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OLD முருகா! பெருமைபெறு நினதுபுகழ் பேசவேண்டும் (murugā! perumaipeṟu niṉatupukaḻ pēcavēṇṭum – Muruga! let your glory be extolled)

    

 

ஓம் சரவணபவாய நம / ॐ सरवणभवाय नमः

(ōm saravaabavāya nama / oṃ saravaṇabhavāya namaḥ) 



விநாயகர் காப்பு (vināyakar kāppu – Vinayagar’s protection)


OriginalTransliterationTranslation
கைத்தல நிறைகனி அப்ப மொடு அவல் பொரி
கப்பிய கரிமுகன் அடிபேணி
கற்றிடும் அடியவர் புத்தியில் உறைபவ
கற்பகம் எனவினை கடிதேகும்
மத்தமும் மதியமும் வைத்திடும் அரன்மகன்
மற்பொரு திரள்புய மதயானை
மத்தள வயிறனை உத்தமி புதல்வனை
மட்டு அவிழ் மலர்கொ(ண்)டு பணிவேனே
முத்தமிழ் அடைவினை முற்படு கிரிதனில்
முற்பட எழுதிய முதல்வோனே
முப்புரம் எரி செய்த அச்சிவன் உறை ரதம்
அச்சு அது பொடிசெய்த அதிதீரா
அத்துயர் அது கொ(ண்)டு சுப்பிரமணி படும்
அப்புனம் அதனிடை இபமாகி
அக்குற மகளுடன் அச்சிறு முருகனை
அக்கணம் மணம் அருள் பெருமாளே.
kaittala niṟaikaṉi appa moṭu aval pori
kappiya karimukaṉ aṭipēṇi
kaṟṟiṭum aṭiyavar puttiyil uṟaipava
kaṟpakam eṉaviṉai kaṭitēkum
mattamum matiyamum vaittiṭum araṉmakaṉ
maṟporu tiraḷpuya matayāṉai
mattaḷa vayiṟaṉai uttami putalvaṉai
maṭṭu aviḻ malarko(ṇ)ṭu paṇivēṉē
muttamiḻ aṭaiviṉai muṟpaṭu kiritaṉil
muṟpaṭa eḻutiya mutalvōṉē
muppuram eri ceyta accivaṉ uṟai ratam
accu atu poṭiceyta atitīrā
attuyar atu ko(ṇ)ṭu cuppiramaṇi paṭum
appuṉam ataṉiṭai ipamāki
akkuṟa makaḷuṭaṉ acciṟu murukaṉai
akkaṇam maṇam aruḷ perumāḷē.!
Tamil Reference: திருப்புகழ் (tiruppukaḻ) (1)




குருவாய் வருவாய், அருள்வாய் குகனே (guruvāy varuvāy, aruḷvāy gugaṉē – O Guha! Come and Grace as Guru)


OriginalTransliterationTranslation
உருவாய் அருவாய், உளதாய் இலதாய்
மருவாய் மலராய், மணியாய் ஒளியாய்க்
கருவாய் உயிராய்க், கதியாய் விதியாய்க்
குருவாய் வருவாய், அருள்வாய் குகனே.
uruvāy aruvāy, uḷatāy ilatāy
maruvāy malarāy, maṇiyāy oḷiyāyk
karuvāy uyirāyk, katiyāy vitiyāyk
kuruvāy varuvāy, aruḷvāy kukaṉē.
With form and formless, what is not and what is,
Flower and fragrance, gem and radiance,
Body and soul, salvation and rules of righteousness,
O Lord, Who comes as all and as Guru!
O Guha! Bestow Thy Grace.

-translation by N.V. Karthikeyan
Tamil Reference: கந்தர் அநுபூதி (kantar anupūti) (51)





பெருமைபெறு நினதுபுகழ் பேசவேண்டும் (perumaipeṟu niṉatupukaḻ pēcavēṇṭum - let your glory be extolled)


OriginalTransliterationTranslation
ஆடும் பரி, வேல், அணிசேவல் எனப்
பாடும் பணியே பணியா அருள்வாய்
தேடும் கயமா முகனைச் செருவில்
சாடும் தனி யானைச் சகோதரனே
āḍum parivēl ani sēvelenap
pāḍum paṇiyē paṇiyāi aruḻvāi
tēḍum kayamāmuganaic sēruviṛ
sāḍuntaniyānai sagōdaranē.
Searching for an equal to fight against, the asura
Gajamukha, was killed in battle by the elephant-faced God
Oh brother of that God without an equal, bless me
That i may engage in life-long service to Thee,
To Thine dancing peacock mount, the Vel,
and the beautiful cock (banner).

-translation by Swami Anavanda
Tamil Reference: கந்தர் அனுபூதி (kandar anubūti)


OriginalTransliterationTranslation
ஒருமையுடன் நினதுதிரு மலரடி நினைக்கின்ற
உத்தமர்தம் உறவுவேண்டும்
உள்ஒன்று வைத்துப் புறம்பொன்று பேசுவார்
உறவுகல வாமைவேண்டும்
பெருமைபெறு நினதுபுகழ் பேசவேண் டும்பொய்மை
பேசா திருக்க்வேண்டும்
பெருநெறி பிடித்தொழுக வேண்டும்மத மானபேய்
பிடியா திருக்கவேண்டும்
மருவுபெண் ஆசையை மறக்கவே வேண்டும்உனை
மறவா திருக்கவேண்டும்
மதிவேண்டும் நின்கருணை நிதிவேண்டும் நோயற்ற
வாழ்வில்நான் வாழவேண்டும்
தருமமிகு சென்னையில் கந்தகோட் டத்துள்வளர்
தலம்ஓங்கு கந்தவேளே
தண்முகத் துய்யமணி உண்முகச் சைவமணி
சண்முகத் தெய்வமணியே.
orumaiyuṭaṉ niṉatutiru malaraṭi niṉaikkiṉṟa
uttamartam uṟavuvēṇṭum
uḷoṉṟu vaittup puṟampoṉṟu pēcuvār
uṟavukala vāmaivēṇṭum
perumaipeṟu niṉatupukaḻ pēcavēṇ ṭumpoymai
pēcā tirukkvēṇṭum
peruneṟi piṭittoḻuka vēṇṭum'mata māṉapēy
piṭiyā tirukkavēṇṭum
maruvupeṇ ācaiyai maṟakkavē vēṇṭumuṉai
maṟavā tirukkavēṇṭum
mativēṇṭum niṉkaruṇai nitivēṇṭum nōyaṟṟa
vāḻvilnāṉ vāḻavēṇṭum
tarumamiku ceṉṉaiyil kantakōṭ ṭattuḷvaḷar
talamōṅku kantavēḷē
taṇmukat tuyyamaṇi uṇmukac caivamaṇi
caṇmukat teyvamaṇiyē.
Tamil Reference: திருவருட்பா: தெய்வமணி மாலை (tiruvaruṭpā : deyvamaṇi mālai) (5.52.8)




அவையடக்கம் : யான் அறியேன் பராபரமே (avaiyaṭakkam : yāṉ aṟiyēṉ parāparamē – assembly modesty: I know not the Infinite Divine)


OriginalTransliterationTranslation
திரளக் கரக்கரை வென்கண்ட வேலன் றிசைமுகன்மால்
திரளக் கரக்கரை யான்பாட நாடுதல் செய்யசங்க
திரளக் கரக்கரை காண்பான்கைந் நீத்திசை வார்பனிக்க
திரளக் கரக்கரை வானீட்டு மைந்தர்புந் திக்கொக்குமே
tiraḷak karakkarai veṉkaṇṭa vēlaṉ ṟicaimukaṉmāl
tiraḷak karakkarai yāṉpāṭa nāṭutal ceyyacaṅka
tiraḷak karakkarai kāṇpāṉkain nītticai vārpaṉikka
tiraḷak karakkarai vāṉīṭṭu maintarpun tikkokkumē
Tamil Reference: கந்தர் அந்தாதி (kantar antāti) - (10)

    


OriginalTransliterationTranslation
न जानामि शब्दं न जानामि चार्थं
न जानामि पद्यं न जानामि गद्यम् ।
चिदेका षडास्या हृदि द्योतते मे
मुखान्निःसरन्ते गिरश्चापि चित्रम् ॥
na jānāmi śabdaṁ na jānāmi cārthaṁ
na jānāmi padyaṁ na jānāmi gadyam ।
cidēkā ṣaḍāsyā hr̥di dyōtatē mē
mukhānniḥsarantē giraścāpi citram ॥
I know not the science of musical sounds, I know not the meanings of complex texts either, I know not the nature of shlokas made of four types of padaas, nor do I know the intricacies of the gadhyam style! But in my heart, shines an effulgent light with six luminous faces, and because of that, from my mouth, amazing phrases with musical tone and meanings pour out in extempore.
-translation by Mr. Mani Ramachandran
Sanskrit Reference: श्री सुब्रह्मण्यभुजङ्गम्(śrī subrahmaṇyabhujaṅgam) (10)



மகோத்சவ விழாக்கள் (makōtcava viḻākkaḷ - mega festivals)

    On this sacred day, I would like to share my understandings on the spiritual significance of Lord திரு முருகப்பெருமான் (tiru murukapperumāṉ) with reference to His two most important மகோத்சவ விழாக்கள் (makōtcava viḻākkaḷ - mega festivals) which typically includes the following:  

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திருவிழா (iruviḻā - festival)

வருடாந்திர மறுநிகழ்வு (varuṭāntira maṟunikaḻvu – annual recurrence)

நிகழ்வின் முக்கியத்துவம் (nikaḻviṉ mukkiyattuvam – event significance)

1

தைபூசத்திருவிழா (taipūcattiruviḻā – Tai Pusam Festival)

தைமாத பூச நக்ஷத்திரம் (taimāta pūca nakṣattiram – pusha nakshatra in the month of Thai (mid Jan to mid Feb))

திரு முருகப்பெருமானிற்க்கு தன் தாயால் திருவேலாயுதம் அறுளப்பெற்றத்திருநாள்  (tiru murukapperumāṉiṟkku taṉ tāyāl tiruvēlāyutam aṟuḷappeṟṟattirunāḷ)

2

பங்குனி உத்திரத்திருவிழா (paṅkuṉi uttirattiruviḻā – Panguni Uttiram Festival)

பங்குனிமாத உத்திர நக்ஷத்திரம் (paṅkuṉimāta uttira  nakṣattiram –uttira asterism in the month of Panguni (mid Marikasi ch to mid Apr)

திரு முருகப்பெருமானின் திரு அவதாரத்திருநாள் (tiru murukapperumāṉiṉ tiru avatārattirunāḷ - sacred event of sacred event of Lord Murgan’s sacred wedlock)

3

வைகாசி விசாகத்திருவிழா (vaikāci vicākat tiruviḻā – Vaikasi Visagam Festival)

வைகாசிமாதம் விசாக நக்ஷத்திரம் (vaikācimātam vicāka nakṣattiram – Vishaka asterism in month of Vaikasi (Mid May to Mid June)

திரு முருகப்பெருமானின் திருமணத்திருநாள் (tiru murukapperumāṉiṉ tirumaṇattirunāḷ - sacred event of Lord Murgan’s incarnation)

4

ஐப்பசி கந்தசஷ்டி திருவிழா  (aippaci kantacaṣṭi tiruviḻā – Aipasi Kanda Sashti Festival)

ஐப்பசிமாத சஷ்டி திதி (aippacimāta caṣṭi titi – sixth lunar day in the month of Aippasi (Mid Oct to Mid Nov))

திரு முருகப்பெருமானின் சூரசம்மாரத்திருநாள் (tiru murukapperumāṉiṉ cūracam'mārattirunāḷ - sacred event Lod Muruga conquest of Suran)


வைகாசி விசாகத்திருநாலின் மெய்ஞான மேன்மை (vaikāci vicākattirunāliṉ meyñāṉa mēṉmai – spiritual significance of Vaikasi Visaka festival)

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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Scripture

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.

  • आरण्यक / वण पर्व (āraṇyaka / vaṇa parva – forest period)
  • शल्यपर्व (śalyaparva – surgical period)
  • अनुशासनपर्व (anuśāsanaparva – indoctrination period)

5

श्रीमद् वाल्मीकिरामायण (śrīmad vālmīkirāmāyaṇa – Sri Valmiki’s Ramayana)

  • बालकाण्ड  (bālakāṇḍa – youth period)

6

श्रीमद्  स्कन्दमहापुराण (śrīmad skandamahāpurāṇa)

  • उत्तरभारतीयशाका स्कन्दमहापुरानस्य (uttarabhāratīyaśākā skandamahāpurānasya – north Indian recension of the history of Skanda)
  • दक्षिणभारतीयशाका स्कन्दमहापुरानस्य (dakṣiṇabhāratīyaśākā skandamahāpurānasya – south Indian recension of the history of Skanda)

7

श्रीमद् शिवमहापुराण (śrīmad śivamahāpurāṇa)

8

श्रीमद् कालिदस कुमारसंभव (śrīmad kālidasa kumārasaṃbhava)


    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
)

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देव (deva - god)

स्कन्देन सह सम्बन्धः (skandēna 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 (vedar̥ṣīṇāṁ patnaya - 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)


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 srōtasthānam - source locus of the spiritual energy flow)

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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 (bhautikaśarīrē sthānaṁ - location in the physical body)

जननाङ्गप्रदेशः (jananāṅgapradēśaḥ - genital region)

भ्रूयोः मध्ये (bhrūyōḥ madhyē – between brows)

3

ऊर्जा संचरण प्रारूप (ūrjā saṁcaraṇa prārūpa - energy transmission format)

शुक्राणुरूपेण जैव-आनुवंशिकशक्तिः (śukrāṇurūpēṇa jaiva-ānuvaṁśikaśaktiḥ - Bio-genetic energy in the form of sperm)

प्राणाग्नि ज्योतिरूपेण जैव-तापी ऊर्जा (prāṇāgni jyōtirūpēa 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 (kuṇḍalinīyōgasya śākhā - branch of Kundalini Yoga)

परिणययोग (pariṇayayoga -marital yoga) aka

पर्यङ्कयोग / பரியங்கயோகம் (paryaṅkayoga / pariyaṅgayōgam – bedstead yoga))

अपरिणययोग (apariṇayayoga – celibate yoga) aka

வாசியோகம் / संपुटयोग (vāciyōkam / saṃpuṭayoga– breath control yoga)

5

कुण्डलिनीयोगस्य शाखा (kuṇḍalinīyōgasya śākhā - branch of Kundalini Yoga)

योनिमुद्र (yonimudra – genitive seal)

महामुद्र / खेचरीमुद्र (mahāmudra – supreme seal / flyer seal)

6

उत्प्रेरकबलम् (utprērakabalam - triggering force)

काम इच्छा शक्ति (kāma / icchā śakti – passion / desire force)

ज्ञानशक्ति (jñānaśakti – gnosis force)


लैङ्गिक विषयः परिणययोगस्य (laiṅgika viṣayaḥ pariṇayayogasya - 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 / pariyaṅgayōgam bedstead yoga) which involves leveraging शुक्राणुरूपेण जैव-आनुवंशिकशक्तिः (śukrāṇurūpēṇa 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.

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उपविषयः (upaviṣayaḥ- sub-theme)

1

श्रीस्कन्दस्य पिता यथा श्री अग्निदेवः (śrīskandasya pitā yathā śrī agnidēvaḥ – 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 agnidēvaḥ divyavāhakadūtatvēna kāryaṁ karōti - Sri Skanda is the begotten son of Sri Paramashiva and Agnideva serves as the divine carrier-messenger)

श्रीस्कन्दस्य पिता यथा श्री अग्निदेवः (śrīskandasya pitā yathā śrī agnidēvaḥ – 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). 

  

OriginalTransliterationTranslation
कु॒मा॒रं मा॒ता यु॑व॒तिः समु॑ब्धं॒ गुहा॑ बिभर्ति॒ न द॑दाति पि॒त्रे ।
अनी॑कमस्य॒ न मि॒नज्जना॑सः पु॒रः प॑श्यन्ति॒ निहि॑तमर॒तौ ॥
कमे॒तं त्वं यु॑वते कुमा॒रं पेषी॑ बिभर्षि॒ महि॑षी जजान ।
पू॒र्वीर्हि गर्भ॑: श॒रदो॑ व॒वर्धाप॑श्यं जा॒तं यदसू॑त मा॒ता ॥
हिर॑ण्यदन्तं॒ शुचि॑वर्णमा॒रात्क्षेत्रा॑दपश्य॒मायु॑धा॒ मिमा॑नम् ।
द॒दा॒नो अ॑स्मा अ॒मृतं॑ वि॒पृक्व॒त्किं माम॑नि॒न्द्राः कृ॑णवन्ननु॒क्थाः ॥
kumāram mātā yuvatiḥ sam-ubdham guhā bibharti na dadāti pitre ।
anīkam asya na minat janāsaḥ puraḥ paśyanti ni-hitam aratau॥
kam etam tvam yuvate kumāram peṣī bibharṣi mahiṣī jajāna ।
pūrvīḥ hi garbhaḥ śaradaḥ vavardha apaśyam jātam yat asūta mātā ॥
hiraṇya-dantam śuci-varṇam ārāt kṣetrāt apaśyam āyudhā mimānam ।
dadānaḥ asmai amṛtam vipṛkvat kim mām anindrāḥ kṛṇavan anukthāḥ ॥
The young Mother bears the Boy pressed down in her secret being and gives him not to the Father; but his force is not diminished, the peoples behold him established in front in the upward working of things.
Who is this Boy, O young Mother, whom thou bearest in thyself when thou art compressed into form, but thy vastness gives him birth? For many seasons the Child grew in the womb; I saw him born when the Mother brought him forth.
I saw far off in the field of being one tusked with golden light and pure bright of hue who was shaping the weapons of his war. I give to him the immortality in me in all my separate parts and what shall they do to me who have not the Word and the God-Mind is not in them?
-translation by Sri Aurobindo
Sanskrit Reference: ऋग्वेद संहिता (ṛgveda saṁhitā) (5.2.1-3)


  Let us next take the case-study of श्रीस्कन्दस्य पिता यथा श्री अग्निदेवः (śrīskandasya pitā yathā śrī agnidēvaḥ – 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.

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 Prajapatiwas 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 vedar̥ṣīṇāṁ patnayaḥ – wives of seven Vedic sages) who were performing a वेदयज्ञ (vedayajña – Vedic sacrifice).

OriginalTransliterationTranslation
समाहूतो हुतवहः सोऽद्भुतः सूर्यमण्डलात् ।
विनिःसृत्याययौ वह्निर्वाग्यतो विधिवत्प्रभुः ।
आगम्याहवनीयं वै तैर्द्विजैर्मन्त्रतो हुतम् ॥
स तत्र विविधं हव्यं प्रतिगृह्य हुताशनः ।
ऋषिभ्यो भरतश्रेष्ठ प्रायच्छत दिवौकसाम् ॥
निष्क्रामंश्चाप्यपश्यत्स पत्नीस्तेषां महात्मनाम् ।
स्वेष्वाश्रमेषूपविष्टाः स्नायन्तीश्च यथासुखम् ॥
रुक्मवेदिनिभास्तास्तु चन्द्रलेखा इवामलाः ।
हुताशनार्चिप्रतिमाः सर्वास्तारा इवाद्भुताः ॥
स तद्गतेन मनसा बभूव क्षुभितेन्द्रियः ।
पत्नीर्दृष्ट्वा द्विजेन्द्राणां वह्निः कामवशं ययौ ॥
स भूयश्चिन्तयामास न न्याय्यं क्षुभितोऽस्मि यत् ।
साध्वीः पत्नीर्द्विजेन्द्राणामकामाः कामयाम्यहम् ॥
नैताः शक्या मया द्रष्टुं स्प्रष्टुं वाप्यनिमित्ततः ।
गार्हपत्यं समाविश्य तस्मात्पश्याम्यभीक्ष्णशः ॥
संस्पृशन्निव सर्वास्ताः शिखाभिः काञ्चनप्रभाः ।
पश्यमानश्च मुमुदे गार्हपत्यं समाश्रितः ॥
निरुष्य तत्र सुचिरमेवं वह्निर्वशं गतः ।
मनस्तासु विनिक्षिप्य कामयानो वराङ्गनाः ॥
कामसंतप्तहृदयो देहत्यागे सुनिश्चितः ।
अलाभे ब्राह्मणस्त्रीणामग्निर्वनमुपागतः ॥
स्वाहा तं दक्षदुहिता प्रथमं कामयत्तदा ।
सा तस्य छिद्रमन्वैच्छच्चिरात्प्रभृति भामिनी ।
अप्रमत्तस्य देवस्य न चापश्यदनिन्दिता ॥
सा तं ज्ञात्वा यथावत्तु वह्निं वनमुपागतम् ।
तत्त्वतः कामसंतप्तं चिन्तयामास भामिनी ॥
अहं सप्तर्षिपत्नीनां कृत्वा रूपाणि पावकम् ।
कामयिष्यामि कामार्तं तासां रूपेण मोहितम् ।
एवं कृते प्रीतिरस्य कामावाप्तिश्च मे भवेत् ॥
samāhūtō hutavahaḥ sō'dbhutaḥ sūryamaṇḍalāt ।
viniḥsr̥tyāyayau vahnirvāgyatō vidhivatprabhuḥ ।
āgamyāhavanīyaṁ vai tairdvijairmantratō hutam ॥
sa tatra vividhaṁ havyaṁ pratigr̥hya hutāśanaḥ ।
r̥ṣibhyō bharataśrēṣṭha prāyacchata divaukasām ॥
niṣkrāmaṁścāpyapaśyatsa patnīstēṣāṁ mahātmanām ।
svēṣvāśramēṣūpaviṣṭāḥ snāyantīśca yathāsukham ॥
rukmavēdinibhāstāstu candralēkhā ivāmalāḥ ।
hutāśanārcipratimāḥ sarvāstārā ivādbhutāḥ ॥
sa tadgatēna manasā babhūva kṣubhitēndriyaḥ ।
patnīrdr̥ṣṭvā dvijēndrāṇāṁ vahniḥ kāmavaśaṁ yayau ॥
sa bhūyaścintayāmāsa na nyāyyaṁ kṣubhitō'smi yat ।
sādhvīḥ patnīrdvijēndrāṇāmakāmāḥ kāmayāmyaham ॥
naitāḥ śakyā mayā draṣṭuṁ spraṣṭuṁ vāpyanimittataḥ ।
gārhapatyaṁ samāviśya tasmātpaśyāmyabhīkṣṇaśaḥ ॥
saṁspr̥śanniva sarvāstāḥ śikhābhiḥ kāñcanaprabhāḥ ।
paśyamānaśca mumudē gārhapatyaṁ samāśritaḥ ॥
niruṣya tatra suciramēvaṁ vahnirvaśaṁ gataḥ ।
manastāsu vinikṣipya kāmayānō varāṅganāḥ ॥
kāmasaṁtaptahr̥dayō dēhatyāgē suniścitaḥ ।
alābhē brāhmaṇastrīṇāmagnirvanamupāgataḥ ॥
svāhā taṁ dakṣaduhitā prathamaṁ kāmayattadā ।
sā tasya chidramanvaicchaccirātprabhr̥ti bhāminī ।
apramattasya dēvasya na cāpaśyadaninditā ॥
sā taṁ jñātvā yathāvattu vahniṁ vanamupāgatam ।
tattvataḥ kāmasaṁtaptaṁ cintayāmāsa bhāminī ॥
ahaṁ saptarṣipatnīnāṁ kr̥tvā rūpāṇi pāvakam ।
kāmayiṣyāmi kāmārtaṁ tāsāṁ rūpēṇa mōhitam ।
ēvaṁ kr̥tē prītirasya kāmāvāptiśca mē bhavēt ॥
And the Adbhuta fire, that carrier of oblations, was invited with mantras. And coming out of the solar disc, that lordly fire duly repaired thither, restraining speech. And, O chief of Bharata's race, that fire entering the sacrificial fire that had been ignited and into which various offerings were made by the Rishis with recitations of hymns, took them with him and made them over to the dwellers of heaven. And while returning from that place, he observed the wives of those high-souled Rishis sleeping at their ease on their beds. And those ladies had a complexion beautiful like that of an altar of gold, spotless like moon-beams, resembling fiery flames and looking like blazing stars. And seeing those wives of the illustrious Brahmanas with eager eyes, his mind became agitated and he was smitten with their charms. Restraining his heart he considered it improper for him to be thus agitated. And he said unto himself, The wives of these great Brahmanas are chaste and faithful and beyond the reach of other people's desires. I am filled with desire to possess them. I cannot lawfully cast my eyes upon them, nor ever touch them when they are not filled with desire. I shall, therefore, gratify myself daily with only looking at them by becoming their Garhapatya (house-hold) fire.'
Markandeya continued, The Adbhuta fire, thus transforming himself into a house-hold one, was highly gratified with seeing those gold-complexioned ladies and touching them with his flames. And influenced by their charms he dwelt there for a long time, giving them his heart and filled with an intense ove for them. And baffled in all his efforts to win the hearts of those Brahmana ladies, and his own heart tortured by love, he repaired to a forest with the certain object of destroying himself. A little while before, Swaha, the daughter of Daksha, had bestowed her love on him. The excellent lady had been endeavouring for a long time to detect his weak moments; but that blameless lady did not succeed in finding out any weakness in the calm and collected fire-god. But now that the god had betaken himself to a forest, actually tortured by the pangs of love, she thought, 'As I too am distressed with love, I shall assume the guise of the wives of the seven Rishis, and in that disguise I shall seek the fire-god so smitten with their charms. This done, he will be gratified and my desire too will be satisfied.'

-translation by Sri Kisari Mohan Ganguli
Sanskrit Reference: श्रीमद् व्यासमहाभारत (śrīmad vyāsamahābhārata) (3.213.40-52)

 

So, in order to fulfil her desire, श्री स्वाहादेवी (śrī svāhādevī) planned to disguise herself as श्री शिवा (śrī śivā) the धर्मपत्नी श्री अङ्गिरस महऋषेः (dharmapatnī śrī aṅgirasa mahaṛṣeḥ – divine consort of Sri Angirasa Maharishi) who was one of the सप्त वेदषड्ऋषीणां पत्नयः (sapta vedar̥ṣīṇāṁ patnayaḥ – wives of seven vedic sages) and thereby श्री स्वाहादेवी अग्निदेवेन सह संभोगं कृतवती (śrī svāhādēvī agnidēvēna saha saṁbhōgaṁ kr̥tavatī – goddess svahadevi copulated with the god of fire) and thereby impregnated with his रेतस् (retas – semen).  

श्री अग्निदेव (śrī agnideva – sacred fire god) & श्री स्वाहादेवी (śrī svāhādevī)



श्री स्वाहादेवी (śrī svāhādevī) then reached the हिमवत् श्वेताः हिमालयः पर्वताः (himavat śvētāḥ himālaya 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 (vedar̥ṣīṇāṁ patnaya - wives of vedic sages) and on each day she impersonated herself as one of them and thereby श्री स्वाहादेवी अग्निदेवेन सह संभोगं कृतवती (śrī svāhādēvī agnidēvēna saha saṁbhōgaṁ kr̥tavatī – goddess svahadevi copulated with the god of fire)While she managed to do so with the षड् वेदऋषीणां पत्नयः (aḍ vedar̥ṣīṇāṁ patnaya - 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 bhartr̥bhaktiśca – 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 (aḍ vedar̥ṣīṇāṁ patnaya - wives of six Vedic sages). 

OriginalTransliterationTranslation
मार्कण्डेय उवाच |
शिवा भार्या त्वङ्गिरसः शीलरूपगुणान्विता |
तस्याः सा प्रथमं रूपं कृत्वा देवी जनाधिप |
जगाम पावकाभ्याशं तं चोवाच वराङ्गना ||
मामग्ने कामसंतप्तां त्वं कामयितुमर्हसि |
करिष्यसि न चेदेवं मृतां मामुपधारय ||
अहमङ्गिरसो भार्या शिवा नाम हुताशन |
सखीभिः सहिता प्राप्ता मन्त्रयित्वा विनिश्चयम् ||
अग्निरुवाच |
कथं मां त्वं विजानीषे कामार्तमितराः कथम् |
यास्त्वया कीर्तिताः सर्वाः सप्तर्षीणां प्रियाः स्त्रियः ||
शिवोवाच |
अस्माकं त्वं प्रियो नित्यं बिभीमस्तु वयं तव |
त्वच्चित्तमिङ्गितैर्ज्ञात्वा प्रेषितास्मि तवान्तिकम् ||
मैथुनायेह संप्राप्ता कामं प्राप्तं द्रुतं चर |
मातरो मां प्रतीक्षन्ते गमिष्यामि हुताशन ||
मार्कण्डेय उवाच |
ततोऽग्निरुपयेमे तां शिवां प्रीतिमुदायुतः |
प्रीत्या देवी च संयुक्ता शुक्रं जग्राह पाणिना ||
अचिन्तयन्ममेदं ये रूपं द्रक्ष्यन्ति कानने |
ते ब्राह्मणीनामनृतं दोषं वक्ष्यन्ति पावके ||
तस्मादेतद्रक्ष्यमाणा गरुडी संभवाम्यहम् |
वनान्निर्गमनं चैव सुखं मम भविष्यति ||
सुपर्णी सा तदा भूत्वा निर्जगाम महावनात् |
अपश्यत्पर्वतं श्वेतं शरस्तम्बैः सुसंवृतम् ||
दृष्टीविषैः सप्तशीर्षैर्गुप्तं भोगिभिरद्भुतैः |
रक्षोभिश्च पिशाचैश्च रौद्रैर्भूतगणैस्तथा |
राक्षसीभिश्च संपूर्णमनेकैश्च मृगद्विजैः ||
mārkaṇḍeya uvāca |
śivā bhāryā tvaṅgirasaḥ śīlarūpaguṇānvitā |
tasyāḥ sā prathamaṃ rūpaṃ kṛtvā devī janādhipa |
jagāma pāvakābhyāśaṃ taṃ covāca varāṅganā ||
māmagne kāmasaṃtaptāṃ tvaṃ kāmayitumarhasi |
kariṣyasi na cedevaṃ mṛtāṃ māmupadhāraya ||
ahamaṅgiraso bhāryā śivā nāma hutāśana |
sakhībhiḥ sahitā prāptā mantrayitvā viniścayam ||
agniruvāca |
kathaṃ māṃ tvaṃ vijānīṣe kāmārtamitarāḥ katham |
yāstvayā kīrtitāḥ sarvāḥ saptarṣīṇāṃ priyāḥ striyaḥ ||
śivovāca |
asmākaṃ tvaṃ priyo nityaṃ bibhīmastu vayaṃ tava |
tvaccittamiṅgitairjñātvā preṣitāsmi tavāntikam ||
maithunāyeha saṃprāptā kāmaṃ prāptaṃ drutaṃ cara |
mātaro māṃ pratīkṣante gamiṣyāmi hutāśana ||
mārkaṇḍeya uvāca |
tato'gnirupayeme tāṃ śivāṃ prītimudāyutaḥ |
prītyā devī ca saṃyuktā śukraṃ jagrāha pāṇinā ||
acintayanmamedaṃ ye rūpaṃ drakṣyanti kānane |
te brāhmaṇīnāmanṛtaṃ doṣaṃ vakṣyanti pāvake ||
tasmādetadrakṣyamāṇā garuḍī saṃbhavāmyaham |
vanānnirgamanaṃ caiva sukhaṃ mama bhaviṣyati ||
suparṇī sā tadā bhūtvā nirjagāma mahāvanāt |
apaśyatparvataṃ śvetaṃ śarastambaiḥ susaṃvṛtam ||
dṛṣṭīviṣaiḥ saptaśīrṣairguptaṃ bhogibhiradbhutaiḥ |
rakṣobhiśca piśācaiśca raudrairbhūtagaṇaistathā |
rākṣasībhiśca saṃpūrṇamanekaiśca mṛgadvijaiḥ ||
sā tatra sahasā gatvā śailapṛṣṭhaṃ sudurgamam |
prākṣipatkāñcane kuṇḍe śukraṃ sā tvaritā satī ||
śiṣṭānāmapi sā devī saptarṣīṇāṃ mahātmanām |
patnīsarūpatāṃ kṛtvā kāmayāmāsa pāvakam ||
divyarūpamarundhatyāḥ kartuṃ na śakitaṃ tayā |
tasyāstapaḥprabhāveṇa bhartṛśuśrūṣaṇena ca ||
ṣaṭkṛtvastattu nikṣiptamagne retaḥ kurūttama |
tasminkuṇḍe pratipadi kāminyā svāhayā tadā ||
tatskannaṃ tejasā tatra saṃbhṛtaṃ janayatsutam |
ṛṣibhiḥ pūjitaṃ skannamanayatskandatāṃ tataḥ ||
Markandeya continued, 'O lord of men, the beautiful Siva endowed with great virtues and an unspotted character was the wife of Angiras (one of the seven Rishis). That excellent lady (Swaha) at first assuming the disguise of Siva, sought the presence of Agni unto whom she said, 'O Agni, I am tortured with love for thee. Do thou think it fit to woo me. And if thou dost not accede to my request, know that I shall commit self-destruction. I am Siva the wife of Angiras. I have come here according to the advice of the wives of the other Rishis, who have sent me here after due deliberation.'


Agni replied, 'How didst thou know that I was tortured with love and how could the others, the beloved wives of the seven Rishis, of whom thou hast spoken, know this?'


Swaha replied, 'Thou art always a favourite with us, but we are afraid of thee. Now having read thy mind by well-known signs, they have sent to thy presence. I have come here to gratify my desire. Be thou quick, O Agni, to encompass the object of thy desire, my sisters-in-law are awaiting me. I must return soon.'


Markandeya continued, 'Then Agni, filled with great joy and delight, married Swaha in the guise of Siva, and that lady joyfully cohabiting with him, held the semen virile in her hands. And then she thought within herself that those who would observe her in that disguise in the forest, would cast an unmerited slur upon the conduct of those Brahmana ladies in connection with Agni. Therefore, to prevent this, she should assume the disguise of a bird, and in that state she should more easily get out of the forest.


Markandeya continued, 'Then assuming the disguise of a winged creature, she went out of the forest and reached the White Mountain begirt with clumps of heath and other plants and trees, and guarded by strange seven-headed serpents with poison in their very looks, and abounding with Rakshasas, male and female Pisachas, terrible spirits, and various kinds of birds and animals. That excellent lady quickly ascending a peak of those mountains, threw that semen into a golden lake. And then assuming successively the forms of the wives of the high-souled seven Rishis, she continued to dally with Agni. But on account of the great ascetic merit of Arundhati and her devotion to her husband (Vasishtha), she was unable to assume her form. And, O chief of Kuru's race, the lady Swaha on the first lunar day threw six times into that lake the semen of Agni. And thrown there, it produced a male child endowed with great power. And from the fact of its being regarded by the Rishis as cast off, the child born therefrom came to be called by the name of Skanda. And the child had six faces, twelve ears, as many eyes, hands, and feet, one neck, and one stomach.

-translation by Sri Kisari Mohan Ganguli
Sanskrit Reference: श्रीमद् व्यासमहाभारत (śrīmad vyāsamahābhārata) (3.214.1-17)




In the meanwhile, the षड् वेदऋषीणां पत्नयः (aḍ vedar̥ṣīṇāṁ patnaya - 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 vedar̥ṣīṇāṁ 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).


    

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 agnidēvasya dvayō patnīyō ēka - 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 dr̥ṣṭikōa - 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 r̥ṣīṇāṁ 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 agnidēvasya 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)

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 sādhanasacrificial rites). The following verses from यजुर्वेदासम्हिता (yajurvedāsamhitā – Yajurveda corpus), very clearly establishes the synergies between these symbols.

OriginalTransliterationTranslation
अग्निज्योर्तिज्योर्तिरग्निः स्वाहा। सूर्योज्योतिज्योर्तिः सूर्यः स्वाहा।
अग्निव्रिर्जो ज्योतिविर्ज्रः स्वाहा॥ सूर्यो वर्जो ज्योतिवर्ज्रः स्वाहा।
ज्योतिः सूर्यः सूर्यो ज्योतिः स्वाहा॥

agnijyortijyortiragniḥ svāhā| sūryojyotijyortiḥ sūryaḥ svāhā|
agnivrirjo jyotivirjraḥ svāhā|| sūryo varjo jyotivarjraḥ svāhā|
jyotiḥ sūryaḥ sūryo jyotiḥ svāhā||
Agni is Light, Light is Agni, svāhā.
Sūrya is Light, Light is Sūrya, svāhā
Agni is splendour, splendour is Agni, svāhā
Sūrya is splendour, splendour is Sūrya, svāhā
Light is Sun, Sun is Light, svāhā

-translation by R.L. Kashyap
Sanskrit Reference: यजुर्वेद: वाजसनेयि संहिता (yajurveda: vājasaneyi saṁhitā) (3.9)

  

प्राकृतिक ऊष्मागतिकीशास्त्रस्य तत्वमीमांसा (prākr̥tika ūṣmāgatikīśāstrasya tatvamīmāṁsā – metaphysics of natural thermodynamics)

To further understand and appreciate the subject, I think, we need to get some basic understanding on the उष्नतागतिशील धर्माः (uṣnatāgatiśīla 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.  In the वेदाङ्ग निरुक्त (vedāṅga nirukta) which is a magnum opus masterpiece on Vedic Etymology written by श्री यास्काचार्य (śrī yāskācārya),  अग्नि (agni– fire)” is defined thus:

OriginalTransliterationTranslation
अग्निः कस्मात्। अग्रणीर्भवति। अग्रम् यज्ञेषु प्रणियते। अङ्गं नयति सन्नममानः। अवतोपनोभवतीति स्थैलाष्टीविः। न क्नोपयति न स्नेजयति। त्रिभ्य आख्यतेभ्यो जायत इतिशाकपूणिः। इतात्। अक्त्रादृगधाद्वा। नीतात्। खल्वेतेरकारमादत्ते गकारमनक्तेर्वा दहदेर्वा नीः परः।agniḥ kasmāt। agraṇīrbhavati। agram yajñeṣu praṇiyate। aṅgaṃ nayati sannamamānaḥ। avatopanobhavatīti sthailāṣṭīviḥ। na knopayati na snejayati। tribhya ākhyatebhyo jāyata itiśākapūṇiḥ। itāt। aktrādṛgadhādvā। nītāt। khalveterakāramādatte gakāramanaktervā dahadervā nīḥ paraḥ।
From what root is Agni derived? He is the foremost leader, he is lead foremost in sacrifices, he makes everything, to which it inclines, a part of himself. ‘He is a drying agent’, says Sthailāṣṭīviḥ, ‘ It does not make wet, it does not moisten.’ ‘It is derived from three verbs’, says Śākapūṇi, ‘from going, from shining or burning, and from leading.’ He indeed takes the letter ‘a’ from root ‘i (to go)’, the letter ‘g’ from the root ‘añj (to shine)’ or ‘dah (to burn)’, with the root ‘nī (to lead)’ as the last member.
-translation by Sri Lakshman Sarup
Sanskrit Reference: वेदाङ्ग निरुक्त (vedāṅga nirukta) (7.16)

    Thus, according to the above definition, “अग्नि (agni– fire)” is etymologically derived as a combination of ‘(a)’, (ga)’ & नी (nī)’.

अग्नि (agni– fire)

(a)

(ga)

नी (nī)

(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 (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 (a), (i) or (u), and may be pure or preceded by the enclitics (a),(i),(u) or their prolonged forms (ā), (ī), (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 (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) jvālārūpēa pravāhyatē - heat (energy) flow as flame). This point is very clearly hinted by திரு அருட்பிரகாச இராமலிங்க வள்ளலார் (tiru aruṭpirakāsa irāmaliṅga vaḷḷalār) in the அருட்பெருஞ்ஜோதி அகவல் (aruṭperuñjōti 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)

OriginalTransliterationTranslation
தீயினிற் சூட்டியல் சேர்தரச் செலவியல்
ஆயுற வகுத்த வருட்பெருஞ் ஜோதி
tīyiṉiṟ cūṭṭiyal cērtarac celaviyal
āyuṟa vakutta varuṭperuñ jōti
The Boundless Benevolent Jothi has determined with elegance the thermal and flow contents in the element of fire.

- translation by Dhayavu Swami Saravanananda
Tamil Reference: திரு அருட்பா - அருட்பெருஞ்ஜோதி அகவல் (tiru aruṭpā - aruṭperuñjōti akaval) (6.2.216)

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)


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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 / rūpacolor)

 

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 (ākāyam / 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,


OriginalTransliterationTranslation
शब्दैकैगुणमाकाशं शब्दस्पर्शगुणो मरुत्
शब्दस्प्रूपगुणैस्त्रेगुणं तेज उच्यते।
शब्दस्पर्शरूप्रसगुणैराप्श्च्तुगुणाः
शब्दस्पर्शरूपरसगन्धैः पञ्चगुणा महि।
भ्यः समभवत्सूत्रं भूतं स्वार्त्मकं महत्॥
śabdaiekaiguṇamākāśaṁ śabdasparśaguṇo marut
śabdasprūpaguṇaistreguṇaṁ teja ucyate|
śabdasparśarūprasaguṇairāpśctuguṇāḥ
śabdasparśarūparasagandhaiḥ pañcaguṇā mahi|
tebhyaḥ samabhavatsūtraṁ bhūtaṁ svārtmakaṁ mahat||
Ether has the quality of sound only. Air posses the double quality of sound and touch. Light or fire is said to have triple qualities, sound, touch and form. Water has got four qualities- sound, touch, form and taste, whereas earth is endowed with five qualities viz., sound, touch, form, taste and smell.
Out of all these subtle elements came into being the great, universal, all pervading principle called ‘sūtra’
Sanskrit Reference: पञ्चीकरण वार्त्तिक (pañcīkaraṇa vārttika)

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 (aruṭperuñjōti agaval – hymn on the Vast Grace Light) sings thus,

OriginalTransliterationTranslation
தீயிடை நடுநிலை திகழ்நடு நடுநிலை
ஆயுற வமைத்த வருட்பெருஞ் ஜோதி
tīyiṭai naṭunilai tikaḻnaṭu naṭunilai
āyuṟa vamaitta varuṭperuñ jōti
The Bounbdless Benevolent Jothi has assigned with elegance, the ranges of the core, inner of the core and the inmost of the core in the element of fire.

- translation by Dhayavu Swami Saravanananda
Tamil Reference: திரு அருட்பா - அருட்பெருஞ்ஜோதி அகவல் (tiru aruṭpā - aruṭperuñjōti akaval) (6.2.222)

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:

OriginalTransliterationTranslation
ॐ अग्निमीळे पुरोहिथम् यग्ञस्य देवं रत्विजम्।
होतारं रत्नधात्मम्॥
om agnimīḻe purohitham yagñasya devaṁ ratvijam|
hotāraṁ ratnadhātmam||
I magnify God, the Divine Fire, Priest, Minister of the Sacrifice,
The Offerer of oblation, Supreme Giver of treasures.

-translation by Raimundo Pannikar
Sanskrit Reference: ऋग् वेद (ṛg veda) (1.1.1)

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:

OriginalTransliterationTranslation
अग्निशब्दोऽयमग्र एवाभिपूज्यताम् । अग्र्यत्वमग्रनेतृत्वमत्तिमङ्गागनेतृताम् ॥ आह तं स्तौम्यशेषस्य पूर्वमेव हितं प्रभुम् । ऋत्विङि्नयामकत्वेन यज्ञानामृत्विजं सदा ॥ द्योतनाद्विजयात् कान्त्या स्तुत्या व्यवहृतेरपि । गत्या रत्या च देवाख्यं होतृसंस्थं विशेषतः ॥ अग्निसंस्थेन रूपेण यतोऽग्निर्होतृदेवता । इन्द्रियाग्निषु चार्थानां यद्धोता होतृनामकः ॥ रतिधारकोत्तमत्वात् स रत्नधातम ईरितः ॥agniśabdō'yamagra ēvābhipūjyatām । agryatvamagranētr̥tvamattimaṅgāganētr̥tām ॥ āha taṁ staumyaśēṣasya pūrvamēva hitaṁ prabhum । r̥tviṅinayāmakatvēna yajñānāmr̥tvijaṁ sadā ॥ dyōtanādvijayāt kāntyā stutyā vyavahr̥tērapi । gatyā ratyā ca dēvākhyaṁ hōtr̥saṁsthaṁ viśēṣataḥ ॥ agnisaṁsthēna rūpēṇa yatō'gnirhōtr̥dēvatā । indriyāgniṣu cārthānāṁ yaddhōtā hōtr̥nāmakaḥ ॥ ratidhārakōttamatvāt sa ratnadhātama īritaḥ ॥
The word Agni denotes one who is (1) of the nature of being the first to be adored (2) of the nature of being the first and foremost of all, that is, the Supreme Being (3) the Prime Mover of all (4) the devourer of all, that is, one who consumes all havis [oblations] in the outer sacrifice and the enjoyer of sensual pleasures in the inner or spiritual sacrifice (5) the activator of the bodies of all or else they will remain inert. I adore sucha a Supreme Being, who from time-immemorial is well-disposed towards all creatures and who is the Lord of all, who is called r̥tvik by virtue of being the controller of and immanent in the r̥tviks; who is called deva because of His nature of being brilliant, triumphant, delightful, venerable, refuge of all, sportive and initiator of all; who is specially immanent in hotr̥ in the same form as in Agni; being the governer of hotr̥. Agni is also called hotr̥. (In adhyātma) Śrī Hari is hotr̥ since he delivers the sense-objects as oblations into the fire of senses. Ratnadhātma is one who is supreme among those who hold utmost felicity amd bestows pleasant wealth on the devotees.
-translation by K Narasiman
Sanskrit Reference: ऋग्भाष्यम् (ṛgbhāṣyam) (1.1.1)


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 (uṣnatāgatiśīla 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 (uṣnatā - 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 śaktivibrational 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.

    

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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) or 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 avasthaḥworld 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 avasthaḥworld 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 systemतप / 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 avasthaḥworld 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 dharmāḥ - 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 tr̥tīya niyama - third law of thermodynamics)

शिष्ट अव्यवस्थामान विधि (śiṣṭa avyavasthāmāna vidhi - residual entropy law)



ऊष्मागतिकीशास्त्रस्य शून्यतानियमः (ūṣmāgatikīśāstrasya śūnyatāniyamaḥ - 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 is 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 prathamaḥ niyamaḥ - first law of thermodynamics) also known as the शक्ति संरक्षण विधेः (śakti saṃrakṣaṇa vidheḥ - 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 (ēkāntapraṇālyāḥ 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 ēva 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 (kālāntarē umāgatikī samarūpatāyāḥ siddhānta - 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 kālavivr̥ttīnāṁ viṣayē kāraṇa-ajñēyavādī 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 kēvala kālaviparyayasya viayē ajñēyavādī asti, apitu antarikasya, ābhārasya ca viayē api ajñēyavādī 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 dvitīyaḥ niyamaḥ - 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 (kālāntarē kasmincit sasthānē vikāra vardhatē - 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 ityanēna sasthānasya anta vikīraśakti māpyatē - 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 (ādēśakṣamatā - 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 tr̥tīya niyama - third law of thermodynamics) also known as the शिष्ट अव्यवस्थामान विधि (śiṣṭa avyavasthāmāna 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.

