From
G Vasudevan Pillai
President,
Industrial and Educational Services(Reg.No.T2192/2004),
MRA-94, Kallumala,Vattiyoorkav,
Trivandrum - 695013
Ph - 3276221/Mobile - 9387293555/08590640443/08590656429
To
The Hon'ble Minister for Finance,
Govt ok Kerala
Sub : Entrepreneur Development Mission - Training of Entrepreneurs
Respected Sir,
I wish to be included in the Faculty of teachers/Trainers for the Short term
training of Entrepreneur Development Programme for the aspirants to start
new small ventures.
After Post graduation (MA History), I had attended several short term Industrial
Training Courses conducted by Small Industries Service Institute, Trichur,
Cetre for Management Development, Trivandrum, Management Training Centre, Hyderabad etc..
I had visited and studied several SSI units throughout Kerala and solved many problems
faced by the owners of Units as far as possible
as the General Secretay of Small Industries Development Council
Oberving my activities, Govt of India had nominated me as a member of the Standing
Committee of the Central SSI Board, New Delhi.
I have a long experience of running and managing of Small Industrial Units from 1975.
My intention is to attract more and more youngsrers to Self Employment Schemes.
I request you Sir, to issue orders to nominate me to the Faculty of teachers/Trainers
for the Short term training of Entrepreneur Development Programmes.
Respectfully yours
G Vasudevan Pillai
President,
Industrial and Educational Services(Reg.No.T2192/2004),
MRA-94, Kallumala,Vattiyoorkav,
Trivandrum - 695013
Ph - 3276221/Mobile - 9387293555
02/02/2012
Thursday, February 2, 2012
Wednesday, February 1, 2012
DASAVATARA STROTRA
Jayadeva was a well known Sanskrit poet and lyricist who was born in Kenduli, Orissa in the 11th century AD. The works of Jayadeva have had a profound influence on Indian culture. It forms the basis of the east Indian classical dance form, Odissi, and has strongly influenced the Bharatanatyam classical dance as well as Carnatic music. Jayadeva's composition has also been incorporated in the Guru Granth Sahib.
Jayadeva has had a profound influence on the religious practices of Hinduism. The classic Tribhangi(threefold) posture of Krishna playing the flute gained popularity due to him.
Sri Jayadeva was the court poet of King Lakshmanasena who ruled in Bengal in the twelfth century. His mastery of the Sanskrit language was matched by his proficiency in both music and dancing. He was a mystic and a devotee of Sri Krishna.
Jayadeva's only known work, Gita Govindam, embodies the great wealth of his devotion and mystical experience. It is a great poetical masterpiece in twelve cantos of mellifluous verses and songs in Sanskrit, set to music and adapted to representation through dance. The theme of it is the love of Radha and Krishna, symbolizing the longing and striving of the individual, for communion with God, culminating in their blissful union. The language and the imagery expresses the most intense form of love in all its moods and phases.
The First Astapadi
The first section sings of the ten incarnations of Lord Vishnu. The text, transliteration, and translation of it are given here.The Dasavatara Stotra is a hymn to Lord Vishnu. It is the first section in the Gita-Govindam of Sri Jayadeva.
Incarnation is a special manifestation of God for a specific purpose. The scriptures tell us that the incarnations are innumerable. Some of these are described in detail and the others are left to the imagination of the devotee. The general principle is that wherever some thing grand, beautiful, or glorious is seen, it is to be understood as embodying a part of God's glory.
In the Bhagavata, twenty-four incarnations are enumerated and described. These include Kapila, the great rishi a founder of the Sankhya school of philosophy, and Rishabha whom the Jains revere as their first prophet. By extending the analogy, all the great sages, whose lives and teachings have reinforced spirituality should be considered as incarnations, descents, or embodiments of God's glory. All incarnations have a common purpose, the protection of the good, the destruction of evil and the establishment of dharma.
Jayadeva enumerates ten of them. They are : (1) Matsya, the Fish; (2) Kurma, the Tortoise; (3) Varaha, the Boar; (4) Narasimha, the Man-lion; (5) Vamana, the Dwarf; (6) Parasurama; (7) Rama; (8) Balarama; (9) Buddhu; and (10) Kalki.
In the Fish incarnation the primary purpose was the recovery of the Vedas, which has been stolen by a demon and hidden in the waters. This required the destruction of the demon. This symbolizes the restoration of true knowledge, subverted by egoism, which has to be destroyed in the process.
