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The subject matter of the poetry is the love of Radha and Krishna, on the banks of the Yamuna in Vrindavana; their secret trysts in the forests, Krishna's charms including his magic flute, the love of the gopis for Krishna, Radha's viraha on being separated from Krishna and her anguish on seeing him sporting with the other gopis. Much of the ...
Govindadasa's poetry has been translated into English by Arun Biswas, Denise Levertov, and others. Here is a poem on Radha's anguish, where Govindadas personally enters the fray with some (not very sympathetic) advice for Radha: The marks of fingernails are on your breast and my heart burns. Kohl of someone's eyes upon your lips darkens my face.
The poem has been translated into most modern Indian languages and many European languages. There is a German rendering which Goethe read by F. H . van Dalberg. Dalberg's version was based on the English translation done by William Jones published in the Transactions of the Asiatic Society , Calcutta in 1792.
With Krishna, Radha is acknowledged as the supreme goddess, for it is said that she controls Krishna with her love. [107] It is believed that Krishna enchants the world, but Radha enchants even him. Therefore, she is the supreme goddess of all. [108] [109] Radha and Krishna are avatars of Lakshmi and Vishnu respectively. In the region of India ...
Radha-Krishna (IAST rādhā-kṛṣṇa, Sanskrit: राधा कृष्ण) is the combined form of the Hindu god Krishna with his chief consort and shakti Radha.They are regarded as the feminine as well as the masculine realities of God, [7] in several Krishnaite traditions of Vaishnavism.
Chandidas' Shrikrishna Kirtana, a poem on Krishna and Radha, depicts them as divine couple, but in human love. [48] The other 15th–16th centuries Bhakti poet-sants – Vidyapati, Meera Bai, Surdas, Swami Haridas, as well as Narsinh Mehta (1350–1450), who preceded all of them, also wrote about Radha and Krishna love. [49]
Thus, Chandidas in his Bengali-language Shri Krishna Kirtana, a poem of Bhakti, depicts Radha and Krishna as divine, but in human love. [59] [60] Though not named in the Bhagavata Purana, Visvanatha Chakravarti (c. 1626–1708) interprets an unnamed favourite gopi in the scripture as Radha.
Tamil Sangam literature (200 BCE to 500 CE) mentions Mayon or the "dark one," as the supreme deity who creates, sustains, and destroys the universe and was worshipped in the mountains of Tamilakam. The verses of Paripadal describe the glory of Perumal in the most poetic of terms. Many Poems of the Paripadal consider Perumal as the Supreme god ...