திருச்சிற்றம்பலம் (tirucciṟṟambalam - sacred gnosis revealed)!
According to Tamil religious calendar, today is celebrated as the sacred தைபூசம் (taipūsam). This day is considered spiritually very auspicious in சைவம் (saivam), கௌமாரம் (kaumāram) & சன்மார்கம் (saṉmārgam)
சைவமும் தைபூசமும் (saivamum taipūsamum)
Yes, தைபூசம் (taipūsam) is considered a very auspicious day in Saivism. Typically, தெபோத்சவம் (tepOtsavam – float festival) is the popular temple ritual celebrated across many south Indian शिवालय (śivālaya – shiva temple) on this sacred day. Thus, தைபூசம் (taipūsam) is definitely a very special day in Saivism. In fact, even the noble saint திருஞானசம்பந்தர் (tirujñānasambandhar) himself glorifies this day by singing thus,
Moreover, as a pinnacle of events, according to orthodox classical legend it is on this sacred day, श्री नटराज मूर्ति (śrī naṭarāja mūrti) revealed his famous परमानन्द माहा ताण्डव (paramānanda māhā tāṇḍava) to महऋषि पतञ्जलि (mahaṛṣi patañjali) & महऋषि व्यघ्रपाद (mahaṛṣi vyaghrapāda) at the holy city of தில்லை சிதம்பரம் (thillai chidambaram).
The revered saint poet श्री उमापति शिवाचार्य (śrī umāpati śivācārya), in his masterpiece कुञ्चित्ताञ्घ्रि स्तव (kuñcittāñghri stava) testifies this fact by singing thus
# | 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
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4 | ब्रह्मपिण्डसंसुतिविज्ञान गुर्वर्थत्व (brahmapiṇḍasaṃsutivijñāna gurvarthatva - Macro and Micro Cosmological significance) | https://chitsabhesayamangalam.blogspot.com/p/cosmological-significance.html
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5 | ब्राह्मप्रतिकाविद्यानटराजस्य (brāhmapratikāvidyānaṭarājasya – sacred iconography of dance-king) | https://chitsabhesayamangalam.blogspot.com/p/sacred-iconography-of-paramananda.html
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6 | ब्राह्मप्रतिकाविद्यानटराजस्य (brāhmapratikāvidyānaṭarājasya – sacred iconography of dance-king) | https://chitsabhesayamangalam.blogspot.com/p/sacred-iconography-of-paramananda.html
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7 | ज्योतिष अर्थवत्त्व आर्द्रा दर्शनस्य (jyotiṣa arthavattva ārdrā darśanasya - astronomical significance of Arudra vision) | https://chitsabhesayamangalam.blogspot.com/p/astronomical-significance-of-ardra.html
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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 |
கௌமாரமும் தைபூசமும் (kaumāramum taipūsamum)
It is on the sacred day of Sacred தைபூசம் (tai pūsam), Lord முருகன் (murugan) was blessed with the sacred வேல் (vēl - spear) by his beloved mother பராசக்தி (paraasakthi) to defeat the demon சூரபத்மன் (sūrapadman).
The esoteric significance underlying the festival தைபூசம் (taipūsam) is very beautifully explained by Swami Sivananda:
"Lord Subrahmanya holds the Vel or Spear in His hand, just as Lord Siva holds the Trident or Trisula. This is an emblem of power and indicates that He is the ruler of this universe. The devotees of Lord Subrahmanya do obeisance to the Vel.The Vel or Spear was given to Subrahmanya by Parvati, the embodiment of Siva-Sakti. It, therefore, indicates that the Spear was the symbol of true Knowledge as coming out of Parvati, the Para Sakti. The shape of the Vel also shows that Knowledge in the form of Jyotis will start from Muladhara, which is the bottom of the Vel, pass through the intermediate Nadis (which are represented by the body of the Vel), and pierce through the thousand-petalled Brahmarandhra, which is represented by the sharp, leaf-shaped end of the Vel.The Spear or Vel is the weapon which pierces through the demon of Ignorance. This is Ekagra Chitta or the one-pointed mind so much insisted upon in Raja Yoga without which progress is impossible for the Yogi. It is the preliminary for concentration, meditation and absorption—all of which together constitute the Yogic Samyama. In the legend, it is Soorapadma, the Asura, who is slain by the Vel. That Asura is none other than Ignorance".
