It is on the sacred day of Sacred தைபூசம்(tai pūsam),Lord திருமுருகப்பெருமான்(tiru murukapperumāṉ) was blessed with the sacred வேல்(vēl - spear) by his beloved mother பராசக்தி(parāsakti) to defeat the demon சூரபத்மன்(sūrapadman). தமிழ்சங்கஇலக்கியம்(tamiḻ caṅka ilakkiyam - Tamil classic literature) declares the importance given to the same.
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ஆலமர் செல்வென் அணிசால் மகன் விழாக் கால்கோள் என்று ஊக்கி
The son of the Aalamar Selven (Sri Dakshinamurti Sivan),
With a festive crown, he dances free.
Tamil Reference: மருதக்கலி (marudakkali) (83.13-15)
தைபூசம்(tai pūsam) at Malaysia
தைபூசத்திருவிழா(taipūcattiruviḻā – grand festival of thaipusam)has deep esoteric significance and स्वामि श्री शिवानन्द (svāmi śrī śivānanda)concisely summarizes the same,
"Lord Subrahmanya holds the Vel or Spear in His hand, just as Lord Siva holds the Trident or Trisula. This is an emblem of power and indicates that He is the ruler of this universe. The devotees of Lord Subrahmanya do obeisance to the Vel.The Vel or Spear was given to Subrahmanya by Parvati, the embodiment of Siva-Sakti. It, therefore, indicates that the Spear was the symbol of true Knowledge as coming out of Parvati, the Para Sakti. The shape of the Vel also shows that Knowledge in the form of Jyotis will start from Muladhara, which is the bottom of the Vel, pass through the intermediate Nadis (which are represented by the body of the Vel), and pierce through the thousand-petalled Brahmarandhra, which is represented by the sharp, leaf-shaped end of the Vel.The Spear or Vel is the weapon which pierces through the demon of Ignorance. This is Ekagra Chitta or the one-pointed mind so much insisted upon in Raja Yoga without which progress is impossible for the Yogi. It is the preliminary for concentration, meditation and absorption—all of which together constitute the Yogic Samyama. In the legend, it is Soorapadma, the Asura, who is slain by the Vel. That Asura is none other than Ignorance".
The noble saint poet ஸ்ரீ அருணகிரிநாதர்(srī aruṇagirinātar)eulogizes the வேல்(vēl - spear)thus in his திருப்புகழ்(tiruppukaḻ - sacred eulogy):
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வேலுண்டு வினையில்லை மயிலுண்டு பயம் இல்லை குகனுண்டு குறைவில்லை மனமே கந்தனுண்டு கவலை இல்லை மனமே
No lack in strength, as there is the spear No fear, as there is the peacock No shortage, asithere is Gugan, oh mind No worry in the presence of Skanda, oh mind
Tamil Reference: திருப்புகழ்(tiruppukaḻ)
And elsewhere the noble saint poet ஸ்ரீ அருணகிரிநாதர்(srī aruṇagirinātar)eulogizes the வேல்(vēl - spear)thus:
Again, the eminent scholar DR.Carl Vadivella Belle in his famous article titled "Murugan and the Vel: The Individual Implications"explains thus:
"After his boyhood, Murugan was presented with the Vel by Parvati. Accompanied by his generals and the devonic army, Murugan left Mt. Kailasa in the north of India to head southwards to combat the asuras...Towards the conclusion of the battle Murugan appeared before Surapadman in all his glory. Surapadman was temporarily overcome with Divine Love, but when Murugan resumed the form of Shanmugan (i.e. with six faces, twelves eyes), Surapadman converted himself into a massive cannibalistic monster with a thousand arms and a thousand legs, and launched a frenzied attack. Murugan split Surapadman in two with his Vel, whereupon the latter escaped into the ocean and became a gigantic mango tree which threatened to smother the world. Murugan cleft this tree with his Vel and Surapadman then took shape as a peacock and a rooster, both of which charged at Murugan. However the deity tamed both with a single loving glance. To commemorate the defeat of the asuras, Murugan ordered that the peacock and rooster should respectively become his mount (vahana) and emblem of his standard. Thus Surapadman's gift of immortality by Siva was recognized, and he became in the form of two birds, the transformed and submissive symbols of Murugan's dominance.On the metaphysical level, the mythology of Murugan may be seen as an extended metaphor for the processes of spiritual evolution; i.e. the destiny of the soul and its ultimate relationship with the Divine. Once an individual reaches a certain stage of spiritual awakening there is a desire to renounce superfluities, and to realize