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

padangaLadicchOdi nee nindra tAmaraiyAi alarndaduvO", "namAmi Narayana pAda

pankajamtava 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--