The Crown Jewels

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Srimate SrivanSatakopa Sri Vedanta Desika Yatindra Mahadesikaya nama:

 

 

 

The Crown Jewels

 

 

If the crowds milling about at the major jewellery shops are any indication,

then the Indian Government's election-eve claim of "India is Shining" would

appear to be true (if one were to studiously ignore the wide-spread

unemployment, still-prevalent squalor, abject poverty and absence of social

security that haunt the rural masses). Be that as it may, jewellery seems to

have an undying popularity, not only among women, but men too. From time

immemorial, we have seen womenfolk adorn themselves with ornaments of a wide

variety-bangles, chains, necklaces, bracelets, ear and nose rings, "OddyANam"s

worn around the midriff, anklets and so on.

 

 

 

When we consider the matter, the need to deck oneself up appears to be as

fundamental as the ones for food, clothing and shelter. While the rich and

so-called upper middle class wear ornaments of gold, we find the economically

less-fortunate resorting to imitation jewellery, to enhance their looks. It is

thus evident that the practice of adorning oneself cuts across economic, social

and religious barriers. We find too that this is true not only of current times,

but also of eras long past. No picture of an ancient king or a queen is

complete without a plethora of ornaments on his or her person.

 

 

 

Taking this a bit further, we also find, from currently available pictures and

images of the Lord, that He too is partial to jewellery. The arcchA moorthies of

the Lord we find at various temples are not only adorned with various types of

ornaments, but in the image itself, we find jewellery carved at appropriate

places. All this is evidence that, contrary to the argument advanced by some, it

is not we who have thrust our own mores on the Lord too. In fact, it is the

Lord's own habits and predilections that we too follow (alas! only when it suits

us). Thus, in enhancing our looks with ornaments of various kinds, we are but

following in the footsteps of Emperuman, who is perhaps the universe's first

user of gems and jewellery.

 

 

 

Any number of quotes could be adduced from the Scripture, to support the

aforesaid statement about the Paramapurusha wearing ornaments. In fact, Sri

Ramanuja furnishes a long catalogue of the adornments on the Divine Person, in

his Sharanagati Gadyam-

 

 

 

"KirIta, Makuta, ChoodAvatamsa, Makara Kundala, GraivEyaka, hAra, kEyoora,

Kataka, Srivatsa, Koustubha, MuktA Dama, udara bandhana, PeetAmbara, KAnchI guNa

noopurAdi aparimita divya bhooshaNa!"

 

 

 

While adducing a list of ornaments worn by the Lord, Sri Ramanuja says he is

just giving us a sample and the actual number of adornments is

countless-"aparimitam".

 

 

 

>From the Gadya citation, we find that the divine ornaments adorning the tirumEni

of the Paramapurusha, have a few unique characteristics of their own. We have

already seen that innumerability is one of them. Following are some of the

others-

 

 

 

1."Ouchityam" or Suitability-The jewels that the Lord wears are eminently

suitable to adorn Him. They are quite in tune not only with His magnificent

physical characteristics like incomparable and incredible beauty, brilliance,

magnificence, etc., but also His unique traits like Paratvam, Saulabhyam, etc.

If we take His headgear for instance, it is a prima facie indicator of His

Paratvam, its length and radiance telling us at once, "Here is the Master of all

the Worlds".

 

 

 

2."Vaividhyam" or Variety-The jewels adorning the Paramapurusha's tirumEni are

of an infinite variety, according to the part of the divine torso they belong

to. Even within the same class of ornaments, there is a bewildering variety.

Women would be aware, for instance, that while a chain is just a chain for men,

there are any number of intricate varieties in the same, like the "MAngA MAlai",

"KAnchikAmaNI", "Rettai vadam chain", "GOdumai (wheat) chain" etc. All these

wide varieties of ornaments, with all the variants there are of them, adorn the

Lord's tirumEni, making Him a walking exposition of fashion jewellery.

 

 

 

3."Vaichitriyam"-The ornaments adorning the tirumEni of the Paramapurusha are

varied not only in kind, but also in composition, some being fashioned out of

pure gold, some of gems and precious stones, yet others of pearls, corals, and

so on.

 

 

 

4."AnantAscharyam"-they generate a feeling of bewilderment, of inability to

comprehensively take in the beauty and brilliance of each of their number.

 

 

 

5."Nityatvam"-These ornaments are as eternal and everlasting as their wearer,

not being prone to destruction and re-creation.

