Sri Sri Radha Gopinath Temple

The temple of Radha Gopinatha is one of the ‘Seven Goswami Temples’ and was established by Shrila Madhu Pandita Goswami who was an important follower of Lord Chaitanya Mahaprabhu. Although he was not directly one of the Six Goswamis, he is one of the important Gaudiya Goswamis of Vrindavana. The deity of Lord Gopinatha was originally established by Vajranabha Maharaja at Vamsi Vata five thousand years earlier. Then during the period of the Six Goswamis the deity of Lord Gopinatha was rediscovered at Vamsi Vata lying buried in the ground near the famous banyan tree. Madhu Pandita Goswami came to Vrindavana and was searching everywhere for the deity of Lord Gopinatha. Not finding the deity anywhere, and feeling great sorrow, Madhu Pandita gave up eating food and sat at Vamsi Vata while shedding a constant stream of tears.
As it was the monsoon season there was a great flood in Vrindavana and the River Yamuna overflowed her banks. The force of the flood waters apparently swept away the old banyan tree that stood at Vamsi Vata and when the flood waters receded, the deity was seen halfburied in the ground by Madhu Pandita’s close friend and companion named Paramananda Bhattacharya, just beneath where the old banyan tree had once stood. Paramanaru:la immediately called his friend Madhu Pandita who retrieved the deity. The deity was then moved to the spot where the present Gopinatha temple now stands. The original Gopinatha Mandira is believed to have opened in 1589, and was built by Raja Saganji, one of the Shekawat princes of Rajasthana.
After being desecrated by Aurangzeb’s soldiers in 1670, a new temple was constructed next to the original one. The Gopinatha Mandira is the only temple where one can see the deity of Anangamanjari on the altar. Ananga-manjari is Radharani’s younger sister and can be seen standing on the left-hand side of Lord Gopinatha’s, with Radharani standing on the right. This is most unusual because Radharani always stands on the left-hand side of Krishna in all other temples.
There is a very interesting story surrounding this unusual event. When Lord Nityananda’s wife,jahnava Mata, visited Vrindavana on pilgrimage in the year 1582, she felt that the deity of Radharani being worshiped in the temple was far too small, and when she returned to Bengal she asked one of her disciples to carve a new deity of Radharani for the Gopinatha temple. This new deity was then sent to Vrindavana and immediately installed next to Lord Gopinatha. When all the devotees in Vrindavana saw the new deity of Radharani, they felt that it looked just like jahnava Mata. This happened because the devotee who carved the deity, being a disciple of jahnava Mata, had modeled it on the beautiful features of Jahnava Mata herself. After consulting with all the senior Vaishnavas, it was decided that the deity was actually Ananga-manjari, who in Chaitanya-lila appeared as jahnava Mata, Lord Nityananda’s consort. Because the deity of
Ananga-manjari had already been installed on the right side of Lord Gopinatha, it was felt that it must have been prearranged by Lord Gopinatha Himself, and should therefore not be moved, but remain there on the left side of Lord Gopinatha. The smaller deity of Radharani was then placed to the right of Lord Gopinatha where she remains even today. All the devotees felt that due to Ananga-manjari’s deep desire to serve Lord Gopinatha, out of compassion and love for Her younger sister, Radharani elevated her to Her own position on the left of Krishna.
At the present time one can see the pratibhu-deities ofRadha Gopinatha being worshiped here in this temple and Ananga Manjari can still be seen standing on the left of Lord Gopinatha with Radharani standing on the right. This same arrangement occurs in all the various Gopinatha temples in Vraja including the two Gopinatha temples at Radha-kunda, as well as in Jaipura where the original deity Of Lord Gopinatha is now being worshiped. The samadhi of Madhu Pandita Goswami can also be seen near the eastern gate of the Gopinatha Mandira.

