Sacred ஸ்ரீ வைகுண்ட ஏகாதசி - பரம பதம் சொற்க வாசல் திறப்பு (srī vaikuṇṭa ēkādasi - parama padam soṟga vāsal tiṟappu) in the holy temple of திருவரங்கம் (tiruvaraṅgam) and other திவ்ய தேசங்கள் (divya dēsaṅgaḷ – sacred temples).
This is a very significant day representing the opening of the சொர்க வாசல் (sorgga vācal - Gates to Heaven) leading to the பரம பதம் (parama padam - Holy Feet) of God. It is believed that on this day - शुक्लपक्ष एकादशि तिथि (śuklapakṣa ekādaśi tithi - the eleventh day of the waxing moon) in the month of மார்கழி (mārgaḻi - dec mid to jan mid), the grant event of क्षीर सागर मन्थन (kṣīra sāgara manthana - churning of the Oceans) and the अमृत (amruta - nectar) of Immortality and Wisdom was extracted and distributed to the देवाः (devāḥ - gods). That is this day is also called நஞ்சுண்ட ஏகாதசி (nañjuṇda ēkādasi) as it was on this day, परमशिव (paramaśiva) who is called as नीलकण्ठ त्यागराज (nīlakaṇṭha tyāgarāja – blue throated king of sacrifice) made the महात्याग (mahātyāga - supreme sacrifice) of consuming the हालहल विष (hālahala viṣa – deadly poison) by swallowing the same and saving the world from a great catastrophe.
The scientific significance underlying the spiritual practice of observing एकादशि व्रत (ekādaśi vrata - eleventh day austerity) is very well explained in the following video
Of course, underlying these exoteric events there are deeper esoteric philosophies highlighting occult yogic wisdom. Typically, temples constructed according to the ஆகம விதிகள் (āgama vidigaḷ - agamic prescriptions), would have four கோபுர வாயில்கள் (kōpura vāyilgaḷ - entrance gates), one for each of the four-sided प्रकार (prakāra - compound wall) pointing to the four directions viz. north, east, west & south respectively. According to the आगम शास्त्र (āgama śāstra), these four entry points correspond to the चतुर् मार्ग (catur-mārga – four paths) viz. चर्य (carya), क्रिय (kriya), योग (yoga) & ज्ञान (jñāna) respectively. In fact, the சமயகுரவர் நால்வர் (samayakuravar nālvar – four religious leaders) each of whom represent one of the चतुर् मार्ग (catur-mārga – four paths) listed above, is believed to have originally entered the sacred சிதம்பரம் தில்லை நடராஜர் திருகோயில் (cidambaram tillai naṭarājar tirukōyil) through one of the four gates respectively.
# | கோபுரவாசல் (gōpuravāsal – temple gate) | मार्ग / மார்கம் (mārga /mārgam - path) | சமயக்குரவர் (samayakkuravar – religious head) | मुक्ति / முக்தி (mukti - salvation) | भक्ति भावन / பக்தி பாவனை (bhakti bhāvana / bakthi bāvanai – devotional attitude) | कार्य अवस्था (kārya avasthā –effectual state) |
1 | மேற்க்கு கோபுரவாசல் (mēṛkku gōpuravāsal – west temple-gate) | चर्य /சரியை (carya/sariyai – conduct) | அப்பர் (appar) | सालोकमुक्ति /சாலோகமுத்தி (sālokamukti / sālokamutti – same world liberation) | दासमार्ग / தாசமார்கம் (dāsamārga / dāsamārgam – servitude path) | जाग्रत् अवस्था / விழிப்பு நிலை (jāgrat avasthā / viḹippu nilai –waking state) |
