திருசிற்றம்பலம் (tiruciṟṟambalam – sacred wisdom revealed)!
Types of शिवरात्रिव्रत (śivarātrivrata - auspicious night austerity)
Traditionally, according to our scriptures, शिवरात्रिव्रत (śivarātrivrata - auspicious night austerity) is recommended to be performed in five different periods in a year
# | शिवरात्रि (śivarātri –auspicious night) | Description |
1 | नित्यशिवरात्रि (nityaśivarātri – perpetually auspicious night) | Every चतुर्दशी तिथि (caturdaśī tithi- fourteenth lunar day) is ideal for observing नित्यशिवरात्रि (nityaśivarātri – perpetually auspicious night) |
2 | पक्षशिवरात्रि (pakṣaśivarātri – fortnightly auspicious night) | Ritual observance for thirteen days commencing on कृष्णपक्ष प्रथम तिथि (kṛṣṇapakṣa prathama tithi- first lunar day of dark fortnight) and completing on त्रियोदशी तिथि triyodaśī tithi – thirteenth lunar day) in the month of தை / पौष / मकर (thai / pauṣa / makara – Jan mid to Feb mid) |
3 | मासशिवरात्रि (māsaśivarātri – monthly auspicious night) | Monthly कृष्णपक्ष चतुर्दशी तिथि (kṛṣṇapakṣa caturdaśī tithi- fourteenth lunar day of dark fortnight) is ideal for observing पक्षशिवरात्रि (pakṣaśivarātri – fortnightly auspicious night) |
4 | योगशिवरात्रि (yogaśivarātri– yogic auspicious night) | अमावास्य तिथि (amāvāsya tithi – newmoon day) falling on सोमवार (somavāra - monday) is considered special योगशिवरात्रि (yogaśivarātri– yogic auspicious night) |
5 | महाशिवरात्रि (mahāśivarātri - supreme auspicious night) | कृष्णपक्ष चतुर्दशी तिथि (kṛṣṇapakṣa caturdaśī tithi- fourteenth lunar day of dark fortnigh) is celebrated as special महाशिवरात्रि (mahāśivarātri - supreme auspicious night) |
मासशिवरात्रि (māsaśivarātri – monthly auspicious night)
In the case of मासशिवरात्रि (māsaśivarātri – monthly auspicious night), every month, the night falling on the कृष्णपक्षचतुर्दशि तिथिः (kṛṣṇapakṣacaturdaśi tithiḥ - fourteenth day of dark fortnight). For instance, the following verse occurring in the उपदेशकाण्ड शंकरसंहितायाः (upadeśakāṇḍa śaṃkarasaṃhitāyāḥ – sermon section of shankara corpus) as part of the sacred श्री स्कन्दमहापुराण (śrī skandamahāpurāṇa) very categorically declares thus
Again, the same is echoed in the Tamil Version ஸ்ரீ கந்தபுராணம் (srī kantapurāṇam) by ஸ்ரீ கோனேரியப்ப நாவலர் (srī kōṉēriyappa nāvalar), an eminent disciple of ஸ்ரீ கச்சியப்பசிவாச்சாரியார் (srī kacciyappacivāccāriyār)
And कुमारतन्त्रागम (kumāratantrāgama) prescribes the ideal time suitable forशिवरात्रिव्रत (śivarātrivrata – shiva ratri observance)
While this is a general and default rule, there are additional rules prescribed in various scriptures including the चन्द्रज्ञानागम (candrajñānāgama), कामिकागम (kāmikāgama), कुमारतन्त्रागम (kumāratantrāgama), स्वयंभुवागम (svayaṃbhuvāgama), किरणागम (kiraṇāgama), विमलागम (vimalāgama), स्वयंभुवागम (svayaṃbhuvāgama), सन्तानागम (santānāgama), etc. For example, चन्द्रज्ञानागम (candrajñānāgama) recommends the following days as ideal for the observance of the मासशिवरात्रि (māsaśivarātri – monthly auspicious night)
The following table provides a summary of the month-wise days prescribed for observing the मासशिवरात्रिव्रत (māsaśivarātrivrata – monthly shiva night observance)
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# |
மாதம் / मास (mātam / māsa - month) |
पक्ष (pakṣa –fortnight) |
तिथि (tithi – lunar day of the month) |
|
1 |
தை / पौष / मकर
(thai / pauṣa / makara – Jan mid to Feb mid) |
शुक्लपक्ष / पुर्वपक्ष (śuklapakṣa
/ purvapakṣa – white fortnight /prior fortnight) |
अष्टमी तिथि (aṣṭamī tithi - eighth lunar day) |
|
2 |
மாசி/ / माघ / कुम्भ (māsi /
māgha/ kumbha – Feb mid to Mar mid) |
कृष्णपक्ष /अपरपक्ष (kṛṣṇapakṣa / aparapakṣa – dark fortnight / other) |
चतुर्दशी तिथि (caturdaśī tithi- fourteenth lunar day) |
|
3 |
பங்குனி / फाल्गुन / मीन (paṅguni / phālguṇa / mīna – Mar mid to Apr
mid)
|
कृष्णपक्ष /अपरपक्ष (kṛṣṇapakṣa / aparapakṣa – dark fortnight / other) |
द्वितीय तिथि (dvitīya tithi – second lunar day) |
|
4 |
சித்திரை / चैत्र
/ मेश (chiththirai / chaitra / meśa -
Apr mid to May mid) |
कृष्णपक्ष /अपरपक्ष (kṛṣṇapakṣa / aparapakṣa – dark fortnight / other) |
त्रियोदशी तिथि triyadaśī tithi – thirteenth lunar day) |
|
5 |
வைகாசி / वैशाख/वृशभ (vaikāsi/vaiśākha/vṛśabha – May mid
to June mid) |
कृष्णपक्ष /अपरपक्ष (kṛṣṇapakṣa / aparapakṣa – dark fortnight / other) |
पञ्चमी तिथि (pañcamī- tithi - fifth lunar day) |
|
6 |
ஆனி /ज्यैष्ठ /
मिथुन (āni /
jyaiṣṭha/ mithuna – Jun mid to Jul mid) |
शुक्लपक्ष / पुर्वपक्ष (śuklapakṣa
/ purvapakṣa – white fortnight /prior fortnight) |
तृतीय तिथि (tṛtīya tithi - third lunar day) |
|
7 |
ஆடி / आषाढ / कटक (āḍi /
āṣāḍha - Jul mid to Aug mid) |
शुक्लपक्ष / पुर्वपक्ष (śuklapakṣa
/ purvapakṣa – white fortnight /prior fortnight) |
अष्टमी तिथि (aṣṭamī tithi - eighth lunar day) |
|
8 |
ஆவணி
/ श्रावण
/ सिम्ह (āvaṇi/śrāvaṇa/ simha - Aug mid to Sep mid) |
शुक्लपक्ष / पुर्वपक्ष (śuklapakṣa
/ purvapakṣa – white fortnight /prior fortnight) |
द्वादशमी तिथि (dvādaśamī tithi - twelfth lunar day) |
|
9 |
புரட்டாசி
/ भाद्र
/ कन्य (puraṭṭāsi/ bhādra/ kanya – Sep mid to Oct mid) |
शुक्लपक्ष / पुर्वपक्ष (śuklapakṣa
/ purvapakṣa – white fortnight /prior fortnight) |
पञ्चमी तिथि (pañcamī- tithi - fifth lunar day) |
|
10 |
ஐப்பசி
/ आश्विन
/ तुला (aippasi / āśvina/ tulā – Oct mid to Nov mid) |
शुक्लपक्ष / पुर्वपक्ष (śuklapakṣa
/ purvapakṣa – white fortnight /prior fortnight) |
सप्तमी तिथि (saptamī tithi - seventh lunar day) |
|
11 |
கார்த்திகை / कार्तिक/वृश्चिक (kārththigai
/kārtika/ vṛścika - Nov mid to Dec mid) |
शुक्लपक्ष / पुर्वपक्ष (śuklapakṣa
/ purvapakṣa – white fortnight /prior fortnight) & कृष्णपक्ष /अपरपक्ष (kṛṣṇapakṣa / aparapakṣa – dark fortnight / other) |
अष्टमी तिथि (aṣṭamī tithi - eighth lunar day) |
|
12 |
மார்கழி
/ अग्रहायण/धनुश्
(mārgazhi / agrahāyaṇa / dhanuś - Dec mid to Jan mid) |
शुक्लपक्ष / पुर्वपक्ष (śuklapakṣa
/ purvapakṣa – white fortnight /prior fortnight) & कृष्णपक्ष /अपरपक्ष (kṛṣṇapakṣa / aparapakṣa – dark fortnight / other) |
अष्टमी तिथि (aṣṭamī tithi - eighth lunar day) |
The details spread out across these scriptures are well summarized by ஸ்ரீ மறைஞானசம்பந்தர் / (srī maṟaiñāṉacampantar) also known as श्री निगमज्ञानसंबन्ध 1 (śrī nigamajñānasaṃbandha 1) in his various treatises including the சிவராத்திரி கற்ப்பசூசனம் (civarāttiri kaṟppacūcaṉam). Again, in his small poetic treatise மாத சிவராத்திரி கற்பம் (māta civarāttiri kaṟpam), the eminent poet-saint explains thus:
महाशिवरात्रि (mahāśivarātri - supreme auspicious night)
ஸ்ரீ மறைஞானசம்பந்தர் / (srī maṟaiñāṉacampantar) also known as श्री निगमज्ञानसंबन्ध 1 (śrī nigamajñānasaṃbandha 1) in his famous treatise மகாசிவராத்திரி கற்பம் (makācivarāttiri kaṟpam)
Again, महाशिवरात्रि (mahāśivarātri - supreme auspicious night) is also associated with the day of manifestation of Goddess श्री उमादेवी (śrī umādevī) got redemption from the sin of covering up the eyes of Lord परमशिव (paramaśiva) with her hands resulting in the darkness of the universe.
