Imagine a space as vast as a stadium, transformed into a celestial galaxy on Earth. A sea of humanity, their faces glowing with reverence, sit before a million flickering lamps. Each flame, a tiny prayer; together, a roaring testament to unwavering faith. This is the breathtaking spectacle of Bhakthi TV’s Kotideepotsavam, a divine celebration that immerses one in the profound spiritual energy of Lord Shiva.
But what does it truly mean to worship the Lord of the Universe? What can we, as mere mortals, offer to a being who is the source of all creation? This question has been explored for centuries by saints, poets, and sages. Two of the most powerful answers come from two very different, yet spiritually aligned poets: a profound philosopher of ancient India and a court poet who valued devotion above all earthly power.
The Philosopher’s Renunciation: A Lesson from Bhartṛhari
Long before the grand courts of medieval India, in the 5th century, lived a mind of immense intellectual and spiritual depth: Bhartṛhari. A master grammarian and one of the most important philosophers of language in Indian history, he authored the seminal text Vākyapadīya, which explores the deep connection between consciousness and language.
Yet, Bhartṛhari was not just a scholar of the abstract. Born in Ujjain and associated with the court of Valabhi, his life story is a powerful tale of inner conflict and ultimate spiritual victory. Legend paints him as a man who, despite possessing immense wealth and power, was repeatedly confronted with the bitter realities of human attachment and impermanence. After struggling to fully detach from worldly pleasures, he finally succeeded, renouncing his courtly life to live as a yogi in Ujjain until his death.
From this crucible of experience, he gifted the world the Śatakatraya—three brilliant collections of 100 verses on love, ethics, and, most powerfully, renunciation (Vairāgya). In his Vairāgya Śatakam, he crystallizes the ultimate goal of a devotee by describing the ideal ascetic, Lord Shiva:
The Shloka:
भिक्षाशनं तदपि नीरसमेकवारं,शय्या च भूः परिजनो निजदेहमात्रम् |वस्त्रं विशालकुशलं जलपानपात्रं,यस्यास्ति चेति वपुषा किमु तस्य कृत्यम् ||
Bhiks̱āśanaṁ tadapi nīrasamēkavāraṁ,śayyā ca bhūḥ parijanō nijadēhamātram |vastraṁ viśālakauśalaṁ jalapānapātraṁ,yasyāsti cēti vapuṣā kimu tasya kr̥tyam ||
The Meaning:
Bhartṛhari describes the ultimate state of detachment, embodied by Lord Shiva. He who has:
- Food from begging (bhiksha), and that too, tasteless and only once a day;
- The bare earth as his bed;
- Only his own body as his attendant;
- The vast expanse of the sky as his clothing;
…what need does such a person have for any other worldly possession?
This verse powerfully illustrates that Lord Shiva embodies ultimate freedom from material wants. For a devotee, this poses a profound question: if the Lord I worship desires nothing, what can I possibly give Him?
The Poet’s Devotion: The Unwavering Cry of Dhurjati
Centuries later, in the glorious court of Sri Krishnadevaraya, lived the poet Dhurjati. Though a celebrated member of the royal court, his heart belonged only to Lord Shiva of Kalahasti. His magnum opus, Sri Kalahasti Mahatyam, is a testament to his profound and unshakeable devotion. In one of his most famous verses, he makes his priorities crystal clear:
The Verse:
రాజ్యాంగ భోగములు రమణీమణుల కౌగిలింతలున్,రాజ్యాంగమందు భోగ సౌఖ్యములు కోరను నేనునీ పాద సేవయును, నిత్యము నీ నామ స్మరణయునునాకు దయచేయుమయా శ్రీకాళహస్తీశ్వరా!
Rājyāṅga bhōgamulu ramaṇīmaṇula kaugiḷintalun,Rājyāṅgamandu bhōga saukhyamulu kōranu nēnuNī pāda sēvayunu, nityamu nī nāma smaraṇayunuNāku dayacēyumayā Śrīkāḷahastīśvarā!
The Meaning:
Dhurjati declares to his Lord:
- “I do not desire the pleasures of kingship, nor the embraces of beautiful women, nor any comforts that royalty can offer. All I ask for, O Lord of Sri Kalahasti, is the blessing to serve at your feet and the grace to chant your name eternally!”
Like Bhartṛhari, Dhurjati places divine service above all worldly treasures. He understands that the joy of devotion far surpasses the fleeting pleasures of the material world.
A Modern Echo: Kotideepotsavam and the Ultimate Offering
This timeless stream of devotion, flowing from ancient philosophers to medieval poets, found its vibrant, modern expression at the Kotideepotsavam. The event itself was a pilgrimage through the sacred geography of Shaivism. The audience was taken on a spiritual journey to the Panchabhuta Kshetras, the five holy sites where Lord Shiva is worshipped in the form of the five elements:
- Water (Jala Lingam): Jambukeswaram
- Sky (Akasha Lingam): Chidambaram
- Earth (Prithvi Lingam): Kanchipuram
- Wind (Vayu Lingam): Srikalahasti
- Fire (Agni Lingam): Arunachalam (Tiruvannamalai)
The theme of the evening was centered around the magnificent Arunachalam, the abode of the Agni Lingam. The celestial wedding (Kalyanotsavam) of Lord Arunachaleswara and Goddess Apeethakuchambika Devi was performed, a sight that left the tens of thousands of devotees in a state of spiritual bliss.
The philosophical heart of the event was the profound discourse by the revered Padma Shri Dr. Garikapati Narasimha Rao. He eloquently answered the very question posed by our poets, titling his talk “Sivudiki Manaki Ram Ram”—a look at the unique relationship between the devotee and Lord Shiva.
He drew upon two powerful shlokas from Adi Shankaracharya’s Sivananda Lahari:
- The Devotee’s Dilemma: Dr. Garikapati explained that a devotee is at a loss for what to offer Shiva. How can one offer wealth to Him when He holds the golden Mount Meru in His hand and His closest friend is Kubera, the treasurer of the gods? How can one offer precious gems when His very abode is adorned with Chintamani (the wish-granting jewel), or fine silks when He is served by Kalpavriksha (the wish-granting tree)? Realizing this, the devotee concludes that the only unique, personal thing he can offer—something the Lord doesn’t already possess—is his own mind.
- Shiva’s “Offerings”: In return, what can the devotee ask for? Dr. Garikapati humorously pointed out that Shiva’s possessions are of little use to us. His food is deadly poison, His ornaments are slithering snakes, His clothes are animal hides, and His vehicle is an old bull. Therefore, the devotee does not ask for these. Instead, he makes a simple, profound request: “I have given you my mind. In return, please fill it with unwavering devotion (Bhakti) for your lotus feet.”
This beautiful exchange is the essence of true devotion. It is not a transaction of material goods but a surrender of the ego, the mind, in exchange for divine grace and love.
The Kotideepotsavam, with its million lights and massive gathering, is a physical manifestation of this very principle. Each lamp lit is a symbol of the devotee offering their inner light, their consciousness, to the Supreme. It’s a powerful reminder that beyond all rituals and grandeur, the greatest offering we can ever make is a heart full of pure, unshakeable devotion.
Om Namah Shivaya.
References:
కోటి దీపోత్సవంలో గరికిపాటి గారి ప్రవచనామృతం| Garikipati Narasimha Rao | Koti Deepotsavam| NTV Telugu