OriginalTransliterationTranslation
एकाक्षरं त्वक्षरेऽत्रास्ति सोमे सुषुम्नायां चेह दृढी स एकः ।
त्वं विश्वभूर्भूतपतिः पुराणः पर्जन्य एको भुवनस्य गोप्ता ॥
विश्वे निमग्नपदवीः कवीनां त्वं जातवेदो भुवनस्य नाथः ।
अजातमग्रे स हिरण्यरेता यज्ञैस्त्वमेवैकविभुः पुराणः ॥
प्राणः प्रसूतिर्भुवनस्य योनिर्व्याप्तं त्वया एकपदेन विश्वम् ।
त्वं विश्वभूर्योनिपारः स्वगर्भे कुमार एको विशिखः सुधन्वा ॥
वितत्य बाणं तरुणार्कवर्णं व्योमान्तरे भासि हिरण्यगर्भः ।
भासा त्वया व्योम्नि कृतः सुतार्क्ष्यस्तवं वै कुमारस्त्वमरिष्टनेमिः ॥
त्वं वज्रभृद्भूतपतिस्त्वमेव कामः प्रजानां निहितोऽसि सोमे ।
स्वाहा स्वधा यच्च वषट् करोति रुद्रः पशूनां गुहया निमग्नः ॥
ēkākṣaraṁ tvakṣarē'trāsti sōmē suṣumnāyāṁ cēha dr̥ḍhī sa ēkaḥ ।
tvaṁ viśvabhūrbhūtapatiḥ purāṇaḥ parjanya ēkō bhuvanasya gōptā ॥
viśvē nimagnapadavīḥ kavīnāṁ tvaṁ jātavēdō bhuvanasya nāthaḥ ।
ajātamagrē sa hiraṇyarētā yajñaistvamēvaikavibhuḥ purāṇaḥ ॥
prāṇaḥ prasūtirbhuvanasya yōnirvyāptaṁ tvayā ēkapadēna viśvam ।
tvaṁ viśvabhūryōnipāraḥ svagarbhē kumāra ēkō viśikhaḥ sudhanvā ॥
vitatya bāṇaṁ taruṇārkavarṇaṁ vyōmāntarē bhāsi hiraṇyagarbhaḥ ।
bhāsā tvayā vyōmni kr̥taḥ sutārkṣyastavaṁ vai kumārastvamariṣṭanēmiḥ ॥
tvaṁ vajrabhr̥dbhūtapatistvamēva kāmaḥ prajānāṁ nihitō'si sōmē ।
svāhā svadhā yacca vaṣaṭ karōti rudraḥ paśūnāṁ guhayā nimagnaḥ ॥
Thou art the one Imperishable in the Imperishable, conjoint with Uma. As known by means of Susumna, here (on the empirical plane), the one firm (Principle art Thou). Thou art the ancient source of the world, the Lord of beings; Thou the Parjanya (the Principle of life-giving water), the Protector of the world.
Thou art immanent in all; from (the view-point) of the wise, Thou, the Lord of the world art the all-knowing (Fire). In the beginning Thou art unborn, the first born, the sacrifice, too, art Thou. Thou alone the one omnipresent and ancient.
Thou art the Principle of life; Thou the manifestation (the manifested world); Thou the source of the world; by a quarter hast Thou pervaded this world. Thou art the world's birth, the cause, the life supreme, and the child in the womb armed with the excellent bow and arrow.
Having widely spread out the arrow, shining like the youthful sun in the sky, Thou shinest as Hiranyagarbha. By means of light hast Thou created the resplendent eagle (the sun), in the sky. Thou art Subrahmanya, Thou Arishtanemi (a brother of Garuda).

-translation by Dr. A. G. Krishna Warrier
Sanskrit Reference: एकाक्षरोपनिषद् (ekākṣaropaniṣad) (1-4)

    

श्री स्कन्दः श्रीपरमाशिवस्य जातः पुत्रः अग्निदेवः दिव्यवाहकदूतत्वेन कार्यं करोति (śrī skandaḥ śrīparamāśivasya jātaḥ putraḥ agnidēva divyavāhakadūtatvēna kārya karōti - 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 agnidēvaḥ – 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 agnidēva divyavāhakadūtatvēna kārya karōti - 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.


OriginalTransliterationTranslation
ते गत्वा पर्वतं राम कैलासं धातुमण्डितम्।
अग्निं नियोजयामासु: पुत्रार्थं सर्वदेवता:।।
देवकार्यमिदं देव संविधत्स्व हुताशन।
शैलपुत्र्यां महातेजो गङ्गायां तेज उत्सृज।।
देवतानां प्रतिज्ञाय गङ्गामभ्येत्य पावक:।
गर्भं धारय वै देवि देवतानामिदं प्रियम्।।
तस्य तद्वचनं श्रुत्वा दिव्यं रूपमधारयत्।
दृष्ट्वा तन्महिमानं स समन्तादवकीर्यत।।
समन्ततस्तदा देवीमभ्यषिञ्चत पावक:।
सर्वस्रोतांसि पूर्णानि गङ्गाया रघुनन्दन।।
तमुवाच ततो गङ्गा सर्वदेवपुरोहितम्।
अशक्ता धारणे देव तव तेज स्समुद्धतम्।
दह्यमानाग्निना तेन सम्प्रव्यथितचेतना।।
अथाब्रवीदिदं गङ्गां सर्वदेवहुताशन:।
इह हैमवती पादे गर्भोऽयं सन्निवेश्यताम्।।
श्रुत्वा त्वग्निवचो गङगा तं गर्भमतिभास्वरम्।
उत्ससर्ज महातेज स्स्रोतोभ्यो हि तदानघ ।।
यदस्या निर्गतं तस्मात्तप्तजाम्बूनदप्रभम् ।
काञ्चनं धरणीं प्राप्तं हिरण्यममलं शुभम्।।
...
तं कुमारं ततो जातं सेन्द्रास्सह मरुद्गणा:।।
क्षीरसंभावनार्थाय कृत्तिकास्समयोजन्।
ता: क्षीरं जातमात्रस्य कृत्वा समयमुत्तमम्।।
ददु: पुत्रोऽयमस्माकं सर्वासामिति निश्चिता:।
ततस्तु देवता स्सर्वा: कार्तिकेय इति ब्रुवन्।।
पुत्रस्त्रैलोक्यविख्यातो भविष्यति न संशय:।
तेषां तद्वचनं श्रुत्वा स्कन्नं गर्भपरिस्रवे।।
स्नापयन् परया लक्ष्म्या दीप्यमानं यथानलम्।
स्कन्द इत्यब्रुवन् देवा: स्कन्नं गर्भपरिस्रवात्।।
कार्तिकेयं महाभागं काकुत्स्थ ज्वलनोपमम्।
प्रादुर्भूतं तत: क्षीरं कृत्तिकानामनुत्तमम् ।।
षण्णां षडाननो भूत्वा जग्राह स्तनजं पय:।
tē gatvā parvataṁ rāma kailāsaṁ dhātumaṇḍitam।
agniṁ niyōjayāmāsu: putrārthaṁ sarvadēvatā:।।
dēvakāryamidaṁ dēva saṁvidhatsva hutāśana।
śailaputryāṁ mahātējō gaṅgāyāṁ tēja utsr̥ja।।
dēvatānāṁ pratijñāya gaṅgāmabhyētya pāvaka:।
garbhaṁ dhāraya vai dēvi dēvatānāmidaṁ priyam।।
tasya tadvacanaṁ śrutvā divyaṁ rūpamadhārayat।
dr̥ṣṭvā tanmahimānaṁ sa samantādavakīryata।।
samantatastadā dēvīmabhyaṣiñcata pāvaka:।
sarvasrōtāṁsi pūrṇāni gaṅgāyā raghunandana।।
tamuvāca tatō gaṅgā sarvadēvapurōhitam।
aśaktā dhāraṇē dēva tava tēja ssamuddhatam।
dahyamānāgninā tēna sampravyathitacētanā।।
athābravīdidaṁ gaṅgāṁ sarvadēvahutāśana:।
iha haimavatī pādē garbhō'yaṁ sannivēśyatām।।
śrutvā tvagnivacō gaṅagā taṁ garbhamatibhāsvaram।
utsasarja mahātēja ssrōtōbhyō hi tadānagha ।।
yadasyā nirgataṁ tasmāttaptajāmbūnadaprabham ।
kāñcanaṁ dharaṇīṁ prāptaṁ hiraṇyamamalaṁ śubham।।
...
taṁ kumāraṁ tatō jātaṁ sēndrāssaha marudgaṇā:।।
kṣīrasaṁbhāvanārthāya kr̥ttikāssamayōjan।
tā: kṣīraṁ jātamātrasya kr̥tvā samayamuttamam।।
dadu: putrō'yamasmākaṁ sarvāsāmiti niścitā:।
tatastu dēvatā ssarvā: kārtikēya iti bruvan।।
putrastrailōkyavikhyātō bhaviṣyati na saṁśaya:।
tēṣāṁ tadvacanaṁ śrutvā skannaṁ garbhaparisravē।।
snāpayan parayā lakṣmyā dīpyamānaṁ yathānalam।
skanda ityabruvan dēvā: skannaṁ garbhaparisravāt।।
kārtikēyaṁ mahābhāgaṁ kākutstha jvalanōpamam।
prādurbhūtaṁ tata: kṣīraṁ kr̥ttikānāmanuttamam ।।
ṣaṇṇāṁ ṣaḍānanō bhūtvā jagrāha stanajaṁ paya:।
All the devatas, went to mount Kailasa, adorned with minerals, and urged the Fire-god for a son. 'O lustrous Fire-god, accomplish this divine work. O god, possessed of mighty energy, release the vital fluid of Iswara in Ganga, daughter of the king of mountains. The Fire-god gave his consent. The devatas approached Ganga and said, 'O goddess bear the energy of Siva (in your world) since this cause is dear to the gods. Hearing the words of the Fire-god, Ganga assumed a divine form. Beholding her glory, the god of fire pervaded her from all sides. O Rama then, the Fire-god discharged the vital fluid of Iswara, preserved in his body, which pervaded all sides of Ganga and all her streams were filled with (the fluid). Ganga addressing the Firegod standing ahead of all the devatas said 'O god of fire, I am incapable of holding your everincreasing splendour. The fiery fluid is burning me. My consciousness is overwhelmed'. Thereafter the Firegod who is the partaker of oblations offered to all deities said to Ganga 'Place this embryo on this slope of Mountain Himavan'. O glorious, sinless one, (Rama) hearing the words of the Fire-god, Ganga then expelled that resplendent embryo from her streams. The embryo that emerged from Ganga reached the earth. It resembled the lustre of molten gold. It turned into gold auspicious, bright and pure...Thereafter Kumara was born (out of Ganga's womb). The gods together with Indra arranged six nymphs (stars) to act as nurses to suckle Kumara as their own offspring. Those krittikas, having decided among themselves and having made an agreement with the gods saying 'This boy shall become a son to all of us' fed the newborn with their milk (breast milk). Thereafter, all the gods said, 'This son shall become renowned in the three worlds as Karttikeya, (son of krittikas). There is no doubt '. Hearing the words of the gods, the krittikas bathed the baby that descended from the womb of Ganga resembling flaming fire and shining with great beauty. O scion of the Kakusthas, Karttikeya lustrous like flaming fire, was very fortunate Descended from the womb of the Ganga, he is named Skanda by the gods. Then excellent milk surged in the breasts of krittikas. Assuming six mouths, he sucked the milk.

-translation source internet
Sanskrit Reference: श्रीमद् वाल्मीकिरामायण (śrīmad vālmīkirāmāyaṇa) (1.37.10-28)

    The key essence of the above story can be summarized thus. After the श्रीकण्ठशिवस्य उमा महेश्वरस्य च पवित्रविवाहः (śrīkaṇṭhaśivasya umā mahēśvarasya ca pavitravivāhaḥ - sacred wedding between Srikantha Shiva and Uma-Maheshvari), engaged themselves in गहन दाम्पत्य प्रेम-क्रीडा (gahana dāmpatya prēma-krīḍā - 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)

OriginalTransliterationTranslation
महोत्सवो महानासीच्छिवे कैलासमागते |
देवास्स्वविषयं प्राप्ता हर्षनिर्भरमानसाः ||
अथ शंभुर्महादेवो गृहीत्वा गिरिजां शिवाम् |
जगाम निर्जनं स्थानं महादिव्यं मनोहरम् ||
शय्यां रतिकरीं कृत्वा पुष्पचन्दनचर्चिताम् |
अद्भुतां तत्र परमां भोगवस्त्वन्वितां शुभाम् ||
स रेमे तत्र भगवाञ्शंभुगिरिजया सह |
सहस्रवर्षपर्यन्तं देवमानेन मानदः ||
दुर्गांगस्पर्शमात्रेण लीलया मूर्च्छितः शिवः |
मूर्च्छिता सा शिवस्पर्शाद्बुबुधे न दिवानिशम् ||
हरे भोगप्रवृत्ते तु लोकधर्म प्रवर्तिनि |
महान् कालो व्यतीयाय तयोः क्षण इवानघ ||
kailāsamāgatya śivāṃ vivāhya śobhāṃ prapede nitarāṃ śivo'pi |
vicārayāmāsa ca devakṛtyaṃ pīḍāṃ janasyāpi ca devakṛtye ||
śivassa bhagavān sākṣātkailāsamagamadyadā |
saukhyaṃ ca vividhaṃ cakrurgaṇāssarve suharṣitāḥ ||
mahotsavo mahānāsīcchive kailāsamāgate |
devāssvaviṣayaṃ prāptā harṣanirbharamānasāḥ ||
atha śaṃbhurmahādevo gṛhītvā girijāṃ śivām |
jagāma nirjanaṃ sthānaṃ mahādivyaṃ manoharam ||
śayyāṃ ratikarīṃ kṛtvā puṣpacandanacarcitām |
adbhutāṃ tatra paramāṃ bhogavastvanvitāṃ śubhām ||
sa reme tatra bhagavāñśaṃbhugirijayā saha |
sahasravarṣaparyantaṃ devamānena mānadaḥ ||
durgāṃgasparśamātreṇa līlayā mūrcchitaḥ śivaḥ |
mūrcchitā sā śivasparśādbubudhe na divāniśam ||
hare bhogapravṛtte tu lokadharma pravartini |
mahān kālo vyatīyāya tayoḥ kṣaṇa ivānagha ||
Returning to Kailāsa after marrying Pārvatī, Śiva attained added lustre. He thought over the task of the gods and the pain of the people involved in the fulfilment of that task. When Śiva returned to Kailāsa, the joyful Gaṇas made all arrangements for His happiness.When Śiva returned to Kailāsa, there was great jubilation there. The gods returned to their realms with their minds full of joy. Then taking Pārvatī, the daughter of the mountain, with Him, Śiva, the great Lord, went to a delightful brilliant isolated place. Making a wonderful bed conducive to good sexual pleasure, rendered smooth and fragrant with flowers and sandal paste and auspiciously supplemented with objects of enjoyment, lord ‘Śiva’ the bestower of honour, indulged in dalliance with Pārvatī for a thousand years of god. In that divine sport at the mere contact with Pārvatī, Śiva lapsed in unconsciousness. She too lapsed into unconsciousness due to the contact with Śiva. She neither knew the day nor the night. When Śiva following the worldly way began his enjoyment of pleasures, O sinless one, a great length of time passed by as though it was a mere moment in their awareness.

-translation by J.L. Shastri
Sanskrit Reference: शिवमहापुराण (śivamahāpurāṇa) (2.4.1.10-17)

    The कुमार कार्तिकेयस्य जन्मविषये कथा (kumāra kārtikēyasya janmaviṣayē 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:

OriginalTransliterationTranslation
अथो गिरिजया सार्द्धं महेशो गन्धमादने |
एकांते च मतिं चक्रे रमणार्थं स्वरूपवान् ||
सुरतेनैव महता तपसा हि समागमे |
द्वयोः सुरतमारब्धं तद्द्वयोश्च तदाऽभवत् ||
atho girijayā sārddhaṃ maheśo gandhamādane |
ekāṃte ca matiṃ cakre ramaṇārthaṃ svarūpavān ||
suratenaiva mahatā tapasā hi samāgame |
dvayoḥ suratamārabdhaṃ taddvayośca tadā'bhavat ||
Then at Gandhamādana, the great god (Śiva) who had resumed his own form, decided in his mind to indulge in sexual dalliance with Girijā in an isolated place. Indeed their mutual sexual contact took place through their great penance. Now that their sexual intercourse was begun, that alone became their penance.

-translation by G.V. Tagare
Sanskrit Reference: स्कन्दमहापुराण (skandamahāpurāṇa) (1.1.27.30, 31)

    Of course, महाकविः श्री कालिदासः (mahākavi śrī kālidāsa - 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 (divyadampatyōḥ śrī paramaśivasya priyapatnyāḥ śrī pārvatī ca pavitra prēma-krīḍā - 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 prēma-krīḍā - deep conjugal love-play) corresponds to விந்துதள்ளல் செயல்முறையுடன் கூடிய குண்டலினி யோகம் / पर्यङ्क कुण्डलिनी योग स्खलन प्रक्रिया सहित (vintutaḷḷal seyalmuṟaiyuṭaṉ kūṭiya kuṇṭaliṉi yōgam / paryaṅka kuṇḍalinī yōga 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 dēvī paramēśvarī ityanēna saha saṁbhōgaṁ gr̥hītavān - 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 (cevvē) 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:

OriginalTransliterationTranslation
ஆதி அந்தணன் அறிந்து பரி கொளுவ,
வேத மா பூண் வையத் தேர் ஊர்ந்து,
நாகம் நாணா, மலை வில்லாக,
மூவகை ஆர் எயில் ஓர் அழல் அம்பின் முளிய,
மாதிரம் அழல எய்து அமரர் வேள்விப்
பாகம் உண்ட பைங் கட் பார்ப்பான்
உமையொடு புணர்ந்து, காம வதுவையுள்,
அமையாப் புணர்ச்சி அமைய, நெற்றி
இமையா நாட்டத்து ஓரு வரங் கொண்டு,
விலங்கு என, விண்ணோர் வேள்வி முதல்வன்
விரி கதிர் மணிப் பூணவற்குத் தான் ஈத்தது
அரிது என மாற்றான், வாய்மையன் ஆதலின்,
எரி கனன்று ஆனாக் குடாரி கொண்டவன் உருவு
திரித்திட்டோன், இவ் உலகு ஏழும் மருள;
கருப் பெற்றுக் கொண்டோர், கழிந்த சேய் யாக்கை
நொசிப்பின், ஏழுறு முனிவர் நனி உணர்ந்து
வசித்ததைக் கண்டம் ஆக மாதவர்
மனைவியர் நிறைவயின் வசி தடி சமைப்பின்,
சாலார் தானே தரிக்க என, அவர் அவி
உடன் பெய்தோரே அழல் வேட்டு அவ் அவித்
தடவு நிமிர் முத்தீப் பேணிய மன் எச்சில்,
வடவயின் விளங்கு ஆல் உறை எழு மகளிருள்
கடவுள் ஒரு மீன் சாலினி ஒழிய,
அறுவர் மற்றையோரும் அந் நிலை அயின்றனர்.
மறு அறு கற்பின் மாதவர் மனைவியர்
நிறைவயின் வழாஅது நிற் சூலினரே;
நிவந்து ஓங்கு இமயத்து நீலப் பைஞ்சுனைப்
பயந்தோர் என்ப, பதுமத்துப் பாயல்
பெரும் பெயர் முருக! நிற் பயந்த ஞான்றே,
அரிது அமர் சிறப்பின் அமரர் செல்வன்,
எரி உமிழ் வச்சிரங் கொண்டு இகந்து வந்து எறிந்தென,
அறு வேறு துணியும் அறுவர் ஆகி
ஒருவனை, வாழி ஓங்கு விறல் சேஎய்!
āti antaṇaṉ aṟintu pari koḷuva,
vēta mā pūṇ vaiyat tēr ūrntu,
nākam nāṇā, malai villāka,
mūvakai ār eyil ōr aḻal ampiṉ muḷiya,
mātiram aḻala eytu amarar vēḷvip
pākam uṇṭa paiṅ kaṭ pārppāṉ
umaiyoṭu puṇarntu, kāma vatuvaiyuḷ,
amaiyāp puṇarcci amaiya, neṟṟi
imaiyā nāṭṭattu ōru varaṅ koṇṭu,
vilaṅku eṉa, viṇṇōr vēḷvi mutalvaṉ
viri katir maṇip pūṇavaṟkut tāṉ īttatu
aritu eṉa māṟṟāṉ, vāymaiyaṉ ātaliṉ,
eri kaṉaṉṟu āṉāk kuṭāri koṇṭavaṉ uruvu
tirittiṭṭōṉ, iv ulaku ēḻum maruḷa;
karup peṟṟuk koṇṭōr, kaḻinta cēy yākkai
nocippiṉ, ēḻuṟu muṉivar naṉi uṇarntu
vacittataik kaṇṭam āka mātavar
maṉaiviyar niṟaivayiṉ vaci taṭi camaippiṉ,
cālār tāṉē tarikka eṉa, avar avi
uṭaṉ peytōrē aḻal vēṭṭu av avit
taṭavu nimir muttīp pēṇiya maṉ eccil,
vaṭavayiṉ viḷaṅku āl uṟai eḻu makaḷiruḷ
kaṭavuḷ oru mīṉ cāliṉi oḻiya,
aṟuvar maṟṟaiyōrum an nilai ayiṉṟaṉar.
maṟu aṟu kaṟpiṉ mātavar maṉaiviyar
niṟaivayiṉ vaḻā'atu niṟ cūliṉarē;
nivantu ōṅku imayattu nīlap paiñcuṉaip
payantōr eṉpa, patumattup pāyal
perum peyar muruka! niṟ payanta ñāṉṟē,
aritu amar ciṟappiṉ amarar celvaṉ,
eri umiḻ vacciraṅ koṇṭu ikantu vantu eṟinteṉa,
aṟu vēṟu tuṇiyum aṟuvar āki
oruvaṉai, vāḻi ōṅku viṟal cē'ey!
The ancient god Brahman rode on the earth as a chariot and the Vēdās hitched to it as horses, knowing well the riding method. The Brahmin Sivan with green eyes, made a bow-string out of Vāsuki the snake, and made a bow out of the Himalayas. He used his fierce flame arrow and destroyed a difficult fort with three walls built with gold, silver and iron, that belonged to the demons who harassed the world, scorching in all directions. The grateful Celestials gave an offering to Sivan who consumed it and his wrath subsided. Lord Sivan united with bliss with his consort Umai, and they made endless love. Indiran, adorned with gems that radiate rays, lord of the Celestials and lord of rituals, prayed and got a boon from Lord Sivan with an unblinking eye on his forehead, that the divine embryo should be destroyed. Sivan true to his word, with his fierce battle axe, mutilated the embryo in Umai’s womb, while the seven worlds watched in shock! The embryo was hacked to pieces. The seven sages, who understood this to be the future commander of the Celestials, received them. Thinking that their virtuous wives would not agree to carry them in their wombs to fullness, they threw them into the sacrificial fire pit. The triple-fire fostered them and left them purified. Among the seven women flourishing in the north, barring virtuous Arundathi, the other six, wives of great sages, without losing their virtue, carried in their wombs the embryo. In the lofty Himalayas, in a spring with blue waterlilies, you were born in the center of a lotus, O Lord! On the day you were born, Indiran, Lord of the Thēvars,chopped you with flame-emitting weapons. Your six forms became one form! Long live Great Murukan!

-translation by Vaidehi
Tamil Reference: பரிபாடல் (paripāṭal) (5.25-54)

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:

OriginalTransliterationTranslation
बळि॒त्था तद्वपु॑षे धायि दर्श॒तं दे॒वस्य॒ भर्ग॒: सह॑सो॒ यतो॒ जनि॑ ।
यदी॒मुप॒ ह्वर॑ते॒ साध॑ते म॒तिॠ॒तस्य॒ धेना॑ अनयन्त स॒स्रुत॑: ॥
बळित्था तद्वपुषे धायि दर्शतं देवस्य भर्गः सहसो यतो जनि ।
यदीमुप ह्वरते साधते मतिॠतस्य धेना अनयन्त सस्रुतः ॥
पृ॒क्षो वपु॑: पितु॒मान्नित्य॒ आ श॑ये द्वि॒तीय॒मा स॒प्तशि॑वासु मा॒तृषु॑ ।
तृ॒तीय॑मस्य वृष॒भस्य॑ दो॒हसे॒ दश॑प्रमतिं जनयन्त॒ योष॑णः ॥
पृक्षो वपुः पितुमान्नित्य आ शये द्वितीयमा सप्तशिवासु मातृषु ।
तृतीयमस्य वृषभस्य दोहसे दशप्रमतिं जनयन्त योषणः ॥
baḻ itthā tad vapuṣe dhāyi darśataṃ devasya bhargaḥ sahaso yato jani |
yad īm upa hvarate sādhate matir ṛtasya dhenā anayanta sasrutaḥ ||
pṛkṣo vapuḥ pitumān nitya ā śaye dvitīyam ā saptaśivāsu mātṛṣu |
tṛtīyam asya vṛṣabhasya dohase daśapramatiṃ janayanta yoṣaṇaḥ ||
Verily, that visible radiance of the divine (Agni) has been so apprehended (by all, that it may be) for (the support of) the body, for which end it has been genitive rated by (bodily) strength; and that my mind may apprehend and apply (that radiance), they address the sacred prayers associated with oblations (to Agni).
First, he reposes (on the earth) as the digestive (faculty), the embodied, the accepter of food, the eternal secondly, (he dwells) among the seven auspicious mothers (of fertility); thirdly, the associated (regions) genitive rate him, delighting in the ten (quarters) of space, for the sake of milking this showerer (of rain).
Sanskrit Reference: ऋग्वेद संहिता (ṛgveda saṁhitā) (1.141.1-3)

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 (ar̥ṣīṇāṁ patnaya - 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 kārtikēyasya 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:

OriginalTransliterationTranslation
तेजो माहेश्वरं स्कन्नमग्नौ प्रपतितं पुरा |
तत्सर्वभक्षो भगवान्नाशकद्दग्धुमक्षयम् ||
तेनासीदति तेजस्वी दीप्तिमान्हव्यवाहनः |
न चैव धारयामास गर्भं तेजोमयं तदा ||
स गङ्गामभिसंगम्य नियोगाद्ब्रह्मणः प्रभुः |
गर्भमाहितवान्दिव्यं भास्करोपमतेजसम् ||
अथ गङ्गापि तं गर्भमसहन्ती विधारणे |
उत्ससर्ज गिरौ रम्ये हिमवत्यमरार्चिते ||
स तत्र ववृधे लोकानावृत्य ज्वलनात्मजः |
ददृशुर्ज्वलनाकारं तं गर्भमथ कृत्तिकाः ||
शरस्तम्बे महात्मानमनलात्मजमीश्वरम् |
ममायमिति ताः सर्वाः पुत्रार्थिन्योऽभिचक्रमुः ||
तासां विदित्वा भावं तं मातॄणां भगवान्प्रभुः |
प्रस्नुतानां पयः षड्भिर्वदनैरपिबत्तदा ||
tejo māheśvaraṃ skannamagnau prapatitaṃ purā |
tatsarvabhakṣo bhagavānnāśakaddagdhumakṣayam ||
tenāsīdati tejasvī dīptimānhavyavāhanaḥ |
na caiva dhārayāmāsa garbhaṃ tejomayaṃ tadā ||
sa gaṅgāmabhisaṃgamya niyogādbrahmaṇaḥ prabhuḥ |
garbhamāhitavāndivyaṃ bhāskaropamatejasam ||
atha gaṅgāpi taṃ garbhamasahantī vidhāraṇe |
utsasarja girau ramye himavatyamarārcite ||
sa tatra vavṛdhe lokānāvṛtya jvalanātmajaḥ |
dadṛśurjvalanākāraṃ taṃ garbhamatha kṛttikāḥ ||
śarastambe mahātmānamanalātmajamīśvaram |
mamāyamiti tāḥ sarvāḥ putrārthinyo'bhicakramuḥ ||
tāsāṃ viditvā bhāvaṃ taṃ mātṝṇāṃ bhagavānprabhuḥ |
prasnutānāṃ payaḥ ṣaḍbhirvadanairapibattadā ||
In days of yore the vital seed of Maheshvara coming out, fell into a blazing fire. The consumer of everything, the adorable Agni, could not burn that indestructible seed. On the other hand, the bearer of sacrificial libations, in consequence of that seed, became possessed of great energy and splendour. He could not bear within himself that, seed of mighty energy. At the command of Brahman, the lord Agni, approaching (the river) Ganga, threw into her that divine seed possessed of the effulgence of the Sun. Ganga also, unable to hold it, cast it on the beautiful breast of Himavat that is worshipped by the celestials. Thereupon Agni's son began to grow there, overwhelming all the worlds by his energy. Meanwhile (the six) Krittikas beheld that child of fiery splendour. Seeing that puissant lord, that high-souled son of Agni, lying on a clump of heath, all the six Krittikas, who were desirous of a son, cried aloud, saying, "This child is mine, this child is mine!" Understanding the state of mind of those six mothers, the adorable lord Skanda sucked the breasts of all having assumed six mouths.
-translation by Sri Kisari Mohan Ganguli
Sanskrit Reference: श्रीमद् व्यासमहाभारत (śrīmad vyāsamahābhārata) (9.43.6-12)

Similarly, in the अनुशासनपर्व (anuśāsanaparva – indoctrination period), as part of the sacred श्रीमद् व्यासमहाभारत (śrīmad vyāsamahābhārata)it is further explained thus:

OriginalTransliterationTranslation
देवा ऊचुः |
असुरस्तारको नाम ब्रह्मणो वरदर्पितः |
अस्मान्प्रबाधते वीर्याद्वधस्तस्य विधीयताम् ||
इमान्देवगणांस्तात प्रजापतिगणांस्तथा |
ऋषींश्चापि महाभागान्परित्रायस्व पावक ||
अपत्यं तेजसा युक्तं प्रवीरं जनय प्रभो |
यद्भयं नोऽसुरात्तस्मान्नाशयेद्धव्यवाहन ||
शप्तानां नो महादेव्या नान्यदस्ति परायणम् |
अन्यत्र भवतो वीर्यं तस्मात्त्रायस्व नस्ततः ||
इत्युक्तः स तथेत्युक्त्वा भगवान्हव्यकव्यभुक् |
जगामाथ दुराधर्षो गङ्गां भागीरथीं प्रति ||
तया चाप्यभवन्मिश्रो गर्भश्चास्याभवत्तदा |
ववृधे स तदा गर्भः कक्षे कृष्णगतिर्यथा ||
तेजसा तस्य गर्भस्य गङ्गा विह्वलचेतना |
संतापमगमत्तीव्रं सा सोढुं न शशाक ह ||
आहिते ज्वलनेनाथ गर्भे तेजःसमन्विते |
गङ्गायामसुरः कश्चिद्भैरवं नादमुत्सृजत् ||
अबुद्धापतितेनाथ नादेन विपुलेन सा |
वित्रस्तोद्भ्रान्तनयना गङ्गा विप्लुतलोचना |
विसंज्ञा नाशकद्गर्भं संधारयितुमात्मना ||
सा तु तेजःपरीताङ्गी कम्पमाना च जाह्नवी |
उवाच वचनं विप्र तदा गर्भबलोद्धता |
न ते शक्तास्मि भगवंस्तेजसोऽस्य विधारणे ||
विमूढास्मि कृतानेन तथास्वास्थ्यं कृतं परम् |
विह्वला चास्मि भगवंस्तेजो नष्टं च मेऽनघ ||
धारणे नास्य शक्ताहं गर्भस्य तपतां वर |
उत्स्रक्ष्येऽहमिमं दुःखान्न तु कामात्कथंचन ||
न चेतसोऽस्ति संस्पर्शो मम देव विभावसो |
आपदर्थे हि संबन्धः सुसूक्ष्मोऽपि महाद्युते ||
यदत्र गुणसंपन्नमितरं वा हुताशन |
त्वय्येव तदहं मन्ये धर्माधर्मौ च केवलौ ||
तामुवाच ततो वह्निर्धार्यतां धार्यतामयम् |
गर्भो मत्तेजसा युक्तो महागुणफलोदयः ||
शक्ता ह्यसि महीं कृत्स्नां वोढुं धारयितुं तथा |
न हि ते किंचिदप्राप्यं मद्रेतोधारणादृते ||
सा वह्निना वार्यमाणा देवैश्चापि सरिद्वरा |
समुत्ससर्ज तं गर्भं मेरौ गिरिवरे तदा ||
समर्था धारणे चापि रुद्रतेजःप्रधर्षिता |
नाशकत्तं तदा गर्भं संधारयितुमोजसा ||
सा समुत्सृज्य तं दुःखाद्दीप्तवैश्वानरप्रभम् |
दर्शयामास चाग्निस्तां तदा गङ्गां भृगूद्वह |
पप्रच्छ सरितां श्रेष्ठां कच्चिद्गर्भः सुखोदयः ||
कीदृग्वर्णोऽपि वा देवि कीदृग्रूपश्च दृश्यते |
तेजसा केन वा युक्तः सर्वमेतद्ब्रवीहि मे ||
गङ्गोवाच |
जातरूपः स गर्भो वै तेजसा त्वमिवानल |
सुवर्णो विमलो दीप्तः पर्वतं चावभासयत् ||
पद्मोत्पलविमिश्राणां ह्रदानामिव शीतलः |
गन्धोऽस्य स कदम्बानां तुल्यो वै तपतां वर ||
तेजसा तस्य गर्भस्य भास्करस्येव रश्मिभिः |
यद्द्रव्यं परिसंसृष्टं पृथिव्यां पर्वतेषु वा |
तत्सर्वं काञ्चनीभूतं समन्तात्प्रत्यदृश्यत ||
पर्यधावत शैलांश्च नदीः प्रस्रवणानि च |
व्यदीपयत्तेजसा च त्रैलोक्यं सचराचरम् ||
एवंरूपः स भगवान्पुत्रस्ते हव्यवाहन |
सूर्यवैश्वानरसमः कान्त्या सोम इवापरः |
एवमुक्त्वा तु सा देवी तत्रैवान्तरधीयत ||
पावकश्चापि तेजस्वी कृत्वा कार्यं दिवौकसाम् |
जगामेष्टं ततो देशं तदा भार्गवनन्दन ||
एतैः कर्मगुणैर्लोके नामाग्नेः परिगीयते |
हिरण्यरेता इति वै ऋषिभिर्विबुधैस्तथा |
पृथिवी च तदा देवी ख्याता वसुमतीति वै ||
स तु गर्भो महातेजा गाङ्गेयः पावकोद्भवः |
दिव्यं शरवणं प्राप्य ववृधेऽद्भुतदर्शनः ||
ददृशुः कृत्तिकास्तं तु बालार्कसदृशद्युतिम् |
जातस्नेहाश्च तं बालं पुपुषुः स्तन्यविस्रवैः ||
ततः स कार्त्तिकेयत्वमवाप परमद्युतिः |
स्कन्नत्वात्स्कन्दतां चापि गुहावासाद्गुहोऽभवत् ||
devā ūcuḥ |
asurastārako nāma brahmaṇo varadarpitaḥ |
asmānprabādhate vīryādvadhastasya vidhīyatām ||
imāndevagaṇāṃstāta prajāpatigaṇāṃstathā |
ṛṣīṃścāpi mahābhāgānparitrāyasva pāvaka ||
apatyaṃ tejasā yuktaṃ pravīraṃ janaya prabho |
yadbhayaṃ no'surāttasmānnāśayeddhavyavāhana ||
śaptānāṃ no mahādevyā nānyadasti parāyaṇam |
anyatra bhavato vīryaṃ tasmāttrāyasva nastataḥ ||
ityuktaḥ sa tathetyuktvā bhagavānhavyakavyabhuk |
jagāmātha durādharṣo gaṅgāṃ bhāgīrathīṃ prati ||
tayā cāpyabhavanmiśro garbhaścāsyābhavattadā |
vavṛdhe sa tadā garbhaḥ kakṣe kṛṣṇagatiryathā ||
tejasā tasya garbhasya gaṅgā vihvalacetanā |
saṃtāpamagamattīvraṃ sā soḍhuṃ na śaśāka ha ||
āhite jvalanenātha garbhe tejaḥsamanvite |
gaṅgāyāmasuraḥ kaścidbhairavaṃ nādamutsṛjat ||
abuddhāpatitenātha nādena vipulena sā |
vitrastodbhrāntanayanā gaṅgā viplutalocanā |
visaṃjñā nāśakadgarbhaṃ saṃdhārayitumātmanā ||
sā tu tejaḥparītāṅgī kampamānā ca jāhnavī |
uvāca vacanaṃ vipra tadā garbhabaloddhatā |
na te śaktāsmi bhagavaṃstejaso'sya vidhāraṇe ||
vimūḍhāsmi kṛtānena tathāsvāsthyaṃ kṛtaṃ param |
vihvalā cāsmi bhagavaṃstejo naṣṭaṃ ca me'nagha ||
dhāraṇe nāsya śaktāhaṃ garbhasya tapatāṃ vara |
utsrakṣye'hamimaṃ duḥkhānna tu kāmātkathaṃcana ||
na cetaso'sti saṃsparśo mama deva vibhāvaso |
āpadarthe hi saṃbandhaḥ susūkṣmo'pi mahādyute ||
yadatra guṇasaṃpannamitaraṃ vā hutāśana |
tvayyeva tadahaṃ manye dharmādharmau ca kevalau ||
tāmuvāca tato vahnirdhāryatāṃ dhāryatāmayam |
garbho mattejasā yukto mahāguṇaphalodayaḥ ||
śaktā hyasi mahīṃ kṛtsnāṃ voḍhuṃ dhārayituṃ tathā |
na hi te kiṃcidaprāpyaṃ madretodhāraṇādṛte ||
sā vahninā vāryamāṇā devaiścāpi saridvarā |
samutsasarja taṃ garbhaṃ merau girivare tadā ||
samarthā dhāraṇe cāpi rudratejaḥpradharṣitā |
nāśakattaṃ tadā garbhaṃ saṃdhārayitumojasā ||
sā samutsṛjya taṃ duḥkhāddīptavaiśvānaraprabham |
darśayāmāsa cāgnistāṃ tadā gaṅgāṃ bhṛgūdvaha |
papraccha saritāṃ śreṣṭhāṃ kaccidgarbhaḥ sukhodayaḥ ||
kīdṛgvarṇo'pi vā devi kīdṛgrūpaśca dṛśyate |
tejasā kena vā yuktaḥ sarvametadbravīhi me ||
gaṅgovāca |
jātarūpaḥ sa garbho vai tejasā tvamivānala |
suvarṇo vimalo dīptaḥ parvataṃ cāvabhāsayat ||
padmotpalavimiśrāṇāṃ hradānāmiva śītalaḥ |
gandho'sya sa kadambānāṃ tulyo vai tapatāṃ vara ||
tejasā tasya garbhasya bhāskarasyeva raśmibhiḥ |
yaddravyaṃ parisaṃsṛṣṭaṃ pṛthivyāṃ parvateṣu vā |
tatsarvaṃ kāñcanībhūtaṃ samantātpratyadṛśyata ||
paryadhāvata śailāṃśca nadīḥ prasravaṇāni ca |
vyadīpayattejasā ca trailokyaṃ sacarācaram ||
evaṃrūpaḥ sa bhagavānputraste havyavāhana |
sūryavaiśvānarasamaḥ kāntyā soma ivāparaḥ |
evamuktvā tu sā devī tatraivāntaradhīyata ||
pāvakaścāpi tejasvī kṛtvā kāryaṃ divaukasām |
jagāmeṣṭaṃ tato deśaṃ tadā bhārgavanandana ||
etaiḥ karmaguṇairloke nāmāgneḥ parigīyate |
hiraṇyaretā iti vai ṛṣibhirvibudhaistathā |
pṛthivī ca tadā devī khyātā vasumatīti vai ||
sa tu garbho mahātejā gāṅgeyaḥ pāvakodbhavaḥ |
divyaṃ śaravaṇaṃ prāpya vavṛdhe'dbhutadarśanaḥ ||
dadṛśuḥ kṛttikāstaṃ tu bālārkasadṛśadyutim |
jātasnehāśca taṃ bālaṃ pupuṣuḥ stanyavisravaiḥ ||
tataḥ sa kārttikeyatvamavāpa paramadyutiḥ |
skannatvātskandatāṃ cāpi guhāvāsādguho'bhavat ||
The Deities said, 'There is an Asura of the name of Taraka who has been filled with pride in consequence of the boon he has obtained from Brahman. Through his energy he is able to oppose and discomfit us. Do thou ordain his destruction. O sire, do thou rescue these deities, these Prajapatis, and these Rishis, O highly blessed Pavaka! O puissant one, do thou beget a heroic son possessed of thy energy, who will dispel, O bearer of sacrificial libations, our fears from that Asura. We have been cursed by the great goddess Uma. There is nothing else then thy energy which can be our refuge now. Do thou, therefore, O puissant deity, rescue us all.' Thus addressed, the illustrious and irresistible bearer of sacrificial libations answered, saying, 'Be it so', and he than proceeded towards Ganga otherwise called Bhagirathi. He united himself in (spiritual) congress with her and caused her to conceive. Verily, in the womb of Ganga the seed of Agni began to grow even as Agni himself grows (when supplied with fuel and aided by the wind). With the energy of that god, Ganga became exceedingly agitated at heart. Indeed, she suffered great distress and became unable to bear it. When the deity of blazing flames cast his seed endued with great energy into the womb of Ganga, a certain Asura (bent on purposes of his own) uttered a frightful roar. In consequence of that frightful roar uttered by the Asura for purposes of his own (and not for terrifying her), Ganga became very much terrified and her eyes rolled in fear and betrayed her agitation. Deprived of consciousness, she became unable to bear her body and the seed within her womb. The daughter of Jahnu, inseminated with the energy of the illustrious deity, began to tremble. Overwhelmed with the energy of the seed she held in her womb, O learned Brahmana, she then addressed the deity of blazing fire, saying, 'I am no longer capable, O illustrious one, of bearing thy seed in my womb. Verily, I am overcome with weakness by this seed of thine. The health I had in days before is no longer mine. I have been exceedingly agitated, O illustrious one, and my heart is dead within me, O sinless one. O foremost of all persons endued with penances, I am in capable of bearing thy seed any longer. I shall cast it off, compelled by the distress that has overtaken me, and not by caprice. There has been no actual contact of my person with thy seed, O illustrious deity of blazing flames! Our union, having for its cause the distress that has overtaken the deities, has been suitable and not of the flesh, O thou of great splendour. Whatever merit or otherwise there may be in this act (intended to be done by me), O eater of sacrificial libations, must belong to thee. Verily, I think, the righteousness or unrighteousness of this deed must be thine.' Unto her the deity of fire said, 'Do thou bear the seed. Do, indeed, bear the foetus endued with my energy. It will lead to great results. Thou art, verily, capable of bearing the entire earth. Thou wilt gain nothing by not holding this energy.' That foremost of streams, though thus passed by the deity of fire as also by all the other deities, cast off the seed on the breast of Meru, that foremost of all mountains. Capable (somehow) of bearing that seed, yet oppressed by the energy of Rudra (for Agni is identical with Rudra), she failed to hold that seed longer in consequence of its burning energy. After she had cast it off, through sheer distress, that blazing seed having the splendour of fire, O perpetuator of Bhrigu's race, Agni saw her, and asked that foremost of streams, 'Is it all right with the foetus thou hast cast off? Of what complexion has it been, O goddess? Of what form does it look? With what energy does it seem to be endued? Do thou tell me all about it.'
Ganga said, 'The foetus is endued with the complexion of gold. In energy it is even like thee, O sinless one! Of an excellent complexion, perfectly stainless, and blazing with splendour, it has illuminated the entire mountain. O foremost of all persons endued with penances, the fragrance emitted by it resembles the cool perfume that its scattered by lakes adorned with lotuses and Nyphoea stellata, mixed with that of the Nauclea Cadamba. With the splendour of that foetus everything around it seemed to be transformed into gold even as all things on mountain and low land seem to be transformed into gold by the rays of the Sun. Indeed, the splendour of that foetus, spreading far, falls upon mountains and rivers and springs. Indeed, it seems that the three worlds, with all their mobile and immobile creatures, are being illuminated by it. Even of this kind is thy child, O illustrious bearer of sacrificial libations. Like unto Surya or thy blazing self, in beauty it is even like a second Soma.' Having said these words, the goddess disappeared there and then. Pavaka also, of great energy, having accomplished the business of the deities proceeded to the place he liked, O delighter of the Bhrigus. It was in consequence of the result of this act that the Rishis and the deities bestowed the name of Hiranyaretas upon the deity of fire.  And because the Earth held that seed (after the goddess Ganga had cast it upon her), she also came to be called by the name of Vasumati. Meanwhile; that foetus, which had sprung from Pavaka and been held for a time by Ganga, having fallen on a forest of reeds, began to grow and at last assumed a wonderful form. The presiding goddess of the constellation Krittika beheld that form resembling the rising sun. She thenceforth began to rear that child as her son with the sustenance of her breast. For this reason, that child of pre-eminent splendour came to be called Kartikeya after her name. And because he grew from seed that fell out of Rudra's body, he came to be called Skanda. The incident also of his birth having taken place in the solitude of a forest of reeds, concealed from everybody's view, led to his being called by the name of Guha.
-translation by Sri Kisari Mohan Ganguli
Sanskrit Reference: श्रीमद् व्यासमहाभारत (śrīmad vyāsamahābhārata) (13.84.48-77)


      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).


पर्यङ्कयोग / பரியங்கயோகம் (paryaṅkayoga / pariyaṅgayōgam – 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 yōgam / paryaṅka kuṇḍalinī yōga 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 / pariyaṅkayōgattil 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, पर्यङ्कयोग / பரியங்கயோகம் (paryaṅkayoga / pariyaṅgayōgam – 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 / bījasemen) gets discharged during रेतःस्खलन (retaḥskhalana – ejaculation), however when an adept पर्यङ्कयोग / 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 / bījasemen) 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 mēlēṟṟum paakkam – 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:


OriginalTransliterationTranslation
வெள்ளி யுருகிப் பொன்வழி ஓடாமே
கள்ளத்தட் டானார் கரியிட்டு மூடினார்
கொள்ளி பறியக் குழல்வழி யேசென்று
வள்ளியுண் ணாவில் அடக்கிவைத் தாரே

வைத்த இருவருந் தம்மின் மகிழ்ந்துடன்
சித்தங் கலங்காது செய்கின்ற ஆனந்தம்
பத்து வகைக்கும் பதினெண் கணத்துக்கும்
வித்தக னாய்நிற்கும் வெங்கதி ரோனே

வெங்கதி ருக்குஞ் சனிக்கும் இடைநின்ற
நங்கையைப் புல்லிய நம்பிக்கோ ரானந்தந்
தங்களிற் பொன்னிடை வெள்ளிதா ழாமுனந்
திங்களிற் செவ்வாய் புதைத்திருந் தாரே

திருத்திப் புதனைத் திருத்தல்செய் வார்க்குக்
கருத்தழ காலே கலந்தங் கிருக்கில்
வருத்தமு மில்லையா மங்கை பங்கற்குந்
துருத்தியுள் வெள்ளியுஞ் சோரா தெழுமே

எழுகின்ற தீயை முன்னே கொண்டு சென்றிட்டால்
மெழுகுரு கும்பரி செய்திடும் மெய்யே
உழுகின்ற தில்லை ஒளியை அறிந்தபின்
விழுகின்ற தில்லை வெளியறி வார்க்கே.
veḷḷi yurukip poṉvaḻi ōṭāmē
kaḷḷattaṭ ṭāṉār kariyiṭṭu mūṭiṉār
koḷḷi paṟiyak kuḻalvaḻi yēceṉṟu
vaḷḷiyuṇ ṇāvil aṭakkivait tārē

vaitta iruvarun tam'miṉ makiḻntuṭaṉ
cittaṅ kalaṅkātu ceykiṉṟa āṉantam
pattu vakaikkum patiṉeṇ kaṇattukkum
vittaka ṉāyniṟkum veṅkati rōṉē

veṅkati rukkuñ caṉikkum iṭainiṉṟa
naṅkaiyaip pulliya nampikkō rāṉantan
taṅkaḷiṟ poṉṉiṭai veḷḷitā ḻāmuṉan
tiṅkaḷiṟ cevvāy putaittirun tārē

tiruttip putaṉait tiruttalcey vārkkuk
karuttaḻa kālē kalantaṅ kirukkil
varuttamu millaiyā maṅkai paṅkaṟkun
turuttiyuḷ veḷḷiyuñ cōrā teḻumē

eḻukiṉṟa tīyai muṉṉē koṇṭu ceṉṟiṭṭāl
meḻukuru kumpari ceytiṭum meyyē
uḻukiṉṟa tillai oḷiyai aṟintapiṉ
viḻukiṉṟa tillai veḷiyaṟi vārkkē.
Lest the silvery liquid into the golden flow,
The artful goldsmith (practitioner) covered
it up with yogic breath. The sparks (Kundalini)
that flew travelled
up by the way of spinal tube.
There above, He contained them with
tongue’s tip (kechari).

