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Verses Excerpted from the sAmoda-dAmodaraH of gIta-govinda-kAvyam of Srila Jayadeva Goswami...
"Hè! Rādha, clouds are thickening on the sky, black Tamaala trees blacken the woodlands, and night is also drawing nigh... and that one is naively timorous... thereby, you alone lead him home..." this way when Nanda instructed Rādha, both Rādha and Mādhava are on the go homeward, and then the happenstances of their sequestered plays of passion, on each pathway, at every tree, and in each and every arbour on the banks of River Yamuna, are transcendentally exquisite
Saraswati, the presiding Deity of Speech, embellishing my soul with her legends, like a home ever embellished with murals, and I who became an emperor among poets by my service at the feet of Goddess lakSmii, and even by the service rendered by my wife Padmaavati, for she tightly fastened my lyrics to tune and rhythm with her dancing feet, such as I am, I the kingly poet Jayadeva, am now authoring this poetic lore called Gita Govindam, which is so far abiding in my soul, an d it comprises the episodes of plays of passion Rādha and Krishna
Oh, gracious people, should your hearts be plethoric with the elixir of devotion for meditating on Krishna, and should you be curious enough about the arts of coaxing of flirtaceous womenkind, then listen to the praise song of Jayadeva on that glorious god Krishna, which is a medley of willowy words, worded mellowly and mellifluously
Poet Umaapatidhara uses words with prolixity and with expansile meanings; poet Sharana is praiseworthy for his unpronounceable speedy wordplay; none is an antagonist to the scholarly poet Govardhana, for he inferentially prioritises romance; poet Shrutidhara is renowned as an expert wordsmith; poet Dhoyii is a king among poets; but poet Jayadeva alone knows the situational properness of words and wordplay.
When all the waters of all seven seas deluged the earth, oh, keshava, donning the body of a fish you indefatigably upheld all the four Veda s, which by themselves are foreordained to be analogous to ships in transporting souls to the other shore of life, thereby oh, Hari, you are the Almighty of all the worlds, hail to thee...
Assuming the form of a tortoise, oh, Keshava, you positioned earth on your tortoiseshell that has already became crustaceous when Mt. manthara rasped it during the churning of Milky Ocean, whereby the earth is unsinkably abiding on your back, even today... thereby, oh, Hari, you are the Almighty of worlds, hail to thee...
Assuming the form of a wild boar, Oh, Keshava, you lifted up the sinking earth with your snout, but stuck and lodged on the edge of your otherwise blemishless fangs, she looked more like the blemish embedded on the otherwise blemishless moon, yet you, as an eternal sustainer of earth, allowed her to abide and spin there, whereof oh, Hari, you are the Almighty of worlds, hail to thee...
Assuming the form of man lion, oh, Keshava, you with your lotusy palms that have wondrous nails tore the stony bodied demon hiraNyakashyapa, as wondrous as a petaline tine rending hard bodied honeybee, thus those fingernails ever shine forth for their elimination of vice on earth, whereby oh, Hari, you are the Almighty of worlds, hail to thee...
Oh, astounding one, oh, eliminator of demons, oh, sanctifier of people with the water that has emerge from your toenail, namely River Ganga, oh, deluder of antagonists like Emperor Bali when you incarnated as a dwarf boy, whereby oh, Hari, you are the Almighty of worlds, hail to thee...
Assuming the mien of Parashu Rama, the saviour of the world, Oh, keshava, you filled five pools called shamanta pancaka with the blood of atrocious Kshatriya kings, and making the world to bathe in it, thus ceased is the worldly torridity of people and swerved are their sins, whereby oh, Hari, you are the Almighty of worlds, hail to thee...
Assuming the form of Rama, O, keshava, you are generously offering the ten heads of Ravana as offertories in a ritual called war, which is a much sought after act by the lord and every presiding deity of all ten directions of compass, whereby oh, Hari, as an eliminator of evil ever and anon, you are the Almighty of worlds, hail to thee...
