Utsavam-Concluding Part

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Srimate SrivanSatakopa Sri Vedanta Desika Yatindra Mahadesikaya nama:Utsavam--Part II (Concluding Part)

The joy generated by the Utsavam is such, the

delight afforded by Emperuman atop various mounts is so intense, the company of

Bhaagavataas attending the Utsavam is so uplifting, that Swami Desikan is sure

that the bliss afforded by a residence at Sri Vaikunttam must surely be less—he

therefore scorns an ascent to Vaikunttam and seeks eternal residence at Kanchi,

enjoying all the Utsavams of Perarulaalan—"Satyam

shape Vaarana Shaila Naatha! Vaikuntta vaasepi na me abhilaasha:"

 

After ten glorious days of festivities, the

Brahmotsavam comes to an end with Dvaadasa

Aaraadhanam, Pushpa Yaagam

(propitiating the Lord with a huge variety of correctly-chosen flowers) and a

ceremonial send-off to all the devatas who had been invited earlier. As at the

conclusion of a great sacrifice (Yaaga), Chakrattaazhwan, as the representative

of the Lord, takes a dip at the temple Pushkarini, in what is known as Avabhrita Snaanam, with all devotees

simultaneously taking a bath at the tank. The Garda flag comes down from the

flag mast, (Dhwaja avarohanam) signifying

the conclusion of the utsavam.

 

During Utsavams, whenever the Lord takes to

the streets, He is preceded and followed by Sri Vaishnavas singing His praise.

Those in front chant the Divya Prabandam, while those who follow recite Vedas.

Does this have the sanction of the Agamas or is it just a hoary practice

initiated by our elders?

 

The Isvara Samhita tells us that Azhwars'

outpourings should be recited by those preceding the Lord—"Gaayatbhi: agre Devasya draamideem shrutim uttamaam", characterising

Divya Prabandas as the best of revelations. Notwithstanding such scriptural

sanction for these recitations, there were opponents during the time of Swami

Desikan, who almost stopped the practice, holding that 1) Tamizh was inferior

in status to Sanskrit and 2) Azhwars belonged to different castes and as such,

their compositions were not fit for recital before the great Lord. The Acharya

adduced profuse scriptural evidence in support of the practice and vanquished

the opponents, enabling Devaadiraaja's utsavam to proceed unhindered. A

grateful Lord gifted one of His two "Tirucchinnams" to Swami Desikan and since

then, only one Tirucchinnam is used in the outings of the Lord at Kaanchi.

 

Swami Desikan's devotion to Draavida Vedam is

legendary—he holds that inscrutable parts of the majestic Shruti can be

understood clearly with the aid of Divya Prabandams—"seyya Tamizh maalaigal naam

telia odi teliyaada marai nilangal teligindrome". He says elsewhere too that Azhwars' words

born of devotional bliss are indeed superior—"Bhaashaa geetee prasashtaa".

 

The Sri Prasna Samhita provides the authority

for recitation of Vedas by those following Emperuman-

 

"Devasya

prishtta bhaage tu Vaishnavaa veda paatakaa:

Rigaadibhi:

chatur vedai: toshayeyu: Janaardanam"

Vedas are forever trying to fathom the Lord's

auspicious attributes. Alas! They always return vanquished, unable to fathom

even one of His kalyaana gunaas—"Yatho vaacho nivartante, apraapya manasaa

saha" says the Upanishad, describing the abysmal failure of Veda Vaakyas to

fully measure the Lord's glory. However, undeterred by their lack of success,

Vedas continue their effort endlessly, because the exercise itself is

pleasurable. It is to signify this eternal quest of the Shruti that its

votaries, the Veda paaraayana ghoshti, follows the Lord, representing the Veda

Purusha.

 

According to the Isvara Samhita, not only the

Vedas, but Agamas too—Saatvata and other Samhitas—can be recited to the left of

the Lord during His processional outings, while Itihaasas, Puranas, etc. should

be intoned to His left. Even Nyyayikaas (logicians) and Grammarians (Vyyakaranas)

are given a part to play here, according to the same text.