Similarly, महाशिवरात्रि (mahāśivarātri - supreme auspicious night) is associated with the day on which Lord परमशिव (paramaśiva) swallowed the virulent कालकूट (kālakūṭa - poison) which emerged from the समुद्रमन्थन (samudramanthana – churning of the ocean)
Mythologically
speaking there are multiple legends associated with the origin of the शिवरात्रिव्रत (śivarātrivrata – auspicious night observance) as
detailed out in different scriptures including महाभारत (mahābhārata), स्कन्दपुराण (skandapurāṇa), पद्मपुराण (padmapurāṇa) & गरुडपुराण (garuḍapurāṇa) etc.
The sacred திருவண்ணமலை / श्री अरुणाचल / श्री अरुणगिरि (tiruvaṇṇāmalai / śrī aruṇācala / aruṇagiri – Sacred Fire Hill) is considered to be one of the most popular forms of स्वयंभु अग्नि लिङ्ग (svayaṁbhu agni liṅga – Natural Fire Pillar). Etymologically, this name of the mountain is derived from the terms अरुणा (aruṇā – Red/Fiery Sun) and अचल गिरि (achala giri – immovable mountain). In other words, the sacred mountain, refers to the Cosmic Pillar of Reddened Solar Fire and in fact, traditionally this क्षेत् (kṣetra – shrine) is one of the पञ्चमहाभूत स्तल (pañcamahābhūta stala – Five Core Principle Shrines) and affiliated to the अग्नि तत्त्व (agni tattva – fire principle).
The famous अरुणचल महात्ंयम् (aruṇacala mahātṁyam), श्री सूत संहित (śrī sūta saṁhita) from the स्कन्द महा पुराण (skanda mahā purāṇa) and various other scriptures testify that Lord Siva
“Himself manifested as a column of fire before us. The Column transcended all the worlds and its limits could not be perceived”
According to a mythological legend, the absolute परब्रह्मन् (parabrahman – supreme divinity) theologized here as परमशिव (paramaśiva), manifested Himself as the cosmic स्वयंभु अग्नि लिङ्ग (svayaṁbhu agni liṅga – natural fire pillar) in order to resolve the ego conflicts between the सगुण ब्रह्म देवत (saguṇa brahma devata) viz. ब्रह्म (brahma) & विष्णू (viṣṇū) and re-establish the transcendence and omnipotence of the Absolute. The following verses from विद्येश्वर संहिता (vidyeśvara saṁhitā) in the sacred शिव महा पुराण (śiva mahā purāṇa) very categorically eulogizes the स्वयंभु अग्नि लिङ्ग (svayaṁbhu agni liṅga – natural fire pillar) at திருவண்ணமலை (tiruvaṇṇāmalai)
Saint Bhagavan Ramana Maharishi, in his famous translation (in Tamil) of the अरुणचल महात्ंयम् (aruṇacala mahātṁyam) declares thus, “Arunachala is truly the holy place. Of all holy places it is the most sacred! Know that it is the heart of the world. It is truly Siva himself! It is his heart-abode, a secret kshetra. In that place the Lord ever abides the hill of light named Arunachala.” Similarly, the sacred mountain कैलास् (kailās) in the Tibetan range of the Himalayan belt is another classic example of such स्वयंभु अग्नि लिङ्ग (svayaṁbhu agni liṅga – Natural Fire Pillar). Obviously, it could be considered as one of the tallest लिङ्ग (liṅga –pillar) in the world, while the former, is perhaps the oldest, as per geological studies
In other words, it falls on the eve of अमावास्य तिथिः (amāvāsya tithiḥ - new moon day) is considered as मासशिवरात्रि (māsaśivarātri - monthly shiva night) and is believed to be vibrant with spiritual energy. and hence the devotees observe a day-long उपवासम् (upavāsam- fasting) and keep vigil all night by indulging in prayers, meditation and other spiritual practices.
In esoteric sense, the astronomical progress of the चन्द्र (candra - moon) through चतुर्दशि तिथि (caturdaśi tithi - fourteen days) corresponds to the progress of the जीवात्मचैतन्य (jīvātmacaitanya – embodied soul’s consciousness) across the चतुर्दशमन्वन्तराणि (caturdaśamanvantarāṇi – fourteen epochs of Manu) viz. स्वयंभुवमनु (svayaṁbhuvamanu), स्वरोचिशमनु (svarociśamanu)…देवसवर्निमनु (devasavarnimanu) & इन्द्रसवर्निमनु (indrasavarni manu);
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# |
मन्वन्तर (manvantara) |
मनुः (manuḥ) |
|
1 |
प्रथम मन्वन्तर (prathama manvantara – first patriarchate) |
स्वायम्भुव (svāyambhuva) |
|
2 |
द्वितीयमन्वन्तर (dvitīyamanvantara – second patriarchate) |
स्वरोचिष (svarociṣa) |
|
3 |
तृतीयमन्वन्तर (tṛtīyamanvantara – third patriarchate) |
औत्तमि (auttami) |
|
4 |
चतुर्थ मन्वन्तर (caturtha manvantara – fourth patriarchate) |
तामस (tāmasa) |
|
5 |
पञ्चममन्वन्तर (pañcama manvantara – fifth patriarchate) |
रैवत (raivata) |
|
6 |
षाष्ठमन्वन्तर (ṣāṣṭhamanvantara – sixth patriarchate) |
चाक्षुस (cākṣusa) |
|
7 |
सप्तममन्वन्तर (saptama manvantara – seventh patriarchate) |
वैवस्वत (vaivasvata) |
|
8 |
अष्टम मन्वन्तर (aṣṭama manvantara – eighth patriarchate) |
सावर्णि (sāvarṇi) |
|
9 |
नवममन्वन्तर (navamamanvantara – nineth patriarchate) |
दक्ष सावर्णि (dakṣa sāvarṇi) |
|
10 |
दशममन्वन्तर (daśamamanvantara – tenth patriarchate) |
ब्रह्मा सावर्णि (brahmā sāvarṇi) |
|
11 |
एकादशकमन्वन्तर (ekādaśakamanvantara - eleventh patriarchate) |
धर्म सावर्णि
(dharma sāvarṇi) |
|
12 |
द्वादशकमन्वन्तर (dvādaśakamanvantara – twelefth patriarchate) |
रुद्र सावर्णि (rudra sāvarṇi) |
|
13 |
तर्योदशकमन्वन्तर (taryodaśakamanvantara – thirteenth patriarchate) |
रौच्य (rauchya) |
|
14 |
चतुर्दशक मन्वन्तर (caturdaśakamanvantara – fourteenth patriarchate) |
भौत्य (bhautya) |
And here, the चतुर्दशरात्रि (caturdaśarātri – fourteenth night) represents the
obscurative (dark) period at the end of that कल्पकाल (kalpakāla – aeon period) and the following अमावास्य तिथिः (amāvāsya tithiḥ - new moon day) represents the
final dissolution of the individualized consciousness symbolized by चन्द्र (candra - moon) and its merger
into the परब्रह्मचैतन्यं (parabrahmacaitanyaṃ - supreme divine consciousness) symbolized by the सूर्य (sūrya- sun). The former is
also theologized (in terms of bridal mysticism) as the sacred wedlock between नायकी / पार्वती (nāyakī / pārvatī) who is wedlocked with नायक / परमशिव (nāyaka / paramaśiva).
