திருச்சிற்றம்பலம் (tirciṛṛambalam – sacred wisdom revealed)!
Today is
the sacred ஆடி அமவாசை / आषाढ अमावास्य (āḍi amāvasai / āṣāḍha amāvāsya – no-moon in July
mid -Aug mid) according to மரபுவழி தமிழ் சைவ பஞ்சாங்கம் (marabuvaḻi tamiḻ caiva pañcāṅkam – orthodox Tamil Saiva
almanac). This day is spiritually auspicious in many ways including
the sacred day on which the noble saint திரு நாவுக்கரச நாயனார் (tiru nāvukkarasa nāyanār) respectfully
called as அப்பர் பெருமான் (appar perumān) was blessed with
the பரமசிவனின் திரு கைலாய தரிசனம் / श्री कैलाश दर्शन परमशिवस्य (tiru kailāya darisanam / śrī kailāśa darś/ ana paramaśivasya
– Sacred Kailasha Revelation of Supreme Shiva) who
theologizes the परब्रह्मन् (parabrahman –
supreme divinity).
But even
before getting into details of the same, we should know the spiritual
significance of day itself i.e. ஆடி அமவாசை / आषाढ अमावास्य (āḍi amāvasai / āṣāḍha amāvāsya – no-moon in July
mid -Aug mid). It’s a doubly special, since the
ஆடி மாதம் / आषाढ मास (āṭi mātam / māsa – July mid –
August mid) by
itself is very sacred; and similarly, அமாவாசை திதி / अमावास्य तिथि
(amāvācai titi / amāvāsya tithi – no-moon day) is also very sacred in its own way and the
combination of these indendent specialities come together it is double bonanza.
Let us
briefly touch upon the spiritual significance of each of these independent
events and then their combined significance.
ஆடிமாதத்தின் மெய்ஞான மகத்துவம் / आषाढमासस्य आध्यात्मिकमहत्व (āṭimātattiṉ meyñāṉa makattuvam / āṣāḍhamāsasya ādhyātmikamahatva - spiritual significance of Adi / Ashada month)
ஆடி / आषाढ (āḍi / āṣāḍha) month corresponds to Gregorian calendar between July mid to August mid. Astrologically (and thereby astronomically) speaking, the beginning of ஆடி (āḍi) corresponds to the celestial event of कर्क सङ्क्रान्ति (karka saṅkrānti - Cancer transition) that is, the annual transition of the सूर्य (sūrya - sun) to the कर्कटक राशि / கடக ராசி (karkaṭaka rāśi / kaṭaka rāsi - Cancer Zodiac) from here on begins दक्षिणायण सूर्यस्य (dakṣiṇāyaṇa sūryasya - southward movement of sun) - theologized as भगवान् श्री सूर्य नरायण (bhagavān śrī sūrya narāyaṇa). In terms of (astronomical) seasonal changes, the period of दक्षिणायण पर्वणः (dakṣiṇāyaṇa parvaṇaḥ - period of southward movement) falls between the two celestial events of the ग्रीष्म अयन (grīṣma ayana - summer solstice) and the हेमन्त अयन (hemanta ayana - winter solstice).
Please remember that, in this context, such traditional calculation of दक्षिणायण (dakṣiṇāyaṇa - southward movement) is based on the Tamil Solar calendar beginning from Tamil solar month “தை மாதம் (tai mātam – min Jan – mid Feb)”, corresponding to मकर सङ्क्रान्ति (makara saṅkrānti – transition to capricorn), celebrated as “சூரிய பொங்கள் (sūrya pongaḷ)”, when the सूर्य (sūrya - sun) enters the मकर राशि (makara rāśi – capricorn zodiac). So based on this calendar system, the month of ஆடி மாதம் / आषाढ मास (āṭi mātam / māsa – July mid – August mid) corresponds to the sixth month, and from here on starts the दक्षिणायण (dakṣiṇāyaṇa - southward movement). Please recollect our geography lessons that कर्करेखा (karkarekhā – tropic of cancer) which is a अक्षांशरेखा (akṣāṁśarēkhā - latitudinal line) about 23 degrees to the विषुववृत्तस्य उत्तरदिशि (viṣuvavr̥ttasya uttaradiśi – north of the equator) & मकररेखा (makararekhā – tropic of capricorn) which is a अक्षांशरेखा (akṣāṁśarēkhā - latitudinal line) about 23 degrees to the विषुववृत्तस्य दक्षिणे (viṣuvavr̥ttasya dakṣiṇē – south of equator) are significant space-time points in the खगोल (khagola – celestial sphere). The अयनानि (ayanāni - solstices) are again two other points on the ग्रहणात्मकविमान (grahaṇātmakavimāna - ecliptic plane) intersecting the आकाशगोलस्य परिधिः (ākāśagōlasya paridhiḥ - circumference of the celestial sphere) called
उदगयन / उतररायन (udagayana / utararāyana – northern declination / Summer Solstice) sometime around ஆடி மாதம் / आषाढ मास (āṭi mātam / māsa – July mid – August mid), when the सूर्य (sūrya - sun) is over the कर्करेखा (karkarekhā – tropic of cancer), where the पृथिवी अक्षस्य झुकावः (pr̥thivī akṣasya jhukāvaḥ - inclination of the Earth’s axis) is closest to the सूर्य (sūrya - sun).
