According to the देवव्रतपञ्चाङ्ग हिन्दुसनतनधर्मस्य (devavratapañcāṅga hindusanatanadharmasya – religious almanac of the Hindu-eternal-religion), the sacred event of श्री विनायकचतुर्थी / ஸ்ரீ விணாயகசதுர்த்தி (śrī vināyakacaturthī / srī viṇāyakacaturtti) is celebrated on the श्रवणमास शुक्लपक्षचतुर्थितिथि / ஆவணிமாத ஷுக்லபக்ஷ சதுர்த்தி திதி (śravaṇamāsa śuklapakṣacaturthitithi / āvaṇimāta ṣuklapakṣa caturtti tithi – aug-sep month eighth lunar day of waxing moon).
The eminent saint and scholar Swami Sivananda, explains the history, and significance of the sacred श्री विनायकचतुर्थी / ஸ்ரீ விணாயகசதுர்த்தி (śrī vināyakacaturthī / srī viṇāyakacaturtti) celebration:
Ganesh Chaturthi is one of the most popular
of Hindu festivals. This is the birthday of Lord Ganesha. It is the day most
sacred to Lord Ganesha. It falls on the 4th day of the bright fortnight of
Bhadrapada (August-September). It is observed throughout India, as well as by
devoted Hindus in all parts of the world.
Clay figures of the Deity are made and after
being worshipped for two days, or in some cases ten days, they are thrown into
water. Lord Ganesha is the elephant-headed God. He is worshipped first in any
prayers. His Names are repeated first before any auspicious work is begun,
before any kind of worship is begun. He is the Lord of power and wisdom. He is
the eldest son of Lord Shiva and the elder brother of Skanda or Kartikeya. He
is the energy of Lord Shiva and so He is called the son of Shankar and Umadevi.
By worshipping Lord Ganesha mothers hope to earn for their sons the sterling
virtues of Ganesha. The following story is narrated about His birth and how He
came to have the head of an elephant:
Once upon a time, the Goddess Gauri (consort
of Lord Shiva), while bathing, created Ganesha as a pure white being out of the
mud of Her Body and placed Him at the entrance of the house. She told Him not
to allow anyone to enter while she went inside for a bath. Lord Shiva Himself
was returning home quite thirsty and was stopped by Ganesha at the gate. Shiva
became angry and cut off Ganesha’s head as He thought Ganesha was an outsider.
When Gauri came to know of this she was
sorely grieved. To console her grief, Shiva ordered His servants to cut off and
bring to Him the head of any creature that might be sleeping with its head
facing north. The servants went on their mission and found only an elephant in
that position. The sacrifice was thus made and the elephant’s head was brought
before Shiva. The Lord then joined the elephant’s head onto the body of
Ganesha.
Lord Shiva made His son worthy of worship at the beginning of all undertakings, marriages, expeditions, studies, etc. He ordained that the annual worship of Ganesha should take place on the 4th day of the bright half of Bhadrapada.
Without the Grace of Sri Ganesha and His help nothing whatsoever can be achieved. No action can be undertaken without His support, Grace or blessing.
श्री विनायकचतुर्थी / ஸ்ரீ விணாயகசதுர்த்தி (śrī
vināyakacaturthī / srī viṇāyakacaturtti) is considered to be one of the most important pan-Indian
festivals in हिन्दुसनातनधर्म (hindusanātanadharma
– hindu eternal religion)
celebrated as the महा अवतारजयन्ति
श्री गणेशस्य (mahā
avatārajayanti śrī gaṇeśasya – grand incarnation day of Lord Ganesha), who confers upon us बुद्धि¢ (buddhi - wisdom) and सिद्धि (siddhi – accomplishment).
In fact, that is why in the Hindu tantric iconography, these two faculties are
theologized as the divine consorts of धर्मपत्नौ श्री गणेशस्य (dharmapatnau śrī gaṇeśasya – divine consorts of Lord Ganesha)
Let us now look at the யோக ஞான விளக்கம் (yōga jñāṉa viḷakkam – occult yogic interpretation) in the யோகமார்கம் (yōga mārgam – yogic path) practiced by the தமிழ் சித்தர் மரபு (tamiḻ cittar marabu) belonging to the பாலவர்க மகேஸ்வர சித்தர் பரம்பரை (bālavarga magēsvara siddar paramparai – son class of maheshvara siddha lineage). According to them, the Holy Trinity viz. बुद्धि (buddhi - wisdom) & गणेश (gaṇeśa). Represents the त्रिकनाड्यः / மூன்றுநாடிகள் (trikanāḍyaḥ / mūṉṟunāṭikaḷ - subtle nerve canters) along the spinal cord viz इडकलानाडी / இடகலைநாடி (iḍakalānāḍī / iḍakalaināḍi – left-part nerve-channel) and the पिङ्गलानाडी / பிங்கலைநாடி (piṅgalānāḍī / piṅgalaināḍi – tawny-part nerve-channel) respectively, through which षडाधारचक्राः कूण्डलिनीशक्तिमण्डलस्य (ṣaḍādhāracakrāḥ kūṇḍalinīśaktimaṇḍalasya– six base-centres of coiled energy circuit) gets activated.
