The Finest of Flowers-1

[Guest guest]

Srimate SrivanSatakopa Sri

Vedanta Desika Yatindra Mahadesikaya nama:

 

The Finest of Flowers-1

 

If the roaring business done by florists is any indication, everybody

appears to prefer “saying it with flowers”. Presenting

flowers represents a gesture of love, affection, camaraderie,

respect, regard and a wide spectrum of other emotions. The receiver

is immediately impressed with the depth of feeling which prompts the

offer of flowers. Thus these blooms are an extremely nice way of

expressing the feelings we have for others. They may fade or wilt

away in a day or two, but the emotions which prompted the giver and

the ones generated in the receiver never die, and, on the contrary,

stay ever green in the memories of both.

 

It is indeed true that flowers represent feelings, with different

types of blooms signifying various emotions. We thus see that the

Rose symbolises romance, being the hot favourite of suitors.

Traditionally, we see youths presenting roses to their beloved. The

Jasmine too appears to have romantic overtones, according to Sri

Nammazhwar, who speaks of its bewitching scent—“Malligai

kamazh tendral eerumAlO”.

 

There is one class of flower which signifies devotion and nothing

else. Eligible in every way to be termed the Queen of Flowers, this

particular bloom is superior in appearance and quality to many

others. For instance, the rose, even though beautiful, is beset with

thorns and many are the lovers whose proposals for marriage were

summarily rejected by irate damsels, whose delicate fingers had been

pricked. The Jasmine is not prickly, but wilts away very fast, with a

fragrant but extremely brief lifespan. There are some flowers whose

scent causes a headache in some people, while there are others which

are extremely beautiful to look at, but lack any fragrance. There are

some, which while looking as well as smelling good, invite unwanted

visitors, like the “ThAzhampoo”, which is said to attract

snakes.

 

Distinct and different from all other types of flowers, the Lotus has

a divine aura about it. It has the distinction of being used only for

adorning deities, while other blooms find use by both humans and the

divine. In size too, it is a big flower, and is beautiful whether as

a bud or as a full blown bloom. Even if its origins are humble (as

its very name “Pankajam” denotes, it is supposed to grow

in dirt and mud), its destination is nonetheless exalted, as it goes

to adorn the angAs of deities. Even its leaves are beautiful, as one

who has seen a pond filled with lotuses (like the

“TALatAmarai” at TirumOgUr) would attest. A lotus pond is

indeed an enchanting sight, especially when viewed at sunrise. With

all these in its favour, the Lotus is indeed a flower worth writing

about. Is it any wonder then that the Scripture has quite a lot to

say about this wonderful bloom?

 

As vaidikas, let us begin our quest with the Shruti. The Lotus finds

quite a few mentions in the Vedas, the most prominent being the

Upanishad vAkya comparing the eyes of the Paramatma to that of the

Lotus—“tasya yatA kapyAsam pundarIkamEva akshiNI”.

Though Yadavaprakasa interpreted the word “kapyAsam” to

mean the backside of a monkey, his disciple Sri Ramanuja was pained

at the inappropriateness of comparing the Lord’s eyes with the

aforesaid, and, with his abundant acumen, interpreted the word to

mean the Lotus. There can be absolutely no dispute with calling the

Lord lotus-eyed, for this is a simile widely accepted and quoted by

all scholars of all hues. For instance, the Adikavi tells us that Sri

Rama’s eyes resembled a beautiful lotus—“Pravisya tu

mahAraNyam Ramo rAjeeva lOchana:” This is so not only in the

Ramavatara, but in others too, as the BhAgavata Purana tells us that

Kutti Krishna’s eyes were verily two lotus flowers in His

face—“tam adhbutam bAlakam ambujEkshanNam”. Even in

the Nrsimhavatara, when the Lord assumed the form of a ferocious and

terrifying man-lion, His lotus eyes did not desert Him.

