ஆடி (பதினெட்டாம்) பெருக்கு (aadi padhinettaam perukku)

ஆடி (பதினெட்டாம்) பெருக்கு (aadi padhinettaam perukku)

Today is auspicious ஆடி (பதினெட்டாம்) பெருக்கு (aadi padhinettaam perukku). As the name indicates, this day is annually celebrated on the 18th day in the Tamil solar month - ஆடி / आषाढ (aadi / āṣāḍha) which corresponds to Gregorian calendar between July mid to August mid. As many of us know, the entire month of ஆடி (aadi) is considered spiritually very vibrant month, as it is loaded with many spiritually significant events including ஆடி செவ்வாய் (aadi sevvaai), ஆடி வெள்ளி (aadi veLLi), ஆடி கிர்திகை (aadi kirthigai), ஆடி எகாதசி (aadi ekaadhasi), ஆடி அம்மவாசை (aadi ammaavasai), ஆடி பூரம் (aadi pUram), வரலக்ஷ்மி விரதம் (varalakshmi viradham) etc. On similar lines ஆடி பெருக்கு (aadi perukku), is another very sacred event. 

Astrologically (and thereby astronomically) speaking, the beginning of ஆடி (aadi) corresponds to the celestial event of कर्क शंकरान्ति (karka śaṁkarānti - Cancer transition) that is, Sun's annual transition to the कर्कटक राशि / கடக ராசி (karkaṭaka rāśi / kadaka raasi- Cancer Zodiac) from here on begins दक्षिणायण (dakṣiṇāyaṇa - southward movement) of सूर्य (sūrya - Sun) - theologized as भगवान् सूर्य नरायण (bhagavān sūrya narāyaṇa). In terms of (astronomical) seasonal changes, the period of दक्षिणायण (dakṣiṇāyaṇa - southward movement) fall between summer solstice & winter solstice. 

Please remember that, in this context, such traditional calculation of दक्षिणायण (dakṣiṇāyaṇa - southward movement) is based on the Tamil Solar calendar beginning from Tamil solar month தை (thai), corresponding to मकर शंक्रान्ति (makara śaṁkrānti) celebrated as சூரிய பொங்கள் (sUrya pongaL), when the Sun enters the मकर राशि (makara rāśi – Capricorn zodiac). So based on this calendar system, the month of ஆடி / आषाढ (aadi / āṣāḍha) corresponds to the sixth month, and from here on starts the दक्षिणायण (dakṣiṇāyaṇa - southward movement).

Please recollect our geography lessons that Tropic of Cancer and Tropic of Capricorn are significant space-time points in the celestial sphere. Spiritually, speaking दक्षिणायण (dakṣiṇāyaṇa - southward movement) represents the downward flow of ब्रह्म ज्ञान (brahma jñāna - spiritual wisdom) as देव वाक् (deva vāk - Divine Inspiration / Logos) from परमात्म (paramātma – Divine Being/ God) to जीवात्म (jīvātma – corporeal man). The theology (& corresponding iconography) of श्री दक्षिनामूर्ति (śrī dakṣināmūrti – sacred south facing deity) imparting wisdom to his beloved disciples, also esoterically signifies the same message.

With this background on the sacred month of ஆடி / आषाढ (aadi / āṣāḍha), let us understand the special significance of ஆடி பெருக்கு (aadi perukku). As indicated above this event corresponds to the 18th day of the sacred month. So what is the significance of 18? The number 18 is also esoterically significant number, as indicated below:

·         18 சித்திகள் (sidhdhigaL – occult potencies) spiritual milestones/powers

·         18 படிகள் at சபரிமலை (sabarimalai)

·         18 சித்தர்கள் (siththargaL)

·         18 महा पुराण (mahā purāṇa)

·         18 days of महाभारत (māhabārata) war

·         18 पर्व (parva – sections) make up the महाभारत (māhabārata) epic.

In a nutshell, the sacred number பதிணெட்டு (padhiNettu – eighteen) represent 18 principle milestones in one’s spiritual progress. Each of these steps is in fact overloaded with multiple meanings. For example, according to certain occult schools, these 18 milestones represent the journey of the soul across 18 spiritual realms of consciousness - starting from the gross physical stage to higher realms of supra-mental consciousness.