Please remember that Lord श्री गणेश (śrī gaṇeśa) plays a very important and integral role in the नानाशेश्वरप्रतिमान हिन्दुसनातनधर्मस्य (nānāśeśvarapratimāna hindusanātanadharmasya – polytheistical model of eternal hindu spirituality). In fact, गाणपत्यमतसंप्रदाय (gāṇapatyamatasaṃpradāya – theological traditon of Ganapati) is one amongst the षण्मतसंप्रदायाः (ṣaṇmatasaṃpradāyāḥ - six theological traditions) formally established by श्री आदि शङ्कराचार्य भगवत्पाद (śrī ādi śaṅkarācārya bhagavatpāda)
# | मतसंप्रदायम् (matasaṃpradāyam – theological tradition) | अधिकार देवत (adhikāra devata – presiding deity) |
1 | शैवमतसंप्रदायम् (śaivamatasaṃpradāyam – shaiva theological tradition) | श्री परमशिव (śrī paramaśiva) |
2 | वैष्णवमतसंप्रदायम् (vaiṣṇavamatasaṃpradāyam – vaishnava theological tradition) | श्री महाविष्णु (śrī mahāviṣṇu) |
3 | शाक्तमतसंप्रदायम् (śāktamatasaṃpradāyam – shakti theological tradition) | श्री पराशक्ति (śrī parāśakti) |
4 | गाणपत्यमतसंप्रदायम् (gāṇapatyamatasaṃpradāyam – Ganesha theological tradition) | श्री गणेश (śrī gaṇeśa) |
5 | कौमारमतसंप्रदायम् (kaumāramatasaṃpradāyam – kaumara theological tradition) | श्री स्कन्द (śrī skanda) |
6 | सौरमतसंप्रदायम् (sauramatasaṃpradāyam – sun theological tradition) | श्री सूर्य (śrī sūrya) |
This fact is testified by परमाचार्य श्री माधवविद्यारण्य स्वामिन् (paramācārya śrī mādhavavidyāraṇya svāmin) in the following verse
His Holiness जगद्गुरु श्री चन्द्रशेखरेन्द्र
सरसवती स्वामिन् (jagadguru śrī candraśekharendra sarasavatī svāmin) more lovingly adored as the ஸ்ரீ காஞ்சிமகா பெரியவா (srī kāñcimagā periyavā – supreme
sage of Kanchi) explains thus in one of his famous sermons which was compiled
eventually as part of the magnum opus collection viz. தெய்வத்தின்
குரல் (deivattin kural – voice of god) by Sri Ra Ganapati
Further, in correspondence with the पञ्चमहावेदयज्ञाः (pañcamahāvedayajñāḥ – five supreme vedic sacrifices) prescribed in the वेदशास्त्र (vedaśāstra – vedic scripture), the श्री आदि शङ्कराचार्य भगवत्पाद (śrī ādi śaṅkarācārya bhagavatpāda) lays down पञ्चायतनपूजा (pañcāyatanapūjā – five fold worship) to be performed as part of his नित्यकर्मसाधन (nityakarmasādhana – routine obligatory rite) by every able-minded individual during his गृहस्थ आश्रम (gṛhastha āśrama – householder stage). The following table for example summarizes on of the popular forms of शण्मत-पञ्चायतनपूजा (śaṇmata-pañcāyatanapūjā– six-theism five-fold worship)
Category | शैवमत (śaivamata – shaiva theism) | कौमारमत (kaumāra – kumara theism) | शाक्तमत (śāktamata – shakti theism) | गाणात्यमत (gāṇapatya– ganapati theism) | वैष्णवमत (vaiṣṇava– vishnu theism) | सौरमत (sauramata – solar theism) |
अधिकार देवत (adhikāra devata – Presiding Deity) | श्री परमशिव (śrī paramaśiva) | श्री शिवकुमार (śrī śivakumāra) | श्री पराशक्ति (śrī parāśakti) | श्री गणेश (śrī gaṇeśa) | श्री महाविष्णु (śrī mahāviṣṇu) | श्री सूर्य (śrī sūrya) |
पञ्चायतन पूजा (pañcāyatana pūjā – five fold worship) | शिव पञ्चायतन (śiva pañcāyatana) | शक्ति पञ्चायतन (śakti pañcāyatana) | गनपत्य पञ्चायतन (ganapatya pañcāyatana) | विष्णु पञ्चायतन (viṣṇu pañcāyatana) | सूर्य पञ्चायतन (sūrya pañcāyatana) | |
अमूर्तियन्त्र (amūrtiyantra – aniconic emblem) | बानलिङ्ग (bānaliṅga – oblong stone) | सुवर्णमुखी (suvarṇamukhī – ferric sulfide stone) | शोणभद्र (śoṇabhadra – red-jasper stone) | सालग्राम (sālagrāma- ammonite stone) | स्फटिक (sphaṭika – quartz crystal) | |
ईशान्यस्थान (īśānyasthāna - north-east position) | श्री महाविष्णु (śrī mahāviṣṇu) | श्री महाविष्णु (śrī mahāviṣṇu) | श्री महाविष्णु (śrī mahāviṣṇu) | श्री परमशिव (śrī paramaśiva) | श्री परमशिव (śrī paramaśiva) | |
वायव्यस्थान (vāyavyasthāna - north-west position) | श्री पराशक्ति (śrī parāśakti) | श्री सूर्य (śrī sūrya) | श्री पराशक्ति (śrī parāśakti) | श्री पराशक्ति (śrī parāśakti) | श्री पराशक्ति (śrī parāśakti) | |
