According
to Tamil religious calendar, the sacred திருவாடிப்பூர மகோத்சவத்திருநாள் (tiruvāḍippūra magōtsavattirunāḷ -
grand festival day of sacred āḍi pūram) is celebrated today. ஆடிப்பூரம் (āḍippūram - āḍi pūram) is celebrated in the orthodox traditions of श्री वैष्णवमत संप्रदाय (śrī vaiṣṇavamata saṃpradāya – shri Vaishnava
theological tradition) as the கோதை ஸ்ரீ ஆண்டாள் நாச்சியாரின் திரு அவதார நட்சத்திரம் (kōtai srī āṇṭāḷ nācciyāriṉ tiru avatāra naṭcattiram – sacred incarnation
asterism of kōtai srī āṇṭāl nācciyār).
The traditional hagiographic accounts of the noble saint’s life-history,
she grew up as the God-given adopted daughter of the eminent poet-saint ஸ்ரீ விஷ்ணுசித்தர் / श्री विष्णुचित्त (srī viṣṇucittar
/ śrī viṣṇucitta) who is more popularly known as ஸ்ரீ பெரியாழ்வார் (srī periyāḻvār) who had discovered the infant baby-saint near the கோவில் நந்தவனத்தின்
துளசிமாடம் (kōvil nantavaṉattiṉ tuḷacimāṭam
– holy basil plant of the temple garden) associated
with ஸ்ரீ வடபத்ரசாயி திருக்கோவில் (srī vaṭabadrasāyi tirukkōvil – sacred vadabadrasayi temple) in
the holy town of ஸ்ரீவில்லிபுத்தூர் (srīvilliputtūr)
Esoteric Philoshical Context-setting
Philosophically
speaking, the very name ஸ்ரீ கோதை / श्री गोदा (srī kōtai / śrī godā), has deep esoteric significance. Literally, the term
means श्री गोपिका (śrī gopikā – sacred cowherdess), mythologically
related to the episodes of the रासभक्तिलील (rāsabhaktilīla – romantic devotional play) enacted in the
legendary town of श्री
गोकुल (śrī gokula) by none other than भगवान् श्री कृष्ण (bhagavān śrī kṛṣṇa) along with the गोपिकाः (gopikāḥ - cowherdesses). Here, the former represents
the परमात्मन् (paramātman – supreme soul) viz. महाविभवतार श्रीमन् नारायणस्य (mahāvibhavatāra
śrīman nārāyaṇasya – supreme glorious incarnation of lord Narayana) while the latter represents the बद्धजीवात्मनः
(baddhajīvātmanaḥ
– bound corporeal souls). And their divine communion
is established by Bridal Mysticism
Beyond
this well-known spiritual significance of Bridal Mysticism, the very name ஸ்ரீ கோதை / श्री गोदा (srī kōtai / śrī godā) has deeper spiritual significance. Philologically, the
Sanskrit term गोदा (godā) is derived from the गो / गौः (go /
gauḥ - cow). Now, this seemingly simple term गो / गौः (go / gauḥ - cow) more than its literal
meaning of denoting a biological animal viz. the गो / गौः (go /
gauḥ - cow), it has been employed in the sacred वेदशास्त्राणि (vedaśāstrāṇi – vedic scriptures). For example, it
has used in the sense of “gnostic lustre” in the ऋग्वेदसंहिताः (ṛgvedasaṃhitāḥ -
rig vedic corpus). The eminent
scholar and saint-poet Sri Aurobindo in his Vedic
and Philological Studies highlights the deeper
spiritual significance of the term. To quote him:
“The word Go in
the Vedas appears to bear two ordinary meanings, first, cow, secondly, ray,
light or lustre. In the hymns of Madhuchchhanda it occurs 6 times, in five
hymns. It occurs twice in the fourth hymn addressed to Indra in the first three
verses which are all of them important for the discovery of the proper sense of
the word as it is used in this passage. In the third verse which is the key to
the passage, we find the prayer “Then may we know (of) thy ultimate good
thoughts”. Then may we know. When?
as a consequence to what? Obviously as a consequence to the result of the
second verse, which I translate “Come to us, O bringer out of the nectar
(savana), thou the Soma-drinker; drink of the ecstatic Soma wine, a giver of
illumination, enraptured” or in better English bringing out the sense &
association of the words, “Come to us, O thou who art a distiller of the
nectar, thou, the Soma-drinker, drink of the impetuously ecstatic Soma wine
& be in the rapture of its intoxication our giver of illuminating light”.
