சித்சபேசாய மங்களம் (CHITSABESAAYA MANGALAM) -part 1

Sacred Geography of Chidambaram

There are two main aspects related to आकाश क्षेत्र (akāśa  kṣetraṁ - spatial field)  of a आलय स्थल (ālaya sthala – temple site) viz.  the अन्तर् आकाश (antar ākāśa - inner cosmos) one one hand & its बहिर् अकाश (bahir akāśa - outer environment) on the other. We have already observed some of the correspondence between the human anatomy and the design of अन्तर् आकाश (antar ākāśa - inner cosmos) of आलय स्थल (ālaya sthala – temple site).  In fact, according to दहरालय विद्या (dahara vidyā – science of the quantum/micro field), as explained in the छान्दोग्य उपनिषद् (cāndogya upaṇiṣad), at the microcosmic level, human body is the क्षेत्रं (kṣetraṁ - field), technically called as the ब्रह्मपुर (brahmapura – city of Divinity), wherein God resides concealed within its हृदय स्तल (hṛdaya stala – heart locus) in the स्थूल शरीर (sthūla śarīra – gross body) which maps to the अनाहत चक्र (anāhata cakra) within the सूक्श्म शरीर ( sūkśma śarīra – subtle body).

अत यदिदमस्मिन्ब्रह्मरूपे दहरं पुण्डरीकं वेश्म दहरोयस्मिन्नन्तराकाश स्तसिमन्यदन्वेष्टव्यं तद्दाव विजिज्ञासित्वयमिति॥

स ब्रूयाद्यावान्वा अयम् आकाशस्त्वानेषोयन्तहृदय आकाश उभे अस्मिन् दयवापृथिवी अन्तरेव समाहिते उभावाग्निश्च वायुश्च सूर्यचन्द्रमसावुभौ विधुनक्षत्राणि यञ्वायेहास्तियञ्व नास्ति सर्वं तदस्मिन्समाहित्तमिति॥

(

ata yadidamasminbrahmarūpe daharaṁ puṇḍarīkaṁ veśma daharoyasminnantarākāśa stasimanyadanveṣṭavyaṁ taddāva vijijñāsitvayamiti||

sa brūyādyāvānvā ayam ākāśastvāneṣoyantahṛdaya ākāśa ubhe asmin dayavāpṛthivī antareva samāhite ubhāvāgniśca vāyuśca sūryacandramasāvubhau vidhunakṣatrāṇi yañvāyehāstiyañva nāsti sarvaṁ tadasminsamāhittamiti||

Now within this Brahmapura (or city of Brahma or human body) there is a small lotus chamber and within it is the Antar or inner ākāśa. That which is within the antar ākāśa is worthy of search, that verily should be enquired after.

-translation by K. Narayanaswami Aiyar

 )

- छान्दोग्य उपनिषद् (cāndogya upaṇiṣad) (8.1)

In fact, according to orthodox Saivite tradition in Tamil Nadu, the term கோயில் (kOyil) is synonymous with சிதம்பரம் (cidhambaram - gnostic stage). This term, சிதம்பரம் (sidhambaram),  in turn is derived from the terms अंबर (ambaram - stage), representing क्षेत्रं (kṣetraṁ - field) while चित् (chit - consciousness) denotes the क्षेत्रज्ञ (kṣetrajña – cognizer of field) who is the अन्तर्यामि ब्रह्मन् (antaryāmi brahman – indwelling God),  also called as the अङ्गुष्ठमात्र पुरुष (aṅguṣṭhamātra puruṣa – soul having the size of a thumb ) in the कटोपनिषद् (kaṭopaniṣad)

अङ्गुष्ठमात्रः पुरुषोय अन्तरात्मा सदा जनानां हृदये संनिविष्टः।

aṅguṣṭhamātraḥ puruṣoya antarātmā sadā janānāṁ hṛdaye saṁniviṣṭaḥ|

( The Aṅguṣṭhamātra Puruṣa which is the inner soul is always residing in the heart of men.)

कटोपनिषद् (kaṭopaniṣad) (6.17)

(-translation by K. Narayanaswami Aiyar)

Thus here, the term சிதம்பரம் (cidhambaram - gnostic stage) is actually referring to the சிற்றம்பலம் (siRRambalam – small /tiny stage)  which is located within the small dark narrow space inside the हृदय स्थल (hṛdaya sthala - heart center). This micro-space is technically called as दहराकाश (daharākāśa – quantum vacuum). Similarly, the श्वेताश्वतर उपनिषद् (śvetāśvatara upaniṣad) also very categorically states as to how the अङ्गुष्ठमात्र पुरुष (aṅguṣṭhamātra puruṣa – soul having the size of a thumb)

अङ्गुष्टमात्रः पुरुषोऽन्तरात्मा

सदा जनानां हृदये सन्निविष्टः।

हृदा मनीषा मनसाभिकलृप्तो

य एतद् विदुरमृतास्ते भवन्ति॥

(

aṅguṣṭamātraḥ puruṣo'ntarātmā

sadā janānāṁ hṛdaye sanniviṣṭaḥ|

hṛdā manīṣā manasābhikalṛpto

ya etad viduramṛtāste bhavanti||

Asuming a form the size of a thumb by virtuue of intellect, emotion, .imagination and will, the Infinite Being dwells in the hearts of creatures as the inner self. Those who realize this become immortal. 

