According to orthodox Tamil religious almanac, the sacred வைகாசி விசாகத்திருவிழா (vaikāci vicākat tiruviḻā – Vaikasi Vishakam Festival) is celebrated annually on the day of வைகாசிமாதம் விசாக நக்ஷத்திரம் (vaikācimātam vicāka nakṣattiram – Vishaka asterism in month of Vaikasi (Mid May to Mid June) across the length and breadth of Tamil Nadu. This festival is related to the திரு முருகப்பெருமானின் மகா அவதாரத்திருநாள் (tiru murukapperumāṉiṉ makā avatārattirunāḷ - sacred event of Lord Murgan’s incarnation). In fact, “ विशाख / விசாகம் (viśākha / visākam - fork)” is one of the earliest sacred names associated with Him.
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1 | பரிபாடல் (paripāṭal) which occurs as part of the எட்டுத்தொகை (eṭṭuttokai – eight anthologies) and belonging to the சங்கத்தமிழ் இலக்கியம் (Saṅgattamiḻ ilakkiyam – classical Tamil literature) |
2 | திரு கச்சியப்பசிவாச்சாரியாரின் கந்தபுராணம் ( tiru kacciyappacivāccāriyāriṉ kantapurāṇam – Sri Kacchiyappa Sivacharyar’s Kandapuranam) |
3 | திரு குமரகுருபரரின் கந்தர் கலிவெண்பா (tiru kumarakuruparariṉ kantar kaliveṇpā) |
4 | श्रीमद् व्यासमहाभारत (śrīmad vyāsamahābhārata – Sri Vyasa’s Mahabharata) viz.
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5 | श्रीमद् वाल्मीकिरामायण (śrīmad vālmīkirāmāyaṇa – Sri Valmiki’s Ramayana)
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6 | श्रीमद् स्कन्दमहापुराण (śrīmad skandamahāpurāṇa)
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7 | श्रीमद् शिवमहापुराण (śrīmad śivamahāpurāṇa) |
8 | श्रीमद् कालिदस कुमारसंभव (śrīmad kālidasa kumārasaṃbhava) |
Table 2: Scriptural narratives on Skanda's birth:
One may observe that there are seemingly disparate variations across each of the mythological narratives regarding the श्री स्कन्दस्य जन्म (śrī skandasya janma – birth of Lord Skanda ) and some of which can also seem to sound vulgar. However, please understand this is only due to a very literal and superficial reading of the narrative and its rich allegorical spiritual message can be deciphered only with an unbiased open mind for a गहनतरदार्शनिकजिज्ञासा (gahanataradārśanikajijñāsā - deeper philosophical inquiry ). While I personally due to my limited capacities may not be able to do complete justice in demystifying the same, I would like to humbly share my two cents of understanding to this end. If you begin reading between the lines of these narratives, deeper occult themes will be revealed. For example, each of the following देवानि (devāni - gods) have a critical role to play in the श्री स्कन्दस्य जन्म (śrī skandasya janma – birth of Lord Skanda )
# | देव (deva - god) | स्कन्देन सह सम्बन्धः (skand ē na saha sambandhaḥ - relation with Skanda) |
1 | श्री परमशिव (śrī paramaśiva – Lord Parama Shiva) | दिव्यपितृ (divyapitṛ - Holy Father) |
2 | श्री अग्निदेव (śrī agnideva – sacred fire god) | दिव्यपितृ (divyapitṛ - Holy Father) , वाहक देव (vāhaka deva - carrier god) |
3 | श्री वायुदेव (śrī vāyudeva – sacred wind god) | वाहक देव (vāhaka deva - carrier god) |
4 | श्री इन्द्रदेव (śrī indradeva – sacred war god) | प्रतिस्पर्दिन् देव (pratispardin deva – rival deity) , वाहक देव (vāhaka deva - carrier god), शरनार्थिन्देव (śaranārthindeva – refugee god) , श्वशुर (śvaśura – father in law) |
5 | श्री उममहेश्वरी (śrī umamaheśvarī)/ श्री दाक्षायणि (śrī dākṣāyaṇi) / श्री पार्वतीदेवी (śrī pārvatīdevī)/ ஸ்ரீ கொற்றவை (srī koṟṟavai) | दिव्यमातृ (divyamātṛ - Holy Mother) |
6 | श्री गङ्गदेवी (śrī gaṅgadevī – sacred goddess Ganges) | दिव्यमातृ (divyamātṛ - Holy Mother) |
7 | श्री स्वहादेवी (śrī svahādevī – sacred goddess of ablution) | दिव्यमातृ (divyamātṛ - Holy Mother) |
8 | वेदऋषीणां पत्नयः (vedar ̥ ṣīṇāṁ patnayaḥ - wives of vedic sages) | दिव्यमातृ (divyamātṛ - Holy Mother) |
9 | पवित्र कृतिका मातरः (pavitra kṛtikā mātaraḥ - holy kartika mothers / Pleiades) | दिव्यमातृ (divyamātṛ - Holy Mother) |
10 | श्री दक्षप्रजापति (śrī dakṣaprajāpati) | मातमह (mātamaha – maternal grandfather) |
Table 3: Key Divine actors in Skanda's birth narrative
The next important point we need to understand is that the ब्रह्मोद्य उत्पत्ति (brahmodya utpatti – theological genesis) narratives relating to the श्री स्कन्दस्य जन्म (śrī skandasya janma – birth of Lord Skanda ) can be esoterically classified under two major kinds based on the आध्यात्मिक ऊर्जा प्रवाहस्य स्रोतस्थानम् (ādhyātmika ūrjā pravāhasya sr ō tasthānam - source locus of the spiritual energy flow) :
# | Category | लैङ्गिक विषयः ( laiṅgika viṣayaḥ - sexual theme) | अलैङ्गिक विषयः (alaiṅgika viṣayaḥ - asexual theme) |
1 | आधारचक्र कुण्डलिनीशक्तेः (ādhāracakra kuṇḍalinīśakteḥ - base centre of coiled energy) | मूलाधारचक्र (mūlādhāracakra – root-support centre) | आज्ञाचक्र (ājñācakra – command centre) |
2 | भौतिकशरीरे स्थानं (bhautikaśarīr ē sthānaṁ - location in the physical body) | जननाङ्गप्रदेशः (jananāṅgaprad ē śaḥ - genital region) | भ्रूयोः मध्ये (bhrūy ō ḥ madhy ē – between brows) |
3 | ऊर्जा संचरण प्रारूप (ūrjā saṁcaraṇa prārūpa - energy transmission format) | शुक्राणुरूपेण जैव-आनुवंशिकशक्तिः (śukrāṇurūp ē ṇa jaiva-ānuvaṁśikaśaktiḥ - Bio-genetic energy in the form of sperm) | प्राणाग्नि ज्योतिरूपेण जैव-तापी ऊर्जा (prāṇāgni jy ō tirūp ē ṇa jaiva-tāpī ūrjā - Bio-thermal energy in the form of vital-thermal-effulgence) |
4 | प्रतिनिधि शास्त्र (pratinidhi śāstra - representative scripture) | श्रीमद् व्यासमहाभारत (śrīmad vyāsamahābhārata – Sri Vyasa’s Mahabharata) | திரு கச்சியப்பசிவாச்சாரியாரின் கந்தபுராணம் ( tiru kacciyappacivāccāriyāriṉ kantapurāṇam – Sri Kacchiyappa Sivacharyar’s Kandapuranam) |
| कुण्डलिनीयोगस्य शाखा (kuṇḍalinīy ō gasya śākhā - branch of Kundalini Yoga) | परिणययोग (pariṇayayoga -marital yoga) aka पर्यङ्कयोग / பரியங்கயோகம் (paryaṅkayoga / pariyaṅgay ō gam – bedstead yoga)) | अपरिणययोग (apariṇayayoga – celibate yoga) aka வாசியோகம் / संपुटयोग (vāciy ō kam / saṃpuṭayoga– breath control yoga) |
5 | कुण्डलिनीयोगस्य शाखा (kuṇḍalinīy ō gasya śākhā - branch of Kundalini Yoga) | योनिमुद्र (yonimudra – genitive seal) | महामुद्र / खेचरीमुद्र (mahāmudra – supreme seal / flyer seal) |
6 | उत्प्रेरकबलम् (utpr ē rakabalam - triggering force) | काम / इच्छा शक्ति (kāma / icchā śakti – passion / desire force) | ज्ञानशक्ति (jñānaśakti – gnosis force) |
Table 4: Source locus of the spiritual energy flow
लैङ्गिक विषयः परिणययोगस्य (laiṅgika viṣayaḥ pari ṇ ayayogasya - sexual theme of marital yoga)
To begin with let’s start analysing श्री स्कन्दस्य जन्मकथा ( śrī skandasya janmakathā – birth story of Sri Skanda) based on the लैङ्गिक विषयः परिणययोगस्य (laiṅgika viṣayaḥ pariṇayayogasya - sexual theme of marital yoga) by practicing the पर्यङ्कयोग / பரியங்கயோகம் (paryaṅkayoga / pariyaṅgay ō gam – bedstead yoga) which involves leveraging शुक्राणुरूपेण जैव-आनुवंशिकशक्तिः (śukrāṇurūp ē ṇa jaiva-ānuvaṁśikaśaktiḥ - Bio-genetic energy in the form of sperm) as the ऊर्जा संचरण प्रारूप (ūrjā saṁcaraṇa prārūpa - energy transmission format) . This in turn can be analyzed from the following two sub-themes viz.
# | उपविषयः (upaviṣayaḥ- sub-theme) |
1 | श्रीस्कन्दस्य पिता यथा श्री अग्निदेवः (śrīskandasya pitā yathā śrī agnid ē vaḥ – sri agnideva (sacred fire god) as the father of sri skanda) |
2 | श्री स्कन्दः श्रीपरमाशिवस्य जातः पुत्रः अग्निदेवः दिव्यवाहकदूतत्वेन कार्यं करोति (śrī skandaḥ śrīparamāśivasya jātaḥ putraḥ agnid ē vaḥ divyavāhakadūtatv ē na kāryaṁ kar ō ti - Sri Skanda is the begotten son of Sri Paramashiva and Agnideva serves as the divine carrier-messenger) |
Table 5: ऊर्जा संचरण प्रारूप ( ūrjā sa ṁ cara ṇ a prārūpa - energy transmission format)
श्रीस्कन्दस्य पिता यथा श्री अग्निदेवः ( śrīskandasya pitā yathā śrī agnid ē va ḥ – sri agnideva (sacred fire god) as the father of sri skanda)
Let’s start with श्री अग्निदेव (śrī agnideva – sacred fire god) . Of course, one of the earliest associations of திரு முருகப்பெருமான் (tiru murukapperumāṉ) and श्री अग्निदेव (śrī agnideva – sacred fire god) occurs in the ऋग्वेदमन्त्रसंहिता (ṛgvedamantrasaṃhitā – rig vedic mantra corpus) . For example, in the following sacred मन्त्र (mantra - hymn) revealed to श्री कुमार आत्रेय महऋषि (śrī kumāra ātreya mahaṛṣi) & श्री वृषजान महऋषि (śrī vṛṣajāna mahaṛṣi), one can trace the concept of श्री कुमार (śrī kumāra) . who interestingly is associated with a गुहा (guha - cave).
Let us next take the case-study of श्रीस्कन्दस्य पिता यथा श्री अग्निदेवः (śrīskandasya pitā yathā śrī agnid ē vaḥ – sri agnideva (sacred fire god) as the father of sri skanda). Interestingly, “ अग्निभू (agnibhū – fire-born)” is one of the स्कन्दस्य पवित्रनामानि (skandasya pavitranāmāni – sacred names of Skanda ) which can be even traced as early as the अथर्ववेदसंहिता (atharvavedasaṃhitā – Atharva Veda corpus) and His other epithets include अग्निपुत्र (agniputra – son of agni) etc.
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| Figure 1 : श्री अग्निदेव ( śrī agnideva – sacred fire god) |
And one of the earliest narratives of the same occurs in the आरण्यक / वणपर्व (āraṇyaka / vaṇaparva – forest period) as part of the श्रीमद् व्यासमहाभारत (śrīmad vyāsamahābhārata) wherein श्री मार्कण्डेय महऋषि (śrī mārkaṇḍeya mahaṛṣi) explains thus to अर्जुन / पार्था (arjuna / pārthā).
According to this legend, श्री स्वाहादेवी (śrī svāhādevī) who was the श्री दक्ष प्रजापतिः पुत्री (śrī dakṣa prajāpatiḥ putrī – daughter of Sri Daksha Prajapati ) was attracted towards अद्भुत अग्निदेव (adbhuta agnideva – wonderful fire god), who however was not interested in her but was driven by a lustful desire towards सप्त वेदऋषीणां पत्नयः (sapta vedar ̥ ṣīṇāṁ patnayaḥ – wives of seven Vedic sages) who were performing a वेदयज्ञ (vedayajña – Vedic sacrifice) .
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| श्री अग्निदेव (śrī agnideva – sacred fire god) & श्री स्वाहादेवी ( śrī svāhādevī) |
श्री स्वाहादेवी (śrī svāhādevī) then reached the हिमवत् श्वेताः हिमालयः पर्वताः (himavat śv ē tāḥ himālayaḥ parvatāḥ - snowy white mountains of the Himalayas) and spilled the रेतस् श्री अग्निदेवस्य (retas śrī agnidevasya – semen of sri agnideva) into a सुवर्णं सरः (suvarṇaṁ saraḥ - golden lake) . On similar ways, she planned to disguise herself as the other वेदऋषीणां पत्नयः (vedar ̥ ṣīṇāṁ patnayaḥ - wives of vedic sages) and on each day she impersonated herself as one of them and thereby श्री स्वाहादेवी अग्निदेवेन सह संभोगं कृतवती (śrī svāhād ē vī agnid ē v ē na saha saṁbh ō gaṁ kr ̥ tavatī – goddess svahadevi copulated with the god of fire). While she managed to do so with the षड् वेदऋषीणां पत्नयः (ṣaḍ vedar ̥ ṣīṇāṁ patnayaḥ - wives of six vedic sages), she could not do so in the case of श्री अरुन्धती (śrī arundhatī) who is the धर्मपत्नी श्री वशिष्ठ महऋषेः (dharmapatnī śrī vaśiṣṭha mahaṛṣeḥ – divine consort of Sri Vashishta Maharishi) because of the latter’s अविच्छिन्नसतीत्वं भर्तृभक्तिश्च (avicchinnasatītvaṁ bhartr ̥ bhaktiśca – uncompromising chastity and devotion to her husband). And eventually, श्री षण्मुखस्कन्द / ஸ்ரீ ஷண்முகஸ்கந்தன் (śrī ṣaṇmukhaskanda / srī ṣaṇmukaskantaṉ – six-faced sri skanda) was thus born from the रेतस् श्री अग्निदेवस्य (retas śrī agnidevasya – semen of sri agnideva) impregnated and collected by श्री स्वाहादेवी (śrī svāhādevī) , in the guise of षड् वेदऋषीणां पत्नयः (ṣaḍ vedar ̥ ṣīṇāṁ patnayaḥ - wives of six Vedic sages) .
In the meanwhile, the षड् वेदऋषीणां पत्नयः (ṣaḍ vedar ̥ ṣīṇāṁ patnayaḥ - wives of six Vedic sages) were abandoned by their respective पतयः (patayaḥ - husbands) on coming to know of their पारदार्य (pāradārya - adultery). Eventually, these परिहृत वेदऋषीणां पत्नयः (parihṛta vedar ̥ ṣīṇāṁ patnayaḥ - abandoned wives of the Vedic Rishis) approached திரு முருகப்பெருமான் (tiru murukapperumāṉ) seeking पापक्षमा / பாவ மன்னிப்பு (pāpakṣamā / pāva maṉṉippu - Forgiveness of sins) . The Lord liberated them from the same and even accepted them as His मातृकाः (mātṛkāḥ - nursing mothers) who eventually incarnated as the पवित्र कृतिका मातरः (pavitra kṛtikā mātaraḥ - holy kartika mothers / Pleiades) in order to nurse the newly born at the சரவணப்பொய்கை / शरवणभव (saravaṇappoigai / śaravaṇabhava – in the thicket of reeds) on the shores of the புனித கங்கை நதி / पवित्र गङ्गानदिः (puṉita gaṅgainati / pavitra gaṅgānadiḥ - Holy Ganges River).
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| पवित्र कृतिका मातरः (pavitra kṛtikā mātaraḥ - holy kartika mothers / Pleiades) |
Let us quickly try to demystify श्री स्वाहादेवी (śrī svāhādevī – goddess Svāhā) by understanding the deeper spiritual concept underlying her. श्री स्वाहादेवी (śrī svāhādevī – goddess Svāhā) who is also known as श्री मन्यन्ती (śrī manyantī – goddess manyanti) is considered to be श्री अग्निदेवस्य द्वयोः पत्नीयोः एकः (śrī agnid ē vasya dvay ō ḥ patnīy ō ḥ ē kaḥ - one of the two wives of the fire-god) , the other being श्री स्वधादेवी (śrī svadhādevī – goddess svadhā). Etymologically, these names are highly polymorphic pregnant with deep esoteric meanings. For example, one of the most widely explained derivations by subject matter experts is that the Sanskrit name “ स्वाहा (svāhā – self-destroying)” is a compound term which can be derived as follows:
स्वाहा (svāhā – self-abnegating) | स्वा (sva – of self) | हा (hā – to remove / abnegate) |
स्वत्व (svatva - oneself) | हनन (hanana – destroying / abnegating) | |
“ स्वत्व हनन इति ' स्वाहा ' (svatva hanana iti 'svāhā' - self-destroying is 'Svāhā')” | ||
Alternatively, the name means “ स्वाहा (svāhā – well said) ” as it is derived based on the etymological combination of “ सु (su - well)” & “ आह (āha - said)”:
स्वाहा (svāhā – well said) | सु (su - well) | आह (āha - said) |
“ सु आह इति ' स्वाहा ' (su āha iti 'svāhā' – well said is 'Svāhā')” | ||
Let us now deep dive into some hermeneutical understanding based on these two etymological interpretations. Well, in esoteric terms what is highlighted by the first interpretation is that श्री स्वाहादेवी (śrī svāhādevī – goddess Svāhā) theologizes the important spiritual process of अत्मसमर्पणम् (atmasamarpaṇam – self surrender). Here, from a संस्कारात्मक दृष्टिकोण (saṁskārātmaka dr ̥ ṣṭik ō ṇa - sacramental perspective) the emphasis is on the पौद्गलिक आहुति (paudgalika āhuti – substantial oblation) . Hence, accordingly in the above story, श्री स्वाहादेवी (śrī svāhādevī – goddess of self-abnegation) symbolizes the act of आत्मयज्ञ / आत्मत्याग (ātmayajña / ātmatyāga - self-sacrifice) since she had sacrificed herself to lure the desire of श्री अग्निदेव (śrī agnideva – sacred fire god), her beloved husband who wanted to mingle with the सप्त षड्ऋषीणां पत्नयः (sapta r ̥ ṣīṇāṁ patnayaḥ – wives of seven sages) .
Let us next briefly understand the second interpretation as well. Here श्री स्वाहादेवी (śrī svāhādevī – goddess Svāhā) theologizes the मन्त्र आहुति (mantra āhuti - mantric oblation) which is typically an exclamation uttered at the time of making an offering to the अधिकारदेवत वेदयज्ञस्य (adhikāradevata vedayajñasya – presiding deity of a Vedic sacrifice) as illustrated below:
- ॐ इन्द्राय स्वाहा (oṃ śrī indrāya svāhā – oṃ well said to God Indra) ।
- ॐ अग्नेय स्वाहा (oṃ śrī agneya svāhā – oṃ well said to God Agni) ।
- ॐ रुद्राय स्वाहा (oṃ śrī rudrāya svāhā – oṃ well said to God Rudra) ।
- ॐ विष्णुवे स्वाहा (oṃ śrī viṣṇuve svāhā – oṃ well said to God Vishnu) ।
Of course, the interpretation given to श्री स्वाहादेवी (śrī svāhādevī – sacred goddess of self-abnegation) , can similarly be extended to श्री स्वधादेवी (śrī svadhādevī – sacred goddess of self-comfort) who is the श्री अग्निदेवस्य अन्यपत्नी (śrī agnid ē vasya anyapatnī – other wife of sacred fire-god). However, the important difference between them is that the former is traditionally related to देवयज्ञस्य हविस् (devayajñasya havis – oblation of deity-sacrifice) while the latter is restricted to पितृयज्ञस्य कविस् (pitṛyajñasya kavis – oblation of deity-sacrifice). Thus, श्री स्वाहादेवी (śrī svāhādevī – sacred goddess of self-abnegation), श्री अग्निदेव (śrī agnideva – sacred fire god) & श्री स्वधादेवी (śrī svadhādevī – sacred goddess of self-comfort) together constitute the Holy Trinity. Viz. श्री स्वाहास्वधासमेताग्निदेव (śrī svāhāsvadhāsametāgnideva)
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| श्री स्वाहास्वधासमेताग्निदेव (śrī svāhāsvadhāsametāgnideva) Here, in terms of ब्रह्माण्डीय विकास (brahmāṇḍīya vikāsa - cosmic evolution) , the process of energy transformation from pure spiritual state to a (gross) material state is considered as a त्याग (tyāga – donation). Etymologically, तपस् (tapas - penance) is derived from “ तप् (tap – to heat)” literally means “ उष्णता / तप (uṣṇatā / tapa - heat)” and interestingly modern उष्मागतिकी विज्ञान (uṣmāgatikī vijñāna - science of thermodynamics) reiterates that “ तन्त्रेण कृतं कार्यं एकेन तन्त्रेण अन्यस्मिन् तन्त्रे स्थानान्तरिता ऊर्जा; तथा तापः सामान्यतया एतादृशस्य ऊर्जाविनिमयस्य माध्यमं वा मार्गं वा भवति (tantrēṇa kr̥taṁ kāryaṁ ēkēna tantrēṇa anyasmin tantrē sthānāntaritā ūrjā; tathā tāpaḥ sāmānyatayā ētādr̥śasya ūrjāvinimayasya mādhyamaṁ vā mārgaṁ vā bhavati - work performed by a system is the energy transferred by one system to another; and heat is typically the medium or channel of such energy exchange) “ . Moreover, the आदिम तापविकिरणम् (ādima tāpavikiraṇam - primordial heat radiation), according to the घर्ममहास्फार आधुनिकब्रह्माण्डविज्ञाने (gharmamahāsphāra ādhunikabrahmāṇḍavijñāne - Hot Big Bang Model in Modern Cosmology) , was the characteristics of the प्रारम्भिक भौतिक ब्रह्माण्ड (prārambhika bhautika brahmāṇḍa- early physical universe) when the तापमान (tāpamāna - temperature) at that time was estimated to be more than 100 billion Kelvin . Interestingly, just as in the physical realm wherein the सूर्य /सवित्र् (sūrya/ savitr - Sun), ज्योति (jyoti - light) & अग्णि (agṇi - fire) are generally considered as the best sources of " उष्णता / तप (uṣṇatā / tapa - heat) ”, similarly in the spiritual parlance they are considered as the best sources of तपस् (tapas - heat). स्वतः क्षीणं तापः (svataḥ kṣīṇaṁ tāpaḥ - self-abnegating heat) which is theo-sonically uttered as “ स्वाहा (svāhā – self-abnegation) ” helps in transmigrating the हविः विषयाः (haviḥ viṣayāḥ - objects of oblation) objects of त्याग (tyāga – donation) across realms during यज्ञ साधन (yajña sādhana – sacrificial rites). The following verses from यजुर्वेदासम्हिता (yajurvedāsamhitā – Yajurveda corpus) , very clearly establishes the synergies between these symbols. |
प्राकृतिक ऊष्मागतिकीशास्त्रस्य तत्वमीमांसा (prākr ̥ tika ūṣmāgatikīśāstrasya tatvamīmā ṁ s ā – metaphysics of natural thermodynamics)
To further understand and appreciate the subject, I think, we need to get some basic understanding on the उष्नतागतिशील धर्माः (uṣnat ā gatiśīla dharmāḥ - thermodynamic laws) and how it is applicable to life systems. But even before doing that let us understand அக்னி தத்துவத்தின் விஞ்ஞானம் / अग्नितत्त्वस्य विज्ञान ( agni tattuvattiṉ viññāṉam / agnitattvasya vijñāna – science of fire principle ) . To this end let us start with its etymology.
Thus, according to the above definition, “ अग्नि (agni– fire)” is etymologically derived as a combination of ‘ अ (a) ’, ‘ ग (ga) ’ & ‘ नी (nī) ’.
अग्नि (agni– fire) | अ (a) | ग (ga) | नी (nī) |
इ (i – to go) | अञ्ज् (añj – to shine) / दः (daḥ - to burn) | नी (nī – to lead) |
Of course this is not the only etymological interpretation of the term “ अग्नि (agni– fire)”. There are various other interpretations as well. For example, Sri Aurobindo in his famous treatise “ Hymns to the Mystic Fire ” explains the etymological roots of the term “ अग्नि (agni– fire)” thus:
“ अग्निम् (agnim-fire). The word Agnis is composed of the root अग् (ag) , the suffix नि (ni) and the case-ending स् (s) . The root अग् (ag) occurs in two other words of this hymn, अङ्ग (aṅga) and अङ्गिरः (aṅgiraḥ) most common meaning is love, force or excellence. The original root अ ( a) of which it is a primary derivative meant existence. The addition of ग् (g) adds the sense of force or power. To exist in force or power is अङ्ग (aṅga) in its initial sense and all other meanings are derivative or deductive from the initial sense. The sound न् (n) is added to roots with an adjectival force as in रत्न (ratna) from रत् (rat), यज् (yaj) . It may have adherent to it either अ (a) , इ (i) or उ (u) , and may be pure or preceded by the enclitics अ (a) , इ (i) , उ (u) or their prolonged forms आ (ā) , ई (ī) , ऊ (ū) . Thus करण (karaṇa) , शयान (śayāna) , बलिन (balina) , राजन (rājana) , वरुण (varuṇa) , इष्णु (iṣṇu) , विष्णु (viṣṇu) etc. अग्नि (agni) means one who exists in force or power. Cf the Greek ἄϒαν (ἄϒαn), exceedingly, ἀϒαθóς, good, originally meaning strong, powerful, brave. From the same sense of power, force, excellence come various senses of ἄϒω, the Latin ago, lead, drive, act, etc. On the other hand the insertion of the nasal sound between अ (a) and ग् (g) gives the sense of love, sweetness, softness, beauty, as the particular kind of force or excellence implied in the root”.
The next important point to understand is that such अग्नि (agni– fire) manifests itself in various forms including the following seven major forms: भूताग्नि (bhūtāgni – physical fire), यज्ञाग्नि (yajñāgni – sacrificial fire), प्राणाग्नि / जीवाग्नि (prāṇāgni / jīvāgni– vital fire / biological fire), इन्द्रियाग्नि / इन्द्राग्नि (indriyāgni / indrāgni – sense fire / sensual fire), कामाग्नि (kāmāgni – erotic fire), ज्ञानाग्नि (jñānāgni– gnostic fire) & ब्रह्माग्नि (brahmāgni– divine fire) . These manifested forms can further be grouped under आधिभौतिक (ādhibhautika - materialistic), आध्यात्मिक (ādhyātmika - personalistic) & आधिदैविक (ādhidaivika - divinistic) .
The अग्नि तत्त्व (agni tattva – fire principle) occupies the third important भूतस्य अवस्था (bhūtasya avasthā- phase of matter) . Technically speaking, अग्नि (agni – fire) represents the chemical process of combustion of materials by oxidation releasing तप / उष्णता (tapa / uṣṇatā - heat) & ज्वालक (jvālaka - light) . Interestingly, the ancient ऋषि मुन्यः (ṛṣi munyaḥ – seer sages) had already discovered the fact that तप च ज्वालक (tapa ca jvālaka – heat and light) always go together, they used to refer to this principle both as अग्नि (agni – fire) as well as तेजस ( tejas – light ) .
From a physical point of view, the classical element अग्नि (agni– fire) is technically called भूताग्नि (bhūtāgni – material fire) represents the उष्णता (ऊर्जा) ज्वालारूपेण प्रवाह्यते ( uṣṇatā (ūrjā) jvālārūp ē ṇ a prav ā hyat ē - heat (energy) flow as flame) . This point is very clearly hinted by திரு அருட்பிரகாச இராமலிங்க வள்ளலார் (tiru aruṭpirakāsa irāmaliṅga vaḷḷalār) in the அருட்பெருஞ்ஜோதி அகவல் (aruṭperuñj ō ti agaval – hymn on the Vast Grace Light) which is a esoterically occult scientific treatise forming part of his magnum opus poetic masterpiece திரு அருட்பா (tiru aruṭpā – song on divine grace)
अग्निजल (agnijala – fluid-fire/plasma) is special kind of अग्नि ( agni – fire ) having high energy ionized gaseous state , When the तापमान अग्नेः (tāpamāna agneḥ - temperature of fire) becomes too high to the level of ionizing the वायु ( vāyu - gas) in the प्रक्रिया दाहस्य (prakriyā dāhasya - process of combustion) .
Here, is an interesting observation. according to the Greek system, there is slight change in the sequence viz. आकाश ( ākāśa - aether) , अग्नि ( agni – fire ) , वायु ( vāyu - air) , अप् (app - water) & पृथिवी ( pṛthivī - earth) . In other words, अग्नि ( agni – fire ) occupies the 3rd position in the Hinduism, while in the Greek it occupies the 4th which is more in line with the modern scientific version according to which अग्नि तत्त्व (agni tattva - fire principle) which represents the अग्निजल अवस्था (agnijala avasthā – fluid-fire/plasma state) is a further excited state of ionized atoms compared to the वायुर अवस्था (vāyura avasthā - gaseous state) represented by the वायु तत्त्व (vāyu tattva - air principle) .
ஸ்தூலபூததத்துவம் / स्थूलभूततत्त्व (stūlabūtatattuvam / sthūlabhūtatattva – gross material principle) | தன்மாத்திரை தத்துவம் / तन्मात्रतत्त्व (taṉmāttirai tattuvam /tanmātratattva – potency principle) | |||||
மணம் / गन्ध (maṇam / gandha – smell ) | சுவை / रस (suvai / rasa – taste)
| ஒளி / रूप (oḷi / rūpa – color)
| பரிசம் / स्पर्श (parisam / sparśa – touch ) | ஒலி / शब्द (oli / śabda – sound) | ||
1 | நிலம் / पृथिवी ( nilam / pṛthivī - earth) | Yes | Yes | Yes | Yes | Yes |
2 | நீர் / अप् ( nīr / app - water /liquid) |
| Yes | Yes | Yes | Yes |
3 | நெருப்பு / अग्नि ( neruppu / agni – fire /plasma ) |
|
| Yes | Yes | Yes |
4 | காற்று / वायु ( kāṟṟu / vāyu - air/gas) |
|
|
| Yes | Yes |
5 | ஆகாயம் / आकाश ( ā k ā yam / ākāśa - aether/vacuum ) |
|
|
|
| Yes |
The above logic is very beautifully explained by श्री सुरेश्वराचार्य (śrī sureśvarācārya) – an eminent disciple of श्री आदि शंकराचार्य (śrī ādi śaṁkarāacārya), in his पञ्चीकरण वार्त्तिक ( pañcīkaraṇa vārttika) thus ,
Thus, based on the above order, अग्नि (agni – fire) naturally takes the middle position (median) amongst these five principles. In fact, that is why in திரு அருட்பிரகாச இராமலிங்க வள்ளலார் (tiru aruṭpirakāsa irāmaliṅga vaḷḷalār) in the அருட்பெருஞ்ஜோதி அகவல் (aruṭperuñj ō ti agaval – hymn on the Vast Grace Light) sings thus,
Moreover, while on the one hand, दृढानि (dṛḍhāni - solids) & द्रवाः (dravāḥ - liquids) have the natural tendency of always flowing from a higher altitude to a lower one, अग्नि ज्वाला (agni jvālā – flame of fire) has the tendency of always facing upwards. The genius of the ancient वेदऋष्मिनिः (vedaṛṣminiḥ - vedic serr-sages) realized the esoteric significance of this quality in अग्नि (agni – fire) and wanted to leverage the same for their soteriological purposes. In fact, the following वेदमन्त्र (vedamantra – vedic hymn) originally revealed to श्री मधुच्छन्दाः वैश्वमित्र महऋषि (śrī madhucchandāḥ vaiśvamitra mahaṛṣi) in the very beginning of the ऋग्वेदसंहिता ( ṛgvedasaṃhitā ) , eulogizing श्री अग्निदेव (śrī agnideva – sacred fire god) thus:
परमाचार्य श्री आनन्दतीर्थ मध्वाचार्य (paramācārya śrī ānandatīrtha madhvācārya) who is regarded as the founding father of the तत्त्ववाद द्वैतवेदान्तोत्तरमीमांसदर्शनस्य (tattvavāda dvaitavedāntottaramīmāṃsadarśanasya – ontology doctrine of dualistic final wisdom of posterior inquiry philosophy), in his famous भाष्य (bhāṣya - commentary) on the above वेदमन्त्र (vedamantra – vedic hymn) further explains thus:
Sri Aurobindo in his famous work Lights on the Vedas , explains the role of the श्री अग्निदेव (śrī agnideva – sacred fire god) which in esoteric terms symbolizes the Spiritual Will. To quote him:
“ Agni is the most important, the most universal of the Vedic gods. In the physical world he is the general devourer and enjoyer. He is also the purifier; when he devours and enjoys, then also he purifies. He is the fire that prepares and perfects; he is also the fire that assimilates and the heat of energy that forms. He is the heat of life and creates the sap, the rasa in things, the essence of their substantial being and the essence of their delight. He is equally the Will in Prana, the dynamic Life-energy, and in that energy performs the same functions. Devouring and enjoying, purifying, preparing, assimilating, forming, he rises upwards always and transfigures his powers into the Maruts, the energies of Mind. Our passions and obscure emotions are the smoke of Agni’s burning. All our nervous forces are assured of their action only by his support. If he is the Will in our nervous being and purifies it by action, he is also the Will in themind and clarifies it by aspiration. When he enters into the intellect, he is drawing near to his divine birthplace and home. He leads the thoughts towards effective power; he leads the active energies towards light”.
Again in शैवागम संप्रदाय (śaivāgama saṃpradāya) , the अग्नि तत्त्व ( agni tattva – fire principle) is divinified as Lord श्री अरुणाचलेश्वर आलय ( śrī aruṇācaleśvara ālaya ) in the holy town of திருவண்ணாமலை ( tiruvaṇṇāmalai ) . In fact, the whole hill itself is considered to represent the अग्नि लिङ्ग मूर्ति (agni liṅga mūrti).
By the way, I am completely speechless in awe at the fact that our ancient forefathers – the Vedic Sages, were not only already familiar with the उष्नतागतिशीलस्य विद्या (uṣnatāgatiśīlasya vidyā – science of thermodynamics) in serving as the optimum channel for energy exchange and transformation, but have also mastered the practical यज्ञसंस्कार तन्त्र (yajñasaṃskāra tantra - technique of sacrificial fire ) called अग्नि होत्र ( agni hotra – heat sacrifice ) using which they not just used तप / उष्णता (tapa / uṣṇatā - heat) for achieving their empirical engineering needs but ascent (transmigration) of the soul to higher realms of consciousness.
To further understand and appreciate the subject, I think, we need to get some basic understanding on the उष्नतागतिशील धर्माः (uṣnat ā gatiśīla dharmāḥ - thermodynamic laws) and how it is applicable to life systems . उष्नतागतिशीलस्य विद्या (uṣnatāgatiśīlasya vidyā – science of thermodynamics) is the branch of science, studying the macroscopic nature of energy interactions between a system and its environment measured in terms of heat transfers. Etymologically, it is derived from the Greek words “ Thermos ” which means उष्नता (uṣnat ā - heat) and गतिशील ( gatiśīla - dynamic) , which means movement or change . In other words, it’s a study of changes in a system due to exchange of heat. But what is तप / उष्णता (tapa / uṣṇatā - heat) in the first place?
तप / उष्णता (tapa / uṣṇatā - heat) represents the medium of energy transfer between two interacting physical entities by manipulating तापमान (tāpamāna - temperature) . It is basically a transfer of energy from a high तापमान (tāpamāna - temperature) to a lower one. It is basically a form of स्पन्द शक्ति ( spanda śakti – vibrational energy) . It is a mathematical quantity having Joule (J) as its unit of measure. The following are the key sources of उष्णात सङ्ग्रम (uṣṇāta saṅgrama – heat transfer) between systems.
# | उष्णात सङ्ग्रम (uṣṇāta saṅgrama – heat transfer) | Description |
1 | तापीय संवाहन ( tāpīya saṃvāhana - thermal conduction) | Thermal Conduction refers to transfer of उष्णता शक्ति (uṣṇatā śakti - heat energy) between entities that are in direct physical contacts. संवाहन (saṃvāhana - conduction) happens when the rapidly vibrating molecules interact with each other across the source and target entities. Such form of transfer is more effective with solids that are in close thermal contact with each other. Etymologically, the term conduction is derived from Latin word meaning to “ to lead together ” |
2 | तापीय न्युद्वहन (tāpīya nyudvahana - thermal convection) | तापीय न्युद्वहन (tāpīya nyudvahana - thermal convection) refers to the transfer of heat between entities due to fluid movements from hot liquids or gasses to the target liquids. Etymologically the Latin term means “to carry together” |
3 | तापीय अंशुपातन (tāpīya aṃśupātana - thermal radiation) | Finally, तापीय अंशुपातन (tāpīya tāpīya aṃśupātana - thermal radiation) is the transfer of उष्णता शक्ति (uṣṇatā śakti - heat energy) , transmitted as the विद्युताकर्षिक तरङ्ग (vidyutākarṣika taraṅga – electromagnetic wave) in the आकाश (ākāśa - vacuum) . |
According to the उष्नतागतिशीलस्य विद्या (uṣnatāgatiśīlasya vidyā – science of thermodynamics) , physical systems can generally be classified under the following heads, based on the nature of exchange between these systems in terms of using one or more of these factors transmitted through the medium of तप / उष्णता (tapa / uṣṇatā - heat) viz.
# | Factor | Scientific symbol |
1 | भर (bhara - mass) | m |
2 | घनफल (ghanaphala - volume) | v |
3 | तापमान (tāpamāna - temperature) | t |
4 | उत्पीद (utpīda - pressure) | p |
Thus according to the above factors, any उष्नताग्तिशील संविधा (uṣnatāgtiśīla saṃvidhā – thermodynamic system) can typically classified under either as निमिलित (unmīlita - opened), निमीलित ( nimīlita - open ) o r विविक्त (vivikta - isolated) based on the level of interactions with these external factors
कार्य अवस्था आत्मस्य (kārya avasthā ātmasya – effectual state of soul) | उष्नताग्तिशील संविधा (uṣnatāgtiśīla saṃvidhā – thermodynamic system) | Details |
लोक जाग्रत् अवस्थः (loka jāgrat avasthaḥ – world of waking state) | निमिलित उष्नताग्तिशील संविधा (unmīlita uṣnatāgtiśīla saṃvidhā – open thermodynamic system) | These systems have highest levels of interaction sharing matter viz भर (bhara - mass) , as well as शक्ति (śakti - energy) in the form of कर्मन् (karman – work) & तप / उष्णता (tapa / uṣṇatā - heat) with their surrounding environment. According to the उष्नतागतिशील धर्माः (uṣnatāgatiśīla dharmāḥ - thermodynamic laws), the increase in the internal energy of a system is equal to the amount of energy added to the system by matter flowing in and by heating, minus the amount lost by matter flowing out and in the form of work done by the system. The human body is a classical example of an open system as it exchanges both भर (bhara - mass) and शक्ति (śakti - energy) with the outside world . |
लोक स्वप्न अवस्थः (loka svapna avasthaḥ – world of dream state) | निमीलित उष्नताग्तिशील संविधा (nimīlita uṣnatāgtiśīla saṃvidhā – closed thermodynamic system) | The systems share only शक्ति (śakti - energy) viz. तप / उष्णता (tapa / uṣṇatā - heat) and/or कर्मन् (karman – work) but not matter. In other words, the घनफल भूतस्य (ghanaphala bhūtasya – volume of matter) remains constant within the system. Thus, in a closed system no भर (bhara - mass) may be transferred in or out of the system. The system is further sub-classified either as adbiatic system – तप / उष्णता (tapa / uṣṇatā - heat) cannot be exchanged and only कर्मन् (karman – work) can be exchanged, while a rigit boundary system is the other way around. That is, one that does not allow exchange of कर्मन् (karman – work). |
लोक सुषुप्ति अवस्थः (loka suṣupti avasthaḥ – world of sleep state) | विविक्त उष्नताग्तिशील संविधा (vivikta uṣnatāgtiśīla saṃvidhā – isolated thermodynamic system) | Not much rather insignificant interactions occur between the system and the external environment. But please remember that from an empirical standpoint, these are only relative terms referring to sub-systems wherein there can neither be an absolute open system (which means a system with no boundaries) nor can be a system be completely isolated. From a holistic point of view, any physical system no matter however big or complex it may be, it is still only a part or fragment of a bigger system – the whole. No part can be completely open or completely isolated as in either case it loses its fragmentation and merges with the whole. In a metaphysical perspective a completely isolated system represents the निर्गुण ब्रह्मन् (nirguṇa brahman - Transcendental Absolute Singularity or Undivided Whole) - the one without a second, where there neither internal partitions nor inside/outside barriers, nothing to give, nothing to take, while a completely Open system represents the सगुण ब्रह्मन् (saguṇa brahman - Immanent Relative Cosmic Whole) interacting with different parts in different ways |
उष्नतागतिशील धर्माः (uṣnatāgatiśīla dharmā ḥ - thermodynamic laws)
The next important point that we must remember is that any उष्नताग्तिशील संविधा (uṣnatāgtiśīla saṃvidhā – thermodynamic system) , is governed by the following विध्यः शक्ति संविदानस्य (vidhyaḥ śakti saṃvidānasya - laws of energy management) .
