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Home , Achyuta, Radha

May - 2013 Review

Jayadeva's Geetagovindam and Srimad Bhagavat Geeta : In Pursuit of Truth

Dr. K.C. Sarangi

True guide and philosopher, Sri advises to Time elapsed. The Yuga concentrate on the Lotus feet of Lord Sri prevailed on the earth. A ‘geet’ i.e song was sung because the life, temporary as it is, will one day in the great battlefield of the Mahabharata. It was go away and this body of primordial elements will neither a ceremonial occasion, nor a gala fuction go again to be mixed with the said elements. but a ‘dharmakshetra – kurukshetra’ (The Gita, Bharat, according to Srimad Chapter-I verse –I). The listener was a warrior. But on the spur of the moment, he was kneeling, Bhagvatam was named as ‘Aja’. Bharat, the son tears rolling down from his eyes, ‘ashrupurnakule of this soil, born in the lap of Rusava, (an kshanam’; saddened in mind, incarnation of the Omnipotent Divine Father) ‘visidantamindam’ (chapter 2, verse-1). The administered his subjects in such an ideal and Divine Preceptor was gracious enough to unfurl disciplined manner following the Vedic Principles, before His dearest disciple, , the science performing the like ‘Agnihotra’ and of the self and the true wisdom amidst all other etc. that he, not only became dearest to his relevant for enabling the disciple not only subjects, but also won a place in the heart of to win the war but also to shower on him and the “Bhavagrahi Sri Krishna’, the Cosmic Father and humanity through him, the path to the Divine, the Mysterious Controller of the Universe. The ‘mayasaktamanah partha yogam yunjan greatest elegance of ’s character was that madashrayah’. (The Gita, Chapter-7. Verse-1) he had set his mind on the Lotus Feet of the Lord in an uninterrupted manner. No wonder, he Dwapar Yuga was replaced by the cleansed his consciousness and gave a good Yuga. Amidst the brilliant geniuses, who were born governance to the country with pure thought, pure on the soil of Utkal, the great citadel of divine word and pure action. The ‘Anadi Purusha- culture in Bharat, as Samhita asserts, two ’, who is always pure, sacred and the great sons were enormously concerned about the Embodiment of Truth was impressed with the suffering humanity and how to ensure manner and expertise with which the Emperor was emancipation for them from the ocean of death, running the administration. The entire world was birth, hate and rivalry. They were Sri and subjected to the throne of Bharata and our country Sri . Whereas Sri Achyuta was born and was named after him. Justifiably ‘Aja’ was he performed in sixteenth century, it is believed substituted by Bharata. by scholars that he was born in 1510 or 1511)

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(Sharanapanjara P.10) and was the exponent of ude hoichhanti, tathimadhyara go wisdom and accepted the service to humanity as dware vara go his avowed goal, through astrology, , (Sri Achyuta’s ‘Dutibodha Chautisha’, spiritualism character-building, discipline and Sharana Panjara P.83) ethics Sri Jayadeva (born in 12th Century around 1100-1150 A.D, and contemporaneous to the According to Sri Radha Lord Krishna is emperor of Dynasty Kamarnavadeva) ‘anama,’ ‘Parama Purusha’ the highest and apex (Geetagovinda, Sadgrantha Niketan, P.10) was point of ‘Sunya Aradhana’, which later Sri merged in the Premayoga as well as in his Achyuta practiced himself. endeavour for the restoration of the glory of the Srihari parama purusho tahin previous incarnations of the Lord. A lot of Sripada anucaraku dishai speculations hover around Jayadeva’s Sriradha ya hridayare thiva Geetagovinda. While admitting its effulgence in Sri padmapada ambuja dishiva go the realm of ‘Prema ’, its relevance, is at Sriangeleena karaai go (Ibid. P.89) times, scanned through skepticism. However the Sri Radha was a princess. She was reality was something else. Through stainless ‘charusheelaa’ i.e. of elegant character devotion, (bhaktiavyavicaarini) elegance, dance (Geetagovinda Sarga 10, Verse 53). She was colour, and colourful tradition and uttering the reared by king Brushavanu. A learned princess, divine name, prevailed in the pages