--Small thread on "forbidden flowers for Lord Vishnu--
Every devata has flowers that he/she likes and dislikes. Difference between other gods and Vishnu is simply that the Lord is the Supreme Being, and there is in reality, no flower he dislikes or won't accept.+
Acceptance or rejection by the Lord is determined by intent. He will accept a thorn if offered in devotion, or when proper flowers are not available. He will not accept even thulasi if offered without devotion.+
That being the case, how to explain this Vishnu dharmottara shloka:
NArkam nonmattakam kAnchim tathaiva girikarnikAm |
Nakantha-kAtikA-pushpam achyutA yA nivedayeth || kautajam ShAlmali pushpam shairisham cha janardhane | Niveditam bhayam shokam nihsvatAm cha prayacchati ||+
The shloka describes various flowers that should never be offered to Vishnu, otherwise it will lead to fear, sorrow and loss or poverty. So is the Lord some insecure god who punishes those who offer wrong flowers? Not so. Here is the explanation+
Answer is, Lord can and will accept even those. But that shloka is addressing our conscience. Consider the two names of the Lord referred here. One is "Achyuta" - meaning, he never lets his devotee slip. He became charioteer of Arjuna only to ensure latter won etc+
For such a Lord who exists at our beck and call and loves us so much, would it occur to us to ignore fragrant flowers and offer Arka which has limited fragrance and is dull? Or Dhatura, which is actually poisonous? And the other flowers which have similar flaws?
Would we not prioritize better flowers first to satisfy he who says he would not let his devotees slip (Achyuta)? So while he would accept even mud or thorn from us happily, we shouldn't offer him these flowers unless no other flower is available.+
The next set of flowers are described with the second name "janArdhana". The name indicates he is the destroyer of Asuras or our own karmas. That indicates also, that he is the means to end our suffering.+
To such a Lord who ends everyone's sufferings, can we offer flowers like Kautaja, Shalmali etc which are used for curing dysentery, fevers etc in Ayurveda? As these flowers have medicinal uses, it is inappropriate to offer them to the Supreme Medicine himself, janArdhana+
Because the devotee who sees the tenderness of the Lord will get a fear (bhayam) that the tender body of the Lord will be affected by the poison of dhAtura, sorrow (shokam) that he offered such a dull looking or limitedly fragrant Arka flower to such a bhagavAn+
You would also feel fear and sorrow by offering medicinal flowers as it may imply you are considering him a means to an end, just as you consider the flower a means to an end (curing diseases), and the devotion is not selfless+
"niHsvatA" - lack of ownership or poverty. Thus, it would lead to being deprived of the wealth that is the feeling of delight at having performed your services in a correct manner that would please the Lord. He may be pleased regardless, but you wouldn't feel any pleasure!+
That is why the shloka warns beforehand, carefully choose what you want to offer. Other gods have a reason or story for likes or dislikes of certain flowers. But in the case of the Lord, you are the one affected by whatever you offer, he happily accepts everything.//
Oh my auspicious Mind! Realise that there is One; who is the Greatest Lord! - PoigaiAzhwar
Sudaradi thozhudhu yezhu en mananE
Seek his divine feet, my mind! - Nammazhwar+
kEttAyE mada nenjE – Azhwar talks to his mind - "Thinking about the great object of attainment at ThiruvAttAru, that Lord Keshava we have acquired, have you become proud that we have attained what is impossible to attain? Are you enjoying this?"+
Atharva Veda (kAnda 6) has a small set of mantras praising the mind (as a symbol of Brahman) for aiding the upAsaka in his Yoga. Again, a similarity to Nammazhwar always hailing his mind in terms such as "kettAye mada nenje" and so on. Here is a brief translation+
namo devavadhebhyo namo rAjavadhebhyaH |
[Salutations to mind associated with desireless activities (karma yoga) that destroy hankerings of sense objects and meditations of the self that destroy desires ruling over the self (jnAna yoga).]+
“deva” refers to contemplations that shine out sense objects, quelled by karma yoga. rAja is lust, that rules over the self, which are destroyed by jnAna yoga or meditation on the self that removes such desires.+
evaMbhUtaM tvAM ye nindanti te mUrkhAH ityAha -- ye tviti | ye tu tvAm umayA bhavAnyA saha charantaM nitarAM kAminaM katthante pralapanti tathA shmashAne charantamugraM krUraM paruShaM hiMsraM cha katthante, kathaMbhUtam? +
"Those who belittle you (Shiva), who are of (exalted) nature are fools. Those who call you promiscuous for giving umA your body, by calling your activity (of taking away lives) as fierce, your residing in graveyard as uncultured -- what are these type of people? (they are fools)"
padma purANa visualizes 18 purANAs as various body parts of Hari. It is clear that each part corresponds to the starting inquiry of the purANa. I will not post sanskrit here, rough translation of each query+
brahma purANa is mUrdha (head). It begins with Q “You know deeds of devAs & dAnavAs, tell us how Universe with devas etc arises & into whom will it dissolve”. So, purANa asks how Brahman is the source of glory of devAs etc. It is the head of viShNu as he is at the crest of all.
+
Padma purANa is the heart. It begins with Q, “How was the lotus along with brahmA produced”. In rAmAyaNa, brahmA tells rAma, “ahaM te hR^idayaM”. In vedic parlance, “heart” stands for “putra” & shows brahmA is an effect of bhagavAn. This purANa is the heart, due to this Q.+
Everyone knows Brahma and Shiva are great gods. But Yama is only next to them in greatness of knowledge. As a dedication to Lord Yama, here is a translation of the beautiful yamāṣtaka by Savitri from brahmavaivarta purāṇa. Translation done in a hurry, so excuse errors if any.+
[Savitri: Yama, who are Dharma personified! Praise of Hari, speaking about his stories or listening to them, result in purification of one's lineage. It removes birth & death.]+
dānānāṃ ca vratānāṃ ca siddhīnāṃ tapasāṃ param| yōgānāṃ caiva vēdānāṃ sēvanaṃ kīrtanaṃ harēḥ||
[Higher than charity, vows, sacrifices, penances, meditation, study of the Vedas is the praise of Lord Hari]+
This interested me so I went through the section. Genuine enough+
If you take the time to understand that names in sahasranAmAs & shatanAmAs are not random but telling a story, ie, onnected to each other, you would understand that it is not proper to jump into a name and interpret it as per layman understanding. So let me explain these names+
sarvayajñādhipō yajvā jarāmaraṇavarjitaḥ ।
[The One who presides over all sacrifices (as the object of worship), the One who performs sacrifices for those who cannot do so (as the means of worship), who is devoid of birth and death despite being the antaryAmin]+