-translation by Swamy Tyagisananda (RKM Order)

 )  श्वेताश्वतर उपनिषद् (śvetāśvatara upaniṣad) (3.13)

And according to कौमार मट संप्रदाय (kaumāra maṭa saṁpradāya), this हृदय स्थल (hṛdaya sthala - heart centre) in the हृदय स्थल (hṛdaya - heart), is referred as a குகை (gugai - cave) and its अङ्गुष्ठमात्र अन्तर्यामि ब्रह्मन् (aṅguṣṭhamātra antaryāmi brahman – indwelling divinity having the size of a thumb) is called as குருகுகன்  / குகேசன்(gurugugan / gugEsan – God / guru  of the cave) who is popularly theologized as திருமுருகன்(thirumurugan) .  தவத்திரு  பாம்பன்  சுவாமிகள் (thavathiru paamban suvaamigaL) in the following verses from his esoteric epoch making masterpiece தகராலய  ரகசியம் (thagaraalaya ragasiyam) very beautifully explains the concept thus,

இதய  பங்கய  குகரமே  குகை
என்பது  ஆரிய  பாடையில்
அதனுளாய   சிதம்பரத்துளி
அமலா  ஞான  விண்  மெய்யனாச்
சததமும் சுக நடனமே  புரி
தம்பிரானை  ஓர்  குகன் எனாக்
கதறும் மாமறையவனை அன்று ஒரு
கடவுள் நாம் அரியோமரோ

குலமும்   நாமும்நக்குறி  குணங்களும்
குறிக்கொணா  அதி  சுக்கமாய்ப்
புலர்தன்  மாறுதல்  வருதல்  ஏகுதல்
புதுமை  தொன்மை  இல்லாததாய்
மலமில்லாத  நல்  அமலமாய்  ஓளி
மயமாதாம்  வெளிமயமாதாய்
இலகுகுமே  சொன  இனிய சிற்சுகம் 
என்றுமுள்ள  குகேசனே

(

idhaya pangaya gugaramE kugai

enbadhu aariya paadaiyil

adhanuLaaya sithambaraththuLi

amala gnaana viN meiyanaach

sadhamum suga nadanamum puri
thampiraanai Or kuganenaak
kathaRum maamaRaiyavanai anRu oru
kadavuL naam ariyOmarO

kulamau naamumnkuRi guNangaLum

kuRikkoNaa adhi sUkkamaaip

pularthan maaRudhal varudhal Eguthal

pudhumai thonmai iladhadhaai

malamilaadha nalamalamaai yoLi

mayamadhaam veLimayamadhaai

ilagugumE sona iniyathiR sugam

ennum uLLa kugEsanE

)

தகராலய  ரகசியம் (thagaraalaya ragasiyam) (1.9,1.10)

In Saivism, this क्षेत्रज्ञ (kṣetrajña – cogniser of field) is personalized as परमेश्वर (parameśvara) who is சபாபதி (sabaapathi – Lord of the stage). Moreover, according to orthodox South Indian Saiva tradition, if the whole universe is personalized as the विश्वपुरुष (viśvapuruṣa – Cosmic Being), then this temple - தில்லை  சிதம்பரம்  நடராஜர்  கோயில் (thillai chidambaram natarajar kOyil) is actually considered as the हृदय स्थल (hṛdaya sthala - heart center) of the entire world, as testified in the monumental work श्री कुञ्चिताङ्घ्रिस्तवम् (śrī kuñcitāṅghristavam) by ஸ்ரீ உமாபதி  சிவாச்சாரியார் (srI umaapathi sivaachchariyaar)

ब्रह्माण्डं यस्य देहं रविज़्दिशीप्दो वक्त्रबृन्दान्युदिच्यां

त्दैराजान्तङ्गे विलसत् हृदयाम्भोरुहे दक्षिणाग्रे।

मध्ये सम्मेलनाख्ये मुनिवर्मन्सा भाविते यन्त्रराजे

यश्शक्त्या नृत्यतीशस्तमपिनटपतिं कुञ्चिताङ्ग्द्र् भेयाहम्॥

पञ्चाशत्कोटिसंख्यापरिमितधरणिश्रीविराडाख्यधातोर्

एकस्वान्ताब्जभित्तिस्थितकनकमहायन्त्राट्कर्निकायाम्।

नित्यन्तं चित्सभेशम् त्रिसृभिर् अपि सदा शक्थिभिः सेविताङ्घ्रिं

नादान्ते भास्मानं नवविधनटनम् कुञ्चिताङ्घ्रिम् भजेहम्॥

(

brahmāṇḍaṁ yasya dehaṁ ravizdiśīpdo vaktrabṛndānyudicyāṁ

tdairājāntaṅge vilasat hṛdayāmbhoruhe dakṣiṇāgre|

madhye sammelanākhye munivarmansā bhāvite yantrarāje

yaśśaktyā nṛtyatīśastamapinaṭapatiṁ kuñcitāṅgdr bheyāham||

pañcāśatkoṭisaṁkhyāparimitadharaṇiśrīvirāḍākhyadhātor

ekasvāntābjabhittisthitakanakamahāyantrāṭkarnikāyām|

nityantaṁ citsabheśam trisṛbhir api sadā śakthibhiḥ sevitāṅghriṁ

nādānte bhāsmānaṁ navavidhanaṭanam kuñcitāṅghrim bhajeham||

The universe is the body

of the radiant Viraj, the Cosmic Man.

