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We shall now focus on ब्रह्मोत्सव / महोत्सव (brahmotsava / mahotsava – grand festival) which is one of the most important अनिवार्य संस्कार (anivārya saṁskāra– mandatory rite) to be performed in every Hindu temple. Please remember that both the terms ब्रह्मोत्सव (brahmotsava – grand festival) & महोत्सव (mahotsava – grand festival) are generally used synonymously; the former term is more widely used in the case of वैष्णवालय (vaiṣṇavālaya – Vishnu temple), while the latter is more popular in the case of शिवालय (śivālaya - Shiva temple) but essentially both mean the same as testified by the following proverb ‘मह इति ब्रह्म (maha iti brahma – grandness is supreme)’.

Arial view of Sri Arunachaleshvara Temple, Thiruvannamalai

Taking the उत्सव मूर्ति (utsava mūrti – festival idol) for a वीथियात्रा / வீதி உலா (vīthiyātrā / vīthi ulā – street procession) around the temple-town forms an integral part of any such महोत्सव (mahotsava – grand festival). A very beautiful account, leading to a soul-melting immersive experience of such a திரு வீதி உலா காட்சி (tiru vīthi ulā kāṭci - sacred procession scene) is provided by the noble saint-poet ஸ்ரீ சேரமான்பெருமான் (sri sēramānperumān) in his unparalleled mystic poetry - திருக்கைலாய ஞான உலா (tirukkailāya jñāna ulā) belonging to the பதினொன்றாம் திருமுறை (patinonṛām tirumuṛai – eleventh sacred corpus)

Original	Transliteration	Translation
கடிசூத் திரம்புனைந்து கங்கணம்கைப் பெய்து வடிவுடைய கோலம் புனைந்தாங்கு அடிநிலைமேல். நந்திமா காளர் கடைகழிந்த போழ்தத்து வந்து வசுக்கள் இருக்குரைப்ப அந்தமில்சீர். எண்ணருங் கீர்த்தி எழுவர் இருடிகளும் அண்ணல்மேல் ஆசிகள் தாம் உணர்த்த ஒண்ணிறத்த. பன்னிருவர் ஆதித்தர் பல்லாண் டெடுத்திசைப்ப மன்னும் மகதியன்யாழ் வாசிப்பப் பொன்னியலும். அங்கி கமழ்தூபம் ஏந்த யமன்வந்து மங்கல வாசகத்தால் வாழ்த்துரைப்பச் செங்கண். நிருதி முதலோர் நிகழ்கலன்கள் ஏந்த வருணன் மணிக்கலசந் தாங்கத் தெருவெலாம். வாயு நனிவிளக்க மாமழை நீர்தெளிப்பத் தூயசீர்ச் சோமன் குடையேடுப்ப மேவியசீர். ஈசானன் வந்தடைப்பை கைக்கொள்ள அச்சுனிகள் வாயார்ந்த மந்திரத்தால் வாழ்த்துரைப்பத் தூய. உருத்திரர்கள் தோத்திரங்கள் சொல்லக் குபேரன் திருத்தகு மாநிதியஞ் சிந்தக் கருத்தமைந்த. கங்கா நதியமுனை உள்ளுறுத்த தீர்த்தங்கள் பொங்கு கவரி புடைஇரட்டத் தங்கிய. பைந்நாகம் எட்டும் சுடரெடுப்பப் பைந்தறுகண் கைந்நாகம் எட்டும் கழல்வணங்க மெய்ந்நாக. மேகம் விதானமாய் மின்னெலாஞ் சூழ்கொடியாய் மோகத் துருமு முரசறையப் போகம்சேர் . தும்புரு நாரதர்கள் பாடத் தொடர்ந்தெங்கும் கொம்புருவ நுண்ணிடையார் கூத்தாட எம்பெருமான். விண்ணார் பணிய உயர்ந்த விளங்கொளிசேர் வெண்ணார் மழவிடையை மேல்கொண்டாங்கு எண்ணார். கருத்துடைய பாரிடங்கள் காப்பொத்துச் செய்யத் திருக்கடைகள் ஏழ்கடந்த போதில் செருக்குடைய.	kaṭicūt tirampuṉaintu kaṅkaṇamkaip peytu vaṭivuṭaiya kōlam puṉaintāṅku aṭinilaimēl nantimā kāḷar kaṭaikaḻinta pōḻtattu vantu vacukkaḷ irukkuraippa antamilcīr eṇṇaruṅ kīrtti eḻuvar iruṭikaḷum aṇṇalmēl ācikaḷ tām uṇartta oṇṇiṟatta paṉṉiruvar ātittar pallāṇ ṭeṭutticaippa maṉṉum makatiyaṉyāḻ vācippap poṉṉiyalum aṅki kamaḻtūpam ēnta yamaṉvantu maṅkala vācakattāl vāḻtturaippac ceṅkaṇ niruti mutalōr nikaḻkalaṉkaḷ ēnta varuṇaṉ maṇikkalacan tāṅkat teruvelām vāyu naṉiviḷakka māmaḻai nīrteḷippat tūyacīrc cōmaṉ kuṭaiyēṭuppa mēviyacīr īcāṉaṉ vantaṭaippai kaikkoḷḷa accuṉikaḷ vāyārnta mantirattāl vāḻtturaippat tūya uruttirarkaḷ tōttiraṅkaḷ collak kupēraṉ tiruttaku mānitiyañ cintak karuttamainta kangkaa :nathiyamunai u'l'lu'ruththa theerththangka'l pongku kavari pudaiiraddath thangkiya painnākam eṭṭum cuṭareṭuppap paintaṟukaṇ kainnākam eṭṭum kaḻalvaṇaṅka meynnāka mēkam vitāṉamāy miṉṉelāñ cūḻkoṭiyāy mōkat turumu muracaṟaiyap pōkamcēr tumpuru nāratarkaḷ pāṭat toṭarnteṅkum kompuruva nuṇṇiṭaiyār kūttāṭa emperumāṉ viṇṇār paṇiya uyarnta viḷaṅkoḷicēr veṇṇār maḻaviṭaiyai mēlkoṇṭāṅku eṇṇār karuttuṭaiya pāriṭaṅkaḷ kāppottuc ceyyat tirukkaṭaikaḷ ēḻkaṭanta pōtil cerukkuṭaiya.	Belted on the wrist downside upon the gee-string Fairly-run-around bracelet’d, the native mien. Is embellished in well wrought wares, wearing Holy sandals, Tirunandi Deva and Maakalar. They hold guard, across the threshold near Where eight vasus and seven rishis chanting on praising. The Twelve Adityas hail Him for long aeons, The eternal Agastya plays yaazh; gold hued. Pot of frankincense the fire god bears; Yama That parts life propitiates in auspicious syllables. Ruddy eyed Timti et al be mirrors beaming; Varuna his pitcher of waters carries; in all streets. Wind god blows and clears; Choice clouds Shower rains; pure Moon holds his para- selane. Eescana as Northeasterly fetches a bag of Betel pepper Ashwin devas chant mantras to tongue’s delight. Rudra-crop hail; Kubera scatters wealth in all ways; Caldron-minded Ganga-yamuna rivers and all. And their source-deities on either side Wore the white bosom mien fans. The eight fold venomous serpents bear earth on their hoods, Holding lampions. The eight-airts as elephants. In good health with daring proboscis Worship the holy feet, the white cirrus canopy. Lightings are streamers, thunders drum-tap Tumbura and Narata tune their twin yaazhs – liana Waisted girls in a belly dance around, - Civa On His white young Taurus with boats in service united. Put the seven thresholds, the celestials Go worshipping sublimed in the act – Then. -translation by S.A.Sankaranarayanan
Tamil Reference : பதினொன்றாம் திருமுறை (patinonṛām tirumuṛai) (8.21-35)

Of course, an important point to be noted that such an immersive account of by the noble saint-poet is not a mere mundane mental-experience on a terrestrial plane but rather from a higher supramental experience of the திருக்கைலாய ஞான உலா (tirukkailāya jñāna ulā – sacred gnostic procession at Kailash) as mystically transcendent yogic experience.

Please remember that the उत्सवमूर्ति (utsavamūrti – festival idol) is considered a fractal reflection of the मूलविग्रहमूर्ति (mūlavigrahamūrti – chief idol). Generally, according to आगमसंप्रदाय (āgamasaṁpradāya – agamic tradition), the latter is a static instance of अर्चावतारमूर्ति (arcāvatāramūrti – iconized incarnation) permanently fixed within the गर्भगृह (garbhagṛha – sanctum sanctorum), while the former is its dynamic aspect. Typically, in South Indian शिवालय (śivālaya – Siva temple), the सदाशिवलिङ्ग (sadāśivaliṅga) is by default the मूलविग्रहमूर्ति (mūlavigrahamūrti – chief idol), while श्री नटराजमूर्ति (śrī naṭarājamūrti – dance-kind icon) is the उत्सवमूर्ति (utsavamūrti – festival idol). However, there are some honorable exceptions, like in the श्री चिदम्बर नटराजक्षेत्रम् (śrī cidambara naṭarājakṣetram – sacred chidambara nataraja temple). For all practical purposes, the श्री नटराजमूर्ति (śrī naṭarājamūrti- dance-kind icon) plays the dual role of both उत्सव मूर्ति (utsava mūrti – festival idol) & मूलविग्रह मूर्ति (mūlavigraha mūrti – chief idol), although there is a सदाशिवलिङ्ग (sadāśivaliṅga) also, which in fact, is much older and is called திரு ஆதிமூலட்டானேஸ்வரர் (tiru ādimulaṭṭānēsvarar).

Esoterically speaking, the concept of उत्सव (utsava – festival) reflects the पञ्चमहाकृत्यानि (pañcamahākṛtyāni - fivefold cosmic acts) viz. सृष्ट/படைத்தல் (sṛṣṭi / paḍaittal - creation), स्थिति / காத்தல் (sthiti / kāttal - preservation), संहारं /அழித்தல் (saṁhāraṁ /aḹittal - destruction), तिरोभावं/மறைத்தல் (tirobhāvaṁ / maṛaittal- encapsulation) & अनुग्रहं /அருளல் (anugrahaṁ / aruḻal - grace). Just as a newly born baby comes out of the mother’s womb after delivery, the उत्सव मूर्ति (utsava mūrti – festival idol) comes out of the गर्भगृह (garbhagṛha – sanctum sanctorum) and goes in procession around the city. In fact, the following verses from पूर्व कारणागम (pūrva kāraṇāgama) explains as to how उत्सव (utsava – festival) is related to the concept of cosmic creation, sustenance etc.

