महात्म्य नवरात्र च दशहरा उत्सवस्य (mahātmya navarātra ca daśaharā utsavasya - greatness of nine-nights and seizng the ten)

 

नवरात्र / दशहरा (navarātri/ daśaharā – nine nights / ten defeats) 

नवरात्र / दशहरा  (navarātra/ daśaharā – nine nights / defeat of ten) is one of the most popular festivals which is very religiously celebrated pan India in general and even more specifically in the state of West Bengal. As the name suggests, it’s a festival spanning नवरात्र (navarātra – nine nights) and is spiritually dedicated for नवदुर्ग उपासना (navadurgā upāsanā – contemplation on nine Durgas). According to Hindu religious calendar, in a year there are four major seasons during which the नवरात्र व्रत (navarātra vrata - nine nights vow) are observed between the corresponding शुक्लपक्ष प्रथम तिथि (śuklapakṣa prathama tithi – first day of bright fortnight) and शुक्लपक्ष नवमी तिथि (śuklapakṣa navamī tithi – nineth day of bright fortnight).

Among these four seasons, the first two are more considered more important and between the first two the शारदीय नवरात्रि (śāradīya navarātri) is considered the most important and is also called as माहा नवरात्रि (māhā navarātri - supreme nine nights). In fact, the same is eulogized in various scriptures, including the श्रीदेवीभगवतमहापुराण (śrīdevībhagavatamahāpurāṇa), देवीमहात्म्यम् (devīmahātmyam) & कालिकापुराण (kālikā purāṇa) etc. For example, श्रीदेवीभगवतमहापुराण (śrīdevībhagavatamahāpurāṇa) very clearly declares thus:

Original	Transliteration	Translation
शारत्काले महापूजा कर्तव्या मम सर्वदा। नवरात्रविधानेन भक्तिभाव्युतेन च॥ चैत्रेऽश्विने नथाषाढे माधे कार्यो महोत्सवः। नवरात्रे महाराज पूजा कार्या विशेषतः॥ कृष्णपक्षे चतुर्दर्श्यां मम भक्तिसमन्वितैः। कर्तव्या नृपशार्दूल तथाऽष्टाम्यां सदा बुधौः॥	śāratkāle mahāpūjā kartavyā mama sarvadā। navarātravidhānena bhaktibhāvyutena ca॥ caitre'śvine nathāṣāḍhe mādhe kāryo mahotsavaḥ। navarātre mahārāja pūjā kāryā viśeṣataḥ॥ kṛṣṇapakṣe caturdarśyāṃ mama bhaktisamanvitaiḥ। kartavyā nṛpaśārdūla tathā'ṣṭāmyāṃ sadā budhauḥ॥	It is noteworthy that My Great Puja in autumn for the nine nights (Navaratra) ought to be done with the greatest devotion. 0 king! In the month of Caitra, Māgha, Āśvinā, and Āṣāḍha, My grand festival should be done on the four navarātris respectively; and especially on the fourteenth and on the eighth day of the black half, all persons ought to worship Me with their minds full of devotion towards Me.
Sanskrit Reference: श्रीदेवीभगवतमहापुराण (śrīdevībhagavatamahāpurāṇa) (24.20-22)

Interestingly, भगवान् श्री रामचन्द्रमूर्ति (bhagavān śrī rāmacandramūrti) is also believed to have observed this शारदीय नवरात्र उपासना (śāradīya navarātra upāsanā) which eventually facilitated His successful victory over रावण (rāvaṇa) on the following day viz.  दशम तिथि (daśama tithi – tenth day) which is the day is celebrated as विजयदशमि (vijayadaśami – victorious tenth). In fact, the whole festival is also called दशहरा (daśaharā –defeat of ten) when the दशम तिथि (daśama tithi – tenth day) is included along with नवरात्र (navarātra – nine nights). Esoterically, दश शिरांसि रावणस्य (daśa śirāṃsi rāvaṇasya – ten heads of Ravana) symbolizes the ten threats to spiritual progress viz. राग (raga - passion), गर्व (garva -pride), आवेश (āveśa - anger), लोभ (lobha - greed), मोह (moha - infatuation), लोलुपा (lolupā - lust), द्वेष (dveṣa - hatred), मात्सर्य (mātsarya - jealousy), आत्मविधित्सा (ātmavidhitsā - selfishness) & वक्रभाव (vakrabhāva - crookedness).

The next important point to understand is that the अधिकार देवता (adhikāra devata – chief deity) in this festival is the श्री दुर्गादेवी (śrī durgādevī – invincible goddess) – the Holy Mother who, as the दुर्गाशतनाम स्तोत्र (durgāśatanāma stotra) which is part of the विश्वसार तन्त्र (viśvasāra tantra), is the “स य दुर्गतिम् हरति (sa ya durgatim harati – destructress of distress)”. Interestingly, श्री दुर्गादेवी (śrī durgādevī – invincible goddess) is the most popular deities in Hindu pantheon, particularly amongst the शाक्त मत-संप्रदाय (śākta mata-saṃpradāya – shakti religious-tradition). In fact, this पवित्र नाम देव्याः (pavitra nāma devyāḥ - sacred name of goddess) is an integral part of almost every सहस्रनाम स्तुतिः शास्त्र (sahasranāma stutiḥ śāstra – thousand-names eulogical text) including the following

#	सहस्रनाम स्तुतिः शास्त्र (sahasranāma stutiḥ śāstra – thousand-names eulogy text)	नाम अनुक्रमाणिका (nāma anukramāṇikā – name index)
1	श्री ललिता सहस्रनाम (śrī lalitā sahasranāma) which is part of ब्रह्माण्ड पुराण (brahmāṇḍa purāṇa)	190
2	श्री भवानी सहस्रनाम (śrī bhavānī sahasranāma) which is part of रुद्रयामल तन्त्र (rudrayāmala tantra)	47
3	श्री गायत्री सहस्रनाम (śrī gāyatrī sahasranāma)	449

