2024-01-11

(चि॰)

मार्गशीर्षः-09-30 ,धनुः-पूर्वाषाढा🌛🌌 , धनुः-पूर्वाषाढा-09-27🌞🌌 , सहस्यः-10-21🌞🪐 , गुरुः

  • Indian civil date: 1945-10-21, Islamic: 1445-06-29 Jumādā ath-Thāniyah/ al-ʾĀkhirah, 🌌🌞: सं- धनुः, तं- मार्गऴि, म- धनु, प- पोह, अ- पोह
  • संवत्सरः - शोभनः
  • वर्षसङ्ख्या 🌛- शकाब्दः 1945, विक्रमाब्दः 2080, कलियुगे 5124
  • 🪐🌞ऋतुमानम् — हेमन्तऋतुः उत्तरायणम्
  • 🌌🌞सौरमानम् — हेमन्तऋतुः दक्षिणायनम्
  • 🌛चान्द्रमानम् — हेमन्तऋतुः मार्गशीर्षः (≈सहः)

खचक्रस्थितिः

  • |🌞-🌛|तिथिः — अमावास्या►17:27; शुक्ल-प्रथमा►
  • 🌌🌛नक्षत्रम् — पूर्वाषाढा►17:37; उत्तराषाढा► (मकरः)
  • 🌌🌞सौर-नक्षत्रम् — पूर्वाषाढा►19:50; उत्तराषाढा►
    • राशि-मासः — मार्गशीर्षः►
  • 🌛+🌞योगः — व्याघातः►17:45; हर्षणः►
  • २|🌛-🌞|करणम् — चतुष्पात्►06:52; नाग►17:27; किंस्तुघ्नः►27:57!; बवम्►
  • 🌌🌛- चन्द्राष्टम-राशिः—मिथुनम्
  • 🌞-🪐 मूढग्रहाः - मङ्गलः (15.48° → 15.76°)
  • 🌞-🪐 अमूढग्रहाः - शुक्रः (35.41° → 35.20°), बुधः (23.37° → 23.44°), गुरुः (-105.51° → -104.53°), शनिः (-43.91° → -42.99°)

राशयः
शनि — कुम्भः►. गुरु — मेषः►. मङ्गल — धनुः►. शुक्र — वृश्चिकः►. बुध — धनुः►. राहु — मीनः►. केतु — कन्या►.

दिनमान-कालविभागाः

  • 🌅—06:37-12:16🌞-17:55🌇
⬇ ⬆ ⬇
चन्द्रः ⬇17:56 —
शनिः ⬆09:21 ⬇21:01
गुरुः ⬆12:48 ⬇01:12*
मङ्गलः ⬇16:46 ⬆05:31*
शुक्रः ⬇15:21 ⬆04:06*
बुधः ⬇16:12 ⬆04:58*
राहुः ⬆11:55 ⬇00:08*
केतुः ⬇11:55 ⬆00:08*
  • 🌞⚝भट्टभास्कर-मते वीर्यवन्तः— प्रातः—06:37-08:02; साङ्गवः—09:27-10:51; मध्याह्नः—12:16-13:41; अपराह्णः—15:05-16:30; सायाह्नः—17:55-19:30
  • 🌞⚝सायण-मते वीर्यवन्तः— प्रातः-मु॰1—06:37-07:23; प्रातः-मु॰2—07:23-08:08; साङ्गवः-मु॰2—09:38-10:23; पूर्वाह्णः-मु॰2—11:54-12:39; अपराह्णः-मु॰2—14:09-14:54; सायाह्नः-मु॰2—16:24-17:10; सायाह्नः-मु॰3—17:10-17:55
  • 🌞कालान्तरम्— ब्राह्मं मुहूर्तम्—04:56-05:47; मध्यरात्रिः—23:00-01:32
  • राहुकालः—13:41-15:05; यमघण्टः—06:37-08:02; गुलिककालः—09:27-10:51
  • शूलम्—दक्षिणा (►14:09); परिहारः–तैलम्

उत्सवाः

  • अनध्यायः, काञ्ची १४ जगद्गुरु श्री-विद्याघनेन्द्र सरस्वती आराधना #१७०७, काञ्ची ३४ जगद्गुरु श्री-चन्द्रशेखरेन्द्र सरस्वती २ आराधना #१३१४, कूडारवल्ली, ख्येचिमावस पोष्त/खिचडी-अमावास्या, चाक्किय नायऩ्मार् (३४) गुरुपूजै, पार्वणव्रतम् अमावास्यायाम्, पिण्ड-पितृ-यज्ञः, बोधायन-कात्यायन-इष्टिः, मार्गशीर्ष-अमावास्या (अलभ्यम्–पुष्कला), वेलु-तम्ब्य्-उद्घोषणम् #२१८, श्री-हनूमत्-जयन्ती

अनध्यायः

Observed on Amāvāsyā tithi of every (lunar) month (Sāṅgavaḥ/paraviddha).

