Utsavam--Part I

[Guest guest]

Srimate SrivanSatakopa

Sri Vedanta Desika Yatindra Mahadesikaya nama:

Utsavam

All

of us are conversant with the word "Utsavam". In general terms, it is used to

denote any celebration, especially on a large scale. We thus find Valmiki

telling us that on the eve of Sri Rama's Pattabhishekam as the

Prince-in-waiting, there was a huge and spontaneous celebration at Ayodhya,

with all people, without exception, participating enthusiastically—"Utsavascha mahaan aaseet". However, to

people like me, without an in-depth knowledge of Sanskrit (or for that matter

anything else), the word Utsavam signifies only one thing—the Lord's periodical

ceremonial outing, viz., the practice of the Lord at various sannidhis to go

around the maada veedhis or the

streets encircling the temple, periodically. We call this "Tiruveedi PurappAdu" in chaste Tamizh and "Utsavam" in Sanskrit. In

this article, it is my aim to share with readers some facets of this glorious

Utsavam, garnered from various sources.

The

SriPrasna Samhita of the Pancharaatra

puts forth a beautiful definition of the term "Utsavam"-

"Utsoote harsham iti cha tasmaat esha

mahotsava:

Maha preeti:

yena utsavena bhavishyati"

Since the periodical outing of the Lord

generates much delight amongst His devotees, affording the opportunity for even

those who don't frequent the temple to have their eyeful of the Lord, it is

known as "Utsavam"-the generator of joy. It is not only devotees who are happy

at the event—the Lord Himself is extremely glad to have the opportunity to come

out of the confines of the temple and to utilize the opportunity to attract to

His fold, as many uncooperative people as possible. We have come across several

persons, who have absolutely no faith in God and wouldn't take shelter in a

temple, even if it were raining cats and dogs.

It is in search of such hard nuts too that the Lord undertakes outings,

so that they could be conquered by His overwhelming splendour, floored by His

irresistible lotus eyes and made to fall at His feet despite themselves,

thoroughly won over ("Jitamte Pundarikaksha!

Namaste Visvabhaavana!") and brought around to the path of righteousness

and devotion.

 

Utsavam is thus an event that affords joy to

all concerned—Emperuman, His devotees and non-devotees as well, who are

attracted by the music, dance, fireworks, etc. that normally form integral

parts of the Lord's procession.

 

A second purport to the beautiful term

"Utsavam" is that compared to the other items in the temple calendar, this

event is extremely prominent and significant. The event is in fact the

highlight of any temple's list of programmes, says the Samoorta Archanaadhikaranam—

"Utkrishta:

ayam yata: tasmaat Utsava: iti keertyate".

 

There is a third meaning too to the word

Utsavam. Savam means sorrow. Since participation in the proceedings in any

capacity removes people's misery, Utsavam refers to the event which destroys

unhappiness, says the Parameswara Samhita—

 

"Sava

iti uchyate du:kham vidvadbhi: samudaahritam

Udgata: sa

sava: yasmaat tasmaat Utsava uchyate"

 

If you want

a fourth version too, the word "Savam" also refers to a Yagya or sacred

sacrifice and the prefix "ut" denotes its superlative character. Thus the term

"Utsavam" indicates a Yaaga of the highest order. As we know, Yagas and Yagyas

are after all rituals performed with the sole objective of pleasing the Lord.

And that which generates the greatest pleasure for Him is "Utsavam". The purport

here is that organising the Lord's outing gives Him quite a lot of pleasure and

is therefore equal to the highest of exalted sacrifices—"Sava: Yagya: samaagyaata: sarva yagya viseshata:"

 

We have seen

that Utsavams afford Emperuman considerable delight. Why is this so?

 

First and foremost, it is the joy caused by

the opportunity to meet so many of His devotees. Even if a temple is nearby, we

know from experience that our "busy" schedule enables us to visit the Lord only

occasionally. The topsy-turvy priorities that we city-dwellers have adopted,

affords us adequate time for anything and everything and the most frivolous of pursuits,

but not enough for spiritual endeavours. It is thus that we end up not visiting

the Lord at His abode, even if it is quite proximate. We, with our hearts of

stone ("irumbu pol valiya nenjam"), might survive without

seeing Emperuman for any length of time—however, He, with His heart melting

with compassion and irrepressible love, is simply unable to tolerate our

absence for long. This is why He takes to the streets once in a while, just to

have a "darshan" of us.

 

Secondly, even if some of us do wish to visit

temples, we are unable to do so due to some crippling malady or the other, like

Arthritis, cardiac problems and the like and are forced to lead a life of

confinement to the bed or wheel chair. It is to afford an opportunity to such

invalids too, to have a purifying and ecstatic glimpse of Him, that the Lord

takes to the streets. When we are hale and hearty, of sound body and mind, in

full possession of our faculties, we should visit as many sannidhis as

possible, storing within us the joyful pictures of the glorious Lord in His

various forms. If we do this, even if we are unable in old age to visit Him, He

comes out to us, enabling us to have a blissful eyeful of His magnificent form.

