Значение: Считается, что поклонение здесь избавляет от тревог (Чинта) и дарует душевный покой.
Легенда: Согласно местной традиции, когда мать Яшода, увидев весь космос во рту юного Кришны (известная история о Кришне), встревожилась, она обратилась к Господу Шиве с просьбой о помощи. В ответ на её молитву Шива явился здесь в образе Чинта Харана Махадева, чтобы избавить её от тревог. Когда мать Яшода была встревожена, сомневаясь, является ли Кришна её сыном, она молилась Господу Шиве, который остался здесь, чтобы успокоить её.
Расположение: Находится недалеко от Брахманд Гхата, Гокул-Махаван.
Время работы: Обычно открыто с 5:00 до 12:00 и с 16:00 до 21:00 (может немного меняться в зависимости от сезона).
Лучшее время для посещения: Махашиваратри, Шиваратри и зимний сезон.
Built by Kapūr Rām Dās, a wealthy Khatrī merchant from Multan
Built on Dvādaśāditya Ṭilā, overlooking Yamunā
Architecture: early North Indian Nagara style, massive red sandstone structure
Partially damaged during later Mughal periods, but foundation remains intact
Deity (Mūrti) History
Madan Mohan deity was discovered by Advaita Ācārya
Later entrusted to Śrī Sanātana Gosvāmī
Madan Mohan is the ācārya-tattva deity among the Seven
During Aurangzeb’s persecutions (1670s):
Deity was moved to Jaipur
Eventually installed in Karauli, Rajasthan, where He is still worshiped
Present Vrindavan temple has a pratibhu mūrti
1. Theological Position of Madan Mohan
Before history, one key point to anchor your audience:
Madan Mohan is the sambandha-tattva deity
He establishes:
Who is Kṛṣṇa
Who is the jīva
What is the relationship between them
For this reason, Sanātana Gosvāmī, the ācārya of sambandha-jñāna, became His principal sevaka
This explains why this deity appears first historically.
2. Discovery of the Deity – Advaita Ācārya
Location
Found near Dvādāśāditya Ṭilā, overlooking the Yamunā
Area associated with ancient solar worship, later revealed as Kṛṣṇa-līlā terrain
Discoverer
Śrī Advaita Ācārya
During his Vraja parikramā in the early 16th century
Traditional Accounts State
The deity was self-manifest (svayam-vyakta) or revealed from the earth
Advaita Ācārya recognized Him as Kṛṣṇa in teaching mood
Advaita worshiped Him briefly, but…
Advaita Ācārya understood that Madan Mohan’s future role would be to teach sambandha through śāstra, not ecstatic līlā — and therefore entrusted Him onward.
This is a key pedagogical insight.
3. Transfer to Sanātana Gosvāmī
Why Sanātana Gosvāmī?
Sanātana was personally instructed by Śrī Caitanya Mahāprabhu at Vārāṇasī
Mahāprabhu ordered him:
To establish Vaiṣṇava conduct
To write sambandha-śāstra
To uncover lost līlā-sthalīs
Madan Mohan perfectly matched this mission
Early Worship Conditions
Sanātana Gosvāmī lived in extreme renunciation
He begged dry bread from villagers
Worship was simple, intimate, austere
📖 Famous episode (Bhakti-ratnākara):
A wealthy merchant once offered rich food for Madan Mohan
The deity later appeared to Sanātana and complained:
“I cannot digest rich food when My sevaka lives on dry bread.”
From then on, worship remained plain and regulated
This story illustrates:
Deity–devotee reciprocity
Ideal of gosvāmī renunciation
4. Kapūr Rām Dās and the Temple Construction
Who was Kapūr Rām Dās?