दक्षिणायन (dakṣiṇāyana - the southern declination / Winter Solstice) when the पृथिवी अक्षस्य झुकावः (pr̥thivī akṣasya jhukāvaḥ - inclination of the Earth’s axis) is farthest from the सूर्य (sūrya - sun), which would be above the मकररेखा (makararekhā – tropic of capricorn) sometime around மார்கழி மாதம் / मृगशीर्ष मास (mārkaḻi mātam / mṛgaśīrṣa māsa - Dem mid – Jan mid)
Etymologically speaking, the English term ‘Solstice’ is derived from the Latin term “Solstitium”, which in turn is derived from the words, ”Sol (Sun)” & “Sister (to stand still)”. Again, in terms of तारक ऋतुकालः (tāraka ṛtukālaḥ - sidereal seasons), this event marks the beginning of the annual பனிகாலம் / शिसिरकाल (panikālam/ śisirakāla – wintertime) in most parts of India.
Spiritually speaking, as many of us know, the entire month of ஆடி (āḍi) is considered spiritually very vibrant month, as it is loaded with many spiritually significant events including
· ஆடி செவ்வாய் (āḍi sevvāi),
· ஆடி வெள்ளி (āḍi veḷḷi),
· ஆடி கிர்திகை (āḍi kirthigai),
· ஆடி எகாதசி (āḍi ekādasi),
· ஆடி அமாவசை (āḍi amāvāsai),
· ஆடி பூரம் (āḍi pūram),
· ஆடி (பதினெட்டாம்) பெருக்கு (āḍi patiṇeṭṭām perukku)
· வரலக்ஷ்மி விரதம் (varalakṣmi viradham) etc.
This month is also considered as शक्ति पीठ मास / சக்தி பீட மாதம் (śakti pīṭha māsa / sakthi pīda mādham – pedestal month of spiritual energy). However, unfortunately, among many ignorant masses, this sacred term "பீட மாதம் (pīda mādham – pedestal month)" has been badly corrupted and is used in a derogatory sense of "பீபீடை மாசம் (pīdai māsam – inauspicious/evil month)" as they superstitiously believe that the scriptures advise not to plan any marriages or any other auspicious domestic events during this month. However, the truth is otherwise. Yes, although it is true that it is generally recommended not to avoid such events, as far as possible; yet the reason for that is not because the month is considered பீடை மாசம் (pīdai māsam – inauspicious/evil month). On the other hand, this month is considered too sacred or spiritual to indulge in mere लौकिक /भौतीक कार्यमाः (laukika/ bhautīka kāryakramā - mundane materialistic activities) rather than focusing on अध्यत्मिक / अथिदैवीक कार्यक्रमाः (adhyatmika /athidaivīka kāryakramāḥ - spiritual / divine activities).
Interestingly the Sanskrit term दक्षिणा (dakṣiṇā) is a highly polymorphic term carrying multiple meanings including ‘south’ (as we already saw) but also ‘wisdom’, ‘righteous’, ‘reward’ etc. Thus, ‘ज्ञान (jñāna- wisdom)’ is one of main themes underlying the दक्षिणा (dakṣiṇā). In theological terms the iconography of श्री दक्षिणामूर्ति (śrī dakṣiṇāmūrti – sacred south facing deity) imparting wisdom to his beloved disciples, also esoterically signifies the same message. For example, the following verses from the दक्षिणामूर्तियुपनिषद् (dakṣiṇāmūrtiyupaniṣad) declares the gnostic significance of the term दक्षिणा (dakṣiṇā). thus:
Hence, in esoteric sense the astronomical event of the beginning of दक्षिणायण (dakṣiṇāyaṇa - southward movement) in the sacred month of ஆடி / आषाढ (āḍi / āṣāḍha) corresponds to the दक्षिणायण (dakṣiṇāyaṇa - wisdomward movement).
