Kaliyuga: Tale of the four sages

                       

Whispers of the Ancient Forest: 

A Four-Sage Dialogue on Kali Yuga

Beneath the sprawling arms of an ancient banyan, four venerable sages-Bharadvaja, Kashyapa, Vasishta, and Vyasa-gather in the hush of the sacred forest. The air is thick with the wisdom of ages as they reflect on the age of Kali, its darkness and its hidden grace.

Bharadvaja:

O revered friends, the wheel of time has turned. Dharma now trembles on a single leg. What fate awaits humanity in this age of Kali?

Kashyapa:

Indeed, Bharadvaja, you see clearly. The Vishnu Purana warns:

"In Kali Yuga, the earth will be valued only for its riches, not its sacredness. Marriage will become a contract of convenience. Kings will plunder, not protect. Wealth alone will decide nobility and merit; power will be seen as the right to rule, and falsehood as the path to success".

Vasishta:

I recall the tale of King Parikshit, who saw Dharma, the bull, standing on but a single leg, trembling as Kali prowled nearby. With Krishna's departure, the age of confusion began. Greed, quarrels, and hypocrisy became the norm. Even those who seem saintly often pursue commerce, and kings behave as robbers.

Vyasa:

Yes, Vasishta. Dharma, once supported by austerity, cleanliness, compassion, and truth, now clings only to truth itself. Yet the sages speak of hidden grace. The Bhagavata Purana assures:

"Though Kali Yuga is an ocean of faults, there is one jewel: simply by chanting the holy name of Hari, one can be freed from bondage and attain the transcendental realm".

Bharadvaja:

Is it truly so? That what once required a thousand years of penance can now be attained by a single, pure utterance of the Name?

Kashyapa:

Indeed. In Satya Yuga, men were like lions in yoga; in Treta, they offered grand sacrifices; in Dvapara, they worshipped with elaborate rituals. But in Kali, even the smallest spark of devotion can burn away mountains of sin.

Vasishta:

So, even as virtue diminishes, the path to liberation becomes simpler. The seeker need not flee the world, but must find the eternal within the impermanent-through remembrance, faith, and song.

Vyasa:

Precisely. Though Kali Yuga is prophesied to last 432,000 years and we are only at its dawn, the promise remains: when darkness is deepest, a single moment of true devotion outweighs a thousand years of austerity in ages past.

Bharadvaja:

Yet, I see men chasing illusions-wealth, fame, power-as if they were eternal.

Kashyapa:

Such is the nature of Maya in this age. "In Kali Yuga, men will consider falsehood as truth, and truth as falsehood." But he who turns inward, surrendering the restless mind to the Divine, shines brighter than a thousand suns.

Vasishta:

And when the age reaches its nadir, will the darkness never end?

Vyasa:

The scriptures foretell: when Dharma has utterly fallen, the Lord shall descend as Kalki, the final avatar, to sweep away corruption and rekindle the flame of Satya Yuga.

Bharadvaja:

So even in decay, the seed of renewal sleeps quietly.

Kashyapa:

Indeed. In every heart that chants, in every tear of true repentance, in every silent act of kindness-Satya Yuga is reborn.

The Arrival of Kalki

As the sages fall silent, a sudden hush descends. The long-prophesied moment arrives: Kalki, radiant and resolute, appears astride his white horse, wielding a blazing sword.

Kalki’s Words of Wisdom:

"Children of the earth, I come not for destruction, but for renewal. The darkness of Kali Yuga has tested your hearts, yet even in the thickest night, the lamp of devotion has not been extinguished.

Let truth be your armor, compassion your shield, and purity your path. Cast aside greed, anger, and falsehood-these are the true enemies.

Remember: Dharma is not a relic of the past, but a living force within each of you. In every age, righteousness must be chosen anew.

Seek not only my coming, but awaken the Kalki within yourselves-vanquish your own inner darkness, and the world will follow.

The dawn of Satya Yuga is at hand. Walk in the light, and let love, honesty, and courage restore the world to its natural harmony."

With these words, Kalki inspires not only the renewal of the world, but the awakening of righteousness in every soul. Eve

And in the darkest age, the power to restore dharma begins within.

Dasavatara and Darwin's theory

 Dashavatara and Darwin’s Theory of Evolution: A Comparison

Many people see a connection between the Dashavatara—the ten incarnations of Lord Vishnu—and Darwin’s theory of evolution. While this idea is interesting, it is important to remember that Dashavatara is a religious belief, while Darwin’s theory is based on science and evidence.

Darwin’s Theory of Evolution

Charles Darwin’s theory explains how all living things have changed and adapted over time. His key ideas include:

Life Changes Gradually: Species evolve slowly through small changes.

Survival of the Fittest: Animals and plants best suited to their environment survive and pass on their traits.

Common Ancestor: All life forms are connected and have developed from earlier species.