 

Not only His eyes, but His entire face resembles a divine lotus in

full bloom, especially with the brilliant smile that always adorns

it, making Him the personification of handsomeness, says another

PourANika sloka—“tAsAm Avirbhoot Souri: smayamAna

mukhAambuja:”

 

Going a step further, Sri Alavandar ascribes to the lotus the

distinction of being a defining mark of the Paramatma. When there are

several contenders to the post of the Paramapurusha, Sri Alavandar

tells us how we can easily identify the genuine Paramatma by just

looking at His eyes—if His eyes are lotus-like, then He indeed

is the Paramatma and none other—“Ka: PundarIka

nayana:”. Just like the Divine Consort Sri, the lotus-eyes too

are a “svarUpa nirUpaka dharmam” of the Lord, proving to

us clearly that the possessor is indeed the Paramapurusha. When Sri

Nammazhwar says “anaitthu ulagum tozhum aravinda

lOchanan”, he appears to hint that the Lord is venerated by all

and sundry, principally because of His lotus-eyes, which prove His

paratvam beyond doubt. Thus the part the Lotus plays is indeed

significant in showing up the Paramapurusha for what He is.

 

It is little surprise therefore, to find that Azhwars’ favourite

sobriquet for the Lord is “TAmarai Kannan” or its variants

like “SenthAmarai Kannan”

“seyya tAmarai kaNnanAi ulagEzhum unda avan kaNdeer”

“vAmanan en maragata vaNnan, tAmarai kaNNinan” etc.

This is important, for though the Lotus comes in several hues, it is

the red one that the Lord’s eyes resemble, for they are

red-lined, broad and beautiful—“pudai parandu miLirndu

sevvariyOdi neeNda apperiyavAya kaNgaL”. And the lotuses that

are the Lord’s eyes, have just blossomed and are not any stale

old flower, clarifies Sri Alavandar—“prabuddha mugda

ambuja chAru lOchanam”. Any flower worth its name must secrete

honey, and the Lord’s eyes too have a secretion, which is

nothing other than Mercy of the highest order. When He looks at us,

it is with eyes brimming over with compassion, says Swami Desikan in

Gopala Vimsati—“anukampA sarit ambujai: apAngai:”

 

Proving its versatility, the Lotus resembles not only the Lord’s

eyes, but more. Emperuman’s tirumEni resembles a Lotus all over,

says Sri Nammazhwar—

“TAmarai pAdam, kaigaL kaNgaL”. He considers this significant enough to reiterate—

“SenthAmarai tadamkaN senkanivAi senkamalam

senthAmarai adigaL sempon tiru udambE”

“Minnum sudar malaikku kaN pAdam kai kamalam”

 

His feet resemble a Lotus in softness, reddishness and bewitching

beauty. In fact, as much as His eyes, it is His tiruvadi which comes

in for quite a lot of adulation and comparison with the finest of

flowers—“Tiruvadi tAmarai”, “Kamala

padangaL” “adicchOdi nee nindra tAmaraiyAi

alarndaduvO”, “namAmi Narayana pAda pankajam”

“tava amruta syandini pAda pankajE”. Just as the Lotus is

full of honey and is a star attraction to all bees, the Lord’s

feet too secrete nectar, says the Vishnu sUktam—“VishNO:

padE paramE madhva utsa:”, whch is translated verbatim by

Azhwars thus— “un tEnE malarum tiruvadi tAmarai”.

Once the sight of these lotus feet falls on our eyes, it never leaves

us and entrenches itself to the exclusion of all mundane sights, says

Sri Tiruppanazhwar—“tiruk kamala pAdam vandu en kaNNiNul

okkindradE”. Not only does the Lord’s tiruvadi resemble a

lotus, but He rests His feet on a lotus too, at Paramapadam. And it

comes as no surprise to us to learn that He prefers to be worshipped

with lotus blooms, as was GajEndrA’s wont—“meen

amar poigai nAN malar koivAn vEtkayinUdu chendru izhinda kAn amar

vEzham”.

 

Emperuman’s hands too are like a Lotus, says Sri

Nammazhwar—“kaN pAdam kai kamalam”—reddish,

shapely and beautiful. As if this were not enough, He also sports a

lotus in His hand, as can be seen at most of the MalainAdu

divyadEsams. The combined effect is indeed stunning—to start

with, Kamalam is a beautiful flower. The Lord’s eyes are

veritable red lotuses, as we have already seen, and so are His holy

tiruvadis. Emperuman’s hand itself resembles a glorious divine

lotus. As if to add to His already considerable attractions, He holds

a just-bloomed TAmarai in His hand. The cumulative effect is indeed

indescribable, resembling a veritable forest of lotuses—a

“Padma vanam”. And who is the resident of this Lotus

forest, but the Divine Consort Sri Mahalakshmi, who is acclaimed by

the Lakshmi ashtOtthara sata nAma stotram as “Padma vana

AlayAm”?