of this great as she was, she was conscious that Lord Krishna masterpiece. It is pertinent to mention that even was none other than the ‘Ekashara ’ the Om Sadguru, Sri Sankaracharya had to go through Tat Sat the ‘parama pada’. Sri Radha was the process of transmigration of soul to answer shraddhasheela i.e. embodiment of affection. True the questions raised by Dwaya Bharati (Sharada). of course, existed but added with that there In ancient Shrungarashastra was was a total surrender of mind and intelligence, acknowledged as a branch of knowledge. ‘arpita manobuddhi,’ and devotion (bhakti) of Bhratrahari, who wrote Shrungara Sataka also sublime order. This vital link of Shraddha weds wrote Neeti Sataka. It is also worth-mentioning with Swavaidyapralima, then love unfurls. That that Arjuna, the great warrior of the battle of love is infinite as the sky is, endless as the ocean Mahabharata had to spend months in teaching is, pure as the nectar is. The speech, and the works the art of dancing to Uttara, the princess of the all were delivered as they were done to perform Emperor Birata. To approach Geetagovinda, a a ‘brahmarpana’ (Gita, Chapter.IV, therefore, the simplest and holiest approach is to verse-24. There was no feeling for the existence read Dutibodha Chautisha of Sri Achyuta first. of body. ‘I’ ness and ‘mineness’, were totally We may a have a glance at the following extract detached. All earthly attractions ceased to operate. where Sri Radha was speaking very politely to The consciousness is profoundly concentrated on the Duti (a peer in her personal service) how to the lotus feet of the Paramatma, the World Soul. reach Sri Krishna, the Lord reigning supreme in She was simple Her love was indestructible. She her heart within the heart: was always careful to protect the saving talisman olata mula kamalaku chahan i.e. Sri Krishna in her heart bhavadevanaya olati pavana paalati vaha vishalamswahrudamarmani barma karoti omkar uparaku laye kara (Sarga-4, Verse-25). Such an exponent of sublime

30 May - 2013 Odisha Review love can rarely think of eroticism and if at all it Deenabandhu Brahmachari P-24). The same exists, it exists in form of a total surrender and the Lord Sri Krishna is Utkala’s Lord . total performance was purged in the fire of The great Odia scholar, Samanta Sekhar wisdom. ‘yajnaayacaratah samagram writes in his Siddhanta Darpana: praviliyate’ (The Gita Chapter-IV. Verse-23). peetajandadidaitya vivabanakhara ruk In a sacrifice neither woods exist, nor ghee exists chandrakantotmang. all are burnt in the Brahmanic fire, ‘brahmaiva’ shrirasman sarvadomeshwara uditaratih tena bantavyam prahmakamasamadhina kelikantanga sambhut (Gita Chapter-4 verse-24). According to (23rd Prakasha, Verse-25) Chandradutta, the great scholar of Mithila, All divine beings merge in Lord Sri Jayadeva who had lost his parents at the age of Jagannatha. In dress yellow coloured the Lord eleven, came to Srikshetra. He was a Vairagi (an appears extremely beautiful. His colour is blue ascetic), unattached and unaffected and a devotee like the colour of ocean water. Divine Mother, par excellence ‘vidyabhyasah ratah shantah worships His two Lotus feet. Divine purushottamapujakah’(Bhaktamala Sarga-39). Mother , Lord and the Sun-god; The entire Geetagovinda is therefore a garland all worship Him. He is the shelter wherefrom of woven through like verses dedicated ‘brahmananda’ emanates. He is dexterous enough to the lotus feet of Sri Madhava. Chandradutta to wipe out the ignorance of His devotees. In a writes: subtle form, He can keep the entire universe in a Jagannathapuriprante deshe caiva ultkalabhidhe part of His body. Only the wise men are able to vindubillwa iti kshato gramo brahmanasamkulah. visualize His existence. This being, Sri Krishna tatrotkale dwijo jato jayadeva iti shrutah vidyabhyaasah ratah shaantah purusottamapujakah. Jagannatha, Geetagovinda i.e. an elegant composition of verses about Him, explains its own (Bhaktamala Grantha, Sarga-39) unique position among the creative wonders and Viewed from the angle of above spiritual literature of the world. description the poet Jayadeva, who according to Srimad Bhagavad has established: that Chandradutta, was