हरे कृष्ण (hare kṛṣṇa).
Today is the sacred महा विभव अवतार जयन्ति (mahā vibhava avatāra jayanti – anniversary of Supreme Glorifying Incarnation) of His Holiness of श्री महा विष्णु (śrī mahā viṣṇu) as भगवान् श्री कृष्ण परमात्मा (bhagavān śrī kṛṣṇa paramātmā). He is definitely one of the most favorite deities in Hindu theology, who is unanimously loved and adored by one and all. In fact, every true devotee, depending upon his attitude, aptitude and spiritual quotient cherishes different kinds of mystical experiences while relating with their beloved Lord श्री कृष्ण (śrī kṛṣṇa). Typically such experiences involve महा भावन (mahā bhāvanā – grand role playing) by the saint as a beloved relatives of God as testified in the popular Sanskrit verses
त्वमेव मात पिता त्वमेव।
त्वमेव बन्धुश् च सखा त्वमेव।
त्वमेव विद्या द्रविणम् त्वमेव।
त्वमेव सर्वम् मम देव देव॥
(tvameva māta pitā tvameva|
tvameva bandhuś ca sakhā tvameva|
tvameva vidyā draviṇam tvameva|
tvameva sarvam mama deva deva||
You Truly are my Mother And You Truly are my Father .
You Truly are my Relative And You Truly are my Friend.
You Truly are my Knowledge and You Truly are my Wealth.
You Truly are my All, My God of Gods)
Please remember these are not ordinary mental imaginations, manifested in the ordinary plane of consciousness; on the other hand, these experiences are special cases of supra-mental visions which the soul goes through as part of its spiritual contemplation. The renowned sage परमाचार्य श्री अभिनवगुप्त (paramācārya śrī abhinavagupta) a great exponent of the त्रिक शैवं (trika śaivaṁ) school of Kashmir Saivism, very clearly defines the concept of भावन (bhāvanā – role playing), thus in his तन्त्रसार (tantrasāra).
अस्फ्र्ट्त्वात् भूत्मिव् अर्थम् अभुत्मिव स्फ्रुट्त्वापाद्नेन भाव्यते यया
(asphrṭtvāt bhūtmiv artham abhutmiva sphruṭtvāpādnena bhāvyate yayā)
(Bhāvanā is that contemplation by which a thing which though real and existent appeared as non-existent and unreal previously owing to obscurity reappears as manifest reality by sheer clarity..
)
For example let the following list hints at the महा भावन (mahā bhāvanā – grand role playing) in the life of many salient devotees and saints demonstrating their श्री कृष्ण भक्ति (śrī kṛṣṇa bhakti – devotion to Lord Krishna)
• दासिय भाव (dāsiya bhāva - servitude attitude) demonstrated by हरिदास् (haridās) with श्री कृष्ण (śrī kṛṣṇa)
• साख्य भाव (sākhya bhāva - Friend attitude) demonstrated by सुदाम (sudhāma) with श्री कृष्ण (śrī kṛṣṇa)• शिश्य भाव (śiśya bhāva – student attitude) demonstrated by अर्जुन (arjuna) and उद्धव (uddhava) with श्री कृष्ण (śrī kṛṣṇa)
• मधुर भाव (madhura bhāva - Fiancee attitude) demonstrated by राधा (rādhā), मीरा (mīra) & ஆண்டாள் (aaNdaaL) with श्री कृष्ण (śrī kṛṣṇa)
• वात्सल्य भाव (vātsalya bhāva – parental attitude) demonstrated by say देवकि (devaki) & यसोध (yasodha) with श्री कृष्ण (śrī kṛṣṇa)
Today, typically at every devotee’s household these महा भावन (mahā bhāvanā – grand role playing) will be celebrated and contemplated with pious devotion. Especially, the last three categories listed above are definitely all the more profound here in the case of श्री कृष्ण भक्ति (śrī kṛṣṇa bhakti – devotion to Lord Krishna). For instance, no one can forget the unparalleled role of श्री कृष्ण (śrī kṛṣṇa) as गीताचार्य (gītācārya) in blessing us with the श्रीमद् भगवद् गीता (śrīmad bhagavad gītā), as well as उद्धव गीता (uddhava gītā) and unequivocally reassuring His commitment to protect us
यदा यदा हि धर्मस्य ग्लानिर्भवति भारत ।
अभ्युत्थानमधर्मस्य तदात्मानं सृजाम्यहम् ॥४-७॥
परित्राणाय साधूनां विनाशाय च दुष्कृताम् ।
धर्मसंस्थापनार्थाय सम्भवामि युगे युगे ॥४-८॥
(
yadā yadā hi dharmasya glānirbhavati bhārata|
abhyutthānamadharmasya thadātmānaṁ ṣrujaṁyaham||
parithrānāya sādhunām vināśāyaca duṣukrutām|
dharmasamsthāpanārthāya saṁbhavāmi yuge yuge||
Whenever, O descendents of Bharata,
Righteousness declines and evil prevails,
I manifest myself’.