Original	Transliteration	Translation
स्व इत्युच्यते सृष्टिः तदुतस्याच्छब्ध्भाषितम्। उद्भूत् सृष्टि कारित्वात् उत्सवः कथितः क्रमात्॥	sva ityucyate sṛṣṭiḥ tadutasyācchabdhbhāṣitam\| udbhūt sṛṣṭi kāritvāt utsavaḥ kathitaḥ kramāt\|\|
Sanskrit Reference: *पूर्व कारणागम (pūrva kāraṇāgama) (141.1)*

The following are some of the examples of various rites performed during a आलय उत्सव (ālaya utsava – temple festival) that correspond to each of the पञ्चमहाकृत्यानि (pañcamahākṛtyāni - fivefold cosmic acts)

#	महाकृत्य (mahākṛtya - cosmic act)	पञ्चाक्षर बिज मन्त्र (pañcākṣara bija mantra)	Ritual Event examples
1	सृष्ट/படைத்தல் (sṛṣṭi / paḍaittal - creation)	न /ந (na)	· अङ्गुरार्पणं (aṅgurārpaṇaṁ) · वास्तु यजनं (vāstu yajanaṁ) · भेरीताडनं (bherītāḍanaṁ) · ध्वजारोहणं (dhvajārohaṇaṁ) · रक्षाबन्धनं (rakṣābandhanaṁ) · लक्षयागकं (lakṣayāgakaṁ) · कल्याणं (kalyāṇaṁ)
2	स्थिति / காத்தல் (sthiti / kāttal - preservation)	म / Á (ma)	· वाहनोत्सवं (vāhanotsavaṁ) · होमकर्म (homakarma) · याग बलि (yāga bali) · सन्ध्यावहनं (sandhyāvahanaṁ) ·
3	संहारं / அழித்தல் (saṁhāraṁ /aḹittal - destruction)	शि /º¢ (śi / si)	· गणयागस्त्तयागं (gaṇayāgasttayāgaṁ) · रधारोहणं (radhārohaṇaṁ) ·
4	तिरोभावं/மறைத்தல் (tirobhāvaṁ / maṛaittal – encapsulation)	वा /Å¡ (vā)	· मृगायात्रां (mṛgāyātrāṁ) · कुंभाभिशेकं (kuṁbhābhiśekaṁ) · मौनोत्सवं (maunotsavaṁ) · कालागरुत्सवं (kālāgarutsavaṁ)
5	अनुग्रहं /அருளல் (anugrahaṁ / aruḻal - grace)	य /Â (ya)	· चङ्देश गुरुपूजनं (caṅdeśa gurupūjanaṁ) · शक्तियात्रा (śaktiyātrā) · प्रणय कलहोत्सवं (praṇaya kalahotsavaṁ)

And as indicated above the पञ्चमहाकृत्यानि (pañcamahākṛtyāni - fivefold cosmic acts) closely maps to the sacred पञ्चाक्षरमन्त्र (pañcākṣaramantra - five syllabled mantra). Some of the above mappings are testified in the following verses from उत्तरकारणागम (uttarakāraṇāgama)

Original	Transliteration	Translation
अङ्कूरं वास्तुयजनं कल्याणं लक्षयागकं॥ भेरीताडनमेवोक्तं सृष्टिकर्मं उदाहृतं। देवतावाहणम् चैव यात्रा स्नपनमेव च॥ ध्वजारोहणमेवोक्तं वहनोत्सवमेव च। सन्ध्यावाहणमेवोक्तं स्थितिकर्म रथेव च॥ बलितोथणिकुरं चैव रक्षाबन्धनमेव च। गणयागस्त्त्यागं च संहारं परिक्रोर्तितम्॥ ध्वजमारोपयेत्पक्ष्वात् मृगयात्त्रां प्रकल्पयेत्। कालकं चमत्स्यलीला चण्देश्गुरुपूजनम्। अनुग्रहमिति प्रोक्तं क्षृणं शरणोभ्दव॥	aṅkūraṁ vāstuyajanaṁ kalyāṇaṁ lakṣayāgakaṁ\|\| bherītāḍanamevoktaṁ sṛṣṭikarmaṁ udāhṛtaṁ\| devatāvāhaṇam caiva yātrā snapanameva ca\|\| dhvajārohaṇamevoktaṁ vahanotsavameva ca\| sandhyāvāhaṇamevoktaṁ sthitikarma ratheva ca\|\| balitothaṇikuraṁ caiva rakṣābandhanameva ca\| gaṇayāgasttyāgaṁ ca saṁhāraṁ parikrortitam\|\| dhvajamāropayetpakṣvāt mṛgayāttrāṁ prakalpayet\| kālakaṁ camatsyalīlā caṇdeśgurupūjanam\| anugrahamiti proktaṁ kṣṛṇaṁ śaraṇobhdava\|\|
Sanskrit Reference: उत्तरकारणागम (uttarakāraṇāgama) (24.99.104)

Sometimes, these events/rites are further qualified in terms of पञ्चमहाकृत्यानि (pañcamahākṛtyāni - fivefold cosmic acts) into three-fold subtleties viz. स्थूल (sthūla - gross), सूक्ष्म (sūkṣma - subtle) & अतिसूक्ष्म (atisūkṣma – super subtle). Of course, in addition to the above examples, पञ्चमहाकृत्यानि (pañcamahākṛtyāni - fivefold cosmic acts) is also symbolized by other rituals during आलय उत्सव (ālaya utsava – temple festival) as well. For example, in the case of श्री चिदम्बर नटराजक्षेत्रम् (śrī cidambara naṭarājakṣetram – sacred chidambara nataraja temple), there is a practice of performing षट् अभिषेकाः /ஆறு திருமஞ்சனங்கள் (ṣaṭ abhiṣekāḥ / āṛu tirumanjananṅgaḻ - six ablutions) spread across six months in a year viz. சித்திரை /चैत्र / मेश (cittirai / chaitra / meśa - Apr mid to May mid), ஆனி / ज्यैष्ठ / मिथुन (āni / jyaiṣṭha/ mithuna – Jun mid to Jul mid), ஆவணி / श्रावण / सिम्ह (āvaṇi/śrāvaṇa/ simha - Aug mid to Sep mid), புரட்டாசி / भाद्र / कन्य (puraṭṭāsi/ bhādra/ kanya – Sep mid to Oct mid), மார்கழி / अग्रहायण /धनुश् (mārgazhi / agrahāyaṇa / dhanuś - Dec mid to Jan mid) & மாசி / माघ / कुम्भ (māsi / māgha/ kumbha – Feb mid to Mar mid) to be precise. On each of these occasions, there is a subtle demonstration of पञ्चमहाकृत्यानि (pañcamahākṛtyāni - fivefold cosmic acts), as explained below:

#	*महाकृत्या* *(mahākṛtyāni - cosmic act)*	Details
1	सृष्ट /படைத்தல் (sṛṣṭi / paḍaittal - creation)	The act of bringing the statue of श्री नटराज (śrī naṭarāja) from the சித்சபை / चित्सभा (citsabai / citsabhā – gnosis-hall) to the अभिषेकसभा (abhiṣekasabhā - ablution hall) which is more popularly known as the இராஜசபை / राजसभा (rājasabai / rājasabhā – royal assembly/ stage)
2	स्थिति /காத்தல் (sthiti / kāttal - preservation)	The actual act of अभिषेक (abhiṣeka - ablution)
3	संहारं /அழித்தல் (saṁhāraṁ /aḹittal - destruction)	After completing the अभिषेक (abhiṣeka - ablution), robing the विग्रह (vigraha - icon) with the வெள்ளை வஸ்த்திரம் / श्वेतवस्त्र (veḻḻai vasttiram / śvetavastra - white cloth) followed by its अलङ्कार (alaṅkāra - decoration)
4	तिरोभावं /மறைத்தல் (tirobhāvaṁ / maṛaittal - encapsulation)	Applying the கறுபிந்துதிலகம் / कालबिन्दुतिलक (kaṛubindutilakam / kālabindutilaka – blackspot on forehead). Here the कालवर्ण (kālavarṇa - black color) symbolizes the चिदम्बररहस्य (cidambararahasya – esoteric gnostic space)
5	अनुग्रहं /அருளல் (anugrahaṁ / aruḻal - grace)	The திருவீதி உலா (tiruvīdi ulā – sacred street-procession) that is, रथयात्रा श्री नटराजस्य (rathayātrā śrī naṭarājasya – chariot procession of Lord Nataraja) around the city for பொதுதரிசனம் (podudarisanam – public view) and offering திருநீற்றுப்பிரசாதம் / भस्मप्रसाद (tirunīṛṛupirasādam / bhasmaprasāda – sacred-ash gift)

The next important concept to understand is that the duration for which the आलय उत्सव (ālaya utsava – temple festival) is conducted also has deep esoteric symbology. Generally, it spans between a minimum period of 1 day and a maximum period of 27 days and are named differently according to the duration. Here each of these counts has a deep esoteric significance.

#	*कालपरिमान उत्सवस्य* *(kālaparimāna utsavasya – time duration of festival)*	*नाम उत्सवस्य* *(nāma utsavasya – name of festival)*	*गूढ महत्त्व* (*gūḍha mahattva -* *esoteric significance)*
1	1-2 दिवसाः (divasāḥ - days)	शैवं (śaivaṁ)
2	3-4 दिवसाः (divasāḥ - days)	कौणं (kauṇaṁ)
3	5 दिवसाः (divasāḥ - days)	भौतिक (bhautika)	पञ्चमहाकार्यावस्थाः आत्मस्य (pañcamahākāryāvasthāḥ ātmasya – five major effectual states of soul)
4	7 दिवसाः (divasāḥ - days)	श्रीकरं (śrīkaraṁ)	सप्तलोखाः (saptalokhāḥ - sevenfold worlds)
5	9 दिवसाः (divasāḥ - days)	सौक्यं (saukyaṁ)	नवावर्ण पद्मपदसोपान (navāvarṇa padmapadasopāna – nine-runged ladder to divine feet)
6	10 दिवसाः (divasāḥ - days)	महोत्सव (mahotsava – grand festival)	दशमहाकार्याणि (daśamahākāryāṇi – tenfold sacred acts)
7	16 दिवसाः (divasāḥ - days)	चान्द्रं (cāndraṁ)	षोडशसोमकलाः (ṣoḍaśasomakalāḥ – sixteenfold lunar phases)
8	27 दिवसाः (divasāḥ - days)	सौरं (sauraṁ)	सप्तविंशति नक्षत्र मण्डलम् (saptaviṁśati nakṣatra maṇḍalam - twenty-seven constellations)

For example, श्री अघोरशिवाचार्य (śrī aghoraśivācārya) provides the following listing in his famous treatise on महोत्सवविधि (mahotsavavidhi - mega-festival rule) which is part of his famous magnum-opus अघोरशिवपद्धति (aghoraśivapaddhati) more technically called by the name “क्रियाक्रमद्योतिका (kriyākramadyotikā)”.

Original	Transliteration	Translation
प्रथमं वृष्यागञ्च ध्वजारोहं द्वितीयकम्। बृहत्तालम् तृतीयञ्च चतुर्थञ्न्चाकुरार्पणम्॥ यागशाला लक्षणञ्चास्त्रयागम्तः परम्। स्पततं बलिदानञ्च यानक्रममथाष्टकम्॥ नवं परिवेष्टञ्च दशं नीराञ्जनक्रमम्। एकादशं कौतुकञ्च द्वादशं तीर्थसंग्रहम्॥ चूर्णोत्सवं त्रयोदश्यां चतुर्दश्यां तु तीर्थकम्। अवरोहं पञ्चदशं षोडश स्नापनं भवेत्॥ वैवाहिकं सप्तदशं भक्तोत्सव मतः परम्। इत्यादिभेदेनोत्सवं ज्ञात्वा शैवादिदैविकान्तभेदेनोत्तमन्वाहोत्सवविधिर् विधीयते॥	prathamaṃ vṛṣyāgañca dhvajārohaṃ dvitīyakam। bṛhattālam tṛtīyañca caturthañncākurārpaṇam॥ yāgaśālā lakṣaṇañcāstrayāgamtaḥ param। spatataṃ balidānañca yānakramamathāṣṭakam॥ navaṃ pariveṣṭañca daśaṃ nīrāñjanakramam। ekādaśaṃ kautukañca dvādaśaṃ tīrthasaṃgraham॥ cūrṇotsavaṃ trayodaśyāṃ caturdaśyāṃ tu tīrthakam। avarohaṃ pañcadaśaṃ ṣoḍaśa snāpanaṃ bhavet॥ vaivāhikaṃ saptadaśaṃ bhaktotsava mataḥ param। ityādibhedenotsavaṃ jñātvā śaivādidaivikāntabhedenottamanvāhotsavavidhir vidhīyate॥	First comes the ceremony for the Bull Nandin. Second is the hoisting of the flag. Third is the sounding of the great rhythm. Fourth is raising the sprouts. Then comes the description of the sacrificial pavilion, and next the rite of the Trident. Seventh is the giving of tribute. Eighth is the order of vehicles in procession. Ninth is the entertainment assembly, and tenth the waving of lamps. Eleventh is tying the thread, and twelfth the collection of water for bathing. Thirteenth is the festival of powder. Fourteenth is going into the water. Fifteenth is lowering the flag, and sixteenth is the special final bath. Seventeenth is the ceremony of marriage and the final one is the festival of devotees. One should know that the festival is divided into these and other divisions. The rules for the nine-day festival will be given here, as this is the best among all types, from the Saiva through the Daivika categories of festivals. -translation by Richard H. Davis
Sanskrit Reference: *महोत्सवविधि (mahotsavavidhi) (1)*

Generally, when the duration extends beyond 5 days, it is classified as a महोत्सव (mahotsava – grand festival) and typically a 10-day period is by default the most widely accepted duration for conducting महोत्सव (mahotsava – grand festival) in South Indian शिवालय (śivālaya – Siva temple). Here are a few examples,