The second incarnation is the Tortoise. The gods and demons undertook the Churning of the milk-ocean with the mount Meru as the churn to obtain the nectar of immortality. They found the churn sinking into the ocean and were unable to hold it up. Then God appeared as the great Tortoise on whose back the mountain could rest and allow the process of churning to proceed, bringing up different products, and ultimately, the nectar of immortality.
When we proceed to churn the ocean of experience with the churn of knowledge, in search of reality, we find that knowledge itself requires a base to prove its validity. The attempt to find an ultimate base on which to erect our structure of reasoning can end in an infinite regress, unless it reset on the immovable, all-sufficient, all-sustaining basis of self-evident truth symbolized by the Tortoise form of God.
The third is the Boar. God incarnated this time to lift up the earth which had been taken away into the regions of darkness, under the waters, by Hiranyaksha, a demon. The demon was destroyed and the earth was retrieved. In the both Vishnupurana and the Bhagawatha, the Boar form of God is identified with sacrifice. And Sacrifice, in its turn is not different from God himself. This can be understood as illustrating that stability or order, as contrasted with instability or chaos, can be achieved only through sacrifice, which is again based on the absolute.
In the next, the Man-lion incarnation, the emphasis is on devotion. This guarded the child devotee Prahlada. He was put to endless tortures by this father, Haranyakasipu, a demon, for repeating God's name instead of his own. But Prahlada withstood all the tortures with steadfast devotion. Finally God appeared as Man-lion, of terrible form and killed the demon. This Man-lion incarnation indicates that God is incomprehensible, i.e. He is not limited by our knowledge. It also illustrates that the real devotee alone is truly fearless and even the terrible form has no terror for him.
The dwarf incarnation shows us that valor finds fulfillment only in complete surrender to God. King Bali, the mighty, vanquished all gods, including Indra, the lord of heaven. But he found his true fulfillment when he surrendered himself completely to God. When the might of the ego is thus crushed under the holy foot of God, it is not annihilated but transformed to everlasting blissful existence in the awareness if His presence and protection and ultimate union with Him.
Note the gradual change of form. The Divine appears first as aquatic fish, then as the amphibian tortoise, the land animal boar, and the half-animal-half-human Man-lion. Finally emerges the pygmy, Vamana. This transition for a wonder, anticipates the modern theory of evolution of species.
Next is Parasurama. When the power conferred for protection, grown mighty by its proper exercise, had however degenerated into an oppressive tyranny, it had to be crushed ruthlessly. The terrible Parasurama was the appropriate form for this need.
Then came Sri Rama, perfect in his general dharma as man and in his particular dharma as king. This is a demonstration of how man can rise to divinity, by unswerving adherence to the law of his being, his dharma, in all its details.
In this text, the eighth incarnation is Balarama, the elder brother of Sri Krishna. To Jayadeva and the Vaishnavas, Sri Krishna is not an incarnation, He is God Himself, here addressed as Hari and Kesava, the Entity who appeared in the ten forms.
Buddha the ninth incarnation is the embodiment of compassion. When a section of people was steeped in ignorance and the scripture had become inaccessible to them, when most of those who had access to such knowledge were concerned more with the form than with the spirit of their teaching, there was, then an all-round spiritual poverty. The consequent misery of the people stirred God's compassion and He appeared as Buddha to show men the way out of misery.
The last incarnation of the ten is yet to be as Kalki, the mighty warrior, born in a pious family, to rid the world of the oppression of its unrighteous rulers.
Thus, while the general purpose of protecting the good, destroying evil and establishing the law is common to all the incarnations, it is possible to see an emphasis on a particular aspect in each incarnation.
Can we say, then, that each incarnation was a manifestation suitable for a particular time and the conditions then prevailing? This would be only partially true, for the conditions that evoked the different manifestations never totally ceased to be. It would be more correct to understand them as embodiments of an eternal message; an eternal response of God in His unlimited compassion, to the eternal need of His creatures, in the infinite variety if their moods, temperaments and abilities, for guidance in their struggle for communion with Him.
Jayadeva's DASAVATARA STROTRA
pralaya-payodhijale dhrtavanasi vedam
vihitavahitra-charitra-makhedam
kesava dhrita mina sarira
jaya jagadisa hare.
O God, in the form of a Fish! In the flood of dissolution you have held up the revealed knowledge of the Vedas, like a boat, without effort. Hail! Hari, God of the world, Victory to Thee!
ksitirati-vipulatare tava tisthati pristhe
dharani-dharanakina-chakragaristhe
kesava dhrita kacchapa rupa
jaya jagadisa hare.