Dashavatara: A Religious Perspective

Dashavatara describes the ten forms Vishnu took to restore balance in the world. The ten avatars are:

1. Matsya (Fish) – Life begins in water.

2. Kurma (Tortoise) – Transition from water to land.

3. Varaha (Boar) – Fully land-based life.

4. Narasimha (Half-lion, half-human) – A mix of animal and human traits.

5. Vamana (Dwarf) – Early human development.

6. Parashurama (Warrior with an axe) – Primitive human civilization.

7. Rama – The ideal human, representing order and morality.

8. Krishna – A wise leader, showing intelligence and strategy.

9. Balarama – A strong, agricultural figure, representing early farming societies.

10. Kalki (Future Avatar) – The final transformation yet to come.

Similarities and Differences

At first glance, Dashavatara seems to follow the stages of evolution—from fish to land animals to early humans and then advanced human beings. However, the two ideas are very different.

Science vs. Religion: Evolution is based on facts and research, while Dashavatara is a spiritual belief.

Slow Change vs. Sudden Appearance: Evolution happens gradually, but avatars appear suddenly when needed.

Physical vs. Spiritual Growth: Evolution focuses on physical changes, while Hindu teachings also include spiritual growth.

Hinduism and Evolution

Hinduism generally supports science, and many Hindus accept evolution. Some believe that ancient Hindu texts already understood evolution, while others say Hindu teachings go beyond Darwin’s ideas by including spiritual growth. However, mixing the idea of karmic evolution (soul’s journey) with biological evolution (physical changes) can create confusion.

Conclusion

Dashavatara and Darwin’s theory may look similar in some ways, but they come from different worlds—one is based on faith, and the other on scientific research. Still, Hindu beliefs continue to adapt, showing a willingness to embrace both spiritual traditions and modern science.

Dash avatar - a perspective

 Dashavatar – A Personal Perspective

My early years were among the most joyous of my life—growing up in a large family in what was then the small town of Cawnpore (now Kanpur), surrounded by my parents, grandmother, uncles, and aunts. Storytelling was an integral part of our upbringing, with my mother and grandmother weaving fascinating tales from mythology, filled with gods, goddesses, demons, and legendary heroes.

Among the many stories we heard, the narratives of Vishnu’s ten incarnations—the Dashavatar—stood out. We listened in awe as these divine manifestations took various forms to restore balance to the world. Some of these stories were beyond our comprehension as children, while others resonated deeply, especially those involving incarnations like Narasimha, Rama, Balarama, and Krishna. Our personal connection to these figures was further reinforced by the names within our family—Ramachandra, Krishna Swami, Narasimhan, and others.

Festivals like Rama Navami, Krishna Janmashtami, and Deepavali brought these stories to life, celebrated with devotion, rituals, and, of course, the much-anticipated festive delicacies. However, as I grew older, my curiosity deepened. I began to question the nature of these Avatars:

Who were they, and when did they appear?

What forces of evil did they vanquish, and what became of those adversaries?

Why did the early Avatars take non-human or part-human forms, while later ones assumed fully human identities, leading seemingly mortal lives?

These inquiries led me on a journey of exploration—delving into scriptures, interpretations, and philosophical insights. What I discovered was far more profound than the simple childhood tales I once loved.

Through this series of articles, I seek to unravel the deeper significance of the Dashavatar—how they evolved, what they symbolized, and what lessons they hold for us today. I invite you to join me on this journey as we explore these divine manifestations, their relevance, and the timeless wisdom they impart.

Dasavatars - introduction 

यदा यदा हि धर्मस्य ग्लानिर्भवति भारत ।

अभ्युत्थानमधर्मस्य तदात्मानं सृजाम्यहम् ॥४-७॥

परित्राणाय साधूनां विनाशाय च दुष्कृताम् ।

धर्मसंस्थापनार्थाय सम्भवामि युगे युगे ॥४-८॥

Yada yada hi dharmasya glanirbhavati bharata

Abhythanamadharmasya tadatmanam srijamyaham

Paritranaya sadhunang vinashay cha dushkritam

Dharmasangsthapanarthay sambhabami yuge yuge

Whenever there is decay of righteousness, O Bharata,

And there is exaltation of unrighteousness, then I Myself come forth ;

For the protection of the good, for the destruction of evil-doers,

For the sake of firmly establishing righteousness, I am born from age to age

Vishnu’s Dashavatara: The Ten Divine Incarnations

1. Introduction

Vishnu, the preserver in the Hindu trinity (Trimurti), incarnates whenever cosmic balance is threatened by evil forces. His ten incarnations, collectively known as the Dashavatara, appear across different Yugas (epochs) to restore dharma (righteousness).

These avatars also reflect a fascinating philosophical and scientific perspective. Some scholars interpret them as an allegory for evolution, progressing from aquatic life to fully developed human civilization. Each avatar symbolizes divine intervention at critical points in cosmic history.

2. The Ten Avatars of Vishnu

1. Matsya (The Fish) – The Saviour of Knowledge

Story: 

Vishnu appeared as a fish to save the sacred Vedas and sage Manu from a great flood, ensuring the preservation of wisdom and human civilization.

Symbolism: The beginning of life in water, akin to the origins of life in evolutionary theory. It also represents the safeguarding of knowledge.

2. Kurma (The Tortoise) – The Cosmic Balance

Story: 

During the churning of the ocean (Samudra Manthan), the mountain Mandara began to sink. Vishnu, in the form of a tortoise, supported it on his back, enabling the churning to continue.