2 | தெற்க்கு கோபுரவாசல் (teṛkku gōpuravāsal – south temple-gate) | क्रिया / கிரியை (kriyā /kiriyai – rite) | திருஞானசம்பந்தர் (tirujñānasaṃbandar) | सामीप्यमुक्ति /சாமீபியமுத்தி (sāmīpyamukti /sāmīpiyamutti – proximity liberation) | सत्पुत्रमार्ग / சற்புத்திரமார்கம் (satputramārga / saṛputtiramārgam – true-son path) | स्वप्न अवस्था / கனவு நிலை (svapna avasthā / kanavu nilai – dream state) |
3 | வடக்கு கோபுரவாசல் (vadakku gōpuravāsal – north temple-gate) | योग /யோகம் (yoga /yōgam – yoga) | சுந்தரர் (sundarar)
| सारूप्यमुक्ति /சாரூபியமுத்தி (sārūpyamukti sārūpiyamutti – same-form liberation)
| सहमार्ग / சகமார்கம் (dāsamārga / sagamārgam – comrade path) | सुषुप्ति अवस्था / உறக்க நிலை (suṣupti avasthā / uṛakka nilai – sleep state) |
4 | கிழக்கு கோபுரவாசல் (kiḹakku gōpuravāsal – east temple-gate) | ज्ञान /ஞானம் (jñāna / jñāna – gnosis)
| மாணிக்கவாசகர் (māṇikkavāsagar) | सायुज्यमुक्ति /சாயுஜ்யமுத்தி (sāyujyamukti / sāyujyamutti – identity liberation) | सत्मार्ग / சன்மார்கம் (dāsamārga / sanmārgam – servitude path) | तुरीय अवस्था / பரவச நிலை (turīya avasthā / paravasa nilai – trance state) |
Thus, as explained above, these four paths serve as the sequential stages that enables one to ascend step by step, from grosser to subtler modes of worship and contemplation.. But please remember that these are not water tight compartments as shades of one will be reflected in the other as well. Thus, as an extension to this four path model viz. चर्य (carya - conduct), क्रिया (kriyā – rite), योग (yoga - yoga) & ज्ञान (jñāna – gnosis), each of these paths are further subdivided into चर्य (carya - conduct), क्रिया (kriyā – rite), योग (yoga - yoga) & ज्ञान (jñāna – gnosis).
Please remember that each வாசல் (vāsal – gate) ultimately leads to God, one way or the other. In
other words, a spiritual seeker can potentially adapt anyone of the above
proven tracks based on his individual appetite (competence) and attitude
(preference).
Interestingly, according to श्री वैष्णव संप्रदाय (śrī vaiṣṇava saṁpradāya) these structures symbolize the प्रणव मन्त्र (praṇava mantra) – ॐ (OM); this fact is very categorically testified in the following verses originally referred in the கோயில் ஒழுகு (kōyil oḻugu), an authentic treatise on the ஸ்ரீரங்கநாதர் திருகோயிலின் தலபுராணம் (srīraṅkanātar tirukōyiliṉ talapurāṇam – temple legend of Sri Ranganatha Temple)
According to श्री वैष्णव
संप्रदाय (śrī vaiṣṇava saṁpradāya), one of கோபுர வாயில்கள் (kōpura vāyilgaḷ - entrance gates) is further glorified rather
sanctified as श्री वैकुण्ठ द्वारम् (śrī vaikuṇṭha
dvāram – sacred celestial gateway), more commonly known
as சொர்க வாசல் / பரமபத வாசல் (sorga / paramapada vāsal – heavenly / holy
feet gate) to the sanctum
sanctorum
as it is believed that entrance
through it on the sacred day of श्री वैकुण्ठ
एकादशि (śrī vaikuṇṭha ekādaśi) leads one directly to the परमपद भगवान्
श्री विष्णौः (paramapada bhagavān śrī viṣṇauḥ – supreme feet of Bhagavan Sri Maha Vishnu).