Anadhyayana on account of amāvāsyā. Several tithis in a month are nitya-anadhyayana days, including prathamā, aṣṭamī, chaturdaśī, amāvāsyā and pūrṇimā. Manu has said that performing adhyayana on these days destroys the Guru (Amavasya), Shishya (Chaturdashi) and the vīrya of the brahma (vēda) itself (Ashtami/Purnima). Similarly, Jabali Rishi has said that Adhyayana on prathama hurts the buddhi while adhyayana on chaturdaśī hurts the brahma (vēda) itself!

हारीतः—
प्रतिपत्सु चतुर्दश्यामष्टम्यां पर्वणोर्द्वयोः।
श्वोऽनध्यायेऽद्य शर्वर्यां नाधीयीत कदाचन॥
मनुः—
अमावास्या गुरुं हन्ति शिष्यं हन्ति चतुर्दशी।
ब्रह्माष्टकापौर्णमास्यस्तस्मात्ताः परिवर्जयेदिति॥
याज्ञवल्क्यः—
पञ्चदश्यां चतुर्दश्यां अष्टम्यां राहुसूतके।

Details

  • References
    • Smriti Muktaphalam SVR p. 148
  • Edit config file
  • Tags: Anadhyayana Days

बोधायन-कात्यायन-इष्टिः

iṣṭiḥ is performed on this day by those following the bōdhāyana/kātyāyana sūtras. This difference happens because chandradarśanam occurs tomorrow, and followers of bōdhāyana/kātyāyana sūtras do not perform iṣṭiḥ on chandradarśanam day.

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चाक्किय नायऩ्मार् (३४) गुरुपूजै

Observed on Pūrvāṣāḍhā nakshatra of Dhanuḥ (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’ (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.

This Nayanmar, a Vellala from Tirucchangamangai, grew disillusioned with worldly life and yearned for liberation. Initially swayed by Buddhist teachings, he eventually found his spiritual calling in Shaivism, convinced that intense devotion to Lord Shiva was the true path to liberation. Despite maintaining the outward appearance of a Buddhist, his heart was devoted to Lord Shiva.

In an unusual display of devotion, he would sit in an open Shiva temple, deeply meditating on the Lingam. One day, in a state of divine absorption, he unwittingly threw a stone at the Lingam. Realizing this act the next day, he interpreted it as divine will, understanding that Lord Shiva accepts any offering made with sincere devotion. Henceforth, throwing a stone at the Lingam became his unique form of daily worship, a ritual he performed before eating.

On one occasion, just as he was about to eat, he remembered he had not performed his daily ritual. Driven by devotion, he rushed to the temple to throw a stone at the Lingam! Touched by his unorthodox yet profound devotion, Lord Shiva appeared before him, blessed him, and ultimately took him to Kailasa, the abode of the divine.

Details

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

काञ्ची १४ जगद्गुरु श्री-विद्याघनेन्द्र सरस्वती आराधना #१७०७

Observed on Amāvāsyā tithi of Mārgaśīrṣaḥ (lunar) month (Aparāhṇaḥ/vyaapti). The event occurred in 3418 (Kali era).

Having entered the peak named Agastya after established Gaṅgādharagīṣpati in the ācārya Pīṭha and after subduing the Ugrabhairava through mantra, He stayed there itself. Son of Śrī Boppanna, known as Śrī Nāyana earlier, that Vidyāghana having got initiation from Saccidghana, endowed with enormous occult powers, having adorned the principal seat of Kāmakoṭi for forty-five years, He merged (in Self) on the new moon day of the month of Mārgaśīrṣa in the year Dhātu of Śālivāhana era 239.