#	Event	Temple	Month	Periōd in days
1	ஸ்ரீவாரி பிரம்மோத்சவம் (srivāri iramōtsavam)	திருப்பதி வெங்கடேசபெருமாள் கோவில் (tiruppativeṅkaṭēsapeṛumāḻ kōvil)	புரட்டாசி / भाद्र / कन्य (puraṭṭāsi/ bhādra/ kanya – Sep mid to Oct mid)	9 दिवसाः (divasāḥ - days)
2	கார்த்திகை மகாதீபத்திருவிழா (kārttigai magādīpattiruviḹā)	திரு அண்ணாமலை அருணாச்சலேஸ்வரர் கோவில் (tiru aṇṇālai aruṇāccalēsvarar kōvil)	கார்த்திகை/कार्तिक/वृश्चिक (kārththigai /kārtika/ vṛścika - Nov mid to Dec mid)	10 दिवसाः (divasāḥ - days)
3	ஸ்ரீகந்தசஷ்டி பெருவிழா (sri kandasaṣṭi peruviḹā)	திருசெந்தூர் செந்தில்நாதன் கோயில் (tirucendūr sentilnātan kōyil)	ஐப்பசி / आश्विन / थुला (aippasi / āśvina/ thulā – Oct mid to Nov mid)	10 दिवसाः (divasāḥ - days)
4	திரு ஆருத்ரா தரிசனம் மகோட்சவம் (tiru ārudradarisana magōtsavam)	சிதம்பரம் தில்லை நடராஜர் கோயில் (cidambaram tillai naṭarājar kōyil)	மார்கழி / अग्रहायण/धनुश् (mārgaḹi / agrahāyaṇa / dhanuś - Dec mid to Jan mid)	10 दिवसाः (divasāḥ - days)
5	ஸ்ரீ வைகுண்ட ஏகாதசி திருவாழா (sri vaikuṇḍa ekādasi tiruviḹā)	ஸ்ரீரங்கம் திருவரங்கநாதர் ஜோயில் (sriraṅgam tiruvaraṅganātar kōyil)	மார்கழி / अग्रहायण/धनुश् (mārgaḹi / agrahāyaṇa / dhanuś - Dec mid to Jan mid)	10 दिवसाः (divasāḥ - days)

Take the case of the ten days திரு ஆருத்ரா தரிசனம் மகோட்சவம் (tiru ārudradarisana magōtsavam) performed annually at the சிதம்பரம் தில்லை நடராஜர் கோயில் (cidambaram tillai naṭarājar kōyil) during the month of மார்கழி (mārgaḹi - Dec mid to Jan mid). The following image captures a formal invitation of the same for the year 2014

திரு ஆருத்ரா தரிசனம் மகோட்சவம் (tiru ārudradarisana magōtsavam)

The गूढमहत्व दशदिवसीयमहोत्सवस्य (gūḍhamahatva daśadivasīyamahotsavasya – esoteric significance of the ten-day grand festival) is explained in the following verses from the संकल्पनिराकरणम् (saṅkalpanirākaraṇam) part of the योगजतन्त्र /योगजागम(yogajatantra / yogajāgama):

Original	Transliteration	Translation
ध्वजारोहादि तिथन्तिं दशकार्यमिदं भवेत्॥ एतानि दशभेधानि त्तिपदार्थस्य उच्यते। विजाङकरार्पणं जैव ध्वजारोहणमेव च॥ तत्त्वरूपमिनि ख्यातं यानं तत्त्वस्य दर्शनम्। यागादिक्षद्वशुद्धिः स्यात्वृशारूढात्मरूपकम्॥ आत्म द्रुशयं रथयानं कृश्न गन्धात्मशोधनम्। दिपाव्लोकनं जैव शिवरूपमिति स्मृतम्॥ तीर्थ तु दर्शनं विद्यात् योगं कुम्भाबिषेचनम्। शत्तित्याता महेशस्य शिवभोमैति स्मृतम्॥ एवम् तु दशकार्याणिदीक्षा चोतस्वमृज्यते।	dhvajārohādi tithantiṁ daśakāryamidaṁ bhavet\|\| etāni daśabhedhāni ttipadārthasya ucyate\| vijāṅakarārpaṇaṁ jaiva dhvajārohaṇameva ca\|\| tattvarūpamini khyātaṁ yānaṁ tattvasya darśanam\| yāgādikṣadvaśuddhiḥ syātvṛśārūḍhāatmarūpakam\|\| ātma druśayaṁ rathayānaṁ kṛśna gandhātmaśodhanam\| dipāvlokanaṁ jaiva śivarūpamiti smṛtam\|\| tīrtha tu darśanaṁ vidyāt yogaṁ kumbhābiṣecanam\| śattityātā maheśasya śivabhomaiti smṛtam\|\| evam tu daśakāryāṇidīkṣā cotasvamṛjyate\|
Sanskrit Reference :*योगजतन्त्र /योगजागम (yogajatantra / yogajāgama) (9-13)*

From a philosophic perspective, these दशकार्याणिमहोत्सव (daśakāryāṇimahotsava – ten-day grand festival), represents what शुद्धाद्वैत शैवसिद्धान्तदर्शन (śuddhādvaita śaivasiddhāntadarśana – pure nondualistic final auspicious accomplishment philosophy) refers as the दसकार्यानि (dasakāryāni – ten milestones) in spiritual progress of a जीवात्मन् (jīvātman – corporeal soul). According to the eminent scholar, T.B. Siddhalingaiah,

Original

These Dasakāryas can be briefly explained as follows: (1) Tattvuarūpam explains how the soul distingushes the thirty six tattvas and the evolutes māyā and the world as different from itself. This knowledge of seeing them different from the self is tattva darśanaṁ (2). (3) When the soul undergoes purification (from the association with the evolutes of māyā), it is Tattuva śuddhi. This purification takes place with the help of Grace. (4) Ātma Rūpam is that when the soul overcomes āṇava and realizes that it could do so only with the help of Grace. The ‘I-ness’ and ‘My-ness’ get loosened and it is ātma darśanam (5). The soul combines its independence and action in that of Shiva, and that is ātma śuddhi (6). The soul then realizes that everything – birth and death etc., is only due to Grace. This realization is Śiva Rūpam (7). The soul progresses enough to get itself steeped into Shiva and forget its identity. It is Śiva Darśanam (8). Being one with Grace (Parai) is Śiva Yogam (9). And the highest experiemce (of Bliss) is Śiva Bhogam (10). This occours only when the soul has true knowledge of the Pati, Pasu and Pāsa, and then it will be able to break up the apparent dualism between god and soul.

English Reference: Explanation of T.B. Siddhalingaiah

Renowned subject matter expert श्री उमापतिशिवचार्य (śrī umāpatiśivacārya) very beautifully explains the esoteric philosophy about these दश आध्यात्मिक प्रगतयः (daśa ādhyātmika pragatayaḥ - ten spiritual progressions), in his famous Tamil masterpiece உண்மை நெறி விளக்கம் (uṇmai nheri viḻakkam – exposition of true tradition).

दश आध्यात्मिक प्रगतयः (daśa ādhyātmika pragatayaḥ - ten spiritual progressions)

The whole process of spiritual liberation is summarized in the following table, mapping the दशकार्याणिमहोत्सव (daśakāryāṇimahotsava – ten-day grand festival) with the आत्मानः दश आध्यात्मिकप्रगतयः (ātmānaḥ daśa ādhyātmikapragatayaḥ - ten spiritual progressions of the soul). These दश आध्यात्मिक प्रगतयः (daśa ādhyātmika pragatayaḥ - ten spiritual progressions), can further be bucketized under three major groups, in line with the उत्तरमीमांसवेदान्तदर्शन (uttaramīmāṃsavedāntadarśana – posterior inquiry final wisdom philosophy).

#	*Category*	*Stage -1*	*Stage -2*	*Stage -3*
A	*लक्षण ज्ञानस्य* *(lakṣaṇa jñānasya - type of knowledge)*	आधिदैविकपाशज्ञान (ādhidaivikapāśajñāna - matter dominated bondage gnosis)	आध्यात्मिकपशुज्ञान (ādhyātmikapaśujñāna – anthropicentric soul-gnosis)	आधिदैविकपतिज्ञान (ādhidaivikapatijñāna – spiritualized divine gnosis)
B	*ज्ञानवाद* *कार्याणि* *(jñānavāda kāryāṇi – epistomological acts)*	*तत्त्वरूपम्* *(tattvarūpam – principle form)*	*आत्मरूप* *(ātmarūpa - soul form)*	*शिवरूप* *(śiva rūpa – divine form)*	*शिवभोग* *(śivabhoga – divne-experience)*
		*तत्त्वदर्शनं* *(tattvadarśanaṁ - ontological vision)*	*आत्मदर्शन* *(ātmadarśana – soul vision)*	*शिवदर्शन* *(śivadarśana – divine vision)*
		*तत्त्वशुद्धि* *(tattvaśuddhi – evolutes cleansing)*	*आत्मशुद्धि* *(ātmaśuddhi – soul cleansing)*	*शिवयोग* *(śivayoga – divine union)*
C	*कार्य* *चेतनावस्था* *आत्मस्य* *(kārya cetanāvasthā ātmasya – effectual consciousness-state of soul)*	जाग्रत् तुरीये (jāgrat turīye – waking in trance)	स्वप्नतुरीये (svapnaturīye – dreaming in trance)	सुषुप्तितुरीये (suṣuptiturīye – sleep in trance)	तुरीयतुरीये (turīyaturīye – trance in trance)
D	*प्रकर्ष* *शक्तिपातस्य/ शक्तिनिपातस्य* *(prakarṣa śaktipātasya/ śaktinipātasya – intensity of descent of power)*	मन्दतर प्रकर्ष (mandatara prakarṣa – very slow intensity)	मन्दप्रकर्ष (manda prakarṣa – slow intensity)	तीविरकर्ष (tīviraprakarṣa – rigorous intensity)	तीविरतरप्रकर्ष (tīviratara prakarṣa – very rigorous intensity)
E	*लक्षण* *कारणदेहस्य* *(lakṣaṇa kāraṇadehasya – nature of causal body)*	शुद्धकारणदेह (śuddhakāraṇadeha – pure causal-body)	प्रणवकारणदेह (praṇavakāraṇadeha- sonic causal-body)	ज्ञानकारणदेह (jñānakāraṇadeha- gnostic causal-body)
F	*परिमाण* *ज्ञानस्य* *(parimāṇa jñānasya - extent of knowledge)*	अपरस्थूलज्ञान (aparasthūlajñāna – limited gross wisdom)	परापरसूक्षमज्ञान (parāpara sūkṣma jñāna – intermediate subtle wisdom)	पूरणपरज्ञान (pūraṇaparajñāna –holistic transcendent wisdom)

Philosophically speaking, as we are aware, according to शुद्धाद्वैतशैवसिद्धन्त दर्शन (śuddhādvaitaśaivasiddhanta darśana – philosophy of pure nondualistic final auspiscious accomplishment), there are the त्रिपदार्थाः (tripadārthāḥ – triple realms) viz. पति (pati – God), पशु (paśu – soul) & पाश (pāśa - bondage). The whole purpose of religion in terms of the is for the पशु (paśu – soul), who, technically speaking, is the बद्धजीवात्मन् सकलावस्थिव्यावहारिकसत्त्वस्य (baddhajīvātman sakalāvasthivyāvahārikasattvasya – bound corporeal-soul in the mundane state of phenomenal-realm), to liberate oneself from the clutches of पाश (pāśa - bondage) and eventually realize its true spiritual nature and finally commune with पति (pati –God). This fact is very categorically explained शिवज्ञानबोधम् (śivajñānabodham) which is part of the ज्ञानपादरौरागमस्य (jñānapādaraurāgamasya – wisdom section of rauragama)

