radha’ means success or prosperity, that is, wealth or Laxmi. Laxmi is Lord Vishnu’s consort. Krishna was the incarnation of Lord Vishnu. This implies that Radha is the incarnation of Laxmi. Radha is also described in the Brahmavaivarta Purana, but she too seems to be imaginary. It is difficult to gauge the period when the Brahmavaivarta Purana was written, due to lack nce. Hence, one cannot decide whether it preceded Geet Govinda or tollowed it. The name Brahmawaiwarta is used for this Purana because Lord Krishna expressed his status as omnipresent Brahman. This title of the Purana shows that it is a play of sentiments only. Naturally the whole purana is ful devotion to Krishna. Basically, the whole Purana secms to be poctic imagination. “Which Purana can give devotion to Krishna Which Purana contains Radha’s fantastic story?” Such questions are posed in this Purana. Obviously, it is composed with the intention of glorifying Krishna. Radha is not mentioned in any of the previous Puranas. Then what was the purpose of making. inquiries about her? Radha’s worship must have begun somewhere already; but no information about her was available. Then will it be wrong to say that the Purana was written for this purpose? One is tempted to assert that this Purana was written after Radha had gained popularity through Jaydeo’s romantic imagination. According to Brahmavaivarta Purana, Krishna weds Radha in Vrindavan as per customs and rituals guided by Brahmadewa. If there was a wedding, then both must be physically present for the cercmony. Then why is it told that the worship is coupled with imagination, all sense of logie is flouted. Gopas were unable to see Radha’s feet even in the dream? When It i s due to lack of logic that a further statement is made about Sudama cursing the happy couple of Radha and Krishna, which eventually led to their separation. They were re-united after a hundred years. (It sounds very much like the fairy tale of Sleeping Beauty.) The story goes that hearing and telling the story of Radha gives sons, showers prosperity and releases one from sins. Such statements are appreciated by worshippers and the myths become popular. It is also said that Radha’s name should be uttered before Krishna’s. If the order is reversed, a sin is committed. Such baseless statements lead us to believe that all this is fiction and not truth. Brahmavaivarta Purana begins the story by telling us that Krisbna and Radha descended along with the Gopis from Go-loka’ land of cows). The very beginning of the tale is imaginative. It further says that Nanda assigned the task of minding the cows to baby Krishna. The word used is ‘Shishu’ which means an infant. Was Nanda foolish to do this? Radha appeared there and took the little child to a secluded place. He was transformed into a young man there; he made love to Radha and also married her. Then, Radha sent the little child back to his mother Yashoda. This Purana also states that Krishna returned the stolen clothes of the nude maids on Radha’s bidding. Radha-Krishna is also accompanied by Shiva-Parvati. Goddess Parvati converses with Radha. Lord Ganesh praised Radha. Radha having divinity fainted weiling when Krishna returned to Mathura! Mahalaxmi emerged from the left side of Radha and became Lord Vishnu’s consort. Radha, who is Krishna’s beloved, is Krishna’s Goddess. Radha is Mahavishnu’s mother during a conversation between Krishna and Radha, Krishna said words to Radha, as given in the Purana: “Oh dear Radha, are Laxmi, Saraswati, Sati and Bharati. You were Rama’s and you were carried away by Ravana. You are also wife Sita, Draupadi, the wife of Pandavas. You appear in so many for given you.” Indeed, this spiritual knowledge is miraculous from time to time. This is the spirituai knowledge that I have There is absolutely no logical sense in the way Radha i depicted as an outstanding character in the Brahmavaivarta Purana. This composition is a haphazard mixture of all Gods and Goddesses. There seems to be no chronological order. Hence, we can say with some conviction that this Purana must have been composed after Jaydeo’s ‘Geet Govinda’ had reached the height of popularity We Hindus are generally ignorant and full of faith. The concept of Radha appealed to our faithful hearts. It was accepted cherished and enhanced by us. The names Radheshyam’ and Radhakrishna’ were deeply imprinted in the minds of the Hindus. The honest worship was expressed with devotion and people chanted them incessantly. Temples were built in honour of Lord Krishna and Radha. The faith was reinforced and Radha’ was firmly rooted in our religion. One case of Radha-Krishna’s temple was taken to a court in Uttar Pradesh. The government decided to take over a big piece of land, which belonged to a temple of Radha Krishna, when the Ceiling Act was passed. The case was between the government and the temple. The government insisted on procuring excess area of the land. The temple lawyer pointed out that each individual had a right to a certain area. He also brought to the court’s notice that Radha and Krishna were two different individuals who had not married cach other. If the total land is equally divided, each gets a land, which is legally permitted. Hence, the government could not take over any part of the land. The case reached the High Court. The Judge there was a Muslim. He asked the government to produce a proof of Radha-Krishna’s marriage, which of course, the government was not able to do. Hence, the Judge declared that since Radha and Krishna were two different individuals, and unrelated to each other, and since the area assigned to each one separately was within legal limits the government could not procure the land belonging to the temple. The temple authorities won the case and Radha and Krishna were judicially severed! Some devotees did not approve of the romantic relationship between Radha and Krishna so they started asserting that Radha was Krishna’s Guru. They had neither any base nor proof regarding this. Hence, the advocacy failed in the public court. Gradually but firmly, the couple Radha -Krishna was established as a romantic couple in the minds of people. This proves how an imaginary character can be impressive and influential.