In esoteric terms, दक्षिणायण (dakṣiṇāyaṇa - southward movement) represents the न्यक् स्रवति ब्रह्मज्ञानस्य (nyak sravati brahmajñānasya – downward stream of divine wisdom) encapsulated within the देव वाक् (deva vāk – divine logos) from the परमात्मन् (paramātman – divine-self) to जीवात्मन् (jīvātman – corporeal self). Such a flow of wisdom is technically called as शक्तिपात /சத்திநிபாதம் (śaktipāta / saththinipādam – descent of energy/grace) in the शैवागम संप्रदाय (śaivāgama saṃpradāya) including both शुद्दाद्वैतवाद शैवशिद्धान्त दर्शनस्य (śuddādvaitavāda śaiva śiddhānta darśanasya – pure non-dualstic doctrine of final-auspicious philosophy) and the पराद्वैतवाद कश्मिर् शैव दर्शनस्य (parādvaitavāda kaśmir śaiva darśanasya – transcendent non-dualstic doctrine of Kashmir Shaivism). The noble saint திருமூலர் (tirumūlar) in his magnum opus masterpiece திருமந்திரம் (tirumandiram) declares thus:
In fact, the sacred events of ஆடி பதினெட்டாம் பெருக்கு (aadi padhinettaam perukku) & ஆடி அம்மவாசை (āḍi ammāvasai) are very closely related to this philosophy.
அமாவாசை திதியின் மெய்ஞான மகத்துவம் / अमावास्यतिथेः आध्यात्मिकमहत्व (amāvācai titiyiṉ meyñāṉa makattuvam / amāvāsyatitheḥ ādhyātmikamahatva - spiritual significance of no-moon day)
India,
and more specifically Tamil Nadu typically follows a चन्द्रसौर पञ्जिका (candrasaura pañjikā – lunisolar calendar) by
leveraging सौरमास चक्र (sauramāsa cakra –
solar month cycle) which is based on वार (vāra – solar day) mostly for their mundane civic purposes while the चन्द्रमास चक्र (candramāsa cakra – lunar month cycle) which is based on तिथि (tithi – lunar day) mostly
for their spiritual purposes. Of course there are exceptions to this default
pattern.
तिथि (tithi - lunar day) is calculated as
the time taken for the अनुदैर्ध्यकोणः सूर्यचन्द्रयोः मध्ये (anudairdhyakōṇaḥ sūryacandrayōḥ madhyē –
longitudinal angle between the sun and the moon) to increase its कोणीय गतिः (kōṇīya gatiḥ - angular momentum) by 12° in a 360°
cyclic path. त्रिंशत् तिथयः (triṁśat tithayaḥ – thirty
lunar days) make a चन्द्र माश (candra māśa
- lunar month). Please remember that the complete synodic rotation of the moon takes 29.53 days, which is
rounded off to a 30 day month cycle. During this period, the चन्द्र (chandra – moon) appears to
grow and shrink in size in cyclic pattern and so the 30
days in a चन्द्र माश (candra māśa - lunar month) is further divided into पखवाडद्वयम् (pakhavāḍadvayam – two fortnights) each
containing fifteen days.
It is called शुक्ल पक्ष (śukla pakṣa - bright fornnight) when चन्द्रस्य परिमाणम् (candrasya parimāṇam – size of the moon), when
viewed from the भूमि (bhūmi -
Earth), appears to be पार्वण (pārvaṇa
- waxing / growing) from an invisible state to a fully visible state. The former state
is called as the अमावस्य तिथि/ அமாவாசை (amāvasya tithi / amāvasai – no moon day), while the latter is called the पौर्णमी तिथि / பௌர்ணமி திதி (paurṇamī titi / paurṇami titi– full moon day). Etymologically, the term अमावस्य (amāvasya) is derived from the words अमा (amā – togethe/close) & वस्य (vasya -
stay). In other words, the term अमावस्य (amāvasya
– no-moon) denotes that as the सूर्य (sūrya – sun) and चन्द्र (chandra – moon) stay very close together, i.e. having
same अनुदैर्ध्य निर्देशांक
(anudairdhya
nirdēśāṁka – longitudinal degrees), the brightness
of the सूर्य (sūrya – sun) overshadows the चन्द्र (chandra – moon) because of which the चन्द्र (chandra – moon) appears invisible. Gradually as the चन्द्रस्य कक्षा (candrasya
kakṣā – moon’s orbit) changes i.e., as it moves away from the
shadow of the सूर्य (sūrya – sun), it begins to be visible (size appears to
increase) day by day until it reaches its full-blown size (on the 15th
day) when it is fully visible. Again, etymologically, the term पौर्णमी तिथि /பௌர்ணமி திதி (paurṇamī titi / paurṇami titi– full moon day) is derived from the word पूरणम् / பூரணம் (pūraṇam / pūraṇam – complete).
Thus, such 30-day cycle of the चन्द्र (chandra - moon) is what
constitutes a चन्द्र माश (candra māśa - lunar month). In fact, as already
discussed, the term month itself is etymologically associated to the English term “Moon”. From an astrological perspective,
each of these तिथयः (tithayaḥ – lunar days) in a month are given special name and significance. The तिथयः (tithayaḥ – lunar days) are further classified into five types namely:
- नन्दा (nandā – the joyous one)
- भध्रा (bhadhrā – the gracious one)
- जया (jayā – the victorious one)
- रिक्ता (riktā – the empty one)
- पूर्णा (pūrṇā – the complete one)
Moreover, each of these तिथयः (tithayaḥ – lunar days) is believed to be ruled/governed by a specific ग्रह (graha – planetary node) in a cyclic order. The following table summarizes the names of each तिथि (tithi – lunar day) and its corresponding लक्षण (lakṣaṇa - nature) and शासकग्रहः (śāsakagrahaḥ – ruling plant).