The Yogi who is in ecstatic joy
Unexicted performs this yoga with woman
Becomes radiant like the Sun.
An acknowledged master in directions ten,
And of Ganas of groups eighteen.

Espousing wisdom that is denoted
by Budha (Wednesday)
Who stands middle of Sun and Saturn
The youthful Yogi who embraced
the damsel Knew joy infinite;
Lest the male silvery liquid flow
not ahead of female golden one
He had is red mouth buried in the
Mystic Moon.

They who perfect wisdom
And embrace woman in widom’s beauty
will know grief none.
Though by woman’s side he be;
The liquid silver remains unspent
And flows not into the veginal bag of woman.

This body that melts like wax over fire (by sexual union)
Will no more indulge in it,
When wisdom dawns;
To those who have attained Wisdom of Space
The liquid silver no exit knows.
-Translation by Dr. B. Natarajan
Tamil Reference: திருமந்திரம் (tirumantiram): (834 - 838)


    Thus, as explained above by the saint,  the
पर्यङ्कयोग / பரியங்கயோகம் (paryaṅkayoga / pariyaṅkayoga – bedstead yoga) is a special type of भोगार्ह योग साधन (bhogārha yoga sādhana – enjoyable yogic technique), wherein, although there is आसंवेग (āsaṁvega - orgasm) as part of the मैथुन (maithuna – sexual intercourse), yet there is no रेतःस्खलन (retaḥskhalanaejaculation) 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 / सुषुम्णानाडी (suzhumunai nāḍi / 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 (vindujeyam/ bindujayam - semen conquest) and as is the essence of காய கல்பம் (kāya kalpam). To quote from திருமந்திரம் (tirumantiram)

OriginalTransliterationTranslation
மேதாதியாலே விடாது ஓம் என தூண்டி
ஆதார சோதனை அத்துவ சோதனை
தாதாரம் ஆகவே தான் எழ சாதித்தால்
ஆதாரம் செய்போகம் ஆவது காயமே
mētātiyālē viṭātu ōm eṉa tūṇṭi
ātāra cōtaṉai attuva cōtaṉai
tātāram ākavē tāṉ eḻa cātittāl
ātāram ceypōkam āvatu kāyamē
There you stop not – at Medha’s Centre
-but evoke AUM,
And beyond adharas now proceed
And ascend the adhvas with Prana for support
When thus you practice, to perfection’s end, your body becomes a double receptacle of joy eternal

-Translation by Dr. B. Natarajan
Tamil Reference: திருமந்திரம் (tirumantiram) (7.1.5)

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 mēlēal – semen raising up) advises thus

OriginalTransliterationTranslation
சுக்கிலம் மேலேற்றும் பழக்கத்திற்குப் பத்தியம் தூக்கம் சோம்பல் ஆகாதுcukkilam mēlēṟṟum paḻakkattiṟkup pattiyam tūkkam cōmpal ākātuFasting, sleep, laziness are to be avoided when practicing semen raising upwards.
Tamil Reference: திருவருட்பா :உரைநடை- திருமுகங்கள் (tiruvaruṭpā : urainaḍai - tirumugaṅgaḻ): (4.12)

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 mēlēal – semen raising up) which will help us understand the concept in general. 

OriginalTransliterationTranslation
சுக்கிலம் மேலேறுவதாவது: கீழே சுக்கிலப்பையில் சேர்வது குறைந்து மேலே பிரமரந்திரத்தில் சேர்வது மிகுதிப்படுதலாம். சப்த தாதுக்களுள் அஸ்தி மூலாதாரத்திற்கும், மேதை சுவாதிட்டானத்திற்கும், மாமிசம் மணிபூரகத்திற்கும், உதிரம் அனாகதத்துக்கும், துவக்கு விசுத்திக்கும், மச்சை ஆக்ஞைக்கும், சுக்கிலம் சகஸ்ராரத்திற்கும் உரியன. உற்பத்தியாகும் சுக்கிலத்தில் இரண்டரை வராகனெடைக்கு ஒரு வராகனெடை கோசநுனியிலும், ஒரு வராகனெடை நாபியிலும், அரை வராகனெடை பிரமரந்திரத்திலும் சேர்கின்ற தென்பது அடிகளின் உபதேசக் குறிப்பு. கோசத்திற் சேர்வது புணர்ச்சியில் வெளிப்பட்டுக் கருத்தரிக்கச் செய்வது. பிரமரந்திரத்திற் சேர்வது அமுதமாவது. சத்தியப் பெருவிண்ணப்பத்தில் 'மேனிலைச்சுக்கிலம், கீழ்நிலைச்சுக்கிலம் முதலிய சுக்கில வகைகளும்' என்று அடிகள் கூறுவதில் கீழ்நிலைச்சுக்கிலம் கீழே விந்துப்பையில் சேர்வதையும் மேனிலைச் சுக்கிலம் சகஸ்ராரத்திற் சேர்வதையும் குறிப்பதா யிருக்கலாம். சிவபெருமான் ஊர்த்துவரேதஸ் உடையவர். விந்து மேலேறுவதே ஊர்த்துவ ரேதஸாம் காமத்தால் விந்து கீழிறங்கும், ஞானத்தால் மேலேறும்.cukkilam mēlēṟuvatāvatu: kīḻē cukkilappaiyil cērvatu kuṟaintu mēlē piramarantirattil cērvatu mikutippaṭutalām. capta tātukkaḷuḷ asti mūlātārattiṟkum, mētai cuvātiṭṭāṉattiṟkum, māmicam maṇipūrakattiṟkum, utiram aṉākatattukkum, tuvakku vicuttikkum, maccai ākñaikkum, cukkilam cakasrārattiṟkum uriyaṉa. uṟpattiyākum cukkilattil iraṇṭarai varākaṉeṭaikku oru varākaṉeṭai kōcanuṉiyilum, oru varākaṉeṭai nāpiyilum, arai varākaṉeṭai piramarantirattilum cērkiṉṟa teṉpatu aṭikaḷiṉ upatēcak kuṟippu. kōcattiṟ cērvatu puṇarcciyil veḷippaṭṭuk karuttarikkac ceyvatu. piramarantirattiṟ cērvatu amutamāvatu. cattiyap peruviṇṇappattil 'mēṉilaiccukkilam, kīḻnilaiccukkilam mutaliya cukkila vakaikaḷum' eṉṟu aṭikaḷ kūṟuvatil kīḻnilaiccukkilam kīḻē vintuppaiyil cērvataiyum mēṉilaic cukkilam cakasrārattiṟ cērvataiyum kuṟippatā yirukkalām. civaperumāṉ ūrttuvarētas uṭaiyavar. vintu mēlēṟuvatē ūrttuva rētasām kāmattāl vintu kīḻiṟaṅkum, ñāṉattāl mēlēṟum.
Tamil Reference: திருவருட்பா :உரைநடை- திருமுகங்கள் (tiruvaruṭpā : urainaḍai - tirumugaṅgaḻ): (4.12)


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 पर्यङ्कयोग / 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 / atōmukam – 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):

OriginalTransliterationTranslation
तमूर्द्ध्वरेतसं शंभुं सैव प्रच्युतरेतसम् |
कर्तुं समर्था नान्यास्ति तथा काप्यबला बलात् ||
tamūrddhvaretasaṃ śaṃbhuṃ saiva pracyutaretasam |
kartuṃ samarthā nānyāsti tathā kāpyabalā balāt ||
Śiva is a great Yogin who can make semen flow upwards in the body. Only Pārvatī can make him discharge the semen downwards, out of the body. There is no other woman capable of it.
Sanskrit Reference: शिवमहापुराण (śivamahāpurāṇa) (2.3.16.31)

    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 (kumārakhaṇḍa rudrasahitāyāṃ śivamahāpurāṇasya Kumara section in the Rudra corpus of Shiva Maha Purana):


OriginalTransliterationTranslation
ब्रह्मोवाच |
तदाकर्ण्य महादेवो योगज्ञानविशारदः |
त्यक्तकामो न तत्याज संभोगं पार्वतीभयात् ||
brahmovāca |
tadākarṇya mahādevo yogajñānaviśāradaḥ |
tyaktakāmo na tatyāja saṃbhogaṃ pārvatībhayāt ||
Brahmā said:
On hearing that, the great lord, an expert in Yogic theory, though free from lust, did not emit the semen, fearing to offend Pārvatī.

-translation by J.L. Shastri
Sanskrit Reference: शिवमहापुराण (śivamahāpurāṇa) (2.4.2.1)



    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)

OriginalTransliterationTranslation
वसिष्ठ उवाच |
देवतास्ते प्रयच्छन्ति सुवर्णं ये ददत्युत |
अग्निर्हि देवताः सर्वाः सुवर्णं च तदात्मकम् ||
तस्मात्सुवर्णं ददता दत्ताः सर्वाश्च देवताः |
भवन्ति पुरुषव्याघ्र न ह्यतः परमं विदुः ||
भूय एव च माहात्म्यं सुवर्णस्य निबोध मे |
गदतो मम विप्रर्षे सर्वशस्त्रभृतां वर ||
मया श्रुतमिदं पूर्वं पुराणे भृगुनन्दन |
प्रजापतेः कथयतो मनोः स्वायंभुवस्य वै ||
शूलपाणेर्भगवतो रुद्रस्य च महात्मनः |
गिरौ हिमवति श्रेष्ठे तदा भृगुकुलोद्वह ||
देव्या विवाहे निर्वृत्ते रुद्राण्या भृगुनन्दन |
समागमे भगवतो देव्या सह महात्मनः |
ततः सर्वे समुद्विग्ना भगवन्तमुपागमन् ||
ते महादेवमासीनं देवीं च वरदामुमाम् |
प्रसाद्य शिरसा सर्वे रुद्रमूचुर्भृगूद्वह ||
अयं समागमो देव देव्या सह तवानघ |
तपस्विनस्तपस्विन्या तेजस्विन्यातितेजसः |
अमोघतेजास्त्वं देव देवी चेयमुमा तथा ||
अपत्यं युवयोर्देव बलवद्भविता प्रभो |
तन्नूनं त्रिषु लोकेषु न किंचिच्छेषयिष्यति ||
तदेभ्यः प्रणतेभ्यस्त्वं देवेभ्यः पृथुलोचन |
वरं प्रयच्छ लोकेश त्रैलोक्यहितकाम्यया |
अपत्यार्थं निगृह्णीष्व तेजो ज्वलितमुत्तमम् ||
इति तेषां कथयतां भगवान्गोवृषध्वजः |
एवमस्त्विति देवांस्तान्विप्रर्षे प्रत्यभाषत ||
इत्युक्त्वा चोर्ध्वमनयत्तद्रेतो वृषवाहनः |
ऊर्ध्वरेताः समभवत्ततःप्रभृति चापि सः ||
रुद्राणी तु ततः क्रुद्धा प्रजोच्छेदे तथा कृते |
देवानथाब्रवीत्तत्र स्त्रीभावात्परुषं वचः ||
यस्मादपत्यकामो वै भर्ता मे विनिवर्तितः |
तस्मात्सर्वे सुरा यूयमनपत्या भविष्यथ ||
प्रजोच्छेदो मम कृतो यस्माद्युष्माभिरद्य वै |
तस्मात्प्रजा वः खगमाः सर्वेषां न भविष्यति ||
पावकस्तु न तत्रासीच्छापकाले भृगूद्वह |
देवा देव्यास्तथा शापादनपत्यास्तदाभवन् ||
रुद्रस्तु तेजोऽप्रतिमं धारयामास तत्तदा |
प्रस्कन्नं तु ततस्तस्मात्किंचित्तत्रापतद्भुवि ||
तत्पपात तदा चाग्नौ ववृधे चाद्भुतोपमम् |
तेजस्तेजसि संपृक्तमेकयोनित्वमागतम् ||
एतस्मिन्नेव काले तु देवाः शक्रपुरोगमाः |
असुरस्तारको नाम तेन संतापिता भृशम् ||
आदित्या वसवो रुद्रा मरुतोऽथाश्विनावपि |
साध्याश्च सर्वे संत्रस्ता दैतेयस्य पराक्रमात् ||
स्थानानि देवतानां हि विमानानि पुराणि च |
ऋषीणामाश्रमाश्चैव बभूवुरसुरैर्हृताः ||
ते दीनमनसः सर्वे देवाश्च ऋषयश्च ह |
प्रजग्मुः शरणं देवं ब्रह्माणमजरं प्रभुम् ||
vasiṣṭha uvāca |
devatāste prayacchanti suvarṇaṃ ye dadatyuta |
agnirhi devatāḥ sarvāḥ suvarṇaṃ ca tadātmakam ||
tasmātsuvarṇaṃ dadatā dattāḥ sarvāśca devatāḥ |
bhavanti puruṣavyāghra na hyataḥ paramaṃ viduḥ ||
bhūya eva ca māhātmyaṃ suvarṇasya nibodha me |
gadato mama viprarṣe sarvaśastrabhṛtāṃ vara ||
mayā śrutamidaṃ pūrvaṃ purāṇe bhṛgunandana |
prajāpateḥ kathayato manoḥ svāyaṃbhuvasya vai ||
śūlapāṇerbhagavato rudrasya ca mahātmanaḥ |
girau himavati śreṣṭhe tadā bhṛgukulodvaha ||
devyā vivāhe nirvṛtte rudrāṇyā bhṛgunandana |
samāgame bhagavato devyā saha mahātmanaḥ |
tataḥ sarve samudvignā bhagavantamupāgaman ||
te mahādevamāsīnaṃ devīṃ ca varadāmumām |
prasādya śirasā sarve rudramūcurbhṛgūdvaha ||
ayaṃ samāgamo deva devyā saha tavānagha |
tapasvinastapasvinyā tejasvinyātitejasaḥ |
amoghatejāstvaṃ deva devī ceyamumā tathā ||
apatyaṃ yuvayordeva balavadbhavitā prabho |
tannūnaṃ triṣu lokeṣu na kiṃciccheṣayiṣyati ||
tadebhyaḥ praṇatebhyastvaṃ devebhyaḥ pṛthulocana |
varaṃ prayaccha lokeśa trailokyahitakāmyayā |
apatyārthaṃ nigṛhṇīṣva tejo jvalitamuttamam ||
iti teṣāṃ kathayatāṃ bhagavāngovṛṣadhvajaḥ |
evamastviti devāṃstānviprarṣe pratyabhāṣata ||
ityuktvā cordhvamanayattadreto vṛṣavāhanaḥ |
ūrdhvaretāḥ samabhavattataḥprabhṛti cāpi saḥ ||
rudrāṇī tu tataḥ kruddhā prajocchede tathā kṛte |
devānathābravīttatra strībhāvātparuṣaṃ vacaḥ ||
yasmādapatyakāmo vai bhartā me vinivartitaḥ |
tasmātsarve surā yūyamanapatyā bhaviṣyatha ||
prajocchedo mama kṛto yasmādyuṣmābhiradya vai |
tasmātprajā vaḥ khagamāḥ sarveṣāṃ na bhaviṣyati ||
pāvakastu na tatrāsīcchāpakāle bhṛgūdvaha |
devā devyāstathā śāpādanapatyāstadābhavan ||
rudrastu tejo'pratimaṃ dhārayāmāsa tattadā |
praskannaṃ tu tatastasmātkiṃcittatrāpatadbhuvi ||
tatpapāta tadā cāgnau vavṛdhe cādbhutopamam |
tejastejasi saṃpṛktamekayonitvamāgatam ||
etasminneva kāle tu devāḥ śakrapurogamāḥ |
asurastārako nāma tena saṃtāpitā bhṛśam ||
ādityā vasavo rudrā maruto'thāśvināvapi |
sādhyāśca sarve saṃtrastā daiteyasya parākramāt ||
sthānāni devatānāṃ hi vimānāni purāṇi ca |
ṛṣīṇāmāśramāścaiva babhūvurasurairhṛtāḥ ||
te dīnamanasaḥ sarve devāśca ṛṣayaśca ha |
prajagmuḥ śaraṇaṃ devaṃ brahmāṇamajaraṃ prabhum ||
Vasishtha continued, 'Hear once more, O regenerate Rishi, as I discourse upon it, the pre-eminence of gold, O foremost of all wielders of weapons. I heard this formerly in the Purana, O son of Bhrigu’s race. I represent the speech of Prajapati himself. After the wedding was over of the illustrious and high-souled Rudra armed with the trident, O son of Bhrigu’s race, with the goddess who became his spouse, on the breast of that foremost of mountains, viz., Himavat, the illustrious and high-souled deity wished to unite himself with the goddess. Thereupon all the deities, penetrated with anxiety, approached Rudra. Bending their heads with reverence and gratifying Mahadeva and his boon giving spouse Uma, both of whom were seated together, they addressed Rudra, O perpetuator of Bhrigu’s race, saying, 'This union, O illustrious and sinless one, of thine with the goddess, is a union of one endued with penances with another of penances as severe! Verily, it is the union, O lord, of one possessed of very great energy with another whose energy is scarcely less! You, O illustrious one, art of energy that is irresistible. The goddess Uma, also is possessed of energy that is equally irresistible. The offspring that will result from a union like this, will, without doubt, O illustrious deity, be endued with very great might. Verily, O puissant lord, that offspring will consume all things in the three worlds without leaving a remnant. Do you then, O lord of all the universe, O you of large eyes, grant unto these deities prostrated before you, a boon from desire of benefiting the three worlds! Do you, O puissant one, restrain this high energy of thine which may become the seed of offspring. Verily, that energy is the essence of all forces in the three worlds. You two, by an act of congress, are sure to scorch the universe! The offspring that will be born of you two will certainly be able to afflict the deities! Neither the goddess Earth, nor the Firmament, nor Heaven, O puissant one, nor all of them together, will be able to bear your energy, we firmly believe. The entire universe is certain to be burnt through the force of your energy. It behoves you, O puissant one, to show us favour, O illustrious deity. That favour consists in your not begetting a son, O foremost of the deities, upon the goddess Uma. Do you, with patience, restrain your fiery and puissant energy!' Unto the deities that said so the holy Mahadeva having the bull for his sign, O regenerate Rishi, answered, saying, ’so be it!' Having said so, the deity that has the bull for his vehicle, drew up his vital seed. From that time he came to be called by the name, of Urdhvaretas (one that has drawn up the vital seed). The spouse of Rudra, however, at this endeavour of the deities to stop procreation, became highly incensed. In consequence of her being of the opposite sex (and, therefore, endued with little control upon her temper) she used harsh words, thus, ’since you have opposed my lord in the matter of procreating a child when he was desirous of procreating one upon me, as the consequence of this act, you deities, you all shall become sonless. Verily, since you have opposed the birth of issue from me, therefore, you shall have no offspring of your own.' At the time this curse was denounced, O perpetuator of Bhrigu’s race, the deity of fire was not there. It is in consequence of this curse of the goddess that the deities have become childless. Rudra, solicited by them, held in himself his energy of incomparable puissance. A small quantity, however, that came out of his body fell down on the earth. That seed, falling on the earth, leaped into a blazing fire and there began to grow (in size and power) most wonderfully. The energy of Rudra, coming in contact with another energy of great puissance, became identified with it in respect of essence. Meanwhile, all the deities having Sakra at their head, were scorched a good deal by the Asura named Taraka. The Adityas, the Vasus, the Rudras, the Maruts, the Asvins, and the Sadhyas all became exceedingly afflicted in consequence of the prowess of that son of Diti. All the regions of the deities, their beautiful cars, and their palatial mansions, and the retreats of the Rishis, were snatched away by the Asuras. Then the deities and the Rishis, with cheerless hearts, sought the protection of the illustrious and puissant Brahman of unfading glory.

-
translation by Sri Kisari Mohan Ganguli
Sanskrit Reference: श्रीमद् व्यासमहाभारत (śrīmad vyāsamahābhārata) (13.83.36-57)

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 पर्यङ्कयोग / 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)

OriginalTransliterationTranslation
आधौ पूरक योगेन स्वाधारे पूरयेन्मनः।
गुदमेढ्रन्तरे योनिस्तामाकुंच्य प्रवर्तते॥
ब्रह्मयोनिगतं ध्यात्वा कामं कन्दुकसन्निभम्
सूय्यर्यकोटि प्रतिकाशं चन्द्रक्टिसुशीतलम्॥
तस्योधर्वं तु शिखासूक्ष्मा चिद्रूपा परमकाला।
तया सहितमात्मानमेकीभूतं विचिन्तयेत्॥
गच्छति भ्रमार्गेण लिंगत्रयकमेण वै।
अमृतं तद्धि स्वर्गस्थं परमानन्द लक्षणम्॥
श्वेतरक्तं तेजसाट्यं सुधाधाराप्रवषिर्णम्।
पीत्वा कुलामृतं दिव्यं पुनरेव विशेत्कुलं॥
ādhau pūraka yogena svādhāre pūrayenmanaḥ|
gudameḍhrantare yonistāmākuṁcya pravartate||
brahmayonigataṁ dhyātvā kāmaṁ kandukasannibham
sūyyaryakoṭi pratikāśaṁ candrakṭisuśītalam||
tasyodharvaṁ tu śikhāsūkṣmā cidrūpā paramakālā|
tayā sahitamātmānamekībhūtaṁ vicintayet||
gacchati bhramārgeṇa liṁgatrayakameṇa vai|
amṛtaṁ taddhi svargasthaṁ paramānanda lakṣaṇam||
śvetaraktaṁ tejasāṭyaṁ sudhādhārāpravaṣirṇam|
pītvā kulāmṛtaṁ divyaṁ punareva viśetkulaṁ||
First with a strong inspiration fix the mind in the adhar lotus.
Then engage in contracting the Yoni, which is situated in the perineal space. There let him contemplate that the God of love resides in that Brahma Yoni and that he is beautiful like Bandhuk flower (Pentapetes pheanicia)-- brilliant as tens of millions of suns, and cool as tens of millions of moons. Above this (Yoni) is a small and subtle flame, whose form is intelligence. Then let him imagine that a union takes place there between himself and that flame (the Siva and Sakti). (Then imagine that) – There go up through the sushumna vessel, three bodies in their due order (i.e., the etheric, the astral and the mental bodies). There is emitted in every chakra the nectar, the characteristic of which is great bliss. Its colour is whitish rosey (pink), full of splendor, showering down in jets the immortal fluid. Let him drink this wine of immortality which is divine, and then again enter the Kula (i.e., perineal space.)

Translation by S.C. Vasu
Sanskrit Reference: शिवसंहिता (śivasaṃhitā) (4.1 -4.3)

Again, वज्रोली मुद्रा (vajrolī mudrā – thunderbolt gesture) in combination with खेचरी मुद्रा (khecarī mudrā – space gesture), is a special kind of पर्यङ्कयोग /பரியங்கயோகம் (paryaṅkayoga / pariyaṅkayoga – bedstead yoga) wherein one could practice मैथुन (maithuna – sexual intercourse) without क्षोभ (kṣobha - orgasm) through रेतःस्खलन (retaḥskhalanaejaculation)

OriginalTransliterationTranslation
खेचरी यो मुद्रया यस्य लम्बिकोधर्तः।
बिन्धुः क्षरति नो यस्य कामिन्यालिङ्गित्तस्य च। यावद्बिन्दुः सिथितो देहे तावन्मृत्युभयं कुतः॥
यावद्बद्धा नभोमुद्रा गच्छति। गालितोऽपि यदा बिन्दुः संप्राप्तो योनिमण्डले॥
व्रजत्यूर्धवं हठाच्छक्त्या योनिमुद्रया। स एव द्विविधो बिन्दुः। पाण्डरो लोहितस्तथा॥
पाण्डरं शुक्रमित्याहुर्लोहिताख्यं महाराजः योनिस्थानि सिथं रज॥
शशिस्थने वसेद्विबिन्दुसत्योरिक्यं सुदुर्ल्भम्। बिन्दुः शिवो रजः श्क्तिर्बिन्दुरिन्दु र्जोर्विः॥
उभयोः संगमादेव प्राप्यते परमं वपुः। वाय्नासक्तिचालेन प्रेरितं खेय्थारज्ः॥
रविणैक्त्वमायाति भवेदृव्य्ं वपुस्तदा।
शुक्लं चन्द्रेण सूर्यक्तं रजः सूर्यसमन्वितम्॥
द्वियोः समरसीभावं यो जानाति स योगवित्। सोधनं मलजलानां घटनं चन्द्रसूर्ययोः॥
रसनाम् शोषणं सम्यङ् महामुद्राभिधीयते॥
वक्षोन्यस्तहनुनिर्नपिड्य सुषिरं योनेश्च वमाघ्रिणां हस्ताभ्यामनुधारयन्प्रविततं पादं तथा दक्षिणम्।
आपूर्य श्वस्नेन कुक्षियुगलं बध्वा शनै रेचयेदेषा पातकनाशिनी ननु महामुद्रा नणां प्रोच्यते॥
khecarī yo mudrayā yasya lambikodhartaḥ|
bindhuḥ kṣarati no yasya kāminyāliṅgittasya ca| yāvadbinduḥ sithito dehe tāvanmṛtyubhayaṁ kutaḥ||
yāvadbaddhā nabhomudrā gacchati| gālito'pi yadā binduḥ saṁprāpto yonimaṇḍale||
vrajatyūrdhavaṁ haṭhācchaktyā yonimudrayā| sa eva dvividho binduḥ| pāṇḍaro lohitastathā||
pāṇḍaraṁ śukramityāhurlohitākhyaṁ mahārājaḥ yonisthāni sithaṁ raja||
śaśisthane vasedvibindusatyorikyaṁ sudurlbham| binduḥ śivo rajaḥ śktirbindurindu rjorviḥ||
ubhayoḥ saṁgamādeva prāpyate paramaṁ vapuḥ| vāynāsakticālena preritaṁ kheythārajḥ||
raviṇaiktvamāyāti bhavedṛvyṁ vapustadā| śuklaṁ candreṇa sūryaktaṁ rajaḥ sūryasamanvitam||
dviyoḥ samarasībhāvaṁ yo jānāti sa yogavit| sodhanaṁ malajalānāṁ ghaṭanaṁ candrasūryayoḥ||
rasanām śoṣaṇaṁ samyaṅ mahāmudrābhidhīyate||
vakṣonyastahanunirnapiḍya suṣiraṁ yoneśca vamāghriṇāṁ hastābhyāmanudhārayanpravitataṁ pādaṁ tathā dakṣiṇam|
āpūrya śvasnena kukṣiyugalaṁ badhvā śanai recayedeṣā pātakanāśinī nanu mahāmudrā naṇāṁ procyate||
For him whose tounge enters the aperture upwards, beyond the uvula, whose Bindhu or semen does not wastee away, even when he is in the embrace of a beautiful women, as long as the semen remains firmly held in the body, so long, where is the fear oof death for him? As long as the Khecharimudra is firmly adhered to, so long as the semen does not flow out. Even if it should flow and reach the region of the genetals, it goes upwards, being forcebly held up by the power of the Yonimudra sanctified by the Vajroli.
The self-same bindhu is of two varieties: the white and the reddish. The white they call shulka (semen); The name of the reddish variety is Maharajas; the rajas which resembles the coral tree in colour stands in the seat of the genitals. The semen abdes in the seat of the Moon midway between the Ajna chakra and the thousand petalled lotus. The union of the two (Shiva and the Shakti) is very rarely attained. The semen is Shiva, the rajas is the Shakti; the semen is the moon and the rajas is the sun; it os only by the union of the two (Shiva and the Shakti) that this exquisite body is attained. When the Rajas, induced by the vital air, moved by the Shakti towards Ether, becomes one with the Sun. He who knows the harmonious mingling of the two is the real knower of Yoga.
The cleansing with the Pranayama, of all the impurities in the Nadis, the bringing about the union between the Moon and the Sun, the complete trying up of the Rasas (Vata pitha, etc.,) is known as the Mahamudra. With the chin laid on the chest, pressing the abyss of the genitals with the left foot, holding with the two hands the outstretched right-leg, filling with breath the pait of bellies and holding it up, one should slowly expell it. This indeed is said to be the sin-destroying Mahamudra for men.
-Translation by T.R. Srnivasa Aiyengar
Sanskrit Reference: : ध्यानबिन्धोपनिषद् (dhyānabindhopaniṣad) (79-85)



एष रुद्रो यदग्निः (ēṣa rudrō yadagni -Rudra is that Agni) 

Before proceeding further , I would like to clarify certain important points. One may get confused that while திருமுருகப்பெருமான் (tirumurukapperumāṉ) 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 agnideva – sacred fire god)श्री रुद्रशिव (śrī rudraśiva) & திரு முருகப்பெருமான் (tiru murukapperumāṉ) referred here as श्री स्कन्द (śrī skanda)

OriginalTransliterationTranslation
रुद्रमग्निं द्विजाः प्राहू रुद्रसूनुस्ततस्तु सः |
रुद्रेण शुक्रमुत्सृष्टं तच्छ्वेतः पर्वतोऽभवत् |
पावकस्येन्द्रियं श्वेते कृत्तिकाभिः कृतं नगे ||
पूज्यमानं तु रुद्रेण दृष्ट्वा सर्वे दिवौकसः |
रुद्रसूनुं ततः प्राहुर्गुहं गुणवतां वरम् ||
अनुप्रविश्य रुद्रेण वह्निं जातो ह्ययं शिशुः |
तत्र जातस्ततः स्कन्दो रुद्रसूनुस्ततोऽभवत् ||
rudramagniṃ dvijāḥ prāhū rudrasūnustatastu saḥ |
rudreṇa śukramutsṛṣṭaṃ tacchvetaḥ parvato'bhavat |
pāvakasyendriyaṃ śvete kṛttikābhiḥ kṛtaṃ nage ||
pūjyamānaṃ tu rudreṇa dṛṣṭvā sarve divaukasaḥ |
rudrasūnuṃ tataḥ prāhurguhaṃ guṇavatāṃ varam ||
anupraviśya rudreṇa vahniṃ jāto hyayaṃ śiśuḥ |
tatra jātastataḥ skando rudrasūnustato'bhavat ||
The Fire-god is called Rudra by Brahmanas, and from this fact Skanda is called the son of Rudra. The White Mountain was formed from discharges of Rudra's semen virile and the sensual indulgences of the Fire-god with the Krittikas took place on that same White Mountain. And as Rudra was seen by all the dwellers of heaven to heap honours on the excellent Guha (Skanda), he was for that reason reputed as the son of Rudra. This child had his being by the action of Rudra entering into the constitution of the Fire-god, and for this reason, Skanda came to be known as the son of Rudra. And, O Bharata, as Rudra, the Fire-god, Swaha, and the six wives (of the seven Rishis) were instrumental to the birth of the great god Skanda, he was for that reason reputed as the son of Rudra.

-translation by Sri Kisari Mohan Ganguli
Sanskrit Reference: श्रीमद् व्यासमहाभारत (śrīmad vyāsamahābhārata) (3.218.27-29)

    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:

OriginalTransliterationTranslation
त्वम॑ग्ने रु॒द्रो असु॑रो म॒हो दि॒वस्त्वं शर्धो॒ मारु॑तं पृ॒क्ष ई॑शिषे ।
त्वं वातै॑ररु॒णैर्या॑सि शंग॒यस्त्वं पू॒षा वि॑ध॒तः पा॑सि॒ नु त्मना॑ ॥
tvam agne rudro asuro maho divas tvaṃ śardho mārutam pṛkṣa īśiṣe |
tvaṃ vātair aruṇair yāsi śaṃgayas tvam pūṣā vidhataḥ pāsi nu tmanā ||
You, Agni, are Rudra, the expeller (of foes) from the expanse of heaven; you are the strength of the Maruts; you are supreme over (sacrificial) food; you, who are plural asantly domiciled (in the hall of sacrifice), go with ruddy horses, (fleet as) the wind; as Pūṣan, you cherish, of yours own will, those who offer worship.
Sanskrit Reference: : ऋग्वेद (ṛgveda) (2.1.6)

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)”.

OriginalTransliterationTranslation
रुत् संसारख्यं दुःखम् । तत् द्रावयति अपगमयति विनाशयतीति रुद्रः ।rut saṃsārakhyaṃ duḥkham । tat drāvayati apagamayati vināśayatīti rudraḥ ।Rut' is the suffering of the world. Rudra means that it dissolves, removes and destroys suffering.
Sanskrit Reference: : ऋग्वेद सायणभाष्य (ṛgveda sāyaṇabhāṣya)

    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 :

OriginalTransliterationTranslation
एष रुद्रो यदग्निः।ēṣa rudrō yadagniḥ ।Rudra is that Agni
Sanskrit Reference: तैत्तिरीयसंहिता (taittirīyasaṃhitā) (2.2.10)

 And the शतपथब्राह्मण (śatapathabrāhmaṇa) belonging to the शुक्लयजुर्वेदसंहिता (śuklayajurvedasaṃhitā – white yajurveda corpus)  declares: 

OriginalTransliterationTranslation
अग्निर् वै रुद्रः।agnir vai rudraḥ ।Agni is the Rudra
Sanskrit Reference: शतपथब्राह्मण (śatapathabrāhmaṇa) (6.1.3.10)

    Again, one can find such identifications in अथर्ववेदसंहिता (atharvavedasaṃhitā) as well, as indicated below:

OriginalTransliterationTranslation
यो अग्नौ रुद्रो यो अप्स्वन्तर्य ओषधीर्वीरुध आविवेश ।
य इमा विश्वा भुवनानि चाकॢपे तस्मै रुद्राय नमो अस्त्वग्नये ॥
yō agnau rudrō yō apsvantarya ōṣadhīrvīrudha āvivēśa ।
ya imā viśvā bhuvanāni cākl̥pē tasmai rudrāya namō astvagnayē ॥
To Rudra in the fire, to him who dwells in floods, to Rudra who
hath entered into herbs and plants,
To him who formed and fashioned all these worlds, to him this
Rudra, yea, to Agni, reverence be paid!

Sanskrit Reference: : अथर्ववेद (atharvaveda) (7.87.1)

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 yogaby practicing the पर्यङ्कयोग / பரியங்கயோகம் (paryaṅkayoga / pariyaṅgayōgam – bedstead yoga)  which involves leveraging शुक्राणुरूपेण जैव-आनुवंशिकशक्तिः (śukrāṇurūpēṇa 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 (vāciyōkam / saṃpuṭayoga– breath control yoga) which involves leveraging the प्राणाग्नि ज्योतिरूपेण जैव-तापी ऊर्जा (prāṇāgni jyōtirūpēṇa 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).


OriginalTransliterationTranslation
கறைபடுமு டம்பி ராதெனக்
கருதுதலொ ழிந்து வாயுவைக்
கருமவச னங்க ளால்மறித் ...... தனலூதிக்

கவலைபடு கின்ற யோககற்
பனைமருவு சிந்தை போய்விடக்
கலகமிடு மஞ்சும் வேரறச் ...... செயல்மாளக்

குறைவறநி றைந்த மோனநிர்க்
குணமதுபொ ருந்தி வீடுறக்
குருமலைவி ளங்கு ஞானசற் ...... குருநாதா

குமரசர ணென்று கூதளப்
புதுமலர்சொ ரிந்து கோமளப்
பதயுகள புண்ட ரீகமுற் ...... றுணர்வேனோ
kaṟaipaṭumu ṭampi rāteṉak
karututalo ḻintu vāyuvaik
karumavaca ṉaṅka ḷālmaṟit ...... taṉalūtik

kavalaipaṭu kiṉṟa yōkakaṟ
paṉaimaruvu cintai pōyviṭak
kalakamiṭu mañcum vēraṟac ...... ceyalmāḷak

kuṟaivaṟani ṟainta mōṉanirk
kuṇamatupo runti vīṭuṟak
kurumalaivi ḷaṅku ñāṉacaṟ ...... kurunātā

kumaracara ṇeṉṟu kūtaḷap
putumalarco rintu kōmaḷap
patayukaḷa puṇṭa rīkamuṟ ...... ṟuṇarvēṉō
The practice of Yoga to make the body steady by controlling the motion of breath and by appropriate mantras relating ti subjugation and fixation (ākarṣaṇam & stambhanam), the waking of the eternal fire (kuṇḍalinī śakti) in the solar plexus (mūlādhāra cakra) and the resulting pre-occupation with such practices causing mental anxiety should be given up. I should strive to control the five senses of the body by rooting out their miechief completely and give up the sense of doership. I desire to attain the mauna state (eternal silence) where there is no feeling of insuffienceny, the brahmic state of non-differentiation and the house of moksha (eternal bliss) by surrendering at the lotus feet of God Kumara (Lord Muruga). When can I contempkate upon , Thy Lotus Feet, O Muruga, which symbolizes the house of Moksha?

-translation by Swami Anvananda
Tamil Reference: திருப்புகழ் (tiruppukaḻ) (211.1-4)

    


    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:

OriginalTransliterationTranslation
காட்டிற் குறத்தி பிரான்பதத் தேகருத் தைப்புகட்டின்
வீட்டிற் புகுதன் மிகவெளிதே விழிநாசிவைத்து
மூட்டிக் கபாலமூ லாதார நேரண்ட மூச்சையுள்ளே
ஓட்டிப் பிடித்தெங்கு மோடாமற் சாதிக்கும் யோகிகளே.
kāṭṭiṟ kuṟatti pirāṉpatat tēkarut taippukaṭṭiṉ
vīṭṭiṟ pukutaṉ mikaveḷitē viḻinācivaittu
mūṭṭik kapālamū lātāra nēraṇṭa mūccaiyuḷḷē
ōṭṭip piṭitteṅku mōṭāmaṟ cātikkum yōkikaḷē.
O Yogi, making your two eyes concentrated on the tip of your nose and controlling your breath from the muladhara to kapalam so that not even a single breath goes out of your body, you are trying to get moksha. You have forgotten to follow the easier and simple way. Yours is a hard and difficult way. If you concentrate your mind on Valli Nayaka's feet, it is easy to get Moksha.

- translation by Swami Anvananda
Tamil Reference: கந்தர் அலங்காரம் (kantar alaṅkāram) (85)

    


    





    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:


OriginalTransliterationTranslation
அவ்வகை அமரர் எல்லாம் அன்பு செய்து ஏத்தும் எல்லை,
மைவரு மிடற்றுப் புத்தேள் மற்று அவர் வதனம் நோக்கி,
"நொவ்வுறல் எய்திச் சிந்தை நுணங்கினீர், நுங்கட்கு இன்னே
எவ்வரம் எனினும் ஈதும், வேண்டியது இசைத்திர் என்றான்.

என்றலும் அமரர் சொல்வார், "யாம் எலாம் இந்நாள் காறும்
வன்திறல் அவுணர் தம்மால் வருந்தினம், அதனை நீங்கி
நன்றி கொள் தொல்லை ஆக்கம் நண்ணுவான் ஆக, நின்பால்
ஒன்றுஒரு வரம் வேண்டு உற்றாம், அதன் இயல்பு உரைத்தும் அன்றே".

"மும்மையின் உயிர்கள் பெற்ற முகிழ்முலைக் கன்னிஆகும்
அம்மையை மணந்த தன்மை, ஆங்கு அவள் இடமா ஈங்கு ஓர்
செம்மலை அளித்தற்கு அன்றே, தீவினைக் கடல்பட்டு உள்ள
எம்மை ஆளுவதற்கு ஏதுக் காட்டிய இயற்கை அல்லால்".

"ஆதியும் நடுவும் ஈறும் அருவமும் உருவும் ஒப்பும்
ஏதுவும் வரவும் போக்கும் இன்பமும் துன்பும் இன்றி
வேதமும் கடந்து நின்ற விமல! ஓர் குமரன் தன்னை
நீ தரல் வேண்டும், நின்பால் நின்னையே நிகர்க்க" என்றார்.

வந்திக்கும் மலரோன் ஆதி வானவர் உரைத்தல் கேளா,
"புந்திக்குள் இடர் செய்யற்க, புதல்வனைத் தருதும்" என்னா
அந்திக்கு நிகர்மெய் அண்ணல் அருள்புரிந்து அறிஞர் ஆயோர்
சிந்திக்கும் தனது தொல்லைத் திருமுகம் ஆறும் கொண்டான்.

நிற்புறும் அமரர் யாரும் நெஞ்சு துண் என்ன, நீடும்
அற்புத நீரர் ஆகி, அருள் முறை உன்னிப் போற்ற,
சிற்பரன் தான் கொண்டு உள்ள திருமுகம் ஆறு தன்னில்
பொற்புறு நுதல்கண்தோறும் புலிங்கம் ஒன்று ஒன்று தந்தான்.

...
பொன் மலை வில்லினான் புதிதின் வந்திடு
தன் முகம் ஐந்தையும் கரந்து தாவில் சீர்
நன் முகம் ஒன்றொடு நண்ணி அத்துணைத்
தொன்மையின் இயற்கையாய்த் தோன்றி வைகினான்.

தன் அருள் நிலைமையால் சண்முகத்து இடை
நல்நுதல் விழிகளின் நல்கு தீப்பொறி
இந் நில வரைப்பு வான் ஈண்டல் உற்றவை
முன் உற வரும் வகை முதல்வன் முன்னினான்.

அந்தி அம் பெருநிறத்து அமலன் அவ்வகை
சிந்தை கொண்டு இடுவழிச் செறிந்த பேர் அழகன்
முந்தையின் வெம் பொறி மூ இரண்டவாய்
வந்து முன் குறுகலும் மகிழ்ந்து நோக்கினான்.

ஆதகு காலையில் அமரர் தங்களுள்
ஓதகு செயல் இலா உலவைத் தேவையும்
மூதகு தீயையும் முகத்தையும் நோக்கு உறா
மேதகு கருணையால் விமலன் கூறுவான்.

"நீங்கள் இச்சுடர்களை நெறியில் தாங்கியே
வீங்கு நீர்க் கங்கையில் விடுத்திர், அன்னவை
ஆங்கு அவள் சரவணம் அமர உய்க்குமால்
ஈங்கு இது நும் பணி" என்று இயம்பினான்.

---
"ஒன்று ஒரு நொடியினின் உலகம் முற்றும் ஆய்த்
துன்றிய இச்சுடர் சுமந்து கங்கையில்
சென்றிட நுங்கள் பால் திண்மை எய்துக"
என்றலும், "நன்று என" இசைந்து போற்றினார்.
---
உருப்பமது ஆகிய ஒளிறு தீஞ்சுடர்
தரிப்பதோர் மருத்துவன் தம்முன் சென்றிடத்
திருப்பயில் மான்முதற் தேவர் வெள்ளியம்
பருப்பதம் ஒருவியே படர்தல் மேயினார்.

இறத்தலும் கன்னலொன்று எரியின் தீஞ்சுடர்
பொறுத்திடல் அரிதெனப் புலம்பிக் காலினோன்
மறுத்தவிர் பிறைமுடி வரதன் ஆணையால்
திறற்படு வன்னிதன் சென்னி சேர்த்தினான்.

சேர்த்தலும் ஒருபதம் தீயின் பண்ணவன்
வேர்த்துடல் புழுங்குற மெலிவில் தாங்கியே
பேர்த்தொரு பதமிடப் பெறாது வல்லைபோய்
ஆர்த்திடு கங்கையின் அகத்துய்த் தானரோ.

கூர்சுடர்ப் பண்ணவன் கொடுவந் துய்த்திடும்
ஆர்சுடர்த் தொகுதிவந்து அடைய மூவெயில்
ஊர்சுடச் சிவந்தகண் ஒருவன் துப்புறழ்
வார்சடைக் கரந்தென வறந்த கங்கைநீர்.

அரனருள் முறையினை அறிந்து கங்கைதன்
சிரமிசை யேந்தியே சென்றொர் கன்னலிற்
சரவண மெனுந்தடந் தன்னிற் சேர்த்தனள்
மரையித ழாயிடை மல்குற் றாலென.
---

விண்ணிடை இழிந்த காலின் மேவரு கனலில் தோன்றும்
வண்ணஒண் கமலம் செய்ய முளரியை மாறது ஆகத்
தண்ணளி யோடு நல்கித் தரித்தெனச் சரவ ணப்பேர்க்
கண்ணகன் பொய்கை ஈசன் கட்டழல் மிசைக்கொண்டு அன்றே.

அருவமு முருவு மாகி அநாதியாய்ப் பலவாய் ஒன்றாய்ப்
பிரமமாய் நின்ற சோதிப் பிழம்பதோர் மேனி யாகக்
கருணைகூர் முகங்கள் ஆறுங் கரங்கள்பன் னிரண்டுங் கொண்டே
ஒருதிரு முருகன் வந்தாங்கு உதித்தனன் உலகம் உய்ய.
avvakai amarar ellām aṉpu ceytu ēttum ellai,
maivaru miṭaṟṟup puttēḷ maṟṟu avar vataṉam nōkki,
"novvuṟal eytic cintai nuṇaṅkiṉīr, nuṅkaṭku iṉṉē
evvaram eṉiṉum ītum, vēṇṭiyatu icaittir eṉṟāṉ.

eṉṟalum amarar colvār, "yām elām innāḷ kāṟum
vaṉtiṟal avuṇar tam'māl varuntiṉam, ataṉai nīṅki
naṉṟi koḷ tollai ākkam naṇṇuvāṉ āka, niṉpāl
oṉṟu'oru varam vēṇṭu uṟṟām, ataṉ iyalpu uraittum aṉṟē".

"mum'maiyiṉ uyirkaḷ peṟṟa mukiḻmulaik kaṉṉi'ākum
am'maiyai maṇanta taṉmai, āṅku avaḷ iṭamā īṅku ōr
cem'malai aḷittaṟku aṉṟē, tīviṉaik kaṭalpaṭṭu uḷḷa
em'mai āḷuvataṟku ētuk kāṭṭiya iyaṟkai allāl".

"ātiyum naṭuvum īṟum aruvamum uruvum oppum
ētuvum varavum pōkkum iṉpamum tuṉpum iṉṟi
vētamum kaṭantu niṉṟa vimala! ōr kumaraṉ taṉṉai
nī taral vēṇṭum, niṉpāl niṉṉaiyē nikarkka" eṉṟār.

vantikkum malarōṉ āti vāṉavar uraittal kēḷā,
"puntikkuḷ iṭar ceyyaṟka, putalvaṉait tarutum" eṉṉā
antikku nikarmey aṇṇal aruḷpurintu aṟiñar āyōr
cintikkum taṉatu tollait tirumukam āṟum koṇṭāṉ.

niṟpuṟum amarar yārum neñcu tuṇ eṉṉa, nīṭum
aṟputa nīrar āki, aruḷ muṟai uṉṉip pōṟṟa,
ciṟparaṉ tāṉ koṇṭu uḷḷa tirumukam āṟu taṉṉil
poṟpuṟu nutalkaṇtōṟum puliṅkam oṉṟu oṉṟu tantāṉ.

...
poṉ malai villiṉāṉ putitiṉ vantiṭu
taṉ mukam aintaiyum karantu tāvil cīr
naṉ mukam oṉṟoṭu naṇṇi attuṇait
toṉmaiyiṉ iyaṟkaiyāyt tōṉṟi vaikiṉāṉ.

taṉ aruḷ nilaimaiyāl caṇmukattu iṭai
nalnutal viḻikaḷiṉ nalku tīppoṟi
in nila varaippu vāṉ īṇṭal uṟṟavai
muṉ uṟa varum vakai mutalvaṉ muṉṉiṉāṉ.

anti am peruniṟattu amalaṉ avvakai
cintai koṇṭu iṭuvaḻic ceṟinta pēr aḻakaṉ
muntaiyiṉ vem poṟi mū iraṇṭavāy
vantu muṉ kuṟukalum makiḻntu nōkkiṉāṉ.

ātaku kālaiyil amarar taṅkaḷuḷ
ōtaku ceyal ilā ulavait tēvaiyum
mūtaku tīyaiyum mukattaiyum nōkku uṟā
mētaku karuṇaiyāl vimalaṉ kūṟuvāṉ.

"nīṅkaḷ iccuṭarkaḷai neṟiyil tāṅkiyē
vīṅku nīrk kaṅkaiyil viṭuttir, aṉṉavai
āṅku avaḷ caravaṇam amara uykkumāl
īṅku itu num paṇi" eṉṟu iyampiṉāṉ.