Symbolism: The connection between land and water, representing stability and endurance. The story also highlights the interplay of forces (devas and asuras) in maintaining cosmic order.

3. Varaha (The Boar) – The Earth’s Protector

Story: 

The demon Hiranyaksha dragged the Earth (Bhudevi) into the cosmic ocean. Vishnu, as a boar, battled and defeated Hiranyaksha, lifting the Earth on his tusks and restoring balance.

Symbolism: Represents the emergence of life onto land, like the transition from aquatic to terrestrial life. It also signifies the importance of protecting nature.

4. Narasimha (The Man-Lion) – 

The Destroyer of Tyranny

Story: 

The demon king Hiranyakashipu, blessed with near-invincibility, terrorized the world and tried to kill his son, Prahlada, for his devotion to Vishnu. Vishnu, in the form of Narasimha—half-man, half-lion—bypassed the demon’s boon and slayed him at dusk on a threshold, neither indoors nor outdoors.

Symbolism: The balance between human and beast, reinforcing that divine intervention occurs when injustice reaches its peak. Narasimha represents fearlessness and divine justice.

5. Vamana (The Dwarf) – The Humbling of Ego

Story: 

The benevolent demon king Bali conquered the three worlds. Vishnu, in the form of a dwarf Brahmin, requested three steps of land. When granted, Vamana expanded into a gigantic form, covering heaven and earth in two steps. He then placed his third step on Bali’s head, sending him to the netherworld but granting him immortality.

Symbolism: Teaches humility, the limits of material power, and the virtue of devotion.

6. Parashurama (The Warrior Sage) – The Avenger of Oppression

Story: 

Parashurama, born to sage Jamadagni, was granted an axe by Lord Shiva. Enraged by the corruption of the Kshatriya rulers, he waged war 21 times to cleanse the world of tyranny before retreating to a life of meditation.

Symbolism: The importance of justice and discipline. Parashurama represents the transition from a primitive warrior society to a structured civilization.

7. Rama (The Ideal King) – The Upholder of Dharma

Story: 

Rama, the prince of Ayodhya and protagonist of the Ramayana, is revered as the embodiment of dharma. His life is a tale of righteousness, devotion, and sacrifice, including his exile, the abduction of his wife Sita by Ravana, and the great battle in Lanka.

Symbolism: Represents the ideal human being—dutiful, righteous, and devoted to responsibilities. Rama’s story remains a model for personal and social ethics.

8. Krishna (The Divine Strategist) – The Guide to Spiritual Wisdom

Story: 

Krishna played a crucial role in the Mahabharata, guiding Arjuna on the battlefield of Kurukshetra and delivering the Bhagavad Gita, a sacred philosophical scripture. His life was filled with divine miracles, from childhood pranks to the defeat of Kamsa and other evildoers.

Symbolism: Krishna represents divine wisdom, love, and the necessity of action (karma yoga). His teachings continue to inspire seekers of truth.

9. Balarama (The Embodiment of Strength) – The Brother of Krishna

Story: 

Balarama, the elder brother of Krishna, was known for his immense physical strength and mastery of warfare, particularly with the plow (hala). He played a significant role in Krishna’s life and the Mahabharata, helping in the destruction of adharma.

Symbolism: Represents physical power, agricultural prosperity, and duty. Some consider him an incarnation of Shesha, the cosmic serpent on which Vishnu reclines.

10. Kalki (The Future Warrior) – The Harbinger of a New Era

Story: 

Yet to appear, Kalki is prophesied to arrive at the end of Kali Yuga (the current age of darkness) riding a white horse and wielding a blazing sword to destroy evil and restore righteousness.

Symbolism: Represents the cycle of destruction and renewal, emphasizing that corruption will eventually be eradicated, making way for a new era of truth and virtue.

3. Themes and Symbolism in the Dashavatara

Evolutionary Perspective: The progression from aquatic to terrestrial, animal to human, and then from warrior to philosopher aligns with Darwinian evolution.

Moral and Philosophical Insights: Each avatar conveys ethical and spiritual lessons, guiding humanity toward dharma.

Cyclic Time and Rebirth: Hindu cosmology is cyclical, with the universe undergoing endless cycles of creation, preservation, and destruction.

4. Regional and Cultural Variations

In some traditions, Balarama is replaced by Buddha, reflecting different theological perspectives.

The Dashavatara concept is depicted differently in various parts of India and Southeast Asia, influencing temple carvings, folk tales, and art.

5. Relevance in Modern Times

The teachings of the avatars continue to shape ethics, leadership, and social justice.

Popular culture—films, literature, and spiritual movements—draw inspiration from these divine incarnations.

Conclusion

The Dashavatara concept is not just mythology but a profound narrative on cosmic balance, morality, and evolution. These ten forms of Vishnu serve as reminders that righteousness prevails and that divine intervention always occurs when the world needs it the most.

Thiru Aadi Pooram Festival

Thiru Aadi Pooram Festival: A Celebration of Devotion and Blessings

Thiru Adi Pooram - Significance and practices 

Thiru Aadi Pooram, also known as Aadi Pooram or Andal Jayanthi, is a significant festival celebrated with immense fervor among the Tamil community, especially in Tamil Nadu. This festival commemorates the birth of Goddess Andal, an incarnation of Goddess Lakshmi and one of the twelve Alvar saints of South India. Aadi Pooram also honors Goddess Shakti, believed to descend to Earth on this auspicious day to bless her devotees.

