Srimate SrivanSatakopa Sri Vedanta Desika Yatindra Mahadesikaya nama:
ThiruvattAr
All abodes of the Lord are inherently beautiful. They are not mere buildings
made of brick, mortar and stone, but built by devotees with floors of devotion,
walls of love and roofs of overwhelming care and concern. They are standing
symbols of dedication to the divine cause, of His votaries' unlimited adoration
and of man's heart-felt need for proximity to and strong wish to visualise the
Divine Being. When ordinary houses men build for themselves crumble and fall
apart after two or three score years, if the lofty temples built thousands of
years back still stand majestically, towering head and shoulders above ordinary
constructions, it is not only due to their Inhabitant Extraordinaire, but also
due to the labour of love and devotion that have gone into their creation. When
the materials used for people's homes and the Lord's are practically the same,
the durability and interminable life that characterises the temples housing
Emperuaman are solely due to the aforesaid factors. Even granting the
periodical restorations that these edifices undergo, many of these temples and
their towers have been standing tall and proud, when their secular counterparts
are nowhere to be seen. While the palaces of the Chozha Emperors are long gone,
having crumbled to dust centuries ago, the several abodes of God that they
built still stand, braving the threats and ravages of time and nature,
seemingly invincible and indestructible.
Of the countless temples devoted to deities of all hues and kinds, the ones
earmarked for Emperuman SrimanNarayana occupy the pride of place. And of these
too, those sanctified by the songs of Azhwars (those wandering minstrels who
went from one glorious temple to another, enjoying the Lord and His beauty as
also the scenic locales surrounding these temples) are placed ahead of those
places of worship not fortunate enough to have found a mention in the pasurams
of these peripatetic poets. An analytical study of these outpourings reveals
that the Azhwars devoted as many worthy words to the description of the Lord's
vibhUti, consisting of the kaleidascope of fabulous flora and fauna of these
locales, as to the magnificence of the Lord of the divya desam. If two lines of
a pasuram are about Emperuman, the other two would, more often than not, depict
the picturesque locale.
Most of the divyadesams have lost the character of natural beauty, as described
by Azhwars. For instance, TiruvallikkENi was such a densely wooded jungle
during Sri Tirumangai Mannan's times ( with tall manors coexisting with fertile
foliage and towering trees), as to prevent sunlight from filtering to the
ground-"Kadiravan kiraNangal nuzhaidal seidu ariyA Tiruvallikkeni". The present
day "Triplicane" too is a jungle, but a concrete jungle, with nary a tree,
leave alone a dense wood. Even now, sunlight finds it difficult to penetrate
parts of the locality, mostly because of the sky-scraping residences. The
erstwhile bewitching scenic beauty of the place has been flattened by
ubiquitous flats, springing up like mushrooms from the tiniest nook and cranny.
With rare exceptions, this is the lot of almost all the divyadesams today, with
nature having been defiled beyond description by man, in his unending quest for
infrastructure and creature comforts.
The rare exceptions to this cold-blooded murder of natural beauty, are to be
found in Kerala. It is in this state that Nature still reigns supreme, man
having been gracious and understanding enough to have arrived at a fair
compromise between the need for development and preservation of ecologyin all
its pristine purity. We often forget the truth in the "Simha gupti nyAya"-the
jungle being protected from destruction by the menacing presence of the lion,
and the lion, in turn, staying alive and beyond the reach of hunters, because
of the protective cover the jungle affords. Man and Nature are similarly
complementary, each contributing to the welfare of the other, the fortunes of
each inextricably interlinked with that of the other. This beautiful truth has
been realised in full measure in Kerala, with most of the divyadesams (but for
those located in big towns) retaining their bewitching beauty as portrayed by
Azhwars, thousands of years ago. One such is TiruvattAr, nestling amidst shady
groves and plantations.