Please remember that तिथि (tithi – lunar day) is an integral part of Hindu religious calendar; this will be clear if we look at the list of Hindu religious festivals already discussed. Thus, from a spiritual prespective तिथि (tithi – lunar day) is a very important concept. In fact, the term “திங்கள் (tiṅkaḷ - month)” is itself derived from the moon cycles, as explained by NASA,
|
Original |
|
The monthly cycle of the moon (we won't capitalize the word
here) must have mystified early humans—‘waxing’ from thin crescent (‘new
moon’) to half-moon, then to a ‘gibbous’ moon and a full one, and afterwards
‘waning’ to a crescent again That cycle, lasting about 29.5 days, gave us the
word ‘month’--related to ‘moon’ |
|
English Reference: The Moon: The Distant View
(NASA) |
The actual sidereal orbit (revolution) period of the चन्ध्र (candhra- moon) is 27.321662 days, but it takes around takes 29.530589 days for it to complete the द्व पक्ष (dva pakṣa – dual fornights) in a monthly lunation cycle, corresponding to (and rounded off to) the 30 तिथि (tithi – lunar days). This difference between the actual orbital period (27.32) and the period for covering the monthly lunation cycle (29.53) is because of the relative change in the position of सूर्य (sūrya - sun) as well, during this period. Please recollect that तिथि (tithi – lunar day) is basically calculated as a 12o angular measure between the सूर्य (sūrya - sun) & चन्द् (candra - moon); and in space nothing is permanently fixed, and the सूर्य (sūrya - sun) is also continusosly moving in its own speed.
In esoteric terms, the concept of चन्द् (candra - moon)
represents मनस् / चित्त (manas / citta – mind / consciousness) in fact in
Tamil “Á¾¢ (madi)” is a common term denoting both चन्द् (candra - moon) and
the मनस् (manas – mind), Moreover,
according to श्री विद्या तन्त्र (śrī vidyā tantra), a
शुक्ल पक्ष तिथि (śukla pakṣa tithi – waxing / bright fortnight lunar day) reflects the नित्य देवी मण्डल (nitya devī maṇḍala).
|
# |
अनुदैर्ध्यकोणः (anudairdhyakōṇaḥ - longitudinal angle) |
तिथि (tithi - lunar day) |
लक्षण (lakṣaṇa - nature) |
नित्य देवी (nitya devī) |
|
A |
शुक्लपक्ष पर्वणचन्द्रस्य (śuklapakṣa parvaṇacandrasya – bright fortnight of
waxing moon) |
|||
|
1 |
0-12 |
प्रतिपद् तिथि (pratipad
tithi – beginning lunar day) |
नन्दा (nandā – the joyous
one) |
कामेश्वरी (kāmeśvarī) |
|
2 |
12-24 |
द्वितीया तिथि (dvitīyā tithi
– second lunar day) |
भध्रा (bhadhrā – the gracious one) |
भगमालिनी (bhagamālinī) |
|
3 |
24-36 |
तॄतीया तिथि (tṝtīyā tithi
– third lunar day) |
जया (jayā – the
victorious one) |
नित्यक्लिन्न (nityaklinna) |
|
4 |
36-48 |
चतुर्थी तिथि (caturthī tithi
– fourth lunar day) |
रिक्ता (riktā – the empty one) |
भेरुन्डा (bherunḍā) |
|
5 |
48-60 |
पञ्चमी तिथि (pañcamī tithi
– fifth lunar day) |
पूर्णा (pūrṇā – the
complete one) |
वह्निवासिनि (vahnivāsini) |
|
6 |
60-72 |
षष्ठी तिथि (ṣaṣṭhī tithi
– sixth lunar day) |
नन्दा (nandā – the joyous
one) |
वज्रेश्वरी (vajreśvarī) |
|
7 |
72-84 |
सप्तमी तिथि (saptamī tithi
– seventh lunar day) |
भध्रा (bhadhrā – the gracious one) |
शिवदुती (śivadutī) |
|
8 |
84-96 |
अष्टमी तिथि (aṣṭamī tithi
– eighth lunar day) |
जया (jayā – the
victorious one) |
त्वरिता (tvaritā) |
|
9 |
96-108 |
नवमी तिथि (navamī tithi
– nineth lunar day) |
रिक्ता (riktā – the empty one) |
कुलसुन्दरी (kulasundarī) |
|
10 |
108-120 |
धशमी तिथि (dhaśamī tithi
– tenth lunar day) |
पूर्णा (pūrṇā – the
complete one) |
नित्या (nityā) |
|
11 |
120-132 |
एकादशी (ekādaśī tithi – eleventh lunar
day) |
नन्दा (nandā – the joyous
one) |
निलपताका (nilapatākā) |
|
12 |
132-144 |
द्वासशि तिथि (dvāsaśi tithi
– twelefth lunar day) |
भध्रा (bhadhrā – the gracious one) |
विजया (vijayā) |
|
13 |
144-156 |
त्रयोदशी तिथि (trayodaśī tithi
– thirteenth lunar day) |
जया (jayā – the
victorious one) |
सर्वमञ्गला (sarvamañgalā) |
|
14 |
156-168 |
चतुर्दशी तिथि (caturdaśī tithi
– fourteenth lunar day) |
रिक्ता (riktā – the empty one) |
ज्वालमालिनी (jvālamālinī) |
|
15 |
168-180 |
पूर्णिमा तिथि (pūrṇimā –
full moon day) |
पूर्णा (pūrṇā – the
complete one) |
चित्रा (citrā) |
|
B |
