Puri: Situated on the bank of ancient river Ratnachira—now reduced to a weed-choked stream that flows only in the monsoon—the Sakhigopal temple at Satyabadi in Puri, along the Puri-Bhubaneswar National Highway—offers a rare glimpse of the sacred feet of goddess Radha—to devotees during the Hindu month of Kartik (November). Thousands make an annual pilgrimage to the Sakhigopal temple on Amla Navami—which is on Nov 18 this year—to worship the feet of the goddess. In most temples, her feet is kept covered with her attire. Therefore, this makes it an unusual event for Hindus or Vaishnavites, who attach a religious significance to the ‘lotus feet’ of ‘Radharani’ (goddess Radha).
Origin of the temple
This temple at Satyabadi— which is also known for its numerous Brahmin ‘Sasanas’ (tax-free villages granted to learned Brahmin families by ancient Hindu kings in Odisha)—is one of the most celebrated Vaishnavite shrines. The presiding deity is Lord Krishna, worshipped here as Sakhi Gopal. The image depicts the standing form of Krishna, holding a flute in both hands.
According to literary sources, the image is made of black chlorite stone. An image of Radha in brass has also been installed near the image of Gopal or Krishna. It is also designed in standing posture. This brass idol of Radha had been kept later on, sources claimed. According to literary sources, it is believed that the idol was prepared with the donations of King of Ranpur from Odisha’s Surya dynasty, sometimes between 1850-1870 AD.
According to literary sources, the image of Sakhigopal may have been brought from south India by one of the Gajapati rulers. The deity is also revered for the legend in which Lord Krishna is believed to have appeared as a witness in a dispute between an elderly Brahmin and his prospective son-in-law. The divine intervention established the truth and earned the deity the name Sakhigopal, meaning Gopal who bears witness.
The history of the temple and the movement of the deity across different locations are equally significant. According to some literary sources, before being installed at Satyabadi, the image is believed to have been housed at several places, including Varanasi-Kataka, Rathipura Garh, Kantalabai near Chilika Lake and within the Jagannath Temple complex at Puri. The original Sakhigopal shrine at Varanasi-Kataka is believed to have been visited by Sri Chaitanya before it was destroyed by iconoclasts. Following the Muslim conquest of Odisha, the image was moved from one place to another before eventually being shifted to the erstwhile village of Alasa, now known as Satyabadi.
The present temple is believed to have been constructed during the Maratha period of Odisha’s history. Set amidst a sprawling garden with fruit-bearing trees and surrounded by a broad ditch, the temple presents a distinctive architectural composition. It incorporates elements of both rekha and pidha styles of Odishan temple architecture. Facing east, the temple complex comprises three principal structures — the vimana (sanctum), jagamohan (assembly hall) and natamandapa (dancing hall).
Besides the main temple, it also has small shrines of Ganesa and Navagraha, Suryanarayan, Siva and footprints of Gopinath. A modern shrine of Rama-Laxman-Sita has been built outside the temple complex.
Beyond Vaishnavism: Significance of Akshaya or Amla (Anla) Navami
According to Hindu traditions, Brundabati, an ardent devotee of Lord Vishnu, was transformed into three sacred plants — ‘malati, tulasi and amla.’ This is why the amla tree is revered throughout the holy month of Kartik. On Akshaya Navami or Amla Navami—which usually falls on Nov 18—in particular, the amla plant is believed to become the abode of Jagatdhatri, the mother of the Universe. Consequently, devotees observing the Kartik month rituals worship the tree with special prayers and offerings. In Odia households, it is often colloquially referred to as Anla Navami. It usually falls on the ninth day of the bright fortnight the bright fortnight of Kartik, when Lord Vishu is also worshipped.
Religious significance of the Lotus Feet of Radharani
In Vaishnava tradition, the lotus feet of Srimati Radharani hold profound spiritual significance, symbolising divine grace, unconditional love, protection and the path to liberation. According to the teachings of the International Society for Krishna Consciousness (ISKCON), the auspicious symbols imprinted on Her lotus feet carry deeper spiritual meanings and represent different aspects of devotion and divine protection.
Each symbol conveys a particular message for devotees. The sacrificial altar, for instance, signifies the burning away of sins through meditation and surrender at Her feet, while the conch represents protection from material suffering, fear and distress. The lotus symbolises the blossoming of spiritual consciousness and devotion, while the umbrella signifies shelter from the miseries of material existence. The disc represents the destruction of negative tendencies such as lust, anger, greed, pride and envy. Similarly, the flag signifies victory and divine protection, the fish represents the inseparable bond between the devotee and the Divine, and the barleycorn symbolises spiritual nourishment and prosperity.
Other symbols, including the mountain, spear, elephant goad, creeper and half-moon, further illustrate the power of Her divine grace. They signify the ability to overcome worldly entanglements, control the restless mind, fulfil spiritual aspirations and experience the cooling nectar of divine love.
Together, these auspicious markings establish Srimati Radharani’s lotus feet as the ultimate refuge for devotees. They represent the belief that surrendering to her with sincere devotion not only frees the soul from material attachments and sufferings but also leads it towards the highest spiritual attainment — eternal loving service to Radha and Krishna.
On this auspicious day, pilgrims from across Odisha and neighbouring states converge at the historic Gopinath temple, waiting patiently for the rare opportunity to witness Radha Pada Darshan.
When Radha’s feet become the centre of devotion
The annual ritual is closely associated with the special attire in which the divine couple is adorned. Radha is dressed in the traditional Odia style, with a beautifully draped saree and traditional ornaments. The attire, unlike her usual dress, leaves her feet visible. The food offerings made to the deities are mostly Odia traditional sweets and dishes like ‘saropauli’, ‘magaza ladu’, ‘kakara’, ‘dalimba keli’, ‘chhena’, ‘sara labani’, ‘chuda pakhala’, ‘bhaja’, ‘khurama’, ‘chhatu’, ‘khai’, ‘gopal ballav’ and ‘pana bhoga.’