As देवालय (devālaya) is the fractal adobe of Divinity, the opening and closing of its entrance gates, is given highest spiritual importance in Hindu rituals. In fact, it is believed that only with Divine Blessing, the door can be opened or closed. The famous episode at திருமறைக்காடு / वेदारण्यम् (tirumaṛaikkāḍu / vedāraṇyam) wherein திருநாவுக்கரசர் (tirunāvukkarasar) & திருஞானசம்பந்தர் (tirujñāṉacampantar) together revered as the Divine Duo among the சைவநாயன்மார்கள் (saivajnāyaṉmārgaḷ) sang specific பதிகங்கள் (patikaṅkaḷ - verses) for the opening and closing of the கோபுர வாசல் (kōpura vācal – temple gate). For example, the திருநாவுக்கரசர் (tirunāvukkarasar) plead to the Lord, to mercy and open the sacred door
In his magnum opus poetic masterpiece திருவருட்பா (tiruvaruṭpā), the revered holy saint further
indicates the esoteric significance of கோயிலின் திருக்கதவு
திறத்தல் (kōyiliṉ tirukkatavu tiṟattal – opening of the sacred temple gate), at several places. For example, in the following
verses on திருக்கதவு திறத்தல் (tirukkatavu tiṟattal – opening of the sacred gate) in his ஆறாம் திருமறை (āṟām tirumaṟai) prays to தில்லை சிதம்பர நாடராஜ பெருமாள் (tillai citampara nāṭarāja perumāḷ) to grace him by opening the vistas (doors) of
spiritual wisdom.
The opening of the sacred door symbolizes the opening of the higher dimensions of spiritual consciousness which facilitate the aspiring pilgrim in his ascent to the highest abode of பரமபதம் (paramapadam – sacred feet) of God, manifested as the अर्चावधार मूर्ति (arcāvadhāra mūrti – iconic Divine incarnation). The deeper esoteric significance behind this is very beautifully summarized in the famous book “Concepts of space, ancient and modern” wherein R. Panickar in his famous article “There is no Outer Without Inner Space”, explains thus,
“We may begin with truism: space is everywhere. It is where and also the situation of things. Everything is somewhere because it is situated, because it is in relationship. Being is being-with (co-esse) but also being-in (in-esse). This amounts to recognizing that space is everything, but not 'all of everything'. Space coexitsts with everything. Space surrounded by space is unconceivable, could we say paraphrasing 'Aristotle'. But how could it be otherwise without destroying all intelligibility to Space? For this reason our first approach is that of an open gate. Properly speaking we cannot enter an open gate. It is no gate at all. We are already in - and equally out. This means that in spite of all our holistic and intuitive methods we need the rigor and effort of partial approaches. It is here we find all gates closed and that we will have to force our entrance through specialization i.e., one gate or another. That harm begins when we lose sight of the fat that our hole does not introduce us into the building but leads us outside it, since the temple we are considering does not stand 'over there', but encompasses us. We are part of it."
Interestingly a similar concept also exists in Christianity where the Holy Gate symbolizes the Gateway to Divinity. For example, in The Gospel of Mathew which is part of the New Testament in the Holy Bible declares thus:
Thus, opening of the கோபுர வாசல் (kōpura vācal – temple gate) and entrance through the same, symbolizes the pilgrim’s sacred journey. The fact that temple journey triggers the spiritual ascent for the devotee is very categorically testified by ஸ்ரீ பூதத்தாழ்வார் (srī pūtattāḻvār) in the following verses from the இரண்டாம் திருவந்தாதி (iraṇṭām tiruvantāti)
As the pilgrim, in other words, the पशु / बद्धात्मन् (paśu / baddhātman - bound soul), progresses in his ascending spiritual journey, all his accumulated पाश (pāśa – fetters) should also correspondingly get withdrawn from him. I am reminded of the following verses from the Talks of Bhagavan Sri Ramana Maharishi:
“The mind is by nature restless. Begin liberating it from its restlessness; give it peace; make it free from distractions; train it to look inward; make this a habit. This is done by ignoring the external world and removing the obstacles to peace of mind.”