Assuming the form of plough wielding bala raama, Oh, Keshava, you are clad in blackish raiment on your whitish body, which robe resembles the black rain giving cloud and rippling black waters of River Yamuna, for she always ripples afraid of a smite from your plough, whereby oh, Hari, as a controller of natural resources, you are the Almighty of worlds, hail to thee..
Assuming the body of kind hearted Buddha, O, keshava, you find fault with the animal sacrifices in the methods of Vedic rituals taught by scriptures, and even with the collection of those scriptural words themselves, what a revamp in religious methods... aha, aha, aha, whereby oh, Hari, as a modifier of system you are the Almighty of worlds, hail to thee...
Assuming the form of Kalki at the end of Kali yuga, O, keshava, you will be brandishing a comet like sword to eliminate the groups of fractious races, and unimaginable are your horrendous deeds to detail, hence oh, Hari, you are the Almighty of worlds, thus hail to thee...
Oh, Keshava, O, Hari, the Almighty of worlds who assumed ten kinds of forms for the sake of humanity, pray, listen to this auspicious articulation of poet Jayadeva, which has an excellent pith and kernel of worldly living, and will be an aid for blissful and blithesome release from this world, hail to thee...
As a reviver of Veda s as a fish, bearer of this earth as tortoise, uplifter and supporter of earth as wild boar, slasher of Hiranyakashyapa as lion man, deluder of Bali as dwarf boy, annihilator of Kshatriya s as Parashu Rama, conqueror of Ravana, the legatee of Paulastya, as Rama, wielder of plough as bala raama, fosterer of non violence as Buddha, mangler of fractious races as Kalki, you alone can put on ten semblances, thus oh, Krishna, my reverences are unto you..
Hail thee… for thine chest is ever whorled in the embrace of Goddess lakSmii with her bosomy bust; which chest is ever adorned with an unfading garland of basil leaves and flowers that dangles unto thy knee; thine ears ever bedecked with golden knobby ear hangings studded with nine jewels; thus to thee, the felicitous sin removing self luminosity called Krishna, hail to thee…
Hail thee… though yond and yonder, thou art functional from within the solar system, where that sun is just a gem of solar system, while thou art an embellisher of that system in its entirety; as a swan swims in maanasa sarovar, a blissful lake in Himalayas, thou swimmest in the minds of saintly people; thus whittle, whittle the karmic cycles of thy saintly devotees; thus to thee, the felicitous sin remover called Krishna, hail to thee…
Hail thee… for thou art the abominator of venomous multi hooded serpent called Kaaliiya, thus thou hast become the fascinator of people; as the sun makest a lotus abloom, thou art the sun for the bloom of lotus called yadu’s lineage, O, Krishna, hail to thee…
Hail thee… for thou art the annihilator of endangering demons like Madhu, Mura, and Naraka; sitting on thine fleetly Divine Eagle Garuda thou art fleetest in attending devotees' straits; thus to thee, the prime causer of unhindered disporting for the stock of devout divinities, O, Krishna, hail to thee…
Hail thee… for thou art the prime cause for the manifestation of a residence for the triad of worlds; thou art the releaser of devotees from mundane existence with thine lotus petaline eyes that are unbigoted, O, Krishna, hail to thee…
Hail thee… for Janaka’s daughter Seetha made thee as her pendant ornament, for thou repose on her bust, thus to thee, the mitigator of demon Dushana and the mollifier of octahedral Ravana in a given war, hail to thee…
Hail thee… for thou art handsome like a fresh and vapoury blue black raincloud, yet thou sustained voluminous Mt. mandara when Milky Ocean was churned; yet thou, like a tenuous chakora bird that gazes at the moon to swill moonshine, art gazing at the moonlike face of Goddess lakSmii to swill her sheen, hail to thee…
Hail to thee, oh, Krishna, deem that we adore your own feet and nothing else, thus let your adorers be blest by your blessing, and thus, oh, felicitous sin remover, hail to thee…
Oh, Shri Krishna, let this brilliant song on you rendered by poet Jayadeva, be auspicious and rejoicing to you, hail, hail to thee, oh, god…
[The Gita Govinda (Sanskrit गीत गोविन्द) (Song of Govinda) is a work composed by the 12th-century poet, Jayadeva, who was born in Kenduli Sasan near Puri in Orissa. It describes the relationship between Krishna and the gopis (female cow herders) of Vrindavana, and in particular one gopi named Radha. This work has been of great importance in the development of the bhakti traditions of Hinduism.