    Etymologically, the term ‘दुर्गा (durgā)’ can be interpreted in multiple ways. For example, the श्री दुर्गादेवी (śrī durgādevī – invincible goddess) is so called because She had killed the demon by name “दुर्गम् (durgam)”. This fact is testified in the देवीमहात्म्यम् (devīmahātmyam) which is part of the मत्स्य पुराण (matsya purāṇa)

Original	Transliteration	Translation
तत्रैव च वधिष्यामि दुर्गमाख्य महासुरम्। दुर्गादेवीति विख्यातं तन्मे नाम भविष्यति॥	tatraiva ca vadhiṣyāmi durgamākhya mahāsuram। durgādevīti vikhyātaṃ tanme nāma bhaviṣyati॥	There itself I shall slay a great asura by name durgaman. Then I shall get the famous name of Goddess Durga. -translation by S. Sankaranarayanan
Sanskrit Reference: देवीमहात्म्यम् (devīmahātmyam) (11.50)

While this is more like a transactional (incidental) interpretation, there is a deeper interpretation underlying this पवित्र नाम देव्याः (pavitra nāma devyāḥ - sacred name of goddess), according to which she is so called because she is considered to be “difficult to be accessed”. Here, the name दुर्गा (durgā) is derived from the roots दुर् (dur - difficult) & गं (gaṃ - to pass) and hence means the दुर्गा (durgā – impassable / in-accessible). In other words, the name represents a kind of “fortress”.

Original	Transliteration	Translation
मेधाऽसि देवि विधिताखिल शास्त्रसारा दुर्गाऽसि दुर्गभवसागरनौरासङ्गा। श्रीः कैटभारिहृदयैककृताधिवासा गौरी त्वमेव शशिमौलीकृतप्रतिष्ठा॥	medhā'si devi vidhitākhila śāstrasārā durgā'si durgabhavasāgaranaurāsaṅgā। śrīḥ kaiṭabhārihṛdayaikakṛtādhivāsā gaurī tvameva śaśimaulīkṛtapratiṣṭhā॥	O Devi, Thou are verily Gowri, established by the moon-crested Shiva. Lakshmi who has taken abode soley in the heart of Vishnu, the enemy of Kaithabha; Sarasvati, the intellect knowing the essence of all Shastras; Durga seated unattached , the boat for crossing the unformidable sea of existence. -translation by S. Sankaranarayanan
Sanskrit Reference: देवीमहात्म्यम् (devīmahātmyam) (4.11)

 Again, in the sacred लक्ष्मीतन्त्र (lakṣmītantra), which is part of the पाञ्चारात्र आगम (pāñcārātra āgama), where it is further testified thus:

Original	Transliteration	Translation
महत्त्वाच्च महामाया मोहनामोहिनी मता। दुर्गा च दुर्गमेत्वेन भक्तरक्षविधेरपि॥	mahattvācca mahāmāyā mohanāmohinī matā। durgā ca durgametvena bhaktarakṣavidherapi॥	As I am great (all -pervading), i am called Mahāmāyā; since i bewitch all, i am called Mohinī. I am called Durgā as I am difficult to reach, and also because I save my devotees. -translation by Sanjukta Gupta
Sanskrit Reference: लक्ष्मीतन्त्र (lakṣmītantra) (4.46)

Please be noted that amongst her various names, श्री दुर्गादेवी (śrī durgādevī – invincible goddess) is also specially glorified as श्री चण्डिकादेवी / चण्डी (śrī caṇḍikādevī / caṇḍī – indignant goddess) because of the nature of her righteous indignation. Etymologically, the name is derived from the term चण्ड (caṇḍa - angry). The importance of this पवित्र नाम देव्याः (pavitra nāma devyāḥ - sacred name of goddess) can be understood from the fact that it is also an integral part of almost every सहस्रनाम स्तुतिः शास्त्र (sahasranāma stutiḥ śāstra – thousand-names eulogy text) including

#	सहस्रनाम स्तुतिः शास्त्र (sahasranāma stutiḥ śāstra – thousand-names eulogy text)	नाम अनुक्रमाणिका (nāma anukramāṇikā – name index)
1	श्री ललिता सहस्रनाम (śrī lalitā sahasranāma) which is part of ब्रह्माण्ड पुराण (brahmāṇḍa purāṇa)	755
2	श्री भवानी सहस्रनाम (śrī bhavānī sahasranāma) which is part of रुद्रयामल तन्त्र (rudrayāmala tantra)	17
3	श्री गायत्री सहस्रनाम (śrī gāyatrī sahasranāma)	253

According to शाक्त मत-संप्रदाय (śākta mata-saṃpradāya – shakti religious-tradition), she manifests Herself as नवदुर्गा (navadurgā) corresponding to each day of the नवरात्र (navarātra – nine nights). Of course, the नवदुर्गा (navadurgā) are not identified by single list of names as there are different naming conventions followed by different schools.

