आध्यात्मिकमहत्व श्रीकृष्णजयन्तेः (ādhyātmikamahatva śrīkr̥ṣṇajayantēḥ - spiritual significance of Sri Krishna Jayanti)

 हरे कृष्ण (hare kṛṣṇa).

According to the देवव्रतपञ्चाङ्ग हिन्दुसनतनधर्मस्य (devavratapañcāṅga hindusanatanadharmasya – religious almanac of the Hindu-eternal-religion), the sacred event of श्री कृष्ण जयन्ति (śrī kṛṣṇa Jayanti – birth anniversary of Sri Krishna) is annually celebrated on the श्रवणमास अष्टमी तिथि / ஆவணிமாத அஷ்டமி திதி (śravaṇamāsa aṣṭamī tithi / āvaṇimāta aṣṭami titi – aug-sep month eighth lunar day) towards the end of the द्वापरयुग (dvāparayuga – uncertainty epoch). This event is alternatively called as श्री कृष्ण जन्माष्टमी (śrī kṛṣṇa janmāṣṭamī), गोकुलाष्टमी (gokulāṣṭamī) etc.

Original	Transliteration	Translation
वसुदेव सुतं देवं कंस चाणूर मर्दनम् । देवकी परमानन्दं कृष्णं वन्दे जगद्गुरुम् ॥ अतसी पुष्प सङ्काशं हार नूपुर शोभितम् । रत्न कङ्कण केयूरं कृष्णं वन्दे जगद्गुरुम् ॥ कुटिलालक संयुक्तं पूर्णचन्द्र निभाननम् । विलसत् कुण्डलधरं कृष्णं वन्दे जगद्गुरम् ॥ मन्दार गन्ध संयुक्तं चारुहासं चतुर्भुजम् । बर्हि पिंछाव चूडाङ्गं कृष्णं वन्दे जगद्गुरुम् ॥ उत्फुल्ल पद्मपत्राक्षं नील जीमूत सन्निभम् । यादवानां शिरोरत्नं कृष्णं वन्दे जगद्गुरुम् ॥ रुक्मिणी केलि संयुक्तं पीताम्बर सुशोभितम् । अवाप्त तुलसी गन्धं कृष्णं वन्दे जगद्गुरुम् ॥ गोपिकानां कुचद्वन्द कुङ्कुमाङ्कित वक्षसम् । श्रीनिकेतं महेष्वासं कृष्णं वन्दे जगद्गुरुम् ॥ श्रीवत्साङ्कं महोरस्कं वनमाला विराजितम् । शङ्खचक्र धरं देवं कृष्णं वन्दे जगद्गुरुम् ॥ कृष्णाष्टक मिदं पुण्यं प्रातरुत्थाय यः पठेत् । कोटिजन्म कृतं पापं स्मरणेन विनश्यति ॥ कृष्णाष्टक मिदं पुण्यंप्रातरुत्थाय यः पठेत्। कोटिजन्म कृतं पापंस्मरणेन विनश्यति॥ कृष्णाष्टक मिदं पुण्यंप्रातरुत्थाय यः पठेत्। कोटिजन्म कृतं पापंस्मरणेन विनश्यति॥	vasudeva sutaṃ devaṃ kaṃsa cāṇūra mardanam । devakī paramānandaṃ kṛṣṇaṃ vande jagadgurum ॥ atasī puṣpa saṅkāśaṃ hāra nūpura śobhitam । ratna kaṅkaṇa keyūraṃ kṛṣṇaṃ vande jagadgurum ॥ kuṭilālaka saṃyuktaṃ pūrṇacandra nibhānanam । vilasat kuṇḍaladharaṃ kṛṣṇaṃ vande jagadguram ॥ mandāra gandha saṃyuktaṃ cāruhāsaṃ caturbhujam । barhi piṃchāva cūḍāṅgaṃ kṛṣṇaṃ vande jagadgurum ॥ utphulla padmapatrākṣaṃ nīla jīmūta sannibham । yādavānāṃ śiroratnaṃ kṛṣṇaṃ vande jagadgurum ॥ rukmiṇī keli saṃyuktaṃ pītāmbara suśobhitam । avāpta tulasī gandhaṃ kṛṣṇaṃ vande jagadgurum ॥ gopikānāṃ kucadvanda kuṅkumāṅkita vakṣasam । śrīniketaṃ maheṣvāsaṃ kṛṣṇaṃ vande jagadgurum ॥ śrīvatsāṅkaṃ mahoraskaṃ vanamālā virājitam । śaṅkhacakra dharaṃ devaṃ kṛṣṇaṃ vande jagadgurum ॥ kṛṣṇāṣṭaka midaṃ puṇyaṃ prātarutthāya yaḥ paṭhet । koṭijanma kṛtaṃ pāpaṃ smaraṇena vinaśyati ॥	O Lord, the son of Vasudeva, who killed the Kamsa and Chanura, Who is the immense joy of Devaki, O Krishna I bow to you, the guru of the world. The one who is looks great with Aathasi flowers, who shines resplendent with the jewels like harams and anklets Who wears a bracelet (like Kankana) made with precious gems, I bow to you Lord Krishna, the teacher of the world. The one with the curly hair, whose face looks like the full moon Who is adorned with great looking earrings, I bow to you, Lord Krishna, the Guru of the world. The one who has fragrance of the pastes of Mandara flowers, with a gentle smile and four hands Wearing the peacock feather on his head, I bow to you O lord Krishna, the guru of the world. O the one whose eyes look like bloomed lotus petals, whose body resembles the dark blue clouds Who is the crest gem (greatest one) among the Yadava clan, Lord Krishna, I bow to you, the guru of the world. The Lord who is engaged in playing with Rukmini, adorned and resplendent with peetambaras (silk garments woven with gold) Who attracts to the scent of Tulasi (Ocimum), I bow to you, Lord Krishna, Guru of the World. One who is embraced with the Gopikas by which whose body is smeared the Kumkum (vermilion) The Lord in whom the Lakshmi resides, the one who has a big bow, O Krishna, I bow to you, the guru of the world. Having the marks of Sri Vasta (mark of devi Lakshmi), Who gristly enjoys (in himself), looking great with the garlands of flowers O Lord Krishna, holding the conch and a discus, I bow to you, the Guru of the world. The one who recites this Krishna ashtakam early in the mornings will get immense Punya And the sins done in his previous births will also be destroyed by reciting (understanding the meaning). -translation source internet
Sanskrit Reference: श्री कृष्णाष्टक स्तोत्रम् (śrī kṛṣṇāṣṭaka stotram)

भगवान् श्री कृष्ण परमात्मन् (bhagavān śrī kṛṣṇa paramātman), according to हिन्दुसनतनधर्म (hindusanatanadharma – eternal Hindu religion), is considered to be the नवमक महाविभव अवतार श्री महाविष्णोः (navamaka mahāvibhava avatāra śrī mahāviṣṇoḥ - nineth supreme glorious incarnation of Lord Maha Vishnu)

            Before moving on let us try to understand the philosophy underlying the concept of अवतार (avatāra - incarnation).  Although, one cannot find much references to the term अवतार (avatāra - incarnation) in the original वेदश्रुतिः (vedaśrutiḥ - vedic revelations) viz. चतुर्वेदसंहिताः (caturvedasaṃhitāḥ - four vedic corpuses) nor even in the प्रस्थानत्रयी वेदान्तदर्शनस्य (prasthānatrayī vedāntadarśanasya – primary triad of final wisdom philosophy), yet it plays an integral role in the उत्तरमीमांस वेदान्त सम्प्रदायाः (uttaramīmāṃsa vedānta sampradāyāḥ - posterior inquiry final wisdom traditions) and more specifically in the different sub-schools of वैष्णवमत संप्रदायाः (vaiṣṇavamata saṃpradāyāḥ - vaishnava theological traditions). The earliest reference of the term can be traced back to अष्टाध्यायी (aṣṭādhyāyī), a famous treatise on classical Sanskrit Grammar written by श्री पाणिनि महऋषि (śrī pāṇini mahaṛṣi).  However, the greatest coverage to the term occurs in the महापुराण शास्त्राणि (mahāpurāṇa śāstrāṇi – grand puranic scriptures) and the आगमशास्त्रसंहिताः (āgamaśāstrasaṃhitāḥ - agamic scriptural corpuses).

The term अवतार (avatāra - incarnation) literally is related to the term ‘अवतारण (avatāraṇa - descent)’, as it is etymologically derived from the Sanskrit roots ‘अव (ava - below)’ & ‘तार् (tār – coming down)’.  In spiritual terms, it implies the अवतारण देवत्वस्य (avatāraṇa devatvasya – descent of divinity), or in other words corresponds to the philosophical doctrine of शक्तिनिपात / शक्तिपात (śaktinipāta / śaktipāta – descent of power).

In philosophical terms of पाञ्चरात्रागमसंहिता (pāñcarātrāgamasaṃhitā – pancaratra agamic corpus), for instance, Lord श्रिमन् नारायण / महाविष्णु (śriman nārāyaṇa / mahāviṣṇu) could potentially take following types of पञ्चविध वर्गाः अवताराणाम् (pañcavidha vargāḥ avatārāṇām – fivefold classes of incarnations) viz. 