मध्यस्थान (madhyasthāna – centre position) | श्री परमशिव (śrī paramaśiva) | श्री शिवकुमार (śrī śivakumāra) | श्री पराशक्ति (śrī parāśakti) | श्री गणेश (śrī gaṇeśa) | श्री महाविष्णु (śrī mahāviṣṇu) | श्री सूर्य (śrī sūrya) |
दक्षिणप्राचीस्थान (dakṣiṇaprācīsthāna – south-west position) | श्री गणेश (śrī gaṇeśa) | श्री गणेश (śrī gaṇeśa) | श्री सूर्य (śrī sūrya) | श्री सूर्य (śrī sūrya) | श्री महाविष्णु (śrī mahāviṣṇu) | |
दक्षिणपूर्वास्थान (dakṣiṇapūrvāsthāna – south-east position) | श्री पराशक्ति (śrī parāśakti) | श्री परमशिव (śrī paramaśiva) | श्री परमशिव (śrī paramaśiva) | श्री गणेश (śrī gaṇeśa) | श्री गणेश (śrī gaṇeśa) | |
Interestingly, worship of Lord श्री गणेश (śrī gaṇeśa) is not confined to the traditional नानाशेश्वरप्रतिमान हिन्दुसनातनधर्मस्य (nānāśeśvarapratimāna hindusanātanadharmasya – polytheistical model of eternal hindu spirituality) alone. It has made deeper inroads into alternate religions like जैनधर्म (jainadharma - jainsim), बौद्धधर्म (bauddhadharma - buddhism) etc
नैरुक्तार्थवत्ता दिव्यनामानाम् (nairuktārthavattā divyanāmānām – etymological significance of divine names).
With this basic overview, let us deep dive a little more into the गाणपत्यमतसंप्रदाय (gāṇapatyamatasaṃpradāya – theological traditon of Ganapati). Let’s start with etymological significance. The name श्री गणेश (śrī gaṇeśa), or its alternate versions श्री गणपति (śrī gaṇapati) & श्री गणनाथ (śrī gaṇanātha) all have a common etymological significance viz. नाय गणनाम् (nāya gaṇanām – leader of groups) wherein गण (gaṇa – group / herd) represents सर्वविध भावित संगरहाः (sarvavidha bhāvita saṃgarahāḥ - all kinds of manifested collections) while the नाय (nāya – leader) is denoted by the suffixes ईश (īśa - god), पति (pati - lord),नाथ (nātha - master).
|
# |
शुबनाम (śubanāma – virtuous name) |
प्रथम अक्षर (prathama akṣara – first syllable) |
द्वितीय अक्षर (dvitīya akṣara – second syllable) |
|
1 |
गणपति (gaṇapati – lord of group) |
गण (gaṇa - group) |
पति (pati - lord) |
|
2 |
गणेश (gaṇeśa - god of group) |
ईश (īśa - god) |
|
|
3 |
गणनाथ (gaṇanātha - master of group) |
नाथ (nātha - master) |
The sacred ऋग्वेदसंहिता (ṛgvedasaṃhitā – rig veda corpus) provides one of the earliest employments
of this concept in its मन्त्राः (mantrāḥ - mantras). For example, the following मन्त्र (mantra - hymn) which is part of the द्वितीयमण्डल
(dvitīyamaṇḍala
– second canto) and was
originally revealed in the जगती छन्दस् (jagatī chandas – jagati metre) to the eminent महऋषि गृतसमद (mahaṛṣi gṛtasamada), very categorically declares thus:
I am reminded of the famous soul rendering verses from the கணபதி பக்தி பாடல்(gaṇapati bakti pāṭal - devotional song on Ganpati) immersively rendered in the golden voice of the eminent singer திரு சீர்காழி கோவிந்தராஜன் (tiru cīrkāḻi kōvintarājaṉ)
Next, श्री गणपति (śrī gaṇapati – divine lord of group) who is the नाय नायकानाम् (nāya nāyakānām – leader of leaders) does not have any नाय (nāya – leader) above Him and hence is referred as the विनायक (vināyaka - leaderless). In other words, श्री गणपति (śrī gaṇapati – divine lord of group) is the highest Lord and the one without any superiors. I am reminded of the beautiful expression “தன்னேர் பிறர் இல்லானை (taṉṉēr piṟar illāṉai - unparalleled divinity)” used by the eminent child-saint-poet திரு ஞானசம்பந்த நாயனார் (tiru ñāṉacampanta nāyaṉār)
In the श्री गणेशपञ्चरत्नम् (śrī gaṇeśapañcaratnam) which is a famous eulogical treatise on श्री गणपति (śrī gaṇapati – divine lord of group) believed to be composed by श्री आदि
शङ्कराचार्य भगवत्पाद (śrī
ādi śaṅkarācārya bhagavatpāda), the Lord is glorified thus:
