Essence of the Vedas - "Gita Govinda" (Jayadeva Goswami) - Samoda Damodarah - "Lalitha Lavanga"

Sri Radha-Krsna (Sri Radhika & Vrajendranandana Shyamasundara) Seva @ Shangu Chakra Gadha Padmam (My Home Thirumaligai - Sanctum). The accompanying verses are from the Samoda Damodarah - Prathama Sarga (Act 1) and is rendered by Vidwan Sri. O.S.Sundar Ensemble.
The images and clips used in this Video are of my Home Deities during Prayer Observance (Sanctum). The Thirumaligai hosts Sriman Narayana with his Consorts Sridevi-Bhudevi, Sri Mahalakshmi , Sri Yoga Narasimha, Sri Lakshmi Narasimha, Sri Dolai Kannan (Bala Krishna), Sri Aandal, Sri Ram Parivar, Sri Ramanuja , Sri Manavalamamuni & Sri Satyanarayanaswamy. All Alangarams, Daily rituals (Thenkalai Nithyanusandhanam Sampradaya) and Kainkariyams are performed for the Lord including all auspicious events.
The Nectar of Govinda Lila!
The work delineates the love of Krishna for Radha, the milkmaid, his faithlessness and subsequent return to her, and is taken as symbolical of the human soul's straying from its true allegiance but returning at length to the God which created it. The poet Sri Jayadeva was moved by the causeless compassion Vaishnavas feel towards all fallen souls. Therefore, to make them relish eternal bliss, he wrapped the incomparable shelter of his supremely sweet, ecstatic transcendental emotions in the covering of the worthless sweetness of the mundane erotic mood. By so doing, Sri Jayadeva has manifested the exclusive antidote for the disease of material existence in the form of this poem.
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. It is mentioned that Radha is greater than Krishna.
Sri Jayadeva Goswämi has employed varieties of rhythm, rasa and other poignant literary devices in this great work. The mellifluous songs of Sri Rädhä-Mädhava’s amorous pastimes are the predominant subject of his meditation.Through the medium of twenty-four songs, the author has clearly revealed the immense depth of his study of musical theory (sangeetha-sastra) and dramatic science (rasa-sästra). Every song is composed in a different classical melodic mode (räga) and rhythm (täla). A careful study of the text leads one to believe that the poet must have directly experienced the meeting and separation of Sri Rädhä-Mädhava in his trance of meditation.
Sri Rädhikä is realizable as the Counter-Whole of the Personal Absolute. She is the Predominated Moiety of the Absolute Whole. With regard to Sri Rädhikä, Sri Krsna is the Predominating Moiety. The conception of male and female refers to the principle of personality. As both Personalities are fully divine, no grossness or inadequacy of the corresponding mundane conception need be imported into the subject. But it is imperative to admit the absolute logical validity, under the reservation of the inconceivability by our present understanding, of the conception of the Divine Pair possessing actual male and female spiritual forms.
The individual souls serve Sri Krsna as constituents of Sri Rädhikä. When they forget that they are constituents of Sri Rädhikä they forget the nature of their own selves, and engage in the abnormal activities of the mundane plane. The relation between one individual soul and another is that of obeying each other as constituents of Sri Rädhikä in the performance of their allotted service of Sri Krsna. To use a mundane analogy, all individual souls are spiritual females in a subordinate position to Sri Rädhikä, whose service to Sri Krsna they share by their nature as constituents. The object of endeavour of the individual souls is to learn to obey Sri Rädhikä. Only by obeying Sri Rädhikä can they serve Sri Krsna.
Sri Krsna is the only object of all worship. Sri Krsna alone is the recipient of all service. No individual soul can be the recipient of any service on his own account or on account of any other individual soul. This points to the true significance of the scriptural injunction to abstain from sexual activity and avoid the company of all sensual persons in order to qualify for the service of Sri Krsna on the spiritual plane. No idea of the positive nature of the function of the higher plane corresponding to the sexual activity of this world can be conveyed to those who are not completely free from the disease of mundane sexual desire. It is for this reason advisable to abstain from all empiric study of the descriptions of the amorous activities of divinity until one has actually been freed from every worldly passion by the preparatory service of Sri Krsna under the direction of a bona fide spiritual master.