Original	Transliteration	Translation
स्थित्वा सहेन्द्रियव्याधैः त्वां न वेत्सीति बोधितः। मुक्त्वैतान् गुरुणानन्यो धन्यः प्राप्नोति तत्पदम्॥	sthitvā sahendriyavyādhaiḥ tvāṃ na vetsīti bodhitaḥ। muktvaitān guruṇānanyo dhanyaḥ prāpnoti tatpadam॥	Having lived with the hunters namely, the senses, you do not know yourself” – thus taught by the guru, the blessed one non-different (from Shiva) attains to His state (feet) after abandoning them (the senses). *- Translation by T. Ganesan*
Sanskrit Reference :*शिवज्ञानबोधम् (śivajñānabodham) (8)*

திரு மெய்கண்டசிவாச்சாரியார் (tiru meikaṇḍasivāccāriyār) in his Tamil version of the சிவஞானபோதம் (sivajñānabōdham), also echoes the same point

Original	Transliteration	Translation
ஐம்புலவேடரின் அயர்ந்தனை வளர்ந்தெனத் தம்முதல் குருவுமாய்த் தவத்தினில் உணர்த்தவிட்டு அன்னியம் இன்மையில் அரண்கழல் செலுமே.	aimpulavēḍarin ayarnththanai vaḻarndhenat thammudhal guruvumāith thavaththinil uṇarththaviṭṭu anniyam inmaiyil araṇkahal selumē.	As the Lord, now Guru, in Tapas, says, “Having lived amidst the hunter-sense five foget the self”, It knows Him not an alien And tends to reach the feet of God. -translation by B. Devendran
Tamil Reference: சிவஞானபோதம் (sivajñānabōdham) (8)

To this end, one has to enlighten oneself, with the blessings of the शक्तिपात ईश्वरानुग्रहस्य (śaktipāta īśvarānugrahasya – downstream power of divine grace), in the role of a गुरु (guru - preceptor), flowing with different intensities across all three epistemological dimensions viz. आधिदैविकपाशज्ञान (ādhidaivikapāśajñāna - matter dominated bondage gnosis), आध्यात्मिकपशुज्ञान (ādhyātmikapaśujñāna – anthropicentric soul-gnosis) & आधिदैविकपतिज्ञान (ādhidaivikapatijñāna – spiritualized divine gnosis). Again, each of these wisdoms further can be epistemologically categorized under three qualitative degrees viz. अपरस्थूलज्ञान (aparasthūlajñāna – limited gross wisdom), परापरसूक्षमज्ञान (parāpara sūkṣma jñāna – intermediate subtle wisdom) & पूरणपरज्ञान (pūraṇaparajñāna –holistic transcendent wisdom).

The first nine acts within the ज्ञानवादकार्याणि (jñānavādakāryāṇi – epistomological acts) corresponds to the resulting product (3 * 3 matrix) of the above listed epistemological stages; and the final i.e., the दशम दिन (daśama dina – tenth day) corresponds to the final immersive शिवभोग (śivabhoga – Divine experience).

#	**दिन (dina –day)**	**महोत्सवक्रिया (mahotsavakriyā - grand festival rite) in General**	चिदम्बर महोत्सवक्रिया चिदम्बरनटराजक्षेत्रस्य (mahotsavakriyā cidambaranaṭarājakṣetrasya – grand festival rite of Chidambaram) in General	**ज्ञानवाद कार्या (jñānavāda kārya – epistomological act)**	**உண்மை நெறி விளக்கம் (uṇmai nheri viḻakkam – exposition of true tradition)**
A	पाशज्ञान/आधिभौतिकविद्या (pāśajñāna/ādhibhautikavidyā -bondage gnosis / matter dominated wisdom)
1	प्रथम दिन (prathama dina – first day)	ध्वजारोहण (dhvajārohaṇa – flag raising) & भीजाङ्कुरार्पणं (bhījāṅkurārpaṇaṃ - seed-sprout / seedling offering)	ध्वजारोहण (dhvajārohaṇa – flag raising) & भीजाङ्कुरार्पणं (bhījāṅkurārpaṇaṃ - seed-sprout / seedling offering)	संश्रवण तत्त्वरूप (saṃśravaṇa tattvarūpa – hearing about entity-structure/form)	Verse: #1
2	द्वितीयदिन (dvitīyadina – second day)	सूर्यप्रभा /चन्द्रप्रभा यात्रोत्सव (sūryaprabhā /candraprabhā – Sunlight/moonlight festive procession)	श्वेतचन्द्रप्रभादेवयात्र (śvetacandraprabhādevayātra – silver-moon-light deity-procession)	तत्त्वदर्शन मनन (tattvadarśana manana - evolute- vision reflection)	Verse: #1
3	तृतीय दिन (tṛtīya dina – third day)	सिंहवाहन /अदिकारनन्दि वाहन (siṁhavāhana /adikāranandi vāhana – lion-vehicle / bull vehicle)	स्वर्णसूर्यप्रभादेवयात्र (svarṇasūryaprabhādevayātra – golden-moon-light deity-procession)	तत्त्वशुद्धि निदिध्यासन (tattvaśuddhi nididhyāsana – evolute-cleansing meditation)	Verse: #1
B	पशुज्ञान / आध्यात्मिकविद्या (paśujñāna / ādhyātmikavidyā- bound soul gnosis or soul oriented wisdom)
4	चतुर्थ दिन (chaturtha dina – fourth day)	शेश वाहन (śeśa vāhana – snake vehicle)	श्वेतभूतवाहनदेवयात्र (śvetabhūtavāhanadevayātra – silver-ghost vehicle deity-procession)	आत्मरूप श्रवण (ātmarūpa śravaṇa - soul-form listening/learning)	Verse: #2
5	पञ्चम दिन (pañcama dina – fifth day)	ऋषभ / नन्दि वाहन (ṛṣabha / nandi vāhana – bull vehicle)	श्वेतऋषभवाहन देवयात्र (śvetaṛṣabhavāhana devayātra – silver-bull vehicle deity-procession)	आत्मदर्शन मनन (ātmadarśana manana – soul-vision reflection)	Verse: #2
6	षष्ठम दिन (ṣaṣṭhama dina – sixth day)	गज वाहन (gaja vāhana – elephant vehicle)	श्वेतगजवाहन देवयात्र (śvetagajavāhana devayātra – silver-elephant vehicle deity-procession)	आत्मशुद्धि निदिध्यासन (ātmaśuddhi nididhyāsana – soul cleansing meditation)	Verse: #2
C	पतिज्ञान / आधिदैविकविद्या (patijñāna / ādhidaivikavidyā – divine gnosis or god oriented wisdom)
7	सप्तम दिन (saptama dina – seventh day)	रथोत्सव (rathotsava – chariot festival)	स्वर्णसूर्यप्रभादेवयात्र (svarṇa kailāśavāhanadevayātra – golden-moon-light deity-procession)	शिवरूप श्रवण (śivarūpa śravaṇa – divine-form listening/learning)	Verse: #3
8	अष्टम धिन (aṣṭama dina – eighth day)	अश्ववाहन (aśva vāhana – horse vehicle)	श्री भिक्षादानमूर्ति स्वर्णरथेदेवयात्र (śrī bhikṣādānamūrti svarṇarathedevayātra – Sri Bhikhsandadeva in silver-chariot deity-procession) followed by श्री सोमास्कन्दमूर्तिदेवयात्र (śrī somāskandamūrti devayātra - Somaskanda deity procession) riding on अश्ववाहन (aśva vāhana – horse vehicle)	शिवदर्शन मनन (śivadarśana manana – divine-vision reflection)	Verse: #4
9	नवम दिन (navama dina – nineth day)	भिक्षादान (bhikṣādāna – mendicancey)	रथयात्रधान / रथोत्सवम् (rathayātradhāna / rathotsavam – Chariot-procession sacrifice / Grand Chariot Festival)	शिवयोग निदिध्यासन (śivayoga nididhyāsana – divine-union)	Verse: #5
10	दशम दिन (daśama dina – tenth day)	तीर्तवारि हृदयम् (tīrtavāri hṛdayam – sacred dip)	महाभिषेक श्री शिवकामि समेध नटराजस्य (mahābhiṣeka śrī śivakāmi samedha naṭarājasya – grand rithual bath of Sri Sivakami powered Sri Nataraja)	शिवभोग समाधि (śivabhoga – divne-experience atonement)	Verse: #6
11	एकदशमदिन (ekadaśamadina – eleventh day)		रात्रहिमराजयान (rātrahimarājayāna - night pearl palanquin)

दशकार्याणिमहोत्सव (daśakāryāṇimahotsava – ten-day grand festival)

With this background on दशकार्याणिमहोत्सव (daśakāryāṇimahotsava – ten-day grand festival) in mind, we shall now try to understand these concepts in greater detail.

प्रथमधिनकार्य (prathamadhinakārya – first day act):

The प्रथमधिनकार्य (prathamadhinakārya – first day act) typically includes one or more of rituals like ध्वजारोहण (dhvajārohaṇa – flag raising), भेरीताडन (bherītāḍana – drum beating) & भीजाङ्कुरार्पणं (bhījāṅkurārpaṇaṃ - seed-sprout / seedling offering) and the ritual is also called “மரத்தடிசேவை (marattaḍisevai)” symbolizing the first milestone of sacrificing the स्थूलभूतदेह (sthūlabhūtadeha - gross physical body). This fact is testified in the following verse occurring in the क्रियापाद अजितागमस्य (kriyāpāda ajitāgamasya – ritual section of Ajitagama).

Original

Transliteration

Translation

ध्वजारोहणपूर्वाश्च भेरीताण्डनपूर्वकाः।
अङ्कुरार्पणपूर्वाश्च त्रिविधाश्च भवन्ति हि॥

dhvajārohaṇapūrvāśca bherītāṇḍanapūrvakāḥ।
aṅkurārpaṇapūrvāśca trividhāśca bhavanti hi॥

They were preceded by the hoisting of the flags and the beating of drums

There are three kinds of trees before offering sprouts.

-translation source internet

Sanskrit Reference: अजितागम (ajitāgama) (2.27.26-7)

Please remember that always by tradition the opening ceremony of a महोत्सव (mahotsava – grand festival) generally commences with the ध्वजारोहण / கொடியேற்றம் (dhvajārohaṇa / koḍiyeṛṛam – flag raising) and similarly the closing ceremony involves the ध्वजवरोहण /கொடியிறக்கம் (dhvajavarohaṇa / koḍiyiṛakkam – flag lowering). Typically, in any South Indian शिवालय (śivālaya – shive temple) there would be a minimum of at least one एकः ध्वजस्तंभ / ஒரு கொடிபரம் (ekaḥ dhvajastaṃbha / oru koḍimaram – one flag post) but in larger temples, it can extend up to nine. For example, in the sacred श्री चिदम्बर नटाजक्षेत्र (śrī cidambara naṭājakṣetra) there are नव ध्वजस्तंभाः (nava dhvajastaṃbhāḥ – nine flag post).

ध्वजारोहण / கொடியேற்றம் (dhvajārohaṇa / koḍiyeṛṛam – flag raising)

The ध्वजस्तंभ / கொடிபரம் (dhvajastaṃbha / koḍimaram – flag post) represents the ascending जैवचुम्बकीय कुण्डलिनीशक्ति (jaivacumbakīya kuṇḍalinīśakti – biomagnetic coiled-energy) at the next level namely the स्वाधिष्टानचक्र (svādhiṣṭāna cakra - one’s own centre).

The ध्वजस्तंभ / கொடிபரம் (dhvajastaṃbha / koḍimaram – flag post) takes a very important place in the esoteric science of temple architecture according to आगमशास्त्र (āgamaśāstra) and it closely corresponds to the यूप (yūpa – wooden pole) or the स्कम्भ (skambha– cosmic pillair / post) used in वेदयज्ञसाधन (vedayajñasādhana – vedic sacrifical ritual), about which we have already discussed in detail. Structurally the ध्वजस्तंभ / கொடிபரம் (dhvajastaṃbha / koḍimaram – flag post) contains three major parts viz. a cylindrical long staff standing on an octagonally shaped platform which itself sits on a square (cubic) base. These three structures symbolize tri-fold divine acts of संहारं /அழித்தல் (saṁhāraṁ /aḹittal - destruction), स्थिति / காத்தல் (sthiti / kāttal - preservation) & सृष्टि / படைத்தல் (sṛṣṭi / paḍaittal - creation) theologized as the त्रिगुणदेवतानां पवित्रत्रिमूर्तिः (triguṇadēvatānāṁ pavitratrimūrtiḥ - holy trinity of the triple deities) viz. रुद्र (rudra), विष्णु (viṣṇu) & ब्रह्म (brahma) respectively.