Interestingly, श्री गणपति (śrī gaṇapati – divine lord of group) is also called as श्री विघ्नराजा / विघ्नेश्वर (śrī vighnarājā / vighneśvara – divine king / god of
obstacles). In other words, He is both the
निर्वाहक (nirvāhaka - administrator) as well as the नाशक (nāśaka - destroyer) of all kinds of विघ्नाः (vighnāḥ - obstacles) based on कर्मसमुच्चय बद्धजीवात्मस्य (karmasamuccaya baddhajīvātmasya – karmic collection of
the bound corporeal soul). ஸ்ரீ கபிலதேவ நாயனார் (srī kapilatēva nāyaṉār) in his famous திரு இரட்டை மணிமாலை (tiru iraṭṭai maṇimālai) which is
a famous composition as part of the sacred பதினொன்றாம்
திருமுறை (patiṉoṉṟām tirumuṟai – eleventh sacred canto) sings thus:
This is a very important செய்யுள் (ceyyuḷ - poem) having deeper esoteric significance. For example, the expression “விநாயகனே வெவ்வினையை வேரறுக்க வல்லான் (vināyakaṉē vevviṉaiyai vēraṟukka vallāṉ - the leaderless alone can root out cruel deededness)”. In other words, only the unparalleled Omnipotent Divinity, theologized here as Lord ஸ்ரீ வினாயகமூர்த்தி / श्री विनायकमूर्ति (srī viṉāyakamūrtti / śrī vināyakamūrti - divine leaderless deity) has the ability to வேரறுக்க / उपाट्यति (vēraṟukka / upāṭyati – uproot) the huge tree called வெவ்வினைமரம் / घोरकर्मवृक्ष (vevviṉaimaram / ghorakarmavṛkṣa – terrible karmic tree). This fact is also testified by ஸ்ரீ திருவள்ளுவ நாயனார் (srī tiruvaḷḷuva nāyaṉār) who as part of his கடவுள்வாழ்த்து (kaṭavuḷvāḻttu – divine glory) in his magnum opus masterpiece திருக்குறள் (tirukkuṟaḷ) explains thus:
Sri Aurobindo, in his famous “Letters on Yoga” declares thus: “Ganesha is the Power that removes obstacles by the force of Knowledge.”
Interestingly, the symbology of the मूषिकवाहन श्री विनायकस्य (mūṣikavāhana śrī vināyakasya – mouse-vehicle
of lord vinayaka) is closely related
to the philosophy of “வேரறுக்க /
उपाट्यति (vēraṟukka / upāṭyati – to uproot)” discussed above, as we know the मूषिक (mūṣika - mouse) is a kind of बिलकारिन् प्राणिन् (bilakārin prāṇin - burrowing animal) capable of digging deep holes into the soil and thereby
uproots crops.
This symbology is again related to the मूलाधरचक्र (mūlādharacakra – root base centre). Please remember that श्री गणेश (śrī gaṇeśa), according to the गुप्तविद्या जीवायस्कान्तीय कुण्डलिनीशक्तेः (guptavidyā jīvāyaskāntīya kuṇḍalinīśakteḥ - occult science of biomagnetic coiled energy), is theologized as the अधिकारदेवता मूलाधारचक्रे कूण्डलिनीशक्तिमण्डलस्य (adhikāradevatā mūlādhāracakre kūṇḍalinīśaktimaṇḍalasya– presiding deity in the root-base centre of coiled energy circuit). This is a deep topic and which I may be revisiting later but for now let’s recollect the famous श्लोक (śloka - eulogy) recited by millions of seekers
निभृतार्थ सार्थकता दिव्यनरूपाणाम् (nibhṛtārtha sārthakatā divyanarūpāṇām – occult significance of divine forms)
Let us next discuss the spiritual significance underlying the दिव्यरूप श्री गणेशस्य (divyarūpa śrī gaṇeśasya – divine form of Lord Ganesha). To this end, let us first meditate upon this sacred उपसन श्लोक (upasana śloka – contemplation verse) which originally occurs in the स्कन्दमहापुराण (skandamahāpurāṇa)
The above श्लोक (śloka – verse) also has within it deep spiritual secrets. For example, the expression चतुर्भुजम् (caturebhujam – four-armed) is a spiritually overloaded polymorphic term. One of its esoteric meanings symbolizes the चतुर्विध आत्मकार्यावस्थाः चैतन्यस्य (caturvidha ātmakāryāvasthāḥ caitanyasya – four-fold effectual soul-states of consciousness) originally revealed in the sacred माण्डुक्योपनिषद् (māṇḍukyopaniṣad) viz. जाग्रत् अवस्था (jāgrat avasthā – waking state), स्वप्न अवस्था (svapna avasthā – dream state), सुषुप्ति अवस्था (suṣupti avasthā – sleep state) and the तुरिय अवस्था (turiya avasthā – fourth state).