---
"oṉṟu oru noṭiyiṉiṉ ulakam muṟṟum āyt
tuṉṟiya iccuṭar cumantu kaṅkaiyil
ceṉṟiṭa nuṅkaḷ pāl tiṇmai eytuka"
eṉṟalum, "naṉṟu eṉa" icaintu pōṟṟiṉār.
---
uruppamatu ākiya oḷiṟu tīñcuṭar
tarippatōr maruttuvaṉ tam'muṉ ceṉṟiṭat
tiruppayil māṉmutaṟ tēvar veḷḷiyam
paruppatam oruviyē paṭartal mēyiṉār.

iṟattalum kaṉṉaloṉṟu eriyiṉ tīñcuṭar
poṟuttiṭal ariteṉap pulampik kāliṉōṉ
maṟuttavir piṟaimuṭi varataṉ āṇaiyāl
tiṟaṟpaṭu vaṉṉitaṉ ceṉṉi cērttiṉāṉ.

cērttalum orupatam tīyiṉ paṇṇavaṉ
vērttuṭal puḻuṅkuṟa melivil tāṅkiyē
pērttoru patamiṭap peṟātu vallaipōy
ārttiṭu kaṅkaiyiṉ akattuyt tāṉarō.

kūrcuṭarp paṇṇavaṉ koṭuvan tuyttiṭum
ārcuṭart tokutivantu aṭaiya mūveyil
ūrcuṭac civantakaṇ oruvaṉ tuppuṟaḻ
vārcaṭaik karanteṉa vaṟanta kaṅkainīr.

araṉaruḷ muṟaiyiṉai aṟintu kaṅkaitaṉ
ciramicai yēntiyē ceṉṟor kaṉṉaliṟ
caravaṇa meṉuntaṭan taṉṉiṟ cērttaṉaḷ
maraiyita ḻāyiṭai malkuṟ ṟāleṉa.
---

viṇṇiṭai iḻinta kāliṉ mēvaru kaṉalil tōṉṟum
vaṇṇa'oṇ kamalam ceyya muḷariyai māṟatu ākat
taṇṇaḷi yōṭu nalkit taritteṉac carava ṇappērk
kaṇṇakaṉ poykai īcaṉ kaṭṭaḻal micaikkoṇṭu aṉṟē.

aruvamu muruvu māki anātiyāyp palavāy oṉṟāyp
piramamāy niṉṟa cōtip piḻampatōr mēṉi yākak
karuṇaikūr mukaṅkaḷ āṟuṅ karaṅkaḷpaṉ ṉiraṇṭuṅ koṇṭē
orutiru murukaṉ vantāṅku utittaṉaṉ ulakam uyya.
Tamil Reference: கந்தபுராணம் (kantapurāṇam) (5.25-54)

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 (divyanētrāa jyōtipuñjā – 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: 


OriginalTransliterationTranslation
பூங்கயிலை வெற்பில் புனைமலர்ப்பூங் கோதையிடப்
பாங்குறையும் முக்கண் பரஞ்சோதி .. ஆங்கொருநாள்
வெந்தகுவர்க்கு ஆற்றாத விண்ணோர் முறைக்கிரங்கி
ஐந்து முகத்தோடு அதோமுகமும் .. தந்து
திருமுகங்கள் ஆறாகிச் செந்தழற்கண் ஆறும்
ஒருமுகமாய்த் தீப்பொறியாறு உய்ப்ப .. விரிபுவனம்
எங்கும் பரக்க இமையோர் கண்டு அஞ்சுதலும்
பொங்கும் தழல்பிழம்பைப் பொற்கரத்தால் .. அங்கண்
எடுத்தமைத்து வாயுவைக்கொண்டு ஏகுதியென்று எம்மான்
கொடுத்தளிப்ப மெல்லக் கொடுபோய் .. அடுத்ததொரு
பூதத் தலைவகொடு போதிஎனத் தீக்கடவுள்
சீதப் பகீரதிக்கே சென்றுய்ப்பப் .. போதொருசற்று
அன்னவளும் கொண்டமைதற்கு ஆற்றாள் சரவணத்தில்
சென்னியில் கொண்டு உய்ப்பத் திருஉருவாய் .. முன்னர்
அறுமீன் முலையுண்டு அழுதுவிளை யாடி
நறுநீர் முடிக்கணிந்த நாதன் .. குறுமுறுவல்
கன்னியொடும் சென்று அவட்குக் காதலுருக் காட்டுதலும்
அன்னவள்கண்டு அவ்வுருவம் ஆறினையும் .. தன்னிரண்டு
கையால் எடுத்தணைத்துக் கந்தனெனப் பேர்புனைந்து
மெய்யாறும் ஒன்றாக மேவுவித்துச் .. செய்ய
முகத்தில் அணைத்துச் சி மோந்து முலைப்பால்
அகத்துள் மகிழ்பூத்து அளித்துச் .. சகத்தளந்த
வெள்ளை விடைமேல் விமலன் கரத்தில் அளித்து
உள்ளம் உவப்ப உயர்ந்தோனே .. கிள்ளைமொழி
pūṅkayilai veṟpil puṉaimalarppūṅ kōtaiyiṭap
pāṅkuṟaiyum mukkaṇ parañcōti .. āṅkorunāḷ
ventakuvarkku āṟṟāta viṇṇōr muṟaikkiraṅki
aintu mukattōṭu atōmukamum .. tantu
tirumukaṅkaḷ āṟākic centaḻaṟkaṇ āṟum
orumukamāyt tīppoṟiyāṟu uyppa .. viripuvaṉam
eṅkum parakka imaiyōr kaṇṭu añcutalum
poṅkum taḻalpiḻampaip poṟkarattāl .. aṅkaṇ
eṭuttamaittu vāyuvaikkoṇṭu ēkutiyeṉṟu em'māṉ
koṭuttaḷippa mellak koṭupōy .. aṭuttatoru
pūtat talaivakoṭu pōti'eṉat tīkkaṭavuḷ
cītap pakīratikkē ceṉṟuyppap .. pōtorucaṟṟu
aṉṉavaḷum koṇṭamaitaṟku āṟṟāḷ caravaṇattil
ceṉṉiyil koṇṭu uyppat tiru'uruvāy .. muṉṉar
aṟumīṉ mulaiyuṇṭu aḻutuviḷai yāṭi
naṟunīr muṭikkaṇinta nātaṉ .. kuṟumuṟuval
kaṉṉiyoṭum ceṉṟu avaṭkuk kātaluruk kāṭṭutalum
aṉṉavaḷkaṇṭu avvuruvam āṟiṉaiyum .. taṉṉiraṇṭu
kaiyāl eṭuttaṇaittuk kantaṉeṉap pērpuṉaintu
meyyāṟum oṉṟāka mēvuvittuc .. ceyya
mukattil aṇaittuc ci mōntu mulaippāl
akattuḷ makiḻpūttu aḷittuc .. cakattaḷanta
veḷḷai viṭaimēl vimalaṉ karattil aḷittu
uḷḷam uvappa uyarntōṉē .. kiḷḷaimoḻi
In the fragrant temple of jasmine flowers,
Where the divine fragrance fills the air,
With the radiance of a thousand suns,
The sacred faces shine bright and fair.

With the grace of the divine, they stand,
In perfect harmony, a celestial band,
Their faces glowing like a sacred flame,
In the temple of devotion, they proclaim.

In awe, the devotees behold,
The divine beauty that unfolds,
Like a lotus blooming in the pond,
Their hearts filled with love beyond.

With folded hands and humble hearts,
They offer their prayers, never to depart,
From the path of righteousness and truth,
In the presence of the divine, they find their youth.

In the sacred abode of the goddess divine,
In the holy city, where devotion shines,
They immerse themselves in pure devotion,
Before the divine form, in deep emotion.

Like a fish swimming in the holy river,
They are cleansed by the pure water's quiver,
In the embrace of love, they find solace,
In the divine presence, they seek grace.

The beloved one, adorned with grace,
Embodies the divine in every trace,
With gentle hands, she holds him near,
In unity, their souls merge, crystal clear.

With their hands entwined, they become one,
In the sacred bond of love, they are undone,
Their faces adorned with the divine glow,
In perfect harmony, their love does flow.

Like a white lotus on a pristine lake,
He adorns her hair, for love's sake,
Their souls entwined, they become whole,
In the temple of love, they find their soul.

In their hearts, a divine flame does burn,
With love and devotion, they yearn,
To unite in the sacred bond of love,
Their souls ascending to the heavens above.

In the temple of their hearts, they reside,
With love as their guide, side by side,
Their love, like a pure white flower,
Blooms in their hearts, with divine power.

-translation source Gen A.I. based free-form translation
Tamil Reference: கந்தர் கலிவெண்பா (kantar kaliveṇpā) (38-43)

   


     This fact is testified by திருவருட்பிரகாச இராமலிங்க வள்ளலார் (tiruvaruṭpirakāca irāmaliṅga vaḻḻalār) in the following verses in சிங்கபுரிக் கந்தர் பதிகம் (sigapurik kantar patikam) which occurs as part of his magnum opus poetic masterpiece திருவருட்பா (tiruvaruṭpā)


OriginalTransliterationTranslation
உம்பர்துயர் கயிலைஅரற் கோதிடவே அப்பொழுதே உவந்து நாதன்
தம்பொருவில் முகமாறு கொண்டுநுதல் ஈன்றபொறி சரவ ணத்தில்
நம்புமவர் உயவிடுத்து வந்தருளும் நம்குகனே நலிவு தீர்ப்பாய்
திங்கள்தவழ் மதில்சூழும் சிங்கபுரி தனில்அமர்ந்த தெய்வக் குன்றே.
uṭal vaitta vāṟum uyir vaitta vāṟum
maṭaivaitta oṉpatu vāyttalum vaittuṉ
tiṭam vaitta tāmaraic ceṉṉiyuḷ aṅkuk
kaṭaivaitta īcaṉaik kai kalantēṉē.
Tamil Reference: : திருவருட்பா : சிங்கபுரிக் கந்தர் பதிகம் (tiruvaruṭpā : siṅgapurik kantar patikam) - (6.147.15)



சிவராஜயோகம் / शिवराजयोग (sivarājayōgam / 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 (vāsiyōgam) and sometimes referred as சிவராஜயோகம் / शिवराजयोग (sivarājayōgam / 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 (vāsiyōgam) 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 (jñāṉayōga siddar pāṭalka). 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 (magēsvara sittarga paramparai) including the traditional list of பதினெண் சித்தர்கள் (patiṉeṇ cittarkaḷ - eighteen siddhas) viz. அகத்தியர் (agattiyar), போகர் (bōgar), சிவவாக்கியார்  (sivavākkiyār), கோரக்கர் (gōrakkar), பாம்பாட்டி சித்தர் (paambaatti siththar), கம்பிலி சித்தர் (kambali siththar), அகப்பேய் சித்தர்  (agappēy 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 (sāgāttalai / amara śiraḥ - immortal head)”, “வேகாக்கால் / अक्वथितम् श्वास (vēgākkāl / akvathitam śvāsa – uncooked breath)”, “போகாப்புனல் / अगतं जलम् (pōgāppual / agataṃ jalam – non-going water)”, “எட்டிறெண்டு / अष्टौ द्वे (eṭṭireṇḍu / aṣṭau dve - eight [&] two)” etc., Here are some random selections. For instance, திருவருட்பிரகாச இராமலிங்க வள்ளலார் (truvarupirakāca irāmaliga vaḻḻalār) in his famous “அருள்விளக்க மாலை (aruḻviḻakka mālai) ” prays thus:

OriginalTransliterationTranslation
கையாத தீங்கனியே கயக்காத அமுதே
கரையாத கற்கண்டே புரையாத கரும்பே
பொய்யாத பெருவாழ்வே புகையாத கனலே
போகாத புனலேஉள் வேகாத காலே
கொய்யாத நறுமலரே கோவாத மணியே
குளியாத பெருமுத்தே ஒளியாத வெளியே
செய்யாத பேருதவி செய்தபெருந் தகையே
தெய்வநடத் தரசேஎன் சிறுமொழிஏற் றருளே..
kaiyāta tīṅkaṉiyē kayakkāta amutē
karaiyāta kaṟkaṇṭē puraiyāta karumpē
poyyāta peruvāḻvē pukaiyāta kaṉalē
pōkāta puṉalē'uḷ vēkāta kālē
koyyāta naṟumalarē kōvāta maṇiyē
kuḷiyāta perumuttē oḷiyāta veḷiyē
ceyyāta pērutavi ceytaperun takaiyē
teyvanaṭat taracē'eṉ ciṟumoḻi'ēṟ ṟaruḷē..
Tamil Reference: திருவருட்பா : அருள்விளக்க மாலை (tiruvaruṭpā : aruḻviḻakka mālai) (6.37.54)

Again, the noble saint திருவருட்பிரகாச இராமலிங்க வள்ளலார் (tiruvarupirakāca irāmaliga vaḻḻalār)in “முறையீடு (muṛaiyīḍu - appeal)”, further prays thus: Here the term போகாத தண்ணீர் (pōgāda taṇṇīr – non flowing water) is corresponds to போகாப்புனல் / अगतं जलम् (pōgāppual / agataṃ jalam – non-flowing water)

OriginalTransliterationTranslation
சாகாத தலைஅறியேன் வேகாத காலின்
தரம்அறியேன் போகாத தண்­ரை அறியேன்
ஆகாய நிலைஅறியேன் மாகாய நிலையும்
அறியேன்மெய்ந் நெறிதனைஓர் அணுஅளவும் அறியேன்
மாகாத லுடையபெருந் திருவாளர் வழுத்தும்
மணிமன்றந் தனைஅடையும் வழியும்அறி வேனோ
ஏகாய உலகினிடை எங்ஙனம்நான் புகுவேன்
யார்க்குரைப்பேன் என்னசெய்வேன் ஏதும்அறிந் திலனே.
sāgāta talai'aṟiyēṉ vēkāta kāliṉ
taramaṟiyēṉ pōkāta taṇ­rai aṟiyēṉ
ākāya nilai'aṟiyēṉ mākāya nilaiyum
aṟiyēṉmeyn neṟitaṉai'ōr aṇu'aḷavum aṟiyēṉ
mākāta luṭaiyaperun tiruvāḷar vaḻuttum
maṇimaṉṟan taṉai'aṭaiyum vaḻiyumaṟi vēṉō
ēkāya ulakiṉiṭai eṅṅaṉamnāṉ pukuvēṉ
yārkkuraippēṉ eṉṉaceyvēṉ ētumaṟin tilaṉē
Tamil Reference: திருவருட்பா : முறையீடு (tiruvaruṭpā : muṛaiyīḍu) (6.9.8)

And again, in the song titled சின்னம் பிடி (sinnam pii) also, the holy saint to refers to some of these cryptic terms, as indicated in the following verses.

OriginalTransliterationTranslation
வேகாதகால் உணர்ந்து சின்னம் பிடி
வேகாத நடுத் தெரிந்து சின்னம் பிடி
சாகாததலை அறிந்து சின்னம் பிடி
சாகாத கல்விகற்றுச் சின்னம் பிடி.
vēkātakāl uṇarntu ciṉṉam piṭi
vēkāta naṭut terintu ciṉṉam piṭi
cākātatalai aṟintu ciṉṉam piṭi
cākāta kalvikaṟṟuc ciṉṉam piṭi
Tamil Reference: திருவருட்பா : சின்னம் பிடி (tiruvaruṭpā : sinnam piḍi) (6.131.7)

Sometimes, these mystic saints, as part of their poetic license,  alternatively interchange some of these adjectives like "வேகாத (vēgāda - uncooked)", "சாகாத (sāgāda - immortal)", "போகாத (pōgāda – non-going)" etc. For example, the holy saint அகத்தியர்  (agattiyar) in his அகத்தியர் ஞானம் 30  (agattiyar jñānam 30) - a famous cryptic work on occult yogic techniques, sings thus: 

OriginalTransliterationTranslation
சாகாத காலை நான்றாய் காணவேணும்
தணல் வேகாததலையறிந்து கூடவேணும்
போகாதபுனலறிந்து வுண்ணவேணும்
பொருளறிந்த சற்குருவை போற்றவேணும்
வாகாக்மூன்றரையுந்தன்னுகுள்ளே
வகைதெரியலத்சியத்தை வணங்கிக்கேளு
அக்கது ஒன்றுமில்லை யெல்லாமாகும்
அரைதரியமிலாப் பேருக்குஞ்சகல சித்தி.
sāgāda kālai nāṉṟāy kāṇavēṇum
taṇal vēgādatalaiyaṟintu kūṭavēṇum
pōgādapuṉalaṟintu vuṇṇavēṇum
poruḷaṟinta caṟkuruvai pōṟṟavēṇum
vākākmūṉṟaraiyuntaṉṉukuḷḷē
vakaiteriyalatciyattai vaṇaṅkikkēḷu
akkadu oṉṟumillai yellāmākum
araitariyamilāp pērukkuñcakala siddi
Tamil Reference: அகத்தியர் ஞானம் 30 (agattiyar jñānam 30)

Again, according to சுப்பிரமணியர் ஞானம் 33 (subbiramaiyar jñānam 33), Lord திரு முருகப்பெருமான் (tiru murugapperumāṉ) reveals to holy saint அகத்தியர்  (agattiyar), sings thus:

OriginalTransliterationTranslation
காணப்பா பராபரத்தின் அடியைக்கேளு
கண்டுப்பார் கண்மூக்கு தன்னில்
தோணப்பா ஒரு காலை உயர்த்தூக்கித்
தொந்தோமென்று ஆடி நிற்க்கும் துரியம் தன்னில்
ஆணப்பா அண்ணாக்கு மரத்துகப் பால்
ஆதி வஸ்துவின் சிரசு நிற்க்கும் அறிந்து பாரு
வீணப்ப திரிந்து மிக அலைத்திடாமல்
வேகாத தலை இதுவாம் விரும்பிப் பாரே.

பாரப்பா சாகாத காலைப் பாரு
பாலகனே வேகாத தலையை காணு
ஆரப்பா சொல்வார்கள் அடிமுடியை
அகத்தியனே உந்தனக்கு அருளே செய்வேன்
வீரப்பா தானட்க்கி காலைக் கண்டு
வெட்ட வெளியான பராபரத்தினூடே
சாரப்ப அணுவாசர்குள்ளே சென்று
சாதகமாய் அனுதினமும் நிருத்திக் காணே
kāṇappā parāparattiṉ aṭiyaikkēḷu kaṇṭuppār kaṇmūkku taṉṉil tōṇappā oru kālai uyarttūkkit tontōmeṉṟu āṭi niṟkkum turiyam taṉṉil āṇappā aṇṇākku marattukap pāl āti vastuviṉ ciracu niṟkkum aṟintu pāru vīṇappa tirintu mika alaittiṭāmal vēkāta talai ituvām virumpip pārē.

pārappā sāgāda kālaip pāru pālakaṉē vēgāda talaiyai kāṇu ārappā solvārkaḷ aṭimuṭiyai agattiyaṉē untaṉakku aruḷē ceyvēṉ vīrappā tāṉaṭkki kālaik kaṇṭu veṭṭa veḷiyāṉa parāparattiṉūṭē cārappa aṇuvācarkuḷḷē ceṉṟu cātakamāy aṉutiṉamum niruttik kāṇē.
Tamil Reference: அகத்தியர் : சுப்பிரமணியர் ஞானம் 33 (agattiyar : subbiramaṇiyar jñānam 33) (4,5)

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 (tiruvarupā),  helps us by providing a hint

OriginalTransliterationTranslation
ஏறி இறங்கி இருந்தேன் இறங்காமல்
ஏறவைத் தீர்இங்கு வாரீர்
தேறவைத் தீர்இங்கு வாரீர். வாரீர்
ஏகாந்த நன்னிலை யோகாந்தத் துள்ளதென்
றேகாந்தம் சொல்லினீர் வாரீர்
தேகாந்தம் இல்லீரே வாரீர். வாரீர்
ஏகாத கல்விதான் சாகாத கல்வியென்
றேகாத லாற்சொன்னீர் வாரீர்
வேகாத காலினீர் வாரீர். வாரீர்
eṛi iṛaṅki irunten iṛaṅkāmal
eṛavait tīriṅku vārīr
teṛavait tīriṅku vārīr. vārīr
ekānta nannilai yokāntat tuḻḻaten
ṛekāntam collinīr vārīr
tekāntam illīre vārīr. vārīr
ekāta kalvitān cākāta kalviyen
ṛekāta lāṛconnīr vārīr
vekāta kālinīr vārīr. Vārīr
Tamil Reference: திருவருட்பா : அம்பலவாணர் வருகை (tiruvaruṭpā : ambalavānar varugai) (6.113.77)


Thus, according to him, “ஏகாத கல்விதான் சாகாத கல்வி (ēgāda kalvidān sāgāda kalvi – imperishable wisdom is the immortal wisdom)”.  Etymologically, the term ஏகாத (ēgāda) is the antonym form of the word ‘ஏகுதல் (ēgudal - to go)’ which is a synonym for ‘போகுதல் / செல்லுதல் (pōgudal / selludal – to go)’ etc., In this context ஏகுதல் (ēgudal) also means ‘அழித்தல் (aḻittal – to exhaust/perish)’ and hence ஏகாத கல்வி (ēgāda 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 viḍāda kalvi – science of preserving the body).

Well, the above interpretation seems to be very straightforward. In fact, the term ஏகாத கல்வி (ēgāda kalvi – imperishable science) may seem superfluous in the above phrase as the remaining terms சாகாத கல்வி (sāgāda 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 (ēgāda) being used as a synonym of போகாத காற்று / சுவாசம் (pōgāda kāṛṛu / suvāsam– non-going / not exhausting air/ breath).  This fact is tes0tified by திருமூலர்  (tirumūlar) in the following verses:

OriginalTransliterationTranslation
புறப்பட்டுப் புக்குத் திறிகின்ற வாயுவை
நெறிப்பட உள்ளே நின்மலமாக்கில்
உறுப்புச் சிவக்கும் உரோமங்களுக்கும்
புரபட்டுப்போகான் புரிசடையோனே.
puṟappaṭṭup pukkut tiṟikiṉṟa vāyuvai
neṟippaṭa uḷḷē niṉmalamākkil
uṟuppuc civakkum urōmaṅkaḷukkum
purapaṭṭuppōkāṉ puricaṭaiyōṉē.
The breath within rises
And wanders as it lists;
Control that and purify within;
Then shall your limbs glow red
Your hair turn dark
And God within shall leave you never..
-translation by Dr. B. Natarajan
Tamil Reference: திருமந்திரம் (tirumantiram) (3.5.12)

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 (kāl – leg / breath)” is used as a cryptic synonym for சுவாசம்  (suvāsam – breath). And accordingly, the term வேகாத கால் / अक्वथितम् श्वास (vēgāda kāl / akvathitam śvāsa – uncooked leg / unignited breath)”, is used instead of போகாத  சுவாசம்  (pōgāda suvāsam –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 (vēkāta kāliṉīr vārīr)”. 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: 

OriginalTransliterationTranslation
சாகாத கல்வியே கல்விஒன் றேசிவம்
தான்என அறிந்தஅறிவே
தகும்அறிவு மலம்ஐந்தும் வென்றவல் லபமே
தனித்தபூ ரணவல்லபம்
வேகாத காலாதி கண்டுகொண் டெப்பொருளும்
விளையவிளை வித்ததொழிலே
மெய்த்தொழில தாகும்இந் நான்கையும் ஒருங்கே
வியந்தடைந் துலகம்எல்லாம்
மாகாத லுறஎலாம் வல்லசித் தாகிநிறை
வானவர மேஇன்பமாம்
மன்னும்இது நீபெற்ற சுத்தசன் மார்க்கத்தின்
மரபென் றுரைத்தகுருவே
தேகாதி மூன்றும்நான் தருமுன்அருள் செய்தெனைத்
தேற்றிஅருள் செய்தசிவமே
சிற்சபையின் நடுநின்ற ஒன்றான கடவுளே
தெய்வநட ராஜபதியே
cākāta kalviyē kalvi'oṉ ṟēcivam
tāṉeṉa aṟinta'aṟivē
takumaṟivu malamaintum veṉṟaval lapamē
taṉittapū raṇavallapam
vēkāta kālāti kaṇṭukoṇ ṭepporuḷum
viḷaiyaviḷai vittatoḻilē
meyttoḻila tākumin nāṉkaiyum oruṅkē
viyantaṭain tulakamellām
mākāta luṟa'elām vallacit tākiniṟai
vāṉavara mē'iṉpamām
maṉṉumitu nīpeṟṟa cuttacaṉ mārkkattiṉ
marapeṉ ṟuraittakuruvē
tēkāti mūṉṟumnāṉ tarumuṉaruḷ ceyteṉait
tēṟṟi'aruḷ ceytacivamē
ciṟcapaiyiṉ naṭuniṉṟa oṉṟāṉa kaṭavuḷē
teyvanaṭa rājapatiyē.
The true education is the education of deathless body. The true knowledge is the self-knowledge of the one Sivam (The Supreme Knowledge of Satchitananda). The true, supreme and integral power of Sternth (Poorana Vallabha) is the mastery over the five impurities. The true action or function is the act that self creates or brings forth all substances of whatever kind by realizing substances such as the substance of non-inflamable or non-burning gas etc. The true Bliss is the wonderful attainment of all the said four truths together integrally by the whole and full Goodness of the all-achieving Conscious-Power (Citta) so as to bring the whole world into an all-embracing supreme love; O Guru! Thou has said this is the tradition of Suddha Sanmaarga which you have found upon the eternal truth of Bliss. O Supreme! Even before I could give my triple body (for transformation into perfection), Thou showered on me Thy Grace and upraise or perfected me by it. O Lord Nataraja, the One Divine, who plays in CitSabha.
-translation by T.R. Tulasiram
Tamil Reference: திருவருட்பா : நடராஜபதி மாலை (tiruvaruṭpā : naṭarājapadi mālai) - (6.97.28)

Please be noted here that the terms சாகாத்தலை / अमर शिरः (sāgāttalai / amara śiraḥ - immortal head), வேகாக்கால் / अक्वथितम् श्वास (vēgākkāl / akvathitam śvāsa – uncooked breath), போகாப்புனல் / अगतं जलम् (pōgāppual / agataṃ jalam – non-going water), ஒலியாத கனல் / अध्वनिः अग्नि (oliyāda kanal / adhvaniḥ agni – soundless fire) & இடியாத புவி / वज्रहीनं पृथिवी (iiyāda 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 (iai eimaiyai viyattal), the noble saint-poet once again refers to the same concepts as part of his mystical experiences.

OriginalTransliterationTranslation
சாகாத கல்வியிலே தலைகாட்டிக் கொடுத்தீர்
தடையறியாக் கால்காட்டித் தரம்பெறவும் அளித்தீர்
மாகாதல் உடையவனா மனங்கனிவித் தழியா
வான்அமுதும் மெய்ஞ்ஞான மருந்தும்உணப் புரிந்தீர்
போகாத புனலாலே சுத்தஉடம் பினராம்
புண்ணியரும் நண்ணரிய பொதுநிலையுந் தந்தீர்
நாகாதி பதிகளும்நின் றேத்தவளர்க் கின்றீர்
நடராஜ ரேநுமக்கு நான்எதுசெய் வேனே..
cākāta kalviyilē talaikāṭṭik koṭuttīr taṭaiyaṟiyāk kālkāṭṭit tarampeṟavum aḷittīr mākātal uṭaiyavaṉā maṉaṅkaṉivit taḻiyā vāṉamutum meyññāṉa maruntumuṇap purintīr pōkāta puṉalālē cutta'uṭam piṉarām puṇṇiyarum naṇṇariya potunilaiyun tantīr nākāti patikaḷumniṉ ṟēttavaḷark kiṉṟīr naṭarāja rēnumakku nāṉetucey vēṉē.
Tamil Reference: திருவருட்பா : இறை எளிமையை வியத்தல் (tiruvaruṭpā : iṛai eḻimaiyai viyattal) - (6.34.2)

    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 yōgam). The noble saint திருமூலர் (tirumūlar) very categorically states that effective practice of प्राणायाम (prāṇāyāma – breath control) can help conquering death. To quote him,


OriginalTransliterationTranslation
ஏற்றி இறக்கி இருகாலும் பூரிக்கும்
காற்றை அளக்கும் அறிவை யாரும் அறியார்
காற்றை அளக்கும் அறிவை அறிந்தபின்
கூற்றை உதைக்கலாகுமே
ēṟṟi iṟakki irukālum pūrikkum
kāṟṟai aḷakkum aṟivai yārum aṟiyār
kāṟṟai aḷakkum aṟivai aṟintapiṉ
kūṟṟai utaikkalākumē.
Inhalation, Exhalation, and Retention both ways
The Science of Breath thus consisting
They know not;
They who know the Science of Breath
Are destined to spurn the God of Death.
-translation by Dr. B. Natarajan
Tamil Reference: திருமந்திரம் (tirumantiram) (3.5.8)

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 Å¡Ô¾¡Ã¨½ (vaayudhaaraNai - wind concentration)

OriginalTransliterationTranslation
வாயு வழக்கம் அறிந்து செறித்தடங்கில்
ஆயுட் பெருக்கமுண்டாம்.
vāyu vaakkamaṛindu seṛittadaṅgil
āyut peṛukkamuṇdām
Tamil Reference: சித்தர்பாடல் : ஔவைக்குறள் (siddarpāḍal : auvvaikkuṛaḻ) (5.9)

The concept of வாசியோகம் (vāsiyōgam) is closely associated with the ஞானசரயோகம் (jñāṉacara yōgam) 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 (jīva 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 day.”

 

जीव तेजस् (jīva tejas - bioluminescence)
    

Hence, It is the spiritual aspect of the जीव तेजस् (jīva 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 (oi ual / jyotiṣya deha - luminous body) with a golden aura, also referred as स्वर्णदेह/பொண் உடல் (svaradeha / poual – golden body). This fact, is testified in the following couplet from உள்ளுடம்பின் நிலைமை (uḻḻuanin nilaimai - innerbody state) from ஔவைக்குறள் (auvvaikkuṛaḻ

OriginalTransliterationTranslation
வெள்ளி பொன் மேனியது ஒக்கும் வினயுடைய
உள்ளுடம்பின் ஆய ஒளி.
veḷḷi poṉ mēṉiyatu okkum viṉayuṭaiya
uḷḷuṭampiṉ āya oḷi.
Tamil Reference: சித்தர்பாடல் : ஔவைக்குறள் (siddarpāḍal : auvvaikkuṛaḻ) (3.2)

பொன்னொளிவட்டம் / स्वर्णतेजस्चक्र (poṉṉoivaṭṭam / svarṇatejascakra – circle of golden aura)

It is only for conveying this truth about तेजोदेह/ஒளியுடள் (tejodeha / oiyua - luminscent body), any standard प्रतिमा (pratimā - image) of any deity or saint, is typically depicted with a பொன்னொளிவட்டம் / स्वर्णतेजस्चक्र (poṉṉoivaṭṭam / svarṇatejascakra – circle of golden aura) around their தலை/ शिरस् (talai / śiras – head) representing the சாகாத்தலை / अमृत शिरस् (sāgāttalai / amṛta śiras – deathless head) being the locus of the spiritually charged सहस्रारपद्मचक्र (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)   

OriginalTransliterationTranslation
इयं पृथिवी सर्वेषां भूतानां मधु। श्र्प्रस्यै पृथ्वियै सर्वाणि भूतनि मधु। यश्चाययमस्यां पृथिव्यां तेजोमयोऽमृतमयः पुरुषः यश्चायम्ध्यातमं शारीरस्तेजोमयोऽमृतमय्ः पुरुषः अयमेव स योऽयमात्मा। इदममृतम् इदं ब्रह्म इदं सर्वम्॥iyaṁ pṛthivī sarveṣāṁ bhūtānāṁ madhu| śrprasyai pṛthviyai sarvāṇi bhūtani madhu| yaścāyayamasyāṁ pṛthivyāṁ tejomayo'mṛtamayaḥ puruṣaḥ yaścāyamdhyātamaṁ śārīrastejomayo'mṛtamayḥ puruṣaḥ ayameva sa yo'yamātmā| idamamṛtam idaṁ brahma idaṁ sarvam||
The earth is (like) honey to all beings, and all beings are (like) honey to this earth. (The same with) shining immortal being who is in this earth, and the shining, immortal coporeal being in the body. (The four) are but this Self. This (Self-Knowledge) is the means of immortality; this (underlying unity) is Brahman; this (knowledge of Brahman) is the means to becoming) all.
-translation by Swami Madhavananda (RKM Order)
Sanskrit Reference: बृहदारण्यकोपनिषद् (bṛhadāraṇyakopaniṣad) (2.5.1)

    Similarly, திருமூலர் (tirumūlar),  discusses at length, the occult yogic science underlying such जीव तेजस् (jīva tejas - bioluminescence). For instance, while discussing about the sacred महाकृत्य अनुग्रहस्य (mahā kṛtya anugrahasya - supreme function of grace) explains thus:


OriginalTransliterationTranslation
உச்சியில் ஓங்கி ஒளிதிகழ் நாதத்தை
நச்சியே இன்பம் கொல்வார்க்கு நமன் இல்லை
விச்சகம் விரிச்சுடர் மூன்றும் உலகத்துத்
தச்கும் அவனே சமைக்க வல்லானே.

உண்ணின்ற ஜோதி உற நின்ற ஒரு உடல்
விண்ணின் றமரர் விரும்பும் விழுப்பொருள்
மண்ணினிற வானோர் புகழ்திரு மேனியன்
கண்ணின்ற மாமணி மபோதகமே
ucciyil ōṅki oḷitikaḻ nātattai
nacciyē iṉpam kolvārkku namaṉ illai
viccakam viriccuṭar mūṉṟum ulakattut
tackum avaṉē camaikka vallāṉē.

uṇṇiṉṟa jōti uṟa niṉṟa oru uṭal
viṇṇiṉ ṟamarar virumpum viḻupporuḷ
maṇṇiṉiṟa vāṉōr pukaḻtiru mēṉiyaṉ
kaṇṇiṉṟa māmaṇi mapōtakamē.
Lord is the Substance and Architect
Who seeks the luminous Nada atop
And of its sweetness savor
Know of death--no more;
The Lord is the seed of all
Of Sun, Moon and Fire
Of the Universe Vast
That Architect that builds all as well

He is the Object of All Knowledge
He is the light within
He is the body without
The precious object, beloved of immortals
above,
The Holy Form, adored of saintly beings
below,
He is the pupil of your eyes;
He the Object of all Knowledge.
-translation by Dr. B.. Natarajan.
Tamil Reference: திருமந்திரம் (tirumantiram) (2.13.2, 8)

    Here, the saint explains as to how one attains immortality by mastering the yogic art of seeking and realizing the “விச்சகம் விரிச்சுடர் மூன்றும் (viccagam viiccuda mūnum)” referring to सूर्य (sūrya – sun / solar), चन्द्र (chandra – moon / lunar) & अग्नि (agni – fire / thermal) which according to कुण्डलिनी योग शास्त्र (kuṇḍalinī yoga śāstra), corresponds to இடகலைநாடி / इडाकलानाडी (iakalaināi/ iḍākalānāḍī), சுழுமுனைநாடி / सुषुम्णानाडी (suḻumuṉaināi / suṣumṇānāḍī), சுழுமுனை / सुषुम्णा (suḻumuṉai / suṣumṇā - gracious) & பிங்கலை / पिङ्गला (pigalai / piṅgalā – rear part) respectiely, while ஒளிதிகழ் நாதம் (oḷitikaḻ nātam – luminous music / vibations)  on the உச்சி (ucci - top), which according to कुण्डलिनी योग शास्त्र (kuṇḍalinī yoga śāstra), 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 (sāgāttalai / amṛta śiras – deathless head). Again, in the next chapter while discussing about the गर्भ क्रिया (garbha kriyā – conception act), the saint further explains thus: 

OriginalTransliterationTranslation
உடல் வைத்த வாறும் உயிர் வைத்த வாறும்
மடைவைத்த ஒன்பது வாய்த்தலும் வைத்துன்
திடம் வைத்த தாமரைச் சென்னியுள் அங்குக்
கடைவைத்த ஈசனைக் கை கலந்தேனே.
uṭal vaitta vāṟum uyir vaitta vāṟum
maṭaivaitta oṉpatu vāyttalum vaittuṉ
tiṭam vaitta tāmaraic ceṉṉiyuḷ aṅkuk
kaṭaivaitta īcaṉaik kai kalantēṉē.
Lord Placed Divine Jnana in
Cranium
He fashioned this body,
Into that body He breathed life;
And set gates nine;
And then into the lotus-like cranium
He lit the Fire (of Divine Jnana),
The Lord made these,
And Him I salute in endearment intense.
-translation by Dr. B.. Natarajan.
Tamil Reference: திருமந்திரம் (tirumantiram) (2.14.20)

Further, in the section on அதோமுக தரிசனம் / अधोमुख दर्शन (adōmuga darisanam/ adhomukha darśana – downward-face revelation), the revered saint திருமூலர் (tirumūlar), further explains as to how the spiritual wisdom symbolized as the செந்தீ (sentī – 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 (atōmuka māmalar / 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 முமும்மல 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:  

OriginalTransliterationTranslation
சக்ரப் ரசண்டகிரி முட்டக் கிழிந்துவெளி
பட்டுக் ரவுஞ்ச சயிலந்
தகரப் பெருங்கனக சிகரச் சிலம்பும்எழு
தனிவெற்பும் அம்புவியும் எண்
திக்குத் தடங்குவடும் ஒக்கக் குலுங்கவரு
சித்ரப் பதம்பெயரவே
சேடன்முடி திண்டாட ஆடல்புரி வெஞ்சூரர்
திடுக்கிட நடிக்கு மயிலாம்
பக்கத்தில் ஒன்றுபடு பச்சைப் பசுங்கவுரி
பத்மப் பதங் கமழ்தரும்
பாகீ ரதிச்சடில யோகீ சுரர்க்குரிய
பரம உபதேசம் அறிவிக்
கைக்குச் செழுஞ்சரவ ணத்திற் பிறந்தஒரு
கந்தச்சுவாமி தணிகைக்
கல்லார கிரியுருக வருகிரண மரகத
கலாபத்தில் இலகு மயிலே.
cakrap racaṇṭakiri muṭṭak kiḻintuveḷi
paṭṭuk ravuñca cayilan
takarap peruṅkaṉaka cikarac cilampumeḻu
taṉiveṟpum ampuviyum eṇ
tikkut taṭaṅkuvaṭum okkak kuluṅkavaru
citrap patampeyaravē
cēṭaṉmuṭi tiṇṭāṭa āṭalpuri veñcūrar
tiṭukkiṭa naṭikku mayilām
pakkattil oṉṟupaṭu paccaip pacuṅkavuri
patmap pataṅ kamaḻtarum
pākī raticcaṭila yōkī curarkkuriya
parama upatēcam aṟivik
kaikkuc ceḻuñcarava ṇattiṟ piṟanta'oru
kantaccuvāmi taṇikaik
kallāra kiriyuruka varukiraṇa marakata
kalāpattil ilaku mayilē.
Tamil Reference: மயில் விருத்தம் (mayil viruttam) (2)




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:


OriginalTransliterationTranslation
மாயைக்கு இருப்பிடமாயுள்ளதும் ஆன மூலப்பிரகிருதியே மயிலென்பது. மயிலின் மேல் சுவாமி ஏறிக்கொண்டிருத்தல் முதலியவற்றிற்குக் காரணம் என்னவென்றால்: பிண்டாண்டமாகிய இந்தத் தேகத்திலும் அண்டத்திலும், மூலாஞ்ஞான ஆபரணமாயுள்ள கேவலமாகிய பிரகிருதிமாயையின் அசுத்த கேவலமாகிய அசுத்தாசுத்த மகாஅகங்காரமென்னும் இராக்ஷச அம்சமான சூரதத்துவம் அதின் சோதரமான மூவகைத் தத்துவத்தோடு, அஞ்ஞான தசையில், ஆன்ம அறிவையும், பிண்ட விளக்கமான தேவர்களையும், விஷய விளக்கமான இந்திரியங்களையும், நாடி விளக்கமான யந்திரங்களையும், பிராண விளக்கமாகிய உயிரையும் விழுங்கித் தன்னரசு செலுத்தும். அந்தச் சூரதத்துவத்தை வதைக்கும்போது, மேற்படி தத்துவம் மகாமாயையாகிய மாமரமாயும், மாச்சரியமாகிய கோழியாயும், விசித்திரமாயையென்னும் மயிலாயும், மகா மதமாகிய யானைமுகமாயும், அதிகுரோதமாகிய சிங்கமுகமாயும் விளங்கும். சர்வ தத்துவங்களையும் தன்வசமாக்கி, அகங்காரக்கொடி கட்டி, அஞ்ஞான நாடகம் செய்த தத்துவ அகங்கரிப்பை அடக்கி, பதிபசுபாசம் அநாதி நித்தியம் என்னும் சித்தாந்தத்தை விளக்கிக் காட்டு வதற்காக, மாச்சரிய குக்குடத்தைப் போதமாகிய கையால் அடக்கியும், விசித்திரமாயையாகிய மயிலைக் கீழ்ப்படுத்தி மேலிருந்தடக்கியும், ஆபாசதத்துவங்களைச் சம்மரித்தும், சுத்தவிஷய புவனமாகிய தேவ லோகத்தை நிலைபெறச் செய்தும், இந்திரபதியான ரூபேந்திரனுடைய பெண்ணாகிய தாந்தரதத்துவ மென்னுந் தெய்வயானையை இடப்பாலமைத்தும், இந்திரியங்களாகிய வேடர்களின் கண்ணிற் புலப்பட்ட மானசமென்னும் மானினது கர்ப்பத்திலுண்டான வள்ளியாகிய சுத்த மனதை வலத்தில் வைத்தும், நவதத்துவ காரணமாகிய நவவைராக தத்துவமாகிய வீரர்களைச் சமீபத்திலிருத்தியும், சகல கேவலங்களுக்கும் நினைப்பு மறப்புக்கும் இடையில் விவேகவடிவாயும், பாதம் முதல் நாபி வரையில் உஷ்ணவுருவாயும், நாபி முதல் கண்டம் வரையில் ஆதாரநாடியுருவாயும், கண்ட முதல் புருவமத்தி வரையில் மணியுருவாயும், உச்சியில் ஒளியுருவாயும், புத்தியில் சுத்த அறிவாயும், அனுபவத்தில் நித்தியமாயும், எங்கும் நிறைவாயும், கோணத்தில் ஆறாயும், எக்காலமும் மதங்களில் ஆறாயும், சமயத்தில் ஆறாயும், ஜாதியில் ஆறின் கூட்டமாயும் விளங்குகின்ற உண்மைக் கடவுளே சுப்பிரமணியம்… மயிலின் காலின்கீழும் வாயிலும் பாம்பு இருப்பதென்ன? விசித்திரமாயையின் காரியவுருவான அகங்காரம் தோன்றி வெளிப்படுங்கால், மூலாங்காரத்திலும் அதிகரிப்பிலும் பிராணவாயு வென்னும் பாம்பானது கீழும் மேலும் உண்டாயினும் அகங்காரத்தின் முகப்பாகிய மயில் வாய் மூலமாய்ப் பிராணவாயுவினது வேகத்தை விழுங்கிக் கொண்டிருப்பது இயற்கைதான்.māyaikku iruppiṭamāyuḷḷatum āṉa mūlappirakirutiyē mayileṉpatu. mayiliṉ mēl cuvāmi ēṟikkoṇṭiruttal mutaliyavaṟṟiṟkuk kāraṇam eṉṉaveṉṟāl: piṇṭāṇṭamākiya intat tēkattilum aṇṭattilum, mūlāññāṉa āparaṇamāyuḷḷa kēvalamākiya pirakirutimāyaiyiṉ acutta kēvalamākiya acuttācutta makā'akaṅkārameṉṉum irākṣaca amcamāṉa cūratattuvam atiṉ cōtaramāṉa mūvakait tattuvattōṭu, aññāṉa tacaiyil, āṉma aṟivaiyum, piṇṭa viḷakkamāṉa tēvarkaḷaiyum, viṣaya viḷakkamāṉa intiriyaṅkaḷaiyum, nāṭi viḷakkamāṉa yantiraṅkaḷaiyum, pirāṇa viḷakkamākiya uyiraiyum viḻuṅkit taṉṉaracu celuttum. antac cūratattuvattai vataikkumpōtu, mēṟpaṭi tattuvam makāmāyaiyākiya māmaramāyum, māccariyamākiya kōḻiyāyum, vicittiramāyaiyeṉṉum mayilāyum, makā matamākiya yāṉaimukamāyum, atikurōtamākiya ciṅkamukamāyum viḷaṅkum. carva tattuvaṅkaḷaiyum taṉvacamākki, akaṅkārakkoṭi kaṭṭi, aññāṉa nāṭakam ceyta tattuva akaṅkarippai aṭakki, patipacupācam anāti nittiyam eṉṉum cittāntattai viḷakkik kāṭṭu vataṟkāka, māccariya kukkuṭattaip pōtamākiya kaiyāl aṭakkiyum, vicittiramāyaiyākiya mayilaik kīḻppaṭutti mēliruntaṭakkiyum, āpācatattuvaṅkaḷaic cam'marittum, cuttaviṣaya puvaṉamākiya tēva lōkattai nilaipeṟac ceytum, intirapatiyāṉa rūpēntiraṉuṭaiya peṇṇākiya tāntaratattuva meṉṉun teyvayāṉaiyai iṭappālamaittum, intiriyaṅkaḷākiya vēṭarkaḷiṉ kaṇṇiṟ pulappaṭṭa māṉacameṉṉum māṉiṉatu karppattiluṇṭāṉa vaḷḷiyākiya cutta maṉatai valattil vaittum, navatattuva kāraṇamākiya navavairāka tattuvamākiya vīrarkaḷaic camīpattiliruttiyum, cakala kēvalaṅkaḷukkum niṉaippu maṟappukkum iṭaiyil vivēkavaṭivāyum, pātam mutal nāpi varaiyil uṣṇavuruvāyum, nāpi mutal kaṇṭam varaiyil ātāranāṭiyuruvāyum, kaṇṭa mutal puruvamatti varaiyil maṇiyuruvāyum, ucciyil oḷiyuruvāyum, puttiyil cutta aṟivāyum, aṉupavattil nittiyamāyum, eṅkum niṟaivāyum, kōṇattil āṟāyum, ekkālamum mataṅkaḷil āṟāyum, camayattil āṟāyum, jātiyil āṟiṉ kūṭṭamāyum viḷaṅkukiṉṟa uṇmaik kaṭavuḷē cuppiramaṇiyam… mayiliṉ kāliṉkīḻum vāyilum pāmpu iruppateṉṉa? vicittiramāyaiyiṉ kāriyavuruvāṉa akaṅkāram tōṉṟi veḷippaṭuṅkāl, mūlāṅkārattilum atikarippilum pirāṇavāyu veṉṉum pāmpāṉatu kīḻum mēlum uṇṭāyiṉum akaṅkārattiṉ mukappākiya mayil vāy mūlamāyp pirāṇavāyuviṉatu vēkattai viḻuṅkik koṇṭiruppatu iyaṟkaitāṉ.The peacock is known as the embodiment of the divine manifestation that exists within the illusion. The reason why the peacock is associated with Lord Muruga is because it represents the impure and impure-pure aspects of the divine manifestation, which is the combination of ignorance, self-knowledge, enlightened gods, sensory organs, mechanical devices, and the vital force that illuminates the physical body. When this divine manifestation is transformed, it becomes the great illusion of Mahamaya, the mysterious chicken, the fascinating peacock, the elephant-faced representation of the great religion, and the roaring lion of excessive anger. It encompasses all the principles of existence, suppresses the egoistic arrogance, reveals the eternal truth of the Siddhanta philosophy, protects the tradition of the eternal scriptures, and establishes the divine world of pure sensory experience. It places the female deity, who is the embodiment of the divine power of Indra, on the right side of the pure mind, which is the pure mind that was present in the womb during pregnancy. It brings the brave warriors who are the cause of the nine heroic qualities, close to it, and provides a balance between remembering and forgetting all the pure elements. It radiates heat from the feet to the navel, and from the navel to the forehead, it emits the light from the forehead, it possesses pure knowledge in the intellect, it is eternal in experience, it is present everywhere, it pervades all corners, it transcends all religions, it transcends time, it transcends birth, it shines in the present moment, and it illuminates the entire universe. The snake that resides beneath the peacock's feet and in its mouth represents the mysterious power of the divine manifestation. When the fascinating peacock, which is the cause of the divine manifestation, appears, the snake, which represents the egoistic arrogance, appears both below and above it. The peacock's mouth, which is the source of the divine manifestation, controls the speed of the vital force, and the divine manifestation, which is the peacock's mouth, controls the speed of the vital force. This is the natural phenomenon.
Tamil Reference: திரு அருட்பா: உரைனடை உபதேசம் (tiru aruṭpā:urainaḍai upadesam - prose sermon)

    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. 

