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Geetgovind
‘गीतगोविंद� संस्कृ� के प्रसिद्ध कव� जयदे� द्वारा रचित एक अनुप� काव्�-ग्रं� है, जिसमें राधा-कृष्� की केलि-कथाओ� तथ� उनकी अभिसार-लीलाओं के अत्यंत रसमय चित्रण के सा� ही प्रे� के सभी भारती� रूपो� का बड़ी तन्मयत� और कुशलता के सा� वर्ण� किया गय� है� समग्� संस्कृ� साहित्� मे� इस कोटि की मधुर रचना दूसरी को� नहीं। यह आध्यात्मिक शृंगार का अत्यंत मनोर� काव्�-ग्रं� है, जिसमें शब्द और अर्थ का मनोमुग्धकारी सामंजस्य है� कृष्�-भक्त� साहित्� मे� ‘गीतगोविंद� को धर्मग्रं� का स्था� प्राप्� है� श्रीवल्ल� संप्रदाय मे� भी ‘गीतगोविंद� को श्रीमद्भागवत पुरा� के समान प्रतिष्ठ� प्राप्� है� यह ग्रं� दे�-विदे� के अनेक मूर्धन्य एव� लब्धप्रतिष्ठ विद्वान् समीक्षकों द्वारा मुक्� कं� से प्रशंसित है� प्रस्तुत है, धर्म और दर्श� के क्षेत्� मे� सुप्रतिष्ठित इस ग्रं�-रत्न का सुमधुर हिंदी अनुवाद� आध्यात्मिक साधकों के लि� ही नही� आम पाठकों के लि� समान रू� से उपयोगी पुस्तक�
152 pages, Paperback
First published January 1, 1180
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About the author
Jayadeva Goswami
11books3followersJayadeva (pronounced [dʑɐjɐˈdeːʋɐ]; born c.�1170 CE), also spelt Jaideva, was a Sanskrit poet during the 12th century. He is most known for his epic poem Gita Govinda which concentrates on Krishna's love with the gopi, Radha, in a rite of spring. This poem, which presents the view that Radha is greater than Krishna, is considered an important text in the Bhakti movement of Hinduism.
Little is known of his life, except that he was a loner poet and a Hindu mendicant celebrated for his poetic genius in eastern India. The Gitagovinda suggests that he was born in the "Kindubilva" village. Scholars have variously identified this place with a present-day village in their own region, including Kenduli Sasan near Puri in Odisha, Jaydev Kenduli in Birbhum district in West Bengal, and the village of Kenduli near Jhanjharpur in Mithila (Bihar). Several sixteenth-century texts declare Jayadeva was from 'Utkala', another name of Odisha. The maximum number of Gita Govinda manuscripts are available in Odisha, in a variety of shapes and sizes, where the tradition of the Gita Govinda is an integral part of regional culture. Jayadeva, a wanderer, probably visited Puri at some point and there, according to tradition, he married a dancer named Padmavati though that is not supported by early commentators and modern scholars. The poet's parents were named Bhojadeva and Ramadevi. From temple inscriptions it is now known that Jayadeva received his education in Sanskrit poetry from a place called Kurmapataka, identified near Konark in Odisha.
Jayadeva is widely considered one of the earliest musicians of Odissi music. Every night during the Badasinghara or the last ritual of the Jagannatha temple of Puri, the Gitagovinda of Jayadeva is sung, set to traditional Odissi ragas & talas, such as Mangala Gujjari. This tradition has continued unbroken since the time of Jayadeva, who himself used to sing in the temple. After the time of the poet, the singing of the Gitagovinda according to the authentic Odissi ragas & talas was instated as a mandatory sevā at the temple, to be performed by the Maharis or Devadasis, systematically recorded in inscriptions, the Mādalā Pānji and other official documents that describe the functioning of the temple. To this date, the Jagannatha temple remains the fountainhead of Odissi music and the most ancient & authentic compositions (including a few archaic Odia Chhandas and jananas by Jayadeva himself) survive in the temple tradition, although the Devadasis are no more found owing to their systematic eradication by the British government.
Two hymns of Jayadeva, have been incorporated in the Guru Granth Sahib, the holy book of the Sikh religion. The hymns are written in a mixture of Sanskrit and eastern Apabhramsha. There are records narrating how Jayadeva's work had a profound influence on Guru Nanak during his visit to Puri.
Little is known of his life, except that he was a loner poet and a Hindu mendicant celebrated for his poetic genius in eastern India. The Gitagovinda suggests that he was born in the "Kindubilva" village. Scholars have variously identified this place with a present-day village in their own region, including Kenduli Sasan near Puri in Odisha, Jaydev Kenduli in Birbhum district in West Bengal, and the village of Kenduli near Jhanjharpur in Mithila (Bihar). Several sixteenth-century texts declare Jayadeva was from 'Utkala', another name of Odisha. The maximum number of Gita Govinda manuscripts are available in Odisha, in a variety of shapes and sizes, where the tradition of the Gita Govinda is an integral part of regional culture. Jayadeva, a wanderer, probably visited Puri at some point and there, according to tradition, he married a dancer named Padmavati though that is not supported by early commentators and modern scholars. The poet's parents were named Bhojadeva and Ramadevi. From temple inscriptions it is now known that Jayadeva received his education in Sanskrit poetry from a place called Kurmapataka, identified near Konark in Odisha.
Jayadeva is widely considered one of the earliest musicians of Odissi music. Every night during the Badasinghara or the last ritual of the Jagannatha temple of Puri, the Gitagovinda of Jayadeva is sung, set to traditional Odissi ragas & talas, such as Mangala Gujjari. This tradition has continued unbroken since the time of Jayadeva, who himself used to sing in the temple. After the time of the poet, the singing of the Gitagovinda according to the authentic Odissi ragas & talas was instated as a mandatory sevā at the temple, to be performed by the Maharis or Devadasis, systematically recorded in inscriptions, the Mādalā Pānji and other official documents that describe the functioning of the temple. To this date, the Jagannatha temple remains the fountainhead of Odissi music and the most ancient & authentic compositions (including a few archaic Odia Chhandas and jananas by Jayadeva himself) survive in the temple tradition, although the Devadasis are no more found owing to their systematic eradication by the British government.
Two hymns of Jayadeva, have been incorporated in the Guru Granth Sahib, the holy book of the Sikh religion. The hymns are written in a mixture of Sanskrit and eastern Apabhramsha. There are records narrating how Jayadeva's work had a profound influence on Guru Nanak during his visit to Puri.
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Displaying 1 - 30 of 31 reviews
July 3, 2020
This was book seven out of twenty in 2020 for me.