His feet are in the south, sun-born Yama's quarter,

his multiple heads in the north;

and in that Man, in the lotus of his heart,

in the centre facing south

in the royal yantra called Sammelana,

meditated by the best of sages in their hearts,

the Lord dances, with His Shakti at His side.

I worship Him, the Lord of Dancers,

whose foot is curved.

I worship the Lord of the Chit Sabha

Who is dancing in the golden pericarp – the great king of Yantras that stand on the wall –

of the single Lotus that is the heart

of the five hundred million miles of the earth,

the heart of the creator whose name is holy Viraj,

His feet constantly worshipped by the three Shaktis,

Shining in the Nadanta, His dances nine-fold, His foot curved. 

-translation by David Smith.

)  श्री कुञ्चिताङ्घ्रिस्तवम् (śrī kuñcitāṅghristavam)  (1,2)

This is a very important concept for us to understand and appreciate. Traditionally, in Hindu philosophy, right from the Vedic age, the हृदय (hṛdaya - heart) is overloaded in esoteric symbology. The ऋग् वेद मन्त्र (ṛg veda mantra), for example, declares that the हृदय (hṛdaya - heart) is like the worm-hole where in the realms of the phenomenal, encounters the noumenal, as testified in the following verses

कामस्तद्ग्रे समवर्ताधि। मनसो रेतः  प्रथमं यदासीत्

सतो बन्धुमसति निरविन्दन हृदि प्रतिष्या कवयो मनीषा॥

(

kāmastadgre samavartādhi| manaso retaḥ  prathamaṁ yadāsīt

sato bandhumasati niravindana hṛdi pratiṣyā kavayo manīṣā||

In the beginning , desire arose therein. The primal seed of mind, that was the first. The masters of wisdom found out in the non-existent that which builds up the existence. In the heart they found it by purposeful impulsion and by the thought-mind.

-translation by R.L. Kashyap

)  ऋग् वेद (ṛg veda)  (10,129.4)

We are now talking about the correspondence of a आलय स्थल (ālaya sthala – temple site) to ब्रह्माण्ड (brahmāṇḍa - megaverse)  in terms of its बहिर् अकाश (bahir akāśa - outer environment). As already stated, the आलय विद्या (ālaya vidyā – temple science), in principle, artistically highlights the law of correspondence between the विरात् पुरुष (virāt puruṣa - cosmic man) &आलय (ālaya – temple) on the one hand, as well as the correspondence between the जीव पुरुष (jīva puruṣa -  individual man) & आलय (ālaya – temple) on the other.

The above verses highlight the former relationship, according to which the தில்லை  சிதம்பரம்  நடராஜர்  கோயில் (thillai chidambaram natarajar kOyil) is actually considered as the अनाहत हृदय आधार चक्र (anāhata hṛdaya cakra) one of the षट् आधार चक्र (ṣaṭ ādhāra cakra – six base centres) along the சுழுமுனை  நாடி (suzhumunai naadi) through which sacred कुण्डलिनी शक्ति (kuṇḍalinī śakti – biomagnetic energy) is potentially supposed to pass. The following table lists temples corresponding to the other आधार चक्र (ādhāra cakra – base centres)

#	शिवालय स्थल (śivālaya sthala – temple site)	आधार चक्र (ādhāra cakra)
1	திருவாரூர் (thiruvaarUr)	मूलाधार (mūlādhāra)
2	திருவானைக்கா (thiruvaanaikkaa)	स्वाधिष्ठान (svādhiṣṭhāna)
3	திருவண்ணாமலை (thiruvaNNaamalai)	मणिपूर (maṇipūra)
4	சிதம்பரம்(chithambaram)	अनाहत (anāhata)
5	திருக்காளத்தி(thirukaaLaththi)	विशुद्ध (viśuddha)
6	காசி (kaasi)	अज्ञ (ajña)
7	திருக்கைலாயம் (thirukailaayam)	सहस्रपदम (sahasrapadama)

The following verses from चिदम्बर महात्म्य (cidambara mahātmya), the original ஸ்தல புராணம் (sthala puraaNam – shrine history) of the sacred temple சிதம்பரம் (chithambaram), unequivocally testifies this concept

The earth and the body may be said to be the same, O wise one!

The earth has a great vein, the Ida nadi, that reaches Lanka.

There is another called Pingala that reaches the Himalaya,

And between them is the famous Susumna which reaches the middle of Tillavana.

Very extensive, it (like the other two) belongs to the beautiful earth which is thus shaped like Purusha.

Sri Parvata is said to be at  his crown,

Kedara mountain is at the forehead, the great place called Kailasa peak at the head,

O Sesha!  Varanasi with holy river, is between the brows

Kurukshetra is on the chest, and Prayaga is called the navel, while Chidambaram is in the middle of the heart, and Kamalalaya (Thiruvarur) is the (Mul)adharachakra. He who leaves this place and goes to the other places abandons a great jewel he has in his hand for a piece of glass.

