2023-02-01

(चि॰)

माघः-11-11 ,वृषभः-मृगशीर्षम्🌛🌌 , मकरः-श्रवणः-10-18🌞🌌 , तपः-11-13🌞🪐 , बुधः

  • Indian civil date: 1944-11-12, Islamic: 1444-07-10 Rajab, 🌌🌞: सं- मकरः, तं- तै, म- मकरं, प- माघ, अ- माघ
  • संवत्सरः - शुभकृत्
  • वर्षसङ्ख्या 🌛- शकाब्दः 1944, विक्रमाब्दः 2079, कलियुगे 5123
  • 🪐🌞ऋतुमानम् — शिशिरऋतुः उत्तरायणम्
  • 🌌🌞सौरमानम् — हेमन्तऋतुः उत्तरायणम्
  • 🌛चान्द्रमानम् — शिशिरऋतुः माघः (≈तपः)

खचक्रस्थितिः

  • |🌞-🌛|तिथिः — शुक्ल-एकादशी►14:02; शुक्ल-द्वादशी►
  • 🌌🌛नक्षत्रम् — मृगशीर्षम्►27:21*; आर्द्रा► (मिथुनम्)
  • 🌌🌞सौर-नक्षत्रम् — श्रवणः►
    • राशि-मासः — पौषः►
  • 🌛+🌞योगः — माहेन्द्रः►11:25; वैधृतिः►
  • २|🌛-🌞|करणम् — भद्रा►14:02; बवम्►27:13*; बालवम्►
  • 🌌🌛- चन्द्राष्टम-राशिः—वृश्चिकः
  • 🌞-🪐 मूढग्रहाः - शनिः (-13.97° → -13.07°)
  • 🌞-🪐 अमूढग्रहाः - गुरुः (-54.17° → -53.35°), शुक्रः (-24.26° → -24.48°), मङ्गलः (-118.40° → -117.60°), बुधः (24.89° → 24.79°)

राशयः
शनि — कुम्भः►. गुरु — मीनः►. मङ्गल — वृषभः►. शुक्र — कुम्भः►. बुध — धनुः►. राहु — मेषः►. केतु — तुला►.

दिनमान-कालविभागाः

  • 🌅—06:38-12:22🌞-18:06🌇
⬇ ⬆ ⬇
चन्द्रः ⬆14:36 ⬇03:49*
शनिः ⬆07:29 ⬇19:03
गुरुः ⬆09:44 ⬇21:47
मङ्गलः ⬆13:37 ⬇02:18*
शुक्रः ⬆08:05 ⬇19:48
बुधः ⬇16:17 ⬆05:01*
राहुः ⬆11:35 ⬇00:00*
केतुः ⬇11:35 ⬆00:00*
  • 🌞⚝भट्टभास्कर-मते वीर्यवन्तः— प्रातः—06:38-08:04; साङ्गवः—09:30-10:56; मध्याह्नः—12:22-13:48; अपराह्णः—15:14-16:40; सायाह्नः—18:06-19:40
  • 🌞⚝सायण-मते वीर्यवन्तः— प्रातः-मु॰1—06:38-07:24; प्रातः-मु॰2—07:24-08:10; साङ्गवः-मु॰2—09:42-10:27; पूर्वाह्णः-मु॰2—11:59-12:45; अपराह्णः-मु॰2—14:16-15:02; सायाह्नः-मु॰2—16:34-17:20; सायाह्नः-मु॰3—17:20-18:06
  • 🌞कालान्तरम्— ब्राह्मं मुहूर्तम्—04:58-05:48; मध्यरात्रिः—23:07-01:37
  • राहुकालः—12:22-13:48; यमघण्टः—08:04-09:30; गुलिककालः—10:56-12:22
  • शूलम्—उदीची (►12:45); परिहारः–क्षीरम्

उत्सवाः

  • कण्णप्प नायऩ्मार् (१०) गुरुपूजै, मैसूरु-कृष्ण-राजस्याभिषेकः #१२८, वैधृति-श्राद्धम्, सर्व-जया/भैमी-एकादशी

कण्णप्प नायऩ्मार् (१०) गुरुपूजै

Observed on Mr̥gaśīrṣam nakshatra of Makaraḥ (sidereal solar) month (Prātaḥ/paraviddha).

Between the 6th and 9th centuries, in South India, there existed 63 ardent devotees of Lord Shiva, collectively known as the Nayanmars. These devout individuals, hailing from various walks of life including potters, fishermen, farmers, merchants, priests, hunters, and washermen, created devotional songs still sung by followers around the globe. Among these Nayanmars, Appar, Sambandar, and Sundarar, known for their Thevaram hymns, along with Manikkavasagar, are distinguished as the Samayacharyas or the ‘The Four’ (ta:nālvar) revered teachers of the faith. They were instrumental in promoting the Shaiva Siddhanta philosophy and culture, effectively challenging the spread of Jainism and Buddhism. Their teachings centered around the concept that Shiva embodies love, and that embracing love for all beings and existence is essential in connecting with Shiva, the Supreme Being.

Nagan, a skilled king of hunters from Uduppur in Pottapi Nadu, was a devout follower of Lord Subramanya. He and his wife, Tattai, were blessed with a child named Tinnanar, who was believed to be the reincarnation of Arjuna. Tinnanar, raised as a hunter, excelled in archery and succeeded his father as the king at a young age. Despite his occupation, he practiced non-violence towards young ones, females, diseased animals, etc. and spiritually, he had already eliminated inner vices like lust, anger, greed, vanity, jealousy, etc.