 

 

 

6."niravadyatvam"-Unlike jewellery worn by human beings, which is subject to

loss of weight, shine and purity over a period of time, the Lord's ornaments are

ever pure, ever radiant and ever at their best in adorning the Lord.

 

 

 

7."niratisaya sugandhatvam"-These jewels are unimaginably fragrant too. We find

in the world that a rose made of gold naturally lacks fragrance. Unlike their

counterparts of the material world, the divine adornments are extremely

sweet-smelling. They are so scented as to afford pleasure to even the Lord, who

is the repository of all fragrance-"Ya: Sarvagandha:"

 

 

 

8."niratisaya sukha sparsatvam"-Normally all ornaments, since they are made of

metal, are hard on the skin. We thus find bangles or chains leaving their

imprint on the soft skin of the wearer. We have also come across several cases

of nose and ear- rings causing sores. The divine adornments, on the other hand,

are extremely soft and yielding, and cause absolutely no strain to the

Paramatma's baby-skin-on the contrary, they afford comfort and ease, apart from

being good-looking.

 

 

 

9."Niratisaya oujjvalyam"-The brilliance and splendour of these ornaments make

them resemble a hundred Suns, with the important exception that while the Sun's

lustre is lost when he sets, these adornments continue to be luminous forever.

 

 

 

10."aparimitatvam"-The adornments to the divine torso are indeed countless.

While using this adjective, Sri Ramanuja has in mind Sri Nammazhwar's words,

"eNNil palkalan" and "pala palavE AbharaNam" etc.

 

 

 

11."Divyatvam"-These ornaments are made of entirely different quality of

material, fashioned out of Suddha Sattva, and are as different from their

mundane counterparts, as I am, from Sri Satakopa Muni.

 

 

 

Having seen a sample of the traits of the divine ornaments, we shall now

catalogue a cross section of them, following the footsteps of Sri Bhashyakara.

It is indeed a tribute to the Sage that he has been able to describe these

adornments on the Paramapurusha's tirumEni, as a result of his constant

contemplation of the same and of a realisation as good as seeing the Lord in

person-"darsana samAnAkAram". Here are the various items of jewellery which Sri

Ramanuja sees the Lord wearing on His magnificent person-

 

 

 

1. "KiriItam"-The Lord wears a tall and gem-studded headgear, which is an

instant indication of His overlordship of the universe-"SarvAdhipatya

soochanArttham" says Swami Desikan. Here is a beautiful sloka from the

Devanayaka Panchasat, telling us that the Lord's KirItam is an instant

identification of the Parabrahmam, the Lord and Master of all beings, whether

they be mortals or celestials, and that its brilliance and splendour drives away

the gloom of ignorance from our souls-

 

 

 

"VisvEsvaratvam iha darsayitum kshamastE

 

nAtha! tvayApi shirasA vidhrita: KirIta:

 

Ekeekrita dyumaNi bimba sahasra deepti:

 

Nirmoolayan manasi mE nibidam tamisram"

 

 

 

2. "Makutam"-This refers to the top portion of the KirItam, the "Crowning

Glory", so to say-"KirItAgra avayavO nAyakAdhAra:", according Sri Sudarasana

SUri. According to the Shilpa ShAstram, types of Makutam are different,

depending upon the wearer, says Swami Desikan.

 

3. "ChoodA" is the pendant worn on the scalp. Readers would be familiar

with "ChoodAmaNi pradAnam" in Srimad Ramayanam, where Tiruvadi obtained from

Piratti this ornament and handed it over to Sri Rama, as a token of having met

Sri Janaki.

 

4. "avatamsam"-refers to the ornamental adornment to the ears, worn over

the ears, as distinct from the ear rings, which are worn through a hole pierced

in the lower ear-lobe.

 

5. "Makara Kundalam" represents ear- rings shaped like an alligator, adding

additional seemliness to the already beautiful ears. Sri Valmiki tells us that

there was none in Ayodhya who was not adorned with these Kundalams-"na akundalI

na amakutee". These crocodile-shaped ornaments are what give the Emperuman at a

nava Tirupati divyadesam, the sobriquet "Makara nedum kuzhai kAdar". Sri

Nammazhwar finds Tirukkurungudi Nambi resplendent with this adornment-"minnu

noolum kundalamum mArvil tiru maruvum"

 

6. "GraivEyakam"-is the necklace worn around the beautiful mid portion

between the face and the chest.