# | नियमस्य क्रमः (niyamasya kramaḥ - order of the law) | नियमस्य नाम (niyamasya niyamasya nāma - name of the law) |
0 | ऊष्मागतिकीशास्त्रस्य शून्यतानियमः (ūṣmāgatikīśāstrasya śūnyatāniyamaḥ - zeroeth law of thermodynamics) | तापीय समकक्षा विधि (tāpīya samakakṣā vidhi- thermal equilibrium law) |
1 | उष्मागतिकीशास्त्रस्य प्रथमः नियमः ( uṣmāgatikīśāstrasya prathamaḥ niyamaḥ - first law of thermodynamics) | शक्ति संरक्षण विधेः (śakti saṃrakṣaṇa vidheḥ - law of energy conservation) |
2 | उष्मागतिकीशास्त्रस्य द्वितीयः नियमः (uṣmāgatikīśāstrasya dvitīyaḥ niyamaḥ - second law of thermodynamics) | अव्यवस्थामान विधि (avyavasthāmāna vidhi– entropy law) |
3 | उष्मागतिकीशास्त्रस्य तृतीयः नियमः ( uṣmāgatikīśāstrasya tr ̥ tīyaḥ niyamaḥ - third law of thermodynamics) | शिष्ट अव्यवस्थामान विधि (śiṣṭa avyavasthāmāna vidhi - residual entropy law) |
Table 10 : विध्यः शक्ति संविदानस्य ( vidhya ḥ śakti sa ṃ vidānasya - laws of energy management)
ऊष्मागतिकीशास्त्रस्य शून्यतानियमः (ūṣmāgatikīśāstrasya śūnyatāniyama ḥ - zeroeth law of thermodynamics) also known as the तापीय समकक्षा विधि (tāpīya samakakṣā vidhi- thermal equilibrium law) :
This law states that if two objects are placed in contact, they are by default contagious, that is, energy flows from one to the other until temperature equalizes. The flow of energy between them is what is called as तप / उष्णता (tapa / uṣṇatā - heat) . Two systems are deemed to be in तापीय समकक्षा (tāpīya samakakṣā - thermal equilibrium) when both these systems are not only in समकक्षा (samakakṣā- equilibrium) independently, by default, but also continue to remain so in when in contact with each other. Moreover, if two systems are each in तापीय समकक्षा (tāpīya samakakṣā - thermal equilibrium) with a third, they are also in तापीय समकक्षा (tāpīya samakakṣā - thermal equilibrium) with each other. In mathematical terms, these systems are said to be in समानार्थ संबन्ध (samānārtha saṃbandha - equivalence relationship) , according to which two or more elements in a set are said to be अपामित्य (apāmitya - equivalent) , if and only if they are they comply with the following rules, for elements a,b,c belonging to a set ; symbolically represented as {a,b,c} € A
- परस्मैपद (parasmaipada - transitive) : If a is related to b and b is related to c , then it is implied that a is also related to c , that is, if a ~b and b~ c , then a~ c .
- अवैषंय (avaiṣaṃya - symmetry) : If a i s related to b, then it is implied that b is in turn related to a . that is, if a~b , then b ~ a .
- आत्मनेपद (ātmanepada – self reflective) : a is always related to itself, that is, a ~ a.
उष्मागतिकीशास्त्रस्य प्रथमः नियमः (uṣmāgatikīśāstrasya prathama ḥ niyama ḥ - first law of thermodynamics) also known as the शक्ति संरक्षण विधेः (śakti sa ṃ rak ṣ a ṇ a vidhe ḥ - law of energy conservation) :
This law states that all real-world processes involve transformations of energy and that the total amount of energy is always conserved and expresses the काल लिप्यन्तर अवैषंय (kāla lipyantara avaiṣaṃya - time-translation symmetry) . In simple words, the law states that neither शक्ति (śakti - energy) nor भर (bhara - mass) can never be created or be destroyed, it can only be transformed from one phase state to another. This law is a reflection of the golden words of the ancient Greek philosopher Plotinus, according to whom:
”We have to ask, that is, how Matter, this entity of ceaseless flux constituting the physical mass of the universe, could serve towards the immortality of the Kosmos? And our answer is, ‘Because the flux is not outgoing’: where there is motion within but not outwards and the total remains unchanged, there is neither growth nor decline, and thus the Kosmos never ages”.
The एकान्तप्रणाल्याः अन्तः कुलशक्तिः ( ē kāntapraṇālyāḥ antaḥ kulaśaktiḥ - total energy within an isolated system) would be a स्थिर (sthira - constant) as there would not be any exchange with the outside environment and तापशक्तिः तन्त्रस्य अन्तः एव संरक्षिता भवति ( tāpaśaktiḥ tantrasya antaḥ ē va saṁrakṣitā bhavati - heat eergy is conserved within the system itself) .
The अन्तःताप संस्थानस्य (antaḥtāpa saṃsthānasya – enthalpy / inner heat of a system) determines the possible changes in the above phases as a “ तापस्य दाबस्य च कार्यम् (tāpasya dābasya ca kāryam - function of heat and pressure) ” . The following chart provides illustrates the जलस्य चरणसंक्रमणचित्रम् (jalasya caraṇasaṁkramaṇacitram - phase transition diagram of water) .
 |
| जलस्य चरणसंक्रमणचित्रम् ( jalasya caraṇasaṁkramaṇacitram - phase transition diagram of water) |
अन्तःताप संस्थानस्य (antaḥtāpa saṃsthānasya – enthalpy / inner heat of a system) (H) defines the सकल शक्ति (sakala śakti - total energy) needed in a उष्नताग्तिशील संविधा (uṣnatāgtiśīla saṃvidhā – thermodynamic system) calculated as a नियोज्य (niyojya - function) of the following:
# | Attribute | Symbol | Units |
1 | अभ्यन्तर शक्तेः संविधास्य (abhyantara śakteḥ saṃvidhāsya - function of internal energy of system) | U | Joule Units |
2 | सीमायां पर्यावरणीयः दबावः (sīmāyāṁ paryāvaraṇīyaḥ dabāvaḥ - environmental pressure at the boundary) | p | Pascal Units |
3 | घनफल (ghanaphala - volume) | V | Cubic meter |
In modern physics this doctrine is mathematically denoted by the following equation:
H = U + pV
In simple words, the quantum of change to an internal energy of a system is equal to the amount of heat ingested to the system after discounting the quantum of work exercised my the system on its surroundings. That is, the amount of heat exchanged (released or absorbed) due to chemical reactions between the systems, at constant pressure. The chemical reactions are classified as endothermic or exothermic based upon the direction of the heat flow in the system, viz. whether heat is being absorbed or transmitted to the system respectively.
One of the most important corollaries inferred from the संरक्षणस्य नियमः (saṁrakṣaṇasya niyamaḥ - law of conservation) , is what is technically called as the “ कालान्तरे उष्मागतिकी समरूपतायाः सिद्धान्तः (kālāntar ē uṣmāgatikī samarūpatāyāḥ siddhāntaḥ - principle of thermodynamic symmetry in time) ” or shortly as “ टी-सममिति ( ṭī-samamiti - T-Symmetry )” . In other words, a उष्मागतिकी प्रणाली कालविवृत्तीनां विषये कारण-अज्ञेयवादी अस्ति (uṣmāgatikī praṇālī kālavivr ̥ ttīnāṁ viṣay ē kāraṇa-ajñ ē yavādī asti - Thermodynamic system is cause-effect agnostic with respect to time inversions) ; (i.e), in principle, the fundamental laws of physics are essentially t-symmetric .
In fact, भौतिकजगत् न केवलं कालविपर्ययस्य विषये अज्ञेयवादी अस्ति , अपितु अन्तरिक्षस्य , आभारस्य च विषये अपि अज्ञेयवादी अस्ति (bhautikajagat na k ē valaṁ kālaviparyayasya viṣay ē ajñ ē yavādī asti, apitu antarikṣasya, ābhārasya ca viṣay ē api ajñ ē yavādī asti - the physical world is not only agnostic to time reversals, but also to space and charge) and this is the essence of the कणभौतिकशास्त्रस्य मानकप्रतिरूपम् (kaṇabhautikaśāstrasya mānakapratirūpam - Standard Model of Particle Physics), as explained by Stephen Hawking:
“The laws of science do not distinguish between the past and the future. More precisely, as explained earlier,the laws of science are unchanged under the combination of operations (or symmetries) known as C, P, and T. (C means changing particles for antiparticles. P means taking the mirror image, so left and right are interchanged. And T means reversing the direction of motion of all particles: in effect, running the motion backward.) The laws of science that govern the behavior of matter under all normal situations are unchanged under the combination of the two operations C and P on their own. In other words, life would be just the same for the inhabitants of another planet who were both mirror images of us and who were made of antimatter,rather than matter.”
उष्मागतिकीशास्त्रस्य द्वितीयः नियमः (uṣmāgatikīśāstrasya dvitīya ḥ niyama ḥ - second law of thermodynamics) also known as the अव्यवस्थामान विधि (avyavasthāmāna vidhi– entropy law) :
This law states that such perfect symmetrical order exhibited at the sub atomic level of a उष्नताग्तिशील संविधा (uṣnatāgtiśīla saṃvidhā – thermodynamic system) does not always hold good at the macroscopic level as time plays the villain. In layman’s terms, the कालान्तरे कस्मिन्चित् संस्थाने विकारः वर्धते ( kālāntar ē kasmincit saṁsthān ē vikāraḥ vardhat ē - disorder in a system increases over time) . Etymologically, εντροπία / अव्यवस्थामान (entropia / avyavasthāmāna - entropy) is derived from the Greek roots – “ εν / अन्तः (en / antaḥ - in) and “ τρέπειν / वर्तनम् (trépein / vartanam - turn) ”. In other words, εντροπία / अव्यवस्थामान (entropia / avyavasthāmāna - entropy) literally means “ εν τρέπειν / अन्तः वर्तनम् ( en trépein / antaḥ vartanam - in turn)” which should be intepretted to mean “ να στρίψει προς τα μέσα / अन्तः वर्तनम् इति (na strípsei pros ta mésa - to turn inwards) ”. Thus, अव्यवस्थामान (avyavasthāmāna - entropy) is measure of disorder in the system. In simple terms, अव्यवस्थामान इत्यनेन संस्थानस्य अन्तः विकीर्णशक्तिः माप्यते (avyavasthāmāna ityan ē na saṁsthānasya antaḥ vikīrṇaśaktiḥ māpyat ē - entropy measures the degree of energy dispersed inside a system) .
In any उष्नताग्तिशील प्रक्रिया (uṣnatāgtiśīla prakriyā – thermodynamic process) , whenever there is energy exchange between two entities say A & B, not all energy is fully transferred from A to B There is always a small percentage of energy which is lost rather spent in transit and dissipated as उष्णता शक्ति (uṣṇatā śakti - heat energy) . अव्यवस्थामान (avyavasthāmāna - entropy) is the measures the extent of such अपव्ययः (apavyayaḥ - dissipation) .
Please remember that here loss does not mean absolute loss. As that would break the first law viz.: शक्ति संरक्षण विधेः (śakti saṃrakṣaṇa vidheḥ - law of energy conservation) mentioned above. The loss here is a relative loss. It is relative to the key stakeholders/entities namely A & B. As an analogy, let me give an example in the domain of economics. Suppose say I who am in India, owe 1000$ to my friend who is in America and I decide to repay him back transfer some funds to him through an exchange agency and in that process I may have to shell out some extra money in the name of commission. Now, from my perspective (also my friends) , this extra amount that I spend is a waste as it goes to neither of us. But it does not mean it is lost in निर्वात (nirvāta - vacuum ) . On the other hand it is the service charges to the exchange system.
In any kind of ऊर्जा परिवर्तनम् (ūrjā parivartanam - energy conversion) there is always some ऊर्जाहानिः (ūrjāhāniḥ - energy loss) . For example, in any manufacturing cycle, industrial wastes are unavoidable. You can at the most reduce it by better management but we never completely avoid it.
Thus, what we mean here by “ ऊर्जाहानिः (ūrjāhāniḥ - energy loss)” or more specifically “ अपव्यय (apavyaya - wastage)” is actually the difference between सकल शक्ति (sakala śakti - total energy) in a system and actual स्वतन्त्र शक्ति (svatantra śakti - free energy) available. The स्वतन्त्र शक्ति (svatantra śakti -free energy) of a system, technically called as the Gibbs Free Energy (so named after its discoverer) is the amount of available energy after discounting the अव्यवस्थामान (avyavasthāmāna - entropy) factor. At a molecular level, अव्यवस्थामान (avyavasthāmāna - entropy) (E) measures the amount of disorder in the molecular and atomic assemblies which is measured as a ratio between विकारक्षमता (vikārakṣamatā - disorder capacity) (CD) and आदेशक्षमता (ād ē śakṣamatā - order capacity) ( CI ), that is,
E = CD/CI
Closely related to the concepts of अव्यवस्थामान (avyavasthāmāna - entropy) & विकार (vikāra disorder) is the concept of स्वतःस्फूर्त प्रक्रिया / αυθόρμητη διαδικασία (svataḥsphūrta prakriyā / afthórmiti diadikasía - spontaneous process) . A प्रक्रिया (prakriyā - process) is said to be स्वतःस्फूर्त (svataḥsphūrta - spontaneous) when it is said to be εξεργονικός (exergonikós - exergonic) . Etymologically, the term εξεργονικός (exergonikós - exergonic) is derived from the Greek words ἔξω(exō - outside) & ἔργον (ergon - work) and implies स्वतःस्फूर्त प्रक्रिया / αυθόρμητη διαδικασία (svataḥsphūrta prakriyā / afthórmiti diadikasía - spontaneous process) that occurs naturally without any external influence. Cetirus paribus (Other things remaining the same), it is natural for a glass jar to break when dropped from a height. The breaking of that jar is a typical exogeric reaction and is a स्वतःस्फूर्त प्रक्रिया / αυθόρμητη διαδικασία (svataḥsphūrta prakriyā / afthórmiti diadikasía - spontaneous process) and is quite obvious and normal. In other words, the Gibbs Free Energy would be negative for such स्वतःस्फूर्त प्रक्रिया / αυθόρμητη διαδικασία (svataḥsphūrta prakriyā / afthórmiti diadikasía - spontaneous process) . But the same broken jar re-assembling back to its ordered state is unusual is a अस्वतःस्फूर्त प्रतिक्रिया / μη αυθόρμητη αντίδρασ (asvataḥsphūrta prakriyā / mi afthórmiti antídrasi – non-spontaneous process), technically called as “ ενεργονικός (energonikós - endergonic)” which in turn can be derived from ενδο (endo - in / incoming) & ἔργον (ergon - work).
Let us now quickly take a look at some of the key characteristics of the concept of अव्यवस्थामान उश्नगतिशीले (avyavasthāmāna uśnagatiśīle - entropy in thermodynamics):
- अव्यवस्थामान (avyavasthāmāna - entropy) is directly proportional to the quantum of energy dispersed in any system. Higher energy dispersal implies higher entropy.
- In any closed system, अव्यवस्थामान (avyavasthāmāna - entropy) can either increase or remain constant. It can never reduce.
- अव्यवस्थामान (avyavasthāmāna - entropy) in a system increases with an increase in temperature..
- अव्यवस्थामान (avyavasthāmāna - entropy) increases with time for isolated systems
- अव्यवस्थामान (avyavasthāmāna - entropy) obeys Murphy's Law , which states that Anything that can go wrong, will go wrong
- अव्यवस्थामान (avyavasthāmāna - entropy) increases with increase in the structural complexity of a system.
उष्मागतिकीशास्त्रस्य तृतीयः नियमः (uṣmāgatikīśāstrasya tr ̥ tīya ḥ niyama ḥ - third law of thermodynamics) also known as the शिष्ट अव्यवस्थामान विधि (śiṣ ṭ a avyavasth ā m ā na vidhi - residual entropy law) :
This law is more of a statistical measure which states that the अव्यवस्थामान निपुण स्फाट द्रव्यस्य (avyavasthāmāna nipuṇa sphāṭa dravyasya – entropy of a perfectly crystalline substance) measured at प्रकेवल शून्य तापमान (prakevala śūnya tāpamāna - absolute zero temperature) has शून्य अव्यवस्थामान (śūnya avyavasthāmāna – zero entropy) . As discussed earlier, स्फाट जालक (sphāṭa jālaka - crystalline lattice) or स्फटिक (sphaṭika - crystal) is a special kind of दृढ (dṛḍha - solid) technically called “platonic solid” having periodic arrangements of its अणूनि (aṇūni - atoms) and घनाणवः (ghanāṇavaḥ -molecules) thereby forming repetitive orderly structures.
Before proceeding, I would like to share the following verses from the sacred एकाक्षरोपनिषद् (ekākṣaropaniṣad) belonging to the कृष्णयजुर्वेदसंहिता (kṛṣṇayajurvedasaṃhitā – black Yajurveda corpus) which is an holistic eulogy integrating श्री जातवेद /अग्निदेव (śrī jātaveda / agnideva), श्री सुब्रह्मण्य (śrī subrahmaṇya), श्री स्वाहादेवी (śrī svāhādevī), श्री स्वधादेवी (śrī svadhādevī) etc.
श्री स्कन्दः श्रीपरमाशिवस्य जातः पुत्रः अग्निदेवः दिव्यवाहकदूतत्वेन कार्यं करोति ( śrī skandaḥ śrīparamāśivasya jātaḥ putraḥ agnid ē va ḥ divyav ā hakad ū tatv ē na k ā rya ṁ kar ō ti - Sri Skanda is the begotten son of Sri Paramashiva and Agnideva serves as the divine carrier-messenger)
So far we had analyzed the case-study of श्रीस्कन्दस्य पिता यथा श्री अग्निदेवः (śrīskandasya pitā yathā śrī agnid ē vaḥ – sri agnideva (sacred fire god) as the father of sri skanda). Next we will briefly look at alternate narrative wherein श्री स्कन्दः श्रीपरमाशिवस्य जातः पुत्रः अग्निदेवः दिव्यवाहकदूतत्वेन कार्यं करोति ( śrī skandaḥ śrīparamāśivasya jātaḥ putraḥ agnid ē va ḥ divyav ā hakad ū tatv ē na k ā rya ṁ kar ō ti - Sri Skanda is the begotten son of Sri Paramashiva and Agnideva serves as the divine carrier-messenger).
To this end, let us briefly look at the beautifully narrated alternate account in the बालकाण्ड श्रीमद्वाल्मिकीरामयणस्य (bālakāṇḍa śrīmadvālmikīrāmayaṇasya – youth section of srimad Valmiki Ramayana) by the noble श्री विश्वामित्र महऋषि (śrī viśvāmitra mahaṛṣi) to none other than भगवान् श्री रामचन्द्रमूर्ति (bhagavān śrī rāmacandramūrti) and His beloved brothers.
The key essence of the above story can be summarized thus. After the श्रीकण्ठशिवस्य उमा महेश्वरस्य च पवित्रविवाहः ( śrīkaṇṭhaśivasya umā mah ē ś varasya ca pavitraviv ā haḥ - sacred wedding between Srikantha Shiva and Uma-Maheshvari), engaged themselves in गहन दाम्पत्य प्रेम-क्रीडा ( gahana dāmpatya pr ē ma-kr ī ḍā - deep conjugal love-play) which is supposed to have lasted for over millennia with respect to मानववर्षम् ( mānavavarṣam - human years), as testified in the following verse from कुमारखण्ड रुद्रसंहितायां शिवमहापुराणस्य (kumārakhaṇḍa rudrasaṃhitāyāṃ śivamahāpurāṇasya – Kumara section in the Rudra corpus of Shiva Maha Purana) wherein श्री ब्रह्मादेव (śrī brahmādeva – Lord Sri Brahma) explains thus to श्री नारदमुनि (śrī nāradamuni)
The कुमार कार्तिकेयस्य जन्मविषये कथा ( kumāra kārtik ē yasya janmaviṣay ē katha – story about the birth of Kumāra Kārttikeya ) as narrated by श्री व्यासमहऋषि (śrī vyāsamahaṛṣi) in the केदारखण्ड महेश्वरखण्डे स्कन्दमहापुराणस्य (kedārakhaṇḍa maheśvarakhaṇḍe skandamahāpurāṇasya – Kedara section in Maheshvara section of Skanda Maha Purana) also reiterates thus:
Of course, महाकविः श्री कालिदासः ( mahākavi ḥ śrī kālidāsa ḥ - great poet Sri Kalidasa ) in the eight canto of his magnum opus masterpiece कुमारसम्भव ( kumārasambhava – birth of Kumara ) gives a more verbatim account of the दिव्यदम्पत्योः श्री परमशिवस्य प्रियपत्न्याः श्री पार्वती च पवित्र प्रेम-क्रीडा ( divyadampaty ō ḥ śrī paramaśivasya priyapatnyāḥ śrī pārvatī ca pavitra pr ē ma-kr ī ḍā - holy love-sport between the divine couple Sri ParamaShiva and his beloved consort Sri Parvati) .
In the esoteric terms, the गहन दाम्पत्य प्रेम-क्रीडा ( gahana dāmpatya pr ē ma-kr ī ḍā - deep conjugal love-play) corresponds to விந்துதள்ளல் செயல்முறையுடன் கூடிய குண்டலினி யோகம் / पर्यङ्क कुण्डलिनी योग स्खलन प्रक्रिया सहित (vintutaḷḷal seyalmuṟaiyuṭaṉ kūṭiya kuṇṭaliṉi y ō gam / paryaṅka kuṇḍalinī y ō ga skhalana prakriyā sahita - bedstead Kundalini Yoga with ejaculation process) more popularly known in मैथुनभक्तिमार्ग (maithunabhaktimārga – conjugal devotion path) displaying the नायक-नायिका भाव रासलीलायाः / ராசலீலையின் நாயகன்-நாய்கி பாவம் ( nāyaka-nāyikā bhāva rāsalīlāyāḥ / rāsalīlaiyiṉ nāyakaṉ-nāyki bāvam - hero-heroine emotions of nector-play)
Being alarmed by its potential repercussions other deities pleaded with श्रीकण्ठशिव ( rīkaṇṭhaśiva ) to desist from such indulgence and yielding to their requests भगवान् परमशिवः स्वस्य प्रियपत्न्या देवी परमेश्वरी इत्यनेन सह संभोगं गृहीतवान् ( bhagavān paramaśivaḥ svasya priyapatnyā d ē vī param ē śvarī ityan ē na saha saṁbh ō gaṁ gr ̥ hītavān - Lord Parmashiva arrested the copulation with His beloved consort, Goddess Parameshveri). However, as a result his residues of His already स्खलितं शुक्राणुप्रसरणम् ( skhalitaṁ śukrāṇuprasaraṇam - ejaculated sperm spilling) had to be conserved. श्री अग्निदेव (śrī agnideva – sacred fire god) offered to help and hence consumed the same However his body could not bear the intense heat generated due to such consumption and hence with the help of श्री वायुदेव (śrī vāyudeva – sacred wind god) carried the same to புனித கங்கை நதி / पवित्र गङ्गानदिः (puṉita gaṅgainati / pavitra gaṅgānadiḥ - Holy Ganges River) and impregnated her with the शुक्र / रेतस् परमशिवस्य (śukra paramaśivasya – sperm / semen of Supreme Shiva). Eventually, this resulted in the birth of திருமுருகப்பெருமான் (tirumurukapperumāṉ) .
திரு முருகப்பெருமானின் வரலாறு (tiru murukapperumāṉiṉ varalāṟu – history of Lord Muruga) is beautifully explained under the title செவ்வேள் (cevv ē ḷ ) in the பரிபாடல் ( paripāṭal) which occurs as part of the எட்டுத்தொகை (eṭṭuttokai – eight anthologies). Herein, details about the process and glory of His birth are narrated thus:
Again, one can trace back the close association between श्री अग्नि भगवान् ( śrī agni bhagavān – sacred fire god) and the सप्तशिवासु मातृषु ( saptaśivāsu mātṛṣu – seven auspicious mothers) to the ऋग्वेदमन्त्रसंहिता (ṛgvedamantrasaṃhitā – rig vedic mantra corpus) . For instance, in this मन्त्र (mantra - hymn) originally revealed to श्री दीर्घतमा औचथ्यः महऋषि (śrī dīrghatamā aucathyaḥ mahaṛṣi), it is categorically declared thus:
If you begin reading between the lines of these stories, deeper occult themes will be revealed. For example, each of the following concepts अग्नि ( agni–fire) , स्वाहा ( svāhā) , वायु ( vāyu- wind) , दिव्य चक्षु ( divya cakṣu – divine eye) , षड्ऋषीणां पत्नयः ( ṣ a ḍ r ̥ ṣīṇāṁ patnaya ḥ - wives of six sages) etc., have esoteric yogic interpretations.
Let’s start with अग्नि ( agni – fire) ; as already stated, the story of Lord திரு முருகப்பெருமான் (tiru murukapperumāṉ) is always very closely related with अग्नि ( agni – fire) one way or the other. We have already seen from the above mythological accounts that अग्नि ( agni – fire) is the principal carrier of स्कन्द ( skanda - spilling) . Again, even from an astrological perspective, Lord திரு முருகப்பெருமான் (tiru murukapperumāṉ) is associated with கிருத்திகை நட்சத்திரம் / कृतिका नक्षत्र ( kirthiga natchaththiram / kṛtikā nakṣatra – Pleiades asterism) and according to astrology, the planetary lord for it is श्री अग्नि भगवान् ( śrī agni bhagavān – sacred fire god) .
Moreover, according to North Indian calendar (for that matter even in Karnataka), the கந்தசஷ்டிவிரதம் ( kandasaṣṭiviradam – six-day vow for skanda) event occurs in the month of कार्तिक मासम् / கார்த்திகை மாதம் ( kārtika/ kaarthikai – month of mid Nov to mid Dec) . Next, astrologically Lord திரு முருகப்பெருமான் (tiru murukapperumāṉ) is the अधिकार देवता ( adhikāra devatā - presiding deity) for the planet செவ்வாய் / अङ्गारक ( sevvāi / aṅgāraka - Mars) which in turn corresponds to செவ்வாய் கிழமை / मङ्गल्वार ( sevvāy kiḻamai / maṅgalvāra - Tuesday) . Interestingly, अग्रणी ( agraṇī - foremost) is an epithet of अङ्गारक ( sevvāy / aṅgāraka - Mars) and also for अग्नि ( agni – fire) .
Thus, we find that, अग्नि तत्त्व ( agni tattva – fire principle) plays an indispensable role in திரு முருகப்பெருமான் (tiru murukapperumāṉ) . Firstly, as discussed above, it served as the पवित्रपितुः तस्य जातः पुत्रस्य च ऊर्जाविनिमयस्य मुख्यद्वारम् ( pavitrapituḥ tasya jātaḥ putrasya ca ūrjāvinimayasya mukhyadvāram - main medium of energy exchange between Holy Father and His Begotten Son), theologized as श्री परमशिव (śrī paramaśiva) & श्री कूमार (śrī kūmāra) respectively. . Interestingly, this is in line with आधुनिक ऊष्मागतिकीशास्त्रस्य नियमाः ( ādhunika ūṣmāgatikīśāstrasya niyamāḥ - laws of modern thermodynamics) according to which any energy exchange/transformation between systems can happen only through ऊष्णत / तप परिदान ( ūṣṇata / tapa paridāna - heat exchange) symbolized here by the अग्नि तत्त्व ( agni tattva – fire principle) .
Interestingly, in all the accounts the शिववीर्य ( śivavīrya – shiva’s virility) was consumed by श्री अग्नि भगवान् ( śrī agni bhagavān – sacred fire god) who helps in transporting the same to the புனித கங்கை நதி / पवित्र गङ्गानदिः (puṉita gaṅgainati / pavitra gaṅgānadiḥ - Holy Ganges River) which in turn deposited the same within the thicket of reeds/bushes on the banks of sacred சரவணப்பொய்கை / शरवणभव ( saravaṇappoigai / śaravaṇabhava – in the thicket of reeds) . In fact, this is one of reasons as to why Lord திரு முருகப்பெருமான் (tiru murukapperumāṉ) is called by the sacred name “ ஸ்ரீ குருகுகன் / श्री गुरुगुह ( srī gurugugaṉ / śrī guruguha – hidden guru)”.
For instance, पवित्रगङ्गायाः महिमा तथा श्री कार्तिकेयस्य जन्मनि तस्याः महत्त्वपूर्णा भूमिका (pavitragaṅgāyāḥ mahimā tathā śrī kārtik ē yasya janmani tasyāḥ mahattvapūrṇā bhūmikā - the glory of Holy Ganges and the important role she played in the birth of Sri Karthikeya) is very beautifully explained in the बालकाण्ड श्रीमद्वाल्मिकीरामयणस्य (bālakāṇḍa śrīmadvālmikīrāmayaṇasya – youth section of srimad Valmiki Ramayana) by the noble श्री विश्वामित्र महऋषि (śrī viśvāmitra mahaṛṣi) to none other than भगवान् श्री रामचन्द्रमूर्ति (bhagavān śrī rāmacandramūrti) and His beloved brothers. Similarly, in a dialogue between श्री वैशम्पायन महऋषि (śrī vaiśampāyana mahaṛṣi) and जन्मेजय (śrī janmejaya) which occurs in the शल्यपर्व (śalyaparva – surgical period) as part of the sacred श्रीमद् व्यासमहाभारत ( śrīmad vyāsamahābhārata ) , it is further explained thus:
Similarly, in the अनुशासनपर्व (anuśāsanaparva – indoctrination period), as part of the sacred श्रीमद् व्यासमहाभारत ( śrīmad vyāsamahābhārata) , it is further explained thus:
In the श्रीमद् व्यासमहाभारत ( śrīmad vyāsamahābhārata) , the role of श्री अग्नि भगवान् ( śrī agni bhagavān – sacred fire god) is all the more explicitly as the शुक्र / रेतस् ( śukra / retas – sperm / semen) belongs to Him. However, please remember that in this text, श्री अग्नि भगवान् ( śrī agni bhagavān – sacred fire god) is considered as an अंश परमशिवस्य (aṃśa paramaśivasya - aspect of Supreme Shiva) .
So far we had analyzed the case-study of श्रीस्कन्दस्य पिता यथा श्री अग्निदेवः (śrīskandasya pitā yathā śrī agnid ē vaḥ – sri agnideva (sacred fire god) as the father of sri skanda). Next we will briefly look at alternate narrative wherein श्री स्कन्दः श्रीपरमाशिवस्य जातः पुत्रः अग्निदेवः दिव्यवाहकदूतत्वेन कार्यं करोति ( śrī skandaḥ śrīparamāśivasya jātaḥ putraḥ agnid ē va ḥ divyav ā hakad ū tatv ē na k ā rya ṁ kar ō ti - Sri Skanda is the begotten son of Sri Paramashiva and Agnideva serves as the divine carrier-messenger).
To this end, let us briefly look at the beautifully narrated alternate account in the बालकाण्ड श्रीमद्वाल्मिकीरामयणस्य (bālakāṇḍa śrīmadvālmikīrāmayaṇasya – youth section of srimad Valmiki Ramayana) by the noble श्री विश्वामित्र महऋषि (śrī viśvāmitra mahaṛṣi) to none other than भगवान् श्री रामचन्द्रमूर्ति (bhagavān śrī rāmacandramūrti) and His beloved brothers.
The key essence of the above story can be summarized thus. After the श्रीकण्ठशिवस्य उमा महेश्वरस्य च पवित्रविवाहः ( śrīkaṇṭhaśivasya umā mah ē ś varasya ca pavitraviv ā haḥ - sacred wedding between Srikantha Shiva and Uma-Maheshvari), engaged themselves in गहन दाम्पत्य प्रेम-क्रीडा ( gahana dāmpatya pr ē ma-kr ī ḍā - deep conjugal love-play) which is supposed to have lasted for over millennia with respect to मानववर्षम् ( mānavavarṣam - human years), as testified in the following verse from कुमारखण्ड रुद्रसंहितायां शिवमहापुराणस्य (kumārakhaṇḍa rudrasaṃhitāyāṃ śivamahāpurāṇasya – Kumara section in the Rudra corpus of Shiva Maha Purana) wherein श्री ब्रह्मादेव (śrī brahmādeva – Lord Sri Brahma) explains thus to श्री नारदमुनि (śrī nāradamuni)
The कुमार कार्तिकेयस्य जन्मविषये कथा ( kumāra kārtik ē yasya janmaviṣay ē katha – story about the birth of Kumāra Kārttikeya ) as narrated by श्री व्यासमहऋषि (śrī vyāsamahaṛṣi) in the केदारखण्ड महेश्वरखण्डे स्कन्दमहापुराणस्य (kedārakhaṇḍa maheśvarakhaṇḍe skandamahāpurāṇasya – Kedara section in Maheshvara section of Skanda Maha Purana) also reiterates thus:
Of course, महाकविः श्री कालिदासः ( mahākavi ḥ śrī kālidāsa ḥ - great poet Sri Kalidasa ) in the eight canto of his magnum opus masterpiece कुमारसम्भव ( kumārasambhava – birth of Kumara ) gives a more verbatim account of the दिव्यदम्पत्योः श्री परमशिवस्य प्रियपत्न्याः श्री पार्वती च पवित्र प्रेम-क्रीडा ( divyadampaty ō ḥ śrī paramaśivasya priyapatnyāḥ śrī pārvatī ca pavitra pr ē ma-kr ī ḍā - holy love-sport between the divine couple Sri ParamaShiva and his beloved consort Sri Parvati) .
In the esoteric terms, the गहन दाम्पत्य प्रेम-क्रीडा ( gahana dāmpatya pr ē ma-kr ī ḍā - deep conjugal love-play) corresponds to விந்துதள்ளல் செயல்முறையுடன் கூடிய குண்டலினி யோகம் / पर्यङ्क कुण्डलिनी योग स्खलन प्रक्रिया सहित (vintutaḷḷal seyalmuṟaiyuṭaṉ kūṭiya kuṇṭaliṉi y ō gam / paryaṅka kuṇḍalinī y ō ga skhalana prakriyā sahita - bedstead Kundalini Yoga with ejaculation process) more popularly known in मैथुनभक्तिमार्ग (maithunabhaktimārga – conjugal devotion path) displaying the नायक-नायिका भाव रासलीलायाः / ராசலீலையின் நாயகன்-நாய்கி பாவம் ( nāyaka-nāyikā bhāva rāsalīlāyāḥ / rāsalīlaiyiṉ nāyakaṉ-nāyki bāvam - hero-heroine emotions of nector-play)
Being alarmed by its potential repercussions other deities pleaded with श्रीकण्ठशिव ( rīkaṇṭhaśiva ) to desist from such indulgence and yielding to their requests भगवान् परमशिवः स्वस्य प्रियपत्न्या देवी परमेश्वरी इत्यनेन सह संभोगं गृहीतवान् ( bhagavān paramaśivaḥ svasya priyapatnyā d ē vī param ē śvarī ityan ē na saha saṁbh ō gaṁ gr ̥ hītavān - Lord Parmashiva arrested the copulation with His beloved consort, Goddess Parameshveri). However, as a result his residues of His already स्खलितं शुक्राणुप्रसरणम् ( skhalitaṁ śukrāṇuprasaraṇam - ejaculated sperm spilling) had to be conserved. श्री अग्निदेव (śrī agnideva – sacred fire god) offered to help and hence consumed the same However his body could not bear the intense heat generated due to such consumption and hence with the help of श्री वायुदेव (śrī vāyudeva – sacred wind god) carried the same to புனித கங்கை நதி / पवित्र गङ्गानदिः (puṉita gaṅgainati / pavitra gaṅgānadiḥ - Holy Ganges River) and impregnated her with the शुक्र / रेतस् परमशिवस्य (śukra paramaśivasya – sperm / semen of Supreme Shiva). Eventually, this resulted in the birth of திருமுருகப்பெருமான் (tirumurukapperumāṉ) .
திரு முருகப்பெருமானின் வரலாறு (tiru murukapperumāṉiṉ varalāṟu – history of Lord Muruga) is beautifully explained under the title செவ்வேள் (cevv ē ḷ ) in the பரிபாடல் ( paripāṭal) which occurs as part of the எட்டுத்தொகை (eṭṭuttokai – eight anthologies). Herein, details about the process and glory of His birth are narrated thus:
Again, one can trace back the close association between श्री अग्नि भगवान् ( śrī agni bhagavān – sacred fire god) and the सप्तशिवासु मातृषु ( saptaśivāsu mātṛṣu – seven auspicious mothers) to the ऋग्वेदमन्त्रसंहिता (ṛgvedamantrasaṃhitā – rig vedic mantra corpus) . For instance, in this मन्त्र (mantra - hymn) originally revealed to श्री दीर्घतमा औचथ्यः महऋषि (śrī dīrghatamā aucathyaḥ mahaṛṣi), it is categorically declared thus:
If you begin reading between the lines of these stories, deeper occult themes will be revealed. For example, each of the following concepts अग्नि ( agni–fire) , स्वाहा ( svāhā) , वायु ( vāyu- wind) , दिव्य चक्षु ( divya cakṣu – divine eye) , षड्ऋषीणां पत्नयः ( ṣ a ḍ r ̥ ṣīṇāṁ patnaya ḥ - wives of six sages) etc., have esoteric yogic interpretations.
Let’s start with अग्नि ( agni – fire) ; as already stated, the story of Lord திரு முருகப்பெருமான் (tiru murukapperumāṉ) is always very closely related with अग्नि ( agni – fire) one way or the other. We have already seen from the above mythological accounts that अग्नि ( agni – fire) is the principal carrier of स्कन्द ( skanda - spilling) . Again, even from an astrological perspective, Lord திரு முருகப்பெருமான் (tiru murukapperumāṉ) is associated with கிருத்திகை நட்சத்திரம் / कृतिका नक्षत्र ( kirthiga natchaththiram / kṛtikā nakṣatra – Pleiades asterism) and according to astrology, the planetary lord for it is श्री अग्नि भगवान् ( śrī agni bhagavān – sacred fire god) .
Moreover, according to North Indian calendar (for that matter even in Karnataka), the கந்தசஷ்டிவிரதம் ( kandasaṣṭiviradam – six-day vow for skanda) event occurs in the month of कार्तिक मासम् / கார்த்திகை மாதம் ( kārtika/ kaarthikai – month of mid Nov to mid Dec) . Next, astrologically Lord திரு முருகப்பெருமான் (tiru murukapperumāṉ) is the अधिकार देवता ( adhikāra devatā - presiding deity) for the planet செவ்வாய் / अङ्गारक ( sevvāi / aṅgāraka - Mars) which in turn corresponds to செவ்வாய் கிழமை / मङ्गल्वार ( sevvāy kiḻamai / maṅgalvāra - Tuesday) . Interestingly, अग्रणी ( agraṇī - foremost) is an epithet of अङ्गारक ( sevvāy / aṅgāraka - Mars) and also for अग्नि ( agni – fire) .