In a year, amongst all the मासशिवरात्रयः (māsaśivarātrayaḥ - monthly shiva night), the one falling during the month of மாசி (māsi - mid feb-march) is considered the most sacred and hence referred as महाशिवरात्रि (mahāśivarātri - Great Night of Shiva). The importance of observing this sacred event is glorified in the शिवमहापुराण (śivamahāpurāṇa) and various other scriptures
To understand more about the चतुर्दशमन्वन्तराणि (caturdaśamanvantarāṇi – fourteen epochs of Manu) and its relation to शिवतत्त्व (śivatattva) , please refer to the following blog
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Reference |
The
next important concept to understand is that the क्षेत्रज्ञ (kṣetrajña – knower) who
is सर्व व्यापिन् (sarva vyapin – all
pervading/permeating) on his own accord, decided to
encapsulate His शिव
प्रकाशम्
(śiva prakāśam
– blissful brightness) within the मायाकाश क्षेत्र (māyākāśa kṣetra – mysterious vacuum field) called ब्रह्माण्ड शरीर (brahmāṇḍa śarīra – cosmic body/ universe) by robing (wrapping) Himself
into आनुवंशिककोशाः अविद्यामायाः (ānuvaṃśikakośāḥ avidyāmāyāḥ - hierarchical
sheaths of nescient mystery) symbollically referred as the लोकाः (lokāḥ – multiverses) in the महापुराणशास्त्राणि (mahāpurāṇaśāstrāṇi – grand legendary
scriptures). In other words, the ब्रह्माण्ड चिताकाश (brahmāṇḍa citākāśa – cosmic vacuum
consciousness) is phenomenally fragmented to अनेक भागाः
(aneka bhāgāḥ – multiple parts) and
each of which forms a लोक (loka – universe). In fact, the term भगवान् (bhagavān) itself is derived from ‘भाग
(bhāga –part)’ and
hence means ‘one who manifestes himself’
into भागाः (aneka bhāgāḥ –
multiple parts).
One
can find very interesting and detailed accounts of such cosmological
partitioning into लोकाः (lokāḥ – multiverses) described in the Hindu महा पुराण शास्त्र (mahā purāṇa śāstra)
& the जीन शास्त्र (jīna śāstra –
Jain scriptures). According to the latter for example, the broadest level, the ब्रह्माण्ड (brahmāṇḍa – megaverse) is typically described to contain three main realms of consciousness
viz. ऊर्ध्व लोक (ūrdhva loka –
ascending / divine realm), मध्य
लोक (madhya loka - mid region) & अधो लोक (adho loka – nether world).
Similarly, various आगम शास्त्राणि (āgama śāstrāṇi –
agamic scriptures) refer to almost parallel concepts called भुवनाः (bhuvanāḥ
- worlds) which help in the soul’s
spiritual अध्वन् (adhvan – journey), as testified by the following verses
in the विद्या पाद (vidyā
pāda – gnostic section) of the sacred मृगेन्द्र आगम (mṛgendra āgama):.
The कर्म मण्डल (karma maṇḍala – works plane) better known as the भूलोक (bhūloka – terrestrial world),
is the मध्यमण्डल (madhyamaṇḍala – middle region),
which serves as the युद्ध क्षेत्र (yuddha kṣetra
– battle field) wherein the शकलकल जीवात्म
(śakalakala jīvātma – mundane corporeal souls) battle out against their कर्म
वासन (karma
vāsana – karmic forces / desires). It is here they encounter (discharge) their प्रारब्ध
कर्म (prarabdha
karma), it is here they accumulate the आगमि कर्म (āgami karma) etc. The classic masterpiece महाभारत (mahābhārata)
in fact, highlights this esoteric message only through its beautiful account of
the legendary confrontation at कुरुक्षेत्र (kurukṣetra)
between the कौरव (kaurava) symbolizing
the कर्म वासन (karma vāsana – karmic forces / desires)
& the पाण्डव (pāṇḍava) representing
the जीवात्म (jīvātma – embodied soul).
The result of this battle determines the direction for transmigratory
journey of the आत्म (ātma –
soul) to either the उत्तर/ अतिदेविक / सूर
मण्डल (uttara / atideivika maṇḍala –
upward / spiritual / benign plane) or the दक्षिन
/ अतिबौतीक / असूर मण्डल (dakṣina / atibhautīka / asūra maṇḍala –
upward / spiritual / benign plane). The उत्तर मण्डल (uttara maṇḍala - upward plane)
in turn contains six main realms with increasing intensity
of सत्व गुण
(satva guṇa –
nobler qualities). These realms along with the भूलोक (bhūloka) are
popularly called collectively सप्त
लोक (sapta loka – seven worlds). The विष्णु पुराण (viṣṇu purāṇa), for example, describes the following सप्त लोक (sapta loka – seven worlds) as part of its
cosmology.
|
# |
लोक
(loka - world) according to विष्णु
पुराण (viṣṇu purāṇa) |
मन्त्र
व्याहृति (mantra vyāhṛti) |
वेद अधिकार देवत (veda adhikāra devata) |
Description |
|
1 |
भूलोक (bhūloka) |
गायत्री
(gāyatrī) |
अग्नि
(agni) |
It represents the
physical plane and is the कर्म मण्डल (karma maṇḍala – works plane) |
|
2 |
भुवर्लोक (bhuvar loka) |
उष्निक्
(uṣnik) |
वायु
(vāyu) |
The
region of the astral plane |
|
3 |
स्वर्
लोक (svar loka) |
अणुष्टुभ्
(aṇuṣṭubh) |
सूर्य
(sūrya) |
The region of the
mental plane |
|
4 |
महर्
लोक (mahar loka) |
बृहती
(bṛhatī) |
बृहस्पति
(bṛhaspati) |
The
abode of the noble saints |
|
5 |
जनलोक
(jana loka) |
पङ्क्ति
(paṅkti) |
वरुण
(varuṇa) |
The
abode of the four mind born sons of ब्रह्म (brahma) viz. सनन्दन
(sanandhana
- blissful),सनक (sanaka - ancient), सनतन (sanatana -
eternal) & सनत् कुमार
(sanat
kumāra - youthful) |
|
6 |
तपोलोक
(tapoloka) |
त्रिष्टुभ् (triṣṭubh) |
इन्द्र (indra) |
The abode of वैभराज (vaibharāja) |
|
7 |
सत्य लोक
(satya loka) |
जगती (jagatī) |
विश्वदेव (viśvadeva) |
The abode of सत्य (satya -
truth) |
As indicated in the above table, in terms of sonic theology, the concept of सप्त लोक (sapta loka – seven worlds), closely corresponds to the concept of सप्त मन्त्र व्याहृति (sapta mantra vyāhṛti) included in the sacred जपसाधन गायत्रि मन्त्रस्य (japa sādhana gayatrī mantrasya – chanting ritual of the gayatri mantra), as testified in the following verses from महानारायणोपनिषद् (mahā nārāyaṇopaniṣad)
As part of the spiritual journey, the pilgrim as the ascend through these realms and gradually mature into a full fledged divine soul. The following prayer from the अथर्व वेद मन्त्र (atharva veda mantra) very beautifully highlights this point.
Similarly,
the अधोलोकाः नीचिन मण्डलस्य (adholokāḥ nīcina maṇḍalasya – nether worlds of
lower plane) has the following seven realms of consciousness,
technically called सप्ततलाः (saptatalāḥ - seven layers), exhibiting increasing intensity of असुरगुणाः (asuraguṇāḥ– malign qualities). This point is dealt at length in the महापुराणशास्त्राणि (mahāpurāṇaśāstrāṇi – grand legendary scriptures) like the श्रीमद् देवी भागवतम् (śrīmad devī bhāgavatam) & श्रीमद्
भागवतम् (śrīmad bhāgavatam) etc. The latter, for
example, refers to these as बिल
स्वर्ग (bila svarga –
subterranian heavens)
|
# |
लोक
(loka - universe) |
Description |
|
1 |
अतल (atala) |
The
kingdom of the बल
(bala) |
|
2 |
वितल
(vitala) |
The
kingdom of the हरभव
(harabhava) |
|
3 |
सुतल
(sutala) |
The
kingdom of the महाबलि
(mahābali) |
|
4 |
तलातल
(talātala) |
The
kingdom of the माया
(māyā) |
|
5 |
महातल
(mahātala) |
The
kingdom of the क्रोधवश
(krodhavaśa) |
|
6 |
रसतल
(rasatala) |
The kingdom of the दानव (dānava) & दैत्य (daitya) |
|
7 |
पाताल
(pātāla) |
The kingdom of the वासुकी (vāsukī) |
Thus, there are essentially चतुर्दश लोकाः (caturdaśa lokāḥ – fourteen worlds) in total. The earliest scriptural reference of them goes back to the अथर्ववेद मन्त्र (atharvaveda mantra). In Hindu mythology, the term भुवन (bhuvana) is sometimes referred as a synonym for लोक (loka - world). For example, the following verses from the शिवमहापुराण (śivamahāpurāṇa) refers to the चतुर्दश लोकाः (caturdaśa lokāḥ – fourteen worlds)
Next, the scriptures describe of a स्कंभ /स्तंभ (skaṁbha / staṁbha - pillair) running through the central axis (Axis Mundi) of the ब्रह्माण्ड (brahmāṇḍa - megaverse) traversing
through all the चतुर्दश लोकाः (caturdaśa lokāḥ – fourteen worlds). Please recollect our earlier analysis of the
significance of याग
स्कंभ / यूप (yāga skaṁbha /
yūpa – sacrificial
post) which esoterically symbolizes
the मेरुदण्ड / कशेरुका (merudaṇḍa / kaśerukā – spinal column)
through which the
sacred कुण्डलिनी शक्ति (kuṇḍalinī
śakti - coiled energy) flows. The पुराण
शास्त्र (purāṇa śāstra) symbolize the कुण्डलिनी शक्ति (kuṇḍalinī śakti – coiled energy) as आदि शेष (ādi śeṣa – primordial snake) while in the तन्त्र
शास्त्र (tantra śāstra) the
same is referred as भुजङ्गी (bhujaṅgī).