"If you think of Me when you are well, I shall remember you and take care of

you, when you are not", says the Lord in the Varaaha Charama Slokam. And true

to His word, He comes out running to see you if you are an invalid, in the

guise of "Tiruveedi Purappaadu".

 

A third reason for the Lord's outing is to

win over hard nuts, non-believers who would not come to the temple, as

indicated above.

 

We thus find that the Utsavam is, in modern

management parlance, a "win-win" situation for all concerned—The Lord, His

devotees and to even curious by-standers and hangers-on.

 

Having seen the definitions and motivations

behind celebration of Utsavams, shall we look at what the Agamas say about

their periodicity, conduct, etc.?

 

Various types of Utsavams are indicated by

the various Samhitas of Pancharaatra and Vaikhaanasa Agamas.

 

The Isvara Samhita classifies Utsavams into

Nityam, Naimittikam and Kaamyam, while the Vaikhaanasa Agama speaks about three

types again, slightly different—Kaalotsavam, Shraddhotsavam and

Naimittikotsavam.

 

Naimittikotsavam is performed to invoke the deity's blessings

for relief from national or local disasters like drought, floods and similar

natural calamities or for achievement of a specific purpose in the general

interests of devotees.

 

Shraddhotsavam or Kaamyotsavam

is performed by a "Ubhaya dhaarar",

either out of pure devotion or for the achievement of some desire through

propitiation of the Lord.

 

Kaalotsavam consists of all celebrations conducted

periodically. Principal among these is the annual Brahmotsavam (the Agamas term

this as Mahotsavam).Others include Pakshotsavam, Parvotsavam (celebrated on

pancha parvas like Ekaadasi, Amaavasya, Sankramanam, Shravana nakshatram,

etc.),Vasantotsavam, Maargaseershotsavam or the Adhyaynotsavam, Krittika

Deepotsavam, Navaraatri Utsavam culminating in Parivettai, Utsavams on the

specific avataara dinam of the diety (like Sri Rama Navami, Sri Krishna

Jayanti, Sri Nrisimha Jayanti,etc.), Teppotsavam (Float festival),

Pavitrotsavam (annual purificatory festival), Davanotsavam, Pallavotsavam, Dolotsavam, etc.

The list is long.

 

The Srinivasa

Gadyam categorises various utsavams that Tiruvengadamudayaan delights in

arranging for Himself—"Nityotava,

Pakshotsava, Maasostsava, Samvatsarotsavaadi vividha utsava kritaananda:"

 

I was under the impression that the "Uriyadi" utsavam conducted on the day

next to Sri Jayanti is merely a fairly recent popular invention. As you know,

prize money is enclosed in a packet tied in a sling atop quite a high pole and

the aspirants are supposed to climb the pole to claim the packet. The catch is

that the pole is smeared with oil to make it slippery, while all efforts are

made to discourage the climber by splashing water on him continuously,

distracting his attention and making the climb slimier. It is indeed a treat to

watch many a participant climb up the pole enthusiastically for the initial few

moments, only to slip down unceremoniously, unable to sustain the momentum due

to the slippery surface and the torrents of water assailing him from all sides.

The Lord comes to the spot and watches the festivities with rapt attention,

apparently recounting His own exploits during Krishnaavataram. To my surprise,

I found that this Uriyadi too was an

approved festival, known in Aagamic parlance as Sikyotsavam.

 

Of the numerous Utsavams, the major event of

course is the Brahmotsavam or Mahotsavam (as the Agamas call it), said to have been

organised originally by the four-headed Brahmaa, as a measure of gratitude for

all the assistance rendered by the Lord, in the form of upadesam of the Vedas to enable the process of Creation, recovery

and restoration of the Vedas as and when asuras snatch it away from a credulous

Brahmaa—"Vedaapahaara Gurupaataka daitya

peedaadi aapat vimochana mahishta phala pradaanai:".

 

As can be guessed, the Brahmotsavam is no

small or brief affair, but lasts several days. Various Agamas put the duration

variously, ranging from 21 days to one single day. In major temples, however,

the current practice is to conduct Brahmotsavams for nine days, the exception

being Mannargudi, where it is celebrated for 18 days! Though this is mostly an

annual affair, some temples have two or more Brahmotsavams in a year—as at Srirangam

with its quota of four and Tirumala and Tiruvallur with two Brahmotsavams. In

smaller temples, the duration is often dictated by availability of men,

materials and money.

 

Are there specific criteria for beginning and

ending the Brahmotsavam, or can it be commenced as and when convenient to

everyone concerned?

