The pride of Krishnakirtan of Urmikavi Dayaram

- In many of Dayaram's Garbis, the dialogues between Gopi and Uddhav, Gopi and Krishna and Gopi and Vansaldi are also presented in a dramatic style.

Our 'proud poet' Dayaram is the ultimate, brilliant representative creator of our medieval literature. Dayaram, who has been a devotee of Krishna since childhood, was born in AD. He was born on the 19th in the Sathodara Nagar clan of Chanod village on the banks of Narmada. Dayaram, a Pandit of Shuddhadvaita and a devotee of Bhagavad-gita, was a devoted devotee of Lord Krishna and that is why he, like a lifelong Mira, devotedly worshiped Lord Krishna as his beloved. He has composed many compositions like 'Brahman-Bhakt Vivad', 'Rukmanisimant', 'Satyabhama Vivad', 'Ajamil Akhyan', 'Shrihari Bhakti Chandrika', 'Garuda-Hanuman Sanvad', 'Shrikrishnanam Mahatmyamanjari' and 'Shrikrishnastavan Chandrika'. But in most of his works, Dayaram has described the Vedanta of Pushtisampradaya, Shuddhadvaita which we also call Brahmanism and the devotional doctrine of that sect.

However, the Krishnakirtanatmak literature composed by Dayaram has the most poetic pride. In this, Dayaram's talent as a poet has become very special. Dayaram is especially successful in his works like 'Saravali', 'Ballila', 'Patralila', 'Kamalila', 'Rasalila', 'Rupalila', 'Muralilila' and 'Danachaturi' which are adorned with wonderful descriptions of Ther Ther Sri Krishnalila. The main subject of these Garbis is also the passion of Radha and Gopis for devotion to Lord Krishna and Lord Krishna's green with them. In this, Dayaram has raised the entire Vraja of Bhagavat. Dayaram himself felt oneness with the gopis and became a Krishnagheli Vrajang himself and sang his Krishnarati with different prices. In this regard, the limb is full of unique beauty, Gopi, who is attracted by the charm of Lord Krishna, expresses his attitudes in such a way as,

- Sweet flower of the year knows your laughter

- Shobha Saluna Syamni Tu Jo Ne Sakhi Shobha Saluna Shyamni

- Kiye Tham Mohini Na Jaani Re Mohanji Ma

- Kaman sees Albela in your eye

Krishna's beauty is wonderfully described in such proud verses. So in some Garbis, as soon as the sun rises, the gopis who want to see Krishna's Mukharvind are so eager to meet him, and their longing for Krishnamilan is manifested in Rasotkat Vani, such as -

- In front of Nandana Chogala, my leopard thief

- Gheli mune kithi srinandaji na nande,

- Stand up, I'll tell you, Bihari Lal,

- Oro Aavane Saluna Hari Shamla Jo

- My mind is fascinated by the word kansad kalanda

- Kanudo Kamangaro Ray, Saheli Kanudo Kamangaro

Sam Gopi, a virgin who was attracted by the enchanting beauty of Lord Krishna, now abandons all social or feminine shame and presents her mind to her mother, saying that she cannot bear the loss of Krishna.

- Nand's kunwar parnav re ho madi mune nand's kunwar

- Madi Nand's kunwar has fallen on my side

In many of Dayaram's Garbis, the dialogues between Gopi and Uddhav, Gopi and Krishna and Gopi and Vansaldi are also presented in a dramatic style. Many of his Garbis become dramatic or character-oriented epic poems, so that every line of his Garbis reveals the accuracy and sincerity of Gopi's heart. Gopi, instinctively jealous of the flute that is constantly tied to Krishna or sitting on his face, accuses the flute that -

- Pijo adharamrut piyutanu tu vansaladi

- I believe you are Mohan Tani Ho Vansaldi

- You are like Salya to us, Sal Re Ho Vansaldi

On the other hand, Vansaldi also responds to Krishna's accusation of this honor given to him by saying,

They raised me up, and raised me up

It was cut off

Then Hari took his hand and made Shiromani in Sau Ko.

Thus, just as Krishna-Gopi's love affair with these poor people has blossomed in sixteen arts, somewhere Krishna's beloved Gopi's resentment towards Krishna has also been beautifully manifested, such as,

- I don't want to talk to Ray Nandkunwar,

- Don't go near the dark color, my friend today

- If you are black, I will turn black.

Thus, in these garbis, by creating various situations related to the adornment of Radha-Krishna and Gopis with luxurious imagination, Dayaram has sung the various attitudes of his beloved's green and Krishnamaya Vrajanganas. Haiyani sukumara and rasbhar bhavormiyo of Krishnamayi gopis are presented in small size and concentration. In short, Dayaram's poetry, humor, picture-making skills and mastery of words are actually realized in his pride and that is why Dayaram is considered to be the highest peak of our medieval Vaishnava devotional poetry.

- Hrishikesh Raval