In
terms of sacred terrestrial geography, this
Axis Mundi
is variously described not only in Hinduism but also in other cultures from
different parts of the worlds as highlighted earlier viz. Mt. Sumeru/ Mt. Kailsash etc. in Hindusim, Mt. Meru in
Jainism & Buddhism, Mt.
Hara Berezaiti in ancient
Iran, Mt. Zion
in Judaism, Mt. Olympus in ancient Greece, Mt.
Sinai in Egypt etc.
From a anthropomorphic theological perspective, the दक्षिन मण्डल (dakṣina maṇḍala – downward plane) is considered as the lower portion of the human body i.e. below the abdomen, while the उत्तर मण्डल(uttara maṇḍala – upward plane) denotes the upper areas. In fact, the iconography of श्री योग दक्षिणा मूर्ति (śrī yoga dakṣiṇā mūrti) very beautifully symbolizes this theme. Here, the legs represents the lower worlds, while the मेरुदण्ड (merudaṇḍa – spinal column) represents the higher realms.
Please note that in this iconography, the आसन श्री योगदक्षिणामूर्तेः (āsana śrī yogadakṣiṇāmūrteḥ- pose of Sri Yoga Dakshina Muriti) is so designed that only the दक्षिण प्रेष्ठ / पदं (dakṣiṇa preṣṭha / padam – right leg) of Him is लंबक / सुशित (laṁbaka / suśita – vertical / straight) i.e. hangs down from the आसन पीटम् (āsana pīṭam – sitting platform), while the वामपादं (vāmapādaṁ - left foot) is कुञ्चित (kuñcita – folded / raised) up above the knee level, corresponding to the भूलोक स्थान (bhūloka sthāna – terrestrial position), in the above mapping. In other words, the raised leg here, in my opinion, indicates the operating state of जीवात्मन् (jīvātman – corporeal soul) in this cosmic heirarchy. The बद्धजीवात्मन् (baddhajīvātman – bound corporeal soul) is essentially a पशु (paśu - beast) bound by the पाश त्रिविधमलानाम् (pāśa trividhamalānām – fetter of trifold impurities) manifested as demonic tendencies in आणवमल (āṇavamala – atomic impurity), कर्ममल (karmamala – karmic impurity) and मायामल (māyāmala – delusive impurity). However, he is also potentially blessed with the spiritual quotient (capability) for संहारक (saṁhāraka - sublimation) of all his inherent असुरगुणाः (asuraguṇāḥ – demonic/beastly tendencies) symbolized by the dwarf demon called अपस्मारपुरुष / முயலகன் (apasmārapuruṣa / muyalagan) and raising (evolving) his operating consciousness from the अधोलोक (adholoka – nether world) to the भूलोक स्थान (bhūloka sthāna – terrsetrial position). Please remember that the भूलोक स्थान (bhūloka sthāna – terrsetrial position) is essenntially मूलाधार चक्र (mūlādhāra cakra – base support centre) from where his कुण्ड्लिनी यात्र (kuṇḍlinī yātra) begins. In fact that is why, by convention, the अधो लोक (adho loka – nether world) portions of the मध्य मेरुदण्ड / कशेरुका (madhya merudaṇḍa / kaśerukā – central axis mundi) is safely ignored while refering to the आधारचक्राणि कुण्डलिनीशक्तेः (ādhāracakrāṇi kuṇḍalinīśakteḥ – base centres of coiled energy). In fact, the आसन पीटम् (āsana pīṭam – sitting platform) is called the ज्ञानपीठं (jñānapīṭhaṃ – seat of wisdom) and the Lord श्री दक्षिणा मूर्ति (śrī dakṣiṇā mūrti) is the personification of the same. This fact is very categorically testified in the sacred दक्षिणामूर्ति उपनिषद् (dakṣiṇāmūrti upaniṣad)
Interestingly, the Sanskrit term दक्षिणा (dakṣiṇā) is highly polymorphic. On the
one hand it stands for the दक्षिणा (dakṣiṇā - south) direction, on
the other hand it represents दक्षिणा (dakṣiṇā – right
side). Even Bhagavan Sri Ramana Maharishi interprets the term as ‘in the heart on the right side of the body’ at the same time, according to him, the term
also means दक्षिणा (dakṣiṇā -
efficient) and in theological terms it definitely means दक्षिणा (dakṣiṇā - wisdom) as well, as is testified from the
following verse
The above श्लोक (śloka – verse) religiously recited by
millions of Hindus everyday, serves as an important testimony for whatever we
discussed so far on the concept of श्री दक्षिणा मूर्ति (śrī dakṣiṇā mūrti). It is
clear that श्री दक्षिणामूर्ति (śrī dakṣiṇāmūrti) not only symbolizes
ज्ञान (jñāna - wisdom) as He is
the निधये सर्व विध्यानाम् (nidhaye sarva vidhyānām - who is the
store house of all knowledge) functioning
as गुरवे सर्व लोकानाम् (gurave
sarva lokānām - teacher of all the worlds) viz . the चतुर्दश लोकाः (caturdaśa lokāḥ – fourteen worlds) described
above, but at the same time He is also the भिशजे भव रोगिनाम् (bhiśaje
bhava roginām - doctor for all diseases). The diseases here symbolizes the पाश त्रिविधमलानाम् (pāśa trividhamalānām – fetter of trifold
impurities) referred earlier. In fact, according
to ancient science of आयुर्वेद (āyurveda)
the term अपस्मार (apasmāra - disease).
However, at the same time, please be informed that this आसन (āsana – pose) is technically called as the उत्कुटिकासनम् (utkuṭikāsanam) and is not unique to the iconography of दक्षिणामूर्ति (dakṣiṇāmūrti) alone, but is also very common style found among many other देवताः (devatāḥ - deities) in the Hindu pantheistic tradition, particularly with in the case of His/Her அமர்ந்தகோலம் (amarntakōlam – sitting pose)
Please recollecty that in Hindu theology, Goddess सरस्वती (sarasvatī) is the feminine equivalent of दक्षिणामूर्ति (dakṣiṇāmūrti). Both personalize the ब्रह्म ज्ञानम् /श्री विद्या (brahma jñānam / śrī vidyā – Sacred / Divine wisdom). Interestingly, if you observe carefully, you can notice that in the above imagery, unlike in the former case, here the पदभेद (padabheda – feet position) is reversed. To be more precise, दक्षिण प्रेष्ठ /पदं (dakṣiṇa preṣṭha / padam – right leg) is the कुञ्चित (kuñcita – folded / raised), while the वामपादं (vāmapādaṁ - left foot) is लंबक / सुशित (laṁbaka / suśita – vertical / straight). This is because, by convention, the पद भेद (pada bheda – feet positions) of male & female deities are so designed. This will be more clear when these male-female deities are depicted together as in the case of the famous कामेश्वर कामेश्वरी (kāmeśvara kāmeśvarī) iconography
Here, the female goddess sits on the lap of the male god. Please be aware that the श्री लक्ष्मी हयग्रीव मूर्ति (śrī lakṣmī hayagrīva mūrti) is an almost equivalent version of this couple in the श्री वैष्णव संप्रदायम् (śrī vaiṣṇava saṁpradāyam)
Interestingly, even some of the நின்றகோலங்கள் (niṉṟakōlaṅkaḷ – standing poses) particularly in the case of ताण्डवमूर्तियः (tāṇḍavamūrtiyaḥ – dancing icons) like the famous आनन्दताण्डव नटराजस्य चिदंबरे (ānandatāṇḍava naṭarājasya cidaṃbare – frantic bliss dance of danceking at chidambaram) are slightly modified versions of उत्कुटिकासनम् (utkuṭikāsanam).