Gita Govinda has always been on my to-read list. Quickly after finishing Radhika Santwanam, which was much more erotic than this, I thought of reading Gita Govinda but it wasn't until recently that it came across me again.
As I keep mentioning, love is such a luxurious feeling. But, when the divine and luxurious love of Krishna and Radha meet stunning diction, we get Gita Govinda. I finished this in around an hour. Every second of that hour I spent absolutely mesmerized by the choice of language and the way the two are described so beautifully. An example of this is when Jayadeva describes the tears of Radha as "cutting into her face like craters on the moon." How beautiful is this! She is such a sensitive beauty that the heavy tears of her sorrow are cutting her delicate skin. This is just an example, the poem is rife with such beautiful examples of diction. It goes to show the sheer artisanry of the artists in the past. To describe emotion in such a physicality that overwhelms the reader takes massive choice. I am convinced time and time again that modern times need to learn what it means to be luxurious in our emotions and powerful in our arts.
A beautiful poem which is a testament to the power of diction and the divinity of love.
Gita Govinda has always been on my to-read list. Quickly after finishing Radhika Santwanam, which was much more erotic than this, I thought of reading Gita Govinda but it wasn't until recently that it came across me again.
As I keep mentioning, love is such a luxurious feeling. But, when the divine and luxurious love of Krishna and Radha meet stunning diction, we get Gita Govinda. I finished this in around an hour. Every second of that hour I spent absolutely mesmerized by the choice of language and the way the two are described so beautifully. An example of this is when Jayadeva describes the tears of Radha as "cutting into her face like craters on the moon." How beautiful is this! She is such a sensitive beauty that the heavy tears of her sorrow are cutting her delicate skin. This is just an example, the poem is rife with such beautiful examples of diction. It goes to show the sheer artisanry of the artists in the past. To describe emotion in such a physicality that overwhelms the reader takes massive choice. I am convinced time and time again that modern times need to learn what it means to be luxurious in our emotions and powerful in our arts.
A beautiful poem which is a testament to the power of diction and the divinity of love.
January 11, 2016
In Sanatana Dharma, there are various ways of expressing Devotion (Bhakti) for God. We can love God like a Father (the mode of Devotion most common in Western culture), or we can love God like a Mother, or a Friend, or a Child (the devotions to Baby Jesus would be the Christian equivalent of this), or even a Lover. The last of these is the most alien to Abrahamic religion (Judaism/Christianity/Islam). Is it because we always imagine God as being very far away, and not close enough to us to be like a lover? Is it because in our minds we have a solid division between the material and spiritual realms, and can't imagine something like romantic love being transcendental?
Whatever the case, Sanatana Dharma has no trouble with this conception of devotion. Krishna (an Avatar of God) and Radha (a cow-herding village girl) are the fullest expression of the idea of "Worshipping God like He is your Lover". Radha manages to get God to come to him, with all the spiritual enlightenment that implies, through her passionate longing for Krishna that is spiritual and erotic at the same time. The Gitagovinda, this poem by Jayadeva, is about Krishna and Radha's relationship.
However, in the Gospel of Sri Ramakrishna the titular Guru says that devoting ourselves to God is a dangerous mode of worship in the Kali-Yuga (the Dark Age we currently live in) because the human mind has become so degenerate and lustful, and he recommends against this attitude. Ramakrishna himself practiced the "God-as-Mother" conception of devotion, and Ramakrishna saw himself as a little child of the Divine Mother. I think that is worth keeping in mind.
This edition of the book begins with a very long, dragged-out essay. It didn't effect my enjoyment of the poem at all, but it was very boring. The essay at the beginning seeks to accomplish three things: 1) Place the Gitagovinda in the proper context so it can be understood 2) Explain who the author of this poem is and 3) Explain how Hindu poetry works.
The first thing is extremely necessary, because this poem is incomprehensible unless someone understands Krishna's legend, and how he is considered one of the avatars of God, etc.
The second thing is the most interesting part of this essay. Jayadeva is a wandering Sadhu whose spiritual practice consists of writing Devotional songs and poetry. He wanders into a temple one day and falls in love instantly with one of the temple-dancers. The father of that dancer, a Brahmana, says that he had a dream that the two must marry. This goes against Hindu cultural norms of arranged marriages.
I find the Hindu poets to be really interesting, because a Hindu poet isn't allowed to attach their actual name to any of their works. They have to make up a new name that is symbolic. Most of their writings are all very esoteric and spiritual. This makes them seem like mythic figures.
Jayadeva in particular is really interesting because he goes from being a Sadhu to being married, and writing this work of spiritually-charged eroticism known as the Gitagovinda.
Now on to the actual poem.
The Gitagovinda is really sensual. There are lots of references to the colours of spring, or the smells of flowers, and long descriptions of the attractive bodies of the cow-herd girls and Krishna. Then Krishna starts playing games with the girls and teasing them. All of this gives the poem a very erotic and youthful atmosphere that can be very jarring if you are more used to the Krishna that is depicted in the Bhagavad Gita. Until we get to Radha, it seems like the Gitagovinda is just someones sexual fantasy, with Krishna being an attractive alpha-male with a large harem of women to attend to his every desire.
When Radha appears the eroticism becomes mixed with a spiritual mood, as Radha feels tremendous pain at being separated from Krishna. The description of this pain is very much how it feels for the Soul to be separated from God and it is very moving. Radha begins prayerfully weeping, meditating, chanting Krishna's name, and other acts of Sadhana in order to get near to Krishna.
However, throughout that whole section it is clear that Radha sees Krishna not just as an Avatar of God, the Eternal made flesh in order to Grace His devotees, but also as a youthful boy. So she is in love with Krishna in two ways: In the sense that she is a devotee who revers God, and in the sense that she is a young woman madly in love with Krishna. All these sections with Radha are the most interesting parts of the poem.
All of the sections with Radha are very interesting, and the most beneficial for a spiritual aspirant who wants to find out what the "Lover" attitude of devotion is like.
However, when we return to Krishna, the poem gets very confusing. Sometimes it seems like the erotic and spiritual moods aren't being mixed, but instead we are constantly switching back and forth between the two of them awkwardly. This is a real problem in the poem. Sometimes Jayadeva will hint that there is something more esoteric going on, but whatever it is I really can't figure it out. Finally, there are some passages that are so erotically charged that I don't think they would be of any benefit to a spiritual aspirant.