Throughout the history of the globe, great men have been condemned by their adversaries. However, in the case of Shri Krishna, he is one icon whose character has been maligned by his own followers and still the process is going on. Many sects in the name of Krishna have emerged, such as ‘Balyogeshwar’, ‘Hare Rama Hare Krishna Sect’, ‘Radhavallabh Sect’ apart from a network of other divisions. In Bhagwat Purana Shri Krishna’s character assasination has been done describing him as “Chaurjar Shikhamani” (leader of the thieves). It is astonishing to note that even Shri Krishna’s staunch enemy Shishupal could not pinpoint any flaw in Shri Krishna’s life style. On the other hand his present day devotees have not left any stone unturned in vilifying him. Question arises whether such a stigmatised character can be an icon of a Society/ Community/ Nation?

Reflect upon the flawless and impeccable character of Yogeshwar Krishna as given in the Mahabharata. Shri Krishna was an eminent scholar, a great Yogi and a distinguished personality. He had full knowledge of Vedas and Vedangas. Had he not been a Vedic scholar, he would not have delivered the profound message of Bhagavad Gita.

Shri Krishna married only once with one wife Rukmani and observed celibacy for 12 long years. Subsequently, he got a brilliant son Pradyumn. Defaming such a personality as ‘sellers of bangles’, a flirt who married sixteen thousand women, disgracing Krishna’s name with Radha as his wife, all this tantamount to maligning the character of a super star who was absolutely above board.

In the Mahabharata, Radha is depicted as a mother who reared Karna and her fictional name does not appear anywhere else in the entire epic. Bhagavad Purana enumerates various roles of Bhagwan Krishna and even in those roles, Radha’s name does not appear. Mainly it is Brahma Vaivarta Purana which talks of Radha’s involvement with Krishna. In fact this Purana has a lot of sexual content where the author of this book under the guise of Shri Krishna has tried to indulge in his own sexual gratification. The point to be considered here is that this Purana discusses various types of relationship between Krishna and Radha which goes to prove that Radha was a fictional figure. As per shloka 25 and 26 of Chapter 5 of Brahma Vaivarta Purana, Radha has been shown as the daughter of Krishna since she was born from the left side of the Lord. Chapter 8 of Brahma Vaivarta Purana (Prakriti Khand) describes Radha as a wife of Krishna and the marriage was performed by Brahma. The same Purana’s — Prakriti Khand Chapter 49, shlokas 35,36,37,40 and 47 mention that Radha was Mami (maternal aunt) of Shri Krishna because she had married to Krishna’s maternal uncle Rayan (brother of Yashodara). In Golak, Rayan has been shown as the Cowboy (Gop) of Lord Krishna. Hence from the Golak’s point of view, Radha becomes the daughter in law of Krishna. In the light of above, is it logical to accept Brahma Vaivarta as an authentic text?

Taking cue from the Puranas, Hindi poets of the Sant Tradition have composed romantic poems in the name of divinity. These poets ignored the profound and faultless personality of Shri Krishna as described in the Mahabharata who exercised full self restraint. He distanced himself from womanising and so much so that even after marriage with Rukmani, he observed celibacy for a full period of twelve years. In his hand we find a weapon — ‘Sudershan Chakra’ to wipe out the evil and wicked persons. Gita describes him as Yogeshwar while Duryodhana puts him in the category of most respectable persons. He used to meditate upon Eshwara the supreme being and even during the war and long journeys performed prayer i.e. ‘Sandhya’ Swami Dayanand has described Shri Krishna as an “Aapt Purusha” that is an accomplished personality. In the words of Bankim Chander Chatterji, Shri Krishna was a paragon of virtues, an ideal character whose life mission was to protect righteousness and truth. Character assassination of such a person is absolute stupidity and foolishness and we shall not allow anyone to do the same of any of our icons and martyrs.

Your attention is invited to the personality traits of Bhagwan Krishan as described by various persons ((including his antagonists) in the Mahabharata:

Duryodhana : I know it very well that in all the three lokas(spheres), if at all there is any person who is most respected, it is the great Shri Krishna (Mahabharata- Udyogparva 88/5)

Dhritarashtra : Shri Krishna never got defeated in his young age. It is not possible to count his different virtues and merits(Mahabharata Drona Parva 18)

Bhishma Pitamah : Among the twice born, Shri Krishna is highly knowledgeable and amongst the Kshatriyas he is the most brave person. These are the characteristics which make an individual worthy of devotion. He is an eminent scholar of Vedas and Vedangas, excels in valour. Besides, he is kind hearted, charitable, brilliant, brave, polished, shrewd, polite, radiant, exercises patience and a contended individual. Who else can surpass him with regard to these virtues. (Mahabharat — Sabha Parva 38/19–20).

Ved Vyas : Amongst all human beings, Shri Krishna is the most righteous, patient and scholarly. (Mahabharata — Udyoga Parva Chapter 83).

Arjuna : Oh Krishna due to your virtues, you are worthy of respect(dashrah). Your temperament is absolutely free of anger, jealousy, untruth and callousness (Mahabharata — Vanparva 12/36).

Yudhishtra : Oh Srikrishna, like a lion you are the most valiant person of the Yuduvansha clan. We have regained our kingdom on account of your grace, unique political insight, unparalleled physical power, utmost intellectual acumen and gallantry. That is why Oh Shri Krishna destroyer of enemies, we repeatedly bow before you. (Mahabharata Shanti Parva 43).

Bankim Chandra Chattopadhyaya: Neither in the history of any Nation nor time period, there is any match to the most virtuous and upright personality of Shri Krishna, who is absolutely free of all vices and is an ideal character.

Pandit Chamupati : We offer the highest position to Shri Krishna who did not accept any position in the Rajasuya Yajna of Yudhisthira. As written in the Mahabharata, his personality traits, merits and actions are like that of an accomplished person who is absolutely faultless. Looking at the Mahabharata, we do not observe any traces of unrighteousness right from his birth till death.