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The Progressive Sanskritisation of the various pre-Aryan or non-Aryan peoples in their culture, their outlook and their ways of life, form the keynote of India through the ages. In introducing the word Sanskritisation, Chatterjee (1974, p. Chatterjee first used the word Sanskritisation in the year 1950. Social reformers have named it the Sanskritisation Process. This process of transformation happened at many places in the mainstream of Indian social life through the ages. Delving into the characteristics of these changes I would argue that it was not an isolated stream of change.
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The social and cultural life of Manipur registered changes following the inflow of this religion. He was accepted as the guru (master) of the king when Cherairongba was initiated to Vaishnavism. Cherairongba offered him land, house and constructed a Radha-Krishna temple. One of the distinguished preachers was Rai Banamali, who arrived in 1703. Vaishnava preachers from Tripura, West Bengal, Mathura and Orissa came to Manipur during Cherairongba's time. In this way they worshipped the Samba-Murti to be the union of father and mother and thought the union to be the sexual union generating the whole universe.Ī study of the history of Manipur reveals that Vaishnavism 1 started establishing itself from the time of King Kyamba. the first object of meditation of the Yogi-s (meditating personalities). The Meiteis think the union of the Earth and the Heaven to be the Samba Murti i.e. The Manipuris at times used to worship God as symbols of sex. The antecedent word ‘Lái’ of such a compound is the name of God. ‘Láiharaoba’ when expanded stands as Láigi=of God+haraoba=playing, and it is in the Sasthi Tatpurusa Samasa (compound). It is formed by suffixing ‘Ba’ of Krt in the Middle voice and it means Sannaba that is to play. The root ‘Harao’ in Manipuri is the meaning of the word ‘Harsa’ (merrymaking) in Hindi. The Pundit scholar Atombapu Sharma (1951, p. Later on at Nongmeijam Hill, kangleithakpa and other rituals were included and they represented a marriage of the lái (god) khoiriphaba. It is said that the láiharaobá was first performed at Koubru Hill and the then performance called the Kaubru Haraorol was a shorter version of the present láiharaoba and it did not contain certain sequences like lamthekpa, kangleithakpa etc. One cannot trace the origin of láiharáobá in the history of Manipur. In short it may be a vestige totemistic belief and the culture of Meitei is derived from the Láiharaoba. The láiharáobá is the original source of dance and music, rites and ritual, indigenous games and primitive life of Manipur. In this case the participants take the role of gods and are involved in merrymaking. Again there is another interpretation of láiharáobá as "the merrymaking of gods".
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In this the gods are worshipped and are pleased by the participants of láiharáobá. 189) with a modification to "the pleasing of the gods" (ibid). But the most commonly accepted one is Shakespeare’s phrase "the pleasing of the god" (in Parrat & Parrat, 1997, p. Many scholars have translated the word láiharáobá into English. Narottama dasa, the servant of the servant of Sri Krsna Caitanya Prabhu, longs for this service to the divine couple.A dance sequence of Laiharaoba. With the permission of all the sakhis, headed by Lalita and Visakha, I will serve the lotus feet of Radha and Krsna. Oh, when will I behold Their moonlike faces?Īfter stringing together garlands of malati flowers I will place them around Their necks, and I will offer tambula scented with camphor to Their lotus mouths.
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I will anoint Their dark and fair forms with sandalwood paste scented with cuya, and I will fan Them with a camara whisk. Śyāma-gaurī-ańge dibo (cūwā) candanera gandha In a forest of small kadamba trees on the bank of the Yamuna, I will seat the divine couple on a throne made of brilliant jewels. In life or death I have no other refuge but Them. The divine couple, Sri Sri Radha and Krsna, are my life and soul.