(चि॰)
श्रावणः-05-07 ,तुला-स्वाती🌛🌌 , कर्कटः-आश्रेषा-04-28🌞🌌 , नभः-05-22🌞🪐 , सोमः
- Indian civil date: 1946-05-21, Islamic: 1446-02-06 Ṣafar, 🌌🌞: सं- कर्कटः, तं- आडि, म- कर्क्कटकं, प- साओण, अ- शाओण
- संवत्सरः - क्रोधी
- वर्षसङ्ख्या 🌛- शकाब्दः 1946, विक्रमाब्दः 2081, कलियुगे 5125
- 🪐🌞ऋतुमानम् — वर्षऋतुः दक्षिणायनम्
- 🌌🌞सौरमानम् — ग्रीष्मऋतुः दक्षिणायनम्
- 🌛चान्द्रमानम् — वर्षऋतुः श्रावणः (≈नभः)
खचक्रस्थितिः
- |🌞-🌛|तिथिः — शुक्ल-सप्तमी►07:55; शुक्ल-अष्टमी►
- 🌌🌛नक्षत्रम् — स्वाती►08:30; विशाखा► (वृश्चिकः)
- 🌌🌞सौर-नक्षत्रम् — आश्रेषा►
- राशि-मासः — आषाढः►
- 🌛+🌞योगः — शुक्लः►16:21; ब्राह्मः►
- २|🌛-🌞|करणम् — वणिजा►07:55; भद्रा►20:48; बवम्►
- 🌌🌛- चन्द्राष्टम-राशिः—मेषः
- 🌞-🪐 मूढग्रहाः - बुधः (-12.25° → -10.67°)
- 🌞-🪐 अमूढग्रहाः - मङ्गलः (64.85° → 65.15°), गुरुः (63.54° → 64.35°), शनिः (151.83° → 152.85°), शुक्रः (-18.69° → -18.96°)
राशयः
शनि — कुम्भः►. गुरु — वृषभः►. मङ्गल — वृषभः►. शुक्र — सिंहः►. बुध — सिंहः►. राहु — मीनः►. केतु — कन्या►.
दिनमान-कालविभागाः
- 🌅—05:59-12:13🌞-18:27🌇
| ⬇ | ⬆ | ⬇ | |
|---|---|---|---|
| चन्द्रः | ⬆11:53 | ⬇23:42 | |
| शनिः | ⬇07:56 | ⬆20:02 | |
| गुरुः | ⬇14:06 | ⬆01:20* | |
| मङ्गलः | ⬇14:01 | ⬆01:16* | |
| शुक्रः | ⬆07:17 | ⬇19:33 | |
| बुधः | ⬆06:50 | ⬇19:08 | |
| राहुः | ⬇09:20 | ⬆21:12 | |
| केतुः | ⬆09:20 | ⬇21:12 |
- 🌞⚝भट्टभास्कर-मते वीर्यवन्तः— प्रातः—05:59-07:33; साङ्गवः—09:06-10:40; मध्याह्नः—12:13-13:47; अपराह्णः—15:20-16:54; सायाह्नः—18:27-19:54
- 🌞⚝सायण-मते वीर्यवन्तः— प्रातः-मु॰1—05:59-06:49; प्रातः-मु॰2—06:49-07:39; साङ्गवः-मु॰2—09:19-10:09; पूर्वाह्णः-मु॰2—11:48-12:38; अपराह्णः-मु॰2—14:18-15:08; सायाह्नः-मु॰2—16:48-17:38; सायाह्नः-मु॰3—17:38-18:27
- 🌞कालान्तरम्— ब्राह्मं मुहूर्तम्—04:27-05:13; मध्यरात्रिः—23:04-01:23
- राहुकालः—07:33-09:06; यमघण्टः—10:40-12:13; गुलिककालः—13:47-15:20
- शूलम्—प्राची (►09:19); परिहारः–दधि
उत्सवाः
- अनध्यायः, कऴऱिऱ्ऱऱिवार्/चेरमाऩ् पॆरुमाळ् नायऩ्मार् (३७) गुरुपूजै, खाण्डेरावेण हैदरमोचनम् #२६४, सुन्दरमूर्त्ति नायऩ्मार् (१) गुरुपूजै/तिरुवाडि स्वाति, सोमेश्वर-मन्दिर-नाशः #३४४
अनध्यायः
Observed on Śukla-Aṣṭamī tithi of every (lunar) month (Sāṅgavaḥ/paraviddha).