Again the eminent scholar DR.Carl Vadivella Belle in his famous article titled "Murugan and the Vel: The Individual Implications" explains thus
"After his boyhood, Murugan was presented with the Vel by Parvati. Accompanied by his generals and the devonic army, Murugan left Mt. Kailasa in the north of India to head southwards to combat the asuras...Towards the conclusion of the battle Murugan appeared before Surapadman in all his glory. Surapadman was temporarily overcome with Divine Love, but when Murugan resumed the form of Shanmugan (i.e. with six faces, twelves eyes), Surapadman converted himself into a massive cannibalistic monster with a thousand arms and a thousand legs, and launched a frenzied attack. Murugan split Surapadman in two with his Vel, whereupon the latter escaped into the ocean and became a gigantic mango tree which threatened to smother the world. Murugan cleft this tree with his Vel and Surapadman then took shape as a peacock and a rooster, both of which charged at Murugan. However the deity tamed both with a single loving glance. To commemorate the defeat of the asuras, Murugan ordered that the peacock and rooster should respectively become his mount (vahana) and emblem of his standard. Thus Surapadman's gift of immortality by Siva was recognized, and he became in the form of two birds, the transformed and submissive symbols of Murugan's dominance.On the metaphysical level, the mythology of Murugan may be seen as an extended metaphor for the processes of spiritual evolution; i.e. the destiny of the soul and its ultimate relationship with the Divine. Once an individual reaches a certain stage of spiritual awakening there is a desire to renounce superfluities, and to realize Truth. But in the struggle to achieve moksha (liberation), the devotee often remains unaware of the power of the negative forces of the world, and the magnetism which deluding joy can exercise. Kashyapar symbolizes this level of unfoldment: although he is a sage and wishes to experience enlightenment, he is attracted by and marries Mayai (lower nature). The union of the soul with avidya (ignorance of the essential Divine character of the soul) leads to the birth of ego consciousness (Surapadman), ego motivated desire (Singamukhan), ego motivated selfish actions (Taraskasuran) and veiling power, that which beguiles the soul and leads him/her to fall prey to transient and sensual desires (Ajamukhi). The advice given by the father Kashyapar to his children was to live a righteous life. However the credo of Mayai, supported by the asuras, was to exploit the illusionary material world. As has been shown, Surapadman and his siblings ignored the instructions of their father, and followed the pathway advocated by their mother. The wayward instructions provided by Mayai represent the inner conflicts, choices, and ‘pulls' experienced by the soul...In this sense the Vel and Murugan constitute the essential paradigm for spiritual evolution and the attainment of moksha. For in contemplating the animating life energies with which he/she is composed (Sakti-Becoming), the aspirant is led to the discovery of his/her true divine nature (Siva-Absolute) and thus into recognition of the intrinsic unity of all existence. Thus the individual (microcosm) is linked to the universal (macrocosm), and is possessed of the full knowledge of the cosmic union of Siva-Sakti, the duality of oneness in perfect dynamic balance."
Interestingly, from the days of the ancient சங்கத்தமிழ் காலம் (saṅgattamizh kālam - classical Tamil era), Lord சேயோன்/முருகன்வழிபாடு (sEyon / murugan vazhipaadu) was also associated with various kinds of கூத்து (kūttu) viz. குடிக்கூத்து, துடிக்கூத்து (taḍikkūttu), குரவைக்கூத்து (kuravaiikkūttu), வெறிக்கூத்து (veṛikkūttu), வள்ளிக்கூத்து (vaḷkkūttu) etc.
On the sacred day of தைபூசம் (thai taipūsam)) as a spiritual ritual the sacred காவடி ஆட்டம் (kaavadi aattam) is very special at all முருகன் (murugan) shines - not only in Tamil Nadu or other states in India, but also in Sri Lanka, Malaysia, Mauritius, Singapore, Indonesia, Thailand and Myanmar etc.
