C Rahasyam

 The image of Lord Siva, dancing His eternal cosmic dance, with one foot lifted and a swinging arm, as depicted in the Chidambaram temple, has been one of the most mesmerising visions over centuries, captivating devotees. In fact, in Saivism, the word temple refers to Chidambaram, which is celebrated as the topmost shrine, the Kailash on earth, said P. Swaminathan in a discourse.

When Manikkavachakar saw the idol at Chidambaram, the image came to life before his eyes and he could hear the anklets tinkle as the Lord performed a unique dance movement on the floor. Espying the idol, Tirunavukkarasar said: “If one could but be privileged to see the arched eyebrows…the wet matted locks…and the sweet lifted foot, even human birth is desirable on this vast earth.”

Chidambaram, a seat of true knowledge, has the intriguing reputation of holding a secret. This is derived from the special worship conducted around 7.30 p.m. every day at a small gate adjacent to the Siddha Sabha. However, there is no idol here, but only a garland made of vilva leaves, with the niche itself covered with a curtain. One may ask what is the significance of this. This service is said to lead one from ignorance to true knowledge. This is to reinforce the fact that the Supreme Being, who is everywhere, is also here – in the ‘empty space’. One cannot see God directly, but can only feel Him. The Chidambara Rahasyam (secret) is to make one realise God through one’s inner eye; that knowledge drives out ignorance. One sees the divine form of the Lord (visible to the eyes as Nataraja) and also his formlessness (all-pervading but not visible to the outer eye).

Chidambaram numbers among the five Siva temples dedicated to the five elements, and symbolises the sky. Siva is in the form of empty space, ever ready to bless His devotees.

Importance of spouse

 Lord Narayana takes many avataras, and the purpose of every avatara is to save sadhus. Ramanujacharya, in his Gita Bhashya, defines the word sadhu. He says that only those who want to be always with the Lord can be referred to as sadhus. To these sadhus, Lord Narayana gives Himself. That is what is meant by protecting them and establishing dharma, said M.A. Venkatakrishnan in a discourse. Rama is the embodiment of dharma — RAmO vigrahavAn dharmah. So when He comes to the world for the sake of the sadhus, it is as if dharma itself is being established in the world. This is what is meant by dharma samsthapana, which is spoken of in the Bhagavad Gita. When the Lord took the Rama avatara, He married Sita, and there is a tattva behind this. Of the four ashramas, only in the Brahmacharya ashrama and the sanyasa ashrama a man is without a wife. When he leaves grihastha ashrama and retires for vanaprastha ashrama, he has to take his wife with him. He cannot proceed alone.

In temples, during the flag hoisting ceremony of utsavas, there is a rule about which priest can hoist the flag. An unmarried man, a widower or a man separated from his wife cannot perform the dwajarohana. Sastras forbid a man from performing certain rites without his wife. He cannot do agnihotra without his wife. We see the importance of a wife in the Ramayana. When Lord Rama wants to perform asvamedha yaga, the sages tell Him that since Sita is not with Him, He cannot perform the yaga. They suggest a way out. They tell Him that to make amends for Her absence, He should make a statue of Sita, which is as tall as Sita and has the same build as Sita. Lord Rama is to see the statue as Sita Herself. Rama makes such a statue, and only then He is allowed to perform the asvamedha yaga.

Blessing indeed

 Kannu Parvetai Paleya Seervaram: A Divine Tradition of Blessings

The Tamil expression “Kannu Parvetai Paleya Seervaram” is a deeply poetic and spiritual phrase that encapsulates the essence of receiving divine blessings. It speaks of the sacredness of the "glance" or darshan (Kannu Parvetai) of the divine, which brings forth timeless blessings or boons (Paleya Seervaram). This concept is not just rooted in ritualistic practices but is also steeped in the rich spiritual traditions of Tamil culture.

The Significance of Kannu Parvetai (Divine Glance)

In Hinduism and Tamil spirituality, the divine glance is considered a powerful medium of grace. The very act of beholding the deity (darshan) is believed to purify the devotee, remove obstacles, and bestow prosperity. This belief originates from the idea that divinity is not limited to words or actions but is transmitted through presence and vision.

Divine Eyes in Iconography:

In many South Indian temples, the eyes of the deity are painted with extraordinary detail. The netra darshanam (viewing the divine eyes) is considered the pinnacle of spiritual connection. It is believed that when the deity "looks" at the devotee, it cleanses the soul of past karma and fills it with divine energy.

Philosophical Perspective:

The glance is a metaphor for the omniscience and omnipresence of the divine. In the Bhagavad Gita, Krishna says, "With a mere glance, I set the universe into motion." Similarly, in Tamil devotional poetry, saints like Appar and Manickavasagar have written about the transformative power of seeing or being seen by the Lord.