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)In occult terms, it corresponds to the दिव्यद्वारस्य उद्घाटनस्य योगिकमार्गः पवित्र कुण्डलिनीशक्तेः (divyadvārasya udghāṭanasya yōgikamārgaḥ 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 हठयोगप्रदीपिका (haṭhayogapradīpikā):

OriginalTransliterationTranslation
येन मार्गेण गन्तव्यं ब्रह्मस्थानं निरामयम्।
मुखेनाच्छाद्य तद्वारं प्रसुप्ता परमेश्वरी॥
कन्दोर्ध्वे कुण्डली शक्तिः सुप्ता मोक्षाय योगिनाम्।
बन्धनाय च मूढानाम् यस्तां वेत्ति स योगवित्॥
कुण्डली कुतिलाकारा सर्वपरिक्कितिर्ता।
सा शक्ति श्चालिता येन स मुक्त नात्र संशयः॥
yena mārgeṇa gantavyaṁ brahmasthānaṁ nirāmayam|
mukhenācchādya tadvāraṁ prasuptā parameśvarī||
kandordhve kuṇḍalī śaktiḥ suptā mokṣāya yoginām|
bandhanāya ca mūḍhānām yastāṁ vetti sa yogavit||
kuṇḍalī kutilākārā sarvaparikkitirtā|
sā śakti ścālitā yena sa mukta nātra saṁśayaḥ||
The Paremeshvari (Kundalkini) sleeps, covering the hole of the passage by which one can go to the seat of Brahma which is free from pains.
Kundali shakti sleeps on the bulb, for the purpose of give moksha to yogis and bondage to the ignorant. He who knows it knows Yoga.
Kundali is of a bent shape, and has been described to be like a serpent. He who has moved that Shakti is no dount mukta (released from bondage).
-translation by Pancham Sinh
Sanskrit Reference: हठयोगप्रदीपिका (haṭhayogapradīpikā) (106-108)


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)

OriginalTransliterationTranslation
सुप्ता नगोप्मा हयेषा स्फुरन्ती प्रभया स्व्या।
ग्रहिवत्सन्धिसंस्थाना वाग्देवी बिजसंक्षिका॥
suptā nagoopmā hayeṣā sphurantī prabhayā svyā|
grahivatsandhisaṁsthānā vāgdevī bijasaṁkṣikā||
It sleeps there like a serpent, and is luminous by its own light. Like a serpent it lives between the joints;
it is the goddess of speech, and is called the (vija) seed.
-translation by Srischandra Basu
Sanskrit Reference: शिवसंहिता (śivasaṃhitā) (5.58)

         A spiritual seeker who has activated this dormant सर्प (sarpaserpent) 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.

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 theब्रह्माण्ड 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 bio-magnetic field encapsulated within the ज्ञानमय कोश (jñānamaya kośa - Gnostic realm) of the self, manifested as the शब्द नाद ब्रह्मं (śabda / nāda brahmaṁand personalized as वाक् /श्री विद्या (vāk / śrī vidyā -  Logos / The God of Wisdom); and कुण्डलिनी योग (kuṇḍalinī yoga) is the recommended साधन (sādhana – modus opperandi / technique) through which the energy is roused.

               The ascent (flight) of the mythical bird हंस (haṃsa – swan) is another popular symbologyin 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 traveler 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”. 

    

OriginalTransliterationTranslation
அன்ன மயில் வாசி என்ற குதிரை யேறி
அகில மண்டம் மரை நொடியில் வரவுமாகும்.
aṉṉa mayil vāci eṉṟa kutirai yēṟi
akila maṇṭam marai noṭiyil varavumākum.
Tamil Reference: தமிழ் சித்தர் பாடல்: சுப்பிரமணியர் ஞானம் 32 (tamiḻ cittar pāṭal: cuppiramaṇiyar jñāṉam 32)

    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) viz.  नन्दि वाहन (nandi vāhana – bull vehicle)गरुड वाहन (garuḍa vāhana – eagle vehicle), मयूर वाहन (mayūra vāhana – peacock vehicle), मूषिक वाहन (mūṣika vāhana – mouse vehicle), सिंह वाहन (siṁha vāhana – lion vehicle) for परमशिव (paramaśiva), महाविष्णु (mahāviṣṇu), श्री स्कन्द (śrī skanda), श्री गनेश (śrī ganeśa) & पराशक्ति (parāśakti) respectively. 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 r̥ṣīṇāṁ patnayaḥ – wives of seven sages)  

Here, the सप्त षड्ऋषीणां पत्नयः (sapta r̥ṣīṇāṁ patnayaḥ – wives of seven sages) esoterically corresponds to the spiritual spectrum in other words, seven realms of spiritual consciousness, out of which षड्ऋषीणां पत्नयः (ar̥ṣīṇāṁ patnaya - 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: 


षडाधरचक्राणि कुण्डलिनीशक्तेः (ṣaḍādharacakrāṇi kuṇḍalinīśakteḥ – six core centers of bio-magnetic energy) 




#

आधारचक्र कुण्डलिनीशक्तेः (ādhāracakra kuṇḍalinīśakteḥ - base centre of coiled energy)

भौतिकशरीरे स्थानं (bhautikaśarīrē sthānaṁ - location in the physical body)

1

मूलाधारचक्र (mūlādhāracakra – root-support centre)

जननेनाधः गुदस्य उपरि च (jananēnādhaḥ gudasya upari ca - below the genitals and above the anus)

2

स्वाधिष्ठानचक्र (svādhiṣṭhānacakra – original self-stage centre)

जननेन्द्राणां मूलम् (jananēndrāṇāṁ mūlam root of the genitals)

3

मणिपूरचक्र (maṇipūracakra – whole-gem centre)

नाभिक्षेत्र (nābhikṣētra – 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 (bhrūyōḥ madhyē – between brows)

7

सहस्रारपद्मचक्र (sahasrārapadmacakra – thousand-petalled lotus centre)

शिरस्य मस्तिष्कप्रदेशः  (śirasya mastiṣkapradēśaḥ – brain region of the head)


    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 (piṇḍāṇḍam – 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. 

  1. துரியநிலை / तुरीयावस्था (turiyanilai  / turīyāvasthā  - fourth state)
  2. பர துரியநிலை  / परतुरीयावस्था  (paraturiyanilai  / paraturīyāvasthā – transcendent fourth state )
  3. சுத்த துரியநிலை  / शुद्धतुरीयावस्था  (suddaturiyanilai  / śuddhaturīyāvasthā – pristine fourth state )
  4. குரு துரியநிலை  / गुरुतुरियावस्था  (guruturiyanilai  / guruturiyāvasthā - preceptor  fourth state)
  5. சிவ துரியநிலை  / शिवतुरीयावस्था  (sivaturiyanilai  / śivaturīyāvasthā – shiva (benign) fourth state)
  6. 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.


  1. திருப்பரங்குன்றம் (tirupparaṅkuṉṟam)
  2. திருச்செந்தூர் / திருச்சீரலைவாய் (tiruccentūr / tiruccīralaivāy)
  3. திருவாவினன்குடி /பழனி (tiruvāviṉaṉkuṭi /paḻaṉi)
  4. திருவேரகம் / சுவாமிமலை (tiruvērakam / cuvāmimalai)
  5. பழமுதிர்சோலை (paḻamutircōlai)
  6. திருத்தணி / குன்றுதோறாடல் (tiruttaṇi / kuṉṟutōṟāṭal)


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: 

OriginalTransliterationTranslation
திருவாவி னன்குடி பங்காள ரெண்முது சீருரைச
திருவாவி னன்குடி வானார் பரங்குன்று சீரலைவாய்
திருவாவி னன்குடி யேரகங் குன்றுதொ றாடல்சென்ற
திருவாவி னன்குடி கொண்டதண் கார்வரை செப்புமினே.
tiruvāvi ṉaṉkuṭi paṅkāḷa reṇmutu cīruraica
tiruvāvi ṉaṉkuṭi vāṉār paraṅkuṉṟu cīralaivāy
tiruvāvi ṉaṉkuṭi yērakaṅ kuṉṟuto ṟāṭalceṉṟa
tiruvāvi ṉaṉkuṭi koṇṭataṇ kārvarai ceppumiṉē.
Tamil Reference: கந்தர் அந்தாதி (kantar antāti) (1)

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)

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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)

/ (sa / sa)

/(na / na)

2

स्वाधिष्ठानचक्र (svādhiṣṭhānacakra – original self-stage centre)

பர துரியநிலை  / परतुरीयावस्था  (paraturiyanilai  / paraturīyāvasthā – transcendent fourth state)

திருச்செந்தூர் / திருச்சீரலைவாய் (tiruccentūr / tiruccīralaivāy)

/(ra / ra)

/(ma / ma)

3

मणिपूरचक्र (maṇipūracakra – whole-gem centre)

சுத்த துரியநிலை  / शुद्धतुरीयावस्था  (suddaturiyanilai  / śuddhaturīyāvasthā – pristine fourth state)

திருவாவினன்குடி /பழனி (tiruvāviṉaṉkuṭi /paḻaṉi)

/(va / va)

சி /शि (si / śi)

4

अनाहतचक्र (anāhatacakra – unstruck centre)

குரு துரியநிலை  / गुरुतुरियावस्था  (guruturiyanilai  / guruturiyāvasthā - preceptor  fourth state)

திருவேரகம் / சுவாமிமலை (tiruvērakam / cuvāmimalai)

/ (a / a)

/(va / va)

5

विशुद्धिचक्र (viśuddhicakra – purified centre)

சிவ துரியநிலை  / शिवतुरीयावस्था  (sivaturiyanilai  / śivaturīyāvasthā – shiva (benign) fourth state)

பழமுதிர்சோலை (paḻamutircōlai)

/(ba / bha)

/(ya / ya)

6

आज्ञाचक्र (ājñācakra – command centre)

சத்தி துரியநிலை  / शक्तितुरीयावस्था  (sattituriyanilai  / śaktiturīyāvasthā – shakti (power) fourth state)

திருத்தணி / குன்றுதோறாடல் (tiruttaṇi / kuṉṟutōṟāṭal)

/(va / va)

/(o / o)



ஸ்ரீ குமரகுருபரர்
(srī kumaragurubarar)
eulogizes the திருமுருகப்பெருமானின் அறுபடைவீடுகள் (tirumurukapperumāṉiṉ aṟupaṭaivīṭukaḷ - six barracks of Lord Muruga) by singing thus: 

OriginalTransliterationTranslation
ஆறு திருப்பதி கண்டு ஆறெழுத்தும் அன்பினுடன்
கூறும் அவர் சிந்தைகுடி கொண்டோனே. நாறுமலர்க்
கந்திப் பொதும்பர்எழு காரலைக்கும் சீரலைவாய்ச்
செந்தில் பதிபுரக்கும் செவ்வேளே!
āṟu tiruppati kaṇṭu āṟeḻuttum aṉpiṉuṭaṉ
kūṟum avar cintaikuṭi koṇṭōṉē. nāṟumalark
kantip potumpar'eḻu kāralaikkum cīralaivāyc
centil patipurakkum cevvēḷē!
Tamil Reference: திருச்செந்தூர் கந்தர் கலி வெண்பா (tiruccentūr kantar kali veṇpā)

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):


OriginalTransliterationTranslation
படைவீடென்ப தென்ன? அடங்கி இருக்குமிடம். அடங்கியிருக்கும் ஸ்தானங்களே இயற்கைவிளக்கம் தங்குமிடங்களாகும். இவற்றிற்கு ஊர் ஆறாவானேன்? ஏரகமென்பது அழகு பொருந்திய உள்ளமென்னும் இடம். திருவாவினன்குடி யென்பது திரு-ஆ-இன்ன-குடி: திரு - இலக்குமியாகிய சந்தோஷமும், ஆ-பசுவாகிய விளக்க மென்னுஞ் சீவனும், இனன் - சூரியனாகிய புத்தியும், ஒன்று கூடி விளங்கும் ஆன்மஅறிவின் சுத்தகாரிய இடம். பழமுதிர்ச்சோலை யென்பது இந்திரிய கரண சீவ முதலிய அனுபவப் பழங்களாகிய பிரயோசன வின்பங்கள் நீங்கிக் குறைவற்ற அறிவாய் விளங்கும் இடம். திருச்சீரலைவாய், திருச்செந்தில், செயந்திபுரம் என்பன: சுத்தமனத்தின் முகத்தில் விஷயக் கடலின் அவாவாகிய அலையடித்துக் கொண்டிருக்கும் இடமாகிய கரை, செந்துக்களினது இருதய ஸ்தானமாகிய மனம், அஞ்ஞான சூரனை நிவர்த்தித்துச் சந்தோஷகரத்தைப் பெற்ற பதிமனத்தின் விளக்கம். திருப்பரங்குன்ற மென்பது அசைவிலாத ஒன்றான விளக்கத்தையுடைய விவேக உல்லாச வின்ப நிறைவு. குன்று தோறாடல் என்பது மலைதோறாடல். மலை என்பது அலைவில்லாத உணர்ச்சிக்கு முதற்காரணமா யுள்ள துரிய நன்னிலை. இத்துரியம் பரதுரியம், சுத்ததுரியம், குருதுரியம், சிவதுரியம், சத்திதுரியம் முதலிய துரியமலைகள் அனுபவக் காட்சியில் அனந்தம் உண்டு. மேற் குறித்த அனுபவக் காட்சிகளுக்குத் தேகத்தி லிடம் எவை? கோசத்தினடி, தொப்புளின் கீழ், தொப்புள், வயிற்றில் தொப்புளுக்கு மேல் மார்புக்குக் கீழ், மார்பு, நெஞ்சு ஆக 6 .paṭaivīṭeṉpa teṉṉa? aṭaṅki irukkumiṭam. aṭaṅkiyirukkum stāṉaṅkaḷē iyaṟkaiviḷakkam taṅkumiṭaṅkaḷākum. ivaṟṟiṟku ūr āṟāvāṉēṉ? ērakameṉpatu aḻaku poruntiya uḷḷameṉṉum iṭam. tiruvāviṉaṉkuṭi yeṉpatu tiru-ā-iṉṉa-kuṭi: tiru - ilakkumiyākiya cantōṣamum, ā-pacuvākiya viḷakka meṉṉuñ cīvaṉum, iṉaṉ - cūriyaṉākiya puttiyum, oṉṟu kūṭi viḷaṅkum āṉma'aṟiviṉ cuttakāriya iṭam. paḻamutirccōlai yeṉpatu intiriya karaṇa cīva mutaliya aṉupavap paḻaṅkaḷākiya pirayōcaṉa viṉpaṅkaḷ nīṅkik kuṟaivaṟṟa aṟivāy viḷaṅkum iṭam. tiruccīralaivāy, tiruccentil, ceyantipuram eṉpaṉa: cuttamaṉattiṉ mukattil viṣayak kaṭaliṉ avāvākiya alaiyaṭittuk koṇṭirukkum iṭamākiya karai, centukkaḷiṉatu irutaya stāṉamākiya maṉam, aññāṉa cūraṉai nivarttittuc cantōṣakarattaip peṟṟa patimaṉattiṉ viḷakkam. tirupparaṅkuṉṟa meṉpatu acaivilāta oṉṟāṉa viḷakkattaiyuṭaiya vivēka ullāca viṉpa niṟaivu. kuṉṟu tōṟāṭal eṉpatu malaitōṟāṭal. malai eṉpatu alaivillāta uṇarccikku mutaṟkāraṇamā yuḷḷa turiya naṉṉilai. itturiyam paraturiyam, cuttaturiyam, kuruturiyam, civaturiyam, cattituriyam mutaliya turiyamalaikaḷ aṉupavak kāṭciyil aṉantam uṇṭu. mēṟ kuṟitta aṉupavak kāṭcikaḷukkut tēkatti liṭam evai? kōcattiṉaṭi, toppuḷiṉ kīḻ, toppuḷ, vayiṟṟil toppuḷukku mēl mārpukkuk kīḻ, mārpu, neñcu āka 6 .
Tamil Reference: திரு அருட்பா: உரைனடை உபதேசம் (tiru aruṭpā:urainaḍai upadesam - prose sermon)

    A more detailed mapping of this matrix of ஆறு நிலைகளில் துரிய அனுபூதி (āṟu nilaikaḷil turiya aṉubūtī – six levels of spiritual experience) in correspondence with the earlier shared table is summarized table:


Category

ஒன்றாம் திருமுகம் प्रथम पवित्रमुख (oṉṟām tirumukam / prathama pavitramukha – first sacred-face)

இரண்டாம் திருமுகம் / द्वितीय पवित्रमुख (iraṇṭām tirumukam / dvitīya pavitramukha – second sacred-face)

மூன்றாம் திருமுகம் / तृतीय पवित्रमुख (mūṉṟām tirumukam /(tṛtīya pavitramukha – third sacred-face)

நான்காம் திருமுகம் चतुर्थ पवित्रमुख (nāṉkām tirumukam / caturtha pavitramukha – fourth sacred-face)

ஐந்தாம் திருமுகம் पञ्चम पवित्रमुख (aintām tirumukam mukam / pañcama pavitramukha – fifth sacred-face)

ஆறாம் திருமுகம் / 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 (tiruvērakam / cuvāmimalai)

பழமுதிர்சோலை (paḻamutircōlai)

திருத்தணி / குன்றுதோறாடல் (tiruttaṇi / kuṉṟutōṟāṭal)

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 / mēṟkku - 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)

 /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)

  (na / na)

म  (ma / ma)

शि /சி (śi / si)

 / (va / va)

 / (ya)

 / ௐ (oṃ)

कुमाराक्षर (kumārākṣara – kumara;s syllable)

ச  (sa)

ர  (ra)

  (va)

  (ṇa)

 /  (bha)

 /  (va)


In fact, in cosmological terms, the entire gamut of the षट् त्रिंशत् अस्तिकाय तत्त्वानि व्यावहारिकसत्त्वस्य (ṣaṭ triṁśat astikāya tattvāni vyāvahārikasattvasya- thirty six ontological entities of the phenomenal realm) can be spiritually mapped to श्री षण्मुखशिव सुब्र्हमण्य / ஸ்ரீ ஷண்முகசிவசுப்பிரமணியன் (śrī ṣaṇmukhaśiva subrhamaṇya / srī ṣaṇmukacivacuppiramaṇiyaṉ)as tabulated below: 

Category

ஒன்றாம் திருமுகம் प्रथम पवित्रमुख (oṉṟām tirumukam / prathama pavitramukha – first sacred-face)

இரண்டாம் திருமுகம் / द्वितीय पवित्रमुख (iraṇṭām tirumukam / dvitīya pavitramukha – second sacred-face)

மூன்றாம் திருமுகம் / तृतीय पवित्रमुख (mūṉṟām tirumukam /(tṛtīya pavitramukha – third sacred-face)

நான்காம் திருமுகம் चतुर्थ पवित्रमुख (nāṉkām tirumukam / caturtha pavitramukha – fourth sacred-face)

ஐந்தாம் திருமுகம் पञ्चम पवित्रमुख (aintām tirumukam mukam / pañcama pavitramukha – fifth sacred-face)

ஆறாம் திருமுகம் / 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)



    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 mūlanāigaḷ 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 nāi – 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 (kaṇṭhaketra 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:

OriginalTransliterationTranslation
வானத்தின் மீது மயிலாடக் கண்டேன்
மயில்குயில் ஆச்சுதடி - அக்கச்சி
மயில்குயில் ஆச்சுதடி.
vāṉattiṉ mītu mayilāṭak kaṇṭēṉ
mayilkuyil āccutaṭi - akkacci
mayilkuyil āccutaṭi.
I witnessed peacock dancing in the sky sister
peacock became koyal sister
peacock became kayal
Tamil Reference: திரு அருட்பா (tiru aruṭpā)




    In In வாசியோகம் (vāsiyōgam), 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 / hana - 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 tōkai virittāṭum aaku – 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'ōgi ōgum'mayil – peacock with raising light):

OriginalTransliterationTranslation
திருஓங்கு புண்ணியச் செயல்ஓங்கி அன்பருள்
திறலோங்கு செல்வம்ஓங்கச்
செறிவோங்க அறிவோங்கி நிறைவான இன்பம்
திகழ்ந்தோங்க அருள்கொடுத்து
மருஓங்கு செங்கமல மலர்ஓங்கு வணம்ஓங்க
வளர்கருணை மயம்ஓங்கிஓர்
வரம்ஓங்கு தெள்அமுத வயம்ஓங்கி ஆனந்த
வடிவாகி ஓங்கிஞான
உருஓங்கும் உணர்வின்நிறை ஒளிஓங்கி ஓங்கும்மயில்
tiru'ōṅku puṇṇiyac ceyalōṅki aṉparuḷ
tiṟalōṅku celvamōṅkac
ceṟivōṅka aṟivōṅki niṟaivāṉa iṉpam
tikaḻntōṅka aruḷkoṭuttu
maru'ōṅku ceṅkamala malar'ōṅku vaṇamōṅka
vaḷarkaruṇai mayamōṅki'ōr
varamōṅku teḷamuta vayamōṅki āṉanta
vaṭivāki ōṅkiñāṉa
uru'ōṅkum uṇarviṉniṟai oḷi'ōṅki ōṅkum'mayil
In the realm of divine grace, where love abounds,
Where wisdom shines and wealth surrounds,
Where knowledge blooms and joy is found,
Where blessings flow and healing resounds,
Where flowers of gold and fragrance astound,
Where compassion grows and miracles compound,
Where the elixir of immortality is found,
In this realm of bliss, let wisdom be crowned.
Tamil Reference: திரு அருட்பா (tiru aruṭpā)


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தைபூசத்திருநாலின் மெய்ஞான மேன்மை (taipūcattirunāliṉ meyñāṉa mēṉmai – spiritual significance of taipusam festival)

     It is on the sacred day of Sacred தைபூசம் (tai pūsam), Lord திரு முருகப்பெருமான் (tiru murukapperumāṉ) was blessed with the sacred வேல் (vēl - spear) by his beloved mother பராசக்தி (parāsakti) to defeat the demon சூரபத்மன் (sūrapadman). தமிழ் சங்க இலக்கியம் (tamiḻ caṅka ilakkiyam - Tamil classic literature) declares the importance given to the same.   

OriginalTransliterationTranslation
ஆலமர் செல்வென் அணிசால் மகன்
விழாக் கால்கோள் என்று ஊக்கி
ālamar selvan aṇisāl magan
vizhāk kālkoḻ enṛu ūkki.
 The son of the Aalamar Selven (Sri Dakshinamurti Sivan),
With a festive crown, he dances free.
Tamil Reference: மருதக்கலி (marudakkali) (83.13-15)

  

தைபூசம் (tai pūsam) at Malaysia








    தைபூசத்திருவிழா (taipūcattiruviḻā – grand festival of thaipusam) has deep esoteric significance and स्वामि श्री शिवानन्द (svāmi śrī śivānanda) concisely summarizes the same,

 "Lord Subrahmanya holds the Vel or Spear in His hand, just as Lord Siva holds the Trident or Trisula. This is an emblem of power and indicates that He is the ruler of this universe. The devotees of Lord Subrahmanya do obeisance to the Vel.The Vel or Spear was given to Subrahmanya by Parvati, the embodiment of Siva-Sakti. It, therefore, indicates that the Spear was the symbol of true Knowledge as coming out of Parvati, the Para Sakti. The shape of the Vel also shows that Knowledge in the form of Jyotis will start from Muladhara, which is the bottom of the Vel, pass through the intermediate Nadis (which are represented by the body of the Vel), and pierce through the thousand-petalled Brahmarandhra, which is represented by the sharp, leaf-shaped end of the Vel.The Spear or Vel is the weapon which pierces through the demon of Ignorance. This is Ekagra Chitta or the one-pointed mind so much insisted upon in Raja Yoga without which progress is impossible for the Yogi. It is the preliminary for concentration, meditation and absorption—all of which together constitute the Yogic Samyama. In the legend, it is Soorapadma, the Asura, who is slain by the Vel. That Asura is none other than Ignorance".




    The noble saint poet ஸ்ரீ அருணகிரிநாதர்  (srī aruṇagirinātar) eulogizes the வேல் (vēl - spear) thus in his திருப்புகழ் (tiruppukaḻ - sacred eulogy)


OriginalTransliterationTranslation
வேலுண்டு வினையில்லை
மயிலுண்டு பயம் இல்லை
குகனுண்டு குறைவில்லை மனமே
கந்தனுண்டு கவலை இல்லை மனமே
vēluṇṭu viṉaiyillai
mayiluṇṭu payam illai
kukaṉuṇṭu kuṟaivillai maṉamē
kantaṉuṇṭu kavalai illai maṉamē
No lack in strength, as there is the spear
No fear, as there is the peacock
No shortage, asithere is Gugan, oh mind
No worry in the presence of Skanda, oh mind
Tamil Reference: திருப்புகழ்(tiruppukaḻ)



    And elsewhere the noble saint poet ஸ்ரீ அருணகிரிநாதர் (srī aruṇagirinātar) eulogizes the வேல் (vēl - spear) thus:

OriginalTransliterationTranslation
சுரர்க்குமுநி வரர்க்குமக பதிக்கும்விதி
தனக்கும்அரி தனக்குநரர் தமக்குகுறும்
இடுக்கண்வினை சாடும்
curarkkumuni vararkkumaka patikkumviti
taṉakkumari taṉakkunarar tamakkukuṟum
iṭukkaṇviṉai cāṭum
Tamil Reference: வேல் வகுப்பு (vēl vakuppu) (5)

    Again, the eminent scholar DR.Carl Vadivella Belle in his famous article titled "Murugan and the Vel: The Individual Implications" explains thus:

  "After his boyhood, Murugan was presented with the Vel by Parvati. Accompanied by his generals and the devonic army, Murugan left Mt. Kailasa in the north of India to head southwards to combat the asuras...Towards the conclusion of the battle Murugan appeared before Surapadman in all his glory. Surapadman was temporarily overcome with Divine Love, but when Murugan resumed the form of Shanmugan (i.e. with six faces, twelves eyes), Surapadman converted himself into a massive cannibalistic monster with a thousand arms and a thousand legs, and launched a frenzied attack. Murugan split Surapadman in two with his Vel, whereupon the latter escaped into the ocean and became a gigantic mango tree which threatened to smother the world. Murugan cleft this tree with his Vel and Surapadman then took shape as a peacock and a rooster, both of which charged at Murugan. However the deity tamed both with a single loving glance. To commemorate the defeat of the asuras, Murugan ordered that the peacock and rooster should respectively become his mount (vahana) and emblem of his standard. Thus Surapadman's gift of immortality by Siva was recognized, and he became in the form of two birds, the transformed and submissive symbols of Murugan's dominance.On the metaphysical level, the mythology of Murugan may be seen as an extended metaphor for the processes of spiritual evolution; i.e. the destiny of the soul and its ultimate relationship with the Divine. Once an individual reaches a certain stage of spiritual awakening there is a desire to renounce superfluities, and to realize Truth. But in the struggle to achieve moksha (liberation), the devotee often remains unaware of the power of the negative forces of the world, and the magnetism which deluding joy can exercise. Kashyapar symbolizes this level of unfoldment: although he is a sage and wishes to experience enlightenment, he is attracted by and marries Mayai (lower nature). The union of the soul with avidya (ignorance of the essential Divine character of the soul) leads to the birth of ego consciousness (Surapadman), ego motivated desire (Singamukhan), ego motivated selfish actions (Taraskasuran) and veiling power, that which beguiles the soul and leads him/her to fall prey to transient and sensual desires (Ajamukhi). The advice given by the father Kashyapar to his children was to live a righteous life. However the credo of Mayai, supported by the asuras, was to exploit the illusionary material world. As has been shown, Surapadman and his siblings ignored the instructions of their father, and followed the pathway advocated by their mother. The wayward instructions provided by Mayai represent the inner conflicts, choices, and ‘pulls' experienced by the soul...In this sense the Vel and Murugan constitute the essential paradigm for spiritual evolution and the attainment of moksha. For in contemplating the animating life energies with which he/she is composed (Sakti-Becoming), the aspirant is led to the discovery of his/her true divine nature (Siva-Absolute) and thus into recognition of the intrinsic unity of all existence. Thus the individual (microcosm) is linked to the universal (macrocosm), and is possessed of the full knowledge of the cosmic union of Siva-Sakti, the duality of oneness in perfect dynamic balance."

    Yes, தைபூசம் (taipūsam) is considered a very auspicious day in சைவமதம் (saivamatam - saivism). Typically, தெபோத்சவம் (tepōtsavam – float festival) is the popular temple ritual celebrated across many south Indian शिवालय (śivālaya – shiva temple) on this sacred day. Thus, தைபூசம் (taipūsam) is definitely a very special day in சைவமதம் (saivamatam - saivism). In fact, even the noble saint திருஞானசம்பந்தர் (tiruñāṉacampantar) himself glorifies this day by singing thus,

OriginalTransliterationTranslation
மைப்பூசும் ஒண்கண் மடநல்லார் மாமயிலைக்
கைப்பூசும் நீற்றான் கபாலீச்சரம் அமர்ந்தான்
நெய்ப்பூசு ஒண் புழுக்கல் நேரிழையார் கொண்டாடும்
தைப்பூசம் காணாதே போதியோ பூம்பாவாய்
maippūsum oṇkaṇ maḍa nallār māmayilaik
kaippūsu nīṛṛān kapālīccaram amarndān
neippūsu moṇpuukkal nErizhaiyār koṇḍāḍum
taippūsaṅgkāṇādE pOtiyO pūṃpāvāi
Oh Pumpavai! Can you go without seeing the Thaipoosam
celebrated by the well ornated ladies offering the Pongal
smeared in ghee to the One, Who resides at Kapalishwaram,
Who sports the hand-smeared ash, in the great
Mayilapur of nice ladies of lined eyes?
Tamil Reference: சம்பந்தர் தேகவாரம் (sambandar dEvāram) (2.47.5)

    Moreover, as a pinnacle of events, according to orthodox classical legend, it is on this sacred day both श्री पतञ्जलिमहऋषि (śrī patañjalimahaṛṣi) and श्री व्यघ्रपादमहऋषि (śrī vyaghrapāda mahaṛṣi) were revealed the sacred ஸ்ரீ நடராஜரின் ஆனந்ததாண்ட்வம் (srī naṭarājariṉ āṉandatāṇṭvam – frantic-bliss dance of Lord Nataraja) at the holy city of தில்லை சிதம்பரம் (tillai cidambaram).


ஸ்ரீ நடராஜரின் ஆனந்ததாண்ட்வம் (srī naṭarājariṉ āṉandatāṇṭvam – frantic-bliss dance of Lord Nataraja)


   The revered saint poet श्री उमापतिशिवाचार्य (śrī umāpatiśivācārya), in his masterpiece श्री कुञ्चिताङ्घ्रिस्तवः (śrī kuñcitāṅghristavaḥ) testifies this fact by singing thus:


OriginalTransliterationTranslation
आदौ मासे मृगाख्ये सुरगुरुदिवसे तस्य भे पूर्णिमायां
भित्तौ श्रीचित्सभायां मुनिवरतपसा दत्त वाक्पूर्तये यः ।
नृत्तं कृत्वाऽवसाने फणधरवपुषं व्याघ्रपादं महर्षिं
चाहूयाभ्यां अदात् यो नियतनिवसतिं कुञ्चिताङ्घ्रिं भजेऽहम् ॥
ādau māsē mr̥gākhyē suragurudivasē tasya bhē pūrṇimāyāṁ
bhittau śrīcitsabhāyāṁ munivaratapasā datta vākpūrtayē yaḥ ।
nr̥ttaṁ kr̥tvā'vasānē phaṇadharavapuṣaṁ vyāghrapādaṁ maharṣiṁ
cāhūyābhyāṁ adāt yō niyatanivasatiṁ kuñcitāṅghriṁ bhajē'ham ॥
Sanskrit Reference: श्री कुञ्चिताङ्घ्रिस्तवः (śrī kuñcitāṅghristavaḥ) (8)

  To understand more about this concept, I would like to share my humble learnings on the spiritual glory of Lord श्री चिदम्बरनटराज (śrī cidambaranaṭarāja)  and the significance of his worship in the following blog series

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Spiritual significance of நடராஜர் தத்துவம் (nataraajar thaththuvam)

https://chitsabhesayamangalam.blogspot.com/#gsc.tab=0





    

            

    Interestingly, from the days of the ancient சங்கத்தமிழ் காலம் (caṅkattamiḻ kālam - classical Tamil era), Lord சேயோன்/முருகன்வழிபாடு (cēyō/murukavaipāṭu) was also associated with various kinds of கூத்து (kūttu) viz. குடிக்கூத்து (kuḍikkūttu), துடிக்கூத்து (taḍikkūttu), குரவைக்கூத்து (kuravaiikkūttu), வெறிக்கூத்து (veṛikkūttu), வள்ளிக்கூத்து (vaḷkkūttu) etc. On the sacred day of தைபூசம் (taipūsam), as a spiritual ritual, the sacred காவடி ஆட்டம் (kāvaṭi āṭṭam) is very special at all திருமுருகப்பெருமானின் திருத்தலங்கள் (tirumurukapperumāṉiṉ tiruttalaṅkaḷ - sacred shrines of Lord Murga), not only in Tamil Nadu or other states in India, but also across various South-East Asian countries including Sri Lanka, Malaysia, Mauritius, Singapore, Indonesia, Thailand and Myanmar etc.


காவடி ஆட்டம் (kāvaṭi āṭṭam)


It is an ancient practice goes, the காவடி ஆட்டம் (kāvaṭi āṭṭam) was originally introduced by श्री अगस्त्यमहऋषि (śrī agastyamahaṛṣi)It also is considered an evolution of the ancient Tamil rite of வெறியாட்டம் (veṟiyāṭṭam - rigor dance) performed as an expression of their பக்தி (bakti- devotion) to their beloved முருகன் / சேயோன் (murukaṉ / cēyō), the குறுஞ்சி நாட்டு கடவுள் (kuṛñji nāṭṭu kaḍavuḻ)

Such rituals are referred in various Tamil literature belonging to சங்ககாலம் (saṅgakālam) including திருமுருகாற்றுப்படை (tirumurugāṛṛuppaḍai), குறுந்தொகை (kuṛuntogai), நற்றினை (naṛṛinai), அகனாணுரு (aganāṇūru), பரிபாடல் (paripāḍal) etc.

    Exoterically, this ritual appears to be a very சுய-சித்திரவதையின் வெறியாட்டம் (cuya-cittiravataiyiṉ veṟiyāṭṭam - aggressive dance of self-torture). Of course, some of us can ask "Do we need to undergo such physical ordeal to worship God?" and the answer is “Yes, obviously, this is very true since அன்பே சிவம் (aṉpē civam – Love alone is the God)”. God is the தனிப்பெருங்கருணை (taṉipperuṅkaruṇai – unique supreme grace) bound by simple pure love, as the mystic saint poet திரு அருட்பிரகாச இராமலிங்க வள்ளலார் (tiru aruṭpirakāca irāmaliṅka vaḷḷalār) sings in his திரு அருட்பா (tiru aruṭpā) (3269)

OriginalTransliterationTranslation
அன்பெனும் பிடியுள் அகப்படும் மலையே
அன்பெனும் குடில்புகும் அரசே
அன்பெனும் வலைக்குட் படுபரம் பொருளே
அன்பெனும் கரத்தமர் அமுதே
அன்பெனும் கடத்துள் அடங்கிடும் கடலே
அன்பெனும் உயிர்ஒளிர் அறிவே
அன்பெனும் அணுவுள் ளமைந்தபே ரொளியே
அன்புரு வாம்பர சிவமே.
aṉpeṉum piṭiyuḷ akappaṭum malaiyē
aṉpeṉum kuṭilpukum aracē
aṉpeṉum valaikkuṭ paṭuparam poruḷē
aṉpeṉum karattamar amutē
aṉpeṉum kaṭattuḷ aṭaṅkiṭum kaṭalē
aṉpeṉum uyir'oḷir aṟivē
aṉpeṉum aṇuvuḷ ḷamaintapē roḷiyē
aṉpuru vāmpara civamē
Oh Mountain
Who get caught in the grasp called love!
Oh King
Who enter the dwelling called love!
Oh transcendent Being
Who lodge in one’s palm!
Oh Sea
which gets incarcerated in the pitcher called love!
Oh Wisdom
that shines in the life called love!
Oh great Light
contained in the atom called love!
Oh transcendent Brahman
Who are the embodiment of love!

- translation G. Vanmikinathan
Tamil Reference: திரு அருட்பா (tiru aruṭpā) (3269)
    

    The saint also refers to Lord திரு முருகப்பெருமான் (tiru murukapperumāṉ) as "கருனையே வடிவான கந்தசாமி தெய்வம் (karuṉaiyē vaivāṉa kantacāmi teyvam – pure graceful form is the form of Lord Muruuga)".Thus, Hinduism or for that matter no religion mandates self-torture. Just pure Love will suffice. But this being said, how do we justify such acts of self-pain in the name of God. In my opinion, it demonstrates the voluntary expression of the devotees ' immense Love and devotion towards their beloved God. I am only reminded of the what the revered saint குமரகுருபரர் (kumaragurubarar) sings thus in his நீதிநெறி விளக்கம் (nītineṟi viḷakkam – exposition of righteous path)

OriginalTransliterationTranslation
மெய் வருத்தம் பாரார், பசி நோக்கார் கண் துஞ்சார்,
எவ்வெவர் தீமையும் மேற்கொள்ளார் – செவ்வி
அருமையும் பாரார், அவமதிப்பும் கொள்ளார்
கருமமே கண்ணாயினார்
mey varuttam pārār, paci nōkkār kaṇ tuñcār,
evvevar tīmaiyum mēṟkoḷḷār – cevvi
arumaiyum pārār, avamatippum koḷḷār
karumamē kaṇṇāyiṉār
Earnest seekers, worry nither about body pain, hunger nor sleep. They do not indulge even in iota of evil, neither influenced by praise or criticis since their only focus is on thier duty.
Tamil Reference: நீதி நெறி விளக்கம் (nīti neṛi viḻakkam)

   It also demonstrates the immense strength (physical, emotional, spiritual) gained in performing such risky, painful rite. Faith moves mountains! This leap of faith demonstrates strength gained even by ordinary persons to perform extraordinary feats as கவியரசு கண்ணதாசன் (kaviyaracu kaṇṇatācaṉ) sings

OriginalTransliterationTranslation
மனமிருந்தால் பரவைகூட்டில் மான்கள் வாழலாம்
வழியிருந்தால் கடுகுகுள்ளே மலையை காணலாம்
துணின்துவிட்டால் தலையில் எந்த சுமையும் தாங்கலாம்
குணம் குணம் அது கோயிலாகாம்.
maṉamiruntāl paravaikūṭṭil māṉkaḷ vāḻalām
vaḻiyiruntāl kaṭukukuḷḷē malaiyai kāṇalām
tuṇiṉtuviṭṭāl talaiyil enta cumaiyum tāṅkalām
kuṇam kuṇam atu kōyilākām.
If the heart is content, birds can dwell in the sky,
If the path is clear, mountains can catch the eye,
If worries are shed, burdens can be set aside,
In every aspect, it becomes a temple, pure and wide.
Tamil Reference: கவியரசு கண்ணதாசன் பாடல் (kaviyarasu kaṇṇadāsan pāḍal)



    I happened to see the following video documentary beautifully showcases the first person account of the faith, devotion and strength of the practitioner of such a ritual






கந்தசஷ்டி விரதத்தின் மெய்ஞான மேன்மை (kantacaṣṭi viratattiṉ meyñāṉa mēṉmai – spiritual significance of kandasasti observance)

    Immediately following ஐப்பசி மாத தீபாவளி அம்மவாசை திதி (aippasi māda dīpāvaḻi ammavāsai titii – no moon day in October during Diwali) begins the sacred கந்தசஷ்டிவிரதம் (kandasaṣṭiviradam – six-day vow for skanda). And it follows similar theme as that of தீபாவளி (dīpāvaḻi) as it represents the mythological event of சூரசம்ஹாரம் / सूरसंहार (sūrasamhāram / sūrasaṃhāra – slaying of demon): the अधर्मस्य विरुद्धं धर्मस्य विजयः (adharmasya viruddhaṁ dharmasya vijayaḥ – triumph of righteousness against unrighteousness), denoted by the destruction of these மூன்று அசுரர்கள் / तिस्रः असुराः (mūṉṟu acurarkaḷ  / tisraḥ asurāḥ –  three demons) the தேவசேனாபதி / देवसेनापति (dēvacēṉāpati / devasenāpati – divine commander in chief)  

  • பத்மாசுரன் / पद्मासुर (padmāsuran / padmāsura)
  • சிங்கமுகாசுரன் / सिंहमुखासुर (siṅkamukācuraṉ / siṃhamukhāsura) & 
  • தாரகாசூரன் / तारकासुर (tāragāsūran / tārakāsura)



    This victory is religiously celebrated as a week-long महोत्सव (mahotsava – grand festival) in all the  திரு முரகப்பெருமானின் திருக்கோயில்கள் (tiru murakapperumāṉiṉ tirukkōyilgaḷ - holy temples of Lord Murugan) across the length and breadth of Tamil Nadu including the famous அறுபடைவீடுகள் (aṟupaṭaivīṭukaḷ - six barracks)

#

திருத்தலம் (tiruttalam – sacred temple)

மாவட்டம் (māvaṭṭam - district)

1

திருப்பரங்குன்றம் (tirupparaṅkuṉṟam)

மதுரை (maturai)

2

திருச்செந்தூர் / திருச்சீரலைவாய் (tiruccentūr / tiruccīralaivāy)

தூத்துக்குடி (tūttukkuṭi)

3

திருவாவினன்குடி /பழனி (tiruvāviṉaṉkuṭi /paḻaṉi)

திண்டுக்கல் (tiṇṭukkal)

4

திருவேரகம் / சுவாமிமலை (tiruvērakam / cuvāmimalai)

தஞ்சாவூர் (tañcāvūr)

5

பழமுதிர்சோலை (paḻamutircōlai)

மதுரை (maturai)

6

திருத்தணி / குன்றுதோறாடல் (tiruttaṇi / kuṉṟutōṟāṭal)

திருவள்ளூர் (tiruvaḷḷūr)



அறுபடைவீடுகள் (aṟupaṭaivīṭukaḷ - six barracks)

    
  

     As the name indicates, on the சஷ்டிதிதி (saṣṭititi – sixth lunar day) of the event, thousands of திருமுருகப்பெருமானின் பக்த்தர்கள் (tirumurukapperumāṉiṉ bakttarkaḷ - devotees of Lord Muruga) will assemble at the sacred திருசெந்தூர் (tirucendūr) to watch the Grand Finale viz.  சூரசம்ஹார திருவிழா (sūrasamhāra tiruviḻā – grand festival of killing of the demon)! I am only reminded of the golden words,


OriginalTransliterationTranslation
திருசெந்தூரின் கடலோரத்தில்
செந்தில் நாதன் அரசாங்கம்
தேடி தேடி வருவோர்க்கெல்லாம்
தினமும் கூடும் தெய்வாம்சம்...
அசுரரை வென்ற இடம்
அது தேவரை காத்த இடம் ...
கோவிலின் அருகினில் கூடிய கூட்டங்கள்
தலையா கடல் அலையா?
குழந்தைகள் பெரியவர்கள் அனைவரை
இழுக்கும் குமரன் அவன் கலையா
tirucentūriṉ kaṭalōrattil
centil nātaṉ aracāṅkam
tēṭi tēṭi varuvōrkkellām
tiṉamum kūṭum teyvāmcam...
acurarai veṉṟa iṭam
atu tēvarai kātta iṭam ...
kōviliṉ arukiṉil kūṭiya kūṭṭaṅkaḷ
talaiyā kaṭal alaiyā?
kuḻantaikaḷ periyavarkaḷ aṉaivarai
iḻukkum kumaraṉ avaṉ kalaiyā
In the vast expanse of Thiruchendur's ocean,
Stands the majestic abode of Lord Muruga,
Seeked by all, day after day,
A divine presence that grows stronger with time.

A place where the demons were defeated,
And the gods found solace,
Within the temple's sacred walls,
Does the sea bow, does the waves dance?

Children and adults alike,
Are enchanted by the artistry,
Of the divine child, who captivates all.
Tamil Reference: கவியரசு கண்ணதாசன் பாடல் (kaviyarasu kaṇṇadāsan pāḍal)



திருசெந்தூர் சூரசம்ஹார திருவிழா (tirucendūr sūrasamhāra tiruviḻā – grand festival of killing of the demon at Tiruchendur)


      ஸ்ரீ கச்சியப்ப சிவாச்சாரியார் (srī kacciappa sivācāriyār) in his magnum-opus masterpiece கந்தபுராணம் (kandapurāṇam), very beautifully narrates the fierce battle ensuing between the Lord திரு முருகப்பெருமான் (tiru murukapperumāṉ) as the “தேவசேனாதிபதி / देवसेनापतिः (dēvacēṉātipati / devasenāpatiḥ – divine commander in chief)” on the side of धर्म (dharma - righteousness) and the other side by the अधर्म शक्ति (adharma śakti – unrighteous power) lead by the மூன்று அசுரர்கள் / तिस्रः असुराः (mūṉṟu acurarkaḷ  / tisraḥ asurāḥ –  three demons). 

OriginalTransliterationTranslation
ஆவதோர் காலை யீச னறுமுகப் பரனை நோக்கி
ஏவரு முடிக்க வொண்ணா திருந்தசூர் முதலோர் தம்பால்
மேவினை பொருது வென்று விரிஞ்சனே முதலா வுள்ள
தேவர்த மின்னல் நீக்கிச் செல்லுதி குமர வென்றான்.

விராவிய விலக்கத் தொன்பான் வீரரை வெய்ய பூதர்
இராயிர வெள்ளத் தோரை யிகற்படை மான்றே ரோடு
பராபர னுதவித் தூண்டப் பன்னிரு புயத்த னேகித்
தராதலம் புக்கு வெற்பைத் தாரக னோடு செற்றான்.

பூவினன் முதலா வுள்ள புங்கவர் வழிபட் டேத்தத்
தேவர்தங் கிரியின் வைகித் தென்றிசை நடந்து தாதை
மேவரு மிடங்கள் போற்றி மேதகு சேய்ஞல்*2 நண்ணி
மூவிரு முகத்தன் முக்கண் முன்னவன் படையைப் பெற்றான்.

பரனருள் படையைப் பெற்றுப் பராசரன் சிறார்*3 வந் தேத்தத்
திருவருள் புரிந்து சென்று செந்திலின் மேவிச் சூரன்
வரமொடு திருவுஞ் சீரும் வாசவன் குறையும் வானோர்
குரவனை வினவி யன்னான் கூறவே குமரன் தேர்ந்தான்.

அறத்தினை யுன்னி யைய னாடல்சேர் மொய்ம்பன்*4 றன்னை
உறத்தகு மரபிற் றூண்டி யொன்னலன் கருத்தை யோர்ந்து
மறத்தொடு கடலுள் வீர மகேந்திரம் அணுகி யேதன்
புறத்துள தானை யோராற் சூர்கிளை பொன்றச் செற்று.

சீயமா முகத்த னென்னுஞ் செருவலான் றனையு மட்டு
மாயையுந் திருவுஞ் சீரும் வரங்களும் பிறவு மாற்றி
ஆயிர விருநா லண்டத் தரசனாஞ் சூரன் றன்னை
ஏயெனு மளவில் வேலா லிருதுணி படுத்து நின்றான்.