कृष्णपक्ष क्षीणचन्द्रस्य (kṛṣṇapakṣa kṣīṇacandrasya – dark fortnight of
waning moon) |
|||
|
16 |
180-192 |
प्रतिपद् तिथि (pratipad
tithi – beginning lunar day) |
नन्दा (nandā – the joyous
one) |
कामेश्वरी (kāmeśvarī) |
|
17 |
192-204 |
द्वितीया तिथि (dvitīyā tithi
– second lunar day) |
भध्रा (bhadhrā – the gracious one) |
भगमालिनी (bhagamālinī) |
|
18 |
204 -216 |
तॄतीया तिथि (tṝtīyā tithi
– third lunar day) |
जया (jayā – the
victorious one) |
नित्यक्लिन्न (nityaklinna) |
|
19 |
216 – 228 |
चतुर्थी तिथि (caturthī tithi
– fourth lunar day) |
रिक्ता (riktā – the empty one) |
भेरुन्डा (bherunḍā) |
|
20 |
228 – 240 |
पञ्चमी तिथि (pañcamī tithi
– fifth lunar day) |
पूर्णा (pūrṇā – the
complete one) |
वह्निवासिनि (vahnivāsini) |
|
21 |
240 – 252 |
षष्ठी तिथि (ṣaṣṭhī tithi
– sixth lunar day) |
नन्दा (nandā – the joyous
one) |
वज्रेश्वरी (vajreśvarī) |
|
22 |
252 -264 |
सप्तमी तिथि (saptamī tithi
– seventh lunar day) |
भध्रा (bhadhrā – the gracious one) |
शिवदुती (śivadutī) |
|
23 |
264 – 276 |
अष्टमी तिथि (aṣṭamī tithi
– eighth lunar day) |
जया (jayā – the
victorious one) |
त्वरिता (tvaritā) |
|
24 |
276 – 288 |
नवमी तिथि (navamī tithi
– nineth lunar day) |
रिक्ता (riktā – the empty one) |
कुलसुन्दरी (kulasundarī) |
|
25 |
288 – 300 |
धशमी तिथि (dhaśamī tithi
– tenth lunar day) |
पूर्णा (pūrṇā – the
complete one) |
नित्या (nityā) |
|
26 |
300 – 312 |
एकादशी (ekādaśī tithi – eleventh lunar
day) |
नन्दा (nandā – the joyous
one) |
निलपताका (nilapatākā) |
|
27 |
312 – 324 |
द्वासशि तिथि (dvāsaśi tithi
– twelefth lunar day) |
भध्रा (bhadhrā – the gracious one) |
विजया (vijayā) |
|
28 |
324 -336 |
त्रयोदशी तिथि (trayodaśī tithi
– thirteenth lunar day) |
जया (jayā – the
victorious one) |
सर्वमञ्गला (sarvamañgalā) |
|
29 |
336 – 348 |
चतुर्दशी तिथि (caturdaśī tithi
– fourteenth lunar day) |
रिक्ता (riktā – the empty one) |
ज्वालमालिनी (jvālamālinī) |
|
30 |
348 – 360 |
अमावस्या तिथि (amāvasyā tithi
– no-moon day) |
पूर्णा (pūrṇā – the
complete one) |
चित्रा (citrā) |
அப்பரின் திருகைலாயகாட்ச்சி (apparin tirukailāya kātci - Appar's sacred Kailash vision)
Interestingly, there is a miraculously mystical phenomena associated with this event. The saint who in spite of his failing health conditions and old age, was desperate to have the திரு கைலாய காட்சி தரிசனம் (tiru kailāya kātci darisanam), took up the arduous पादयात्र (pādayātra – pilgrimage on foot) from Tamil Nadu at the southern most of the vast Indian sub-continent all the way to the sacred भूलोक कैलाश (bhūloka kailāśa) at the north. In this long marathon pilgrimage crossing over multiple kinds of topological terrains across different states in between – Andhra Pradesh, Karnataka, Maharashtra, Madhya Pradesh, Varanasi, Uttar Pradesh etc. In this long a tiring journey, the saint had to walk through the roughest and toughest terrains of the wildest of jungles, rivers and toughest of mountains before reaching the Himalayas to have this दिव्य दर्शन् (divya darśan – divine vision). The noble poet saint தெய்வப்புலவர் சேக்கிழார் (deivappulavar sēkkiḹār – divine poet Sekkizhār) in his magnum opus mystic anthological poetic masterpiece பெரியபுராணம் (periyapurāṇam) very beautifully narrates the toughest of challenges faced by the saint in this journey. According to him, with his unparalleled determination to reach his destination the Holy Saint boldly ventured into some of the most dangerous jungle terrains which even the Gods would not dare to enter. To quote him,
And because of such a strenuous journey, the health of the already aging
saint completely deteriorated as every organ of his, began to fail him. But
will this stop the steadfast determination, dedication and devotion of our
Saint- Never! Again, in the golden verses of தெய்வப்புலவர் சேக்கிழார் (deivappulavar sēkkiḹār – divine
poet Sekkizhār)
The Almighty God – Lord Shiva, in order to further test the commitment of his beloved devotee-saint, the Lord Himself descended down in the human disguise of a முனிவர் (munivar -sage) and pretended to discourage the saint about how it is practically impossible for any human mortal to succeed in reaching the Highest Divine Abode - कैलाश (kailāśa)