I think, really, this is a very Tantric poem. Ramakrishna says that Tantra is a spiritual discipline in which our sensual desires get transmuted into spiritual desires by thinking of God whilst enjoying them, or being grateful to God whilst receiving sense-gratification. Another conception of Tantra, one elucidated in Samael Aun Weor's "The Perfect Matrimony", is that Tantra is a way to enter certain beneficial spiritual states through sexual acts. I don't really understand Tantra and it has never been super beneficial for me personally. I guess I should read more Tantric texts someday, and then return to the Gitagovinda and see if I can understand Jayadeva's constant hinting that there is something deeper going on when Krishna is engaging in sexual acts.
Throughout this whole poem there is an intense longing which keeps getting more and more intense. There is a physical longing for sexual contact, an emotional longing for companionship, an intellectual longing for the truth, a spiritual longing to know God, all mixed up into one. But, frustratingly, this poem never actually resolves that longing in a satisfying way. When Krishna and Radha finally meet, the poem ends shortly after that and very abruptly too. It is very frustrating, haha.
On the subject of longing.... there is a parable about an enlightened master and a monk. The monk asks the master, "I want to reach Enlightenment. How can I do it?". The Master asks the monk to follow him to a river. He grabs the monk and starts to drown him in the river. The monk starts to panic as he thinks the master is trying to kill him. He struggles to breathe. After a few minutes, the master takes the monk out of the river and says "When your longing to realize the Truth exceeds the longing you had just then to stay alive, you will surely reach it".
Ramakrishna said that when our devotional desire for God's presence reaches a level where it exceeds our desire for wealth, sexual contact, and fame we will become enlightened masters.
In other words, there is definitely a spiritual lesson in longing. That's the one positive thing I can take away from the Gitagovinda.
The poem is often very beautiful, and there are lots of passages that are both enlightening and titillating. But just as often the poem is too repetitive, as the same imagery (especially imagery with bees and honey) gets repeated ad nauseam.
I find it hard to recommend this book to anyone because I don't find it helpful for spiritual aspirants (unless they really understand Tantra - which I don't!) and it is a flawed poem on top of that.
Whatever the case, Sanatana Dharma has no trouble with this conception of devotion. Krishna (an Avatar of God) and Radha (a cow-herding village girl) are the fullest expression of the idea of "Worshipping God like He is your Lover". Radha manages to get God to come to him, with all the spiritual enlightenment that implies, through her passionate longing for Krishna that is spiritual and erotic at the same time. The Gitagovinda, this poem by Jayadeva, is about Krishna and Radha's relationship.
However, in the Gospel of Sri Ramakrishna the titular Guru says that devoting ourselves to God is a dangerous mode of worship in the Kali-Yuga (the Dark Age we currently live in) because the human mind has become so degenerate and lustful, and he recommends against this attitude. Ramakrishna himself practiced the "God-as-Mother" conception of devotion, and Ramakrishna saw himself as a little child of the Divine Mother. I think that is worth keeping in mind.
This edition of the book begins with a very long, dragged-out essay. It didn't effect my enjoyment of the poem at all, but it was very boring. The essay at the beginning seeks to accomplish three things: 1) Place the Gitagovinda in the proper context so it can be understood 2) Explain who the author of this poem is and 3) Explain how Hindu poetry works.
The first thing is extremely necessary, because this poem is incomprehensible unless someone understands Krishna's legend, and how he is considered one of the avatars of God, etc.
The second thing is the most interesting part of this essay. Jayadeva is a wandering Sadhu whose spiritual practice consists of writing Devotional songs and poetry. He wanders into a temple one day and falls in love instantly with one of the temple-dancers. The father of that dancer, a Brahmana, says that he had a dream that the two must marry. This goes against Hindu cultural norms of arranged marriages.
I find the Hindu poets to be really interesting, because a Hindu poet isn't allowed to attach their actual name to any of their works. They have to make up a new name that is symbolic. Most of their writings are all very esoteric and spiritual. This makes them seem like mythic figures.
Jayadeva in particular is really interesting because he goes from being a Sadhu to being married, and writing this work of spiritually-charged eroticism known as the Gitagovinda.
Now on to the actual poem.
The Gitagovinda is really sensual. There are lots of references to the colours of spring, or the smells of flowers, and long descriptions of the attractive bodies of the cow-herd girls and Krishna. Then Krishna starts playing games with the girls and teasing them. All of this gives the poem a very erotic and youthful atmosphere that can be very jarring if you are more used to the Krishna that is depicted in the Bhagavad Gita. Until we get to Radha, it seems like the Gitagovinda is just someones sexual fantasy, with Krishna being an attractive alpha-male with a large harem of women to attend to his every desire.
When Radha appears the eroticism becomes mixed with a spiritual mood, as Radha feels tremendous pain at being separated from Krishna. The description of this pain is very much how it feels for the Soul to be separated from God and it is very moving. Radha begins prayerfully weeping, meditating, chanting Krishna's name, and other acts of Sadhana in order to get near to Krishna.
However, throughout that whole section it is clear that Radha sees Krishna not just as an Avatar of God, the Eternal made flesh in order to Grace His devotees, but also as a youthful boy. So she is in love with Krishna in two ways: In the sense that she is a devotee who revers God, and in the sense that she is a young woman madly in love with Krishna. All these sections with Radha are the most interesting parts of the poem.
All of the sections with Radha are very interesting, and the most beneficial for a spiritual aspirant who wants to find out what the "Lover" attitude of devotion is like.
However, when we return to Krishna, the poem gets very confusing. Sometimes it seems like the erotic and spiritual moods aren't being mixed, but instead we are constantly switching back and forth between the two of them awkwardly. This is a real problem in the poem. Sometimes Jayadeva will hint that there is something more esoteric going on, but whatever it is I really can't figure it out. Finally, there are some passages that are so erotically charged that I don't think they would be of any benefit to a spiritual aspirant.
I think, really, this is a very Tantric poem. Ramakrishna says that Tantra is a spiritual discipline in which our sensual desires get transmuted into spiritual desires by thinking of God whilst enjoying them, or being grateful to God whilst receiving sense-gratification. Another conception of Tantra, one elucidated in Samael Aun Weor's "The Perfect Matrimony", is that Tantra is a way to enter certain beneficial spiritual states through sexual acts. I don't really understand Tantra and it has never been super beneficial for me personally. I guess I should read more Tantric texts someday, and then return to the Gitagovinda and see if I can understand Jayadeva's constant hinting that there is something deeper going on when Krishna is engaging in sexual acts.
Throughout this whole poem there is an intense longing which keeps getting more and more intense. There is a physical longing for sexual contact, an emotional longing for companionship, an intellectual longing for the truth, a spiritual longing to know God, all mixed up into one. But, frustratingly, this poem never actually resolves that longing in a satisfying way. When Krishna and Radha finally meet, the poem ends shortly after that and very abruptly too. It is very frustrating, haha.