In fact, according to नाट्य शास्त्र (nāṭya śāstra – science of dance), when one foot is raised up and a toe is bent, this position is called the कुञ्चित पाद (kuñcita pāda – lifted / bent foot) and is one of the षट्मुख्यपदभेदाः भरतणात्ये (ṣaṭmukhyapadabhedāḥ bharataṇātye– feet positions in bharata natya). In the iconography of नटराजमूर्ति (naṭarājamūrti), the कुञ्चित पाद /தூக்கியதிருவடி (kuñcita pāda / tūkkiyatiruvaṭi – lifted / bent foot) esoterically symbolizes मोक्ष (mokṣa - salvation) and has been eulogized by many saints. In fact, the revered philosopher, saint poetश्री उमापतिशिवाचार्य (śrī umāpatiśivācārya) very beautifully glorifies the same in his famous masterpiece कुञ्चिताङ्घ्रि स्तव (kuñcitāṅghri stava)
Interestingly, both दक्षिणामूर्ति (dakṣiṇāmūrti) & नटराजमूर्ति (naṭarājamūrti) share many common features. Both for example, have the dwarf demon अपस्मार पुरुष / ÓÂĸý (apasmāra puruṣa / muyalagan) stamped by their right foot; both are south facing deities, both symbolize ज्ञान / चित् (jñāna / cit – wisdom / consciousness). This fact is testified by the revered saint श्री उमापति शिवाचार्य (śrī umāpati śivācārya) himself in the following verse
Yes, just like the former, नटराजमूर्ति (naṭarājamūrti),
who dances in the º¢ò º¨À (chitsabai – golden hall), also theologizes the esoteric
science of चिताकश तत्त्व (citākaśa tattva – vaccum /space consciousness principle). The following verses from the sacred ¾¢ÕÁó¾¢Ãõ (thirumandhiram) very categorically testifies this
Again, there is an esoteric (secret) aspect in both दक्षिणामूर्ति (dakṣiṇāmūrti) & नटराजमूर्ति (naṭarājamūrti) which only the qualified few can realize. While the former is considered as மௌன குரு (mauna guru – silent preceptor), the latter’s dance is a रहस्य विद्या (rahasya vidyā – esoteric science). This is demonstrated by the fact that the उपदेश (upadeśa – preaching/ sermon) of दक्षिणामूर्ति (dakṣiṇāmūrti) was given only to the likes of सनक (sanaka), सनन्दन (sanandana), सनातन (sanātana) & सनत् कुमार (sanat kumāra). Similarly, the आनन्द ताण्डव (ānanda tāṇḍava), could only be spiritually evolved souls like पतञ्जलि महऋषि (patañjali mahaṛṣi), व्याग्रपाद (vyāgrapāda) etc. Interestingly, நடராஜ தத்துவம் (naṭarāja tattuvam) is also considered an esoteric science and is technically called as the चिदम्बर रहस्य (cidambara rahasya – mystery of vaccum consciousness).
नटराजमूर्ति (naṭarājamūrti)
symbolizes the omnipresence of consciounsess all through the ब्रह्माण्ड (brahmāṇḍa - megaverse)
spanning across all the चतुर्दश लोकाः (caturdaśa
lokāḥ – fourteen worlds). In
fact, the whole ब्रह्माण्ड (brahmāṇḍa
- megaverse) is
the सभा / क्षेत्र (sabhā
/ kṣetra – stage / field) on which the सभा नायक (sabhā nāyaka – lord of the stage) who is also the क्षेत्रज्ञ (kṣetrajña
– knower of the field) eternally
performs the ஞானானந்தகூத்து (jñāṉāṉantakūttu – blissfull dance
of wisdom). The following verses from the sacred திருமந்திரம் (tirumantiram) very categorically testifies this
Interestingly, such ஞானானந்தகூத்து (jñāṉāṉantakūttu – blissfull dance
of wisdom) is also referred by a highly polarized term called आनन्द ताण्डव (ānanda tāṇḍava – frantic / wild bliss) symbolizing a natural synergy between polarities. Structurally,
upper part of the icon represents the आनन्द (ānanda - blissfull) aspect of the கூத்து (kūttu – dance), whereas the lower
part of the icon wherein His right foot forcefully crushes अपस्मारपुरुष / முயலகன் (apasmārapuruṣa / muyalagan) symbolizes its ताण्डव (tāṇḍava – frantic / wild) aspect. In other words, the former corresponds to उत्तर/ आधिदैविक / सुर मण्डल (uttara / ādhidaivika
/ sura maṇḍala – upward / spiritual / benign plane), while the latter to दक्षिण /आध्यात्मिक
/ असुर मण्डल (dakṣiṇa ādhyātmika /
asura maṇḍala – downward / material / malign plane). The dance of God pervades the nether worlds as well, which is
personfied by the demon dwarf as testified in the following expression by saint
திருமூலர் (tirumūlar), who declares thus,
In fact, elsewhere the saint திருமூலர் (tirumūlar) also testifies this
by using the expression கூளியோடாடி (kūḷiyōṭāṭi – He dances with the demons).
Please be noted that from a philosophic point of view, both the उत्तर/ आधिदैविक / सुर मण्डल (uttara / ādhidaivika
/ sura maṇḍala – upward / spiritual / benign plane) and the दक्षिण /आध्यात्मिक
/ असुर मण्डल (dakṣiṇa ādhyātmika /
asura maṇḍala – downward / material / malign plane) are technicaly sevenfold polarities depicting the positive &
negative aspects of the same singularity, as sepicted in the table below
|
# |
दक्षिन
/ अतिबौतीक / असूर मण्डल (dakṣina / atibhautīka / asūra maṇḍala – downward /
material / malign plane) South Pole /
Negative Charge – Seven Hells |
उत्तर/ अतिदेविक / सूर मण्डल (uttara / atideivika maṇḍala – upward /
spiritual / benign plane) North Pole / Positive Charge– Seven Heavens |
कुण्ड्लिनी चक्र (kuṇḍlinī cakra – coiled centres) |
|
1 |
अतल लोक (atala loka) |
भूलोक (bhūloka) |
मूलाधार (mūlādhāra) |
|
2 |
वितल लोक (vitala loka) |
भुवर् लोक (bhuvar loka) |
स्वाधिष्ठान (svādhiṣṭhāna) |
|
3 |
सुतल लोक (sutala loka) |
स्वर् लोक (svar loka) |
मणिपूर (maṇipūra) |
|
4 |
तलातल लोक (talātala loka) |
महर् लोक (mahar loka) |
अनाहत (anāhata) |
|
5 |
महातल लोक (mahātala loka) |
जनलोक (jana loka) |
विशुद्ध (viśuddha) |
|
6 |
रसतल लोक (rasatala loka) |
तपोलोक (tapoloka) |
अज्ञ
(ajña) |
|
7 |
पाताल लोक (pātāla loka) |
सत्य लोक
(satya loka) |
सहस्रपदम
(sahasrapadama) |
Geometrically, the shape of each आधारचक्राणि कुण्डलिनीशक्तेः (ādhāracakrāṇi kuṇḍalinīśakteḥ – base centres of coiled energy) is a kind of गौणासारोपा (gauṇāsāropā – kind of ellipse) having twin foci. In the hierarchy of the सप्तचक्राः (saptacakrāḥ– spectral centres), the left focal point of each आधारचक्र (ādhāracakra – base centre) corresponds to the respective दक्षिण /आध्यात्मिक / असुर मण्डल (dakṣiṇa ādhyātmika / asura maṇḍala – downward / material / malign plane) while the right focal point corresponds to the respective उत्तर/ आधिदैविक / सुर मण्डल (uttara / ādhidaivika / sura maṇḍala – upward / spiritual / benign plane).
Further, these spectral poles are the सप्तचक्राः (saptacakrāḥ– spectral centres) in the the मध्य मेरुदण्ड (madhya merudaṇḍa - central axis mundi). We can imagine मध्य मेरुदण्ड (madhya merudaṇḍa - central axis mundi) to be a seven dimensional magnet with these polar coordinates in a sequence. And as per the physical law of magnetism, unlike poles attract each other, there is a कुण्डलिनी शक्ती (kuṇḍalinī śaktī – biomagnetic force/field) because of the natural attraction between the alternating layer of opposite poles. In other words, there is attraction between the negatively charged अतल लोक (atala loka) with the positively charged भुवर् लोक (bhuvar loka) which in turn has attraction towards negatively charged सुतल लोक (sutala loka) and so on goes the attractive force till सत्य लोक (satya loka). Similarly, there is a criss-crossing flow of attractive force starting from positively charged भूलोक (bhūloka) through its immediate spiral opposite pole viz. वितल लोक (vitala loka) and so on till it reaches पाताल लोक (pātāla loka). These two spiralling channels are respectively called as इडकल नाडी (iḍakala nāḍī – left polar channel) & पिङ्गला नाडी (piṅgalā nāḍī – right polar channel). In theologic terms, they are represented as the two female consorts on the two sides of a male God.