For the protection of the Good
And the destruction of the evil
And for the establishment of Dharma,
I am born again and again
)
Commenting on these verses Swami Vivekananda says: “In India…one of their great Incarnations, Krishna, whose grand sermon, the Bhagavad-Gitâ, some of you might have read, says, 'Though I am unborn, of changeless nature, and Lord of beings, yet subjugating My Prakriti, I come into being by My own Mâyâ. Whenever virtue subsides and immorality prevails, then I body Myself forth. For the protection of the good, for the destruction of the wicked, and for the establishment of Dharma, I come into being, in every age.' Whenever the world goes down, the Lord comes to help it forward; and so He does from time to time and place to place”
Again, Sri Aurobindo, in his famous Essays on the Gita, explains the significance of the महा विभव अवतार (mahā vibhava avatāra – Supreme Glorifying Incarnation) of भगवान् श्री कृष्ण परमात्मा (bhagavān śrī kṛṣṇa paramātmā) as गीताचार्य (gītācārya) by saying thus “And we may first translate the words of the Teacher himself in which the nature and purpose of Avatarhood are given summarily and remind ourselves also of other passages or references which bear upon it. ‘Many are my lives that are past, and thine also, O Arjuna; all of them I know, but thou knowest not, O scourge of the foe. Though I am the unborn, though I am imperishable in my self-existence, though I am the Lord of all existences, yet I stand upon my own Nature and I come into birth by my self-Maya. For whensoever there is the fading of the Dharma and the uprising of unrighteousness, then I loose myself forth into birth. For the deliverance of the good, for the destruction of the evil-doers, for the enthroning of the Right I am born from age to age. He who knoweth thus in its right principles my divine birth and my divine work, when he abandons his body, comes not to rebirth, he comes to Me, O Arjuna. Delivered from liking and fear and wrath, full of me, taking refuge in me, many purified by austerity of knowledge have arrived at my nature of being (madbhavam, the divine nature of the Purushottama). As men approach Me, so I accept them to my love….; men follow in every way my path, O son of Pritha.”
Similarly, the bridal mysticism with श्री कृष्ण (śrī kṛṣṇa) is one of the greatest kinds of mystical experiences blessed by the Lord to many of his chosen devotees. The pinnacle of such भावन (bhāvana - attitude) occurs in the पुराण शास्त्र (purāṇa śāstra) as well as in the as various other devotional literature. For example, the श्रीमद् भागव्त महा पुराण (śrīmad bhāgavta mahā purāṇa) very beautifully explains as to how the गोपिका (gopikā) at ब्रिन्दावनं (brindāvanaṁ) assume themselves as the wives (lover partners) of their beloved hero भगवान् श्री कृष्ण परमात्म (bhagavān śrī kṛṣṇa paramātma) and yearn for a romantic communion with their Lord. Later श्री नारायण भट्टत्रि (śrī nārāyaṇa bhaṭṭatri) the eminent mystic poet from Kerala composed yet another soul kindling poetic masterpiece called श्रीमन् नारायणियम् (śrīman nārāyaṇiyam) highlighting this form of devotion. Such emotional love was further elucidated by the renowned poet जयदेव (jayadeva) through his unparalleled poetic masterpiece गीतगोविन्दम् (gītagovindam), also known as, अष्टपदि (aṣṭapadi). In this, the poet also narrates the love emotions of a specific गोपिका (gopikā) called राधा (rādhā) who was the favorite fiancee of भगवान् श्री कृष्ण परमात्म (bhagavān śrī kṛṣṇa paramātma).