 

7. "HAram" is what is worn on the chest, around the neck. This chain or

garland of gold is extremely lengthy, necessitating its having to be worn in two

strands, it would appear from Sri PeyAzhwar's words, "Peiya varai mArbil pErAram

pooNdu". And it is this ornament that captivates Sri Tiruppanazwar-"Tiru Ara

mArbadandrO adiyEnai AtkoNdadE". It is perhaps with prior knowledge of

Emperuman's liking for such "HArams" that Indra makes a present of a beautiful

and brilliant golden chain to Sri Rama, as a tribute on His Coronation-

 

"MAlAm jvalantIm vapushA kAnchanIm shata pushkarAm

Raghavaya dadou VAyu: VAsavEna prachOdita:"

 

More than any garland made of precious metals, the Lord likes to adorn Himself

with one made of multi-coloured flowers, fresh from the jungle, known as the

VanamAla, also known as "VaijayantI". Sri Krishna never used to forsake this

VanamAla and wore it with élan, says Swami Desikan-"VaijayantI vibhooshaNam".

This VanamAla is colourful, fragrant and has an inalienable association with

other adornments to the Lord's chest like Sri Mahalakshmi and the Koustubha MaNi

and is as splendorous and magnificent as the Lord HImself-this is what we learn

from the following Devanatha Panchasat sloka-

 

"VarNa kramENa VibudhEsa! VichitritAngI

smEra prasoona subhagA VanamAlikEyam

hridyA sugandhi: ajahat KamalA MaNIndrA

nityA tava sphurati moortiriva dviteeyA"

 

8. "KEyooram" is what is worn around the shoulders or biceps, perhaps the

equivalent of the present (or is it the past) day "Vanki".

9. "Katakam"s are special bangles, suited to males, worn on the wrists.

10. "Sri Vatsam" is a "Maru" on the Lord's chest. Unlike the other ornaments

which can be separated from the divine tirumEni, this Maru forms part of

Emperuman's torso, giving the Lord the unique sobriquet, "Sri Vatsa Chihna:"

11. "Koustubham" is a brilliant gem adorning the Lord's chest, signifying the

Jeevatmas. Describing the closeness the Jeeva enjoys to Emperuman, Swami Desikan

describes him as "Koustubha stthAnIyanAi koNdu". We become "krita krityAs",

achieving the very objective of our existence, by merely contemplating the

Lord's broad chest, as adorned by the Koustubham, VanamAla, Srivatsam and Sri

Mahalakshmi, says the Devanayaka Panchasat sloka which follows-

"durdAnta daitya visikha kshatta bhangam

Veerasya Vibudha nAyaka! BAhu madhyam

SrIVatsa Koustubha RamA VanamAlikAngam

ChintAnubhooya labhatE charita artthatAm na:"

 

12."MuktA dAmam"-These are strings of pearls worn around the Lord's neck and

chest, in single, double and triple strands.

13."udara bandhanam"-is worn by the Lord around His ample midriff, the stomach

which is the refuge of all the worlds during the cosmic deluge. This particular

adornment is so beautiful as to steal a permanent place in Sri Tiruppanazhwar's

mind-"tiru udara bandham en uLLatthul nindrulAgindradE". Perhaps this refers to

the ordinary rope Sri Yasoda used to tie-up the Parabrahmam, and which the Lord

accepted with so much affection and which gave Him the indelible name

"DAmOdaran".

14. PeetAmbaram"-Though rightly to be counted under the category of apparel,

this cloth made of yellow silk so suits Emperuman with His black complexion,

that the Lord simply dazzles with the PeetAmbaram around His midriff-"PeetAmbara

susObhitam" says Sri Krishnashtakam. This is described by Sri Nammazhwar as

"PAngu tondrum pattu". A variant of this is the red silk, of which Sri PAN

PerumaL is enamoured-"arai sivanda Adayiyn mEl chendradAm en sindayE"

15."KAnchI guNa"-refers to the almost invisible golden thread holding the

PeetAmbaram in place. The Lord's tirumEni is extremely soft and so is the yellow

silk, necessitating its being held in place by the KAnchI.

16. "Noopuram" is the "silambu" worn around the fingers of the Lord's tiruvadi.

Of all the ornaments, this is the most enjoyable for Prapannas like us, as it

adorns the part of the Lord's tirumEni we revere the most.