The Gita Govinda is organized into twelve chapters. Each chapter is further sub-divided into twenty four divisions called Prabandhas. The prabandhas contain couplets grouped into eights, called Ashtapadis.
The first English translation of the Gita Govinda was published by Sir William Jones in 1792, where Kalinga (ancient Orissa) is referred to as the origin of the text. Since then, the Gita Govinda has been translated to many languages throughout the world, and is considered to be among the finest examples of Sanskrit poetry.(Today is Srila Jayadeva Goswami's Disappearance Day)]Source: From Wikipedia, the free encyclopedia
meghair meduraM ambaraM vana-bhuvaH shyAmAs tamAla-drumair
naktaM bhIrur ayaM tvam eva tad imaM rAdhe gR^ihaM prApaya |
itthaM nanda-nideshatash chalitayoH praty-adhva-ku~nja-drumaM
rAdhA-mAdhavayor jayanti yamunA-kUle rahaH-kelayaH ||1||
naktaM bhIrur ayaM tvam eva tad imaM rAdhe gR^ihaM prApaya |
itthaM nanda-nideshatash chalitayoH praty-adhva-ku~nja-drumaM
rAdhA-mAdhavayor jayanti yamunA-kUle rahaH-kelayaH ||1||
"Hè! Rādha, clouds are thickening on the sky, black Tamaala trees blacken the woodlands, and night is also drawing nigh... and that one is naively timorous... thereby, you alone lead him home..." this way when Nanda instructed Rādha, both Rādha and Mādhava are on the go homeward, and then the happenstances of their sequestered plays of passion, on each pathway, at every tree, and in each and every arbour on the banks of River Yamuna, are transcendentally exquisite
vAg-devatA-charita-chitrit a-chitta-sadmA
padmAvatI-charaNa-chAraNa-chakravartI |
shrI-vAsudeva-rati-keli-kathA-sametaM
etaM karoti jayadeva-kaviH prabandhaM ||2||
padmAvatI-charaNa-chAraNa-
shrI-vAsudeva-rati-keli-ka
etaM karoti jayadeva-kaviH prabandhaM ||2||
Saraswati, the presiding Deity of Speech, embellishing my soul with her legends, like a home ever embellished with murals, and I who became an emperor among poets by my service at the feet of Goddess lakSmii, and even by the service rendered by my wife Padmaavati, for she tightly fastened my lyrics to tune and rhythm with her dancing feet, such as I am, I the kingly poet Jayadeva, am now authoring this poetic lore called Gita Govindam, which is so far abiding in my soul, an d it comprises the episodes of plays of passion Rādha and Krishna
yadi hari-smaraNe sarasaM mano
yadi vilAsa-kalAsu kutUhalaM |
madhura-komala-kAnta-padAvalIM
shR^iNu tadA jayadeva-sarasvatIm ||3||
yadi vilAsa-kalAsu kutUhalaM |
madhura-komala-kAnta-padAv
shR^iNu tadA jayadeva-sarasvatIm ||3||
Oh, gracious people, should your hearts be plethoric with the elixir of devotion for meditating on Krishna, and should you be curious enough about the arts of coaxing of flirtaceous womenkind, then listen to the praise song of Jayadeva on that glorious god Krishna, which is a medley of willowy words, worded mellowly and mellifluously
vachaH pallavayaty umApatidharaH sandarbha-shuddhiM girAM
jAnItejayadeva eva sharaNaH shlAghyo durUha-druteH |
shR^i~NgArottara-sat-prameya-rachanair AchArya-govardhana-
spardhI ko.api na vishrutaH srutidharo dhoyI kavi-kShmApatiH ||4||
jAnItejayadeva eva sharaNaH shlAghyo durUha-druteH |
shR^i~NgArottara-sat-prame
spardhI ko.api na vishrutaH srutidharo dhoyI kavi-kShmApatiH ||4||
Poet Umaapatidhara uses words with prolixity and with expansile meanings; poet Sharana is praiseworthy for his unpronounceable speedy wordplay; none is an antagonist to the scholarly poet Govardhana, for he inferentially prioritises romance; poet Shrutidhara is renowned as an expert wordsmith; poet Dhoyii is a king among poets; but poet Jayadeva alone knows the situational properness of words and wordplay.