Similarly, Sri
Aurobindo, elsewhere also in his Secret of the
Vedas, he
further reiterates thus:
"A study of the Vedic horse led me to the conclusion that go and asva represent the
two companion ideas of Light and Energy, Consciousness and Force, which to the
Vedic and Vedantic mind were the double or twin aspect of all the activities of
existence."
I will not get into further details here, as it may diverge from the original intent of the post. In this post i just wanted to highlight that the very name of the saint has deeper spiritual significance from an esoteric perspective.
Next, let us look at the celestial
significance of the திருவாடிப்பூர மகோத்சவத்திருநாள் (tiruvāḍippūra magōtsavattirunāḷ -
grand festival day of sacred āḍi pūram) which as we now occurs in the month
of ஆடிமாசம்/ आषाढमास (āḍimāsam
/ āṣāḍhamāsa – July mid to Aug mid). This month corresponds to
Gregorian calendar between July mid to August mid. Astrologically (and thereby
astronomically) speaking, the beginning of ஆடி (āḍi) corresponds to the celestial event of कर्क सङ्क्रान्ति (karka saṅkrānti - Cancer
transition) that is, the annual transition of the सूर्य (sūrya - sun) to
the कर्कटक राशि / கடக ராசி (karkaṭaka rāśi / kaṭaka rāsi -
Cancer Zodiac) from here on begins दक्षिणायण सूर्यस्य (dakṣiṇāyaṇa sūryasya - southward movement
of sun) - theologized as भगवान् श्री सूर्य नरायण (bhagavān śrī sūrya narāyaṇa). I have tried to provide a deeper insight into the spiritual
significance of this month in the following blog:
|
Blog URL |
https://whatisgod-religiousfestivals.blogspot.com/p/spiritual-significance-of-adi-masam.html |
Now, let us look at the spiritual
significance of the नक्षत्र / நட்ச்த்திரம் (nakṣatra / naṭcttiram
- asterism) called பூரம் / पूर्वफल्गुनी (pūram
/ pūrvaphalgunī) which according
to esoteric astrology is related to the वेददेवता (vedadevatā –
vedic deity) called “भगदेव (bhagadeva)”
who esoterically
symbolizes प्रेम / रति (prema
/ rati – love / passion) and
no wonder life of ஸ்ரீ கோதை / श्री गोदा (srī kōtai / śrī godā) who is associated with the பூரம் நட்ச்த்திரம் / पूर्वफल्गुनी नक्षत्र (pūram
naṭcttiram / pūrvaphalgunī nakṣatra - puram asterism) deals with नायक-नायकी मधुरभाव (nāyaka-nāyakī madhurabhāva – mister-mistress honey attitude). Of course, it is Spiritual Bridal Mysticism as ensured by the above highlighted spiritual significance of
the ஆடிமாசம்/ आषाढमास (āḍimāsam
/ āṣāḍhamāsa – July mid to Aug mid) associated
with the திருவாடிப்பூரம் (tiruvāḍippūram).
With this basic context setting, let
us get into the actual details of the spiritual contribution of ஸ்ரீ ஆண்டாள் நாச்சியார் (srī āṇṭāḷ
nācciyār) to humanity.
Spiritual contribution of ஸ்ரீ ஆண்டாள் நாச்சியார் (srī āṇṭāḷ nācciyār)
ஸ்ரீ கோதை / श्री गोदा (srī kōtai / śrī godā), better known as ஸ்ரீ ஆண்டாள் நாச்சியார் (srī āṇṭāḷ
nācciyār), who is believed to be the महाविभव अवतार श्री महालक्ष्म्याः
(mahāvibhava avatāra śrī mahālakṣmyāḥ - supreme glorious incarnation of grand
prosperity), is one amongst the பன்னிரு வைணவ ஆழ்வார்கள் (paṉṉiru vaiṇava āḻvārkaḷ - twelve Vaishnava saint-leaders) who were the
eminent saints and leaders வைணவ சமய
பக்திமார்கம் (vaiṇava camaya paktimārkam – devotional path
of Vishnu theology). Here the term
“ஆழ்வார்கள் (āḻvārgaḷ - rulers)” is a plural form of the term “ஆழ்வார் (āḻvār- ruler)”. They are
so called because they were the pioneers in leading the வைணவ மதத்தின் பக்தி இயக்கம் (vaiṇava matattiṉ bakti iyakkam – devotional
movement of Vishnu theology) and
most of whom contributed to the ஸ்ரீ வைணவ பக்தி இலக்கியம் (srī vaiṇava pakti ilakkiyam – sri vaishnava devotional literature) through their soul-melting mystic poetries
viz. தமிழ் பாசுரங்கள் (tamiḻ pāsuraṅgaḷ
- Tamil poems) technically
compiled together as நாலாயிர வைணவதிவ்யப்பிரபந்தங்கள் (nālāyira vaiṇavadivyappirabandaṅgaḻ - four thousand Divine Vaishnava compositions).
