The Navigator of Rhada

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Rosenstein, Ludmila L. (1997). "The Devotional Poetry of Svami Haridas". A Study of Early Braj Bhasa Verse. Groningen Oriental Studies, 12. Groningen: Egbert Forsten. In worship of Rama, Sita is represented as a dutiful and loving wife. She holds a position entirely subordinate to Rama while in worship of Radha Krishna, Radha is often preferred over to Krishna and in certain traditions, her name is also elevated to a higher position compared to the name of Krishna. [75] Iconography Radha Krishna idols at Iskcon Temple Pune Miller, Barbara S. (1975). "Rādhā: Consort of Kṛṣṇa's Vernal Passion". Journal of the American Oriental Society. 95 (4): 655–671. doi: 10.2307/601022. JSTOR 601022. Langlois, Tony (2016). Non Western Popular Music. New York: Routledge. p.318. ISBN 978-0-7546-2984-9. Chatterji, S.K. (1936). "Purana Legends and the Prakrit Tradition in New Indo-Aryan". Bulletin of the School of Oriental Studies. 8 (2): 457–466. doi: 10.1017/S0041977X00141096. JSTOR 608054. S2CID 162425847. literary study of their lyric literature of Bengal Vaishnavism, has given a useful conspectus of the "Historical Development of the Radha-Krishna Legend"

Schweig, Graham M. (2005). Dance of Divine Love: The Rڄasa Lڄilڄa of Krishna from the Bhڄagavata Purڄana, India's classic sacred love story. Princeton, NJ: Princeton University Press. ISBN 0-691-11446-3. [ permanent dead link] In any case, the sole object of worship in the Nimbarka Sampradaya is the unified Divine Couple of Shri Radha Krishna. According to the 15th century Mahavani written by Jagadguru Swami Sri Harivyasa Devacharya - Randhawa, M.S (2017). Kangra Valley Painting. Publications Division Ministry of Information & Broadcasting. ISBN 9788123024783.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. [58] There, after a short period of Ramaism penetration, Gaudiya Vaishnavism spread in the early 18th century, especially from beginning its second quarter. 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. [59] [60] [61] Every village there has a Thakur-ghat and a temple. [62] Manipuri Raas Leela and other dances are a feature of the regional folk and religious tradition and often, for example, a female dancer will portray both Krishna and his consort, Radha, in the same piece. [59] [63] Haridasi Sampradaya [ edit ] radhaamkrsnasvaroopaam vai, krishnam raadhaasvarupinam; kalaatmaanam nikunjastham gururoopam sadaa bhaje" According to scriptures like Brahma Vaivarta Purana and Garga Samhita, Radha-Krishna are the supreme deities. Content of both the scriptures are majorly based on the divine pastimes of Radha Krishna in Vrindavan and Goloka. The other relevant texts mentioning Radha Krishna are the Radhopnishad, [30] Radhika Tapani Upanishad, [31] Gopala Tapani Upanishad, [32] Shiva Purana, Brahmanda Purana, Skanda Purana, Padma Purana, Matsya Purana, Devi-Bhagavata Purana, Narad Purana, Narada Pancharatra, Radha Tantra, Brahma Samhita and Chaitanya Charitamrita. [33] [34] [35] Radha is also indirectly mentioned in Bhagavata Purana along with Krishna under many different names like " Aradhika" and " Gopi". [36] Adi Shankracharya also mentioned Radha under the name of Radhika in his work called "Achyuta Ashtakam" which is dedicated to the Achyuta form of Krishna. [37] [38] Roy C Amore (1976). "Religion in India". Journal of the American Academy of Religion. 14 (2): 366. Radha as Prakriti comes to supreme prominence, assuming epithets of transcendence - Brahmasvarupa, Nirguna...

In Barsana - Shri Radha Rani Temple (Shreeji temple), Rangeeli Mahal (Kirti Mandir), Shri Maan Mandir (Maan Garh) Another Indian classical dance form, Kathakali was also influenced by Vaishnavism and Radha Krishna based Gita Govinda tradition which along with other factors contributed in the evolution of this dance form. [162] The predominant theme of North Indian Kathak dancing lies in the fleeting appearances and longer stories of Radha and Krishna. The sacred love of Krishna and his beloved Radha, are woven into all aspects of the Kathak dance and is clearly visible during the discussions of the music, costumes and finally the role of the Kathak dancer. [163]The fifth chapter of Sanskrit scripture Narada Pancharatra mentioned more than 1000 names of Radha under the title Shri Radha Saharsnama Strotam. [36] [37] [38] Some of the significant names are - In Warkari tradition which is majorly based in the region of Maharashtra, Radha and Krishna are often venerated in their regional forms of Rahi and Vithoba, also called Vithala. According to the local legends, Rahi (Radha) is the wife of Vithala (Krishna). [85] [86] Outside Hinduism [ edit ] Radha Krishna art inspired by Gita Govinda

Dimitrova, Diana; Oranskaia, Tatiana (14 June 2018). Divinizing in South Asian Traditions. Routledge. ISBN 978-1-351-12360-0.

Who is Krishna?

Rājaśekhara Dāsa (2000). The Color Guide to Vṛndāvana: India's Most Holy City of Over 5,000 Temples. Vedanta Vision Publication.