Similarly, the expression चतुर्भुजम् (caturebhujam – four-armed) also represents the चतुर्विध मायाकोशाः चैतन्यस्य (caturvidha māyākośāḥ
caitanyasya– four-fold paradox-sheaths of consciousness) originally revealed in the sacred तैत्तिरीयोपनिषद् (taittirīyopaniṣad) viz. अन्नमयकोश (annamayakośa
– food predominant sheath), प्राणमयकोश (prāṇamayakośa – vital predominant sheath), मनोमयकोश (manomayakośa
– mind predominant sheath) & विज्ञानमयकोश (vijñānamayakośa – gnosis predominant sheath).
Interestingly, there is a ancient பிள்ளையார் வணக்கச்செய்யுள் (piḷḷaiyār vaṇakkacceyyuḷ - pillaiyar eulogy verse), glorifying the चुतुर्भुजाः श्री गणेशस्य (cuturbhujāḥ śrī gaṇeśasya – four hands of
Lord Ganesha) referred in various ancient treatises
including the ஸ்ரீ சேனாவரையரின் தொல்காபிய உரை (srī cēṉāvaraiyariṉ tolkāpiya urai – commentry of sri senaiyar on tolkapiyam)
Interestingly, here in addition to the above mentioned four-fold esoteric mappings symbolized by the expression “தந்தோள் நான்கு (tantōḷ nāṉku – four-armed shoulder)” there is the ஐந்தாம் கரம் / पञ्चम भुज (aintām karam / pañcama bhuja – fifth arm) referred here as ஒன்றுகை (oṉṟukai – unique hand) which represents the पञ्चम आत्मकार्यावस्था चैतन्यस्य (pañcama ātmakāryāvasthā caitanyasya – fifth effectual soul-state of consciousness) & पञ्चम मायाकोश चैतन्यस्य (pañcama māyākośa caitanyasya– fifth pradox-sheath of consciousness) viz. तुरियातीत (turiyātīta – beyond fourth) & आनन्दमयकोश (ānandamayakośa – bliss predominant sheath) respectively.
ஸ்ரீ திருமூல நாயனார் (srī tirumūla nāyaṉār) in the very beginning of his magnum-opus masterpiece திருமந்திரம்(tirumantiram) glorifies ஐந்துகர விநாயகர் (aintukara viṉāyakar - five-armed vinayaka) thus as part of his விநாயகர் வணக்கம் (vināyakar vaṇakkam – homage to vinayagar)
In other words, the ஐந்துகர விநாயகர் (aintukara viṉāyakar - five-armed vinayaka) symbolizes a multi-tiered hierarchical continuum traversing through the physical / terrestrial, vital, psychic as well as gnostic, and even spiritual realms which form a concentric hierarchy of consciousness viz. புரப்புரம் /बाह्यबाह्य (purappuram / bāhyabāhya – external outer), புரம் / बाह्य (puram/bāhya – outer), அகப்புரம் /अन्तर्बाह्य (agappuram / antarbāhya - internal outer), அகம் / अन्तर (agam – inner) & அகமகம் / अन्तरन्तर (agamagam / antarantara – internal inter) respectively. And such a concentric heirarchy is applicable at all the three levels of the पञ्चविध कोशाः अविद्यामाया चैतनस्य (pañcavidha kośāḥ avidyā māyā caitanasya - fivefold sheaths of nescient mystery-consciousness), the पञ्चविध कार्यवस्थाः बद्धात्म चैतन्यस्य (pañcavidha kāryavasthāḥ baddhātma caitanyasya – five-fold effectual states of corporeal soul-consciousness) and the पञ्चविध स्थूलभूत तत्त्वानि अप्रवृत्ति चैतन्यस्य (pañcavidha sthūlabhūta tattvāni apravṛtti caitanyasya – fivefold gross material principles of inertial-consciousness)
|
# |
स्थण्डिल स्थानस्य (sthaṇḍila sthānasya –
boundary of locus) (A) |