1. देश (deśa - space)
2. काल (kāla- time)
3. निमित्त (nimitta - causality)
4. जीव जग्रत् (jīva jagrat - mundane waking)
5. जीव स्वप्न (jīva svapna – mundane dreaming)
6. जीव सुसुप्ति (jīva susupti – mundane sleep)
7. निर्मल जग्रत् (nirmala jagrat – pure waking)
8. निर्मल स्वप्न (nirmala svapna – pure dreaming)
9. निर्मल सुसुप्ति (nirmala susupti – pure sleeping)
10. पर जग्रत् (para jagrat – transcendent waking)
11. पर स्वप्न (para svapna – transcendent dreaming)
12. पर सुसुप्ति (para susupti - – transcendent sleaping)
13. गुरु जग्रत् (guru jagrat)
14. गुरु स्वप्न (guru svapna)
15. गुरु सुसुप्ति (guru susupti)
16. शुद्ध शिव जग्रत् (śuddha śiva jagrat)
17. शुद्ध शिव स्वप्न (śuddha śiva svapna)
18. शुद्ध शिव सुसुप्ति (śuddha śiva susupti)

Similarly, the பதிணெட்டுபடிகள் (padhiNettu padigaL – eighteen steps) represent the अष्टदश महा सिद्धि (aṣṭadaśa mahā siddhi – eighteen occult faculties / powers) one acquires when atains the respective spritual milestone. Again to the लय योग (laya yoga) school, the பதிணெட்டுபடிகள் (padhiNettu padigaL – eighteen steps) corresponds to the अष्टदश चक्र मण्डक (aṣṭadaśa cakra maṇḍaka) whithin the सूक्षम शरीर (sūkṣama śarīra) through which the कुण्डलिनी शक्ति (kuṇḍalinī śakti – coilded energy) which includes षटाधार चक्र (ṣaṭādhāra cakra – six support centres) plus द्वादशान्त चक्र (dvādaśānta cakra – twelve centers)

1. मूलाधार चक्र (mūlādhāra cakra – primary base center)
2. स्वधिष्ठान चक्र (svadhiṣṭhāna cakra –  initial  self station center)
3. मणिपूर चक्र (maṇipūra cakra – gem studded center)
4. अनाहत चक्र (anāhata cakra – unstruck sound center)
5. विशुद्ध चक्र (viśuddha cakra – cleansed center)
6. आज्ञ चक्र (ājña cakra – command center)
7. लंबिका चक्र (laṁbikā cakra – hanging center)
8. बिन्दु चक्र (bindu cakra - point center)
9. अर्धचन्द्र चक्र (ardhacndra cakra – half-moon center)
10. रोधिनी चक्र (rodhinī cakra-  center)
11. नाद चक्र (nāda cakra centre – sonar center)
12. नादान्त चक्र (nādānta cakra – transonic center)
13. शक्ति चक्र (śakti cakra – energy center)
14. शक्ति व्यापिनी चक्र (śakti vyāpinī cakra- center)
15. समना चक्र (samanā cakra)
16. उन्मना चक्र (unmanā cakra)
17. महाबिन्दु चक्र (mahābindu cakra)
18. सहस्रार चक्र (sahasrāra cakra – thousand petal led center)

This, ஆடி பெருக்கு (aadi perukku) gains all the more sanctity considering its month and day on which it falls. Ritualistically, speaking, during this sacred day of ஆடி பெருக்கு (aadi perukku), worship of the sacred rivers (waters), lakes and water beds, forms the main theme, esoterically contemplating the दक्षिणायण (dakṣiṇāyaṇa – southward /downward movement) of देव वाक् (deva vāk - Divine Inspiration / Logos) from God to Man. This is why, all major rivers in India viz. गङ्गा (gaṅgā), यमुना (yamunā), सरस्वती (sarasvati), गोदावरी (godāvarī), नर्मदा (narmadā), ब्रह्मपुत्र (brahmaputra), तुङ्गबद्रा (tuṅgabadrā), कृष्ण (kṛṣṇa), காவேரி (kaavEri), தாமிரபரணி (thaamirabaraNi), வைகை (vaigai), etc., are theologized as the शक्ति तत्त्व (śakti tattva – kinetic / feminine energy principle).