Close to the famous Vaàçévaöa, on the bank of the Yamunä, Çré Paramänanda Bhaööäcarya and Madhu Paëòita used to worship Çré Rädhä-Kåñëa Yugala with extreme renunciation. Once, the current of the Yamunä cut into her bank and a very beautiful deity of Çré Gopénätha was revealed from under the sand. In the morning, when the devotee Paramänanda came to the Yamunä to bathe, he found this exceptional deity who stole his heart. He entrusted the service of Çré Gopénätha to Çré Madhu Paëòita. First, Çré Gopénätha resided near Vaàçévaöa, but later on a magnificent new temple was constructed elsewhere and His service and worship continued there. Once, Nityänanda Prabhu’s wife Jähnavä Öhäkuräëé came to Våndävana. As she was having darçana of Çré Rädhä-Gopénätha, she thought that the deity of Rädhikä was too small and that‚ if Rädhikä had been a little taller, the Couple would look much more beautiful. Jähnavä Öhäkuräëé returned to her residence after beholding the evening ceremony. That night, in a dream, Çré Gopénätha asked Jähnavä to arrange for a taller deity of Rädhikä. She received similar instructions from Çrématé Rädhikä, and had a deity of Her made that was a more appropriate size for the deity of Gopénätha. The book Bhakta-mäla describes that at the time of Jähnavä Öhäkuräné’s disappearance, she revealed her own deity and established herself in it. She instructed the priests to install the deity of herin the chamber of Çré Gopénätha. When this deity arrived at the temple of Gopénätha in Våndävana, the priests hesitated to install her along side Çré Gopinätha. At that time, Gopénäthajé Himself instructed the priests, “Do not hesitate. This is My beloved Anaìga Maïjaré. Place her on My left and Rädhikä on My right.” And so it came to be that Jähnavä stands on Çré Gopénätha’s left side and Rädhikä stands on His right. During the oppression of Aurangzeb, the original deities of Gopénäthajé, Rädhikä and Jähnavä also proceeded to Jaipura together with other deities. The pratibhü-vigrahas now preside in the temple built by Nandakumära Vasu. Jähnavä Öhäkuräné is seated on the left side of Gopénätha, and Lalitä Sakhé and a small deity of Rädhikä are seated on His right. The deity of Mahäprabhu Çré Gaurasundara is in a separate chamber. In 1632 AD, the original temple was built by Räya Singh, the son of the king of Békänera, Mahäräja Kalyäëamala of the Räöhaur dynasty. Aurangzeb destroyed this temple. The pratibhü-vigrahas were established in 1748 AD, and the new temple was built in 1819 AD. Near the new temple to the east is the samädhi of Madhu Paëòita.

In comparison to these two features, Gopinatha is the most beautiful and flirt with a broad chest
Vrindavana ‘s Gopinatha Deity is Krsna as the Lord of the gopis; the totally surrendered devotees eternally sporting in His blissful rasa dance. The Gopinatha Deity represents the prayojana tattva (truth about life’s ultimate goal—pure love of Krsna). Srila Raghunatha das Gosvami, acclaimed as the “prayojana acarya accepts the lotus feet of Srila Rupa Gosvami as his highest aspiration. he thus reveals the way to attain the perfection of one’s loving relationship with Sri Krsna. Through humble prayers and service to the Radha-Gopinatha Deity, and by imbibing the teachings and mercy of Srila Raghunatha das Gosvami, a devotee can quickly advance in devotional service and ultimately attain the goal of life, prema bhakti.

shriman rasa-rasarambhi
vamshivata-tata-sthitah
karshan venu-svanair gopir
gopi-nathah shriye ‘stu nah

Shri Shrila Gopinatha, who originated the transcendental mellow of the rasa-dance, stands on the shore in Vamsivata and attracts the attention of the cowherd damsels with the sound of His celebrated flute. May they all confer upon us their benediction.
These Radha-Gopinatha deities were installed after jahnava-devi had received darshan of Gopinatha standing under a tamal tree on the bank of Radha-Kupda. We can see here, in this temple, that Gopinatha is standing in the centre and on his right hand side is Shrimati Radharam and on His left side is the younger sister of Radharani, Ananga Manjari.
This is unique to Radha-Gopinatha temples. Whenever Krishna is in (lie form of Gopinatha, then Ananga Manjari is to be placed on the alter also and because she wishes to keep Radha and Krishna on her right hand side, out of respect she is placed on Kfshna’s left and Shri- in.it i Radharapi, submitting to the desire of Her younger sister, stands
on Krshna’s right hand side. It is the custom that when one is perform¬ing parikrama or offering obeisances, one keeps the personality or place on his right hand side out of respect.
