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Srimate SrivanSatakopa Sri Vedanta Desika Yatindra Mahadesikaya nama:

The Finest of Flowers-1

If the roaring business done by florists is any indication, everybody appears 
to prefer "saying it with flowers". Presenting flowers represents a gesture of 
love, affection, camaraderie, respect, regard and a wide spectrum of other 
emotions. The receiver is immediately impressed with the depth of feeling which 
prompts the offer of flowers. Thus these blooms are an extremely nice way of 
expressing the feelings we have for others. They may fade or wilt away in a day 
or two, but the emotions which prompted the giver and the ones generated in the 
receiver never die, and, on the contrary, stay ever green in the memories of 
both.

It is indeed true that flowers represent feelings, with different types of 
blooms signifying various emotions. We thus see that the Rose symbolises 
romance, being the hot favourite of suitors. Traditionally, we see youths 
presenting roses to their beloved. The Jasmine too appears to have romantic 
overtones, according to Sri Nammazhwar, who speaks of its bewitching 
scent-"Malligai kamazh tendral eerumAlO".

There is one class of flower which signifies devotion and nothing else. 
Eligible in every way to be termed the Queen of Flowers, this particular bloom 
is superior in appearance and quality to many others. For instance, the rose, 
even though beautiful, is beset with thorns and many are the lovers whose 
proposals for marriage were summarily rejected by irate damsels, whose delicate 
fingers had been pricked. The Jasmine is not prickly, but wilts away very fast, 
with a fragrant but extremely brief lifespan. There are some flowers whose 
scent causes a headache in some people, while there are others which are 
extremely beautiful to look at, but lack any fragrance. There are some, which 
while looking as well as smelling good, invite unwanted visitors, like the 
"ThAzhampoo", which is said to attract snakes.

Distinct and different from all other types of flowers, the Lotus has a divine 
aura about it. It has the distinction of being used only for adorning deities, 
while other blooms find use by both humans and the divine. In size too, it is a 
big flower, and is beautiful whether as a bud or as a full blown bloom. Even if 
its origins are humble (as its very name "Pankajam" denotes, it is supposed to 
grow in dirt and mud), its destination is nonetheless exalted, as it goes to 
adorn the angAs of deities. Even its leaves are beautiful, as one who has seen 
a pond filled with lotuses (like the "TALatAmarai" at TirumOgUr) would attest. 
A lotus pond is indeed an enchanting sight, especially when viewed at sunrise. 
With all these in its favour, the Lotus is indeed a flower worth writing about. 
Is it any wonder then that the Scripture has quite a lot to say about this 
wonderful bloom?

As vaidikas, let us begin our quest with the Shruti. The Lotus finds quite a 
few mentions in the Vedas, the most prominent being the Upanishad vAkya 
comparing the eyes of the Paramatma to that of the Lotus-"tasya yatA kapyAsam 
pundarIkamEva akshiNI". Though Yadavaprakasa interpreted the word "kapyAsam" to 
mean the backside of a monkey, his disciple Sri Ramanuja was pained at the 
inappropriateness of comparing the Lord's eyes with the aforesaid, and, with 
his abundant acumen, interpreted the word to mean the Lotus. There can be 
absolutely no dispute with calling the Lord lotus-eyed, for this is a simile 
widely accepted and quoted by all scholars of all hues. For instance, the 
Adikavi tells us that Sri Rama's eyes resembled a beautiful lotus-"Pravisya tu 
mahAraNyam Ramo rAjeeva lOchana:" This is so not only in the Ramavatara, but in 
others too, as the BhAgavata Purana tells us that Kutti Krishna's eyes were 
verily two lotus flowers in His face-"tam adhbutam bAlakam ambujEkshanNam". 
Even in the Nrsimhavatara, when the Lord assumed the form of a ferocious and 
terrifying man-lion, His lotus eyes did not desert Him.