    And according to the श्री विद्या मन्त्रयोग उपासन शास्त्र (śrī vidyā mantrayoga upāsana śāstra) belonging to the नादान्त दर्शन (nādānta darśana – philosophy of sonic emdpoint), there is a नवाक्षरबीज मन्त्र (navākṣarabīja mantra – nine syllabled seed mantra) associated with the नवदुर्गा उपासन साधन (navadurgā upāsana sādhana – nine dirga contemplation technique). The following table provides an easy reference for such alternate mappings

#	बीज मन्त्र (bīja mantra – seed hymn)	पवित्र नाम देव्याः (pavitra nāma devyāḥ - sacred name of goddesses)
		Alternate -1	Alternate -2	Alternate -3	Alternate -4
1	ऐं (aiṃ)	महाविद्या (mahāvidyā)	शैलपुत्री (śailaputrī)	जया (jayā)	वन दुर्गा (vana durgā)
2	ह्रीं (hrīṃ)	महातन्त्री (mahātantrī)	ब्रह्मचारिनी (brahmacārinī)	विजया (vijayā)	आसुरी दुर्गा (āsurī durgā)
3	क्लीं (klīṃ)	चण्डि (caṇḍi)	चन्द्रघन्टा (candraghanṭā)	बद्रा (badrā)	वाहिनी दुर्गा (vāhinī durgā)
4	चा (cā)	सप्तषती (saptaṣatī)	कूष्माण्डी (kūṣmāṇḍī)	बद्रकाली (badrakālī)	शूलिनी दुर्गा (śūlinī durgā)
5	मुं (muṃ)	मृतुसञ्जीविनी (mṛtusañjīvinī)	स्कन्तमाता (skantamātā)	सुमुखी (sumukhī)	शान्ति दुर्गा (śānti durgā)
6	डा (ḍā)	महाचण्डि (mahācaṇḍi)	कात्यायनी (kātyāyanī)	दुर्मुखी (durmukhī)	शबरि दुर्गा (śabari durgā)
7	यै (yai)	रूपदीपिका (rūpadīpikā)	कालरात्री (kālarātrī)	प्रज्ञ (prajña)	ज्वल दुर्गा (jvala durgā)
8	वि )vi)	चतुःषष्ट् योगिनी (catuḥṣaṣṭ yoginī)	महागौरी (mahāgaurī)	व्याग्रमुखी (vyāgramukhī)	लवन दुर्ग (lavana durga)
9	च्चे (cce)	पराचण्डि (parācaṇḍi)	सिद्धिप्रधा (siddhipradhā)	सिंहमुखी (siṃhamukhī)	दीप दुर्गा (dīpa durgā)

Again, these नवरात्र (navarātra – nine nights) are further classified, based on the स्वभाव आध्यात्मीक शक्तिनाम् (svabhāva ādhyātmīka śaktinām – nature of spiritual energies), into three groups viz.

#	आध्यात्मीक शक्ति (ādhyātmīka śakti –spiritual energy)	पवित्र नाम देव्याः (pavitra nāma devyāḥ - sacred name of goddess)	नाम अनुक्रमाणिका (nāma anukramāṇikā – name index)
			श्री ललिता सहस्रनाम (śrī lalitā sahasranāma) part of ब्रह्माण्ड पुराण (brahmāṇḍa purāṇa)	श्री भवानी सहस्रनाम (śrī bhavānī sahasranāma) part of रुद्रयामल तन्त्र (rudrayāmala tantra)	श्री गायत्री सहस्रनाम (śrī gāyatrī sahasranāma)
1	इच्चा शक्ति (iccā śakti – will power)	महाकाली (mahākālī)	751	71,319	796
2	क्रिया शक्ति (kriyā śakti – executive power)	महालक्ष्मी (mahālakṣmī)	210	3	795
3	ज्ञान शक्ति (jñāna śakti – gnostic power)	महा विद्या / सरस्वती (mahā vidyā /sarasvatī)	584 / 704	1/ 106, 133	-967

कार्य अवस्थाः जीवात्मनस्य (kārya avasthāḥ jīvātmanasya – effectual states of corporeal soul)

Further in terms of the esoteric soteriological milestones relating to the कार्य अवस्थाः जीवात्मनस्य (kārya avasthāḥ jīvātmanasya – effectual states of corporeal soul), based on the माण्डूक्य उपनिषद् (māṇḍūkya upaniṣad), each of the आध्यात्मीक शक्ति (ādhyātmīka śakti –spiritual energy) listed in the above grouping viz. इच्छाशक्ति (icchāśakti – will-power), क्रियाशक्ति (kriyāśakti – executive-power) & ज्ञानशक्ति (jñānaśakti – gnostic-power) corresponds to जाग्रत् अवस्था (jāgrat avasthā - waking state), स्वप्न अवस्था (svapna avasthā  - dreaming state) & सुषुप्ति अवस्था (suṣupti avasthā – sleeping state) respectively. And in terms of गायत्रीमन्त्र योग उपासन (gāyatrī mantra yoga upāsana) they correspond to त्रिक व्याहृत्यः (trika vyāhṛtyaḥ - triple utterances) viz. ‘अ (a)’, ‘उ (u)’ & ‘म् (m)’ which in turn corresponds to त्रिक लोकाः (trika lokāḥ - triple worlds) viz. भूः लोक (bhūḥ loka – physical realm), भुवः लोक (bhuvaḥ loka – psychic realm) & स्वः लोक (svaḥ loka – causal realm) respectively.

According to माण्डूक्य उपनिषद् (māṇḍūkya upaniṣad), तुरीय अवस्था (turīya avasthā – fourth state) is the transcendent-whole, just as ‘ॐ (oṃ)’, the प्रणव मन्त्र (praṇava mantra), constitutes the corresponding to the त्रिक व्याहृत्यः (trika vyāhṛtyaḥ - triple utterances). Here, in the context of नवरात्र व्रत (navarātra vrata - nine nights vow), this transcendent whole is theologized as the श्री दुर्गादेवी (śrī durgādevī – invincible goddess). This fact is clearly even in the देवीमहात्म्यम् (devīmahātmyam) (4.11) quoted above. Again, in terms of श्रीविद्या संप्रदाय (śrīvidyā saṃpradāya), the same is theologized as श्री ललिता त्रिपुरसुन्दरी (śrī lalitā tripurasundarī) who is राजराजेश्वरी त्रिलोकानाम् (rājarājeśvarī trilokānām – king of kings goddess of the triple worlds).