The centre of that place is vast, divine, pure like Brahman, There is O Sesha a great linga called the Holy Mulasthana. To the south of it, not far away there is a mighty hall, named Sky (ambara). It is wonderful, the source of all good things. In it I perform the great Dance of Bliss      

-translation by David Smith.  .

चिदम्बर महात्म्य (cidambara mahātmya)  (15.31-39)

Here, the Indian subcontinent is considered as a fractal representation of the ब्रह्माण्ड (brahmāṇḍa - universe) and theologized as the विरात् पुरुष (virāt puruṣa - cosmic man) while the different शिवालय स्थल (śivālaya sthala – temple sites) listed above are the आधार चक्र (ādhāra cakra – base centres) along the axis mundi (spinal column) of him. (Indian peninsula). उपासन (upāsana - contemplation) of a भक्त (bhakta - devotee) based on such kind of sacred geographical aspects, is technically called as अधिभौतिक उपासन (adhibhautika upāsana – supraphysical contemplation).  

But please do not misinterpret these mappings too literally, in terms of physical geographical coordinates (Latitudes & longitudes) argue that these cities are not mapped (aligned) in a straight line pattern along the central axis of India. Remember that these mappings are not given a physical level but more at a supra-physical (spiritual level). I want to make this point very clear as some critics may simply try to ridicule these concepts as mere superstitious imagination just considering them from a physical perspective. One has to understand that these mappings are at a higher realm. To quote Patrick Harrigan an eminent research scholar on the concept of sacred geography, “Whereas Semitic and other nomadic peoples tend to think historically in terms of time and genealogy, people of long sedentary heritage and markedly cultic outlook think in terms of space, typically postulating a 'center of the world' in their own midst. In South Asia, the geographical environment has played a major role in shaping Indian thought. India thinks in terms of qualitative or mythical space in which each place has not only its own outward characteristics but also its own significance for those beings who inhabit that space. Hence, in the traditional worldview of India, spatial differences are also qualitative differences. In qualitative space, not all places are equal and the directions of space also have non-spatial qualities, in contrast to purely mathematical Euclidean space in which all points and all directions are content-less, quality-less and equal. Of course, South Asia is no stranger to the concept of sacred time, either, since most of the calendar is sacralized; even the modern Gregorian calendar remains sacralized to a certain extent. Yet nowhere else in the world has the tradition of pilgrimage and sacred geography remained as pervasive and vibrant as in the Indian subcontinent.”

Interestingly, a similar mapping is also popular among the कौमार मत संप्रदाय (kaumāra mata saṁpradāya) particularly relating to கதிர்காமம்  முருகன்  திருக்கோயில் (kathirgaamam murugan thirukOyil) at श्री लन्का (śrī lankā). According to this school of faith, கதிர்காமம் (kathirkaamam) serves as the मूलाधार चक्र (mūlādhāra cakra) while திருக்கைலாயம்  (thirukkailaayam) is the सहस्रपदम (sahasrapadama) as depicted in the logical map given below

A more detailed map of the same is provided here (map not to scale)

If you observe the map carefully, you can notice that all the three sacred sites viz.  திருக்கைலாயம் (thirkailaayam), சிதம்பரம்(chitambaram) & கதிர்காமம் (kathirgaamam) are geographically aligned together in terms of देशन्तर (deśantara - longitude) viz. 81^o31’ E, 79^o79’E &   81^o21’ E respectively. The strategic location of श्री लन्का (śrī lankā) has been recognized even in the ancient Hindu astronomical treatise like the सूर्य सिद्धान्त (sūrya siddhānta). In fact, for all the social, astrological, astronomical as well as spiritual space-time calculations they considered the मध्य रेखा (madhya rekhā – prime meridian) to through the island of श्री लन्का (śrī lankā). In fact, the मध्य रेखा (madhya rekhā – prime meridian) was believed to intersect the equatorial line at श्री लन्का (śrī lankā) The legendary मेरु गिरि (meru giri – meru mountain/ axis mundi) located at the भूगोल मध्य (bhūgola madhya – terrestrial center) along this line. The following verses from the सूर्य सिद्धान्त (sūrya siddhānta) will help us understand this concept better