Not only His eyes, but His entire face resembles a divine lotus in full bloom, 
especially with the brilliant smile that always adorns it, making Him the 
personification of handsomeness, says another PourANika sloka-"tAsAm Avirbhoot 
Souri: smayamAna mukhAambuja:"

Going a step further, Sri Alavandar ascribes to the lotus the distinction of 
being a defining mark of the Paramatma. When there are several contenders to 
the post of the Paramapurusha, Sri Alavandar tells us how we can easily 
identify the genuine Paramatma by just looking at His eyes-if His eyes are 
lotus-like, then He indeed is the Paramatma and none other-"Ka: PundarIka 
nayana:". Just like the Divine Consort Sri, the lotus-eyes too are a "svarUpa 
nirUpaka dharmam" of the Lord, proving to us clearly that the possessor is 
indeed the Paramapurusha. When Sri Nammazhwar says "anaitthu ulagum tozhum 
aravinda lOchanan", he appears to hint that the Lord is venerated by all and 
sundry, principally because of His lotus-eyes, which prove His paratvam beyond 
doubt. Thus the part the Lotus plays is indeed significant in showing up the 
Paramapurusha for what He is.

It is little surprise therefore, to find that Azhwars' favourite sobriquet for 
the Lord is "TAmarai Kannan" or its variants like "SenthAmarai Kannan"
"seyya tAmarai kaNnanAi ulagEzhum unda avan kaNdeer"
"vAmanan en maragata vaNnan, tAmarai kaNNinan" etc. 
This is important, for though the Lotus comes in several hues, it is the red 
one that the Lord's eyes resemble, for they are red-lined, broad and 
beautiful-"pudai parandu miLirndu sevvariyOdi neeNda apperiyavAya kaNgaL". And 
the lotuses that are the Lord's eyes, have just blossomed and are not any stale 
old flower, clarifies Sri Alavandar-"prabuddha mugda ambuja chAru lOchanam". 
Any flower worth its name must secrete honey, and the Lord's eyes too have a 
secretion, which is nothing other than Mercy of the highest order. When He 
looks at us, it is with eyes brimming over with compassion, says Swami Desikan 
in Gopala Vimsati-"anukampA sarit ambujai: apAngai:"

Proving its versatility, the Lotus resembles not only the Lord's eyes, but 
more. Emperuman's tirumEni resembles a Lotus all over, says Sri Nammazhwar-
"TAmarai pAdam, kaigaL kaNgaL". He considers this significant enough to 
reiterate-
"SenthAmarai tadamkaN senkanivAi senkamalam
senthAmarai adigaL sempon tiru udambE"
"Minnum sudar malaikku kaN pAdam kai kamalam"

His feet resemble a Lotus in softness, reddishness and bewitching beauty. In 
fact, as much as His eyes, it is His tiruvadi which comes in for quite a lot of 
adulation and comparison with the finest of flowers-"Tiruvadi tAmarai", "Kamala 
padangaL" "adicchOdi nee nindra tAmaraiyAi alarndaduvO", "namAmi Narayana pAda 
pankajam" "tava amruta syandini pAda pankajE". Just as the Lotus is full of 
honey and is a star attraction to all bees, the Lord's feet too secrete nectar, 
says the Vishnu sUktam-"VishNO: padE paramE madhva utsa:", whch is translated 
verbatim by Azhwars thus- "un tEnE malarum tiruvadi tAmarai". Once the sight of 
these lotus feet falls on our eyes, it never leaves us and entrenches itself to 
the exclusion of all mundane sights, says Sri Tiruppanazhwar-"tiruk kamala 
pAdam vandu en kaNNiNul okkindradE". Not only does the Lord's tiruvadi resemble 
a lotus, but He rests His feet on a lotus too, at Paramapadam. And it comes as 
no surprise to us to learn that He prefers to be worshipped with lotus blooms, 
as was GajEndrA's wont-"meen amar poigai nAN malar koivAn vEtkayinUdu chendru 
izhinda kAn amar vEzham".

Emperuman's hands too are like a Lotus, says Sri Nammazhwar-"kaN pAdam kai 
kamalam"-reddish, shapely and beautiful. As if this were not enough, He also 
sports a lotus in His hand, as can be seen at most of the MalainAdu 
divyadEsams. The combined effect is indeed stunning-to start with, Kamalam is a 
beautiful flower. The Lord's eyes are veritable red lotuses, as we have already 
seen, and so are His holy tiruvadis. Emperuman's hand itself resembles a 
glorious divine lotus. As if to add to His already considerable attractions, He 
holds a just-bloomed TAmarai in His hand. The cumulative effect is indeed 
indescribable, resembling a veritable forest of lotuses-a "Padma vanam". And 
who is the resident of this Lotus forest, but the Divine Consort Sri 
Mahalakshmi, who is acclaimed by the Lakshmi ashtOtthara sata nAma stotram as 
"Padma vana AlayAm"? 