Interestingly, if we take only the अनन्य अक्षराणि (ananya akṣarāṇi - unique syllables) from the sacred पञ्चदशाक्षरी मन्त्र (pañcadaśākṣarī mantra – fifteen syllabled mantra) associated with श्रीविद्या पूजा (śrīvidyā pūjā – Sri Vidya worship) it also counts to नव (nava - nine), again mapping with the नव दुर्गा उपासन (nava durgā upāsana). Incidentally, according to esoteric encoding scheme of कटपयादि सांख्य विद्या (kaṭapayādi sāṃkhya vidyā – counting science of Katapayadi), the name ‘चण्डी (caṇḍī)’ also encodes as नव (nava - nine) based on following derivation 

अक्षर (akṣara - syllable)	च (ca)	ण्डी (ṇḍī)	चण्डी (caṇḍī)
कटपयादि सङ्कूटन (kaṭapayādi saṅkūṭana – katyapadi encoding)	6	3	9

The next important concept to understand is that based on the त्रिविध प्रकृति गुणाः (trividha prakṛti guṇāḥ - trifold material qualities), originally defined in the सांख्य दर्शन (sāṃkhya darśana – samkhya philosophy) viz. तमो गुण (tamo guṇa – inert quality), रजो गुण (rajo guṇa – active quality) & सत्व गुण (satva guṇa – serene quality), each of the कार्य अवस्थाः जीवात्मनस्य (kārya avasthā jīvātmanasya – effectual states of soul) mentioned above is further sub classified,

#	रात्रि (rātri - night)	गुण (guṇa –quality)	दुर्गा (durgā)	अवस्था (avasthā – state)
A	जाग्रत् अवस्था (jāgrat avasthā - waking state)
1	प्रथम रात्रि (prathama rātri - first night)	तमोगुण (tamoguṇa – inert quality)	श्री वनदुर्गा (śrī vanadurgā)	जाग्रत्जाग्रति / விழிப்பில் விழிப்பு (jāgratjāgrati / viḹippil viḹippu - waking in wake)
2	द्वितीया रात्रि (dvitīyā rātri - second night)	रजोगुण (rajoguṇa – active quality)	श्री आसुरीदुर्गा (śrī āsurīdurgā)	स्वप्नजाग्रति / விழிப்பில் கனவு (svapnajāgrati / viḹippil kanavu - dreaming in wake)
3	तृतीया रात्रि (tṛtīyā rātri - third night)	सत्वगुण (satvaguṇa – serene quality)	श्री वाहिनीदुर्गा (śrī vāhinīdurgā)	सुषुप्तिजाग्रति / விழிப்பில் உறக்கம் (suṣuptijāgrati / viḹippil uṛakkam - sleep in wake)
B	स्वप्न अवस्था (svapna avasthā - dreaming state)
4	चतुर्थी रात्रि (caturthī rātri - fourth night)	तमोगुण (tamoguṇa – inert quality)	श्री शूलिनीदुर्गा (śrī śūlinī durgā)	जाग्रत्स्वप्ने / கனவில் விழிப்பு (jāgratjsvapne / kanavil viḹippu - waking in dream)
5	पञ्चमी रात्रि (pañcamī rātri - fifth night)	रजोगुण (rajoguṇa – active quality)	श्री शान्तिदुर्गा (śrī śāntidurgā)	स्वप्नस्वप्ने /கனவில் கனவு (svapnasvapne / kanavil kanavu - dreaming in dream)
6	षष्ठी रात्रि (ṣaṣṭhī rātri - sixth night)	सत्वगुण (satvaguṇa – serene quality)	श्री शबरिदुर्गा (śrī śabari durgā)	सुषुप्तिस्वप्ने / கனவில் உறக்கம் (suṣuptisvapne / kanavil uṛakkam - sleep in dream)
C	सुषुप्ति अवस्था (suṣupti avasthā – sleeping state)
7	सप्तमी रात्रि (saptamī rātri - seventh night)	तमोगुण (tamoguṇa – inert quality)	श्री ज्वलदुर्गा (śrī jvala durgā)	जाग्रत्सुषुप्तौ /உறக்கத்தில் விழிப்பு (jāgratjsuṣuptau / uṛakkattil viḹippu - waking in sleep)
8	अष्टमी रात्रि (aṣṭamī rātri – eighth night)	रजोगुण (rajoguṇa – active quality)	श्री लवनदुर्गा (śrī lavanadurgā)	स्वप्नसुषुप्तौ /உறக்கத்தில் கனவு (svapnasuṣuptau / uṛakkattil kanavu - dreaming in sleep)
9	नवमी रात्रि (navamī rātri – ninth night)	सत्वगुण (satvaguṇa – serene quality)	श्री दीपदुर्गा (śrī dīpadurgā)	सुषुप्तिसुषुप्तौ / உறக்கத்தில் உறக்கம் (suṣuptisuṣuptau / uṛakkattil uṛakkam - sleep in sleep)

Thus, technically the नवरात्रि उपासन (navarātri upāsana – nine-night contemplation) represents a gradual soteriological journey of the soul from its mundane empirical state of consciousness to higher spiritual realms. It’s like a सोपान (sopāna - staircase) through which साधक (sādhaka - practitioner) can potentially ascend to various कार्य अवस्थाः जीवात्मनस्य (kārya avasthāḥ jīvātmanasya – effectual states of soul), as depicted in the picture below

परमपद सोपानम् (paramapada sopānam – holy-abode ladder)

