Krishna My Lord

KRISHNA - THE FLUTE PLAYER 

LORD KRISHNA has become an essential and dynamic part of India's religious culture. He is held as the ultimate personal God, the guide to the human beings beset with illusion and the eternal child celebrated as darling in the hearts devoted and dedicated to Him.



The flute player of Brindavan has played pranks and mischiefs, assumed difficult and crucial roles to protect Dharma and was successful in marvellous strategy in trying situations and predicaments. For him it was easy to redeem the innocent ones from the tyrannical authority of the egoistic. The flute offers musical treat or banquet. The celestial song, the Bhagavat Geetha offers solace and spiritual enlightenment. Lord Krishna is the source of inspiration for the devoted. " The devotion aroused by Krishna is intense, physical as well as superficial and spiritual complex, many-sided, maddening , transporting now with joy and now with sorrow, shaking the whole soul to pieces and yet joining up the pieces again", says Bhagavandas in his book ( Krishna, A study in the theory of Avataras, Bharathiyavidya Bhavan 1990 page 33)



Bharathi the poet of liberty and Tamil Renaissance is an ardent devotee of Lord Krishna. During his exile in Pondicherry he was fortunate to have the counsel of Sri Aurobindo. As an associate in patriotic thought and spiritual matters Bharathi has found many things in common between Sri Aurobindo and himself. one can infer that Bharathi's love for Krishna has grown more intense due to his association with Sri Aurobindo. It is well known that Sri Aurobindo experienced the bliss of Krishna's dharshan(vision) and embrace during his sojourn in Alipur prison

KRISHNA - THE FLUTE PLAYER 

Bharathi translated the Bhagavat Geetha in lucid tamil in 1912. He wrote about the Rishis of the Vedic lore. In 1912 Bharathi wrote songs on Lord Krishna that were later on compiled as the constituent part of Mupperum padalgal by the committee formed by Madras State Government in 1954.



Lord Krishna's role and influence in the annals of Mahabharatha are popular and well appreciated. Scholars are almost unanimous in admiring the sagacity and strategy exhibited by Krishna in several ways.



When we speak of environmental pollution the memory of Krishna lingers. The annihilation of Kaliya, the snake that polluted the lake by its venom arises in our mind. Krishna subjugated and suppressed the agonizing and unwholesome Kaliya and thereby saved every one. It may be appropriate here to mention that the event of killing the snake Kaliya suggested that after Lord Krishna's advent there was no need for snake worship.



Krishna the inspiring idolatory is next to Parasakthi, the Cosmic Mother. Bharathi was celebrating the mother Sakthi and after his contact with sri Aurobindo, he started celebrating the pranks and greatness of Krishna with added enthusiasm. It may also be tangible to think of another issue that speaks of the times as well as the poet. Bharathi represents and voices forth for the other inarticulate brethren. The British who were ruling India despised the citizens of India as the Black. This element of apartheid pierced the heart of the patriotic soul of Bharathi.

KRISHNA - THE FLUTE PLAYER 

The poet's reaction to British attitude forms the basis of his preference to (and sympathy for) the Black and the Black complexioned. This has goaded him to sing and glorify the Black. In one of his poems " Anthipozuthu," Bharathi sings thus: The crow's caw-caw attracts me. The black crow is dear to my eyes.



Bharathi sings of the vision of Sakthi or Kali thus: " I saw the form of beauty and womanhood. It was the appearance of the grace of the Mother Kali." In another context Bharathi hails Kali as " Karuthamari" which means the black Goddess.



The whole gamut of poetic experience unfolds the interesting feature of the poet's treatment that hails and glorifies all that is black: Sakthi or Kali, Lord Krishna, Draupadi, & Vyasa are of black in complexion. The black crow and the black cuckoo are also glorified. Thus the poetic sensibility of Bharathi is seen glorifying the black that has been hated with animosity. Bharathi's sympathy for the neglected and the suppressed is boundless and has become one of the characteristics of his poetry.