 

Sri Ramanuja, after cataloguing the aforesaid 16 items, adds an "etc.", to

indicate that the list is not exhaustive and that only the principal ornaments

have been covered. Some of these left out items of jewellery would appear to be

the following, gleaned from the sree sooktis of other Acharyas and Azhwars-

1. "angulIyakam" or the Ring-worn on the Lord's finger. We come to know of this

from the Srimad Ramayana episode where Sri Rama sends the "KaNayAzhi" to Sri

Janaki, through Siriya Tiruvadi, to serve as identification. "angulIyaka

pradAnam" thus occupies an important turning point in Srimad Ramayana, with

Tiruvadi succeeding in imparting to the despairing VaidEhi, the assurance of

imminent rescue by Sri Raghava.

2."YagyOpavItam" or the sacred thread, which adorns the Lord's broad and dark

chest, like a streak of lightning in a cloudy sky. "PudayAr pon noolinan" says

Sri Nammazhwar, highlighting the beauty of this particular adornment.

 

3. All the weapons of the Lord,(the principal of which are Sudarsanam the

Discus, PAnchajanyam the Conch, KoumOdakI the Mace, "nAndakam" the Sword and the

bow "ShArngam") also double as glorious adornments to the Lord. The brilliant

Chakram and the beautiful white Shankham, everyone would agree, serve as much as

deadly weapons in dealing with the dastardly, as magnificent ornaments providing

splendorous sidelights on either side of the Lord.

 

4. Last, but definitely not the least important of the Lord's adornments, in

fact the most distinguished of them, is Sri Mahalakshmi, who resides permanently

on His chest, enhancing His radiance and magnificence manifold-"Vaksha: peeteem

Madhu vijayinO bhooshayanteem sva kAntyA"

 

5."Kazhal" or anklet, is worn by the Lord around His ankles. We find evidence of

this ornament in Sri Nammazhwar's pasurams, "kOlamAm en chennikku un kamalam

anna kurai kazhalE", "andru tEr kadaviya PerumAn kanai kazhal kANbadu endru kol

kaNgaLE" etc.

 

6. "angi" or a gem or pearl-studded coat, as is worn by Sri Ranganatha on the

Vaikuntta EkAdasi day, known variously as "Mutthangi", "VajrAngi" etc. It is

such an angi made of precious stones, a "RatnAngi" that Sri DeivanAyakan of

Tiruvaheendrapuram wishes to wear and for which strenuous efforts are under way

by eminent bhAgavatAs, which deserve all our material and moral support.

 

 

 

An important difference between our wearing ornaments and the Lord doing so, is

that while in our case it is we who derive the benefit of the adornments,

through enhanced looks, etc., in the Lord's case, it is the ornaments who attain

brilliance and magnificence through association with the Lord's tirumEni, says

Swami Desikan-"Bhoosha Ayudhai: adhigatam nija kAnti hEtO:"

 

 

 

To conclude, the number, variety and magnificence of the Lord's adornments is

indeed beyond description or even contemplation. However, be they ever so

splendorous, the Lord likes these ornaments much less than certain others, which

we can offer Him. More than garlands of gold, more than a gem-studded and

glittering Crown, more than a hundred ornaments of unimaginable value, what the

Lord values more is a single gesture of "anjali" or surrender, on our part. What

He likes more than a whole lot of adornments is the offering of palms joined in

supplication, shaped like a lotus, the gesture of Sharanagati. This is the

conclusion of Sri Nammazhwar, the forerunner of Surrendered Souls ("Prapanna

Jana Kootasttha:")-"DesamAna aNikalanum en kai kooppu seigayE". Which is the

golden crown He wears with pride? Nothing other than our unalloyed devotion and

love untinged with expectation, says the Azhwar, adding that this affection of

ours is so pleasing to Emperuman that He wears it on His tirumeni as the most

precious of ornaments and the most magnificent of silken apparel too-

 

"kaNNi enadu uyir kAdal kanaka sOthi mudi mudalA

 

eNNil pal kalangaLum Elum Adayum akhdE".

 

 

 

He likes most garlands of verses of praise which don't wilt, which He also

considers better than a PeetAmbaram-"ennudaya vAsakam sei mAlayE, vAn pattAdayum

akhdE".

 

 

 

It may or may not be possible for us to submit to the Lord ornaments of gold,

silver, gems and other precious stones, in tune with His splendour and

magnificence-however, it is definitely well within our capabilities to offer Him

the adornments which are the dearest to Him, viz., our "anjali"-our palms folded

in devotion, our love and affection in abundant measure and our unstinted words

of abundant praise.

 

 

 

Srimate Sri LakshmINrisimha divya paduka sevaka SrivanSatakopa Sri Vedanta

Desika Yatindra Mahadesikaya nama:

 

Dasan, sadagopan