துணிபடு சூர னோர்பால் சூட்டுவா ரணமா யோர்பால்
பிணிமுக மாகி நிற்பப் பெருந்தகை அவற்றை யூர்தி
அணிபடு துவச மாக்கி அப்பகல் செந்தில் வந்து
மணிசொரி யருவி தூங்கும் வான்பரங் குன்றஞ் சேர்ந்தான்.
āvatōr kālai yīca ṉaṟumukap paraṉai nōkki
ēvaru muṭikka voṇṇā tiruntacūr mutalōr tampāl
mēviṉai porutu veṉṟu viriñcaṉē mutalā vuḷḷa
tēvarta miṉṉal nīkkic celluti kumara veṉṟāṉ.

virāviya vilakkat toṉpāṉ vīrarai veyya pūtar
irāyira veḷḷat tōrai yikaṟpaṭai māṉṟē rōṭu
parāpara ṉutavit tūṇṭap paṉṉiru puyatta ṉēkit
tarātalam pukku veṟpait tāraka ṉōṭu ceṟṟāṉ.

pūviṉaṉ mutalā vuḷḷa puṅkavar vaḻipaṭ ṭēttat
tēvartaṅ kiriyiṉ vaikit teṉṟicai naṭantu tātai
mēvaru miṭaṅkaḷ pōṟṟi mētaku cēyñal*2 naṇṇi
mūviru mukattaṉ mukkaṇ muṉṉavaṉ paṭaiyaip peṟṟāṉ.

paraṉaruḷ paṭaiyaip peṟṟup parācaraṉ ciṟār*3 van tēttat
tiruvaruḷ purintu ceṉṟu centiliṉ mēvic cūraṉ
varamoṭu tiruvuñ cīrum vācavaṉ kuṟaiyum vāṉōr
kuravaṉai viṉavi yaṉṉāṉ kūṟavē kumaraṉ tērntāṉ.

aṟattiṉai yuṉṉi yaiya ṉāṭalcēr moympaṉ*4 ṟaṉṉai
uṟattaku marapiṟ ṟūṇṭi yoṉṉalaṉ karuttai yōrntu
maṟattoṭu kaṭaluḷ vīra makēntiram aṇuki yētaṉ
puṟattuḷa tāṉai yōrāṟ cūrkiḷai poṉṟac ceṟṟu.

cīyamā mukatta ṉeṉṉuñ ceruvalāṉ ṟaṉaiyu maṭṭu
māyaiyun tiruvuñ cīrum varaṅkaḷum piṟavu māṟṟi
āyira virunā laṇṭat taracaṉāñ cūraṉ ṟaṉṉai
ēyeṉu maḷavil vēlā lirutuṇi paṭuttu niṉṟāṉ.

tuṇipaṭu cūra ṉōrpāl cūṭṭuvā raṇamā yōrpāl
piṇimuka māki niṟpap peruntakai avaṟṟai yūrti
aṇipaṭu tuvaca mākki appakal centil vantu
maṇicori yaruvi tūṅkum vāṉparaṅ kuṉṟañ cērntāṉ.
Tamil Reference: கந்தபுராணம் (kantapurāṇam) (1.7.69-75)

    

Similarly, திரு குமரகுருபரர் (tiru kumaraguruparar) in his கந்தர் கலிவெண்பா (kantar kaliveṇpā) in his soul-kindling poetic verses explains the whole story thus: 


OriginalTransliterationTranslation
தாரகனும் மாயத் தடங்கிரியும் தூளாக
வீரவடி வேல் விடுத்தோனே .. சீரலைவாய்த்
தெள்ளு திரை கொழிக்கும் செந்தூரில் போய்க்கருணை
வெள்ளம் எனத்தவிசின் வீற்றிருந்து .. வெள்ளைக்
கயேந்திரனுக்கு அஞ்சல் அளித்துக் கடல்சூழ்
மயேந்திரத்தில் புக்கு இமையோர் வாழச் .. சயேந்திரனாம்
சூரனைச் சோதித்துவரு கென்றுதடம் தோள்விசய
வீரனைத் தூதாக விடுத்தோனே .. காரவுணன்
வானவரை விட்டு வணங்காமை யால் கொடிய
தானவர்கள் நாற்படையும் சங்கரித்துப் .. பானு
பகைவன் முதலாய பாலருடன் சிங்க
முகனைவென்று வாகை முடித்தோய் .. சகமுடுத்த
வாரிதனில் புதிய மாவாய்க் கிடந்தநெடும்
சூருடலம் கீண்ட சுடர் வேலோய் .. போரவுணன்
அங்கம்இரு கூறாய் அடன்மயிலும் சேவலுமாய்த்
துங்கமுடன் ஆர்த்தெழுந்து தோன்றுதலும் .. அங்கவற்றுள்
சீறும்அர வைப்பொருத சித்ரமயில் வாகனமா
ஏறி நடாத்தும் இளையோனே .. மாறிவரு
சேவல் பகையைத் திறல்சேர் பதாகைஎன
மேவத் தனித்துயர்த்த மேலோனே .. மூவர்
குறைமுடித்து விண்ணம் குடியேற்றித் தேவர்
சிறைவிடுத்து ஆட் கொண்டளித்த தேவே .. மறைமுடிவாம்
tārakaṉum māyat taṭaṅkiriyum tūḷāka
vīravaṭi vēl viṭuttōṉē .. cīralaivāyt
teḷḷu tirai koḻikkum centūril pōykkaruṇai
veḷḷam eṉattaviciṉ vīṟṟiruntu .. veḷḷaik
kayēntiraṉukku añcal aḷittuk kaṭalcūḻ
mayēntirattil pukku imaiyōr vāḻac .. cayēntiraṉām
cūraṉaic cōtittuvaru keṉṟutaṭam tōḷvicaya
vīraṉait tūtāka viṭuttōṉē .. kāravuṇaṉ
vāṉavarai viṭṭu vaṇaṅkāmai yāl koṭiya
tāṉavarkaḷ nāṟpaṭaiyum caṅkarittup .. pāṉu
pakaivaṉ mutalāya pālaruṭaṉ ciṅka
mukaṉaiveṉṟu vākai muṭittōy .. cakamuṭutta
vāritaṉil putiya māvāyk kiṭantaneṭum
cūruṭalam kīṇṭa cuṭar vēlōy .. pōravuṇaṉ
aṅkamiru kūṟāy aṭaṉmayilum cēvalumāyt
tuṅkamuṭaṉ ārtteḻuntu tōṉṟutalum .. aṅkavaṟṟuḷ
cīṟumara vaipporuta citramayil vākaṉamā
ēṟi naṭāttum iḷaiyōṉē .. māṟivaru
cēval pakaiyait tiṟalcēr patākai'eṉa
mēvat taṉittuyartta mēlōṉē .. mūvar
kuṟaimuṭittu viṇṇam kuṭiyēṟṟit tēvar
ciṟaiviṭuttu āṭ koṇṭaḷitta tēvē .. maṟaimuṭivām
Tamil Reference: கந்தர் கலிவெண்பா (kantar kaliveṇpā) (47.5-52)


    Esoterically speaking, according to the doctrine of சுத்தாத்வைத சைவசித்தாந்த தரிசனம் / शुद्धाद्वैतशैवसिद्धान्तदर्शन (suddādvaita saivasiddānta daricaṉam /  śuddhādvaitaśaivasiddhāntadarśana – pristine non-dualistic final accomplishment philosophy), symbolize the மும்மல பாசபந்தம் / त्रिकमल पाशबन्द (mum'mala pācabandam / trikamala pāśabanda – triadic binding noose)

#

அசுரன் / असुर (asuran / asura - demon)

மலம் मल (malam /mala - fetter)

பந்தம் / बन्ध (bandam / bandha - bondage)

1

பத்மாசுரன் / पद्मासुर (padmāsuran / padmāsura)

ஆணவமலம் / आणवमल (āṇavamalam / āṇavamala – minuteness fetter)

सहज प्रतिबन्ध / சகஜபரிபந்தம் (sahaja pratibandha / sagaja paribandam – innate obstruction)

2

சிங்கமுகாசுரன் सिंहमुखासुर (siṅkamukācuraṉ / siṃhamukhāsura)

கர்மமலம் कर्ममल  (karmamalam / karmamala – fatal fetter)

आगन्तुक संबन्ध / ஆகந்துக சம்பந்தம் (āgantuka saṁbandha / āgantuka sambandam – adventitious conjunction)

3

தாரகாசூரன் / तारकासुर (tāragāsūran / tārakāsura)

மாயாமலம் / मायामल  (māyāmalam / māyāmala – delusion fetter)

सांसर्गिक अनुबन्ध / சம்சர்கிக்க அனுபந்தம் (sāṁsargika anubandha / samsargikka aṉubandam – associated annexation)


    Before deep diving into these, we shall start with the overview of the पाश लक्षण / பாச இலக்கணம் (pāśa lakṣaṇa / pāsa ilakkaṇam – nature of fetter). We have already observed that etymologically, the term is derived from the root verb ‘पच् /பச்  (pach – to bind)’ added with suffix ‘/(a)  as the கருவிப்பொருள் விகுதி (karuvipporuḻ vigudhi). In other words, ‘पाश /பாசம் (pāśa / pāsam - fetter / bondage)means “¸ðÎÅÐ (kaṭṭuvadhu – to tie)” and hence it’s technical Tamil equivalent term is தளை (thaḻai - knot)


पाश त्रिमलानाम् (pāśa trimalānām – bondage of triple fetters)


    In fact, the latter term is widely employed in the classical சைவ திருமுறைகள் (saiva thirumuṛaigaḻ - saiva sacred scriptures) including the following mystic verse sung by the saint-poet திருஞானசம்பந்தர் (thiru jñānasaṃbandhar) in the முதல் திருமுறை (mudhal thirumuṛai – first sacred canto) composed at the sacred திருமுதுகுன்றம் (thirumudhukunṛam)

OriginalTransliterationTranslation
விளையாதொர் பரிசிவ்வரு பசுபாசவெதனையொண்
தளையாயின தவிரவ்வருள் தலைவன்னது சார்பாம்
களையார்தரு கதிராயிரம் உடையவ்வவனோடு
முளைமாதி தவழும்முயர் முதுகுன்றுடை வோமே.
viḷaiyātor paricivvaru pacupācavetaṉaiyoṇ
taḷaiyāyiṉa taviravvaruḷ talaivaṉṉatu cārpām
kaḷaiyārtaru katirāyiram uṭaiyavvavaṉōṭu
muḷaimāti tavaḻum'muyar mutukuṉṟuṭai vōmē.
It is here the Lord of Grace abides to uproot the previously peerless fetters and cause the soul’s recurring misery bred by pāsam to get extinct.
Let us fare forth and reach the lofty Muthukundru over which the myriad-rayed sun shines and the sprouting crescent crawls.
-translation by Dr. T.N. Ramachanran
Tamil Reference: திருஞானசம்பந்தர் தேவாரம் (tirujñāṉacampantar dēvāram) (1.12.3)

    பாசம் / தளை (pāsam / thaḻai - bondage) is basically a अध्यास बहुविध उपाधिनाम् (adhyāsa bahuvidha upādhinām – superimposition of limitations) in the form of मलानि (malāni fetters) created by the महामाया शक्ति (mahāmāyā śakti – power of cosmic illusion). The following verse from the sacred पशु पटलः विद्या पादस्य (paśu paṭalaḥ vidyā pādasya – soul chapter of wisdom section) belonging to the पौष्कर आगम (pauṣkara āgama) explains thus: 

OriginalTransliterationTranslation
आत्मा मला वृतसर्वज्ञत्वे इन्ञ्चिज्ज्ञातः।
न किञ्चिज्ज्ञस्तु यस्सोयम् मलेनऽपि न संवृतः॥
यथा शिवस्तथा नायम् मलेनैव समावृतः।
किञ्चयंमलिनो नोचेत् सक्तिभोगेकतम् भवेत्॥
ātmā malā vṛtasarvajñatve inñcijjñātaḥ।
na kiñcijjñastu yassoyam malena'pi na saṃvṛtaḥ॥
yathā śivastathā nāyam malenaiva samāvṛtaḥ।
kiñcayaṃmalino nocet saktibhogekatam bhavet॥
It is known that the soul is shrouded by mala. Because, in spite of its essential nature of being with the power of all-knowing, it is seen with the limited and conditioned consciousness. The soul which is not with limited knowledge(thereby becoming endowed with the power of all-knowing) is not shrouded by mala, like Siva. Therefore, this bound soul is certainly shrouded by mala itself. If the soul has not become veiled and defiled by mala, then how does the inclination towards enjoyments(bhogas) arise in the soul?

translation by Dr. S. P. Sabharatnam Sivacharyar
Sanskrit Reference: पौष्कर आगम (pauṣkara āgama) (4.4.125,126)

   Again, in the the following verses occurring in the प्रथम अधिकार (prathama adhikāra – first chapter) from the श्री मालिनिविजयोत्तर तन्त्र (śrī mālinivijayottara tantra) which is given very high importance in the पराद्वैतवाद कश्मिर् शैव दर्शनस्य (parādvaitavāda kaśmir śaiva darśanasya - transcendent nondualstic doctrine of Kashmir Saivism), it has been very clearly stated thus:

OriginalTransliterationTranslation
मलः कर्म च माया च मायीयमखिलं जगत्।
सर्वं हेयमिति प्रोक्तं विज्ञेयं वस्तु निश्चितम्॥
malaḥ karma ca māyā ca māyīyamakhilaṃ jagat।
sarvaṃ heyamiti proktaṃ vijñeyaṃ vastu niścitam॥
Mala which simply means related to Anava Mala (related to limited self, anu), Karma Mala (related to Karma, deeds) and Mayiya Mala (related to illusion, Maya) and all this illusive world is said to be avoidable group. This group should definitely be known to be avoidable by Sadhaka.

-translation by Sri Vishnu Datt Shastri
Sanskrit Reference: श्री मालिनिविजयोत्तर तन्त्र (śrī mālinivijayottara tantra) (1.16)

In terms of modern quantum physics, such अध्यास बहुविध उपाधिनाम् (adhyāsa bahuvidha upādhinām – superimposition of various adjuncts) is technically the शक्यत्व तरङ्गनीयोज्य प्रवल्य (śakyatva taraṅga nīyojya pravalya -possiblity wave-function collapse) into anthropically fine-tuned नूनभाव तरङ्गाः (nūnabhāva taraṅgāḥ - probability waves), reflected as individually manifested infintesimal बिन्धु कणाः (bindhu kaṇāḥ - point particles)

In the section பாச விகாரவியல் (pāca vikāraviyal) which is part of the minor yet famous treatise called தத்துவ விளக்கம் (tattuva viḻakkam), this structure is very clealry stated thus:

OriginalTransliterationTranslation
கதி தரு காழிமண் கட்டுமப் பாசங்கள் மூன்றவைதாம்
பொதிதரு மாணவம் போகஞ்செய் கன்மமும் மாயையுமா
முதியது தானொன்று முன்பினி லாடது சேதனன் கண்
நதிக மறைப்பன வாயிர கோடி விருத்டிகளே
kati taru kāḻimaṇ kaṭṭumap pācaṅkaḷ mūṉṟavaitām
potitaru māṇavam pōkañcey kaṉmamum māyaiyumā
mutiyatu tāṉoṉṟu muṉpiṉi lāṭatu cētaṉaṉ kaṇ
natika maṟaippaṉa vāyira kōṭi virut'ṭikaḷē

Tamil Reference: தத்துவ விளக்கம் (tattuva viḻakkam) (18)

     As indicated above, these बिन्धु कणाः (bindhu kaṇāḥ - point particles) represent the multitude of बन्धात्मानां (bandhātmānāṃ – bound souls), who are technically called in the sacred शैवागम शास्त्र (śaivāgama śāstra) as the पषवः (paṣavaḥ - creatures) caught in viscious cycle of पाश त्रिमलानाम् (pāśa trimalānāmbondage of triple fetters) viz. आणव / ஆணவம் (āṇava / āṇavam – atomicity / minuteness), कर्म /கன்மம் (karma / kanmam – action / fate) & माया /மாயை (māyā / māyai - ignorance).

     Depending on the specific potency of the बन्ध (bandha - bondage), the triad is variously classified viz. सहज प्रतिबन्ध (sahaja pratibandha – innate obstruction), आगन्तुक संबन्ध (āgantuka saṁbandha – adventitious conjunction) & सांसर्गिक अनुबन्ध (sāṁsargika anubandha – associated annexation) respectively. Such a classification is very clearly testified in the following verses from त्रिपदार्थ विचार प्रकरणम् (tripadārtha vicāra prakaraṇam – exposition on the triple categories), as part of the विद्यापादः (vidyāpādaḥ - wisdom section) belonging to the sacred श्रीमद् सर्वज्ञोत्तर आगम (śrīmad sarvajñottara āgama)

OriginalTransliterationTranslation
गुणभूताः स्मृताः पाशाः धर्माधर्मौ मलस्मृतौ।
सहजौ सर्वजन्तूनां ताम्रकालिकवत् स्थितौ॥
त्रिविधास्ते स्मृताः पाशाः सहजागन्तुकस्तथा।
संसर्गकास्तथा भूयश्रशृणु तेषु विनिर्णयम्॥
guṇabhūtāḥ smṛtāḥ pāśāḥ dharmādharmau malasmṛtau|
sahajau sarvajantūnāṁ tāmrakālikavat sthitau||
trividhāste smṛtāḥ pāśāḥ sahajāgantukastathā|
saṁsargakāstathā bhūyaśraśṛṇu teṣu vinirṇayam||
What are considered as bonds have appeared to the souls occasioning the state of embodiment and enjoyment for them. As held in this Agama, the primary bonds are of two kinds – dharma and adharma. They are the innate bonds of all kinds of souls. They exist in the souls as verdigris is present in the copper as its co-born impurity.
Those bonds which come under the category of adharma are of three kinds -
the innate(sahaja), the adventitious(a’gantuka) and the associated(sa’msargika).
Now, listen to my instructions as to how the existence of these three bonds is established and how these bonds are functioning.

-translation by Dr. S.P. Sabharatnam Sivachariyar
Sanskrit Reference: सर्वज्ञोत्तर आगम (sarvajñottara āgama) (4.1.11-12)


    Alternatively, the पाश त्रिमलानाम् (pāśa trimalānāmbondage of triple fetters) are also classified as प्रतिबन्ध (pratibandha), संबन्ध (saṃbandha) & अनुबन्ध (anubandha) respectively. Again, the eminent Professor and scholar Dr. S.Gangadharan, in his famous book ‘Śaiva Siddhānta with special reference to Śiva Prakāśa’, further classifies thus: 

Pāśa is a general name for three bonds. The soul is enshrouded by three bonds (malas). They are āava, māyā and karma. Ānava is called pratibandha because it obstructs the omniscience of the soul. Māyā which limits the pervasiveness of the soul is called sambanda and karma which ceaselessly follow the soul in directing it towards attainment of release is anubandha. They bind the soul in several ways”. The following table summarizes these mappings


स्वामि (svāmi - lord)

    Interestingly, according to अमरकोश (amarakośa) the famous thesaurus of classical Sanskrit terms, the title स्वामि (svāmi - lord) can be associated only to देवसेनापतिः (devasenāpatiḥ - divine commander in chief) who is the गजमुखानुजः (gajamukhānujaḥ - brother of elephant face God):  

OriginalTransliterationTranslation
देवसेनापतिः सूरः स्वामी गजमुखानुजः।devasenāpatiḥ sūr
aḥ svāmī gajamukhānujaḥ|
He is the commander of the army of the gods Sura the lord and the younger brother of Gajamukha
Sanskrit Reference: अमरकोश (amarakośa)



    That is, among all deities, the term சுவாமி / स्वामिन् (suvāmi / svāmin - lord)” originally and refers only to Lord திரு முருகப்பெருமான் (tiru murukapperumāṉ). This fact is testified by various saints and scholars including the ஜகத்குரு ஸ்ரீ காஞ்சி மகா பெரியவா (jagatguru sri kāñci magā periyavā) and ஸ்ரீ பாம்பன் சுவாமிக்ள் (srī pāmban suvāmigaḻ) etc. For example, the former, in his famous discourse recordings aptly titled as தெய்வத்தின் குரல் (dheivaththin kural – voice of God), very categorically states “’ஸ்வாமிஎன்றால் குமாரஸ்வாமியே (’svāmi’ eṉṟāl kumārasvāmiyē – Swami referes to Kumara Swami alone).  To quote him:



OriginalTransliterationTranslation
'ஸ்வாமி’ என்பது கடவுளுக்குப் பொதுப் பெயர் என்று வைத்துக் கொண்டிருக்கிறோம். பரமேசுவரனும் ஸ்வாமி, மகாவிஷ்ணுவும் ஸ்வாமி, விக்நேசுவரரும் ஸ்வாமி – எல்லா தெய்வங்களையும் “ஸ்வாமி” என்று வைத்துக் கொண்டிருக்கிறோம். இப்படி எந்த மூர்த்தியாகவும் இல்லாமல், இந்த எல்லாமாகவும் ஆகியிருக்கிற பரமாத்மாவை, பராசக்தியை கடவுள் (God) என்று எந்த மதஸ்தராலும் சொல்லப்படுகிறவரையும் “ஸ்வாமி” என்றே சொல்கிறோம். ஆனால் இந்த “ஸ்வாமி” என்கிற பெயர் வாஸ்தவத்தில் ஒருத்தருக்குத்தான் உண்டு. இப்போது நாம் சொல்கிற சாமிகள் எல்லாம் அந்த ஒருவரிடமிருந்துதான் அவர் பெயரையே கடனாகக் கேட்டு வாங்கித் தங்களுக்கும் வைத்துக் கொண்டிருக்கிறார்கள். அந்த நிஜமான ஸ்வாமி யாரென்றால் ஸுப்ரமண்யர் தான்; முருகன், முருகப் பெருமான் என்று இந்தத் தமிழ் தேசத்தில் தனியன்போடு சொல்லப் படுகிறவர்தான். அவர் குழந்தையாக இருக்கிற கடவுள்; குமாரஸ்வாமி.‘இவர்தான் ஸ்வாமி என்று எதனால் சொல்கிறீர்கள்?’ என்று கேட்பீர்கள்.‘அமரகோச’த்தின் ஆதாரத்திலேயே இப்படிச் சொல்கிறேன்.'svāmi’ eṉpatu kaṭavuḷukkup potup peyar eṉṟu vaittuk koṇṭirukkiṟōm. paramēcuvaraṉum svāmi, makāviṣṇuvum svāmi, viknēcuvararum svāmi – ellā teyvaṅkaḷaiyum “svāmi” eṉṟu vaittuk koṇṭirukkiṟōm. ippaṭi enta mūrttiyākavum illāmal, inta ellāmākavum ākiyirukkiṟa paramātmāvai, parācaktiyai kaṭavuḷ (God) eṉṟu enta matastarālum collappaṭukiṟavaraiyum “svāmi” eṉṟē colkiṟōm. inta “svāmi” eṉkiṟa peyar vāstavattil oruttarukkuttāṉ uṇṭu. ippōtu nām colkiṟa cāmikaḷ ellām anta oruvariṭamiruntutāṉ avar peyaraiyē kaṭaṉākak kēṭṭu vāṅkit taṅkaḷukkum vaittuk koṇṭirukkiṟārkaḷ. anta nijamāṉa svāmi yāreṉṟāl supramaṇyar tāṉ; murukaṉ, murukap perumāṉ eṉṟu intat tamiḻ tēcattil taṉiyaṉpōṭu collap paṭukiṟavartāṉ. avar kuḻantaiyāka irukkiṟa kaṭavuḷ; kumārasvāmi.‘ivartāṉ svāmi eṉṟu etaṉāl colkiṟīrkaḷ?’ eṉṟu kēṭpīrkaḷ.‘amarakōca’ttiṉ ātārattilēyē ippaṭic colkiṟēṉ.'Swami' is a common name for God. We refer to all deities, such as Parameshwara, Maha Vishnu, and Vigneshwara, as 'Swami'. We use the term 'Swami' to refer to the Supreme Soul, the Paramatma, and the Parashakti, without associating it with any specific form or idol. However, this name 'Swami' truly belongs to one individual. When we say 'Swami', we are actually referring to the deity whom we consider as our own and from whom we seek guidance. The true Swami is none other than Subramanya, also known as Murugan or Muruga in the Tamil language. He is the divine child, Kumaraswami. You may wonder why I am using the term 'Swami' to refer to him. I am saying this based on the authority of 'Amarakosha', a Tamil lexicon.
Tamil Reference: தெய்வத்தின் குரல் (deivattin kural - Voice of God)




    Scriptures like the Sanskrit स्कन्दमहापुराण (skandamahāpurāṇa) and its Tamil version கந்தபுராணம் (kandapurāṇam) very beautifully captures the events that follow both from the gross physical aspect of the battle as well as from the point of view of the inner struggle and purification process in the mind of the असुराः (asurāḥ – demons), showing different stages in the spiritual transformation from the negative state dominated by கர்வம் / गर्व (garvam / garva - arrogance) & துவேஷம் / द्वेष (duvēam / dveṣa  - hatred), to the positive state dominated by அன்பு / प्रेम (anbu / prema -  love) & பக்தி /भक्ति (bakti / bhakti - devotion)

    Finally, at the end of the நீண்ட இழுக்கப்பட்ட போர் / दीर्घकालं यावत् आकृष्टं युद्धम् (nīṇṭa iḻukkappaṭṭa pōr / dīrghakāla yāvat ākr̥ṣṭa yuddham - long-drawn battle), which is believed to have extended to almost 18 years, after defeating them, Lord திரு முருகப்பெருமான் (tiru murukapperumāṉ), out of His infinite compassion, blesses them with His sacred विश्वरूपदर्शन (viśvarūpadarśana – cosmic form vision)பத்மாசுரன் / पद्मासुर (padmāsuran / padmāsura) who had been blessed with such a privilege of witnessing the same, melts down with pure love and reverence to the Lordship. Thus, finally, கர்வம் / गर्व (garvam / garva - arrogance) & துவேஷம் / द्वेष (duvēam / dveṣa  - hatred) gives way to அன்பு प्रेम (anbu / prema -  love) & பக்தி /भक्ति (bakti / bhakti - devotion), as explained in the following verses: 



OriginalTransliterationTranslation
திருகிய வெகுளி முற்றுந் தீர்ந்தன செருவின் ஊக்கம்
அருகிய துரோமம் புள்ளி ஆயின விழியில் தூநீர்
பெருகிய திவன்பால் அன்பு பிறந்தன தமியேற் குள்ளம்
உருகிய தென்பு தானும் உலைமெழு காகும் அன்றே.
போயின அகந்தை போதம் புகுந்தன வலத்த தான
தூயதோர் தோளுங் கண்ணுந் துடித்தன புவன மெங்கும்
மேயின பொருள்கள் முற்றும் வெளிப்படு கின்ற விண்ணோர்
நாயகன் வடிவங் கண்டேன் நற்றவப் பயனீ தன்றோ?.
tirugia veguḻi muṛṛum tīrndana; seruvin ūkkam
arugiadu; urOmam puḷyāyina; vihiyil vnīr
perugiadu; ivanpāl anbu piṛandana; tamiyErku uḻḻam
urugiyadu enbudānum ulaimehugu āgum anṛe।
pOyina agandai; bOdam pugundana; valattadāna
tūyadOr tOḻum kaṇṇum tuḍittana; bhuvanam eṅgum
mEyina poruḻgaḻ yāvum veḻippaḍuginṛa viṇṇOr
nāyagan vaḍivam kaṇḍEn। naltavappayan īdu anṛo?
This is a non-satiating sight. I feel a true transformation of mind. My anger has disappeared. My eyes are shedding tears of joy now. I am thrilled beyond description. My hands come together automatically to salute Him. I want to prostrate and worship this Lord. I desire to place my head on his feet and bow down in reverence. My right eye and right shoulder are twitching and my pride has vanished. I want to love all. My mind is full of good thoughts for everyone. I am the most blessed of all. I have reaped the greatest benefit of this birth. I have been the most fortunate on earth. I want to be a servant always at the feet of this Lord. How can I get those blessings I want to have the grace of God in the fullest measure?
English translation Dr. Akila Sivaraman

Tamil Reference: கந்தபுராணம் (kandapurāṇam)




  பத்மாசுரன் /पद्मासुर (padmāsuran / padmāsura) confronts செந்தில்நாதன் (sendilnātan) but finally is conquered by the latter who splits former’s body into two halves. Lord திரு முருகப்பெருமான் (tiru murukapperumāṉ) was magnanimous enough to give to பத்மாசுரன் /पद्मासुर (padmāsuran / padmāsura), transform his two halves as His own அன்பான் சேவகர்கள் / प्रियसेवकाः (aṉbāṉ sēvakargaḷ / priyasēvakā - beloved attendants), as tabulated below, and thereby permanently giving him abode

#

பாகம் / भाग (bāgam  / bhāga – part)

சேவகர் / सेवक (sēvakar / sevaka - attendant)

1

இடது பாகம் /  वामभाग (iḍadubāgam  / vāmabhāga – right part)

சேவல்கொடி / मुर्गः ध्वजः (sēvalkoṭi / murgaḥ dhvajaḥ – rooster flag)

2

வலது பாகம் दक्षिणभाग (valadu pādi dakṣiṇabhāga – right part)

மயில் / मयूरः (mayil / mayūraḥ – peacock)

  In the पराद्वैत वाद त्रिक शैव दर्शनस्य (parādvaita vāda trika śaiva darśanasya – nondualstic doctrine of tiad Shaiva philosophy) these dual modes of आणव मल (āṇava mala - atomic-impurity) are technically called as पौरुष्य अज्ञान मल (pauruṣya ajñāna mala – atomic limitation of soul) & बौद्ध अज्ञान मल (bauddha ajñāna mala – atomic limitation of intelligence) respectively. The locus of operation for the former, as the name indicates, is आध्यात्मिक (ādhyātmika – soul dominated) and thereby resulting in सङ्कोच स्वातन्त्र शक्ति प्रज्ञाम् (saṅkoca svātantra śakti prajñām – contraction of freedom awareness) while that of latter is अधिभौतिक (adyātmika – matter dominated) and thereby resulting in अनिश्च्य स्वभाव (aniścya svabhāva– indeterminancy) in some cases and विपरीतनिश्चय स्वभाव (viparītaniścaya svabhāva – wrong determinancy).

Modes of आणव मल (āṇava mala - atomic-impurity)



சூரசம்ஹாரம் / सूरसंहार (sūrasamhāram / sūrasaṃhāra – slaying of demon)


    Thus, the Lord திரு முருகப்பெருமான் (tiru murukapperumāṉ) has permanently embraced the offender after teaching him the needed lesson. திரு அருட்பிரகாச இராமலிங்க வள்ளலார் (tiru aruṭpirakāsa irāmaliṅga vaḻḻalār), in his beautiful expression calls such bestowing மரக்கருனை (marakkarunai - harsh mercy) to be the natural characteristic of the All Compassionate God, otherwise the whole concept of Divinity is meaningless. பத்மாசுரன் / पद्मासुर (padmāsuran / padmāsura) who had been blessed with such a privilege of witnessing the same, melts down with pure love and reverence to the Divine Lordship. 


OriginalTransliterationTranslation
வானம்எங் கேஅமுத பானம்எங்கே அமரர்
வாழ்க்கைஅபி மானம்எங்கே
மாட்சிஎங் கேஅவர்கள் சூழ்ச்சிஎங் கேதேவ
மன்னன்அர சாட்சிஎங்கே
ஞானம்எங் கேமுனிவர் மோனம்எங் கேஅந்த
நான்முகன் செய்கைஎங்கே
நாரணன் காத்தலை நடத்தல்எங் கேமறை
நவின்றிடும் ஒழுக்கம்எங்கே
ஈனம்அங் கேசெய்த தாருகனை ஆயிர
இலக்கம்உறு சிங்கமுகனை
எண்அரிய திறல்பெற்ற சூரனை மறக்கருணை
ஈந்துபணி கொண்டிலைஎனில்
தானமிங் கேர்சென்னை கந்தகோட் டத்துள்வளர்
தலம்ஓங்கு கந்தவேளே
தண்முகத் துய்யமணி உண்முகச் சைவமணி
சண்முகத் தெய்வமணியே
vāṉameṅ kē'amuta pāṉameṅkē amarar
vāḻkkai'api māṉameṅkē
māṭci'eṅ kē'avarkaḷ cūḻcci'eṅ kētēva
maṉṉaṉara cāṭci'eṅkē
ñāṉameṅ kēmuṉivar mōṉameṅ kē'anta
nāṉmukaṉ ceykai'eṅkē
nāraṇaṉ kāttalai naṭattaleṅ kēmaṟai
naviṉṟiṭum oḻukkameṅkē
īṉamaṅ kēceyta tārukaṉai āyira
ilakkamuṟu ciṅkamukaṉai
eṇariya tiṟalpeṟṟa cūraṉai maṟakkaruṇai
īntupaṇi koṇṭilai'eṉil
tāṉamiṅ kērceṉṉai kantakōṭ ṭattuḷvaḷar
talamōṅku kantavēḷē
taṇmukat tuyyamaṇi uṇmukac caivamaṇi
caṇmukat teyvamaṇiyē
If you had not bestowed harsh mercy on Thaarukan who did the mean thing,
on Singamugan (the Lion faced Giant) of a thousand eyes,
and on Sooran of unimaginably rare might, and had not taken them into Your service,
where would the heavens be, where the drink of ambrosia,
where the life of the immortals, where their magnificience,
where the rule of the king of the Devas, where their gnosis,
where the contemplation of sage, where the activity of the four faced One,
where the performance of the function of protection by Narayanan,
where the conduct laid down by the four Vedas,
where would all these be?

-translation by Vanmikinathan
Tamil Reference: திரு அருட்பா(tiru aruṭpā)

    The दिव्यमायाशक्ति परमेश्वरस्य (divyamāyāśakti parameśvarasya – divine mystic force of the supreme god), has beautifully programmed the कर्मविधयः (karmavidhayaḥ – karmic laws) ensuring that the पिण्डाण्डव्यस्तियवस्थाबद्धजीवात्मनस्य (piṇḍāṇḍavyastiyavasthābaddhajīvātmanasya – microcosmic individual state of the bound corporeal soul) is provided with the right mix of दैवदत्तादृष्टप्रारबधकर्मस्य (daivadattādṛṣṭaprārabadhakarmasya – predetermined destiny of commenced fate) as well as प्रतिनिविष्ट आगामिन्कर्म (pratiniviṣṭa āgāminkarma – self-willed future-fate). Accordingly, every जीवात्मन् (jīvātman – corporeal soul) is gamified and pre-programmed to reach the परमात्मन् (paramātma – absolute divinity), giving enough room for the individual to decide the route to take. Each जीवात्मन् (jīvātman – corporeal soul) is given the liberty of selecting a positive route with smooth terrain by following the established and recommended path or the जीवात्मन् (jīvātman – corporeal soul) can also take the more adventurous and tough terrain path (the negative route), traveling in the opposite direction of recommended path. The இறையருள் (iṟaiyaruḷ - divine grace) then comes to the rescue of the जीवात्मन् (jīvātman – corporeal soul) by apparently confronting it but actually helping it by enforcing the needed course-correction. In devotional literature, such a process is technically called as இறைவன் தடுத்தாட்கொள்ளுதல் (iṟaivaṉ taṭuttāṭkoḷḷutal – God taking the invasive control). However, strongly, and antagonistically the evil manifests itself, yet in the long run, it will still get controlled, cleansed and absorbed into the सर्वज्ञ सर्वव्यापिन् सर्वशक्तिवतानन्दमय परमैश्वर्यम् (sarvajña sarvavyāpin sarvaśaktivatānandamaya paramaiśvaryam – omniscient-omnipotent-omnipresent-blissful supreme divinity), as articulated by the great Sufi mystic poet Maulana Jalaludin Rumi:


The spiritual way ruins the body, 
and, having ruined it, restores it to prosperity; 
Ruined the house for the sake of the golden treasure, 
and with that same treasure, built it better than before; 
Cut off the water and cleansed the river bed, 
then caused drinking water to flow into it; 
Cleft the skin and drew out the barb, 
then made fresh skin grow over the wound; 
Razed the fortress and took it from the infidel, 
then reared thereon a hundred towers and ramparts; 
Sometimes the action of God appears like this, 
sometimes the contrary; 
(true) religion is nothing but bewilderment 
-Maulana Jalaludin Rumi

    Thus, like a उत्तरदायी पिता (uttaradāyī pitā - responsible father) who takes disciplinary action against his अप्पराधपुत्रः (apparādhaputraḥ - erring son), similarly, भगवान् (bhagavān - God) justly punishes the अप्पराध जीवात्मन् (apparādha jīvātman – erring corporeal-soul). However, at the same time, just as a प्रेम्णा पालनी च माता (prēmṇā pālanī ca mātā - loving and caring mother), the “தனிப்பெருங்கருனை (tanipperuṅkarunai - Infinitely Compassionate God)” who is none other than the “கருனையே வடிவான கந்தசுவாமி தெய்வம் (karuṉaiyē vaivāṉa kantacuvāmi deyvam – pure compassionate form of Lord Kandhaswami)”, finally helps in the salvation of even such अप्पराध जीवात्मनः (apparādha jīvātmanaḥ– erring corporeal-souls). To quote from the கந்தபுராணம் (kandapurāṇam),

OriginalTransliterationTranslation
தீயவை புரிந்தா ரேனுங் குமரவேள் திருமுன் உற்றால்
தூயவ ராகி மேலைத் தொல்கதி யடைவர் என்கை
ஆயவும் வேண்டுங் கொல்லோ அடுசமர் இந்நாட் செய்த
மாயையின் மகனும் அன்றோ வரம்பிலா அருள்பெற் றுய்ந்தான்
tīyavai purintā rēṉuṅ kumaravēḷ tirumuṉ uṟṟāl
tūyava rāki mēlait tolkati yaṭaivar eṉkai
āyavum vēṇṭuṅ kollō aṭucamar innāṭ ceyta
māyaiyiṉ makaṉum aṉṟō varampilā aruḷpeṟ ṟuyntāṉ
In the embrace of the divine Kumaravel, who vanquished the evil,
I surrender myself, purified and adorned with the sacred ash.
Grant me the desire to serve, O benevolent Lord,
For the son of illusion has found solace in your divine grace.
Tamil Reference: கந்தபுராணம் (kandapurāṇam) (4.13.496)


    Interestingly, Lord திரு முருகப்பெருமான் (tiru murukapperumāṉ) is called “குமாரன் / कुमार (kumāran / kumara – son / lad)” and this term esoterically denotes the ‘removal of deficiency/hindrance’. Etymologically, the term can be split as “கு / कु (ku – finitude / minuteness)” & “மார / मार (māra / māra – slaying / killing)”. Philosophically, the term corresponds to “गुरु / குரு (guru - preceptor)” - the one who removes ignorance and brings enlightenment to the disciple. Again, etymologically, the Tamil term “கந்தன் (kandan)” also represents the same, as it can be split as “கு / कु (ku – finitude / minuteness)” + “அந்தன் (antan – terminator)”. In other words, குமாரன் / கந்தன் (kumāran / kandan) symbolizes the “terminator of ignorance or darkness”. 

According to the ஞானமார்க மெய்ஞனான விளக்கம் (jñāṉamārga meijñaṉāṉa viḷakkam – gnostic path of spiritual explanation), the meaning of the tough battle ensued between the அசுரர்கள் /असुराः (acurarkaḷ  / asurāḥ – demons) and the Lord திரு முருகப்பெருமான் (tiru murukapperumāṉ) signifies the tough struggle a अध्यात्मिक साधक (adhyātmika sādhaka – spiritual student) needs to pass through fighting against all his mental impurities viz. மும்மல பாசபந்தம் / त्रिकमल पाशबन्द (mum'mala pācabandam / trikamala pāśabanda – triadic binding noose) personalized by the மூன்று அசுரர்கள் / तिस्रः असुराः (mūṉṟu acurarkaḷ  / tisraḥ asurāḥ –  three demons), as indicated in a table earlier. 

In other words, சூரஸ்ம்ஹாரம் / सूरसंहार (sūrasammaaram / sūrasaṃhāra – slaying of demon) represents the आत्माशुद्धियज्ञः (ātmāśuddhiyajña - soul-cleansing sacrifice) and gradually the awakening of षडाधरचक्राणि कुण्डलिनीशक्तेः (ṣaḍādharacakrāṇi kuṇḍalinīśakteḥ – six core centres of bio-magnetic energy). That is why Lord திரு முருகப்பெருமான் (tiru murukapperumāṉ) is also called “श्री षण्मुखस्कन्द / ஸ்ரீ ஷண்முகஸ்கந்தன் (śrī ṣaṇmukhaskanda / srī ṣaṇmukaskantaṉ– six-faced sri skanda)

    To understand more about this concept of विद्वेष भक्ति (vidveṣa bhakti – Hateful Devotion), I would like to share my humble learnings in the following blog

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A philosophical analysis about the spiritual significance of विद्वेष भक्ति (vidveṣa bhakti – Hateful Devotion)

https://whatisgod-vidveshabhakti.blogspot.com/





    In कौमारमतसंप्रदाय (kaumāramatasaṃpradāya – theological tradition of kumara), these षड्कोणचक्रमण्डल (ṣaḍkoṇacakramaṇḍala – six-edged cyclic circuit) formed by the परनाद (paranāda – primordial jitter) emanating from the central परबिन्दु (parabindu – transcendental point) are represented by षडाक्षरमन्त्र (ṣaṭākṣramantra – six-syllabled mantra) viz. “சரவணபவ (saravaṇabava)”. I would like to quote here the thought-provoking explanation on the significance of this festival by Swami Krishnananda, one of the direct disciples of Swami Sivananda,

"So we have in this great epic of Skanda’s incarnation, the ‘Kumara Sambhava’, the mighty portrayal of the adventure of the Spirit through the processes of sadhana, spiritual practice, wherein we commune ourselves with the highest power that is conceivable, the energy of God Himself. We have to draw that energy forward and harness it to face this world. Then the power of externality gets transformed into the peace of universality. What happened to the Rakshasas—Surapadma, Simhamukha and Taraka? Those forces which were externalised and which were the desires impelling themselves outwardly in the direction of sense-objects, were transformed into the universal peace of creation. Peace reigned supreme. There is nothing called destruction anywhere. These demons were not destroyed in the ordinary sense of the term. You know the law of conservation of energy. Energy is never increasing or decreasing in creation. It is only concentrated in different forms and at different places. The concentrated form of it is what we call evil. So the very same energy which was in the form of these demoniacal elements was transformed by the Divine energy, which means to say, all that was impulsive in the direction of externality, space, time, causality and objectivity and desire of every kind, got withdrawn into the peace of the Absolute, and the Goal of life was reached. This is, in my humble opinion, the great spiritual significance behind the religious festival called the Skanda Shashthi, which falls on the sixth day of the bright fortnight in the month of kartika (October-November). There are other meanings which are manifold and interesting. Out of all this variety, I have placed before you one feature for your contemplation"


    In fact, திரு அருட்பிரகாச இராமலிங்க வள்ளலார் (tiru aruṭpirakāsa irāmaliṅga vaḻḻalār) in a famous உரைநடை உபதேசம் (urainaṭai upatēcam - prose sermon) explains the esoteric significance of சுப்பிரமணியம் / सुब्रह्मण्यम् (subiramaṇiyam / subrahmaṇyam – dear to Brahman) and சூரஸ்ம்ஹாரம் / सूरसंहार (sūrasamhāram / sūrasaṃhāra – slaying of demon) thus: 

OriginalTransliterationTranslation
பதுமாசுரன் என்பது: பதுமம் - நாபி, அ - அவா, சுரன் - சுழித்து எழுதல். நாபியினிடமாய் அடங்காமல் எழும்பும் குணத்தை அடக்கியும் தடைபடாதது பத்மாசுரனாகிய அவா. கஜமுகம் என்பது மதம். சிங்கமுகம் என்பது மோகம். இவைகளை வெல்வது ஐந்தறிவாலும் உபசத்தியான பஞ்ச சத்தியாலுங் கூடாது. ஆதலால் சிவத்தால் தடைப்பட்டது. சுப்பிரமணியம் என்னும் ஷண்முகரால் சம்மரிக்க வேண்டியது எப்படி எனில்: பஞ்ச சத்தியோடு அனன்னியமாகிய சம்வேதனை என்னும் அருட்சத்தியையுங் கூட்டிச் சுத்த அறிவே வடிவாகிய ஆறறி வென்னும் முகங்களோடு, சுத்தஞானம் சுத்தக்கிரியை என்னும் சத்தியுடன், கூர்மை பொருந்திய வேல் என்னும் விவேகத்தால், தயாவடிவாய் அவா மோக மதங்களை நாசஞ் செய்வது சூரசம்மாரம். மயில் என்பது மேற்படி தத்துவங்கள் நஷ்டமானாலும் அவற்றின் அக்கிரமம் அதிக்கிரமம் கெட்டுக் கிரமம் மாத்திரம் இருப்பது. பூர்வ வாசனாதிகள் பல வண்ணமாய் விரிந்து ஆடுவது இயல்பாதலால், அவற்றை அசைய வொட்டாது மத்தியில் ஏறி இருப்பதாகிய சுத்த அறிவே ஷண்முகம். விகல்ப ஜாலமே மயில். இவ்வண்ணமே அண்டத்திலும் உண்டு. மேலும், நமது புருவ மத்தியில் ஆறு பட்டையாய் மணிபோல் ஓர் ஜோதி யிருக்கிறது. அந்த ஜோதியே ஷண்முகம்.patumācuraṉ eṉpatu patumam - nāpi, a - ava, curaṉ - cuḻittu eḻutal. nāpiyiṉiṭamāy aṭaṅkāmal eḻumpum kuṇattai aṭakkiyum taṭaipaṭātatu patmacuraṉākiya avā. kajamukam eṉpatu matam. ciṅkamukam eṉpatu mōkam. ivaikaḷai velvatu aintaṟivālum upacattiyāṉa pañcacattiyāluṅkūṭātu. ātalāl civattāl taṭaippaṭṭatu cuppiṭaramaṇiyam eṉṉum ṣaṉmukarāl cam'marikka vēṇṭiyatu eppaṭi eṉil: pañca cattiyōṭu aṉaṉṉiyamākiya camvētaṉai mukaṅkaḷōṭu, cutt ñāṉam cuttakkiriyai cattiyuṭaṉ, kūrmai poruntiya vēl eṉṉum vivēkattāl, tayavaṭivāy avā mōka mataṅkaḷai nācañceyvatu cūracam'māram. mayil eṉpatu mēṟpaṭi tattuvaṅkaḷ naṣṭamāṉalum avaṟṟiṉ akkiramam atikkiramam keṭṭuk kiramam pāttiram iruppatu. pūrva vācaṉātikaḷ pala vaṇṇamāy virintu āṭuvatu iyalpātalāl, avaṟṟai acaiya voṭṭātu mattiyil ēṟi iruppatākiya cutta aṟivē ṣaṇmukam. vikalpa jālamē mayil. ivaṇṇamē aṇṭattilum uṇṭu. mēlum namatu puruva mattiyil maṇippōl ōr jōtiyirukkiṟatu. anta jōtiyē ṣaṇmukamPadmasuran: Padma - navel, A - passion, suran – crooked rising. Padmasuran, is the unquenching passion that uncontrollably rises from the navel. Gajamukham (elephant-faced) is intoxication. Singamukham (lion-faced) is delusion. These should not be pursued even with the five senses and the knowledge gained from them. Therefore, it was obstructed by Shiva. “Subramanyam (dear to brahman/divinity)”, also known as “Shanmukha (six-faced)”, is the divine form that must be adorned. Along with the five senses, it is the pure gnosis that is the true sixth face of Divine Grace, which is the combination of the five elements, the pure knowledge that is the essence of the divine consciousness, the pure action that is associated with truth, the wisdom that overcomes ignorance, and the discernment that is achieved through the sharp spear of wisdom, along with the grace to destroy the illusions of desire and attachment. Peacock is the loss of these principles and is the resultant transgression after filtering out the under and over transgressions. As it is natural for it to dance to the tunes of the various colours of past desire-impressions, stabilizing the same by riding on it is the pure wisdom of Shanmukha. is and it is the pure knowledge that does not let them fade away but resides in the middle as Shanmukha. Peacock symbolizes spiritual dilemma, and its colours are also found in the universe. Even between our eyebrows, there is a torch like a bell with six-rayed light, called Shanmukha.
Tamil Reference: திரு அருட்பா உரை நடை பகுதி : உபதேச குறிப்புகள் (tiru aruṭpā urai naḍai : upadEsa kuṛppugaḻ)



     In fact, He is also called “கார்த்திகேயன் / कार्तिकेय (kārttikēyaṉ / kārtikeya)” because He is the अन्तर्यामि ब्राह्मन (antaryāmi brāhmana - indwelling divinity) within all of us, who provides காரத்தல் (kārttal - protection) against and liberation from the ill-effects from the vicious cycle of மாயையின் கருவி கரணங்கள் (māyayin karuvi karaṇaṅgaḻ – the sensual instruments of nescience / illusion) and thereby help the aspiring soul to attained the state of निर्विकल्प समाधि (nirvikalpa samādhi – undifferentiated atonement). This fact is testified by the Lord திரு முருகப்பெருமான் (tiru murukapperumāṉ) Himself to sage ஸ்ரீ அகத்தியமகரிஷி / श्री अगस्त्यमहऋषि (srī agattiyamagariṣi / śrī agastyamahaṛṣi) in his “யோகஞானம்  (yōgajñana  – Yogic wisdom) 500”

OriginalTransliterationTranslation
போற்றினே னெவுயிரும் நான் தானென்று புத்திரனே
பூர்வ கன்ம வினைகள் போக ஏற்றினேன் முக்கோண
ரவிக்குள்ளாக இயல்பாக மும்மூலம் ஏற்றிக்கொண்டேன்
வாழ்த்தினேன் பாஷாண மூன்றும் கொண்டேன் வஸ்தான
வஸ்தோடே வணங்கிச்சென்றேன் கார்த்து
நான் கருவிகளை கொன்றதாலே
கார்த்திகை ஈஸ்வரன் என்றும் எனக்குப் பேரே.
pōṟṟiṉē ṉevuyirum nāṉ tāṉeṉṟu puttiraṉē
pūrva kaṉma viṉaikaḷ pōka ēṟṟiṉēṉ mukkōṇa
ravikkuḷḷāka iyalpāka mum'mūlam ēṟṟikkoṇṭēṉ
vāḻttiṉēṉ pāṣāṇa mūṉṟum koṇṭēṉ vastāṉa
vastōṭē vaṇaṅkicceṉṟēṉ kārttu
nāṉ karuvikaḷai koṉṟatālē
kārttikai īsvaraṉ eṉṟum eṉakkup pērē.
I am the son who proudly proclaims,
With the past deeds of my ancestors, I have gained fame.
Like the sun rising in the east, I have emerged strong,
I wear the garments of victory, threefold and long.
With reverence, I bow before the divine,
For it is through their blessings that my weapons shine.
Karthigai Eswaran, they call me by name,
For I am the one who conquered, and earned my fame.
Tamil Reference: யோக ஞானம் 500 (yōga jñānam 500 – Yogic wisdom 500)

`    In other words, Lord திரு முருகப்பெருமான் (tiru murukapperumāṉ) as our தேவசேனாபதி / देवसेनापति (dēvacēṉāpati / devasenāpati – divine commander in chief) serves as a very powerful மெய்ஞான கவசம் (meijñāna kavasam – spiritual shield) protecting us from all forms of evils.