Bharathi's patriotic fervour is seen infusing vigour and inspiration in his songs. An Indian who has been suffering and groaning under the yoke of British rule is represented in the person of Arjuna. The Kurukshetra war is recalled and Arjuna who is left to brood and writhe in despair, doubt and despondency is offered the sermon on the fiat(of chariot) by Lord Krishna. Hence the poetic mind of Bharathi has begun to celebrate and eulogise Lord Krishna. In one of the poems Bharathi sings thus: O! Arjuna! Take thy glorious bow and smash and annihilate the ignoble. Let



In Kannan Pattu, Bharathi gives vent to his patriotic as well as devotional fervour in the most attractive and arresting form. The poetic experience clothed in elegant Tamil and simple diction has been casting spell and enduring appeal on every one. Bharathi's mind soaked in the consciousness of Bhagavat Gita and steeped in the channels of Vaishnavite tradition has issued forth the glorious expression and exquisite diction.



At the outset, one can see the obvious adherence to the tradition in Kannan en Sevakan. It is in line with the traditional expression Bhaktha Paraadheena, which means, the Lord who is the servant of his devotees. Another shade in the phrase Sevakan is one who accepts the Seva and also one who renders Seva(service) Bharathi uses the sanskrit expression which is striking in its meaning and tonel effect. The word Sevakan has been used in (Aaichiar Kuravai) Cilappadikaaram and Thirumaalai of Thondaradippodi Alvaar(The work, words and their significance by Dr. R.P. Sethupillai throws light on the expression)



Bharathi's treats Lord Krishna in his poetical work as his teacher, Mother, Father, Friend, Master , Lover, Lady-love and family God. Tradition goes to say about the Lord and the Individual being as the Nayaka and the Nayaki - the Lover and the Lady-lover. The supreme soul is held as the male and the individual soul is deemed as the female. In the annals of Meera we find an instance wherein (as she was a lady) was denied interview with a male saint and she retorted humbly that in all creation Lord krishna is the only male and all other creatures are beings are female folk.



In the world of atoms the central atom (nucleus) is surrounded and excircled by other atoms. The atom in the centre is static and all other atoms are dancing around in rhythm. In this angle one can see the dreation and elucidate the significance as Lord Krishna amidst the Gopis who dance around and celebrate the bewitching Beauty and Love of Lord Krishna. The creator in the centre is called the paramanu, the supreme dominant atom.



Lord Krishna has given Himself in all creation. Thus he is all pervasive. He is the dweller kshethragna in the inmost being. He is the motivation behind all deeds and actions that keep the world of experience and enjoyment going on and on. The changes of traits of characters and the variation of gunas are governed finally by the Lord. In fact He is the cause for the variety of Trigunas- Thamas, Rajas and Sathva. The Lord has given himself in the whole drama of creation and sustenance. In the form of Lord Krishna there appear tilts- the face, the shoulders and the legs. In the posture of Lord Krishna playing the flute this is visible. The three tilts indicate the variation of three gunas, the Rajas, the Thamas and the Sathva. This is an interpretation discerned by Swami Sivananda. In Kannan Pattu, kuniyum vaanmukathaan , the expression of Bharathi in the poem Kannan en Kaanthan conveys the same idea in a suggestive manner. The face of Krishna casts down a little while playing the flute, the tilt in the shoulders and the cross - legged posture are suggested by the expression. The Rasa raja Krishna is behind all drama of emotions manifested in the action filled world.

Bharathi beholds the vast nature and has experienced the vision of Lord Krishna in the bewitching form of the lady-love. In one of his poems in KANNAN PATTU he expresses his wonder at seeing the eyes of the lady-love(Krishna) as brilliant and beautiful as the sun and the moon: KAATCHI VIYAPPU (KANNAMMA)

THE LOVER addressing the maid: Are your eyes the luminous

Sun and Moon in the vast heavens? Is the black orb in the eyes

These words of love and excitement are suggestive expression of an ardent lover full of passion reflecting the pangs and bliss of an aspirant devoured by devotion.

the Dark sky? Is the tumultous blue ocean the boisterous waves of thy heart? The stars that twinkle in the midnight are but the diomonds studded in the silky dark bluesaree. The light of the flower in the bower is your bewitching smile. The melody of thesong of cuckoo is your sweet voice. Iam mad with love for you. I would embrace in blissful love. You avoid me modestly saying that you have not attained puberty. You talk of convention of sastras. I cannot wait for the formal marriage. I am excited and I kiss you instantly. Let us marry in the presence of elders in the customary and ceremonial way.

•The God intoxicated soul in love for the Divine is thus seen pouring out the mystical rapture. •Thesong of Bharathi describing theeyes as the sun andthe moon has adopted the description in Thiruppavai of Andal {Kaarmeni chengan kathirmathiyam}. •The poem ' Kannan mana nilayai thangame thangam' has the note of the love lorn lady requesting her friend to meet the lover and express her love and passionate longing fora meeting and joining. The lovelorn maid is desperate because of love unreciprocated.