Rituals and Celebrations of Aadi Pooram

Aadi Pooram is a ten-day festival observed with grand celebrations, particularly on the final day, which marks the main event of Aadi Pooram. The festival is renowned for its vibrant rituals and community participation.

Preparations

Women of the household rise early to prepare for the festivities. They decorate their homes with kolams (rangoli) and make an elaborate meal for offering to Goddess Andal. Special prasadams like kalkandu rice and the delicious Akkaravadisal, a sweet dish similar to sakkarai pongal, are prepared.

Temple Celebrations

Temples, especially those dedicated to Goddess Andal, are adorned with flowers, lights, and decorations. Goddess Andal is dressed in a silk saree, glittering jewelry, and garlands. Devotees gather to participate in the grand marriage ceremony, known as ‘Thirukalyanam,’ reenacting Andal's marriage to Lord Ranganatha. This event is a major attraction, drawing thousands of devotees.

Adi Pooram festival in Srivilliputtur, Srirangam and Tirupati temples

The Thiru Adi Pooram festival is celebrated with great fervour and devotion at both the Srivilliputtur Andal Temple,  the Ranganatha Temple in Srirangam,and Balaji Temple, Tirupati, marking the birth anniversary of Andal, a revered saint and poetess in the Vaishnavite tradition.

Srivilliputtur Andal Temple:

1. Special Pujas and Abhishekams:  The festival involves elaborate rituals and special pujas. The main deity, Andal, is adorned with beautiful silk garments and jewellery.
2. Processions:  Andal is taken out in grand processions around the temple premises. The deity is carried on various vahanas (vehicle mounts), with the temple chariot procession being a highlight.
3. Recitation of Tiruppavai: Devotees recite the Tiruppavai, a collection of 30 hymns composed by Andal, praising Lord Vishnu and expressing her devotion.
4. Cultural Programs:  Various cultural events, including music and dance performances, are organized. These programs often depict the life and teachings of Andal.
5. Feast and Prasadam:  A grand feast is prepared and offered to the deity. Devotees are served prasadam, which is considered highly auspicious.

 Ranganatha Temple, Srirangam:

1. Rituals and Ceremonies: Special rituals and abhishekams are performed for the deities, with Andal being the focal point of the celebrations.
2. Vishesha Alankarams: Andal is adorned with special decorations, reflecting her divine beauty and devotion to Lord Ranganatha.
3. Processions: Similar to Srivilliputhur, grand processions are carried out, with the deity being taken around the temple complex in beautifully decorated palanquins.
4. Thiruppavai Recitation: Devotees recite the Tiruppavai and other hymns written by Andal, celebrating her devotion and poetic contributions.
5. Cultural Events:  The temple organises various cultural events, including classical music and dance performances, storytelling sessions, and discourses on the life and works of Andal.
6. Prasadam Distribution:  A special feast is prepared and offered to the deities. The prasadam is then distributed among the devotees.

In both temples, the festival is marked by a deep sense of devotion, cultural richness, and community participation, reflecting Andal's enduring legacy and spiritual significance.

Balaji Temple, Tirumala

There is a special sannidhi for Andal in the Govindaraja Swamy Temple in Tirupati. Thiru Adi Pooram festival is celebrated here in great style.

1. Special Pujas and Abhishekams: The day begins with special pujas and abhishekams to Lord Venkateswara (Balaji) and Lord Govindaraja Swamy.. These rituals are performed with great devotion and attention to detail.
2. Decoration of the Deities : The deities, especially Andal's idol, are adorned with special garments, jewellery, and flowers. The temple is also decorated with vibrant floral arrangements.
3. Recitation of Tiruppavai:  Devotees and priests recite the Tiruppavai, the set of hymns composed by Andal, to honor her devotion and literary contributions.
4. Processions:  Andal's idol is taken out in a grand procession within the temple complex. The deity is carried on beautifully decorated palanquins, accompanied by traditional music and chanting.
5. Cultural Programs:  The temple organises cultural programs, including classical music and dance performances. These events celebrate Andal's life and her devotion to Lord Vishnu.
6. Prasadam Distribution:  A special feast is prepared as an offering to the deities. After the rituals, prasadam is distributed to the devotees. This is considered highly auspicious and is eagerly partaken by the pilgrims.
7. Community Participation:  The festival sees a large number of devotees participating in the celebrations. The sense of community and collective devotion is a significant aspect of the festival.

Although the primary focus of Tirumala is Lord Venkateswara, the Aadi Pooram festival provides an opportunity to honour Andal and her contributions to the Vaishnavite tradition, blending seamlessly with the temple's daily rituals and festive atmosphere.

Special Rituals: 

The day is marked by various rituals, including reading of the ‘Thiruppavai’ and ‘Lalitha Sahasranamam.’ Traditional music and special processions with deities carried in palanquins add to the festive spirit. In Saiva temples, the day is observed as ‘Valaikappu,’ where glass bangles are offered to Goddess and distributed among devotees. Wearing these bangles is believed to bless couples with offspring and protect pregnant women and their unborn children from evil forces.