|| prathama-prabandhaH ||
mAlava-gauDa-rAgeNa rUpaka-talena giyate | aShTApadI |
pralaya-payodhijale dhR^itavAn asi vedaM
vihita-vahitra-charitram akhedam |
keshava dhR^ita-mIna-sharIra
jaya jagadIsha hare dhruva-padam ||5||
mAlava-gauDa-rAgeNa rUpaka-talena giyate | aShTApadI |
pralaya-payodhijale dhR^itavAn asi vedaM
vihita-vahitra-charitram akhedam |
keshava dhR^ita-mIna-sharIra
jaya jagadIsha hare dhruva-padam ||5||
When all the waters of all seven seas deluged the earth, oh, keshava, donning the body of a fish you indefatigably upheld all the four Veda s, which by themselves are foreordained to be analogous to ships in transporting souls to the other shore of life, thereby oh, Hari, you are the Almighty of all the worlds, hail to thee...
kShitir ativipulatare tava tiShThati pR^iShThe
dharaNI-dharaNa-kina-chakra-gariShThe |
keshava dhR^ita-kachchapa-rUpa
jaya jagadIsha hare ||6||
dharaNI-dharaNa-kina-chakr
keshava dhR^ita-kachchapa-rUpa
jaya jagadIsha hare ||6||
Assuming the form of a tortoise, oh, Keshava, you positioned earth on your tortoiseshell that has already became crustaceous when Mt. manthara rasped it during the churning of Milky Ocean, whereby the earth is unsinkably abiding on your back, even today... thereby, oh, Hari, you are the Almighty of worlds, hail to thee...
vasati dashana-shikhare dharaNI tava lagnA
shashini kala~Nka-kaleva nimagnA |
keshava dhR^ita-sUkara-rUpa
jaya jagadIsha hare ||7||
shashini kala~Nka-kaleva nimagnA |
keshava dhR^ita-sUkara-rUpa
jaya jagadIsha hare ||7||
Assuming the form of a wild boar, Oh, Keshava, you lifted up the sinking earth with your snout, but stuck and lodged on the edge of your otherwise blemishless fangs, she looked more like the blemish embedded on the otherwise blemishless moon, yet you, as an eternal sustainer of earth, allowed her to abide and spin there, whereof oh, Hari, you are the Almighty of worlds, hail to thee...
tava kara-kamala-vare nakhaM adbhuta-shR^i~NgaM
dalita-hiraNyakashipu-tanu-bhR^i~NgaM |
keshava dhR^ita-nara-hari-rUpa
jaya jagad-Isha hare ||8||
dalita-hiraNyakashipu-tanu
keshava dhR^ita-nara-hari-rUpa
jaya jagad-Isha hare ||8||
Assuming the form of man lion, oh, Keshava, you with your lotusy palms that have wondrous nails tore the stony bodied demon hiraNyakashyapa, as wondrous as a petaline tine rending hard bodied honeybee, thus those fingernails ever shine forth for their elimination of vice on earth, whereby oh, Hari, you are the Almighty of worlds, hail to thee...
