This Ashtapadi is said actually to be a one-to-discussion between Raadha and her friend. Meaning: 1. Reaching Him is the Goal of every damsel and luckily He is for everyone. Each lady feels that she a belongs to Krishna.
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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. Is it because we always imagine God as being very far away, and not close enough to us to be In Sanatana Dharma, there are various ways of expressing Devotion Bhakti for God.
Is it because we always imagine God as being very far away, and not close enough to us to be like a lover? 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.
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. 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 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. 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. 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. This is a real problem in the poem. 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.
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 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".
In other words, there is definitely a spiritual lesson in longing. 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.
GITA GOVINDA ASHTAPADI PDF
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. Is it because we always imagine God as being very far away, and not close enough to us to be In Sanatana Dharma, there are various ways of expressing Devotion Bhakti for God. Is it because we always imagine God as being very far away, and not close enough to us to be like a lover? 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.
GITA GOVINDAM- CHAPTER -1
This is very simple and can be done thought the day and night without any effort or rules. Added to it, if the Naama is uttered with Music Sruti, Raaga and Thaala , it gives a soothing effect and takes the mind to "layam". It, therefore, makes it easy to get one pointed attention and at the same time, it is more pleasant to the ears that singing or listening to Ashtapadi. Ashtapadi Gita Govinda itself is a very popular Maha-Kavyam, being sung and heard sung for years and holds a prime position.
Jayadeva Gita Govinda
The text was added to temple inscriptions, set to music, choreographed for dance, and studied as a religious text. Contemporary poems, recitations, songs and dances point to its continuing popularity. With frank and tender lyricism, the Gita Govinda explored the many aspects of sexual passion, from first awakening through fierce regrets and jealousies to the rapture and contentment of bodily possession. The poem can be dated to the twelfth century and was almost certainly written in north-eastern India, as it shows familiarity with Jagannath sects in Orissa and mentions fellow poets at the court of the last Hindu ruler in Bengal, Maharaja Laksmanasena AD Many lines of evidence point to Jayadeva being born in Orissa, probably in Kenduli Sasan village, which lies in the Prachi valley of the Khurda district of Odisha, then under the rule of the Ganga dynasty king Chodaganga Deva. In Orissa Jayadeva probably continued to live, the Laksmanasena connection possibly arising over confusion with another poet of the same name in Bengal. If, as some scholars believe, Gita Govinda was first performed on the Srimandir and the coronation of Kamarnava as the crown prince in AD, the Laksmanasena lines must be a later interpolation.