3. Srimati Radharani’s pastimes
with Govindaji deity
Objectives:
Objective 1: : To know the life and contributions of Raghunath Bhatta Goswami in the Gaudiya Vaishnavism tradition.
Raghunath Bhatta Goswami, the progeny of Tapan Misra, devoted himself to the service of Sri Caitanya Mahaprabhu in Puri for approximately eight to nine months before relocating to Vrindavan at the behest of the Lord. He rendered invaluable assistance to Rupa Goswami in the worship of Sri Radha Govinda Dev, crafting a resplendent flute and exquisitely designed shark-shaped earrings for the Deity. Renowned for his melodious singing voice, Raghunath Bhatta possessed the remarkable ability to enthrall audiences with verses from the Srimad Bhagavatam.An exceptional culinary artist, he prepared sumptuous offerings for Govinda Dev and became an esteemed confidant of the Goswamis of Vrindavan.
Objective 2: To learn about the contributions of Raja Mansingh and Raja Jaisingh in preserving the temple and its Deities.
Among his disciples was Raja Mansingh, a distinguished general in Emperor Akbar’sarmy, who built the magnificent Govindji Temple in honor of his spiritual master. Originally a seven-storeyed structure, the temple was partially dismantled by Emperor Aurangzeb, driven by envy. Yet, the temple endured, safeguarded by divine grace, and Lord Krishna ensured its spirit remained unshaken. Anticipating Aurangzeb’s hostility, the principal Deities were moved to Jaipur for protection under the care of Raja Mansingh’s descendant, Raja Jaisingh, a devoted Vaishnava.
Objective 3: To understand Puroshottama Jana’s devotional service in sending the sacred Deities of Srimati Radharani to grace the altar of Sri Madan Mohanji
Neither of these Deities—Govindaji, Gopinath, or Madan Mohan—originally appeared with Smt. Radharani. Yet, devotees recognize Smt. Radharani as the Empress of their hearts. The Goswamis, understanding Her supreme position as the embodiment of devotion and love, began to worship Radharani alongside Krishna. Thus, their devotional practices came to honor Radha Govinda, Radha Gopinath, and Radha Madan Mohan, each pair symbolizing divine love and reverence. Desiring to complete the divine vision, Puroshottama Jana, the son of King Prataparudra of Jagannath Puri, resolved to send Deities of Smt. Radharani for both Madan Mohan and Govindaji in Vrindavan. Exquisite Deities of Srimati Radhika were sculpted in Utkala (Jagannath Puri), and he arranged for a grand entourage—consisting of guards, brahmanas, and pujaris—to accompany them on their sacred journey.
When the two Deities of Srimati Radharani arrived in Vrindavan, the entire town erupted in joyous celebration. Grand festivals welcomed Her arrival with singing, dancing, and heartfelt devotion. At last, both Govindaji and Madan Mohan would have Srimati Radhika by their side. Soon after, the pujari of the Madan Mohan temple received a divine vision in a dream. In it, Smt. Radharani revealed an important truth: the two Deities brought to Vrindavan were not both Hers. The smaller Deity was indeed Hers, but the larger one was Lalita Sakhi, Her most intimate companion. She instructed that both Deities be installed together in the Madan Mohan temple—Srimati Radharani on the left, and Lalita Devi on the right of Sri Madan Mohanji. The pujari, known for his purity and sincerity, shared this revelation with the Brajwasis and the Goswamis, who unanimously accepted the divine instruction. A magnificent installation ceremony was held, and the temple resounded with celebration and devotion as the Deities took Their rightful places.When this news reached Puroshottama Jana, he was overjoyed, feeling deeply blessed that his offering had been divinely guided and accepted.
Objective 4: To describe the series of divine revelations and events that led Purośottama Jana to restore Śrīmati Rādhārāṇī as Lakshmi in Jagannath Temple to her rightful place beside Govindaji.