MAID SENDING THE MESSENGER TO KRISHNA 

O! Thangam! Find out what is the mooring in the mind of Krishna. Whether he would accept my love or forsake! If he is frank in admitting his neglect and reluctance towards his lady- love, she will be no more anxious. Tell him that there are better choices in the royal clan. The stealthy and mischievous dealing of Krishna would be effective only among the innocent cow-herd families. We belong to the kshatriya clan. What is wrong with me? Has he found any fault in me? One who does not keep up one's promise would be loosing influence among all friends. Krishna has evoked love in me and absconded himself and thus shed of diginity shamelessly. One old lady called Ponni used to tell about Krishna as a personification of untruth and illusion. He used to promise me his love during the stolen interviews with me on the river bank. I would announce about the misdeeds of Krishna by beating the drum and makingthe people all over the city to listen. All the time I am thinking of the naughty Sinner and it gives me constant pain. If Krishna, my lover spells out finally about his decision to forsake me we would depend on God who is our sole refuge. Krishna once came with flute and played a sweet raga(tune). Thus my memory is lingering due to Krishna's spell cast on me. My helpless heart does not forget. There is a lot of unfortunate things in store for one soul that has taken birth as a woman on earth.



Thus the above poem in a suggestive manner says that the lady-love forgets that Krishna is none else than the lord himself and innocently confides in her friend that if Krishna disappoints, then God is finally the refuge. One can refer from Nammalwar a similar instance. According to Nammalwar the innocent cowherds donot know that Krishna is the Lord himself and they playfully beat him and make fun. They are ignorant of the fact that the Lord (Maya Piran) has taken Avathar to guide and redeem.

MADDENED MAIDS 

Tradition goes to say that the whole creation is the play of the Divine. In accordance with this idea Bharathi imagines Lord Krishna as the Boy of Endless Play; he presents a vivid picture of Krishna's Pranks and mischief. The description has a dramatic scenes of Krishna's play of mischief teasing and making fun of the love-lorn girls. The devotees of Krishna are herein treated as the love-intoxicated ladies besieged by the naughty blue boy and his mischief.



Krishna is the boy playing endlessly and making the innocent girls and ladies experience plight in the street. Krishna would bring fruits to feed us. When we start eating and enjoying them Krishna would snatch and rob. When we would plead helplessly he would eat the fresh fruit and give them after his bite; he used to bring sweet things for us to enjoy but he would place them in a high hidden spot.



'You are as vivacious and beautiful as a deer' - with this tribute he would make a fair lady to conjure up and in that self-forgetful moment Krishna would pinch and play mischievously.



Krishna would bring fresh beautiful flowers; he would not readily present. He would make us weep and weep. He would say, 'I would keep the flowers in your tresses, close your eyes'. We would remain thus blind for a moment. Then Krishna would adorn the locks of hair of another playmate. Krishna would pull the plaits mischievously. When we turn our heads he would begone-hiding himself somewhere.

MADDENED MAIDS 

Krishna would splash mud on the new colourful saree and make one embarrassed in helpless pain. Krishna would come with his flute and play tunes and songs flowing as ambrosia. We would all listen those songs and notes of melody as if intoxicated by the gulping of toddy. We would listen with mouths wide open (in biglipped surprise) Krishna would put ants into the mouth opened wide.



Krishna's mischief is numberless. He would call us to join in the play. If we refrain saying that there is work at home, he would not listen. He would play with children; meanwhile he would visit our homes to inform our elders about us - against our favour. Krishna is a clever talebearer, mischief-monger and he would move with our father, mother, aunt and others and impress in a strategic way. He would beclever and cunning in robbing the goodwill of others towards us. Krishna won the trust and affection of elders. When we tried to convince the elders by our sincerity andgoodness alas! We would fail to impress miserably due to Krishna's strategy coupled with mischief.



The above description of a poem gives a picture in which the ladies in love with Krishna are provoked to anger and left in embarrassment. However, the ladies are but the aspirants whose mind constantly repose in Krishna and they only apparently chide in sweet anger. The play and mischief of Krishna induce in the aspirants an aching thrill. Such descriptions as this give the song of Krishna in tamil an unique place in the poetry devoted to portray the pangs and pleasures evoked by Krishna. The young girls maddened by the melodies of Krishna's flute are but the symbolic representation of the ardent aspirants yearning for the love of the lord.