कोश अविद्यामाया चैतनस्य (kośa avidyāmāyā caitanasya - sheath of nescient mystery-consciousness) य अक्ष (ya akṣa – x axis) |
कार्यवस्था बद्धात्म चैतन्यस्य (kāryavasthā baddhātma caitanyasya – effectual state of corporeal soul-consciousness) र अक्ष (ra akṣa – y axis) |
स्थूलभूत तत्त्व अप्रवृत्ति चैतन्यस्य (sthūlabhūta tattva apravṛtti caitanyasya – gross material principle of inertial-consciousness) ल अक्ष (la akṣa – z axis) |
|
1 |
புரப்புரம் /बाह्यबाह्य (purappuram /
bāhyabāhya – external outer) |
अन्नमयकोश (annamayakośa
– food-predominant sheath) |
जाग्रत् अवस्था (jāgrat avasthā – waking state) |
पृथिवि तत्त्व (pṛthivi tattva – earth principle) |
|
2 |
புரம் / बाह्य (puram/bāhya – outer) |
प्राणमयकोश् (prāṇamayakośa
– vital-predominant sheath) |
स्वप्न अवस्था (svapna
avasthā – dreaming state) |
अपस् तत्त्व (apas
tattva – water principle) |
|
3 |
அகப்புரம் /अन्तर्बाह्य (agappuram
/ antarbāhya - internal outer) |
मनोमयकोश (manomayakośa – mind-predominant sheath) |
सुषुप्ति अवस्था (suṣupti
avasthā – sleeping state) |
अग्नि तत्त्व (agni
tattva – fire principle) |
|
4 |
அகம்/ अन्तर (agam – inner) |
विज्ञानमयकोश (vijñānamayakośa
– wosdom-predominant sheath) |
तुरीय अवस्था (turīya
avasthā – trance state) |
वायु तत्त्व (vāyu tattva – air principle) |
|
5 |
அகமகம் / अन्तरन्तर (agamagam /
antarantara – internal inter) |
आनन्दमयकोश (ānandamayakośa – bliss-predominant sheath) |
तुरीयातीत अवस्था (turīyātīta
avasthā –
transcendent state) |
आकाश तत्त्व (ākāśa
tattva – vaccum principle) |
Geometrically speaking these त्रिविधदेशैवैमाक्षाः (trividhadeśaivaimākṣāḥ - trifold space-like dimensional axes) viz.
य अक्ष (ya akṣa – x axis), र अक्ष (ra akṣa – y axis)
& ल अक्ष
(la akṣa – z axis) representing कोश अविद्यामाया
चैतनस्य (kośa
avidyāmāyā caitanasya - sheath of nescient mystery-consciousness) (X), कार्यवस्था बद्धात्म चैतन्यस्य (kāryavasthā baddhātma caitanyasya – effectual state
of corporeal soul-consciousness) (Y) & स्थूलभूत तत्त्व अप्रवृत्ति चैतन्यस्य (sthūlabhūta tattva apravṛtti caitanyasya – gross
material principle of inertial-consciousness) (Z) in the above table, are mutually
perpendicular to each other as shown below:
Further, in accordance with the modern relativistic four-dimensional spacetime continuum, in addition to the त्रिविधदेशैवैमाक्षाः (trividhadeśaivaimākṣāḥ - trifold space-like dimensional axes) denoted by य अक्ष (ya akṣa – x axis), र अक्ष (ra akṣa – y axis) & ल अक्ष (la akṣa – z axis) respectively, there is the त अक्ष (ta akṣa – t axis) viz. चतुर्थ कालैव वैमाक्ष (caturtha kālaiva vaimākṣa - fourth time-like dimensional axis) representing पञ्चमहाकृत्यानि (pañcamahākṛtyāni – five cosmic acts) viz. सृष्टि (sṛṣṭi – creation), स्थिति (sthiti - sustenance), संहार (saṁhāra –dissolution), तिरोभाव / तिरोधान (tirobhava /tirodhāna – veiling) & अनुग्रह (anugraha - grace) respectively. Interestingly, the famous iconography of ஸ்ரீ பஞ்சமுக விநாயகர் / श्री पञ्चमुख विनायक (srī pañcamuka vināyakar / śrī pañcamukha vināyaka – divine five-faced vinayaka) also symbolize the above mappings.