In devotional mysticism, such a soteriological journey is referred as the “Dark Night of the Soul”. श्री वेदान्त देस्काचार्य (śrī vedānta deskācārya), one of the foremost परमाचार्य (paramācārya – chief preceptor) in the श्री वैष्णव संप्रदाय (śrī vaiṣṇava saṁpradāya), for example, in his परमपद सोपानम् (paramapada sopānam – holy-abode ladder) identifies नवविध गुह्यपर्वाणि भक्तिमार्गे (navavidha guhyaparvāṇi bhaktimārge - ninefold mystical periods in devotion-path) viz.: विवेकपर्व (vivekaparva – discrimination period), निर्वेदपर्व (nirvedaparva – revulsion period), विरक्तिपर्व (viraktiperiod – indifference period), भीतपर्व (bhītiparva – fear period), प्रसादहेतुपर्व (prasādahetuparva -  purpose period), उत्क्रमणपर्वपर्व (utkramaṇa parva – dying period),  अर्चिरादिपर्व (arcirādiparva – path of light period), दिव्यदेशप्राप्तिपर्व (divyadeśaprāptiparva – access into divine abode period), प्राप्तिपर्व (prāptiparva – accomplishment period). This fact is testified in the following verse:

Original	Transliteration	Translation
विवेक निर्वेध विरक्थि भीथयः प्रसाधह्थेत्क्रमणाचिराधयः प्रकृथ्यथिक्रान्त पदाधिर्होहणम् प्राप्थिरित्यत्र तु पर्वणाम् क्रमः॥	viveka nirvedha virakthi bhīthayaḥ prasādhahthetkramaṇācirādhayaḥ prakṛuthyathikrānta padādhirhohaṇam prāpthirityatra tu parvaṇām kramaḥ||	Discrimination, Indifference, aversion, fear, serenity, logic, dying, pariseworthy path (posthumus journey beyond death) having transgressed phenomenal world and rising above
Sanskrit Reference:परमपदसोपाणम् (paramapadasopāṇam)

In terms of नवदुर्गाः उपासना (nava durgāḥ upāsanā – contemplation on nine Durgas) during the नवरात्र व्रत (navarātra vrata - nine nights vow), in esoteric terms correspond to these नवपद भक्ति सोपान मुक्तेः (navapada bhakti sopāna mukteḥ – nine stepped devotional ladder of liberation) as tabulated below: 

#	तिथि (tithi - day)	Mystical milestone
1	प्रथम तिथि (prathama tithi - first day)	विवेक (viveka – discrimination)
2	द्वितीया तिथि (dvitīyā tithi - second day)	निर्वेद (nirveda - revulsion)
3	तृतीया तिथि (tṛtīyā tithi - third day)	विरक्ति (virakti - indifference)
4	चतुर्थी तिथि (caturthī tithi - fourth day)	भीति (bhīti - fear)
5	पञ्चमी तिथि (pañcamī tithi - fifth day)	प्रसाद हेतु (prasāda hetu -  purpose)
6	षष्ठी तिथि (ṣaṣṭhī tithi - sixth day)	उत्क्रमण पर्व (utkramaṇa parva – dying period)
7	सप्तमी तिथि (saptamī tithi - seventh day)	अर्चिरादि पर्वम् (arcirādi parvam – path of light period)
8	अष्टमी तिथि (aṣṭamī tithi – eighth day)	दिव्यदेश प्राप्ति (divyadeśa prāpti – access into divine abode)
9	नवमी तिथि (navamī tithi – ninth day)	प्राप्ति (prāpti - accomplishment)

In occult yogic terms, these नवपद भक्ति सोपान मुक्तेः (navapada bhakti sopāna mukteḥ – nine stepped devotional ladder of liberation) has deeper esoteric significance and closely correspond to the मुक्तेः नवपद ध्यान सोपान (mukteḥ navapada dhyāna sopāna - nine stepped meditative ladder of liberation) viz.

#	भूमि समाधेः (bhūmi samādheḥ - stage of atonement)
X	सविकल्प/सबीज/ संप्रज्ञात समाधि (savikalpa / sabīja/ saṁprajñāta samādhi – discriminative / seeded/ cognitive atonement) based on आलम्बन / आधार योग (ālambana / ādhāra yoga – union with support / base)
#	बाह्य  आलम्बन / आधार  योग (bāhya ālambana / ādhāra  yoga – ecstasy / union with external support / base)	#	अन्तर्  आलम्बन / आधार  योग (antar ālambana / ādhāra  yoga – enstasy / union with internal support / base)
XA1	सवितर्क समापत्ति (savitarka samāpatti – yielding with deliberation)	XB1	निर्वितर्क समापत्ति (nirvitarka samāpatti – yielding without deliberation)
XA2	सविचार समापत्ति (savicāra samāpatti – yielding with reflection)	XB2	निर्विचार समापत्ति (nirvicāra samāpatti – yielding without reflection)
XA3	सानन्द समापत्ति (sānanda samāpatti – yielding with joy)	XB3	निरानन्द समापत्ति (nirānanda samāpatti – yielding without joy)
XA4	सास्मित समापत्ति (sāsmita samāpatti – yielding with ego)	XB4	निरास्मित समापत्ति (nirāsmita samāpatti - yielding without ego)
Y	निर्बीज / निर्विकल्प / असंप्रज्ञात समाधि (nirbīja / nirvikalpa / asaṁprajñāta  samādhi – seedless /nondiscriminative / supracognitive atonement) based on निरालम्बन / निराधार  योग (nirālambana / nirādhāra  yoga – union without support / base)
Y1	धर्ममेघ समापत्ति (dharma megha samāpatti – Cloud(stream) of righteousness / virtue yielding)

In visual terms, these stages of मुक्तेः नवपद ध्यान सोपान (mukteḥ navapada dhyāna sopāna - nine stepped meditative ladder of liberation) can be picturized as the परमपद सोपानम् (paramapada sopānam – holy-abode ladder)

    In an alternate model such समाधि अनुभूति (samādhi anubhūti – atonement experience) is actually a multi-stepped process involving acquisition of various समापत्त्यः (samāpattyaḥ - correct yieldings).