KRISHNA THE MASTER OF ALL SITUATION 

The depiction of the pranks and play of Lord krishna in the song - the unending play of the Avathaar has certain undertones. Bharathi, while depicting Krishna as snatching the fruits offered to the girls and ladies reminds by way of suggestion the episode in Ramayana. When Sabari the devotee of Sri Rama waits for the arrival of her master, Saviour Sri Rama keeps in reserve after tasting the fruits in the forest. Sabari keeps the fruits after tasting and biting. She was immensely pleased to offer them to Sri Rama. Krishna is the advent Avathaar of the Vaishnavite tradition - Avathaar of Vishnu repeated. In his previous Avathaar God Rama was given the tasted fruits. In the reincarnation of Vishnu in the form of Sri Krishna the latter one playfully tastes the fruits offered to the girls and ladies.



Krishna splashes mud on the new sarees worn by the ladies. One may discern the suggestion that the ladies wearing the sarees should have thought of thanksgiving. Besides Krishna is the self-same providence who offered sarees galore while Draupadi was disrobed in the assembly of Duryodhana. Krishna is the ultimate Master of any situation.



Krishna is said to be gaining influence by his strategic dealings and lies thereby leave the ladies in embarassment and helpless plight. This presents a striking contrast to the previous Avathaar Sri Rama.



Bharathi describes the mischief of Krishna who in an enduring manner tells a fair lady, "You are as charming as the deer". When the fair lady is frenzied at the remark Krishna pinches her. In Rama's Advent, he was attracted by the gorgeous and beautiful deer )the impersonation of Mareecha). Krishna cannot be won by cunningness.

KRISHNA, THE FORM FASCINATING 



In the poem revealing the pains and pangs of love (beginning with " Thoondir puzhuvinaippol") Bharathi gives an outpouring of emotions recollected by the lady-love: Like the worm caught in the fishing rod, like the lamp (wavering) exposed in the open air I writhe in pain. My heart is aflutter and quivering with sorrow. I am lonely and sad. I have begun to hate everything that I was longing for.



When I lye alone on bed, on the mat I feel dismal. Even when I see my dear mother I hate. I feel dull and insipid. My mates! you keep on blabbering nonsense. I fear your company as annoying as the disease. I don't feel like eating. I discard even flowers and fragrance. I am listless. I am at my wits' end. Milk tastes bitter; my soft bed is all hurting.



My pet parrots prattling pokes my ears. Various doctors have lost hopes about my survival. The astrologer has predicted that the stars are not in my favour and so all pain and no relief. One day I dreamt. Some stranger invisible to my eyes crept into my being. I woke up to ask 'Who you are?" by the moment he disappeared. His touch gave me a sensation and thrill. As I touched my own being there was mirth hitherto unknown. Some coolness entered into the crown of my head. Now I have regained my wit. The home upstairs and everything wear a look as pleasing as ever. I have recovered beauty peace and bliss. On the entry of some stranger into the inmost being there is amusement indeed. After such a thrill, I pondered and wondered who was the stranger. The fascinating form of Lord Krishna stood feasting my eyes!

Besides portraying the plays of Krishna, Bharathi celebrates Him as Goddess Krishna or Kannamma. For Him Kannamma is the family God, Kulatheivam. In the lyric Kannamma enathu Kulatheivam Bharathi praises and eulogises thus : KANNAMMA - ENETHU KULATHEIVAM I have taken refuge in you Kannamma, My Goddess. As one straying and running after money, greatness and fame I have fallen only a prey to eating cares. Thou should come to my rescue. As one unguided I have suffered by looking into work with self-consciousness. Now I would take up work as assigned and dictated by thee! I would perform and complete the task. No more pain and sorrow. No more dejection and failure The virtues would flourish in the path of love O, Mother! I don't know good and evil. Thou must destroy the evil and establish the Good.

•

In the poem on Kulatheivam Bharathi implores the grace of Kannamma(Krishna) reiterating that the virtue (Dharma) can only be saved and established by the will of the Lord. The devotee or the aspirant should do his duty as our offering submitting to the Divine will unmindful of the result.