engrossed in studies, quiet in the Lord is Saarvabhouma. A true devotee does nature, and a worshipper of Lord Sri Jagannatha, not want heaven, , undisputed control cannot compose ordinary verses. Besides, over the Bhumandala, an invincible empire in the Prakriti-swarupini, the incarnation of Divine world below (Patala) success in Yogas nor even Mother, Sri Radha is the incarnation of emancipation () viswajanani (mata lokasya). She is honoured by all and the symbol of fame (sarvaaradhya……… na nakaprustham na ca paaramestyam na saarvabhoumam na rasaadhi patyam paramayasobhuti). On the contrary Lord Krishna, na yogasiddhirapunarbhavam vaa the ‘Saguna Bhagawan’ is not bound by illusion samanjasa twa virahaya kamkshe (). Rather, He is the controller of Maya (Srimad Bhagavatam, 6/11/25) (mayadhipati). Wise and enlightened persons like Sanaka, Sanata, Sananda,Sanatana and Janaka If Vritrasura can pray to the Lord with had the natural love for ‘Saguna Bhagawan’. This such total dedication by His grace, action and love, has been revealed from time to time. (Swami dedication of Sri Radha, on whom the divine grace Ramsukhdas Bhagawan aur unki Bhakti tr. showers ceaselessly, who is herself

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‘Prakritiswarupini jnanaswarupini’ cannot be defame) was pronounced by Him in the Gita at a comprehended by human vision. later period to raise Arjuna from illusion. In fact, The three Lakshman-rekhas which the the entire scheme of the Geetagovinda has a Divine Mother crossed in ‘Tretayayuga’ in the direct or indirect link with the Gita more incarnation of were dazzling in her eyes in particularly the verse 34 of Chapter IV: Dwapar Yuga. When an ordinary ‘jiwatma’ is tadviddhi pranipaatena pariprasnena sevaya struggling from birth to birthlessness can the upadekshanti te jnaanam jnaaninah tattwadarshinah. Prakriti herself lose sight of the same ? Wisdom The Lord is advising Arjuna to approach, is a sword ‘jnanaasinatwanah chhitwa inam with great humility, the Spiritual Preceptor who samsayam’ says the Geeta, (Chapter-IV verse- knows the essence of wisdom and put 42). The Lord has also clarified earlier in the same appropriately formulated questions’ to get the chapter ‘sarvam karmaakhilam partha jnane correct answer. This leads to the elevation of the parisamapyate (ibid verse-33) whatever may be disciples. Both Sri Radha and Sri Jayadeva the action they all end with wisdom. The ignorance followed the above divine guidance. The plays, hide and seek, inside the heart. The doubts chronicles not available in the public domain say lurk in our mind due to illusion and attachment. that Sri Jayadeva was surcharged with the sacred They are all destroyed by the light of wisdom objective to do some work for the Divine. He ‘bhaswati jnanadeepita’ or jnanatapasa as prayed to Lord ‘Niraakaara’ while sitting in a preached in the Gita. There was no doubt that Yogic posture, close to a Bela – vriksha, (a sacred an intimacy existed between Sri Krishna and Sri tree) in the dense wild thorny forests near the river Radha. But it had never crossed the boundaries Prachi, humbly asking what was his duty by which of pure love. It is consciousness communing with he would be able to serve the Divine and His ‘super consciousness’. Otherwise a sacred flow creation better: of sublime love dazzling over the vast canvas of prachi tata vipina kantaka vana pradesham time would not have been ever possible. The Lord villwapadape yogasanam nirakaram prarthayet being the source of all wisdom and knowledge jayadeva prajachhati was conscious of what He has preached or has ………. Kim sevaa kartavyam mama? to preach His disciples earlier or later. He, Himself (Chandrahaara Veethika) cannot dissuade from the words which He has made in the past or has a scheme to speak in the No sincere prayer goes unanswered. The same was repeated in this case. There, indeed, future. In the dawn of civilization, the Lord preached the Karmayoga of the Geeta to the was a response from the All-pervasive Cosmic Sun-God who in turn transmitted the same to Father: the Endless, the Infinite, the Supreme the Vyavasuta Manu. Ages after it was narrated to ‘Atamarama’ whom Sri Achyuta has referred as Arjuna. The Lord has held ‘Sri Arupananda’ in his Sharanapanjara. geetajnanamupasritya trilokan mahasunyam nirakaram palayamiaham ( Purana); by taking adesham cha pradadatti prak-shruti viluptasya punaruddharam ca kaarayet recourse to the principles enjoined in the Gita mamaseva niyojayet nitya neelaadri mandape He is controlling the universe. Besides, Lasya, prema, bhaktim, nartanam ‘sambhavitasya ca akirti maranat atiricyate’. keertanam tatha (For a respectable person, death is preferable to mamabhakta cha nrityanti