ஸ்ரீ ஆண்டாள்
நாச்சியார் (srī āṇṭāḷ nācciyār) is unique amongst பன்னிரு வைணவ ஆழ்வார்கள் (paṉṉiru vaiṇava āḻvārkaḷ - twelve Vaishnava saint-leaders) since she is the only female poetess among
these saints and who has contributed to the நாலாயிர வைணவதிவ்யப்பிரபந்தங்கள் (nālāyira vaiṇavadivyappirabandaṅgaḻ - four thousand Divine Vaishnava compositions) through her two major masterpieces of poetic mysticism viz.
|
பிரபந்தத்தின்
பெயர் (pirabandhaththin peyar – name of canto) |
Metrics (# verses) |
|
திருப்பாவை (tiruppāvai) |
30 |
|
நாச்சியார் திருமொழி (nācciyār tirumoḹi) |
143 |
ஸ்ரீ ஆண்டாள்
நாச்சியார் (srī āṇṭāḷ nācciyār) from her very
childhood days grew-up as an ardent devotee of श्री महाविष्णु (śrī mahāviṣṇu) and out of the intense love
that she had developed for her beloved God even inculcated habit of secretly wearing the பூமாலை (pūmālai - garland) which her father , ஸ்ரீ பெரியாழ்வார் (srī periyāḻvār), wove for the अर्चावतारमूर्ति महवाविष्णोः (arcāvatāramūrti mahavāviṣṇoḥ - iconic incarnation of Maha Vishnu) and hence she is eulogized as the சூடிக்கொடுத்த
சுடர் கொடி (sūdikkodutta sudarkodi – offeror of worn-garland).
The famous தனியன்கள் (taṉiyaṉkaḷ) composed by the eminent scholar ஸ்ரீ உய்யக்கொண்டார் (srī uyyakkoṇṭār) on திருப்பாவை (tiruppāvai) runs thus
திருப்பாவை பாராயாணம் (tiruppāvai pārāyāṇam - thirupavai contemplation):
The sacred மார்கழி
மாதம் / मृगशीर्ष मास (mārkaḻi mātam / mṛgaśīrṣa māsa -
mid Dec to mid Jan month) is known for the contemplation of
the famous poem திருப்பாவை (tiruppāvai) composed by சூடிக்கொடுத்த சுடர்கொடி ஸ்ரீ ஆண்டாள் நாச்சியார் (cūṭikkoṭutta
cuṭarkoṭi srī āṇṭāḷ nācciyār), the eminent வைணவ ஆழ்வார் (vaiṇava āḻvār – Vaishnava saint). There is a
glorification of முப்பது நாட்கள் பாவை நோன்பு (muppatu nāṭkaḷ pāvai nōṉbu – thirty days of virgin austerity) as observed by बद्धजीवात्मन् (baddhajīvātman – corporeal soul) in the भक्तिभावन (bhaktibhāvana – devotional attitude) of communion with the परब्रह्मन् (parabrahman - Supreme Divinity) theologized
as भगवान् श्री कृष्णपरमात्मा (bhagavān
śrī kṛṣṇaparamātmā) who in turn is the विभव अवतार
महाविष्णोः (vibhava
avatāra mahāviṣṇoḥ - glorious incarnation of cosmic expanse).
Even the sacred पाञ्चरात्र आगमशास्त्र (pāñcarātra āgamaśāstra) glorifies the spiritual importance of this month by dedicating an entire section titled "धनुर्मासमहात्म्य (dhanurmāsamahātmya - greatness of Margazhi month)". This month is also considered as शक्तिपीठमास / சக்தி பீட மாதம் (śaktipīṭhamāsa / saktipīṭamātam – pedestal month of spiritual energy). However, unfortunately, among many ignorant masses, this sacred term "பீடமாதம் (pīṭa mātam – pedestal month)" has been badly corrupted and is used in a derogatory sense of "பீடை மாசம் (pīḍaimātam – inauspicious / evil month)" as they superstitiously believe that the scriptures advise not to plan any marriages or any other auspicious domestic events during this month. However, the truth is otherwise. Yes, although it is true that it is generally recommended not to avoid such events, as far as possible; yet the reason for that is not because the month is considered பீடை மாசம் (pīḍaimātam – inauspicious / evil month). On the other hand, this month is considered too sacred or spiritual to indulge in mere लौकिक /भौतीक कार्यक्रमाः (laukika/bhautīka kāryakramāḥ – mundane/materialistic activities) rather than focusing on आध्यात्मिक/आधिदैविक कार्यक्रमाः (adhyatmika /athidaivīka kāryakramāḥ - spiritual / divine activities).