Thus, we find that, अग्नि तत्त्व ( agni tattva – fire principle) plays an indispensable role in திரு முருகப்பெருமான் (tiru murukapperumāṉ) . Firstly, as discussed above, it served as the पवित्रपितुः तस्य जातः पुत्रस्य च ऊर्जाविनिमयस्य मुख्यद्वारम् ( pavitrapituḥ tasya jātaḥ putrasya ca ūrjāvinimayasya mukhyadvāram - main medium of energy exchange between Holy Father and His Begotten Son), theologized as श्री परमशिव (śrī paramaśiva) & श्री कूमार (śrī kūmāra) respectively. . Interestingly, this is in line with आधुनिक ऊष्मागतिकीशास्त्रस्य नियमाः ( ādhunika ūṣmāgatikīśāstrasya niyamāḥ - laws of modern thermodynamics) according to which any energy exchange/transformation between systems can happen only through ऊष्णत / तप परिदान ( ūṣṇata / tapa paridāna - heat exchange) symbolized here by the अग्नि तत्त्व ( agni tattva – fire principle) .
Similarly, in a dialogue between श्री वैशम्पायन महऋषि (śrī vaiśampāyana mahaṛṣi) and जन्मेजय (śrī janmejaya) which occurs in the शल्यपर्व (śalyaparva – surgical period) as part of the sacred श्रीमद् व्यासमहाभारत ( śrīmad vyāsamahābhārata ) , it is further explained thus:
Similarly, in the अनुशासनपर्व (anuśāsanaparva – indoctrination period), as part of the sacred श्रीमद् व्यासमहाभारत ( śrīmad vyāsamahābhārata) , it is further explained thus:
In the श्रीमद् व्यासमहाभारत ( śrīmad vyāsamahābhārata) , the role of श्री अग्नि भगवान् ( śrī agni bhagavān – sacred fire god) is all the more explicitly as the शुक्र / रेतस् ( śukra / retas – sperm / semen) belongs to Him. However, please remember that in this text, श्री अग्नि भगवान् ( śrī agni bhagavān – sacred fire god) is considered as an अंश परमशिवस्य (aṃśa paramaśivasya - aspect of Supreme Shiva) .
पर्यङ्क योग / பரியங்கயோகம் (paryaṅkayoga / pariyaṅgay ō gam – bedstead yoga)
To better understand the concept of स्खलितं शुक्राणुप्रसरणम् ( skhalitaṁ śukrāṇuprasaraṇam - ejaculated sperm spilling), we may have to deep dive a little into விந்துதள்ளல் செயல்முறையுடன் கூடிய குண்டலினி யோகம் / पर्यङ्क कुण्डलिनी योग स्खलन प्रक्रिया सहित (vintutaḷḷal seyalmuṟaiyuṭaṉ kūṭiya kuṇṭaliṉi y ō gam / paryaṅka kuṇḍalinī y ō ga skhalana prakriyā sahita - bedstead Kundalini Yoga with ejaculation process). The Indian schools of occult Yoga Tantra were known to practice विपर्यय साधन पर्यङ्कयोगे / பரியங்கயோகத்தில் தலைகீழ் சாதனை ( viparyaya sādhana paryaṅkayoge / pariyaṅkay ō gattil talaikīḻ sādaṉai - reversal technique in bedstead yoga) like preserving and reversing the flow of उत्सर्जन द्रवाः ( utsarjana dravāḥ - excretory fluids) like ष्ठीविन (ṣṭhīvina - saliva) , मूत्र (mūtra - urine) etc., as well as प्रजननन द्रवाः ( prajanana dravāḥ - reproductive fluids) like the रेतस् (retas – semen) . For example, स्खलनं विना रेतसः विपर्यस्तः प्रवाहः मैथुनक्रियायाः अनन्तरम् ( skhalanaṃ vinā retasaḥ viparyastaḥ pravāhaḥ maithunakriyāyāḥ anantaram - Reversed flow of semen without ejaculation after intercourse) was leveraged to repair brain damages and help in जीवन कायाकल्प ( jīvana kāyākalpa - life rejuvenation) .
Technically, पर्यङ्क योग / பரியங்கயோகம் (paryaṅkayoga / pariyaṅgay ō gam – bedstead yoga), which is part of हठयोग (haṭhayoga – fierce-yoga), focuses on விந்து மறித்தல் / बिन्दु ऊर्ध्वपातन ( vindu maṛittal / bindu ūrdhvapātana – semen sublimation ) is one of the main branches of अमृतसिद्धियोग ( amṛtasiddhiyoga – yoga for accomplishing immortality). It is a kind of कामाग्निहोत्र (kāmāgnihotra – desire force sacrifice) by which कामाग्नि / बिन्धु शक्ति ( kāmāgni / bindhu śakti – sexual fire / sexual energy) is sublimated and transformed into ओजस् शक्ति / प्राणाग्नि (ojas śakti / prāṇāgni – vitality force / vital fire). We would take a quick look briefly on some of these proven best practices.
To be more clear, normally during मैथुन (maithuna – sexual intercourse) the விந்து / बीज (vindu / b ī ja – semen) gets discharged during रेतःस्खलन (retaḥskhalana – ejaculation) , however when an adept पर्यङ्क योग / பரியங்கயோகம் (paryaṅkayoga / pariyaṅkayoga – bedstead yoga) in his mental disposition of a वीर भाव (vīra bhāva) indulges in a मैथुन (maithuna – sexual intercourse) with his chosen partner, his விந்து / बीज (vindu / b ī ja – semen) is not discharged or excreted. Rather, it is preserved and the direction of its flow is बाष्पीकरोती (bāṣpīkarotī - sublimated) and प्रतिक्रम (pratikrama – reversed) to raise internally उन्मुखम् (unmukham - upward) . This उन्मुख प्रवाह (unmukha pravāha – upward flow) of the sexual vital fluid is called ऊर्धव रेतस् (ūrdhava retas – raised semen). In the words of திரு அருட்பிரகாச இராமலிங்க வள்ளலார் ( tiru aruṭpirakāsa iramaliṅga vaḻḻalār) this tectnique is referred as சுக்கிலம் மேலேற்றும் பழக்கம் (sukkilam m ē l ē ṟṟ um pa ḻ akkam – practice of raise up semen). Simply stated, this is a kind of विपर्यय साधन / தலைகீழ் சாதனை (viparyaya sādhana / talaikīḻ sādaṉai – reversal technique) as it involves the reversal in the direction of the रेतःपातिन् (retaḥpātin – discharging semen) . The following verses from திருமந்திரம் (tirumantiram) highlights this concept very well:
Thus, as explained above by the saint, the पर्यङ्क योग / பரியங்கயோகம் (paryaṅkayoga / pariyaṅkayoga – bedstead yoga) is a special type of भोगार्ह योग साधन (bhogārha yoga s ā dhana – enjoyable yogic technique), wherein, although there is आसंवेग (āsaṁvega - orgasm) as part of the मैथुन (maithuna – sexual intercourse), yet there is no रेतःस्खलन ( retaḥskhalana – ejaculation) of sexual fluid discharge . Instead, the energy is internally sublimated and spiritualized as the कुण्डलिनी शक्ति (kuṇḍalinī śakti – coiled energy). Moreover, as already discussed, this is what is theologized as the ऊर्धव ताण्डव (ūrdhava tāṇḍava – upright frantic dance)
In fact, விந்துவை பதபடுத்துதல் / बिन्दोः उदात्तीकरणम् (vinduvai patapaṭuttutal / bindoḥ udāttīkaraṇam – sublimation of semen) and thereby औजसः प्रवाहं विपर्यययन् ( aujasaḥ pravāhaṃ viparyayayan - reversing the flow of vitality) by activating the சுழுமுனை நாடி / सुषुम्णा नाडी (suzhumunai n āḍ i / suṣumṇānāḍī ) and eventually traversing through the षडाधरचक्राणि कुण्डलिनीशक्तेः ( ṣaḍādharacakrāṇi kuṇḍalinīśakteḥ – six core centres of bio-magnetic energy) and raising it ultimately to the सहस्रार पद्म / उष्णिष कमल चक्र ( sahasrāra padma / uṣṇiṣa kamala cakra –thousand petaled lotus / crown lotus center ) is what is technically called as விந்து Íò¾¢ / बिन्दुशुद्धि (vindu suddi / binduśuddhi – semen cleansing) eventually leading to விந்து ¦ƒÂõ / बिन्दुजयम् (vindu jeyam/ bindujayam - semen conquest ) and as is the essence of காய கல்பம் (k ā ya kalpam ) . To quote from திருமந்திரம் (tirumantiram)
Further, testified by saint திரு அருட்பிரகாச இராமலிங்க வள்ளலார் (tiru aruṭpirakāsa iramaliṅga vaḻḻalār) in one of his திருமுகக் குறிப்புகள் (tirumugakkuippugaḻ notes on letter correspondences) , when discussing about சுக்கிலம் மேலேறல் (sukkilam m ē l ē ṟ al – semen raising up) advises thus
And what is even more interesting is that as a foot note to the same, the following explanation on the concept of சுக்கிலம் மேலேறல் (sukkilam m ē l ē ṟ al – semen raising up) which will help us understand the concept in general.
I would also like to highlight here yet another symbology of Lord பரமசிவன் (paramasivan) , closely related with theme of விந்து மறித்தல் / बिन्दु ऊर्ध्वपातन ( vindu maṛittal / bindu ūrdhvapātana – semen sublimation ) and पर्यङ्क योग / பரியங்கயோகம் (paryaṅkayoga / pariyaṅkayoga – bedstead yoga) is the legend associated with the sixth face (at the base) of परमशिव (paramaśiva) technically called as अधोमुख / அதோமுகம் (adhomukha / at ō mukam – downward face) , reversing its direction to face up.
The ancient occult heterodox school of शैव संप्रदाय (śaiva saṁpradāya) called लकुलीश पाशुपत ( lakulīśa pāśupata ) founded by श्री लकुलीश महऋषि (śrī lakulīśa mahaṛṣi), artistically depicts the occult yogic concept of वीर / वाम भाव (vīra/vāma bhāva – aggressive/ reversed disposition) as beautiful sculptures installed in some of famous शिवालय (śivālaya – shiva temples), the photographs of the some of them is presented here
लकुलीश पाशुपत (lakulīśa pāśupata)
Please remember that श्री परमशिव (śrī paramaśiva) who is a महायोगी (mahāyogī – supreme yogi) and, in fact, is believed to be the आदियोगी (ādiyogī – first yogi) is also glorified as “ ऊर्ध्वमूर्ध्वगं नाधः पतत् रेतो यस्य (ūrdhvamūrdhvagaṃ nādhaḥ patat reto yasya – he whose semen flows above and does not fall down)” and also as “यतीनामूर्ध्वरेतसाम् (yatīnāmūrdhvaretasām – ascetic with raised semen)”. For example, श्री ब्रह्मादेव (śrī brahmādeva – Lord Sri Brahma) explains thus in पार्वतीखण्ड रुद्रसंहितायां शिवमहापुराणस्य (pārvatīkhaṇḍa rudrasaṃhitāyāṃ śivamahāpurāṇasya – Parvati section in the Rudra corpus of Shiva Maha Purana):
Further, the occult yogic practice of बिन्दिधारण (bindidhāraṇa – retention of semen) is also demonstrated by आदियोगी (ādiyogī – first yogi) , as testified by श्री ब्रह्मादेव (śrī brahmādeva – Lord Sri Brahma) in the following verse from कुमारखण्ड रुद्रसंहितायां शिवमहापुराणस्य ( kum ā rakha ṇḍ a rudrasa ṃ hit ā y āṃ ś ivamah ā pur āṇ asya – Kumara section in the Rudra corpus of Shiva Maha Purana) :
Again, श्री वशिष्ठमहऋषि (śrī vaśiṣṭhamahaṛṣi) explains in the अनुशासनपर्व (anuśāsanaparva – indoctrination period) , as part of the sacred श्रीमद् व्यासमहाभारत (śrīmad vyāsamahābhārata) about the esoteric science of शिवशक्तिसंमेलन (śivaśaktisaṃmelana – union of Shiva and Shakti) demonstrated by परिणययोग (pariṇayayoga -marital yoga) wherein श्री परमशिव (śrī paramaśiva) in यतीनामूर्ध्वरेतसाम् (yatīnāmūrdhvaretasām – ascetic with raised semen)
If you observe carefully, you will notice in all these sculptures of लकुलीश पाशुपत ( lakulīśa pāśupata ) , there is a depiction of ऊर्धवधार शिश्न / लिङ्ग (ūrdhavadhāra śiśna liṅga - vertically erect phallus) of all the विग्रह मूर्ति (vigraha mūrti – iconified deity) symbolizing the पर्यङ्क योग / பரியங்கயோகம் (paryaṅkayoga / pariyaṅkayoga – bedstead yoga).
In order to accomplish this, the कौल (kaula), क्रिय (kriya) and other such occult schools of Yoga have prescribed योग साधन (yoga sādhana – yogic technique) including various योग मुद्रा (yogic mudrā – yogic gestures). Scriptural texts like शिव संहित (śiva saṁhita) & हठ योग प्रदिपिका (haṭha yoga pradipikā) briefly touch upon some of these techniques including योनि मुद्रा (yoni mudrā – womb gesture) and वज्रोली मुद्र (vajrolī mudra – thunderbold gesture) . For example, the following verses in शिव संहित (śiva saṁhita) prescibes the योनि मुद्रा (yoni mudrā – womb gesture)
Again, वज्रोली मुद्रा (vajrolī mudrā – thunderbolt gesture) in combination with खेचरी मुद्रा (khecarī mudrā – space gesture), is a special kind of पर्यङ्क योग / பரியங்கயோகம் (paryaṅkayoga / pariyaṅkayoga – bedstead yoga) wherein one could practice मैथुन (maithuna – sexual intercourse) without क्षोभ (kṣobha - orgasm) through रेतःस्खलन ( retaḥskhalana – ejaculation) .
To better understand the concept of स्खलितं शुक्राणुप्रसरणम् ( skhalitaṁ śukrāṇuprasaraṇam - ejaculated sperm spilling), we may have to deep dive a little into விந்துதள்ளல் செயல்முறையுடன் கூடிய குண்டலினி யோகம் / पर्यङ्क कुण्डलिनी योग स्खलन प्रक्रिया सहित (vintutaḷḷal seyalmuṟaiyuṭaṉ kūṭiya kuṇṭaliṉi y ō gam / paryaṅka kuṇḍalinī y ō ga skhalana prakriyā sahita - bedstead Kundalini Yoga with ejaculation process). The Indian schools of occult Yoga Tantra were known to practice विपर्यय साधन पर्यङ्कयोगे / பரியங்கயோகத்தில் தலைகீழ் சாதனை ( viparyaya sādhana paryaṅkayoge / pariyaṅkay ō gattil talaikīḻ sādaṉai - reversal technique in bedstead yoga) like preserving and reversing the flow of उत्सर्जन द्रवाः ( utsarjana dravāḥ - excretory fluids) like ष्ठीविन (ṣṭhīvina - saliva) , मूत्र (mūtra - urine) etc., as well as प्रजननन द्रवाः ( prajanana dravāḥ - reproductive fluids) like the रेतस् (retas – semen) . For example, स्खलनं विना रेतसः विपर्यस्तः प्रवाहः मैथुनक्रियायाः अनन्तरम् ( skhalanaṃ vinā retasaḥ viparyastaḥ pravāhaḥ maithunakriyāyāḥ anantaram - Reversed flow of semen without ejaculation after intercourse) was leveraged to repair brain damages and help in जीवन कायाकल्प ( jīvana kāyākalpa - life rejuvenation) .
Technically, पर्यङ्क योग / பரியங்கயோகம் (paryaṅkayoga / pariyaṅgay ō gam – bedstead yoga), which is part of हठयोग (haṭhayoga – fierce-yoga), focuses on விந்து மறித்தல் / बिन्दु ऊर्ध्वपातन ( vindu maṛittal / bindu ūrdhvapātana – semen sublimation ) is one of the main branches of अमृतसिद्धियोग ( amṛtasiddhiyoga – yoga for accomplishing immortality). It is a kind of कामाग्निहोत्र (kāmāgnihotra – desire force sacrifice) by which कामाग्नि / बिन्धु शक्ति ( kāmāgni / bindhu śakti – sexual fire / sexual energy) is sublimated and transformed into ओजस् शक्ति / प्राणाग्नि (ojas śakti / prāṇāgni – vitality force / vital fire). We would take a quick look briefly on some of these proven best practices.
To be more clear, normally during मैथुन (maithuna – sexual intercourse) the விந்து / बीज (vindu / b ī ja – semen) gets discharged during रेतःस्खलन (retaḥskhalana – ejaculation) , however when an adept पर्यङ्क योग / பரியங்கயோகம் (paryaṅkayoga / pariyaṅkayoga – bedstead yoga) in his mental disposition of a वीर भाव (vīra bhāva) indulges in a मैथुन (maithuna – sexual intercourse) with his chosen partner, his விந்து / बीज (vindu / b ī ja – semen) is not discharged or excreted. Rather, it is preserved and the direction of its flow is बाष्पीकरोती (bāṣpīkarotī - sublimated) and प्रतिक्रम (pratikrama – reversed) to raise internally उन्मुखम् (unmukham - upward) . This उन्मुख प्रवाह (unmukha pravāha – upward flow) of the sexual vital fluid is called ऊर्धव रेतस् (ūrdhava retas – raised semen). In the words of திரு அருட்பிரகாச இராமலிங்க வள்ளலார் ( tiru aruṭpirakāsa iramaliṅga vaḻḻalār) this tectnique is referred as சுக்கிலம் மேலேற்றும் பழக்கம் (sukkilam m ē l ē ṟṟ um pa ḻ akkam – practice of raise up semen). Simply stated, this is a kind of विपर्यय साधन / தலைகீழ் சாதனை (viparyaya sādhana / talaikīḻ sādaṉai – reversal technique) as it involves the reversal in the direction of the रेतःपातिन् (retaḥpātin – discharging semen) . The following verses from திருமந்திரம் (tirumantiram) highlights this concept very well:
Thus, as explained above by the saint, the पर्यङ्क योग / பரியங்கயோகம் (paryaṅkayoga / pariyaṅkayoga – bedstead yoga) is a special type of भोगार्ह योग साधन (bhogārha yoga s ā dhana – enjoyable yogic technique), wherein, although there is आसंवेग (āsaṁvega - orgasm) as part of the मैथुन (maithuna – sexual intercourse), yet there is no रेतःस्खलन ( retaḥskhalana – ejaculation) of sexual fluid discharge . Instead, the energy is internally sublimated and spiritualized as the कुण्डलिनी शक्ति (kuṇḍalinī śakti – coiled energy). Moreover, as already discussed, this is what is theologized as the ऊर्धव ताण्डव (ūrdhava tāṇḍava – upright frantic dance)
In fact, விந்துவை பதபடுத்துதல் / बिन्दोः उदात्तीकरणम् (vinduvai patapaṭuttutal / bindoḥ udāttīkaraṇam – sublimation of semen) and thereby औजसः प्रवाहं विपर्यययन् ( aujasaḥ pravāhaṃ viparyayayan - reversing the flow of vitality) by activating the சுழுமுனை நாடி / सुषुम्णा नाडी (suzhumunai n āḍ i / suṣumṇānāḍī ) and eventually traversing through the षडाधरचक्राणि कुण्डलिनीशक्तेः ( ṣaḍādharacakrāṇi kuṇḍalinīśakteḥ – six core centres of bio-magnetic energy) and raising it ultimately to the सहस्रार पद्म / उष्णिष कमल चक्र ( sahasrāra padma / uṣṇiṣa kamala cakra –thousand petaled lotus / crown lotus center ) is what is technically called as விந்து Íò¾¢ / बिन्दुशुद्धि (vindu suddi / binduśuddhi – semen cleansing) eventually leading to விந்து ¦ƒÂõ / बिन्दुजयम् (vindu jeyam/ bindujayam - semen conquest ) and as is the essence of காய கல்பம் (k ā ya kalpam ) . To quote from திருமந்திரம் (tirumantiram)
Further, testified by saint திரு அருட்பிரகாச இராமலிங்க வள்ளலார் (tiru aruṭpirakāsa iramaliṅga vaḻḻalār) in one of his திருமுகக் குறிப்புகள் (tirumugakkuippugaḻ notes on letter correspondences) , when discussing about சுக்கிலம் மேலேறல் (sukkilam m ē l ē ṟ al – semen raising up) advises thus
And what is even more interesting is that as a foot note to the same, the following explanation on the concept of சுக்கிலம் மேலேறல் (sukkilam m ē l ē ṟ al – semen raising up) which will help us understand the concept in general.
I would also like to highlight here yet another symbology of Lord பரமசிவன் (paramasivan) , closely related with theme of விந்து மறித்தல் / बिन्दु ऊर्ध्वपातन ( vindu maṛittal / bindu ūrdhvapātana – semen sublimation ) and पर्यङ्क योग / பரியங்கயோகம் (paryaṅkayoga / pariyaṅkayoga – bedstead yoga) is the legend associated with the sixth face (at the base) of परमशिव (paramaśiva) technically called as अधोमुख / அதோமுகம் (adhomukha / at ō mukam – downward face) , reversing its direction to face up.
The ancient occult heterodox school of शैव संप्रदाय (śaiva saṁpradāya) called लकुलीश पाशुपत ( lakulīśa pāśupata ) founded by श्री लकुलीश महऋषि (śrī lakulīśa mahaṛṣi), artistically depicts the occult yogic concept of वीर / वाम भाव (vīra/vāma bhāva – aggressive/ reversed disposition) as beautiful sculptures installed in some of famous शिवालय (śivālaya – shiva temples), the photographs of the some of them is presented here
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| लकुलीश पाशुपत (lakulīśa pāśupata) |
Please remember that श्री परमशिव (śrī paramaśiva) who is a महायोगी (mahāyogī – supreme yogi) and, in fact, is believed to be the आदियोगी (ādiyogī – first yogi) is also glorified as “ ऊर्ध्वमूर्ध्वगं नाधः पतत् रेतो यस्य (ūrdhvamūrdhvagaṃ nādhaḥ patat reto yasya – he whose semen flows above and does not fall down)” and also as “यतीनामूर्ध्वरेतसाम् (yatīnāmūrdhvaretasām – ascetic with raised semen)”. For example, श्री ब्रह्मादेव (śrī brahmādeva – Lord Sri Brahma) explains thus in पार्वतीखण्ड रुद्रसंहितायां शिवमहापुराणस्य (pārvatīkhaṇḍa rudrasaṃhitāyāṃ śivamahāpurāṇasya – Parvati section in the Rudra corpus of Shiva Maha Purana):
Further, the occult yogic practice of बिन्दिधारण (bindidhāraṇa – retention of semen) is also demonstrated by आदियोगी (ādiyogī – first yogi) , as testified by श्री ब्रह्मादेव (śrī brahmādeva – Lord Sri Brahma) in the following verse from कुमारखण्ड रुद्रसंहितायां शिवमहापुराणस्य ( kum ā rakha ṇḍ a rudrasa ṃ hit ā y āṃ ś ivamah ā pur āṇ asya – Kumara section in the Rudra corpus of Shiva Maha Purana) :
If you observe carefully, you will notice in all these sculptures of लकुलीश पाशुपत ( lakulīśa pāśupata ) , there is a depiction of ऊर्धवधार शिश्न / लिङ्ग (ūrdhavadhāra śiśna liṅga - vertically erect phallus) of all the विग्रह मूर्ति (vigraha mūrti – iconified deity) symbolizing the पर्यङ्क योग / பரியங்கயோகம் (paryaṅkayoga / pariyaṅkayoga – bedstead yoga).
In order to accomplish this, the कौल (kaula), क्रिय (kriya) and other such occult schools of Yoga have prescribed योग साधन (yoga sādhana – yogic technique) including various योग मुद्रा (yogic mudrā – yogic gestures). Scriptural texts like शिव संहित (śiva saṁhita) & हठ योग प्रदिपिका (haṭha yoga pradipikā) briefly touch upon some of these techniques including योनि मुद्रा (yoni mudrā – womb gesture) and वज्रोली मुद्र (vajrolī mudra – thunderbold gesture) . For example, the following verses in शिव संहित (śiva saṁhita) prescibes the योनि मुद्रा (yoni mudrā – womb gesture)
Again, वज्रोली मुद्रा (vajrolī mudrā – thunderbolt gesture) in combination with खेचरी मुद्रा (khecarī mudrā – space gesture), is a special kind of पर्यङ्क योग / பரியங்கயோகம் (paryaṅkayoga / pariyaṅkayoga – bedstead yoga) wherein one could practice मैथुन (maithuna – sexual intercourse) without क्षोभ (kṣobha - orgasm) through रेतःस्खलन ( retaḥskhalana – ejaculation) .
एष रुद्रो यदग्निः ( ē ṣa rudr ō yadagni ḥ -Rudra is that Agni)
Before proceeding further , I would like to clarify certain important points. One may get confused that while திருமுருகப்பெருமான் (tirumurukapperum āṉ ) in some scriptures is considered as अग्निपुत्र (agniputra – son of fire) while He is the शिवपुत्र (śivaputra – son of shiva). But on closer analysis there is nothing to get confused as श्री अग्निदेव (śrī agnideva – sacred fire god) is none other than अंश परमशिवस्य (aṃśa paramaśivasya – aspect of Parama Shiva). And this fact is testified by श्री मार्कण्डेय महऋषि (śrī mārkaṇḍeya mahaṛṣi) himself, who further explains to अर्जुन / पार्था (arjuna / pārthā) the relationship between श्री अग्निदेव ( śrī agni deva – sacred fire god) , श्री रुद्रशिव (śrī rudraśiva) & திரு முருகப்பெருமான் (tiru murukapperumāṉ) referred here as श्री स्कन्द (śrī skanda)
The identity between श्री अग्निदेव (śrī agnideva – sacred fire god) and श्री परमशिव (śrī paramaśivasya – Lord Parama Shiva) , particularly theologized as “ श्री रुद्राग्नि (śrī rudrāgni sorrow removing fire)” can be traced back even as early as the वेदस्मन्त्रांहिता (vedasmantrāṃhitā – veda mantra corpus). For instance, the following ऋग्वेदमन्त्र (ṛgvedamantra – Rigveda mantra) originally revealed to श्री आङ्गिरसमहऋषि (śrī āṅgirasamahaṛṣi) eulogizes श्री अग्निदेव (śrī agnideva – sacred fire god) thus:
In fact, श्री सायणाचार्य (śrī sāyaṇācārya) , in his famous भाष्य (bhāṣya - commentary) on the वेदस्मन्त्रांहिता (vedasmantrāṃhitā – veda mantra corpus) traces the etymological roots of the polymorphic name “ रुद्र (rudra)” traces its multi-valent meanings and amongst them, one of its derivatives is based on the root-verb “ रुत् (rut – to suffer)”.
Similarly, ऋग्वेदमन्त्र (ṛgvedamantra – Rigveda mantra) (4.3.1) which was originally revealed to श्री वामदेवगौतममहऋषि (śrī vāmadevagautamamahaṛṣi) as well as the ऋग्वेदमन्त्र (ṛgvedamantra – Rigveda mantra) (5.3.3) which was originally revealed to श्री वसुश्रुत आत्रेय महऋषि (śrī vasuśruta ātreya mahaṛṣi) eulogize श्री अग्निदेव (śrī agnideva – sacred fire god) by identifying Him with श्री रुद्र (śrī rudra).
The तैत्तिरीयसंहिता (taittirīyasaṃhitā) belonging to the कृष्णयजुर्वेदसंहिता (kṛṣṇayajurvedasaṃhitā – black yajurveda corpus) declares thus :
And the शतपथब्राह्मण (śatapathabrāhmaṇa) belonging to the शुक्लयजुर्वेदसंहिता (śuklayajurvedasaṃhitā – white yajurveda corpus) declares:
Again, one can find such identifications in अथर्ववेदसंहिता (atharvavedasaṃhitā) as well, as indicated below:
Before proceeding further , I would like to clarify certain important points. One may get confused that while திருமுருகப்பெருமான் (tirumurukapperum āṉ ) in some scriptures is considered as अग्निपुत्र (agniputra – son of fire) while He is the शिवपुत्र (śivaputra – son of shiva). But on closer analysis there is nothing to get confused as श्री अग्निदेव (śrī agnideva – sacred fire god) is none other than अंश परमशिवस्य (aṃśa paramaśivasya – aspect of Parama Shiva). And this fact is testified by श्री मार्कण्डेय महऋषि (śrī mārkaṇḍeya mahaṛṣi) himself, who further explains to अर्जुन / पार्था (arjuna / pārthā) the relationship between श्री अग्निदेव ( śrī agni deva – sacred fire god) , श्री रुद्रशिव (śrī rudraśiva) & திரு முருகப்பெருமான் (tiru murukapperumāṉ) referred here as श्री स्कन्द (śrī skanda)
The identity between श्री अग्निदेव (śrī agnideva – sacred fire god) and श्री परमशिव (śrī paramaśivasya – Lord Parama Shiva) , particularly theologized as “ श्री रुद्राग्नि (śrī rudrāgni sorrow removing fire)” can be traced back even as early as the वेदस्मन्त्रांहिता (vedasmantrāṃhitā – veda mantra corpus). For instance, the following ऋग्वेदमन्त्र (ṛgvedamantra – Rigveda mantra) originally revealed to श्री आङ्गिरसमहऋषि (śrī āṅgirasamahaṛṣi) eulogizes श्री अग्निदेव (śrī agnideva – sacred fire god) thus:
In fact, श्री सायणाचार्य (śrī sāyaṇācārya) , in his famous भाष्य (bhāṣya - commentary) on the वेदस्मन्त्रांहिता (vedasmantrāṃhitā – veda mantra corpus) traces the etymological roots of the polymorphic name “ रुद्र (rudra)” traces its multi-valent meanings and amongst them, one of its derivatives is based on the root-verb “ रुत् (rut – to suffer)”.
Similarly, ऋग्वेदमन्त्र (ṛgvedamantra – Rigveda mantra) (4.3.1) which was originally revealed to श्री वामदेवगौतममहऋषि (śrī vāmadevagautamamahaṛṣi) as well as the ऋग्वेदमन्त्र (ṛgvedamantra – Rigveda mantra) (5.3.3) which was originally revealed to श्री वसुश्रुत आत्रेय महऋषि (śrī vasuśruta ātreya mahaṛṣi) eulogize श्री अग्निदेव (śrī agnideva – sacred fire god) by identifying Him with श्री रुद्र (śrī rudra).
The तैत्तिरीयसंहिता (taittirīyasaṃhitā) belonging to the कृष्णयजुर्वेदसंहिता (kṛṣṇayajurvedasaṃhitā – black yajurveda corpus) declares thus :
And the शतपथब्राह्मण (śatapathabrāhmaṇa) belonging to the शुक्लयजुर्वेदसंहिता (śuklayajurvedasaṃhitā – white yajurveda corpus) declares:
Again, one can find such identifications in अथर्ववेदसंहिता (atharvavedasaṃhitā) as well, as indicated below:
अलैङ्गिक विषयः अपरिणययोगस्य (alaiṅgika viṣayaḥ apariṇayayogasya - asexual theme of celibate yoga)
So far, we have been analysing श्री स्कन्दस्य जन्मकथा (śrī skandasya janmakathā – birth story of Sri Skanda ) based on the लैङ्गिक विषयः परिणययोगस्य (laiṅgika viṣayaḥ pariṇayayogasya - sexual theme of marital yoga) by practicing the पर्यङ्क योग / பரியங்கயோகம் (paryaṅkayoga / pariyaṅgay ō gam – bedstead yoga) which involves leveraging शुक्राणुरूपेण जैव-आनुवंशिकशक्तिः (śukrāṇurūp ē ṇa jaiva-ānuvaṁśikaśaktiḥ - Bio-genetic energy in the form of sperm) as the ऊर्जा संचरण प्रारूप (ūrjā saṁcaraṇa prārūpa - energy transmission format).
We shall next move on to the अलैङ्गिक विषयः अपरिणययोगस्य (alaiṅgika viṣayaḥ apariṇayayogasya - asexual theme of celibate yoga) by practicing the வாசியோகம் / संपुटयोग (vāciy ō kam / saṃpuṭayoga– breath control yoga) which involves leveraging the प्राणाग्नि ज्योतिरूपेण जैव-तापी ऊर्जा (prāṇāgni jy ō tirūp ē ṇa jaiva-tāpī ūrjā - Bio-thermal energy in the form of vital-thermal-effulgence) as the ऊर्जा संचरण प्रारूप (ūrjā saṁcaraṇa prārūpa - energy transmission format) .
I am reminded of the following verses from திருப்புகழ் (tiruppukaḻ - sacred eulogy) wherein the mystic-saint-poet ஸ்ரீ அருணகிரிநாதர் (srī aruṇagirinātar) discourages pursuit of हठयोग (haṭhayoga – fierce-yoga) and instead prefers ज्ञानभक्ति योग (jñānabhakti yoga – gnostic devotion yoga).
And again, the noble saint poet ஸ்ரீ அருணகிரிநாதர் (srī aruṇagirinātar) in his yet another mystical masterpiece கந்தர் அலங்காரம் ( kantar alaṅkāram – ornament on skanda) further reiterates thus:
ஸ்ரீ கச்சியப்ப சிவாச்சாரியார் (srī kacciyappa sivāccāriyār) in the திரு அவதாரப்படலம் (tiru avatārappaṭalam – divine incarnation account) which is part of the உற்பத்திக்காண்டம் (uṟpattikkāṇṭam – creation section) as part of his magnum opus poetic masterpiece ஸ்ரீ கந்தபுராணம் (srī kantapurāṇam –history of Sri Skanda) summarizes the whole event thus:
In the south Indian version of the स्कन्दमहापुराण ( skanda mahāpurāṇa) also स्कन्द ( skanda) was an emission of शिववीर्य ( śivavīrya – shiva’s virility) in the form of दिव्यनेत्रात् षट् ज्योतिपुञ्जाः ( divyan ē tr ā t ṣ a ṭ jy ō tipu ñ j ā ḥ – six light beams from the divine eye) belonging to each of the षण्मुखाणि शिवकुमारस्य (ṣaṭ mukhāni- six faces of Sri Shiva Kumara) which includes the बहिरङ्गपञ्च ब्रह्म मुखानि (bahiraṅgapañca brahma mukhāni– extraneous five divine faces) plus the अन्तरङ्गअधोमुख ( antaraṅga adhomukha – internal downward face) . Here, श्री अग्नि भगवान् ( śrī agni bhagavān – sacred fire god) along with श्री वायु भगवान् ( śrī vāyu bhagavān – sacred wind god) to act as carriers of the स्कन्द ( skanda - spilling) .
Similarly, திரு குமரகுருபரர் (tiru kumaraguruparar) in his கந்தர் கலிவெண்பா (kantar kaliveṇpā) in his soul-kindling poetic verses explains the whole story thus:
This fact is testified by திருவருட்பிரகாச இராமலிங்க வள்ளலார் (tiruvaruṭpirakāca irāmaliṅga vaḻḻalār) in the following verses in சிங்கபுரிக் கந்தர் பதிகம் ( si ṅ gapurik kantar patikam) which occurs as part of his magnum opus poetic masterpiece திருவருட்பா ( tiruvaruṭpā )
சிவராஜயோகம் / शिवराजयोग (sivarājay ō gam / śivarājayoga – auspiscious royal yoga)In yogic terms, this implies that to beget the spiritual child within us, one has to kindle the பிரம்ம ஞானக்கனல் / ब्रह्मज्ञानाग्नि ( biram'ma jñāṉakkaṉal / brahmajñānāgni - spiritual gnostic fire) better known as षडाधरचक्राणि कुण्डलिनीशक्तेः ( ṣaḍādharacakrāṇi kuṇḍalinīśakteḥ – six core centres of bio-magnetic energy) within us. This kindling can happen through the sacred ritual of यज्ञ तपस्या ( yajña tapasyā - sacrificial penance) . Again, as we all know that according to physics वायु (vāyu- air) is needed for अग्नि ( agni – fire) to sustain, similarly, प्राणाग्निहोत्र ( prāṇāgnihotra- vital fire sacrifice) is needed to sustain the பிரம்ம ஞானக்கனல் / ब्रह्मज्ञानाग्नि ( biram'ma jñāṉakkaṉal / brahmajñānāgni - spiritual gnostic fire) .
Just as to how the अन्न शक्ति (anna śakti – food energy) is the main source of nourishment for the sustenance and growth of the अन्नमयकोश (annamayakośa – food sheath) and hence having healthy diet and food control, helps better manage the स्थूल् भूत शरीरं (sthūl bhūta śarīraṁ - gross physical body) and elongate its life. Similarly, प्राण शक्ति (prāṇa śakti – vital energy) is the main source of nourishment for the प्राणमयकोश (prāṇamayakośa – vital sheath). Hence, effective प्राणायाम ( prāṇāyāma – breath control) is indispensible not only for healthy living but also for attaining immortality. As we have already touched upon the topic of प्राणायाम (prāṇāyāma – breath control) while discussing on the art and science of कुण्डलिनी योग (kuṇḍalinī yoga – coiled energy yoga), I do not think we need to discuss it again. But I request you to please recollect your understanding on the same. Here I will be focusing only on the specific aspects related to சாகாக்கல்வி / अमृतविद्या ( sāgākkalvi / amṛtavidyā – science of immortality) .
In தமிழ் சித்தர் இலக்கியம் (tamiḻ cittar ilakkiyam – Tamil siddha literature) , such a science is technically called as வாசியோகம் (vāsiy ō gam ) and sometimes referred as சிவராஜயோகம் / शिवराजयोग (sivarājay ō gam / śivarājayoga – auspiscious royal yoga) . Before proceeding further, I would like to remind you that in the context of சாகாக்கல்வி / अमृतविद्या ( sāgākkalvi / amṛtavidyā – science of immortality) when we talk about வாசியோகம் (vāsiy ō gam ) relating to प्राणायाम ( prāṇāyāma – breath control), it also includes the entire nine yards of अष्टाङ्ग योग साधन (aṣṭāṅga yoga sādhana – eight organs of yogic practice) , although I may not be explicitly talking about them here now.
The unparalleled role of प्राणायाम (prāṇāyāma – breath control) in mastering of சாகாக்கல்வி / अमृतविद्या ( sāgākkalvi / amṛtavidyā – science of immortality) has been testified by a very huge corpus of scriptural evidences about which we shall briefly take a look. For instance, the noble saint திருமூலர் ( tirumūlar) deal at length with the subject, not only in his magnum opus masterpiece திருமந்திரம் (tirumantiram) , but also in many of his other collections of ஞானயோக சித்தர் பாடல்கள் (j ñāṉay ō ga siddar p āṭ alka ḷ ) . In fact, he is just only one among a huge list from the தமிழ் சித்தர் பரம்பரை (tamiḻ siddar paramparai – Tamil siddha tradition) also referred as the மகேஸ்வர சித்தர்கள் பரம்பரை (mag ē svara sittarga ḷ paramparai) including the traditional list of பதினெண் சித்தர்கள் (patiṉeṇ cittarkaḷ - eighteen siddhas) viz. அகத்தியர் (agattiyar) , போகர் (b ō gar) , சிவவாக்கியார் ( sivav ā kkiy ā r) , கோரக்கர் (g ō rakkar ), பாம்பாட்டி சித்தர் ( paambaatti siththar) , கம்பிலி சித்தர் ( kambali siththar) , அகப்பேய் சித்தர் (agapp ē y siddar) etc. Similarly, महा योगि श्री गोरख्नाथ् ( mahā yogi śrī gorakhnāth ) and the सिद्ध सिद्धन्त योगि (siddha siddhanta yogi) lineage of saints belonging to गोरख्पूर (gorakhpūra) in Northern India , popularly known as the खान्फट साधु (khānphaṭa sādhu) also have discussed a lot about this subject. Besides, many बाल उपनिषदः (bāla upaniṣadaḥ - minor upanishads) popularly classified as योग उपनिषद् (yoga upaniṣad) provide a very comprehensive coverage on the subject of attaining अमर मुक्ति / अमरत्व (amara mukti / amaratva – deathless liberation / immortality) through अष्टाङ्ग योग साधन (aṣṭāṅga yoga sādhana - yogic techniques) .