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mamasannidhya prapnonti intensities of poetic speech and possibilities meet ……………… Sri Jayadeva virachitam slokabruti ca and become an insoluble one, a highest intensity janmani: (ibid) of rhythmic movement, a highest intensity of Sri Jayadeva was mandated by the interwoven verbal form and thought – substance, Cosmic Glory to renovate the events and of style, and the highest intensity of the soul’s vision descriptions about His previous incarnations of truth (ibid P.19). When all these three elements which have slipped off from the human memory, are co-existent as in the case of Sri by that time. He was, further, instructed to Geetagovinda, it assumes the azure height of the compose such lyrical songs, which have the ‘Mantra’ (ibid P.19). We are aware that the Lord charismatic elegance of rhyme, rhythm, laughter, himself took the pain of completing a stanza which and glorious utterance of the Divine’s names, Jayadeva was unable to compose. Is it not singing which the Lord’s devotees will dance in irresistible to conclude, therefore, that the entire ecstasy and express eagerness to have His (the Geeta – was written by the Lord or His Lord’s) holy company to obtain His immortal and divine inspiration seated inside the heart of blissful love. This directive from the Highest Jayadeva, guiding the chosen medium all through. Spiritual Preceptor was made available to an Otherwise, can any human intelligence create such humble devotee, ‘Jayadeva’ due to his self-less a poetic possibility which is unrivalled in its sublime eagerness to serve the Divine and serve the people lyrical elegance, dancing splendor, in their ‘pathway to the Divine’. conglomeration of rhythm and rhyme, devotion and love, colour and colourful tradition which Thus, when Sri Bhagavatam is the Lord make the devotees capable of getting the Lords’ Himself, The Gita is the science of self holy company. His devotees dance together in (adhwaatmya vidyaa), sung in form of a song spreading Krishna – consciousness. They dance by ‘Sri Madhusudana-Sri Krishna’, the greatest indeed as ‘god–possessed’ souls–elevated in Spiritual Preceptor who has the enormous ecstasy, nrityantijuvatijanena samam sakhi capacity of transmitting the honey of wisdom to virahijanasya durante (Geetagovinda, Sarga His disciples on the spur of the moment; in case –I, Pravandha-3). The Gopikas were dancing, of Geetagovinda, it is a song, sung by a devotee oblivious of their mundane existence, surrounding about the ‘Divine Love’ between Sri Radha and Lord Sri Krishna. They were dancing in Krishna Sri Krishna the ‘ardhanarishawara’, standing – consciousness. In other words neither Gopikas together in the Yogic posture representing the existed nor Sri Radha existed, it was only Sri Cosmic Effulgence ‘Om Tat Sat’ or the Krishna, all around, the All-Pervasive One who “Ekakshara Om Sri ”. It is worthwhile to manifested into many as per His own scheme. mention that Sri Krishna represents the Purusha, the symbol of Truth. Sri Radha represents Prakriti, This being the background, it may be the symbol of Love. appropriate to conclude that Geetagovinda belongs to that rare categories of immortal Geetagovinda is a true reflection of what literatures where The Gita and The Bhagavatam Sri Aurobindo describes later as a poetic adorn supremely in front and rear. It may be a expression of the ‘deepest spiritual reality’ unique privilege to give the deserving tribute to (Future Poetry P.19). Sri Aurobindo writes Sri Jayadeva, the glorious son of Utkal Janani further that this is possible only when three highest devoted in heart and soul, to Lord Sri Krishna.