While deeply praying for the blessing to serve Govinda Dev, Purośottama Jana had another profound dream. In it, Śrīmati Rādhārāṇī appeared to him once again and revealed a hidden truth: she was already present in the Jagannāth Temple in Puri, the very place where he ruled as king, but no one recognized her true identity. She explained that a deity worshipped there for generations as Lakṣmī was, in fact, herself—Śrīmati Rādhārāṇī. She then revealed the story of how she came to be there. Long ago, in a village in South India named Rādhā Nagar, there lived a pure-hearted and humble brāhmaṇa named Brhadbānu. He possessed a deity of Śrīmati Rādhārāṇī that, according to Bhakti Ratnākara, had originally come from Vrindavan. Brhadbānu worshipped her with great devotion, loving her more than even a father loves a daughter. His attachment was so deep that he would become overwhelmed with feelings of separation if even a moment passed without seeing her. After many years of dedicated worship, Brhadbānu grew old and eventually passed away, leaving no family behind. With no one to care for the deity, she remained unattended. Hearing of Brhadbānu’s devotion and the beauty of the deity, the king of Puri at that time traveled to see her. Moved by her neglected condition, he was unsure of what to do. Then, Śrī Rādhārāṇī appeared to him in a dream and asked to be brought to Puri so she could be worshipped in the temple of Jagannāth. The king obeyed her instruction, and the deity was respectfully brought to Puri and worshipped there. However, as time passed, the knowledge of her true identity was lost, and the people began to worship her as Lakṣmī. Now, through the divine vision given to Purośottama Jana, the truth was revealed. Understanding her true identity, he lovingly arranged for Śrīmati Rādhārāṇī to be sent back to Vrindavan. There, she was ceremoniously installed on the left side of Śrī Govindaji, restoring her rightful place in worship and fulfilling the divine desire she had revealed.
Objective 5: To learn about Śrīla Viśvanātha Cakravartī Ṭhākura’s rāsika explanation of Srimati Rādhārāṇī’s transcendental mood of Māna in relation to Govindaji’s move to Jaipur.
Srimati Radharani Maan Lila with Govindaji
When Govinda deva (originally worshiped in Vrindavan) was moved to Jaipur during the Mughal invasions for protection, Śrīmatī Rādhārāṇī’s deity was not initially brought with Him. Devotees, especially the Gaudiya Vaishnavas, felt great anxiety and concern, as Rādhā and Govinda are never truly separated. Śrīla Viśvanātha Cakravartī Ṭhākura, residing in Vrindavan at the time, gave a rāsika explanation to console the hearts of the devotees. He explained that this separation was not ordinary, but rather a transcendental display of Māna, a type of sweet quarrel or loving mood of jealousy and playful sulkiness in which Srimati Rādhārāṇī sometimes expresses apparent displeasure toward Kṛṣṇa to increase the intensity of Their love. According to this view, Srimati Rādhārāṇī was refusing to go to Jaipur, saying, in sweetness and anger: “You have gone there without Me? Then stay there alone!” This upset was a profound expression of Her love, deepening Their divine bond. Eventually, Srimati Rādhārāṇī’s deity was brought to Jaipur and united with Govinda, reinstating Their eternal loving service, which continues to this day.
Note: This māna-līlā explanation of Govindadeva’s separation from Srimati Rādhārāṇī was preserved and shared by devotees in Viśvanātha Ṭhākura’s line, especially those in
Radha-ramana, Radha-Damodara, and Govinda temples of Vrindavan. While this specific anecdote may not be found in his major printed commentaries, it is passed down through reliable disciplic succession, often orally or in temple traditions. Vaiṣṇavas from the Govindaji lineage in Jaipur and Vrindavan often recount this explanation, attributing it to Viśvanātha Ṭhākura’s insight into the rasa behind the event. It is also cited by ISKCON devotees, scholars and others as part of Rādhā- Govinda worship history.