The बेलनाकार दीर्घः दण्ड (bēlanākāra dīrghaḥ daṇḍa - cylindrical long staff) in turn contains series of षट् वलयः (ṣaṭ valayaḥ - six rings) which esoterically symbolize षट् आधारचक्राणि जैवचुम्बकीय कुण्डलिनीशक्तेः (ṣaṭ ādhāracakrāṇi jaivacumbakīya kuṇḍalinīśakteḥ – six base centres of bio-magnetic coilded energy) which in turn means this दण्ड (daṇḍa - staff) is the சுழுமுனை நாடி/ सुषुंणा नाडी (suzhumunai nāḍi / suṣuṃṇā nāḍī). A thin रज्जु (rajju - string) made of sacred धर्ब (dharba – grass) is coiled spirally along the दण्ड (daṇḍa - staff). At the top of the column is a ध्वज / கொடி (dhvaja / koḍi – flag) made of white cloth embedded with a figure of the sacred वृषभ / நந்தி (vṛṣabha / nandi – bull/ ox). The ध्वज / கொடி (dhvaja / koḍi – flag) is also attached to a रज्जु (rajju - rope) through which it is hosted. This रज्जु (rajju - string) is also coiled along criss-cross the दण्ड (daṇḍa - staff). These द्वरज्जू (dvarajjū – two strings) spiraling along the स्कम्भ (skambha– pillair / post) represent the other द्वौमुख्यनाड्यौ (dvaumukhyanāḍyau – two main nerve channels) viz. इडकलानाडी (idā) & पिङ्कलानाडी (piṅkalānāḍī) respectively.

श्री उमापतिशिवचार्य (śrī umāpatiśivacārya) in கொடிக்கவி (koḍikkavi), highlights the spiritual significance of ध्वजारोहण / கொடியேற்றம் (dhvajārohaṇa / koḍiyeṛṛam – flag raising), as part of temple ritual. The first verse of the poem for example states thus,

Original	Transliteration	Translation
ஒளிக்கு மிருளுக்கு மொன்றே யிடமொன்று மேலிடிலொன் றொளிக்கு மெனினு மிருளட ராதுள் ளுயிர்க்குயிராய்த் தெளிக்கு மறிவு திகழ்ந்துள தேனுந் திரிமலத்தே குளிக்கு முயிரருள் கூடும் படிக்கொடி கட்டினனே.	oḷikku miruḷukku moṉṟē yiṭamoṉṟu mēliṭiloṉ ṟoḷikku meṉiṉu miruḷaṭa rātuḷ ḷuyirkkuyirāyt teḷikku maṟivu tikaḻntuḷa tēṉun tirimalattē kuḷikku muyiraruḷ kūṭum paṭikkoṭi kaṭṭiṉaṉē.	Light dwells with darkness in same place One does conceal the other when strong, And yet darkness can’t prevail The Light of light of souls though shines The soul is plunged in Trimala. So that the soul may Grace attain I hoist aloft the holy flag.
Tamil Reference: கொடிக்கவி (koḍikkavi) (1)

भीजाङ्कुरार्पणं (bhījāṅkurārpaṇaṃ - seed-sprout / seedling offering) is a fairly simple rite involving gathering mud (earth) in pot-vessel and sprouting seeds in them. It is done to symbolize auspiciousness and insure the fruitful completion of the entire महोत्सव (mahotsava – grand festival).

भेरीताडन (bherītāḍana – drum beating) is another popular rite, which immediately follows the ध्वजारोहण / கொடியேற்றம் (dhvajārohaṇa / koḍiyeṛṛam – flag raising) and is used a means of broadcasting the invitation of the event to the public devotees. At श्री चिदम्बरनटराजक्षेत्र (śrī cidambaranaṭarājakṣetra – Sri Chidambara Nataraja Temple) it is performed in the evening.

The प्रथमधिनकार्य (prathamadhinakārya – first day act), in terms of the esoterically, ज्ञानवादकार्या (jñānavādakārya – epistomological act), corresponds to the संश्रवण उद्दृश्य तत्त्वरूपस्य (saṃśravaṇa uddṛśya tattvarūpasya – listening about ontological form). In this stage, the साधक (sādhaka - practitioner) focuses on acquiring पाशज्ञान /आधिभौतिकविद्या (pāśajñāna/ādhibhautikavidyā - bondage gnosis / matter dominated wisdom). In the following verses, saint திருமூலர் (tirumūlar) describes the concept of तत्त्वदर्शन (tattvadarśana - evolute-vision).

Original	Transliteration	Translation
தத்துவ ஞானம் தலைப்பட் டவர்க்கே தத்துவ ஞானம் தலைப்பட லாய்நிற்கும் தத்துவ ஞானத்துத் தான்அவ னாகவே தத்துவ ஞானானந் தந்தான் தொடங்குமே.	tattuvajñānamtalaipaṭṭavargaṭk ē tattuvajñānam talaippadalāi nikun tattuva jñānattut tānavanukkē tattuva jñānānandandān toḍaṅgumē.	Only for them who master the knowledge of Tattvas (Taththuva Gnana) will the Higher Knowledge (God Knowledge) be; In that Higher Knowledge, the Self with Siva one becomes; Then has begun the Bliss of Knowledge. -translation by Dr. B. Natarajan
Tamil Reference: திருமந்திரம் (tirumandiram) (2330)

To this end, he संश्रवण तत्त्वरूप (saṃśravaṇa tattvarūpa – hearing about entity-structure/form). That is, he begins to acquire knowledge by hearing from his Guru about the fundamental ontological building blocks of the physical universe. He learns about the ontological relationship between the षट्त्रिंशत्तत्त्वानि (ṣaṭtriṃśattattvāni - thirty-six evolutes) making up the phenomenal universe viz., चतुर्विंशतिः अशुद्ध तत्त्वानि प्रकृतेः (caturviṃśatiḥ aśuddha tattvāni prakṛteḥ – twenty-four impure evolutes of matter), सप्त शुद्धाशुद्ध तत्त्वानि (sapta śuddhāśuddha tattvāni – seven pure-impure evolutes) & the पञ्च शुद्ध तत्त्वानि (pañca śuddha tattvāni – five pure evolutes). In the உண்மைநெறி விளக்கம் (uṇmaineri viḻakkam – exposition of true tradition), this fact is testified by श्री उमापतिशिवचार्य (śrī umāpatiśivacārya), as part of its first verse

Original	Transliteration	Translation
*மண்முதற் சிவமதீறாம் வடிவுகாண் பதுவே ரூபம்.*	*maṇmutaṟ civamatīṟām vaṭivukāṇ patuvē rūpam*	*From Earth to Sivam each its form to see is Tattva Rupa.* *-translation by T.N. Ramachandran*
Tamil Reference: உண்மை நெறி விளக்கம் (uṇmai neṟi viḷakkam) (1)

द्वितीयदिन (dvitīyadina – second day):

The द्वितीयदिन (dvitīyadina – second day) typically includes सूर्यचन्द्रप्रभावाहनसेवा (sūryacandraprabhāvāhanasevā – Sun-Moon vehicle service) and at श्री चिदम्बरनटराजक्षेत्र (śrī cidambaranaṭarājakṣetra – Sri Chidambara Nataraja Temple), for example, it corresponds to श्वेतचन्द्रप्रभादेवयात्र (śvetacandraprabhādevayātra – silver-moon-light deity-procession).

श्वेतचन्द्रप्रभादेवयात्र (śvetacandraprabhādevayātra – silver-moon-light deity-procession)

In the evening, there is a देवयात्र (devayātra - procession) lead by श्री सोमास्कन्दमूर्ति (śrī somāskandhamūrti) riding on the श्वेतचन्द्रप्रभा (śvetacandraprabhā vāhana – white moon-light vehicle) and accompanied by His family viz.

मूषकवाहने सवार श्री गणेश (mūṣakavāhanē savāra śrī gaṇēśa – Lord Ganesha riding on a mouse vehicle)
श्री स्कन्दकुमारं मयूरवाहनमारुह्य (śrī skandakumāraṁ mayūravāhanamāruhya – Lord Skandakumara riding on a peacock vehicle)
वृषवाहनमारुह्य श्री चण्डेश्वरः (vr̥ṣavāhanamāruhya śrī caṇḍēśvaraḥ - Lord Candeshvara riding on a bull vehicle)
हरिणवाहनमारुह्य श्री पार्वतीदेवी (hariṇavāhanamāruhya śrī pārvatīdēvi – Goddess Parvati riding on a goose vehicle)

Esoterically speaking, during the द्वित्यदिन (dvityadina – second-day), the साधक (sādhaka - practitioner) after the प्रथमज्ञानवादकार्या (prathamajñānavādakārya – first epistomological act) viz. the संश्रवण उद्दृश्य तत्त्वरूपस्य (saṃśravaṇa uddṛśya tattvarūpasya – listening about ontological form), then focuses on तत्त्वदर्शन मनन (tattvadarśana manana - evolute-vision reflection) by reflecting upon the जडत्व च अनित्यत्व व्य्वहारप्रपञ्चस्य (jaḍatva ca anityatva vyvahāraprapañcasya – insentience and impermenance of phenomenal world) and begins to yearn for the underlying absolute reality. This event maps to तत्त्व दर्शनं (tattva darśanaṁ - ontological vision). In the உண்மைநெறி விளக்கம் (uṇmaineri viḻakkam – exposition of true tradition), this fact is testified by श्री उमापतिशिवचार्य (śrī umāpatiśivacārya), as part of its first verse

Original	Transliteration	Translation
*மண்முதற் சிவமதீறாம் மலம்சடம் என்றல் காட்சி*	*maṇmutaṟ civamatīṟām malamcaṭam eṉṟal kāṭci*	From Earth to Sivam, is each mala inert, Perceiving this is Tattva Darsanam. -translation by T.N. Ramachandran
Tamil Reference: உண்மை நெறி விளக்கம் (uṇmai neṟi viḷakkam) (1)

तृतीयदिन (tṛtīyadina – third-day):

देवद्रोणी श्री सोमास्कन्दमूर्तेः (devadroṇī śrī somāskandhamūrteḥ – lion-vehicle deity-procession of Sri SomaskandaMurti) carried either on a सिंहवाहन (siṁhavāhana – lion-vehicle) or on a अदिकारनन्दिवाहन (adikāranandivāhana – bull vehicle) typically charecterizes the तृतीयदिन क्रिया (tṛtīyadina kriyā – third-day rite) and at श्री चिदम्बरनटराजक्षेत्र (śrī cidambaranaṭarājakṣetra – Sri Chidambara Nataraja Temple), for example, it corresponds to स्वर्णसूर्यप्रभादेवयात्र (svarṇasūryaprabhādevayātra – golden-moon-light deity-procession)

अदिकारनन्दिवाहन (adikāranandivāhana – bull vehicle)

Esoterically speaking, according to शुद्धाद्वैतशैवसिद्धन्त दर्शन (śuddhādvaitaśaivasiddhanta darśana – philosophy of pure nondualistic final auspiscious accomplishment), this event symbolizes the मलपरिपाक / மலபரிபாகம் (malaparipāka / malaparipākam – fetter-ripening), a state in which मलाः (malāḥ - impurities) are ready for destruction. In other words, the साधक (sādhaka - practitioner) is ready to free himself from the grip of त्रिविधमलानि पाशबन्धस्य (trividhamalāni pāśabandhasya – trifold impurities of fetter-bondage) viz. आनवमल (ānavamala – dark-nescient impurity), कर्ममल (karmamala – fate impurity) & मायामल (māyāmala – delusion impurity). Here the फलानि कर्ममलानाम् (phalāni karmamalānām – fuits of fate-impurity) refers to प्रारब्धकर्म (prārabdha karma – commendced fate), सञ्चितकर्म (sañcitakarma – accumulated fate) & आगम्यकर्म (āgamyakarma – impeding fate). This stage of तत्त्वशुद्धि (tattvaśuddhi – evolutes cleansing) is defined by उमापतिशिवचार्य (śrī umāpatiśivacārya) as follows:

Original	Transliteration	Translation
மண்முதற் சிவமதீறாம் வகைதனில் தான்நி லாது கண்ணுத லருளால் நீங்கல் சுத்தியாய்க் கருது மன்றே.	maṇmutaṟ civamatīṟām vakaitaṉil tāṉni lātu kaṇṇuta laruḷāl nīṅkal cuttiyāyk karutu maṉṟē	From Earth to Sivam, not established in them, Through Siva’s grace, one doth sunder oneself Is Tattva Suddhi, so the wise declare. -translation by T.N. Ramachandran
Tamil Reference: உண்மை நெறி விளக்கம் (uṇmai neṟi viḷakkam) (1)

Just as a person who realizes that what he was chasing so far in a dessert, was only a transient mirage, a true seeker after the द्वितीयज्ञानवादकार्या (dvitīyajñānavādakārya – second epistomological act) viz. तत्त्वदर्शन मननस्य (tattvadarśana mananasya – reflection evolute-vision) that the जडत्व च अनित्यत्व व्य्वहारप्रपञ्चस्य (jaḍatva ca anityatva vyvahāraprapañcasya – insentience and impermenance of phenomenal world) comprising the षट्त्रिंशत्तत्त्वानि (ṣaṭtriṃśattattvāni - thirty-six evolutes) mentioned above, he realizes that these do not represent his true eternal self, he yearns to cleanse himself from its clutches, and hence indulges in तत्त्वशुद्धि निदिध्यासन (tattvaśuddhi nididhyāsana – evolute-cleansing meditation). ஸ்ரீ திருகடவூர் உய்யவந்ததேவர் (sri tirukkaḍavūr uiyavandadēvar) in the following verse from his திருக்களிற்றுப்படியார் (tirukkaḻiṛṛupaḍiyār) highlights the same

Original	Transliteration	Translation
தூல வுடம்பாய முப்பத்தோர் தத்துவமும் மூல வுடம்பா முதனான்கு - மேலைச் சிவமாம் பரிசினையுந் தேர்ந்துணர்ந்தார் சேர்ந்த பவமாம் பரிசறுப்பார் பார்.	tūlavuḍambāi muppattōr tattuvamum mūlavuḍambā mudhanāngu mēlaic sivamām parisinaiyun tērnduṇarndār sērndha bavamām parisaṛuppār turisaṛuppār
Tamil Reference: திருக்களிற்றுப்படியார் (tirukkaḻiṛṛupaḍiyār) (37)

The above three stages represent the तत्त्व / भौतिक (tattva / bhautika - physical) and is defined by श्री उमापति शिवचार्य (śrī umāpati śivacārya) in his உண்மை நெறி விளக்கம் (uṇmai neṟi viḷakkam) as follows,

Original	Transliteration	Translation
மண்முதற் சிவமதீறாம் வடிவுகாண் பதுவே ரூபம் மண்முதற் சிவமதீறாம் மலம்சடம் என்றல் காட்சி மண்முதற் சிவமதீறாம் வகைதனில் தான்நி லாது கண்ணுத லருளால் நீங்கல் சுத்தியாய்க் கருது மன்றே	maṇmutaṟ civamatīṟām vaṭivukāṇ patuvē rūpam maṇmutaṟ civamatīṟām malamcaṭam eṉṟal kāṭci maṇmutaṟ civamatīṟām vakaitaṉil tāṉni lātu kaṇṇuta laruḷāl nīṅkal cuttiyāyk karutu maṉṟē	From Earth to Sivam each its form to see is Tattva Rupa; From Earth to Sivam, is each mala inert, Perceiving this is Tattva Darsanam From Earth to Sivam, not established in them, Through Siva’s grace, one doth sunder oneself Is Tattva Suddhi, so the wise declare. -translation by T.N. Ramachandran
Tamil Reference: உண்மை நெறி விளக்கம் (uṇmai neṟi viḷakkam) (1)

Esoterically speaking, the first three days corresponded to the पाशज्ञान/आधिभौतिकविद्या (pāśajñāna/ādhibhautikavidyā -bondage gnosis / matter dominated wisdom) wherein the परिमाण ज्ञानस्य (parimāṇa jñānasya - extent of knowledge) is only अपरस्थूलज्ञान (aparasthūlajñāna – limited gross wisdom), which, again, in terms of the ज्ञानवाद कार्याणि (jñānavāda kāryāṇi – epistomological acts) corresponded to तत्त्वरूपम् (tattvarūpam – principle form), तत्त्वदर्शनं (tattvadarśanaṁ - ontological vision) & तत्त्वशुद्धि (tattvaśuddhi – evolutes cleansing) respectively.

Please be noted that in terms of कार्य चेतनावस्था आत्मस्य (kārya cetanāvasthā ātmasya – effectual consciousness-state of soul) these three milestones result in जाग्रत् तुरीये (jāgrat turīye – waking in trance), wherein the प्रकर्ष शक्तिपातस्य/ शक्तिनिपातस्य (prakarṣa śaktipātasya/ śaktinipātasya – intensity of descent of power) has a मन्दतर प्रकर्ष (mandatara prakarṣa – very slow intensity). From an occult yogic perspective of लक्षण कारणदेहस्य (lakṣaṇa kāraṇadehasya – nature of causal body) at the end of these three milestones, one attains what is technically called as शुद्धकारणदेह (śuddhakāraṇadeha – pure causal-body).

चतुर्थ दिन (chaturtha dina – fourth day):

The चतुर्थदिनक्रिया (chaturthadinakriyā – fourth-day rite) typically centres around शेशवाहन देवद्रोणी (śeśavāhana devadroṇī – snake-vehicle deity-procession) and at श्री चिदम्बरनटराजक्षेत्र (śrī cidambaranaṭarājakṣetra – Sri Chidambara Nataraja Temple), for example, it corresponds to श्वेतभूतवाहनदेवयात्र (śvetabhūtavāhanadevayātra – silver-ghost vehicle deity-procession).

श्वेतभूतवाहनदेवयात्र (śvetabhūtavāhanadevayātra – silver-ghost vehicle deity-procession)

Esoterically speaking, after the successful mastering of पाशज्ञान/आधिभौतिकविद्या (pāśajñāna/ādhibhautikavidyā -bondage gnosis / matter dominated wisdom), discussed above, the साधक (sādhaka - practitioner) graduates to the next level that deals with आध्यात्मिकपशुज्ञान (ādhyātmikapaśujñāna – anthropicentric soul-gnosis) spread across the next three stages viz. days four, five and six.

We shall now quickly start looking at them, starting with spiritual milestone associated with चतुर्थदिनक्रिया (chaturthadinakriyā – fourth-day rite). This milestone denotes the evolving soul’s learning that त्रिओधानशक्ति (triodhānaśakti – concealing force) responsible for its अविद्या स्वयमात्मस्य (avidyā svayamātmasya – ignorance of own-self). This phase corresponds to आत्मरूप श्रवण (ātmarūpa śravaṇa - soul-form listening/learning).

Original	Transliteration	Translation
*பாய் இருள் நீங்கி ஞானம் தனைக் காண்டல் ஆன்ம ரூபம்*	*pāi iruḻ nīñgi jñānam tanaik kāṇḍal ānma rūpam*	Great gloom removed, one sees his knowing self, -translation by T.N. Ramachandran.
Tamil Reference: உண்மை நெறி விளக்கம் (uṇmai neṟi viḷakkam) (2)

In this milestone, the साधक (sādhaka - practitioner) begins to learn from his Guru, the सदसत् लक्षण आत्मस्य (sadasat lakṣaṇa ātmasya vyvahāraprapañce – real-unreal nature of soul in phenomenal world) and beyond, in terms of its त्रिविध कारण अवस्थाणि (trividha kāraṇa avasthāṇi – trifold causal states) viz. केवलावस्था (kevalāvasthā – desolate stated), सकलवस्था (sakalavasthā – mundane state) & शुद्धवस्था (śuddhavasthā – prestine state) and their corresponding पञ्चविधकार्य अवस्थानि (pañcavidhakārya avasthāni – fivefold effectual states) viz. जाग्रत् अवस्था (jāgrat avasthā – wake state), स्वप्न अवस्था (svapna avasthā – dream state), सुषुप्ति अवस्था (suṣupti avasthā – sleep state), जाग्रत् अवस्था (turīya avasthā – fourth/ trance state) & तुरीयातीत अवस्था (turīyātīta avasthā – beyond fourth/ trance state).

The साधक (sādhaka - practitioner) begins to learn essentially the आत्मन् (ātman - soul) who is essentially अनादि (anādi – eternal) and is able identify himself as the बद्धात्मन्/पशु (baddhātman / paśu – bound soul) pulled by the visious cycle of पाश (pāśa - fetters) and one hand, and loving grace of पति (pati – god) on the other. In other words, he is able to identify the nature of the आत्मन् (ātman - soul) as the पशु (baddhātman / paśu – bound soul) and understand that it is different from the other two पाश (pāśa - fetters) which is सदसत् च चिदचित् (sadasat ca cidacit – unreal and insentient) and that of पति (pati – god), which is सत्चितानन्दस्वरूपं (satcitānandasvarūpaṃ) respectively. Thus, बद्धात्मन्/पशु (baddhātman / paśu – bound soul) here is in-between these two extremes and hence called सदसत् च चिदचित् (sadasat ca cidacit – unreal and insentient). This fact is very categorically explained in the शिवज्ञानबोधम् (śivajñānabodham) which is part of the ज्ञानपादरौरागमस्य (jñānapādaraurāgamasya – wisdom section of rauragama)

Original	Transliteration	Translation
नाचिच्चित्सन्निधौ किन्तु न वित्तस्ते उभे मिथः। प्रप्ञ्चशिवयोर्वेत्ता यः स आत्मा तयो पृथक्॥	nāciccitsannidhau kintu na vittaste ubhe mithaḥ। prapñcaśivayorvettā yaḥ sa ātmā tayo pṛthak॥	*There is no acit in the presence of cit and these two (cit and acit) do not know each other. He who is the knower of (both) Śiva and the world is the self different from birth.* *Translation by T. Ganesan*
Sanskrit Reference: शिवज्ञानबोधम् (śivajñānabodham) (7)

In the following verse from the சிவஞானபோதம் (sivajñānabōdam), the revered saint ஸ்ரீ மெய்கண்டதேவர் (sri meikaṇḍatēvar), very concisely explains the unique role and position of आत्मन् (ātman - soul).