Chalayasi vikramaNe balim adbhuta-vAmana
pada-nakha-nIra-janita-jana-pAvana |
keshava dhR^ita-vAmana-rupa
jaya jagad-Isha hare ||9||
pada-nakha-nIra-janita-jan
keshava dhR^ita-vAmana-rupa
jaya jagad-Isha hare ||9||
Oh, astounding one, oh, eliminator of demons, oh, sanctifier of people with the water that has emerge from your toenail, namely River Ganga, oh, deluder of antagonists like Emperor Bali when you incarnated as a dwarf boy, whereby oh, Hari, you are the Almighty of worlds, hail to thee...
kShatrIya-rudhira-maye jagad apagata-pApaM
snapayasi payasi shamita-bhava-tApam |
keshava dhR^ita-bhR^igu-pati-rUpa
jaya jagad-Isha hare ||10||
snapayasi payasi shamita-bhava-tApam |
keshava dhR^ita-bhR^igu-pati-rUpa
jaya jagad-Isha hare ||10||
Assuming the mien of Parashu Rama, the saviour of the world, Oh, keshava, you filled five pools called shamanta pancaka with the blood of atrocious Kshatriya kings, and making the world to bathe in it, thus ceased is the worldly torridity of people and swerved are their sins, whereby oh, Hari, you are the Almighty of worlds, hail to thee...
vitarasi dikShu raNe dik-pati-kamanIyaM
dasha-mukha-mauli-bali ramaNIyam |
keshava dhR^ita-rAma-sharIra
jaya jagad-Isha hare ||11||
dasha-mukha-mauli-bali ramaNIyam |
keshava dhR^ita-rAma-sharIra
jaya jagad-Isha hare ||11||
Assuming the form of Rama, O, keshava, you are generously offering the ten heads of Ravana as offertories in a ritual called war, which is a much sought after act by the lord and every presiding deity of all ten directions of compass, whereby oh, Hari, as an eliminator of evil ever and anon, you are the Almighty of worlds, hail to thee...
vahasi vapuShi viShade vasanaM jaladAbhaM
hala-hati-bhIti-milita-yamunAbham |
keshava dhR^ita-hala-dhara-rUpa
jaya jagad-Isha hare ||12||
hala-hati-bhIti-milita-yam
keshava dhR^ita-hala-dhara-rUpa
jaya jagad-Isha hare ||12||
Assuming the form of plough wielding bala raama, Oh, Keshava, you are clad in blackish raiment on your whitish body, which robe resembles the black rain giving cloud and rippling black waters of River Yamuna, for she always ripples afraid of a smite from your plough, whereby oh, Hari, as a controller of natural resources, you are the Almighty of worlds, hail to thee..
nindasi yaj~na-vidher ahaha shruti-jAtam
sadaya-hR^idaya darshita-pashu-ghAtam |
keshava dhR^ita-buddha-sharIra
jaya jagad-Isha hare ||13||
sadaya-hR^idaya darshita-pashu-ghAtam |
keshava dhR^ita-buddha-sharIra
jaya jagad-Isha hare ||13||
Assuming the body of kind hearted Buddha, O, keshava, you find fault with the animal sacrifices in the methods of Vedic rituals taught by scriptures, and even with the collection of those scriptural words themselves, what a revamp in religious methods... aha, aha, aha, whereby oh, Hari, as a modifier of system you are the Almighty of worlds, hail to thee...
mlechCha-nivaha-nidhane kalayasi karavAlaM
dhUma-ketum iva kim api karAlam |
keshava dhR^ita-kalki-sharIra
jaya jagad-Isha hare ||14||
dhUma-ketum iva kim api karAlam |
keshava dhR^ita-kalki-sharIra
jaya jagad-Isha hare ||14||
Assuming the form of Kalki at the end of Kali yuga, O, keshava, you will be brandishing a comet like sword to eliminate the groups of fractious races, and unimaginable are your horrendous deeds to detail, hence oh, Hari, you are the Almighty of worlds, thus hail to thee...
