Book Reviewed: God as Mother: Feminine Theology in India - a Historical and Theological Study of the Brahmavaivarta Purana, by C. Mackenzie Brown

Radha as the Divine-Feminine in the books of Brahmavaivarta Purana

In ancient Greece and Israel, Diana, Berecynthia, Isis and Cybele were exiled with coming of Christianity, but in Hindu India, a greater level tolerance and religious diversity were observed. There were no Hindu and Buddhist religious wars in contrast to the religious wars of Islam in Europe and Asia, or the Protestant-Catholic wars of 16th century. In ancient India, questions related to spirituality and metaphysical elements of existence were discussed in academic style with tolerance to opposing views. These philosophical ideas were expanded significantly on both the sides of aisle; Hinduism and Buddhism, leading to various schools of philosophies.

In joining Radha to Krishna, Parvati to Siva, Lakshmi to Vishnu, and Sita to Rama, Hinduism offers gender equality. This book reconstructs the feminine theology in ancient India with emphasis on the elevation of Radha from a human figure to a goddess in Brahmavaivarta Purana (BVP). This is a medieval work of Krishnite-Vaishnavism, which shows the transition from a male-oriented theology to a feminine version centered upon Radha. BVP is described in four parts (khandas) consisting of more than 20,000 slokas, and the fourth khanda (Krishnajanmakhanda) is the largest book which discusses the birth and work of Krishna and Radha. Krishna-ism forms the basic theological framework, within which other viewpoints are accommodated. In the process of adaptation and synthesis, a new structure was created; the emerging feminine theology associated with Radha as Prakriti. The book focuses on the soteriological aspects of Vaishnavism, with emphasis on pure devotion (bhakti), dasya, and seva to Radha and Krishna is discussed.

It is evident that there is a theology of Prakriti or Radha arise from Krishna since the beginning; and later dissolves into him at the end of cosmic eon. In BVP (Prakriti Khanda) II.57.14, it said that “As the Bhagavat is eternal, so is Bhagavati (Prakriti); through her Maya in natural dissolution, she disappears then into the Lord.” Elsewhere in BVP (Prakriti Khanda) II.55.86-87, it is said that “As a potter with clay is always able to make a pot, so am In with you, who is Prakriti in enabling the creation of the world; Without you, I cannot move and am ever powerless, you in essence is the energy for all, come into Me.” The role of Radha has a dual function but also her preeminence in redemptive capacity. The worship of Krishna is a difficult path leading to the ultimate goal (Goloka), but achievable only after several life times. Devotion to Radha on the other hand has immediate results, according to BVP (Prakriti Khanda) II.54-55.

Radha’s amorous aspect has been wholly transcendental. She is no longer a symbol of human soul longing for the Supreme. Rather she is the Divine Mother and thus her love relation to Krishna does not serve as a model for a human’s attitude toward God, but testifies her qualification as redemption force. As Krishna’s beloved, she is favored with his grace and thus is able to bestow that grace upon her devotees who are like her children. It was by seva (devotional service) that she attained her status as his beloved, but is her maternal aspect help lost souls to find Krishna according to BVP (Krishnajanma Khanda) IV.124.97. In BVP (Prakriti Khanda) II.1.54, Radha is referred to as the bestower of dasya to the devotees of Krishna.

I found Chapters 7-9 are interesting as they review the literature fairly exhaustively on the subject of feminine theology in Brahmavaivarta Purana, especially chapter 9 entitled “Prakriti: Her cosmogenic role.”

On the subject of women in Hinduism, other goddesses of note include; Ushas is an exalted goddess in the Rig-Veda and she is often spoken of in the plural, "the Dawns." She is portrayed as warding off evil spirits of the night, and as a beautifully adorned young woman riding in a golden chariot on her path across the sky. In fact, twenty hymns of the Rig Veda are dedicated to her. Durga, Lakshmi, Sarasvati, and Savitri are other ancient deities going back to Vedic times. Sarasvati is closely related to Savitri of Rigveda as a goddess of speech, learning and the Mother of the Vedas. But Radha is late comer in Hindu pantheon. She probably makes her appearance no earlier than third or fourth century A.D. initially as a human figure but later she attains the status of goddess. In the Mahabharata and Puranas, goddess Lakshmi is elevated to a much higher form of metaphysical grandeur.

The Kriyayogasara states that in the creation, Mahavishnu appears as Brahma, Vishnu, and Shiva. And His adya Prakriti (primal nature) manifests as Brahmi, Lakshmi and Ambika to help three gods to accomplish the work of creation. In Varaha Purana, the trishakti idea is further developed and systematized.