A Khatrī merchant from Multan
Wealthy, influential, spiritually inclined
The Yamunā Boat Incident (Key Narrative)
While crossing Yamunā near Vrindavan, his boat became stuck
He prayed desperately
A boy appeared, pushed the boat free
Later Kapūr Rām Dās recognized the boy as Madan Mohan
Out of gratitude:
He sponsored construction of the Madan Mohan Temple (c. 1580 CE)
Important Detail for Class
Sanātana Gosvāmī did not want a grand temple
He accepted it only as service engagement for a devotee
Temple was built away from main settlement, preserving Sanātana’s bhajana
5. Addition of Rādhārāṇī
Original Situation
Madan Mohan was initially worshiped alone
Later Development
Śrīmatī Rādhārāṇī’s deity was added later
Reflects:
Progressive revelation of madhura-rasa
Development of Gauḍīya theology over time
This mirrors the Gosvāmīs’ method:
Establish sambandha → abhidheya → prayojana
6. Mughal Period & Deity Relocation
Aurangzeb’s Persecution (c. 1670s)
Major Vrindavan temples targeted
Many deities removed for protection
Madan Mohan’s Journey
From Vrindavan → Jaipur region
Finally installed in Karauli, Rajasthan
Why Karauli?
Protected by Kachwaha rulers
Strong Vaiṣṇava patronage
Less exposed than Amber/Jaipur at that time
Present Status
Original Madan Mohan deity resides in Karauli
Vrindavan temple houses a pratibhu mūrti
Important for clarity:
Unlike Rādhā–Ramaṇa, Madan Mohan did leave Vrindavan — but to preserve continuity of worship, not due to abandonment.
7. Iconography & Mood
Physical Features
Stands in tribhaṅga
Expression: gentle, instructive, dignified
Less playful than Govinda
Less intimate than Gopīnātha
Mood (Bhāva)
Guru-tattva
Kṛṣṇa as:
Teacher
Establisher of sambandha
Foundation of bhakti practice
Hence traditional saying:
“Without Madan Mohan, Govinda cannot be understood.”
8. Place in the Seven Temples
For your class, this is a powerful summary slide:
Aspect
Madan Mohan
Gosvāmī
Sanātana
Tattva
Sambandha
Mood
Ācārya / Guru
Worship
Simple, regulated
Historical Role
First established deity
Current Location
Karauli (original)
9. Teaching Insight (Very Useful)
You can conclude with this reflection:
Madan Mohan appears first historically
He does not demand opulence
He insists on internal alignment over external grandeur
Only after sambandha is clear do:
Govinda (prayojana)
Gopīnātha (rasa)
fully manifest
This mirrors Śrī Caitanya Mahāprabhu’s teaching order.
Śrī Śrī Rādhā–Dāmodara Temple
Temple Building – History
Originally Sanātana Gosvāmī’s bhajana-kuṭīra
Temple complex developed gradually in the 16th–17th century
Associated strongly with Śrīla Jīva Gosvāmī
Simple structure reflecting renunciation ideal
Deity (Mūrti) History
Dāmodara Śālagrāma worshiped by Sanātana Gosvāmī
Rādhā Dāmodara mūrti later worshiped by Jīva Gosvāmī
Temple also houses:
Deities Worshipped in the Temple:
Sri Sri Radha Damodar: The presiding deities, installed in 1542 by Srila Jiva Goswami and gifted by Srila Rupa Goswami.
Sri Radha Vrindavanchandra: Originally worshipped by Srila Krishnadasa Kaviraja Goswami.
Sri Radha Madhava: Originally worshipped by Srila Jayadeva Goswami.
Sri Radha Chailchikan: Originally worshipped by Srila Bhugarbha Goswami.
Deity worship emphasizes vaidha-bhakti and sambandha-tattva
1. Śrī Śrī Rādhā–Dāmodara (Main Deities)
Origin of the Deities
Worship established by Śrīla Jīva Gosvāmī
Installed in the late 16th century
These are arcā-mūrtis, not self-manifested
Who Worshiped Them
Jīva Gosvāmī personally
Later sevā continued by his disciples and followers
Temple became the center of Jīva Gosvāmī’s teaching mission
Theological Significance
Represents abhidheya-tattva:
The practice of bhakti
Regulated devotional service grounded in sambandha
Balances:
Sanātana Gosvāmī’s sambandha (Madan Mohan)
Rūpa Gosvāmī’s prayojana (Govinda)
Deity Form
Dāmodara: Kṛṣṇa bound by Yaśodā
Rādhārāṇī stands as the regulator of bhakti
Mood: sweetness restrained by maryādā
2. **Śrī Dāmodara Śālagrāma
(Sanātana Gosvāmī’s Deity)**
Origin
A sacred Śālagrāma-śilā
Worshiped personally by Śrī Sanātana Gosvāmī
Later transferred to the Rādhā–Dāmodara complex
Worship Mood
Vaidhi-bhakti
Extreme simplicity
No opulent offerings
Historical Importance
This Śālagrāma was worshiped:
While Sanātana lived as a mendicant
While composing Hari-bhakti-vilāsa and sambandha texts
It embodies scriptural foundation over emotion
📌 Teaching point:
This Deity is “bhakti under discipline,” in contrast to later raganuga expressions.