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Being Geetagovinda may also be approached see alike since they see the Truth and Truth is after being blessed with the power to tame the same everywhere. It stands undisputed, therefore mind and make it concentrate or on the Lotus that the Cosmic Father, the Symbol of truth has feet of the Divine Father, as Sri Bhagavatam inspired us from the time immemorial. What Poet leads the devotee or spiritual seeker to. First Jayadeva really intends to depict is a colourful know the Truth, and then one will be able to know climate imparting a message to the devotees that what the divine love is. Before delving into the they may earn immense (sacred virtues) insight of Jayadeva one has to undergo the and destroy all sins if they can retain in their heart process of a dedicated reading of ’s the ‘Purna ’ Lord Sri Krishna. Bhagavatam and the Lord’s dictum The Gita ‘pranamata hride vinidhaya Harim, which is an Upanishad in itself. bhavajalasukruti dayasaram’. The Lotus feet of the Lord, and constantly remembering about On the other hand, Geetagovinda is the the same is capable to destroy the vices of song about Sri Govinda. Govinda, by the very Kaliyuga which Geetagovinda stands for ‘ name itself, symbolizes a Personality who has charansmaranamrita nirmita kalikalmasaj- controlled the mind and senses. (as Sri Sai warakhandane’ (Sarga 12, Verse 74). interpretes in His discourse, on Bhajagovindam). describes Him as the In Geetgovindam apart from observing source of all powers and the origin of all existence the leela of the sublime love of the Lord and (5.1) The Gita proclaims that those who take Prakruti (the Nature), we also find the beautiful shelter before His lotus feet even to get rid of old description of Nature, the Spring Season ‘sarasa age and death and to achieve emancipation, they vasanta samayavarnam’ (Sarga-1, Pravandha- also do achieve the ‘paramapada’ i.e. the Eternal 3, varse-8), the Malli flower, the creeper Bliss. Even at the fag end of life, if somebody Madhavika, Ketaki flowers, the sweet breeze and knows the Lord, he also achieves the the exalted natural beauties of the forest and the emancipation, the eternal bliss, peace and scenic beauties of the river . As if, while happiness. at , the Prakriti (Nature) is dancing with the Lord in an elegant juxtaposition of colour and jaramarana mokshyaya maam ashritya yatanti ye, te brahma tadviduh krutsnamadhyaatwam colourful tradition, a forecast of the yet unexplored karma cha akhilam. Dwaraka, where Indian Ocean mingles with sadhibhutaadhi daivam mam sadhijajnam Arabian Ocean; the blue mixes with the white. A ca ye viduh, silent observer finds even at present how prayanakalepi ca mam te viduhyuktacetasah. the sun sets in the Arabian sea, the Prakruti (The Gita Chapter.7 verse-29-30) mingles with the Purusha. It will therefore be an For a Yuktachitta like Sri Radha, the Lord irony if without going into the essence we casually is an incomparable Saviour. Geetagovinda deal with this literary and creative and lyrical therefore, is description of a friendship-pure and marvel of world classics. playful. The Lord is the infinite ‘maharnava’ of The fact runs that Jayadeva and all the beauty, brightness Nectar emanates from His great sages and poets like him had the glimpse of words. Sublime splendor oozes out from His look. the divine through their own meditative insights. At the same time He is the ocean of wisdom. The Whatever may be the style of description they great philosopher and sage ‘Adi

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Shankaracharya’, has addressed Lord Krishna vikhana sarthito viswaguptaye sakha as his true Mother, which reveals, that the Lord is udeyivana satwatam kule far above the gender analysis. Shankar writes: (The Bhagavatam, 10-31-4) maayaahasteh arpayitwabharanakrute O’ friend ! You are not only the son of mohamulodvabham mam Yasoda. You are the Cosmic Soul Who has maatah krushnaavidhane chirasamayamudasina bhavam gataasi descended in this clan, responding to the karunyaikaadhivase sakrudapi vadanam prayer of Sri Brahma, with a view to protecting nekshyase twam madeeyam the Universe. The Lotus like face of Lord Sri tatsarvajne na kartum pravavati bhavati Krishna was eternally new and the only attachment kim nu muulasya shantim. for Sri Radha and others, ‘dine dine navpum (Prabodha Sudhakara, 