shri-jayadeva-kaver idam uditam udAraM
shR^iNu sukhadaM shubhadaM bhava-sAram |
keshava dhR^ita-dasha-vidha-rUpa
jaya jagad-Isha hare ||15||
shR^iNu sukhadaM shubhadaM bhava-sAram |
keshava dhR^ita-dasha-vidha-rUpa
jaya jagad-Isha hare ||15||
Oh, Keshava, O, Hari, the Almighty of worlds who assumed ten kinds of forms for the sake of humanity, pray, listen to this auspicious articulation of poet Jayadeva, which has an excellent pith and kernel of worldly living, and will be an aid for blissful and blithesome release from this world, hail to thee...
vedAn uddharate jaganti vahate bhUgolam udbibhrate
daityaM dArayate baliM Chalayate kShatra-kShayaM kurvate |
paulastyaM jayate halaM kalayate kAruNyam Atanvate
mlechChAn mUrchChayate dashAkR^iti-kR^ite kR^iShNAya tubhyaM namaH ||16||
daityaM dArayate baliM Chalayate kShatra-kShayaM kurvate |
paulastyaM jayate halaM kalayate kAruNyam Atanvate
mlechChAn mUrchChayate dashAkR^iti-kR^ite kR^iShNAya tubhyaM namaH ||16||
As a reviver of Veda s as a fish, bearer of this earth as tortoise, uplifter and supporter of earth as wild boar, slasher of Hiranyakashyapa as lion man, deluder of Bali as dwarf boy, annihilator of Kshatriya s as Parashu Rama, conqueror of Ravana, the legatee of Paulastya, as Rama, wielder of plough as bala raama, fosterer of non violence as Buddha, mangler of fractious races as Kalki, you alone can put on ten semblances, thus oh, Krishna, my reverences are unto you..
|| prabandhaH 2 ||
gurjarI-rAga-niHsAra-tA1AbhyAM gIyate |
shrita-kamalA-kucha-maNDala dhR^ita-kuNDala e
kalita-lalita-vana-mAla
jaya jaya deva hare ||17||dhruva-padam
gurjarI-rAga-niHsAra-tA1Ab
shrita-kamalA-kucha-maNDal
kalita-lalita-vana-mAla
jaya jaya deva hare ||17||dhruva-padam
Hail thee… for thine chest is ever whorled in the embrace of Goddess lakSmii with her bosomy bust; which chest is ever adorned with an unfading garland of basil leaves and flowers that dangles unto thy knee; thine ears ever bedecked with golden knobby ear hangings studded with nine jewels; thus to thee, the felicitous sin removing self luminosity called Krishna, hail to thee…
dina-maNi-maNDala-maNDana
bhava-khaNDana e
muni-jana-mAnasa-haMsa j
aya jaya deva hare ||18||
bhava-khaNDana e
muni-jana-mAnasa-haMsa j
aya jaya deva hare ||18||
Hail thee… though yond and yonder, thou art functional from within the solar system, where that sun is just a gem of solar system, while thou art an embellisher of that system in its entirety; as a swan swims in maanasa sarovar, a blissful lake in Himalayas, thou swimmest in the minds of saintly people; thus whittle, whittle the karmic cycles of thy saintly devotees; thus to thee, the felicitous sin remover called Krishna, hail to thee…
kAliya-viSha-dhara-ga~njan a
jana-ra~njana e
yadukula-nalina-dinesha
jaya jaya deva hare ||19||
jana-ra~njana e
yadukula-nalina-dinesha
jaya jaya deva hare ||19||
Hail thee… for thou art the abominator of venomous multi hooded serpent called Kaaliiya, thus thou hast become the fascinator of people; as the sun makest a lotus abloom, thou art the sun for the bloom of lotus called yadu’s lineage, O, Krishna, hail to thee…
madhu-mura-naraka-vinAshan a
garuDAsana e |
sura-kula-keli-nidAna
jaya jaya deva hare ||20||
garuDAsana e |
sura-kula-keli-nidAna
jaya jaya deva hare ||20||
