Radha krishna abn biography templates

Content of both the scriptures are majorly based on the divine pastimes of Radha Krishna in Vrindavan and Goloka. The devotional works of Jayadeva, NimbarkacharyaRasik saints like Chaitanya Mahaprabhu along with his six disciple goswamis, Bhakti poet-saints Narsinh MehtaVidyapatiChandidasMeera BaiSurdas and Swami Haridas played pivotal role in spreading devotion to the divine couple.

According to several Hindu denominations including Gaudiya VaishnavismNimbarka SampradayaPushtimargand Swaminarayan Sampradayait is believed that Radha is not just one cowherd maiden, but the origin of all the AshtasakhiGopisor divine personalities that participate in the rasa dance. The common derivation of shakti and shaktimanthat is, female and radha krishna abn biography templates principle in a god implies that shakti and shaktiman are the same.

Traditions worshiping Krishna, as svayam bhagavanwho is male, include reference and veneration to his Radha, who is worshiped as supreme. A view that exists of orthodox Krishnaism, the sect of the worship of Krishna, is that Radha is shakti and Krishna is shaktiman and are always found without any tinge of materialistic attributes or cause.

From the Vaishnava point of view the divine feminine energy shakti implies a divine source of energy, God or shaktiman. The first theologo-philosophical justification for worshiping Radha-Krishna was given by Nimbarkacharyaa founder of the Nimbarka Sampradaya in 12th or 13th century CE. A number of interpretations according to traditions possess a common root of personalism in the understanding of worship.

Specifically Chaitanyaite Gaudiya Vaishnava doctrine and mission is fiercely "personalistic," proclaiming the supremacy of Krishna, the identification of Chaitanya as Radha-Krishna, the reality and eternality of individual selves, and a method for approaching the absolute reality and the Deity as a person first and foremost. Jiva Goswami in his Priti Sandarbha states that each of the Gopis exhibits a different level of intensity of passion, among which Radha's is the greatest.

In his famous dialogs Ramananda Raya describes Radha to Chaitanya and quotes, among other texts, a verse from Chaitanya Charitamrta 2. The central pivot point of the theology is related to the word rasa. The theological use of the word can be found very early, about two thousand years before the Nimbarka or Chaitanya schools, in a phrase that the tradition frequently quotes: "Truly, the Lord is rasa " raso vai sah from the Brahma sutras.

This statement expresses the view that God is the one who enjoys the ultimate rasa or spiritual rapture, emotions. According to Swami Krishnanandabetween the two incarnations of VishnuRama signifies human perfection, whereas Krishna represents divine perfection; Rama establishes the ideals of "discipline, law, conduct and righteousness" and hence is called Maryada-Purushottamaand Krishna represents "God playing the divine sport of his transcendent and supermental magnificence, glory and perfection in the world of mortals", and hence is called Lila-Purushottama.

Radha Krishna are worshiped in the following Hindu denominations :. Lord of Success, Indra was referred to as Radhaspati. Charlotte Vaudevillein 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.

Nappinnai is believed to be the source of Radha's conception in Prakrit and Sanskrit literature although their characteristic relations with Krishna are different. In the ritual dance called Kuravai, Krishna dances with his wife Nappinnai. Gaudiya Vaishnavaas the name suggests, usually refers to the region of Bengal.

Radha krishna abn biography templates: ABN Andhra Jyothy is an

Early Bengali literature gives a vivid description of the depiction and evolution of understanding of Radha and Krishna. In this Bengali tradition, metaphysical status and Radha-worship are considered to have been established by Krsnadasa in his Chaitanya Charitamrtawhere he represents the doctrine that prevailed among the Vrindavan Caitanyaites following Caitanya's demise in It is believed that Krishna, desiring to experience fully what it is like to love Krishna as Radha does, appeared as Caitanya Mahaprabhu.

And what Radha appearing as Caitanya does in her longing for Krishna is to chant his names. The Manipuri Vaishnavism is a regional variant of Gaudiya Vaishnavism with a culture-forming role among the Meitei people in the north-eastern Indian state of Manipur. Raja Gharib Nawaz Pamheiba under the influence of Natottama Thakura 's disciples was initiated into the Chaitanya tradition with worship of Radha-Krishna as the supreme deity.

The Haridasi tradition was founded by Vrindavan saint and musician, Swami Haridasin the 16th century in Vrindavan. The Nimbarka Sampradaya worship the youthful form of Krishna, alone or with his consort Radha, is one of the earliest dating at least to the 12th century CE, just as Rudra Sampradaya does. The Nimbarka Sampradaya is one of the four bona fide Vaishnavite traditions.

Lack of evidence due to the destruction of Mathura and Vrindavan in the 13th century and 14th century has meant that the true dates and origins of this tradition are shrouded in mystery and await investigation. Nimbarka, who is widely held by scholars such as Satyanand Joseph, Prof. Rasik Bihari Joshi, Prof. Aggrawal etc. The left portion of the body of the Supreme Lord is Shrimati Radha, seated blissfully, as beautiful as the Lord Himself; who is served by thousands of gopis: we meditate on the Supreme Goddess, the fulfiller of all desires.

This theme was taken up by Jayadeva Goswami and other poets of the time who saw the inherent beauty and bliss which constitute this philosophy. O woman with desire, place on this patch of flower-strewn floor your lotus foot, And let your foot through beauty win, To me who am the Lord of All, O be attached, now always yours. O follow me, my little Radha.