There is more to come, as far the association of the Lotus with Emperuman's 
tirumEni is concerned. The Cosmic Lotus, from which emerged the Creator BrahmA, 
has its origins in the Lord's navel, giving the Lord the tirunAmam 
"PadmanAbha:". "poovil nAnmukhanai padaittha dEvan Emperuman" says Sri 
Nammazhwar. 
"alar eduttha undiyAn, Angu ezhilAya malar eduttha mAmEni Mayan". 
"Angu malarum kuviyumAl undivAi
Ongu kamalatthin oN pOdu"
These are some lines from the third TiruvandAdi, referring to the Lotus rising 
up from the Lord's navel and accounting for all Creation.

Not only does the Lord's navel have a Lotus rising from it, but the navel 
itself resembles a beautiful Kamalam-"naLir mA malar undi"

Thus the Lord Himself is a lovely, blooming Lotus, resembling the finest of 
flowers, all over. The BAlamukundAshtakam tells us that one lotus, held by 
another lotus, is being fed into yet another lotus. If this sounds cryptic, 
here is the full picture for your edification. The Lord, as the sole resident 
of this Universe after the Cosmic Deluge, lies on a banyan leaf amidst the 
swirling waters, in the form of an enchanting infant. Apparently in hunger, He 
holds His lotus-like toe in His right hand which too resembles the Pankajam and 
, puts it into His mouth, which is verily yet another Kamlam, and chews-
"KarAravindEna padAravindam mukharavindE vinivEsayantam
Vatasya patrasya putE sayAnam BAlam Mukundam manasA smarAmi"
It is this lotus-like Lord, who is to be the subject matter of our 
contemplation, says the author.

We have seen how the Lotus is indeed the origin of all Creation, being the 
birthplace of BrahmA, affording him the appellation "Padmasambhava:", 
"Padmabhoo:" etc. It would appear therefore that the Lotus is indeed the cause 
of all our samsAric travails, for, once we are created, we have the 
predilection to tread the path of transgression, binding us inseparably with 
the bonds of Karma. Though this might be so, the Lotus also shows the way to 
Liberation, as seeking refuge in the Lord's "CharaNAmbujam" or "tiruvadi 
TAmarai" ensures our escape from the endless cycle of Samsara. It is this which 
makes Sri Alavandar yearn for the Lord's tiruvadi adorning his (Alavandar's) 
head-
"kadA puna: shankha rathAnga kalpaka dhvaja aravinda ankusa: vajralAnchanam
Trivikrama! Tvat charaNAmbuja dvayam madIya moordhAnam alankarishyati"
It can be observed that not only do the Lord's feet resemble a lotus, but the 
soles of these holy feet too bear lotus-like marks on them-"aravinda... vajra 
lAnchanam". 

There might be any number of flowers, perhaps more fragrant, more bewitching 
and bigger in size than the Lotus. However, if we are looking for a 
"ParamaikAnti" among flowers, it is to this bloom that we must turn. For, 
whatever be the incentive or provocation, the Lotus blooms only for the Lord. 
Only when the Sun comes on the horizon and the Lotus sights the Lord 
resplendent in the solar orb, does the flower open its petals and blossom in 
delight. Even if the Sun's heat is simulated by an artificial source, the Lotus 
would rather wilt away than bloom. Thus the Lotus is a shining example of an 
ananya prayOjanapara, who delights in and craves for only the Lord's company 
and despairs in its absence. Here is the beautiful pasuram of Seralar KOn, 
lauding its exceptional loyalty to Emperuman-
"senthazhalE vandu azhalai seidinum senkamalam 
antharam sEr vem KadirOrkku allAl alarAvAl" 

Srimate Sri LakshmINrsimha divya paduka sevaka SrivanSatakopa Sri Narayana 
Yatindra Mahadesikaya nama:
Dasan, sadagopan

---to be continued--



[Non-text portions of this message have been removed]





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