We shall now try to understand the basic philosophy underlying these अष्टाङ्ग योग साधन (aṣṭāṅga yoga sādhana - yogic techniques) as discussed in some of the scriptures referred above. In order to do that, we must first be aware that the சாகாக்கல்வி / अमृतविद्या ( sāgākkalvi / amṛtavidyā – science of immortality) has not been openly discussed in these scriptures for obvious reasons. The science has always been encapsulated witin cryptic सन्ध्या भाषा (sandhyā bhāṣā – twilight language) . For example, cryptic terms like “ சாகாத்தலை / अमर शिरः (s ā g ā ttalai / amara śiraḥ - immortal head )” , “ வேகாக்கால் / अक्वथितम् श्वास (v ē g ā kk ā l / akvathitam śvāsa – uncooked breath )”, “ போகாப்புனல் / अगतं जलम् (p ō g ā ppu ṉ al / agataṃ jalam – non-going water)” , “ எட்டிறெண்டு / अष्टौ द्वे (eṭṭireṇḍu / aṣṭau dve - eight [&] two)” etc., Here are some random selections. For instance, திருவருட்பிரகாச இராமலிங்க வள்ளலார் (t ruvaru ṭ pirak ā ca ir ā mali ṅ ga va ḻḻ al ā r) in his famous “ அருள்விளக்க மாலை (aruḻviḻakka mālai) ” prays thus:
Again, the noble saint திருவருட்பிரகாச இராமலிங்க வள்ளலார் ( tiruvaru ṭ pirak ā ca ir ā mali ṅ ga va ḻḻ al ā r) , in “ முறையீடு (muṛaiyīḍu - appeal) ”, further prays thus: Here the term போகாத தண்ணீர் (p ō g ā da ta ṇṇī r – non flowing water) is corresponds to போகாப்புனல் / अगतं जलम् (p ō g ā ppu ṉ al / agataṃ jalam – non-flowing water) .
And again, in the song titled சின்னம் பிடி ( sinnam pi ḍ i ) also, the holy saint to refers to some of these cryptic terms, as indicated in the following verses.
Sometimes, these mystic saints, as part of their poetic license, alternatively interchange some of these adjectives like " வேகாத (v ē g ā da - uncooked)", " சாகாத (s ā g ā da - immortal)", " போகாத (p ō g ā da – non-going) " etc. For example, the holy saint அகத்தியர் (agattiyar) in his அகத்தியர் ஞானம் 30 (agattiyar jñ ā nam 30 ) - a famous cryptic work on occult yogic techniques, sings thus:
Again, according to சுப்பிரமணியர் ஞானம் 33 (subbirama ṇ iyar jñ ā nam 33) , Lord திரு முருகப்பெருமான் (tiru murugapperumāṉ) reveals to holy saint அகத்தியர் (agattiyar) , sings thus:
Before proceeding further, please be noted that one may not be able to fully decipher its spiritual essence without formal spiritual initiation from a genuine yogic guru. My two cents here is only to provide a basic theoretical knowledge of the same based on my limited understanding. To this end, lets start with first things first viz. the meaning of சாகாக்கல்வி / अमृत विद्या ( sāgākkalvi / amṛta vidyā – science of immortality) .
Well, what exactly is சாகாக்கல்வி / अमृत विद्या ( sāgākkalvi / amṛta vidyā – science of immortality) and how exactly it is related to प्राणायाम ( prāṇāyāma – breath control) ? This is a very important question for us to understand before proceeding further. The noble saint திரு அருட்பிரகாச இராமலிங்க வள்ளலார் (tiru aruṭpirakāsa iramaliṅga vaḻḻalār) in the mystiic song அம்பலவாணர் வருகை (ambalavaanar varugai) , from his magnum opus திருவருட்பா ( tiruvaru ṭ p ā ), helps us by providing a hint
Thus, according to him, “ ஏகாத கல்விதான் சாகாத கல்வி ( ē g ā da kalvid ā n s ā g ā da kalvi – imperishable wisdom is the immortal wisdom) ”. Etymologically, the term ஏகாத ( ē g ā da) is the antonym form of the word ‘ ஏகுதல் ( ē gudal - to go)’ which is a synonym for ‘ போகுதல் / செல்லுதல் (p ō gudal / selludal – to go)’ etc., In this context ஏகுதல் ( ē gudal) also means ‘ அழித்தல் (aḻittal – to exhaust/perish)’ and hence ஏகாத கல்வி ( ē g ā da kalvi – imperishable science) deals with the mastering the art of preventing such exhaustion or perishability. In other words, it refers to உடம்பை அழிய விடாத கல்வி (uḍambai aḻiya viḍ ā d a kalvi – science of preserving the body) .
Well, the above interpretation seems to be very straightforward. In fact, the term ஏகாத கல்வி ( ē g ā da kalvi – imperishable science) may seem superfluous in the above phrase as the remaining terms சாகாத கல்வி ( s ā g ā da kalvi – science of immortality) alone by itself is sufficient. Does this mean the Saint is simply trying to play with words for mere ornamental poetics? No, absolutely not. The saint, is trying to convey a hidden meaning here. To unravel the mystery, the keyword Is the term ஏகாத ( ē g ā da) being used as a synonym of போகாத காற்று / சுவாசம் (p ō g ā da k āṛṛ u / suv ā sam – non-going / not exhausting air/ breath) . This fact is tes0tified by திருமூலர் (tirumūlar) in the following verses:
In the सन्ध्या भाषा (sandhyā bhāṣā – twilight language) found in the occult works of தமிழ் சித்தர் பாடல்கள் (tamiḻ cittar pāṭalkaḷ – Tamil Siddhar songs) sometimes, the term “ கால் (k ā l – leg / breath)” is used as a cryptic synonym for சுவாசம் ( suv ā sam – breath) . And accordingly, the term “ வேகாத கால் / अक्वथितम् श्वास (v ē g ā da k ā l / akvathitam śvāsa – uncooked leg / unignited breath) ”, is used instead of போகாத சுவாசம் (p ō g ā da suv ā sam –not exhausting breath) . For example, the mystic poet saint திருவருட்பிரகாச இராமலிங்க வள்ளலார் (tiruvaruṭpirakāca irāmaliṅga vaḻḻalār) in the above quoted verses from அம்பலவானர் வருகை (ambalavānar varugai – coming of the revealer) uses the phrase “ வேகாத காலினீர் வாரீர் ( v ē k ā ta k ā li ṉī r v ā r ī r ) ”. Let’s now look at few more usages of the term, in the other works of the saint. In நடராஜபதி மாலை (naṭarājapadi mālai) , the saint sings thus:
Please be noted here that the terms சாகாத்தலை / अमर शिरः (s ā g ā ttalai / amara śiraḥ - immortal head ) , வேகாக்கால் / अक्वथितम् श्वास (v ē g ā kk ā l / akvathitam śvāsa – uncooked breath ) , போகாப்புனல் / अगतं जलम् (p ō g ā ppu ṉ al / agataṃ jalam – non-going water) , ஒலியாத கனல் / अध्वनिः अग्नि (oliy ā da kanal / adhvaniḥ agni – soundless fire) & இடியாத புவி / वज्रहीनं पृथिवी (i ḍ iy ā da buvi / vajrahīnaṃ pṛthivī – thunderless earth) etc.,, closely correspond to the earlier discussed concepts of पञ्चामृत / பஞ்சாமிருதம் (pañcāmṛta / pañcāpirudam – fivefold nectars). And again, in the following verses from the poem இறை எளிமையை வியத்தல் (i ṛ ai e ḻ imaiyai viyattal) , the noble saint-poet once again refers to the same concepts as part of his mystical experiences.
In other words, it is indirectly indicated that சாகாக்கலை / अमृथकला ( sāgākkalai / amṛthakalā - art of deathlessness) can be achieved by mastering प्राणायाम (prrāṇāyāma – breath control), as prescribed in வாசி யோகம் (vāsi y ō gam ) . The noble saint திருமூலர் ( tirumūlar) very categorically states that effective practice of प्राणायाम ( prāṇāyāma – breath control) can help conquering death. To quote him,
Here is one more reference. According to ஔவ்வையார் (auvvaiyār) , one of the earliest female Siddhar poets, who in her ஔவைக்குறள் (auvvaikkuṛaḻ) also sings thus on the related art of வாயுதாரணை (vaayudhaaraNai - wind concentration ) :
The concept of வாசியோகம் (vāsiy ō gam ) is closely associated with the ஞானசரயோகம் (jñāṉacara y ō gam) which is referred as स्वरयोग (svarayoga) in Sanskrit yogic literature. It is an ancient science and art of managing the दैहिक लयम् (daihika layam - body rhythms) through प्राणायाम ( prāṇāyāma – breath control). The term स्वर ( svara - voice) etymologically means the 'sound of one's own breath' while योग (yoga) means 'union'. Therefore, स्वरयोग (svarayoga – voice yoga) enables attainement of अमृत समाधि (amṛta samādhi – immortal atonement) by controllig one's प्राण ( prāṇa - breath) . Through such practices, one can realize the प्राण ( prāṇa - breath ) as being the medium of the cosmic life force.
Swami Muktibodhananda, from the Bihar School of Yoga , in his famous book “ Swara Yoga: The Tantric Science of Brain Breathing ”, very crisply summarizes the significance of स्वर योग (svara yoga):
“ According to the swara shastras, by analysis of the breath deeper understanding of the cosmos is unfolded and the wisdom revealed within the Vedas can be realized. Through knowledge of the swara, a sadhaka can become a perfected yogi. The physical act of breathing is said to have a very subtle influence on the level of consciousness and therefore the effects of swara yoga are also very subtle. It aims at directly awakening the highest human potential. In other systems a similar understanding of the swara of the breath is also expressed. For example, in Taoism it states that, "If one meditates upon the breath, the cosmic deities or forces can be seen operating in the physical body. By sustaining oneself purely on the breath, rather than on coarse food, one's entire being will be purified and strengthened. Then the consciousness is able to ascend to the heavens where eternal life is experienced by the body and soul ."
Let us now try to understand some of the fundamental principles underlying this science. We have already learnt that प्राण शक्ति (prāṇa śakti – vital energy) is the basis of life; in fact, that is why a living being is called a प्राणि (prāṇi). We also know that this प्राण शक्ति (prāṇa śakti – vital energy) is what constitutes the प्राणमय कोश (prāṇamaya kośa – vital sheath) wherein the bio-magnetic energy field operates. It is this field that binds the physiological and psychological and higher realms of mankind. In other words, it is this field which binds the body, mind and the soul. In terms of biophysics प्राण शक्ति (prāṇa śakti – vital energy) forms rythemic vibrational patterns across the bioelectro-magnetic field (biomagneticsm in short ) . Just as the electromagnetic fields dominate the physical realm (body realm), the biomagnetic field dominates the vital realm (life realm). In fact, the biomagnetism is its subtler counterpart and as testified by modern scientific research including the Kirian photography, different forms of rhythemic halo effects or patterns of auras have observed corresponding to our breathing patterns . For example, very recently scientists discovered photons of light in the brain (and the central nervous system ), technically called as Biophotons . These are ultraweak photon emissions of biological systems.
Interestingly, these weak electromagnetics waves falls within the range of the optical range of the spectrum. Such light emissions are also referred as जीव तेजस् (j ī va tejas - bioluminescence) . In fact, according to Dr. Mercola, a subject matter expert from Tohoku Institute of Technology :
“ Gone are the days when words like “life energy” and “aura” were relegated to a few books in a tiny section of some New Age store. Today, scientists across the world are investigating the energies that propel, and likely even rule, life itself and hence have profound impact on your health. Eastern medical traditions have operated on this premise for thousands of years, but Western medicine in its myopic focus on dissected parts has been slow to adapt these ancient truths.”
.” The following schematic diagram published by Tohoku Institute of Technology further explains that
“ The human body, especially the face, emits visible light in small quantities that vary during the day. B is one of the test subjects. The other images show the weak emissions of visible light during totally dark conditions. The chart corresponds to the images and shows how the emissions varied during the da y.”
जीव तेजस् (j ī va tejas - bioluminescence)
Hence, It is the spiritual aspect of the जीव तेजस् (j ī va tejas - bioluminescence) in the प्राणमय कोश (prāṇamaya kośa – vital sheath) which further propogates to the higher realms, in the case of spiritually evolved souls and eventually transforms into ஒளி உடல் / ज्योतिष्यदेह (o ḻ i u ḍ al / jyotiṣya deha - luminous body) with a golden aura , also referred as स्वर्णदेह / பொண் உடல் (svar ṇ adeha / po ṇ u ḍ al – golden body). This fact, is testified in the following couplet from உள்ளுடம்பின் நிலைமை (u ḻḻ u ḍ anin nilaimai - innerbody state ) from ஔவைக்குறள் (auvvaikkuṛaḻ
பொன்னொளிவட்டம் / स्वर्णतेजस्चक्र (po ṉṉ o ḷ iva ṭṭ am / svarṇatejascakra – circle of golden aura)It is only for conveying this truth about तेजोदेह / ஒளியுடள் (tejodeha / o ḻ iyu ḍ a ḻ - luminscent body ) , any standard प्रतिमा (pratimā - image) of any deity or saint, is typically depicted with a பொன்னொளிவட்டம் / स्वर्णतेजस्चक्र (po ṉṉ o ḷ iva ṭṭ am / svarṇatejascakra – circle of golden aura) around their தலை / शिरस् (talai / śiras – head) representing the சாகாத்தலை / अमृत शिरस् (s ā g ā ttalai / amṛta śiras – deathless head) being the locus of the spiritually charged सहस्रारपद्म चक्र (sahasrārapadma cakra – thousand petalled lotus centre) with the fully awakened मकाकुण्डलिनी शक्ति (makākuṇḍalinī śakti – supreme coiled energy) . Here are a few random samples of such
: examples of ¦À¡¦É¡Ç¢ Åð¼õ (ponoLi vattam – circle of golden aura)
This concept of a glowing luminent body is discussed at length as part of its the esoteric section in the मधुविद्या (madhuvidyā – honey science) in the sacred बृहदारण्यकोपनिषद् (bṛhadāraṇyakopaniṣad) belonging to the शुक्लयजुर्वेदसंहिता (śuklayajurvedasaṃhitā – white yajur veda corpus)
Similarly, திருமூலர் ( tirumūlar) , discusses at length, the occult yogic science underlying such जीव तेजस् (j ī va tejas - bioluminescence). For instance, while discussing about the sacred महाकृत्य अनुग्रहस्य (mahā kṛtya anugrahasya - supreme function of grace) explains thus:
Here, the saint explains as to how one attains immortality by mastering the yogic art of seeking and realizing the “ விச்சகம் விரிச்சுடர் மூன்றும் ( viccagam vi ṛ iccuda ṛ m ū n ṛ um )” referring to सूर्य (sūrya – sun / solar) , चन्द्र (chandra – moon / lunar) & अग्नि (agni – fire / thermal) which according to कुण्डलिनी योग शास्त्र (ku ṇḍ alin ī yoga śā stra), corresponds to இடகலைநாடி / इडाकलानाडी ( i ḍ akalainā ḍ i / iḍākalānāḍī ) , சுழுமுனைநாடி / सुषुम्णानाडी (suḻumuṉainā ḍ i / suṣumṇānāḍī ) , சுழுமுனை / सुषुम्णा (suḻumuṉai / suṣumṇā - gracious ) & பிங்கலை / पिङ्गला (pi ṅ galai / piṅgalā – rear part ) respectiely, while ஒளிதிகழ் நாதம் (oḷitikaḻ nātam – luminous music / vibations) on the உச்சி (ucci - top), which according to कुण्डलिनी योग शास्त्र (ku ṇḍ alin ī yoga śā stra), corresponds to the सहस्रार पद्म (sahasrāra padma – thousand petalled lotus). The highest (head) state of such an enlightened soul who has realized the தாமரைச் சென்னி (tāmaraic ceṉṉi – lotus top ) is what is referred as the சாகாத்தலை / अमृत शिरस् (s ā g ā ttalai / amṛta śiras – deathless head) . Again, in the next chapter while discussing about the गर्भ क्रिया (garbha kriyā – conception act) , the saint further explains thus:
Further, in the section on அதோமுக தரிசனம் / अधोमुख दर्शन (ad ō muga darisanam/ adhomukha darśana – downward-face revelation), the revered saint திருமூலர் ( tirumūlar) , further explains as to how the spiritual wisdom symbolized as the செந்தீ ( sent ī – glowing fire) from the தாமரைச் சென்னி (tāmaraic ceṉṉi – lotus top ) or the ஆயிரம் - இதழ் தாமரையில் சாகாத்தலை / अमृतशिरस् शस्रपद्मे (āyiram- itaḻ tāmaraiyil cākāttalai / amṛtaśiras śasrapadme – deathless head in thosuand petalled lotus) that blossoms into a அதோமுக மாமலர் / अधोमुख महापुष्प (at ō muka m ā malar / adhomukha mahāpuṣpa – downfacing grand-flower) pervading the spiritual energy across all the realms of the world
So far, we have been analysing श्री स्कन्दस्य जन्मकथा (śrī skandasya janmakathā – birth story of Sri Skanda ) based on the लैङ्गिक विषयः परिणययोगस्य (laiṅgika viṣayaḥ pariṇayayogasya - sexual theme of marital yoga) by practicing the पर्यङ्क योग / பரியங்கயோகம் (paryaṅkayoga / pariyaṅgay ō gam – bedstead yoga) which involves leveraging शुक्राणुरूपेण जैव-आनुवंशिकशक्तिः (śukrāṇurūp ē ṇa jaiva-ānuvaṁśikaśaktiḥ - Bio-genetic energy in the form of sperm) as the ऊर्जा संचरण प्रारूप (ūrjā saṁcaraṇa prārūpa - energy transmission format).
We shall next move on to the अलैङ्गिक विषयः अपरिणययोगस्य (alaiṅgika viṣayaḥ apariṇayayogasya - asexual theme of celibate yoga) by practicing the வாசியோகம் / संपुटयोग (vāciy ō kam / saṃpuṭayoga– breath control yoga) which involves leveraging the प्राणाग्नि ज्योतिरूपेण जैव-तापी ऊर्जा (prāṇāgni jy ō tirūp ē ṇa jaiva-tāpī ūrjā - Bio-thermal energy in the form of vital-thermal-effulgence) as the ऊर्जा संचरण प्रारूप (ūrjā saṁcaraṇa prārūpa - energy transmission format) .
I am reminded of the following verses from திருப்புகழ் (tiruppukaḻ - sacred eulogy) wherein the mystic-saint-poet ஸ்ரீ அருணகிரிநாதர் (srī aruṇagirinātar) discourages pursuit of हठयोग (haṭhayoga – fierce-yoga) and instead prefers ज्ञानभक्ति योग (jñānabhakti yoga – gnostic devotion yoga).
And again, the noble saint poet ஸ்ரீ அருணகிரிநாதர் (srī aruṇagirinātar) in his yet another mystical masterpiece கந்தர் அலங்காரம் ( kantar alaṅkāram – ornament on skanda) further reiterates thus:
ஸ்ரீ கச்சியப்ப சிவாச்சாரியார் (srī kacciyappa sivāccāriyār) in the திரு அவதாரப்படலம் (tiru avatārappaṭalam – divine incarnation account) which is part of the உற்பத்திக்காண்டம் (uṟpattikkāṇṭam – creation section) as part of his magnum opus poetic masterpiece ஸ்ரீ கந்தபுராணம் (srī kantapurāṇam –history of Sri Skanda) summarizes the whole event thus:
In the south Indian version of the स्कन्दमहापुराण ( skanda mahāpurāṇa) also स्कन्द ( skanda) was an emission of शिववीर्य ( śivavīrya – shiva’s virility) in the form of दिव्यनेत्रात् षट् ज्योतिपुञ्जाः ( divyan ē tr ā t ṣ a ṭ jy ō tipu ñ j ā ḥ – six light beams from the divine eye) belonging to each of the षण्मुखाणि शिवकुमारस्य (ṣaṭ mukhāni- six faces of Sri Shiva Kumara) which includes the बहिरङ्गपञ्च ब्रह्म मुखानि (bahiraṅgapañca brahma mukhāni– extraneous five divine faces) plus the अन्तरङ्गअधोमुख ( antaraṅga adhomukha – internal downward face) . Here, श्री अग्नि भगवान् ( śrī agni bhagavān – sacred fire god) along with श्री वायु भगवान् ( śrī vāyu bhagavān – sacred wind god) to act as carriers of the स्कन्द ( skanda - spilling) .
Similarly, திரு குமரகுருபரர் (tiru kumaraguruparar) in his கந்தர் கலிவெண்பா (kantar kaliveṇpā) in his soul-kindling poetic verses explains the whole story thus:
This fact is testified by திருவருட்பிரகாச இராமலிங்க வள்ளலார் (tiruvaruṭpirakāca irāmaliṅga vaḻḻalār) in the following verses in சிங்கபுரிக் கந்தர் பதிகம் ( si ṅ gapurik kantar patikam) which occurs as part of his magnum opus poetic masterpiece திருவருட்பா ( tiruvaruṭpā )
In yogic terms, this implies that to beget the spiritual child within us, one has to kindle the பிரம்ம ஞானக்கனல் / ब्रह्मज्ञानाग्नि ( biram'ma jñāṉakkaṉal / brahmajñānāgni - spiritual gnostic fire) better known as षडाधरचक्राणि कुण्डलिनीशक्तेः ( ṣaḍādharacakrāṇi kuṇḍalinīśakteḥ – six core centres of bio-magnetic energy) within us. This kindling can happen through the sacred ritual of यज्ञ तपस्या ( yajña tapasyā - sacrificial penance) . Again, as we all know that according to physics वायु (vāyu- air) is needed for अग्नि ( agni – fire) to sustain, similarly, प्राणाग्निहोत्र ( prāṇāgnihotra- vital fire sacrifice) is needed to sustain the பிரம்ம ஞானக்கனல் / ब्रह्मज्ञानाग्नि ( biram'ma jñāṉakkaṉal / brahmajñānāgni - spiritual gnostic fire) .
Just as to how the अन्न शक्ति (anna śakti – food energy) is the main source of nourishment for the sustenance and growth of the अन्नमयकोश (annamayakośa – food sheath) and hence having healthy diet and food control, helps better manage the स्थूल् भूत शरीरं (sthūl bhūta śarīraṁ - gross physical body) and elongate its life. Similarly, प्राण शक्ति (prāṇa śakti – vital energy) is the main source of nourishment for the प्राणमयकोश (prāṇamayakośa – vital sheath). Hence, effective प्राणायाम ( prāṇāyāma – breath control) is indispensible not only for healthy living but also for attaining immortality. As we have already touched upon the topic of प्राणायाम (prāṇāyāma – breath control) while discussing on the art and science of कुण्डलिनी योग (kuṇḍalinī yoga – coiled energy yoga), I do not think we need to discuss it again. But I request you to please recollect your understanding on the same. Here I will be focusing only on the specific aspects related to சாகாக்கல்வி / अमृतविद्या ( sāgākkalvi / amṛtavidyā – science of immortality) .
In தமிழ் சித்தர் இலக்கியம் (tamiḻ cittar ilakkiyam – Tamil siddha literature) , such a science is technically called as வாசியோகம் (vāsiy ō gam ) and sometimes referred as சிவராஜயோகம் / शिवराजयोग (sivarājay ō gam / śivarājayoga – auspiscious royal yoga) . Before proceeding further, I would like to remind you that in the context of சாகாக்கல்வி / अमृतविद्या ( sāgākkalvi / amṛtavidyā – science of immortality) when we talk about வாசியோகம் (vāsiy ō gam ) relating to प्राणायाम ( prāṇāyāma – breath control), it also includes the entire nine yards of अष्टाङ्ग योग साधन (aṣṭāṅga yoga sādhana – eight organs of yogic practice) , although I may not be explicitly talking about them here now.
The unparalleled role of प्राणायाम (prāṇāyāma – breath control) in mastering of சாகாக்கல்வி / अमृतविद्या ( sāgākkalvi / amṛtavidyā – science of immortality) has been testified by a very huge corpus of scriptural evidences about which we shall briefly take a look. For instance, the noble saint திருமூலர் ( tirumūlar) deal at length with the subject, not only in his magnum opus masterpiece திருமந்திரம் (tirumantiram) , but also in many of his other collections of ஞானயோக சித்தர் பாடல்கள் (j ñāṉay ō ga siddar p āṭ alka ḷ ) . In fact, he is just only one among a huge list from the தமிழ் சித்தர் பரம்பரை (tamiḻ siddar paramparai – Tamil siddha tradition) also referred as the மகேஸ்வர சித்தர்கள் பரம்பரை (mag ē svara sittarga ḷ paramparai) including the traditional list of பதினெண் சித்தர்கள் (patiṉeṇ cittarkaḷ - eighteen siddhas) viz. அகத்தியர் (agattiyar) , போகர் (b ō gar) , சிவவாக்கியார் ( sivav ā kkiy ā r) , கோரக்கர் (g ō rakkar ), பாம்பாட்டி சித்தர் ( paambaatti siththar) , கம்பிலி சித்தர் ( kambali siththar) , அகப்பேய் சித்தர் (agapp ē y siddar) etc. Similarly, महा योगि श्री गोरख्नाथ् ( mahā yogi śrī gorakhnāth ) and the सिद्ध सिद्धन्त योगि (siddha siddhanta yogi) lineage of saints belonging to गोरख्पूर (gorakhpūra) in Northern India , popularly known as the खान्फट साधु (khānphaṭa sādhu) also have discussed a lot about this subject. Besides, many बाल उपनिषदः (bāla upaniṣadaḥ - minor upanishads) popularly classified as योग उपनिषद् (yoga upaniṣad) provide a very comprehensive coverage on the subject of attaining अमर मुक्ति / अमरत्व (amara mukti / amaratva – deathless liberation / immortality) through अष्टाङ्ग योग साधन (aṣṭāṅga yoga sādhana - yogic techniques) .
We shall now try to understand the basic philosophy underlying these अष्टाङ्ग योग साधन (aṣṭāṅga yoga sādhana - yogic techniques) as discussed in some of the scriptures referred above. In order to do that, we must first be aware that the சாகாக்கல்வி / अमृतविद्या ( sāgākkalvi / amṛtavidyā – science of immortality) has not been openly discussed in these scriptures for obvious reasons. The science has always been encapsulated witin cryptic सन्ध्या भाषा (sandhyā bhāṣā – twilight language) . For example, cryptic terms like “ சாகாத்தலை / अमर शिरः (s ā g ā ttalai / amara śiraḥ - immortal head )” , “ வேகாக்கால் / अक्वथितम् श्वास (v ē g ā kk ā l / akvathitam śvāsa – uncooked breath )”, “ போகாப்புனல் / अगतं जलम् (p ō g ā ppu ṉ al / agataṃ jalam – non-going water)” , “ எட்டிறெண்டு / अष्टौ द्वे (eṭṭireṇḍu / aṣṭau dve - eight [&] two)” etc., Here are some random selections. For instance, திருவருட்பிரகாச இராமலிங்க வள்ளலார் (t ruvaru ṭ pirak ā ca ir ā mali ṅ ga va ḻḻ al ā r) in his famous “ அருள்விளக்க மாலை (aruḻviḻakka mālai) ” prays thus:
Again, the noble saint திருவருட்பிரகாச இராமலிங்க வள்ளலார் ( tiruvaru ṭ pirak ā ca ir ā mali ṅ ga va ḻḻ al ā r) , in “ முறையீடு (muṛaiyīḍu - appeal) ”, further prays thus: Here the term போகாத தண்ணீர் (p ō g ā da ta ṇṇī r – non flowing water) is corresponds to போகாப்புனல் / अगतं जलम् (p ō g ā ppu ṉ al / agataṃ jalam – non-flowing water) .
And again, in the song titled சின்னம் பிடி ( sinnam pi ḍ i ) also, the holy saint to refers to some of these cryptic terms, as indicated in the following verses.
Sometimes, these mystic saints, as part of their poetic license, alternatively interchange some of these adjectives like " வேகாத (v ē g ā da - uncooked)", " சாகாத (s ā g ā da - immortal)", " போகாத (p ō g ā da – non-going) " etc. For example, the holy saint அகத்தியர் (agattiyar) in his அகத்தியர் ஞானம் 30 (agattiyar jñ ā nam 30 ) - a famous cryptic work on occult yogic techniques, sings thus:
Again, according to சுப்பிரமணியர் ஞானம் 33 (subbirama ṇ iyar jñ ā nam 33) , Lord திரு முருகப்பெருமான் (tiru murugapperumāṉ) reveals to holy saint அகத்தியர் (agattiyar) , sings thus:
Before proceeding further, please be noted that one may not be able to fully decipher its spiritual essence without formal spiritual initiation from a genuine yogic guru. My two cents here is only to provide a basic theoretical knowledge of the same based on my limited understanding. To this end, lets start with first things first viz. the meaning of சாகாக்கல்வி / अमृत विद्या ( sāgākkalvi / amṛta vidyā – science of immortality) .
Well, what exactly is சாகாக்கல்வி / अमृत विद्या ( sāgākkalvi / amṛta vidyā – science of immortality) and how exactly it is related to प्राणायाम ( prāṇāyāma – breath control) ? This is a very important question for us to understand before proceeding further. The noble saint திரு அருட்பிரகாச இராமலிங்க வள்ளலார் (tiru aruṭpirakāsa iramaliṅga vaḻḻalār) in the mystiic song அம்பலவாணர் வருகை (ambalavaanar varugai) , from his magnum opus திருவருட்பா ( tiruvaru ṭ p ā ), helps us by providing a hint
Thus, according to him, “ ஏகாத கல்விதான் சாகாத கல்வி ( ē g ā da kalvid ā n s ā g ā da kalvi – imperishable wisdom is the immortal wisdom) ”. Etymologically, the term ஏகாத ( ē g ā da) is the antonym form of the word ‘ ஏகுதல் ( ē gudal - to go)’ which is a synonym for ‘ போகுதல் / செல்லுதல் (p ō gudal / selludal – to go)’ etc., In this context ஏகுதல் ( ē gudal) also means ‘ அழித்தல் (aḻittal – to exhaust/perish)’ and hence ஏகாத கல்வி ( ē g ā da kalvi – imperishable science) deals with the mastering the art of preventing such exhaustion or perishability. In other words, it refers to உடம்பை அழிய விடாத கல்வி (uḍambai aḻiya viḍ ā d a kalvi – science of preserving the body) .
Well, the above interpretation seems to be very straightforward. In fact, the term ஏகாத கல்வி ( ē g ā da kalvi – imperishable science) may seem superfluous in the above phrase as the remaining terms சாகாத கல்வி ( s ā g ā da kalvi – science of immortality) alone by itself is sufficient. Does this mean the Saint is simply trying to play with words for mere ornamental poetics? No, absolutely not. The saint, is trying to convey a hidden meaning here. To unravel the mystery, the keyword Is the term ஏகாத ( ē g ā da) being used as a synonym of போகாத காற்று / சுவாசம் (p ō g ā da k āṛṛ u / suv ā sam – non-going / not exhausting air/ breath) . This fact is tes0tified by திருமூலர் (tirumūlar) in the following verses:
In the सन्ध्या भाषा (sandhyā bhāṣā – twilight language) found in the occult works of தமிழ் சித்தர் பாடல்கள் (tamiḻ cittar pāṭalkaḷ – Tamil Siddhar songs) sometimes, the term “ கால் (k ā l – leg / breath)” is used as a cryptic synonym for சுவாசம் ( suv ā sam – breath) . And accordingly, the term “ வேகாத கால் / अक्वथितम् श्वास (v ē g ā da k ā l / akvathitam śvāsa – uncooked leg / unignited breath) ”, is used instead of போகாத சுவாசம் (p ō g ā da suv ā sam –not exhausting breath) . For example, the mystic poet saint திருவருட்பிரகாச இராமலிங்க வள்ளலார் (tiruvaruṭpirakāca irāmaliṅga vaḻḻalār) in the above quoted verses from அம்பலவானர் வருகை (ambalavānar varugai – coming of the revealer) uses the phrase “ வேகாத காலினீர் வாரீர் ( v ē k ā ta k ā li ṉī r v ā r ī r ) ”. Let’s now look at few more usages of the term, in the other works of the saint. In நடராஜபதி மாலை (naṭarājapadi mālai) , the saint sings thus:
Please be noted here that the terms சாகாத்தலை / अमर शिरः (s ā g ā ttalai / amara śiraḥ - immortal head ) , வேகாக்கால் / अक्वथितम् श्वास (v ē g ā kk ā l / akvathitam śvāsa – uncooked breath ) , போகாப்புனல் / अगतं जलम् (p ō g ā ppu ṉ al / agataṃ jalam – non-going water) , ஒலியாத கனல் / अध्वनिः अग्नि (oliy ā da kanal / adhvaniḥ agni – soundless fire) & இடியாத புவி / वज्रहीनं पृथिवी (i ḍ iy ā da buvi / vajrahīnaṃ pṛthivī – thunderless earth) etc.,, closely correspond to the earlier discussed concepts of पञ्चामृत / பஞ்சாமிருதம் (pañcāmṛta / pañcāpirudam – fivefold nectars). And again, in the following verses from the poem இறை எளிமையை வியத்தல் (i ṛ ai e ḻ imaiyai viyattal) , the noble saint-poet once again refers to the same concepts as part of his mystical experiences.
In other words, it is indirectly indicated that சாகாக்கலை / अमृथकला ( sāgākkalai / amṛthakalā - art of deathlessness) can be achieved by mastering प्राणायाम (prrāṇāyāma – breath control), as prescribed in வாசி யோகம் (vāsi y ō gam ) . The noble saint திருமூலர் ( tirumūlar) very categorically states that effective practice of प्राणायाम ( prāṇāyāma – breath control) can help conquering death. To quote him,
Here is one more reference. According to ஔவ்வையார் (auvvaiyār) , one of the earliest female Siddhar poets, who in her ஔவைக்குறள் (auvvaikkuṛaḻ) also sings thus on the related art of வாயுதாரணை (vaayudhaaraNai - wind concentration ) :
The concept of வாசியோகம் (vāsiy ō gam ) is closely associated with the ஞானசரயோகம் (jñāṉacara y ō gam) which is referred as स्वरयोग (svarayoga) in Sanskrit yogic literature. It is an ancient science and art of managing the दैहिक लयम् (daihika layam - body rhythms) through प्राणायाम ( prāṇāyāma – breath control). The term स्वर ( svara - voice) etymologically means the 'sound of one's own breath' while योग (yoga) means 'union'. Therefore, स्वरयोग (svarayoga – voice yoga) enables attainement of अमृत समाधि (amṛta samādhi – immortal atonement) by controllig one's प्राण ( prāṇa - breath) . Through such practices, one can realize the प्राण ( prāṇa - breath ) as being the medium of the cosmic life force.
Swami Muktibodhananda, from the Bihar School of Yoga , in his famous book “ Swara Yoga: The Tantric Science of Brain Breathing ”, very crisply summarizes the significance of स्वर योग (svara yoga):
“ According to the swara shastras, by analysis of the breath deeper understanding of the cosmos is unfolded and the wisdom revealed within the Vedas can be realized. Through knowledge of the swara, a sadhaka can become a perfected yogi. The physical act of breathing is said to have a very subtle influence on the level of consciousness and therefore the effects of swara yoga are also very subtle. It aims at directly awakening the highest human potential. In other systems a similar understanding of the swara of the breath is also expressed. For example, in Taoism it states that, "If one meditates upon the breath, the cosmic deities or forces can be seen operating in the physical body. By sustaining oneself purely on the breath, rather than on coarse food, one's entire being will be purified and strengthened. Then the consciousness is able to ascend to the heavens where eternal life is experienced by the body and soul ."
Let us now try to understand some of the fundamental principles underlying this science. We have already learnt that प्राण शक्ति (prāṇa śakti – vital energy) is the basis of life; in fact, that is why a living being is called a प्राणि (prāṇi). We also know that this प्राण शक्ति (prāṇa śakti – vital energy) is what constitutes the प्राणमय कोश (prāṇamaya kośa – vital sheath) wherein the bio-magnetic energy field operates. It is this field that binds the physiological and psychological and higher realms of mankind. In other words, it is this field which binds the body, mind and the soul. In terms of biophysics प्राण शक्ति (prāṇa śakti – vital energy) forms rythemic vibrational patterns across the bioelectro-magnetic field (biomagneticsm in short ) . Just as the electromagnetic fields dominate the physical realm (body realm), the biomagnetic field dominates the vital realm (life realm). In fact, the biomagnetism is its subtler counterpart and as testified by modern scientific research including the Kirian photography, different forms of rhythemic halo effects or patterns of auras have observed corresponding to our breathing patterns . For example, very recently scientists discovered photons of light in the brain (and the central nervous system ), technically called as Biophotons . These are ultraweak photon emissions of biological systems.
Interestingly, these weak electromagnetics waves falls within the range of the optical range of the spectrum. Such light emissions are also referred as जीव तेजस् (j ī va tejas - bioluminescence) . In fact, according to Dr. Mercola, a subject matter expert from Tohoku Institute of Technology :
“ Gone are the days when words like “life energy” and “aura” were relegated to a few books in a tiny section of some New Age store. Today, scientists across the world are investigating the energies that propel, and likely even rule, life itself and hence have profound impact on your health. Eastern medical traditions have operated on this premise for thousands of years, but Western medicine in its myopic focus on dissected parts has been slow to adapt these ancient truths.”
.” The following schematic diagram published by Tohoku Institute of Technology further explains that
“ The human body, especially the face, emits visible light in small quantities that vary during the day. B is one of the test subjects. The other images show the weak emissions of visible light during totally dark conditions. The chart corresponds to the images and shows how the emissions varied during the da y.”
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| जीव तेजस् (j ī va tejas - bioluminescence) |
Hence, It is the spiritual aspect of the जीव तेजस् (j ī va tejas - bioluminescence) in the प्राणमय कोश (prāṇamaya kośa – vital sheath) which further propogates to the higher realms, in the case of spiritually evolved souls and eventually transforms into ஒளி உடல் / ज्योतिष्यदेह (o ḻ i u ḍ al / jyotiṣya deha - luminous body) with a golden aura , also referred as स्वर्णदेह / பொண் உடல் (svar ṇ adeha / po ṇ u ḍ al – golden body). This fact, is testified in the following couplet from உள்ளுடம்பின் நிலைமை (u ḻḻ u ḍ anin nilaimai - innerbody state ) from ஔவைக்குறள் (auvvaikkuṛaḻ
It is only for conveying this truth about तेजोदेह / ஒளியுடள் (tejodeha / o ḻ iyu ḍ a ḻ - luminscent body ) , any standard प्रतिमा (pratimā - image) of any deity or saint, is typically depicted with a பொன்னொளிவட்டம் / स्वर्णतेजस्चक्र (po ṉṉ o ḷ iva ṭṭ am / svarṇatejascakra – circle of golden aura) around their தலை / शिरस् (talai / śiras – head) representing the சாகாத்தலை / अमृत शिरस् (s ā g ā ttalai / amṛta śiras – deathless head) being the locus of the spiritually charged सहस्रारपद्म चक्र (sahasrārapadma cakra – thousand petalled lotus centre) with the fully awakened मकाकुण्डलिनी शक्ति (makākuṇḍalinī śakti – supreme coiled energy) . Here are a few random samples of such
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| : examples of ¦À¡¦É¡Ç¢ Åð¼õ (ponoLi vattam – circle of golden aura) |
This concept of a glowing luminent body is discussed at length as part of its the esoteric section in the मधुविद्या (madhuvidyā – honey science) in the sacred बृहदारण्यकोपनिषद् (bṛhadāraṇyakopaniṣad) belonging to the शुक्लयजुर्वेदसंहिता (śuklayajurvedasaṃhitā – white yajur veda corpus)
Similarly, திருமூலர் ( tirumūlar) , discusses at length, the occult yogic science underlying such जीव तेजस् (j ī va tejas - bioluminescence). For instance, while discussing about the sacred महाकृत्य अनुग्रहस्य (mahā kṛtya anugrahasya - supreme function of grace) explains thus:
Here, the saint explains as to how one attains immortality by mastering the yogic art of seeking and realizing the “ விச்சகம் விரிச்சுடர் மூன்றும் ( viccagam vi ṛ iccuda ṛ m ū n ṛ um )” referring to सूर्य (sūrya – sun / solar) , चन्द्र (chandra – moon / lunar) & अग्नि (agni – fire / thermal) which according to कुण्डलिनी योग शास्त्र (ku ṇḍ alin ī yoga śā stra), corresponds to இடகலைநாடி / इडाकलानाडी ( i ḍ akalainā ḍ i / iḍākalānāḍī ) , சுழுமுனைநாடி / सुषुम्णानाडी (suḻumuṉainā ḍ i / suṣumṇānāḍī ) , சுழுமுனை / सुषुम्णा (suḻumuṉai / suṣumṇā - gracious ) & பிங்கலை / पिङ्गला (pi ṅ galai / piṅgalā – rear part ) respectiely, while ஒளிதிகழ் நாதம் (oḷitikaḻ nātam – luminous music / vibations) on the உச்சி (ucci - top), which according to कुण्डलिनी योग शास्त्र (ku ṇḍ alin ī yoga śā stra), corresponds to the सहस्रार पद्म (sahasrāra padma – thousand petalled lotus). The highest (head) state of such an enlightened soul who has realized the தாமரைச் சென்னி (tāmaraic ceṉṉi – lotus top ) is what is referred as the சாகாத்தலை / अमृत शिरस् (s ā g ā ttalai / amṛta śiras – deathless head) . Again, in the next chapter while discussing about the गर्भ क्रिया (garbha kriyā – conception act) , the saint further explains thus:
Further, in the section on அதோமுக தரிசனம் / अधोमुख दर्शन (ad ō muga darisanam/ adhomukha darśana – downward-face revelation), the revered saint திருமூலர் ( tirumūlar) , further explains as to how the spiritual wisdom symbolized as the செந்தீ ( sent ī – glowing fire) from the தாமரைச் சென்னி (tāmaraic ceṉṉi – lotus top ) or the ஆயிரம் - இதழ் தாமரையில் சாகாத்தலை / अमृतशिरस् शस्रपद्मे (āyiram- itaḻ tāmaraiyil cākāttalai / amṛtaśiras śasrapadme – deathless head in thosuand petalled lotus) that blossoms into a அதோமுக மாமலர் / अधोमुख महापुष्प (at ō muka m ā malar / adhomukha mahāpuṣpa – downfacing grand-flower) pervading the spiritual energy across all the realms of the world
மயில் வாகனத்தின் குப்தார்தம் / मयूरवाहनस्य गुप्तार्थ (mayil vākaṉattiṉ guptārtam / mayūravāhanasya guptārtha – esortic meaning of peacock-vehicle)
Again, மயில் / मयूर (mayil / mayūra - peacock) symbolizes the வாகனம் / वाहन (vākanam / vāhana - vehicle) with which the spiritual flight takes off, i.e. the escape velocity against the gravity of the மு மும்மல பாசபந்தம் / त्रिकमल पाशबन्द (mum'mala pācabandam / trikamala pāśabanda – triadic binding noose) : viz. ஆணவமலம் / आणवमल (āṇavamalam / āṇavamala – minuteness fetter), கர்மமலம் / कर्ममल (karmamalam / karmamala – fatal fetter) & மாயாமலம் / मायामल (māyāmalam / māyāmala – delusion fetter) .