For example, सरस्वती (sarasvati), is symbolized as Goddess सरस्वती (sarasvatī), which is also one of the legendary rivers of ancient India. It is the highly eulogized in the sacred ऋक् वेद संहिता (ṛg veda saṁhitā), referred in almost 72 mantras. सरस्वती (sarasvatī) was one of the major physical rivers in northern India, which used to rise in the हिमाचल (himācala - Himalayan) mountain ranges and flow down to different parts of north India and even the Thar desert was once a fertile land where the sacred river had streamed. Of course, now it has mostly dried up. Even according to modern geological and geoglacial discoveries during the Vedic period, it was one of the most fertile lands. In fact, according to modern geological research, hints of fertile Sarasvati-Sindu river can be traced even during Holocene geological epoch (roughly around 12,000 years ago). Subsequently due to major plate tectonics disturbances on the earth’s crust, caused major drainage of the sacred river.

However, more than the physical aspect of the river, what is glorified in the holy scriptures about the sacred rivers is its spiritual flow, technically called as சக்திநிபாதம் (saktinipaadham – flow of energy) as अनुग्रह शक्ति (anugraha śakti – energy of grace). According to Sri Aurobindho, “Mahasaraswati is the Mother's Power of Work and her spirit of perfection and order. The science and craft and technique of things are Mahasaraswati's province. Always she holds in her nature and can give to those whom she has chosen the intimate and precise knowledge, the subtlety and patience, the accuracy of intuitive mind and conscious hand and discerning eye of the perfect worker”.

This flow is beautifully, theologized as the downward flow of river from the mountain-top – just like sacred river गङ्गा (gaṅgā – Ganges) flows down from the शिखण्डक (śikhaṇḍaka – tuft of hair) in the शिरस् (śiras  -head) of Lord परम शिव (parama śiva),  which in occult yogic terms corresponds to द्वदशान्त (dvadaśānta – twelfth endpoint) on the सहस्रार पद्म चक्र (sahasrāra padma cakra-  thousand petalled lotus center). This न्यञ्च स्रुति (nyañca sruti – downstream flow) of देव वाक् (deva vāk - Divine Logos) is what is revealed as नाद स्पन्दन मन्त्र शक्ति (nāda spandana mantra śakti  - theosnic jitters of mantric energy) at the आज्ञाचक्र (ājñācakra – command center)  to the spiritually evolved ऋफिकवि (ṛṣi kavi – seer poets).  That is why saints to whom the highest पज्ञानमन्त्र विद्य्या ( prajñāna mantra vidyā - transcendental theosonic wisdom) that streamed down as पष्यन्ति वाक् (paṣyanti vāk - visible logos) and received in the form of ब्रम्ह आज्ञा(brahma ājñā - divine commands) at the आज्ञा चक्र (ājñā chakra - command center) are called ऋषिमुनि(ṝṣimuni - seer Sage) which was subsequently spelt out as वैखरिक शब्द (vaikhārika vāk - articulated speech) called as श्रुति शास्त्र् (śruti śāstra - heard scriptures).

The story of காவேரி (kaavEri) – one of the main sacred rivers of South India, also has such an esoteric significance. According to orthodox legends, sage महऋषि अगस्त्य / மஹரிஷி அகத்தியர் (mahaṛṣi agastya) is known to have brought down the sacred காவேரி (kaavEri) to South India.  The following verses from மணிமேகலை (manimekalai), for example, speaks about the sacred river’s origin

செங்கதிர்ச் செல்வன் திருக்குலம் விளக்கும்

கஞ்ச வேட்கையிற் காந்தமன் வேண்ட

அமர முனிவன் அகத்தியன் தனாது

கரகம் கவிழ்த்த காவிரிப் பாவை.