It is an ancient practice goes believed to be introduced by महऋषि अगस्त्य (mahaṛṣi agastya). It also is considered an evolution of the ancient Tamil rite of வெறியாட்டம் (veRiyaattam - rigor dance) as an expression of their பக்தி (bakti- devotion) to their beloved முருகன்/ சேயோன் (murugan / sEyon) - the குறுஞ்சி நாட்டு கடவுள் (kuṛñji nāṭṭu kaḍavuḻ). Such rituals are referred in various Tamil literature belonging to சங்ககாலம் (saṅgakālam) including திருமுருகாற்றுப்படை (tirumurugāṛṛuppaḍai), குறுந்தொகை (kuṛuntogai), நற்றினை (naṛṛinai), அகனாணுரு (aganāṇūru), பரிபாடல் (paripāḍal) etc.
Exoterically, this ritual definitely seems to be a a very வெறியாட்டம் (veṛiyāttam - aggressive dance) dance of self-torture. Of course some of us can ask "Do we need to undergo such physical ordeal to worship God?" Yes, obviously, this is very true. God is Love incarnate - அன்பே சிவம் (anbE Sivam - God is Love) - He is Supreme Compassion who can be bound by simple pure love...as the mystic saint poet திரு அருட்பிரகாச இராமலிங்க வள்ளலார் (tiru aruṭpirakāsa iramaliṅga vaḻḻalār) sings in his திரு அருட்பா (tiru aruṭpā) (3269)
The saint also refers to Lord முருகன் (murugan) as "கருனையே வடிவான கந்தசாமி தெய்வம்".Thus, Hinduism or for that matter no religion mandates self-torture. Just pure Love will suffice. But this being said how do we justify such acts of self-pain in the name of God. In my opinion, it demonstrates the voluntary expression of the devotees ' immense Love and devotion towards their beloved God. I am only reminded of the what the revered saint குமரகுருபரர் (kumaragurubarar) sings
It also demonstrates the immense strength (physical, emotional, spiritual) gained in performing such risky, painful rite. Faith moves mountains! This leap of faith demonstrates strength gained even by ordinary persons to perform extraordinary feats as கவியரசு கண்ணதாசன் (kaviarasu kaNNadhaasan) sings
I happened to see the following video documentary beautifully showcases the first person account of the faith, devotion and strength of the practitioner of such a ritual
To know more about the spiritual significance of Lord முருகன் (murugan) and His festivals please visit the blog below:
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Blog Topic |
Blog URL |
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Spiritual significance of
Lord முருகன் (murugan) and His festivals |
https://whatisgod-religiousfestivals.blogspot.com/p/spiritual-significance-of-lord-murugan.html |
சைவமும் தைபூசமும் (saṉmārgamum taipūsamum)
On a sacred day of தைபூசம் (taipūsam), the mega event of மகாஜோதி தரிசனம் / महाज्योतिदर्शन (magā jōti darisanam / mahājyotidarśana – supreme light vision) held annually at the சத்தியஞானசபை / सत्यज्ञानसभा (sattiyajñānasabai / satyajñānasabhā – true gnostic assembly) in the holy town of வடலூர் (vaḍalūr) to commemorate the sacred event when திரு அருட்பிரகாச இராமலிங்க வள்ளலலார் (tiru aruṭpirakāca irāmaliṅka vaḷḷalalār) completely de-materalized Himself and fully merged into அருட்பெருஞ்சோதி (aruṭperuñjōti). On this day He attained अमरसमाधि (amarasamādhi – immortal atonement) by mastering சாகாகல்வியும் கலையும் (sāgākalviyum kalaiyum - art and science of immortality) and experienced what is technically called as the மரணமிலாப்பெருவாழ்வு / अमृतमहाजीवितम् (maraṇamillapperuvāḹvu / amṛtamahājīvitam - deathless supreme-life) after attaining spiritual de-materialization by gaining முத்தேகசித்தி / त्रिकदेहसिद्धि (muddēgasiddi / trikadehasiddhi – triple-body accomplishment) viz. சுத்ததேகசித்தி / शुद्धदेहसिद्धि (suddadegasiddi / śuddhadehasiddhi- pure-body accomplishment), பிரணவதேகசித்தி / प्रणवदेहसिद्धि (piraṇavadegasiddi / praṇavadehasiddhi – theosonic-body accomplishment) & ஞானதேகசித்தி / ज्ञानदेहसिद्धि (jñānadegasiddi / jñānadehasiddhi – gnostic-body accomplishment). Correspondingly attaining trifold occult potencies - கருமசித்தி (karumasiddhi - karmic potency), யோகசித்தி (yoga siddhi - yogic potency) & ஞானசித்தி (jñānasiddhi - gnostic potency)
மகாஜோதி தரிசனம் / महाज्योतिदर्शन (magā jōti darisanam / mahājyotidarśana – supreme light vision) symbolizes the அருட்பெருஞ்சோதியின் மகாதரிசனம் / महादर्शन परोमात्रानुग्रहज्योति (mahādarśana paromātrānugrahajyoti – grand revelation of the vast gracelight), also known as, महाविमर्शन परज्ञानप्रकाशस्य (mahāvimarśana parajñānaprakāśasya – grand deliberation of the transcendent gnostic effulgence).