OriginalTransliterationTranslation
அஞ்சு முகம் தோன்றின் ஆறு முகம் தோன்றும்
வெஞ்சமரில் அஞ்சனை வேல் தோன்றும்
நெஞ்சில் ஒரு கால் நினைக்கின் இருகாலும் தோன்றும்
முருகா என்று ஓது வார் முன் !!
añcu mukam tōṉṟiṉ āṟu mukam tōṉṟum
veñcamaril añcaṉai vēl tōṉṟum
neñcil oru kāl niṉaikkiṉ irukālum tōṉṟum
murukā eṉṟu ōtu vār muṉ !!
When fear appears, six faces emerge,
In the battlefield, courage takes its surge.
If in your heart, a memory resides,
Always, Muruga will be your guide.
Tamil Reference: திருமுருகாற்றுப்படை (tirumurugāṛṛuppaḍai)



    Interestingly, even भगवान् श्री कृष्णपरमात्मन् (bhagavān śrī kṛṣṇaparamātman) in his famous discourse, the श्रीमद् भगवद्गीता (śrīmad bhagavadgītā – sacred song celestial) identifies Himself as सेनानीनामहं स्कन्द: (sēnānīnāmahaṁ skandaḥ - among commanders of armies I am Skanda)

OriginalTransliterationTranslation
पुरोधसां च मुख्यं मां विद्धि पार्थ बृहस्पतिम् |
सेनानीनामहं स्कन्द: सरसामस्मि सागर: ||
purōdhasāṁ ca mukhyaṁ māṁ viddhi pārtha br̥haspatim |
sēnānīnāmahaṁ skandaḥ sarasāmasmi sāgara: ||
O son of Prtha, know me to be Brhaspati, the foremost among the priests of kings. Among commanders of armies I am Skanda; among large expanses of water I am the sea.

-translation by Swami Gambhirananda (RKM Order)
Sanskrit Reference:श्रीमद् भगवद्गीता (śrīmad bhagavadgītā) (10.24)


This is also why கவச தோத்திரங்கள் (kavaca tōttirakaḷ - armour eulogies) is more popular in முருகன் பக்தி மார்கம் (murugaṉ bakti mārgam – devotional tradition of Muruga) viz. ஸ்ரீ கந்தசஷ்டிகவசம் (srī kantacaṣṭikavacam), ஸ்ரீ ஷண்முககவசம் (srī ṣaṇmukakavacam), ஸ்ரீ கந்தகுருகவசம் (srī kandagurukavacam) etc. For instance, take the ஸ்ரீ கந்தசஷ்டிகவசம் (srī kantacaṣṭikavacam), wherein the devotee invites the Lord to enter देहालय (dehālaya – body temple) and protect every aspect of his body mind and soul from all dangers:

OriginalTransliterationTranslation
மையல் நடனஞ்செய்யும் மயில்வா கனனார்
கையில் வேலால் எனைக் காக்கவென் றுவந்து
வரவர வேலா யுதனார் வருக
வருக வருக மயிலோன் வருக

இந்திரன் முதலா எண்டிசை போற்ற
மந்திர வடிவேல் வருக வருக!
வாசவன் மருகா வருக வருக
நேசக் குறமகள் நினைவோன் வருக
……..
உன் திருவடியை உறுதியென் றெண்ணும்
எந்தலை வைத்துன் இணையடி காக்க
என்னுயிர்க் குயிராம் இறைவன் காக்க
பன்னிரு விழியால் பாலனைக் காக்க

அடியேன் வதனம் அழகுவேல் காக்க
பொடிபுனை நெற்றியைப் புனிதவேல் காக்க
கதிர்வேல் இரண்டும் கண்ணினைக் காக்க
விதிசெவி இரண்டும் வேலவர் காக்க

நாசிகளி ரண்டும் நல்வேல் காக்க
பேசிய வாய்தனைப் பெருவேல் காக்க
முப்பத் திருபல் முனைவேல் காக்க
செப்பிய நாவைச் செவ்வேல் காக்க

கன்னமி ரண்டும் கதிர்வேல் காக்க
என்னிளங் கழுத்தை இனியவேல் காக்க
மார்பை ரத்ன வடிவேல் காக்க
சேரிள முலைமார் திருவேல் காக்க

வடிவே லிருதோள் வளம்பெறக் காக்க
பிடரிக ளிடண்டும் பெருவேல் காக்க
அழகுடன் முதுகை அருள்வேல் காக்க
பழுபதி னாறும் பருவேல் காக்க

வெற்றிவேல் வயிற்றை விளங்கவே காக்க
சிற்றிடை யழகுறச் செவ்வேல் காக்க
நாணாங் கயிற்றை நல்வேல் காக்க
ஆண்குறி யிரண்டும் அயில்வேல் காக்க

பிட்ட மிரண்டும் பெருவேல் காக்க
வட்டக் குதத்தை வல்வேல் காக்க
பணைத் தொடை இரண்டும் பருவேல் காக்க

கணைக்கால் முழந்தாள் கதிர்வேல் காக்க
ஐவிரல் அடியினை அருள்வேல் காக்க
கைகளி ரண்டும் கருணைவேல் காக்க

முன்கையி ரண்டும் முரண்வேல் காக்க
பின்கையி ரண்டும் பின்னவள் இருக்க
நாவில் சரஸ்வதி நற்றுணை யாக
நாபிக் கமலம் நல்வேல் காக்க
முப்பால் நாடியை முனைவேல் காக்க

எப்பொழு தும்எனை எதிர்வேல் காக்க
அடியேன் வதனம் அசைவுள நேரம்
கடுகவே வந்து கனகவேல் காக்க
வரும்பகல் தன்னில் வச்சிரவேல் காக்க
அரையிருள் தன்னில் அனையவேல் காக்க

ஏமத்தில் சாமத்தில் எதிர்வேல் காக்க
தாமதம் நீக்கிச் சதுர்வேல் காக்க
காக்க காக்க கனகவேல் காக்க
நோக்க நோக்க நொடியில் நோக்க
தாக்க தாக்க தடையறக் தாக்க
maiya ṇaḍam ṣeiyum mayil vazhananār
kaiyil velāl yenaik kākka venḍru vantu
varavara velazh yutanār varuzha
varuzha varuzha mayilon varuzha
intiran mudalā yenḍisai poṭra
mantira vaḍivel varuzha varuzha

vāsavan maruzhā varuzha varuzha
nesak kuramazhal ṇinaivon varuzha
āarumuzham paḍaita āiyā varuzha
nīriḍum velavan ṇitam varuzha
ṣirazhiri velavan ṣīkkiram varuzha
॥।

untiru vaḍiyai ūruti yenḍrennum
yen talai vaitun yinaiyaḍi kāka
yennuyirk ūyirām īraivan kāka
panniru vizhiyāl Bālanaik kāka
āḍiyen vatanam āzhazhuvel kāka

poḍipunai ṇeṭriyaip punitavel kāka
katirvel īranḍu kanninaik kāka
vitisevi īranḍum velavar kāka
nāsizhal īranḍum nalvel kāka
pesiya vāytanai peruvel kāka

muppatirupal munaivel kāka
seppiya ṇāvai ṣevvel kāka
kannam īranḍum katirvel kāka
yennilaṅg kazhutai īniyavel kāka
mārbai īratna vaḍivel kāka

serila mulaimār tiruvel kāka
vaḍivel īrutol valamberak kāka
piḍarizhal īranḍum peruvel kāka
āzhazhuḍan mutuzhai ārulvel kāka
pazhu patinārum paruvel kāka

veṭrivel vayiṭrai vilaṅgave kāka
ṣiṭriḍai āzhazhura ṣevvel kāka
ṇānām kayiṭrai ṇalvel kāka
āan penn kurizhalai āyilvel kāka
piṭṭam īranḍum peruvel kāka

vaṭṭak kutatai valvel kāka
panai toḍai īranḍum paruvel kāka
kanaikāl muzhantāl katirvel kāka
āiviral āḍiyinai ārulvel kāka
kaizhal īranḍum karunaivel kāka

munkai īranḍum muranvel kāka
pinkai īranḍum pinnaval īrukka
nāvil ṣarasvati ṇaṭrunai yāzha
ṇābik kamalam ṇalvel kakka
muppāl ṇāḍiyai munaivel kāka

yeppozhutum yenai yetirvel kāka
āḍiyen vasanam āsaivula ṇeram
kaḍugave vantu kanazhavel kāka
varum pazhal tannil vacravel kāka
ārai īrul tannil ānaiyavel kāka

yematil ṣāmatil yetirvel kāka
tāmatam ṇīki czhaturvel kāka
kāka kāka kanazhavel kāka
nOka ṇOka ṇoḍiyil ṇOka
tākka tākka taḍaiyara tākka
He who approaches me in slow and graceful steps,
The Rider of the peacock
Come and protect me with your Vel
Welcome to Thee, Lord of the Vel
Welcome to Thee, O Rider of the peacock
Beginning with Inthiran, the Devas of all the eight directions pay their obeisance to You
Wielder of the mighty Vel,
Son-in-law of Thevendran,
Welcome You, who are in the mind of the loving tribal maiden, Valli,
...
I turn to You for salvation and prostrate before Your Holy Feet in submission, protect me, O Lord, for my life is but Your own.
With your twleve eyes, protect your child!
Protect the face – O beautiful Vel
Protect the vibuthi adorned forehead – O pure Vel!
Protect the two eyes – O shining Vel!
Protect the two ears – O Lord of the Vel!
Protect the two nostrils – O good Vel!
Protect the thirty-two teeth – O piercing Vel!
Protect the tongue – O perfect Vel!
Protect the two cheeks – O brilliant Vel!
Protect the neck – O sweet Vel!
Protect the chest – O bejewelled Vel!
Protect the shoulders – O sharp Vel!
Protect the nape – O great Vel!
Protect the back – O Vel of grace!
Protect the sixteen rib bones – O youthful Vel
Protect the stomach – O ever victorious Vel!
Protect the umbilicus – O benevolent Vel!
Protect the organs of reproduction and excretion – O good and beautiful Vel!
Protect the two thighs – O great Vel!
Protect the knees and calves – O bright Vel!
Protect the toes and feet – O Vel of grace!
Protect the two hands – O Vel of mercy!
Protect the two forearms – O strong Vel!
Grant that Lakshmi resides in my arms!
May Saraswati abide in my speech!
And may the Hridaya Kamalam (the ten-petalled lotus of the heart; the Jivatma’s abode) be protected by the benevolent Vel!
May Ida, Puriggala, and Sushumna (nerve currents) be protected by the victorious Vel!
For as long as my tonue can utter your name (as long as I am alive), may your golden Vel come with the speed of lightning to protect me!
May Vachiravel protect me each day and night, everyday!
May He protect me in the early hours of the night, mid hours of the night, and predawn hours,
During dawn and dusk, protect me, O ever-vigilant Vel!
Without any delay, come O golden Vel to grant protective assistance!
Throw your merciful glance towards me and may your look destroy all my sins!

- translation source internet
Tamil Reference : கந்த சஷ்டி கவசம் (kandasaśṭi kavasam)


The ஸ்ரீ கந்தசஷ்டிகவசம் (srī kantacaṣṭikavacam) very beautifully lists various dangers and threats that could potentially confront the devotee and how the Grace of God is sought to fight the same

OriginalTransliterationTranslation
பார்க்க பார்க்க பாவம் பொடிபட
பில்லி சூனியம் பெரும்பகை அகல
வல்ல பூதம் வலாட்டிகப் பேய்கள்
அல்லற் படுத்தும் அடங்கா முனியும்
பிள்ளைகள் தின்னும் புழக்கடை முனியும்

கொள்ளிவாய்ப் பேய்களும், குறளைப் பேய்களும்
பெண்களைத் தொடரும் பிரமராட் சதரும்
அடியனைக் கண்டால் அலறிக் கலங்கிட
இரிசு காட்டேரி இத்துன்ப சேனையும்
எல்லிலும் இருட்டிலும் எதிர்ப்படும் அண்ணரும்

கனபூசை கொள்ளும் காளியோ டனைவரும்
விட்டாங் காரரும் மிகுபல பேய்களும்
தண்டியக் காரரும் சண்டாளர் களும்
என்பெயர் சொல்லவும் இடிவிழுந் தோடிட

ஆனை யடியினில் அரும்பா வைகளும்
பூனை மயிரும் பிள்ளைகள் என்பும்
நகமும் மயிரும் நீண்முடி மண்டையும்
பாவைக ளுடனே பலகல சத்துடன்

மனையிற் புதைத்த வஞ்சனை தனையும்
ஒட்டியச் செருக்கும் ஒட்டிய பாவையும்
காசும் பணமும் காவுடன் சோறும்
ஓதும் அஞ்சனமும் ஒருவழிப் போக்கும்

அடியனைக் கண்டால் அலைந்து குலைந்திட
மாற்றார் வஞ்சகர் வந்து வணங்கிட
காலதூ தாளெனைக் கண்டாற் கலங்கிட
அஞ்சி நடுங்கிட அரண்டு புரண்டிட

வாய்விட் டலறி மதிகெட் டோட
படியினில் முட்ட பாசக் கயிற்றால்
கட்டுடன் அங்கம் கதறிடக் கட்டு
கட்டி உருட்டு கைகால் முறிய

கட்டு கட்டு கதறிடக் கட்டு
முட்டு முட்டு விழிகள் பிதுங்கிட
செக்கு செக்கு செதில் செதிலாக
சொக்கு சொக்கு சூர்ப்பகைச் சொக்கு

குத்து குத்து கூர்வடி வேலால்
பற்று பற்று பகலவன் தணலெரி
தணலெரி தணலெரி தணலது வாக
விடு விடு வேலை வெகுண்டது வோடப்

புலியும் நரியும் புன்னரி நாயும்
எலியும் கரடியும் இனித் தொடர்ந் தோட
தேளும் பாம்பும் செய்யான் பூரான்
கடிவிட விஷங்கள் கடித்துய ரங்கம்

ஏறிய விஷங்கள் எளிதினில் இறங்க
ஒளிப்புஞ் சுளுக்கும் ஒருதலை நோயும்
வாதஞ் சயித்தியம் வலிப்புப் பித்தம்
குலைசயங் குன்மம் சொக்குச் சிரங்கு

குடைச்சல் சிலந்தி குடல்விப் புருதி
பக்கப் பிளவை படர்தொடை வாழை
கடுவன் படுவன் கைத்தாள் சிலந்தி
பற்குத் தரணை பருஅரை யாப்பும்

எல்லாப் பிணியும் என்றனைக் கண்டால்
நில்லா தோட நீஎனக் கருள்வாய்
pārka pārka pāvam poḍipaḍa
billi sūnyam perumpagai agala
valla būtam valāśṭigap pEigal
allal paḍutum aḍangā muniyum
pillaigal tinnum puhakaḍai muniyum
kollivāyp peigalum kuralaip pEigalum
penkalai toḍarum bramarā chgatarum
aḍiyanaik kanḍāl alari kalangiḍa
irisi kāṭṭeri ītunba senaiyum
yellilum īruṭṭilum yetirpaḍum mannarum
kana pusai kollum kāliyoḍu anaivarum
viṭṭān ārarum migu pala peigalum
tanḍiyak kārarum sanḍālar ḥalum
yen peyar sollavum īḍi vihuntoḍiḍa
ānai aḍiyinil arum pāvaigalum
pūnai mayirum pillaigal enpum
nagamum mayirum nīnmuḍi manḍaiyum
pāvaigal ūḍane pala kalasatuḍan
manaiyil putaita vanjanai tanaiyum
oṭṭiya pāvaiyum Oṭṭiya serukkum
kāsum panamum kāvuḍan sorum
Otu manjanamum Oruvahi pokum
aḍiyanaik kanḍāl alaintu kulaintiḍa
māṛṛān vanjagar vantu vanangiḍa
kāla tūtāl yenai kanḍāl kalangiḍa
anji naḍungiḍa aranḍu puranḍiḍa
vāy viṭṭalari mati keṭṭoḍa
paḍiyinil muṭṭa pāsak kayiṛṛāl
kaṭṭuḍan angam katariḍa kaṭṭu
kaṭṭi ūruṭṭu kāl kai muriya
kaṭṭu kaṭṭu katariḍa kaṭṭu
muṭṭu muṭṭu muhigal pitungiḍa
sekku sekku setil setilāga
sokku sokku sūrpagai sokku
kutu kutu kūrvaḍi velāl
paṛṛu paṛṛu pagalavan tanaleri
tanaleri tanaleri tanalatuvāga
viḍuviḍu velai verunḍatu Oḍa
puliyum nariyum punnari ṇāyum
yeliyum karaḍiyum īnitoḍarntu Oḍa
telum pāmbum seyyān pūrān
kaḍiviḍa visgangal
kaḍituyar angam
yeriya visgangal yelituḍan īranga
polippum sulukkum Orutalai ṇoyum
vātam sayitiyam valippu pitam

sūlai sayam kunmam sokku sirangu
kuḍaicgal silanti kuḍalvip puriti
pakka pilavai paḍartoḍai vāhai
kaḍuvan paḍuvan kaitāl silanti
parkutu aranai paru arai yākkum
yellap piniyum yenḍranaik kanḍāl
nillā toḍa ṇī yenak arulvāy
Throw your merciful glance towards me and may your look destroy all my sins!
May You, O Lord, protect one from ghosts, spirits, and demons!
Reference is made to the different kinds of devils and spirits such as spirits that swallow infants, spirits and devils that follow maidens, the guardians of cemeteries and spirits of the forests.
At the mention of my name, may these (spirits, and demons) take to their heels with the speed of lightning!
This refers to charms, spells, and the practice of black magic.
May those who indulge in these shudder at the mention of my name (for I am your devotee and servant) and may they in humility bow before me (for you are my Lord and protector)!
May my love for You, keep them in chains!
May they shiver in fear, roll in agony, scream in terror, and flee in utter fear of me!
Protect me, O Lord, from the attacks of tigers, foxes, wolves, rats, and bears!
May these flee in fear on sight of me!
May I be relieved from the poisons from centipedes, snakes, and scorpions
If these deem to bite me!
May ailments such as sprains, strains, migrane, rheumatism, diseases due to excessive bile, fits, stomach ailments, lethargy, skin diseases, aches and pains, toothaches, and various other ailments of undefinable source, cease by Your Grace!

- translation source internet
Tamil Reference : கந்த சஷ்டி கவசம் (kandasaśṭi kavasam)




ஸ்ரீ சோமாஸ்கந்தமூர்த்தியின் மெய்ஞானதத்துவம் (srī sōmāskandamūrttiyi meijñāṉatattuvam – spiritual significance of Sri SomaskanadaMurti)

By conquering the ஞானமுக்கோணம் / अज्ञानत्रिकोण (ajñānamukkōṇam  / ajñānatrikoṇa – nescient triangle) corresponding to the 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); and attaining the subtle gnostic states of षडाधरचक्राणि कुण्डलिनीशक्तेः (ṣaḍādharacakrāṇi kuṇḍalinīśakteḥ – six core centres of bio-magnetic energy), one finally attains the highest state of निर्विकल्प समाधि (nirvikalpa samādhi – undifferentiated atonement) by reaching the सहस्रारपद्म (sahasrārapadma – thousand petal lotus) representing the highest summit-state of consciousness, characterized by மும்மூலம் / त्रिमूल (mum'mūlam / trimūla – triadic root) also known as the சச்சிதானந்தஞானமுக்கோணம் / सच्चिदानन्दज्ञानत्रिकोण (saccidāṉandajñāṉamukkōam / saccidānandajñānatrikoṇa – gnostic triangle of existence-knowledge-bliss) symbolizing the सर्वज्ञ सर्वव्यापिन् सर्वशक्तिवतानन्दमय परमैश्वर्यम् (sarvajña sarvavyāpin sarvaśaktivatānandamaya paramaiśvaryam – omniscient-omnipresent- omnipotent-blissful supreme divinity).  This மும்மூலம் / त्रिमूल (mum'mūlam / trimūla – triadic root) is artistically theologized in the sacred शैवागमशास्त्र (śaivāgamaśāstra - shiva agama scripture), by the famous iconography of श्री सोमास्कन्दमूर्ति (śrī somāskandamūrti) viz.

1

परमशिव (paramaśiva)

सत् (sat - existence)

सर्वज्ञ (sarvajña - omniscience)

2

पराशक्ति (parāśakti)

चित् (cit - consciousness)

सर्वव्यापिन् (sarvavyāpin - omnipresent)

3

स्कन्दकुमार (skandakumāra)

आनन्द (ānanda - bliss)

सर्वशक्ति (sarvaśakti - omnipotent)



    

    According to some Indic scholars, the term श्री सोमास्कन्दमूर्ति (śrī somāskandamūrti) is a corrupted form of श्री सौमास्कन्दमूर्ति (śrī saumāskandamūrti – sacred deity together with Uma and Skanda) wherein the term सौमास्कन्द (saumāskanda - with Uma and Skanda) can be etymologically split as a combination of “(sa- with)”, “उमा (umā)” & “स्कन्द (skanda)”.

    The concept of cosmic trinity is common across many schools of philosophy but, of course, it is customized to their specific religious belief systems. Associating Triune nature to Godhead was common to both the Christian and the Hindu school of thought. 

OriginalTransliterationTranslation
πορευθέντες οὖν μαθητεύσατε πάντα τὰ ἔθνη, βαπτίζοντες αὐτοὺς εἰς τὸ ὄνομα τοῦ Πατρὸς καὶ τοῦ Υἱοῦ καὶ τοῦ Ἁγίου Πνεύματος,poreuthentes oun mathēteusate panta ta ethnē, baptizontes autous eis to onoma tou Patros kai tou hYiou kai tou hAgiou Pneumatos,Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost:
Greek Reference 1: Holy Bible: Mathew(28.19)

The next important I would like to touch upon is the about הַשִּׁילּוּשׁ הַקָּדוֹשׁ / पवित्र त्रिमूर्ति (HaShilush HaKadosh / pavitra trimūrti - Holy Trinity) more formally called as Trinitarianism which is one of the most important doctrines in orthodox Christianity, integral to many of its branches.  

 According to many scholars and subject matter experts specializing on the philosophical history of Christianity, the doctrine of הַשִּׁילּוּשׁ הַקָּדוֹשׁ / पवित्र त्रिमूर्ति (HaShilush HaKadosh / pavitra trimūrti - Holy Trinity) was greatly influenced by ancient Greek metaphysics particularly that of Πλάτων (Plátōn - Plato) and even more by the Neo-Platonian doctrines formalized by Πλωτῖνος (Plōtînos - Plotinus) and his famous disciple Πορφύριος (Porphýrios - Porphry).     

The original Platonian model of the ψῡχή (psūkhḗ soul / spirit), for example, is essentially tripartite view having λογιστικόν (logistikon - logos)θυμοειδές (thumoeides – thymos / spirit) & ἐπιθυμητικόν (epithumetikon- eros / desire).

Platonian הַשִּׁילּוּשׁ הַקָּדוֹשׁ / पवित्र त्रिमूर्ति (HaShilush HaKadosh / pavitra trimūrti - Holy Trinity)

Subsequently, Πλωτῖνος (Plōtînos - Plotinus) who is considered the founding father of Neo-Platonism, expanded the original model into a more comprehensive model of Trinity, consisting of the following τριπλό ὑπόστασισ (tripló hypostases - trifold substances) viz.  ἕν (hen – One)νοῦς (nous - mind / intellect) & ψῡχή (psūkhḗ - soul / spirit). 

Please be noted that the Greek philosophical term “ὑπόστασις (hypostasis – underlying stasis / substance)” is the Latinized version of the original Greek term “μούργα (húpostasis - sediment)” which in turn is epistemologically derived from the combination of “υπό (hupo - under)” & “στάση (stasis - standing)”. In other words, the term “ὑπόστασις (hypostasis – substance)” in the philosophical context of its usage refers to the “underlying reality”. In the Sanskrit language this term can be translated as “आधारस्थान (ādhārasthāna - underlying stasis / substance)”.




Interestingly, सनातनधर्म हिन्दुत्वस्य (sanātanadharma hindutvasya– eternal spirituality of Hinduism) these τριπλό ὑπόστασισ (tripló hypostases - trifold substances) viz. ἕν (hen – One), νοῦς (nous – mind / intellect) & ψῡχή (psūkhḗ - soul) closely resemble the doctrines of आधिदैविक (ādhidaivika – prime divinity), आध्यात्मिक (ādhyātmika – prime vitality) & आधिभौतिक (ādhibhautika – prime corporeality).  

For example, in Gnostic Christianity such anthropocentric aspect of “The Tripartition of Mankind” is hinted in the “The Tripartite Tractate” which is part of “The Nag Hammadi Library”

Mankind came to be in three essential types, the spiritual, the psychic, and the material, conforming to the triple disposition of the Logos, from which were brought forth the material ones and the psychic ones and the spiritual ones. Each of the three essential types is known by its fruit. And they were not known at first but only at the coming of the Savior, who shone upon the saints and revealed what each was.

 Such tripartite view technically called as trichotomy, is central to many schools of orthodox Christianity as well which is derived by interpreting testimonies from The Holy Bible. For example, the following declaration from בְּרֵאשִׁית  (Bereshit - genesis) hints thus: 

OriginalTransliterationTranslation
וַיִּיצֶר֩ יְהוָ֨ה אֱלֹהִ֜ים אֶת־ הָֽאָדָ֗ם עָפָר֙ מִן־ הָ֣אֲדָמָ֔ה וַיִּפַּ֥ח בְּאַפָּ֖יו נִשְׁמַ֣ת חַיִּ֑ים וַֽיְהִ֥י הָֽאָדָ֖ם לְנֶ֥פֶשׁ חַיָּֽה׃waYiytzer y'hwäh élohiym et-häädäm äfär min-häádämäh waYiPach B'aPäyw nish'mat chaYiym way'hiy häädäm l'nefesh chaYäh
And the LORD God formed man of the dust of the ground and breathed into his nostrils the breath of life and man became a living soul.
-translation source King James Version
Hebrew Reference : Holy Torah: Genesis (2.7)


        According to Trinitarianism, Κύριε Ιησού Χριστέ (Kýrie Iisoú Christé – Lord Jesus Christ) who is The Begotten Son, is technically considered as The Golden Middle between The Un-Begotten Father on the one side and The Holy Spirit on the other; and this triad corresponds to the הַשִּׁילּוּשׁ הַקָּדוֹשׁ / पवित्र त्रिमूर्ति (HaShilush HaKadosh / pavitra trimūrti - Holy Trinity) .


הַשִּׁילּוּשׁ הַקָּדוֹשׁ (HaShilush HaKadosh - The Holy Trinity)

 

शिव-शक्ति-कुमार (śiva-śakti-kumāra) in the famous सोमस्कन्दमूर्ति (somaskandamūrti) – an integral part of the शैवागम संप्रदाय (śaivāgama saṃpradāya) similar to the הַשִּׁילּוּשׁ הַקָּדוֹשׁ (HaShilush HaKadosh - The Holy Trinity) referred as the Father, Holy Spirit & Begotten Son (Jesus) in the Catholic Christian tradition, wherein Κύριε Ιησού Χριστέ (Kýrie Iisoú Christé – Lord Jesus Christ) is the Chosen Messenger-prophet, who leads the souls to salvation. 


הַשִּׁילּוּשׁ הַקָּדוֹשׁ / पवित्र त्रिमूर्ति (HaShilush HaKadosh / pavitra trimūrti - Holy Trinity)

Lord श्री परमशिव (śrī paramaśiva – supreme shiva), who is the पिता / पितृ (pitā / pitṛ  - father) in the sacred iconography of श्री सोमास्कन्दमूर्ति (śrī somāskandamūrti), esoterically corresponds to the सोम / चन्द्र तत्त्व (soma / candra tattva – lunar principle), while the Goddess श्री पराशक्ति (śrī parāśakti – supreme shakti), who is the माता  / मातृ (mātā / mātṛ - mother), esoterically corresponds to the सूर्य / सवितृ तत्त्व (sūrya / savitṛ tattva - solar principle). Here, in terms of the esoteric metaphysics of उष्मागतिकी (uṣmāgatikī - thermodynamics), the duo correspond respectively to the उष्णतायाः शीततायाः च ध्रुवताः (uṣṇatāyāḥ śītatāyāḥ ca dhruvatāḥ - the polarities of hotness and coldness). Therefore, the former viz. उष्णता (uṣṇatā - hotness) is sometimes symbolized here as the “अपस् /हिम (apas / hima – water / snow)”.

स्कन्दकुमार (skandakumāra – shedding-lad) who, in this context, can also be called as स्कन्धकुमार (skandhakumāra – aggregate-lad)” is the पुत्र (putra - son) corresponds to the अग्नितत्त्व (agnitattva – fire principle) which acts as the तपोकारकर (tapokārakara – heat agent) playing the role of a बाह्यावसादकसिद्धादेश (bāhyāvasādakasiddhādeśa – front-ending prophet) leading the तीर्थयात्रिकस्य प्रगतिः (tīrthayātrikasya pragatiḥ - pilgrim's progress). The esoteric symbology of treating अग्नितत्त्व (agnitattva – fire principle) as the स्कन्धकुमार (skandhakumāra – aggregate-lad) is not unique to शैवागम शास्त्र (śaivāgama śāstra), its roots can also be traced back to the वेदशास्त्र (vedaśāstra), as testified in the following मन्त्र (mantra - hymn), originally revealed to महऋषि श्री विश्वामित्रगाथिनः (mahaṛṣi śrī viśvāmitragāthinaḥ)

OriginalTransliterationTranslation
पितुः चित् ऊधः जनुषा विवेद वि अस्य धारा असृजद् वि देनाः।
गुहा चरन्तं सखिभिः शिवेभिः देवो सह्वीभिः न गुहा बभूव॥
पितुश्च गर्भं जनितुः च बभ्रे पूर्वीः एको अध्यत् पीप्यानाः।
वृष्णे सपत्नी शुचये सबन्धू उभे उस्मै मनुष्ये नि पाहि॥
pituḥ cit ūdhaḥ januṣā viveda vi asya dhārā asṛjad vi denāḥ।
guhā carantaṃ sakhibhiḥ śivebhiḥ devo sahvībhiḥ na guhā babhūva॥
pituśca garbhaṃ janituḥ ca babhre pūrvīḥ eko adhyat pīpyānāḥ।
vṛṣṇe sapatnī śucaye sabandhū ubhe usmai manuṣye ni pāhi॥
At his birth at he discovered the teat of abundance of the Father. He loosed forth his streams, (loosed forth) wide his nourishing rivers, He (agni) discovered Him (the soul, jiva) moving in the secrecy with his helpful comrades, with the mighty Rivers of Heaven, but himself in the cave became not secret.
He carried the child of the father who begot him. One, he fed upon (the milk of) many (mothers) who nourished him in their increasing. In this pure male both these powers (in man) have their common lord (sapatni) and kinsman (sabandh). Guard both in the human being.
-translation by R.L. Kashyap
Sanskrit Reference: ऋग्वेद (ṛgveda) (3.1.9-10)

It is this same स्कन्दकुमार (skandakumāra – shedding-lad) who is  glorified in the महापुराण शास्त्र (mahāpurāṇa śāstra) and by the कौमारमत संप्रदाय (kaumāramata saṃpradāya – kumara theological tradition) as श्री सुब्रमण्य / திரு சுப்பிரமணி (śrī subramaṇya / tiru subbiramaṇi), more popularly known as Lord திரு முருகப்பெருமான் (tiru murukapperumāṉ). The eminent scholar Sri Kapali Shastri in the भूमिका (bhūmikā - preface) to his treatise called सिद्धाञ्जन ऋग्भाष्य (siddhāñjana ṛgbhāśya – magical ointment ṛk commentary) which is his famous भाष्य (bhāṣya – commentary) on the ऋग्वेदमन्त्रसंहिता (ṛgvedamantrasaṃhitā – rgveda mantra corpus), summarizes the concept thus:

The Agni who is lauded in the Vedas as the Son, Kumara, is the same who m Purana is called Skanda, the Child ofAgni. All the circumstances mentioned m the Puramc accounts of the Kumara narrative are to be seen m the symbolic language of the Veda. Though the Puranas differ in many places m details of narrative, still all of them give essentially the same account of the story and truth of Kumara. A perusal of the Mahabharata would remove all doubt whatever and show how the details m the description of the birth of Skanda given m the narrative of Angiras m Vanaparva are in fact bodily taken fiom the Vedas. In spite of the difference m language the Mahabharata uses at times the very Vedic words and brmgs out generally the signicficances found m the Veda. In the Veda it is Kumara, the Child of Agni who has arrived from his own Home of his Father, from the Beyond, in the Mahabharata and the Purana it is the effulgence spilt from Mahadeva, the Skanda, Subramanya, the Kumara. In the Veda he is born m the plants, m the Puranas he is born m the wood of sara weeds, fostered by the Cows (in the Vedas) in the Purana he is given milk by (the fostering Lights of) Krttikas. The Veda mentions seven Cows or Mares, mothers or sisters. The Purana does only six mothers leaving one mother, the Highest plane of being.” 

I am also reminded of the following verse from the Savitrithe magnum-opus poetic masterpiece of Sri Aurobindo, wherein he describes the “Growth of the flame” 

Aspiring to the Immortals' unseen world.

Leaving earth's safety daring wings of Mind

Bore her above the trodden fields of thought

Crossing the mystic seas of the Beyond

To live on eagle heights near to the Sun.

There Wisdom sits on her eternal throne.

All her life's turns led her to symbol doors

Admitting to secret Powers that were her kin;

Adept of truth, initiate of bliss,

A mystic acolyte trained in Nature's school,

Aware of the marvel of created things

She laid the secrecies of her heart's deep muse

Upon the altar of the Wonderful;

Her hours were a ritual in a timeless fane;

Her acts became gestures of sacrifice.

Invested with a rhythm of higher spheres

The word was used as a hieratic means

For the release of the imprisoned spirit

Into communion with its comrade gods.

Savitri (Canto 2)


    In esoteric terms, the दिव्य मातापितरौ पवित्रं पुत्रं जनयन् (divya mātāpitarau pavitraṁ putraṁ janayan - divine parents begetting the holy son) corresponds to दैवस्य अवरोह (daivasya avaroha – descent of divine) while the eventual वृद्धि पुत्रस्य (vṛddhi putrasya – growth of son) corresponds to the आत्मस्य आरोह (ātmasya āroha – ascent of soul). In other words, अवरोह आरोह च (avaroha āroha ca – descent and ascent), here refers to the famous Ying-Yang Doctrine in the ancient school of Chinese Taoism which in turn depicts the two main acts of  विकर्ष / निमेष (vikarṣa / nimeṣa – withdrawal / involution) & विस्तृति / उन्मेष (vistṛti / unmeṣa – expansion / evolution) respectively.

 Taoist Ying-Yang Doctrine



    Christians believe in the Holy Trinity of God viz – The Father, Son & Holy Spirit, while the Hindus believe in the triune aspects of both the सगुणब्रह्मन् (saguṇabrahman – divinity with qualities) – namely the त्रिदेवाः (tridevāḥ - three gods) viz. ब्रह्मा (brahmā)विष्णु (viṣṇu) & शिव (śiva) as well as the सच्चिद्दानन्द स्वरूपलक्षण निर्गुणब्रह्मनस्य (sacciddānanda svarūpalakṣaṇa nirguṇabrahmanasya – existence-wisdom-bliss divinity beyond qualities). In fact, some aspects of הַשִּׁילּוּשׁ הַקָּדוֹשׁ / पवित्र त्रिमूर्ति (HaShilush HaKadosh / pavitra trimūrti - Holy Trinity) was worshipped by the ancient Persians, Egyptians, Phoenicians, Chaldeans and Romans etc.

 

#

Civilization / Culture

Primary

Secondary

Tertiary

1

हिन्दुधर्म (hindudharma - Hinduism)

सत् (sat - existence)

चित् (cit - consciousness)

आनन्द (ānanda - bliss)

2

सत्यं (satyaṃ- existence)

ज्ञान (jñāna- wisdom)

अनन्तम् (anantam - infinity)

3

नाद (nāda- wave)

बिन्दु (bindu- particle)

कला (kalā- art)

4

ब्रह्मा (brahmā- creation god)

विष्णु (viṣṇu- protection god)

शिव (śiva- destruction god)

5

सत्यं (satyaṃ- truth god)

शिवं (śivaṃ - auspisciousness)

सुन्दरं (sundaraṃ - beauty)

6

बौद्धधर्म (bauddhadharma - Buddhism)

बुद्धं (buddhaṃ- divinity)

धर्मं (dharmaṃ - righteousness)

सङ्गं (saṅgaṃ - assembly)

7

Kabalah (Judaism)

Kether

Chokmah

Binah

8

Christianity

Father

Son

Holy Spirit

9

Zorastrian

Ahuramazdao

Anahita

Mitra

10

Egyptian

Anu

Ea

Bel



 For example, according to the ancient Egyptian school of Memphite cosmologyNephertum was the Egyptian deity identified with the Lotus the opening and closing of which symbolizes cosmic evolution and involution. This deity is theologized to be the Begotten Son of the Divine couple viz. Ptah & ShklmetHence, according to this ancient Egyptian school legend, Ptah, Shklmet & Nephertum constitute the הַשִּׁילּוּשׁ הַקָּדוֹשׁ / पवित्र त्रिमूर्ति (HaShilush HaKadosh / pavitra trimūrti - Holy Trinity) viz. Father, Mother & Son respectively.  


Ptah, Shklmet & Nephertum

The following is an extract from the famous verse occurring in the ancient poems of Papyrus Harris  (500)  wherein the הַשִּׁילּוּשׁ הַקָּדוֹשׁ / पवित्र त्रिमूर्ति (HaShilush HaKadosh / pavitra trimūrti - Holy Trinity) is eulogized thus:

The river is as if of wine,
Its rushes are Ptah,
Sakhmet is its foliage,
Iadet its buds,
Nefertem its lotus blossoms…
-translation by Lichtheim

The iconography of सोमास्कन्द मूर्ति (somāskanda mūrti) shown below is one of the popular forms of पवित्रत्रिक (pavitratrika – holy trinity) based on the शैवागम शास्त्राणि (śaivāgama śāstrāṇi – shiva agamic scriptures) representing the सच्चिदानन्दमयपरब्रह्मन् (saccidānandamayaparabrahman – omnipresent omniscient omniblissful supreme divinity).

सोमास्कन्द मूर्ति (somāskanda mūrti) 

For example, in Gnostic Christianity, such anthropocentric aspect of सोमास्कन्द मूर्ति (somāskanda mūrti) is hinted in the Trimorphic Protennoia which is part of “The Nag Hammadi Library”

Now the Voice that originated from my Thought exists as three permanences: the Father, the Mother, the Son. Existing perceptibly as Speech, it (Voice) has within it a Word endowed with every <glory>, and it has three masculinities, three powers, and three names. They exist in the manner of Three ... -- which are quadrangels -- secretly within a silence of the Ineffable One.


 Interestingly, सच्चिदानन्दमयपरब्रह्मन् /சச்சிதானந்தமயபரப்பிரம்மன் (saccidānandamayaparabrahman / saccidāṉandamayaparabbiram'maṉ – omnipresent omniscient omniblissful supreme divinity) which corresponds to the הַשִּׁילּוּשׁ הַקָּדוֹשׁ / पवित्र त्रिमूर्ति (HaShilush HaKadosh / pavitra trimūrti - Holy Trinity) is सत्यंशिवंसुन्दरं  / சத்தியம்சிவம்சுந்தரம் (satyamśivaṁsundaraṁ / sattiyamsivamsundaram - truth-benevolence-beauty)”, wherein सुन्दरं / சுந்தரம் (sundaraṁ / sundaram - beauty) is theologized as திரு முருகப்பெருமான் (tiru murukapperumāṉ - Lord Sri Muruga).