 

#	वर्ग अवतारस्य (varga avatārasya – class of incarnation)
1	परवासुदेव (paravāsudeva – transcendent universal being)
2	महव्यूह अवताराः महाविष्णौ (mahavyūha avatārāḥ mahāviṣṇau - grand divisional incarnations of Maha Vishnu)
3	महाविभव अवताराः महाविष्णौ (mahāvibhava avatārāḥ mahāviṣṇau - grand majestic incarnations of Maha Vishnu)
4	अन्तर्यामिन् अवतार महाविष्णौः (antaryāmin avatāra mahāviṣṇauḥ - indweller incarnation of Maha Vishnu)
5	अर्चावतार मूर्तिह् महाविष्णौः (arcāvatāra mūrtih mahāviṣṇauḥ - iconic incarnations of Maha Vishnu)

The महाविभव अवताराः महाविष्णौ (mahāvibhava avatārāḥ mahāviṣṇau - grand majestic incarnations of Maha Vishnu) can further be sub-classified into six kinds according to scriptures like the गर्गसंहिता (gargasaṃhitā)

#	उपवर्ग महविभव अवताराराणाम् (upavarga mahavibhava avatārārāṇām – sub-class of supreme majestic incarnation)
1	पूरण अव्ताराः महाविष्णौः (pūraṇa avtārāḥ mahāviṣṇauḥ - holistic incarnations of Maha Vishnu)
2	लीला अवताराः महाविष्णौः (līlā avatārāḥ mahāviṣṇauḥ - playful incarnations of Maha Vishnu)
3	अंश अवताराः महाविष्णौः (aṃśa avatārāḥ mahāviṣṇauḥ - aspective incarnations of Maha Vishnu)
4	आवेश अवताराः महाविष्णौः (āveśa avatārāḥ mahāviṣṇauḥ - angry incarnations of Maha Vishnu)
5	गुण अवताराः  महाविष्णौः (guṇa avatārāḥ mahāviṣṇauḥ - quality incarnations of Maha Vishnu)
6	काल अवताराः महाविष्णौः (kāla avatārāḥ mahāviṣṇauḥ - temporal incarnations of Maha Vishnu)

Amongst the various अवताराः श्री महाविष्णोः (avatāraḥ śrī mahāviṣṇoḥ - nineth supreme glorious incarnation of Lord Maha Vishnu), the following पूरण अव्ताराः महाविष्णौः (pūraṇa avtārāḥ mahāviṣṇauḥ - holistic incarnations of Maha Vishnu) are considered to be the दश महाविभव पूरण अवतारः महाविष्णौः (daśa mahāvibhava pūraṇa avatāraḥ mahāviṣṇauḥ - ten supreme glorious holistic incarnations of Maha Vishnu) 

The दश महाविभव पूरण अवतारः महाविष्णौः (daśa mahāvibhava pūraṇa avatāraḥ mahāviṣṇauḥ - ten supreme glorious holistic incarnations of Maha Vishnu) is very beautifully glorified in the famous दशावतारस्तोत्रम् (daśāvatārastotram – ten incarnations eulogy) composed by श्री वेदान्तदेशिकाचार्य (śrī vedāntadeśikācārya) an important परमाचार्य (paramācārya – supreme preceptor) belonging to the श्री वैष्णवमत संप्रदाय (śrī vaiṣṇavamata saṃpradāya), formally founded by श्री रामानुजाचार्य (śrī rāmānujācārya) to preach the विशिष्टाद्वैतवेदान्तदर्शन (viśiṣṭādvaitavedāntadarśana – qualified non-dualistic final-wisdom philosophy).  I shall now quote a few verses from the same

Original	Transliteration	Translation
देवो नश्शुभमातनोतु दशधा निर्वर्तयन्भूमिकां रङ्गे धामनि लब्धनिर्भररसैरध्यक्षितो भावुकैः । यद्भावेषु पृथग्विधेष्वनुगुणान्भावान् स्वयं बिभ्रती यद्धर्मैरिह धर्मिणी विहरते नानाकृतिर्नायिका॥ नाथायैव नमःपदं भवतु नश्चित्रैश्चरित्रक्रमै- र्भूयोभिर्भुवानान्यमूनि कुहनागोपाय गोपायते। कालिन्दीरसिकाय कालियफणिस्फारस्फटावाटिका रङ्गोत्सङ्गविशङ्कचंक्रमधुरापर्यायचर्याय ते ॥	devo naśśubhamātanotu daśadhā nirvartayanbhūmikāṃ raṅge dhāmani labdhanirbhararasairadhyakṣito bhāvukaiḥ । yadbhāveṣu pṛthagvidheṣvanuguṇānbhāvān svayaṃ bibhratī yaddharmairiha dharmiṇī viharate nānākṛtirnāyikā॥ nāthāyaiva namaḥpadaṃ bhavatu naścitraiścaritrakramai- rbhūyobhirbhuvānānyamūni kuhanāgopāya gopāyate। kālindīrasikāya kāliyaphaṇisphārasphaṭāvāṭikā raṅgotsaṅgaviśaṅkacaṃkramadhurāparyāyacaryāya te ॥	Let the God, who has acted in ten different roles, In the great Stage of this world and made happiness reach his devotees, And the Goddess who acted in appropriate roles along with him, Playing the proper Dharma suitable to his Dharma, Grant us all that is good. Let our phrase I salute belong only to that Lord, Who protects this world by his surprising actions, Who found the waters of Yamuna tasty, And who fearlessly danced in the centre of the wide hood of the snake Kaliya, As if it is a stage and who is but a cowherd boy doing these great actions. -translated by P. R. Ramachander
Sanskrit Reference: दशावतारस्तोत्रम् (daśāvatārastotram) (1,10)

And भगवान् श्री रामचन्द्रमूर्ति (bhagavān śrī rāmacandramūrti) & भगवान् श्री कृष्ण परमात्मन् (bhagavān śrī kṛṣṇa paramātman) are considered the most important amongst the दश महाविभव पूरण अवतारः महाविष्णौः (daśa mahāvibhava pūraṇa avatāraḥ mahāviṣṇauḥ - ten supreme glorious holistic incarnations of Maha Vishnu).

The famous महामन्त्र षोडशकनामानाम् (mahāmantra ṣoḍaśakanāmānām – supreme mantra of sixteen names) originally revealed to श्री नारदमहऋषि (śrī nāradamahaṛṣi) at the end of the द्वापरयुग (dvāparayuga – second epoch) by none other than the Lord श्री ब्रह्मा / हिरण्यगर्भ (śrī brahmā / hiraṇyagarbha) in the कलिसन्तरणोपनिषद् (kalisantaraṇopaniṣad) which belongs to the कृष्णयजुर्वेदसंहिता (kṛṣṇayajurvedasaṃhitā – black Yajurveda corpus) glorifies thus: 

Original	Transliteration	Translation
नारदः पुनः पप्रच्छ तन्नाम किमिति । स होवाच हिरण्यगर्भः। हरे राम हरे राम राम राम हरे हरे। हरे कृष्ण हरे कृष्ण कृष्ण कृष्ण हरे हरे॥ इति षोडशकं नाम्नां कलिकल्मषनाशनम्। नातः परतरोपायः सर्ववेदेषु दृश्यते । इति षोडशकलावृतस्य जीवस्यावरणविनाशनम् । ततः प्रकाशते परं ब्रह्म मेघापाये रविरश्मिमण्डलीवेति ।।	nāradaḥ punaḥ papraccha tannāma kimiti । sa hovāca hiraṇyagarbhaḥ। hare rāma hare rāma rāma rāma hare hare। hare kṛṣṇa hare kṛṣṇa kṛṣṇa kṛṣṇa hare hare॥ iti ṣoḍaśakaṃ nāmnāṃ kalikalmaṣanāśanam। nātaḥ parataropāyaḥ sarvavedeṣu dṛśyate । iti ṣoḍaśakalāvṛtasya jīvasyāvaraṇavināśanam । tataḥ prakāśate paraṃ brahma meghāpāye raviraśmimaṇḍalīveti ।।	Nārada then asked for the (holy) names (of the Lord). Brahmā responded thus (The names are): Oh Hari, Oh Rāma, Oh Hari, Oh Rāma, Oh Rāma, Oh Rāma, Oh Hari, Oh Hari, Oh Hari, Oh Kṛṣṇa, Oh Hari, Oh Kṛṣṇa, Oh Kṛṣṇa, Oh Kṛṣṇa, Oh Hari, Oh Hari. These (are) the sixteen names which destroy the evil effects of the iron-age. A better means than this is not seen in all the Vedas. This (prayer) destroys the veil that clouds the individual self with the sixteen (gross) elements (kalās). There upon shines the supreme Brahman (in all its glory) just like the radiant disk of the sun at the disappearance of the clouds. -translation by A.A. Ramanathan
Sanskrit Reference: कलिसन्तरणोपनिषद् (kalisantaraṇopaniṣad)

In the श्री गौडीय वैष्णवमत संप्रदाय (śrī gauḍīya vaiṣṇavamata saṃpradāya) formally founded by श्रील श्री कृष्ण चैतन्य महाप्रभु (śrīla śrī kṛṣṇa caitanya mahāprabhu) for preaching अचिन्त्यभेदाभेदवेदान्तदर्शन (acintyabhedābhedavedāntadarśana – inconceivable different yet non-different final-wisdom philosophy), the above महामन्त्र षोडशकनामानाम् (mahāmantra ṣoḍaśakanāmānām – supreme mantra of sixteen names) was customized by the order of the two lines and rendered for chanting

Original	Transliteration	Translation
हरे कृष्ण हरे कृष्ण कृष्ण कृष्ण हरे हरे। हरे राम हरे राम राम राम हरे हरे॥	hare kṛṣṇa hare kṛṣṇa kṛṣṇa kṛṣṇa hare hare। hare rāma hare rāma rāma rāma hare hare॥	Oh Hari, Oh Kṛṣṇa, Oh Hari, Oh Kṛṣṇa, Oh Kṛṣṇa, Oh Kṛṣṇa, Oh Hari, Oh Hari, Oh Hari, Oh Rāma, Oh Hari, Oh Rāma, Oh Rāma, Oh Rāma, Oh Hari, Oh Hari.
Sanskrit Reference: कलिसन्तरणोपनिषद् (kalisantaraṇopaniṣad)

Interestingly according to the esoteric cosmological science defined in the महापुराण्शास्त्राणि (mahāpurāṇśāstrāṇi – grand puranic scriptures), the actual incarnation of  the दश महाविभव पूरण अवतारः महाविष्णौः (daśa mahāvibhava pūraṇa avatāraḥ mahāviṣṇauḥ - ten supreme glorious holistic incarnations of Maha Vishnu) is, temporally speaking, spread out across the चतुर्युगाः चक्र अन्तरेण प्रतिपदमन्वन्तर समग्र कल्पस्य (caturyugāḥ cakra antareṇa pratipadamanvantara samagra kalpasya – four-epochs cycle within each patriarchate of every aeon)  in the golden ratio of 4:3:2:1

#	उपवर्ग महविभव अवताराराणाम् (upavarga mahavibhava avatārārāṇām – sub-class of supreme majestic incarnation)	युग (yuga –epoch) Ascending order of evolution	Terrestrial Duration (in human years)
1	श्री मत्स्य अवतार (śrī matsya avatāra –sacred fish incarnation)	कृत्यायुग (kṛtyāyuga – creation epoch)	1,728,000
2	श्री कूर्म अवतार  (śrī kūrma avatāra – sacred tortoise incarnation)
3	श्री वराह अवतार  (śrī varāha avatāra – sacred pig incarnation)
4	श्री नरसिंह अवतार  (śrī narasiṃha avatāra – sacred man-lion incarnation)
5	श्री वामन / त्रिविक्रम अवतार (śrī vāmana / trivikrama avatāra – sacred dwarf / tri-step incarnation)	त्रेतायुग (tretāyuga – third epoch)	1,296,000
6	श्री परशुराम अवतार (śrī paraśurāma avatāra – sacred axe-elegance incarnation)
7	श्री राम अवतार (śrī rāma avatāra – sacred elegance incarnation)
8	श्री बलराम अवतार (śrī balarāma avatāra – sacred strong-elegance incarnation )	द्वापरयुग (dvāparayuga – second epoch)	8,64,000
9	श्री कृष्ण अवतार  (śrī kṛṣṇa avatāra – sacred dark incarnation)
10	श्रि कल्कि अवतार (śrī kalki avatāra – sacred turbid incarnation)	कलियुग (kaliyuga – dark/black epoch)	4,32,000

Before proceeding further, in order to appreciate these concepts better, we need to get some fundamental brush up of the various time scales discussed here. We have already seen that time is generally expressed in units of seconds, minutes, hours, days, weeks, months, and years. While such denominations are sufficient for most of our practical life, it may not be enough for measuring higher realms of time, both in the microcosmic and the macrocosmic aspects. Hence, a more comprehensive scale of measurement is required and thanks to the Hindu sages whose foresight has helped in defining very elaborate and well thought through काल विद्या (kāla vidyā - science of time). The following table lists the various काल परिमा (kāla parimā – time measures) defined by Hindu wisdom, as articulated in various sacred scriptures, including विष्णु पुराण (viṣṇu purāṇa), श्रीमद् भागवत पुराण (śrīmad bhāgavata purāṇa), सूर्य सिद्धान्त (sūrya siddhānta) etc.