244) novam namami nandasambhavam O’ Divine Mother, namely Krishna. You (Krushnastaka, 5). They were all devotees of high have entrusted the responsibility of a son like me stature. As the Fire, though all pervasive, appears born in ‘Mula Nakshatra’ to my ‘Maya Mother’ only after we strike the match, the Paramatma, in and since a very long time, you have been a similar manner though all pervasive is not visible indifferent to me. O’ my only Graceful Mother! to all. He manifests only when there is an utterance You have not glanced at me even once. O’ charged with devotion: ‘ye bhajanti tu mam Omniscient Mother are you not capable of bhaktya, mayi tetesu caapyaham’ (Srimad destroying the root of illusions. , Chapter-IX verse 29). What Shankar intends to clarify in The Lord has further said in the Gita that Prabodha Sudhakara is that Lord Sri Krishna a is better than a sage, a wise man, and a is capable of destroying all illusions by a fragment worker. But among all , the affectionate of His grace. He is the Divine Father, He is the devotee who meditates upon Him, engrossed in Divine Mother. Thus Universal Divine Mother heart and soul, he is the highest, (chapter 6 verse- playing with the Divine Mother; Cosmic soul 47). Lord Krishna is ‘Purnatattwa’, ‘Samagra interacting with the divine soul, ‘pure and noble’ Paramatma’. When the Preceptor is of this stature, where does eroticism exist? The Bhagavatam the devotees for sure can climb any azure height. has also supported the above concept and extends Sage Abhiram says, ‘samarpana jara sthira, udaya it further. In sublime love, there is no difference asta nahin . Whose surrender is stable, he or between the lover and the loved, the worship, she has neither rise nor fall. Sri Radha’s total worshipped and worshipper all become one, surrender is unique in the canvas of time. Her identical and merged. Sri Radha and all the magnanimity, her forgiveness, her tolerance, her Gopikas were conscious that their friend is the sacrifice, are inexplicable. That is why Lord Sri Universal Soul. Once surrendered entirely to Him, Krishna, the Highest Power of the Universe the body, senses, mind, intelligence (buddhi), life declared: Sri Radha as His life, His glory and His (prana) everything become that of His. He is the asylum to cross the ocean of the world. Yogakshema. The Gopikas therefore said to Lord Krishna: twamasi mama bhusanam twamasi mama jeevanam twamasi mama bhavajaladhiratnam na khalu gopikanandano bhavaan akhiladehinam antaratmadruk (Sarga-10, verse-53)

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The Controller of the Universe is The life is temporary. Sri Radha therefore addressing Sri Radha as His Saviour, as His life. is advising to cast aside all ego and concentrate This is enough to prove the greatness of the Divine on the Lotus feet of the Lord. For Sri Radha, the Mother. Geetagovinda is, thus, a victory of entire universe was filled with Krishna – sublime love over all attainments. Sri Jayadeva consciousness. She was observing Srikrishna in has earlier described: all her feelings, body and speeches ‘sarvabhutesu iha rasabhanane kritaharigunane manovakmayaavritibhih (Bhagavatam madhuripupadasevake 11.29.19). She is ‘Shraddhamayee’. Sri Radha kalijugacaritam na vasatu duritam is a surrendered devotee. She is Brahmabhutaa. kapinrupajayadevake. She qualifies all respect the expectation of the (Sarga-7,Pravandha 15, Verse-44) Divine. She is endowed with all the qualities of ‘sadhana bhakti’. According to Swami Sri Jayadeva depicts that when mind Ramasukhadasji, devotion is of two types utters the virtues of Srikrishna, time and again, (a) sadhana bhakti (b) sadhyabhakti. the vagaries of Kaliyuga pale into insignificance, Sadhyabhakti is attained by virtue of sadhana which Shri Radha was always doing always bhakti ( aur unki Bhakti, (ibid-17). ‘dhyaayantee rahasi sthitaa kathamapi kshina Srimad Bhagavatam prescribes nine types of kshanam praaniti (sarga-4, verse-28). Thinking sadhana bhaakti; sravanam, keertanam, about Sri Krishna, Radha was reduced in her vishnohsmaranam, padasevanam, archanam, health. She became thin. Heedless to all these, vandanam, dasyam, sakshataatmanivedanam she was knowingly bearing the pangs of (7.5.23). She has qualified all the Navadhabhaktis separation, constantly keep the forehead above as afore-discussed, Lord Krishna’s the palm, ‘tyajati na panitalena