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 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
 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.
 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:
THE LOVER addressing the maid:
These words of love and excitement are suggestive expression of an
Are your eyes the luminous
ardent lover full of passion reflecting the pangs and bliss of an aspirant
Sun and Moon in the vast heavens?
devoured by devotion.
Is the black orb in the eyes
the Dark sky?
Is the tumultous blue ocean •The God intoxicated soul in love for the Divine is thus
the boisterous waves of thy heart?
The stars that twinkle in the midnight
seen pouring out the mystical rapture.
are but the diomonds studded
in the silky dark bluesaree. •Thesong of Bharathi describing theeyes as the sun
The light of the flower in the bower andthe moon has adopted the description in
is your bewitching smile.
Thiruppavai of Andal {Kaarmeni chengan
The melody of thesong of cuckoo
is your sweet voice.
Iam mad with love for you.
I would embrace in blissful love. •The poem ' Kannan mana nilayai thangame thangam'
You avoid me modestly
has the note of the love lorn lady requesting her friend
saying that you have not
attained puberty.
to meet the lover and express her love and passionate
You talk of convention of sastras. longing fora meeting and joining. The lovelorn maid is
I cannot wait for the formal marriage. desperate because of love unreciprocated.
I am excited and I kiss you instantly.
Let us marry in the presence of elders
in the customary and ceremonial way.
 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.
 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.
 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 tale-
bearer, 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.
 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.
 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 :


I have taken refuge in you Kannamma, My

• In the poem on Kulatheivam Bharathi
As one straying and running after implores the grace of Kannamma(Krishna)
money, greatness and fame reiterating that the virtue (Dharma) can only
I have fallen only a prey to eating cares.
be saved and established by the will of the
Thou should come to my rescue.
As one unguided I have suffered by Lord. The devotee or the aspirant should do
looking into work with self-consciousness. his duty as our offering submitting to the
Now I would take up work as assigned and Divine will unmindful of the result.
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.
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
You are the apple of my eyes.
Kannamma, the little darling parrot!
You are my life-breath.
you are my wealth fabulous.
Your prattle puts off any pain and grief.
You are a blessing that has By your jasmine like smile
relieved me from the curse of barrenness. you drive away the gross
You are the child the ambrisia and the fruit. egoistic bent.
You are the charming painting Can the books read such pleasant
endowed with speech. tales like your prattle?
Can any God shower love
You are moving, dancing and fascinating.
as you do?
I feel like embracing and clasping as you playfully run Are there the garlands of diamonds
I experience a pleasant coolness to deck my neck like you?
Whe you play and dance To lead a life of peace and plenty
my very life is after you to embrace. 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 Thus Bharathi has fondled and celebrated the charm of
my heart feels pain.
If your eyes shed tears
my heart sheds blood.
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 My friend! Have you seen amidst
I have not stopped loving him. all women on earth, a lady as ignorant as myself?
How is that the beloved face is
Have you found a bee that
almost fading from my mind?
has forgotten honey?
My Friend! Whom I would tell my lot?
I behold a form. But I don't Have you seen the flower
glimpse all the charm and enchantment that has forgotten the glory of light?
of Krishna. Have you seen the growing field
When can i see his face and that has forgotten the shower of rain
enjoy its grace? essential and timely?
I don't see his winning smile.
You would not have seen
without any break, my mind
cherishes Krishna's love and my all these in the world.
longing for him. If i forget the beloved fair
My lips always glorify his face of Krishna, what is the
greatness and fame. earthly use of my eyes?
It is the sin of my eyes that I don't even possess a portrait
I have almost forgotten his form.
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 Krishna is the giver of all bountiful benefits and gifts of joy on earth.
of aroma- all these are
Krishna's gifts. The fruits offered by Krishna denotes the fruit of action that is
He would bring sweet fragrant
thing to adorn my
assured by Him. Merely seeing the face of Krishna would
forehead as Tilak(dot). transport one to a world of joy untouched by any sorrow. As
For the locks of hair
he would bring hair-oils sung in Madhurashtakam, Sweet are His lips and mion is sweet,
and collyrium for eyes.
To my feet of anklet
Sweet are His eyes and His smiles are sweet
He would give red colour Sweet is his heart as His bearing is sweet.
to deck and beautify.
Lord Krishna is the Lord (Lord Krishna - His Lilas and teachings - Swami Sivananda - p.xvi.
Supreme, GREAT, beyond words. The Divine Life Society Publication - 1981)
Krishna would bring crimson-
paste 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!
 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 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.
 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

 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.
 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.
 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.
 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.
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
• 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
 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.
 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