Significance in Agriculture and Ancestral Remembrance

Aadi marks the start of the agricultural season and is a time for remembering ancestors and seeking divine blessings for prosperity and procreation. Devotees believe that worshipping during this month, especially on Aadi Pooram, brings material, familial, and spiritual progression.

The Connection with Goddess Shakti

Aadi Pooram is also closely associated with Goddess Shakti. The day of Aadi Pooram is considered a time when Goddess Shakti descends to bless her devotees. This belief is reflected in the Valaikappu ceremony, a symbolic baby shower for Goddess Parvati, celebrated with the offering of bangles. This ritual emphasises the nurturing and protective aspect of the goddess.

Conclusion

Thiru Aadi Pooram is a celebration of divine love, devotion, and blessings. It honors the life and contributions of Andal, whose unwavering devotion to Lord Vishnu continues to inspire devotees. The festival, marked by vibrant rituals and community participation, underscores the spiritual and cultural significance of Andal's legacy and the divine blessings of Goddess Shakti. Celebrating Aadi Pooram not only brings joy and prosperity but also reinforces the deep spiritual connections within the Tamil community.

The Month of Margazhi, Tiruppavai, and Andal

ANDAL THIRUVADIGALE SHARANAM

In resuming my blogging journey after a hiatus, I am filled with joy to engage in this activity once again. This entry, dedicated to Tiruppavai, holds particular significance as it reflects an aspect cherished by my late wife, Shakuntala, who held a deep reverence for Godhadevi Sangam. While I do not profess scholarly expertise, I share my insights as an individual deeply drawn to this topic, aiming to honour her memory and delve into its profound meaning.

SrivisnucittaKulanandanaKalpavallim

SrirangarajaHaricandanaYogadrsyam

SaksatksamamKarunayaKamalamivanyam

GodamananyasaranahSarnamPrapadye

அஞ்சு குடிக்கு ஒரு சந்ததியாய் ஆழ்வார்கள

தம் செயலை விஞ்சி நிற்கும் தன்மையளாய் பிஞ்சாய்ப்

பழுத்தாளை ஆண்டாளைப் பத்தியுடன் நாளும்

வழுத்தாய் மனமே மகிழ்ந்து 

Margazhi holds a special place in the cultural and religious calendar of South India, particularly renowned for its early prayers, temple visits, and the delectable Pongal enjoyed during the serene mornings. However, Margazhi encompasses more than these rituals. Through interactions with numerous temple visitors, it became apparent that many harbored questions about its significance, Andal, and the Tiruppavai. Here, I aim to address some of the common queries:

Significance of Margazhi:

Margazhi, a prominent month in the Tamil calendar, is steeped in cultural and religious significance. It is celebrated in reverence to Andal, bearing a deep connection to the Vaishnavite tradition. Referred to as Marghashiram in the Puranas, it is hailed as the auspicious time depicted even in ancient scriptures like the Bhagavad Gita.

Puranas mention Margazhi as Marghashiram, the shreya among the maasams.It is referred to as  ‘Maasonam Mardhashirshoham”. A Bhagwad Geeta slokam,Chapter 10,Verse 35, by Krishna says this about  Marghashiram or Margazhi.

बृहत्साम तथा साम्नां गायत्री छन्दसामहम् |
मासानां मार्गशीर्षोऽहमृतूनां कुसुमाकर: || 35||

bṛihat-sāma tathā sāmnāṁ gāyatrī chhandasām aham
māsānāṁ mārga-śhīrṣho ’ham ṛitūnāṁ kusumākaraḥ

Amongst the hymns in the Samaveda know me to be the Brihatsama; amongst poetic meters I am the Gayatri. Of the twelve months of the Hindu calendar I am Margsheersh, and of seasons I am spring, which brings forth flowers.

Who is Andal and the Tiruppavai's Origin:

Andal, also known as Kodhai, emerged as a manifestation of Bhudevi, the consort of Lord Vishnu. Found as an infant in tulsi groves by the revered saint Periyazhvar, she was raised with love and devotion. Andal authored the Tiruppavai, a compilation of 30 hymns extolling Lord Vishnu, embodying profound devotion and spiritual yearning.

Purpose behind Tiruppavai's Composition:

Andal's inspiration to compose the Tiruppavai stemmed from her desire to instill devotion and guide individuals towards peace, prosperity, and the path to spiritual liberation. Her upbringing, immersed in tales of Krishna's valor and his divine presence in Vrindavan, fueled her intense devotion, mirrored in her compositions.

Themes of Tiruppavai:

Vedam Piran Bhattar, a 12th century poet, in his taniyan on Tiruppavai, says:

பாதகங்கள் தீர்க்கும் பரமன் அடிகாட்டும்

     வேதம் அனைத்துக்கும் வித்தாகும்

pAdangal tIrkkum

paramam aDi kattum

vEdam anaittukum vittagum

Or in other words, Vedam anaittukum tiruppavai 30

Meaning of vEdam anaittukum vittagum :

Tiruppavai is the seed of the Vedas. The entire essence of the Vedas is  in the Thiruppavai.