This is symbolized by the closing of the கோபுர வாசல் (gōpura vāsal – temple gate), which acts as
firewall, filtering out the respective मलाः (malāḥ - impurities). As we know, there
are नव
रन्ध्राणि / द्वाराणि स्थूलभूत देहे (nava
randhrāṇi / dvārāṇi sthūlabhūta dehe – nine holes / openings in the gross physical body) which are used for लौकिक कृत्यानि (laukika
kṛtyāni - empirical purposes) and each of these has
to be प्रत्याहर (pratyāhara - closed / filtered), so that all energy is
single pointedly channelized योग संयम (yoga saṃyama
- integration) viz. धारन (dhārana - concentration), ध्यान (dhyāna - contemplation) and
final समाधि (samādhi - atonement) with the अर्चावतार मूर्ति (arcāvatāra murti
– iconic incarnation). The following verses by மகா
சித்தர் சிவவாகியர் (magāsiddar sivavākkiyar) very subtly reflects this truth
In fact, the term श्रिवैकुण्ठ (śrivaikuṇṭha
– sacred saviour) also implies this. For example, etymologically, the term 'वैकुण्ठः (vaikuṇṭhaḥ)' means “the savior” and is eulogized as one of the दिव्यनाम महाविष्णोः (divyanāma mahāviṣṇoḥ - divine
name of Lord Vishnu) as testified in the sacred श्री विष्णुसहस्रनाम स्तोत्र (śrī
viṣṇusahasranāma stotra) and श्री आदिशङ्कराचर्य भगवत्पाद (śrī ādiśaṅkarācarya
bhagavatpāda) in his famous भाष्य (bhāṣya
- commentary)
on the same further explains thus:
Hence, the closing of the sacred கோபுர வாசல் (gōpura vāsal – temple gate) is also considered as a very important ritual with deep esoteric significance and interestingly at the same sacred திருமறைக்காடு / वेदारण्यम् (tirumaṟaikkāṭu / vedāraṇyam), where திருநாவுக்கரசர் (tirunāvukkaracar) had pleaded God to open the கோபுர வாசல் (gōpura vāsal – temple gate), the revered child prodigy saint திரு ஞானசம்பந்தர் (tirujñāṉacampantar) in turn pleads God to close the கோபுர வாசல் (gōpura vāsal – temple gate),
The revered revolutionary saint வடலூர் திருஅருட்பிரகாச இராமலிங்க வள்ளலார் (vaḍalūr tiruarutpirakāsa irāmaliṅga vaḻḻalār) explains the esoteric significance of this event in his உரை நடை உபதேசக் குறிப்புகள் (urai naḍai upadēsak kuṟippukaḷ)
Again, to reiterate more specifically from a yogic perspective, the esoteric symbology of கோயிலின் திருக்கதவு திறத்தல் (kōyiliṉ tirukkatavu tiṟattal – opening of the sacred temple gate) corresponds to the opening of the षट्आधारचक्राणि (ṣaṭādhāra cakrāṇi – six core centres) starting with the मूलाधारचक्र (mūlādhāra cakra) and channelizing the energy flow through the सुषुंणा नाडी (suṣuṃṇā nāḍī). This fact is testified by திருமூலர் (tirumūlar) in the following verses
Interestingly, such beliefs are not unique to the Hindu आगम संप्रदाय (āgama saṁpradāya) but is popular among many other ancient cultures as well. For example, according to archaeological experts, the famous Zonnepoort tiwanaku (gate of the sun) - the Pre-Columbian temple gateway at Bolivia, South America also served a similar purpose.
Similarly, the Haya Marcu (Gateway to God) is another
popular ancient structure in Peru, serving a similar purpose of esoterically
symbolizing a worm-hole entry into a higher realm of Divine consciousness.
Thus, the whole concept of திருக்கதவு திறத்தல் (tirukkadavu tiṟattal – opening of the sacred gate) as well as the ஆலய வழிபாடு (ālaya vaḻipāṭu - temple worship), in general, models the eschatological journey of the soul
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