 

To quote Dr. V. Varadachary, ("Agamas and

South Indian Vaishnavism"-- liberal use of the work has been made in this

article) during Utsavas, authorities should provide for good music, with flute,

veena and other instruments being played upon. There should also be dancers,

choreographing various leelas of the Lord. The atmosphere should not be puritanic,

severe or solemn, but one of celebration, festivity, joy and participatory

delight, providing for commingling of people from various strata of society. According

to the Poushkara Samhita, the celebrations should be such that even confirmed atheists

should be attracted to the divine procession by the entertainment sidelights

and should at least accidentally look at the Lord—one such look would suffice

to turn them into aastikaas. Such

then is the spirit of Agamas, according to Dr. Varadachary, whose treatise sets

out in admirable detail the rationale behind temple worship, the role, sweep

and spirit of the Agamas.

 

Iswara Samhita again provides the basis for

celebration of Adhyayanotsavam or Maargaseersha Utsavam, during which the

compositions of Azhwars, numbering four thousand and odd, are recited—

 

"Chatu:

sahasrikaam aadyaam draamideem stutim uttamaam

Gopayet

Vaishnavai: tatraivaadyaante dine dine".

 

Conferment of due honours on Azhwars and

Acharyas during Utsavams is also provided for in the Samhita—"Tat kale bhkata bimbaanaam sammanam cha

samaacharet"

 

Agamas also provide for the Float Festival or

Teppotsavam, to be celebrated in the months of Magha or Phalguna, when a

well-decorated float is propelled around the temple tank for one, three, five

or seven rounds. In tune with Azhwar's dictum about Adisesha serving the Lord

as a boat ("neet kadalul endrum punayaam, manivilakkaam, poompattaam pulgum anayaam

Tirumaarkku aravu", the float is be venerated and regarded verily as Adisesha

himself and all and sundry should not climb on to the float, contrary to

current practice. The Acharya conducting the Teppotsavam, other Archakas, Sri

Vaishnavas performing kainkaryam to the Lord and reciters of Vedam and Divya

Prabandam—these are the only persons allowed on the float. One more practical

reason for this injunction might be to avoid overloading the float and guard

against the adverse effects thereof. Even musicians and dancers accompanying

the Lord are to be accommodated in a different float which should follow the

one in which the Lord is ensconced.

 

Agamas also sanctify the practice of devotees

offering the Lord plantains, coconuts, clothes, etc., when He comes to their

street in procession and stipulate that such items should be offered to the

Lord by the Archaka without the utterance of any mantram. Everyone in the

procession and all on-lookers are rewarded with the placing of the "Sathaari"

(signifying the sandals of the Lord) on their heads, signifying the Lord's

physical blessing.

 

Is it correct to place the Sathaari on the

heads of people, many of whom might not be in a pure state?

In some temples, the Archakas wrap the

Sathaari in a silk cloth before placing it on the devotees' heads, so that

there is no direct contact. In some others (especially in Sri Parakala Matham),

the Sathaari is just held a few inches above the devotees' head absolutely

without any physical contact. Even in temples where the Sathaari is actually

applied to the head, at the end of the procession, before returning the

Sathaari to its usual place at the Lord's feet, the Archaka bathes it in pure

water.

 

Sri Vaishnavas in general and Vaidikas in

particular are very fussy about touching others till conclusion of their daily

religious routine—even if it is our own children, we do not normally touch them

before we finish tiruvaaraadhanam and partake of prasaadam. However, what

happens when we participate in an Utsavam, where we are forced into physical

contact with everyone? The Vimaana Archana Kalpam makes it clear that no

impurity is contracted by mingling with all and sundry during a temple festival—"tasmaat asprisya sparsam na doshaaya bhavet". In fact, it would be

an offence to the Lord if we take a bath to "purify" ourselves, after

participating, say, in the Rathotsavam and pulling Emperuman's chariot shoulder

to shoulder with people of all persuasions.

 

It is not only

mortals like us who attend the Lord's utsavams with awe and adulation—even

celestials are lined up in the streets of Kanchi, in the hope of sanctifying

themselves with the dust raised by the Lord's majestic progress during

utsavams, says Swami Desikan in the following slokam from Hamsa Sandesam—

"Taam aaseedan pranama nagareem bhakti

namrena moordhnaa

Jaataam aadou Krita yuga mukhe Dhaatu: icchaa

vasena

Yat

veetheenaam Karigiripate: vaaha veha avadhootaan

Dhanyaan renoom tridasa patayo dhaarayanti

uttamaangai:"

Thus, exalted

Devas stand shoulder to shoulder with us mortals at Kanchi, (though invisible)

their heads bowed in devotion and poised to receive the sacred dust generated

from the speedy progress of the Lord on His various mounts.