The Tiruppavai epitomizes Andal's unwavering devotion to Lord Krishna. It emphasizes the essence of surrender, seeking blessings, adherence to religious practices, and fostering inclusivity within the community, echoing the core values of Vaishnavism.

Pre-Dawn Observances:

The predawn hours of Margazhi hold immense significance, as Brahma Muhurtam symbolizes an auspicious time for religious endeavors. Andal initiated her spiritual practices during this time, aligning with the sacredness of the period.

We have seen earlier that Margazhi was the best month for Andal to start her Vratam. Let us now see why the early hours of the month of Margazhi was important.

Brahma Muhurtam is the pre dawn early morning time. It is considered a very auspicious and ideal time to start any religious or spiritual activity.

According to the Vedic calendar, 6 months on Earth (January-June) equals one Deva Lok day. So the last six months (July-December) on the earth equal one Deva Lok night. Hence, the predawn period, the Brahma-muhurtam, for the Devalok is  the month of Dhanur, also called Margazhi (December mid to mid January).

Andal therefore started her Vratam in the  early hours (Brahma-muhurtam) of Margazhi. 

Focus on Krishna and Andal's Influence:

Andal's profound devotion to Krishna was nurtured by her father, Periyalvar, a devout follower of Lord Vishnu. Immersed in the Vaishnavite tradition, Andal's compositions echo her longing to unite with Krishna, influenced by her father's spiritual teachings and the broader cultural milieu.

Why is she referred to as Chudikudutthu Sudarkodi?

Vishnuchittar or Periazhwar had a big garden from where he would get the flowers and Tulsi, make a garland, and place it around Lord Vatabadrasayee. One day, he made the garland and left it in his place, intending to place it around the Lord later.

Andal saw the garland and is believed to have worn  it before dedicating it to Lord Vatabadrasayee,  the presiding deity of the temple. Periyazhvar, who later found it, was highly upset and scolded her. He made a fresh garland and took it to the temple. However, Vatabadrasayee did not accept this new garland. He appeared in his dream and asked him to dedicate only the garland worn by Andal to him. The girl Kothai was thus named Andal and was referred to as "Chudikodutha Sudarkodi" (சூடிகொடுத்த சுடர்க்கொடி), meaning the nachiar who wore and gave her garland to Vishnu. 

Message and Structure of Tiruppavai:

The Tiruppavai comprises 30 verses, encapsulating the fundamental tenets of Srivaishnavism. Its structure delineates the significance of pre-dawn rituals, communal worship, and the divine communion sought by Andal and her companions.

The pasurams can basically be seen in 4 parts.

1. In the first part of 5 verses, she invites her sakhis for the Pavai Nombu, telling them why the month of Margazhi, and the time of pre dawn, was auspicious.She then tells what their duties would ,what they should do, and what they should give up.

2. The second part of 10 verses is devoted to  collecting her sakhis from their houses, including waking them up if they are asleep. It tells them of the beauties of the early dawn,  the birds,and their music, the flowers with bees sleeping in them, of cows ready to be milked.

3. The 3rd part of 13 pasurams starts with the 16th pasuram where Andal and her sakhis reach the temple of Nandagopan and finding it closed, entreats the guard of the temple to open the door so that they could meet Krishna who had promised to gift them the Parai, a sort of drum.

4. 17th to 27th Pasurams are about Krishna and his beauty. and what the Gopis want from Krishna.

In the 2nd Pasuram, Andal had asked all her sakhis to take a vow(Vratam) and eschew all worldly pleasures, not to take milk and ghee,not wear ornaments,Kajol,etc in their objective of being with Krishna.In the 27th Pasuram, after being reunited with Krishna, they now ask him for ornaments, parai, etc.

The 29th Pasuram, along with the 30th are called Saranagati  Pasurams.This is the Pasuram, where the name ‘Govinda’ is invoked for the 3rd time. Andal’s name Godha is formed from GO vin DA.The 3rd invocation completes the prayer of Govinda.Govinda.Govinda. Here, Andal, still as a gopi, prays to Govinda that what they want is not the worldly things like the Parai but to be with him for seven generations.

The 30th Pasuram is the day when Andal reverts to her place as Bhudevi, a consort of the Lord .It is the end of the Brahma Muhurtam, end of the Pavai, the beginning of Uttarayana. Here, Andal, now as Bhudevi,and a consort of Krishna,talks to the Sakhis about the Vratama(PavaiNombu), the Bhakti and the recitation of her thirty pasurams, without break,and says that whosoever recites these pasurams will get the grace and blessings of the Lord.

Tiruppavai in Srivaishnava rituals:

Periazhwar’s Thirupallandu has been equated with the Pranav “AUM”. since, firstly,  recital of Divya Prabhandam starts with Thirupallandu, similar to Pranavam being the start of a Vedham recital, and secondly,it contains the essence of Srivaishnavism ethic

Andal’s Tiruppavai has the three basics of Tirumantra 

1. Dwayam: Pasuram 1

naaraayaNanE namakkE paRai tharuvaan,

(நாராயணேன நமக்ேக பைற தருவான்)

Only Sriman Narayana can give us shelter and the opportunity to serve him

2. Ashtakra: Pasuram 2

paiyath thuyinRa paramanadi paadi,

பையத் துயின்ற பரமனடி பாடி)

We sing praises at the lotus feet of of the almighty who is resting and thinking in the milky ocean,

3. Saranagati: Pasuram 3

Ongi ulagaLandha uththaman pEr paadi, 

 ஓங்கி உலகளந்த உத்தமன் பேர்பாடி 

ANDAL's addressed Thrivikraman as  

“Ongi Ulahu-aLantha Utthaman pEr Paadi  

and she invited Her friends to sing about his glory as an important part of their PaavaI Nonbhu to attain the desired fruits.