O God, in the form of the Tortoise! On the ample expanse of your back, calloused by the burden of the earth that it bears, securely stands the world. Hail! Hari, God of the world, Victory to Thee!
vasati dasanasikhare dharani tava lagna
sasini kalankakaleva nimagna
kesava dhrita sukara rupa
jaya jagadisa hare.
O God, in the form of the Boar! The world rests in peace on the tip of your tusk, like the dark marking on the disc of the moon. Hail! Hari, God of the world, Victory to Thee!
4
tava kara kamalavare nakhamadbhutasringam
dalita hiranyakasipu varabhringam
kesava dhrita narahari rupa
jaya jagadisa hare.
O God, in the form of Man-lion! In your hand of lotus-like beauty, are the finger nails with their wonderful tips which have torn asunder the most powerful demon Hiranyakasipu, as if he was a huge insect. Hail! Hari, God of the world, Victory to Thee!
5 chalayasi vikramane balim adbhuta vamana
padanakha nira-janita-janapavana
kesava dhrita vamana rupa
jaya jagadisa hare.
O God, in the form of the Dwarf! By planting your feet you have cheated Bali, the mighty. Ganga, the river which sanctifies the world, has come out of your toe-nails. Hail! Hari, God of the world, Victory to Thee!
|6||
ksatriyarudhiramaye jagadapagata papam
snapayasi payasi samitabhavatapam
kesavadhrita bhrgupati rupa
jaya jagadisa hare.
O God, in the form of the Lord of the Bhrigus, you have bathed the world in the blood of the tyrannous rulers, thus cleansing it of sin and destroying the misery of its relative existence. Hail! Hari, God of the universe, Victory to Thee!
7||
vitarasi diksu rane dikpatikamaniyam
dasamukha-mauli-balim ramaniyam
kesava dhrita rama sarira
jaya jagadisa hare.
O God, in the body of Sri Rama! You have made a beautiful offering of the ten heads of the demon Ravana in battle to the guardians of the cardinal directions. Hail! Hari, God of the world, Victory to Thee!
||8|| vahasi vapushi visade vasanam jaladabham
hala-hati-bhiti-milita-yamunabham
kesava dhrita-haladhara rupa
jaya jagadisa hare.
O God, in the form of the Balarama, the bearer of the plough! You wear on your immaculate body a garment of the colour of the cloud, blue like the Yamuna, darkened by the fear of being dragged by your plough. Hail! Hari, God of the world, Victory to Thee!
||9||
nindasi yajnavidhe-rahaha srutijatam
sadaya-hrdaya darsitapasughatam
kesava dhrita buddha sarira
jaya jagadisa hare.
O God, in the body of Buddha, the enlightened! Out of Compassion o your heart you have condemned the ritualistic portion of the Vedas ordaining the killing of animals. Hail! Hari, God of the world, Victory to Thee!
||10||
mleccha-nivaha-nidhane kalayasi karavalam
dhumaketumiva kimapi karalam
kesava dhrta kalki sarira
jaya jagadisa hare.
O God, in the form of the Kalki! For the destruction of the wicked, you carry a meteor-like sword in your hand, trailing a train of disaster to them. Hail! Hari, God of the World, Victory to Thee!
||11|| srijayadevakaverida-muditamudaram
srnu subhadam sukhadam bhavasaram
kesave dhrta dasavidha rupa
jaya jagadisa hare.
O God, who took ten forms! Please listen to this song of jayadeva. It bestows goodness, and joy; it is the essence of life. Hail! Hari, God of the world, victory to Thee!
Dashavatara
Jayadeva was instrumental in popularizing the Dasavatara, the ten incarnations of Krishna in his composition, Dasakritikrite. Additionally, the Gita Govinda begins with a Dasavatara stotra. In Jayadeva's version of Dasavatara, Buddha as an incarnation of Vishnu, while Krishna is not incorporated because Krishna is the source of all incarnations. as the lyrics says : keshava dhrta buddha sarira= krishna who appears in the form of Lord Buddha. since Keshava is another name of Krishna, that means Krishna is the source of / incarnate as BUddha
In July 2009, the government of India's Department of Posts has decided to release 11 stamps in Bhubaneswar to commemorate the birth of Jayadeva. One stamp depicts the poet himself, while the other ten depict the Dasavatara.[1] Chief Minister Naveen Patnaik unveiled the stamps at a special function in Jayadev Bhawan. The stamps are in the denomination of Rs 5. A total of 800,000 stamps were released for sale in Orissa.