Anadhyayana on account of aṣṭamī. 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
कऴऱिऱ्ऱऱिवार्/चेरमाऩ् पॆरुमाळ् नायऩ्मार् (३७) गुरुपूजै
Observed on Svātī nakshatra of Karkaṭaḥ (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.
Cheraman Perumal Nayanmar, born as Perum-Ma-Kothayar in Kodunkolur, capital of Malai Nadu (now Kerala), was from the royal Kothayars family. His deep devotion to Lord Shiva flourished with age, leading him to renounce the world for a spiritual life in Tiru Anchaikalam. However, upon the abdication of Sengol Porayan, the king with no heir, Cheraman reluctantly accepted rulership following divine approval, ruling justly and wisely.
Cheraman’s profound devotion led to a divine encounter where he revered a washerman smeared in white, seeing in him an image of Lord Shiva. This act of supreme devotion stunned onlookers. Lord Shiva later sent musician Banapatirar with a palm leaf praising Cheraman’s devotion. Overwhelmed, Cheraman offered his kingdom to Banapatirar, who modestly accepted only what he needed.
Cheraman’s devotion to Lord Nataraja was so intense that he daily heard the divine sound of the Lord’s anklets. Distressed one day by its absence, fearing he had erred, he contemplated suicide but was reassured by a divine voice explaining the delay due to Lord Shiva’s absorption in Sundarar’s hymns. Eager to meet Sundarar and worship Lord Nataraja, Cheraman journeyed to Tillai, where he was enraptured by the Lord’s presence.
In Tiruvarur, Cheraman finally met and befriended Sundarar. Together, they traveled, visiting various shrines and composing hymns. After Sundarar attained liberation in Tiru Anchaikalam, Cheraman, sensing his friend’s departure, also attained the divine abode, where he became chief of Lord Shiva’s ganas.
Details
- References
- 63 Nayanmar Saints by Swami Sivananda, published by The Divine Life Society
- Edit config file
- Tags: NayanmarGurupujai
खाण्डेरावेण हैदरमोचनम् #२६४
Event occured on 1760-08-12 (gregorian).
On 12th August 1760, Khande Rao attacked Haidar at Srirangapatna but later let Haidar flee out of sentiment, with the promise that he would retire away from maisUru.
Date via Sinha referring to Selections from the Peshwa daftar vol 28.
Events
“Haidar in his messages (to Khande Rao) recognised the services of Kunde Row in all the success that had attended in his life; represented that without his counsel, he was helpless; and was now ready to be guided by his commands and deprecated in terms of the utmost humility his proceeding to extremities.
That Kunde Row, in reply, acknowledged in his turn the benefits which he had received from Haidar; and disclaimed the intention of personal indignity; but stated that he was a servant of the Raja whose orders he should obey; that all he required from Haidar was to retire for ever from the service of Mysore, and on receiving his promise to that effect, he would withdraw the guards from the opposite side and advised him to escape that night; as on the morrow he would be compelled to act decisively against him”.
(Mark Wilks, vol 1, page 468) (Appendix VI).
Wilks further observes
" I should hesitate to ascribe to Kunde Row the remnant of virtuous feeling which could dictate a conduct so politically imprudent if it were possible in any other manner to explain the known act, that Haidar found the ordinary landing place of the northern bank without a guard of any description".
Next morning, Khande Rao captured the family members of Haidar including the young Tippu but treated them with respect.
Context
- Khande Rao came in contact with Haidar Ali in August 1756 when the king entrusted him with 50k gold pieces to be given to Sahbas Sahib (brother of Haidar) and Haidar to enable them to raise an army to defeat the Dalawai brothers who had virtually imprisoned him (the king) in his own palace.