मध्ये समन्तादण्डस्य भूगोले व्योप्नि तिष्ठति।

विभ्राणः परमां शक्तिं ब्रह्मणो दाराणात्मिकाम्॥

अनेकरत्ननिचयो जाम्बुनदमयो गिरिः।

भूगोलमध्यगो मेरुरुभ्यत्र विनिगर्तः॥

समन्तान्मेरुम्ध्यात्तु तुल्यभोर्गषु तोयधेः।

द्वीपेषु दिक्षु पूर्वादि नगर्यो देव्निर्मताः॥

भूवृत्तापादे पूर्वस्यां यमक्टीति विक्षुता।

भाद्रशववर्ष नगरी स्वर्णप्रकारतोरणा॥

याम्यायां भारते व्र्षे लङ्का तद्वन्म्हापुरी।

पशिचमे केतुमालाख्ये रोमकख्या प्रकीतिर्ता॥

उदविस्द्धपुरी नाम कुरुवर्षे निव्सन्ति प्रकीतिर्ता।

तस्यां सिद्धा म्हात्पानो निवसन्ति ग्तव्यथाः।

भूवृत्तपादविवरास्ताश्चन्योन्यं प्रतिष्ठिताः।

ताभ्यश्चोत्तरगो मेरुस्तावनेव सुरक्षयः॥

(

madhye samantādaṇḍasya bhūgole vyopni tiṣṭhati|

vibhrāṇaḥ paramāṁ śaktiṁ brahmaṇo dārāṇātmikām||

anekaratnanicayo jāmbunadamayo giriḥ|

bhūgolamadhyago merurubhyatra vinigartaḥ||

samantānmerumdhyāttu tulyabhorgaṣu toyadheḥ|

dvīpeṣu dikṣu pūrvādi nagaryo devnirmatāḥ||

bhūvṛttāpāde pūrvasyāṁ yamakṭīti vikṣutā|

bhādraśavavarṣa nagarī svarṇaprakāratoraṇā||

yāmyāyāṁ bhārate vrṣe laṅkā tadvanmhāpurī|

paśicame ketumālākhye romakakhyā prakītirtā||

udavisddhapurī nāma kuruvarṣe nivsanti prakītirtā|

tasyāṁ siddhā mhātpāno nivasanti gtavyathāḥ|

bhūvṛttapādavivarāstāścanyonyaṁ pratiṣṭhitāḥ|

tābhyaścottarago merustāvaneva surakṣayaḥ||

Quiet in the middle of the egg, the earth globe stands in the ether, bearing the supreme might of Brahma, which is the nature of the self-supporting force.

A collection of manifold jewels, a mount of gold, is Meru, passing through the middle of the earth-globe, and protruding on either side.

And on all sides of the midst of Meru, in equal divisions of the ocean, upon islands, in the different directions, are the eastern and other cities, fashioned by the gods.

At a quadrant of the earth's circumference eastward, in the clime Bhadrasva, is the city famed as Yamakoti, having walls and gateways of gold.

To the Southward, in the clime Bharata, is in like manner the great city Lanka: to the west, in the clime called Ketumala, is declared to be the city called Romaka.

Northward, in the clime Kuru, is declared to be the city called that of the Perfected; in its dwell the magnanimous Perfected, free from trouble.

These are situated also at a distance from one another of the quadrant of the earth's circumference; to the north of them, at the same distance is Meru, the adobe of the gids.

      -translation by E.Burgees.  .

)

सूर्य सिद्धान्त (sūrya siddhānta)  (12.32, 34-37-41)

Etymologically, the term கதிர்காமம் (kathirkaamam) derived from the terms கதிர் (kathir – light / fire) & காமம்(kaamam – love / passion). In this context, the காமம்(kaamam) corresponds to பக்தி (bhakti – love /devotion). In other words, through பக்தி  மார்க்கம்(bhakti maargam – path of devotion) one can arouse the latent कुण्डलिनी शक्ति (kuṇḍalinī śakti – biomagnetic energy) and raise it to the highest spiritual realm of सहस्रपदम (sahasrapadama). Once again, to quote Patrick Harrigan, who very beautifully summarizes the whole concept thus, “This striking feature of a virtual North-South axis or geographic alignment between Kailasa and Kataragama is well-known to Kataragama swamis and yogins, who regard it as a macrocosmic analog to the microcosmic susumna nadi or subtle central nerve channel envisaged in kundalini yoga. In their view, Kailasa is homologized or equated to the thousand-petalledsahasrara cakra, the goal of yogic practice, while Kataragama corresponds to the muladhara cakra, the point of entry for the vertical flight to higher cakras or lokas, subtle worlds superior to our world of physical sense perception. By process of transposition, the North-South axis geographically represented by Kailasa-Kataragama is also analogous to the vertical ray that 'shines upon the waters' in religious traditions worldwide. In this sense, the descent of Skanda-Murukan from Uttara Kailasa to Daksina Kailasa also represents the descent or visitation of the Spirit into matter, which expresses in metaphysical terms precisely the legend of Skanda-Murukan's disguised visitation to Kataragama to woo and wed the yearning human soul represented by Valli. In this context, the Kailasa-Kataragama axis is also homologized to the shrine's very name Katir-Kamam, where lofty cold Mt. Kailasa symbolizes katir (effulgence, light or brilliance, i.e. logos) while kamam (Sanskrit: kama or Greek eros) pertains to the passion of Valli and Murukan in the romantic jungle setting of Kataragama which, although undoubtedly a very human love story, is also a subtle and profound religious parable at the same time and it is on this level that scholars and devotees interpret it”.

Such alignments between sacred geographical sites (holy structures) and cosmological entities is not new to world civilizations. Similar themes of cosmic alignments are spread out throughout the ancient history. For example, the sacred Giza pyramids at Giza from ancient Egypt are a classic case of stellar and planetary alliances

Interestingly, according to popular belief, The Great Pyramid is located at the center of the land mass of the earth. In other words, the east/west parallel that crosses the most land and the north/south meridian that crosses the most land intersect in two places on the earth, one in the ocean and the other at the Great Pyramid a fact discovered by the eminent astronomer Charls Piazzi Smith

Moreover, the positional alignment of these three Pyramids viz. Pyramid of Menkaure, Pyramid of Khafre & Pyramid of Khufu, exactly simulate the Orion Belt comprising the stars Delta Orionis [Mintaka], Epsilon [Alnilam], & Zeta [Alnitak]  as indicated below

Of course there are deeper sacred astronomical significance underlying the iconography of Lord  நடராஜர் (Nataraajar). For example, recently Mrs Rupa Bhatty, an eminent scholar and subject matter expert in this domain is doing lot of wonderful research in this area. 