On the subject of longing.... there is a parable about an enlightened master and a monk. The monk asks the master, "I want to reach Enlightenment. How can I do it?". The Master asks the monk to follow him to a river. He grabs the monk and starts to drown him in the river. The monk starts to panic as he thinks the master is trying to kill him. He struggles to breathe. After a few minutes, the master takes the monk out of the river and says "When your longing to realize the Truth exceeds the longing you had just then to stay alive, you will surely reach it".
Ramakrishna said that when our devotional desire for God's presence reaches a level where it exceeds our desire for wealth, sexual contact, and fame we will become enlightened masters.
In other words, there is definitely a spiritual lesson in longing. That's the one positive thing I can take away from the Gitagovinda.
The poem is often very beautiful, and there are lots of passages that are both enlightening and titillating. But just as often the poem is too repetitive, as the same imagery (especially imagery with bees and honey) gets repeated ad nauseam.
I find it hard to recommend this book to anyone because I don't find it helpful for spiritual aspirants (unless they really understand Tantra - which I don't!) and it is a flawed poem on top of that.
September 10, 2020
This was intersting, I had not read much about Krishna, so this was very enlightening, but wow the disceiptions of sexual luster caught me off guard. He appears to be selfish and get overly sexual orientation with other women that he lefts fall the one who really loves him. Very entertaining. But not my favorite, but not as confusing as The Bhagavadgitā in the Mahābhārata
January 14, 2025
I have never read Indian literature before in my life, I was so confused(annotations were helpful, but still I was very confused) What does lotus-eyed even mean😭
What I can say is that this is a work that truly appreciates the feeling and resulting actions of love and expresses them in a mesmerizing way. Jaya-deva delighted me with his song infused with nectars of the essential flavor.
What I can say is that this is a work that truly appreciates the feeling and resulting actions of love and expresses them in a mesmerizing way. Jaya-deva delighted me with his song infused with nectars of the essential flavor.
June 20, 2020
এই কাব্� অনুপম। কো� তুলন� নেই।
কবির কাব্যপ্রতিভা বিচা� করার ক্ষমতা আমার নেই।
এই বইয়ের একেকখানি শব্দের দিকে � ঘন্ট� চেয়� থাকা যায়� তারপরে� মুগ্ধত� কমবে না এতটুকু� শব্দের বাঁধ�, নির্মা� -এসবই আমাক� মুগ্� করেছে। এব� সে� মুগ্ধতাক� ভাষায় বর্ণনা কর� আমার আয়ত্তাধী� নয়।
অত� উচ্চমানে� গ্রন্থ� রুপকের মাধ্যম� দেওয়া সুগভী� বার্তা� কিন্তু কবির লেখনী� গুণে, সততায়, রুপক নিজে� গুণে� উপভোগ্য। ভক্তিতত্ত্বে� গূঢ় অর্থ কে� অনুধাব� না করতে পারলেও কিছু যায় আস� না� শুধু রূপক�, স্থূ� অর্থেও, যথেষ্ট� থেকে অধিক�
এই কাব্যে� বহ� শব্দ, পদ অন্যান্য সাহিত্যিকে� রচনায় ব্যবহৃ� হয়েছে, যেমন- "শ্রমজলকণভর...", "প্রিয়� চারুশীলে...", "ত্বমসি মম ভূষণ�..." ইত্যাদ� ইত্যাদি। এই কাব্যে বহ� এম� পদ আছ� যাদে� ভা� আশ্রয় কর� সাহিত্যসৃষ্ট� কর� সম্ভব।
কোনরকম শুদ্ধবাদিত� নয�, রাখঢাক না রেখে কব� জয়দেব তাঁর খোলামেলা বর্ণনায় যে প্রণয়, বিরহ, রত�-আদ� মানবিক, পার্থি� (নাকি অপার্থিব?) আবেগ � ক্রিয়ার চিত্� অঙ্ক� করেছেন, তা সব ভাষা, সব মাধ্যম মিলিয়েও অত� দুর্লভ�
বিজয়চন্দ্� মজুমদা� পন্ডিত � বহুশাত্রবিশারদ� তাঁর পদ্যানুবাদ এই কাব্যে নতুন কো� মাত্রা যো� করতে না পারলেও, সেগুলি কিছু কিছু স্থানে সুপাঠ্য। আমার মন� হয়েছে, পদ্যানুবাদ না কর�, শব্দার্থসহ টীকা রচনা করলে� এই রচনা আর� সহজপাঠ্য � উপভোগ্� হত�
কবির কাব্যপ্রতিভা বিচা� করার ক্ষমতা আমার নেই।
এই বইয়ের একেকখানি শব্দের দিকে � ঘন্ট� চেয়� থাকা যায়� তারপরে� মুগ্ধত� কমবে না এতটুকু� শব্দের বাঁধ�, নির্মা� -এসবই আমাক� মুগ্� করেছে। এব� সে� মুগ্ধতাক� ভাষায় বর্ণনা কর� আমার আয়ত্তাধী� নয়।
অত� উচ্চমানে� গ্রন্থ� রুপকের মাধ্যম� দেওয়া সুগভী� বার্তা� কিন্তু কবির লেখনী� গুণে, সততায়, রুপক নিজে� গুণে� উপভোগ্য। ভক্তিতত্ত্বে� গূঢ় অর্থ কে� অনুধাব� না করতে পারলেও কিছু যায় আস� না� শুধু রূপক�, স্থূ� অর্থেও, যথেষ্ট� থেকে অধিক�
এই কাব্যে� বহ� শব্দ, পদ অন্যান্য সাহিত্যিকে� রচনায় ব্যবহৃ� হয়েছে, যেমন- "শ্রমজলকণভর...", "প্রিয়� চারুশীলে...", "ত্বমসি মম ভূষণ�..." ইত্যাদ� ইত্যাদি। এই কাব্যে বহ� এম� পদ আছ� যাদে� ভা� আশ্রয় কর� সাহিত্যসৃষ্ট� কর� সম্ভব।
কোনরকম শুদ্ধবাদিত� নয�, রাখঢাক না রেখে কব� জয়দেব তাঁর খোলামেলা বর্ণনায় যে প্রণয়, বিরহ, রত�-আদ� মানবিক, পার্থি� (নাকি অপার্থিব?) আবেগ � ক্রিয়ার চিত্� অঙ্ক� করেছেন, তা সব ভাষা, সব মাধ্যম মিলিয়েও অত� দুর্লভ�
বিজয়চন্দ্� মজুমদা� পন্ডিত � বহুশাত্রবিশারদ� তাঁর পদ্যানুবাদ এই কাব্যে নতুন কো� মাত্রা যো� করতে না পারলেও, সেগুলি কিছু কিছু স্থানে সুপাঠ্য। আমার মন� হয়েছে, পদ্যানুবাদ না কর�, শব্দার্থসহ টীকা রচনা করলে� এই রচনা আর� সহজপাঠ্য � উপভোগ্� হত�
May 19, 2021
Me gustó, no fue muy erótico como se tiende a comentar, sí bastante sensual y muy emocionalmente tierno. Me parece interesante para entender mejor la concepción hindú de Krishna y su faceta divina como amante, algo ciertamente inconcebible dentro de la tradición religiosa cristiana occidental. Se lee en una sentada.