Original	Transliteration	Translation
யாவையும் சூனியம் சத்தெதிர் ஆகலின் சத்தே அறியா(து); அசத்தில் அறியா(து) இருத்டிரன் அறிவுள(து) இரண்டலா ஆன்மா	yāvaiyum sūniyam sattetir āgalin sattē aṛiyā(tu); asaththil aṛiyā(du) iruttiran aṛivuḻa(du) iraṇḍalā ānmā.	All things are void ere the essential Eternal That needs not know them all and they all Never know the Essence Pure. But the Soul that’s neither knows them well. -translation by B. Devendran.
Tamil Reference: சிவஞானபோதம் (sivajñānabōdam) (7)

पञ्चम दिन (pañcama dina – fifth day)

The पञ्चमदिनक्रिया (pañcamadinakriyā – fifth-day rite) typically centres around ऋषभ/नन्दि वाहन (ṛṣabha / nandi vāhana – bull vehicle) and at श्री चिदम्बरनटराजक्षेत्र (śrī cidambaranaṭarājakṣetra – Sri Chidambara Nataraja Temple), for example, it corresponds to श्वेतभूतवाहनदेवयात्र (śvetabhūtavāhanadevayātra – silver-ghost vehicle deity-procession), representing the ब्रह्म अनुग्रह कार्यम् (brahma anugraha kāryam – Divine act of Grace) using which the जीवात्मन् (jīvātman – corporeal soul) begins to know theपरज्ञानम् (parajñānam - higher wisdom). In this milestone, the जीवात्मन् (jīvātman – corporeal soul) frees itself from the clutches of प्रथमत्रय कार्य अवस्थानि व्यवहार चैतन्यस्य (prathamatraya kārya avasthāni vyavahāra caitanyasya –first three effectual states of mundane consciousness) viz. जाग्रत् अवस्था (jāgrat avasthā – wake state), स्वप्न अवस्था (svapna avasthā – dream state) & सुषुप्ति अवस्था (suṣupti avasthā – sleep state)

ऋषभ/नन्दि वाहन (ṛṣabha / nandi vāhana – bull vehicle)

Thus, esoterically speaking, this milestone denotes. This phase corresponds to आत्मदर्शन मनन (ātmadarśana manana- soul-vision reflecting) and is defined by श्री उमापतिशिवचार्य (śrī umāpatiśivacārya) in the second verse of his உண்மை நெறி விளக்கம் (uṇmai neri viḻakkam) as follows:

Original	Transliteration	Translation
*நீயும் நின் செயல் ஒன்று இன்றி நிற்றலே தெரிசனம்*	*nīyun nin seyal onṛu niṛṛalē darisanam*	It is Darsan When you alone do stand, -translation by T.N. Ramachandran.
Tamil Reference: உண்மை நெறி விளக்கம் (uṇmai neri viḻakkam) (2)

In this phase, the साधक (sādhaka - practitioner) with the help of ईश्वर अनुग्रह (īśvara anugraha - divine grace) has his first-hand experience of his own real nature. Again, श्री उमापतिशिवचार्य (śrī umāpatiśivacārya) explains thus in his சிவப்பிரகாசம் (sivappirakāsam)

Original	Transliteration	Translation
*தன்னறி வதனால் ஏதும் தனக்கறி வில்லை யேனும்* *தன்னறி வாக எல்லாம் தனித்தனி பயன ருந்தும்* *தன்னறி வறியுந் தன்மை தன்னாலே தனைய றிந்தால்* *தன்னையும் தானே காணும் தானது வாகி நின்றே*.	*taṉṉaṟi vataṉāl* ē*tum taṉakkaṟi villai yēṉum* *taṉṉaṟi vāka ellām taṉittaṉi payaṉa runtum* *taṉṉaṟi vaṟiyun taṉmai taṉṉālē taṉaiya ṟintāl* *taṉṉaiyum tāṉē kāṇum tāṉatu vāki niṉṟē*	Soul by its native intelligence cannot apprehend objects, though the soul, through the intermediation of sense organs can experience the fruits. When the soul attains the nature to know itself, the soul will perceive itself. *-translation by Sri Viraswami Krishnaraj*
Tamil Reference: சிவப்பிரகாசம் (sivappirakāsam) (72)

षष्ठम दिन (ṣaṣṭhama dina – sixth day)

The षष्ठमदिनक्रिया (ṣaṣṭhamadinakriyā – sixth-day rite) typically centres around गज वाहन (gaja vāhana – elephant vehicle) and at श्री चिदम्बरनटराजक्षेत्र (śrī cidambaranaṭarājakṣetra – Sri Chidambara Nataraja Temple), for example, it corresponds to श्वेतगजवाहन देवयात्र (śvetagajavāhana devayātra – silver-elephant vehicle deity-procession)

श्वेतगजवाहन देवयात्र (śvetagajavāhana devayātra – silver-elephant vehicle deity-procession)

Esoterically, it represents the primordial creation in gross form, wherein the soul detaches itself completely from the षटध्वाः (ṣaṭadhvāḥ – six courses). This stage corresponds to आत्मशुद्धि निदिध्यासन (ātmaśuddhi nididhyāsana – soul cleansing meditation) and is defined by श्री उमापतिशिवचार्य (śrī umāpatiśivacārya) in the second verse of his உண்மை நெறி விளக்கம் (uṇmai neri viḻakkam) as follows:

Original	Transliteration	Translation
தான் போய் இவன் தன்மை கெட்டுப் பொருளில் போய் அங்குத் தோன்றாது ஆய் விடில் ஆன்ம சுத்தி அருள் நூலின் விதித்தவாறே.	tān pōi ivan tanmaikeṭṭup poruḻil pōi āṅgut tōnṛādu āyviḍil ānma suddi aruḻ nūlin vihtitavāṛē.	When you alone do stand, of actions shorn, This is Atma Suddhi, Agamas say. -translation by T.N. Ramachandran
Tamil Reference: உண்மை நெறி விளக்கம் (uṇmai neri viḻakkam) (2)

In this phase, the साधक (sādhaka - practitioner) with the help of ईश्वर अनुग्रह (īśvara anugraha - divine grace), the soul is relieved from all its past कर्मसंस्कार (karma saṁskāra – fate impression). Again, श्री उमापतिशिवचार्य (śrī umāpatiśivacārya) explains thus in his சிவப்பிரகாசம் (sivappirakāsam)

Original	Transliteration	Translation
புகலரும் அசத்தர் தம்பால் பொருந்திய அலகை யேபோல் அகிலமும் உணரு மீசன் அருளுயிர் மேவ லாலே சகலமும் நிகழ வேண்டுந் தலைவன்ஐந் தொழிலுந் தானே இகலற இயற்றல் வேண்டும் என்றது நன்றி யின்றே	*pukalarum acattar tampāl poruntiya alakai yēpōl akilamum uṇaru mīcaṉ aruḷuyir mēva lālē cakalamum nikaḻa vēṇṭun talaivaṉain toḻilun tāṉē ikalaṟa iyaṟṟal vēṇṭum eṉṟatu naṉṟi yiṉṟē*	We see demoniacal people lose their intellect and roam around acting and behaving like demons. people who attained the Grace of omniscient Siva act like the demonic people and want to be as omniscient about the world as Siva is and also acquire the power of five functions of Siva. That is not a virtuous wish. *-translation by Sri Viraswami Krishnaraj*
Tamil Reference: சிவப்பிரகாசம் (sivappirakāsam) (76)

Please recollect that while the first three days corresponded to the पाशज्ञान/आधिभौतिकविद्या (pāśajñāna/ādhibhautikavidyā -bondage gnosis / matter dominated wisdom), the next three days complete the पशुज्ञान / आध्यात्मिकविद्या (paśujñāna / ādhyātmikavidyā- bound soul gnosis or soul-oriented wisdom) wherein the परिमाण ज्ञानस्य (parimāṇa jñānasya - extent of knowledge), can be charecterized as परापरसूक्षमज्ञान (parāpara sūkṣma jñāna – intermediate subtle wisdom). Again, in terms of the ज्ञानवाद कार्याणि (jñānavāda kāryāṇi – epistomological acts) these three days corresponded to आत्मरूप (ātmarūpa - soul form), आत्मदर्शन (ātmadarśana – soul vision) & आत्मशुद्धि (ātmaśuddhi – soul cleansing) respectively.

Please be noted that in terms of कार्य चेतनावस्था आत्मस्य (kārya cetanāvasthā ātmasya – effectual consciousness-state of soul) these three milestones result in स्वप्नतुरीये (svapnaturīye – dreaming in trance), wherein the प्रकर्ष शक्तिपातस्य/ शक्तिनिपातस्य (prakarṣa śaktipātasya/ śaktinipātasya – intensity of descent of power) has a मन्दप्रकर्ष (manda prakarṣa – slow intensity). From an occult yogic perspective of लक्षण कारणदेहस्य (lakṣaṇa kāraṇadehasya – nature of causal body) at the end of these three milestones, one attains what is technically called as प्रणवकारणदेह (praṇavakāraṇadeha- sonic causal-body).

Just to summarize before moving on to the next stage, the above three stages of आध्यात्मिकपशुज्ञान (ādhyātmikapaśujñāna – anthropicentric soul-gnosis) are defined by उमापतिशिवचार्य (śrī umāpatiśivacārya) in the second verse of his உண்மை நெறி விளக்கம் (uṇmai neri viḻakkam) as follows:

Original	Transliteration	Translation
பாய் இருள் நீங்கி ஞானம் தனைக் காண்டல் ஆன்ம ரூபம் நீயும் நின் செயல் ஒன்று இன்றி நிற்றலே தெரிசனம் தான் போய் இவன் தன்மை கெட்டுப் பொருளில் போய் அங்குத் தோன்றாது ஆய் விடில் ஆன்ம சுத்தி அருள் நூலின் விதித்தவாறே.	pāi iruḻ nīñgi jñānam tanaik kāṇḍal ānma rūpam nīyun nin seyal onṛu niṛṛalē darisanam tān pōi ivan tanmaikeṭṭup poruḻil pōi āṅgut tōnṛādu āyviḍil ānma suddi aruḻ nūlin vihtitavāṛē	Great gloom removed, one sees his knowing self, This is atma Rupa. It is Darsan When you alone do stand, of actions shorn, This is Atma Suddhi, Agamas say. -translation by T.N. Ramachandran
Tamil Reference: உண்மை நெறி விளக்கம் (uṇmai neri viḻakkam) (2)

सप्तम दिन (saptama dina – seventh day)

The सप्तमदिनक्रिया (saptamadinakriyā – seventh-day rite) typically centres around रथोत्सव (rathotsava – chariot festival) and at श्री चिदम्बरनटराजक्षेत्र (śrī cidambaranaṭarājakṣetra – Sri Chidambara Nataraja Temple), for example, it corresponds to स्वर्णसूर्यप्रभादेवयात्र (svarṇa kailāśavāhanadevayātra – golden-moon-light deity-procession)

रथोत्सव (rathotsava – chariot festival)

Esoterically speaking, after the successful mastering of पशुज्ञान / आध्यात्मिकविद्या (paśujñāna / ādhyātmikavidyā- bound soul gnosis or soul-oriented wisdom) graduates to the next level that deals with पतिज्ञान / आधिदैविकविद्या (patijñāna / ādhidaivikavidyā – divine gnosis or God-oriented wisdom) spread across the next three stages viz. days seven, eight and nine.

We shall now quickly start looking at them, starting with spiritual milestone associated with सप्तमदिनक्रिया (saptamadinakriyā – seventh-day rite). In this milestone, the साधक (sādhaka - practitioner) begins to learn from his Guru, the लक्षण पत्युः (lakṣaṇa patyuḥ – nature of God), both in terms of His

निर्व्यापार साक्षिन् परत्व (nirvyāpāra sākṣin paratva- passively observing transcendence) as the निष्कलशिव (niṣkalaśiva- undifferntiated Shiva), as well as
क्रियाज़ील सम्भक्तृ प्रत्युपस्थान (kriyāīla sambhaktṛ pratyupasthāna – actively participating immanence) in the capacities of शकलशिव (śakala śiva – differentiated shiva) & शकल-निषकलशिव (śakala-niṣakala śiva– differentialed-non differentiated shiva) and His role in पञ्चमहाकृत्यानि (pañcamahākṛtyāni - fivefold cosmic acts) viz. सृष्ट/படைத்தல் (sṛṣṭi / paḍaittal - creation), स्थिति / காத்தல் (sthiti / kāttal - preservation), संहारं /அழித்தல் (saṁhāraṁ /aḹittal - destruction), तिरोभावं/மறைத்தல் (tirobhāvaṁ / maṛaittal – encapsulation) & अनुग्रहं /அருளல் (anugrahaṁ / aruḻal - grace).