Temple

festivals are not without their minor inconveniences to devotees. In fact, I

have heard several people remark that they would prefer to avoid temples at the

time of Utsavam. The weather is oppressive (especially when utsavams are

celebrated in peak summer, as for instance the Vaisaakotsavam) and makes you

sweat like a pig; the crowds are huge and push and pummel you till you are sore

in every limb; the policemen don't let you stand anywhere in peace, in their

anxiety to avoid a stampede; and wherever you do stand, a taller person

stations himself right in your line of vision, with his devotion prompting him

to extend his hands above his head, thereby further blocking your view. However,

all these minor inconveniences disappear in a trice, once you have your eyes'

fill of the Lord and His splendour. For that moment, you are unable to think of

anything but His magnificence, His majesty, His brilliance and His beauty

beyond compare. Your eyes fill with involuntary tears—"aananda kanneer"—caused

by the blissful experience. You now realise what made Swami Desikan vow to

forego even Paradise and opt for a constant sight of Devapperumal in His

various vaahanams.

What has been written so far is just the tip

of the iceberg, as far as Utsavams are concerned. Agamas contain elaborate

prescriptions for all aspects of festivals, laying down even intricate details

as to their conduct. Though minor variations may be there between one Agamic

text and another, the basics are the same and the ultimate object remains the

same—that of pleasing the Lord and His devotees.

 

Srimate Sri LakshmiNrisimha divya paduka

sevaka Srivan Satakopa Sri Narayana Yatindra Mahadesikaya nama:

dasan, sadagopan

 

 

[Guest guest]

Dear Swamin,

 

One more excellent article from your side. Many a times Adiyen has been wondering what is the significance or injunctions from shastras for the Divya Prabandham goshti in the front

of the Lord and for the Veda Parayana goshti at the back during the procession.

 

Thanks for enlightening with quotations from scriptures.

 

Adiyen has one more question: is there a CD or a book that can guide for the daily recitation of Vedas at home. As many of us spend time in our office, a CD at home will be a begining for Veda adhyayanam (chanting). Adiyen would like to have your advise.

 

dasan

Varadan

--- On Wed, 24/12/08, sadagopan iyengar <sadagopan.iyengar wrote:

sadagopan iyengar <sadagopan.iyengar[sri ramanuja] Utsavam-Concluding PartSrirangasri , Oppiliappan , , tiruvenkatam , ramanuja Cc: radha, rajamragu, haritha2511, sadagopan.iyengarDate: Wednesday, 24 December, 2008, 7:46 AM

 

 

 

Srimate SrivanSatakopa Sri Vedanta Desika Yatindra Mahadesikaya nama:

Utsavam--Part II (Concluding Part)

 

The joy generated by the Utsavam is such, the delight afforded by Emperuman atop various mounts is so intense, the company of Bhaagavataas attending the Utsavam is so uplifting, that Swami Desikan is sure that the bliss afforded by a residence at Sri Vaikunttam must surely be less—he therefore scorns an ascent to Vaikunttam and seeks eternal residence at Kanchi, enjoying all the Utsavams of Perarulaalan— "Satyam shape Vaarana Shaila Naatha! Vaikuntta vaasepi na me abhilaasha:"

 

After ten glorious days of festivities, the Brahmotsavam comes to an end with Dvaadasa Aaraadhanam, Pushpa Yaagam (propitiating the Lord with a huge variety of correctly-chosen flowers) and a ceremonial send-off to all the devatas who had been invited earlier. As at the conclusion of a great sacrifice (Yaaga), Chakrattaazhwan, as the representative of the Lord, takes a dip at the temple Pushkarini, in what is known as Avabhrita Snaanam, with all devotees simultaneously taking a bath at the tank. The Garda flag comes down from the flag mast, (Dhwaja avarohanam) signifying the conclusion of the utsavam.

 

During Utsavams, whenever the Lord takes to the streets, He is preceded and followed by Sri Vaishnavas singing His praise. Those in front chant the Divya Prabandam, while those who follow recite Vedas. Does this have the sanction of the Agamas or is it just a hoary practice initiated by our elders?