Hymns in the Guru Granth Sahib
Two hymns composed by Jayadeva have been incorporated in the Guru Granth Sahib, the holy book of the Sikh religion. Although it is not clear how these medieval Orissan hymns found their way to the Sikh religion, there are records narrating how Jayadeva's work had a profound influence on Guru Nanakduring his visit to Puri.
Music and dance
Odissi
In the opinion of researcher scholars, Jayadeva is among the centralmost figures in Oriya culture.Jayadeva's ashtapadis that are sung in dance performances of Odissi, the classical dance of Orissa.
Classical music of Orissa
Oriya bhajans (devotional songs) are based on ragas and talas specified by Jayadeva's hymns.Jayadeva was a devotee of Krishna, and Krishna in the form of Jagannath is the central deity of Orissa.
Fine arts
Jayadeva and his Gita Govinda had gained considerable popularity and had emerged as a painter’s theme by the late 15th century itself, though no such early paintings are available now. The earliest reported Gita Govinda paintings are from Mewar between 1590-1600 A.D.
Patachitra paintings
The Gita Govinda composed by Jayadeva is one of the popular themes in the traditional patachitra paintings of Orissa.
Pahari paintings
Jayadeva had a profound influence on the Pahari school during the 17th-19th centuries, which was prevalent throughout northern India bordering the Hiimalayas (from Jammu through Himachal Pradesh). In paricular, Jayadeva's Radha and Krishna served as popular themes for Basohli Painting in Jammu and Kashmir.
The Gita Govinda
The Gita Govinda is the best known composition of Jayadeva. It is a lyrical poetry that 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. Noteworthy among them is Love Song of the Dark Lord, by Barbara Stoler Miller.
Other literary contributions
Jayadeva wrote Piyusha Lahari, a Sanskrit Goshti Rupaka[15] It was based on the romantic love between Radha and Krishna similar in line to Gita Govindam. It was translated into Telugu language byVavilala Somayajulu and published in 1993 by Telugu University in 1990
The Dasavatara Stotra is a hymn in salutation to the ten incarnations of lord Maha Vishnu. The Stotra forms the first section of Gita Govinda, the masterpiece work of Sri Jayadeva. He was a court poet of King Lakshmanasena, who ruled Bengal during the 12th Century. Sri Jayadeva was a great devotee of Lord Krishna and a mystic. His mastery of Sanskrit language was matched by his extraordinary talent in music and dancing.
The theme of Gita Govindam is the love of Radha Devi and Sri Krishna, symbolizing the longing and striving of the individual, for communion with God, culminating in their blissful union.
Incarnation is a special manifestation of God for the protection of the good, the destruction of evil and the establishment of Dharma. Holy scriptures, such as Bhagavata Purana enumerate 24 incornations, including Kapila, the great sage and founder of the Sankhya school of philosophy, and Rishabha, whom the Jains revere as their first prophet.
Worship of the incarnation and contemplation of His attributes are for most men and women the best preparation for unitive knowledge of Godhead.
Sri Jayadeva in the Dasavatara Stotra enumerates the ten incornations of the Lord. Sri Krishna Chaitanya, the great Vaishnavite saint took inspiration from his songs.
In the Sri Krishna temple of Guruvayoor in Kerala, Jayadeva's songs are sung daily in Carnatic Music ragas. In Nepal, they are sung during the Spring festivals. Guru Arjun Singh included two of Jayadeva's songs in Adi Guru Grantha, the holy scripture of the Sikhs.
Please visit http://www.youtube.com/watch?v=Q8bzgHLqP4k to listen to Smt. M.S. Subbulakshmi's presentation of Jayadeva's Dasavatara Stotra.
"Pralaya-payodhijale dhrtavanasi
vihitavahitra-caritra-makhedam
Kesava dhrta minasarira
jaya jagadisa hare
O Kesava!, in the form of Fish (minasarira), In the waters of deluge, You held the Vedas like a vessel undeflected from its course. To preserve the knowledge of Vedas, You took the incornation of Fish! Hail Hari, Lord of the universe!
Purport: The first avatara signifies the restoration of true knowledge (Vedas), recovered from the deluge of egoism, which has to be destroyed in the process.
"Ksitirati-vipulatare tava tisthati prsthe
dharani-dharanakina-cakragaristhe
Kesava dhrta kacchaparupa
jaya jagagadisa hare!"