#	भूमि समाधेः (bhūmi samādheḥ - stage of atonement)
X	सबीज समाधि (sabīja samādhi – seeded atonement) based on आलम्बन / आधार  योग (ālambana / ādhāra  yoga – union with support / base)
#	बाह्य  आलम्बन / आधार  योग (bāhya ālambana / ādhāra  yoga – ecstasy / union with external support / base)	#	अन्तर्  आलम्बन / आधार  योग (antar ālambana / ādhāra  yoga – enstasy / union with internal support / base)
A	संप्रज्ञात समाधि (saṃprajñāta samāpatti –  cognitive atonement)	B	असंप्रज्ञात समाधि (asaṃprajñāta samādhi – supracognitive atonement)
XA1	सवितर्क समापत्ति (savitarka samāpatti – yielding with deliberation)	XB1	निर्वितर्क समापत्ति (nirvitarka samāpatti – yielding without deliberation)
XA2	सविचार समापत्ति (savicāra samāpatti – yielding with reflection)	XB2	निर्विचार समापत्ति (nirvicāra samāpatti – yielding without reflection)
XA3	सानन्द समापत्ति (sānanda samāpatti – yielding with joy)	XB3	निरानन्द समापत्ति (nirānanda samāpatti – yielding without joy)
XA4	सास्मित समापत्ति (sāsmita samāpatti – yielding with ego)	XB4	निरास्मित समापत्ति (nirāsmita samāpatti - yielding without ego)
Y	निर्बीज समाधि (nirbīja samādhi - seedless atonement) based on निरालम्बन / निराधार  योग (nirālambana / nirādhāra  yoga – union without support / base)
Y1	धर्ममेघ समापत्ति (dharma megha samāpatti – Cloud(stream) of righteousness / virute yielding)

Such states are variously called in different philosophical schools of Hinduism. For example, here is one model of classification

#	Philosophical School associated with the naming convention	पूर्व भूमि समाधेः (pūrva bhūmi samādheḥ - initial stage of atonement)	अन्त्य भूमि समाधेः (antya bhūmi samādheḥ - final stage of atonement)
1	वेदान्त दर्शन (vedānta darśana – philosophy of final wisdom)	सविकल्प समाधि (savikalpa samādhi – discriminative atonement)	निर्विकल्प समाधि (nirvikalpa samādhi – nondiscriminative atonement)
2	सिद्धान्त दर्शन (siddhānta darśana – philosophy of final accomplishment)	सबीज समाधि (sabīja samādhi – seeded atonement)	निर्बीज समाधि (nirbīja samādhi – nonseeded atonement)
3	योगान्त दर्शन (yogānta darśana – philosophy of final union)	संप्रज्ञात समाधि (saṁprajñāta samādhi – cognitive atonement)	असंप्रज्ञात समाधि (asaṁprajñāta samādhi – super cognitive atonement)

 

नवपद अनुवंश (navapada anuvaṃśa - nine step hierarchy)

    Again, in the In terms of श्रीविद्या संप्रदाय (śrīvidyā saṁpradāya), such a model of नवपद अनुवंश (navapada anuvaṃśa - nine step hierarchy) is alternatively represented as the नवावरणानि श्रीचक्रयन्त्रस्य (navāvaraṇāni śrīcakrasya – nine enclosures of sacred cycle).  Technically, the motif is a very complex geometrical structure containing a variety of geometrical shapes including multiple circles, squares, triangles and curves

    The following verses from the famous esoteric text तन्त्रराजतन्त्र (tantrarājatantra) which deals at length with the spiritual significance of श्रीचक्रयन्त्र (śrīcakrayantra)

Original	Transliteration	Translation
गुरुराद्या भवेच्छशक्तिः सा विम्शर्मयी मता। नवत्वं तस्य देहस्य रन्ध्त्वेनाव्भासते॥	gururādyā bhavecchaśaktiḥ sā vimśarmayī matā| navatvaṁ tasya dehasya randhtvenāvbhāsate||	The master is the primordial power; he is regarded as deliberation. The nine-fold characters in the body is revealed by the nine apertures in the body. -translation by Prof. S.K. Ramachandra Rao
Sanskrit Reference:तन्त्रराजतन्त्र (tantrarājatantra) (35)

    In the above quoted verses, the nine-fold classification is traversed from inside-out direction, which signifies cosmic evolution from the fine to the gross states. When we walk through the same motif in the reverse direction (outside -> inside), it represents the cosmic involution or the awakening of the कुण्डलिनी (kuṇḍalinī) through the नवावरण चक्र (navāvaraṇa cakra – Nine ascending vortices) viz. भूपुरपद्म (bhūpurapadma – earth-stretched lotus), षोडशदलपद्म (ṣoḍaśadalapadma – sixteen petal lotus), अष्टदशदलपद्म (aṣṭadaśadalapadma – eight petal lotus), चतुर्दशारपद्म (caturdaśārapadma – fourteen corner lotus), अन्तर्दशारपद्म (antardaśārapadma - internal ten-corner lotus), अष्टकोणपद्म (aṣṭakoṇapadma – eight-edged lotus), त्रिकोणपद्म (trikoṇapadma – triangle lotus) & बिन्दुपद्म (bindupadma – point lotus). The following verses from the भाव्नोपणिषद् (bhāvanopaṇiṣad), considered to an authoritative text on the subject of the श्री चक्र (śrī cakra) very categorically declares in cryptic aphorisms thus,