Paleya Seervaram: The Eternal Blessings

The term Paleya Seervaram signifies the ancient and timeless nature of these blessings. Unlike material wealth that fades with time, divine blessings are eternal and passed down through generations. This aspect resonates with Tamil culture's emphasis on tradition, continuity, and preservation of spiritual heritage.

Connection to Heritage:

In Tamil Nadu, temples are not just places of worship but centers of cultural and spiritual legacy. The blessings received during rituals, festivals, and darshans are seen as links to this ancient heritage. For instance, receiving the prasad (sacred offering) or participating in a temple procession is considered a continuation of divine grace that has flowed through the ages.

Examples from Mythology:

Thiruvilaiyadal of Lord Shiva: In Madurai, the darshan of Lord Sundareswarar (Shiva) is believed to bring blessings that have been bestowed on devotees for millennia, as recounted in the sacred text Thiruvilaiyadal Puranam.

Lord Vishnu’s Vision at Srirangam: The darshan of Lord Ranganatha is considered an ancient boon that devotees have cherished for generations. The very sight of the reclining Lord is said to liberate one from the cycle of birth and death.

A Living Tradition

Even today, the phrase Kannu Parvetai Paleya Seervaram finds relevance in daily spiritual practices. For example:

1. Temple Visits:

Devotees often say, “We must have the darshan of the deity to receive Paleya Seervaram,” recognizing that the blessings extend beyond the individual to their family and future generations.

2. Festivals and Processions:

During temple festivals like Ther Thiruvizha (Car Festival), devotees eagerly await the moment when the deity's idol is brought out for public darshan. The very sight is considered a renewal of timeless blessings.

3. Blessings from Elders:

In Tamil households, seeking the blessings of elders is akin to receiving a divine glance. This act is also described as Paleya Seervaram, symbolizing the continuity of goodwill and grace within the family.

A Mythological Anecdote

One of the most profound stories illustrating this concept comes from the Ramayana. When Rama and Sita visited Sage Agastya’s ashram during their exile, the sage offered them blessings and advice. While the words of wisdom carried their own significance, it was Sage Agastya’s gaze—filled with divine insight and compassion—that is said to have imparted a timeless boon to Lord Rama and Sita. This act of Kannu Parvetai was described as a transfer of ancient wisdom and grace that would guide them in their trials ahead.

Similarly, in the Mahabharata, the moment Krishna revealed his Vishvarupa (universal form) to Arjuna, it was not merely a vision but a timeless blessing. The darshan was transformative, offering Arjuna the clarity and courage to fulfill his dharma.

In today’s fast-paced world, the concept of Kannu Parvetai Paleya Seervaram reminds us to pause and seek blessings—not just from deities but also from the elders, the land, and traditions that have nurtured us. Whether it is standing before a temple deity, touching the feet of an elder, or even reflecting on the beauty of nature, each moment can be a gateway to receiving timeless blessings.

The phrase Kannu Parvetai Paleya Seervaram beautifully captures the essence of Tamil spirituality—a harmonious blend of devotion, heritage, and eternal grace. It reminds us that the sacred glance of the divine, coupled with the continuity of blessings from the past, can transform our lives in profound and enduring ways. By cherishing these moments of connection, we not only receive grace but also become carriers of this tradition for future gererations.

Oil.

 The metaphor "There is very little oil in the vessel of life and the night is long" reflects the fragility of human existence and the challenges of life’s journey. The “oil in the vessel” symbolizes the limited time, energy, or spiritual resources available to sustain us. The “night” represents the trials, uncertainties, and darkness of life’s struggles, implying that endurance is required to navigate through it.

This metaphor urges mindfulness about how we spend the little "oil" we have, emphasizing the need for careful, meaningful actions and preparation for the eventual challenges we face. It is a reminder to conserve, nurture, and wisely utilize our resources—physical, emotional, and spiritual—while we still can, as the journey is arduous and the path ahead uncertain.

Philosophically, this imagery aligns with spiritual teachings that advocate self-awareness, discipline, and the cultivation of virtues like patience and perseverance to sustain ourselves in the long night of life.

Blue Himkamal

 The Blue Himkamal and Other Flowers of the Himalayas

The Himalayas, the "Abode of Snow," are home to some of the most diverse and spectacular flora in the world. The rugged terrain, pristine environment, and unique climatic conditions provide an ideal habitat for a variety of rare and enchanting flowers. Among these, the Blue Himkamal (also known as Saussurea obvallata or Brahma Kamal) holds a place of great reverence and beauty. Alongside it, several other flowers of the Himalayas showcase nature’s artistry and adaptability.