- மணிமேகலை (manimekalai),

Again, in yogic terms this legend represents the journey of the कुण्डलिनि शक्ति (kuṇḍalini śakti – bio magnetic coiled energy) along the आधार चक्र (ādhāra cakra – base centers) and attaining महा निर्वाण (mahā nirvāṇa). Of course, in occult etymological terms the name அகத்தியர் (mahaṛṣi agastya) is a corrupted version of the காரனப்பெயர் (kaaranppeyar – causal name) viz. அகத்தீயர் (agattīyar – inner fire). In other words, it represents a yogic adept who has kindled his inner fire of spiritual wisdom, better known as कुण्डलिनि शक्ति (kuṇḍalini śakti – bio magnetic coiled energy).  Just as in terms of sacred geography, कैलाश् (kailāś) as the उत्तरद्रि (uttarādri)  in the Northern India corresponds to the सहस्रार पद्म चक्र (sahasrāra padma cakra-  thousand petalled lotus center), பொதிகை மலை (podhigai malai) in the deep south corresponds to the sacred मूलाधार चक्र (mūlādhāra cakra – primary base center). It is between these two spiritual nodes the sacred शब्द ब्रह्म (śabda brahma) flows down as divine inspiration symbolized by the sacred rivers गङ्गा (gaṅgā), यमुना (yamunā), सरस्वती (sarasvati) etc., in North and as காவேரி (kaavEri), தாமிரபரணி (thaamirabaraNi), வைகை (vaigai) etc., in the south

Of course, காவேரி (kaavEri) is one of the most sacred rivers in the south India. In fact, most of the பாடல் பெற்ற சிவாலயங்கள் (paadal peRRa sivaalayangaL -  euologized  shiva temples) as well as மங்களாசாசனம் பெற்ற வைணவ திவ்ய தேசங்கள் (mangaLaasaasanam peRRa vaiNava dhivya dEsangaL) have been consecrated along its shores. This is fact itself is a great testimony of the importance given to the sacred river. I am reminded of the famous verses from சிலபதிகாரம் (silapadhikaaram) glorifying the sacred river.

திங்கள் மாலை வெண்குடையான் சென்னி செங்கோல் அதுஒச்சிக்

கங்கை தன்னைப் புணர்ந்தாலும் புலவாய் வாழி காவேரி.

கங்கை தன்னைப் புணர்ந்தாலும் புலவாது ஒழிதல் கயல்கண்ணாய்.

மங்கை மாதர் பெருங்கற்புஎன்று அறிந்தேன் வாழி காவேரி

மன்னும் மாலை வெண்குடையான் வளையாச் செங்கோல் அதுஓச்சிக்

கன்னி தன்னைப் புணர்ந்தாலும் புலவாய் வாழி காவேரி.

கன்னி தன்னைப் புணர்ந்தாலும் புலவாது ஒழிதல் கயல்கண்ணாய்.

மன்னும் மாதர் பெருங்கற்புஎன்று அறிந்தேன் வாழி காவேரி.

உழவர் ஓதை மதகுஓதை உடைநீர் ஓதை தண்பதங்கொள்

விழவர் ஓதை சிறந்துஆர்ப்ப நடந்தாய் வாழி காவேரி.

விழவர் ஓதை சிறந்துஆர்ப்ப நடந்த எல்லாம் வாய்காவா

மழவர் ஓதை வளவன்தன் வளனே வாழி காவேரி.

- சிலபதிகாரம்

Similarly, தாமிரபரணி / தாமிரவருணி (thaamirabaraNi / thaamiravaruNi) is again considered a very sacred river that originates from the sacred பொதிகை மலை (podhigai malai).  It is called தாமிரவருணி (thaamira varuni) because it is considered as the gift of Lord ஸ்ரீ வருணதேவன் (sri varuNa dhEvan – Lord of Rain) and it is called   தாமிரபரணி (thaamiraparani – copper stream) because of abundance of copper which has high medicinal values.  This river is also highly eulogized both in ancient சங்க தமிழ் இலக்கியங்களஂ (sanga tamizh ilakkiyangaL – classical Tamil literature), சித்தர் பாடல்கள் (siththar paadalgaL) etc., as well as various Sanskrit texts including महाभारत (mahābhārata) etc.,  

Even ignoring the spiritual significance of this sacred rivers and the ஆடி (பதினெட்டாம்) பெருக்கு (aadi padhinettaam perukku) festival, purely from an agricultural (empirical) perspective as well, rivers form a very important role in human existence and growth and thanks-giving to the sacred rivers makes sense as thanks giving to our beloved Mother Nature. For after all, நீரின்றி அமையாது உலகு (nIrinRi amayaadu ulagu - world cannot sustain without waters). In Tamil Nadu, the monsoon seasons that brings rains needed for agricultural fertility typically start during the sacred month of ஆடி (aadi) and that is why the proverb says  ஆடிப்பட்டம் தேடி விதை (aadipattam thEdi vidhai).