KRISHNA -THE ETERNAL CHILD

Bharathi implores and adores Lord Krishna in several forms. In the poem KANNAMMA EN KULANTHAI he celebrates Krishna as his darling child. He expresses his ecstasy in the following description: Kannamma, the little darling parrot! you are my wealth fabulous. You are a blessing that has relieved me from the curse of barrenness. You are the child the ambrisia and the fruit. You are the charming painting endowed with speech. You are moving, dancing and fascinating. I feel like embracing and clasping as you playfully run I experience a pleasant coolness Whe you play and dance my very life is after you to embrace.

You are the apple of my eyes. You are my life-breath. Your prattle puts off any pain and grief. By your jasmine like smile you drive away the gross egoistic bent. Can the books read such pleasant tales like your prattle? Can any God shower love as you do? Are there the garlands of diamonds to deck my neck like you? To lead a life of peace and plenty Is there any fabulous gift like you?

When I smell the crown of your head I feel elation and pride. When people praise you my pride grows all the more and my hair is on its end If i kiss you it is an intoxication. When I embrace you it sends a thrill and makes me insane with joy. If your face is red with annoyance my heart is aching. If there is a wrinkle on your forehead my heart feels pain. If your eyes shed tears my heart sheds blood.

Thus Bharathi has fondled and celebrated the charm of krishna," THE ETERNAL CHILD "

Bharathi, In one of his poems (beginning with Aasai Mugam) Bharathi expresses the loneliness and pining of a love-lorn lady for seeing the face of Lord Krishna and experiencing the Bliss: Krishna has deserted me. But I have not stopped loving him. How is that the beloved face is almost fading from my mind? My Friend! Whom I would tell my lot? I behold a form. But I don't glimpse all the charm and enchantment of Krishna. When can i see his face and enjoy its grace? I don't see his winning smile. without any break, my mind cherishes Krishna's love and my longing for him. My lips always glorify his greatness and fame. It is the sin of my eyes that I have almost forgotten his form.

My friend! Have you seen amidst all women on earth, a lady as ignorant as myself? Have you found a bee that has forgotten honey? Have you seen the flower that has forgotten the glory of light? Have you seen the growing field that has forgotten the shower of rain essential and timely? You would not have seen all these in the world. If i forget the beloved fair face of Krishna, what is the earthly use of my eyes? I don't even possess a portrait of Krishna the bewitching! How can I get on with this sorry state!

In the above instance,longing for seeing the face implies an urge of the aspiring soul to have realisation and vision of Divinity. The suggestion is that though devotion is intense the bliss of seeing the Form eludes the aspirant. In the poem "KANNAN EN THANTHAI " (stanza3) Bharathi criticises those who resort to wrangling over religious differences not elevating themselves spiritually, do not see the Face of the Divine.

The poem KANNAN EN KAANTHAN is an adoration of Lord Krishna and also a note of thanksgiving for all the gifts and joys of life: Krishna My Lord would bring sweet fruits for me to eat and enjoy. Fragrant things perfumery Sandal paste and such articles of aroma- all these are Krishna's gifts. He would bring sweet fragrant thing to adorn my forehead as Tilak(dot). For the locks of hair he would bring hair-oils and collyrium for eyes. To my feet of anklet He would give red colour to deck and beautify. Lord Krishna is the Lord Supreme, GREAT, beyond words. Krishna would bring crimsonpaste to embellish and dye on my breast with red hue. He would give riches fabulous and embrace warmly. If one keeps on seeing the face of Krishna it would be a rewarding (feast-like) experience. It would confer all good things. There is no trace of sorrow, all a bliss and joy!

Krishna is the giver of all bountiful benefits and gifts of joy on earth. The fruits offered by Krishna denotes the fruit of action that is assured by Him. Merely seeing the face of Krishna would transport one to a world of joy untouched by any sorrow. As sung in Madhurashtakam, Sweet are His lips and mion is sweet, Sweet are His eyes and His smiles are sweet Sweet is his heart as His bearing is sweet. (Lord Krishna - His Lilas and teachings - Swami Sivananda - p.xvi. The Divine Life Society Publication - 1981)

KRISHNA MY FATHER OF THE INFINITE WORLD 

Bharathi extols the greatness of Lord Krishna in many ways; Krishna - my Father, My Father who is the master of creation of the Universe has sent me to this earth. There are other younger bretheren, the soul-mates in other planets. According to the inherent system of the creation there are several other planets (revolving in their respective orbits). The planets keep on moving in rhythm caused by my father. People of our own clan live and rule in all the planets. Let me narrate the story of my father who sustains all life in several planets.