The Blue Himkamal: A Sacred and Rare Beauty

The Blue Himkamal is an alpine plant found at altitudes of 3,000 to 5,000 meters. It is a rare, seasonal flower that blooms during monsoon months, typically from July to September. Known for its striking blue hues and unique globe-like structure, it symbolizes purity and divinity in Indian culture.

This flower is often associated with Lord Brahma, the creator in Hindu mythology, hence the name "Brahma Kamal." It is believed that offering this flower in temples or during rituals invokes blessings and prosperity. The Himkamal's ability to thrive in such harsh conditions—amid snow-covered peaks and rocky outcrops—is a testament to its resilience and mystical charm.

Other Himalayan Floral Treasures

1. Cobra Lily (Arisaema consanguineum):

The Cobra Lily is a captivating plant with a hooded flower that resembles a cobra ready to strike. Found in the lower Himalayan regions, this plant thrives in moist, shady areas. It is an excellent example of the region's biodiversity and its ecological importance.

2. Himalayan Blue Poppy (Meconopsis):

Often referred to as the "queen of Himalayan flowers," the Blue Poppy dazzles with its vibrant blue petals. Growing in alpine meadows, it is a symbol of perseverance and natural splendor.

3. Edelweiss (Leontopodium himalayanum):

Known for its association with purity and courage, the Himalayan Edelweiss is a star-shaped flower that thrives in rocky, high-altitude regions. Its woolly texture protects it from the cold, and it is often sought after for its medicinal properties.

4. Rhododendrons (Rhododendron arboreum):

Rhododendrons, with their fiery red blossoms, are iconic flowers of the Himalayan forests. These trees create a spectacular landscape during spring and serve as a key source of nectar for bees and other pollinators.

5. Primula (Primula denticulata):

Found in vibrant shades of pink, purple, and white, Primulas carpet the Himalayan valleys in spring. These flowers are not only visually stunning but also ecologically significant as they thrive in challenging terrains.

6. Lotus Corniculatus (Bird's Foot Trefoil):

A cheerful yellow flower commonly found in alpine meadows, it symbolizes hope and positivity. This plant also plays a critical role in nitrogen fixation, enriching the soil.

7. Snow Lotus (Saussurea involucrata):

The Snow Lotus is another rare gem that grows in extremely high altitudes, often above 5,000 meters. Revered for its medicinal properties in traditional Tibetan and Ayurvedic medicine, it is a symbol of endurance and vitality.

These flowers are not just natural wonders; they play a vital role in maintaining the ecosystem of the Himalayas. They support pollinators, prevent soil erosion, and contribute to the biodiversity of the region. Additionally, many of these flowers hold medicinal, cultural, and spiritual significance, making them an integral part of Himalayan life and traditions.

Despite their beauty and importance, Himalayan flowers face numerous threats due to climate change, habitat destruction, and over-harvesting. Rising temperatures are causing the glaciers to recede, affecting the delicate balance of alpine ecosystems. Human activities, including tourism and deforestation, further exacerbate the situation.

The flowers of the Himalayas, including the Blue Himkamal, serve as a reminder of nature’s boundless creativity and resilience. They are treasures that must be preserved for future generations. By raising awareness about their ecological importance and promoting sustainable practices, we can ensure that these floral gems continue to thrive in their pristine Himalayan home.

Twilight.

 Sandhya Bhasha: The Language of Mysticism and Symbolism

Sandhya Bhasha, meaning "twilight language" in Sanskrit, is a veiled and symbolic form of expression often used in spiritual and esoteric literature. It is prevalent in the texts of various mystical traditions, especially in Tantra, Yoga, and other schools of Indian philosophy. This cryptic language, replete with metaphors and allegories, serves a dual purpose: to conceal profound truths from the uninitiated and to guide the seeker toward self-realization and deeper understanding.

The grammar of the vedas is called Nirukta. The grammar of Sandhya Bhasha is completely based on sounds and is diminishing  as the musicians of classical music can make notes from sounds and their pitches, so also the notes can be made from the sounds used in Sandhya Bhasha. It is called the language of the devas.

The term Sandhya signifies the "twilight" or "intermediate state," symbolizing the threshold between the mundane and the divine. Bhasha translates to "language" or "speech." Together, Sandhya Bhasha implies a language that operates in the liminal space—where the literal merges with the symbolic. This form of language is not meant for direct interpretation but requires a teacher or guru to decode its deeper meanings.

The purpose of Sandhya Bhasha is manifold:

1. Concealment of Esoteric Knowledge: Profound spiritual truths are often misused when they fall into the wrong hands. By encoding teachings, sages ensured that only those with the requisite spiritual maturity could decipher them.

2. Encouraging Introspection: The cryptic nature forces seekers to delve deeper into the teachings, promoting contemplation and personal growth.