In terms of modern physics, this represents the
vibrant आकाश स्पन्दन (ākāśa
spandana – vaccum dance / fluctuatuon) viz.
quantum field fluctuations. We shall discuss later in greater detail about
this, but here lets understand that these vibrational energy exchanges is
depicted as the ஞானானந்தகூத்து (jñāṉāṉantakūttu – blissfull dance
of wisdom) performed
on the कुण्डलिनी शक्ति मण्डल
(kuṇḍalinī śakti maṇḍala – biomagnetic energy field)
called சித்சபை / चित्सभा (chitsabai
/ citsabhā – gnostic
hall). Saint திருமூலர் (tirumūlar) very beautifully highlights this in the following verses
A more simplified version of the above diagram
is given below for our better understanding. Here you can imagine that the
spiralling energy flow of इडकल नाडी (iḍakala nāḍī – left polar
channel) & पिङ्गला नाडी (piṅgalā
nāḍī – right polar channel) represents the spiraling of two
snakes / climbers along a central pole. Interestingly this closely maps to the
ancient Caduceus
inconography. Again, as already discussed, there is a direct correspondence
between these energy channels in the ब्रह्माण्ड (brahmāṇḍa - macrocosm)
& the ones in the पिण्डाण्ड (piṇḍāṇḍa - microcosm) namely, the
human body, as indicated below
Please be noted that a more or less similar looking icon is typically an integral part of शिवालय (śivālaya) about which we shall look in detail later. Next important point to understand is that such correspondence between the world and the body is dealt at length in various occult literatures; the योग उपनिषद् (yoga upaniṣad), तन्त्र शास्त्र (tantra śāstra), सिद्धसिद्धान्तदर्शन (siddhasiddhāntadarśana), தமிழ் சித்தர் மரபு (tamiḻ cittar marapu – Tamil siddha tradition) etc., are few popular examples. The revered महायोगि गोरख्नाथ् (mahāyogi gorakhnāth), for example, in his phenomenal work सिद्धसिद्धान्तपद्धतिः(siddhasiddhāntapaddhatiḥ) gives a very detailed account of such correspondences in terms of the चतुर्दश लोकाः (caturdaśa lokāḥ – fourteen worlds) and various अङ्गाःदेहस्य (aṅgāḥdehasya– organs of body). We shall get into these details later but for now just wanted to focus on the cosmo-iconographic representation of the same here. Interstingly, the iconography of नटराजमूर्ति (naṭarājamūrti) very categorically denotes the inner dance of कुण्डलिनी शक्ति (kuṇḍalinī śakti – biomagnetic energy field) as testified in the திருமந்திரம் (tirumantiram) again,
To understand more about this concept, I would like to share my humble learnings on the spiritual glory of Lord श्री चिदम्बरनटराज (śrī cidambaranaṭarāja) and the significance of his worship in the following blog series
# | Topic | Micro Blog URL Link |
1 | वार्षिक उत्सव (vārṣika utsava- annual festival) celebrated as ब्रह्मोत्सव / महोत्सव (brahmotsava / mahotsava – grand festival) | https://chitsabhesayamangalam.blogspot.com/p/varsika-utsava-annual-festival.html |
2 | कल्प विज्ञान चिदंबरस्य (kalpa vijñāna cidaṃbarasya – ritual science of gnostic space) | https://chitsabhesayamangalam.blogspot.com/p/kalpa-vijnana-cidambarasya-ritual.html |
3 | निहित-जाल ताण्डव नटराजस्य (nihitajālatāṇḍava naṭarājasya – nested network dance of dance-king) | https://chitsabhesayamangalam.blogspot.com/p/nihitajalatandava-nested-network-dance.html
|
4 | ब्रह्मपिण्डसंसुतिविज्ञान गुर्वर्थत्व (brahmapiṇḍasaṃsutivijñāna gurvarthatva - Macro and Micro Cosmological significance) | https://chitsabhesayamangalam.blogspot.com/p/cosmological-significance.html
|
5 | ब्राह्मप्रतिकाविद्यानटराजस्य (brāhmapratikāvidyānaṭarājasya – sacred iconography of dance-king) | https://chitsabhesayamangalam.blogspot.com/p/sacred-iconography-of-paramananda.html
|
6 | ब्राह्मप्रतिकाविद्यानटराजस्य (brāhmapratikāvidyānaṭarājasya – sacred iconography of dance-king) | https://chitsabhesayamangalam.blogspot.com/p/sacred-iconography-of-paramananda.html
|
7 | ज्योतिष अर्थवत्त्व आर्द्रा दर्शनस्य (jyotiṣa arthavattva ārdrā darśanasya - astronomical significance of Arudra vision) | https://chitsabhesayamangalam.blogspot.com/p/astronomical-significance-of-ardra.html
|
8 | ब्राह्मप्रतिकाविद्यानटराजस्य (brāhmapratikāvidyānaṭarājasya – sacred iconography of dance-king) | https://chitsabhesayamangalam.blogspot.com/p/sacred-iconography-of-paramananda.html |
9 | ज्योतिष अर्थवत्त्व आर्द्रा दर्शनस्य (jyotiṣa arthavattva ārdrā darśanasya - astronomical significance of Arudra vision) | https://chitsabhesayamangalam.blogspot.com/p/astronomical-significance-of-ardra.html |
10 | ब्राह्मप्रतिकाविद्यानटराजस्य (brāhmapratikāvidyānaṭarājasya – sacred iconography of dance-king) | https://chitsabhesayamangalam.blogspot.com/p/sacred-iconography-of-paramananda.html |
Mythologically, there are many other legends
associated with this event as exemplified in the sacred scriptures including
but not limited to
|
# |
Category |
Scripture |
|
1 |
महापुराणशास्त्राणि (mahāpurāṇaśāstrāṇi) |
शिवमहापुराण (śivamahāpurāṇa) |
|
2 |
स्कन्दमहापुराण (skandamahāpurāṇa) |
|
|
3 |
पद्ममहापुराण (padmamahāpurāṇa) |
|
|
4 |
गरुडमहापुराण (garuḍamahāpurāṇa) |
|
|
5 |
वायुपुराण (vāyupurāṇa) |
|
|
6 |
भविष्योत्तरपुराण (bhaviṣyottarapurāṇa) |
|
|
7 |
महाइतिहासशास्त्र (mahāitihāsaśāstra) |
महाभारत (mahābhārata) |
|
8 |
शैवागमशास्त्राणि (śaivāgamaśāstrāṇi) |
वातुलागम (vātulāgama) |
|
9 |
कामिकागम (kāmikāgama) |
|
|
10 |
ललितागम (lalitāgama) |
|
|
11 |
किरणागम (kiraṇāgama) |
|
|
12 |
जयागम (jayāgama) |
|
|
13 |
कालोत्तरागम (kālottarāgama) |
|
|
14 |
सुप्रभेदागम (suprabhedāgama) |
|
|
15 |
कालनिर्नयागम (kālanirnayāgama) |
According to one legend, it is on this day, that Lord परमशिव (paramaśiva) is believed to have manifested himself as the sacred महा लिङ्गोध्भव मूर्ति (mahāliṅgodhbhava mūrti) whose அடி (aḍi – feet/ bottom) & முடி (muḍi – head / top) could not be seen (measured) even by Gods viz. ब्रह्म (brahma) & विष्णु (viṣṇu) respectively. When it comes to man-made iconography of लिङ्गोध्भव (liṅgodhbhava – Divine Pillar), the मूर्ति (mūrti – idol) one at गुदिमल्लम् (gudimallam), is one of the oldest शिव लिङ्ग (śiva liṅga) discovered so far.
The शिव महापुराण (śiva mahāpurāṇa) very clearly narrates this incidence and summarizes that
Again, this is further testified by saint poet ஸ்ரீ கக்சியப்ப சிவாச்சாரியார் (srī kakciyappa sivāccāriyār) in the following verses from his magnum opus masterpiece கந்தபுராணம் (kandapurāṇam)
The sacred திருவண்ணாமலை / श्री अरुणाचल /श्री अरुणगिरि (tiruvaṇṇāmalai / śrī aruṇācala / aruṇagiri – Sacred Fire Hill) is considered to be one of the most popular forms of स्वयंभु अग्नि लिङ्ग (svayaṁbhu agni liṅga – Natural Fire Pillar). Etymologically, this name of the mountain is derived from the terms अरुणा (aruṇā – Red/Firey Sun) and अचल गिरि (achala giri – immovable mountain). In other words, the sacred mountain, refers to the Cosmic Pillar of Reddend Solar Fire and in fact, traditionally this क्षेत् (kṣetra – shrine) is one among the sacred पञ्चमहाभूत स्थलानि (pañcamahābhūta sthalāni – five core principle shrines) and affiliated to the अग्नितत्त्व (agnitattva – fire principle).