   
In the following video titled "1000 shades of Nataraja' , she provides a very detailed explanation of her discoveries on the astronomical relationship between आरुद्र नक्षत्र (aarudra natchaththiram / ārudra nakṣatra - betelgeuse asterism) in the Orion Belt constellation, the southward travel legends of श्री अगस्त्य महऋषि (śrī agastya mahaṛṣi) and the esoteric  iconography Lord நடராஜர் (Nataraajar).  

Further,   I would like to quote here what the ancient Tamil classical poet  சாத்தநார்(sāththanār) in the very beginning of his famous work called கூத்தநூல் (kūththanūl) explains thus,

மந்திர மாமலை யந்திரத் தவிசில்

வடக்குப் பரிதி கிடக்கப் போம்வழி

நால்வர்க்குத் தந்திர நான்மறை கூறும்

கூத்தனும் கூத்தியும் இயற்றிய கூத்தைக்

கண்டான் அகத்தியன் கண்ணுடல் தெப்ப

இயற்றினுன் கூத்தின் இலக்கண வைப்பே. 

(

mantira māmalai yantirat tavicil

vaṭakkup pariti kiṭakkap pomvaழi

nālvarkkut tantira nānmaRai kūRum

kūttanum kūttiyum iyaRRiya kūttaik

kaṇṭān akattiyan kaṇṇuṭal teppa

iyaRRinun kūttin ilakkaṇa vaippE. 

Siva who seated in a seat resembling the mount Meru, which was situated in mount Mahindra, during the twilight time, bestowed philosophic knowledge to the four sanakkaadi saints. He then started dancing with his consort Uma in the twilight time; sage Agathiyar who was a witness to celestial dance was requested to by Siva himself and wrote the first text on dance.

-translation source internet

)

  Besides the above mentioned mappings, there is yet another interesting theme on similar lines as explained in some of the authentic literature on the ஸ்தல  புராணம் (sthala puraaNam – shrine history) of சிதம்பரம்(chithambaram), The revered saint உமாபதி சிவாச்சாரியார் (umaapathi sivaachaariyaar), in his கோயில்  புராணம் (kOyil puraaNam – temple history) says the सुशुम्न नाडि (suśumna nāḍi – occult channel) carrying the कुण्दलिणी शक्ति (kuṇdaliṇī śakti – biomagnetic energy) of the विश्वपुरुष (viśvapuruṣa – Cosmic Being) touches சிதம்பரம்( (chithambaram), as explained below

வலங்கைமான்  முழுவொன்  போற்றும்  வாழறவரசை  நோக்கி
யலைந்திடும்  பிண்டமாண்டமாவை  சமமாதலாலே
இலங்கை  நேரிடை  போமற்ரை  இலங்கு  பின்கலையா  நாடி
நலங்கிலரிமைய  நேர்பொ  நடுவு  போனசுழுனை  நாடி
நாடாறு   நடுவினாடி  நலங்கிழார்  தில்லை  நேர்பொய்க்
கூடும்  கதவின்  முழக்கி  கூறியுள்ள  ததற்குத்  தென்னர்
மாடுற  மறைகள்  கானா  மண்ணுமாம்  பலமொன்றுண்டாங்கு
ஆடுவது  மென்று  மென்றானென்னையாளுடைய  வயவன்

(

valangaimaan muzhuvOn pORRum vaaLaravarasai nOkki

yalaindhidum piNdamaNdamavai sammaadhalaalE

yilangai nEridai pOmaRRai yilangu pingalaiyaa naadi

nalangiLarrimaya nErpO naduvu pOnchuzhunai naadi

naadaru naduvinaadi nalangiLar thillai nErpOik

kUdum kadhanin mUlak kuRiyuLa thathaRkuth thennar

maaduRa maRaigaL kaaNaa mannumam palamonRuNdangu

aaduvadhu menRu menRaanennaiyaaLudaiya vayavan.

The lord with the deer and the battle-ax in his victorious hands looked at the shining king of snakes who was praising him and said, “ Because the active body corresponds to the physical world, the ida nadi goes through the Lanka. The other the bright and beautiful pingala nadi goes through the Himalaya. The sushumna nadi lies between.

That central nadi which is hard to find goes through thillai, shining with goodness. The Mula lingam is in that place. To the south of it lies a permanent hall, unseen by the Vedas which surround it. There we dance for ever”. So said the lord who takes us as his slaves.