To be able to approach Radha-Gopinatha (Lord of the gopis) one must attain the mercy of Ananga Manjari, who in the ultimate conclusion is non-different to Lord Balarama, When He desired to render service to Krishna in His conjugal pastimes, Balarama took on the form of Ananga Manjari to fulfill that desire. But we should not make the mistake of worshiping Ananga Manjari as Balarama or Balarama as Ananga manjari for that is rasabhasa (the incompatibility of various moods). When Balarama desired the opportunity to engage in the conjugal pastimes of Radha-Krishna, He expanded as Ananga Manjari, who was the mani¬festation of His desire, unlike in the material realm, where one’s name, form and desires are different from one’s self. But, sometimes the desire is seen to be incompatible to one’s mood. Thus, to ful¬fill that desire, a new form is expanded. Thus, we will read about many personalities having many different forms in order to fulfill their desires to serve Krishna in various moods and although philosoph¬ically we can understand that one personality has many different forms, we should not disturb that personalities mood by mixing the worship of his or her various forms.
As to the reason why Ananga Manjari was placed next to Gopinatha. After jahnava Devi had Gopinatha’s darshana, we can refer to the story of jahnava Devi’s disappearance.
After jahnava Devi had toured the forests of Vraja for the second time, she attended the evening arati of Gopinatha [in Vimdavana] along with all the senior Vaisnavas of Vimdavana. While they were wait¬ing for the darshana of Gopinatha, suddenly Gopinatha’s curtain opened and Gopinatha Himself grabbed jahnava Devi by the hand and took her into the deity room. Then again the curtain closed. In due course of time, when the assembled Vaisnavas opened the cur¬tain, they saw only Radha-Gopinatha standing on the altar and no trace of jahnava Devi. Later, under the direction of Shrila Jiva Gosvami the deity of Ananga Manjari was also installed next to Gopinatha. The reason for this is that jahnava Devi, who is the con¬sort of Nityananda Prabhu (who is non-different from Balarama) is described in Gaura-Ganadesa-Dipika as being Ananga Manjari in Krishna’s pastimes.
Thus, here also Ananga Manjari has been placed next to Gopinatha. Now, after having offered unlimited obeisances, we can
just step through the small door on the right hand side of the deity
room, which leads on to the bank of Radha-kunda.
* •
Immediately outside the door we will see a small platform jetting out into Radha-kupda. At this place, underneath this tamala tree jahnava-devi had darsan of Gopinatha. This spot is known as jahnava because it was jahnava’s sitting place. This is where jahnava Devi stayed when she came to Radha-kupda. 1 ‘
And, as we pass around the small shrine and the tamal tree in circumambulation, we will see on the rear: side some small steps going down to the kupda. This is known’as jahnava ghat. The plat¬form, which we are on, marks the place where the bridge connects the Northern bank of Radha-kupda with the’< island-kunja of Ananga Manjari, as previously described in the description of Radha-kupda, in Her original form. The birthday of Srimati jahnava Devi, the shakti of Nityananda, is celebrated on the 8th day of the bright moon in the month of Vaishakha. Srila Bhaktivinoda Thakura, in his Kalyana Kalpataru has prayed as follows at the lotus feet of Shri jahnava Mata: “Having fallen into this ocean of misery, my life is a bewilder¬ment and I do not know how to reach its shore, nor even where to search for it. All my efforts (karma), are useless, all my knowledge (jnana) is useless, as are mysticism (yoga), austerity, religious penance, and mundane piety. None of these processes have any power to rescue me. I am weak, helpless, I don’t know how to swim across this ocean of ignorance. Who will deliver me* from this dan¬gerous predicament? Within this dangerous ocean of material exis¬tence I see the crocodiles of sense gratification - what a terrible sight! Within this ocean I am tossed about by the turbulent waves, which constantly boil and churn like a ship without a rudder. The impuls¬es and urges that I have acquired from- my previous births are like a wind that blows the ship in all directions. My mind is unsteady. This ship has no captain, no direction. I weep in despair, seeing that this ship cannot cross this ocean of misery. 