Interestingly,
the concept of ஜோதி தரிசன
உத்சவம்
/ ज्योति
दर्शन उत्सव (jōti taricaṉa utsavam / jyoti darśana utsava – light revelation festival) plays an integral role in Hindu religious
calendar tarting from the month of ஐப்பசி / आश्विन / तुला (aippasi / āśvina/ tulā – Oct mid to Nov mid)
as summarized in the following
table.
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மாதம் / मास (māsam / māsa
- month) |
உத்சவம் / उत्सव (utsavam /
utsava - festival) |
Blog Topic |
Blog URL |
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1 |
ஐப்பசி /
आश्विन / तुला (aippasi
/ āśvina/ tulā – Oct mid to Nov mid) |
दीपावलि महोत्सव / தீபாவளி மகோத்சவம் (dīpāvaḻi
mahotsava / dīpāvaḷi magōtsavam
– grand light-series festival). |
अधिधैविक सार्थकत्व
दीवावलि महोत्सवस्य (adhidhaivika sārthakatva
dīvāvalimahotsavasya - spiritual significance of stream of light
grand-festival) |
https://whatisgod-vidveshabhakti.blogspot.com/p/adhidhaivika-sarthakatva.html related
theme: https://whatisgod-vidveshabhakti.blogspot.com/ |
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2 |
கார்த்திகை/कार्तिक/वृश्चिक (kārththigai
/kārtika/ vṛścika - Nov mid to Dec mid) |
கார்திகை
மகா தீப திருவிழா (kārtikai magā dīpa tiruviḻā) |
கார்திகை
மகா தீப திருவிழா (kārtikai magā dīpa tiruviḻā) |
https://whatisgod-vidveshabhakti.blogspot.com/p/adhidhaivika-sarthakatva.html |
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3 |
மார்கழி /अग्रहायण / धनुश् (mārgazhi
/ agrahāyaṇa / dhanuś - Dec mid to Jan mid) |
சபரைமலயில் மகரஜோதி தரிசனம் (sabaraimalayil makarajōti daricaṉam – magara-light
vision at Sabarimala) |
ஓம்! சுவாமியே சரணம் ஐயப்பா! (ōm!
suvāmiyē saraṇam aiyappā!) |
https://whatisgod-religiousfestivals.blogspot.com/p/om-suvamiye-saranam-aiyappa.html |
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4 |
தை/ पौष /
मकर
(thai / pauṣa / makara – Jan mid to Feb mid) |
தைபூச மகோத்சவம் (taipūsa
magōtcavam) |
தைபூசத்தின் மகிமை
(taipūsattiṉ magimai -
glory of Taipusam) |
https://whatisgod-religiousfestivals.blogspot.com/p/taipusattin-magimai-glory-of-taipusam.html |
In a nutshell, this event of தைபூச மகோத்சவம் (taipūsa magōtcavam) constitutes the following process: There are பல வண்ணங்களில் ஏழு திரைகள் / सप्त पाटलाः भिन्न वर्णेषु (pala vaṇṇaṅgaḻil eḹutiraigaḻ / sapta pāṭalāḥ bhinna varṇeṣu – seven screens in different colors) concealing the உள்ளொளி / अन्तर्ज्योति (uḻḻoḻi / antarjyoti - inner light / effulgence) veiled by the सप्तविध अविद्याकञ्चुकाः महामायायाः (saptavidha avidyākañcukāḥ mahāmāyāyāḥ - seven-fold nescient-cloaks of supreme mystery) and which symbolizes the सप्तलोकाः व्य्वहारिक भवस्य (saptalokāḥ vyvahārika bhavasya – seven worlds of phenomenal becoming), concealing the परमार्थिक सत्त्व / परब्रह्म (paramārthika sattva / parabrahma – noumenal being / transcendent divinity).
