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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

 

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