Hence in every Srivaishnava Aradhaney, be at at home or in the temple, the end (Sattrumurai) is with Tiruppavai (in full or at least with the last two pasurams) followed by Tirupallandu.

Conclusion:

Andal's legacy transcends time, epitomizing devotion and spiritual fervor. Through her compositions, particularly the Tiruppavai, she beckons devotees to embark on a journey of divine contemplation and surrender. As we reflect on the profound teachings embedded within the Tiruppavai, we find solace and inspiration in Andal's timeless devotion to Lord Krishna.

ANDAL THIRUVADIGALE SHARANAM

It after a fair bit of time that I am adding some more posts. The current postings pertain to some extensively practiced but poorly understood Srivaishnava beliefs. I do realise that my views may upset a lot of tradition orthodox sectors but this a developing fast changing world of internet,,whatsap, facebook, and twitter amongst others so some changes are bound to happen.

The first of them is the concept of Theetu.

What is “Theethu” as practiced in South India?

Theethu or Asauch or Ashudh is an act of abstinence practiced by Hindus, due to an impurity in the family, caused by certain natural events. It is an impurity in the religious sense, and not in any microbiological sense, and is a RITUAL IMPURITY in which one has to conform to a certain type of behavior and place some restrictions on oneself and one's activities for a certain period of time.

It is brought about by one of the 3 acts:

A woman’s monthly period

Birth of a child

Death in the family

I am confining this article to the last two, namely birth and death, since there is a lot of confusion amongst the new generation, and also in the older one on these issues.

Why do we do it?

The rationale is very simple. This is a practice handed down from time immemorial. The whole practice came when beliefs were very strong ang got integrated into religion.

As the great French philosopher Michel Eyquem de Montaigne said:

"Nothing is so firmly believed as that which least is known.”

Over centuries, this belief has been modified, and adjusted to individual tastes. Now you have various learned persons offerring varying versions of the same. So much so, that instead of clarifying the issue, it has become more complicated.

Let us examine the issue of Child Birth first.

In the early period, during child birth, all activities were in the house, and you had experienced womenfolk assisting. There was an air of mystery about it, and also a general belief that touching any waste from the human body was classified as unclean and impure. The great physician of the old, Sushruta, had issued orders on the need to maintain health and hygeine, and this also got entwined in the religious practice. The mother was kept in isolation for 10 days, both on health grounds, as well as in the belief that she and the new born were susceptible to evil spirits. Consequently, the period of 10 days was treated as an impure one, and the practice of abstinence came into force, and was specially for all religious activities. Meals would not be shared with outsiders.

The 11^th day function was basically an act of purification, with the baby along with other household members taking a bath.It was also to announce to the World and indirectly to the spirits that the period of fear and impurity was over , the newborn had arrived on the world stage, and things were back to normal.

Logically, this period of impurity and abstinence should have been confined to the actual household where the birth took place, and and has been mentioned as such in the Grihya Shastras and Sutras. When these laws were made, the society was small with everyone connected living within short distances, and therefore every one in contact was deemed to be affected. However, as the world spread, so did the people, and you had close relatives living days away from the house hold where the event had occurred, and by the time news of the event reached them the mandatory 10 day period would be over. Hence people practiced the concept of “Theethu” for 10 days in their houses and in the houses of close relatives who were in close contact. The other people would just take a bath as and when the news reached them.

Things however changed with the advent of technology. In these days of instant communication, news of events gets transmitted instantly, irrespective of distance. So the whole world, in the words of Thomas Friedman, became one large village, everyone having real time info. Extending the same logic, Theethu also became applicable to all relatives, irrespective of the fact that some may be living in remote, inaccesible, places.

This however need not be so. When the concept of impurity and defilement was formulated, it was assumed to be for people within physical contact.This impurity is not an e-virus transmitted through internet or satellite. Furthermore, with deliveries now taking place in hospitals,the unclean, impure angle is greatly reduced, if not eliminated totally. What is left is the health and sanitation angle PLUS existing beliefs.

Death Rites or Antishti

Theethu on account of death in a family is however a different issue. Except in rarest of rare cases, death is not a communicable hazard.What however transpires here is the Hindu way of life.