Truth. But in the struggle to achieve moksha (liberation), the devotee often remains unaware of the power of the negative forces of the world, and the magnetism which deluding joy can exercise. Kashyapar symbolizes this level of unfoldment: although he is a sage and wishes to experience enlightenment, he is attracted by and marries Mayai (lower nature). The union of the soul with avidya (ignorance of the essential Divine character of the soul) leads to the birth of ego consciousness (Surapadman), ego motivated desire (Singamukhan), ego motivated selfish actions (Taraskasuran) and veiling power, that which beguiles the soul and leads him/her to fall prey to transient and sensual desires (Ajamukhi). The advice given by the father Kashyapar to his children was to live a righteous life. However the credo of Mayai, supported by the asuras, was to exploit the illusionary material world. As has been shown, Surapadman and his siblings ignored the instructions of their father, and followed the pathway advocated by their mother. The wayward instructions provided by Mayai represent the inner conflicts, choices, and ‘pulls' experienced by the soul...In this sense the Vel and Murugan constitute the essential paradigm for spiritual evolution and the attainment of moksha. For in contemplating the animating life energies with which he/she is composed (Sakti-Becoming), the aspirant is led to the discovery of his/her true divine nature (Siva-Absolute) and thus into recognition of the intrinsic unity of all existence. Thus the individual (microcosm) is linked to the universal (macrocosm), and is possessed of the full knowledge of the cosmic union of Siva-Sakti, the duality of oneness in perfect dynamic balance."
Yes, தைபூசம்(taipūsam) is considered a very auspicious day in சைவமதம் (saivamatam - saivism). Typically, தெபோத்சவம்(tepōtsavam – float festival) is the popular temple ritual celebrated across many south Indian शिवालय(śivālaya – shiva temple) on this sacred day. Thus, தைபூசம்(taipūsam) is definitely a very special day in சைவமதம் (saivamatam - saivism). In fact, even the noble saint திருஞானசம்பந்தர்(tiruñāṉacampantar)himself glorifies this day by singing thus,
Oh Pumpavai! Can you go without seeing the Thaipoosam celebrated by the well ornated ladies offering the Pongal smeared in ghee to the One, Who resides at Kapalishwaram, Who sports the hand-smeared ash, in the great Mayilapur of nice ladies of lined eyes?
Tamil Reference: சம்பந்தர் தேகவாரம் (sambandar dEvāram) (2.47.5)
Moreover, as a pinnacle of events, according to orthodox classical legend, it is on this sacred day both श्री पतञ्जलिमहऋषि(śrī patañjalimahaṛṣi)and श्री व्यघ्रपादमहऋषि(śrī vyaghrapāda mahaṛṣi)were revealed the sacred ஸ்ரீ நடராஜரின் ஆனந்ததாண்ட்வம்(srī naṭarājariṉ āṉandatāṇṭvam– frantic-bliss dance of Lord Nataraja)at the holy city of தில்லைசிதம்பரம்(tillai cidambaram).
ஸ்ரீ நடராஜரின் ஆனந்ததாண்ட்வம்(srī naṭarājariṉ āṉandatāṇṭvam – frantic-bliss dance of Lord Nataraja)
The revered saint poet श्री उमापतिशिवाचार्य(śrī umāpatiśivācārya), in his masterpiece श्री कुञ्चिताङ्घ्रिस्तवः(śrī kuñcitāṅghristavaḥ) testifies this fact by singing thus:
Sanskrit Reference: श्री कुञ्चिताङ्घ्रिस्तवः (śrī kuñcitāṅghristavaḥ) (8)
To understand more about this concept, I would like to share my humble learnings on the spiritual glory of Lord श्री चिदम्बरनटराज(śrī cidambaranaṭarāja) and the significance of his worship in the following blog series
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Spiritual significance of நடராஜர் தத்துவம் (nataraajar thaththuvam)
Interestingly, from the days of the ancient சங்கத்தமிழ்காலம்(caṅkattamiḻ kālam - classical Tamil era), Lord சேயோன்/முருகன்வழிபாடு(cēyōṉ/murukaṉvaḻipāṭu) was also associated with various kinds of கூத்து(kūttu)viz. குடிக்கூத்து (kuḍikkūttu), துடிக்கூத்து(taḍikkūttu), குரவைக்கூத்து(kuravaiikkūttu), வெறிக்கூத்து(veṛikkūttu), வள்ளிக்கூத்து(vaḷkkūttu) etc. On the sacred day of தைபூசம்(taipūsam), as a spiritual ritual, the sacred காவடிஆட்டம்(kāvaṭi āṭṭam)is very special at allதிருமுருகப்பெருமானின் திருத்தலங்கள்(tirumurukapperumāṉiṉ tiruttalaṅkaḷ - sacred shrines of Lord Murga), not only in Tamil Nadu or other states in India, but also across various South-East Asian countries including Sri Lanka, Malaysia, Mauritius, Singapore, Indonesia, Thailand and Myanmaretc.