3. Śrī Govardhana–śilā of Raghunātha dāsa Gosvāmī
Origin
Given directly by Śrī Caitanya Mahāprabhu
Received at Govardhana Hill
Description
A small Govardhana stone
Marked with natural cakra-like impressions
Worship
Raghunātha dāsa Gosvāmī offered:
One clay pot of buttermilk daily
Simple tulasī leaves
Worship was internal, tear-filled, intimate
Theological Role
Represents ragānugā-bhakti in its most austere form
Commemorate Mahāprabhu’s inner presence in the temple
Significance
This is the temple where:
Śrīla Prabhupāda lived (1933–1936)
He received inspiration to preach globally
Mahāprabhu is worshiped as:
Śikṣā-guru of the Gosvāmīs
Source of the entire Vraja rediscovery
5. Samādhis (Living Deities Concept)
While not arcā-mūrtis, they are traditionally honored as caitanya-sthānas.
Jīva Gosvāmī Samādhi
Located in the temple courtyard
Considered the heart of Gauḍīya theology
Daily parikramā performed by devotees
Raghunātha Bhaṭṭa Gosvāmī Samādhi
Also within the complex
Known for:
Pure recitation of Bhāgavatam
Strict Deity worship
📌 Teaching insight:
Rādhā–Dāmodara is the only temple where scripture, practice, and renunciation physically coexist.
6. Internal Deity Hierarchy (Very Important for Class)
You can present this as a conceptual map:
Deity
Represents
Dāmodara Śālagrāma
Scriptural foundation
Rādhā–Dāmodara
Regulated devotional practice
Govardhana-śilā
Intimate raganuga
Mahāprabhu
Source of mercy
Gosvāmī Samādhis
Living transmission
This hierarchy shows progression, not contradiction.
7. Why Rādhā–Dāmodara is Unique
No other Vrindavan temple contains:
Sanātana’s sambandha
Jīva’s abhidheya
Raghunātha’s prayojana in practice
Mahāprabhu’s causeless mercy
All in one enclosure.
8. Perfect Closing Line for Your Class
You might end with this:
“If Madan Mohan teaches us who we are,
Rādhā–Dāmodara teaches us how to serve —
not in theory, but in lived renunciation.”
Śrī Śrī Rādhā–Śyāmasundara Temple
Temple Building – History
Constructed 1640 CE
Built by Rāya Śrīmad Rām, a royal officer from Bengal
One of the most ornate temples in Vrindavan
Famous for intricate stone carvings and lotus motifs
Architectural influence: late Mughal–Vaishnava synthesis
Deity (Mūrti) History
Deity of Śyāmasundara established by Śrī Śyāmānanda Prabhu
Śyāmānanda was a prominent disciple in Hridaya-Caitanya line
Deity worship reflects madhura-rasa with elegance and beauty
Rādhārāṇī here is especially worshiped as Lalitā-prāṇa-vallabhā
1. Who Established the Deity
Śrī Śyāmānanda Prabhu
A prominent Vaiṣṇava saint of the Hridaya-Caitanya lineage
Contemporary of the Gosvāmīs
Deeply connected with:
Rādhā-bhāva
Refined madhura-rasa
Known for combining:
Scriptural learning
Intense rāgānugā-bhajana
Aesthetic excellence
📌 Teaching point:
While the Gosvāmīs systematized theology, saints like Śyāmānanda embodied it.