Esoterically, a human year in the terrestrial realm corresponds to a divine day in the spiritual realm and accordingly, the human month of மார்கழி மாதம் / मृगशीर्ष मास (mārkaḻi mātam / mṛgaśīrṣa māsa - mid Dec to mid Jan month) maps to the sacred ब्रह्म मुहूर्त काल (brahma muhūrta kāla) in the Divinely realm. This fact further adds to the sanctity of the month.
The whole month is considered very sacred and a முப்பது நாட்கள் பாவை நோன்பு (muppatu nāṭkaḷ pāvai nōṉbu – thirty days of virgin austerity) is observed very religiously practiced spiritual rite. Esoterically, பாவை (pāvai - virgin) represents the potentially untapped जीवात्मन् (jīvātman – corporeal soul) who indulges in rigorous நோன்பு (nōṉbu - austerity) measures to manifest its latent spiritual conscience and eventually commune with the परब्रह्मन् (parabrahman - Supreme Divinity).
Thus, the objective of these masterpieces is to kindle and awaken the dormant जीवात्मन् (jīvātman – corporeal soul) from the deep slumber and to commune with the Divine परब्रह्मन् (parabrahman - Supreme Divinity). In fact, the beauty here is that, this would be a two-way call for the ying and the yang to work together as explained below:
A wake-up call to the जीवात्मन् (jīvātman – corporeal soul) to arise and awake and break open from the clutches of அசுத்த அவித்யாமாயநித்திரை / अशुद्धाविद्यामायानिद्रा (asudda avidyamāyanittirai / aśuddhāvidyāmāyānidrā – impure nescient-mystery slumber). In the verses of ஸ்ரீ மாணிக்கவாசகர் (sri māṇikkavācakar) from திருவெம்பாவை (tiruvempāvai) focuses on the same. Similarly, ஸ்ரீ ஆண்டாள் (sri āṇṭāḷ) also handles the same in திருப்பாவை (tiruppāvai) as illustrated in the following verses:
A सुप्रभातम् (suprabhātam – early morning) wake-up call to the परब्रह्मन् (parabrahman - Supreme Divinity) to awaken Him from His சுத்த அவித்யாமாயநித்திரை / शुद्धाविद्यामायानिद्रा (sudda avidyamāyanittirai / śuddhāvidyāmāyānidrā – pure-nescient-mystery slumber) to dissolve the பாசபந்தம் / पाशबन्ध (māyā / pāśabandha – binding fetter). Again ஸ்ரீ மாணிக்கவாசகர் (sri māṇikkavācakar) addresses them in திருபள்ளியெழுச்சி (tirupaḷḷiyeḻucci), while ஸ்ரீ ஆண்டாள் (sri āṇṭāḷ) for her part handles the same in திருப்பாவை (tiruppāvai) itself as illustrated in the following verses:
திரு கல்யாண வைபோகம் (tiru kalyāṇa vaibōgam - sacred wedlock celebration)
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
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.
अमृत मुक्ति (amṛta mukti – immortal liberation)
கோதை ஸ்ரீ ஆண்டாள் நாச்சியார் (kOdai sri āṇḍāḻ nācciyār) also
dematerialized her பூத உடல் / भूत
देह (booda udal/ bhūta
deha – physical body) into pure energy in the form of ஓளி உடல் / तेजो
देह (oḻi uḍal / tejo deha – light body) by merging with her beloved अर्चावतार
मूर्ति (arcāvatāra mūrti – iconic form
of incarnation) viz., ஸ்ரீரங்கநாதர் (sriraṅganātar). Again, the revered saint திருப்பாணாழ்வார் (tiruppāṇāhvār)
also finally merged with the ஸ்ரீரங்கநாதர் (sriraṅganātar)
by singing thus in ecstatic mood “கண்ட கண்கள் மற்றொனினை காணாவே (kaṇda kaṇgal maṛṛonṛinai kāṇāvE - My eyes have seen my Lord and
will not see anything else)”.
The above examples are definetly
not a exhaustive list as, one can observe by traversing through the pages of
history that there were innumerable saints spread across the globe, who have
attained similar status of अमर मुक्ति /अमरत्व (amara mukti / amaratva – deathless liberation /
immortality). The following verses from हठयोगप्रदीपिका (haṭhayogapradīpikā), for example, lists some more such saints .
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