Situated on a raised platform, the temple looks very much like an impregnable
fortress that it is-there is no way impure thoughts or actions can enter the
Lord's abode, for He is the "akhila hEya pratyanIka:", the antithesis of
anything bad or demeaning. This temple is noteworthy for its size too,
encompassing, as it does, a thousand-pillared mandapam that runs around the
sanctum sanctorum. On all the principal pillars of the inner prAkAram are the
beautiful stone images of damsels, whose joined palms have been ingeniously
fashioned into lamps, into which oil is poured and flames lit. It would be
indeed a treat to watch all these lamps aglow simultaneously, casting a magical
glow through the length and breadth of the temple premises.
Opposite the sanctum sanctorum is a mini-madapam, with exquisitely-carved
wodden pillars incorporating minute figurines. One wonders at the divine
inspiration that must have endowed the sculptor's hands with the requisite
degree of intiricacy and precision. On the rootop, staring down at us with eyes
dripping with devotion for the Lord are the navagrahAs, apparently assuring
everyone that they are indeed the servants of Emepruman, with their writ
confined to non-adherents to the Lord's dicta. In a side enclosure are figures
depicting the ten glorious avataras.
The sanctum-sanctorum itself conforms to the other proportions of the temple.
Instead of the single door that is usual in all places of worship, this
sannidhi has three doors, and with good reason. The tirumEni of the Lord, in a
reclining posture, is so huge that it cannot be viewed through the principal
entrance alone, which affords a view of just the Lord's torso, from the midriff
downwards, upto the knees. The entrance to the right (from the onlooker's
viewpoint) reveals the breath-taking tirumukham of the Lord, with its long,
shapely nose ("kOla neeL kodi mookku"), the broad and beautiful forehead with
the arched eyebrows ("puruvam irundavA kANeerE"). The magnificent headgear
("Kireeta, makuta, choodAvathamsa..Adi aparimita divya bhooshaNa:"),
symbolising Supremacy, is visible only partly, most of it disappearing into the
deep, protective hood of Sri Adisesha, only one of whose heads is visible to
the devotee. One huge, long arm is thrown to the side, adorned with all sorts
of intricately-carved ornaments, adding distinction to themselves due the
fabulous fortune of assocaiation with the glorious tirumEni of the
Paramapurusha. The other arm is raised in a YOga MudrA, signifying that the
Lord is not in any ordinary slumber, but in eternal penance, thinking at all
times of ways and means to emacipate errant humanity and to afford them
unimaginable bliss in His exalted company, bringing to mind Azhwar's beautiful
lines, "uranguvAn pOl yOgu puNarnda oLi maNi vaNNan KaNNan".
>From neck-down upto the ankles, the Lord's torso is hidden by yellow-silk, the
>peetAmbaram, which contrasts well with His pitch-black tirumeni. Probably the
>all-enveloping cloth is draped around the Lord to prevent people from ogling
>at and envying the perfectly-proportioned , broad chest, the perennial abode
>of the Divine Consort, the beautiful navel from which the entire creation
>consisting of myriad beings originates, the handsome thighs resembling the
>trunks of tall elephants and the slender waist adorned by the "udara
>bandham",of which Sri PAN Perumal has so much to say. All these hidden
>beauties can be viewed from the central, principal entrance.
The third entrance to the left gives us a glorious view of the Lord's tiruvadi,
the mere sight of which destroys all sins hidden in the nooks and corners of
our heart, after viewing which the mind looks askance at any other sight of
professed allure. It is these tiruvadis which measured the entire worlds and
from which the all-purifying Ganga had its origins. A single gesture of
obeisance to these tiruvadis, even if made with incorrect posture, mindset,
etc. can bestow on us all that is spiritually good and eliminate all that is
not, says Sri Alavandar-
"tvat anghrim uddisya kadApi kEnachit
yathA tatA vApi sakrit kritOnjali:
tataiva mushNAti ashubhAni asEshata:
subhAni pushNAti na jAtu heeyatE".
Near the Lord's tiruvadi is a Sivalingam, in contrast to the one at
Tiruvananthapuram, over which Sri Ananthapadmanabha extends His palm in
benediction. The Divine Consorts, Sri Devi and Bhoodevi, are seated on either
side of the Lord, but lower down, drenching the Lord with their constant
glances of adoration. On a lower pedestal is the beautiful Utsava Murthy, with
four hands holding the Shankha, Chakra, Gada and Padma respectively,
resplendent with ubhaya nAcchimAr.