2. Origin of the Śyāmasundara Deity
Discovery / Manifestation
Tradition holds that the Śyāmasundara deity was revealed to Śyāmānanda Prabhu
The deity is svayam-prakaṭa in devotional tradition, though ritually installed
Name “Śyāmasundara” emphasizes:
Dark complexion (śyāma)
Supreme beauty (sundara)
Rādhārāṇī
Worshiped as Śrī Rādhikā, inseparable from Śyāmasundara
Emphasized in Lalitā–Viśākhā-centered sevā mood
3. The Śyāmānanda Tilaka Connection (Important Context)
Although not strictly temple history, this is essential for understanding the deity’s mood.
Śyāmānanda Prabhu discovered Śrīmatī Rādhārāṇī’s ankle ornament (nūpura) during bhajana
Lalitā-devī appeared and marked his forehead with a distinct tilaka line
This became known as Śyāmānandī tilaka
📌 Why this matters:
The Śyāmasundara deity is worshiped in the mood of Rādhā’s exclusive possession of Kṛṣṇa.
4. Temple Construction & Royal Patronage
Date
Temple built c. 1640 CE
Patron
Rāya Śrīmad Rām, a wealthy royal officer (Bengal/Orissa region)
Architecture
Among the most ornate Vrindavan temples
Features:
Fine floral carvings
Dancing figures
Lotus motifs
Represents bhakti supported by rasa-rich aesthetics
📌 Contrast for class:
Madan Mohan → austerity
Govinda Deva → grandeur
Śyāmasundara → elegance
5. Worship Lineage & Continuity
Sevā Line
Maintained by Śyāmānanda Prabhu’s disciples
Strong connections to:
Orissa
Bengal
Worship style:
Musical excellence
Graceful ārati
Elaborate dress and ornamentation
Mood of Sevā
Less didactic than Madan Mohan
Less opulent than Govinda
More emotionally refined
6. Iconography & Deity Form
Śyāmasundara
Standing in tribhaṅga
Expression:
Soft smile
Slightly playful
Intimate yet dignified
Carries flute
Rādhārāṇī
Slender, graceful posture
Emphasis on:
Beauty
Emotional leadership
Subtle authority over Kṛṣṇa
📌 Teaching insight:
Śyāmasundara shows Kṛṣṇa already conquered by beauty, not instruction.
7. Historical Stability
Unlike Govinda or Gopīnātha:
Śyāmasundara deity never permanently left Vrindavan
Temple suffered damage in Mughal period
Deities were hidden locally and later reinstalled
This continuity reinforced the unbroken rāga tradition here.
8. Theological Placement Among the Seven
Aspect
Śyāmasundara
Associated Saint
Śyāmānanda Prabhu
Primary Rasa
Madhura (refined)
Emphasis
Beauty & intimacy
Worship Style
Elegant rāgānugā
Temple Mood
Aesthetic devotion
9. Teaching Summary Line
You might close this section with:
“If Madan Mohan teaches us truth, and Govinda Deva reveals destiny, Śyāmasundara enchants the heart — where devotion becomes beautiful.”
Śrī Śrī Rādhā–Gokulānanda Temple
Temple Building – History
Temple developed in the 17th century
Associated strongly with Lokānātha Gosvāmī
Later expanded by his disciple Narottama dāsa Ṭhākura’s followers
Simple but spiritually significant complex
Deity (Mūrti) History
Main Deity: Gokulānanda
Worshiped originally by Lokānātha Gosvāmī
Temple also houses:
Rādhā-Vinoda (by Lokānātha Gosvāmī)
Govardhana śilā of Narottama dāsa Ṭhākura
Emphasis on nāma-bhajana and raganuga-bhakti
1. Primary Saint: Śrī Lokanātha Gosvāmī
Who He Was
Intimate associate of Śrī Caitanya Mahāprabhu
One of the most reclusive of the Gosvāmīs
Lived almost entirely unknown, absorbed in bhajana
Avoided disciples intentionally
Mahāprabhu personally ordered him:
“Go to Vṛndāvana”
“Uncover the lost līlā-sthalīs”
📌 Teaching insight:
Lokanātha Gosvāmī represents pure internal bhajana, without public identity.
2. Origin of the Gokulānanda Deity
The Deity
Śrī Gokulānanda
Kṛṣṇa as the joy of Gokula — tender, pastoral, intimate
Origin & Installation
The deity was personally worshiped by Lokanātha Gosvāmī
Tradition holds the deity to be ancient and self-manifested, though ritually installed
Worshiped privately, without public temple structure
Mood of Worship
Nāma-bhajana
Simple offerings
Long hours of solitary chanting
📌 Important:
This is not a “royal” deity — He belongs to solitary Vraja meditation.