 

Agamas tell us that the Utsavam schedule

should be so fixed that the concluding day should coincide with any of the

following events—Vishu, Ayanam, birthday of the ruler of the country, birthday

of the Achaarya who is in charge of conducting the festival, an eclipse, the maasika tirunakshatram of the Lord or

the asterism under which His avataara took place (like Shravanam for Srinivasa,

Revathi for Ranganatha, Punarvasu for Sri Rama, etc.) or the Pancha Parvas

specified above. For instance, at Tirumala, the concluding day of the

Brahmotsavam is always on Shravanam day, which happens to be His avataara tirunakshatram. We can see this being observed in the case of

utsavams for Azhwars and Acharyas, which are designed to conclude on the

asterisms of their respective birth—as for instance Aani Swathi for Periazhwar

and Purattaasi Shravanam for Swami Desikan. In the case of Azhwars and

Acharyas, there is also the practice of beginning the utsavam on their birth

day and concluding it 9 days later, irrespective of when the last day falls, in

which it is known as a Jananotsavam, while the usual mode is known as the

Garbhotsavam.

 

Does the Brahmotsavam consist only of the

Lord's outings in the morning and evening?

 

No, indeed—the utsavam has several

components, omission of any of which would render the proceedings infructuous

and invite the Lord's displeasure. The Brahmotsavam is usually preceded by Ankuraarpanam—sowing seeds of various

pulses in 12 containers a minimum of three days before the commencement of

Brahmotsavam,)to the accompaniment of Vedic chanting and allowing them to

germinate. You may recall that a similar exercise is gone through prior to our

samskaaraas like Upanayanam, marriage, etc. On the day prior to the Utsavam, a

beautiful flag with Garuda's picture drawn on it is hoisted atop the Lord's

flag mast (Dhwajasthambam). It is

significant to note that Garuda always figures on the Lord's flag, as can be

seen from the sobriquets addressed to Him—Garudadhwaja!,

Put kodi udaya komaan, Karula Kodiyon, etc. This represents the ritual of Dhwaja Aarohanam (flag hoisting) and

signifies the ceremonial commencement of the proceedings. A formal invitation

is issued on the eve of the Brahmotsavam to all and sundry, right from devatas,

kings and administrators to the common man and even to rivers and trees, for

participation in the festivities. This is done through the ceremonial beating

of a ritualistically installed Drum, known as Bheree Taadanam. All present at the ritual undertake to assist to

the best of their ability in the conduct of the festivities. In days of yore,

all those who participated in the Dhwaja Aarohanam and Bheree Taadanam would

make it a point not to leave the limits of the temple area till the conclusion

of the Brahmotsavam. This is followed by the procession of Sri

Vishvaksenar(/Sri Sudarsanaazhwan), who acts as the Lord's Chief of Staff, in

the streets around the temple, to ensure that all is well for the impending

visit of the Lord. Every day of the Brahmotsavam, homas are performed by the

Acharya in the temple.

 

Then begins the Brahmotsavam proper, with

twice-daily processions of the Lord, ensconced on different mounts or

Vaahanams. Two eyes and that too the

mundane ones we are blessed with, are just not enough to drink in the splendour

of the divine spectacle, with the Lord seated astride an elephant, horse,

Adisesha, Garuda, Hunamaan or regally riding a chariot or a mirrored palanquin.

The pride of place among the mounts goes of course to Garuthmaan, the Lord's

official carrier and the Garudaseva remains the biggest crowd-puller, with

people who are unable to witness the other days' festivities making it a point

to attend at least the Garudaseva. There are variations among the various

temples as to the scheduling of vaahanaas, depending on the Aagama to which

they pay allegiance and local practices. For instance, while Garuda Seva is

celebrated in the early morning at Tiruvallikkeni and Kanchi, late night is the

time for it at Tirumala, Naachiar Koil, Tirunaangur Tirupatis, etc.

 

Wherever Sri Mahalakshmi has a separate

sannidhi, She too is taken in procession every Friday and on the nine days of

Navaraatri, but within the temple precincts, exemplifying the concept of "padi taandaa patni". This doesn't apply

to the Ubhaya Naachimaar (Sri and Bhoo Devis normally with the Lord)

accompanying Emperuman on His outings. However, at sannidhis like Tiruchaanur,

where priority is to the Divine Consort, She has a full nine-day Brahmotsavam

annually, with vaahanams, tiru veedi purappaadu, etc.

 

A close scrutiny of the Lord's countenance on

the days of the Utsavam would reveal His intense enjoyment of the proceedings

and a beatific smile adorns His lips. It is as if the Lord's beauty has

multiplied manifold. This is the impression not only of ordinary mortals like

us, but of eminent scholars and bhaktas like Swami Desikan, who seeks eyes that

don't blink, so that he can drink in the magnificence of the Lord's splendour

in all the Vaahanams, without missing

even a second of the brilliant spectacle. Swami Desikan specifically mentions

the Horse, Garuda, Chariot and Pallakku

as being significant among the mounts—

 

"Turaga

Vihagaraaja syandana aandolikaadishu

Adhikam

adhikam anyaam aatma sobhaam dadhaanam

Anavadhika

vibhootim Hastisaileswaram tvaam

Anudinam

animeshai: lochanai: nirviseyam"

--to be continued

Sriamte SrivanSatakopa Sri LakshmiNrisimha divya paduka sevaka Sri Narayana yatindra Mahadesikaya nama:dasan, sadagopan