காவடிஆட்டம்(kāvaṭi āṭṭam)
It is an ancient practice goes, the காவடிஆட்டம்(kāvaṭi āṭṭam)was originally introduced byश्री अगस्त्यमहऋषि(śrī agastyamahaṛṣi). It also is considered an evolution of the ancient Tamil rite of வெறியாட்டம்(veṟiyāṭṭam - rigor dance) performed as an expression of their பக்தி(bakti- devotion) to their belovedமுருகன் / சேயோன்(murukaṉ / cēyōṉ), the குறுஞ்சிநாட்டுகடவுள்(kuṛñji nāṭṭu kaḍavuḻ).
Such rituals are referred in various Tamil literature belonging to சங்ககாலம்(saṅgakālam) including திருமுருகாற்றுப்படை(tirumurugāṛṛuppaḍai), குறுந்தொகை(kuṛuntogai), நற்றினை(naṛṛinai), அகனாணுரு(aganāṇūru), பரிபாடல்(paripāḍal) etc.
Exoterically, this ritual appears to be a very சுய-சித்திரவதையின் வெறியாட்டம் (cuya-cittiravataiyiṉ veṟiyāṭṭam - aggressive dance of self-torture). Of course, some of us can ask "Do we need to undergo such physical ordeal to worship God?" and the answer is “Yes, obviously, this is very true since அன்பேசிவம்(aṉpēcivam – Love alone is the God)”. God is the தனிப்பெருங்கருணை (taṉipperuṅkaruṇai – unique supreme grace)bound by simple pure love, as the mystic saint poet திருஅருட்பிரகாசஇராமலிங்கவள்ளலார்(tiru aruṭpirakāca irāmaliṅka vaḷḷalār) sings in his திருஅருட்பா(tiru aruṭpā) (3269)
Oh Mountain Who get caught in the grasp called love! Oh King Who enter the dwelling called love! Oh transcendent Being Who lodge in one’s palm! Oh Sea which gets incarcerated in the pitcher called love! Oh Wisdom that shines in the life called love! Oh great Light contained in the atom called love! Oh transcendent Brahman Who are the embodiment of love!
- translation G. Vanmikinathan
Tamil Reference: திரு அருட்பா (tiru aruṭpā) (3269)
The saint also refers to Lord திருமுருகப்பெருமான்(tiru murukapperumāṉ) as "கருனையேவடிவானகந்தசாமிதெய்வம் (karuṉaiyēvaṭivāṉa kantacāmi teyvam – pure graceful form is the form of Lord Muruuga)".Thus, Hinduism or for that matter no religion mandates self-torture. Just pure Love will suffice. But this being said, how do we justify such acts of self-pain in the name of God. In my opinion, it demonstrates the voluntary expression of the devotees ' immense Love and devotion towards their beloved God. I am only reminded of the what the revered saint குமரகுருபரர்(kumaragurubarar) singsthus in his நீதிநெறி விளக்கம் (nītineṟi viḷakkam – exposition of righteous path)
Earnest seekers, worry nither about body pain, hunger nor sleep. They do not indulge even in iota of evil, neither influenced by praise or criticis since their only focus is on thier duty.
Tamil Reference: நீதி நெறி விளக்கம் (nīti neṛi viḻakkam)
It also demonstrates the immense strength (physical, emotional, spiritual) gained in performing such risky, painful rite. Faith moves mountains! This leap of faith demonstrates strength gained even by ordinary persons to perform extraordinary feats as கவியரசுகண்ணதாசன்(kaviyaracu kaṇṇatācaṉ) sings
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மனமிருந்தால் பரவைகூட்டில் மான்கள் வாழலாம் வழியிருந்தால் கடுகுகுள்ளே மலையை காணலாம் துணின்துவிட்டால் தலையில் எந்த சுமையும் தாங்கலாம் குணம் குணம் அது கோயிலாகாம்.
If the heart is content, birds can dwell in the sky, If the path is clear, mountains can catch the eye, If worries are shed, burdens can be set aside, In every aspect, it becomes a temple, pure and wide.
Tamil Reference: கவியரசு கண்ணதாசன் பாடல் (kaviyarasu kaṇṇadāsan pāḍal)
I happened to see the following video documentary beautifully showcases the first person account of the faith, devotion and strength of the practitioner of such a ritual