0, jahnava Devi! Today, by the power of your divine qualities, be merciful -to this • Tvant of yours. Dispel this illusion, which torments me, and relieve me of the anguish of material existence. Let me take shelter at your loins feet, for in this way I shall certainly cross over the ocean of birth and death. You are Nityananda-Shakti, the divine energy of Nltytfnanda himself. You are the guru of Kfshna-bhakti. Be merciful to me and grant me the shade of your holy lotus feet, which are like a wish-fulfilling tree. You have delivered countless abominable sin¬ners. Please deliver me in the same way. Today, this lowly sinner falls at your holy feet, praying for your mercy.” Jahnava-devi ki! - jay! Ananga mahjari ki! - jay! After having taken the dust from this merciful place, we can feel assured of the blessings of jahnava-devi, who is so merciful that she does not consider in the slightest way the qualification of the recip¬ients, but simply sprinkles Love of Godhead on everyone. Now, passing along the bank of Radha-Kupda we will return into Gopinatha temple by the door at the back of the temple. As we enter we will hear the chanting of the Maha-mantra, which is going on twenty-four hours a day. As we look past the chanting party who are seated in the kirtana hall, we will see a dome-shaped struc¬ture about twelve feet high. This is the Samadhi of the all merciful Raghunatha Dasa Gosvami, who had set the example for all future generations of Vaisnavas on how to live in Radha-Kupda. We will hear more about this great personality when we visit his holy place of bhajana (worship). But, for now, after having offered our prostrate obeisances and passed around his samadhi shrine at least three times, we can sit and while meditating on the waters of Radha-Kupda we can listen to the sweet chanting of the Maha-mantra RADHA-GOPINATH Here, on our left is the Radha-Gopinalh temple. These are the Pratibhuha deities of Madhu Pandits Deities, Radha-Gopinath, which are now in Jaipur. Madhu Pandita was a disciple of Gadadhara Pandita. After having offered our obeisances we can go and offer our obeisances to Nityananda Prabhu’s sitting place (just in front of the dieties). The mantra for offering obeisances to Nityananda Prabhu: audaryena su- kamadhenu - divisad-vrksendu-cintamani vrndam brahma-sukham ca sundertaya kandarpa-vrindam prabhum vatsalyena su-matrdhenu- nicayam vispardhinam nandinam nityshnanda-maham namami satatam premabdhi sanvardhinam Lord Nityananda Prabhu in the mood of Balarama had desperately searched all over Vraja for His younger brother Krishna, calling out Kanhaiya Kanhaiya and falling at the feet of the Vrajavasis, He would beg them to tell Him where His younger brother was; every¬one had concluded that this avadhuta was totally mad. In utter des- peration Nityananda was sitting here with tears streaming from His eyes, calling out Kanhaiya when a voice from the sky informed Him that His younger brother was in Navadwip. Nityananda went to Navadwip, where He met Caitanya Mahaprabhu in Nandan Acarya's house. Nityananda avadhuta ki! - jay! After offering our humble obeisances and taking the dust on our head we will start to move away from the bank of Radha-kunda to complete our parikrama of Govardhana. jai rad he jai radhe radhe jai radhe jai shri radhe jai krsna jai krsna krsna jai krsna jai shri krsna The following temples can be found on the parikrama path around Radha-kupda. There are many other temples in Radha-kupda, v/hich do not fall on the parikrama path. The parikrama of Radha-kunda is performed clockwise, starting from Kundesvara temple.

Radha Gopinath Temple
which shares the same courtyard with the Mahaprabhu Temple.
Radha Gopinath was initially built in 1589 under the direction of Madhu Pandit, whose samadhi is in the courtyard. The Deity Gopinathaji manifested Himself to Paramananda Bhattacharya, guru of Madhu Pandit. During Aurangzeb’s time, the Deity was removed to Jaipur. The red sandstone temple that originally stood here corresponded in style and dimensions to Madana Mohana, and was composed of three towers. The existing pyramidal red sandstone tower was built in 1821 by Nanda Kumar Ghose, who also built the new Madana Mohana addition. All three original towers were leveled along with the roof. The gateway entrance to the courtyard collapsed a hundred years ago.
“There’s an interesting story connected to the Gopinath Deity,” Achyutananda tells us. “It appears that Srimati Jahnavi Devi, the wife of Nityananda Prabhu, used to come here for darshan. One evening, in the presence of all the assembled Vaishnavas, the Deity of Gopinath jumped off the altar, took Jahnavi into the Deity alcove, and closed the curtain. When the curtains were opened, Jahnavi Devi was gone, and Sri Gopinath was standing on the altar as usual.”
“She must have been a really elevated devotee, Vishakha says.
“To say the least. She’s the gopi Ananga Manjari in Krishna’s pastimes.”
Mahaprabhu Temple
We cross the courtyard to the Mahaprabhu Temple. The Deity of Chaitanya Mahaprabhu, nearly seven feet tall, is named Sri Amia Nimai Gouranga. The pujaris are friendly and offer us prasadam in the form of bhaji, spiced chickpeas.