 

The Isvara Samhita tells us that Azhwars' outpourings should be recited by those preceding the Lord—"Gaayatbhi: agre Devasya draamideem shrutim uttamaam", characterising Divya Prabandas as the best of revelations. Notwithstanding such scriptural sanction for these recitations, there were opponents during the time of Swami Desikan, who almost stopped the practice, holding that 1) Tamizh was inferior in status to Sanskrit and 2) Azhwars belonged to different castes and as such, their compositions were not fit for recital before the great Lord. The Acharya adduced profuse scriptural evidence in support of the practice and vanquished the opponents, enabling Devaadiraaja' s utsavam to proceed unhindered. A grateful Lord gifted one of His two "Tirucchinnams" to Swami Desikan and since then, only one Tirucchinnam is used in the outings of the Lord at Kaanchi.

 

Swami Desikan's devotion to Draavida Vedam is legendary—he holds that inscrutable parts of the majestic Shruti can be understood clearly with the aid of Divya Prabandams—"seyya Tamizh maalaigal naam telia odi teliyaada marai nilangal teligindrome". He says elsewhere too that Azhwars' words born of devotional bliss are indeed superior—"Bhaashaa geetee prasashtaa".

 

The Sri Prasna Samhita provides the authority for recitation of Vedas by those following Emperuman-

 

"Devasya prishtta bhaage tu Vaishnavaa veda paatakaa:

Rigaadibhi: chatur vedai: toshayeyu: Janaardanam"

Vedas are forever trying to fathom the Lord's auspicious attributes. Alas! They always return vanquished, unable to fathom even one of His kalyaana gunaas—"Yatho vaacho nivartante, apraapya manasaa saha" says the Upanishad, describing the abysmal failure of Veda Vaakyas to fully measure the Lord's glory. However, undeterred by their lack of success, Vedas continue their effort endlessly, because the exercise itself is pleasurable. It is to signify this eternal quest of the Shruti that its votaries, the Veda paaraayana ghoshti, follows the Lord, representing the Veda Purusha.

 

According to the Isvara Samhita, not only the Vedas, but Agamas too—Saatvata and other Samhitas—can be recited to the left of the Lord during His processional outings, while Itihaasas, Puranas, etc. should be intoned to His left. Even Nyyayikaas (logicians) and Grammarians (Vyyakaranas) are given a part to play here, according to the same text.

 

To quote Dr. V. Varadachary, ("Agamas and South Indian Vaishnavism" -- liberal use of the work has been made in this article) during Utsavas, authorities should provide for good music, with flute, veena and other instruments being played upon. There should also be dancers, choreographing various leelas of the Lord. The atmosphere should not be puritanic, severe or solemn, but one of celebration, festivity, joy and participatory delight, providing for commingling of people from various strata of society. According to the Poushkara Samhita, the celebrations should be such that even confirmed atheists should be attracted to the divine procession by the entertainment sidelights and should at least accidentally look at the Lord—one such look would suffice to turn them into aastikaas. Such then is the spirit of Agamas, according to Dr. Varadachary, whose treatise sets out in

admirable detail the rationale behind temple worship, the role, sweep and spirit of the Agamas.

 

Iswara Samhita again provides the basis for celebration of Adhyayanotsavam or Maargaseersha Utsavam, during which the compositions of Azhwars, numbering four thousand and odd, are recited—

 

"Chatu: sahasrikaam aadyaam draamideem stutim uttamaam

Gopayet Vaishnavai: tatraivaadyaante dine dine".

 

Conferment of due honours on Azhwars and Acharyas during Utsavams is also provided for in the Samhita—"Tat kale bhkata bimbaanaam sammanam cha samaacharet"

 

Agamas also provide for the Float Festival or Teppotsavam, to be celebrated in the months of Magha or Phalguna, when a well-decorated float is propelled around the temple tank for one, three, five or seven rounds. In tune with Azhwar's dictum about Adisesha serving the Lord as a boat ("neet kadalul endrum punayaam, manivilakkaam, poompattaam pulgum anayaam Tirumaarkku aravu", the float is be venerated and regarded verily as Adisesha himself and all and sundry should not climb on to the float, contrary to current practice. The Acharya conducting the Teppotsavam, other Archakas, Sri Vaishnavas performing kainkaryam to the Lord and reciters of Vedam and Divya Prabandam—these are the only persons allowed on the float. One more practical reason for this injunction might be to avoid overloading the float and

guard against the adverse effects thereof. Even musicians and dancers accompanying the Lord are to be accommodated in a different float which should follow the one in which the Lord is ensconced.