My father owns wealth fabulous. There is no limit for the gold He has secured. He is well accomplished in the aspects of education. His art of poetry knows no bounds. Besides all these talents and gifts to his credit, there is occasional madness strangely manifest in his behaviour. He would often tease those who tread the path of virtue and put to great distress.



I don't make bold to say his real name. Though it is the ultimate beyond all names people call the Absolute in three names (One may infer the three names as Brahma Vishnu and Siva). After attributing names without seeing the face of the Divine they(vociferously) wrangle over the disputes and differences. Those who have not Realised Him claim that He belongs to the clan of the celestial beings.



Lord Krishna (who is beyond all) was born in the Kshathriya clan. He grew up and moved with the stock of cowherds. Krishna my Father had contacts with Brahmins in a cordial way. He has fond contacts with the merchant community.

KRISHNA MY FATHER OF THE INFINITE WORLD 

Krishna is black in complexion. Though He is as black as ebony He exults and enjoys the company of the fair Golden-hued women. Strangely He also is at times unattached to the worldly things. He would disdainfully mock at the sastras containing things of falsehood illusion and myth. Lord Krishna always finds friends and makes among the poor stock. (one may remember His sympathy for Kuchela). He would be bold enough to vehemently condemn with contempt those who are rich in mere materialism.



Lord Krishna showers grace and wealth on those who maintain moral fervour even while they are left with poverty and destitution. Krishna's moods would vary from time to time. His mood and fancies would not wear for long. Krishna sometimes would seek a lonely spot somewhere in wilderness and spend his time. He would spend his time in song and story.(Such is his posture who has declared in Gita that He is but the very Time).



For Krishna sorrow is also an experience of absorting interest: and He would not prefer joy alone. He would not say that he is fond of happiness. Krishna is full of love enduring. He aims at the bliss and realisation for all life as a clan and family. For realising it he would do even harm that might result in good.



Krishna, My father has a powerful and efficient Minister called Destiny to implement the will as dictated by my Father. Through the wise Minister, Krishna grants His gifts to those who duly deserve them according to their past deeds.

KRISHNA MY FATHER OF THE INFINITE WORLD 

Lord Krishna compiled the Vedas that are believed to be "apaurusheya" not uttered by men in their language: people of the world says Bharathi, narrate the stories and the vedas are not to be read in the hollow(fanciful) stories.



In what Krishna spoke there are certain aspects of the vedic lore. Indeed Vedas are but the meaningful words of the people. Herein Bharathi refutes the traditional belief that vedas are "apaurusheya'.



Lord Krishna as He has claimed the song celestial (Bhagavat Gita), He is the one who had laid the foundations of the four-fold casteism. But Krishna the Father of Bharathi's vision and contemplation has deplored that people have marred its target and purpose. Bharathi has said this in the words of Lord Krishna but he has critically analysed and included his dissent in the poem Krishna My Father.



Bharathi gives expression to the ideas as revealed to him by his own vision and glimpses of the vision with his critical revision. Those who excel in noble character, wisdom and virtue are of the noble class. The distinction of the high and the low in the stratum of the society cannot be decided by virtue of being born in a particular section and by the guise one puts on. Krishna, My Father, observes Bharathi, is full of scorn for the pseudo-scriptures propounding illusion, falsehood and myth and says that those scriptures may as well be burnt for the good of every one in society.

KRISHNA MY FATHER OF THE INFINITE WORLD 

Lord Krishna has the charm and youthful look even in his oldage. There is in his form, no trace of oldage, sorrow, laziness and illness. Lord Krishna has no fear: He does not take side unreasonably to favour some one. He stands apart unique, looks upon the ways of the world and he is firm and unwavering in his decisions. He sees through the functions of Destiny that prevails upon the mortals and smiles at.



Lord Krishna would advise those who are suppressed and subjugated by sorrow and tribulations to bear with fortitude. He would goad them to despise the conditions of sorrow with fervour and follow the path of love. For, Krishna assures, Love alone puts an end. to suffering. He is favourably disposed to those who have moral strength at the time of suffering that would "break their bones". He grants happiness to those who are optimistic to welcome joy. The Lord thus brings glad tidings.

KRISHNA MY MOTHER OF THE WORLD 



The poem Krishna my Mother, is an eulogy which speaks of the Maternal Nature full of charm and gifts. Bharathi adores her thus: My Mother's life-giving bosom is offering milk of love. As I repeatedly drink the desire is still unending. She feeds into my mouth with love and care. Her name is Krishna; she hugs and embraces by her divine hands as wide as the sky. She comforteth me as I sit on her lap of Earth, listening to her tales.