But our determined saint-hero will not give up on his noble mission at any cost, even at the cost of his life.
Looking at his passion and commitment to seek, to find, to conquer and not to yield until then, I am only reminded of the what the revered saint குமரகுருபரர் (kumaragurubarar) sings
Convinced with the unperturbed dedication of the saint in his mission, the God in the disguise of முனிவர் (munivar -sage) blessed the aging devotee-saint with a freshly rejuvenated ஞான ஒளி தேகம் (jñāna oḻi dēgam – gnostic body of light) and disappeared. In fact, it was God Himself, who honoured the saint with the name நாவுக்கரசர் (nāvukkarasar – king of words).
Eventually, when the saint managed to reach the banks of the sacred
lake मानसरोवर् (mānasarovar), he was then
instructed by the Divine voice of Lord Himself, to take a holy dip in this
sacred lake to get His Vision. When the saint followed the Divine instructions,
he was magically teleported from the Himalayan mountains in the northern most
part of India to the sacred one of the ponds in the sacred temple-town of திருவையாறு(tiruvaiyāṛu).
Yes, the saint dipped himself in मानसरोवर् (mānasarovar) but when got up from the sacred lake, the saint found himself, magically transported to திருவையாறு (tiruvaiyāṛu) and was also blessed with the திரு கைலாய காட்சி தரிசனம் (tiru kailāya kātci darisanam), that is, he got a televisionic experience of the Lord of कैलाश (kailāśa) right from திருவையாறு (tiruvaiyāṛu).
Then the saint was blessed with the sacred திரு கைலாய காட்சி தரிசனம் (tiru kailāya kātci darisanam) at the holy shrine of திருவையாறு (tiruvaiyāṛu).
Having undergone such a miraculous spiritual experience, the noble saint திரு நாவுக்கரச நாயனார் (tiru nāvukkarasa nāyanār), in his highest mystical mood of spiritual ecstasy and trance, after such a दिव्य दर्शन् (divya darśan – divine vision), the saint shares his experience thus:
Esoterically, the whole event conveys many spiritual messages. First, geo-physically it establishes that, there is a mystical linking between the northern most and southern most parts of Indian sub-continent. Here, the Indian subcontinent is considered as a fractal representation of the ब्रह्माण्ड (brahmāṇḍa - universe) and theologized as the विरात् पुरुष (virāt puruṣa - cosmic man) while the different शिवालय स्थल (śivālaya sthala – temple sites) are the आधारचक्राणि (ādhāracakrāṇi – base-centers) along the axis mundi (spinal column) of him (The Indian peninsula). उपासन (upāsana - contemplation) of a भक्त (bhakta - devotee) based on such kind of sacred geographical aspects, is technically called as अधिभौतिक उपासन (adhibhautika upāsana – supraphysical contemplation). The following table lists temples corresponding to the other आधारचक्राणि (ādhāracakrāṇi – base-centers)
|
# |
शिवालय स्थल (śivālaya sthala –
temple site) |
आधारचक्र (ādhāracakra) |
|
1 |
திருவாரூர் (tiruvāṛur) / திருவையாறு (tiruvaiyāṛu) |
मूलाधारचक्र (mūlādhāracakra – root-base centre) |
|
2 |
திருவானைக்கா (tiruvānaikkā) |
स्वाधिष्ठानचक्र (svādhiṣṭhānacakra - self-station centre) |
|
3 |
திருவண்ணாமலை (tiruvaṇṇāmalai) |
मणिपूरचक्र (maṇipūracakra – gem-studded centre) |
|
4 |
சிதம்பரம்(chidambaram) |
अनाहतचक्र (anāhatacakra – unstruck sound centre) |
|
5 |
திருக்காளத்தி(tirukāḻatti) |
विशुद्धचक्र (viśuddhacakra – pristine centre) |
|
6 |
காசி (kāsi) |
अज्ञचक्र (ajñacakra – command centre) |
|
7 |
திருக்கைலாயம் (tirukailāyam) |
सहस्रपदमचक्र (sahasrapadamacakra –
thousand pettaled lotus center) |
But please do not misinterpret these mappings too literally, in terms of
physical geographical coordinates (Latitudes & longitudes) argue
that these cities are not mapped (aligned) in a straight line pattern along the
central axis of India. Remember that these mappings are not given a physical
level but more at a supra-physical (spiritual level). I want to make this point
very clear as some critics may simply try to ridicule these concepts as mere
superstitious imagination just considering them from a physical perspective.