3. Aesthetic Enrichment: The use of metaphor and allegory enhances the poetic and literary value of the texts.

Excerpts and Interpretations

Example from the Charyapadas

The Charyapadas (8th–12th century CE) are one of the earliest known collections written in Sandhya Bhasha, composed by tantric Buddhist siddhas. An excerpt reads:

"Gaganamaṇḍala mājhe—kaha kālarāṭa

Dūra diṭṭhe kāhe—duraṭa kathāṭa."

Translation (surface level):

"In the sky’s circle, there is a black night;

Why speak from afar of distant stories?"

Interpretation:

The "sky's circle" represents the infinite consciousness, while the "black night" signifies the veil of ignorance. The verse advises seekers to focus on their inner journey rather than being distracted by external narratives.

In tantric practices, Sandhya Bhasha is used extensively. For instance, the Kularnava Tantra mentions:

"Bindu becomes Nada, Nada becomes Shakti,

From Shakti arises the world."

Here, Bindu (point) represents the seed of creation, Nada (sound) symbolizes vibration, and Shakti (energy) is the dynamic force behind manifestation. These terms, though symbolic, encode profound metaphysical principles about the origin of the universe.

Characteristics of Sandhya Bhasha

1. Metaphoric and Allegorical: Terms like "lotus," "serpent," "mountain," and "ocean" often signify chakras, Kundalini energy, the spine, and the mind, respectively.

2. Non-Literal: The literal meanings are intentionally misleading to prevent superficial understanding.

3. Multi-Layered: Each verse or phrase can have multiple interpretations depending on the spiritual level of the seeker.

4. Cultural and Contextual Dependence: Understanding Sandhya Bhasha requires familiarity with the cultural and philosophical context of the text.

Challenges in Decoding Sandhya Bhasha

Without the guidance of a guru or an adept, interpreting Sandhya Bhasha can be misleading. Many seekers mistake the symbols for their literal meanings, leading to confusion. For instance, in yoga texts, the term "yoni" might refer to divine energy or the source of creation, but without proper context, it could be misinterpreted.

Legacy of Sandhya Bhasha

Even today, Sandhya Bhasha influences spiritual literature and practices. Its presence is evident in modern interpretations of ancient texts like the Upanishads, Tantras, and Bhakti poetry. For instance, Kabir's verses often employ cryptic metaphors that resonate with the essence of Sandhya Bhasha:

"Moko kahan dhundhe re bande,

Main to tere paas mein."

Translation:

"Why do you search for me, O seeker?

I am within you."

This verse encapsulates the principle of non-duality, urging seekers to turn inward for realization.

Sandhya Bhasha serves as a bridge between the mystical and the mundane, offering seekers a pathway to higher truths. While its cryptic nature may initially seem like a barrier, it is, in fact, an invitation to explore the depths of one’s consciousness. By engaging with Sandhya Bhasha under the guidance of a guru and through self-reflection, one can uncover profound insights hidden within its folds. It reminds us that the journey toward wisdom is as important as the destination itself.

Without her he is not.

 In the first chapter, Purusha Sukta praises the Lord’s qualities and power but does not mention who that Lord is. The following section only says that He, whose divine consort is Sri Mahalakshmi, is the Supreme Being. According to Vishnu Gayathri, He is called by three names: Narayana, Vasudeva and Vishnu. The divinity of Narayana excels and magnifies only with Goddess Mahalakshmi.

Parasara Badri Bhattar Swamy said in a discourse that great Acharyas such as Alavandar, Ramanuja, Parasara Bhattar and Tirumangai Azhwar lavishly praise the innumerable qualities of the Goddess. Lord Vishnu’s first attribute is that He is the divine husband of the Goddess Mahalakshmi (Thiruvukkum Thiru). Ramanuja says in his work Gadya Trayam that the Goddess is the holy mother of the universe (Akhila jagan matharam).

For our benefit, Andal composed Tiruppavai in Tamil lucidly. In the 18th poem (Undhu madha kalitran), Andal wakes up Nappinnai Devi first to show us that we must seek her blessings first — Lord Narayana sports with Abhaya Hastha — the protection affording hand pose. Here, the palm with the fingers points upwards, symbolising that He will alleviate our fears. The Goddess also sports a similar display of Abhaya Hastha. The reason is that sometimes God may decide to punish us as we are the embodiment of sins, and as the mother who pours love and affection, the Goddess protects us from the fears of God and recommends to spare and let us go scot-free.

Ramanuja is called Tiruppavai Jeeyar because he chants Tiruppavai while going around daily for alms. He likes the 18th pasuram most because it extols the great qualities of Goddess Mahalakshmi.

The Ramayana also praises Sita’s great qualities who is the manifestation of the Goddess Mahalakshmi. We have to worship God and derive His blessings through His divine consort.