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Sanatana Dharma - Aka Hinduism (1st Bin)

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Sanatana Dharma - Aka Hinduism (1st Bin)
#21
Spiritual Significance of the Vahanas
by
M.S. Ramesh
(from The Hindu Online , Friday, September 10, 1999 )


Sri Venkateswara with Ubhaya Nachiyars on Sesha Vahanam @


This festival got it name as Lord Brahma was the first to organise the Utsava for Lord Venkateswara. Yet others believe that as Sriman Narayana is Parabrahmam, the Utsava celebrated for that Parabrahmam is known as Brahmotsava.

One of the aspects that lends colour to the festival is the different Vahanas in which the Utsava Vigraha is taken round the four Temple Streets at Tirumala during this nine-day period. There is religious significance attached to each of the Vahanas.

On the morning of the first day, the deity is taken around, seated on the Golden Thiruchchi. Malayappaswami seated in the Thiruchchi signifies the Lakshmipativa aspect and therefore augurs all round prosperity (Sarvamanagala). In the evening the Lord is taken in the Pedda Sesha Vaahana (big Sesha Vaahana). Sesha is the symbol of Gnana Bhakthi, and Vairagya. Adisesha is one of the Nitya Suris, who is ever ready to render different Kainkaryas to the Lord. That is why Poygai Alvar said that when the Lord stands, Adisesha is a pair of sandals, when He walks, he is the umbrella. It is believed that the devotees who have the darshan will be blessed with the opportunity to render service to the Lord.

The Chinna Sesha Vahana (the small Sesha Vahana) is used on the second morning. This signifies the Sesha-Seshee relationship between the Jiva and the Paramatma which is one of the fundamental concepts of Visishtadvaita philosophy.In the evening, the Lord is taken round in a Hamsa Vaahana. Usually, the sages and Jnanis are referred to as Paramahamsas as they also have the capacity to separate Jnana from Ajnana, dispelling our ignorance, leading us to the Jnana Marga for attaining Moksha. It is therefore believed that those who have darshan of the Lord seated on the Hamsa Vaahana will become enlightened souls.

The third day, in the morning, the deity goes round on a Simha Vahana. The lion represents valour. The moment we see the Lord on the Simha Vahana, our mind thinks of the Lord as Narasimha when He rushed to the rescue of Prahlada and destroyed Hiranyakasipu. It is believed that those who have that darshan will be assured that the Lord will get rid of the obstacles and dangers that may be faced by His devotees. In the evening, the deity is taken in a pearl palanquin. This Vahana signifies the Suddha Sattva and Svayamprakasa qualities of Lord Srinivasa. The Suddha Sattva is the quality of Sattva without Rajas and Tamas. As Lord Srinivasa is the Lord of Vaikuntha, the white palanquin denotes this Suddha Sattva quality of the Lord. Similarly, the Svayamprakasatva quality signifies that the Lord is not dependent on other for His glory. As such, all those who have a darshan of the Lord will be reminded of the blemishless Bhakta Vaatsalya Guna and will be blessed with stability of mind, purity of thought while strengthening devotion towards the Lord.

On the fourth day, the Lord is taken in a procession in Kalpa Vriksha. The Kalpa Vriksha is the legendary tree which is capable of fulfilling all the desires and wishes. So, if one catches a glimpses of the Lord, one may rest assured that He will fulfil one's wishes with His Saulabhya guna. It is this aspect of Lord Srinivasa which is reflected in one of the songs of Annamayya when he says, that the Lord residing in the Hills on the banks of Svami Pushkarini Teertha is one who is very generous in fulfilling the request of His devotees. (" Kondalalo Nelakonna Koneti rayuduvadu, Kondalantha varamu guppedivaadu" ). In the evening, it is the turn of the Sarvabhupala Vahana. This vahana signifies that the Lord is the Master of Lila Vibhuti as will as Nitya Vibhuti. It also signifies that He is the sovereign ruler and Protector of the Universe who is responsible for creation, protection, sustenance and dissolution of the Universe. Thus, those who have darshan of the Lord will be blessed with fearless and unshakeable faith in His Saviourship.