Unit of Measure	Details
1 त्रसरेण (trasareṇu)	The lowest unit of combination of 3 hexatoms
1 तृटि (tṛṭi)	The time taken to integration of 3 त्रसरेणवः (trasareṇavaḥ) =  (approx) 8/13,500th  of a क्षणाः (kṣaṇa - second)  = 1/6787.5th  of a क्षणाः (kṣaṇa - second)
1 वेधः (vedhaḥ)	100 तृट्यः (tṛṭyaḥ)s = 8/135th of a क्षणाः (kṣaṇa - second)
1 लव (lava)	3  वेधाः (vedhāḥ)s = 8/45th  of a क्षणाः (kṣaṇa - second)
1 निमिष (nimiṣa- moment)	3 लवाः (lavāḥ)s = 8/15th  of a क्षणाः (kṣaṇa - second). Etymologically the term निमिष (nimiṣa) means “blinking of the eye”
1 विकला (vikalā)	1 क्षणाः (kṣaṇa - second)
1 क्षण (kṣaṇa) or 1 परमाणु  (paramāṇu)	3 निमिषाः (nimiṣāḥ - moments) - Average time taken by a human to blink his eyes once.  - 8/5 क्षणाः (kṣaṇāḥ - seconds)
1 मात्र  (mātra)	8 निमिषाः (nimiṣāḥ - moments)
1 गुरु (guru)	2 मात्र  (mātra)
1 प्राण (prāṇa- breath)	10 गुरवः (guravaḥ) =  4 क्षणाः (kṣaṇāḥ - seconds)
1 काष्टा (kāṣṭā)	51 क्षणाः (kṣaṇāḥ - seconds)  = (approx) 8 क्षणाः (kṣaṇāḥ - seconds)
1 पल (pala) or विघटि (vighaṭi) or  विनाडी (vināḍī)	6 प्राणाः (prāṇāḥ - breaths) = 60 विपलानि (vipalāni) = 6 परमाणवः (paramāṇavaḥ - micro particles) =3 काष्ठाः (kāṣṭhāḥ) = (approx) 24 क्षणाः (kṣaṇāḥ - seconds)
1 निमेष (nimeṣa - minute)	60 क्षणाः (kṣaṇāḥ - seconds)
1 लघु (laghu)	15 काष्ठाः (kāṣṭhāḥ)  =  approx 2 निमेषौ (nimeṣau = minutes)
1 घटी  / नाडी / ¿¡Æ¢¨¸ / दन्दा (ghaṭī  / nāḍī /   naazhigai /  dandā)	60 पलानि (palāni) =  15 लघवः (laghavaḥ) = (approx) 24 निमेषाः (nimeṣāḥ - minutes)
1 कला (kalā)	2 लघु (laghu) = 30 काष्ठाः (kāṣṭhāḥ) = 60 विकला (vikalā) =  1 निमेष (nimeṣa - minute)
1 क्शन (kśana)	30 कला (kalā)s
1 मुहूर्त (muhūrta)	2 घटी (ghaṭī) = 12 क्षणाः (kṣaṇāḥ - seconds) s  = approx 48 minutes
1 यमः (yamaḥ)	6 मुहूर्ताः (muhūrtāḥ) = (approx) 1/4th of a day
1 करनः (karanaḥ)	2.5 यमाः (yamāḥ) = 15 मुहूर्ताः (muhūrtāḥ) = ½ तिथि (tithi)
1 तिथि / मनुष्य अहोरात्र (titi/ manuṣya  ahorātra – lunar/sidereal day)	60  घट्यः (ghaṭyaḥ) = 2 करणौ  (karaṇau) = 5 यमाः (yamāḥ) = 30 मुहूर्ताः (muhūrtāḥ) = 24 hours (approx).
1 वार (vāra - week)	7 Solar Day of the week
1 पक्ष (pakṣa -  fortnight)	15 तिथ्यः (tithyaḥ – lunar days)
1 मास (māsa  - month)	2 पक्षौ (pakṣau) = 30 तिथ्यः (tithyaḥ – lunar days) (approx) lunar month measured in lunar days   solar month measured in solar days
1 ऋतु (ṛtu – season)	2 मासौ (māsau - months)
1 आयनम् (āyanam - solistice)	3 ऋत्वः (ṛtvaḥ -seasons) = 6 मासाः (māsāḥ - months)
1 मनुष्य वत्सर (manuśya vatsara  - human year)	2 आयनम् (āyanam)s = 12 मासाः (māsāḥ - months)  (360 मनुष्य दिनाः (manuṣya dināḥ - human days) approx, 4.5 days rounded of for calculations)
1 पितृ  दिन (pitṛ  dina – ancestral day)	15 मनुष्य दिनाः (manuṣya dināḥ - human days)
1 पितृ  रात्रि (pitṛ  rātri – ancestral night)	15 मनुष्य  रात्र्यः (manuṣya rātrayaḥ  -  15 human nights)
1 पितृ अहोरात्र (pita ahorātra – ancestral daynight)	30 मनुष्य अहोरात्र (manuṣya  ahorātra – day + night) = 1 पितृ  दिन (pitṛ  dina – ancestral day) + 1 पितृ  रात्रि (pitṛ  rātri – ancestral night)
1 देव अहोरात्र (deva ahorātra – divine daynight)	1 मनुष्य वत्सर (manuśya vatsara  - human year) = 360 मनुष्य दिनाः (manuṣya dināḥ - human days)
1 देव वत्सर (deva vatsara – divine year)	360 देव अहोरात्र्यः (deva ahorātrayaḥ - divine daynights) = 1,29,600 मनुष्य अहोरात्र्यः (manuṣya ahorātrayaḥ - divine daynights)
1 कलियुग (kali yuga – dark era)	1200 देव वत्सराः (deva vatsarāḥ – divine years) = 4,32,000 मनुष्य वत्सराः (manuśya vatsarāḥ  - human years)
1 द्वापर युग (dvāpara yuga)	2400 देव वत्सराः (deva vatsarāḥ – divine years) =  8,64,000  मनुष्य वत्सराः (manuśya vatsarāḥ - human years) =2 कलियुगे (kaliyuge – dark eras)
1 त्रेत युग (treta yuga)	3600 देव वत्सराः (deva vatsarāḥ – divine years) =  1,296,000 मनुष्य वत्सराः (manuśya vatsarāḥ  - human years) = 3 कलियुगानि (kaliyugāni – dark epochs)
1 सत्य युग (satya yuga)	4800 देव वत्सराः (deva vatsarāḥ – divine years) = 1,728,000 मनुष्य वत्सराः (manuśya vatsarāḥ  - human years) =4 कलियुगानि (kaliyugāni – dark epochs)
1 चतुर् युग (catur yuga) or 1 महायुग (mahāyuga)	12000 देव वत्सराः (deva vatsarāḥ – divine years) =  4,320,000 (4.3 million) मनुष्य वत्सराः (manuśya vatsarāḥ  - human years)  1 चतुर्युग (caturyuga) = 1 कलियुग (kali yuga – dark era) + 1 द्वापर युग (dvāpara yuga) + 1 त्रेत युग (treta yuga) + 1 सत्य युग (satya yuga)
1 मन्वन्तर (manvantara - patriarchate)	71.43 1 महायुगानि (mahāyugāni) =  308,571,428.6 (308.5 million) मनुष्य वत्सराः (manuśya vatsarāḥ  - human years)
1 कल्प (kalpa - aeon)	1000 1 महायुगानि (mahāyugāni) = 4,320,000,000  (4.32 billion) मनुष्य वत्सराः (manuśya vatsarāḥ  - human years) Or  14 मन्वन्तराणि (manvantarāṇi - patriarchates)
1 सूर्यकल्प (suryakalpa – solar aeon)	7 कल्पाः (kalpāḥ - aeons) = 30,240,000,000 (30.24 billion) मनुष्य वत्सराः (manuśya vatsarāḥ  - human years)
1 ब्रह्म दिन (brahma dina – brahma day)	2 कल्पौ (kalpau - aeons) = 1 ब्रह्म अहोरात्र (brahma ahorātra – divine daynight) = 8,640,000,000 (8.64 billion) मनुष्य वत्सराः (manuśya vatsarāḥ  - human years)
1 ब्रह्म वत्सर (brahma vatsara – brahma  year)	360 ब्रह्म दिनाः (brahma dināḥ - divine years) = 3,110,400,000,000  (3.1 trillion) मनुष्य वत्सराः (manuśya vatsarāḥ  - human years).
ब्रह्म आयुस् (brahma āyus – brahma’s lifespan)	100 ब्रह्म वत्सराः (brahma vatsarāḥ – brahma years)  = 311,040,000,000,000 (311 trillion) मनुष्य वत्सराः (manuśya vatsarāḥ  - human years)

Of course, an important point to remember is that there are slight variations on these time scales across different scriptures which are in turn based on the specific time-cycle model they follow. For example, the revered परमाचार्य श्री अभिनवगुप्त (paramācārya śrī abhinavagupta) in his magnum opus masterpiece श्री तन्त्रालोकः (śrī tantrālokaḥ) summarizes thus on the time-scale with a deeper anthropocentric yogic model, while discussing about the essence of time.      

