Is Radha mentioned in Srimad Bhagavad? What is the truth?
Some Dharmacharyas have raised an issue that the name of Radha is not even found in Shrimad Bhagwat and Mahabharat, which are the most authentic texts related to the life of Bhagwan Krishna, and in the later texts, some people have created a fictional character of Radha. Overall, these custodians of Dharma say that the story of Radha-Krishna’s love is false and fabricated.
While some Dharmacharyas say that Radha ji’s name has not appeared in Bhagavatam and Mahabharat for some reason. And if the name of Radha ji is not found in Mahabharat and Bhagavatam, it does not prove that Radha ji did not exist. And they say that the proof of the existence of Radha ji is found in one verse of Shrimad Bhagwat.
The Karma has prepared this video after thoroughly researching the scriptures of Sanatan Dharma and examining the grammar and antiquity of the Sanskrit Shlokas to bring the truth of the whole controversy of this Shlok before you.
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First of all, let us see how this controversy has arisen. Recently, a famous storyteller said on the stage that Radha ji’s name has appeared in the fortieth Shlok of the tenth Adhyay named Devasur Sangram in the eighth Skanda of Shrimad Bhagwat Puran. According to him, Radha ji’s name appears in this Shlok–
कबन्धास्तत्र चोत्पेतुः पतितस्व शिरोक्षिभिः।
उद्यतायुधदोर्दण्डैराधावन्तो भटान् मृधे ।।
He derived the meaning of one word of this Shlok as Radha and after that, the controversy, that he is distorting the meaning, has started.
When The Karma examined this Shlok according to the rules of grammar, it realized that indeed a mistake has been made in extracting the meaning of this word as Radha. The word in the second line of this Shlok is “‘र्दण्डैराधावन्तो’’. It is being tried to prove by this word that Radha ji has been described here in the biography of Shri Krishna.
You too must be feeling that Radha is clearly written in the middle of this word, then why this ruckus? Those who cannot understand Sanskrit grammar will think what is read is actually written here.
The word Radha which clearly seems visible is not, in fact, Radha. To understand this let us look at some simple rules of Panini’s –
1- 1- ससजुषोःरुः –
The ‘Sa’ kar at the end of the word and the ‘Sha’ car of the word ‘Sajush’ becomes ‘Ru’.
2- 2- उपदेशेऽजनुनासिक इत् –
In Updesh, the nasal sound of ‘Ach’(Swaravarna) becomes ‘It’.
3- 3- खरवसानयोर्विसर्जनीयः: –
When the ‘Khar’ Pratyahar is beyond or when there is a break, the last ‘r’ of the word gets dissolved., ‘R’ occurs in place of the last ‘S’ of the word.
Let us now see what is the relation of these formulae with Radha Krishna and whether these formulae have a direct relation with our statement and the truth.
The first formula replaces ‘S’ with ‘Ru’, the second one omits the ‘U’ of ‘Ru’ and the third formula dissolves (:) in place of the remaining ‘Ru’.
It is a grammatical process that goes on sequentially and according to usage, this process also goes backwards.
Surely, because of this grammatical process in the word “Dandairadhavanto” found in the verse of Shrimad Bhagwat Puran, a false belief is being spread.
The division of this word is actually –DandaiH, Adhau, Antah
It means ‘Radha’ which is clearly visible in this word, is not Radha. Its pronunciation is half and not , Radha.
So no such verse or word in Shrimad Bhagwat Puran gives any proof of Radha’s existence with Shri Krishna.
We will tell you the real meaning of that Shlok of Shrimad Bhagwat Puran.
This verse is telling that at the time of Devasur Sangram, when Indra, the king of the gods, slayed the army of the Asuras, many torsos, seeing with their severed heads’ eyes, raised weapons in their hands and started running and jumping towards the heroes.
Now here instead of Radha, the word Adha is pronounced. And it means running and not Radha Rani.
The Karma considers Radha Rani as Jagdamba in person. Be it Shrimad Bhagwatam or Mahabharat, the absence of mention of Radha Rani does not mean that Shri Krishna and Radha ji did not do Rasleela and divine love with each other during that period. The sages of that time used to mention only the topics that were relevant while writing their books. The purpose of Srimad Bhagavatam was not to show the love life of Radha and Sri Krishna, but to establish the traditions of devotion and philosophy by speaking about that formless God taking different incarnations.
The purpose of writing Mahabharat, as well, was to establish the political and philosophical side of Shri Krishna. The purpose of Mahabharat was the establishment of Dharma for which Shri Krishna had incarnated.
But when the rishis needed to establish and promote the divinity of Radha and Sri Krishna’s love for the establishment of the Bhakti movement, they specially composed many separate texts, in which Garga Samhita, Srimad Devi Bhagavatam, and Brahmavaivarta Puran are the most widely read. In these three, the divine Leelas of Radha and Shri Krishna have been described in detail.
