Love – tender, longing, playful, devotional – has always been at the center of Indian art and ancient literature. In poetry, painting, sculpture, and classical dance, love is celebrated not only as an emotion but as a powerful metaphor of human longing, spiritual quest, and the connection between the mortal and the divine. It is this seamless blend of the worldly and the transcendent that gives Indian aesthetics a distinctive depth and beauty.
It is within this vast and layered tradition of Jayadeva Geeta Govinda Stands as a shining landmark. my book Odissi and Geeta Govinda In short, it is an act of love – a tribute to the rich cultural heritage of Odisha. When I first came to the state 45 years ago, I knew almost nothing about it. I had only heard about its classical dance form. Jaidev’s song Govinda was one of the things that attracted me from the very beginning. First as a compelling romantic story, and then as an allegorical, philosophical, erotic and spiritual work; All rolled into one.
I was fortunate to learn the excellent dance choreography of Ashtapadi directly from my guru and Guru Kelucharan Mahapatra, whose renditions have become famous. Through his guidance, poetry revealed itself to me not only as literature, but as a living tradition – where love flows in motion, devotion in rhythm and art a universal language.
The poet’s view of Radha and Krishna’s love has been interpreted in many ways over the centuries, with scholars and commentators adopting it to align with their personal philosophical viewpoints.
Italian-born Odissi dancer and choreographer Ileana Citaristi. Photo Courtesy: The Hindu Archives
Over time, their divine union came to symbolize several profound ideas: the merging of Soul with DivineThe individual soul’s longing to unite with the universal, the devotee’s desire to become one with God, and even transcendence. Kundalini Towards spiritual awakening.
But why Jayadeva chose the allegory of Radha-Krishna love for his great literary work is impossible to understand. What we do know is that he was an extremely romantic person and an ardent devotee of Jagadish or Jagannath. It is no surprise that he chose to worship through the best gift he had – his literary talent – and used it to depict the infinite shades of love.
Jayadeva’s wife Padmavati epitomizes the ideal companion – one who inspires him with her beauty and grace, yet never distracts him from his purpose. Without them, the multi-layered love that Jaidev has given to the character of Radha would not have been possible.
The sensual, musical rhythms of Sanskrit in this poem, combined with its sensuous tones and the poet’s fervent spiritual quest, elevate it. poetry It has rarely been bettered by any literary work before or since. Radha and Krishna, though revered as divine beings in popular belief, are here portrayed as human lovers suffering from the pangs of separation.
Throughout the poem Krishna is invoked through a number of epithets familiar in Vaishnava literature, yet he is consistently personified.
At the very beginning of the poem, Krishna is introduced as a small child who is afraid to walk home alone through the forest because of the impending darkness. He is then seen as a young and attractive man, who mesmerizes the women with the sound of his flute and every one of them desires him. Gradually the character of the play emerges and transforms into a more thoughtful and mature lover. He suffers the pain of separation, realizes his foolishness and focuses all his attention on the only person who can fulfill his desires through her intense love and complete devotion.
As far as Radha is concerned, she is first introduced in a state of anguish as she witnesses her beloved engaged in erotic play with another woman. Hurt and hurt, she confides her secret desires and fantasies to her friend. It is at this moment that the role of the friend comes into play. In the songs that follow, Sakhi carries a message between the two lovers and tries to bring them together.
Guru Kelucharan Mahapatra was known for his unique depiction of the Ashapadis of Jayadeva. Photo Courtesy: The Hindu Archives
As Radha goes through a spectrum of emotions while preparing herself to meet Krishna – anger at her deception, remorse for her quarrels and ultimately realizing the power of surrender – she is portrayed in successive ideals of Krishna. heroine. She appears as well-dressed heroinePreparing herself for mating; In form of khandita heroinewounded by betrayal; In form of Kalhantarita Heroinesoftened by remorse after conflict; In form of Abhisarika HeroineTo venture boldly to meet your beloved; and finally as independent heroineThe woman who gains control over her lover’s heart with her unwavering devotion.
The beauty of spring adds color and intensity to the unfolding love story. Nature itself becomes an important presence, playing an important role like Radha, Krishna and the Sakhis.
As a dancer, choreographer, researcher and eternal admirer of Indian art and culture, I have cherished the joy of incorporating the spirit of these creations in my performances. It was a revelation to watch Guruji explore her emotional nuances – they felt like an everyday conversation between two souls embracing the difficulties of life.
Geeta Govinda It begins with two invocations to Vishnu, referring to mythological events occurring beyond the normal limits of time. By doing so, Jayadeva places the eternal love story of Radha and Krishna within a continuous, timeless present framework, unconcerned with notions of past and future. In the contemporary context, it points towards a world free of hatred and full of love.
published – February 10, 2026 06:14 pm IST