-translation by John A. Loud

)  கோயில்  புராணம் (kOyiRpuraaNam) (3.70-71)

Thus, this temple is considered as the अनाहत चक्र स्तल (anāhata cakra stala – heart centre location) among षटाधार कुण्डलिणि चक्र (ṣaṭādhāra kuṇḍaliṇi cakra- six bi-magnetic centers) and similarly among the त्रिवेणी नाडी मण्डल (triveṇī nāḍī maṇḍala – triple nerve channels) this temple is considered சுழுமுனை  நாடி(suzhumunai naadi) while இலங்கை (ilangai - srilanka) & இமயமலை (imayamalai - Himalayas) form the இடகலை  நாடி (idakalai naadi) & பிங்கலை  நாடி (pingalai naadi) respectively. The former mapping describes a vertical (bottom up) alignment of the three holy sites, while the following verses from திருமந்திரம் (thirumanthiram) provides a horizontal (left - right) alignment between these three sacred sites in terms of the त्रिवेणी नाडी मण्डल (triveṇī nāḍī maṇḍala – triple nerve channels)

மேரு நடுநாடி மிக்கிடை பிங்கனல்
கூரும்இவ் வானின் இலங்கைக் குறியுறும்
சாரும் திலைவனத் தண்மா மலயத்தூடு
ஏறும் கழுமுனை இவைசிவ பூமியே.

பூதல மேருப் புறத்தான தெக்கணம்
ஓதும் இடைபிங் கலைஒண் சுழுமுனையாம்
பாதி மதியோன் பயில்திரு அம்பலம்
ஏதமில் பூதாண்டத்து எல்லையின் ஈறே. .

இடைபிங் கலைஇம வானோடு இலங்கை
நடுநின்ற மேரு நடுவாம் சுழுமுனை
கடவும் திலைவனம் கைகண்ட மூலம்
படர்பொன்றி என்னும் பரமாம் பரமே

(

mEru nadu naadi mikkidai pingkanal

kUrum ivvaanin ilangai kuRiyuRum

saarum thillai vanath thaNmaa malaiyaththaadu

ERum suzhumunai ivai siva bUmiyE.

bUthala mErup puRaththaana thekkaNam

Odum idai pingalai oN suzhumunaiyaam

paadhi mayilOn payil thiru ambalam

Edhumil bUthaaNdaththu ellaiyin IrE.

idai pingkalai ivvaanOdu ilangai

nadu ninRa mEru naduvaam suzhumunai

kadavum thilaivanam kaikaNda mUlam

padarponRi  ennum paramaam  paramanRE

The Central Nadi , Meru, the excellent Ida and Pingala,

The river-islet shaped figure in the abundant sky,

Piercing the great mountain and reaching the forest of Tillai

The ascending Susumna, all these are Siva’s sphere (world).

The land of Meru. The south and beyond it

Are declared ida, Pingala and the bright susumna;

The sacred place where the Lord of crescent moon dances

Is the blemishless frontiers of the universe.

Ida, Pingala, as the Himalaya and Sri Lanka,

The central Susumna called the middle Meru,

The way of the forest of Tillai as the source of experience,

The Para called Siva pervades all.   

-translation by T.N. Ganapathi

) திருமந்திரம் (thirumandhiram) (2747, 2748,2754)

Before proceeding further, I would like to highlight you that, तीर्थ (tīrtha) does not refer to the building a temple on earth, the physical plane alone. As implied in the above quoted verses of Saint திருமூலர் (thirumUlar), the gross physical temple is ideally a reflection of the subtler temple within oneself, as highlighted by சிவவாக்கியர் (sivavaakkiyaar)

கோயிலாவது  ஏதடா?  குலங்களாவது  ஏதடா?
கோயிலும்  குளங்களும்  கும்பிடும்  குளமாரே
கோயிலும்  மனத்துள்ளே  குளங்களும்  மனத்துள்ளே
ஆவதும்  அழிவதும்  இல்லை  இல்லை இல்லையே.

(

kOyilaavadhu Edhadaa? kuLangaLaavadhu Edhadaa?

kOyilum kuLangaLum kumbidum kulamaarE

kOyilum manaththuLLE kuLangaLum manaththuLLE

aavadhum azhivadhum illai illai illaiyE.

) சித்தர்  பாடல்கள்  - சிவவாக்கியர்  (sidhdhar paadalgaL - sivavaakkiyaar)

And this concept is very beautifully illustrated in the puranic account in the life of the eminent ¨சைவ  நாயன்மார்(saiva naayanmaar) by name பூசலார்  நாயனார் (pUsalaar naayanaar) as well as that of வாயிலா  நாயனார் (vaayilaa naayanaar). The saint பூசலார் (pUsalaar), for example, was a pious சிவனடியார் (sivandaiyaar – Shiva devotee), who desperately wanted to build a temple for his beloved God but could not afford it as he was from a financially poor background. This sincere devotee however, was not deterred by his financial constraints. Hence, instead of building a भूतऽलय (bhūta'alaya -  physical temple), he built a मानसीक आलय (mānasīka ālaya -  mental temple) internally, in his own இருதயம் / हृदय (irudhayam / hṛdaya - heart) and consecrated his beloved Lord therein. As the temple was erected in his இருதயம் / हृदय (irudhayam / hṛdaya - heart), the deity is called श्री हृदयालीशवर (śrī hṛdayālīśavara – heart dwelling God). Correspondingly, as the Lord who having been impressed by his devotion, decided to permanently stand (reside) in that mental तीर्थ (tīrtha - site), பூசலார் (pUsalaar’s) mind is called திரு  நின்றவூர்(thiru ninRavUr – the site where God stood). Mystic poet and saint திரு நாவுக்கரச நாயனார் (thiru naavukkarasa naayanaar) very beautifully sings the glory of the saint thus,

காயமே கோயிலாகக் கடிமனம் அடிமையாக
வாய்மையே தூய்மையாக மனமணி யிலிங்கமாக
நேயமே நெய்யும்பாலா நிறையநீ ரமையவாட்டிப்
பூசனை ஈசனார்க்குப்  போற்றவிக் காட்டினோமே

(

kaayamE kOyilaagak kadimanam admiaiyaaga

vaaimayE thUimaiyaaga manamani ilingamaaga

nEyamE neiyum paala niRaiya nIramaiya aatip

pUsanai Isanaarkku pORRa vikaattinOmE

With the body itself as the temple,

With the subjugated minds itself as servants there,

With truth itself as the ghee and milk as ablution of the image, with hymn as the food offering,

We have shown the way, to conduct the worship of Shiva.