Original	Transliteration	Translation
तेन नवरन्धरूपो देहः॥ नवचक्रकरूपं क्षिचक्रकम्॥	tena navarandharūpo dehaḥ|| navacakrakarūpaṁ kṣicakrakam||	By him is the body constituted of the nine outlets. SriChakra is of the form of ninefold assemblies -translation by Prof. S.K. Ramachandra Rao
Sanskrit Reference: भाव्नोपणिषद् (bhāvanopaṇiṣad) (2,3)

श्री मुथुस्वाम्य् दीक्षितर् (śrī muthusvāmy dīkṣitar) a great doyen of Carnatic Music Composition, revered as the one of the சங்கீத மும்மூர்த்திகள் (saṅgītamumuttigaḻ - Holy Trinity in Music) has composed soul rendering பக்தி கீர்த்தனைகள் (bakti kirttanaigaḻ – devotional eulogies) addressing श्री ललितापरमेश्वरी / श्री कमलांबिका (śrī lalitāparameśvarī / śrī kamalāṃbikā) titled कमलाम्ब नवावरणं (kamalāmba navāvaraṇaṁ). The following table summarizes the esoteric mappings discussed so far.

 

#	भक्तियोग मर्ग पद (bhaktiyoga marga pada – step in path of devotional union)	ध्यानयोग मार्ग पद (dhyānayoga mārga pada – step in path of meditational union)	आवरण (āvaraṇa - cover)	चक्र (cakra - vortex)	रागं (rāgaṁ)	तालं (tālaṁ)
1	विवेक (viveka – discrimination)	सवितर्क समापत्ति (savitarka samāpatti – yielding with deliberation)	भूपुरपद्म (bhūpurapadma – earth-stretched lotus)	मूलाधारचक्र (mūlādhāracakra – root-support centre)	आनन्दभैरवी (ānandabhairavī)	त्रिपुट (tripuṭa)
2	निर्वेद (nirveda - revulsion)	निर्वितर्क समापत्ति (savitarka samāpatti – yielding without deliberation)	षोडशदलपद्म (ṣoḍaśadalapadma – sixteen petal lotus)	स्वाधिष्ठानचक्र (svādhiṣṭhānacakra – original self-stage centre)	कल्याणी (kalyāṇī)	आदि (ādi)
3	विरक्ति (virakti - indifference)	सविचार समापत्ति (savicāra samāpatti – yielding with reflection)	अष्टदशदलपद्म (aṣṭadaśadalapadma – eight petal lotus)	मणिपूरचक्र (maṇipūracakra – whole-gem centre)	शंकराभरणम् (śaṁkarābharaṇam)	आदि (ādi)
4	भीति (bhīti - fear)	निर्विचार समापत्ति (savicāra samāpatti – yielding without reflection)	चतुर्दशारपद्म (caturdaśārapadma – fourteen corner lotus)	अनाहतचक्र (anāhatacakra – unstruck centre)	कांभोजी (kāṁbhojī)	अटा(aṭā)
5	प्रसाद हेतु (prasāda hetu -  purpose)	सानन्द समापत्ति (sānanda samāpatti – yielding with joy)	बहिर्दशारपद्म (bahirdaśārapadma – external ten-corner lotus)	विशुद्धचक्र (viśuddhacakra – purified centre)	भैरवी (bhairavī)	झंप (jhaṁpa)
6	उत्क्रमण पर्व (utkramaṇa parva – dying period)	निरानन्द समापत्ति (nirānanda samāpatti – yielding without joy)	अन्तर्दशारपद्म (antardaśārapadma - internal ten-corner lotus)	आज्ञाचक्र (ājñācakra – command centre)	पुन्नागवराळी (punnāgavarāḻī)	रूपक (rūpaka)
7	अर्चिरादि पर्वम् (arcirādi parvam – path of light period)	सास्मित समापत्ति (sāsmita samāpatti – yielding with ego)	अष्टकोणपद्म (aṣṭakoṇapadma – eight-edged lotus)	मनस्चक्र (manascakra – mind centre)	सहाणा (sahāṇā)	त्रिपुटा (tripuṭā)
8	दिव्यदेश प्राप्ति (divyadeśa prāpti – access into divine abode)	निरास्मित समापत्ति (nirāsmita samāpatti - yielding without ego)	त्रिकोणपद्म (trikoṇapadma – triangle lotus)	सोमचक्र (somacakra – lunar centre)	घण्ट (ghaṇṭa)	आदि (ādi)
9	प्राप्ति / सिद्धि (prāpti / siddhi - accomplishment)	धर्ममेघ समापत्ति (dharmamegha samāpatti – cloudstream of righteousness yielding)	बिन्दुपद्म (bindupadma – point lotus)	सहस्रारपद्मचक्र (sahasrārapadmacakra – thousand petalled lotus centre)	आहिरी (āhirī)	रूपक (rūpaka)

A very detailed account of a soul’s progressive journey across these realms is very beautifully described in visual allegory in the ललितोपाक्याण (lalītopākyāṇa), which forms an important part of the ब्रह्माण्ड पुराण(brahmāṇḍa purāṇa). Similarly, the revered sage दुर्वास महऋषि (durvāsa mahaṛṣi) in his highly valued masterpiece आर्य द्विशति (ārya dviśati) also called as ललिता स्तवरत्न (lalītā stavaratna) also provides a similar account of a pilgrim’s progress.

दश कार्याणि (daśa kāryāṇi – tenfold acts)

    In all these cases, the final stage viz. दशमी तिथि (daśamī tithi – tenth  day) represents the highest state of spiritual consciousness that the soul finally attains – technically called as the निर्गुण अनुभोग सिद्धि (nirguṇa anubhoga siddhi). Again, in these ten stages are also referred as दश महा गुप्तविद्याः (daśa mahā guptavidyāḥ - ten supreme esoteric sciences) which are cryptically theologized as काली (kālī), तारा (kālī), त्रिपुरसुन्दरी (tripurasundarī), भुवनेश्वरी (bhuvaneśvarī), त्रिपुरभैरवी (tripurabhairavī), छिन्नमस्ता (chinnamastā), धूमावती (dhūmāvatī) & भगलामुखी (bhagalāmukhī) respectively.