Mother tells stories punctuated with happiness and success; sometimes she narrates the tales of woe, failures and fall. As she narrates the stories she bears in her mind my age and preference. I enjoy listening with great sense of wonder and I forget myself in that bliss.



In vast Nature she unfolds wonderful experience as visual feast. Lo! Moon is a toy for me, dripping and pouring cool light like ambrosia. The herds of beckoning clouds in various hues colours and patterns are the bewitching toys for me to behold and enjoy. They are the toys that would pour rain. There is the Sun, an ancient orb. The luminous Face of the Sun is beyond any verbal description.



There shine in the vast blue sky countless stars twinkling as small as tiny precious stones. In the background of rich green mantle the mountains stand still for ages. They are lost in meditation: and at times they seem to play with me.

KRISHNA MY MOTHER OF THE WORLD 

Rivers have their playful winding ways before they join and mingle with the vast deep sea that appear to be as beautiful as toys presented by mother. I glimpse the beauty and enjoy. The rivers are scathing at the banks with foaming tongues and they sing songs for my amusement. In the sustained notes of music I hear the Omkaar, the primordial sound.



Gardens and parks are rich in vernal blooms: various sweet juicy fruits are sleeping in branches. They are all toys galore gifted by mother for my joy. Sweet things to eat, warble notes of music to enjoy wise company and counsel of friends are bounty from Mother. For the ardent and free play of love there are sweet lovable ladies to grace life on earth. Their contact and love provide warmth and joy of life.



Birds of colourful wings, animals that roam on earth, those creatures creeping and crawling, sharks, several fish in the watery world - all the living species are my soul-mates and friends. All life in the planets is created by my cosmic Mother. There are joys and pleasures on earth. I cannot think or imagine for a moment all Her variety of moods and entire gamut of Her creation.





My Cosmic Mother has made many scriptures available to enrich my knowledge. She has gifted Gnana (Spiritual wisdom) which is always better than the knowledge of the scriptures. There are pseudo-vedas; There are killings in the name of religion. There are farce, ridiculous plays and meaningless worries of the folish living on earth. But Mother is compassionate to give her bounty even before we wish and long for. She showers her grace and protects. She will make me as Heroic as Arjuna. I will gratefully sing the glory of my mother. In turn my cosmic mother would bless me with successful long life; she would grant me a life of fame on earth.

KRISHNA MY SPIRITUAL TEACHER In the poem, 'Kannan enathu sarguru' Bharathi speaks of his pursit of spiritual wisdom and his breakthrough in his effort to transcend the effects of illusion and realise the vision: 

I searched the sasthras (scriptures) to pursue Gnana. But I was amazed to find that many scriptures are full of myth arousing doubts. Those who represent and advocate Gothra are subsect of casteism are foolish and they hold the basket that contains only myth and illusory things. they thus prefer mythical things and ignore wisdom. I was keen on transcending the illusion of the earthly life. In my effort of excited pursuit I was beset with many tribulations and obstacles. I roamed far and wide in the country. Atlast I had the rare Darshan (Meeting) of a great grand old man. He was in his ripe old age. Iwas fascinated by his luminous eyes revealing enlightenment and flowing beard. I saw him on the bank of Jamuna river. I bow to the grand master and adored. During my talk with the grand old master I could understand my ardent desire to delve deeper in the spiritual experience. Hence he guided me to an ideal teacher and said: ' There is one Supreme soul who is always steeped in meditation. Being born in a royal clan He rules the North Mathura. He is Lord Krishna. If you take refuge in Him He would deliver the goods, preach the spiritual truth and deliver you from illusion'. According to the advice I reached Mathura met the Lord paid my regards and adored. I introduced my self told my name and the purpose of my visit. I said that I sought His Blessings.



When I saw the Master, with his cupid-like bewitching form, his companionship with the young and constant role in the rule of the mundane world made me wonder his aptitude for the spiritual knowledge and teaching. The master exulting in dance and music left a different impression. Hence I began to doubt his mastery in spiritual matters. I felt like putting an end to

KRISHNA MY SPIRITUAL TEACHER •

I wondered whether Lord Krishna who rules the country and bestows undivided attention to fine arts can enlighten anyone in spiritual matters. When I had lost in such a thought the Royal Teacher took me to a retreat and advised thus: " My son! Concentrate on what I say. You were having the lofty desire to obtain spiritual Wisdom. Have no trace of sorrow in your mind. Be steadfast in the pursuit of the noble end. Conquer thyself. Then your knowledge shall scan the vast sky.