March 20, 2013
Having recently taken a Religion course "Love and Its Myths" in University. I have come across the material on Hinduism. Their socio-religious interpretation of the world around us; the culture so to speak has been for me strange, foreign and hard to understand. The differences that made this religion different from the Judeo-Christian faith that I grew up with was clear to me at once. The concept of a personal, loving God was non-existent. I guess what I'm trying to say, which Caryl Matrisciana better explains is:
"Although the Hindu tries to convince himself that suffering is only in his mind an illusion as he calls it 'maya'. At the same time he believes that he has to suffer again and again by forever being forced to return to this world through reincarnation. There is no escape from this endless wheel of 'samsara' life and death because in Hinduism unlike Christianity there is no forgiveness, because there is no sin therefore sadly there is no hope."
The religion itself has no sense of guilt, redemption or atonement, making it hard for the devotee in my opinion to experience true liberation that comes from being set free from 'sin' (bad consciousness). One's dharma (obligation) in Hinduism always trumps everything even if the dharma is to go against sound reason. So with such a philosophy if your dharma is to hate your neighbour it is to hate him. If it is to love only those who do good to you then it is to love them, and hate your enemy. One quickly realizes that with such plain moral principles supreme love, sacrificial love, true love of the other is unattainable. And it creates a social class that is reflective of Hitler's Germany where people are unequally divided by a cast system. Of course one may say what about one's 'bhakti' (love of God) which goes beyond everything is ones duty. But again bhakti has a flaw, like the Apostle John explains in the Bible, "If anyone says, 'I love God,' yet hates his brother, he is a liar. For anyone who does not love his brother, whom he has seen, cannot love God, whom he has not seen. (1 John 4:20). Bhakti which is nothing less then a superficial demonstration of love of the divine. That love can never be viewed as 'agape' (sacrificial love). A virtues love, divine love, reminds the devotee that God is in heaven and man on earth, so love another here and that will be reflective to the love of God in heaven.
So what am I trying to get at? And how does all this relate to the Gitagovinda? Having just finished reading the story, the love song between Krishna and the 'gopi'(cowgirl) Radha. Yes it is well written which the poet Jayadeva did an amazing job on it, but it lacked what one may call moral judgement, moral truth. Why are we given a story where a supposed 'god' Krishna and a supposed married cowgirl interact in a adulterous love affair? What does it teach us about good and right action? Oh yes I forgot the Hindus don't believe in absolutes, they are fine with moral relativism. Therefore I'm more convinced that the Gitagovinda or the Hindu religion in aspect can never be the solution do men's detrimental questions and salvation. The Bible makes it clear and reconfirms it through the man Jesus Christ. "Salvation is found in no one else, for there is no other name under heaven given to mankind by which we must be saved."(Acts 4:12)
Jesus is true, he address the problem of sin, and is not a cosmic-comic who enjoys tormenting the souls of people on earth. No for that we already have the devil, Satan.
"Although the Hindu tries to convince himself that suffering is only in his mind an illusion as he calls it 'maya'. At the same time he believes that he has to suffer again and again by forever being forced to return to this world through reincarnation. There is no escape from this endless wheel of 'samsara' life and death because in Hinduism unlike Christianity there is no forgiveness, because there is no sin therefore sadly there is no hope."
The religion itself has no sense of guilt, redemption or atonement, making it hard for the devotee in my opinion to experience true liberation that comes from being set free from 'sin' (bad consciousness). One's dharma (obligation) in Hinduism always trumps everything even if the dharma is to go against sound reason. So with such a philosophy if your dharma is to hate your neighbour it is to hate him. If it is to love only those who do good to you then it is to love them, and hate your enemy. One quickly realizes that with such plain moral principles supreme love, sacrificial love, true love of the other is unattainable. And it creates a social class that is reflective of Hitler's Germany where people are unequally divided by a cast system. Of course one may say what about one's 'bhakti' (love of God) which goes beyond everything is ones duty. But again bhakti has a flaw, like the Apostle John explains in the Bible, "If anyone says, 'I love God,' yet hates his brother, he is a liar. For anyone who does not love his brother, whom he has seen, cannot love God, whom he has not seen. (1 John 4:20). Bhakti which is nothing less then a superficial demonstration of love of the divine. That love can never be viewed as 'agape' (sacrificial love). A virtues love, divine love, reminds the devotee that God is in heaven and man on earth, so love another here and that will be reflective to the love of God in heaven.
So what am I trying to get at? And how does all this relate to the Gitagovinda? Having just finished reading the story, the love song between Krishna and the 'gopi'(cowgirl) Radha. Yes it is well written which the poet Jayadeva did an amazing job on it, but it lacked what one may call moral judgement, moral truth. Why are we given a story where a supposed 'god' Krishna and a supposed married cowgirl interact in a adulterous love affair? What does it teach us about good and right action? Oh yes I forgot the Hindus don't believe in absolutes, they are fine with moral relativism. Therefore I'm more convinced that the Gitagovinda or the Hindu religion in aspect can never be the solution do men's detrimental questions and salvation. The Bible makes it clear and reconfirms it through the man Jesus Christ. "Salvation is found in no one else, for there is no other name under heaven given to mankind by which we must be saved."(Acts 4:12)
Jesus is true, he address the problem of sin, and is not a cosmic-comic who enjoys tormenting the souls of people on earth. No for that we already have the devil, Satan.
October 31, 2012
The book was a requirement for my Hinduism class and surprisingly, I kept it because it made such an impression on me. I often need to get forced to read poetry and when I do, I end up liking it. Reading this in a public place at the library while taking notes though isn't ideal. I found myself constantly blushing and looking up from my place to see if anyone else happened to see into my head. It blatant eroticism in poetry style about lovers despite being a god because in love even gods can still get scorned by lovers.
Read
December 11, 2013Awesome blend of Eroticism and Divine Love, the best part of it is the Inner meaning of it, if you know the secret how to read and interpret it. Just a hint: Krishna is Prana the vital air we breathe, Radha is the whole universe and is alos our own physical body, the incessant intercourse of Physical Body & Vital Air keeps us alive, thats is Vaisnava phillosophy known as "Rasa" the incessant Divine Romance between Radha & Krishna.