3. Lokanātha Gosvāmī and the Hidden Lineage
Reluctance to Accept Disciples
Lokanātha Gosvāmī did not want followers
Believed public following disturbed bhajana
Narottama Dāsa Ṭhākura
Secretly served Lokanātha Gosvāmī for years
Cleaned his place, fetched water — anonymously
Eventually accepted as his only disciple
This relationship defines the future of the temple.
4. Addition of Other Deities (Very Important)
The Rādhā–Gokulānanda Temple is unique because it houses multiple Gosvāmī Deities, later unified in one complex.
A. Śrī Rādhā–Vinoda (Lokanātha Gosvāmī)
Worshiped by Lokanātha Gosvāmī alongside Gokulānanda
Vinoda = playful delight
Represents sweetness hidden within austerity
These Deities are still present in the temple.
B. Govardhana–śilā of Narottama Dāsa Ṭhākura
Origin
Given to Narottama by Lokanātha Gosvāmī
Represents:
Direct transmission of Vraja-bhakti to Bengal
Worship
Simple offerings
Nāma-saṅkīrtana-centered devotion
📌 Teaching point:
This śilā is the bridge between Vṛndāvana and Gauḍīya world mission.
C. Additional Deities (Later Period)
Gaura–Nityānanda
Installed to honor:
The preaching expansion begun by Narottama
5. Temple Construction & Consolidation
Timeline
Original worship: private bhajana-kuṭīra
Temple structure developed mid–17th century
Expanded by:
Disciples of Narottama
Later Gauḍīya communities
Architecture
Modest
Inward-focused
Emphasis on:
Presence
Not ornamentation
6. Why Rādhā–Gokulānanda Is Theologically Special
This temple holds three core Gauḍīya streams in one place:
Deity / Object
Represents
Gokulānanda
Nāma-bhajana & solitude
Rādhā–Vinoda
Hidden sweetness
Govardhana-śilā
Rāgānugā transmission
Gaura–Nityānanda
Preaching mercy
📌 Teaching insight:
Where Rādhā–Dāmodara is systematic,
Rādhā–Gokulānanda is organic and quiet.
7. Historical Stability
Deities never permanently left Vṛndāvana
Protected locally during Mughal unrest
Worship continued quietly, without royal attention
This invisibility was actually their protection.
8. Iconography & Bhāva
Gokulānanda
Gentle posture
Soft smile
Less dramatic tribhaṅga
Mood: Kṛṣṇa enjoyed internally
Overall Temple Bhāva
Silence
Chanting
Minimal instruction
Maximum absorption
9. Perfect Teaching Conclusion
You might close with:
“If Rādhā–Ramaṇa reveals love through miracle,
Gokulānanda reveals love through disappearance —
when devotion becomes so quiet that only Kṛṣṇa remains.”
Śrī Śrī Rādhā–Ramaṇa Temple
Temple Building – History
Built around 1542 CE
One of the smallest yet most sacred temples
Architecture is modest, emphasizing Deity over structure
Managed historically by Gopāla Bhaṭṭa Gosvāmī’s lineage
Deity (Mūrti) History
Most miraculous deity among the Seven
Originally only 12 Śālagrāma śilās worshiped by Gopāla Bhaṭṭa Gosvāmī
On Nṛsiṁha-caturdaśī, one Śālagrāma manifested as Rāmaṇa
Rādhārāṇī is represented by a silver crown, not a separate mūrti
Deity never left Vrindavan — never relocated during Mughal invasions
Central deity for mantra-rāga-bhajana
1. Who Worshiped Rādhā–Ramaṇa
Śrī Gopāla Bhaṭṭa Gosvāmī
One of the Six Gosvāmīs
Born in Śrī Raṅgam in South India
Son of a prominent Śrī Vaiṣṇava family
Personally blessed by Śrī Caitanya Mahāprabhu during His South Indian tour
Mahāprabhu instructed him:
To go to Vṛndāvana
To assist the Gosvāmīs
To establish proper Vaiṣṇava conduct
📌 Teaching insight:
Gopāla Bhaṭṭa bridges Śrī Vaiṣṇava discipline and Gauḍīya madhura-rasa.