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Please recollect that according to शैवमतसंप्रदाय (śaivamatasaṃpradāya – Shaiva theological tradition), the महेश्वरतत्त्व (maheśvaratattva – supreme controller principle) symbolizing the क्रियाशक्ति (kriyāśakti – executive force) is responsible पञ्चमहाकृत्यानि (pañcamahākṛtyāni – five cosmic acts) viz. सृष्टि (sṛṣṭi – creation), स्थिति (sthiti - sustenance), संहार (saṁhāra –dissolution), तिरोभाव / तिरोधान (tirobhava /tirodhāna – veiling) & अनुग्रह (anugraha - grace). The following verses in the திருமந்திரம் (tirumantiram), very clearly articulates the concept of पञ्चमहाकृत्यानि (pañcamahākṛtyāni – five cosmic acts)
In शैवमतसंप्रदाय (śaivamatasaṃpradāya – Shaiva theological tradition), these five functions are considered as शुद्ध तत्त्व (śuddha tattva – pure principles) and symbolized by the पञ्चनन शिव मूर्ति (pañcanana śiva mūrti – five headed Shiva iconography) viz.सद्योजात (sadyojāta), वाम देव (vāma deva), अघोर (aghora), तत्पुरुष (tatpuruṣa) & ईशान (īśāna) respectively. The earliest references to these occurs in the महा नारायण उपनिषद् (mahā nārāyaṇa upaniṣad) section of the तैत्तिरिय आरन्यक (taittiriya āranyaka) belonging to the कृष्ण यजुर् वेद संहित (kṛṣṇa yajur veda saṁhita), wherein they are referred to as the पञ्चब्रह्म मन्त्र (pañcabrahma mantra). Interestingly, from a theosonic perspective, the term पञ्चवक्त्र (pañcavaktra) is also popularly used to denote the पञ्चब्रह्म मुखानि (pañcabrahma mukhāni – five divine faces) as it is believed that revealed the wisdom of वेद (veda) using five-fold means viz. विधि (vidhi - rules), मन्त्र (mantra - incantation), नामधेय (nāmadheya - appellation), निशेध (niśedha - control) & अर्थवाद (arthavāda - interpretation). The following is a popular imagery of the same
In other texts, these five faces are also called as the पञ्च ब्रह्म मुख (pañca brahma mukha – five divine faces) or simply as पञ्चमुखि (pañcamukhi – five faces). The लिङ्ग पुराण (liṅga purāṇa), for example, very beautifully glorifies the पञ्चमुखि (pañcamukhi – five faces)
Interestingly, in front of the sacred அகத்தியர்கூடம் / अगस्त्यकूट (agattiyarkūṭam / agastyakūṭa – Agastya peak) which is part of the பொதிகை மலைத்தொடர் / पौतलक गिरिजाल (podigai malaittoḍar / pautalaka girijāla – bettigo mountain range), amidst the dense forests of the along the மேற்க்குத்தொடர்ச்சிமலைத்தொடர் (mēṟkkuttoṭarccimalaittoṭar – western-ghats mountain-range) in the southern part of Indian peninsula viz. (Tamil Nadu & Kerala), there lies the naturally from சுயம்புபஞ்சமுகசிவலிங்க மாமலை / स्वयंभूपञ्चमुखशिवलिङ महामेरु (suyambupañcamukacivaliṅga māmalai / svayaṃbhūpañcamukhaśivaliṅa mahāmeru – self-existing five-faced Shivalinga grand-mountain). The image of which is given below,
श्री गणेश (śrī gaṇeśa), according to the गुप्तविद्या जीवायस्कान्तीय कुण्डलिनीशक्तेः (guptavidyā jīvāyaskāntīya kuṇḍalinīśakteḥ - occult science of biomagnetic coiled energy), is theologized as the अधिकारदेवता मूलाधारचक्रे कूण्डलिनीशक्तिमण्डलस्य (adhikāradevatā mūlādhāracakre kūṇḍalinīśaktimaṇḍalasya– presiding deity in the root-base centre of coiled energy circuit), and therefore, He is eulogized as the முழுமுதற்கடவுள் / पूर्वप्रथमेश्वर (muḻumutaṟkaṭavuḷ / pūrvaprathameśvara – primordial holistic deity).
திரு அருட்பிரகாச இராமலிங்க வள்ளலார் (tiru aruṭpirakāca irāmaliṅka vaḷḷalār) in his magnum opus masterpiece திருவருட்பா (tiruvaruṭpā) begins
the வினாயகர் காப்புச்செய்யுள்
(viṉāyakar kāppucceyyuḷ) as part of the decade titled சிவனேசவெண்பா (sivaṉēsaveṇpā) by singing thus:
In fact, the esoteric symbology underlying the दिव्यरूप श्री गणेशस्य (divyarūpa śrī gaṇeśasya – divine form of Lord Ganesha), explains that His हस्तिनास (hastināsa – elephant trunk) symbolizes the सुषुंणानाडी / சுழுமுனைநாடி (suṣuṃṇānāḍī / suḻumuṉaināḍi) while his द्वय दन्तौ (dvaya dantau – two tusks) viz. वामदन्ति (vāmadanti – left-tusk) and the दक्षिणदन्ति (dakṣiṇadanti – right-tusk) represents the इडकलानाडी / இடகலைநாடி (iḍakalānāḍī / iḍakalaināḍi – left-part nerve-channel) and the पिङ्गलानाडी / பிங்கலைநாடி (piṅgalānāḍī / piṅgalaināḍi – tawny-part nerve-channel) respectively.