 

There is more to come, as far the association of the Lotus with

Emperuman’s tirumEni is concerned. The Cosmic Lotus, from which

emerged the Creator BrahmA, has its origins in the Lord’s navel,

giving the Lord the tirunAmam “PadmanAbha:”. “poovil

nAnmukhanai padaittha dEvan Emperuman” says Sri Nammazhwar.

“alar eduttha undiyAn, Angu ezhilAya malar eduttha mAmEni Mayan”.

“Angu malarum kuviyumAl undivAi

Ongu kamalatthin oN pOdu”

These are some lines from the third TiruvandAdi, referring to the

Lotus rising up from the Lord’s navel and accounting for all

Creation.

 

Not only does the Lord’s navel have a Lotus rising from it, but

the navel itself resembles a beautiful Kamalam—“naLir mA

malar undi”

 

Thus the Lord Himself is a lovely, blooming Lotus, resembling the

finest of flowers, all over. The BAlamukundAshtakam tells us that one

lotus, held by another lotus, is being fed into yet another lotus. If

this sounds cryptic, here is the full picture for your edification.

The Lord, as the sole resident of this Universe after the Cosmic

Deluge, lies on a banyan leaf amidst the swirling waters, in the form

of an enchanting infant. Apparently in hunger, He holds His lotus-like

toe in His right hand which too resembles the Pankajam and , puts it

into His mouth, which is verily yet another Kamlam, and chews—

“KarAravindEna padAravindam mukharavindE vinivEsayantam

Vatasya patrasya putE sayAnam BAlam Mukundam manasA smarAmi”

It is this lotus-like Lord, who is to be the subject matter of our contemplation, says the author.

 

We have seen how the Lotus is indeed the origin of all Creation, being

the birthplace of BrahmA, affording him the appellation

“Padmasambhava:”, “Padmabhoo:” etc. It would

appear therefore that the Lotus is indeed the cause of all our

samsAric travails, for, once we are created, we have the predilection

to tread the path of transgression, binding us inseparably with the

bonds of Karma. Though this might be so, the Lotus also shows the way

to Liberation, as seeking refuge in the Lord’s

“CharaNAmbujam” or “tiruvadi TAmarai” ensures

our escape from the endless cycle of Samsara. It is this which makes

Sri Alavandar yearn for the Lord’s tiruvadi adorning his

(Alavandar’s) head—

“kadA puna: shankha rathAnga kalpaka dhvaja aravinda ankusa: vajralAnchanam

Trivikrama! Tvat charaNAmbuja dvayam madIya moordhAnam alankarishyati”

It can be observed that not only do the Lord’s feet resemble a

lotus, but the soles of these holy feet too bear lotus-like marks on

them—“aravinda… vajra lAnchanam”.

 

There might be any number of flowers, perhaps more fragrant, more

bewitching and bigger in size than the Lotus. However, if we are

looking for a “ParamaikAnti” among flowers, it is to this

bloom that we must turn. For, whatever be the incentive or

provocation, the Lotus blooms only for the Lord. Only when the Sun

comes on the horizon and the Lotus sights the Lord resplendent in the

solar orb, does the flower open its petals and blossom in delight.

Even if the Sun’s heat is simulated by an artificial source,

the Lotus would rather wilt away than bloom. Thus the Lotus is a

shining example of an ananya prayOjanapara, who delights in and

craves for only the Lord’s company and despairs in its absence.

Here is the beautiful pasuram of Seralar KOn, lauding its exceptional

loyalty to Emperuman—

“senthazhalE vandu azhalai seidinum senkamalam

antharam sEr vem KadirOrkku allAl alarAvAl”

 

Srimate Sri LakshmINrsimha divya paduka sevaka SrivanSatakopa Sri

Narayana Yatindra Mahadesikaya nama:

Dasan, sadagopan

 

---to be continued--