The Spiritual Teacher further enlightened thus: •

The moon is luminous and eternal. If you ponder over the moon it would embrace you with its beams and offer bliss. The impact of the moon casts a spell and transforms the world into a play of thrilling mirth. Those who claim that the world is an illusion advocate only the foolish scriptures. Hence brush them aside.

•

The absolute One, the beginning of the creation is an ocean and all beings are but the bubbles. The Supreme source of light of wisdom is illuminating sun. The Rays of the sun issue forth the colours and hues that become all the other things in creation. Those who study the pattern of colours and glimpse such beauty in creation would enjoy Bliss gifted by Nature. They would take up some work along with joy in worldly life and shine. Those who seek Lord Siva in their ownselves would have joy in worldly life. They can even walk with gusto and pride like the rutting elephant. All that is happening in the world are just the will of God. This would be their maxim in life. They shall enjoy pure and unique Bliss that is the blessing of the ultimate.

•

Krishna, the spiritual teacher inspires the aspirant to live upto the spiritual ideals though one is engaged in mundane living. The characteristics and qualities of the spiritually inclined souls are described thus: the souls whose wisdom is luminous, contemplation is full of bright ideas, will be gifted with all they desire or aspire, though their living is on the mundane level. Those who learn the fine arts, study the intricacies of Economy and alleviate the difficulties and

KRISHNA MY SPIRITUAL TEACHER 

The spiritual teacher speaks further of the qualities thus: The aspirants who exult in the company of fair women of winning glances, the material prosperity, the deeds of glory, dance, music, painting and the art of poetry and also have compassion for the suffering and dispossesed souls are sure to achieve the targets with in a short span.



The teacher of spirituality affirms that the aspirants of such noble qualities will transform even the dark woods where they happened to live, as sylvan abode of divinity. So saying the teacher sums up: " I have summarised the qualities of seers. Attain Gnana (wisdom) as early as possible ". The words of the teacher, the aspirant says are verily, sweet honey guiding me to perceive the Truth. He adds, ' My dreams of earthly, human and petty living have vanished to my amazement. I saw the light of wisdom. All the world-play is but the effect of the divine light. In the above narration one can glean through a note of humanism.

KRISHNA MY DISCIPLE 

Lord Krishna has the enchanting spell on the loving and dedicated souls of his devotees. Adding to the glory of the Lord, His mastery over the emotions and his success in ruling and motivation behind all the events and characters of Mahabharatha are unparallel. Virtually Lord Krishna is the master of all circumstances. He is the Rasa Raja, Master of emotions, implementing his own will in the human drama.



Bharathi presents a spectrum of varied experiences revealing the love, charm and strategic movements enacted by the master-soul. Kannan en seedan is a poetical treatment of Lord Krishna as the disciple. Lord Krishna in his youth was a disciple of Sandeepa saint Guru. Herein Bharathi presents a picture which is highly dramatic, unique and interesting. Krishna plays an apparent role of disciple but he proves his own mettle and mastery in convincing the aspirant and assumes the deceptive garb of disciple. Lord makes the aspirant feel the greatness of the person who assumes the form of a disciple but makes the aspirant(the poet) to feel as a disciple. The gesture of redicule is seen in the depiction of disciple: The Lord pretended to be inferior to me in knowledge, to be seeking my help, advice and support to sublimate his position. In reality, He is my own self, souls other than myself, being one with me and one with other beings, thus living in different forms. The strategic Krishna plays mischief and trick and mocks at my awful limitations. The stranger Krishna became my disciple seemingly admiring my art of poetry, my wit and wisdom. Being carried away by his crafty behaviour and forced companionship I had a hell of time. I have not conquered my Self and I have not destroyed and burnt my ego. But strangely I made efforts to erase the ego in other souls or help them to transcend the narrow ego and concentrate on Siva, the Supreme Soul. I have not succeded in seeking and achieving Bliss:, but I try to bring joy in the life of others in mankind. Finding this state of paradox, the disciple started to tease, humiliate and mock at me in a subtle way. He came closer and began to flatter and eulogise( Later on I realised all that to be a suedo