One has to understand that these mappings are at higher realms. To quote
Patrick Harrigan an eminent research scholar on the concept of sacred
geography,
“Whereas Semitic and other nomadic peoples tend to think historically in terms of time and genealogy, people of long sedentary heritage and markedly cultic outlook think in terms of space, typically postulating a 'center of the world' in their own midst. In South Asia, the geographical environment has played a major role in shaping Indian thought. India thinks in terms of qualitative or mythical space in which each place has not only its own outward characteristics but also its own significance for those beings who inhabit that space. Hence, in the traditional worldview of India, spatial differences are also qualitative differences. In qualitative space, not all places are equal and the directions of space also have non-spatial qualities, in contrast to purely mathematical Euclidean space in which all points and all directions are content-less, quality-less and equal. Of course, South Asia is no stranger to the concept of sacred time, either, since most of the calendar is sacralized; even the modern Gregorian calendar remains sacralized to a certain extent. Yet nowhere else in the world has the tradition of pilgrimage and sacred geography remained as pervasive and vibrant as in the Indian subcontinent.”
Again, astrologically (and thereby astronomically) speaking, the month
of ஆடி (āḍi) corresponds
to the celestial event of कर्क शंकरान्ति (karka śaṁkarānti - Cancer transition) that is, Sun's
annual transition to the कर्कटक राशि / கடக ராசி (karkaṭaka rāśi / kadaka rāsi- Cancer Zodiac) from
here on begins दक्षिणायण (dakṣiṇāyaṇa -
southward movement) of सूर्य (sūrya -
Sun) - theologized as भगवान् सूर्य नरायण (bhagavān sūrya narāyaṇa).
This fact, again is in line with this sacred event of teleportation of the
saint from North to South i.e. from मानसरोवर् (mānasarovar) to திருவையாறு(tiruvaiyāṛu).
Even etymologically speaking, मानसरोवर् (mānasarovar) means “mind lake” and in esoteric terms, it represents the संद्य (saṁdya - conjunction) point of material and spiritual realms at the आज्ञ चक्र (ājña cakra – command center). Remember that it was here the saint received the ब्रह्म आज्ञ (brahma ājña – divine command) asपर वाक् (para vāk – divine voice) and hence taking a holy dip in it corresponds to आत्मशुद्धि (ātma śuddhi – soul cleansing) while कैलाश (kailāśa) which is in northern part of India is the उत्तर/ अतिदेविक मण्डल (uttara / atideivika maṇḍala – upward / spiritual plane) represents the सहस्रपदम (sahasrapadama) or the सत्य लोक (satya loka) while திருவையாறு (tiruvaiyāṛu) is the दक्षिन / अतिबौतीक मण्डल (dakṣina / atibhautīka maṇḍala – downward / material plane) corresponding to the मूलाधार चक्र (mūlādhāra cakra – root-base center) / भूलोक (bhūloka – terrestrial world). The original version of the name திருவையாறு(tiruvaiyāṛu) is ‘திருஐயாறு (tiruaiyāṛu)’ that in turn is etymologically derived from the terms திரு (tiru - sacred) + ஐ (ai – god) + ஆறு (āṛu – stream / path / river). Thus, esoterically the term திருவையாறு(tiruvaiyāṛu) means the ‘sacred path to divinity’. In philosophical terms of சைவ சித்தாந்தம் (saiva siddhānta) & काश्मीरि शैवं (kāśmīri śaivaṁ), it corresponds to the சத்தினிபாதம் / शक्तिपाद (sathtinipādam / śaktipāda – energy flow/downstream). In Indian occult theology, sacred rivers always symbolized the streaming of कुण्डलिनी महा शक्ति (kuṇḍalinī mahā śakti –supreme biomagnetic energy). Please refer to my earlier blog on the esoteric significance of sacred rivers
https://whatisgod-religiousfestivals.blogspot.com/p/adi-padinettam-perukku.html