Original	Transliteration	Translation
शतानि षट् सहस्राणि चैकविंशतिरित्ययम्। विभागः प्राणगः षष्टिवर्षाहोरात्र उच्यते॥ प्रहराहर्निशामासऋत्वब्दरविषष्टिगः। विश्वाय्मान्तः स्थितस्तस्य बाह्ये रूपं निरूप्यते॥ षट् प्राणाश्चषकस्तेषां षष्टिर्नाली च तास्तथा। तिथिस्थत्त्रिशता मासस्ते द्वादश तु वत्सरः॥ अब्दं पित्र्यस्त्वहोरात्र उद्वदक्षिणतोऽयनात्। पितृणां यत्स्वमानेन वर्षं तद्दिव्यमुच्यते॥ षष्टयधिकं च त्रिशतं वर्षाणमात्र मानुषम्। तच्च द्वादशाभिर्हत्वा माससंख्यात्र लभ्यते॥ तां पुनसिंत्रशता हत्वाहोरात्रकल्पना वदेत्। हत्वा तां चैकविंशत्या सहस्त्रैः षट्शतेन च॥ प्राणसंख्यां वदेत्तत्र षष्ट्याद्यब्दोदयं पुनः। उक्तं च गुतिभिः श्रीमद्रौरवादिस्ववृत्तिषु॥ देवानां यधोरात्रं मानुषाणां स हायनः। शतत्रयेण षष्ट्या च नृणां विबिधवत्सरः॥ श्रीमत्स्वच्छन्दशास्त्रे च तदेव मतमीक्ष्यते। पितृणां तदहोरात्रमित्युपक्रम्य पृष्टतः॥ एवं दैवस्तवहोरात्र इति ह्यैक्योपस्ंहृतिः। तेन ये गुरवः श्रीमत्स्वच्छन्दोक्तिद्वयादितः॥ पित्र्यं वर्षं दिव्यदिनमूचुर्भ्रान्ता हि ते मुधा। दिव्यार्काब्दसहस्त्राणि युगेषु चतुरादितः॥ एकैकहान्या तावदद्भिः शतैस्तेष्वष्ट संधयः। चतुर्युगैकसप्तत्या मन्वन्तस्ते चतुर्दश॥ ब्रह्मणोऽहस्तत्र चेन्द्राः क्रमाद्यान्ति चतुर्दश।	śatāni ṣaṭ sahasrāṇi caikaviṃśatirityayam। vibhāgaḥ prāṇagaḥ ṣaṣṭivarṣāhorātra ucyate॥ praharāharniśāmāsaṛtvabdaraviṣaṣṭigaḥ। viśvāymāntaḥ sthitastasya bāhye rūpaṃ nirūpyate॥ ṣaṭ prāṇāścaṣakasteṣāṃ ṣaṣṭirnālī ca tāstathā। tithisthattriśatā māsaste dvādaśa tu vatsaraḥ॥ abdaṃ pitryastvahorātra udvadakṣiṇato'yanāt। pitṛṇāṃ yatsvamānena varṣaṃ taddivyamucyate॥ ṣaṣṭayadhikaṃ ca triśataṃ varṣāṇamātra mānuṣam। tacca dvādaśābhirhatvā māsasaṃkhyātra labhyate॥ tāṃ punasiṃtraśatā hatvāhorātrakalpanā vadet। hatvā tāṃ caikaviṃśatyā sahastraiḥ ṣaṭśatena ca॥ prāṇasaṃkhyāṃ vadettatra ṣaṣṭyādyabdodayaṃ punaḥ। uktaṃ ca gutibhiḥ śrīmadrauravādisvavṛttiṣu॥ devānāṃ yadhorātraṃ mānuṣāṇāṃ sa hāyanaḥ। śatatrayeṇa ṣaṣṭyā ca nṛṇāṃ vibidhavatsaraḥ॥ śrīmatsvacchandaśāstre ca tadeva matamīkṣyate। pitṛṇāṃ tadahorātramityupakramya pṛṣṭataḥ॥ evaṃ daivastavahorātra iti hyaikyopasṃhṛtiḥ। tena ye guravaḥ śrīmatsvacchandoktidvayāditaḥ॥ pitryaṃ varṣaṃ divyadinamūcurbhrāntā hi te mudhā। divyārkābdasahastrāṇi yugeṣu caturāditaḥ॥ ekaikahānyā tāvadadbhiḥ śataisteṣvaṣṭa saṃdhayaḥ। caturyugaikasaptatyā manvantaste caturdaśa॥ brahmaṇo'hastatra cendrāḥ kramādyānti caturdaśa।	An individual breathes twenty-one thousand six hundred times during a day and night. Exactly the same is the number of days and nights combined in the span of sixty years. The division of time into states, day and night, month, season, year, twelve years and sixty years and the consequent ends and starts during those divisions aresacred for the purpose of meditation and worship. The analysis of time that has been presented here particularly in relationship to the process of breathing, that indeed, is a throb of the Force indwelling the Universal Being and manifesting outside as such. Six breaths form a caṣaka, cup, while sixty caṣaka form a nāli, a period of twenty-four minutes, thirty tithis form a month while twelve months a year. The equinoxes form the day and night of the Fathers, pitṛs. A year is divine from the measurement of the Fathers while three hundred and sixty human years form a divine year. The number of days in a human year, i.e., 360, when divided by twelve, yields the number of months in a year. The same 360 being divided by 30, yields the number of days and nights of gods and Fathers. The number of breaths, 21,600, when divided by the number of days in a human year, yields 60 years of gods and Fathers. This has been stated by my revered teacher as well as by Tantras like Raurava, etc. The length of the divine day and night is the same as that of a human year, that is, 360 days. The same view has been reviewed in the Svacchanda Tantra under the background that what is the extent of a human year is the extent of a divine day and night. Being so, those teachers have gone off the point who claim that a Fathers' year is equivalent to a day of gods. Out of the total time of twelve thousand of divine years divided into four yugas, krta yuga extends for four thousand years, tretii for three thousand years, dviipara for two thousand years, and kali for one thousand years. There are eight sandhis,joints, in this duration. Seventy-one caturyugas, group of four yugas, for a Manvantara, period of a Manu. This is the period of a day of Brahman during which lndras come and go numbering fourteen. -translation by Prof. Satyaprakash Singh
Sanskrit Reference: श्री तन्त्रालोकः (śrī tantrālokaḥ) (6.127-140)

Wow! This is definitely mind boggling, when we begin to realize, the scale of the ब्रह्मन् (brahman – divinity), and I am just reminded of these golden verses of பெரியாழ்வார் (periyāḹvār) in his திருப்பல்லாண்டு  (tiruppallāṇḍu), describing God.

Original	Transliteration	Translation
பல்லாண்டு பல்லாண்டு பல்லாயிரதாண்டு பலகோடி நூறாயிரம் மல்லாண்ட திந்தோள் மணிவண்ண! உன் சேவடி செவ்வி திருக்காப்பு	pallāṇḍu pallāṇḍu pallāyiratāṇḍu palakōḍi nūṛāyiram mallāṇḍa tiṇtōḻ maṇivaṇṇa! un sēvaḍi sevvi tirukkāppu	O Lord in the colour of blue emerald, who destroyed the evil wrestlers with thy strong shoulders, May the beauty of your divine red feet protect us for many many countless years, many hundred thousands countless years, many crores of thousands of years.
Tamil Reference :திருப்பல்லாண்டு (tiruppallāṇḍu) (1)

The esoteric significance of this sacred महविभव अवतार श्री कृष्णस्य (mahavibhava avatāra śrī kṛṣṇasya – supreme glorious incarnation of Sri Krishna) is very clearly explained in the कृष्णोपनिषद् (kṛṣṇopaniṣad), belonging to the अथर्ववेदसंहिता (atharvavedasaṃhitā – atharva veda corpus) by none other than Lord भगवान् श्री रामचन्द्र मूर्ति (bhagavān śrī rāmacandra mūrti) Himself. He had promised the divine sages who were residing on the heavenly paradise, that He would re-incarnate as भगवान् श्री कृष्ण (bhagavān śrī kṛṣṇa) in the next युग (yuga - era) while the sages will incarnate as the गोपिका (gopikā - cohwherdesses). The heavenly paradise was transformed as the holy city गोकुल (gokula - gokulam) wherein the Lord was born to नन्दः (nandaḥ - nanda) - His foster-father and यशोदा (yaśodā) His foster-mother. Esoterically the former personifies the परमानन्द तत्त्व (paramānanda tattva – supreme bliss) while latter personifies the मुक्तिगेहिनी (muktigehinī – abode of liberation). Similarly, his mother देवकी (devakī) is none other than the ब्रह्मपुत्रा सा या वेदैरूपगीयते (brahmaputrā sā yā vedairūpagīyate – divine child who is glorified/sung by the vedas) while his father वसुदेव (vasudeva) is the personification of the निगमा (nigamā) the revealed वेदसंहिता (vedasaṃhitā – vedic corpus). The गाव (gāva - cows) correspond to ऋचा (ṛcā- vedic hymns). Lord रुद्रः / शिव (rudraḥ / śiva) assumed the role of his वंश / मुरली (vaṁśa / muralī - flute), while Lord कमलासन// ब्रह्म (kamalāsana / brahma) became the इष्टिका गोपालस्य (iṣṭikā  gopālasya – staff of cowherd). The sacred आदिशेष (ādiśeṣa – primordial residue) incarnated as श्री बलराम (śrī balarāma).