- translation by T.N. Ganapathy

)அப்பர் தேவாரம் (appar dhEvaaram) (4.76.4)

Interestingly, almost during the same period as that of the saint, another (physical) temple was planned to be erected at காஞ்சிபுரம் (kānchipuram) by a king named ராஜசிம்ம   பல்லவன்(raajasimma pallvan) and incidentally the king had planned the consecration ritual to be performed on the same day chosen by பூசலார்  நாயனார் (pUsalaar naayanaar) for his mind-born temple. And according to the legend, between these two consecration events, God preferred பூசலார்  நாயனார் (pUsalaar naayanaar)’s request more than the latter. Saint சேக்கிழார் (sEkkizhaar) in his magnum opus classic பெரியபுராணம்(periyapuraaNam) gives a very beautiful account of the entire episode, from which I will quote a few verses,

அடுப்பது சிவன்பால் அன்பர்க்கு ஆம் பணி செய்தல்' என்றே
கொடுப்பது எவ்வகையும் தேடி அவர் கொளக் கொடுத்துக் கங்கை
மடுப்பொதி வேணி ஐயர் மகிழ்ந்து உறைவதற்கு ஓர் கோயில்
எடுப்பது மனத்துக் கொண்டார் இரு நிதி இன்மை எண்ணார்.

மனத்தினால் கருதி எங்கும் மாநிதி வருந்தித் தேடி
'எனைத்தும் ஓர் பொருள் பேறு இன்றி என் செய்கேன்' என்று நைவார்
நினைப்பினால் எடுக்க நேர்ந்து நிகழ் உறு நிதியம் எல்லாம்
தினைத்துணை முதலாத் தேடிச் சிந்தையால் திரட்டிக் கொண்டார்.

(

aduppadhu sivanpaal  anbarkaam paniseidhal enRE

koduppadhu evvagaiyum thEdi avar koLak kodukkum gangai

madupadhu vENi ayar magizhndhu vuRaivadharku Or kOyil

enduppadhu maNak koNdaar irunidhi inmai ennaar

manaththinaal karudhi engum maanidhi varundhith thEdi

enaiththum Or porutpEru inRi enseigEn enRu naivaar

ninaippinaal edukka nErndhu nigazhuRu nidhiyam ellaam

thinaiththunai mudhalaath thEdich sindhaiyaal thirattikkoNdaar

He resolved thus: “Rendering service to the Lord

And His serviteurs alone befits me.”

So coming by wealth through proper and possible means

He gave it away to the devotees; then he resolved

To build a temple for the joyous enshrining of the Lord

In whose matted hair, Ganga of deep waters, flows;

He did not at all think of his lack.

He mentally went over the places where he could

Get abundant wealth; he painstakingly sought after it;

He could not however come by even al little; so he

Sorely languished thinking: “What am I to do?”

Then he resolved to build it in his mind; he gathered

The needed wherewithal bit by small bit.

And stored them all in his mind.

-translation by T.N. Ramachandran.

) பெரியபுராணம் (periyapuraaNam) (4174-75)

Similarly, the life of the revered  saint வாயிலா  நாயனார் (vaayilaa naayanaar) also exemplifies the same spiritual message, as testified by நம்பியாண்டார்  நம்பி (nambiyaaNdaar nambi) in the his famous verses from திருத்தொண்டர்  திருவந்தாதி (thiruththoNdar thiruvandhaadhi)

மாறா  அருள்  அரன்  தன்னை  மன  ஆலயத்து  இருத்தி
ஆறா  அறிவாம்  ஒளி  விளக்கேற்றி   அகமலர்வாம்
வீரா  மலர்    அளித்து அன்பெனும் மெய் அமிர்தம் கொடுத்தான்
விறார்  மையிலையுள்  வாயிலான  என்று  விளம்புவாரே

(

maaRaa aruL aran thannai mana aalayaththu iruththi

aaRaa aRivaam OLi viLakkERRi  agamalarvaam

vIRaa malar aLiththanbenum meiyamiRdham koduththaan

vIRaar maiyilaiyuL vaayilaan enRu viLambuvaarE.

) திருத்தொண்டர்  திருவந்தாதி (thiruththoNdar thiruvandhaadhi) (61)

Continued...

https://shankarsanthammorthy.blogspot.com/2018/06/chitsabesaaya-mangalam-part-2.html

https://shankarsanthammorthy.blogspot.com/2018/06/chitsabesaaya-mangalam-part-3.html

https://shankarsanthammorthy.blogspot.com/2018/06/chitsabesaaya-mangalam-part-4.html