निवेश्य गङ्गाधरगीष्पतिं पदे प्रविश्य कूटं तद् अगस्त्यचिह्नितम्।
प्रमोटयन् मन्त्रत उग्रभैरवं निवेशनं स्वं तत एव कॢप्तवान्॥२८॥
श्रीमद्बापणसोमयाजितनयः श्रीनायनाभिख्यया
ख्यातः पूर्वम् उदारमन्त्रविभवः संयम्य सच्चिद्घनात्।
आस्थायाप्यधिकामकोटि स शिवान् (४५) अब्दान् अगेऽगाल्लयं
धातौ शालि-मणीशिखीक्षण(२३९)-सहे दर्शे च विद्याघनः॥२९॥
—पुण्यश्लोकमञ्जरी

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काञ्ची ३४ जगद्गुरु श्री-चन्द्रशेखरेन्द्र सरस्वती २ आराधना #१३१४

Observed on Amāvāsyā tithi of Mārgaśīrṣaḥ (lunar) month (Aparāhṇaḥ/vyaapti). The event occurred in 3811 (Kali era).

The preceptor, son of Mahādeva, who lived on the banks of river Vegavati, known by Lord Śiva’s name, who entered into the dense forest fire to save the child, wandered through out the earth by the directions of his master and adorning the Pīṭha and made the four castes to adhere to their respective paths. The pleasing, elegant and enduring preceptor Sri Chandraśekarendra also having remained in his maṭha for eighteen years disappeared on the new moon day of the month of Mārgaśīrṣa in the year Saumya. His preceptorship was for eighteen years.

सूनुर्वेगवतीतटोद्भवमहादेवाह्वयस्य श्रुतः
शम्भुर्नाम दवाग्निदग्धपृथुकत्राणावगाढानलः।
आचार्यस्य निदेशतः क्षितितलं सर्वं चरन् यश्चतुर्-
वर्णान् स्वस्वपथाद्व्यधादगलितान् आचार्यपीठस्थितः॥६६॥
श्रीचन्द्रशेखरेन्द्रोऽप्यध्युष्याष्टादश स्वमठम् अब्दान्।
सौम्यः सौम्येऽन्तरधात् सहेऽतिसहनः सुदर्शनो दर्शे॥६७॥
—पुण्यश्लोकमञ्जरी

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कूडारवल्ली

Observed on day 27 of Dhanuḥ (sidereal solar) month (Sūryōdayaḥ/puurvaviddha).

Offer naivedyam of guḍānnam to Vishnu, as mentioned in the Tiruppavai 27

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ख्येचिमावस पोष्त/खिचडी-अमावास्या

Observed on Amāvāsyā tithi of Mārgaśīrṣaḥ (lunar) month (Aparāhṇaḥ/vyaapti).

KhechMavas or Khichdi Amavasya is a traditional winter ceremony of the Kashmiri Pandits, celebrated during Paush Krishna Paksha Amavasya (Purnimanta), locally known as Poh Gaet Pach Mavas. This festival, steeped in religious devotion, is a vital part of the Kashmiri religious and cultural heritage and symbolizes the region’s history. It honors the Yakshas, who inhabit the Himalayan heights, stretching from modern-day Uttarakhand and Himachal Pradesh to Kashmir. According to lore, these beings from Kashmir’s towering mountains and would descend to the plains during winter. The Kashmiri people would welcome them with the specialty dish Khichdi as a gesture of hospitality.

On the evening of Khichdi Amavasya, a special Khichdi is prepared using rice, turmeric powder, and pounded moong dal, embodying sanctity and purity. It is served on a fresh earthen plate (Toke), a handwoven grass base called Arie, or a thali, depending on local tradition (Reeth). Alongside, a pestle (Kaajvut) is placed upright on a grass-woven Arie, and a Tilak is applied before performing Pooja. Subsequently, a portion of the Khichdi is placed on the house’s courtyard wall and later consumed as prasad.

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मार्गशीर्ष-अमावास्या (अलभ्यम्–पुष्कला)

amāvāsyā of mārgaśīrṣa lunar month.

Details

It is said in the Smrtis, that if Amavasya falls on a Monday, Tuesday or Thursday, such a tithi is given the appellation puṣkalā and is as sacred as a solar eclipse.

अमा सोमेन भौमेन गुरुणा वा युता यदि।
सा तिथिः पुष्कला नाम सूर्यग्रहणसन्निभा॥

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पार्वणव्रतम् अमावास्यायाम्

pārvaṇavratam on the eve of darśa-sthālīpākaḥ.