Original	Transliteration	Translation
मोदितास्ते सुराः सर्वे कृतकृत्याधुना वयम्। यो नन्दः परमानन्दो यशोदा मुक्तिगेहिनी ॥ माया सा त्रिविधा प्रोक्ता सत्त्वराजसतामसी । प्रोक्ता च सात्त्विकी रुद्रे भक्ते ब्रह्मणि राजसी ।। तामसी दैत्यपक्षेषु माया त्रेधा ह्युदाहृता। अजेया वैष्णवी माया जप्येन च सुता पुरा ॥ देवकी ब्रह्मपुत्रा सा या वेदैरुपगीयते । निगमो वसुदेवो यो वेदार्थ: कृष्णरामयोः ।। स्तुवते सततं यस्तु सोऽवतीर्णो महीतले। वने वृन्दावने क्रीडन्गोपगोपीसुरैः सह ॥ गोप्यो गाव ऋचस्तस्य यष्टिका कमलासनः । वंशस्तु भगवान् रुद्रः शृङ्गमिन्द्रः सगोसुरः ॥ गोकुलं वनवैकुण्ठं तापसास्तत्र ते द्रुमाः । लोभक्रोधादयो दैत्याः कलिकालस्तिरस्कृतः ।। गोपरूपो हरिः साक्षान्मायाविग्रहधारणः। दुर्बोधं कुहकं तस्य मायया मोहितं जगत्॥	moditāste surāḥ sarve kṛtakṛtyādhunā vayam। yo nandaḥ paramānando yaśodā muktigehinī ॥ māyā sā trividhā proktā sattvarājasatāmasī । proktā ca sāttvikī rudre bhakte brahmaṇi rājasī ।। tāmasī daityapakṣeṣu māyā tredhā hyudāhṛtā। ajeyā vaiṣṇavī māyā japyena ca sutā purā ॥ devakī brahmaputrā sā yā vedairupagīyate । nigamo vasudevo yo vedārtha: kṛṣṇarāmayoḥ ।। stuvate satataṃ yastu so'vatīrṇo mahītale। vane vṛndāvane krīḍangopagopīsuraiḥ saha ॥ gopyo gāva ṛcastasya yaṣṭikā kamalāsanaḥ । vaṃśastu bhagavān rudraḥ śṛṅgamindraḥ sagosuraḥ ॥ gokulaṃ vanavaikuṇṭhaṃ tāpasāstatra te drumāḥ । lobhakrodhādayo daityāḥ kalikālastiraskṛtaḥ ।। goparūpo hariḥ sākṣānmāyāvigrahadhāraṇaḥ । durbodhaṁ kuhakaṁ tasya māyayā mohitaṁ jagat।।	Devas rejoiced: "Now our lives have become fortunate," they said. One of them became the most holy Nanda, the other his wife Yaśodā, who was already liberated from cycle of rebirth. Deceptive power of Māyā has three characteristics: goodness, passion and ignorance. The Goodness is manifested in Śiva, passion in Brahma and Ignorance is manifested in demons. Thus Māyā has three features. They were born before Lord Krishna. Devakī bore as the son the Supreme Personality of Godhead. Vāsudeva, who knew all the Vedas, became the father of Krishna and Balarāma. The Supreme Personality of Godhead, whom (sages and devas) celebrate without end, came down to earth to enjoy His pastimes in the woods of Vrindāvan with saints, Gopas and Gopis. Vedas became personified as the gopis and cows, Brahma became the club of Lord Krishna, Lord Shiva became a flute of Lord Krishna and Indra became a buffalo horn of Lord Krishna. Someone had become a demon Aghāsura. The spiritual world became Gokul. Asceticism became personified as trees. Greed, anger, and other sins became demons. Age of Kālī disappeared. The Supreme Personality of Godhead, appeared in its original form as a cowherd boy. World misled and confused by His illusory energy was unable to recognize his true identity. Neither of devas could overwhelm the Lord's energy Māyā. Due to the energy of the Lord’s Yoga-Māyā Brahma appeared as a stick and Shiva as a flute. How the Lord's energy Māyā could deceive the entire universe? -translation source internet
Sanskrit Reference: कृष्णोपनिषद् (kṛṣṇopaniṣad) (3-10)

श्री कृष्ण भक्ति (śrī kṛṣṇa bhakti – Sri Krishna devotion)

   भगवान् श्री कृष्ण परमात्मन् (bhagavān śrī kṛṣṇa paramātman) is definitely one of the most favorite deities in Hindu theology, who is unanimously loved and adored by one and all. In fact, every true devotee, depending upon his attitude, aptitude and spiritual quotient cherishes different kinds of mystical experiences while relating with their beloved Lord भगवान् श्री कृष्ण परमात्मन् (bhagavān śrī kṛṣṇa paramātman). 

    Typically such experiences involve महाभावना (mahābhāvanā – grand role playing) by the saint as a beloved relatives of God as testified in the popular Sanskrit verses

Original	Transliteration	Translation
त्वमेव माता च पिता त्वमेव त्वमेव बंधुश्च सखा त्वमेव । त्वमेव विद्या द्रविणम् त्वमेव त्वमेव सर्वं मम देव देव ।।	tvameva mātā ca pitā tvameva tvameva bandhuśca sakhā tvameva। tvameva vidyā draviṇaṃ tvameva tvameva sarvaṃ mama devadeva ।।	You Truly are my Mother And You Truly are my Father . You Truly are my Relative And You Truly are my Friend. You Truly are my Knowledge and You Truly are my Wealth. You Truly are my All, My God of Gods)
Sanskrit Reference: प्रसिद्ध श्लोक (prasiddha śloka - famous verse)

    Please remember these are not ordinary mental imaginations, manifested in the ordinary plane of consciousness; on the other hand, these experiences are special cases of supra-mental visions which the soul goes through as part of its spiritual contemplation. The renowned sage परमाचार्य श्री अभिनवगुप्त (paramācārya śrī abhinavagupta)  a great exponent of the त्रिक शैवं (trika śaivaṁ) school of Kashmir Saivism, very clearly defines the concept of भावन (bhāvanā – role playing), thus in his तन्त्रसार (tantrasāra).

Original	Transliteration	Translation
अस्फ्र्ट्त्वात् भूत्मिव् अर्थम् अभुत्मिव स्फ्रुट्त्वापाद्नेन भाव्यते यया।	asphrṭtvāt bhūtmiv artham abhutmiva sphruṭtvāpādnena bhāvyate yayā।	Bhāvanā is that contemplation by which a thing which though real and existent appeared as non-existent and unreal previously owing to obscurity reappears as manifest reality by sheer clarity. -translation by Pandit Sri Jaidev Singh
Sanskrit Reference: तन्त्रसार (tantrasāra)

    For example let the following list hints at the महाभावना (mahābhāvanā – grand role playing) in the life of many salient devotees and saints demonstrating their श्री कृष्ण भक्ति (śrī kṛṣṇa bhakti – devotion to Lord Krishna)

#	भक्तिभाव (bhaktibhāva – devotion attitude)	Case Studies
1	दास्यभाव (dāsyabhāva – servitude-attitude)	Demonstrated by हरिदास् (haridās) with भगवान् श्रीकृष्ण परमात्मन् (bhagavān śrīkṛṣṇa paramātman)
2	सख्यभाव (sakhyabhāva - friendship attitude)	Demonstrated by सुदाम (sudhāma) with भगवान् श्रीकृष्ण परमात्मन् (bhagavān śrīkṛṣṇa paramātman)
3	शिष्यभाव  (śiṣyabhāva – disciple attitude)	Demonstrated by अर्जुन (arjuna) and उद्धव (uddhava) with भगवान् श्रीकृष्ण परमात्मन् (bhagavān śrīkṛṣṇa paramātman)
4	नायिकाभाव / मधुरभाव (nāyikābhāva / madhurabhāva – fiancée /  honey attitude)	Demonstrated by राधा (rādhā), मीरा (mīra) & கோதை ஆண்டாள் (kodai āṇḍāḻ) with भगवान् श्रीकृष्ण परमात्मन् (bhagavān śrīkṛṣṇa paramātman)
5	वात्सल्यभाव (vātsalyabhāva – parental attitude)	Demonstrated by देवकी (devakī) & यसोध (yasodha) with भगवान् श्रीकृष्ण परमात्मन् (bhagavān śrīkṛṣṇa paramātman)
6	विद्वेषभाव (vidveṣabhāva bhakti – hateful attitude)	Demonstrated by नकरकासुर (narakāsura) & कम्स (kamsa) with भगवान् श्रीकृष्ण परमात्मन् (bhagavān śrīkṛṣṇa paramātman)

    Today, typically at every devotee’s household these महाभावना (mahābhāvanā – grand role playing) will be celebrated and contemplated with pious devotion. Especially, the last three categories listed above are definitely all the more profound here in the case of श्री कृष्ण भक्ति (śrī kṛṣṇa bhakti – devotion to Lord Krishna). For instance, no one can forget the unparalleled role of भगवान् श्री कृष्ण परमात्मन् (bhagavān śrī kṛṣṇa paramātman) as the noble गीताचार्य (gītācārya - preceptor of the song) in blessing us with the श्रीमद् भगवद् गीता (śrīmad bhagavad gītā), as well as उद्धव गीता (uddhava gītā) and unequivocally reassuring His commitment to protect us 

Original	Transliteration	Translation
यदा यदा हि धर्मस्य ग्लानिर्भवति भारत । अभ्युत्थानमधर्मस्य तदात्मानं सृजाम्यहम् ॥ परित्राणाय साधूनां विनाशाय च दुष्कृताम् । धर्मसंस्थापनार्थाय सम्भवामि युगे युगे ॥	yadā yadā hi dharmasya glānirbhavati bhārata| abhyutthānamadharmasya thadātmānaṁ ṣrujaṁyaham|| parithrānāya sādhunām vināśāyaca duṣukrutām| dharmasamsthāpanārthāya saṁbhavāmi yuge yuge||	O scion of the Bharata dynasty, whenever there is a decline one virtue and increase of vice, then do I manifest Myself. For the protection of the pious, the destruction of the evil-doers, and establishing virtue, I manifest Myself in every age. -translation of Swami Gambhurananda (RKM Order)
Sanskrit Reference: श्रीमद्भग्वद्गीता (śrīmadbhagvadgītā) (4.7, 4.8)

Commenting on these verses Swami Vivekananda says: 

"In India…one of their great Incarnations, Krishna, whose grand sermon, the Bhagavad-Gitâ, some of you might have read, says, 'Though I am unborn, of changeless nature, and Lord of beings, yet subjugating My Prakriti, I come into being by My own Mâyâ. Whenever virtue subsides and immorality prevails, then I body Myself forth. For the protection of the good, for the destruction of the wicked, and for the establishment of Dharma, I come into being, in every age.' Whenever the world goes down, the Lord comes to help it forward; and so He does from time to time and place to place”

Again, Sri Aurobindo, in his famous Essays on the Gita, explains the significance of the महा विभव अवतार (mahā vibhava avatāra – Supreme Glorifying Incarnation) of भगवान् श्री कृष्ण परमात्मा (bhagavān śrī kṛṣṇa paramātmā) as गीताचार्य (gītācārya) by saying thus

 “And we may first translate the words of the Teacher himself in which the nature and purpose of Avatarhood are given summarily and remind ourselves also of other passages or references which bear upon it. ‘Many are my lives that are past, and thine also, O Arjuna; all of them I know, but thou knowest not, O scourge of the foe. Though I am the unborn, though I am imperishable in my self-existence, though I am the Lord of all existences, yet I stand upon my own Nature and I come into birth by my self-Maya. For whensoever there is the fading of the Dharma and the uprising of unrighteousness, then I loose myself forth into birth. For the deliverance of the good, for the destruction of the evil-doers, for the enthroning of the Right I am born from age to age. He who knoweth thus in its right principles my divine birth and my divine work, when he abandons his body, comes not to rebirth, he comes to Me, O Arjuna. Delivered from liking and fear and wrath, full of me, taking refuge in me, many purified by austerity of knowledge have arrived at my nature of being (madbhavam, the divine nature of the Purushottama). As men approach Me, so I accept them to my love….; men follow in every way my path, O son of Pritha.”