Again, according to the शुद्धाद्वैत शैवसिद्धान्त दर्शन (śuddhādvaita śaivasiddhānta darśana – philosophy of pure nondualstic final auspiscious accomplishment) based on the शैवागम संप्रदाय  (śaivāgama saṃpradāya) similar set of ten soteriological stages technically called दश कार्याणि (daśa kāryāṇi – tenfold acts) are modelled as the शिवालयमहोत्सव (śivālayamahotsava – grand shiva temple  festival).  

#	तिथि (tithi - day)	उत्सव गत (utsava gata – ritual event)	आत्म भावकार्य (ātma bhāvakārya – soul’s experience roles)
1	प्रथम तिथि (prathama tithi - first day)	ध्वज रोहणम् / बीजाङकार्पणम् (dhvaja rohaṇam / bījāṅakārpaṇam – flag raising)	मूलाधार (mūlādhāra)
2	द्वितीया तिथि  (vitīyā tithi - second night)	सूर्य /चन्द्रप्रभ यात्रोत्सव (sūrya/candra prabha – Solar/Lunar  festive procession)	तत्त्व रूपम् (tattva rūpam – principle form)
3	तृतीया तिथि (tṛtīyā tithi - third day)	सिंह/अदिकार नन्दि वाहन (siṁha/adikāra nandi vāhana - lion / bull vehicle)	तत्त्व दर्शनं (tattva darśanaṁ - ontological vision)
4	चतुर्थी तिथि (caturthī tithi - fourth day)	शेश वाहन (śeśa vāhana – snake vehicle)	तत्त्व शुद्धि (tattva śuddhi – evolutes cleansing)
5	पञ्चमी तिथि (pañcamī tithi - fifth day)	ऋशब वाहन (ṛśaba vāhana – bull vehicle)	आत्म रूप (ātma rūpa -  soul form)
6	षष्ठी तिथि (ṣaṣṭhī tithi - sixth day)	गज वाहन (gaja vāhana – elephant vehicle)	आत्म दर्शन (ātma darśana – soul vision)
7	सप्तमी तिथि (saptamī tithi - seventh day)	रतोत्सव (ratotsava – chariot festival)	आत्म शुद्धि (ātma śuddhi – soul cleansing)
8	अष्टमी तिथि (aṣṭamī tithi – eighth day)	अश्व वाहन (aśva vāhana – horse vehicle)	शिव रूप (śiva rūpa – divine form)
9	नवमी तिथि (navamī tithi – ninth day)	भिक्शातन (bhikśātana – mendicancey)	शिव दर्शन (śiva darśana – divine vision)
10	दशमी तिथि (daśamī tithi – tenth  day)	तीर्तवारि हृदयम् (tīrtavāri hṛdayam – sacred dip)	शिव योग (śiva yoga – divine union)

The esoteric significance of दशकार्याणिमहोत्सव (daśakāryāṇimahotsava – ten-day grand festival) is explained in the following verses from the संकल्पनिराकरणम्  (saṅkalpanirākaraṇam) part of theयोगजतन्त्र /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 non-dualistic 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, 

“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 occurs 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.”     

Renowned subject matter expert श्री उमापतिशिवचार्य (śrī umāpatiśivacārya) very beautifully explains the esoteric philosophy about these ten spiritual milestones, in his famous Tamil masterpiece உண்மை நெறி விளக்கம் (uṇmai nheri viḻakkam – exposition of true tradition). The whole process of spiritual liberation is summarized in the following table, mapping the दशकार्याणिमहोत्सव (daśakāryāṇimahotsava – ten-day grand festival) with the spiritual milestones of the soul. These ten stages can further be bucketized under three major groups, in line with the Vedantic philosophy.

#	Category	Stage -1	Stage -2	Stage -3
1	लक्षण ज्ञानस्य (lakṣaṇa jñānasya - type of knowledge)	आधिदैविकपाशज्ञान (ādhidaivikapāśajñāna - matter dominated bondage gnosis)	आध्यात्मिकपशुज्ञान (ādhyātmikapaśujñāna – anthropicentric soul-gnosis)	आधिदैविकपतिज्ञान (ādhidaivikapatijñāna – spiritualized divine gnosis)
2	ज्ञानवाद कार्याणि (jñānavāda kāryāṇi – epistomological acts)	·        तत्त्वरूपम् (tattvarūpam – principle form), ·        तत्त्वदर्शनं (tattvadarśanaṁ - ontological vision) ·        तत्त्वशुद्धि (tattvaśuddhi – evolutes cleansing)	·        आत्मरूप (ātmarūpa -  soul form) ·        आत्मदर्शन (ātmadarśana – soul vision) ·        आत्मशुद्धि (ātmaśuddhi – soul cleansing)	·        शिवरूप (śiva rūpa – divine form) ·        शिवदर्शन (śivadarśana – divine vision) ·        शिवयोग (śivayoga – divine union)	शिवभोग (śivabhoga – divne-experience)
3	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)
4	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)
5	लक्षण कारणदेहस्य (lakṣaṇa kāraṇadehasya – nature of causal body)	शुद्धकारणदेह (śuddhakāraṇadeha – pure causal-body)	प्रणवकारणदेह (praṇavakāraṇadeha- sonic causal-body)	ज्ञानकारणदेह (jñānakāraṇadeha- gnostic causal-body)
6	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)	अश्व वाहन (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)