As part of this தைபூச மகோத்சவம் (taipūsa magōtcavam), each of these ஏழு திரைகள் / सप्त पाटलाः (eḹutiraigaḻ / sapta pāṭalāḥ– seven screens) are removed one after the other when the உள்ளொளி / अन्तर्ज्योति (uḻḻoḻi / antarjyoti - inner light / effulgence) of the corresponding realm is made visible, esoterically suggesting that when one transcends the phenomenal realms of relative consciousness, one attains the absolute consciousness.
The noble saint திரு அருட்பிரகாச இராமலிங்க வள்ளலார் (tiru aruṭpirakāca irāmaliṅka vaḷḷalār) is one of my all-time favorite इष्टगुरु (iṣṭaguru – chosen guru). In this series of blogs, I would like to share my humble thoughts on His Holiness, focusing on the following topics:
Index | Topic | Link |
Topic -1 | வள்ளலார் - ஒரு அறிமுகம் (vaḷḷalār oru aṟimugam - Vallalar - an introduction) | https://whatisgod-iraamalingavallalaar.blogspot.com/p/oru-arimugam-introduction.html |
Topic-2 | வள்ளலாரின் சரியைகருமமார்கம் (vaḷḷalāriṉ cariyaikarumamārgam - disciplinary servitude path of vallalar) | https://whatisgod-iraamalingavallalaar.blogspot.com/p/vallalarin-cariyaikarumamargam.html |
Topic-3 | வள்ளலாரின் கிரியாபக்திமார்கம் (vaḷḷalāriṉ kiriyābaktimārkam - ritualistic-devotion path of Vallalar) | https://whatisgod-iraamalingavallalaar.blogspot.com/p/vallalarin-kiriyabaktimarkam.html |
Topic -4 | வள்ளலாரின் பக்தியோகமார்கம் (vaḷḷalāriṉ paktiyōkamārgam - yogic-devotion path of Vallalar) | https://whatisgod-iraamalingavallalaar.blogspot.com/p/vallalarin-paktiyokamargam-yogic.html |
Topic-5 | வள்ளலாரின் மெய்ஞான விஞானம் (vaḷḷalāriṉ meyñāṉa viñāṉam - Vallalar's spiritual science) | https://whatisgod-iraamalingavallalaar.blogspot.com/p/vallalarin-meynana-vinanam-vallalars.html |
Topic-6 | வள்ளலாரின் நோக்கில் இதிகாசபுராணங்கள் (vaḷḷalāriṉ nōkkil itikācapurāṇaṅkaḷ - Vallalar's perspective on epics and mythologies) | https://whatisgod-iraamalingavallalaar.blogspot.com/p/testing-puranas.html |
Topic-7 | வள்ளலாரின் மரணமிலாப் பெருவாழ்வு (vaḷḷalāriṉ maraṇamilāp peruvāzhvu - Vallalar's immortalized supreme living) | https://whatisgod-iraamalingavallalaar.blogspot.com/p/vallalarin-maranamilap-peruvazhvu.html |
Topic -8 | வள்ளலார் குறித்த சர்ச்சைகளும் அடியேனின் தெளிவுரையும் (vaḷḷalār kuṟitta carccaikaḷum aṭiyēṉiṉ teḷivuraiyum - my humble clarifications on Vallalar related controversies) | https://whatisgod-iraamalingavallalaar.blogspot.com/p/tester-deymystification.html |
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