This corresponds to शिवरूप श्रवण (śivarūpa śravaṇa – divine-form listening/learning) and is defined by श्री उमापतिशिवचार्य (śrī umāpatiśivacārya) in the second verse of his உண்மை நெறி விளக்கம் (uṇmai neri viḻakkam) as

Original	Transliteration	Translation
எவ்வடி வுகளும் தானாம் எழிற்பரை வடிவ தாகிக் கவ்விய மலத்தான் மாவைக் கருதியே ஒடுக்கி ஆக்கிப் பவ்வமீண் டகலப் பண்ணிப் பாரிப்பான் ஒருவ னென்றே செவ்வையே உயிருட் காண்டல் சிவரூப மாகு மன்றே	evvaṭi vukaḷum tāṉām eḻiṟparai vaṭiva tākik kavviya malattāṉ māvaik karutiyē oṭukki ākkip pavvamīṇ ṭakalap paṇṇip pārippāṉ oruva ṉeṉṟē cevvaiyē uyiruṭ kāṇṭal civarūpa māku maṉṟē	Becoming all forms, of the Form of the beautiful Parai, Whirling the Soul in birth and death in mala’s noose, There is One who doth remove the sins and show great grace, To see this One in one’s soul bright is Siva Rupa. -translation by T.N. Ramachandran.
Tamil Reference: உண்மை நெறி விளக்கம் (uṇmai neri viḻakkam) (3)

अष्टम धिन (aṣṭama dina – eighth day)

The अष्टमदिनक्रिया (aṣṭamadinakriyā – eighth-day rite) typically centres around अश्व वाहन (aśva vāhana – horse vehicle) and at श्री चिदम्बरनटराजक्षेत्र (śrī cidambaranaṭarājakṣetra – Sri Chidambara Nataraja Temple), for example, it corresponds to श्री भिक्षादानमूर्ति स्वर्णरथेदेवयात्र (śrī bhikṣādānamūrti svarṇarathedevayātra – Sri Bhikhsandadeva in silver-chariot deity-procession) followed by श्री सोमास्कन्दमूर्तिदेवयात्र (śrī somāskandamūrti devayātra - Somaskanda deity procession) riding on अश्ववाहन (aśva vāhana – horse vehicle)

अश्ववाहन (aśva vāhana – horse vehicle)

Additionally, on the अष्टम धिन (aṣṭama dina – eighth day) of the annual பங்குனி மஹோட்சவம் (paṅgunimahotsavam) celebrated at ஸ்ரீ கபாலீஸ்வரர் திருக்கோயில் (sri kabālīsvarar tirukkōyil), Mylapore Chennai, the famous அறுபத்துமூவர் விழா (aṛupattumūvar viḹā) is also celebrated at a very grand scale, in honor of the sacred 63 சைவ நாயன்மார்கள் (saiva nāyanmārgaḻ) each of whose உத்சவ மூர்த்திகள் (utsava mūrttigaḻ – festival icons) are taken in procession around the temple along with the triple presiding deities viz. ஸ்ரீ கபாலீஸ்வரர் (sri kabālīsvarar), ஸ்ரீ கற்பகாம்பாமிகை (sri kaṛpagāmbāmigai) & ஸ்ரீ சிங்கார வேலன் (sri siṅgāra vēlan).

அறுபத்துமூவர் விழா (aṛupattumūvar viḹā)

Esoterically speaking this day symbolizes the स्वाभिमानस्य आवरणात् मुक्तिः (svābhimānasya āvaraṇāt muktiḥ - liberation from the veil of self-arrogation) by realizing the true vision of God and attains the Divine qualities. This stage corresponds to शिवदर्शन मनन (śivadarśana manana – divine-vision reflection) and is defined by श्री उमापतिशिवचार्य (śrī umāpatiśivacārya) in the second verse of his உண்மை நெறி விளக்கம் (uṇmai neri viḻakkam)

Original	Transliteration	Translation
பரைஉயிரில் யானெனதொன் றறநின்ற தடியாம் பார்ப்பிடமெங் குஞ்சிவமாய்த் தோன்றலது முகமாம் உரையிறந்த சுகமதுவே முடியாகும் என்றங் குண்மையினை மிகத்தெளிந்து பொருள்வேறொன் றின்றித் தரைமுதலிற் போகாது நிலையினில்நில் லாது தற்பரையி னின்றழுந்தா தற்புதத்தி னாகுந் தெரிவரிய பரமானந் தத்திற் சேர்தல் சிவனுண்மைத் தெரிசனமாய்ச் செப்பும் நூலே	paraiuyiril yāṉeṉatoṉ ṟaṟaniṉṟa taṭiyām pārppiṭameṅ kuñcivamāyt tōṉṟalatu mukamām uraiyiṟanta cukamatuvē muṭiyākum eṉṟaṅ kuṇmaiyiṉai mikatteḷintu poruḷvēṟoṉ ṟiṉṟit taraimutaliṟ pōkātu nilaiyiṉilnil lātu taṟparaiyi ṉiṉṟaḻuntā taṟputatti ṉākun terivariya paramāṉan tattiṟ cērtal civaṉuṇmait tericaṉamāyc ceppum nūlē.	The Parai’s stand in soul, of I-ness and my-ness freed is Siva’s Foot, Where one sees God in all and everywhere that is Siva’s Face, The Bliss that is past speech, that alone is Siva’s crown, This truth perceiving well and seeing naught else than God, Not sliding back to earth and like, not standing still, Not plunging in the thought that he is God but sure becoming That, To unite with that Paramananda so unspeakable, This the Vedas say is Siva Darsanam. -translation by T.N. Ramachandran.
Tamil Reference: உண்மை நெறி விளக்கம் (uṇmai neri viḻakkam) (4)

नवम दिन (navama dina – nineth day)

The नवमदिनक्रिया (navamadinakriyā – nineth-day rite) typically centrers around भिक्षादान (bhikṣādāna – mendicancey) and at श्री चिदम्बरनटराजक्षेत्र (śrī cidambaranaṭarājakṣetra – Sri Chidambara Nataraja Temple), for example, it corresponds to रथयात्रधान / रथोत्सवम् (rathayātradhāna / rathotsavam – Chariot-procession sacrifice / Grand Chariot Festival)

रथयात्रधान / रथोत्सवम् (rathayātradhāna / rathotsavam)

Esoterically speaking it is on the नवम दिन (navama dina – nineth day), the Infinitely merciful God, decides to descend down from its state of absolute transcendence and communes with the elevating soul. This milestone corresponds to शिवयोग निदिध्यासन (śivayoga nididhyāsana – divine-union) and is defined by श्री उमापतिशिवचार्य (śrī umāpatiśivacārya) in the second verse of his உண்மை நெறி விளக்கம் (uṇmai neri viḻakkam)

Original	Transliteration	Translation
எப்பொருள்வந் துற்றிடினும் அப்பொருளைப் பார்த்திங் கெய்தும்உயிர் தனைக்கண்டிவ் வுயிர்க்கு மேலாம் ஒப்பில்அருள் கண்டுசிவத் துண்மை கண்டு உற்றதெல்லாம் அதனாலே பற்றி நோக்கித் தப்பினைச்செய் வதும்அதுவே நினைப்பும்அது தானே தரும்உணர்வும் பொசிப்பும்அது தானே யாகும் எப்பொருளும் அசைவில்லை யெனஅந்தப் பொருளோ டியைவதுவே சிவயோகம் எனும்இறைவன் மொழியே	epporuḷvan tuṟṟiṭiṉum apporuḷaip pārttiṅ keytumuyir taṉaikkaṇṭiv vuyirkku mēlām oppilaruḷ kaṇṭucivat tuṇmai kaṇṭu uṟṟatellām ataṉālē paṟṟi nōkkit tappiṉaiccey vatumatuvē niṉaippumatu tāṉē tarumuṇarvum pocippumatu tāṉē yākum epporuḷum acaivillai yeṉaantap poruḷō ṭiyaivatuvē civayōkam eṉumiṟaivaṉ moḻiyē.	Whatever befalleth one, he sees its truth His self who doth it sense, and what transcends, The grace beyond compare, The Lord Siva, And views all that befell from that standpoint And sees that from same grace flow good and bad As do all sense and sense-experience, And knows that naught can move except through Grace, And unites self to Grace that is Siva-yoga -translation by T.N. Ramachandran.
Tamil Reference: உண்மை நெறி விளக்கம் (uṇmai neri viḻakkam) (5)

Please recollect that while the first three days corresponded to the पाशज्ञान/आधिभौतिकविद्या (pāśajñāna/ādhibhautikavidyā -bondage gnosis / matter dominated wisdom), and the second set of three days to the पशुज्ञान / आध्यात्मिकविद्या (paśujñāna / ādhyātmikavidyā- bound soul gnosis or soul-oriented wisdom). Now, the last set of three days viz. the seventh, eighth and the nineth correspond to the पतिज्ञान / आधिदैविकविद्या (patijñāna / ādhidaivikavidyā – divine gnosis or god-oriented wisdom) wherein the परिमाण ज्ञानस्य (parimāṇa jñānasya - extent of knowledge), can be charecterized as पूरणपरज्ञान (pūraṇaparajñāna –holistic transcendent wisdom). Again, in terms of the ज्ञानवाद कार्याणि (jñānavāda kāryāṇi – epistomological acts) these three days corresponded to शिवरूप (śiva rūpa – divine form), शिवदर्शन (śivadarśana – divine vision) & शिवयोग (śivayoga – divine union) respectively.

Also the important pointed to be noted is that in terms of कार्य चेतनावस्था आत्मस्य (kārya cetanāvasthā ātmasya – effectual consciousness-state of soul) these three milestones result in सुषुप्तितुरीये (suṣuptiturīye – sleep in trance), wherein the प्रकर्ष शक्तिपातस्य/ शक्तिनिपातस्य (prakarṣa śaktipātasya/ śaktinipātasya – intensity of descent of power) has a तीविरकर्ष (tīviraprakarṣa – rigorous intensity). From an occult yogic perspective of लक्षण कारणदेहस्य (lakṣaṇa kāraṇadehasya – nature of causal body) at the end of these three milestones, one attains what is technically called as ज्ञानकारणदेह (jñānakāraṇadeha- gnostic causal-body).

दशम दिन (daśama dina – tenth day)

The दशमदिनक्रिया (daśamakriyā – tenth-day rite) typically centres around तीर्तवारि हृदयम् (tīrtavāri hṛdayam – sacred dip) and at श्री चिदम्बरनटराजक्षेत्र (śrī cidambaranaṭarājakṣetra – Sri Chidambara Nataraja Temple), for example, it corresponds to महाभिषेक श्री शिवकामि समेध नटराजस्य (mahābhiṣeka śrī śivakāmi samedha naṭarājasya – grand ritual bath of Sri Sivakami powered Sri Nataraja)

महा अभिषेक (mahā abhiṣeka – grand ablution)

Esoterically speaking, दशम दिन (daśama dina – tenth day), which for all practical purposes is the final day of the celeberation, the soul completely merges in the आनन्द सागरम् (ānanda sāgaram - Ocean of Bliss), symbolized by the புணித நீராடல் / तीर्तवारि हृदयम् (puṇita nīṛāḍal / tīrtavāri hṛdayam – sacred dip) in the holy waters (temple ponds). This day corresponds to immersive शिवभोग समाधि (śivabhoga – divne-experience atonement) and is defined by श्री उमापतिशिवचार्य (śrī umāpatiśivacārya) in the second verse of his உண்மை நெறி விளக்கம் (uṇmai neri viḻakkam)

Original	Transliteration	Translation
பாதகங்கள் செய்திடினும் கொலைகளவு கள்ளுப் பயின்றிடினும் நெறியல்லா நெறிபயிற்றி வரினும் சாதிநெறி தப்பிடினும் தவறுகள்வந் திடினும் தனக்கெனஓர் செயலற்றுத் தான்அதுவாய் நிற்கில் நாதன்இவன் உடல்உயிராய் உண்டுறங்கி நடந்து நானாபோ கங்களையுந் தானாகச் செய்து பேதமற நின்றிவனைத் தானாக்கி விடுவன் பெருகுசிவ போகமெனப் பேசுநெறி இதுவே	pātakaṅkaḷ ceytiṭiṉum kolaikaḷavu kaḷḷup payiṉṟiṭiṉum neṟiyallā neṟipayiṟṟi variṉum cātineṟi tappiṭiṉum tavaṟukaḷvan tiṭiṉum taṉakkeṉaōr ceyalaṟṟut tāṉatuvāy niṟkil nātaṉivaṉ uṭaluyirāy uṇṭuṟaṅki naṭantu nāṉāpō kaṅkaḷaiyun tāṉākac ceytu pētamaṟa niṉṟivaṉait tāṉākki viṭuvaṉ perukuciva pōkameṉap pēcuneṟi ituvē.	Even though one commits heinous sins, In murder, theft, and drink indulges, Treads paths which he ought not to tread, Caste rules defies and makes mistakes Atones with God, self-action lost, Our Lord doth convert sure his soul Into His Body and own soul And then it’s He who eats and sleeps And walks and transmutes all Bhoga Into His own, all difference lost He sure doth make the soul Divine This is the path called great Siva Bhoga. -translation by T.N. Ramachandran.
Tamil Reference: உண்மை நெறி விளக்கம் (uṇmai neri viḻakkam) (6)