March 25, 2025
#MAR 2025
ജയദേവൻ ഗീതഗോവിന്ദ� 2025 ലാണ് പെടക്കുന്നത് എങ്കിൽ അങ്ങേരുട� കഴുത്തിന� മുകളിൽ തല കാണില്�, കാരണ� കൃഷ്ണന്റേം രാധയുടേം ഗോപികമാരുടേം Sex life എഴുതിയതിന്,
� തല 🧡RSS & ഇന്ത്യ� right wing🧡 അങ്ങ� തൂക്കു�. 🌝😂(We indians are evolving but just backwards)
ഭാഗ്യവശാ� ജയേട്ട� ജനിച്ചത് 12-ആം നൂറ്റാണ്ടി� ആണ� 😌.
Me after reading this poem to Lord krishna:
I Owe You an Apology. I Wasn't Really Familiar With Your Game.
സംഭവ� കണ്ണന്റെ ലീലക�/ ലീലാവിലാസങ്ങ� എന്നൊക്ക� കുറെ കേട്ടിട്ടുണ്ട് എങ്കിലും അത� ഇത്ര intense പരിപാട� ആവും എന്ന� നിരീയിച്ചില്�
🥵🥵
ഇത� വായിക്കുന്നവർക്ക� ഒന്ന� ഉറപ്പു തരാം, കണ്ണന്റേ� രാധയുടേം ലീലക� will arouse & make you turn red and blush.🫣They were Freaky as hell goddamn.
ഭഗവാന്മാർക്ക� പിന്നെ STD & STIs ഒന്നും പേടിക്കണ്ടലോ, അതോണ്ട്� ma boi krishnan was practicing polyamory with mutliple(accurately 16108) women. 😂.
പക്ഷ� True love അത� രാധയോട� മാത്രം ❤️❤️ അത്� മനസിലാക്കി രാധയും കൃഷ്ണനും ഒന്നാവുന്നതാണ് � കവിതയുടെ ഇതിവൃത്ത�.
And ohh about കൃഷ്ണന്റ� നിറം ആര്യ� നാറികൾ Blue wash അടിച്ച� എല്ലാത്തിലും കൃഷ്ണന� ഒര� Smurf 💙😂😂ആക്ക� എങ്കിലും സായിപ്പ് കൃഷ്ണന� dark/black🖤 ആയ� എന്ന� തന്ന� ആണ� portray ചെയ്യുന്നത�...(Recent ആയ� വര� കൃഷ്ണൻ smurf ആയിരുന്ന� until KALKI movie rlsed.)
ഇന്നത്തെ കാലത്ത്� ആർക്കു� ഇങ്ങനെ ഒന്ന� എഴുതാൻ സാധിക്കില്�, we have become more conservative than ever, medieval india was more sexually liberated it seems. & i dont think there is a religion that is more progressive than the hindu religion.But thanks to the ARYANS, Brahmanical hegemony & colonization by europeans, our rich culture is still regressive as the victorian mentality.Colonized societies often adopt the moral and cultural standards of their colonizers.even though they have moved on we are still hanging on to the old victorian morals they left us.
India and its culture was open minded about many things! For example our temples - all the poems, stories, sculptures, architecture, paintings strongly promote education. Temples were main educational institutions back in the days. No one got shy or angry with those sculptures or paintings because they exist for a reason ! Sex wasn’t a taboo it was considered a holy process of creating a new life!
instead of going beyond religion and becoming liberal we are going into the conservative rabbit hole.these days its a weapon for politics.Conservativism is paying its due by keeping right wing parties in power and right wing policies being enacted.
We made our country what it is today! Backwards! Sad but true!!
PS. IF YOU ARE A MALAYALI it has been translated into malayalam in the name ദേവഗീതം by the great ചങ്ങമ്പു� & is being sang in our temples & is released in the form of devotional songs.
Link for the eng & Sanskrit version of poem :
ജയദേവൻ ഗീതഗോവിന്ദ� 2025 ലാണ് പെടക്കുന്നത് എങ്കിൽ അങ്ങേരുട� കഴുത്തിന� മുകളിൽ തല കാണില്�, കാരണ� കൃഷ്ണന്റേം രാധയുടേം ഗോപികമാരുടേം Sex life എഴുതിയതിന്,
� തല 🧡RSS & ഇന്ത്യ� right wing🧡 അങ്ങ� തൂക്കു�. 🌝😂(We indians are evolving but just backwards)
ഭാഗ്യവശാ� ജയേട്ട� ജനിച്ചത് 12-ആം നൂറ്റാണ്ടി� ആണ� 😌.
Me after reading this poem to Lord krishna:
I Owe You an Apology. I Wasn't Really Familiar With Your Game.
സംഭവ� കണ്ണന്റെ ലീലക�/ ലീലാവിലാസങ്ങ� എന്നൊക്ക� കുറെ കേട്ടിട്ടുണ്ട് എങ്കിലും അത� ഇത്ര intense പരിപാട� ആവും എന്ന� നിരീയിച്ചില്�
🥵🥵
ഇത� വായിക്കുന്നവർക്ക� ഒന്ന� ഉറപ്പു തരാം, കണ്ണന്റേ� രാധയുടേം ലീലക� will arouse & make you turn red and blush.🫣They were Freaky as hell goddamn.
ഭഗവാന്മാർക്ക� പിന്നെ STD & STIs ഒന്നും പേടിക്കണ്ടലോ, അതോണ്ട്� ma boi krishnan was practicing polyamory with mutliple(accurately 16108) women. 😂.
പക്ഷ� True love അത� രാധയോട� മാത്രം ❤️❤️ അത്� മനസിലാക്കി രാധയും കൃഷ്ണനും ഒന്നാവുന്നതാണ് � കവിതയുടെ ഇതിവൃത്ത�.
And ohh about കൃഷ്ണന്റ� നിറം ആര്യ� നാറികൾ Blue wash അടിച്ച� എല്ലാത്തിലും കൃഷ്ണന� ഒര� Smurf 💙😂😂ആക്ക� എങ്കിലും സായിപ്പ് കൃഷ്ണന� dark/black🖤 ആയ� എന്ന� തന്ന� ആണ� portray ചെയ്യുന്നത�...(Recent ആയ� വര� കൃഷ്ണൻ smurf ആയിരുന്ന� until KALKI movie rlsed.)