- Haidar rose to power under Khande Rao with the countenence of Karachuri Nanjarajaiah. In 1758, Khande Rao was made “Dewan” on the recommendation of Haidar and the Dalawais (including Karachuri Nanjarajaiah) were side-lined.
- By 1759, it was clear that Haidar was getting more and more revenue districts assigned to himself and Khande Rao had seen through Haidar’s intention to fleece the king.
- The Wodeyar King sought the assistance of the Mahratta army and Khande Rao wrote several letters to George Pigout, Governor General at Madras for help.
Aftermath
- Haidar escaped but did not keep his word. He went to Anekal and BengaLUru to regroup. Maratha troops attacked Haidar’s forces on behalf of Khande Rao but Haidar managed to evade them.
- Hyder moved towards shrIrangapaTTana but were defeated by Khande Rao’s forces (16th December 1760).
- Sadly, shortly thereafter marATha forces were recalled after the defeat at pANIpat.
- Haidar rushed to the feet of the dalvai Karachuri Nanjarajaiah - the latter was swayed and basically let Haidar act on his behalf - sowing utter confusion in the maisUru king’s troops. This ultimately led to the capture of khANDe rAv on 20th June 1761. khANDe rAv was put in an iron cage in bengaLUru, where he died next year.
Details
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सोमेश्वर-मन्दिर-नाशः #३४४
Event occured on 1680-08-12 (gregorian). Julian date was converted to Gregorian in this reckoning.
On August 2, 1680, the Temple of Someshwar in western Mewar was ordered to be destroyed by Aurangzeb and co.
Context
After the death of Maharaja Jaswant Singh of Jodhpur in the Kabul Subah, he tried to eliminate the Rathors of Marwar as a political power in Rajputana. But Maharana Raj Singh of Mewar, in line with the great traditions of his House, came out in open support of the Rathors.. This led to war with both Mewar and Marwar during which the temples built on the bank of Rana’s lake were destroyed by his orders.
Raj Singh opposed Aurangzeb multiple times, once to save the Kishangarh princess Charumati from the Mughals and once by denouncing the Jizya tax levied by Aurangzeb. Chatrapati Shivaji Maharaj had once taunted Aurangzeb by telling him to ask the Rana of Mewar who is the head of the Hindus for Jizya if he had the guts instead of terrorising unarmed citizens.
Details
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सुन्दरमूर्त्ति नायऩ्मार् (१) गुरुपूजै/तिरुवाडि स्वाति
Observed on Svātī nakshatra of Karkaṭaḥ (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.
Sundaramurti Nayanmar, born around 800 CE to parents who were themselves Nayanmars (chaḍaiya nāyanmār (62) and ichaiñāniyār nāyanmār (63)). He contributed the seventh volume of Thirumurai with his hymns. His life took a dramatic turn during his wedding, when an elderly ascetic adorned with sacred ash and rudraksha beads disrupted the ceremony. The ascetic claimed Sundarar as his servant, presenting a palm-leaf manuscript as evidence. Initially, Sundarar dismissed him as a ‘pitthan’ (madman). However, the authenticity of the palm leaf was confirmed, leading Sundarar to follow the ascetic to the Thiruvennainallur Shiva temple. There, the ascetic vanished into the inner sanctum.
Lord Shiva then appeared, requesting Sundarar to compose a hymn starting with the term ‘pitthan’, which he had used earlier. Sundarar’s inaugural hymn, “Pittha pirai choodi” (O crazy one wearing the crescent moon), was dedicated to the deity at the Tiru Arul Turai Temple (now known as Kripapureeswarar Perumal Temple). This temple was one of the 82 Shiva temples he visited during his brief lifespan of just 18 years. Despite his short life, Sundarar’s contributions significantly enriched Tamil Shaiva literature, marking him as a prominent Nayanmar.
Details
- References
- 63 Nayanmar Saints by Swami Sivananda, published by The Divine Life Society
- Edit config file
- Tags: NayanmarGurupujai