kapolam, ‘naveenajaladhararupa’ was the attraction of her valasashinamiva sayamlokam’ (Sarga-4 entire concentration day in and day out. Jayadeva Verse-28). Is it not a wonderful expression of a writes, ‘kshanamapi virahah puraana sehe real happening in the empire of true love. nayananimeelaankshinnaya jayaate’ (Sarga- Geetagovinda thus is an epitome of that true love 5, Verse-28) which is an immortal flow dealing with a subtler aspect (chittah), the consciousness. Approached Radhika is a chosen devotee; a dearest in the right perspective, it may unfurl the mystery disciple. No wonder, the Leelamaya - Sri Krishna of consciousness. The first clue is to get rid of the desires to hear few words from her ego. Ego is a hindrance in the path of true love. ‘vadanasudhaanidhigalitamamrutamiva Sri Achyuta has rightly described in Dutibodha rachaya vachanam anukulam’ (Sarga 12 chauksha where Sri Radha says to her peer: verse-69). Sri Radha’s words and the nectar emanating from them were dearest to the Lord. hrudayaru vadapanaku tejina saranapasa tu jai go Purusha and Prakriti are not independent of each khelakara niti ta pade jai other. They are, instead heavily dependent on kheluchhi hansa nitya vaandha tuhi each other. They are not poles apart but poles chhadi tora ghata palai jiva asunder. Love, sacred love integrates the Prakriti chhara dehati tora narahiva go and Parama Purusha. The posture in which Sri chhandi raha taahaa pade go Radha remains immersed in Krishna- (Sharana Panjara, P.-90) consciousness, is much above a yogic or

36 May - 2013 Odisha Review meditative trance. The pangs of separation she When after hearing many things, your describes to her peers may mean a devotee losing intelligence that had been disturbed, gets the the site of the Divine, while in meditation due to divine inspiration to concentrate on the lotus feet some disturbances caused by external factors? of the krupa-sudhakara – Sri Krishna, you are Eternal separation and eternal union are same in endowed with the detachment of a yogi. Krishna consciousness. This world (with all its Thereafter you attend the perennial link with the worldly bodies and senses) is not capable to ‘Paramatma’. This was the advice of Lord confer on us the eternal bliss which only Sri Krishna to Arjuna. Sri Aurovindo writes in Krishna Satchitananda can perennially gives to Savitri: us. If the word ‘’ has been used in the Geetagovindam, it may be -aviruddha Only when Eternity takes time by hand, Only when Infinite weds the Finite’s thought kama’ the Lord stands Himself for as described Can man be free and live with God ! in the Gita? In his book, Bhagawan and Bhagavat bhakti, Sri Ramsukhdasji clarifies the Geetagovinda thus is a juxtaposition of position in the following words: infinity with finite. It is composed in the mundane As long as you have accepted your relationship world by Sri Jayadeva but in the celestial world with this mundane world, whatever you get, you by the joint endeovour of Sri Radha-Krishna, the consider to be your own. But by the company of ‘ardhanariswar’ the ‘Sraddhaswarupini and realized souls, you soon realize that this world is Jnanaswarupa’. Lord Sri Krishna is ‘Jagat not yours. Only the Lord is yours. Thereafter a parama’ (the Universal Life Force) (sarga 7, realization dawns upon you that whatever you verse 45). Who will not desire to be in His have got, has been gifted by the Lord and has company? One can imagine the highest and also come from the Lord. None else is your own. sublime surrender when Sri Radha addresses the Only the Giver of all these, the Almighty is yours’ wind blowing south-wards, to make her able to (P.48) see the ‘nitya naveena’ face of Lord Krishna, the Sri Radha was conscious of this. Sri symbol of the universal life-force. She has no desire Jayadeva was aware of this. The Gopikas knew thereafter. Even if she breathes her last, after this this. None of them was therefore bound by his/ holy Darshan, she will not be unhappy. her actions, as following the principles of ‘Sriharigatha’ is just like nectar. No-wonder Sri ‘Bhaktiyoga’ they had dedicated all their actions Radha wants to see the Lotus like face of Lord before the Lotus feet of the Lord. They were ‘god- Srihari so that she hears the nectar-like words possessed’ indeed. They were perennially thinking spreading immortality all around. She has also of the Lord, ‘nityasanjoga’ which is an praised the Cupid as ‘ananda vardhana’ and has ‘uncommon Yoga’. Thus they were all destined requested him to simplify his approach: to be emancipated from this world, ‘the ocean of birth and death’. The approach to Geetagovinda manobhavaanandachandanaanila prasida re dakshina muncha vamatam may therefore be explored from the angle of the ksharam jagatpraana vidhaya madhavam Lord’s advice in the Gita: puro mama pranaharo bhavisyati srutivipratipanna te yada sthasyati nischala, (Sarga 7, Verse 45) samadhavachala buddhih tada yogamavapsyasi. In the absence of Lord Krishna, the (Chapter 2 verse 53) soothing moonlight appears unbearable to Sri

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Radha, visamivasudhaa rashimi (ibid, verse 46) consideration, whatever You feel appropriate for Earlier in Sarga 4, Jayadeva had explained the a sinner like me, do the same kindly. (Quoted in pangs of Sri Radha, due to separation from Sri Prarthana, ibid). This is always the approach of Krishna – Madhava-Mudhusudan. Thus, Sri a true devotee. His devotion has no expectation. Radha is not only a beloved, she is a spiritual It is devotion for devotion sake. disciple who is unable to thrive without having a Geetagovinda is the fulfillment of a glance at the lotus feet of her Spiritual Preceptor. creative endeavour undertaken as per the divine Sri Jayadeva has explained the anxieties of Sri guidance. The ‘advaita’ wanted to be manifested Radha with poetic elegance. The home for her into a dual existence. The ‘Omnipotent One’ has appeared to be like dense forest, ‘avaaso wanted to become vahudha, monolingual wanted vipinaayate’ (Sarga-4, Verse-25). This is ‘nitya- to be bilingual or multilingual. It was His desire. viraha’, which presupposes ‘nitya-milana’ (eternal His desire is always blissful. His grace and disgrace bliss i.e. salvation). Sri Radha was filled with all all are blissful equally. Once again, the Merciful Sraddha. Therefore she was the eyeball of Lord Lord wanted to establish the greatness of his Krishna’s eyes. Her Lotus feet which defeats devotees Sri Radha, the Gopikas and Sri rather the beauty of kisalaya were the chief asylum Jayadeva. Mahapurusha Sri Jagannatha Das of all the feelings of the Lord’s heart, writes with due humility about the true intent of 'tavapadapallavavairi parabhavamidama- the Lord, ‘I am the servant of My devotees, My nubhavatu suvesham (Sarga 12- verse 69). Sri devotees are everything to Me. In Srimad Radha belongs to that rare category of devotees Bhagavatam, the Lord has said to sage Durvasha: who have won Lord’s heart. For all these devotees, the Lord was ‘Samuddharta’, the aham bhakta paradhina hyaswantra iva dwija sadhuvihgrastahridaya bhaktaibhaktajnana priyah Saviour not by mitigating the sense – desires, as …………………………………………………………………………. alleged, but by rescuing them from this world of mayi nirabahahridayah sadhavah samadarshanah illusion which Prahllad tried for, which Dhruba vasikurvanti mani bhaktya satstriyahsatpatin yatha tried, for which Tulshi Das tried for which (Srimad Bhagavat 9-4-63 &66) also tried for. From time immemorial, the journey goes on, sometimes it is through Bhaki Yoga, O’ ! I am under the control of sometimes it is through Sublime love and my devotees always. I am never independent. My sometimes it is through ‘’ which Arjuna devotees are very dear to me. They have an was enjoined upon to do. The objective in all the existence in my heart. As a chaste woman, by the cases is to reach that Endless, Infinite, unalloyed devotion do her husband, binds a Immeasurable great Ocean of Beauty, sublime virtuous husband with love, in the like manner, Sweetness, and nectar-like love, as described by the sages and devotees, who are equal-minded, the great scholarly sage Prasad Podar just in decisions, and equipoised and those who (Prarthana P.37) ‘parama karuniko na have linked their hearts with Me in the tie of Love, bhavatparah parama socyatamo na ca do get my blessings. Geetagovinda is the matparah, iti vichintya hare mayi pamare immortal flow of that endless blessings. yaducitam jadunatha tathakuru’. O’ Hari, Dr. K.C. Sarangi, Additional Secretary, School & Mass there is none more Graceful than You are and there Education Department, Government of Odisha, is no bigger destitute than I am. Taking this into Bhubaneswar.

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