Let us now try to understand some of the fundamental principles underlying this science. We have already learnt that प्राण शक्ति (prāṇa śakti – vital energy) is the basis of life; in fact, that is why a living being is called a प्राणि (prāṇi). We also know that this प्राण शक्ति (prāṇa śakti – vital energy) is what constitutes the प्राणमय कोश (prāṇamaya kośa – vital sheath) wherein the bio-magnetic energy field operates. It is this field that binds the physiological and psychological and higher realms of mankind. In other words, it is this field which binds the body, mind and the soul. In terms of biophysics प्राण शक्ति (prāṇa śakti – vital energy) forms rythemic vibrational patterns across the bioelectro-magnetic field (biomagneticsm in short). Just as the electromagnetic fields dominate the physical realm (body realm), the biomagnetic field dominates the vital realm (life realm). In fact, the biomagnetism is its subtler counterpart and as testified by modern scientific research including the Kirian photography, different forms of rhythemic halo effects or patterns of auras have observed corresponding to our breathing patterns. For example, very recently scientists discovered photons of light in the brain (and the central nervous system), technically called as Biophotons. These are ultra weak photon emissions of biological systems.
Interestingly, these weak electromagnetic waves fall within the range of the optical range of the spectrum. Such light emissions are also referred as जीव तेजस् (jīva tejas - bioluminescence). In fact, according to Dr. Mercola, a subject matter expert from Tohoku Institute of Technology:
“Gone are the days when words like ‘life energy’ and ‘aura’ were relegated to a few books in a tiny section of some New Age store. Today, scientists across the world are investigating the energies that propel, and likely even rule, life itself and hence have profound impact on your health. Eastern medical traditions have operated on this premise for thousands of years, but Western medicine in its myopic focus on dissected parts has been slow to adapt these ancient truths.”
The following schematic diagram published by Tohoku Institute of Technology further explains that
“The human body, especially the face, emits visible light in small quantities that vary during the day. B is one of the test subjects. The other images show the weak emissions of visible light during totally dark conditions. The chart corresponds to the images and shows how the emissions varied during the day.”
Hence, it is the spiritual aspect of the जीव तेजस् (jīva tejas - bioluminescence) in the प्राणमय कोश (prāṇamaya kośa – vital sheath) which further propagates to the higher realms, in the case of spiritually evolved souls and eventually transforms into तेजोदेह/ஒளியுடல் (tejodeha / oḻiyuḍal - luminscent body) with a golden aura, also referred as स्वर्णदेह /பொன்னுடல் (svarṇadeha / ponnuḍal – golden body). It is only for conveying this truth about तेजोदेह /ஒளியுடல் (tejodeha/ oḻiyuḍal - luminscent body), any standard प्रतिमा (pratimā - image) of any deity or saint, is typically depicted with பொன்னொளிவட்டம் (ponnoḻivaṭṭam – circle of golden aura) around their தலை (talai – head) representing the சாகாதலை (sāgātalai – deathless head) i.e., the सहस्रारपद्म (sahasrāra padma – thousand petalled lotus). Here are a few random samples of such
This concept of a glowing तेजोदेह/ஒளியுடல் (tejodeha / oḻiyuḍal - luminescent body) is discussed at length in the sacred बृहदारण्यक उपनिषद् (bṛhadāraṇyaka upaniṣad), as part of the esoteric section in the मधुविद्या (madhuvidyā – honey science).
To summarize, this event of திரு கைலாய காட்சி தரிசனம் (tiru
kailāya kātci darisanam) of திரு நாவுக்கரச நாயனார் (tiru nāvukkarasa nāyanār) on
this sacred day of ஆடி அமவாசை (āḍi amāvasai) drives
home the message that by the spiritual process of आत्मशुद्धि (ātma śuddhi – soul cleansing), one can visualize
(experience) the திரு கைலாய காட்சி தரிசனம் (tiru kailāya kātci darisanam) even
from திருவையாறு (tiruvaiyāṛu)- that is,
have an immersive experience of परब्रह्मन् (parabrahman
– transcendental divinity) as अन्तर्यामि ब्रह्मन् (antaryāmi brahman – indwelling
Divinity) within oneself and merge with the It. This again is the esoteric
symbology behind this event occurring on அமவாசை திதி (amāvasai
thithi – no moon day) as the चन्द्र (candra – moon) disappears
behind the सूर्य (sūrya
- sun).
திருச்சிற்றம்பலம் (tirciṛṛambalam – sacred wisdom revealed)!
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