Hail thee… for thou art the annihilator of endangering demons like Madhu, Mura, and Naraka; sitting on thine fleetly Divine Eagle Garuda thou art fleetest in attending devotees' straits; thus to thee, the prime causer of unhindered disporting for the stock of devout divinities, O, Krishna, hail to thee…
amala-kamala-dala-lochana
bhava-mochana e
tribhuvana-bhuvana-nidhAna
jaya jaya deva hare ||21||
bhava-mochana e
tribhuvana-bhuvana-nidhAna
jaya jaya deva hare ||21||
Hail thee… for thou art the prime cause for the manifestation of a residence for the triad of worlds; thou art the releaser of devotees from mundane existence with thine lotus petaline eyes that are unbigoted, O, Krishna, hail to thee…
janaka-sutA-kR^ita-bhUShaN a
jita-dUShaNa e
samara-shamita-dasha-kaNTha
jaya jaya deva hare ||22||
jita-dUShaNa e
samara-shamita-dasha-kaNTh
jaya jaya deva hare ||22||
Hail thee… for Janaka’s daughter Seetha made thee as her pendant ornament, for thou repose on her bust, thus to thee, the mitigator of demon Dushana and the mollifier of octahedral Ravana in a given war, hail to thee…
abhinava-jala-dhara-sundar a
dhR^ita-mandara e
shrI-mukha-chandra-chakora
jaya jaya deva hare ||23||
dhR^ita-mandara e
shrI-mukha-chandra-chakora
jaya jaya deva hare ||23||
Hail thee… for thou art handsome like a fresh and vapoury blue black raincloud, yet thou sustained voluminous Mt. mandara when Milky Ocean was churned; yet thou, like a tenuous chakora bird that gazes at the moon to swill moonshine, art gazing at the moonlike face of Goddess lakSmii to swill her sheen, hail to thee…
tava charaNaM praNatA vayam
iti bhAvaya e
kuru kushalaM praNateShu
jaya jaya deva hare ||24||
iti bhAvaya e
kuru kushalaM praNateShu
jaya jaya deva hare ||24||
Hail to thee, oh, Krishna, deem that we adore your own feet and nothing else, thus let your adorers be blest by your blessing, and thus, oh, felicitous sin remover, hail to thee…
shrI-jayadeva-kaver idaM
kurute mudam e
ma~Ngalam ujjvala-gItaM
jaya jaya deva hare ||25||
kurute mudam e
ma~Ngalam ujjvala-gItaM
jaya jaya deva hare ||25||
Oh, Shri Krishna, let this brilliant song on you rendered by poet Jayadeva, be auspicious and rejoicing to you, hail, hail to thee, oh, god…
[The Gita Govinda (Sanskrit गीत गोविन्द) (Song of Govinda) is a work composed by the 12th-century poet, Jayadeva, who was born in Kenduli Sasan near Puri in Orissa. It describes the relationship between Krishna and the gopis (female cow herders) of Vrindavana, and in particular one gopi named Radha. This work has been of great importance in the development of the bhakti traditions of Hinduism.
The Gita Govinda is organized into twelve chapters. Each chapter is further sub-divided into twenty four divisions called Prabandhas. The prabandhas contain couplets grouped into eights, called Ashtapadis.
The first English translation of the Gita Govinda was published by Sir William Jones in 1792, where Kalinga (ancient Orissa) is referred to as the origin of the text. Since then, the Gita Govinda has been translated to many languages throughout the world, and is considered to be among the finest examples of Sanskrit poetry.(Today is Srila Jayadeva Goswami's Disappearance Day)]Source: From Wikipedia, the free encyclopedia
Notas de Krishna Devi
Ultima Actualización 11 Abril 2010
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