It is believed, however, that the source of Jayadeva's heroine in his poem remains a puzzle of the Sanskrit Literature. At the same time there are well documented references to works earlier than Gita Govinda, which some count to be more than twenty. The figure of Radha is one of the most elusive in the literature of Sanskrit; she is described only in a few selected passages of Prakrit or Sanskrit poetry, a few inscriptions and a few works on grammar, poetry and drama.

Jayadeva has referred to them and created an exquisite lyrical poem of passionate devotion in the 12th century CE, and from this poetic beginning a huge movement specific to Bengal began. In this sampradaya, the significance of Radha is not less than the significance of Sri Krsna. Both are conjointly the object to be worshiped in this school of Nimbarka, [ 72 ] who is also one of the first commentators on Brahma Sutras under the name Vedanta-Parijata-Saurabha.

The later acharyas of the Nimbarka Sampradaya in the 13th and 14th centuries in Vrindavana composed much literature on the Divine Couple. Swami Sri Sribhatta, the elder god-brother of Jayadeva composed the Yugala Shataka for the Dhrupada style of musical presentation like Jayadeva, however unlike Jayadeva who composed his work in SanskritSwami Shribhatta's compositions are in Vraja language, a Hindi vernacular which was understood by all inhabitants of Vraja.

Indeed, the rest of the acharyas of this tradition wrote in Vraja language and due to the lack of prevalence of this language in modern times, very little research has been done, even though these Acharyas predate the Six Goswamis of Vrindavan by centuries. Rare exception was Vijay Ramnarace's PhD thesis in The contribution from the Nimbarka Sampradaya to the philosophy of Radha Krishna is undeniable, as the philosophy and theology originate in it.

Vallabhacharyafounder of Pushtimarg tradition even before Chaitanya, worshipped Radha, where according to some sects, the devotees identify mainly with the female companion sakhis of Radha who are privileged to arrange intimate pastimes for RadhaKrishna. One of the prominent poets of this tradition, which also called Radhavallabhi, named Dhruvadasa was notable for being principally concerned with the private relationships of Radha and Krishna.

In his poetry Caurasi Pad and in the commentaries of his followers, the concentration is in meditation on the unique benefits of constant reflection on the eternal lila. Radhavallabhis share with their Vaishnava co-religionists a great regard for Bhagavata Puranabut some of the pastimes that are outside the scope of relationships with Radha and gopis do not feature in the concept of this school.

Emphasis is placed on the sweetness of the relationship, or rasa. The Radha-centered Radha Vallabh Sampradaya founded by Hith Harivansh Mahaprabhu in the 16th century occupies a special position among other traditions. In its theology, Radha is worshiped as the supreme deity, and Radha krishna abn biography templates is in a subordinate position.

Swaminarayan "explained that Krishna appears in many forms. When he is together with Radha, he is regarded as supreme lord under the name of Radha-Krishna; with Rukmini he is known as Lakshmi-Narayana. The shrine on the left of the hall has murtis of Radha Krishna. Those who wish to come close to Krishna must cultivate the devotional qualities of Radha.

Since the 15th century CE in Bengal and Assam flourished Tantric Vaishnava-Sahajiya tradition inspired by Bengali spiritual poet Chandidaswhere Krishna is the inner divine aspect of man and Radha is the aspect of woman. The date of Chandidas poem Srikrsnakirtana is still under question however the text remains one of the most important evidences of early portrayal of the popular story of "Lord Krishna's love for the cowherd girl Radha " in Bengali literature and religion.

The songs of Srikrsnakirtana are divided into thirteen sections that represent the core of the Radha-Krishna legendary cycle, with many variants providing radha krishna abn biography templates comparative material. The manuscript clearly suggests that the songs were meant to be song, and implies particular ragas for the recitation.

There is considerable debate as to the authenticity of the text that has significant religious meaning. In Warkari tradition which is majorly based in the region of MaharashtraRadha and Krishna are often venerated in their regional forms of Rahi and Vithobaalso called Vithala. According to the local legends, Rahi Radha is the wife of Vithala Krishna.

Outside HinduismRadha and Krishna are mentioned in the scriptures and commentaries of Jainism and Sikhism. Guru Gobind Singhin his Dasam Granthadescribes Radha the, sukl bhis rikathus : "Radhika went out in the light of the white soft moon, wearing a white robe to meet her Lord. It was white everywhere and hidden in it, she appeared like the light itself in search of Him".

In many Jain commentaries including the popular Venisamhara by Narayana Bhatta and Dhvanyaloka by Anandavardhana written in 7th century Radha and Krishna are mentioned. Jain scholars like Somadeva Suri and Vikram Bhatta continued mentioning Radha-Krishna between 9thth century in their literary works. Temples of Shri Radha Krishna are prevalent throughout India and the world.

Some of the important temples of Radha Krishna in Braj region are. In Nandgaon - Shri NandBaba temple. There are many Vaishnavism traditions that spread the worship of Radha Krishna across the world.

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There are around Iskcon temples spread across the world which promotes the worship of Radha Krishna. The Shri Radhika Krishnastaka also called the Radhashtak is a hymn. It is said that the reciter can get to Krishna via Radha by chanting it. The other popular songs and prayers include — Yugalashtakam written by Jiva Goswami which glorifies the love and inseparability of the divine couple Radha Krishna and Jayadeva 's much acclaimed work Gita Govinda which was written in the 12th century and is still the part of temple songs of Jagannath temple, Puri.

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