All these enchanting features are to be gleaned carefully, as our eyes,
unaccustomed to the homely light provided by the oil lamps with which the
sancum sanctorum is lit, may easily miss important characteristics. The lamps
provide an illumination full of magic, at once revealing and concealing the
divine features, leaving a lot to imagination. The play of light and shadows on
the Lord's tirumukham bestows it with a plethora of expressions, making it
smile or frown, according to the onlooker's state of mind. What a contrast from
the glaring and garish spot-lights focussed with absolute lack of concern on
the Lord's unprotesting tirumEni, as is found at various divyadesams! In most
of the Keralite shrines, lighting is subdued, whether by accident or design we
do not know, resulting in our having to peer carefully in the semi-gloom, for a
rewarding glimpse of the Lord and His bewitching beauty. In the process,
however, we are forced to concentrate more on His form, than otherwise.
Is it then any wonder that Sri Nammazhwar reserves the choicest words of
adulation and adoration for this enchanting AdikEsava Perumal? Azhwar reveals
that it is indeed this Emperuman who is in a hurry to reclaim Azhwar to the
Nitya Vibhuti of Sri Vaikuntam, unable to put up any more with the separation
from the Divine Bard-"viNNulagam taruvAnAi viraigindrAn". It is also this Lord
who shows Azhwar the well-trodden path to Liberation, viz., Prapatti-"vAnEra
vazhi tanda VAttAttrAn". Concurring with our own impressions of the Lord
resembling a huge, black mountain in a recumbent state, Azhwar says, "mai
nindra varai pOlum tiruvuruva VAttAttrArkku". The savant also teaches us the
way to be rid of mundane shackles, exhorting us to seek refuge in the glorious
tiruvadi described above-"VAttAttrAn adi vaNangE". And it is the Lord Himself
who shows us the pathless path and relieves us of the necessity of an endless
sojourn in hell, for that is where we are destined, if we are left to our own
devices-"kAtti tan kanai kazhalgaL kadu narakam pugal ozhitta VattAttru
Emperuman". The blissful experience of nAma sankeertanam, extolling the
innumerable names of the Lord, is also highlighted in another pasuram-"naNNinam
Narayananai, nAmangaL pala solli". Sri Satakopa Muni also reveals a
closely-guarded secret---that it is none other than the Lord of this divyadesam
who was responsible for the composition of the thousand and odd verses of
Tiruvaimozhi, using Azhwar as a mere output device-"en nenjattuL irundu ingu
irum Tamizh nool ivai mozhindu". Azhwar confirms that whatever the Lord might
do to others (those who stay away from Emperuman), He would do only good to us,
who are His ardent devotees, His infinite mercy finding ready
recipients-"nannenjE nam perumAn namaku aruL tAn seivAnE". Once we invite Him
into our souls, the Lord takes up permanent residence in us and wouldn't leave
even if we push Him out, says Azhwar-"nilai peyarAn en nenjattu eppOdum
Emperuman".
The Adikesava Perumal of TiruvattAr lies patiently in wait for us, to ensnare
us with His captivating glances, seeking the slightest excuse to enter our
souls and take up permanent residence, curing us forever of the apparently
chronic affliction of births and deaths ("mAgyAla pirappu aruppAn") and
affording us eternal bliss not a bit less than that He Himself enjoys. His
half-closed eyes, resembling the petals of a closed flower, open wide like a
lotus in full bloom, at the mere sight of another devotee come to visit Him. He
may appear asleep, but is the most wakeful person in the whole Universe, beset
with consuming worry at the ways of errant and incorrigible humanity. He lies
awake forever, devising newer and newer strategies for uplifting His progeny
wallowing in the mundane morass.
For the information of intending visitors, ThiruvattAr is a five to six
kilometre diversion from MArthAndam, which is a small town on the National
Highway between Kanyakumari and Trivandrum.
Srimate Sri LakshmINrsimha divya paduka sevaka SrivanSatakopa Sri Narayana
Yatindra Mahadesikaya nama:
Dasan, sadagopan
[Non-text portions of this message have been removed]
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