The next sacred name of Lord श्री गणेश (śrī gaṇeśa) that we will analyse is श्री शूर्पकर्ण गणेश (śrī śūrpakarṇa gaṇeśa - winnowing-ear ganesha). The following verse from the ब्रह्मवैवर्तपुराण (brahmavaivartapurāṇa)
explains it thus:
According to the श्री गणेश पुराण (śrī gaṇeśa purāṇa), He is so-called because श्री गणेश (śrī gaṇeśa) had once with His बृहत्कर्ण (bṛhatkarṇa - large ear) had helped श्री अग्निदेवा (śrī agnidevā – sacred fire deity) who had lost his lustre due to a शाप (śāpa - curse), by fanning ओजस् (ojas - vitality) back into अग्नि (agni - fire)
sUch निष्पवण ओजस् अग्नेः (niṣpavaṇa ojas
agneḥ - fanning / winnowing the vitality of fire) from an गुप्तयोगमार्ग (guptayogamārga
– occult yogic path) standpoint,
corresponds to सन्दीपन कुण्डलिनी
शक्ति (sandīpana kuṇḍalinī śakti – kindling the coiled energy) through the process of प्राणाग्निहोत्र (prāṇāgnihotra
– vital fire invocation). Of
course, from a गुप्तज्ञानमार्ग
(guptajñānamārga–
occult gnostic path) standpoint, here
अग्नि (agni - fire) denotes the ज्ञानाग्नि ब्रह्मानुभूति (jñānāgni brahmānubhūti
– gnostic fire of spiritual realization) which is facilitated by the बृहत्कर्ण (bṛhatkarṇa - large ear).
One of the main reasons underlying the image of बृहत्कर्ण (bṛhatkarṇa - large ear) is to emphasize the significance of श्रवणं / கேட்டல் (śravaṇaṁ / kēṭṭal - listening) as an important ज्ञानमार्गयुक्ति (jñānamārgayukti – gnostic path device). श्रवणं (śravaṇaṁ - listening) is always an art, (even in the case of regular communication) that not all of us do it in the right way. Honestly speaking, we seldom purely “listen” to understand the what the speaker originally wants to say. Most of the time, we listen only what we like to hear, rather than what the speaker wanted to convey. To quote the eminent thinker-philosopher Jiddu Krishnamoorthy,
“Like most people, you have read, listened and imitated; you have
tried to find out what others have said concerning truth and God, concerning
life and immortality. So you have a picture in your mind, and now you want to
compare that picture with what I am going to say. That is, your mind is seeking
merely descriptions; you do not try to find out anew, but only try to compare.”
Obviously, such half baked श्रवणं (śravaṇaṁ - listening) is not what is prescribed in the मन्त्र शास्त्र (mantra śāstra – science of mantra). Carefully श्रवणं (śravaṇaṁ - listening) to the मन्त्र (mantra – sonic formula) with utmost धारन (dhārana - concentration) by प्रत्याहार (pratyāhāra - filtering) out all other unwanted thoughts (disturbances),
is a fundamental pre-requisite in मन्त्रयोग (mantra yoga). That is why, श्रवणं (śravaṇaṁ - listening) is considered to be the greatest wealth, as declared by திருவள்ளுவர் (tiruvaḷḷuvar) in the
following couplet
தோப்புக்கரணம் (tōppukkaraṇam) the traditional technique of offering our humble prayers in front of विनायक मूर्ति (vināyaka mūrti) is actually a very powerful योगासन साधन (yogāsana sādhana – yogic practice) to vitalize the मस्तिष्क (mastiṣka - brain) to improve its listening capacity. In fact, modern neurological terms this exercise is called as Super Brain Yoga.
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The neuroscience behind it is as follows, the माणुष कर्ण (māṇuṣa karṇa – human ear) fractally corresponds to the whole माणुषशरीर (māṇuṣaśarīra - humanbody) as an inverted foetus (as depicted in below diagram), as discovered by Dr. Paul Nogier, popularly known as the “father of auroculotherapy”, a holistic discipline integrating multiple domains of knowledge viz. Acupuncture, Medicine, Neurology etc.
If you observe carefully (of course, with some imaginative vision), you can realize that the shape of the माणुष कर्ण (māṇuṣa karṇa – human ear) closely resembles the प्रणवमन्त्र (praṇavamantra – revebrate mantra) viz. ॐ / ௐ (oṃ).
Thus, it has been now scientifically established the सूक्ष्म नाडिसारण्यः (sūkṣma nāḍi sāraṇyaḥ - subtle nerve channels) connecting the the माणुष कर्ण (māṇuṣa karṇa – human ear) and the मस्तिष्क (mastiṣka - brain) have influence on other almost all other vital parts of माणुषशरीर (māṇuṣaśarīra - humanbody). The दक्षिणकर्णप्राण्त (dakṣiṇakarṇaprāṇta – right ear-lobe), for example, corresponds to the वाममस्तिष्क (vāmamastiṣka – left-brain), while the वामकर्णप्राण्त (vāmakarṇaprāṇta – left ear-lobe) corresponds to the दक्षिणमस्तिष्क (dakṣiṇamastiṣka – right-brain). Tapping this cross-sectional energy channels is the aim of தோப்புக்கரணம் (tōppukkaraṇam), which is traditionally proven योगासन साधन (yogāsana sādhana - yogic rite) for tuning and kindling these शक्तिचक्रकेन्द्राः (śakticakrakendrāḥ - energy-circuit centres) for activating higher realms of ब्रह्मचैतन्य (brahmacaitanya – spiritual consciousness).
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