Radha-Krishna (IAST rādhā-kṛṣṇa, Sanskrit: राधा कृष्ण) is the combined form of the Hindu god Krishna with his chief consort and shakti Radha.

[23] Radha Krishna's first literary mention was found in King Hala's Prakrit text Gatha Saptasati which is composed of 700 verses and was written in the 1st century CE.

[24][25][26] Later, the popular Gita Govinda written by Jayadeva in 12th century CE widely depicted Radha and Krishna as a couple.

[46] Jiva Goswami in his Priti Sandarbha states that each of the Gopis exhibits a different level of intensity of passion, among which Radha's is the greatest.

The theological use of the word can be found very early, about two thousand years before the Nimbarka or Chaitanya schools, in a phrase that the tradition frequently quotes: "Truly, the Lord is rasa" (raso vai sah) from the Brahma sutras.

[51] Charlotte Vaudeville, in the article Evolution of Love Symbolism in Bhagavatism draws some parallel to Nappinnai, appearing in Godha's magnum opus Thiruppavai and in Nammalwar's references to Nappinnani, the daughter-in-law of Nandagopa.

[54] In this Bengali tradition, metaphysical status and Radha-worship are considered to have been established by Krsnadasa in his Chaitanya Charitamrta, where he represents the doctrine that prevailed among the Vrindavan Caitanyaites following Caitanya's demise in 1533.

[56] And worship in his temple, located in the centre of Vrindavana is a perpetual daily affair, involving several prescribed events throughout the day,[57] with the goal of being theoretical and remote, but with aspiration of the possibility to attend and associate directly with Radha and Krishna.

Raja Gharib Nawaz (Pamheiba) under the influence of Natottama Thakura's disciples was initiated into the Chaitanya tradition with worship of Radha-Krishna as the supreme deity.

[63] Manipuri Raas Leela and other dances are a feature of the regional folk and religious tradition and often, for example, a female dancer will portray both Krishna and his consort, Radha, in the same piece.

[68][11][26] According to Nimbarkacharya, a founder of the sampradaya, Radha is the eternal consort and wedded wife of Krishna, who lives forever with him in Goloka.

Lack of evidence due to the destruction of Mathura and Vrindavan in the 13th century and 14th century has meant that the true dates and origins of this tradition are shrouded in mystery and await investigation.Nimbarka, who is widely held by scholars such as Satyanand Joseph, Prof. Rasik Bihari Joshi, Prof. M. M. Aggrawal etc., to be at least of the same time or before the appearance of Shankaracharya, was the first acharya to worship Radha along with Krishna in Sakhi Bhava Upasana method of worship.

Jayadeva has referred to them and created an exquisite lyrical poem of passionate devotion in the 12th century CE, and from this poetic beginning a huge movement specific to Bengal began.

[26] In any case, the sole object of worship in the Nimbarka Sampradaya is the unified Divine Couple of Shri Radha Krishna.

According to the 16th century Mahavani written by Jagadguru Swami Sri Harivyasa Devacharya - "radhaamkrsnasvaroopaam vai, krishnam raadhaasvarupinam; kalaatmaanam nikunjastham gururoopam sadaa bhaje" which means "I ceaselessly praise Radha who is none other than Krishna, and Sri Krishna who is none other than Radha, whose unity is represented by the Kaamabeeja and who are forever resident in Nikunja Goloka Vrindavana.

[74] One of the prominent poets of this tradition, which also called Radhavallabhi, named Dhruvadasa was notable for being principally concerned with the private relationships of Radha and Krishna.

In his poetry Caurasi Pad and in the commentaries of his followers, the concentration is in meditation on the unique benefits of constant reflection on the eternal lila.

Radhavallabhis share with their Vaishnava co-religionists a great regard for Bhagavata Purana, but some of the pastimes that are outside the scope of relationships with Radha and gopis do not feature in the concept of this school.

[75] The Radha-centered Radha Vallabh Sampradaya founded by Hith Harivansh Mahaprabhu in the 16th century occupies a special position among other traditions.

"[78] The first temple constructed in the sect, built in Ahmedabad in 1822, houses the images of Nara Narayana, forms of Arjuna and Krishna, in the central shrine.

[80] According to theory the sect has set aside Goloka as the supreme heaven or abode (in fact, in some of their temples, such as the Mumbai Temple, the murtis installed are those of Shri Gaulokvihari and Radhikaji), because there Krishna is supposed to be enjoying himself with his Gopis,[81] who according to the Swaminarayana sampradaya the milkmaids with whom Krishna danced; his relations with them symbolize the relation of God with the devotee in reciprocation.

[83][84] The date of Chandidas poem Srikrsnakirtana is still under question however the text remains one of the most important evidences of early portrayal of the popular story of "Lord Krishna's love for the cowherd girl Radha" in Bengali literature and religion.

The 412 songs of Srikrsnakirtana are divided into thirteen sections that represent the core of the Radha-Krishna legendary cycle, with many variants providing excellent comparative material.

[88] In many Jain commentaries including the popular Venisamhara by Narayana Bhatta and Dhvanyaloka by Anandavardhana written in 7th century Radha and Krishna are mentioned.

Jain scholars like Somadeva Suri and Vikram Bhatta continued mentioning Radha-Krishna between 9th-12th century in their literary works.

However, Braj region including Vrindavan, Barsana, Gokul, Nandgaon, and Mathura are considered to be the centers of Radha Krishna worship.