 

Agamas also sanctify the practice of devotees offering the Lord plantains, coconuts, clothes, etc., when He comes to their street in procession and stipulate that such items should be offered to the Lord by the Archaka without the utterance of any mantram. Everyone in the procession and all on-lookers are rewarded with the placing of the "Sathaari" (signifying the sandals of the Lord) on their heads, signifying the Lord's physical blessing.

 

Is it correct to place the Sathaari on the heads of people, many of whom might not be in a pure state?

In some temples, the Archakas wrap the Sathaari in a silk cloth before placing it on the devotees' heads, so that there is no direct contact. In some others (especially in Sri Parakala Matham), the Sathaari is just held a few inches above the devotees' head absolutely without any physical contact.. Even in temples where the Sathaari is actually applied to the head, at the end of the procession, before returning the Sathaari to its usual place at the Lord's feet, the Archaka bathes it in pure water.

 

Sri Vaishnavas in general and Vaidikas in particular are very fussy about touching others till conclusion of their daily religious routine—even if it is our own children, we do not normally touch them before we finish tiruvaaraadhanam and partake of prasaadam. However, what happens when we participate in an Utsavam, where we are forced into physical contact with everyone? The Vimaana Archana Kalpam makes it clear that no impurity is contracted by mingling with all and sundry during a temple festival—"tasmaat asprisya sparsam na doshaaya bhavet". In fact, it would be an offence to the Lord if we take a bath to "purify" ourselves, after participating, say, in the Rathotsavam and pulling Emperuman's chariot shoulder to shoulder with people of all persuasions.

 

It is not only mortals like us who attend the Lord's utsavams with awe and adulation—even celestials are lined up in the streets of Kanchi, in the hope of sanctifying themselves with the dust raised by the Lord's majestic progress during utsavams, says Swami Desikan in the following slokam from Hamsa Sandesam—

"Taam aaseedan pranama nagareem bhakti namrena moordhnaa

Jaataam aadou Krita yuga mukhe Dhaatu: icchaa vasena

Yat veetheenaam Karigiripate: vaaha veha avadhootaan

Dhanyaan renoom tridasa patayo dhaarayanti uttamaangai:"

Thus, exalted Devas stand shoulder to shoulder with us mortals at Kanchi, (though invisible) their heads bowed in devotion and poised to receive the sacred dust generated from the speedy progress of the Lord on His various mounts.

Temple festivals are not without their minor inconveniences to devotees. In fact, I have heard several people remark that they would prefer to avoid temples at the time of Utsavam. The weather is oppressive (especially when utsavams are celebrated in peak summer, as for instance the Vaisaakotsavam) and makes you sweat like a pig; the crowds are huge and push and pummel you till you are sore in every limb; the policemen don't let you stand anywhere in peace, in their anxiety to avoid a stampede; and wherever you do stand, a taller person stations himself right in your line of vision, with his devotion prompting him to extend his hands above his head, thereby further blocking your view. However, all these minor inconveniences disappear in a trice, once you have your eyes' fill of the Lord and His splendour. For that moment, you are unable to think of anything but His magnificence, His majesty, His brilliance

and His beauty beyond compare. Your eyes fill with involuntary tears—"aananda kanneer"—caused by the blissful experience. You now realise what made Swami Desikan vow to forego even Paradise and opt for a constant sight of Devapperumal in His various vaahanams. What has been written so far is just the tip of the iceberg, as far as Utsavams are concerned. Agamas contain elaborate prescriptions for all aspects of festivals, laying down even intricate details as to their conduct. Though minor variations may be there between one Agamic text and another, the basics are the same and the ultimate object remains the same—that of pleasing the Lord and His devotees.

 

Srimate Sri LakshmiNrisimha divya paduka sevaka Srivan Satakopa Sri Narayana Yatindra Mahadesikaya nama:

dasan, sadagopan

 

 

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