2. The Twelve Śālagrāma Śilās
Origin
Gopāla Bhaṭṭa Gosvāmī brought 12 Śālagrāma-śilās from Nepal
Worshiped them according to strict vaidhi-bhakti
His Inner Desire
Though fully renounced, he longed internally:
To serve Rādhā–Kṛṣṇa in human-like form
He never expressed this desire outwardly
This inner tension is crucial to the miracle.
3. The Miracle of Nṛsiṁha-caturdaśī
The Event
On Nṛsiṁha-caturdaśī, one Śālagrāma split open
A fully manifested deity emerged:
Standing in tribhaṅga
Holding a flute
Exquisitely beautiful
Name: Rāmaṇa
“One who gives pleasure”
Emphasizes:
Kṛṣṇa’s sweetness over majesty
Personal reciprocation
📌 Teaching point:
This is the only major Vṛndāvana deity to self-manifest from a Śālagrāma.
4. Why There Is No Separate Rādhārāṇī Deity
Theological Reason
Rādhārāṇī is fully present within Rāmaṇa
Represented by:
A silver crown placed beside Him
Gosvāmī Explanation
This worship reflects ekātma-rūpa:
Rādhā and Kṛṣṇa as one in separation-less unity
Very rare theology, not common in other temples
📌 Teaching clarity:
Absence of Rādhā’s form here means maximum intimacy, not less.
5. Temple Building History
Date
Constructed around 1542 CE
One of the earliest Gosvāmī temples
Architecture
Small, intimate, inward-facing
Emphasis:
On darśana
Not grandeur
Continuity
Worship has never been interrupted
Sevā maintained continuously by:
Descendants and disciples of Gopāla Bhaṭṭa Gosvāmī
6. Why Rādhā–Ramaṇa Never Left Vṛndāvana
This is historically unique.
During Aurangzeb’s persecutions:
Many deities were relocated
Rāmaṇa was:
Hidden
Protected locally
Never moved outside Vraja
Reason given in tradition:
“Rāmaṇa will not leave Vṛndāvana under any circumstance.”
📌 This is often cited as a sign of His supreme intimacy with Vraja.
7. Iconography & Daily Worship
Deity Features
Height: approx. 12 inches
Blackish-blue complexion
Extremely delicate features
Worship Style
Very elaborate daily sevā
Multiple dress changes
Rich offerings — despite small size
This contrasts with:
His miraculous, austere origin
His current regal worship
8. Theological Position Among the Seven
Aspect
Rādhā–Ramaṇa
Gosvāmī
Gopāla Bhaṭṭa
Manifestation
Self-manifest from Śālagrāma
Rasa
Highest intimacy
Worship
Ekātma-bhāva
Location
Never left Vṛndāvana
9. Perfect Teaching Conclusion
You might end this section with:
“Rādhā–Ramaṇa did not descend to be worshiped —
He emerged because devotion could no longer be contained.”
Śrī Śrī Rādhā–Gopīnātha Temple
Temple Building – History
Built 1632 CE
Patron: Rāya Singh, treasurer of Emperor Shah Jahan
One of the largest temples of Vrindavan
Heavily damaged during Aurangzeb’s reign
Current structure partially restored
Deity (Mūrti) History
Gopīnātha deity originally worshiped by Madhu Paṇḍita
After Mughal attacks:
Deity moved to Jaipur
Later installed in Śrīnāthajī complex
Vrindavan temple now has a representative deity
Strong connection with parakīyā-bhāva theology
1. Original Worshiper: Śrī Madhu Paṇḍita
Who He Was
Direct associate of Śrī Caitanya Mahāprabhu
Known for deep absorption in madhura-rasa
Lived in Vṛndāvana before large temple culture developed
Mahāprabhu personally encouraged him:
To settle in Vraja
To establish worship of Gopīnātha
📌 Teaching insight:
If Sanātana reveals sambandha,
Madhu Paṇḍita reveals emotional daring.