गृहस्थव्रतम्

पक्षान्ता उपवस्तव्याः, पक्षादयो ऽभियष्टव्याः। किञ्च - ‘अथापराह्ण एवाप्लुत्यौपवसथिकं दम्पती भुञ्जीयातां यद् एनयोः काम्यं स्यात्- सर्पिर् मिश्रं स्यात् कुशलेन’।

‘अबहुवादी स्यात्। सत्यं विवदिषेत्। अध एवैतां रात्रिं शयीयाताम्। तौ खलु जाग्रन्-मिश्राव् एवैतां रात्रिं विहरेयाताम् इतिहास-मिश्रेण वा केनचिद् वा। जुगुप्सेयातां त्व् एवाव्रत्येभ्यः कर्मभ्यः।’

परेद्युर् होमाय सम्भारसम्भरणादयो व्यवस्थाः कार्याः।

प्रायश्चित्तार्थम् अपि किञ्चद् व्रतम्

“पर्वणि वा तिलभक्ष उपोष्य वा श्वोभूत उदकमुपस्पृश्य सावित्रीं प्राणायामशः सहस्रकृत्व आवर्तयेद् अप्राणायामशो वा” इत्य् आपस्तम्बधर्मसूत्रेषु।

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पिण्ड-पितृ-यज्ञः

Observed on Amāvāsyā tithi of every (lunar) month (Sūryōdayaḥ/paraviddha).

Pinda Pitru Yajnam is a śrāddham to be done to two sets of Pitru Devatas. It is to be done in one’s Agnihotra Agni or if that is not present then Aupasana Agni. Rice is cooked in a section of the Agni moved to the south-east. From this, even those whose father is living, give āhuti to the Deva Pitru-s ie sōma, yama and agni kavyavāhana. Those whose father is not living should additionally give piṇḍas to the Manushya Pitru-s also to whom amāvāsyā-śrāddham is also performed.

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वेलु-तम्ब्य्-उद्घोषणम् #२१८

Event occured on 1806-01-11 (gregorian).

Kundara Proclamation by Velu Thambi Dalawa, the Prime Minister/Diwan (Dalava) to King Balarama Varma of Travancore. It was an open call to arms, exhorting the common people to rise up against the British and to overthrow them. It said that he acted against british since he anticipated dishonour of Brahmin women, non observance of varnashrama, christian interference in temples & other adharma by british.

There was a massive response to his rallying call.

Context

The Treaty signed with the British East India Company by the popular Maharajah Dharma Raja Rama Varma in 1795 was revised in what is known as the Treaty of 1805 (according to the English East India Company’s policy of “Subordinate Isolation”) after the insurrection of the Nair troops in Travancore. It increased the British Indian force stationed in Travancore and the amount of money to be paid as tribute to the British, though the expenditure of the State in maintaining its own standing army was drastically cut.

In spite of being fully aware of the financial crisis in Travancore, the Resident Col. Macaulay pressed Velu Thampi for immediate payment of the large amount of tribute and the expenses of putting down the mutiny of the Nair troops. The Maharajah meanwhile wrote to the Madras government for the recall of the Resident and appointment of a new Resident which was denied. The Dalawa was now disillusioned with the British whom he had considered a friend and who considered any “aggression on Travancore as an aggression on themselves” as per the previous treaties. The Dalawa also felt that the British were influencing the king to dismiss him.

In the neighbouring Kingdom of Cochin, Paliyath Govindan Achan, the powerful Dalawa of Cochin, was involved in feuds and had turned against the British.

Velu Thampi Dalawa and the Paliath Achan, Govindan Menon, met and decided on the extirpation of the British Resident and end of British supremacy in their respective states. Dalawa Velu Thampi organised recruits, strengthened forts and stored up ammunition while similar preparations was made by the Paliath Achan in Cochin.

Aftermath

An insurrection followed, but was the British and allies won.
The Dalawa had to commit suicide on exile later at Mannadi near Adoor.
His statue is placed in front of Kerala Government Secretariat, Thiruvananthapuram.

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श्री-हनूमत्-जयन्ती

Observed on Amāvāsyā tithi of Dhanuḥ (sidereal solar) month (Sūryōdayaḥ/puurvaviddha).

आश्विनस्यासिते पक्षे भूतायां च महानिशि।
भौमवारेऽञ्जनादेवी हनूमन्तमजीजनत्॥ (व्रतरत्नाकरम्)

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