ഇന്നത്തെ കാലത്ത്� ആർക്കു� ഇങ്ങനെ ഒന്ന� എഴുതാൻ സാധിക്കില്�, we have become more conservative than ever, medieval india was more sexually liberated it seems. & i dont think there is a religion that is more progressive than the hindu religion.But thanks to the ARYANS, Brahmanical hegemony & colonization by europeans, our rich culture is still regressive as the victorian mentality.Colonized societies often adopt the moral and cultural standards of their colonizers.even though they have moved on we are still hanging on to the old victorian morals they left us.
India and its culture was open minded about many things! For example our temples - all the poems, stories, sculptures, architecture, paintings strongly promote education. Temples were main educational institutions back in the days. No one got shy or angry with those sculptures or paintings because they exist for a reason ! Sex wasn’t a taboo it was considered a holy process of creating a new life!
instead of going beyond religion and becoming liberal we are going into the conservative rabbit hole.these days its a weapon for politics.Conservativism is paying its due by keeping right wing parties in power and right wing policies being enacted.
We made our country what it is today! Backwards! Sad but true!!
PS. IF YOU ARE A MALAYALI it has been translated into malayalam in the name ദേവഗീതം by the great ചങ്ങമ്പു� & is being sang in our temples & is released in the form of devotional songs.
Link for the eng & Sanskrit version of poem :
August 27, 2024
Legends of the past are often ordinary in existence. But some sub-legends that don’t often get the mainstream audience are often the real legendary stuff that one craves to be inspired by.
Gita Govinda, for me, is that sub-legendary poetry that I knew will take me by storm.
It is good poetry, first.
A blend of suggested ragas with each poem makes it even more extraordinary on all human senses, second.
The literary manoeuvres used by the author, Jayadev, make is exceptionally honest and true to its words, third.
It was received well by both orthodox Brahmins as well as liberal Brahmins, and later orthodox as well as liberal Hindus, which makes it one of its own kind of poetry, that deserves special mention in the history of Hinduism.
Though, of course, there are probably censored version of poems but their inclusion in both Jagannath puri temples in Orissa as well as an integral part of Odissi music and dance, makes them a true inclusive force in Hinduism.
It is perhaps time that these poems true feature in legendary Hindu poetry, and not just limit themselves to a region in India.
Gita Govinda, for me, is that sub-legendary poetry that I knew will take me by storm.
It is good poetry, first.
A blend of suggested ragas with each poem makes it even more extraordinary on all human senses, second.
The literary manoeuvres used by the author, Jayadev, make is exceptionally honest and true to its words, third.
It was received well by both orthodox Brahmins as well as liberal Brahmins, and later orthodox as well as liberal Hindus, which makes it one of its own kind of poetry, that deserves special mention in the history of Hinduism.
Though, of course, there are probably censored version of poems but their inclusion in both Jagannath puri temples in Orissa as well as an integral part of Odissi music and dance, makes them a true inclusive force in Hinduism.
It is perhaps time that these poems true feature in legendary Hindu poetry, and not just limit themselves to a region in India.
August 17, 2021
“Your brow, my pretty one, curved in consternation,
looks like a venomous black cobra�
its bite makes young men delirious;
The only magical antidote to its poison
is the liquorous nectar of your lips.�
looks like a venomous black cobra�
its bite makes young men delirious;
The only magical antidote to its poison
is the liquorous nectar of your lips.�
August 25, 2017
Two lovers and their yearning for each other is etched permanently in poetry of sheer perfection.
September 4, 2020
Actually, this is more a Song of Radha than Krishna. 4 stars because it is invested with more than textual meaning for me!
February 6, 2021
I preferred “The Birth of Kumara,� but this was fun to read as well.
March 22, 2023
"I’ve already been ravaged by a shower of arrows� the darting glances of a doe-eyed girl;
and, now, I have no hope for recovery.�
and, now, I have no hope for recovery.�
April 27, 2025
Gorgeous!
May 31, 2021
A magyar fordítást olvastam kicsit a szanszkrit eredetiből. Weöres Sándor ritmikai bravúrjai kihagyhatatlanok. Egy szent mű mely első ránézésre infantilisnek is hathat de a lényege hogy a szépség győz az erő felett.
February 4, 2015
Krishna -- the dark lord -- in Hindu religion is an incarnation (avatar) of the Creator, Vishnu, who was born as a mortal to save the world from an age of darkness and is also worshiped as a separate god -- an idea a certain later religion seems to think is its own original invention. But unlike the celibate Jesus of Christian tradition, Krishna loves humanity -- especially in the form of beautiful cowherdesses.
The ��ٲDZԻ岹, a late-twelfth-century poem -- contemporary with the troubadours, trouv��res, and minnes�_nger in the West -- is a lyrical retelling of the love story of Krishna and R��dh�� the cowherdess.
More than half this short book is taken up with an introduction and notes by the translator/editor Barbara Stoler Miller, very necessary to me as I knew little about Krishna or Hinduism, beyond having read an ultra-abridged one volume translation of the Ѳ����ٲ for a college humanities class forty some years ago (I've intended since to read a longer version -- I gather the actual unabridged version has never been translated or published -- and I just bought used copies of the first three volumes of the latest translation, so maybe I will move that up a few hundred places on my TBR list.) Unfortunately, many of the notes are heavy on untranslated Sanskrit, odd for a translation but apparently the hardcover edition of the book also contains the Sanskrit text.
Like the Biblical Song of Solomon, which it resembles and outdoes in its erotic imagery, this poem has been treated as allegory, depicting the intimate relation of the soul to divinity. It is sung as part of certain temple rituals in the Hindu world.
The ��ٲDZԻ岹, a late-twelfth-century poem -- contemporary with the troubadours, trouv��res, and minnes�_nger in the West -- is a lyrical retelling of the love story of Krishna and R��dh�� the cowherdess.
More than half this short book is taken up with an introduction and notes by the translator/editor Barbara Stoler Miller, very necessary to me as I knew little about Krishna or Hinduism, beyond having read an ultra-abridged one volume translation of the Ѳ����ٲ for a college humanities class forty some years ago (I've intended since to read a longer version -- I gather the actual unabridged version has never been translated or published -- and I just bought used copies of the first three volumes of the latest translation, so maybe I will move that up a few hundred places on my TBR list.) Unfortunately, many of the notes are heavy on untranslated Sanskrit, odd for a translation but apparently the hardcover edition of the book also contains the Sanskrit text.
Like the Biblical Song of Solomon, which it resembles and outdoes in its erotic imagery, this poem has been treated as allegory, depicting the intimate relation of the soul to divinity. It is sung as part of certain temple rituals in the Hindu world.