चन्द्रक चारु मयूर शिकाण्डक मण्डलवलयितकेशम्।
प्रचुरपुरन्दर दनुरनुरन्जित मेदुर मुदिर सुवेशम्॥
(
candraka cāru mayūra śikāṇḍaka maṇḍalavalayitakeśam|
pracurapurandara danuranuranjita medura mudira suveśam||
My mind contemplates on Lord Krishna whose beautiful curly hair adorned with peacock feathers of different hues shines like the various colours of rainbow and His captivating body bedecked with jewels resembling black rain-bearing clouds
-translated by Dr. P.V.S Subramaniyan
)
Again, the bridal mysticism is even more beautifully demonstrated by சூடிக்கொடுத்த சுடர்க்கொடி - கோதை ஸ்ரீ ஆண்டாள் நாச்சியார் (sUdikkoduththa sudarkkodi kOdhai sri aaNdaal naachchiyaar) through her soul rendering mystic poetry - நாச்சியார் திருமொழி (naachiyaar thirumozhi ) & திரூப்பாவை (thiruppavaai),. Of course, the highest expression her நாயகன் நாயகி பாவனை (naayagan naayagi baavanai) is her dream experience of the திரு கல்யாணம் (thiru kalyaaNam - sacred wedlock) with her beloved God.
வாரண மாயிரம் சூழவ லம்செய்து,
நாரண நம்பி நடக்கின்றா னென்றெதிர்,
பூரண பொற்குடம் வைத்துப் புறமெங்கும்,
தோரணம் நாட்டக் கனாக்கண்டேன் தோழீநான்
(
vAraNam Ayiram sUzha valam seidhu nAraNan nambi naDakkinRAn enRedhir
pUraNa poRkuDam vaiththup puRam engum thOraNam nATTak kanAk kaNDEN thOzhi Naan
maththaLam koTTa varisa ngam ninRUdha muththuDaith thAmam nirai thAzhndha
pandhal kIzhmaiththunan nambi madhusUdhan vandhu ennaikkaiththalam
paRRakkanAk kaNDEn thOzhi naan!
Oh my dear sakhi! I had this wonderful dream;
I saw nAraNan (SrI ra’nganAthan),
surrounded by thousands of elephants,
going around SrI villiputtUr.
My father, periyAzhvAr,and the citizens of the village are ready to extend a grand welcome to Him with pUrNakumbhams placed on their heads. The whole village is decorated with tOraNams (streamers) to mark the festive occasion. ma’ngaLa vAdyams were being played; conches were being blown; under the canopythat was decorated with low-lying pearl strands, madhusUdanan took my right hand intoHis and did pANigrahaNam; Oh dear sakhi! I saw this in my dream next.
Translation by V. Sadagopan
)
Last but not the least, the most unique and salient aspect of श्री कृष्ण भक्ति (śrī kṛṣṇa bhakti – devotion to Lord Krishna) is of course वात्सल्य भाव (vātsalya bhāva – parental attitude). Here, the जीवात्मन् (jīvātman - individual soul) develops a motherly affection for परमात्मन् (paramātman – Divine Soul). The devotee treats the God as his or her own spiritual child and is pampered. The famous मन्त्र (mantra – hymn) from ऋग् वेद (ṛg veda), very clearly explains such भावन (bhāvana – role playing) by the वेद ऋषि (veda ṛṣi – Vedic seer), as the mother of God,
एकः सुपर्णः स समुद्रम् आ विवेश
स इदं विश्वं भुवनं वि चष्टे।
तं पाकेन मनसापश्यम् अन्तितस्
तं माता रेळिह स उ रेळिह मातरम्॥
(
ekaḥ suparṇaḥ sa samudram ā viveśa
sa idaṁ viśvaṁ bhuvanaṁ vi caṣṭe|
taṁ pākena manasāpaśyam antitas
taṁ mātā reḻiha sa u reḻiha mātaram||
The One beautiful winged (Bird),
Has entered the Sea (vastness of space);
He looks round the whole universe;
Him with a simple heart I have seen from near;
His mother kisses Him and he He kisses His mother
)
Again, the mystic poet பெரியாழ்வார் (periyaazhvaar) in the भावन (bhāvana – role playing) as यसोध (yasodha), the adopted mother of श्री कृष्ण (śrīkṛṣṇa) sings thus,
ஞாலத்து புத்டிரனைப் பெற்றார் நங்கையீர்
நானே மற்று யாரும் இல்லை!