மயில் / मयूर (mayil / mayūra - peacock)
The noble saint poet ஸ்ரீ அருணகிரிநாதர் (srī aruṇagirinātar) eulogizes மயில் / मयूर (mayil / mayūra - peacock) thus:
Interestingly, there is a close mythological connection between मयूर (mayūra - peacock) which is the श्री स्कन्दस्य वाहन (śrī skandasya vahana – vehicle of Sri Skanda) and गरुड (garuḍa - eagle) which is the श्री महाविष्णोः वाहन (śrī mahāviṣṇoḥ vāhana– vehicle of Sri Maha Vishnu). Moreover, traditionally both these birds consider सर्पाः (sarpāḥ - snales) as their arch enemies.
मयुरवाहनं गरुडवाहनं च ( mayuravāhana ṁ garu ḍ avāhana ṁ ca )
In fact, the मयूर (mayūra - peacock) here, is believed to be चित्रबर्हण ( citrabarha ṇ a ) who was the पुत्र गरुडस्य (putra garuḍasya – son of Garuda) . Interestingly, श्री स्कन्द (śrī skanda) was gifted with चित्रबर्हण ( citrabarha ṇ a ) by none other than गरुड (garuḍa - eagle) himself, as testified in the following verse from the शिवमहापुराण (śivamahāpurāṇa).
Original
Transliteration
Translation
चित्रबर्हणनामानं स्वपुत्रं गरुडो ददौ |
अरुणस्ताम्रचूडाख्यं बलिनं चरणायुधम् ||
citrabarhaṇanāmānaṃ svaputraṃ garuḍo dadau |
aruṇastāmracūḍākhyaṃ balinaṃ caraṇāyudham ||
Garuḍa gave him his own son Citrabarhaṇa; Aruṇa a powerful cock Tāmracūḍa.
-translation by J. L. Shastry
Sanskrit Reference: शिवमहापुराण ( śivamahāpurāṇa) (5.2.4.49)
Please recollect that மயில் / मयूर (mayil / mayūra - peacock) is the sacrificial transformation of the மலங்கள் (malaṅgaḻ- fetters) i.e. the deification by the process of spiritual cleansing enacted as சூரஸ்ம்ஹாரம் / सूरसंहार ( sūrasammaaram / sūrasaṃhāra – slaying of demon) : which we noted is a kind of विद्वेशभक्तिसाधन (vidveśabhaktisādhana - hateful devotion technique) . The deeper esoteric significance of the மயில் / मयूर (mayil / mayūra - peacock) symbolism given by திரு அருட்பிரகாச இராமலிங்க வள்ளலார் ( tiru aruṭpirakāsa irāmaliṅga vaḻḻalār) in the following way:
Sri Aurobindo in his famous compilation of his “ Letters on Yoga ”, while discussing about “ The Animal World ” declares thus:
“ The peacock signifies victory—in Yoga the divine victory. The clear sky would indicate perhaps the mental part cleared of obscurities. Seeing the higher part of the bodies [ of the peacocks] would mean a victory in the higher parts of the consciousness, in the mental (head and neck) and perhaps also in vital mind and in emotional. ”
Again, elsewhere in the same compilation , while writing on the topic of “ Gods, Goddesses and Semi-Divine Beings ”, he further remarks thus:
“ The peacock is the bird of victory and Kartikeya the leader of the divine forces.”
Interestingly, according to some scholars, one can interpret similarities between the concept of the mystical solar-bird named “ वेन (vena) “ in the वेदशास्त्राणि (vedaśāstrāṇi – vedic scriptures) with that of the மயில் / मयूर (mayil / mayūra - peacock) here. For example, the following ऋग्वेद मन्त्र (ṛgveda mantra – Rigveda hymn) originally revealed to श्री वेनभार्गव महऋषि (śrī venabhārgava mahaṛṣi) eulogizes श्री इन्द्रदेव (śrī indradeva) thus:
Original
Transliteration
Translation
अयं वेनश्चोदयत्पृश्निगर्भा ज्योतिर्जरायू रजसो विमाने ।
इममपां संगमे सूर्यस्य शिशुं न विप्रा मतिभी रिहन्ति ॥
समुद्रादूर्मिमुदियर्ति वेनो नभोजाः पृष्ठं हर्यतस्य दर्शि ।
ऋतस्य सानावधि विष्टपि भ्राट् समानं योनिमभ्यनूषत व्राः ॥
समानं पूर्वीरभि वावशानास्तिष्ठन्वत्सस्य मातरः सनीळाः ।
ऋतस्य सानावधि चक्रमाणा रिहन्ति मध्वो अमृतस्य वाणीः ॥
जानन्तो रूपमकृपन्त विप्रा मृगस्य घोषं महिषस्य हि ग्मन् ।
ऋतेन यन्तो अधि सिन्धुमस्थुर्विदद्गन्धर्वो अमृतानि नाम ॥
अप्सरा जारमुपसिष्मियाणा योषा बिभर्ति परमे व्योमन् ।
चरत्प्रियस्य योनिषु प्रियः सन्त्सीदत्पक्षे हिरण्यये स वेनः ॥
नाके सुपर्णमुप यत्पतन्तं हृदा वेनन्तो अभ्यचक्षत त्वा ।
हिरण्यपक्षं वरुणस्य दूतं यमस्य योनौ शकुनं भुरण्युम् ॥
ऊर्ध्वो गन्धर्वो अधि नाके अस्थात्प्रत्यङ्चित्रा बिभ्रदस्यायुधानि ।
वसानो अत्कं सुरभिं दृशे कं स्वर्ण नाम जनत प्रियाणि ॥
द्रप्सः समुद्रमभि यज्जिगाति पश्यन्गृध्रस्य चक्षसा विधर्मन् ।
भानुः शुक्रेण शोचिषा चकानस्तृतीये चक्रे रजसि प्रियाणि ॥
ayaṃ venaś codayat pṛśnigarbhā jyotirjarāyū rajaso vimāne |
imam apāṃ saṃgame sūryasya śiśuṃ na viprā matibhī rihanti ||
samudrād ūrmim ud iyarti veno nabhojāḥ pṛṣṭhaṃ haryatasya darśi |
ṛtasya sānāv adhi viṣṭapi bhrāṭ samānaṃ yonim abhy anūṣata vrāḥ ||
samānam pūrvīr abhi vāvaśānās tiṣṭhan vatsasya mātaraḥ sanīḻāḥ |
ṛtasya sānāv adhi cakramāṇā rihanti madhvo amṛtasya vāṇīḥ ||
jānanto rūpam akṛpanta viprā mṛgasya ghoṣam mahiṣasya hi gman |
ṛtena yanto adhi sindhum asthur vidad gandharvo amṛtāni nāma ||
apsarā jāram upasiṣmiyāṇā yoṣā bibharti parame vyoman |
carat priyasya yoniṣu priyaḥ san sīdat pakṣe hiraṇyaye sa venaḥ ||
nāke suparṇam upa yat patantaṃ hṛdā venanto abhy acakṣata tvā |
hiraṇyapakṣaṃ varuṇasya dūtaṃ yamasya yonau śakunam bhuraṇyum ||
ūrdhvo gandharvo adhi nāke asthāt pratyaṅ citrā bibhrad asyāyudhāni |
vasāno atkaṃ surabhiṃ dṛśe kaṃ svar ṇa nāma janata priyāṇi ||
drapsaḥ samudram abhi yaj jigāti paśyan gṛdhrasya cakṣasā vidharman |
bhānuḥ śukreṇa śociṣā cakānas tṛtīye cakre rajasi priyāṇi ||
This Vena, enfolded in the membrane of light, urges on (the waters) the germs of the Sun in the firmament of the water; the sages cherish him at the confluence of the waters, and the sun with endearments likea child.
The cloud-born Vena send the water from the firmament; the back of the azure (sky) is beheld. Heshone on the summit of the water in heaven; the troops praised their common abode.
The many waters occupy a common station, clamouring around like the assembled mothers of the calf;wandering above the summit of the water they utter the praises of the sweet-flavoured ambrosia.
The pious, knowing his form, praised him, for they followed the city of the great deer; approaching hmwith sacrifice, they reached the flowing (water), for the sustainer of the waters knows the ambrosial (fluids).
The Apsaras, smiling affectionately like a wife at her lover, cherishes him in the highest heaven; shewanders in the abodes of her beloved; he, Vena, being loved, sits, down on his golden wing.
Those desiring you in their hearts contemplated you travelling as a strong-winged bird in the sky, thegolden-winged messenger of Varuṇa, the bird which nourishes (the world) in Yama's dwelling.
The Gandharvā stood erect upon the firmament, brandishing towards us his wonderful weapons,investing all in his beautiful diffusive (form), they make them visible, like the sun he genitive rated the precious(rains).
When (Vena as) the drop of rain approaches the firmament, contemplating (all things) with the eye ofthe hawk in the supporting (firmament), then the sun, shining with brilliant radiance, makes the precious(showers) in the third sphere.
-translation by H.H Wilson
Sanskrit Reference: ऋग्वेद ( ṛgveda) (10.123.1-8)
Again, please recollect that in the Hindu theological traditions, as defined in various scriptures including the पुराण शास्त्र (purāṇa śāstra) as well as the आगम शास्त्र (āgama śāstra), the esoteric symbology हंस (haṃsa – swan) is replaced by the sacred वाहन (vāhana – vehicle) of the respective देव (deva -deity) as indicated in the following examples.
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मृग वाहन (mṛga vāhana – animal vehicle)
देव (deva - deity)
प्रतिमा (pratimā – image)
1
नन्दि वाहन (nandi vāhana – bull vehicle)
श्री परमशिव (śrī paramaśiva)
2
गरुड वाहन (garuḍa vāhana – eagle vehicle)
श्री महाविष्णु (śrī mahāviṣṇu)
3
मूषिक वाहन (mūṣika vāhana – mouse vehicle)
श्री गनेश (śrī ganeśa)
4
मयूर वाहन (mayūra vāhana – peacock vehicle)
श्री स्कन्द (śrī skanda)
5
सिंह वाहन (siṁha vāhana – lion vehicle)
श्री पराशक्ति (parāśakti)
6
हंस वाहन ( haṁsa vāhana – swan vehicle)
श्री ब्रह्मा (śrī brahmā)
श्री सरस्वती (śrī sarasvatī)
7
अश्व वाहन ( aśva vāhana – horse vehicle)
श्री कल्किभगवान् (śrī kalkibhagavān)
According to the निर्मानिक प्ररचन आलयनाम् (nirmānika praracana ālayanām – structural design of temples) , as prescribed in the sacred आगमशास्त्र (āgamaśāstra) , such a वाहन (vāhana - vehicle) is theologized as the विग्रह मृगस्य (vigraha mṛgasya – icon of animal) that is formally consecrated in the शिवालय (śivālaya – shiva temple) . For example, in almost every शिवालय (śivālaya – shiva temple) in south India, वृषदेवः (vṛṣabhadeva – bull god) is typically installed immediately after the द्वजस्तम्ब (dvajastamba – flag post). Moreover please remember that वृषभदेव गर्भग्रहस्य पुरतः साक्षात् शिवलिंगाभिमुखः तिष्ठति ( vṛṣabhadeva garbhagrahasya purata ḥ sākṣāt śivali ṁ gābhimukha ḥ tiṣ ṭ hati – bull-deity stands directly facing the Shiva Linga in front of the sanctum sanctorum ).
Similarly, गरुड (garuḍa – vulture / eagle) is the default विग्रह मृगस्य (vigraha mṛgasya – icon of animal) in any South Indian वैष्णव आलय (vaiṣṇava ālaya - vaishnava temple) while it is a मयूर (mayūra - peacock) , मूषक (mūṣaka - mouse) , सिंह (siṃha - lion) & अश्व (aśva - horse) in the case of श्री कार्तिकेय (śrī kārtikeya) , श्री गणेश (śrī gaṇeśa) , श्री दुर्गा (śrī durgā) & श्री धर्मशास्त (śrī dharmśāsta) respectively.
According to शुद्धाद्वैत शैवसिद्धान्त दर्शन (śuddhādvaita śaivasiddhānta darśana – pure non-dualstic final auspicious accomplishment philosophy) , the बलिपीठम् / பலி பீடம் (balipīṭham / balipīṭham – sacrificial altar) represents the बलि / संयाज्य पाशानाम् जीवात्मना (bali /saṃyājya pāśānām jīvātmanā - offering / sacrificing of the fetters by bound soul) who is technically characterized by पशुभाव (paśubhāva – beast attitude) . Thus, the क्रिया बलेः अलये भक्तेन ( kriyā baleḥ alaye bhaktena – ritual of offering in temple by the devotee) usually performed at the designated बलिपीठम् संसक्त अधिकार नन्दि देव (balipīṭham saṃsakta adhikāra nandi deva – sacrificial altar adjacent to commanding joy-deity) .
श्री नन्दिदेव / नन्दीश्वर ( śrī nandideva / nandīśvara - Sacred Lord of Happiness)
Etymologically, the Sanskrit term ‘ नन्दि (nandi) ’ literally means सन्तोष (santoṣa - happiness) and श्री नन्दिदेव / नन्दीश्वर (śrī n andideva / nandīśvara - Sacred Lord of Happiness) is so called because He theologizes the दैव अधिकार नन्देः (daiva adhikāra nandeḥ - divine authority of happiness). Of course, He also acts as the वृषभ वाहन परमशिवस्य (vṛṣabha vāhana paramaśivasya – ox vehicle of Lord Paramashiva). Interestingly, the Sanskrit term वृषभ (vṛṣabha) is also highly polymorphic, as it not only means an “ox”, but etymologically it also has deeper spiritual significance. For example, श्री यास्काचार्य (śrī yāskācārya) in his famous treatise on Sanskrit etymology and phonology, provides the following derivation:
Original
Transliteration
Translation
वृषभः प्रजां वर्षतीति वा। अतिबृहति रेत इति वा। तद्वर्षकर्मा वर्षणादृषभः।
vṛṣabhaḥ prajāṃ varṣatīti vā । atibṛhati reta iti vā । tadvarṣakarmā varṣaṇādṛṣabhaḥ ।
vṛṣabhaḥ means one who rains down offspring, or who increases the seed very much. vṛṣabhaḥ is therefore so called from raining, i.e. whose characteristic is to rain.
-translation by Lakshman Sarup
Sanskrit Reference: निरुक्त (n irukta) ( 9.22)
The other close synonyms for वृषभ (vṛṣabha - bull) are वृष (vṛṣa - bull) , ऋषभ (ṛṣabha - bull) etc. Etymologically, all these three terms are derived from the “ ऋष् (ṛṣ - impregner / percer)”, that is, one who spreads through. ऋग्वेद मन्त्र (ṛgveda mantra) that was originally revealed to श्री भरद्वाजोबार्हस्पत्य महऋषि (śrī bharadvājobārhaspatya mahaṛṣi) eulogizes श्री अग्निदेव (śrī agnideva) by comparing Him to ऋषभ (ṛṣabha - bull) thus:
Original
Transliteration
Translation
आ ते अग्न ऋचा हविर्हृदा तष्टं भरामसि ।
ते ते भवन्तूक्षण ऋषभासो वशा उत ॥
ā te agna ṛcā havir hṛdā taṣṭam bharāmasi |
te te bhavantūkṣaṇa ṛṣabhāso vaśā uta ||
“We offer to you, Agni, the oblation sanctified by the heart, and (identified) with the sacred verse may the vigorous bulls and the cows be (as such an oblation) to you.”
Sanskrit Reference: ऋग्वेद ( ṛgveda) ( 6.16.47 )
Note: Please do not get confused between वृषभवाहन परमशिवस्य (vṛṣabhavāhana paramaśivasya – bull vehicle of Supreme Shiva ) , and the राशिचिन्न (rāśicinna – zodiac sign) associated with वृषभ राशि (vṛṣabha rāśi – tauras zodiac) . Both are independent concepts.
Thus, such a spiritual significance, is not confined to just शैवागमशास्त्राणि (śaivāgamaśāstrāṇi – Shaiva Agama scriptures) but can be found in the वेदशास्त्राणि (vedaśāstrāṇi – Vedic scriptures) as well. In fact, this concept is testified in the sacred ऋग्वेदमन्त्र (ṛgvedamantra) that was originally revealed to महऋषि मुद्गल भार्मयश्व (mahaṛṣi mudgala bhārmayaśva)
Original
Transliteration
Translation
न्यक्रन्द्यन्नुपयन्त एनममेहयन् वृषभं मध्य आजेः।
तेन सूभर्वं शतवत् सहस्त्रं गवां मुद्गलः प्रधने जिगाय॥
ककर्दवे वृषभो युक्त आसीत् अवावचीत् सारथिरस्य केशी।
दुधेर्युक्तस्य द्रवतः सहानस ऋच्छन्ति ष्मा निष्पदो मुद्गलानीम्॥
उत प्रधिमुदहन्नस्य विद्वान् पायुनग्वंसगमत्र शिक्षन्।
इन्द्र उदावत् पतिमघ्न्यानाम् अरंहत पदाभिः ककुद्मान्॥
शुनमष्ट्राव्यचरत् कपर्दी वरत्रायां दार्वान्ह्यमानः।
नृंणानि कृण्वन् बहवे जन्या गाः पस्पशानस्तविषीरदत्त॥
इमं तं पश्य वृषभस्य युञ्जः काष्टाया मध्ये द्रुघणं शयानम्।
येन जिगाय शत्वत् सहस्त्रं गावां मुद्गलः पृतन्याजेषु॥
आरे अघा को न्वित्था ददर्श यम् युञ्जन्ति तम्वा स्थापयन्ति।
नास्मै तृणं नोदगमा भरन्ति उत्तरो दुरो वहति प्रदेदिशत्॥
परिवृक्तेव पतिविद्यमानट् पीप्याना कूचक्रेणेव सिञ्चन्।
एषैष्या चिद्रथ्या जयें सुमङ्गलं सिनवदस्तु सातम्॥
nyakrandyannupayanta enamamehayan vṛṣabhaṃ madhya ājeḥ ।
tena sūbharvaṃ śatavat sahastraṃ gavāṃ mudgalaḥ pradhane jigāya ॥
kakardave vṛṣabho yukta āsīt avāvacīt sārathirasya keśī ।
dudheryuktasya dravataḥ sahānasa ṛcchanti ṣmā niṣpado mudgalānīm ॥
uta pradhimudahannasya vidvān pāyunagvaṃsagamatra śikṣan ।
indra udāvat patimaghnyānām araṃhata padābhiḥ kakudmān ॥
śunamaṣṭrāvyacarat kapardī varatrāyāṃ dārvānhyamānaḥ ।
nṛṃṇāni kṛṇvan bahave janyā gāḥ paspaśānastaviṣīradatta ॥
imaṃ taṃ paśya vṛṣabhasya yuñjaḥ kāṣṭāyā madhye drughaṇaṃ śayānam ।
yena jigāya śatvat sahastraṃ gāvāṃ mudgalaḥ pṛtanyājeṣu ॥
āre aghā ko nvitthā dadarśa yam yuñjanti tamvā sthāpayanti ।
nāsmai tṛṇaṃ nodagamā bharanti uttaro duro vahati pradediśat ॥
parivṛkteva patividyamānaṭ pīpyānā kūcakreṇeva siñcan ।
eṣaiṣyā cidrathyā jayeṃ sumaṅgalaṃ sinavadastu sātam ॥
Coming there (upayanta), Indra roared, in the midst of a battle, showering riches (amehayan) like a bull. Mudgala in this battle obtained, a hundered thousand voracious ray-cows.
The bull (Indra) was yoked for the destruction of the enemy. The charioteer (Mudgalānī) of long hair roared (looking for victory). The foe-warriors on their feet (running away) rushed towards Mudgalānī, (seated) in the swiftly moving car yoked to the inviolate (Indra).
The sage (vidvān) Mudgala has prepared the car. The bull has been yoked to the car. Indra protects the lord of the unslayable ray-cows. The bull (kakudman) forceably rushed forward.
Indra with his braided hair holding the goad proceeded happily. He secures firmly the car. Giving the ray-cows to many persons, he endowed them with might (tavishi) caressing them.
Look here at the work of Indra, He made the foe to sleep on the hard (floor) amidst the waters. After he (the Vrta foe) was conquered, Mudgala won hundreds of thousands of ray-cows in battles.
Who has beheld the evils nearby? This bull needs no fodder or water. One who yokes it becomes established in his work (of destruction of evil). Being above, he makes the car (duro) announce the victory (pradesishat).
As an abandoned wife rejoices to find her husband, (as the earth) with the rain rejoices, so the charioteer (Mudgalānī) rejoices. With the charioteer very eager, we will get victory. The gain (of ray-cows) may be auspiscious to us like nourishment.
-translation by R.L. Kashyap
Sanskrit Reference: ऋग्वेद ( ṛgveda) ( 10.102.5-11 )
श्री यास्काचार्य (śrī yāskācārya) explicitly citing the mantras ऋग्वेद (ṛgveda) (10.102.5, 11) (highlighted in bold above), further explains the esoteric significance of the terms मुद्गल (mudgala), भार्मयश्व (bhārmayaśva), पृतनाज्य ( pṛtanājya ) etc.
Original
Transliteration
Translation
इमं तं पश्यं वृषभस्य सहयुजं काष्टाया मध्ये दृघणं शयानम्। येन जिगाय शत्वत्सहस्त्रं गावां मुद्गलः पृतनाज्येषु। पृतनाज्यामिति संग्रानमनाम्। पृतनननाम्जनाद्वा। जयनाद्वा। मुद्गलो मुद्गवान्। मुद्गिलो (वा)। मदनं गिलतीति वा। मुदम्गिलो वा। भार्म्यशवो भृम्यश्वस्य पुत्रः। भृम्यश्वो भृम्योऽस्याश्वाः। अश्वभरणाद्वा।
imaṃ taṃ paśyaṃ vṛṣabhasya sahayujaṃ kāṣṭāyā madhye dṛghaṇaṃ śayānam । yena jigāya śatvatsahastraṃ gāvāṃ mudgalaḥ pṛtanājyeṣu । pṛtanājyāmiti saṃgrānamanām । pṛtanananāmjanādvā । jayanādvā । mudgalo mudgavān । mudgilo (vā) । madanaṃ gilatīti vā । mudamgilo vā । bhārmyaśavo bhṛmyaśvasya putraḥ । bhṛmyaśvo bhṛmyo'syāśvāḥ । aśvabharaṇādvā ।
Look at this yoking together of the bull and the wooden mace lying in the middle of battle, with which Mudgala won a hundred thousand kine in battles. The word ‘pṛtanājyam’ is a synonym of battle (so called) from dispersing or conquering hostile armies. Mudgala means one who possesses beans, or one who swallows beans, or passion, or pride, or joy. bhṛmyaśva means one whose horses are always wandering, or he is (so called) from horse-breeding.
-translation by Lakshman Sarup
Sanskrit Reference: निरुक्त ( nirukta) ( 9.24)
The पृतना (pṛtanā – battle) against the वृताः (vṛtāḥ - foes) here, symbolizes the inner spiritual battle against the various kinds of लौकिककर्म वासनाः (laukikakarma vāsanāḥ - mundane karmic impressions) that act as the पाश (pāśa - fetter) confronting the बद्ध आत्मन् (baddha ātman – bound soul) , and conquest of the same corresponds to बलिधान पशुभावस्य (balidhāna paśubhāvasya – sacrificial killing of beastly attitude) at the designated बलिपीठ आलये (balipīṭha ālaye – in the temple).
Please remember that this is a kind of आत्मदान (ātmadāna - self-sacrifice) wherein one’s own पशुभाव (paśubhāva – beastly attitude) is killed, and there is ब्रह्मपुनर्जन्म / पुनुरुत्थान आत्मस्य (brahmapunarjanma ātmasya – spiritual rebirth / resurrection of soul) after such आत्मशुद्धि (ātmaśuddhi – self-cleansing) and qualified for the spiritual ascent to higher realms of consciousness, which, (as already discussed by us,) is symbolized by the द्वजस्तम्भ आलये (dvajastambha ālaye – flag post in the temple) . The वृषभ वाहन (vṛṣabha vāhana – ox vehicle) symbolizes the transporting वाहन ( vāhana - vehicle) that facilitates the soul to take the quantum leap enriched spiritual spiritual vigor. Let us now try to relate this with the etymological meaning of वृषभ वाहन (vṛṣabha – ox) provided by श्री यास्काचार्य (śrī yāskācārya) wherein he says “ वृषभः प्रजां वर्षतीति वा। अतिबृहति रेत इति (vṛṣabhaḥ prajāṃ varṣatīti vā । atibṛhati reta iti - vṛṣabhaḥ means one who rains down offspring, or who increases the seed very much) ”. The द्विजा आत्मन् (dvijā ātman – twice born soul) who was initially born as as the पशुदृश आत्मन् (paśudṛśa ātman – beastly soul) but was blessed by the दैव अनुग्रह (daiva anugraha – divine grace) with a second life as a मुमुक्षात्मन् (mumukṣātman – liberation desiring soul) . It is such a देवमीढ पुत्र (devamīḍha putra – God-Begotten-Son) who has been here referred to as the newly born ‘ रेतस् (retas - offspring) ’. I am reminded of the mystical verse from the famous poem “ My Heart Leaps Up ” by the eminent poet William Wordsworth:
My heart leaps up when I behold
A rainbow in the sky:
So was it when my life began;
So is it now I am a man;
So be it when I shall grow old,
Or let me die!
The Child is father of the Man;
And I could wish my days to be
Bound each to each by natural piety.
The वर्षिक दैवानुग्रहस्य (varṣika daivānugrahasya – showering of the divine-grace) is what is referred herein as the “ वृषभः प्रजां वर्षतीति ( vṛṣabhaḥ prajāṃ varṣatīti - vṛṣabhaḥ means one who rains down offspring ) ”. Again, as this दैव अनुग्रह (daiva anugraha – divine grace) leads to the enrichment of the spiritual seed in the देवमीढ पुत्र (devamīḍha putra – god-begotten son) , the second part of the meaning of वृषभ वाहन (vṛṣabha – ox) as interpretted by श्री यास्काचार्य (śrī yāskācārya) viz.: “ अतिबृहति रेत इति ( atibṛhati reta iti - who increases the seed very much ) ”.
Again, according to शैवागम शास्त्र (śaivāgama śāstra), such वर्षिक दैवानुग्रहस्य (varṣika daivānugrahasya – showering of the divine-grace) is technically called as the शक्तिनिपात / शक्तिपात (śaktinipāta / śaktinipāta – fall of grace) which ultimately the leads the मुमुक्षात्मन् (mumukṣātman – liberation desiring soul) , who in the context of आलय उपासन (ālaya upāsana – temple worship) is called as a भक्त (bhakta - devotee) , transmigrates through various realms and finally reaches his beloved पति / ईश्वर (pati / īśvara - lord) who is the मूल अर्चावतार मूर्ति (mūla arcāvatāra mūrti – chief worshippable incarnation) consecrated inside as the शिवलिङ्ग (śivaliṅga) inside the मूल गर्भगृह शिवालयस्य (mūla garbhagṛha śivālayasya – main sanctum sanctorum of temple) . Thus, in other words, according to the ज्ञानपाद शैवागमस्य (jñānapāda śaivāgamasya – gnostic section of Saiva agamas) , the बलिपीठम् (balipīṭham – sacrifical altar) , नन्दि / वृषभ देव (nandi / vṛṣabha deva - ox deity) and शिवलिङ्ग (śivaliṅga) represents the त्रिपदार्थ सत्त्वस्य (tripadārtha sattvasya – tripple categories of realities) viz. पाश (pāśa - bondage) , पाश (paśu – cow) & पति (pati - Lord) respectively.
In terms of पतञ्जल योग दर्शन (patañjala yoga darśana – yoga philosophy of Patanjali) such a state of final attainment of शिवभोग (śivabhoga – divine experience) is technically mapped to धर्ममेघ समाधि (dharmamegha samādhi – cloud (stream) of righteousness atonement) which, as we will be discussing in greater detail later, is the highest kind of निर्बीज / निर्विकल्प समाधि (nirbīja / nirvikalpa samādhi – seedless / nonimaginative atonement) based on निरालम्बन / निराधार योग (nirālambana / nirādhāra yoga – union without support / base).
In terms of गुणस्य आत्म कार्य अवस्था (guṇasya ātma kārya avasthā –qualitative effective soul state), this state corresponds to तुर्य निर्गुण तुर्य / तुर्याथीत अवस्था (turya nirguṇa turya / turyāthīta avasthā – transcendent state beyond fourth quaity / trance). With this understanding let us revisit the ऋग्वेद (ṛgveda) (10.102.5). According to the occult science of कुण्डलिनी योग (kuṇḍalinī yoga – coiled energy), the term “ शतवत् सहस्त्रं गवां (śatavat sahastraṃ gavāṃ - a hundered thousand voracious ray-cows) refers to attaining the सहस्रारपद्म (sahasrārapadma – thousand petalled lotus). We shall discuss more about this is greater detail later.
The ascent (flight) of the mythical bird हंस (haṃsa – swan) is another popular symbology , in the Vedas, signifying the pilgrim’s progress in his spiritual journey, as explained by Sri Aurobindo:
“The soul of man soars as the Bird, the Hansa, past the shining firmaments of physical and mental consciousness, climbs as the traveller and fighter beyond earth of body and heaven of mind by the ascending path of the Truth to find this Godhead waiting for us, leaning down to us from the secrecy of the highest supreme where it is seated in the triple divine Principle and the source of the Beatitude. The Deva is indeed, whether attracting and exalted there or here helpful to us in the person of the greater Gods, always the Friend and Lover of man, the pastoral Master of the Herds who gives us the sweet milk and the clarified butter from the udder of the shining Cow of the infinitude. He is the source and out pourer of the ambrosial Wine of divine delight and we drink it drawn from the sevenfold waters of existence or pressed out from the luminous plant on the hill of being and uplifted by its raptures we become immortal”.
Again, மயில் / मयूर (mayil / mayūra - peacock) symbolizes the வாகனம் / वाहन (vākanam / vāhana - vehicle) with which the spiritual flight takes off, i.e. the escape velocity against the gravity of the மு மும்மல பாசபந்தம் / त्रिकमल पाशबन्द (mum'mala pācabandam / trikamala pāśabanda – triadic binding noose) : viz. ஆணவமலம் / आणवमल (āṇavamalam / āṇavamala – minuteness fetter), கர்மமலம் / कर्ममल (karmamalam / karmamala – fatal fetter) & மாயாமலம் / मायामल (māyāmalam / māyāmala – delusion fetter) .
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| மயில் / मयूर (mayil / mayūra - peacock) |
The noble saint poet ஸ்ரீ அருணகிரிநாதர் (srī aruṇagirinātar) eulogizes மயில் / मयूर (mayil / mayūra - peacock) thus:
Interestingly, there is a close mythological connection between मयूर (mayūra - peacock) which is the श्री स्कन्दस्य वाहन (śrī skandasya vahana – vehicle of Sri Skanda) and गरुड (garuḍa - eagle) which is the श्री महाविष्णोः वाहन (śrī mahāviṣṇoḥ vāhana– vehicle of Sri Maha Vishnu). Moreover, traditionally both these birds consider सर्पाः (sarpāḥ - snales) as their arch enemies.
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| मयुरवाहनं गरुडवाहनं च ( mayuravāhana ṁ garu ḍ avāhana ṁ ca ) |
In fact, the मयूर (mayūra - peacock) here, is believed to be चित्रबर्हण ( citrabarha ṇ a ) who was the पुत्र गरुडस्य (putra garuḍasya – son of Garuda) . Interestingly, श्री स्कन्द (śrī skanda) was gifted with चित्रबर्हण ( citrabarha ṇ a ) by none other than गरुड (garuḍa - eagle) himself, as testified in the following verse from the शिवमहापुराण (śivamahāpurāṇa).
Original | Transliteration | Translation |
चित्रबर्हणनामानं स्वपुत्रं गरुडो ददौ | अरुणस्ताम्रचूडाख्यं बलिनं चरणायुधम् || | citrabarhaṇanāmānaṃ svaputraṃ garuḍo dadau | aruṇastāmracūḍākhyaṃ balinaṃ caraṇāyudham || | Garuḍa gave him his own son Citrabarhaṇa; Aruṇa a powerful cock Tāmracūḍa. -translation by J. L. Shastry |
Sanskrit Reference: शिवमहापुराण ( śivamahāpurāṇa) (5.2.4.49) | ||
Please recollect that மயில் / मयूर (mayil / mayūra - peacock) is the sacrificial transformation of the மலங்கள் (malaṅgaḻ- fetters) i.e. the deification by the process of spiritual cleansing enacted as சூரஸ்ம்ஹாரம் / सूरसंहार ( sūrasammaaram / sūrasaṃhāra – slaying of demon) : which we noted is a kind of विद्वेशभक्तिसाधन (vidveśabhaktisādhana - hateful devotion technique) . The deeper esoteric significance of the மயில் / मयूर (mayil / mayūra - peacock) symbolism given by திரு அருட்பிரகாச இராமலிங்க வள்ளலார் ( tiru aruṭpirakāsa irāmaliṅga vaḻḻalār) in the following way:
Sri Aurobindo in his famous compilation of his “ Letters on Yoga ”, while discussing about “ The Animal World ” declares thus:
“ The peacock signifies victory—in Yoga the divine victory. The clear sky would indicate perhaps the mental part cleared of obscurities. Seeing the higher part of the bodies [ of the peacocks] would mean a victory in the higher parts of the consciousness, in the mental (head and neck) and perhaps also in vital mind and in emotional. ”
Again, elsewhere in the same compilation , while writing on the topic of “ Gods, Goddesses and Semi-Divine Beings ”, he further remarks thus:
“ The peacock is the bird of victory and Kartikeya the leader of the divine forces.”
Interestingly, according to some scholars, one can interpret similarities between the concept of the mystical solar-bird named “ वेन (vena) “ in the वेदशास्त्राणि (vedaśāstrāṇi – vedic scriptures) with that of the மயில் / मयूर (mayil / mayūra - peacock) here. For example, the following ऋग्वेद मन्त्र (ṛgveda mantra – Rigveda hymn) originally revealed to श्री वेनभार्गव महऋषि (śrī venabhārgava mahaṛṣi) eulogizes श्री इन्द्रदेव (śrī indradeva) thus:
Original | Transliteration | Translation |
अयं वेनश्चोदयत्पृश्निगर्भा ज्योतिर्जरायू रजसो विमाने । इममपां संगमे सूर्यस्य शिशुं न विप्रा मतिभी रिहन्ति ॥ समुद्रादूर्मिमुदियर्ति वेनो नभोजाः पृष्ठं हर्यतस्य दर्शि । ऋतस्य सानावधि विष्टपि भ्राट् समानं योनिमभ्यनूषत व्राः ॥ समानं पूर्वीरभि वावशानास्तिष्ठन्वत्सस्य मातरः सनीळाः । ऋतस्य सानावधि चक्रमाणा रिहन्ति मध्वो अमृतस्य वाणीः ॥ जानन्तो रूपमकृपन्त विप्रा मृगस्य घोषं महिषस्य हि ग्मन् । ऋतेन यन्तो अधि सिन्धुमस्थुर्विदद्गन्धर्वो अमृतानि नाम ॥ अप्सरा जारमुपसिष्मियाणा योषा बिभर्ति परमे व्योमन् । चरत्प्रियस्य योनिषु प्रियः सन्त्सीदत्पक्षे हिरण्यये स वेनः ॥ नाके सुपर्णमुप यत्पतन्तं हृदा वेनन्तो अभ्यचक्षत त्वा । हिरण्यपक्षं वरुणस्य दूतं यमस्य योनौ शकुनं भुरण्युम् ॥ ऊर्ध्वो गन्धर्वो अधि नाके अस्थात्प्रत्यङ्चित्रा बिभ्रदस्यायुधानि । वसानो अत्कं सुरभिं दृशे कं स्वर्ण नाम जनत प्रियाणि ॥ द्रप्सः समुद्रमभि यज्जिगाति पश्यन्गृध्रस्य चक्षसा विधर्मन् । भानुः शुक्रेण शोचिषा चकानस्तृतीये चक्रे रजसि प्रियाणि ॥ | ayaṃ venaś codayat pṛśnigarbhā jyotirjarāyū rajaso vimāne | imam apāṃ saṃgame sūryasya śiśuṃ na viprā matibhī rihanti || samudrād ūrmim ud iyarti veno nabhojāḥ pṛṣṭhaṃ haryatasya darśi | ṛtasya sānāv adhi viṣṭapi bhrāṭ samānaṃ yonim abhy anūṣata vrāḥ || samānam pūrvīr abhi vāvaśānās tiṣṭhan vatsasya mātaraḥ sanīḻāḥ | ṛtasya sānāv adhi cakramāṇā rihanti madhvo amṛtasya vāṇīḥ || jānanto rūpam akṛpanta viprā mṛgasya ghoṣam mahiṣasya hi gman | ṛtena yanto adhi sindhum asthur vidad gandharvo amṛtāni nāma || apsarā jāram upasiṣmiyāṇā yoṣā bibharti parame vyoman | carat priyasya yoniṣu priyaḥ san sīdat pakṣe hiraṇyaye sa venaḥ || nāke suparṇam upa yat patantaṃ hṛdā venanto abhy acakṣata tvā | hiraṇyapakṣaṃ varuṇasya dūtaṃ yamasya yonau śakunam bhuraṇyum || ūrdhvo gandharvo adhi nāke asthāt pratyaṅ citrā bibhrad asyāyudhāni | vasāno atkaṃ surabhiṃ dṛśe kaṃ svar ṇa nāma janata priyāṇi || drapsaḥ samudram abhi yaj jigāti paśyan gṛdhrasya cakṣasā vidharman | bhānuḥ śukreṇa śociṣā cakānas tṛtīye cakre rajasi priyāṇi || | This Vena, enfolded in the membrane of light, urges on (the waters) the germs of the Sun in the firmament of the water; the sages cherish him at the confluence of the waters, and the sun with endearments likea child. The cloud-born Vena send the water from the firmament; the back of the azure (sky) is beheld. Heshone on the summit of the water in heaven; the troops praised their common abode. The many waters occupy a common station, clamouring around like the assembled mothers of the calf;wandering above the summit of the water they utter the praises of the sweet-flavoured ambrosia. The pious, knowing his form, praised him, for they followed the city of the great deer; approaching hmwith sacrifice, they reached the flowing (water), for the sustainer of the waters knows the ambrosial (fluids). The Apsaras, smiling affectionately like a wife at her lover, cherishes him in the highest heaven; shewanders in the abodes of her beloved; he, Vena, being loved, sits, down on his golden wing. Those desiring you in their hearts contemplated you travelling as a strong-winged bird in the sky, thegolden-winged messenger of Varuṇa, the bird which nourishes (the world) in Yama's dwelling. The Gandharvā stood erect upon the firmament, brandishing towards us his wonderful weapons,investing all in his beautiful diffusive (form), they make them visible, like the sun he genitive rated the precious(rains). When (Vena as) the drop of rain approaches the firmament, contemplating (all things) with the eye ofthe hawk in the supporting (firmament), then the sun, shining with brilliant radiance, makes the precious(showers) in the third sphere. -translation by H.H Wilson |
Sanskrit Reference: ऋग्वेद ( ṛgveda) (10.123.1-8) | ||
Again, please recollect that in the Hindu theological traditions, as defined in various scriptures including the पुराण शास्त्र (purāṇa śāstra) as well as the आगम शास्त्र (āgama śāstra), the esoteric symbology हंस (haṃsa – swan) is replaced by the sacred वाहन (vāhana – vehicle) of the respective देव (deva -deity) as indicated in the following examples.