The
famous अरुणचल महात्ंयम् (aruṇacala mahātṁyam) and श्री सूतसंहिता (śrī sūtasaṃhitā)
from the sacred स्कन्दमहापुराण (skandamahāpurāṇa) and
various other scriptures testify that Lord परमशिव (paramaśiva) “Himself manifested as a Column of fire before us. The Column
transcended all the worlds and its limits could not be perceived”
According to a mythological legend, the absolute परब्रह्मन् (parabrahman – supreme divinity) theologized here as परमशिव (paramaśiva), manifested Himself as the
cosmic स्वयंभु अग्नि
लिङ्ग (svayaṁbhu agni liṅga – natural fire pillar) in order to resolve the ego
conflicts between the सगुण ब्रह्म देवत (saguṇa
brahma devata) viz. ब्रह्मा (brahmā) & विष्णू (viṣṇū) and re-establish the transcendence and omnipotence of
the Absolute. The following verses from विद्येश्वर संहिता (vidyeśvara saṁhitā) in the sacred शिव महापुराण (śiva mahāpurāṇa)
very
categorically eulogizes the स्वायंभुव अग्निलिङ्ग (svāyaṃbhuva agniliṅga – natural fire pillar) at திருவண்ணாமலை / श्री अरुणाचल (tiruvaṇṇāmalai / śrī aruṇācala)
Saint Bhagavan Ramana Maharishi, in his famous translation (in Tamil) of the अरुणचल महात्ंयम् (aruṇacala mahātṁyam) declares thus,
“Arunachala is truly the holy place. Of all holy places it is the most sacred! Know that it is the heart of the world. It is truly Siva himself! It is his heart-abode, a secret kshetra. In that place the Lord ever abides the hill of light named Arunachala.”
Similarly, the sacred mountain कैलास् (kailās) in the Tibetan range of the Himalayan belt is another classic example of such स्वयंभु अग्नि लिङ्ग (svayaṁbhu agni liṅga – Natural Fire Pillair). Obviously, it could be considered as one of the tallest लिङ्ग (liṅga –Pillar) in the world, while the former, is perhaps the oldest, as per geological studies.
According to another legend, it is on this day, that Lord परमशिव (paramaśiva) is believed to
have married पार्वती (pārvatī). According to Swami Sivananda,
“This falls on the 13th (or 14th) day of the dark half of Phalgun
(February-March). The name means "the night of Shiva".
The ceremonies take place chiefly at
night. This is a festival observed in honor of Lord परमशिव (paramaśiva), who was married to
पार्वती (pārvatī). On this day, भक्ताः (bhaktāḥ - devotees) observe a strict fast on this day. Some भक्ताः (bhaktāḥ - devotees) do not even take a drop of water. They keep vigil all night. The शिवलिङ्ग (śivaliṅga) is worshipped
throughout the night by washing it every three hours with milk, curd, honey,
rose water, etc., whilst the chanting of the जप पञ्चाक्षरमन्त्रस्य (japa pañcākṣaramantrasya – chanting of five-syllabled
mantra) viz. नमशिवाय (namaśivāya) continues.
Offerings of बिल्वपत्त्राणि (bilvapattrāṇi – woodapple leaves) are made to the शिवलिङ्ग (śivaliṅga). बिल्वपत्त्राणि (bilvapattrāṇi – woodapple leaves) are very sacred as, it is said that goddess श्री महालक्ष्मी (śrī mahālakṣmī) resides in them. Hymns in praise
of Lord परमशिव (paramaśiva), such as the शिवमहिंनस्तोत्रम् (śivamahiṃnastotram) composed by पुष्पदन्त (puṣpadanta), the शिवताण्डवस्तोत्र (śivatāṇḍavastotra) composed by रावण (rāvaṇa) are sung with
great fervor and devotion.
People repeat the जप पञ्चाक्षरमन्त्रस्य (japa pañcākṣaramantrasya – chanting of five-syllabled mantra). He who utters the शुभ नामः शिवस्य (śubha nāmaḥ śivasya – sacred names of shiva) during the महाशिवरात्रि (mahāśivarātri - supreme auspicious night), with perfect devotion and concentration, is freed from all sins. He reaches the शिवलोक (śivaloka – abode of shiva) and lives there happily. He is liberated from the wheel of births and deaths. Many pilgrims flock to the शिवालयाः (śivālayāḥ - shiva temples)
For more details regarding the spiritual significance of திருவண்ணாமலை / श्री अरुणाचल /श्री अरुणगिरि (tiruvaṇṇāmalai / śrī aruṇācala / aruṇagiri – Sacred Fire Hill) please refer to following blog.
|
Reference |
Finally, according to the महापुराणशास्त्राणि (mahāpurāṇaśāstrāṇi –
grand mythological scriptures), it is on this day of महाशिवरात्रि (mahāśivarātri -
supreme auspicious night), that Lord परमशिव (paramaśiva) is supposed to
have swallowed the हाल्हल विष (hālhala viṣa) that was emitted during the समुद्र मन्थन (samudra manthana - churning of the ocean)
Interestingly,
the Hindu creative genius has very beautifully dramatized the whole process of मन्दनं (mandanaṁ - churning)
the मेरुदण्ड (merudaṇḍa – Axis
Mund /spinal cord) through the famous episode of the समुद्र मन्थनं (samudra manthanaṁ - Churning the Ocean). This
mythology has been explained at great length in the महा इतिहास काव्य शास्त्र (mahā itihāsa kāvya śāstra –
grand historic epic poetical scripture) including
the श्री वाल्मीकी
रामायण (śrī vālmīkī rāmāyaṇa) &
श्री व्यास महाभारत (śrī
vyāsa mahābhārata), as well as in the various महा पुराण शास्त्र
(mahā purāṇa śāstra)
including श्रीमद् भागवत पुराणम् (śrīmad bhāgavata purāṇam) and श्री विष्णु पुराणम् (śrī viṣṇu purāṇam). According to the legend, the देवाः (devāḥ - gods) & असूर (asūra - demon) in
order to obtain the अमृतं (amṛtaṁ - ambrosia), jointly
churned the समुद्रं (samudraṁ - ocean)
using the legendary snake called ‘वासुकि (vāsuki)’ as the मन्थनेन रज्जु (manthanena rajju – rope for chrning)
and the मन्दर पर्वत (mandara parvata - huge mountain) as
the churning-stick. Whie the असूर (asūra - demon) took
hold of the tail end of the snake, the असूर (asūra - demon) held its
head portion and the two jointly began to churn.
As there was no underlying support the मन्दर पर्वत (mandara parvata - huge mountain).in the महासमुद्र (mahāsamudra – grand ocean), eventually it began to sink down under the मुद्रं (samudraṁ - ocean) and in order to prevent drowning Lord महाविष्णु (mahāviṣṇu) manifested as the महाविभव कूर्म अव्तार (mahāvibhava kūrma avtāra – supremely glorious tortoise incarnation) and providing the needed संभृति ( saṃbhṛti – support) to the मन्दर पर्वत (mandara parvata - huge mountain). For example, the episode is very poetically narrated by श्री विष्वाम्त्र महऋषि (śrī viṣvāmtra mahaṛṣi) to none other than Lord श्री रामचन्द्रमूर्ति (śrī rāmacandramūrti) in the बालकाण्ड (bālakāṇḍa) section of श्री वाल्मीकी रामायण (śrī vālmīkī rāmāyaṇa).
Similarly the same episode is also naratted at length in the आस्तीकपर्व (āstīkaparva) that occurs within the आदिपर्व (ādiparva) of the श्री व्यास महाभारत (śrī vyāsa mahābhārata)
As a result of the मन्थन (mantana - churning), various rare elements that are traditionally referred as the चतुर्दश रत्नाः (caturdaśa ratnāḥ - fourteen gems) including the deadly हलाहल /कालकूट विष (halāhala / kālakūṭa viṣa – snake/dark mass venom) emerged from महा क्षीर सागर (mahā kṣīra sāgara – grand ocean of milk) as testified in the following verses
In
this allegorical story, the देवाः / सुरः (devāḥ/suraḥ- gods) & असुराः
(asurāḥ -
demons) represent the इडकला नाडी (iḍakalā nāḍī) & पिङ्गला नाडी (piṅgalā nāḍī) respectively.
Theमन्दर पर्वत (mandara parvata - huge mountain) maps
to मेरुदण्ड (merudaṇḍa – Axis Mund /spinal
cord); वासुकि (vāsuki) represents कुण्डलिनी शक्ति (kuṇḍalinī śakti - coiled energy).
The
चतुर्दश रत्नाः (caturdaśa ratnāḥ -
fourteen gems) is a highly polymorphic
term overloaded with context sensitive multivalent esoteric meanings including
-
चतुर्दश
प्राथ्मिक
नाद स्पन्दनाः (caturdaśa prāthmika nāda spandanāḥ - fourteen primary sonic vibrations) according to
the नादान्त दर्शन (nādānta
darśana)
-
चतुर् दश सूक्षम नाड्यः (catur
daśa sūkṣama nāḍyaḥ - fourteen subtle nerve channels) according to
the योगान्त दर्शनदर्शन (yogānta
darśana)
-
चतुर्दश मातृका शक्त्यः (caturdaśa mātṛkā śaktyaḥ – fourteen motherly forces)
Sri Paramahamsa Yogananda Maharaj – the eminent yogi, in his famous work “God Talks with Arjuna – The Bhagavat Gita” explains the allegory thus:
“The coiled creative life force at the base of the astral spine, kundalini, has always been symbolized as a serpent. When this creative force is "asleep" in delusion, it flows down and outward and feeds all the senses; uncontrolled, its stinging venom causes insatiable lusts. But when the pure kundalini force is "awakened" by the yogi, it rises to the brain and is transformed into the bliss of Spirit. This uplifting serpentine current is Vasuki, the supreme force for human liberation. The analogy can be made that God is manifested in the downwardly flowing creative power, Kandarpa, which through sex is responsible for the creation of children; and He is also in the uplifting current, Vasuki, which begets the offspring of divine realization”.