The departed person leaves behind spouse,children,parents,brothers sisters, etc. In the Hindu tradition, particularly the Brahmin one, death is the process of the liberation of the soul from its earthly coils, and enables it make its way to Vaikuntam,Heaven, Moksham, call it what you like. While only the really great Holy persons were said to attain instant Moksham,for others there is a major waiting in the world of Pitrus. It is believed that the journey of the liberated soul after its liberation from the body till it attains the Pitru world, is a difficult one.The soul is supposed to pass through the Preta stage for the first 10 days after death, during which period it develops full human shape. These 10 days are supposed to be the harmful stage, where the Preta can both inflict harm, as well as be harmed. It is only on the 11^th day onwards that after various ceremonies, it is enjoined with other members of the Pitru world. The old belief was that no wrong action should be taken in this 10 day period, since it could cause impediments in the development of the Preta, and cause its taking a wrong direction, possibly remain confined to the Preta world.

It was also believed that the soul, which would ultimately grow into the Preta is greatly attached to its previous worldly existence, and is reluctant to abandon it. The survivors of the departed soul, the spouse, children, etc.,were therefore supposed to lead a very

austere life, specially the Kartas, i.e., the persons actually participating in the Antishti. They were supposed to shave their heads, not shave their beards,wear a single vastram and eat one simple meal a day .This was supposed to dissuade the Pretas from staying in the place, the only one that they knew.

It was towards this purpose that possibly the initial concept of Theethu in such cases was initiated, to help the persons directly concerned practice their austerity. However, since this practice became deeply entwined with religion, it became more or less binding. This reminds me of another observation of Montaigne, i.e., “Our religion is made to eradicate vices, instead it encourages them, covers them, and nurtures them.”

The development of the Pretas into Pitrus who would after the 12day function take their place in the Pitru world, would then relieve the surviving relatives of the need to continue with this austere life, and after the 13^th day function, life would come back to normal.

The period of 12 days from death was therefore classified as “Theetu” period, and would include all direct relatives, specially those directly involved. It is logical to assume that even relatives living in far off places would make their way for the ceremonies, hence Theetu would be applicable to them also.

Conclusion:

It is very clear that in order to make the concept and practice of “Theetu” more meangful

the whole issue would have to be placed in a perspective more in line with the current times, to make it more acceptable, and more widely practiced.

Obviously, we cannot have the same set of rules for Theetu applicable on the occasion of a child birth to that of a bereavement.

Let us take the issues separately:

In the case of CHILD BIRTH, we treat this as a joyous occasion, with the involvement of a little bit of both the health angle as well as that of our beliefs. However with the passing of time,and changes in life styles, as well as that of the resources currently available, the Health Angle has been greatly reduced, if not totally eliminated.Actually, it is the mother and child who need to be kept under wraps,metaphorically speaking, as far as health is concerned. The other members of the family are relatively unaffected. They are not carriers of any infection or impurity to the outside world.Rather, it is the opposite which is more relevant and applicable.

Some of the old writings, which are still being widely practiced, speak of the “Asauch” period being applicable to only the mother, and that too for 10 days. The father and other members would be cleansed after a ceremonial bath, either the day or the day after the happy event. It was also a belief in the olden days that Seas and Mountains act as Natural Barriers against “Theethu”.

Other writings speak of exceptions to the rule of “Asauch”, notably:

1 Artisans
2. Architects and builders and engineers engaged in construction of

public projects.
3. Doctors surgeons and other medical workers.
4. Kings, rulers, politicians and administrators.
5. Vedic scholars and officiating priests.
6. Those who are in process of a religious observance or vow i.e. brahmacharis and also those who are fasting for similar such vows.
7. Those who have been initiated and are engaged in the performance of a yajña lasting more than one day.
8. During the three days of a marriage ceremony once the initial ceremonies are over.
9. Those who are taking part in major temple festivals.

Asaucham is not a condition like a disease by which has take its natural course or be treated with antibiotics! It is rather a condition which one imposes upon oneself.

We can therefore see that concept of theetu today is different from what was prevalent in the past. Edicts issued in the past have lost their relevance. It is time to take a rational view of this issue.

Due to lack of proper knowledge, and also lack of proper knowledge dispensers, and the plethora of views currently in vogue, the younger generation tends to overlook or disregard this issue entirely, since logic says that what happens thousands of miles away cannot effect them, at least microbiologically.

This is correct, if we talk only from this angle. There are however the other issues which have to be considered.

In the case of child birth it would be logical to expect the people in direct contact to observe the 10 day impure period. For the others, it has to be an adjustment ranging from this to not doing anything. A 3 days or 1 days Theetu is now the current practice amongst a large number of people. I for one cannot see the rationale behind somebody hundreds or thousands or miles away observing theetu as though they were a participating directly in the function. This is however a matter of personal belief.

In the case of death of a family member, for the various reasons mentioned above, and for those who are physically present during the ceremonies, the 12 day period should be observed. For others, who may be directly connected to the departed soul, at least a 3 day period should be observed. For people indirectly connected, a ritual bath should suffice.

I realise my views are going to ruffle a few feathers, specially people with strict orthodox views. I have nothing against the belief and practice of orthodoxy. I am a staunch believer myself. As a matter of fact, my children are of the opinion that I am too orthodox, specially in the present times.

I do however believe that if somebody has the time and desire, he should do it. But there are others, many of them, who feel that these rules are far too strict to be implemented, and they have no relevance in todays times.

The reason I have taken up this issue is that there should be no default due to lack of a proper understanding. Ultimately, it is left to individual choices, tastes, and resources and opportunities available.