March 21, 2012
"Love Song of the Dark Lord" is an excellent translation of Jayadeva's Sanskrit masterpiece, which treats the erotic love of Krishna, conceived as a manifestation or avatar of the great god Vishnu, with the cowherd Radha. It was this set of songs, I believe, that elevated an obscurish episode from the Puranas into a beloved icon encompassing the fusion of earthly and divine love.
Accustomed as many in the English-speaking world are to thinking of divine love purely in terms of agape, it is startling to contemplate images of ecstasy and passion for an exhalted deity, as we find in Jayadeva's verse. But its frank eroticism is exhilarating and its worlds, lovely.
Interestingly, Jayadeva was a near-exact contemporary to two of the greatest poets of erotic love as an aspect of holiness - Gottfriend von Strassburg, author of the great romance "Tristan," and Rumi, whose ambiguous love for his companion Shams transformed him from a sober cleric to an ecstatic poet.
I found Stoller Miller's translation of the Bhagavad Gita a bit sterile, but here she's in top form. Her excellent introduction gives a useful historical context to the text.
I would enthusiastically refer readers interested in Jayadeva to Kalidasa as well - "The Loom of Time" is a marvelous collection which contains an excellent translation of his masterwork, "The Recognition of Shakuntala."
Accustomed as many in the English-speaking world are to thinking of divine love purely in terms of agape, it is startling to contemplate images of ecstasy and passion for an exhalted deity, as we find in Jayadeva's verse. But its frank eroticism is exhilarating and its worlds, lovely.
Interestingly, Jayadeva was a near-exact contemporary to two of the greatest poets of erotic love as an aspect of holiness - Gottfriend von Strassburg, author of the great romance "Tristan," and Rumi, whose ambiguous love for his companion Shams transformed him from a sober cleric to an ecstatic poet.
I found Stoller Miller's translation of the Bhagavad Gita a bit sterile, but here she's in top form. Her excellent introduction gives a useful historical context to the text.
I would enthusiastically refer readers interested in Jayadeva to Kalidasa as well - "The Loom of Time" is a marvelous collection which contains an excellent translation of his masterwork, "The Recognition of Shakuntala."
June 15, 2017
The best comparisons I can come up with for this collection of devotional poetry would be the Song of Solomon in the Hebrew Scriptures and the mystical poetry of St. John of the Cross. The Gita Govinda is presented in this volume with the original Sanskrit text on the left-hand pages with an English translation on the facing right-hand pages. The translators have managed to retain the meaning and the rhyme scheme of the original texts quite well, which is a great achievement, as translating poetry from one language into another is notoriously difficult.
The Gita Govinda itself is a profound gem of Vaishnava Hindu devotional literature, which can be read on many different levels. On the one hand, the collection can be seen as a celebration of romantic love (in this instance, between Krishna and Radha); on the other hand, it can (and should) also be read as a richly metaphorical depiction of the human quest for the Divine and the unbreakable bond of love that exists between God and the individual soul.
Whether the reader approaches this text from a literary or devotional perspective (or both), I hope that the reader will find it richly rewarding.
The Gita Govinda itself is a profound gem of Vaishnava Hindu devotional literature, which can be read on many different levels. On the one hand, the collection can be seen as a celebration of romantic love (in this instance, between Krishna and Radha); on the other hand, it can (and should) also be read as a richly metaphorical depiction of the human quest for the Divine and the unbreakable bond of love that exists between God and the individual soul.
Whether the reader approaches this text from a literary or devotional perspective (or both), I hope that the reader will find it richly rewarding.
February 1, 2017
This is beautiful poetry, encapsulating some stunning imagination and sensitivity.
Very well translated and commented in Telugu, the Geetha Govinda of Jayadeva is beautifully written poetry describing the divine romance of Radha and Krishna. The Ashtapadi's which are songs intended for dance performances, which incidentally Jayadeva's wife Padmavathi performed while he sang are sublimely beautiful.
I cannot recommend Bala Murali Krishna's renderings of the Ashtapadi's highly, for they are meant to be listened to, not read. Especially, Ashtapadi 7 'Maamiyam Chalitaa....'
Then there is Shankar Mahadevan's soulful rendition of 'Priye Chaaruseele..'
Infact all 24 Ashtapadis are captivating to listen to.
P.S. Radha is not mentioned in Vishnu Purana or Maha Bharatha, and only gets a fleeting mention in Bhagavatha, as one of the Gopika's. She is mentioned in Brahma Vaivarta Purana and the Brindavana described therein is called Goloka Brindavana, a celestial abode reserved for Sri Krishna's parama Bhakta's. A metaphor for nirvana.
Very well translated and commented in Telugu, the Geetha Govinda of Jayadeva is beautifully written poetry describing the divine romance of Radha and Krishna. The Ashtapadi's which are songs intended for dance performances, which incidentally Jayadeva's wife Padmavathi performed while he sang are sublimely beautiful.
I cannot recommend Bala Murali Krishna's renderings of the Ashtapadi's highly, for they are meant to be listened to, not read. Especially, Ashtapadi 7 'Maamiyam Chalitaa....'
Then there is Shankar Mahadevan's soulful rendition of 'Priye Chaaruseele..'
Infact all 24 Ashtapadis are captivating to listen to.
P.S. Radha is not mentioned in Vishnu Purana or Maha Bharatha, and only gets a fleeting mention in Bhagavatha, as one of the Gopika's. She is mentioned in Brahma Vaivarta Purana and the Brindavana described therein is called Goloka Brindavana, a celestial abode reserved for Sri Krishna's parama Bhakta's. A metaphor for nirvana.
July 4, 2015
An excellent presentation of eroticism with spirituality in a time when such writing was a taboo for the society. Presenting the elusive Krishna as the vagrant human soul, flitting between the material desires as represented by the gopikas ,repenting his mistakes and desirous to return to his master (Radha), the book evokes the sense of divinity to the utmost giving a sense of satisfaction and fulfilment to the readers preventing them from thinking lowly of their god. Steeped in metaphysical content, the book is the bible for Krishna devotees!
June 28, 2012
Gitagovinda is an important text in medieval Indian literature cus it was used/ recited by Krishna cults in east Indian temples.
Miller's introduction is so comprehensive, it sheds light on all aspects of the text.
Miller's introduction is so comprehensive, it sheds light on all aspects of the text.
November 5, 2008
A beautiful translation with a helpful introduction and tons of notes that are easily ignored. Gorgeous verse. I'm off to see if I can find performance recordings.
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February 21, 2015LAST RLY GOOD THING YOU WATCHED/READ.
May 21, 2016
A verbose translation.
August 13, 2018
Simply wow! Can't believe the same country that produced this also censors films.
July 19, 2024
1. colin john holcombe translation
2. sanskritdocuments.org translation
2. sanskritdocuments.org translation
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