The
following table summarizes the esoteric and exoteric significance of the चतुर्दश रत्नाः (caturdaśa ratnāḥ - fourteen gems)
|
# |
रत्न (ratna - gem) |
Description |
|
1 |
लक्ष्मी
(lakṣmī - splendour) |
श्री
लक्ष्मी देवी (śrī lakṣmī devī)
who
theologizes संपत्ति (saṃpatti - wealth), क्ष्रीया (kṣrīyā - prosperity) & शुब प्राप्ति (śuba prāpti – good fortune) |
|
2 |
कौस्तुभ
(kaustubha - gem) |
It’s a महामणि (mahāmaṇi - prescious gem) worn by
Lord महाविष्णु
(mahāviṣṇu) around His हृद (hṛda - chest). The term literally means ‘that
which pervades the universe” |
|
3 |
पारिजातक
(pārijātaka - jasmine) |
A kind of रक्ताङ्गि मल्लिका पुष्प (raktāṅgi mallikā
puṣpa - coral
jasmine flower) - whose
modern botanical name is “nyctanthes
arbor-tristis”. |
|
4 |
सुरा
(surā - wine) |
A kind of वारुणी (vāruṇī –
spirituous liquor) |
|
5 |
धन्वन्तरि
(dhanvantari – divine physisian) |
The दैव आयुर्वेद वैद्य (daiva āyurveda
vaidya – divine physician for life
elongation) |
|
6 |
चन्द्रम
(candrama - moon) |
The चन्द्रम (candrama
- moon)
on the परमशिव शिरसः (paramaśiva śirasaḥ head of Lord
Shiva) corresponding to चन्द्र
कला (candra kalā) |
|
7 |
कामधेनु गावः (kāmadhenu gāvaḥ - wish milking cow) |
श्री
गोमाता देवी (śrī
gomātā devī – divine bovine-goddess) responsible for कामयति पूर्त (kāmayati pūrta – wish
fulfilling) all that is कामित (kāmita - desired) |
|
8 |
ऐरावत
गजः (airāvata gajaḥ - celestial white elephant) |
A kind of स्वर्ग सितवारण (svarga sitavāraṇa – celestial white
elephant) is the इन्द्रस्य वाहन (indrasya vāhana – vehicle of Indra) |
|
9 |
रम्भादि
देवाङ्ग्ना (rambhādi devāṅgnā) |
रम्भा (rambhā) one of the सुन्दरी अप्सर (sundarī apsara - beautiful nymph) |
|
10 |
अस्वः
पतरु सप्तमुखो (asvaḥ pataru saptamukho-
seven-faced flying horse) |
उच्चैःश्रवस्
(uccaiḥśravas – long eared)
is the sacred अस्वः
पतरु सप्तमुखो (asvaḥ pataru saptamukho-
seven-faced flying horse) serving as the सूर्यस्य वाहन (sūryasya vāhana – vehicle of Sun) |
|
11 |
हलाहल / कालकूट विष (halāhala
/ kālakūṭa viṣa – snake/dark mass venom) |
Kind of हलाहल (halāhala – deadly poison) also
called कालकूट (kālakūṭa
– dark mass) along with other elements which was swallowed by परमशिव (paramaśiva) to save
the world.. In esoteric terms, the latter term also called कालकूट (kālakūṭa- time measure). |
|
12 |
हरिधनुः
(haridhanuḥ - bow of Vishnu) |
The देवकधनुः (devaka dhanuḥ - celestial bow) of Lord महाविष्णु (mahāviṣṇu) |
|
13 |
शङ्खः
(śaṅkhaḥ - conch) |
पाञ्चजन्य
शङ्ख (pāñcajanya śaṅkha – five plaited conch) used by Lord महाविष्णु (mahāviṣṇu) |
|
14 |
अमृतं
(amṛtaṃ - nectar) |
The अमृतत्व (amṛtatva - immorality) giving nectoral अमृत (amṛta - ambrosia) that drips from the द्वादशान्त चक्र (dvādaśānta cakra – twelftnodal center) in the सहस्रारपद्म
(sahasrārapadma – thousand petalled lotus) |
Before concluding I would like to share the golden explanation Swami Sivananda, the founder of the Divine Life Society on the spiritual significance of शिवरात्रिव्रत (śivarātrivrata – auspicious night observance)
When creation had been completed, Shiva and Parvati went out to live on the top of Mount Kailas. Parvati asked, “O venerable Lord! which of the many rituals observed in Thy honour doth please Thee most?”
The Lord replied, “The 14th night of the new moon, in the dark fortnight during the month of Phalgun, is my most favourite day. It is known as Shivaratri. My devotees give me greater happiness by mere fasting than by ceremonial baths and offerings of flowers, sweets and incense.
“The devotee observes strict spiritual discipline in the day and worships Me in four different forms during each of the four successive three-hour periods of the night. The offering of a few bael leaves is more precious to Me than the precious jewels and flowers. My devotee should bathe Me in milk at the first period, in curd at the second, in clarified butter at the third, and in honey at the fourth and last. Next morning, he should feed the Brahmins first and, after performing the prescribed ceremonies, he can break his fast. O Parvati! there is no ritual which can compare with this simple routine in sanctity.”
Parvati was deeply impressed by the speech of Loid Shiva. She repeated it to Her friends who in their turn passed it on to the ruling princes on earth. Thus was the sanctity of Shivaratri broadcast all over the world.
The two great natural forces that afflict man are Rajas (the quality of passionate activity) and Tamas (that of inertia). The Shivaratri Vrata aims at the perfect control of these two. The entire day is spent at the Feet of the Lord. Continuous worship of the Lord necessitates the devotee’s constant presence in the place of worship. Motion is controlled. Evils like lust, anger, and jealousy, born of Rajas are ignored and subdued. The devotee observes vigil throughout the night and thus conquers Tamas also. Constant vigilance is imposed on the mind. Every three hours a round of worship of the Shiva Lingam is conducted. Shivaratri is a perfect Vrata.
The formal worship consists of bathing the Lord. Lord Shiva is considered to be the Form of Light (which the Shiva Lingam represents). He is burning with the fire of austerity. He is therefore best propitiated with cool bathing. While bathing the Lingam the devotee prays: “O Lord! I will bathe Thee with water, milk, etc. Do Thou kindly bathe me with the milk of wisdom. Do Thou kindly wash me of all my sins, so that the fire of worldliness which is scorching me may be put out once for all, so that I may be one with Thee-the One alone without a second.”
I would also like to share the explanation provided by Swami Krishnananda, the eminent disciple of Swami Sivananda
On Sivaratri, therefore, you are supposed to contemplate God as the creator of the world, as the Supreme Being unknown to the Creative Will, in that primordial condition of non-objectivity which is the darkness of Siva. In the Bhagavadgita there is a similar verse which has some sort of a resemblance to this situation. Ya nisa sarvabhutanam tasyam jagarti samyami; yasyam jagrati bhutani sa nisa pasyato muneh:That which is night to the ignorant, is day to the wise; and that which is day to the wise, is night to the ignorant. The ignorant feel the world as daylight and a brightly illumined objective something; and that does not exist for a wise person. The wise see God in all His effulgence; and that does not exist for the ignorant. While the wise see God, the ignorant do not see Him; and while the ignorant see the world, the wise do not see it. That is the meaning of this verse in the second chapter of the Gita. When we see sunlight, the owl does not see it. That is the difference. The owl cannot see the sun, but we can. So, we are owls, because we do not see the self-effulgent sun—the Pure Consciousness. And he who sees this sun—the Pure Consciousness, God—is the sage, the illumined adept in yoga.
Sivaratri is a blessed occasion for all to practise self-restraint, self-control, contemplation, svadhyaya, japa and meditation, as much as possible within our capacity. We have the whole of the night at our disposal. We can do japa or we can do the chanting of the mantra, ‘Om Namah Sivaya'. We can also meditate. It is a period of sadhana. Functions like Mahasivaratri, Ramanavami, Janmashtami, Navaratri are not functions in the sense of festoons and celebrations for the satisfaction of the human mind. They are functions of the Spirit; they are celebrations of the Spirit. In as much as we are unable to think of God throughout the day, for all the 365 days of the year, such occasions are created so that at least periodically we may recall to our memory our original destiny, our Divine Abode. The glory of God is displayed before us in the form of these spiritual occasions.
ௐ நமசிவாய / ॐ नमशिवाय (oṃ namacivāya / oṃ namaśivāya)!
திருசிற்றம்பலம் (tiruciṟṟambalam – sacred wisdom revealed)!
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