O Kesava!, in the form of Tortoise (kacchaparupa), On the ample expanse of your back rests the world, creating circular marks. Hail Hari ! Lord of the universe!
Purport: The incarnation of God in the Tortoise form during the churning of the Ocean, signifies that the churning of the ocean of experience with the churn of knowledge, towards the Absolute can rest only on the immovable, all-sufficient, all-sustaining basis of self-evident truth, symbolized by the Tortoise avatara.
"vasati dasanasikhare dharani tava lagna
sasini kalankakaleva nimagna
Kesava dhrta sukararupa
jaya jagadisa hare"
O Kesava!, in the form of the Boar (sukarupa)! The earth rests in peace on the tip of your tusk, like the dary marking on the disk of the moon. Hail Hari ! Lord of the universe!.
Purport: The Boar avatara is identified with sacrifice both in the Vishnupurana and Bhagavata. As sacrifice (of worldly affairs) is essential for the stability of mind for contemplation on God, it is symbolized by the Boar form of the Lord.
"tava kara kamalavare nakhamadbhutasrngam
dalita hiranyakasipu varabhrngam
Kesava dhrta naraharirupa
jaya jagadisa hare"
O Kesava!, in the form of Man-Lion (naraharirupa)! The sharp nails on your hands became wonderful claws that tore up the body of demon Hiranyakasipu (To protect Prahlada). Hail Hari! Lord of the universe!
Purport: This avatara illustrates that a true devotee is fearless (as Prahlada) and God comes to his rescue even in the midst of terror.
"chalayasi vikramane balim adbhutavamana
padanakhanira-janita-janapavana
kesava dhrta vamanarupa
jaya jagadisa hare"
O Kesava!, in the form of the Dwarf, Vamana ! You artfully defeated Bali, the mighty king of the world. Ganga, the purifier of the world has come out from your toe-nails. Hail Hari! Lord of the universe!
Purport: The Dwarf avatara shows that valour (as exemplified by King Bali) can find its fulfilment only in complete surrender to God.
"ksatriyarudhiramaye jagadapagata papam
snapayasi payasi samitabhavatapam
kesava dhrta bhrgupatirupa
jaya jagadisa hare."
O Kesava!, in the form of the Lord of Bhrigus (Parasurama), You have gotten rid of the tyrannous rulers, thus cleansing it of the sin and destroying the anguish of the world. Hail Hari! Lord of the universe!
Purport: When the rulers, endowed with power for protection of the subjects, had however degenerated into an oppressive tyranny, it had to be crushed ruthlessly. This is illustrated by the Parasurama avatara.
"vitarasi diksu rane dikpathiamaniyam
dasamukha-mauli-balim ramaniyam
kesava dhrta ramasarira
jaya jagadisa hare"
O Kesava!, in the form of Lord Sri Rama! To uphold dharma, You scattered the ten heads of demon Ravana splendidly in the four directions, rendering the guardians there of resplendent! O Kesava! You assumed the form of Rama! Hail Hari! Lord of the universe!
Purport: The Sri Rama avatara is an ideal demonstration of how a man can rise to divinity, by unswerving adherence todharma, in all its details.
"vahasi vapusi visade vasanamjaladabham
hala-hati-milita-yamunabham
kesava dhrta-haladhararupa
jaya jagadisa hare"
O Kesava!, in the form of Balarama, the bearer of the plough! You wear on your radiant body a garment of the color of the cloud, blue like the Yamuna river, flowing as if in fear of your plough! O Kesava! You assumed the form of Balarama. Hail Hari! Lord of the universe.
"nindasi yajnavidhe-rahaha srutijatam
sadaya-hrdaya darsitapasughatam
kesava dhrta buddhasarira
jaya jagadisa hare."
O Kesava!, in the form of Buddha, the enlightened! Out of compassion of Your heart you have condemned the ritualistic portion of the Vedas ordaining the killing of animals. Hail Hari! Lord of the universe!
Purport: At a time, when the people were steeped in ignorance and scriptures where inaccessible to them, and the ones who had access to the scriptures were more concerned with the form and rituals than with the spirit of the teachings, God incarnated as Buddha, the embodiment of compassion.
"mleeccha-nivaha-nidhane kalayasi karavalam
dhumaketumiva kimapi karalam
kesava dhrta kalkisarira
jaya jagadisa hare"
O Kesava, in the form of the fierce Kalki! For the destruction of the wicked, You carry a comet like sword in hand, trailing a train of disaster to them. Hail Hari! Lord of the universe!
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