    Similarly, the bridal mysticism with श्री कृष्ण (śrī kṛṣṇa) is one of the greatest kinds of mystical experiences blessed by the Lord to many of his chosen devotees. The pinnacle of such भावन (bhāvana - attitude) occurs in the पुराण शास्त्र (purāṇa śāstra) as well as in the as various other devotional literature. For example, the श्रीमद् भागव्त महा पुराण (śrīmad bhāgavta mahā purāṇa) very beautifully explains as to how the गोपिका (gopikā) at ब्रिन्दावनं (brindāvanaṁ) assume themselves as the wives (lover partners) of their beloved hero भगवान् श्री कृष्ण परमात्म (bhagavān śrī kṛṣṇa paramātma) and yearn for a romantic communion with their Lord. Later श्री नारायण भट्टत्रि (śrī nārāyaṇa bhaṭṭatri) the eminent mystic poet from Kerala composed yet another soul kindling poetic masterpiece called श्रीमन् नारायणियम् (śrīman nārāyaṇiyam) highlighting this form of devotion. Such emotional love was further elucidated by the renowned poet जयदेव (jayadeva) through his unparalleled poetic masterpiece गीतगोविन्दम् (gītagovindam), also known as, अष्टपदि (aṣṭapadi). In this, the poet also narrates the love emotions of a specific गोपिका (gopikā) called राधा (rādhā) who was the favorite fiancee of भगवान् श्री कृष्ण परमात्म (bhagavān śrī kṛṣṇa paramātma).

Original	Transliteration	Translation
चन्द्रक चारु मयूर शिकाण्डक मण्डलवलयितकेशम्। प्रचुरपुरन्दर दनुरनुरन्जित मेदुर मुदिर सुवेशम्॥	candraka cāru mayūra śikāṇḍaka maṇḍalavalayitakeśam| pracurapurandara danuranuranjita medura mudira suveśam||	My mind contemplates on Lord Krishna whose beautiful curly hair adorned with peacock feathers of different hues shines like the various colours of rainbow and His captivating body bedecked with jewels resembling black rain-bearing clouds -translated by Dr. P.V.S Subramaniyan
Sanskrit Reference: गीतगोविन्दम् (gītagovindam)

नायिकाभाव / मधुरभाव (nāyikābhāva / madhurabhāva – fiancée /  honey attitude)

    திருப்பாவை (tiruppāvai)  & நாச்சியார் திருமொழி (nācciyār tirumoḹi) are the two greatest contributions of her towards devotional literature particularly bridal mysticism. ஆண்டாலின் திருப்பாவை பாசுரங்கல்  (āṇṭāliṉ tiruppāvai pācuraṅgal – thiruppavai pasurangal of andal) similar to the மாணிக்கவசகரின் திருவெம்பாவை பதிகங்கள் (māṇikkavacakariṉ tiruvempāvai patikaṅgaḷ - thirvempavai decads of manikkavasagar), is a first person account of the traditional rite of பாவை நீராடல் நோன்பு (pāvai nīrāṭal nōnbu – maiden bathing austerity-vow). This நோன்பு (nōnbu - austerity-vow) very piously observed annually by young பாவைகள் (pāvaigaḷ - maidens) during the sacred மார்கழி மாதம் / मृगशीर्ष मास (mārkaḻi mātam / mṛgaśīrṣa māsa - mid Dec to mid Jan month). Here the saintess enters into a mystical பாவனை (bāvaṉai – role-play) by imagining herself as one of the பாவைகள் (pāvaigaḷ - maidens) from the sacred city of ¬Â÷À¡Ê (aayarpaadi) who were observing this நோன்பு (nōṇbu - austerity-vow)

The intention of this festival, as already discussed, is for these பாவைகள் (pāvaigaḷ - maidens) who are the would-be brides to commune with their beloved lover-God महाविष्णु (mahāviṣṇu). In other words, பாவைகள் (pāvaigaḷ - maidens) are the बद्धजीवात्मनः (baddhajīvātmanaḥ – bound corporeal souls) who want to awaken the dormant divinity in them.  Ultimately, they wanted to unite with the परमात्मन् (paramātman – supreme soul) in a sacred wedlock and to be closely associated with भगवत् कैङ्गर्य (bhagavat kaiṅgarya - divine servitude) eternally, as testified in the following verses

Original	Transliteration	Translation
சிற்றம் சிறு காலே வந்து உன்னை சேவித்து உன்- பொற்றாமரை அடியே போற்றும் பொருள் கேளாய் பெற்றம் மேய்த்து உண்ணும் குலத்தில் பிறந்து நீ- குற்றேவல் எங்களைக் கொள்ளாமல் போகாது இற்றைப் பறை கொள்வான் அன்று காண் கோவிந்தா எற்றைக்கும் ஏழ் ஏழ் பிறவிக்கும் உன் தன்னோடு- உற்றோமே ஆவோம் உனக்கே நாம் ஆட்செய்வோம் மற்றை நம் காமங்கள் மாற்றேலோர் எம்பாவாய்	ciṟṟam ciṟu kālē vantu uṉṉai cēvittu uṉ- poṟṟāmarai aṭiyē pōṟṟum poruḷ kēḷāy peṟṟam mēyttu uṇṇum kulattil piṟantu nī- kuṟṟēval eṅkaḷaik koḷḷāmal pōkātu iṟṟaip paṟai koḷvāṉ aṉṟu kāṇ kōvintā eṟṟaikkum ēḻ ēḻ piṟavikkum uṉ taṉṉōṭu- uṟṟōmē āvōm uṉakkē nām āṭceyvōm maṟṟai nam kāmaṅkaḷ māṟṟēlōr empāvāy	Milk-cows we would follow, reach the wood and eat, Amongst tribe pastoral, sans any intellect, Thou'rt born This the only virtue we own; our acquaintance is a bond; The intimacy hither, could never be torn; Oh! Govinda! Deficient in nothing! We girls ignorant and forlorn Addressed Thee in unbecoming names; Let Thou not hiss! Lo! Master! Bless us, we in ardour Bestow on us our desire, Listen and consider, our damsel.. -translation source interneti
-Tamil Reference :திருப்பாவை (tiruppāvai) (29)

ஸ்ரீ ஆண்டாள் நாச்சியார் (srī āṇṭāḷ nācciyār) is even more explicit with her bridal moods in her second masterpiece நாச்சியார் திருமொழி (nācciyār tirumoḹi) wherein she also, like the other mystic poet-saints cited above, seeks the helps of love-messengers to carry her message of love. Interestingly, she even prays to மன்மதன் / காமதேவன் (maṉmataṉ / kāmatēvaṉ – cupid / lord of love) to help her in her Divine romance and pleads him to act as her messenger.  

Original	Transliteration	Translation
தையொரு திங்களும் தரைவிளக்கித் தண் மண்டலம் இட்டு மாசி முன்னாள் ஐய நுண் மணல் கொண்டு தெரு அணிந்து அழகினுக்கு அலங்கரித்து அனங்கதேவா! உய்யவும் ஆங்கொலோ? என்று சொல்லி உன்னையும் உம்பியையும் தொழுதேன் வெய்யது ஓர் தழல் உமிழ் சக்கரக் கை வேங்கடவற்கு என்னை விதிக்கிற்றியே!	taiyoru tiṅkaḷum taraiviḷakkit taṇ maṇṭalam iṭṭu māci muṉṉāḷ aiya nuṇ maṇal koṇṭu teru aṇintu aḻakiṉukku alaṅkarittu aṉaṅkatēvā! uyyavum āṅkolō? eṉṟu colli uṉṉaiyum umpiyaiyum toḻutēṉ veyyatu ōr taḻal umiḻ cakkarak kai vēṅkaṭavaṟku eṉṉai vitikkiṟṟiyē!	In the months of the early Spring, seeking the elevation of spirit, I sweep the Earth, deck the street, and spread the beautiful mandala. O bodiless God of love, I wish you and your brother Syama. Direct me to the Lord of the radiant discuss, Lord of Venkatam hills. -translation by Rama Bharati
-Tamil Reference :நாச்சியார் திருமொழி (nācciyār tirumoḹi) (1)

  

Of course, the highest expression her நாயகன் நாயகி பாவனை (nāyagaṉ nāyagi bāvaṉai – mister – mrstress role-play) is her dream experience of the திரு கல்யாணம் (tiru kalyāṇam  - sacred wedlock) with her beloved God

Original	Transliteration	Translation
வாரண மாயிரம் சூழ வலம்செய்து, நாரண நம்பி நடக்கின்றான் என்றெதிர், பூரண பொற்குடம் வைத்துப் புறமெங்கும், தோரணம் நாட்டக் கனாக்கண்டேன் தோழீநான். ... மத்தளம் கொட்ட வரிசங்கம் நின்றூத, முத்துடைத் தாம நிரைதாழ்ந்த பந்தற்கீழ் மைத்துனன் நம்பி மதுசூதன் வந்து,என்னைக் கைத்தலம் பற்றக் கனாக்கண்டேன் தோழீநான்.	vāraṇa māyiram cūḻa valamceytu, nāraṇa nampi naṭakkiṉṟāṉ eṉṟetir, pūraṇa poṟkuṭam vaittup puṟameṅkum, tōraṇam nāṭṭak kaṉākkaṇṭēṉ tōḻīnāṉ. ... mattaḷam koṭṭa varicaṅkam niṉṟūta, muttuṭait tāma niraitāḻnta pantaṟkīḻ maittuṉaṉ nampi matucūtaṉ vantu,eṉṉaik kaittalam paṟṟak kaṉākkaṇṭēṉ tōḻīnāṉ.	Oh my dear sakhi! I had this wonderful dream; I saw nAraNan (SrI ra’nganAthan),surrounded by thousands of elephants, going around SrI villiputtUr. My father, periyAzhvAr,and the citizens of the village are ready to extend a grand welcome to Him with pUrNakumbhams placed on their heads. The whole village is decorated with tOraNams (streamers)to mark the festive occasion.ma’ngaLa vAdyams were being played; conches were being blown; under the canopythat was decorated with low-lying pearl strands, madhusUdanan took my right hand intoHis and did pANigrahaNam; Oh dear sakhi! I saw this in my dream next. Translation by V. Sadagopan
-Tamil Reference :நாச்சியார் திருமொழி (nācciyār tirumoḹi) (1,4)