2. Origin of the Gopīnātha Deity
Discovery
Deity of Gopīnātha is traditionally considered ancient
Found in the Vṛndāvana area during early Gauḍīya rediscovery
Installed by Madhu Paṇḍita in the mid-16th century
Name Significance
Gopī-nātha = “Lord controlled by the gopīs”
Direct theological statement of parakīyā supremacy
3. Rādhārāṇī’s Position
Rādhārāṇī worshiped as:
Parama-preṣṭhā gopī
Emotional sovereign of Kṛṣṇa
Sevā emphasizes:
Separation
Jealousy
Bold love
📌 Teaching clarity:
This is the deity where Kṛṣṇa is least independent.
4. Temple Construction & Mughal Patronage
Construction
Temple built 1632 CE
Patron: Rāya Raghunātha Dāsa (also cited as Rāya Singh in some accounts)
Served under Emperor Shah Jahan
Example of Vaiṣṇava worship supported inside Mughal administration
Architecture
Originally massive, multi-storeyed
Red sandstone
Comparable in ambition to Govinda Deva (though less refined)
5. Aurangzeb’s Persecution & Deity Removal
Historical Crisis
During Aurangzeb’s reign:
Temples attacked
Deities endangered
Gopīnātha’s Journey
Removed from Vṛndāvana for protection
Taken to Jaipur
Later installed in Śrīnātha-jī complex area (broader Rajasthani Vaishnava zone)
Present Situation
Original Gopīnātha deity is not in Vṛndāvana
Present temple houses a pratibhu mūrti
📌 Teaching insight:
Parakīyā-bhāva survived by movement, not by immobility.
6. Iconography & Bhāva
Gopīnātha
Graceful tribhaṅga
Intense sideways glance
Expression of:
Vulnerability
Emotional dependence
Rādhārāṇī
Commanding yet tender
Emotional axis of the altar
This pair visually teaches rasa theory.
7. Theological Placement Among the Seven
Aspect
Rādhā–Gopīnātha
Founder
Madhu Paṇḍita
Core Rasa
Parakīyā
Emotional Tone
Intense, daring
History
Displacement & survival
Teaching Role
Love over law
8. Why This Temple Matters Deeply
It proves Gauḍīya bhakti is not:
Moral compromise
Social rebellion
But transcendental emotional truth, beyond material norms
This temple silently teaches:
Love that breaks rules — because it belongs to another world.
9. Perfect Teaching Conclusion
You might close with:
“At Gopīnātha’s feet,
Kṛṣṇa no longer commands love —
He begs for it.”
Śrī Śrī Rādhā–Govinda Deva Temple
Temple Building – History
Built 1590 CE
Patron: Mahārāja Mān Singh of Amber (Jaipur)
Designed by Vishvakarma lineage architects
Originally 7-storey structure (now 3 remain)
Considered the crown jewel of Vrindavan architecture
Blend of Hindu temple and Mughal palace style
Deity (Mūrti) History
Govinda Deva deity discovered by Rūpa Gosvāmī
Worshiped personally by Śrī Caitanya Mahāprabhu
During Aurangzeb’s reign:
Deity moved to Jaipur
Installed in the current Govind Dev Ji Temple
Vrindavan now has a pratibhu deity
Govinda Deva represents prayojana-tattva
1. Discoverer and Principal Sevaka: Śrī Rūpa Gosvāmī
Who Rūpa Gosvāmī Was
Direct disciple of Śrī Caitanya Mahāprabhu
Receiver of Mahāprabhu’s prayojana-tattva teachings
Author of Bhakti-rasāmṛta-sindhu and Ujjvala-nīlamaṇi
Mahāprabhu personally entrusted him with:
Revealing pure love of God
Establishing the goal (prayojana) of bhakti
📌 Teaching insight:
Only Rūpa Gosvāmī could reveal Govinda Deva.
2. Discovery of the Govinda Deva Deity
Location
Found at Goma Ṭilā, Vṛndāvana
Tradition
Deity is ancient and self-manifest
Worshiped in ancient Vraja, later hidden during foreign invasions
Rediscovered by Rūpa Gosvāmī through intense bhajana
Recognition
Rūpa Gosvāmī identified Him as:
The same Govinda worshiped by Vraja-vāsīs
The supreme embodiment of madhura-rasa fulfilled
3. Direct Connection to Śrī Caitanya Mahāprabhu
One of the most important historical facts:
Rūpa Gosvāmī brought Govinda Deva to Prayāga
Śrī Caitanya Mahāprabhu personally took darśana
Mahāprabhu:
Embraced Rūpa Gosvāmī
Affirmed Govinda Deva as the highest revelation of Kṛṣṇa
📌 Teaching line:
Mahāprabhu did not establish Govinda — He recognized Him.