# | मृग वाहन (mṛga vāhana – animal vehicle) | देव (deva - deity) | प्रतिमा (pratimā – image) | |||
1 | नन्दि वाहन (nandi vāhana – bull vehicle) | श्री परमशिव (śrī paramaśiva) |
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2 | गरुड वाहन (garuḍa vāhana – eagle vehicle) | श्री महाविष्णु (śrī mahāviṣṇu) |
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3 | मूषिक वाहन (mūṣika vāhana – mouse vehicle) | श्री गनेश (śrī ganeśa) |  | |||
4 | मयूर वाहन (mayūra vāhana – peacock vehicle) | श्री स्कन्द (śrī skanda) |
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5 | सिंह वाहन (siṁha vāhana – lion vehicle) | श्री पराशक्ति (parāśakti) |
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6 | हंस वाहन ( haṁsa vāhana – swan vehicle) | श्री ब्रह्मा (śrī brahmā) |
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श्री सरस्वती (śrī sarasvatī) |
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7 | अश्व वाहन ( aśva vāhana – horse vehicle) | श्री कल्किभगवान् (śrī kalkibhagavān) |
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According to the निर्मानिक प्ररचन आलयनाम् (nirmānika praracana ālayanām – structural design of temples) , as prescribed in the sacred आगमशास्त्र (āgamaśāstra) , such a वाहन (vāhana - vehicle) is theologized as the विग्रह मृगस्य (vigraha mṛgasya – icon of animal) that is formally consecrated in the शिवालय (śivālaya – shiva temple) . For example, in almost every शिवालय (śivālaya – shiva temple) in south India, वृषदेवः (vṛṣabhadeva – bull god) is typically installed immediately after the द्वजस्तम्ब (dvajastamba – flag post). Moreover please remember that वृषभदेव गर्भग्रहस्य पुरतः साक्षात् शिवलिंगाभिमुखः तिष्ठति ( vṛṣabhadeva garbhagrahasya purata ḥ sākṣāt śivali ṁ gābhimukha ḥ tiṣ ṭ hati – bull-deity stands directly facing the Shiva Linga in front of the sanctum sanctorum ).
Similarly, गरुड (garuḍa – vulture / eagle) is the default विग्रह मृगस्य (vigraha mṛgasya – icon of animal) in any South Indian वैष्णव आलय (vaiṣṇava ālaya - vaishnava temple) while it is a मयूर (mayūra - peacock) , मूषक (mūṣaka - mouse) , सिंह (siṃha - lion) & अश्व (aśva - horse) in the case of श्री कार्तिकेय (śrī kārtikeya) , श्री गणेश (śrī gaṇeśa) , श्री दुर्गा (śrī durgā) & श्री धर्मशास्त (śrī dharmśāsta) respectively.
According to शुद्धाद्वैत शैवसिद्धान्त दर्शन (śuddhādvaita śaivasiddhānta darśana – pure non-dualstic final auspicious accomplishment philosophy) , the बलिपीठम् / பலி பீடம் (balipīṭham / balipīṭham – sacrificial altar) represents the बलि / संयाज्य पाशानाम् जीवात्मना (bali /saṃyājya pāśānām jīvātmanā - offering / sacrificing of the fetters by bound soul) who is technically characterized by पशुभाव (paśubhāva – beast attitude) . Thus, the क्रिया बलेः अलये भक्तेन ( kriyā baleḥ alaye bhaktena – ritual of offering in temple by the devotee) usually performed at the designated बलिपीठम् संसक्त अधिकार नन्दि देव (balipīṭham saṃsakta adhikāra nandi deva – sacrificial altar adjacent to commanding joy-deity) .
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| श्री नन्दिदेव / नन्दीश्वर ( śrī nandideva / nandīśvara - Sacred Lord of Happiness) |
Etymologically, the Sanskrit term ‘ नन्दि (nandi) ’ literally means सन्तोष (santoṣa - happiness) and श्री नन्दिदेव / नन्दीश्वर (śrī n andideva / nandīśvara - Sacred Lord of Happiness) is so called because He theologizes the दैव अधिकार नन्देः (daiva adhikāra nandeḥ - divine authority of happiness). Of course, He also acts as the वृषभ वाहन परमशिवस्य (vṛṣabha vāhana paramaśivasya – ox vehicle of Lord Paramashiva). Interestingly, the Sanskrit term वृषभ (vṛṣabha) is also highly polymorphic, as it not only means an “ox”, but etymologically it also has deeper spiritual significance. For example, श्री यास्काचार्य (śrī yāskācārya) in his famous treatise on Sanskrit etymology and phonology, provides the following derivation:
Original | Transliteration | Translation |
वृषभः प्रजां वर्षतीति वा। अतिबृहति रेत इति वा। तद्वर्षकर्मा वर्षणादृषभः। | vṛṣabhaḥ prajāṃ varṣatīti vā । atibṛhati reta iti vā । tadvarṣakarmā varṣaṇādṛṣabhaḥ । | vṛṣabhaḥ means one who rains down offspring, or who increases the seed very much. vṛṣabhaḥ is therefore so called from raining, i.e. whose characteristic is to rain. -translation by Lakshman Sarup |
Sanskrit Reference: निरुक्त (n irukta) ( 9.22) | ||
The other close synonyms for वृषभ (vṛṣabha - bull) are वृष (vṛṣa - bull) , ऋषभ (ṛṣabha - bull) etc. Etymologically, all these three terms are derived from the “ ऋष् (ṛṣ - impregner / percer)”, that is, one who spreads through. ऋग्वेद मन्त्र (ṛgveda mantra) that was originally revealed to श्री भरद्वाजोबार्हस्पत्य महऋषि (śrī bharadvājobārhaspatya mahaṛṣi) eulogizes श्री अग्निदेव (śrī agnideva) by comparing Him to ऋषभ (ṛṣabha - bull) thus:
Original | Transliteration | Translation |
आ ते अग्न ऋचा हविर्हृदा तष्टं भरामसि । ते ते भवन्तूक्षण ऋषभासो वशा उत ॥ | ā te agna ṛcā havir hṛdā taṣṭam bharāmasi | te te bhavantūkṣaṇa ṛṣabhāso vaśā uta || | “We offer to you, Agni, the oblation sanctified by the heart, and (identified) with the sacred verse may the vigorous bulls and the cows be (as such an oblation) to you.” |
Sanskrit Reference: ऋग्वेद ( ṛgveda) ( 6.16.47 ) | ||
Note: Please do not get confused between वृषभवाहन परमशिवस्य (vṛṣabhavāhana paramaśivasya – bull vehicle of Supreme Shiva ) , and the राशिचिन्न (rāśicinna – zodiac sign) associated with वृषभ राशि (vṛṣabha rāśi – tauras zodiac) . Both are independent concepts.
Thus, such a spiritual significance, is not confined to just शैवागमशास्त्राणि (śaivāgamaśāstrāṇi – Shaiva Agama scriptures) but can be found in the वेदशास्त्राणि (vedaśāstrāṇi – Vedic scriptures) as well. In fact, this concept is testified in the sacred ऋग्वेदमन्त्र (ṛgvedamantra) that was originally revealed to महऋषि मुद्गल भार्मयश्व (mahaṛṣi mudgala bhārmayaśva)
Original | Transliteration | Translation |
न्यक्रन्द्यन्नुपयन्त एनममेहयन् वृषभं मध्य आजेः। तेन सूभर्वं शतवत् सहस्त्रं गवां मुद्गलः प्रधने जिगाय॥ ककर्दवे वृषभो युक्त आसीत् अवावचीत् सारथिरस्य केशी। दुधेर्युक्तस्य द्रवतः सहानस ऋच्छन्ति ष्मा निष्पदो मुद्गलानीम्॥ उत प्रधिमुदहन्नस्य विद्वान् पायुनग्वंसगमत्र शिक्षन्। इन्द्र उदावत् पतिमघ्न्यानाम् अरंहत पदाभिः ककुद्मान्॥ शुनमष्ट्राव्यचरत् कपर्दी वरत्रायां दार्वान्ह्यमानः। नृंणानि कृण्वन् बहवे जन्या गाः पस्पशानस्तविषीरदत्त॥ इमं तं पश्य वृषभस्य युञ्जः काष्टाया मध्ये द्रुघणं शयानम्। येन जिगाय शत्वत् सहस्त्रं गावां मुद्गलः पृतन्याजेषु॥ आरे अघा को न्वित्था ददर्श यम् युञ्जन्ति तम्वा स्थापयन्ति। नास्मै तृणं नोदगमा भरन्ति उत्तरो दुरो वहति प्रदेदिशत्॥ परिवृक्तेव पतिविद्यमानट् पीप्याना कूचक्रेणेव सिञ्चन्। एषैष्या चिद्रथ्या जयें सुमङ्गलं सिनवदस्तु सातम्॥ | nyakrandyannupayanta enamamehayan vṛṣabhaṃ madhya ājeḥ । tena sūbharvaṃ śatavat sahastraṃ gavāṃ mudgalaḥ pradhane jigāya ॥ kakardave vṛṣabho yukta āsīt avāvacīt sārathirasya keśī । dudheryuktasya dravataḥ sahānasa ṛcchanti ṣmā niṣpado mudgalānīm ॥ uta pradhimudahannasya vidvān pāyunagvaṃsagamatra śikṣan । indra udāvat patimaghnyānām araṃhata padābhiḥ kakudmān ॥ śunamaṣṭrāvyacarat kapardī varatrāyāṃ dārvānhyamānaḥ । nṛṃṇāni kṛṇvan bahave janyā gāḥ paspaśānastaviṣīradatta ॥ imaṃ taṃ paśya vṛṣabhasya yuñjaḥ kāṣṭāyā madhye drughaṇaṃ śayānam । yena jigāya śatvat sahastraṃ gāvāṃ mudgalaḥ pṛtanyājeṣu ॥ āre aghā ko nvitthā dadarśa yam yuñjanti tamvā sthāpayanti । nāsmai tṛṇaṃ nodagamā bharanti uttaro duro vahati pradediśat ॥ parivṛkteva patividyamānaṭ pīpyānā kūcakreṇeva siñcan । eṣaiṣyā cidrathyā jayeṃ sumaṅgalaṃ sinavadastu sātam ॥ | Coming there (upayanta), Indra roared, in the midst of a battle, showering riches (amehayan) like a bull. Mudgala in this battle obtained, a hundered thousand voracious ray-cows. The bull (Indra) was yoked for the destruction of the enemy. The charioteer (Mudgalānī) of long hair roared (looking for victory). The foe-warriors on their feet (running away) rushed towards Mudgalānī, (seated) in the swiftly moving car yoked to the inviolate (Indra). The sage (vidvān) Mudgala has prepared the car. The bull has been yoked to the car. Indra protects the lord of the unslayable ray-cows. The bull (kakudman) forceably rushed forward. Indra with his braided hair holding the goad proceeded happily. He secures firmly the car. Giving the ray-cows to many persons, he endowed them with might (tavishi) caressing them. Look here at the work of Indra, He made the foe to sleep on the hard (floor) amidst the waters. After he (the Vrta foe) was conquered, Mudgala won hundreds of thousands of ray-cows in battles. Who has beheld the evils nearby? This bull needs no fodder or water. One who yokes it becomes established in his work (of destruction of evil). Being above, he makes the car (duro) announce the victory (pradesishat). As an abandoned wife rejoices to find her husband, (as the earth) with the rain rejoices, so the charioteer (Mudgalānī) rejoices. With the charioteer very eager, we will get victory. The gain (of ray-cows) may be auspiscious to us like nourishment. -translation by R.L. Kashyap |
Sanskrit Reference: ऋग्वेद ( ṛgveda) ( 10.102.5-11 ) | ||
श्री यास्काचार्य (śrī yāskācārya) explicitly citing the mantras ऋग्वेद (ṛgveda) (10.102.5, 11) (highlighted in bold above), further explains the esoteric significance of the terms मुद्गल (mudgala), भार्मयश्व (bhārmayaśva), पृतनाज्य ( pṛtanājya ) etc.
Original | Transliteration | Translation |
इमं तं पश्यं वृषभस्य सहयुजं काष्टाया मध्ये दृघणं शयानम्। येन जिगाय शत्वत्सहस्त्रं गावां मुद्गलः पृतनाज्येषु। पृतनाज्यामिति संग्रानमनाम्। पृतनननाम्जनाद्वा। जयनाद्वा। मुद्गलो मुद्गवान्। मुद्गिलो (वा)। मदनं गिलतीति वा। मुदम्गिलो वा। भार्म्यशवो भृम्यश्वस्य पुत्रः। भृम्यश्वो भृम्योऽस्याश्वाः। अश्वभरणाद्वा। | imaṃ taṃ paśyaṃ vṛṣabhasya sahayujaṃ kāṣṭāyā madhye dṛghaṇaṃ śayānam । yena jigāya śatvatsahastraṃ gāvāṃ mudgalaḥ pṛtanājyeṣu । pṛtanājyāmiti saṃgrānamanām । pṛtanananāmjanādvā । jayanādvā । mudgalo mudgavān । mudgilo (vā) । madanaṃ gilatīti vā । mudamgilo vā । bhārmyaśavo bhṛmyaśvasya putraḥ । bhṛmyaśvo bhṛmyo'syāśvāḥ । aśvabharaṇādvā । | Look at this yoking together of the bull and the wooden mace lying in the middle of battle, with which Mudgala won a hundred thousand kine in battles. The word ‘pṛtanājyam’ is a synonym of battle (so called) from dispersing or conquering hostile armies. Mudgala means one who possesses beans, or one who swallows beans, or passion, or pride, or joy. bhṛmyaśva means one whose horses are always wandering, or he is (so called) from horse-breeding.
-translation by Lakshman Sarup |
Sanskrit Reference: निरुक्त ( nirukta) ( 9.24) | ||
The पृतना (pṛtanā – battle) against the वृताः (vṛtāḥ - foes) here, symbolizes the inner spiritual battle against the various kinds of लौकिककर्म वासनाः (laukikakarma vāsanāḥ - mundane karmic impressions) that act as the पाश (pāśa - fetter) confronting the बद्ध आत्मन् (baddha ātman – bound soul) , and conquest of the same corresponds to बलिधान पशुभावस्य (balidhāna paśubhāvasya – sacrificial killing of beastly attitude) at the designated बलिपीठ आलये (balipīṭha ālaye – in the temple).
Please remember that this is a kind of आत्मदान (ātmadāna - self-sacrifice) wherein one’s own पशुभाव (paśubhāva – beastly attitude) is killed, and there is ब्रह्मपुनर्जन्म / पुनुरुत्थान आत्मस्य (brahmapunarjanma ātmasya – spiritual rebirth / resurrection of soul) after such आत्मशुद्धि (ātmaśuddhi – self-cleansing) and qualified for the spiritual ascent to higher realms of consciousness, which, (as already discussed by us,) is symbolized by the द्वजस्तम्भ आलये (dvajastambha ālaye – flag post in the temple) . The वृषभ वाहन (vṛṣabha vāhana – ox vehicle) symbolizes the transporting वाहन ( vāhana - vehicle) that facilitates the soul to take the quantum leap enriched spiritual spiritual vigor. Let us now try to relate this with the etymological meaning of वृषभ वाहन (vṛṣabha – ox) provided by श्री यास्काचार्य (śrī yāskācārya) wherein he says “ वृषभः प्रजां वर्षतीति वा। अतिबृहति रेत इति (vṛṣabhaḥ prajāṃ varṣatīti vā । atibṛhati reta iti - vṛṣabhaḥ means one who rains down offspring, or who increases the seed very much) ”. The द्विजा आत्मन् (dvijā ātman – twice born soul) who was initially born as as the पशुदृश आत्मन् (paśudṛśa ātman – beastly soul) but was blessed by the दैव अनुग्रह (daiva anugraha – divine grace) with a second life as a मुमुक्षात्मन् (mumukṣātman – liberation desiring soul) . It is such a देवमीढ पुत्र (devamīḍha putra – God-Begotten-Son) who has been here referred to as the newly born ‘ रेतस् (retas - offspring) ’. I am reminded of the mystical verse from the famous poem “ My Heart Leaps Up ” by the eminent poet William Wordsworth:
My heart leaps up when I behold
A rainbow in the sky:
So was it when my life began;
So is it now I am a man;
So be it when I shall grow old,
Or let me die!
The Child is father of the Man;
And I could wish my days to be
Bound each to each by natural piety.
The वर्षिक दैवानुग्रहस्य (varṣika daivānugrahasya – showering of the divine-grace) is what is referred herein as the “ वृषभः प्रजां वर्षतीति ( vṛṣabhaḥ prajāṃ varṣatīti - vṛṣabhaḥ means one who rains down offspring ) ”. Again, as this दैव अनुग्रह (daiva anugraha – divine grace) leads to the enrichment of the spiritual seed in the देवमीढ पुत्र (devamīḍha putra – god-begotten son) , the second part of the meaning of वृषभ वाहन (vṛṣabha – ox) as interpretted by श्री यास्काचार्य (śrī yāskācārya) viz.: “ अतिबृहति रेत इति ( atibṛhati reta iti - who increases the seed very much ) ”.
Again, according to शैवागम शास्त्र (śaivāgama śāstra), such वर्षिक दैवानुग्रहस्य (varṣika daivānugrahasya – showering of the divine-grace) is technically called as the शक्तिनिपात / शक्तिपात (śaktinipāta / śaktinipāta – fall of grace) which ultimately the leads the मुमुक्षात्मन् (mumukṣātman – liberation desiring soul) , who in the context of आलय उपासन (ālaya upāsana – temple worship) is called as a भक्त (bhakta - devotee) , transmigrates through various realms and finally reaches his beloved पति / ईश्वर (pati / īśvara - lord) who is the मूल अर्चावतार मूर्ति (mūla arcāvatāra mūrti – chief worshippable incarnation) consecrated inside as the शिवलिङ्ग (śivaliṅga) inside the मूल गर्भगृह शिवालयस्य (mūla garbhagṛha śivālayasya – main sanctum sanctorum of temple) . Thus, in other words, according to the ज्ञानपाद शैवागमस्य (jñānapāda śaivāgamasya – gnostic section of Saiva agamas) , the बलिपीठम् (balipīṭham – sacrifical altar) , नन्दि / वृषभ देव (nandi / vṛṣabha deva - ox deity) and शिवलिङ्ग (śivaliṅga) represents the त्रिपदार्थ सत्त्वस्य (tripadārtha sattvasya – tripple categories of realities) viz. पाश (pāśa - bondage) , पाश (paśu – cow) & पति (pati - Lord) respectively.
In terms of पतञ्जल योग दर्शन (patañjala yoga darśana – yoga philosophy of Patanjali) such a state of final attainment of शिवभोग (śivabhoga – divine experience) is technically mapped to धर्ममेघ समाधि (dharmamegha samādhi – cloud (stream) of righteousness atonement) which, as we will be discussing in greater detail later, is the highest kind of निर्बीज / निर्विकल्प समाधि (nirbīja / nirvikalpa samādhi – seedless / nonimaginative atonement) based on निरालम्बन / निराधार योग (nirālambana / nirādhāra yoga – union without support / base).
In terms of गुणस्य आत्म कार्य अवस्था (guṇasya ātma kārya avasthā –qualitative effective soul state), this state corresponds to तुर्य निर्गुण तुर्य / तुर्याथीत अवस्था (turya nirguṇa turya / turyāthīta avasthā – transcendent state beyond fourth quaity / trance). With this understanding let us revisit the ऋग्वेद (ṛgveda) (10.102.5). According to the occult science of कुण्डलिनी योग (kuṇḍalinī yoga – coiled energy), the term “ शतवत् सहस्त्रं गवां (śatavat sahastraṃ gavāṃ - a hundered thousand voracious ray-cows) refers to attaining the सहस्रारपद्म (sahasrārapadma – thousand petalled lotus). We shall discuss more about this is greater detail later.
The ascent (flight) of the mythical bird हंस (haṃsa – swan) is another popular symbology , in the Vedas, signifying the pilgrim’s progress in his spiritual journey, as explained by Sri Aurobindo:
“The soul of man soars as the Bird, the Hansa, past the shining firmaments of physical and mental consciousness, climbs as the traveller and fighter beyond earth of body and heaven of mind by the ascending path of the Truth to find this Godhead waiting for us, leaning down to us from the secrecy of the highest supreme where it is seated in the triple divine Principle and the source of the Beatitude. The Deva is indeed, whether attracting and exalted there or here helpful to us in the person of the greater Gods, always the Friend and Lover of man, the pastoral Master of the Herds who gives us the sweet milk and the clarified butter from the udder of the shining Cow of the infinitude. He is the source and out pourer of the ambrosial Wine of divine delight and we drink it drawn from the sevenfold waters of existence or pressed out from the luminous plant on the hill of being and uplifted by its raptures we become immortal”.
उद्बोधन षटाधारचक्राणि कुण्डलिनीशक्तेः ( udbodhana ṣaṭādhāracakrāṇi kuṇḍalinīśakteḥ – arousing the six base-centres of the coiled energy )
Esoterically, the कुण्डलिनी शक्ति (kuṇḍalinī śakti - conserved Energy) is symbolized as a भुजङ्गी ( bhujaṅgī - coiled sleeping snake), located above the मूलकन्द ( mūlakanda – root bulb / coccygeal plexus) and lies dormant guarding the ब्रह्मद्वार (brahmadvāra - gateway to Divinity) , the esoteric significance of which is exoterically symbolized in the दक्षिन भारतीय सम्यग्दृष्टि देवालयवास्तुविज्ञान यथा विहितम् पवित्र आगमशास्त्रेषु हिन्दुसनतधर्मस्य (dakṣina bhāratīya samyagdṛṣṭi devālayavāstuvijñāna yathā vihitam pavitra āgamaśāstreṣu hindusanatadharmasya – South Indian orthodox temple architectural science as prescribed in the sacred agamic scriptures of eternal Hinduism) and the rituals related to the opening of the ஸ்ரீ வைகுண்ட வாசல் / श्रीवैकुन्ठ द्वारवर्त्मन् (srī vaikuṇṭa vāsal / śrīvaikunṭha dvāravartman – gateway to spiritual abode) .
Sacred ஸ்ரீ வைகுண்ட ஏகாதசி - பரம பதம் சொற்க வாசல் திறப்பு ( srī vaikuṇṭa ē k ā dasi - parama padam so ṟ ga v ā sal ti ṟ appu) in the holy temple of திருவரங்கம் ( tiruvaraṅgam) and other திவ்ய தேசங்கள் (divya d ē sa ṅ ga ḷ – sacred temples) .
This is a very significant day representing the opening of the சொர்க வாசல் ( sorgga vācal - Gates to Heaven) leading to the பரம பதம் (parama padam - Holy Feet) of God. It is believed that on this day - शुक्लपक्ष एकादशि तिथि (śuklapakṣa ekādaśi tithi - the eleventh day of the waxing moon) in the month of மார்கழி (mārgaḻi - dec mid to jan mid), the grant event of क्षीर सागर मन्थन (kṣīra sāgara manthana - churning of the Oceans) and the अमृत ( amruta - nectar) of Immortality and Wisdom was extracted and distributed to the देवाः ( devāḥ - gods). That is this day is also called நஞ்சுண்ட ஏகாதசி (nañjuṇda ē kādasi) as it was on this day, परमशिव ( paramaśiva) who is called as नीलकण्ठ त्यागराज ( nīlakaṇṭha tyāgarāja – blue throated king of sacrifice) made the महात्याग ( mahātyāga - supreme sacrifice) of consuming the हालहल विष ( hālahala viṣa – deadly poison) by swallowing the same and saving the world from a great catastrophe.
Of course, underlying these exoteric events there are deeper esoteric philosophies highlighting occult yogic wisdom. Typically, temples constructed according to the ஆகம விதிகள் (āgama vidigaḷ - agamic prescriptions) , would have four கோபுர வாயில்கள் (k ō pura vāyilgaḷ - entrance gates) , one for each of the four-sided प्रकार (prakāra - compound wall) pointing to the four cardinal directions viz. उत्तर / வடக்கு ( uttara/ vaḍakku –north), पूर्व / கிழக்கு ( pūrva / kiḻakku – east), दक्षिण / தெற்கு ( dakṣiṇa / teṛku - south) & पश्चिम / மேற்க்கு (paścima / m ē ṟkku - west) respectively.
As any देवालय / தேவாலயம் (devālaya / devālaya – god’s abode) is the fractal adobe of Divinity, the opening and closing of its entrance gates, is given highest spiritual importance in Hindu rituals. In fact, it is believed that only with Divine Blessing, the door can be opened or closed. The famous episode at திருமறைக்காடு / वेदारण्यम् (tirumaṛaikkāḍu / vedāraṇyam) wherein திருநாவுக்கரசர் (tirunāvukkarasar) & திருஞானசம்பந்தர் (tirujñāṉacampantar) together revered as the Divine Duo among the சைவநாயன்மார்கள் (saivajnāyaṉmārgaḷ) sang specific பதிகங்கள் (patikaṅkaḷ - verses) for the opening and closing of the கோபுரவாசல் / गोपुरद्वारम् (gōpuravāsal / g ō puradv ā ram – temple gate) . For example, the திருநாவுக்கரசர் (tirunāvukkarasar) plead to the Lord, to mercy and open the sacred door.
Original
Transliteration
Translation
பண்ணினேர் மொழியாளுமை பங்கரோ
மண்ணினார் வலஞ்ச்செய்ம்மறைக்க் காடரோ
கண்ணினாலுமைக் காணக் கதவினைத்
திண்ணமாகத் திறந்தருள் செய்ம்மினே.
paṇṇiṉ ē r mo ḻ iy āḷ umai pa ṅ kar ō
maṇṇiṉār valañcceym'maṟaikk kāṭar ō
kaṇṇiṉālumaik kāṇak kataviṉait
tiṇṇamākat tiṟantaruḷ ceym'miṉ ē
O spouse of Uma
Her with speech equalling music!
O Lord of maraikkadu most loved by You on earth!
That we may see you with our eyes, do gracefully open the doors wide apart.
Tamil Reference: அப்பர் தேவாரம் ( appar t ē v ā ram) (5.10.1)
In his magnum opus poetic masterpiece திருவருட்பா (tiruvaruṭpā) , the revered holy saint further indicates the esoteric significance of கோயிலின் திருக்கதவு திறத்தல் (kōyiliṉ tirukkatavu tiṟattal – opening of the sacred temple gate) , at several places. For example, in the following verses on திருக்கதவு திறத்தல் (tirukkatavu tiṟattal – opening of the sacred gate) in his ஆறாம் திருமறை (āṟām tirumaṟai) prays to தில்லை சிதம்பர நாடராஜ பெருமாள் (tillai citampara nāṭarāja perumāḷ) to grace him by opening the vistas (doors) of spiritual wisdom.
Original
Transliteration
Translation
திருக்கதவம் திறவாயோ திரைகளெலாம் தவிர்த்தே
திருவருளாம் பெருஞ்சோதித் திருஉருக்காட் டாயோ
உருக்கிஅமு தூற்றெடுத்தே உடம்புயிரோ டுளமும்
ஒளிமயமே ஆக்குறமெய் உணர்ச்சிஅரு ளாயோ
கருக்கருதாத் தனிவடிவோய் நின்னைஎன்னுட் கலந்தே
கங்குல்பகல் இன்றிஎன்றும் களித்திடச்செய் யாயோ
செருக்கருதா தவர்க்கருளும் சித்திபுரத் தரசே
சித்தசிகா மணியேஎன் திருநடநா யகனே.
மணிக்கதவம் திறவாயோ மறைப்பையெலாம் தவிர்த்தே
மாற்றறியாப் பொன்னேநின் வடிவதுகாட் டாயோ
கணிக்கறியாப் பெருநிலையில் என்னொடுநீ கலந்தே
கரைகடந்த பெரும்போகம் கண்டிடச்செய் யாயோ
தணிக்கறியாக் காதல்மிகப் பெருகுகின்ற தரசே
தாங்கமுடி யாதினிஎன் தனித்தலைமைப் பதியே
திணிக்கலையா தியஎல்லாம் பணிக்கவல்ல சிவமே
சித்தசிகா மணியேஎன் திருநடநா யகனே
திருத்தகும்ஓர் தருணம்இதில் திருக்கதவம் திறந்தே
திருவருட்பே ரொளிகாட்டித் திருவமுதம் ஊட்டிக்
கருத்துமகிழ்ந் தென்உடம்பில் கலந்துளத்தில் கலந்து
கனிந்துயிரில் கலந்தறிவிற் கலந்துலகம் அனைத்தும்
உருத்தகவே அடங்குகின்ற ஊழிதொறும் பிரியா
தொன்றாகிக் காலவரை உரைப்பஎலாம் கடந்தே
திருத்தியொடு விளங்கிஅருள் ஆடல்செய வேண்டும்
சித்தசிகா மணியேஎன் திருநடநா யகனே.
tirukkatavam tiṟavāy ō tiraika ḷ el ā m tavirtt ē
tiruvaruḷām peruñc ō tit tiru'urukk āṭ ṭā y ō
urukki'amu tūṟṟeṭutt ē u ṭ ampuyir ō ṭ u ḷ amum
oḷimayam ē ā kku ṟ amey u ṇ arcci'aru ḷā y ō
karukkarutāt taṉivaṭiv ō y ni ṉṉ ai'e ṉṉ u ṭ kalant ē
kaṅkulpakal iṉṟi'eṉṟum kaḷittiṭaccey yāy ō
cerukkarutā tavarkkaruḷum cittipurat tarac ē
cittacikā maṇiy ē 'e ṉ tiruna ṭ an ā yaka ṉ ē .
maṇikkatavam tiṟavāy ō ma ṟ aippaiyel ā m tavirtt ē
māṟṟaṟiyāp poṉṉ ē ni ṉ va ṭ ivatuk āṭ ṭā y ō
kaṇikkaṟiyāp perunilaiyil eṉṉoṭunī kalant ē
karaikaṭanta perump ō kam ka ṇṭ i ṭ accey y ā y ō
taṇikkaṟiyāk kātalmikap perukukiṉṟa tarac ē
tāṅkamuṭi yātiṉi'eṉ taṉittalaimaip patiy ē
tiṇikkalaiyā tiya'ellām paṇikkavalla civam ē
cittacikā maṇiy ē 'e ṉ tiruna ṭ an ā yaka ṉ ē .
tiruvaruṭp ē ro ḷ ik āṭṭ it tiruvamutam ūṭṭ ik
karuttumakiḻn teṉuṭampil kalantuḷattil kalantu
kaṉintuyiril kalantaṟiviṟ kalantulakam aṉaittum
uruttakav ē a ṭ a ṅ kuki ṉṟ a ūḻ ito ṟ um piriy ā
toṉṟākik kālavarai uraippa'elām kaṭant ē
tiruttiyoṭu viḷaṅki'aruḷ āṭalceya v ē ṇṭ um
cittacikā maṇiy ē 'e ṉ tiruna ṭ an ā yaka ṉ ē .
Tamil Reference: திரு அருட்பா: திருக்கதவந் திறத்தல் ( tiru aruṭpā: tirukkatavan tiṟattal) (6.18.1,2)
The opening of the sacred door symbolizes the opening of the higher dimensions of spiritual consciousness which facilitate the aspiring pilgrim in his ascent to the highest abode of பரமபதம் (paramapadam – sacred feet) of God, manifested as the अर्चावधार मूर्ति (arcāvadhāra mūrti – iconic Divine incarnation) . The deeper esoteric significance behind this is very beautifully summarized in the famous book “ Concepts of space, ancient and modern ” wherein R. Panikkar in his famous article “ There is no Outer Without Inner Space ”, explains thus,
“ We may begin with truism: space is everywhere. It is where and also the situation of things. Everything is somewhere because it is situated, because it is in relationship. Being is being-with (co-esse) but also being-in (in-esse). This amounts to recognizing that space is everything, but not 'all of everything'. Space coexitsts with everything. Space surrounded by space is unconceivable, could we say paraphrasing 'Aristotle'. But how could it be otherwise without destroying all intelligibility to Space? For this reason our first approach is that of an open gate. Properly speaking we cannot enter an open gate. It is no gate at all. We are already in - and equally out. This means that in spite of all our holistic and intuitive methods we need the rigor and effort of partial approaches. It is here we find all gates closed and that we will have to force our entrance through specialization i.e., one gate or another. That harm begins when we lose sight of the fat that our hole does not introduce us into the building but leads us outside it, since the temple we are considering does not stand 'over there', but encompasses us. We are part of it ."
Interestingly a similar concept also exists in Christianity where the Holy Gate symbolizes the Gateway to Divinity. For example, in The Gospel of Mathew which is part of the New Testament in the Holy Bible declares thus:
Original
Transliteration
Translation
Εἰσέλθατε διὰ τῆς στενῆς πύλης· ὅτι πλατεῖα ἡ πύλη καὶ εὐρύχωρος ἡ ὁδὸς ἡ ἀπάγουσα εἰς τὴν ἀπώλειαν, καὶ πολλοί εἰσιν οἱ εἰσερχόμενοι δι’ αὐτῆς·
ὅτι στενὴ ἡ πύλη καὶ τεθλιμμένη ἡ ὁδὸς ἡ ἀπάγουσα εἰς τὴν ζωήν, καὶ ὀλίγοι εἰσὶν οἱ εὑρίσκοντες αὐτήν.
Eiselthate dia tēs stenēs pylēs hoti plateia hē pylē kai eurychōros hē hodos hē apagousa eis tēn apōleian, kai polloi eisin hoi eiserchomenoi di’ autēs.
hoti stenē hē pylē kai tethlimmenē hē hodos hē apagousa eis tēn zōēn, kai oligoi eisin hoi heuriskontes autēn.
Enter ye in at the strait gate: for wide is the gate, and broad is the way, that leadeth to destruction, and many there be which go in thereat:
Because strait is the gate, and narrow is the way, which leadeth unto life, and few there be that find it.
-translation King James Version
Greek Reference: Holy Bible (New Testament): Gospel of Mathew (7:13,14)
Thus, opening of the கோபுரவாசல் / गोपुरद्वारम् (gōpuravāsal / g ō puradv ā ram – temple gate) and entrance through the same, symbolizes the pilgrim’s sacred journey. The fact that temple journey triggers the spiritual ascent for the devotee is very categorically testified by ஸ்ரீ பூதத்தாழ்வார் (srī pūtattāḻvār) in the following verses from the இரண்டாம் திருவந்தாதி (iraṇṭām tiruvantāti)
Original
Transliteration
Translation
பதியமைந்து நாடிப் பருத்தெழுந்த சிந்தை ,
மதியுரிஞ்சி வான்முகடு நோக்கி - கதிமிகுத்தங்
கோல்தேடி யாடும் கொழுந்ததே போன்றதே ,
மால்தேடி யோடும் மனம்.
patiyamaintu nāṭip parutteḻunta cintai,
matiyuriñci vāṉmukaṭu n ō kki - katimikutta ṅ
k ō lt ē ṭ i y āṭ um ko ḻ untat ē p ō ṉṟ at ē ,
mālt ē ṭ i y ō ṭ um ma ṉ am
The heart that longs for the Lord and dwells on his form in vekatam grows like a creeper that seeeks the support of well grown trees, and quickly climbs to touch the moon in the sky.
Tamil Reference: இரண்டாம் திருவந்தாதி ( ira ṇṭā m tiruvant ā ti) ( 17)
As the pilgrim, in other words, the पशु / बद्धात्मन् (paśu / baddhātman - bound soul), progresses in his ascending spiritual journey, all his accumulated पाश (pāśa – fetters) should also correspondingly get withdrawn from him. I am reminded of the following verses from the Talks of Bhagavan Sri Ramana Maharishi:
“The mind is by nature restless. Begin liberating it from its restlessness; give it peace; make it free from distractions; train it to look inward; make this a habit. This is done by ignoring the external world and removing the obstacles to peace of mind.”
This is symbolized by the closing of the கோபுரவாசல் / गोपुरद्वारम् (gōpuravāsal / g ō puradv ā ram – temple gate) , which acts as firewall, filtering out the respective मलाः (malāḥ - impurities) . As we know, there are नव रन्ध्राणि / द्वाराणि स्थूलभूत देहे (nava randhrāṇi / dvārāṇi sthūlabhūta dehe – nine holes / openings in the gross physical body) which are used for लौकिक कृत्यानि (laukika kṛtyāni - empirical purposes) and each of these has to be प्रत्याहर (pratyāhara - closed / filtered) , so that all energy is single pointedly channelized योगसंयम (yoga saṃyama – yigic integration) viz. धारन (dhārana - concentration) , ध्यान (dhyāna - contemplation) and final समाधि (samādhi - atonement) with the अर्चावतार मूर्ति (arcāvatāra murti – iconic incarnation) . The following verses by மகா சித்தர் சிவவாகியர் (magāsiddar sivavākkiyar) very subtly reflects this truth:
Original
Transliteration
Translation
அல்லல்வாசல் ஒன்பதும் அடைத்தடைந்த வாசலும்
சொல்லும்வாசல் ஓர் ஐந்தும் சொம்மிவிம்மி நின்றது
நல்லவாச லைத்திறந்து ஞானவாசல் ஊடுபோய்
எல்லைவாசல் கண்டவர் இனிப்பிறப்பது இல்லையே.
allalvācal oṉpatum aṭaittaṭainta vācalum
collumvācal ō r aintum com'mivim'mi ni ṉṟ atu
nallavāca laittiṟantu ñāṉavācal ūṭup ō y
ellaivācal kaṇṭavar iṉippiṟappatu illaiy ē
Blocking the nine gates of trouble, the entrance that was reached.
It is here that the five letters remained effulgent
Opening the good gate and going through the gate of wisdom
Those who had seen the gate of frontier are never born again
-translation by T.N, Ganapathy
Tamil Reference: சித்தர் பாடல்கள் - சிவவாக்கியர் ( siddar p āḍ alka ḷ - sivav ā kkiyar) ( 491)
Hence, the closing of the sacred கோபுரவாசல் / गोपुरद्वारम् (g ō puravāsal / g ō puradv ā ram – temple gate) is also considered as a very important ritual with deep esoteric significance and interestingly at the same sacred திருமறைக்காடு / वेदारण्यम् (tirumaṟaikkāṭu / vedāraṇyam) , where திருநாவுக்கரசர் (tirunāvukkaracar) had pleaded God to open the கோபுரவாசல் / गोपुरद्वारम् (g ō puravāsal / g ō puradv ā ram – temple gate) , the revered child prodigy saint திரு ஞானசம்பந்தர் (tirujñāṉacampantar) in turn pleads God to close the கோபுரவாசல் / गोपुरद्वारम् (g ō puravāsal / g ō puradv ā ram – temple gate) ,
Original
Transliteration
Translation
சதுரம் மறைதான் றுதிசெய் துவணங்கும்
மதுரம் பொழில்சூழ் மறைக்காட் டுறைமைந்தா
இதுநன் கிறைவைத் தருள்செய் கவெனக்குன்
கதவந் திருக்காப்புக் கொள்ளுங் கருத்தாலே
caturam maṟaitāṉ ṟuticey tuvaṇaṅkum
maturam poḻilcūḻ maṟaikkāṭ ṭuṟaimaintā
itunaṉ kiṟaivait taruḷcey kaveṉakkuṉ
katavan tirukkāppuk koḷḷuṅ karuttāl ē
O brave Knight, who abide in Maraikkadu,
Surrounded by groves gripping with honey,
Where the four Vedas themselves adore You singing Your praises!