वात्सल्यभाव (vātsalyabhāva – parental attitude) 

    Last but not the least, the most unique and salient aspect of श्री कृष्ण भक्ति (śrī kṛṣṇa bhakti – devotion to Lord Krishna) is of course वात्सल्यभाव (vātsalyabhāva – parental attitude) . Here, the जीवात्मन् (jīvātman - individual soul) develops a motherly affection for परमात्मन् (paramātman – Divine Soul). The devotee treats the God as his or her own spiritual child and is pampered. The famous मन्त्र (mantra – hymn) from ऋग् वेद (ṛg veda), very clearly explains such भावन (bhāvana – role playing) by the वेद ऋषि (veda ṛṣi – Vedic seer), as the mother of God,

Original	Transliteration	Translation
एकः सुपर्णः स समुद्रम् आ विवेश स इदं विश्वं भुवनं वि चष्टे। तं पाकेन मनसापश्यम् अन्तितस् तं माता रेळिह स उ रेळिह मातरम्॥	ekaḥ suparṇaḥ sa samudram ā viveśa sa idaṁ viśvaṁ bhuvanaṁ vi caṣṭe| taṁ pākena manasāpaśyam antitas taṁ mātā reḻiha sa u reḻiha mātaram||	The One beautiful winged (Bird), Has entered the Sea (vastness of space); He looks round the whole universe; Him with a simple heart I have seen from near; His mother kisses Him and he He kisses His mother
Sanskrit Reference: ऋग्वेदमन्त्र(ṛgvedamantra)

Again, the mystic poet பெரியாழ்வார் (periyāḹvār) in the भावन (bhāvana – role playing) as यसोध (yasodha), the adopted mother of श्री कृष्ण (śrīkṛṣṇa) sings thus, 

Original	Transliteration	Translation
ஞாலத்து புத்திரனைப் பெற்றார் நங்கைமீர் நானே மற்றாரும் இல்லை	jñālattu puttiranaip peṛṛār naṅgaimīr! nāne maṛṛu ārum illai.	In the world among parents O! darling dona! Fortunate am I, to have blest with such exalted son; and none-else!
Tamil Reference :- பெரியாழ்வார் திருமொழி (periyāḹvār tirumoḷ)

Well, we all know that தாய்மை (thaaimai - motherhood) is one of the most precious gifts in the life of a woman. In fact, womanhood becomes complete only after she becomes a mother. If this is the case of mothering a normal human child, just realize how blessed a जीवात्म (jīvātma - individual soul) has to be for playing the sacred role of mother of none other than the Absolute Divinity Himself! The revered mystic poet and Carnatic music composer ஸ்ரீ பாபனாசம் சிவம் (sri pāpanāsam sivam), very beautifully expresses thus in his soul kindling song,

Original	Transliteration	Translation
என்ன தவம் செய்தனை யசோதா என்ன தவம் செய்தனை யசோதா எங்கும் நிறை பரபிரம்மம் அம்மா என்றழைக்க என்ன தவம் செய்தனை…	enna thavam seidhanai esOdhaa engum niRai parabiramam ammaa endrazhaikka enna thavam seidhanai esOdhaa!	Yashoda, what tapas (prayer, sacrifice) did you make, that the Almighty himself calls you dearly, "Mother" ? To take Krishna, the One who created the 14 worlds, to lift him into your arms, to rock him to sleep, to feed him milk, what great tapas did you do, Yashoda? -Translation M.G. Vasudhevan
Tamil Reference :- ஸ்ரீ பாபனாசம் சிவம் கீர்த்தனை (sri pāpanāsam sivam kīrtanai)

विद्वेषभाव (vidveṣabhāva bhakti – hateful attitude)

According to one of the most popular accounts, narrated in the sacred महापुराणशास्त्राणि (mahāpurāṇaśāstrāṇi – grand legend scriptures) like हरिवंशपूराण (harivaṁśapūrāṇa), विष्णुपुराण (viṣṇupurāṇa), श्रीमद्भागवतपुराण (śrīmadbhāgavatapurāṇa), पद्मपूराण (padmapūrāṇa), etc., the event is associated with नरकासुर वधः (narakāsura vadhaḥ - slaying of narakasura). During the legendary द्वापर युग (dvāpara yuga), a deadly demon king by name भौम (bhauma), was ruling the ancient kingdom called प्राग्ज्योतिष (prāgjyotiṣa – lighted from the east), also known as, कामरूप (kāmarūpa – desire form). As the name indicates, भौम (bhauma), was the son of Goddess श्रीभूमीदेवी (śrī bhūmī devī – earth goddess), who in turn was the धर्मपत्नी श्रीवराहदेवस्य (dharmapatnī śrīvarāhadevasya - divine consort of Sri Varaha Deva). As we know, श्रीवराह (śrīvarāha) is the महाविभवावतार महाविष्णोः सत्ययुगे (mahāvibhavāvatāra mahāviṣṇoḥ satyayuge – supreme-glorious-incarnation of Lord Maha Vishnu in the truth-epoch). 

Although a Divine offspring, भौम (bhauma – earth born) had somewhere down the line, lost his inherent divine qualities and began to unleash a reign of terror, during his times. He is known to have kidnapped and sabotaged thousands of young women, grabbed away the precious தேவேந்திரனின் வெண்கொற்றக்குடை (dēvēntiraṉiṉ veṇkoṟṟakkuṭai – royal umbrella of devendra), as well as, stole the sacred शृङ्ग हृत्वान् मणिपर्वतम् (śṛṅga hṛtvān maṇiparvatam - jewel mountain crust of mandhara), as well as, the अमृत स्त्राविणी (amṛta strāviṇī) - the celestial nectar giving earrings of अदिति (aditi). In fact, his tyranny was so notorious, that he was referred as the नरकासुर. (narakāsura – lord of hell).

The देवाः (devāḥ - gods) lead by इन्द्रदेव (indradeva) sought refuge (surrendered) at the holy feet of भगवान् श्री कृष्ण परमात्मा (bhagavān śrī kṛṣṇa paramātmā) who is the महाविभवावतार महाविष्णोः द्वापरयुगे (mahāvibhavāvatāra mahāviṣṇoḥ dvāparayuge – supreme-glorious-incarnation of Lord Maha Vishnu in the doubt-epoch). The all-merciful भगवान् (bhagavān) then protected them and restored back धर्म (dharma - righteousness) by slaying the sinful नरकासुर. (narakāsura – lord of hell).  Historically, this event of नरकासुर वधः (narakāsura vadhaḥ - assassination of lord of hell) is what is celebrated as தீபாவளி / दीपावलि (dīpāvaḷi / dīpāvali), as it symbolizes the triumph of good over evil. 

Esoterically नरकासुर. (narakāsura – lord of hell) represents the असुर नरकात् स्वमनस्य (asura narakāt svamanasya – demon from hell of our own mind). He was called भौम (bhauma – earth born) because he in spite of being inherent divinity (please remember he was child of God), his mind and desires were predominantly materialistic or earthly focused. Please remember that पृथ्वी तत्त्व (pṛthvī tattva – earth principle) is the अधिकतमस्थूलरूप व्य्वहारिकसत्व्वस्य (adhikatamasthūlarūpa vyvahārikasatvvasya – grossest form of phenomenal realm), according to Hindu ontological classifications. In other words, even though every man is potentially divine, yet many a time, he forgets, (or ignores or neglects, however we look at it), his inherent higher realms of spiritual divinity and begins to operate from the grossest form of materialistic and sensual desires and passions. Again, that is why the kingdom ruled by भौम (bhauma – earth born) is also called कामरूप (kāmarūpa – form of desire/lust). 

But why is this event associated with the उत्सव दीपस्य (utsava dīpasya – festival of light)? Well, from time immemorial, दीपम् / ज्योतिष (dīpam / jyoti – light / lamp) always symbolizes enlightenment in spirituality. दीपावलि महोत्सव / தீபாவளி மகோத்சவம் (dīpāvaḻi mahotsava / dīpāvaḷi magōtsavam – grand light-series festival) symbolizes burning of अविद्या / अज्ञान (avidyā / ajñāna ignorance/nescience) with the help of the ज्योति ज्ञानस्य (jyoti jñānasya – light of wisdom). Etymologically, the term “दीपावलि / தீபாவளி (dīpāvaḻi / dīpāvaḻi)“ is derived from the terms दीप / தீபம் (dīpa / dIpam – light/lamp) and आवलि / ஆவளி (āvali / āvaḷi – sequence / flow / stream). Thus, it symbolizes the flow of Divine Light by burning of ignorance reflecting the wisdom from the sacred बृहदारण्यक उपनिषद् (bṛhadāraṇyaka upaniṣad)

Original	Transliteration	Translation
असतोमा सत्गमय। तमसोमा ज्योतिर्गमय। मृत्योर्मा अमृतङ्गमय। ॐ शान्ति। शान्ति। शान्तिः॥	asatomā satgamaya। tamasomā jyotirgamaya। mṛtyormā amṛtaṅgamaya। oṃ śānti। śānti। śāntiḥ॥	Lead me from the unreal to the Real, Lead me from darkness to Light, Lead me from death to Immortality In the name of the Eternal, Peace! Peace! Peace!
Sanskrit Reference: बृहदारण्यक उपनिषद् (bṛhadāraṇyaka upaniṣad) - (1.3.28)

Again, கந்தழி வழிபாடு (kantaḻi vaḻipāṭu – light / fire worship) was very popular among the ancient Tamils, as testified in the ancient treatise on Tamil Grammar viz. தொல்காபியம் (tolkāpiyam) as well as, other சங்க இலக்கிய நூல்கள் (saṅga ilakkiya nūlgaḷ – classical Tamil literatures). Moreover, the triumph of Light (Truth/Godliness) over Darkness (Falsehood/Evilness) is what is very beautifully dramatized in the ऋग्वेद (ṛgveda) as the victory of इन्द्र (indra – sacred/hero/positivity) who rescued ज्योति (jyoti - light) from the clutches of वृत्र (vṛtra – profane/villain/negativity) representing तमस् (tamas - darkness). In the महापुराणशास्त्राणि (mahāpurāṇaśāstrāṇi – grand legend scriptures), the same theme is reflected as नरकासुर. narakāsura – lord of hell) who represents the असुर (asura - demon) who is from the नरक (naraka - hell) in our minds being destroyed by the Lord महाविष्णू (mahāviśnu) within us.