(
gnaalaththu puththiranaip peRRaar nangaimIr!
naane maRRu aarum illai...!
In the world among parents
O! darling dona! Fortunate am I,
to have blest with such exalted son; and none-else!
)
Well, we all know that தாய்மை (thaaimai - motherhood) is one of the most precious gifts in the life of a woman. In fact, womanhood becomes complete only after she becomes a mother. If this is the case of mothering a normal human child, just realize how blessed a जीवात्म (jīvātma - individual soul) has to be for playing the sacred role of mother of none other than the Absolute Divinity Himself! The revered mystic poet and Carnatic music composer ஸ்ரீ பாபனாசம் சிவம் (Sri Paapanaasam Sivam), very beautifully expresses thus in his soul kindling song,
என்ன தவம் செய்தனை யசோதா
என்ன தவம் செய்தனை யசோதா
எங்கும் நிறை பரபிரம்மம் அம்மா என்றழைக்க
என்ன தவம் செய்தனை…
(
enna thavam seidhanai esOdhaa
engum niRai parabiramam ammaa endrazhaikka
enna thavam seidhanai esOdhaa!
Yashoda, what tapas (prayer, sacrifice) did you make,
that the Almighty himself calls you dearly, "Mother" ?
To take Krishna, the One who created the 14 worlds,
to lift him into your arms, to rock him to sleep,
to feed him milk, what great tapas did you do, Yashoda?
-Translation M.G. Vasudhevan
)
The esoteric significance of this sacred अवतार (avatāra - incarnation) is very clearly explained in the कृष्णोपनिषद् (kṛṣṇopaniṣad), belonging to the अथर्व वेद (atharva veda) by none other than Lord भगवान् श्री रामचन्द्र मूर्ति (bhagavān śrī rāmacandra mūrti) Himself. He had promised the divine sages who were residing on the heavenly paradise, that He would re-incarnate as भगवान् श्री कृष्ण (bhagavān śrī kṛṣṇa) in the next युग (yuga - era) while the sages will incarnate as the गोपिका (gopikā - cohwherdesses). The heavenly paradise was transformed as the holy city गोकुल (gokula - gokulam) wherein the Lord was born to नन्दः (nandaḥ - nanda) - His foster-father and यशोदा (yaśodā) His foster-mother. Esoterically the former personifies the परमानन्द तत्त्व (paramānanda tattva – supreme bliss) while latter personifies the मुक्तिगेहिनी (muktigehinī – abode of liberation). Similarly, his mother देवकी (devakī) is none other than the ब्रह्मपुत्रा सा या वेदैरूपगीयते (brahmaputrā sā yā vedairūpagīyate – divine child who is glorified/sung by the vedas) while his father वसुदेव (vasudeva) is the personification of the निगमा (nigamā) the revealed Vedic scriptures. The गाव (gāva - cows) correspond to ऋचा (ṛcā- vedic hymns). Lord रुद्रः / शिव (rudraḥ / śiva) assumed the role of his वंश / मुरली (vaṁśa / muralī - flute), while Lord कमलासन// ब्रह्म (kamalāsana / brahma) became the cowherd’s इष्टिका (iṣṭikā – staff). The sacred आदिशेष (ādiśeṣa) incarnated as श्री बलराम (śrī balarāma).
हरे कृष्ण (hare kṛṣṇa)