On the fifth morning, the Lord is decorated as Mohini, the Divine Damsel and seated in a palanquin, He is taken round. The story of Mohini is well known. When the Milky Ocean was churned, Amrita rose out of it and the Devas and the Asuras wanted to taste it. But the Lord realised that if the Asuras were to taste the Amrita, it would be blessing them with longevity and immortality! The Lord therefore took on the form of Mohini and bewitched the demons. This mysterious power shown by God in influencing the minds of the demons is referred to as Maya. The palanquin with the Lord in Mohini Alamkaram therefore signifies ``Vaishnava Maaa''. This quality of the Lord diverting the attention of the demons by creating an infatuation towards His bewitching form saved the day for the Devas. It is therefore believed that all those who have a darshan will become free from the ``Maya'' of the Lord, i.e Prakriti-bandha.
By worshipping Lakshmipathi on that day, they will attain Moksha and escape the cycle of birth, death and re-birth.In the evening, the deity is taken round in a Garuda Vahana. Garuda is the Divine vehicle of the Lord and is a Nityasuri. He is the embodiment of the Vedas. He is also seen as the banner on the Flag of the Lord (i.e. Dhvaja). Except when the Lord rushed to rescue Gajendra, the King Elephant, on all other occasions, when He saved His devotees, He rode on the back of Garuda only. As such, all those who have a darshan of the Lord seated on the Garuda can rest assured that Lakshmipathi save those in distress.

On the morning of the sixth day, the Lord is seated on Hanumath Vahana. It is believed that anyone who had this darshan will become keenly interested in rendering Kainkaryas to the Lord like Anjaneya himself and will thereby make their lives fruitful (through Daasya).In the evening, the Gaja Vaahana is used. The elephant is a symbol of strength and sharp intellect. It has been the practice in our country that when Pundits, artists or poets are to be honoured, the elephant forms an important part of such celebrations. Did not the Pandyan King seat Perialvar on an elephant and take him on his Vijaya Yatra when he established in the Court of the Pandyan King that Narayana is the Supreme Lord? What is more, all those who have witnessed this Gaja Vahana will be reminded also of the Gajendra of the Bhagavata episode where the Lord rescued the elephant from the jaws of the crocodile. In brief all those who have a darshan of the Lord seated on the Gaja Vahana can rest assured that whatever be the difficulty that faces them, the moment they think of the Lord, He will save them.



Sri Venkateswara with Ubhaya Nachiyars prepared for Thirumnajanam*

On the morning of the seventh day, the Lord is seated on the Surya Prabha Vahana. Vaikuntha, where the Lord resides, is usually described as the central point of Surya Mandala. It is believed that all those who see the Surya Prabha procession will be blessed with enlightenment, and they will be initiated into Bhakthi Marga. In the evening, Chandraprabha Vahana is used. The Moon God is believed to ensure a healthy life. What is more, Sun and Moon are the two eyes of the Lord. The eye representing the Moon with its cool compassion-filled glance, confers peace of mind and removes the heat of the Samsaric existence. Thus, those who have a darshan of the Lord seated on the Chandraprabha can rest assured that the ills of transmigratory existence will be removed and they will be blessed with good health and experience the Aananda of Moksha.

On the morning of the eighth day, the Lord is seated in a Ratha. The Rathotsava has got a tremendous significance. There is a strong belief that whoever has a darshan of the Lord Venkatesavara seated in the Ratha or helps in pulling the chariot is assured of Moksha. That is why it is said: ``Rathastham Kesavam Dristva punar Janmana Vidyate.'' Besides Rathotsava is a symbolic repre- sentation of a great Upanishad Rahasya. As per an Upanishad Mantra, Jeevatma is the rider, body is the chariot, Buddhi (Knowledge) is the Charioteer and mind the reins. An enlightened charioteer should have perfect control over the senses and guide the chariot away from this sorrowful world and lead it towards the ultimate destination: Moksha. The Rathotsava therefore symbolically represents this Upanishad Mantra.

In the evening, the Lord is seated on a horse. It is well known that in the olden days, the kings used to have cavalry as an important part of their armed forces. What is more it is believed that at the end of Kali Yuga, when the Lord manifests in His Tenth Avatara as Kalki to re-establish Dharma, He will ride on a horse. It is therefore believed that all those who get that darshan will be able to spend their time in worshipping the Divine Feet of the Lord and obtain Iha and Para Loka Sukhas.

On the ninth day, in the morning, the deity is taken round the four streets seated in a palanquin. Later, the Choornabisheka, Avabhruta and Chakrasnana rituals take place near the Swami Pushkarini Teertha. In the evening, the Lord is taken round again in the Golden Palanquin (Bangaru Thiruchchi), when, Dhvaja Avarohana takes place, thus bringing the curtain down on the nine-day celebration of Brahmotsavam.

The different Vahanas used for the Deity during the Brahmotsava, highlight the different Kalyanagunas of Lord Venkateswara.
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