Do immediately bestow a gracious favour here and now,
and for my sake, will that this door will close by itself.
Translation by G.Vanmikanathan
Tamil Reference: சம்பந்தர் தேவாரம் ( sambandar devāram) ( 2.37.1)
The revered revolutionary saint வடலூர் திருஅருட்பிரகாச இராமலிங்க வள்ளலார் (vaḍalūr tiruarutpirakāsa irāmaliṅga vaḻḻalār) explains the esoteric significance of this event in his உரை நடை உபதேசக் குறிப்புகள் (urai naḍai upad ē sak kuṟippukaḷ):
Original
Transliteration
Translation
வேதாரண்யத்தில் கதவு திறக்கப்பட்டதும் மூடப்ப்பட்டதும் யாதெனில் வேதப்பொருளை மறைத்ததுன் திறந்ததுன் எனக் கொள்க. உண்மையை விளக்கியது திறந்தது. மறைத்தது மூடியது.
v ē t ā ra ṇ yattil katavu ti ṟ akkappa ṭṭ atum m ūṭ apppa ṭṭ atum y ā te ṉ il v ē tapporu ḷ ai ma ṟ aittatu ṉ ti ṟ antatu ṉ e ṉ ak ko ḷ ka. u ṇ maiyai vi ḷ akkiyatu ti ṟ antatu. ma ṟ aittatu m ūṭ iyatu.
Tamil Reference: திரு அருட்பா: உரை நடை உபதேசக் குறிப்புகள் ( tiru aruṭpā urai naḍai upad ē sak ku ṟ ippuka ḷ )
Again, to reiterate more specifically from a yogic perspective, the esoteric symbology of கோயிலின் திருக்கதவு திறத்தல் (k ō yiliṉ tirukkatavu tiṟattal – opening of the sacred temple gate) corresponds to the opening of the षट् आधारचक्राणि (ṣaṭ ādhāra cakrāṇi – six core centres) starting with the मूलाधारचक्र (mūlādhāra cakra) and channelizing the energy flow through the सुषुंणानाडी (suṣuṃṇānāḍī) . This fact is testified by திருமூலர் (tirumūlar) in the following verses
Original
Transliteration
Translation
மூலத் துவாரத்து மூளும் ஒருவனை
மேலை துவாரத்து மேலுற நோக்கிமுற்
காலுற்றக் காலனைக் காய்ந்தங்கி யோகமாய்
ஞாலத்து கடவூர் நலமாய் இருந்ததேமூலத் துவாரத்து மூளும் ஒருவனை
மேலை துவாரத்து மேலுற நோக்கிமுற்
காலுற்றக் காலனைக் காய்ந்தங்கி யோகமாய்
ஞாலத்து கடவூர் நலமாய் இருந்ததே.
mūlat tuvārattu mūḷum oruvaṉai
m ē lai tuv ā rattu m ē lu ṟ a n ō kkimu ṟ
kāluṟṟak kālaṉaik kāyntaṅki y ō kam ā y
ñālattu kaṭavūr nalamāy iruntat ē
The Kundalini Fire coiled in Muladhara
Upward He coursed it to Hollow on top;
That Fiery Yoga Way He scorched the God of Death
That was at Kadavoor, the holy shrine here below.
-Translation by Dr. B. Natarajan
Tamil Reference: திருமந்திரம் ( tirumandiram) (345)
In occult terms, it corresponds to the दिव्यद्वारस्य उद्घाटनस्य योगिकमार्गः पवित्र कुण्डलिनीशक्तेः ( divyadvārasya udghāṭanasya y ō gikamārgaḥ pavitra kuṇḍalinīśakteḥ – yoga technique of opening the spiritual gateway of the sacred coiled energy), as explained by योगाचार्य श्री स्वात्मरामन् ( yogācārya śrī svātmarāman ) in the following verses of his famous treatise हठयोग प्रदीपिका ( haṭhayogapradīpikā ):
Sri Aurobindo in his magnum opus poetic masterpiece Savitri, explains the concept of कुण्डलिनी शक्ति (kuṇḍalinī śakti - coiled energy) very beautifully as follows:
Out of the Inconscient’s soulless mindless night
A flaming Serpent rose released from sleep.
It rose billowing its coils and stood erect
And climbing mightily, stormily on its way
It touched her centres with its flaming mouth;
As if a fiery kiss had broken their sleep,
They bloomed and laughed surcharged with light and bliss
Sri Aurobindo's Savitri (7.5)
Esoterically, the कुण्डलिनी शक्ति (kuṇḍalinī śakti - conserved Energy) is symbolized as a भुजङ्गी ( bhujaṅgī - coiled sleeping snake), located above the मूलकन्द ( mūlakanda – root bulb / coccygeal plexus) and lies dormant guarding the ब्रह्मद्वार (brahmadvāra - gateway to Divinity) , the esoteric significance of which is exoterically symbolized in the दक्षिन भारतीय सम्यग्दृष्टि देवालयवास्तुविज्ञान यथा विहितम् पवित्र आगमशास्त्रेषु हिन्दुसनतधर्मस्य (dakṣina bhāratīya samyagdṛṣṭi devālayavāstuvijñāna yathā vihitam pavitra āgamaśāstreṣu hindusanatadharmasya – South Indian orthodox temple architectural science as prescribed in the sacred agamic scriptures of eternal Hinduism) and the rituals related to the opening of the ஸ்ரீ வைகுண்ட வாசல் / श्रीवैकुन्ठ द्वारवर्त्मन् (srī vaikuṇṭa vāsal / śrīvaikunṭha dvāravartman – gateway to spiritual abode) .
Sacred ஸ்ரீ வைகுண்ட ஏகாதசி - பரம பதம் சொற்க வாசல் திறப்பு ( srī vaikuṇṭa ē k ā dasi - parama padam so ṟ ga v ā sal ti ṟ appu) in the holy temple of திருவரங்கம் ( tiruvaraṅgam) and other திவ்ய தேசங்கள் (divya d ē sa ṅ ga ḷ – sacred temples) .
This is a very significant day representing the opening of the சொர்க வாசல் ( sorgga vācal - Gates to Heaven) leading to the பரம பதம் (parama padam - Holy Feet) of God. It is believed that on this day - शुक्लपक्ष एकादशि तिथि (śuklapakṣa ekādaśi tithi - the eleventh day of the waxing moon) in the month of மார்கழி (mārgaḻi - dec mid to jan mid), the grant event of क्षीर सागर मन्थन (kṣīra sāgara manthana - churning of the Oceans) and the अमृत ( amruta - nectar) of Immortality and Wisdom was extracted and distributed to the देवाः ( devāḥ - gods). That is this day is also called நஞ்சுண்ட ஏகாதசி (nañjuṇda ē kādasi) as it was on this day, परमशिव ( paramaśiva) who is called as नीलकण्ठ त्यागराज ( nīlakaṇṭha tyāgarāja – blue throated king of sacrifice) made the महात्याग ( mahātyāga - supreme sacrifice) of consuming the हालहल विष ( hālahala viṣa – deadly poison) by swallowing the same and saving the world from a great catastrophe.
Of course, underlying these exoteric events there are deeper esoteric philosophies highlighting occult yogic wisdom. Typically, temples constructed according to the ஆகம விதிகள் (āgama vidigaḷ - agamic prescriptions) , would have four கோபுர வாயில்கள் (k ō pura vāyilgaḷ - entrance gates) , one for each of the four-sided प्रकार (prakāra - compound wall) pointing to the four cardinal directions viz. उत्तर / வடக்கு ( uttara/ vaḍakku –north), पूर्व / கிழக்கு ( pūrva / kiḻakku – east), दक्षिण / தெற்கு ( dakṣiṇa / teṛku - south) & पश्चिम / மேற்க்கு (paścima / m ē ṟkku - west) respectively.
As any देवालय / தேவாலயம் (devālaya / devālaya – god’s abode) is the fractal adobe of Divinity, the opening and closing of its entrance gates, is given highest spiritual importance in Hindu rituals. In fact, it is believed that only with Divine Blessing, the door can be opened or closed. The famous episode at திருமறைக்காடு / वेदारण्यम् (tirumaṛaikkāḍu / vedāraṇyam) wherein திருநாவுக்கரசர் (tirunāvukkarasar) & திருஞானசம்பந்தர் (tirujñāṉacampantar) together revered as the Divine Duo among the சைவநாயன்மார்கள் (saivajnāyaṉmārgaḷ) sang specific பதிகங்கள் (patikaṅkaḷ - verses) for the opening and closing of the கோபுரவாசல் / गोपुरद्वारम् (gōpuravāsal / g ō puradv ā ram – temple gate) . For example, the திருநாவுக்கரசர் (tirunāvukkarasar) plead to the Lord, to mercy and open the sacred door.
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பண்ணினேர் மொழியாளுமை பங்கரோ மண்ணினார் வலஞ்ச்செய்ம்மறைக்க் காடரோ கண்ணினாலுமைக் காணக் கதவினைத் திண்ணமாகத் திறந்தருள் செய்ம்மினே. | paṇṇiṉ ē r mo ḻ iy āḷ umai pa ṅ kar ō maṇṇiṉār valañcceym'maṟaikk kāṭar ō kaṇṇiṉālumaik kāṇak kataviṉait tiṇṇamākat tiṟantaruḷ ceym'miṉ ē | O spouse of Uma Her with speech equalling music! O Lord of maraikkadu most loved by You on earth! That we may see you with our eyes, do gracefully open the doors wide apart. |
Tamil Reference: அப்பர் தேவாரம் ( appar t ē v ā ram) (5.10.1) | ||
In his magnum opus poetic masterpiece திருவருட்பா (tiruvaruṭpā) , the revered holy saint further indicates the esoteric significance of கோயிலின் திருக்கதவு திறத்தல் (kōyiliṉ tirukkatavu tiṟattal – opening of the sacred temple gate) , at several places. For example, in the following verses on திருக்கதவு திறத்தல் (tirukkatavu tiṟattal – opening of the sacred gate) in his ஆறாம் திருமறை (āṟām tirumaṟai) prays to தில்லை சிதம்பர நாடராஜ பெருமாள் (tillai citampara nāṭarāja perumāḷ) to grace him by opening the vistas (doors) of spiritual wisdom.
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திருக்கதவம் திறவாயோ திரைகளெலாம் தவிர்த்தே திருவருளாம் பெருஞ்சோதித் திருஉருக்காட் டாயோ உருக்கிஅமு தூற்றெடுத்தே உடம்புயிரோ டுளமும் ஒளிமயமே ஆக்குறமெய் உணர்ச்சிஅரு ளாயோ கருக்கருதாத் தனிவடிவோய் நின்னைஎன்னுட் கலந்தே கங்குல்பகல் இன்றிஎன்றும் களித்திடச்செய் யாயோ செருக்கருதா தவர்க்கருளும் சித்திபுரத் தரசே சித்தசிகா மணியேஎன் திருநடநா யகனே.
மணிக்கதவம் திறவாயோ மறைப்பையெலாம் தவிர்த்தே மாற்றறியாப் பொன்னேநின் வடிவதுகாட் டாயோ கணிக்கறியாப் பெருநிலையில் என்னொடுநீ கலந்தே கரைகடந்த பெரும்போகம் கண்டிடச்செய் யாயோ தணிக்கறியாக் காதல்மிகப் பெருகுகின்ற தரசே தாங்கமுடி யாதினிஎன் தனித்தலைமைப் பதியே திணிக்கலையா தியஎல்லாம் பணிக்கவல்ல சிவமே சித்தசிகா மணியேஎன் திருநடநா யகனே
திருத்தகும்ஓர் தருணம்இதில் திருக்கதவம் திறந்தே திருவருட்பே ரொளிகாட்டித் திருவமுதம் ஊட்டிக் கருத்துமகிழ்ந் தென்உடம்பில் கலந்துளத்தில் கலந்து கனிந்துயிரில் கலந்தறிவிற் கலந்துலகம் அனைத்தும் உருத்தகவே அடங்குகின்ற ஊழிதொறும் பிரியா தொன்றாகிக் காலவரை உரைப்பஎலாம் கடந்தே திருத்தியொடு விளங்கிஅருள் ஆடல்செய வேண்டும் சித்தசிகா மணியேஎன் திருநடநா யகனே. | tirukkatavam tiṟavāy ō tiraika ḷ el ā m tavirtt ē tiruvaruḷām peruñc ō tit tiru'urukk āṭ ṭā y ō urukki'amu tūṟṟeṭutt ē u ṭ ampuyir ō ṭ u ḷ amum oḷimayam ē ā kku ṟ amey u ṇ arcci'aru ḷā y ō karukkarutāt taṉivaṭiv ō y ni ṉṉ ai'e ṉṉ u ṭ kalant ē kaṅkulpakal iṉṟi'eṉṟum kaḷittiṭaccey yāy ō cerukkarutā tavarkkaruḷum cittipurat tarac ē cittacikā maṇiy ē 'e ṉ tiruna ṭ an ā yaka ṉ ē .
maṇikkatavam tiṟavāy ō ma ṟ aippaiyel ā m tavirtt ē māṟṟaṟiyāp poṉṉ ē ni ṉ va ṭ ivatuk āṭ ṭā y ō kaṇikkaṟiyāp perunilaiyil eṉṉoṭunī kalant ē karaikaṭanta perump ō kam ka ṇṭ i ṭ accey y ā y ō taṇikkaṟiyāk kātalmikap perukukiṉṟa tarac ē tāṅkamuṭi yātiṉi'eṉ taṉittalaimaip patiy ē tiṇikkalaiyā tiya'ellām paṇikkavalla civam ē cittacikā maṇiy ē 'e ṉ tiruna ṭ an ā yaka ṉ ē .
tiruvaruṭp ē ro ḷ ik āṭṭ it tiruvamutam ūṭṭ ik karuttumakiḻn teṉuṭampil kalantuḷattil kalantu kaṉintuyiril kalantaṟiviṟ kalantulakam aṉaittum uruttakav ē a ṭ a ṅ kuki ṉṟ a ūḻ ito ṟ um piriy ā toṉṟākik kālavarai uraippa'elām kaṭant ē tiruttiyoṭu viḷaṅki'aruḷ āṭalceya v ē ṇṭ um cittacikā maṇiy ē 'e ṉ tiruna ṭ an ā yaka ṉ ē . |
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Tamil Reference: திரு அருட்பா: திருக்கதவந் திறத்தல் ( tiru aruṭpā: tirukkatavan tiṟattal) (6.18.1,2) | |||
The opening of the sacred door symbolizes the opening of the higher dimensions of spiritual consciousness which facilitate the aspiring pilgrim in his ascent to the highest abode of பரமபதம் (paramapadam – sacred feet) of God, manifested as the अर्चावधार मूर्ति (arcāvadhāra mūrti – iconic Divine incarnation) . The deeper esoteric significance behind this is very beautifully summarized in the famous book “ Concepts of space, ancient and modern ” wherein R. Panikkar in his famous article “ There is no Outer Without Inner Space ”, explains thus,
“ We may begin with truism: space is everywhere. It is where and also the situation of things. Everything is somewhere because it is situated, because it is in relationship. Being is being-with (co-esse) but also being-in (in-esse). This amounts to recognizing that space is everything, but not 'all of everything'. Space coexitsts with everything. Space surrounded by space is unconceivable, could we say paraphrasing 'Aristotle'. But how could it be otherwise without destroying all intelligibility to Space? For this reason our first approach is that of an open gate. Properly speaking we cannot enter an open gate. It is no gate at all. We are already in - and equally out. This means that in spite of all our holistic and intuitive methods we need the rigor and effort of partial approaches. It is here we find all gates closed and that we will have to force our entrance through specialization i.e., one gate or another. That harm begins when we lose sight of the fat that our hole does not introduce us into the building but leads us outside it, since the temple we are considering does not stand 'over there', but encompasses us. We are part of it ."
Interestingly a similar concept also exists in Christianity where the Holy Gate symbolizes the Gateway to Divinity. For example, in The Gospel of Mathew which is part of the New Testament in the Holy Bible declares thus:
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Εἰσέλθατε διὰ τῆς στενῆς πύλης· ὅτι πλατεῖα ἡ πύλη καὶ εὐρύχωρος ἡ ὁδὸς ἡ ἀπάγουσα εἰς τὴν ἀπώλειαν, καὶ πολλοί εἰσιν οἱ εἰσερχόμενοι δι’ αὐτῆς· ὅτι στενὴ ἡ πύλη καὶ τεθλιμμένη ἡ ὁδὸς ἡ ἀπάγουσα εἰς τὴν ζωήν, καὶ ὀλίγοι εἰσὶν οἱ εὑρίσκοντες αὐτήν. | Eiselthate dia tēs stenēs pylēs hoti plateia hē pylē kai eurychōros hē hodos hē apagousa eis tēn apōleian, kai polloi eisin hoi eiserchomenoi di’ autēs. hoti stenē hē pylē kai tethlimmenē hē hodos hē apagousa eis tēn zōēn, kai oligoi eisin hoi heuriskontes autēn. | Enter ye in at the strait gate: for wide is the gate, and broad is the way, that leadeth to destruction, and many there be which go in thereat: Because strait is the gate, and narrow is the way, which leadeth unto life, and few there be that find it. -translation King James Version |
Greek Reference: Holy Bible (New Testament): Gospel of Mathew (7:13,14) | ||
Thus, opening of the கோபுரவாசல் / गोपुरद्वारम् (gōpuravāsal / g ō puradv ā ram – temple gate) and entrance through the same, symbolizes the pilgrim’s sacred journey. The fact that temple journey triggers the spiritual ascent for the devotee is very categorically testified by ஸ்ரீ பூதத்தாழ்வார் (srī pūtattāḻvār) in the following verses from the இரண்டாம் திருவந்தாதி (iraṇṭām tiruvantāti)
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பதியமைந்து நாடிப் பருத்தெழுந்த சிந்தை , மதியுரிஞ்சி வான்முகடு நோக்கி - கதிமிகுத்தங் கோல்தேடி யாடும் கொழுந்ததே போன்றதே , மால்தேடி யோடும் மனம். | patiyamaintu nāṭip parutteḻunta cintai, matiyuriñci vāṉmukaṭu n ō kki - katimikutta ṅ k ō lt ē ṭ i y āṭ um ko ḻ untat ē p ō ṉṟ at ē , mālt ē ṭ i y ō ṭ um ma ṉ am | The heart that longs for the Lord and dwells on his form in vekatam grows like a creeper that seeeks the support of well grown trees, and quickly climbs to touch the moon in the sky. |
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Tamil Reference: இரண்டாம் திருவந்தாதி ( ira ṇṭā m tiruvant ā ti) ( 17) | |||
As the pilgrim, in other words, the पशु / बद्धात्मन् (paśu / baddhātman - bound soul), progresses in his ascending spiritual journey, all his accumulated पाश (pāśa – fetters) should also correspondingly get withdrawn from him. I am reminded of the following verses from the Talks of Bhagavan Sri Ramana Maharishi:
“The mind is by nature restless. Begin liberating it from its restlessness; give it peace; make it free from distractions; train it to look inward; make this a habit. This is done by ignoring the external world and removing the obstacles to peace of mind.”
This is symbolized by the closing of the கோபுரவாசல் / गोपुरद्वारम् (gōpuravāsal / g ō puradv ā ram – temple gate) , which acts as firewall, filtering out the respective मलाः (malāḥ - impurities) . As we know, there are नव रन्ध्राणि / द्वाराणि स्थूलभूत देहे (nava randhrāṇi / dvārāṇi sthūlabhūta dehe – nine holes / openings in the gross physical body) which are used for लौकिक कृत्यानि (laukika kṛtyāni - empirical purposes) and each of these has to be प्रत्याहर (pratyāhara - closed / filtered) , so that all energy is single pointedly channelized योगसंयम (yoga saṃyama – yigic integration) viz. धारन (dhārana - concentration) , ध्यान (dhyāna - contemplation) and final समाधि (samādhi - atonement) with the अर्चावतार मूर्ति (arcāvatāra murti – iconic incarnation) . The following verses by மகா சித்தர் சிவவாகியர் (magāsiddar sivavākkiyar) very subtly reflects this truth:
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அல்லல்வாசல் ஒன்பதும் அடைத்தடைந்த வாசலும் சொல்லும்வாசல் ஓர் ஐந்தும் சொம்மிவிம்மி நின்றது நல்லவாச லைத்திறந்து ஞானவாசல் ஊடுபோய் எல்லைவாசல் கண்டவர் இனிப்பிறப்பது இல்லையே. | allalvācal oṉpatum aṭaittaṭainta vācalum collumvācal ō r aintum com'mivim'mi ni ṉṟ atu nallavāca laittiṟantu ñāṉavācal ūṭup ō y ellaivācal kaṇṭavar iṉippiṟappatu illaiy ē | Blocking the nine gates of trouble, the entrance that was reached. It is here that the five letters remained effulgent Opening the good gate and going through the gate of wisdom Those who had seen the gate of frontier are never born again
-translation by T.N, Ganapathy |
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Tamil Reference: சித்தர் பாடல்கள் - சிவவாக்கியர் ( siddar p āḍ alka ḷ - sivav ā kkiyar) ( 491) | |||
Hence, the closing of the sacred கோபுரவாசல் / गोपुरद्वारम् (g ō puravāsal / g ō puradv ā ram – temple gate) is also considered as a very important ritual with deep esoteric significance and interestingly at the same sacred திருமறைக்காடு / वेदारण्यम् (tirumaṟaikkāṭu / vedāraṇyam) , where திருநாவுக்கரசர் (tirunāvukkaracar) had pleaded God to open the கோபுரவாசல் / गोपुरद्वारम् (g ō puravāsal / g ō puradv ā ram – temple gate) , the revered child prodigy saint திரு ஞானசம்பந்தர் (tirujñāṉacampantar) in turn pleads God to close the கோபுரவாசல் / गोपुरद्वारम् (g ō puravāsal / g ō puradv ā ram – temple gate) ,
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சதுரம் மறைதான் றுதிசெய் துவணங்கும் மதுரம் பொழில்சூழ் மறைக்காட் டுறைமைந்தா இதுநன் கிறைவைத் தருள்செய் கவெனக்குன் கதவந் திருக்காப்புக் கொள்ளுங் கருத்தாலே | caturam maṟaitāṉ ṟuticey tuvaṇaṅkum maturam poḻilcūḻ maṟaikkāṭ ṭuṟaimaintā itunaṉ kiṟaivait taruḷcey kaveṉakkuṉ katavan tirukkāppuk koḷḷuṅ karuttāl ē | O brave Knight, who abide in Maraikkadu, Surrounded by groves gripping with honey, Where the four Vedas themselves adore You singing Your praises! Do immediately bestow a gracious favour here and now, and for my sake, will that this door will close by itself.
Translation by G.Vanmikanathan |
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Tamil Reference: சம்பந்தர் தேவாரம் ( sambandar devāram) ( 2.37.1) | |||
The revered revolutionary saint வடலூர் திருஅருட்பிரகாச இராமலிங்க வள்ளலார் (vaḍalūr tiruarutpirakāsa irāmaliṅga vaḻḻalār) explains the esoteric significance of this event in his உரை நடை உபதேசக் குறிப்புகள் (urai naḍai upad ē sak kuṟippukaḷ):
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வேதாரண்யத்தில் கதவு திறக்கப்பட்டதும் மூடப்ப்பட்டதும் யாதெனில் வேதப்பொருளை மறைத்ததுன் திறந்ததுன் எனக் கொள்க. உண்மையை விளக்கியது திறந்தது. மறைத்தது மூடியது. | v ē t ā ra ṇ yattil katavu ti ṟ akkappa ṭṭ atum m ūṭ apppa ṭṭ atum y ā te ṉ il v ē tapporu ḷ ai ma ṟ aittatu ṉ ti ṟ antatu ṉ e ṉ ak ko ḷ ka. u ṇ maiyai vi ḷ akkiyatu ti ṟ antatu. ma ṟ aittatu m ūṭ iyatu. |
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Tamil Reference: திரு அருட்பா: உரை நடை உபதேசக் குறிப்புகள் ( tiru aruṭpā urai naḍai upad ē sak ku ṟ ippuka ḷ ) | |||
Again, to reiterate more specifically from a yogic perspective, the esoteric symbology of கோயிலின் திருக்கதவு திறத்தல் (k ō yiliṉ tirukkatavu tiṟattal – opening of the sacred temple gate) corresponds to the opening of the षट् आधारचक्राणि (ṣaṭ ādhāra cakrāṇi – six core centres) starting with the मूलाधारचक्र (mūlādhāra cakra) and channelizing the energy flow through the सुषुंणानाडी (suṣuṃṇānāḍī) . This fact is testified by திருமூலர் (tirumūlar) in the following verses
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மூலத் துவாரத்து மூளும் ஒருவனை மேலை துவாரத்து மேலுற நோக்கிமுற் காலுற்றக் காலனைக் காய்ந்தங்கி யோகமாய் ஞாலத்து கடவூர் நலமாய் இருந்ததேமூலத் துவாரத்து மூளும் ஒருவனை மேலை துவாரத்து மேலுற நோக்கிமுற் காலுற்றக் காலனைக் காய்ந்தங்கி யோகமாய் ஞாலத்து கடவூர் நலமாய் இருந்ததே. | mūlat tuvārattu mūḷum oruvaṉai m ē lai tuv ā rattu m ē lu ṟ a n ō kkimu ṟ kāluṟṟak kālaṉaik kāyntaṅki y ō kam ā y ñālattu kaṭavūr nalamāy iruntat ē | The Kundalini Fire coiled in Muladhara Upward He coursed it to Hollow on top; That Fiery Yoga Way He scorched the God of Death That was at Kadavoor, the holy shrine here below.
-Translation by Dr. B. Natarajan |
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Tamil Reference: திருமந்திரம் ( tirumandiram) (345) | |||
Sri Aurobindo in his magnum opus poetic masterpiece Savitri, explains the concept of कुण्डलिनी शक्ति (kuṇḍalinī śakti - coiled energy) very beautifully as follows:
Out of the Inconscient’s soulless mindless night
A flaming Serpent rose released from sleep.
It rose billowing its coils and stood erect
And climbing mightily, stormily on its way
It touched her centres with its flaming mouth;
As if a fiery kiss had broken their sleep,
They bloomed and laughed surcharged with light and bliss
Sri Aurobindo's Savitri (7.5)
भुजङ्गी ( bhujaṅgī - coiled sleeping snake) is so called because, it represents the potential spiritual force, lying dormant in a passive state deep inside our subtlest realm. The following verses from the occult text शिवसंहिता ( śivasaṃhitā )
A spiritual seeker who has activated this dormant सर्प ( sarpa - serpent ) and gets fully empowerd by it, is called by a special காரணப்பெயர் (kāraṇappeyar – causal title) viz. “ பாம்பாட்டிச்சித்தர் (pāmpāṭṭiccittar – snake charmer)” denoting the one who has been empowered by the अन्तः सर्प (antaḥ sarpa – inner snake) . Similarly, the titles like “ नागेश्वर / नागराजा (nāgesgvara / nāgarāja – Lord of the Snake)” etc., also mean the same.
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| नागेश्वर/नागराजा ( nāgesgvara / nāgarāja – Lord of the Snake) |
Interestingly, Lord திரு முருகப்பெருமான் (tiru murukapperumāṉ) like His Father, is also considered as the नागेश्वर / नागराजा (nāgesgvara / nāgarāja – Lord of the Snake) and this fact is testified by many ancient temples in and around Karnataka where Lord திரு முருகப்பெருமான் (tiru murukapperumāṉ) is mainly worshipped as the नागेश्वर / नागराजा (nāgesgvara / nāgarāja – Lord of the Snake). Take the famous श्री गुहेसुब्रह्मण्यक्षेत्र (śrī guhesubrahma ṇ yakṣetra – Kukke Subramanya temple) , for example; here one can observe three layers of पञ्चमुखनागस्य त्रयः स्तराः ( pañcamukhanāgasya traya ḥ starā ḥ - three tiers of five-faced snake ) forming an integral part of the मूलविग्रह श्री सुब्रह्मण्यस्य (mūlavigraha śrī subrahmaṇyasya – main icon of Lord Subramanya) who is seated on a மயில் / मयूर (mayil / mayūra - peacock) .
श्री कुक्केसुब्रह्मण्यक्षेत्र (śrī kukkesubrahma ṇ yakṣetra – Kukke Subramanya temple)
According to the स्थलपुराण (sthalapurāṇa – shrine history) , it is stated that श्री सुब्रह्मण्य (śrī subrahmaṇya) after His triumphant சூரஸ்ம்ஹாரம் / सूरसंहार (sūrasammaaram / sūrasaṃhāra – slaying of demon), came here to this दिव्यदेश (divyadeśa – sacred place) and meditated in a गुह (guha - cave) in the foothills of the कुमारपर्वथ (kumāraparvatha – kumara hills) wherein the श्री कुक्केसुब्रह्मण्यक्षेत्र (śrī kukkesubrahma ṇ yakṣetra – Kukke Subramanya temple) is currently located. Moreover, it is stated that श्री वासुकि (śrī vāsuki) who is the legendary नागेश्वर / नागराजा (nāgesgvara / nāgarāja – Lord of the Snake)” sought refuge here seeking the protection of Lord श्री सुब्रह्मण्य (śrī subrahmaṇya) from the attack of श्री गरुड ( śrī garuḍa - eagle) .
Similarly, श्री घाटी सुब्रह्मण्य क्षेत्र (śrī ghā ṭ ī subrahma ṇ ya kṣetra) is another famous temple in Karnataka where also Lord श्री सुब्रह्मण्य (śrī subrahmaṇya) is worshipped as the नागेश्वर / नागराजा (nāgesgvara / nāgarāja – Lord of the Snake). Again, according to its स्थलपुराण (sthalapurāṇa – shrine history) also, श्री सुब्रह्मण्य (śrī subrahmaṇya) came here and meditated inside a गुह (guha - cave) in the disguise of a भुजङ्गी ( bhujaṅgī - coiled sleeping snake) .
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| श्री घाटी सुब्रह्मण्य क्षेत्र (śrī ghā ṭ ī subrahma ṇ ya kṣetra) |
Just as in the वैदीक संप्रदाय (vaidīka saṃpradāya - vedic tradition) , at the पिण्डाण्ड (piṇḍāṇḍa – micro cosmic ) scale, the esoteric significance of kindling the अग्णि वैष्वणर (agṇi vaiṣvaṇara – Cosmic Fire God) is basically an internal ritual viz. आत्म यज्ञ (ātma yajña – self-sacrifice) similarly, according to तान्त्रिक संप्रदाय (tāntrika saṃpradāya - tantric tradition) , मादेवी श्री ललिता परमेश्वरी (mādevī śrī lalitā parameśvarī) who represents the ब्रह्माण्ड देवत (brahmāṇḍa devata – Macrocosmic Deity ) , at the पिण्डाण्ड (piṇḍāṇḍa - microcosmic ) scale, the देवी (devī - goddess) entangles Herself as the कुण्डलिनी शक्ति (kuṇḍalinī śakti - Coiled Energy) within every monadic self. Sir Arthur Avalon, in his famous book “ The Serpent Power ”, states that Kundalini is “ the individual bodily representation of the great cosmic Power (Shakti) which created and sustains the universe. ” Technically, it is a जैवचुंबकीयक्क्षेत्र (jaivacuṃbakīyakṣetra - bio-magnetic field) encapsulated within the ज्ञानमयकोश आत्मनः ( jñānamayakośa ātmanaḥ – gnostic sheath of the self) , manifested as the शब्दब्रह्मन् / नादब्रह्मन् ( śabdabrahman / nādabrahman – sonic divinity / phonic divinity ) and personalized as वाक्शक्ति / श्रीविद्या ( vākśakti / śrīvidyā - logos-power / sacred-gnosis); and कुण्डलिनीयोग (kuṇḍalinīyoga) is the recommended साधन (sādhana – technique ) through which the energy is roused.
Earlier elsewhere we have seen while discussing the spiritual significance of Temple architecture and its rituals, we had specifically talked about the role of अधिकार नन्दि (adhikāra nandi) in the same esoteric context. Similarly, here, in the कौमारमतसंप्रदाय (kaumāramatasaṁpradāya – kumara theological tradition) , the हंस (haṃsa – swan) symbology is replaced by मयूर (mayūra / mayil - peacock) which serves as the श्री सुब्रह्मण्यस्य वाहन (śrī subrahmaṇyasya vāhana – vehicle of Lord Subrahmanya) .
Typically, as we know, the term स्वाहा (svāhā – well said) serves as the most important मन्त्र आहुति (mantra āhuti - mantric oblation) in any वेदयज्ञ साधन (vedayajña sādhana – vedic sacrificial rite) using अग्नि (agni – fire) . Hence, just as in the story above, स्वाहा (svāhā – well said) symbolizes यज्ञ (yajña - sacrifice) as she sacrificed herself to lure the desire of अग्नि (agni – fire), her husband who wanted to mingle with the सप्त षड्ऋषीणां पत्नयः ( sapta r ̥ ṣīṇāṁ patnayaḥ – wives of seven sages) .
Here, the सप्त षड्ऋषीणां पत्नयः ( sapta r ̥ ṣīṇāṁ patnayaḥ – wives of seven sages) esoterically corresponds to the spiritual spectrum in other words, seven realms of spiritual consciousness, out of which षड्ऋषीणां पत्नयः ( ṣaḍr ̥ ṣīṇāṁ patnayaḥ - wives of six sages) mentioned above correspond to the षडाधारचक्राः (ṣaḍādhāracakrāḥ - six base-centres).
Please be noted that, विज्ञानमयकोश (vijñānamayakośa – gnosis dominated realm) is the main आश्रय (āśraya - locus) , wherein the कुण्डलिनी शक्ति (kuṇḍalinī śakti - coiled energy) resides as आवर्ण मात्रे स्पन्दनं (āvarṇa mātre spandanaṁ - untapped / unobserved quantum jitters/ vibrations) . Technically, these मात्रे अभिसंप्लवाः (mātre abhisaṃplavāḥ - quantum fluctuations) , are probability wave patterns that can potentially assume षट् मौलिक कुलानि मात्रे अवस्थाम् (ṣaṭ maulika kulāni mātre avasthām- families / categories of quantum states) , traditionally called as षडाधरचक्राणि कुण्डलिनीशक्तेः (ṣaḍādharacakrāṇi kuṇḍalinīśakteḥ – six core centers of bio-magnetic energy) viz:
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| षडाधरचक्राणि कुण्डलिनीशक्तेः ( ṣaḍādharacakrāṇi kuṇḍalinīśakteḥ – six core centers of bio-magnetic energy) |
# | आधारचक्र कुण्डलिनीशक्तेः (ādhāracakra kuṇḍalinīśakteḥ - base centre of coiled energy) | भौतिकशरीरे स्थानं (bhautikaśarīr ē sthānaṁ - location in the physical body ) |
1 | मूलाधारचक्र (mūlādhāracakra – root-support centre) | जननेनाधः गुदस्य उपरि च (janan ē nādhaḥ gudasya upari ca - below the genitals and above the anus) |
2 | स्वाधिष्ठानचक्र (svādhiṣṭhānacakra – original self-stage centre) | जननेन्द्राणां मूलम् (janan ē ndrāṇāṁ mūlam - root of the genitals) |
3 | मणिपूरचक्र / मणिपूरक (maṇipūracakra / maṇipūrakacakra – whole-gem centre) | नाभिक्षेत्र (nābhikṣ ē tra – navel region) |
4 | अनाहतचक्र (anāhatacakra – unstruck centre) | हृदयक्षेत्र (hṛdayakṣetra – heart region) |
5 | विशुद्धिचक्र (viśuddhicakra – purified centre) | कण्ठक्षेत्र (kaṇṭhakṣetra – throat region) |
6 | आज्ञाचक्र (ājñācakra – command centre) | भ्रूयोः मध्ये (bhrūy ō ḥ madhy ē – between brows) |
7 | सहस्रारपद्मचक्र (sahasrārapadmacakra – thousand-petalled lotus centre) | शिरस्य मस्तिष्कप्रदेशः (śirasya mastiṣkaprad ē śaḥ – brain region of the head) |
Here, as the name suggests, the षडाधरचक्राणि कुण्डलिनीशक्तेः (ṣaḍādharacakrāṇi kuṇḍalinīśakteḥ – six core centers of bio-magnetic energy) is technically classified under the group आधारचक्र (ādhāracakra – support center) while the सहस्रारपद्मचक्र (sahasrārapadmacakra – thousand-petalled lotus centre) is considered to be निराधारचक्र (nirādhāracakra – centre without support) and one finally attains the latter through the former, as testified by திருவியலூர் உய்யவந்ததேவ நாயனார் (tiruviyalūr uyyavantat ē va n ā ya ṉā r) in the திருவுந்தியார் (tiruvuntiyār) which is one of the மெய்கண்ட சாத்திரங்கள் (meykaṇṭa cāttiraṅkaḷ - truth revealed scriptures) explaining the key tenets of சுத்தாதுவைத்த சைவசித்தாந்த தரிசனம் / शुद्धाद्वैतशैवसिद्धान्तदर्शन (suddātuvaitta saivacittānta darisaṉam / śuddhādvaitaśaivasiddhāntadarśana - pure non-dualistic final accomplishment philosophy)
Original | Transliteration | Translation |
ஆதாரத் தாலே நிராதாரத் தேசென்று மீதானத் தேசெல வுந்தீபற விமலற் கிடமதென் றுந்தீபற. | ātārat tāl ē nir ā t ā rat t ē ce ṉṟ u mītāṉat t ē cela vunt ī pa ṟ a vimalaṟ kiṭamateṉ ṟuntīpaṟa. | Through the supports reach the support-less (beyond support) To abide at Medaanam navel fly! That indeed is the abode of the Ever-free One, navel fly! |
Tamil Reference: திருவுந்தியார் (tiruvuntiyār) (8) | ||
Here, the expression “ உந்தீபற (untīpaṟa – navel-fly) ” is not just a poetic expression but has deeper esoteric meaning. Traditionally, in ancient Tamil Nadu, “ உந்திபறத்தல் ( untipaṟattal - navel-flying)” was one of the native sports of young girls. It is known that while playing, they will sing songs that end with expression “ உந்திபற (untipaṟa – navel-fly) ” with some material in it. According to the tenor of music, the phoneme “ தி (ti) “ in the expression “ உந்திபற (untipaṟa)” gets elongated as “ தீ (tī)” and sounds as “ உந்தீ (untī)” . Literally the term “ உந்தி (unti)” means தொப்புள் / நாபி (toppuḷ / n ābi - navel / belly button). In other words, “ தொப்புள் பறக்கும்படி சுழல்வது உந்தி பறத்தல் (toppuḷ paṟakkumpaṭi cuḻalvatu unti paṟattal – the umblical spin is navel-flying).
Please recollect that the ஸ்தூலஷரீரத்தில் நாபிக்ஷேத்திரம் / नाभिक्षेत्र स्थूलशरीरे (stūlaṣarīrattil nābikṣ ē ttiram / nābhikṣ ē tra sthūlaśarīre – navel region in the gross body), according to the गूढगुप्तव्याख्या ज्ञानयोगमार्गस्य (gūḍhaguptavyākhyā jñānayogamārgasya – occult esoteric explanation of the gnostic yoga tradition), corresponds to the சூக்ஷ்மஷரீரத்தில் மணிபூரகசக்கரம் / मणिपूरकचक्र सूक्ष्मशरीरे (sūkṣmaṣarīrattil maṇipūrakacakkaram / maṇipūrakacakra sūkṣmaśarīre – whole-gem centre in the subtle body) and பறத்தல் (paṟattal – flying) corresponds to its தூண்டுதல் / उत्तेजना (tūṇṭutal / utt ē janā - arousal ) and is what is symbolized as the legendary वाहन देवस्य (vāhana devasya – vehicle of god) viz. नन्दि वाहन (nandi vāhana – bull vehicle), मयूर वाहन (mayūra vāhana – peacock vehicle) etc.
Interestingly, according to कौल तन्त्रशास्त्र ( kaula tantraśāstra ) , one of the names of this energy is कुल कुण्डलिनी शक्ति (kula kuṇḍalinī śakti – family coiled energy ) , which (I personally presume), is probably in recognition of the sixfold categorization. within the पिण्डाण्डम् / பிண்டாண்டம் (piṇḍāṇḍa m – microcosm) leading to the ஆறு நிலைகளில் துரிய அனுபூதி ( āṟu nilaikaḷil turiya aṉubūtī – six levels of spiritual experience) referred by திரு அருட்பிரகாச இராமலிங்க வள்ளலார் ( tiru aruṭpirakāsa irāmaliṅga vaḻḻalār) viz.