Astrologically, the event दीपावलि महोत्सव / தீபாவளி மகோத்சவம் (dīpāvaḻi mahotsava / dīpāvaḷi magōtsavam – grand light-series festival) occurred on कृष्ण पक्ष चतुर्दशि तिथी /தேய்பிறை சதுர்தசி திதி (kṛṣṇa pakṣa caturdaśi tithī / tēypiṟai caturtaci titi – fourteenth lunar day of dark fortnight) during the Tamil month of ஐப்பசி (aippasi – mid October - mid November). Hence this festival is also called as नरक चतुर्दशी (naraka caturdaśī) in memory of the demon king नरकासुर. (narakāsura – lord of hell).

Again, celebrating the event of नरकासुर वधः (narakāsura vadhaḥ - assassination of lord of hell) specifically on a चतुर्दशी तिथी (caturdaśī tithī – fourteenth lunar day) also has deeper esoteric significance. चतुर्दशकलाः तिथिचक्रस्य (caturdaśakalāḥ tithicakrasya – fourteen parts – lunation cucle) , excluding पौर्णिम (paurṇima – full Moon) and अमावस्य (amāvasya – new moon) phases in the cycle of a पक्ष (pakṣa - fortnight). According to occult yogic doctrine of correspondence between the macrocosmic celestial and the microcosmic phenomena – "as above, so below", in this context the चन्द्र (candra – moon) corresponds to the अतित्मिक पशु / जीवात्म तत्त्व (atiātmika paśu / jīvātma tattva – soul dominated animal /embodied soul principle) while the सूर्य (sūrya - sun) corresponds to अतिदैविक पति / परमात्म तत्त्व (atidaivika pati / paramātma tattva – divinity dominated spirit/lord principle) and the चतुर्दश कल तिथी चक्र (caturdaśa kala tithī cakra – fourteen parts of lunation cycle) corresponds to प्राणाग्नि होत्र (prāṇāgni hotra – sacrificial vital fire), better known as the कुण्डलिनी शक्ति (kuṇḍalinī śakti – coiled energy) gradually traversing through चतुर्दश योग नाड्यो (caturdaśa yoga nāḍyo – fourteen yogic nerve channels) as spiritual milestones in the பிண்டாண்டம் / पिण्डाण्ड (piṇḍāṇḍam / piṇḍāṇḍa - microcosm) that in turn fractally correspond to the legendary चतुर्दश माया लोक (caturdaśa māyā loka – fourteen illusory universes) as spiritual milestones in the பிரமாண்டம் / ब्रह्माण्ड (biramāṇḍam /brahmāṇḍa - macrocosm) in the pilgrims progress. 

Each क्षय तिथि (kṣaya tithi – waning lunar day) represents the क्रमेण अहङ्कार जीवात्मस्य (krameṇa kṣaya ahaṅkāra jīvātmāsya – gradually waning ego of corporeal soul) with the help of ब्रह्मज्ञानायुध / सम्बोधि (brahma jñānāyudha/ sambodhi – tools of spiritual wisdom / enlightenment) which is प्राग्ज्योतिष (prāgjyotiṣa – lighted from the east). Please recollect from above that प्राग्ज्योतिष (prāgjyotiṣa) was the name of kingdom originally ruled by भौम (bhauma – earth born). In this name the term प्राच्य (prācya – east) is esoterically overloaded and represents the सूर्य (sūrya - sun) which in turn corresponds to अतिदैविक पति / परमात्म तत्त्व (atidaivika pati / paramātma tattva – divinity dominated spirit/lord principle).

Similarly, the tools/weapons here correspond to प्राणाग्नि होत्र (prāṇāgni hotra – vital fire sacrifice), also known as வாசியோகம் (vāsiyōgam). The चतुर्दशीतिथी (caturdaśī tithī – fourteenth lunar day) symbolizes the grand finale for the क्रमेण अहङ्कार (krameṇa kṣaya ahaṅkāra – gradually waning ego) and the following day i.e. अमावस्य तिथि (amāvasya tithī – new moon day) represents the complete योगसमाधि जीवात्मस्य (yogasamādhi jīvātmāsya – conjunctional atonement) with the सूर्य / परमात् त्मा (sūrya / paramātma – sun/ divine soul). 

Finally 

Original	Transliteration	Translation
குறையொன்றுமில்லை மறைமூர்த்தி கண்ணா குறையொன்றுமில்லை கண்ணா குறையொன்றுமில்லை கோவிந்தா குறையொன்றுமில்லை மறைமூர்த்தி கண்ணா குறையொன்றுமில்லை கண்ணா குறையொன்றுமில்லை கோவிந்தா கண்ணுக்குத் தெரியாமல் நிற்கின்றாய் கண்ணா கண்ணுக்குத் தெரியாமல் நின்றாலும் எனக்கு குறையொன்றுமில்லை மறைமூர்த்தி கண்ணா வேண்டியதைத் தந்திட வேங்கடேசன் என்றிருக்க வேண்டியது வேறில்லை மறைமூர்த்தி கண்ணா மணிவண்ணா மலையப்பா கோவிந்தா கோவிந்தா திரையின் பின் நிற்கின்றாய் கண்ணா கண்ணா திரையின் பின் நிற்கின்றாய் கண்ணா உன்னை மறையோதும் ஞானியர் மட்டுமே காண்பார் திரையின் பின் நிற்கின்றாய் கண்ணா உன்னை மறையோதும் ஞானியர் மட்டுமே காண்பார் என்றாலும் குறையொன்றும் எனக்கில்லை கண்ணா என்றாலும் குறையொன்றும் எனக்கில்லை கண்ணா குன்றின்மேல் கல்லாகி நிற்கின்ற வரதா குன்றின்மேல் கல்லாகி நிற்கின்ற வரதா குறையொன்றுமில்லை மறைமூர்த்தி கண்ணா குறையொன்றுமில்லை மறைமூர்த்தி கண்ணா மணிவண்ணா மலையப்பா கோவிந்தா கோவிந்தா கலிநாளுக்கிரங்கி கல்லிலே இரங்கி நிலையாகக் கோயிலில் நிற்கின்றாய் கேசவா கலிநாளுக்கிரங்கி கல்லிலே இரங்கி நிலையாகக் கோயிலில் நிற்கின்றாய் கேசவா குறையொன்றுமில்லை மறைமூர்த்தி கண்ணா யாரும் மறுக்காத மலையப்பா யாரும் மறுக்காத மலையப்பா உன் மார்பில் ஏதும் தர நிற்கும் கருணை கடலன்னை என்றும் இருந்திட ஏது குறை எனக்கு என்றும் இருந்திட ஏது குறை எனக்கு ஒன்றும் குறை இல்லை மறைமூர்த்தி கண்ணா ஒன்றும் குறை இல்லை மறைமூர்த்தி கண்ணா மணிவண்ணா, மலையப்பா கோவிந்தா கோவிந்தா கோவிந்தா கோவிந்தா கோவிந்தா கோவிந்தா	kuṟaiyoṉṟumillai maṟaimūrtti kaṇṇā kuṟaiyoṉṟumillai kaṇṇā kuṟaiyoṉṟumillai kōvintā kuṟaiyoṉṟumillai maṟaimūrtti kaṇṇā kuṟaiyoṉṟumillai kaṇṇā kuṟaiyoṉṟumillai kōvintā kaṇṇukkut teriyāmal niṟkiṉṟāy kaṇṇā kaṇṇukkut teriyāmal niṉṟālum eṉakku kuṟaiyoṉṟumillai maṟaimūrtti kaṇṇā vēṇṭiyatait tantiṭa vēṅkaṭēcaṉ eṉṟirukka vēṇṭiyatu vēṟillai maṟaimūrtti kaṇṇā maṇivaṇṇā malaiyappā kōvintā kōvintā tiraiyiṉ piṉ niṟkiṉṟāy kaṇṇā kaṇṇā tiraiyiṉ piṉ niṟkiṉṟāy kaṇṇā uṉṉai maṟaiyōtum ñāṉiyar maṭṭumē kāṇpār tiraiyiṉ piṉ niṟkiṉṟāy kaṇṇā uṉṉai maṟaiyōtum ñāṉiyar maṭṭumē kāṇpār eṉṟālum kuṟaiyoṉṟum eṉakkillai kaṇṇā eṉṟālum kuṟaiyoṉṟum eṉakkillai kaṇṇā kuṉṟiṉmēl kallāki niṟkiṉṟa varatā kuṉṟiṉmēl kallāki niṟkiṉṟa varatā kuṟaiyoṉṟumillai maṟaimūrtti kaṇṇā kuṟaiyoṉṟumillai maṟaimūrtti kaṇṇā maṇivaṇṇā malaiyappā kōvintā kōvintā kalināḷukkiraṅki kallilē iraṅki nilaiyākak kōyilil niṟkiṉṟāy kēcavā kalināḷukkiraṅki kallilē iraṅki nilaiyākak kōyilil niṟkiṉṟāy kēcavā kuṟaiyoṉṟumillai maṟaimūrtti kaṇṇā yārum maṟukkāta malaiyappā yārum maṟukkāta malaiyappā uṉ mārpil ētum tara niṟkum karuṇai kaṭalaṉṉai eṉṟum iruntiṭa ētu kuṟai eṉakku eṉṟum iruntiṭa ētu kuṟai eṉakku oṉṟum kuṟai illai maṟaimūrtti kaṇṇā oṉṟum kuṟai illai maṟaimūrtti kaṇṇā maṇivaṇṇā, malaiyappā kōvintā kōvintā kōvintā kōvintā kōvintā kōvintā	There is no grievance - Lord of Wisdom There is no grievance - krishna There is no grievance - govinda You are omnipresent - kanna Even though you are not visible for my naked eyes There is no grievance - Lord of Wisdom Krishna, you are standing behind the veiled curtains You can be seen only by vedic scholars still, There is no grievance dear krishna You are posing like a idol over a hill There is no grievance dear krishna Father to these hills In this Kalyug, you have come and entered and staying in the santum of tirumala Though i dont see you, There is no grievance dear krishna You dont refuse sincere prayers lord of hills When Mahalakshmi is there with you living in your chest There is no grievance dear krishna I have no complaints whatsoever Govinda. -translation source internet
Tamil Reference: குறையொன்றுமில்லை (kuṟaiyoṉṟumillai)

हरे कृष्ण (hare kṛṣṇa)