One day, Tinnanar chased a pig that had escaped its net, leading to an intense pursuit that ended with Tinnanar killing the pig. Exhausted and thirsty, he and his companions sought water and rest. Tinnanar experienced a profound spiritual transformation as he climbed a nearby hill, losing his body consciousness and feeling an overwhelming love for Lord Shiva. On the hill, he found a temple dedicated to Lord Shiva and was moved to tears, feeling a deep connection with the deity.

Tinnanar’s devotion led him to bring food to the temple daily, offering the best pieces of meat after tasting them himself. His actions disturbed his friends and family, who thought he had gone mad. One day, the temple’s priest, Shivagochariar, was horrified to find the temple desecrated by Tinnanar’s unconventional worship, which included water from his mouth for ‘Abhishekam’, and decoration of the Lingam with flowers worn on his head!

Despite Shivagochariar’s efforts to purify the temple and conduct traditional worship, Tinnanar continued his practices, standing guard at the temple entrance after each of his rituals.

Shivagochariar prayed for intervention, and Lord Shiva appeared in his dream and instructed him to witness Tinnanar’s actions. On the sixth day, while at his usual quest to gather food for Lord Shiva, Tinnanar encountered ominous signs. In his selfless devotion, Tinnanar was more concerned for the deity than for himself and these signs sparked a fear that something untoward had befallen the Lord! Upon reaching the temple, he was devastated to find blood flowing from the deity’s right eye. In his grief, he dropped all the worship items and tried to treat the deity’s eye with herbs, but the bleeding persisted. Driven by a thought of equivalent sacrifice — ‘flesh for flesh’ — he removed his own right eye with an arrow and placed it on the deity, and the bleeding miraculously stopped. Overwhelmed with joy and dancing in ecstasy, he now noticed the deity’s left eye bleeding. He was clear on how to stop this bleeding — but how would he place the second eye having lost his vision? He planted his foot over the deity’s left eye on the Lingam to guide himself! Just as he was about to extract his left eye, Lord Shiva intervened, grasping his hand and affectionately addressing him as Kannappa (thrice), thus transforming Tinnanar into Kannappar. The Lord held him close, restoring his vision and granting him a divine status. Shivagochariar, the temple priest, witnessed this act of supreme devotion and understood its true nature.

The story also carries a deeper, symbolic meaning. Tinnanar’s journey represents the spiritual conquest over inner evils, including ego (symbolized by the wild pig). Accompanied by representations of good and evil (Nanan and Kadan), Tinnanar’s pursuit of the pig signifies the battle with one’s own vices and the embrace of positive samskaras (impressions). The culmination of his journey, where he chooses to worship the Lord alone, symbolizes the ultimate renunciation of even good tendencies for pure, unadulterated devotion. Tinnanar’s willingness to sacrifice his own eyes for the deity epitomizes complete self-surrender, the pinnacle of devotion that leads to divine revelation and realization.

मार्गावर्तितपादुका पशुपतेरङ्गस्य कूर्चायते
गण्डूषाम्बुनिषेचनं पुररिपोर्दिव्याभिषेकायते
किञ्चिद्भक्षितमांसशेषकबलं नव्योपहारायते
भक्तिः किं न करोत्यहो वनचरो भक्तावतंसायते॥६३॥
—श्रीमच्छङ्करभगवतः कृतौ शिवानन्दलहर्याम्

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  • References
    • 63 Nayanmar Saints by Swami Sivananda, published by The Divine Life Society
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  • Tags: NayanmarGurupujai

मैसूरु-कृष्ण-राजस्याभिषेकः #१२८

Event occured on 1895-02-01 (gregorian).

4th kRShNa-rAja-vaDiya, rAjarShi, ascends the throne

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सर्व-जया/भैमी-एकादशी

The Shukla-paksha Ekadashi of māgha month is known as bhaimī-ēkādaśī. If this coincides with the nakshatram Punarvasu, the tithi is even more special and is known by the appellation jayā.

एकादश्यां यदा ऋक्षं शुक्लपक्षे पुनर्वसुः।
नाम्ना सा च जया ख्याता तिथीनामुत्तमा तिथिः।
तामुपोष्य नरः पापान्मुच्यते नात्र संशयः॥
–पद्मपुराणे

पक्षे पक्षे च कर्तव्यमेकादश्यामुपोषणम्।
यदीच्छेद्विष्णुसायुज्यं श्रियं सन्ततिमात्मनः।
एकादश्यां न भुञ्जीत पक्षयोरुभयोरपि॥

अद्य स्थित्वा निराहारः श्वोभूते परमेश्वर।
भोक्ष्यामि पुण्डरीकाक्ष शरणं मे भवाच्युत॥
प्रमादादथवाऽऽलस्याद्धरे केशव माधव।
व्रतस्यास्य च वै विघ्नो न भवेत्त्वत्प्रसादतः॥
–पद्मपुराणे

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वैधृति-श्राद्धम्

Observed on every occurrence of Vaidhr̥tiḥ yoga (Aparāhṇaḥ/vyaapti).

Vaidhrti Shraddha day.

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