- துரியநிலை / तुरीयावस्था (turiyanilai / turīyāvasthā - fourth state)
- பர துரியநிலை / परतुरीयावस्था (paraturiyanilai / paraturīyāvasthā – transcendent fourth state )
- சுத்த துரியநிலை / शुद्धतुरीयावस्था (suddaturiyanilai / śuddhaturīyāvasthā – pristine fourth state )
- குரு துரியநிலை / गुरुतुरियावस्था (guruturiyanilai / guruturiyāvasthā - preceptor fourth state)
- சிவ துரியநிலை / शिवतुरीयावस्था (sivaturiyanilai / śivaturīyāvasthā – shiva (benign) fourth state)
- சத்தி துரியநிலை / शक्तितुरीयावस्था (sattituriyanilai / śaktiturīyāvasthā – shakti (power) fourth state)
These centres are technically called as षडाधरचक्राणि कुण्डलिनीशक्तेः ( ṣaḍādharacakrāṇi kuṇḍalinīśakteḥ – six core centres of bio-magnetic energy) because they are समुपाश्रित सूक्ष्म नाडि मण्डल (samupāśrita sūkṣma nāḍi maṇḍala – supported by the subtle nerve system) within our सूक्ष्म प्राण शरीर (sūkṣma prāṇa śarīra – subtle vital body) . In the कौमार आगम संप्रदाय (kaumāra āgama saṁpradāya – agama tradition of Kumar ) these spiritual heights/realms are consecrated as the திருமுருகப்பெருமானின் அறுபடைவீடுகள் (tirumurukapperumāṉiṉ aṟupaṭaivīṭukaḷ - six barracks of Lord Muruga) viz .
- திருப்பரங்குன்றம் (tirupparaṅkuṉṟam)
- திருச்செந்தூர் / திருச்சீரலைவாய் (tiruccentūr / tiruccīralaivāy)
- திருவாவினன்குடி / பழனி (tiruvāviṉaṉkuṭi /paḻaṉi)
- திருவேரகம் / சுவாமிமலை (tiruv ē rakam / cuvāmimalai)
- பழமுதிர்சோலை (paḻamutirc ō lai)
- திருத்தணி / குன்றுதோறாடல் (tiruttaṇi / kuṉṟut ō ṟāṭal)
- திருப்பரங்குன்றம் (tirupparaṅkuṉṟam)
 |
| திருமுருகப்பெருமானின் அறுபடைவீடுகள் (tirumurukapperumāṉiṉ aṟupaṭaivīṭukaḷ - six barracks of Lord Muruga) |
ஸ்ரீ அருணகிரிநாதர் (srī aruṇagirinātar) in the mystic verses of his கந்தர் அந்தாதி ( kantar antāti) eulogizes the திருமுருகப்பெருமானின் அறுபடைவீடுகள் (tirumurukapperumāṉiṉ aṟupaṭaivīṭukaḷ - six barracks of Lord Muruga) in a very cryptic way by using the term திருவாவினன்குடி ( tiruvāviṉaṉkuṭi ) polymorphically multiple times:
The following table summarizes the mappings between திருமுருகப்பெருமானின் அறுபடைவீடுகள் (tirumurukapperumāṉiṉ aṟupaṭaivīṭukaḷ - six barracks of Lord Muruga), षडाधरचक्राणि कुण्डलिनीशक्तेः (ṣaḍādharacakrāṇi kuṇḍalinīśakteḥ – six core centres of bio-magnetic energy) & ஆறு நிலைகளில் துரிய அனுபூதி (āṟu nilaikaḷil turiya aṉubūtī – six levels of spiritual experience), स्कन्दाक्षरमन्त्र (skandākṣaramantra – letter mantra of Skanda) & शिवाक्षरमन्त्र (śivākṣaramantra – letter mantra of Shiva)
# | आधारचक्र कुण्डलिनीशक्तेः (ādhāracakra kuṇḍalinīśakteḥ - base centre of coiled energy) | अवर्थ आधिदैविक अवस्था ब्रह्मचैतन्यस्य (avartha ādhidaivika avasthā brahmacaitanyasya – effectual spiritual state of divine consciousness) | படைவீடு / सैन्यावास (paḍaivīḍu / sainyāvāsa - barrack) | अक्षरमन्त्र (akṣaramantra – letter mantra) | |
स्कन्दाक्षरमन्त्र (skandākṣaramantra – letter mantra of Skanda) | शिवाक्षरमन्त्र (śivākṣaramantra – letter mantra of Shiva) | ||||
1 | मूलाधारचक्र (mūlādhāracakra – root-support centre) | துரியநிலை / तुरीयावस्था (turiyanilai / turīyāvasthā - fourth state) | திருப்பரங்குன்றம் (tirupparaṅkuṉṟam) | ச / स (sa / sa) | ந / न (na / na) |
2 | स्वाधिष्ठानचक्र (svādhiṣṭhānacakra – original self-stage centre) | பர துரியநிலை / परतुरीयावस्था (paraturiyanilai / paraturīyāvasthā – transcendent fourth state) | திருச்செந்தூர் / திருச்சீரலைவாய் (tiruccentūr / tiruccīralaivāy) | ர / र (ra / ra) | ம / म (ma / ma) |
3 | मणिपूरचक्र (maṇipūracakra – whole-gem centre) | சுத்த துரியநிலை / शुद्धतुरीयावस्था (suddaturiyanilai / śuddhaturīyāvasthā – pristine fourth state) | திருவாவினன்குடி / பழனி (tiruvāviṉaṉkuṭi /paḻaṉi) | வ / व (va / va) | சி / शि (si / ś i ) |
4 | अनाहतचक्र (anāhatacakra – unstruck centre) | குரு துரியநிலை / गुरुतुरियावस्था (guruturiyanilai / guruturiyāvasthā - preceptor fourth state) | திருவேரகம் / சுவாமிமலை (tiruv ē rakam / cuvāmimalai) | ண / ण ( ṇ a / ṇ a ) | வ / व ( v a / va ) |
5 | विशुद्धिचक्र (viśuddhicakra – purified centre) | சிவ துரியநிலை / शिवतुरीयावस्था (sivaturiyanilai / śivaturīyāvasthā – shiva (benign) fourth state) | பழமுதிர்சோலை (paḻamutirc ō lai) | ப / भ (ba / bha) | ய / य (ya / ya) |
6 | आज्ञाचक्र (ājñācakra – command centre) | சத்தி துரியநிலை / शक्तितुरीयावस्था (sattituriyanilai / śaktiturīyāvasthā – shakti (power) fourth state) | திருத்தணி / குன்றுதோறாடல் (tiruttaṇi / kuṉṟut ō ṟāṭal) | வ / व (va / va) | ௐ / ॐ ( o ṃ / o ṃ ) |
आज्ञाचक्र (ājñā cakra – command centre) is the परम आधार स्थान (parama ādhāra sthāna – highest support position) within the पिण्डाण्डम् / பிண்டாண்டம் (piṇḍāṇḍam – microcosm) providing the highest state of सविकल्प / सबीज समाधि (savikalpa / sabīja samādhi – differentiated / seeded atonement) . Here lies the legendary तडाग / பொய்கை (taḍāga / poigai - pond) called சரவணப்பொய்கை / शरवणभव (saravaṇappoigai / śaravaṇabhava – in the thicket of reeds) which functions as the முச்சந்தி (muccandi – triple vertex) where the त्रिवेणी सङ्गम (triveṇī saṅgama – triple branch confluence) between the குண்டலினிசக்த்தியின் மூலநாடிகள் மூன்று / तिस्रः मूलनाड्यः कुण्डलिनीशक्तेः (kuṇḍaliṉicakttiyiṉ mūlanāḍigaḷ mūṉṟu / tisraḥ mūlanāḍyaḥ kuṇḍalinīśakteḥ - three main nerve-channels of the coiled energy) viz.
- इडकलानाडी / இடகலைநாடி (iḍakalānāḍī / iḍakalaināḍi – left-part nerve-channel),
- पिङ्गलानाडी / பிங்கலைநாடி (piṅgalānāḍī / piṅgalaināḍi – tawny-part nerve-channel) &
- सुषुम्णानाडि / சுழுமுனை நாடி (suṣumṇānāḍi / suḻumuṉai nāḍi – gracious nerve-channel) .
This transcendent realm is also referred as துரியாதீத்த பெருவெளி / तुरीयातीत महाशून्य (turiyātītta peruveḷi / turīyātīta mahāśūnya – transcendent fourth grand void) , துரியாதீத்த பரவெளி / तुरीयातीत परशून्य (turiyātītta paraveḷi / turīyātīta paraśūnya – supreme transcendent space /vacuum) etc.
The सप्तम ऋषि पत्नी (saptama ṛṣi patnī – wife of seventh sage) corresponds to the निराधार सहस्रार पद्मचक्र (nirādhāra sahasrāra padma cakra – unsupported thousand petaled lotus centre) on the sacred महामेरु ( mahā meru - axis mundi) , also known as, the कैलास पर्वत (kailāsa parvata - Mount Kailash) . This is the abode of the highest spiritual consciousness referred as शब्दपरब्रह्मन् (śabdaparabrahman – theosonic divinity) , परवाक् (paravāk – transcendent logos) and as अजपहंसमन्त्र निष्कलशिवस्य (ajapahaṁsamantra niṣkalaśivasya – unchanted swan mantra of unmanifest auspiciousness) or even as अजपहंसमन्त्र निर्गुणब्रह्मनस्य (ajapahaṁsamantra nirguṇabrahmanasya – unchanted swan mantra of trans-qualified divinity) . It is from here the highest पज्ञानमन्त्र विद्य्या ( prajñāna mantra vidyā - transcendental theosonic wisdom) that streamed down as पष्यन्ति वाक् (paṣyanti vāk - visible logos) symbolized as the sacred புனித கங்கை நதி / पवित्र गङ्गानदिः (puṉita gaṅgainati / pavitra gaṅgānadiḥ - Holy Ganges River) that flows from the शिकार परमशिवस्य (śikāra paramaśivasya – top of Parama Shiva) and eventually the downstream of पष्यन्ति वाक् (paṣyanti vāk - visible logos) is received in the form of ब्रम्ह आज्ञा (brahma ājñā - divine command) at the आज्ञाचक्र (ājñācakra - command centre) by the ऋषिमुनि ( ṝṣimuni - seer sage) which is subsequently pronounced out as वैखरिक शब्द (vaikhārika vāk - articulated speech) called as श्रुति शास्त्र् (śruti śāstra - heard scripture) from the विशुद्धिचक्र (viśuddhicakra – purified centre) located at the कण्ठक्षेत्र (kaṇṭhakṣetra – throat region) . This is the evolutionary journey. Perhaps only to convey this message the noble saint திரு அருட்பிரகாச இராமலிங்க வள்ளலார் ( tiru aruṭpirakāsa irāmaliṅga vaḻḻalār) sings thus in spiritual ecstasy:
Original | Transliteration | Translation |
வானத்தின் மீது மயிலாடக் கண்டேன் | vāṉattiṉ mītu mayilāṭak kaṇṭ ē ṉ | I witnessed peacock dancing in the sky sister |
Tamil Reference: திரு அருட்பா ( tiru aru ṭ p ā ) | ||
In வாசியோகம் (vāsiy ō gam) , the स्वाहा (svāhā – well said) corresponds to the specific बीजाक्षरमन्त्र (bījākṣaramantra – seed-syllable mantra) that gets activated in the respective आधारचक्र (ādhāracakra – support centre) and eventually alights / rises from the मूलाधारचक्र (mūlādhāracakra - main-support centre) . This is one more reason why மயில் / मयूरः (mayil / mayūraḥ – peacock) is represented as the வாகனம் / वाहन (vāganam / vāhana - vehicle) for ascending the षडाधरचक्राणि कुण्डलिनीशक्तेः (ṣaḍādharacakrāṇi kuṇḍalinīśakteḥ – six core centres of bio-magnetic energy) . This bird is known for its visual beauty – “ மயில் தோகை விரித்தாடும் அழகு (mayil t ō kai virittāṭum aḻaku – beauty of peacock plumage)” . Such is the esoteric spiritual significance of this bird and that is why the saint glorifies the same using the mystic expression “ ஒளிஓங்கி ஓங்கும்மயில் (oḷi' ō ṅgi ō ṅgum'mayil – peacock with raising light) ” :
Original | Transliteration | Translation |
திருஓங்கு புண்ணியச் செயல்ஓங்கி அன்பருள் | tiru' ō ṅ ku pu ṇṇ iyac ceyal ō ṅ ki a ṉ paru ḷ | In the realm of divine grace, where love abounds, |
Tamil Reference: திரு அருட்பா ( tiru aruṭpā) | ||
ஸ்ரீ குமரகுருபரர் (srī kumaragurubarar) eulogizes the திருமுருகப்பெருமானின் அறுபடைவீடுகள் (tirumurukapperumāṉiṉ aṟupaṭaivīṭukaḷ - six barracks of Lord Muruga) by singing thus:
Again, the noble saint திரு அருட்பிரகாச இராமலிங்க வள்ளலார் (tiru aruṭpirakāsa irāmaliṅga vaḻḻalār) gives a very detailed explanation, highlighting the occult yogic significance behind the திருமுருகப்பெருமானின் அறுபடைவீடுகள் (tirumurukapperumāṉiṉ aṟupaṭaivīṭukaḷ - six barracks of Lord Muruga) :
षटवस्थाः तुरीयानुभूत्याः (ṣa ṭ avasth ā ḥ tur ī y ā nubh ū ty ā ḥ – six states of spiritual experience)
A more detailed mapping of this matrix of ஆறு நிலைகளில் துரிய அனுபூதி / षटवस्थाः तुरीयानुभूत्याः (āṟu nilaikaḷil turiya aṉubūtī / ṣaṭavasthāḥ turīyānubhūtyāḥ – six states of spiritual experience) in correspondence with the earlier shared table is summarized table:
Category | ஒன்றாம் திரு முகம் / प्रथम पवित्रमुख (oṉṟām tirumukam / prathama pavitramukha – first sacred-face) | இரண்டாம் திரு முகம் / द्वितीय पवित्रमुख (iraṇṭām tirumukam / dvitīya pavitramukha – second sacred-face) | மூன்றாம் திரு முகம் / तृतीय पवित्रमुख (mūṉṟām tirumukam /(tṛtīya pavitramukha – third sacred-face) | நான்காம் திரு முகம் / चतुर्थ पवित्रमुख (nāṉkām tirumukam / caturtha pavitramukha – fourth sacred-face) | ஐந்தாம் திரு முகம் / पञ्चम पवित्रमुख (aintām tirumukam mukam / pañcama pavitramukha – fifth sacred-face)
| ஆறாம் திரு முகம் / षष्ठ पवित्रमुख (āṟām tirumukam / ṣaṣṭha pavitramukha – sixth sacred-face)
|
ब्रह्ममुख (brahmamukha – divine face) | सद्योजातमुख (sadyojātamukha – newly born face), | वामदेवमुख (vāmadevamukha – left-deity face) | अघोरमुख (aghoramukha – non-terrible face) | तत्पुरुषमुख (tatpuruṣamukha – that soul face) | ईशानमुख (īśānamukha – splendour face) | अधोमुख (adhomukha – downward face) |
अधिकारदेवता (adhikāradevatā – presiding deity) | ब्रह्मा (brahmā) | विष्णु (viṣṇu) | रुद्र (rudra) | सदाशिव (sadāśiva) | महेश्वर (maheśvara) | सोमास्कन्द (somāskanda) |
படைவீடு / सैन्यावास (paḍaivīḍu / sainyāvāsa - barrack) | திருப்பரங்குன்றம் (tirupparaṅkuṉṟam) | திருச்செந்தூர் / திருச்சீரலைவாய் (tiruccentūr / tiruccīralaivāy) | திருவாவினன்குடி / பழனி (tiruvāviṉaṉkuṭi /paḻaṉi) | திருவேரகம் / சுவாமிமலை (tiruv ē rakam / cuvāmimalai) | பழமுதிர்சோலை (paḻamutirc ō lai) | திருத்தணி / குன்றுதோறாடல் (tiruttaṇi / kuṉṟut ō ṟāṭal) |
பூத ஸ்தலம் / भूतस्थल (būtasthalam / bhūtasthala – element shrine) | திருவாரூர் (tiruvārūr) | திருவானைக்கா (tiruvāṉaikkā) | திருவண்ணாமலை (tiruvaṇṇāmalai) | சிதம்பரம் (cidambaram) | திருக்காளத்தி (tirukkāḷatti) | காசி (kāsi) |
திசை / दिशा (disai / diśā - direction) | पश्चिम / மேற்க்கு (paścima / m ē ṟkku - west) | पूर्व / கிழக்கு ( pūrva / kiḻakku - east) | दक्षिण / தெற்கு ( dakṣiṇa / teṛku - south) | उत्तर / வடக்கு ( uttara/ vaḍakku –north) | शीर्ष / உச்சி ( śīrṣa / ucci - top) | पाद / பாதம் ( pāda / pādam - bottom) |
आधारचक्र कुण्डलिनीशक्तेः (ādhāracakra kuṇḍalinīśakteḥ - base centre of coiled energy) | मूलाधारचक्र (mūlādhāracakra – root-support centre) | स्वाधिष्ठानचक्र (svādhiṣṭhānacakra – original self-stage centre) | मणिपूरचक्र (maṇipūracakra – whole-gem centre) | अनाहतचक्र (anāhatacakra – unstruck centre) | विशुद्धिचक्र (viśuddhicakra – purified centre) | आज्ञाचक्र (ājñācakra – command centre) |
अवर्थ आधिदैविक अवस्था ब्रह्मचैतन्यस्य (avartha ādhidaivika avasthā brahmacaitanyasya – effectual spiritual state of divine consciousness) | துரியநிலை / तुरीयावस्था (turiyanilai / turīyāvasthā - fourth state) | பர துரியநிலை / परतुरीयावस्था (paraturiyanilai / paraturīyāvasthā – transcendent fourth state ) | சுத்த துரியநிலை / शुद्धतुरीयावस्था (suddaturiyanilai / śuddhaturīyāvasthā – pristine fourth state ) | குரு துரியநிலை / गुरुतुरियावस्था (guruturiyanilai / guruturiyāvasthā - preceptor fourth state) | சிவ துரியநிலை / शिवतुरीयावस्था (sivaturiyanilai / śivaturīyāvasthā – shiva (benign) fourth state) | சத்தி துரியநிலை / शक्तितुरीयावस्था (sattituriyanilai / śaktiturīyāvasthā – shakti (power) fourth state) |
नित्यकल्याणगुण (nityakalyāṇaguṇa – eternal auspicious quality) | सर्वज्ञ्यत्व (sarvajñyatva - omniscience) | तृप्ति (tṛpti - contentment) | अनादिभोद (anādibhoda – eternal awakening) | स्वतन्त्र (svatantra - independence) | अल्पताशक्ति (alpatāśakti – simple power) | अनन्तशक्ति (anantaśakti – infinite power) |
षट् ब्रह्माध्वाः (ṣaṭ brahmādhvāḥ - six divine courses) | वर्ण अध्वा (varṇa adhvā – letter course) | मन्त्र अध्वा (mantra adhvā – syllable course) | पद अध्वा (pada adhvā – word course) | कला अध्वा (kalā adhvā) | तत्त्व अध्वा (pada adhvā – evolute course) | भुवन अध्वा (bhuvana adhvā – world course) |
षडाक्षरप्रणवमन्त्र (ṣaḍākṣarapraṇavamantra – six syllabled Pranava mantra) | அ / अ (a) | உ / उ (u) | ம் / म् (m) | நாதம் / नाद (nādam / nāda- sound / becoming) | பிந்து / बिन्दु (bindu / bndu – point / being) | கலை / कला (kalai / kalā - art) |
शिवाक्षर (śivākṣara- shiva’s syllable) | न / ந (na / na) | म / ம (ma / ma) | शि / சி (śi / si) | व / வ (va / va) | य / ய (ya) | ॐ / ௐ (oṃ) |
कुमाराक्षर (kumārākṣara – kumara;s syllable) | ச / स (sa) | ர / र (ra) | வ / व (va) | ண / ण (ṇa) | ப / भ (bha) | வ / व (va) |
वीरशैवस्थल (vīraśaivasthala) | भक्तिस्थल (bhaktisthala) | महेश्वरस्थल (maheśvarasthala) | प्रसादीस्थल (prasādīsthala) | प्राणलिङ्गिस्थल (prāṇaliṅgisthala) | शरणस्थल (śaraṇasthala) | ऐक्यस्थल (aikyasthala) |
वीरशैवलिङ्ग (vīraśaivaliṅga) | आचारलिङ्ग (ācāraliṅga) | गुरुलिङ्ग (guruliṅga) | शिवलिङ्ग (śivaliṅga) | जङ्गमलिङ्ग (jaṅgamaliṅga) | प्रसादलिङ्ग (prasādaliṅga) | महालिङ्ग (mahāliṅga) |
वीरशैवशक्ति (vīraśaivaśakti) | क्रियाशक्ति (kriyāśakti) | ज्ञानशक्ति (jñānaśakti) | इच्छाशक्ति (icchāśakti) | आदिशक्ति (ādiśakti) | पराशक्ति (parāśakti) | चित्शक्ति (citśakti) |
वीरशैवभक्ति (vīraśaivabhakti) | श्रद्धभक्ति (śraddhabhakti) | नैष्टिकभक्ति (naiṣṭikabhakti) | अवधानभक्ति (avadhānabhakti) | अनुभवभक्ति (anubhavabhakti) | आनन्दभक्ति (ānandabhakti) | सामरसभक्ति (sāmarasabhakti) |
दर्शनान्त (darśanānta – final philosophy) | भोगान्त / போகாந்தம் ( bhogānta / b ō gaantam – final experience) | कलान्त / கலாந்தம் (kalāntam / kalāntam – final expression / manifestation) | नादान्त / நாதாந்தம் (nādānta / naadhaantham – final logos) | भोगान्त / போகாந்தம் ( bhogānta / b ō gaantam – final experience) | वेदान्त / வேதாந்தம் (vedānta / vedāntam – final wisdom) | सिद्धान्त / சித்தாந்தம் (siddhānta / siddhāntam – final accomplishment) |
वैदिक दर्शन (vaidika darśana – vedic philosophy) | न्यायदर्शन (nyāyadarśana – logic philosophy) | वैशेषिकदर्शन (vaiśeṣikadarśana – distinguished philosophy) | सांख्य /साङ्ख्य दर्शन ( sāṃkhya /sāṅkhya darśana – enumerable / declarative philosophy) | योगदर्शन (yogadarśana – yoga philosophy) | पूर्वमीमांसा दर्शन (pūrvamīmāṁsā darśana – prior inquiry philosophy) | उत्तरमीमीमांसावेदान्त दर्शन ( uttaramīmāṁsāvedāntadarśana – posterior inquiry of final wisdom philosophy) |
स्रोत शैवमार्गस्य (srota śaivamārgasya – stream of shaiva path) | लौकिकमार्ग (laukikamārga – mundane path) | वैदिकमार्ग (vaidikamārga – vedic path) | आद्यात्मिकमार्ग (ādyātmikamārga – soul oriented path) | अतिमार्ग (atimārga – extreme path ) | मन्त्रमार्ग (mantramārga – mantra path) | कुल/कौल मार्ग (kula/kaula mārga – cult path) |
स्रोत शैवमतशास्त्रस्य (srota śaivamataśāstrasya – stream of shaiva theologicscripture) | पञ्चार्थपाशुपतशास्त्र (pañcārthapāśupataśāstra – mundane path) | लाकुलीशकालमुखशास्त्र (lākulīśakālamukhaśāstra – vedic path) | सोमसिद्धान्तकापालिकशास्त्र (somasiddhāntakāpālikaśāstra – soul oriented path) | भेदवादशैवागमशास्त्र (bhedavādaśaivāgamaśāstra – extreme path ) | भेदाभेदवादशैवागमशास्त्र (bhedābhedavādaśaivāgamaśāstra – mantra path) | अभेदवादशैवागमशास्त्र (abhedavādaśaivāgamaśāstra – cult path) |
कोश आत्मनस्य (kośa ātmanasya – sheath of soul) | अन्नमयकोश (annamayakośa – food dominant sheath) | प्राणमयकोश (prāṇamayakośa - vital dominant sheath) | मनोमयकोश (manomayakośa - mind dominant sheath) | विज्ञानमयकोश (vijñānamayakośa - gnosis dominant sheath) | आनन्दमयकोश (ānandamayakośa - bliss dominant sheath) | निष्कोशपरब्रह्मन् (niṣkośaparabrahman – ubsheathed supreme divinity) |
कार्य अवस्था चैतन्यस्य (kārya avasthā caitanyasya – effectual state of consciusness) | जाग्रतावस्था (jāgratāvsthā – waking state) | स्वप्नावस्था (svapnāvsthā – dream state) | सुषुप्ति अवस्था (suṣupti avasthā – sleep state) | तुरीयावस्था (turīyāvasthā – fourth state) | तुरियाती तावस्था (turiyātītāvsthā – beyond fourth state) | निराधार अवस्था ( nirādhāra avasthā – support-free state) |
Each of the above rows, have deep spiritual significance. However, due to time and space limitations, I would not be able to explain each of them here now. Hence, for now I will touch upon some of them. For example, as indicated in the above table, the ஆறு நிலைகளில் துரிய அனுபூதி (āṟu nilaikaḷil turiya aṉubūtī – six levels of spiritual experience) is spread across all the षट्विध आधारभूत दिशाः (ṣaṭvidha ādhārabhūta diśāḥ - sixfold cardinal directions) viz.
· पश्चिम दिशा / மேற்க்கு திசை (paścima diśā / m ē ṟkku disai- west direction),
· पूर्व दिशा / கிழக்கு திசை ( pūrva diśā / kiḻakku disai – east direction),
· दक्षिण दिशा / தெற்கு திசை ( dakṣiṇa diśā / teṛku disai - south direction),
· उत्तर दिशा / வடக்கு திசை ( uttara diśā / vaḍakku disai –north direction),
· शीर्ष दिशा / உச்சி திசை ( śīrṣa diśā / ucci disai – top direction) &
· पाद दिशा / பாதம் திசை ( pada diśā / pādam disai - bottom direction).
The following chart will help you better visualize the षट्विध आधारभूत दिशाः (ṣaṭvidha ādhārabhūta diśāḥ - sixfold cardinal directions)
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| षट्विध आधारभूत दिशाः ( ṣa ṭ vidha ādhārabhūta diśā ḥ - sixfold cardinal directions) |
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: षट्विध आधारभूत दिशाः ( ṣa ṭ vidha ādhārabhūta diśā ḥ - sixfold cardinal directions) |
Please understand that the षट्विध आधारभूत दिशाः (ṣaṭvidha ādhārabhūta diśāḥ - sixfold cardinal directions) indicates that the omnipresence of the divinity, as categorically declared by श्री सनत्कुमार महऋषि (śrī sanatkumāra mahaṛṣi) as part of his explanation of the भूमाविद्या सप्तमे अध्याये घटमानम् छान्दोग्योपनिषदस्य (bhūmāvidyā saptame adhyāye gha ṭ amānam chāndogyopaniṣadasya – infinity-science occurring in the seventh chapter of the Chandogya Upanishad) to his chosen disciple, the eminent श्री नारदमुनि (śrī nāradamuni) . Please do recollect our earlier discussion that according to छान्दोग्योपनिषद् (chāndogyopaniṣad) , the identity between श्री सनत्कुमार महऋषि (śrī sanatkumāra mahaṛṣi) and श्री स्कन्द (śrī skanda) is clearly emphasised.
Original | Transliteration | Translation |
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अथात आत्मादेश एवात्मैवाधस्तादात्मोपरिष्टादात्मा पश्चादात्मा पुरस्तादात्मा दक्षिणत आत्मोत्तरत आत्मैवेदं सर्वमिति स वा एष एवं पश्यन्नेवं मन्वान एवं विजानन्नात्मरतिरात्मक्रीड आत्ममिथुन आत्मानन्दः स स्वराड्भवति तस्य सर्वेषु लोकेषु कामचारो भवति अथ येऽन्यथातो विदुरन्यराजानस्ते क्षय्यलोका भवन्ति तेषां सर्वेषु लोकेष्वकामचारो भवति ॥ | athāta ātmādeśa evātmaivādhastādātmopariṣṭādātmā paścādātmā purastādātmā dakṣiṇata ātmottarata ātmaivedaṃ sarvamiti sa vā eṣa evaṃ paśyannevaṃ manvāna evaṃ vijānannātmaratirātmakrīḍa ātmamithuna ātmānandaḥ sa svarāḍbhavati tasya sarveṣu lokeṣu kāmacāro bhavati atha ye'nyathāto viduranyarājānaste kṣayyalokā bhavanti teṣāṃ sarveṣu lokeṣvakāmacāro bhavati | | Next is the instruction on the Self: The Self is below; the Self is above; the Self is behind; the Self is in front; the Self is to the right; the Self is to the left. The Self is all this. He who sees in this way, thinks in this way, and knows in this way, has love for the Self, sports with the Self, enjoys the company of the Self, and has joy in the Self, he is supreme and can go about as he likes in all the worlds. But those who think otherwise are under the control of others. They cannot remain in the worlds they live in, nor can they move about in the worlds as they like [i.e., they are under many limitations]. translation by Swami Lokeswarananda (RKM Order) |
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Sanskrit Reference: छान्दोग्योपनिषद् ( chāndogyopaniṣad) (7.25.2) | |||
ஆறுமுகமும் ஆறாறு தத்த்துவங்களும் (āṟumukamum āṟāṟu tatttuvaṅkaḷum – six faces and the sixfold six principles)
In fact, in cosmological terms, the entire gamut of the षट् त्रिंशत् अस्तिकाय तत्त्वानि व्यावहारिकसत्त्वस्य (ṣaṭ triṁśat astikāya tattvāni vyāvahārikasattvasya- thirtysix ontological entities of the phenomenal realm) can be spiritually mapped to श्री षण्मुखशिव सुब्र्हमण्य / ஸ்ரீ ஷண்முகசிவசுப்பிரமணியன் (śrī ṣaṇmukhaśiva subrhamaṇya / srī ṣaṇmukacivacuppiramaṇiyaṉ) , as tabulated below as the 6*6 matrix: Category
ஒன்றாம் திரு முகம் / प्रथम पवित्रमुख (oṉṟām tirumukam / prathama pavitramukha – first sacred-face)
இரண்டாம் திரு முகம் / द्वितीय पवित्रमुख (iraṇṭām tirumukam / dvitīya pavitramukha – second sacred-face)
மூன்றாம் திரு முகம் / तृतीय पवित्रमुख (mūṉṟām tirumukam /(tṛtīya pavitramukha – third sacred-face)
நான்காம் திரு முகம் / चतुर्थ पवित्रमुख (nāṉkām tirumukam / caturtha pavitramukha – fourth sacred-face)
ஐந்தாம் திரு முகம் / पञ्चम पवित्रमुख (aintām tirumukam mukam / pañcama pavitramukha – fifth sacred-face)
ஆறாம் திரு முகம் / षष्ठ पवित्रमुख (āṟām tirumukam / ṣaṣṭha pavitramukha – sixth sacred-face)
प्रथमस्तरतत्त्वानि (pratpañcamastaratattvāni – first level principles)
पृथ्वि भूत (pṛthvi bhūta – earth matter)
अपस् भूत (apas bhūta – water matter)
अग्नि भूत (agni bhūta – fire matter)
वायु भूत (vāyu bhūta matter - air)
आकाश भूत (ākāśa bhūta – space matter)
मनस् अन्तःकरण (manas antaḥkaraṇa – mind inner faculty)
द्वितीयस्तरतत्त्वानि (dvitīyastaratattvāni – second level principles)
वाक कर्मेन्द्रिय (vāk karmendriya – speech conative sense)
हस्त कर्मेन्द्रिय (hasta karmendriya – handling conative sense)
पाद कर्मेन्द्रिय (pāda karmendriya – locomotion conative sense)
पाय कर्मेन्द्रिय ( pāyu karmendriya – digestion conative sense)
उपस्थ कर्मेन्द्रिय (upastha karmendriya – reproduction conative sense)
बुद्धि अन्तःकरण (buddhi antaḥkaraṇa -intellect inner faculty)
तृतीयस्तरतत्त्वानि tṛtīyastaratattvāni – third level principles)
ग्रहाण ज्ञानेन्द्रिय (ghrāṇa jñānendriya – olfactory cognitive sense)
रसन ज्ञानेन्द्रिय (rasana jñānendriya – gustatory cognitive sense)
स्पृष्टि ( spṛṣṭi jñānendriya - somatosensory cognitive sense)
चक्श ज्ञानेन्द्रिय (cakśus jñānendriya – visual cognitive sense)
श्रवन ज्ञानेन्द्रिय ( śravaṇa jñānendriya – auditory cognitive sense)
चित्त अन्तःकरण (citta antaḥkaraṇa - memory inner faculty)
चतुर्थस्तरतत्त्वानि (caturthastara tattvānām – diurth level principles)
गन्धतन्मात्र (gandha tanmātra – smell tendency)
रसतन्मात्र (rasa tanmātra – gustatory tendency)
स्पर्सतन्मात्र (sparśa tanmātra – touch tendency)
रूपतन्मात्र (rūpa tanmātra – color tendency)
शब्दतन्मात्र (śabda tanmātra – sound tendency)
अहंकार अन्तःकरण (ahaṁkāra antaḥkaraṇa –self-arrogation inner faculty)
पञ्चमस्तरतत्त्वानि (pañcamastaratattvāni – fifth level principles)
कलाकञ्चुक (kalākañcuka – fragment cloak)
रागकञ्चुक (rāgakañcuka – desire cloak)
विद्याकञ्चुक (vidyākañcuka – knowledge cloak)
कालकञ्चुक (kālakañcuka – time cloak)
नियतिकञ्चुक (niyatikañcuka – causation cloak)
पुरुष (puruṣa –in-dweller)
षष्ठस्तरतत्त्वानि (ṣaṣṭhastaratattvāni – sixth level principles)
शिव (śiva – benign),
शक्ति (śakti – energy)
सदाशिव (sadāśiva– ever benign)
ईश्वर (īśvara – lord)
शुद्धविद्या (śuddhavidyā – pristine wisdom)
माया (māyā – mystery)
In the chart below, I have tried to visually depict the interrelationships between these षट् त्रिंशत् अस्तिकाय तत्त्वानि व्यावहारिकसत्त्वस्य (ṣaṭ triṁśat astikāya tattvāni vyāvahārikasattvasya- thirtysix ontological entities of the phenomenal realm)
Category | ஒன்றாம் திரு முகம் / प्रथम पवित्रमुख (oṉṟām tirumukam / prathama pavitramukha – first sacred-face) | இரண்டாம் திரு முகம் / द्वितीय पवित्रमुख (iraṇṭām tirumukam / dvitīya pavitramukha – second sacred-face) | மூன்றாம் திரு முகம் / तृतीय पवित्रमुख (mūṉṟām tirumukam /(tṛtīya pavitramukha – third sacred-face) | நான்காம் திரு முகம் / चतुर्थ पवित्रमुख (nāṉkām tirumukam / caturtha pavitramukha – fourth sacred-face) | ஐந்தாம் திரு முகம் / पञ्चम पवित्रमुख (aintām tirumukam mukam / pañcama pavitramukha – fifth sacred-face) | ஆறாம் திரு முகம் / षष्ठ पवित्रमुख (āṟām tirumukam / ṣaṣṭha pavitramukha – sixth sacred-face) |
प्रथमस्तरतत्त्वानि (pratpañcamastaratattvāni – first level principles) | पृथ्वि भूत (pṛthvi bhūta – earth matter) | अपस् भूत (apas bhūta – water matter) | अग्नि भूत (agni bhūta – fire matter) | वायु भूत (vāyu bhūta matter - air) | आकाश भूत (ākāśa bhūta – space matter) | मनस् अन्तःकरण (manas antaḥkaraṇa – mind inner faculty) |
द्वितीयस्तरतत्त्वानि (dvitīyastaratattvāni – second level principles) | वाक कर्मेन्द्रिय (vāk karmendriya – speech conative sense) | हस्त कर्मेन्द्रिय (hasta karmendriya – handling conative sense) | पाद कर्मेन्द्रिय (pāda karmendriya – locomotion conative sense) | पाय कर्मेन्द्रिय ( pāyu karmendriya – digestion conative sense) | उपस्थ कर्मेन्द्रिय (upastha karmendriya – reproduction conative sense) | बुद्धि अन्तःकरण (buddhi antaḥkaraṇa -intellect inner faculty) |
तृतीयस्तरतत्त्वानि tṛtīyastaratattvāni – third level principles) | ग्रहाण ज्ञानेन्द्रिय (ghrāṇa jñānendriya – olfactory cognitive sense) | रसन ज्ञानेन्द्रिय (rasana jñānendriya – gustatory cognitive sense) | स्पृष्टि ( spṛṣṭi jñānendriya - somatosensory cognitive sense) | चक्श ज्ञानेन्द्रिय (cakśus jñānendriya – visual cognitive sense) | श्रवन ज्ञानेन्द्रिय ( śravaṇa jñānendriya – auditory cognitive sense) | चित्त अन्तःकरण (citta antaḥkaraṇa - memory inner faculty) |
चतुर्थस्तरतत्त्वानि (caturthastara tattvānām – diurth level principles) | गन्धतन्मात्र (gandha tanmātra – smell tendency) | रसतन्मात्र (rasa tanmātra – gustatory tendency) | स्पर्सतन्मात्र (sparśa tanmātra – touch tendency) | रूपतन्मात्र (rūpa tanmātra – color tendency) | शब्दतन्मात्र (śabda tanmātra – sound tendency) | अहंकार अन्तःकरण (ahaṁkāra antaḥkaraṇa –self-arrogation inner faculty) |
पञ्चमस्तरतत्त्वानि (pañcamastaratattvāni – fifth level principles) | कलाकञ्चुक (kalākañcuka – fragment cloak) | रागकञ्चुक (rāgakañcuka – desire cloak) | विद्याकञ्चुक (vidyākañcuka – knowledge cloak) | कालकञ्चुक (kālakañcuka – time cloak) | नियतिकञ्चुक (niyatikañcuka – causation cloak) | पुरुष (puruṣa –in-dweller) |
षष्ठस्तरतत्त्वानि (ṣaṣṭhastaratattvāni – sixth level principles) | शिव (śiva – benign), | शक्ति (śakti – energy) | सदाशिव (sadāśiva– ever benign) | ईश्वर (īśvara – lord) | शुद्धविद्या (śuddhavidyā – pristine wisdom) | माया (māyā – mystery) |
In the chart below, I have tried to visually depict the interrelationships between these षट् त्रिंशत् अस्तिकाय तत्त्वानि व्यावहारिकसत्त्वस्य (ṣaṭ triṁśat astikāya tattvāni vyāvahārikasattvasya- thirtysix ontological entities of the phenomenal realm)
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| Thirty-six ontological entities of the phenomenal realm |
Such an ontological model is integral to various philosophical schools belonging to the शैवमतसंप्रदाय (śaivamatasaṃpradāya – saiva theological tradition) as revealed in the शैवागम शास्त्राः (śaivāgama śāstrāḥ – Shaiva agama scriptures). The following are some of the important schools who commonly endorse the षट् त्रिंशत् तत्त्वानि (ṣaṭ triṃśat tattvāni - thirty-six evolutes ) ; but, of course, with some customizations within each:
· शुद्धाद्वैतशैवसिद्धान्तदर्शन (śuddhādvaitaśaivasiddhāntadarśana – purenondualistic final accomplishment auspicious philosophy) more popularly known as தமிழ் சைவ தரிசனம் (tamilz saiva darisanam – tamil saiva philosophy)
· पराद्वैत त्रिकशैव दर्शन (parādvaita trikaśaiva darśana – transcendent nonduality of auspicious triad philosophy) more popularly known as कश्मीरशैव दर्शन (kaśmīraśaiva darśana - Kashmir Saiva philosophy)
· शिवाद्वैत दर्शन (śivādvaita darśana – auspicious nondual philosophy) more popularly known as वीरशैव (vīraśaiva)
· विशेषाद्वैत / शक्तिविशिष्टाद्वैत दर्शन (viśeṣādvaita / śaktiviśiṣ ṭ ādvaita darśana – special nondualistic/ shakti qualified nondualstic philosophy) formally founded by आचार्य श्रीपति (ācārya śrīpati)