4. Temple Construction: A World Monument
Patron
Mahārāja Mān Singh I of Amber (Jaipur)
One of Emperor Akbar’s most powerful generals
Devoted Vaiṣṇava
Date
Constructed 1590 CE
Architecture
Originally seven storeys
Red sandstone
Fusion of:
North Indian temple śikhara
Mughal palace symmetry
At the time:
It was one of the largest Hindu temples in North India.
📌 Teaching contrast:
Madan Mohan → renunciation
Govinda Deva → royal affirmation of bhakti
5. Rādhārāṇī’s Position
Rādhārāṇī stands as:
Supreme Queen
Emotional axis of Govinda’s existence
Sevā expresses:
Fulfilled love
Harmonized rāsa
No tension, no secrecy
📌 This is not parakīyā drama —
it is love fully revealed and accepted.
6. Aurangzeb and the Fall of the Temple
Historical Event (c. 1670)
Aurangzeb ordered destruction of major temples
Upper storeys of Govinda Deva were demolished
Deity Protection
Govinda Deva removed secretly
Transported to Jaipur
Installed in the present Govind Dev Ji Temple
Present Situation
Original Govinda Deva deity resides in Jaipur
Vṛndāvana temple has a pratibhu mūrti
📌 Teaching insight:
The temple fell — the deity did not.
7. Iconography & Bhāva
Govinda Deva
Perfect tribhaṅga
Calm, confident smile
Not pleading, not instructing
Completely at home in love
Overall Mood
Completion
No urgency
No austerity
No concealment
8. Theological Role Among the Seven
Aspect
Govinda Deva
Gosvāmī
Rūpa
Tattva
Prayojana
Rasa
Fully manifested madhura
Temple Mood
Royal completion
Historical Role
Culmination
9. The Perfect Final Teaching Frame
To close your entire series, this lands beautifully:
Madan Mohan teaches who we are. Rādhā–Dāmodara teaches how we serve. Rādhā–Ramaṇa shows love responding. Gopīnātha shows love risking everything. Govinda Deva shows love at rest.
10. One-Sentence Mahāprabhu Seal
End with Mahāprabhu’s essence:
“This is the Kṛṣṇa I came to give.”
No.
Temple / Deity
Principal Gosvāmī / Saint
Deity Origin
Core Tattva
Primary Rasa / Mood
Historical Notes
Present Location of Original Deity
1
Śrī Śrī Rādhā–Madan Mohan
Sanātana Gosvāmī (discovered by Advaita Ācārya)
Ancient / revealed Deity
Sambandha (relationship with Kṛṣṇa)
Guru‑tattva, dignity, restraint
Oldest Vṛndāvana temple; worship marked by extreme renunciation
Karauli, Rajasthan
2
Śrī Śrī Rādhā–Dāmodara
Jīva Gosvāmī
Installed arcā‑mūrti
Abhidheya (practice of bhakti)
Regulated devotion, balance
Temple houses multiple Gosvāmī worship objects and samādhis
Vṛndāvana
3
Śrī Śrī Rādhā–Śyāmasundara
Śyāmānanda Prabhu
Revealed / installed
Aesthetic rāgānugā
Refined madhura, beauty
Known for ornate architecture and graceful sevā
Vṛndāvana
4
Śrī Śrī Rādhā–Ramaṇa
Gopāla Bhaṭṭa Gosvāmī
Self‑manifest from Śālagrāma
Intimate union (ekātma‑bhāva)
Highest intimacy
Never left Vṛndāvana; no separate Rādhā mūrti
Vṛndāvana
5
Śrī Śrī Rādhā–Gokulānanda
Lokanātha Gosvāmī
Ancient / privately worshiped
Nāma‑bhajana transmission
Quiet rāga, inward devotion
Includes Rādhā–Vinoda and Govardhana‑śilā of Narottama