            Etymologically, the Tamil name முருகன் (murugan) is derived from the Tamil word “முருகு (murugu – beauty). Whenever one thinks of முருகு (murugu – beauty) one is naturally reminded of திரு முருகப்பெருமானின் பேரழகிய தோற்றம் (tiru murukapperumāṉiṉ pēraḻakiya tōṟṟam – beautiful form of Lord Muruga) and I am always reminded of the following verses from the popular devotional songs on the Lord, rendered in soul kindling music and voice of the eminent singer Sri T.M. Saundhara Rajan:


முருகன் (murugan)

OriginalTransliterationTranslation
அழகென்ற சொல்லுக்கு முருகா
உந்தன் அருளன்றி உலகிலே பொருளேது முருகா
அழகென்ற சொல்லுக்கு முருகா
உந்தன் அருளன்றி உலகிலே பொருளேது முருகா
அழகென்ற சொல்லுக்கு முருகா
சுடராக வந்த வேல் முருகா கொடும்
சூரரை போரிலே வென்ற வேல் முருகா)
சுடராக வந்த வேல் முருகா கொடும்
சூரரை போரிலே வென்ற வேல் முருகா
கனிக்காக மனம் நொந்த முருகா
கனிக்காக மனம் நொந்த முருகா
முக்கனியான தமிழ் தந்த செல்வமே முருகா
அழகென்ற சொல்லுக்கு முருகா
ஆண்டியாய் நின்ற வேல் முருகா
உன்னை அண்டினோர் இன்பமே முருகா
ஆண்டியாய் நின்ற வேல் முருகா
உன்னை அண்டினோர் இன்பமே முருகா
பழம் நீ அப்பனே முருகா
பழம் நீ அப்பனே முருகா
ஞானப்பழம் நீ அல்லாது பழமேது முருகா
அழகென்ற சொல்லுக்கு முருகா
உந்தன் அருளன்றி உலகிலே பொருளேது முருகா
அழகென்ற சொல்லுக்கு முருகா
குன்றாறும் குடிகொண்ட முருகா
பக்தர் குறை நீக்கும் வள்ளல் நீ அல்லவோ முருகா
குன்றாறும் குடிகொண்ட முருகா
பக்தர் குறை நீக்கும் வள்ளல் நீ அல்லவோ முருகா
சக்தி உமை பாலனே முருகா
சக்தி உமை பாலனே முருகா
மனித சக்திக்கு எட்டாத தத்துவமே முருகா
அழகென்ற சொல்லுக்கு முருகா
அன்பிற்கு எல்லையோ முருகா
உந்தன் அருளுக்கு எல்லைதான் இல்லையே முருகா
அன்பிற்கு எல்லையோ முருகா
உந்தன் அருளுக்கு எல்லைதான் இல்லையே முருகா
கண்கண்ட தெய்வமே முருகா
கண்கண்ட தெய்வமே முருகா
எந்தன் கலியுக வரதனே அருள் தாரும் முருகா
அழகென்ற சொல்லுக்கு முருகா
ப்ரணவப்பொருள் கண்ட திரு முருகா
பரம்பொருளுக்கு குருவான தேசிகா முருகா
ப்ரணவப்பொருள் கண்ட திரு முருகா
பரம்பொருளுக்கு குருவான தேசிகா முருகா
அரகரா சண்முகா முருகா
அரகரா சண்முகா முருகா
என்று பாடுவோர் என்னத்தில் ஆடுவாய் முருகா
அழகென்ற சொல்லுக்கு முருகா
உந்தன் அருளன்றி உலகிலே பொருளேது முருகா
அழகென்ற சொல்லுக்கு முருகா
முருகா முருகா முருகா
aḻakeṉṟa collukku murukā
untaṉ aruḷaṉṟi ulakilē poruḷētu murukā
aḻakeṉṟa collukku murukā
untaṉ aruḷaṉṟi ulakilē poruḷētu murukā
aḻakeṉṟa collukku murukā
cuṭarāka vanta vēl murukā koṭum
cūrarai pōrilē veṉṟa vēl murukā)
cuṭarāka vanta vēl murukā koṭum
cūrarai pōrilē veṉṟa vēl murukā
kaṉikkāka maṉam nonta murukā
kaṉikkāka maṉam nonta murukā
mukkaṉiyāṉa tamiḻ tanta celvamē murukā
aḻakeṉṟa collukku murukā
āṇṭiyāy niṉṟa vēl murukā
uṉṉai aṇṭiṉōr iṉpamē murukā
āṇṭiyāy niṉṟa vēl murukā
uṉṉai aṇṭiṉōr iṉpamē murukā
paḻam nī appaṉē murukā
paḻam nī appaṉē murukā
ñāṉappaḻam nī allātu paḻamētu murukā
aḻakeṉṟa collukku murukā
untaṉ aruḷaṉṟi ulakilē poruḷētu murukā
aḻakeṉṟa collukku murukā
kuṉṟāṟum kuṭikoṇṭa murukā
paktar kuṟai nīkkum vaḷḷal nī allavō murukā
kuṉṟāṟum kuṭikoṇṭa murukā
paktar kuṟai nīkkum vaḷḷal nī allavō murukā
cakti umai pālaṉē murukā
cakti umai pālaṉē murukā
maṉita caktikku eṭṭāta tattuvamē murukā
aḻakeṉṟa collukku murukā
aṉpiṟku ellaiyō murukā
untaṉ aruḷukku ellaitāṉ illaiyē murukā
aṉpiṟku ellaiyō murukā
untaṉ aruḷukku ellaitāṉ illaiyē murukā
kaṇkaṇṭa teyvamē murukā
kaṇkaṇṭa teyvamē murukā
entaṉ kaliyuka varataṉē aruḷ tārum murukā
aḻakeṉṟa collukku murukā
praṇavapporuḷ kaṇṭa tiru murukā
paramporuḷukku kuruvāṉa tēcikā murukā
praṇavapporuḷ kaṇṭa tiru murukā
paramporuḷukku kuruvāṉa tēcikā murukā
arakarā caṇmukā murukā
arakarā caṇmukā murukā
eṉṟu pāṭuvōr eṉṉattil āṭuvāy murukā
aḻakeṉṟa collukku murukā
untaṉ aruḷaṉṟi ulakilē poruḷētu murukā
aḻakeṉṟa collukku murukā
murukā murukā murukā
To the word called beauty, Muruga,
By your grace, what is the meaning in this world, Muruga?
To the word called beauty, Muruga,
By your grace, what is the meaning in this world, Muruga?
To the word called beauty, Muruga,
The victorious Vel that came as a weapon, Muruga bestows,
The Vel that defeated the enemies in battle, Muruga,
For the sake of love, my heart yearns, Muruga,
For the sake of love, my heart yearns, Muruga,
The Tamil language that you bestowed, O Muruga, is divine,
To the word called beauty, Muruga,
The ancient Vel that stood, Muruga,
The joy that you bring, Muruga,
The ancient Vel that stood, Muruga,
The joy that you bring, Muruga,
You are the fruit, O Muruga,
You are the fruit, O Muruga,
You are not just the fruit of wisdom, Muruga,
To the word called beauty, Muruga,
By your grace, what is the meaning in this world, Muruga?
To the word called beauty, Muruga,
The one who holds the spear, Muruga,
The one who removes the shortcomings of devotees, Muruga,
The one who holds the spear, Muruga,
The one who removes the shortcomings of devotees, Muruga,
You are the power, O Muruga,
You are the power, O Muruga,
The divine force that cannot be surpassed by human power, Muruga,
To the word called beauty, Muruga,
To the limit of love, Muruga,
There is no limit to your grace, Muruga,
To the limit of love, Muruga,
There is no limit to your grace, Muruga,
You are the deity seen by the eyes, Muruga,
You are the deity seen by the eyes, Muruga,
You are the boon granted in this Kali Yuga, Muruga,
To the word called beauty, Muruga,
The sacred form that recognized the primordial sound, Muruga,
The guru who leads to the supreme truth, Muruga,
The sacred form that recognized the primordial sound, Muruga,
The guru who leads to the supreme truth, Muruga,
You are the six-faced Shanmuga, Muruga,
You are the six-faced Shanmuga, Muruga,
Those who sing your name, dance in joy, Muruga,
To the word called beauty, Muruga,
By your grace, what is the meaning in this world, Muruga?
To the word called beauty, Muruga,
Muruga, Muruga, Muruga.
Tamil Reference: முருகன் பக்தி பாடல் (murugan bakti paadal)

 




As well as  


OriginalTransliterationTranslation
உள்ளம் உருகுதய்யா
உள்ளம் உருகுதய்யா முருகா உன்னடி காண்கையிலே
உள்ளம் உருகுதய்யா முருகா உன்னடி காண்கையிலே
அள்ளி அணைதிடவே
அள்ளி அணைதிடவே
அள்ளி அணைதிடவே, எனக்குள் ஆசை பெருகுதப்பா முருகா
உள்ளம் உருகுதய்யா……
பாடிப் பரவசமாய் உனையே பார்த்திடத் தோணுதய்யா
பாடிப் பரவசமாய் உனையே பார்த்திடத் தோணுதய்யா
பாடிப் பரவசமாய் உனையே பார்த்திடத் தோணுதய்யா
ஆடும் மயிலேரி
ஆடும் மயிலேரி
ஆடும் மயிலேரி முருகா, ஓடி வருவாயப்பா….
உள்ளம் உருகுதய்யா முருகா உன்னடி காண்கையிலே
அள்ளி அணைதிடவே எனக்குள் ஆசை பெருகுதப்பா முருகா…. உள்ளம் உருகுதய்யா
பாசம் அகன்றதய்யா, பந்த பாசம் அகன்றதய்யா உந்தன்மேல் நேசம் வளர்ந்ததய்யா
ஈசன் திருமகனே
ஈசன் திருமகனே
ஈசன் திருமகனே எந்தன் ஈனம் மறைந்ததப்பா….
உள்ளம் உருகுதய்யா
ஆறு திருமுகமும்… ஆறு திருமுகமும் அருளை வாரி வழங்குதய்யா
ஆறு திருமுகமும்…. (உன்) அருளை வாரி வழங்குதய்யா
வீரமிகு தோளும், வீரமிகு தோளும் கடம்பும் வெற்றி முழக்குதப்பா….
உள்ளம் உருகுதய்யா….
கண்கண்ட தெய்வமய்யா… கண்கண்ட தெய்வமய்யா நீயிந்தக் கலியுக வரதனய்யா…
கண்கண்ட தெய்வமய்யா நீயிந்தக் கலியுக வரதனய்யா…
பாவியென்றிகழாமல்… பாவியென்றிகழாமல் எனக்குன் பதமலர் தருவாயப்பா….
உள்ளம் உருகுதய்யா முருகா உன்னடி காண்கையிலே
அள்ளி அணைத்திடவே எனக்குள் ஆசை பெருகுதப்பா முருகா….
உள்ளம் உருகுதய்யா
உள்ளம் உருகுதய்யா……
uḷḷam urukutayyā
uḷḷam urukutayyā murukā uṉṉaṭi kāṇkaiyilē
uḷḷam urukutayyā murukā uṉṉaṭi kāṇkaiyilē
aḷḷi aṇaitiṭavē
aḷḷi aṇaitiṭavē
aḷḷi aṇaitiṭavē, eṉakkuḷ ācai perukutappā murukā
uḷḷam urukutayyā……
pāṭip paravacamāy uṉaiyē pārttiṭat tōṇutayyā
pāṭip paravacamāy uṉaiyē pārttiṭat tōṇutayyā
pāṭip paravacamāy uṉaiyē pārttiṭat tōṇutayyā
āṭum mayilēri
āṭum mayilēri
āṭum mayilēri murukā, ōṭi varuvāyappā….
uḷḷam urukutayyā murukā uṉṉaṭi kāṇkaiyilē
aḷḷi aṇaitiṭavē eṉakkuḷ ācai perukutappā murukā…. uḷḷam urukutayyā
pācam akaṉṟatayyā, panta pācam akaṉṟatayyā untaṉmēl nēcam vaḷarntatayyā
īcaṉ tirumakaṉē
īcaṉ tirumakaṉē
īcaṉ tirumakaṉē entaṉ īṉam maṟaintatappā….
uḷḷam urukutayyā
āṟu tirumukamum… āṟu tirumukamum aruḷai vāri vaḻaṅkutayyā
āṟu tirumukamum…. (uṉ) aruḷai vāri vaḻaṅkutayyā
vīramiku tōḷum, vīramiku tōḷum kaṭampum veṟṟi muḻakkutappā….
uḷḷam urukutayyā….
kaṇkaṇṭa teyvamayyā… kaṇkaṇṭa teyvamayyā nīyintak kaliyuka varataṉayyā…
kaṇkaṇṭa teyvamayyā nīyintak kaliyuka varataṉayyā…
pāviyeṉṟikaḻāmal… pāviyeṉṟikaḻāmal eṉakkuṉ patamalar taruvāyappā….
uḷḷam urukutayyā murukā uṉṉaṭi kāṇkaiyilē
aḷḷi aṇaittiṭavē eṉakkuḷ ācai perukutappā murukā….
uḷḷam urukutayyā
uḷḷam urukutayyā……
My heart is melting O Lord Muruga seeing your beauty
My heart is melting O Lord Muruga seeing your beauty
My heart is melting O Lord Muruga seeing your beauty
Embrace and hold me close,
Embrace and hold me close,
Embrace and hold me close, Muruga, let my desires flourish within me.
My heart is melting...
Singing, I behold you,
Singing, I behold you,
Singing, I behold you,
May you come running, Muruga...
My heart is melting O Lord Muruga seeing your beauty
Embrace and hold me close, let my desires flourish within me... Heart, do you awaken?
Love overflows,
Love overflows, the bond of love grows stronger upon me.
Oh, beloved son of Shiva,
Oh, beloved son of Shiva,
Oh, beloved son of Shiva, my love for you remains eternal...
My heart is melting
Six-faced Lord... Six-faced Lord, bestow your grace upon me.
Six-faced Lord... (Your) grace is bestowed upon me.
With valorous shoulders, with valorous shoulders, victory is achieved...
My heart is melting
easily approachable god... easily approachable god, you are the embodiment of divine blessings...
easily approachable god, you are the embodiment of divine blessings...
Without being called a sinner... Without being called a sinner, you bestowed upon me the lotus of liberation...
My heart is melting O Lord Muruga seeing your beauty
Embrace and hold me close, let my desires flourish within me...
My heart is melting
My heart is melting
Tamil Reference: முருகன் பக்தி பாடல் (murugan bakti paadal)





    Please understand that here,  “முருகு /அழகு / सौन्दर्य (murugu/azhagu / saundarya  – beauty)” represents a உயர்பண்பு / உயர்குணம் / परगुण  (uyarpaṇbu / uyarguṇam / paraguṇa  – sacred quality) and because of the close and inseparable association between பண்புக்கும் / विषय गुणस्य (paṇbukkum  / viṣaya guṇasya – characteristic / object of quality) and the பண்பிக்கும் / विषयिन् गुणस्य (paṇbikkum / viṣayin guṇasya – subject of the quality), it is customary to address the பண்பி / गुणिन् (paṇbi  / guṇin – qualifier / subject) with the பண்பின் பெயர் / नाम गुणस्य (paṇbin peyar / nāma guṇasya – name of the quality), as well as, vice versa, i.e., reverse custom of addressing the பண்பு / गुण (paṇbu / guṇa – qualification / subject) with the பண்பியின் பெயர் / नाम गुणिनः (paṇbin peyar / nāma guṇinaḥ – name of the qualifier).

Ontologically, this philosophy is called “குணம்குணிபேதபங்கம் गुणगुणिन्भेदभङ्ग (guṇaguṇibhedabhaṅgam / guṇaguṇinbhedabhaṅga – a substance is not distinct from its qualities).  Of course, here, முருகு (murugu – beauty) is not just the भौतिक सौन्दर्यम् (bhautika saundaryam - physical beauty) but rather it more specifically denotes the नित्यसमग्रपरमानन्दसौन्दर्यम् (nityasamagraparamānandasaundaryam - eternally holistic supremely blissful beauty). In fact, that is why the पवित्रत्रिमूर्ति सत्यंशिवंसुन्दरमस्य (pavitratrimūrti saccidānandasya – holy trinity of existence-consciousness-bliss) is also glorified as सत्यंशिवंसुन्दरं /சத்தியம்சிவம்சுந்தரம் (satyamśivaṁsundaraṁ / sattiyamsivamsundaram - truth-benevolence-beauty)

OriginalTransliterationTranslation
பெரும்பைம் புனத்தினுட் சிற்றேனல் காக்கின்ற பேதை கொங்கை
விரும்பும் குமரனை மெய்யன்பி னான்மெல்ல மெல்லவுள்ள
அரும்புந் தனிப்பர மானந்தத் தித்தித் தறிந்தவன்றே
கரும்புந் துவர்த்துச் செந்தேனும் புளித்தறக் கைத்ததுவே.
perumpaim puṉattiṉuṭ ciṟṟēṉal kākkiṉṟa pētai koṅkai
virumpum kumaraṉai meyyaṉpi ṉāṉmella mellavuḷḷa
arumpun taṉippara māṉantat tittit taṟintavaṉṟē
karumpun tuvarttuc centēṉum puḷittaṟak kaittatuvē.
When, with true love, I began to think little by little of ThirumurugapperumAn, who is fond of VaLLi-ammai [who is indeed the personification of soul], watching over a small patch of millet in a vast greenish millet-field, I partook of the unique eternal bliss that arose from such a thought, and when I realized how eternally sweet it was, the usually sweet sugar-cane tasted astringent and the good honey tasted sour and very bitter.

-translation Dr. Singaravelu Sachithanantham
Tamil Reference: கந்தர் அலங்காரம் (kandar alaṅgāram)







     An important point to understand is that although the பரபிரம்மத்தின் சுவரூப்பமாகிய சச்சிதானந்தம் / सच्चिदानन्दस्वरूप परब्रह्मनस्य (parabiram'mattiṉ suvarūppamāgiya saccidāṉandam / saccidānandasvarūpa parabrahmanasya – Supreme Divinity’s inherent nature is existence – consciousness bliss) is described as a पवित्र त्रिमूर्ति (pavitra trimūrti - Holy Trinity), yet strictly speaking they are not three distinct water-tight entities or separate divinities. The पवित्र त्रिमूर्ति (pavitra trimūrti - Holy Trinity) is actually the “ஒன்றில் மூன்று / एकस्मिन् त्रयः (oṉṟil mūṉṟu / ēkasmin trayaḥ – three in one)”

    In other words, “सत् (sat - existence)”, “चित् (cit - consciousness)” & “आनन्द (ānanda - bliss)” are the three inseparable नित्यकल्याणगुणानिसर्वव्यापक परब्रह्मस्य (nityakalyāṇaguṇānisarvavyāpaka parabrahmasya – eternal auspicious qualities of all embracing supreme divinity) which is the परमशुद्धाद्वैतकैवल्यं (parama śuddhādvaita kaivalyaṁ - absolute pure non-dual singularity). This fact is also theologically reiterated again and again in all the मतसंप्रदायाः (matasaṃpradāyāḥ – theological traditions) including the ones specifically related to कौमारमतसंप्रदाय (kaumāramatasaṃpradāya – theological tradition of kumara) viz. शैवमत (śaivamata – Shaiva theology)शाक्तमत (śāktamata – shakti theology) & कौमारमत (kaumāramata – kumara theology). For example, the श्वेताश्वेतरोपनिषद् (śvetāśvetaropaniṣad) very categorically declares thus: 

OriginalTransliterationTranslation
त्वं स्त्री त्वं पुमानसि त्वं कुमार उत वा कुमारी।
त्वं जीर्णो दण्डेन वञ्चसि त्वं जातो भवसि विश्वतोमुखः॥
tvaṁ strī tvaṁ pumānasi tvaṁ kumāra uta vā kumārī |
tvaṁ jīrṇo daṇḍena vañcasi tvaṁ jāto bhavasi viśvatomukhaḥ ||
Thou art the woman and Thou the man; Thou art a boy and again a young virgin; Thou art yonder worn and aged man that walkest bent with thy staff. Lo, Thou becomest born and the world is full of thy faces.
Sanskrit Reference: श्वेताश्वेतरोपनिषद् (śvetāśvetaropaniṣad) (3)


 In other words, सत् / சத் (sat - existence)” inherently implies “चित् / சித் (cit - consciousness)” which in turn inherently implies “आनन्द / ஆனந்தம் (ānanda / ānandam - bliss)” and this truth can also be stated as


#

சம்மேலனம் संमेलनम् (sam'mēlaṉam / saṁmelanam - synergy)

समिकरण (samikaraṇa - equation)

अक्षर प्रणवमन्त्रस्य (akṣara praṇavamantrasya – syllable of pranava mantra)

 /  (oṃ)

1

சிவசக்திசம்மேலனம் / शिवशक्तिसंमेलनम् (sivasaktisam'mēlaṉam / śivaśaktisaṁmelanam – shiva shakti synergy)

சிவனே சக்தி / शिवः शक्तिः (sivaṉē sakti / śivaḥ śaktiḥ – Shiva is Shakti)

 / (a)

2

சக்திகுமாரன் சம்மேலனம் /शक्तिकुमारसंमेलनम् (saktikumāraṉ cam'mēlaṉam / śaktikumārasaṃmelanam – shakti-kumara synergy)

சக்தியே குமாரன் / शक्तिः कुमारनः (saktiyē kumāraṉ / śaktiḥ kumāranaḥ – Shakti is Kumara)

 / (u)

3

குமாரசிவசம்மேலனம் / कुमारशिवसंमेलनम् (kumāracivacam'mēlaṉam / kumāraśivasaṃmelanam – shakti-kumara synergy)

குமாரனே சிவன் / कुमारः शिवः (kumāraṉē sivaṉ / kumāraḥ śivaḥ – Kumara is Shiva)

ம் /म् (m)



சம்மேலனம் / संमेलनम् (sam'mēlaam / saṁmelanam - synergy)


  As we all know, in the     शैवमतसंप्रदाय सनतनहिन्दुधरस्य (śaivamatasaṃpradāya sanatanahindudharasya – saiva theological tradition of eternal hinduism), the சிவசக்திசம்மேலனம் / शिवशक्तिसंमेलनम् (sivasaktisam'mēlaṉam / śivaśaktisaṁmelanam – shiva shakti synergy) is best exemplified in various iconographic forms including अर्धनारीशवरमूर्ति (ardhanārīśavaramūrti) as well as the सदाशिवयोनिलिङ्गपीठम् (sadāśivayoniliṅgapīṭham), better known as the “श्री सदाशिवलिङ्गमूर्ति (śrī sadāśivaliṅgamūrti)”

Similarly, the சக்திகுமாரன் சம்மேலனம் /शक्तिकुमारसंमेलनम् (saktikumāraṉ cam'mēlaṉam / śaktikumārasaṃmelanam – shakti-kumara synergy) symbolized by the मातृपुत्रसंमेलन (mātṛputrasaṃmelana – mother-son synergy) is best represented by the sacred பவித்திர வேலாயுதம் / पवित्र शूलायिध (pavittira vēlāyutam / pavitra śūlāyidha – holy spearhead) which was received by திரு முருகப்பெருமான் (tiru murukapperumāṉ) from His own beloved दिव्यमातृ (divyamātṛ - Holy Mother) who is none other than the ஸ்ரீ பார்வதிதேவி  / श्री पर्वतीदेवि (sri pārvatidēvi / śrī parvatīdevi – goddess Sri Parvati)

According to the legend ஸ்ரீ பார்வதிதேவி  / श्री पर्वतीदेवि (sri pārvatidēvi / śrī parvatīdevi – goddess Sri Parvati) consecrated through the योगसाधन प्राणयोगप्रतिष्ठस्य (yogasādhana prāṇayogapratiṣṭhasya – yogic practice of vital-fire consecration) all her spiritual energies into the பவித்திர வேலாயுதம் / पवित्र शूलायिध (pavittira vēlāyutam / pavitra śūlāyidha – holy spearhead) and handed over the same to Her beloved சேய் (cēi - son), at the sacred shrine of சிக்கல் (sikkal),  in order to help Him in His धर्मयुद्ध (dharmayuddha – righteous battle) against பத்மாசுரன் / पद्मासुर (padmāsuran / padmāsura) and his brothers. In fact, that is why Lord திரு முருகப்பெருமான் (tiru murukapperumāṉ) is called “ஸ்ரீ சிங்காரவேலன் (sri siṅgāravēlan – holder of beautiful spearhead), “ஸ்ரீ வேல்முருகன் (sri vēlmurugan – Lord Murugan with spear), “ஸ்ரீ வேலாயுதன் (sri vēlāyutan – spear-holding god) etc.

    In fact, in कौमारमतसंप्रादाय (kaumāramaṭasaṁprādāya – theological tradition of Murugan), the பவித்திர வேலாயுதம் / पवित्र शूलायिध (pavittira vēlāyutam / pavitra śūlāyidha – holy spearhead) is almost synonymous to திரு முருகப்பெருமான் (tiru murukapperumāṉ). Similarly, His sacred name ஸ்ரீ கார்திகேயன் / श्री कार्त्तिकेय (sri kārtikēyaṉ / śrī kārttikeya) also reflects the சக்திகுமாரன் சம்மேலனம் /शक्तिकुमारसंमेलनम् (saktikumāraṉ cam'mēlaṉam / śaktikumārasaṃmelanam – shakti-kumara synergy) that exists between Him and the கார்த்திகைப்பெண்கள் (kārttikaippeṇgaḷ - kritika maidens) who mothered Him immediately after His birth at 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) under the foot-hills of the हिमालयपर्वत (himālayaparvata – Himalayan mountain). Further, கொற்றவை சேயோன் (koṟṟavai cēyōṉ - son of kotravai) is another ancient சங்ககாலவழிபாட்டுதெய்வ்ம் (saṅgakālavaḻipāṭṭudeyvm – worship deity of classical Tamil age)

 Again, Lord श्री षण्मुखकुमार (śrī ṣaṇmukhakumāra – six-faced lad) is also manifest as षड्विध अध्वामूर्त्यः (ṣaḍvidha adhvāmūrtyaḥ – sixfold path deities), in correspondence with the சக்திகுமாரன் சம்மேலனம் /शक्तिकुमारसंमेलन (saktikumāraṉ cam'mēlaṉam  / śaktikumārasaṃmelana – shakti-kumara synergy). This fact is testified by the eminent scholar சதாவதானம் நா. கதிர்வேல் பிள்ளை (sadāvadāṉam nā. katirvēl piḷḷai) in his famous work titled “சுப்பிரமணிய பராக்கிரமம் (subbiramaṇiya  parākiramam)”.

#

अध्वन् (adhvan - path)

1

वर्णाध्वा (varṇādhvā – path of letters/alphabet)

2

पदाध्वा (padādhvā – path of words)

3

मन्त्राध्वा (mantrādhvā – path of hymns)

4

कलाध्वा (kalādhvā – path of arts)

5

तत्त्वाध्वा (tattvādhvā – path of entities)

6

भुवनाध्वा  (bhuvanādhvā – path of worlds) 

The noble saint poet திரு குமரகுருபரர் (tiru kumaraguruparar) in the soul-kindling poetic verses from his கந்தர் கலிவெண்பா (kantar kaliveṇpā) explains the synergies relating to षड्विध अध्वामूर्त्यः (ṣaḍvidha adhvāmūrtyaḥ – sixfold path deities) thus:

OriginalTransliterationTranslation
ஓங்காரத்து உள்ளொளிக்கும் உள்ளொளியாய் ஐந்தொழிற்கும்
நீங்காத பேருருவாய் நின்றோனே .. தாங்கரிய
மந்திரமே சோரியா வான்பதமே மாமுடியாத்
தொந்தமுறும் வன்னமே தொக்காகப் .. பந்தனையால்
ஒத்த புவனத் துருவே உரோமமாத்
தத்துவங்க ளேசத்த தாதுவா .. வைத்த
கலையே அவயவமாக் காட்டும் அத்து வாவின்
நிலையே வடிவமா நின்றோய் .. பலகோடி
ōṅkārattu uḷḷoḷikkum uḷḷoḷiyāy aintoḻiṟkum
nīṅkāta pēruruvāy niṉṟōṉē .. tāṅkariya
mantiramē cōriyā vāṉpatamē māmuṭiyāt
tontamuṟum vaṉṉamē tokkākap .. pantaṉaiyāl
otta puvaṉat turuvē urōmamāt
tattuvaṅka ḷēcatta tātuvā .. vaitta
kalaiyē avayavamāk kāṭṭum attu vāviṉ
nilaiyē vaṭivamā niṉṟōy .. palakōṭi
The sound that resides within the sound, and also becomes the essence of the five elements
You stand as the eternal formless being .. the supreme reality
Oh mantra, you are the sun, the path to the heavens, the unattainable
Like a majestic forest, you manifest through divine grace
You are the ultimate abode, beyond the physical realm
Oh divine art, you reveal yourself as the embodiment of the divine
You stand as the eternal foundation, countless in number.
-translation source (Gen AI)
Tamil Reference: கந்தர் கலிவெண்பா (kantar kaliveṇpā) (30,31)

    Interestingly in Christianity, the integral relationship between these Triadic Principles in the doctrine of the הַשִּׁילּוּשׁ הַקָּדוֹשׁ / पवित्र त्रिमूर्ति (HaShilush HaKadosh / pavitra trimūrti - Holy Trinity) is visually symbolized by the famous traditional motif called in the Latin language by the term “Scutum Sancte Trinitatis (Shield of the Holy Trinity) alternatively called as the “Scutum Fidei (Shield of Faith)”.


Scutum Sancte Trinitatis (Shield of the Holy Trinity)

   

 As indicated in the above diagram, the देव (deva - god) [originally referred in the Latin language as Deus (God)] forms the centre from which the הַשִּׁילּוּשׁ הַקָּדוֹשׁ / पवित्र त्रिमूर्ति (HaShilush HaKadosh / pavitra trimūrti - Holy Trinity) emerges as the हैरण्यत्रिकोण (hairaṇyatrikoṇa – golden triangle) having प्रजननपितृ (prajananapitṛ - begetting father), जनितपुत्र (janitaputra – begotten son) & पावनयक्ष (pāvanayakṣa – holy spiit) [which in the original Latin language translates as Gigens Pater (Begetting Father), Genitus Filius (Begotten Son) & Spiritus Sanctus (Holy Spirit)] as its त्रिमूलाः (trimūlāḥ - triple edges). In this motif, each of these त्रिमूलाः (trimūlāḥ - three edges) are in turn connected to the केन्द्र (kendra – centre point) with a समान / ऐक्य संबन्ध (samāna / aikya saṃbandha– equality / identity relation) tagged as “अस्ति (asti - is)” [ “est (is)” in Latin] whereas between themselves, each of them carries a असमान / अनैक्य संबन्ध (asamāna / anaikya saṃbandha – inequality / non-identity relation) tagged as “न अस्ति (na asti – is not)” [“non est (is not)” in Latin].

    Thus, in total there are षड्विध इतरेतरपरस्पर षड्विधसंबन्धाः (ṣaḍvidha itaretaraparaspara ṣaḍvidhasaṃbandhāḥ - sixfold mutually-reciprocal relations), corresponding to the षट्क रेखाः (ṣaṭka rekhāḥ - six lines) of which three are आन्तर रेखाः (āntara rekhāḥ - internal lines) and the remaining are बाह्य  रेखाः (bāhya rekhāḥ - external lines)Please be noted that these षड्विध इतरेतरपरस्पर षड्विधसंबन्धाः (ṣaḍvidha itaretaraparaspara ṣaḍvidhasaṃbandhāḥ - sixfold mutually-reciprocal relations), in total expand to द्वादशविध संबन्धाः (dvādaśavidha saṃbandhāḥ - twelvefold relations), as summarized below:


#

संबन्ध (saṃbandha - relation)

परस्परसंबन्ध (parasparasaṃbandha - reciprocal relation)

1

प्रजननपितृ देव अस्ति / Gigens Pater est Deus (prajananapitṛ deva asti - Begetting Father is God)

देव प्रजननपितृ  अस्ति  / Deus est Gigens Pater (deva prajananapitṛ  asti -  God is Begetting Father)

2

जनितपुत्र देव अस्ति Genitus Filius est Deus (janitaputra deva asti - Begotten Son is God)

देव जनितपुत्र अस्ति  / Deus est Genitus Filius (deva janitaputra asti - God is Begotten Son)

3

पावनयक्ष देव अस्ति Spiritus Sanctus est Deus (pāvanayakṣa deva asti - Holy Spirit is God)

देव पावनयक्ष अस्ति /Deus est Spiritus Sanctus (deva pāvanayakṣa asti - God is Holy Spirit)

4

प्रजननपितृ जनितपुत्र नास्ति Gigens Pater non est Genitus Filius (prajananapitṛ janitaputra nāsti - Begetting Father is not Begotten Son)

जनितपुत्र प्रजननपितृ नास्ति  / Genitus Filius non est Gigens Pater (janitaputra prajananapitṛ nāsti -Begotten Son is not Begetting Father)

5

प्रजननपितृ  पावनयक्ष नास्ति / Gigens Pater  non est Spiritus Sanctus (prajananapitṛ  pāvanayakṣa nāsti - Begetting Father is not Holy Spirit)

पावनयक्ष प्रजननपितृ नास्ति Spiritus Sanctu non est Gigens Pater (pāvanayakṣa prajananapitṛ  nāsti - Holy Spirit is not Be/ gotten Father)

6

जनितपुत्र पावनयक्ष नास्ति / Genitus Filius non est Spiritus Sanctus (janitaputra pāvanayakṣa nāsti - Begotten Son is not Holy Spirit)

पावनयक्ष जनितपुत्र नास्ति  / Spiritus Sanctu non est Genitus Filius (pāvanayakṣa janitaputra nāsti - Holy Spirit is not Begotten Son)

    The revised version of this Scutum Sancte Trinitatis (Shield of the Holy Trinity) will help us visualize this concept much better. 

Scutum Sancte Trinitatis (Shield of the Holy Trinity)


Interestingly, is inline with the הַשִּׁילּוּשׁ הַקָּדוֹשׁ / पवित्र त्रिमूर्ति (HaShilush HaKadosh / pavitra trimūrti - Holy Trinity), the Hebrew word for देव Deus (deva - God) is אֱלֹהִים (Elohim - Gods) and is actually a plural form of the word אלה (Elah - god) which in turn is derived from the term אל (El - mighty). 

The eminent English Baptist Pastor and Biblical scholar Sir John Gill, in his famous essay “Trinity of Persons in the Unity of the Divine Essence” very categorically declares thus:  

First, Prove that there is a plurality of persons in the one God; or, that there are more than one. The Hebrew word which answers to the Greek word, is used of the divine persons, "My persons shall go with you", (Exodus . 33:14) and if "your persons go not with me, (Exodus. 33:15) and "he brought you out by his persons", (Deuteronomy 4:37). The word is used three times in (Psalm 27:8, 9) and in each clause the Septuagint has the word, and which, as Suidas observes, is expressive of the sacred Trinity.

However, please remember that this does not mean Christianity is a polytheistic religion. Christianity like the other Abrahamic religions is fundamentally monotheistic like Judaism, Islam and Bahai. In fact, phonetically this Hebrew term is closely related to the Aramic term אלה (Elah - god) from which the Arabic term الله (Allah – god) is derived. In Judaism   יהוה (Yahweh - god) & אֱלֹהִים (Elohim - Gods) are two most important terms referring to God

According to Trinitarianism, the legend of the ἡ δρῦς τῆς Μαμβρῆ (hē drys tēs Mambr – the oak of manre) that occurs in the בְּרֵאשִׁית  (Bereshit - genesis) (18.2), as part of Holy Torah (The Old Testament) esoterically symbolizes הַשִּׁילּוּשׁ הַקָּדוֹשׁ / पवित्र त्रिमूर्ति (HaShilush HaKadosh / pavitra trimūrti - Holy Trinity). 


OriginalTransliterationTranslation
וַיֵּרָ֤א אֵלָיו֙ יְהֹוָ֔ה בְּאֵֽלֹנֵ֖י מַמְרֵ֑א וְה֛וּא ישֵׁ֥ב
פֶּֽתַח־הָאֹ֖הֶל כְּחֹ֥ם הַיּֽוֹם:

וַיִּשָּׂ֤א עֵינָיו֙ וַיַּ֔רְא וְהִנֵּה֙ שְׁלשָׁ֣ה אֲנָשִׁ֔ים נִצָּבִ֖ים עָלָ֑יו
יַּ֗רְא וַיָּ֤רָץ לִקְרָאתָם֙ מִפֶּ֣תַח הָאֹ֔הֶל וַיִּשְׁתַּ֖חוּ אָֽרְצָה:

waYërä ëläyw y'hwäh B'ëlonëy mam'rë w'hû yoshëv Petach-häohel K'chom haYôm
waYiSä ëynäyw waYar' w'hiNëh sh'loshäh ánäshiym niTZäviym äläyw waYar' waYärätz liq'rätäm miPetach häohel waYish'Tachû är'tzäh
Now the Lord appeared to him in the plains of Mamre, and he was sitting at the entrance of the tent when the day was hot.
And he lifted his eyes and saw, and behold, three men were standing beside him, and he saw and he ran toward them from the entrance of the tent, and he prostrated himself to the ground.
Hebrew Reference : Holy Torah: Genesis (18.1,2)



הַשִּׁילּוּשׁ הַקָּדוֹש (HaShilush HaKadosh - The Holy Trinity)


This event esoterically symbolizes הַשִּׁילּוּשׁ הַקָּדוֹשהַשִּׁילּוּשׁ הַקָּדוֹשׁ / पवित्र त्रिमूर्ति (HaShilush HaKadosh / pavitra trimūrti - Holy Trinity) according to many saints and scholars. For example, St. Augustine of Hippo asserts this point in his famous treatise “De Trinitate (On the Trinity)” 

According to Justin Martyr, these three visitors symbolize God, the Begotten Son and His two Angels. John Lightfoot, an eminent English Churchman and Rabbanical scholar, comments thus:   

“The three Persons in the Trinity, in the shape of three men, appear to Abraham and dine with him, and eat the first flesh mentioned eaten in all the Scripture.”  And elsewhere, he states thus:  "Three months after this, the three Persons in the Trinity dine with Abraham, and foretell the birth of Isaac; again, the Son and the Holy Ghost go down to Sodom, but the first Person in the Trinity stayeth with Abraham

    However, please remember that this does not mean Christianity is a polytheistic religion. Christianity like the other Abrahmic religions is fundamentally monotheistic like Judaism, Islam and Bahai.  For example, Athanasius 1 of Alexandria in his famous Athanasian Creed, for example very categorically declares thus: 



OriginalTranslation
Quicumque vult salvus esse, ante omnia opus est, ut teneat Catholicam fidem: Quam nisi quisque integram inviolatamque servaverit, absque dubio in aeternum peribit. Fides autem Catholica haec est: ut unum Deum in Trinitate, et Trinitatem in unitate veneremur. Neque confundentes personas, neque substantiam separantes. Alia est enim persona Patris alia Filii, alia Spiritus Sancti: Sed Patris, et Filii, et Spiritus Sancti una est divinitas, aequalis gloria, coeterna maiestas. Qualis Pater, talis Filius, talis [et] Spiritus Sanctus. Increatus Pater, increatus Filius, increatus [et] Spiritus Sanctus. Immensus Pater, immensus Filius, immensus [et] Spiritus Sanctus. Aeternus Pater, aeternus Filius, aeternus [et] Spiritus Sanctus. Et tamen non tres aeterni, sed unus aeternus. Sicut non tres increati, nec tres immensi, sed unus increatus, et unus immensus. Similiter omnipotens Pater, omnipotens Filius, omnipotens [et] Spiritus Sanctus. Et tamen non tres omnipotentes, sed unus omnipotens. Ita Deus Pater, Deus Filius, Deus [et] Spiritus Sanctus. Et tamen non tres dii, sed unus est Deus. Ita Dominus Pater, Dominus Filius, Dominus [et] Spiritus Sanctus. Et tamen non tres Domini, sed unus [est] Dominus. Quia, sicut singillatim unamquamque personam Deum ac Dominum confiteri christiana veritate compellimur: Ita tres Deos aut [tres] Dominos dicere Catholica religione prohibemur. Pater a nullo est factus: nec creatus, nec genitus. Filius a Patre solo est: non factus, nec creatus, sed genitus. Spiritus Sanctus a Patre et Filio: non factus, nec creatus, nec genitus, sed procedens. Unus ergo Pater, non tres Patres: unus Filius, non tres Filii: unus Spiritus Sanctus, non tres Spiritus Sancti. Et in hac Trinitate nihil prius aut posterius, nihil maius aut minus: Sed totae tres personae coaeternae sibi sunt et coaequales. Ita, ut per omnia, sicut iam supra dictum est, et unitas in Trinitate, et Trinitas in unitate veneranda sit. Qui vult ergo salvus esse, ita de Trinitate sentiat.

Sed necessarium est ad aeternam salutem, ut incarnationem quoque Domini nostri Iesu Christi fideliter credat. Est ergo fides recta ut credamus et confiteamur, quia Dominus noster Iesus Christus, Dei Filius, Deus [pariter] et homo est. Deus [est] ex substantia Patris ante saecula genitus: et homo est ex substantia matris in saeculo natus. Perfectus Deus, perfectus homo: ex anima rationali et humana carne subsistens. Aequalis Patri secundum divinitatem: minor Patre secundum humanitatem. Qui licet Deus sit et homo, non duo tamen, sed unus est Christus. Unus autem non conversione divinitatis in carnem, sed assumptione humanitatis in Deum. Unus omnino, non confusione substantiae, sed unitate personae. Nam sicut anima rationalis et caro unus est homo: ita Deus et homo unus est Christus. Qui passus est pro salute nostra: descendit ad inferos: tertia die resurrexit a mortuis. Ascendit ad [in] caelos, sedet ad dexteram [Dei] Patris [omnipotentis]. Inde venturus [est] judicare vivos et mortuos. Ad cujus adventum omnes homines resurgere habent cum corporibus suis; Et reddituri sunt de factis propriis rationem. Et qui bona egerunt, ibunt in vitam aeternam: qui vero mala, in ignem aeternum. Haec est fides Catholica, quam nisi quisque fideliter firmiterque crediderit, salvus esse non poterit.
Whosoever will be saved, before all things it is necessary that he hold the Catholic faith. Which faith unless every one do keep whole and undefiled, without doubt he shall perish everlastingly. And the Catholic faith is this: that we worship one God in Trinity, and Trinity in Unity; neither confounding the Persons, nor dividing the Essence. For there is one Person of the Father; another of the Son; and another of the Holy Ghost. But the Godhead of the Father, of the Son, and of the Holy Ghost, is all one; the Glory equal, the Majesty coeternal. Such as the Father is; such is the Son; and such is the Holy Ghost. The Father uncreated; the Son uncreated; and the Holy Ghost uncreated. The Father unlimited; the Son unlimited; and the Holy Ghost unlimited. The Father eternal; the Son eternal; and the Holy Ghost eternal. And yet they are not three eternals; but one eternal. As also there are not three uncreated; nor three infinites, but one uncreated; and one infinite. So likewise the Father is Almighty; the Son Almighty; and the Holy Ghost Almighty. And yet they are not three Almighties; but one Almighty. So the Father is God; the Son is God; and the Holy Ghost is God. And yet they are not three Gods; but one God. So likewise the Father is Lord; the Son Lord; and the Holy Ghost Lord. And yet not three Lords; but one Lord. For like as we are compelled by the Christian verity; to acknowledge every Person by himself to be God and Lord; So are we forbidden by the Catholic religion; to say, There are three Gods, or three Lords. The Father is made of none; neither created, nor begotten. The Son is of the Father alone; not made, nor created; but begotten. The Holy Ghost is of the Father and of the Son; neither made, nor created, nor begotten; but proceeding. So there is one Father, not three Fathers; one Son, not three Sons; one Holy Ghost, not three Holy Ghosts. And in this Trinity none is before, or after another; none is greater, or less than another. But the whole three Persons are coeternal, and coequal. So that in all things, as aforesaid; the Unity in Trinity, and the Trinity in Unity, is to be worshipped. He therefore that will be saved, let him thus think of the Trinity.

Furthermore, it is necessary to everlasting salvation; that he also believe faithfully the Incarnation of our Lord Jesus Christ. For the right Faith is, that we believe and confess; that our Lord Jesus Christ, the Son of God, is God and Man; God, of the Substance [Essence] of the Father; begotten before the worlds; and Man, of the Substance [Essence] of his mother, born in the world. Perfect God; and perfect Man, of a reasonable soul and human flesh subsisting. Equal to the Father, as touching his Godhead; and inferior to the Father as touching his Manhood. Who although he is God and Man; yet he is not two, but one Christ. One; not by conversion of the Godhead into flesh; but by assumption of the Manhood into God. One altogether; not by confusion of Substance [Essence]; but by unity of Person. For as the reasonable soul and flesh is one man; so God and Man is one Christ; Who suffered for our salvation; descended into hell; rose again the third day from the dead. He ascended into heaven, he sitteth on the right hand of God the Father Almighty, from whence he will come to judge the living and the dead. At whose coming all men will rise again with their bodies; And shall give account for their own works. And they that have done good shall go into life everlasting; and they that have done evil, into everlasting fire. This is the Catholic faith; which except a man believe truly and firmly, he cannot be saved.
Latin Reference: Athanasii Symbolum (Atnasian Creed)

    St. Augustine of Hippo in his famous treatise titled “De Trinitate (On the Trinity)” explains thus:

Wherefore, our Lord God helping, we will undertake to render, as far as we are able, that very account which they so importunately demand: viz., that the Trinity is the one and only and true God, and also how the Father, the Son, and the Holy Spirit are rightly said, believed, understood, to be of one and the same substance or essence; in such wise that they may not fancy themselves mocked by excuses on our part, but may find by actual trial, both that the highest good is that which is discerned by the most purified minds, and that for this reason it cannot be discerned or understood by themselves, because the eye of the human mind, being weak, is dazzled in that so transcendent light, unless it be invigorated by the nourishment of the righteousness of faith….All those Catholic expounders of the divine Scriptures, both Old and New, whom I have been able to read, who have written before me concerning the Trinity, Who is God, have purposed to teach, according to the Scriptures, this doctrine, that the Father, and the Son, and the Holy Spirit intimate a divine unity of one and the same substance in an indivisible equality; and therefore that they are not three Gods, but one God: although the Father has begotten the Son, and so He who is the Father is not the Son; and the Son is begotten by the Father, and so He who is the Son is not the Father; and the Holy Spirit is neither the Father nor the Son, but only the Spirit of the Father and of the Son, Himself also co-equal with the Father and the Son, and pertaining to the unity of the Trinity. Yet not that this Trinity was born of the Virgin Mary, and crucified under Pontius Pilate, and buried, and rose again the third day, and ascended into heaven, but only the Son. Nor, again, that this Trinity descended in the form of a dove upon Jesus when He was baptized; nor that, on the day of Pentecost, after the ascension of the Lord, when there came a sound from heaven, as of a rushing mighty wind, the same Trinity sat upon each of them with cloven tongues like as of fire, but only the Holy Spirit. Nor yet that this Trinity said from heaven, You are my Son, whether when He was baptized by John, or when the three disciples were with Him in the mount, or when the voice sounded, saying, I have both glorified it, and will glorify it again; but that it was a word of the Father only, spoken to the Son; although the Father, and the Son, and the Holy Spirit, as they are indivisible, so work indivisibly. This is also my faith, since it is the Catholic faith.

பங்குனி உத்திரத்திருநாலின் மெய்ஞான மேன்மை (paṅkuṉimāta uttirattirunāliṉ meyñāṉa mēṉmai – spiritual significance of Panguni Uttiram festival)

    So far, we were analyzing as to how the पवित्र त्रिमूर्ति (pavitra trimūrti - Holy Trinity) is expressed in terms of पिता-माता-पुत्र-सम्बन्धः (pitā-mātā-putra-sambandhaḥ - father-mother-son relationship) theme theologized as शिव-शक्ति-कुमार सम्बन्धः (śiva-śakti-kumāra sambandhaḥ - shiva, shakti, kumar relation). Now, we shall see as to how alternatively the पवित्र त्रिमूर्ति (pavitra trimūrti - Holy Trinity) is theologized as ஸ்ரீ வள்ளி தேவசேனா சமேத சிவசுப்ரமணியசுவாமி (srī vaḷḷi dēvacēṉā samēda siva subramaṇiya svāmi) represented as Lord திரு முருகப்பெருமான் (tiru murukapperumāṉ) and His दिव्यपत्नीः (divyapatnīḥ - divine consorts) viz. வள்ளி (vaḷḷi) & ஸ்ரீ தெய்வானை (srī deyvāṉai) respectively. ஸ்ரீ கச்சியப்ப சிவாச்சாரியார் (srī kacciyappa sivāccāriyār) very beautifully summarizes the sacred wedlock thus in his  ஸ்ரீ கந்தபுராணத்தில் உர்பத்தி காண்டத்தின் பாயிர பகுதி (srī kantapurāṇattil urpatti kāṇṭattiṉ pāyira pakuti – preface section of creation epoch in kandapuranam):

OriginalTransliterationTranslation
தெய்வத யானை யென்னுஞ் சீர்கெழு மடந்தை தன்னை
அவ்விடை வதுவை யாற்றி அங்ஙனஞ் சிலநாள் வைகி
மெய்விய னுலகிற் சென்று விண்ணவர்க் கரச னாக்கி
எவ்வமில் மகுடஞ் சூட்டி இந்திரன் றன்னை வைத்தான்.
சில்பக லங்கண் மேவிச் சேனையோ டணங்குந் தானும்
மல்லலங் கயிலை யேகி மங்கைபங் குடைய வண்ணல்
மெல்லடி வணங்கிக் கந்த வெற்புறை நகரி*5 னேகி
எல்லையி லருளால் வைகித் தணிகையில் எந்தை வந்தான்.
சாரலி னோங்கு தெய்வத் தணிகைமால் வரையின்மீது
வீரம துடைய வேலோன் வீற்றிருந் திடலு மங்கண்
நாரதன் வந்து தாழ்ந்து நவைதவி ரெயின மாதின்
சீரெழில் நலத்தைக் கூற அவள்வயிற் சிந்தை வைத்தான்.
வள்ளிமால் வரையிற் போந்து மானி*6 டைப் பிறந்த தெய்வக்
கிள்ளையை யடைந்து போற்றிக் கேடில்பல் லுருவங் காட்டிக்
கள்ளமோ டொழுகிப் பன்னாட் கவர்ந்தனன் கொணர்ந்து பின்னர்த்
தெள்ளுசீர் வேடர் நல்கத் திருமணஞ் செய்து சேர்ந்தான்.
செருத்தணி வரையில் வந்து சிலபகல் வள்ளி தன்னோ
டருத்தியின் மேவிப் பின்னர் அவளொடுங் கந்த வெற்பின்
வரைத்தனிக் கோயில் புக்கு வானமின் பிரிவு நீக்கிக்
கருத்துற இருவ ரோடுங் கலந்துவீற் றிருந்தான் கந்தன்.
teyvata yāṉai yeṉṉuñ cīrkeḻu maṭantai taṉṉai
avviṭai vatuvai yāṟṟi aṅṅaṉañ cilanāḷ vaiki
meyviya ṉulakiṟ ceṉṟu viṇṇavark karaca ṉākki
evvamil makuṭañ cūṭṭi intiraṉ ṟaṉṉai vaittāṉ.
cilpaka laṅkaṇ mēvic cēṉaiyō ṭaṇaṅkun tāṉum
mallalaṅ kayilai yēki maṅkaipaṅ kuṭaiya vaṇṇal
mellaṭi vaṇaṅkik kanta veṟpuṟai nakari*5 ṉēki
ellaiyi laruḷāl vaikit taṇikaiyil entai vantāṉ.
cārali ṉōṅku teyvat taṇikaimāl varaiyiṉmītu
vīrama tuṭaiya vēlōṉ vīṟṟirun tiṭalu maṅkaṇ
nārataṉ vantu tāḻntu navaitavi reyiṉa mātiṉ
cīreḻil nalattaik kūṟa avaḷvayiṟ cintai vaittāṉ.
vaḷḷimāl varaiyiṟ pōntu māṉi*6 ṭaip piṟanta teyvak
kiḷḷaiyai yaṭaintu pōṟṟik kēṭilpal luruvaṅ kāṭṭik
kaḷḷamō ṭoḻukip paṉṉāṭ kavarntaṉaṉ koṇarntu piṉṉart
teḷḷucīr vēṭar nalkat tirumaṇañ ceytu cērntāṉ.
ceruttaṇi varaiyil vantu cilapakal vaḷḷi taṉṉō
ṭaruttiyiṉ mēvip piṉṉar avaḷoṭuṅ kanta veṟpiṉ
varaittaṉik kōyil pukku vāṉamiṉ pirivu nīkkik
karuttuṟa iruva rōṭuṅ kalantuvīṟ ṟiruntāṉ kantaṉ.
The divine elephant, known as the Lord, with his trunk raised high,
He who destroyed the pride of the demoness, himself,
By his divine power, he conquered the three worlds,
Indra himself was defeated by him.

He, who adorned himself with the garland of victory,
And wore the victorious flag on his chariot,
He, who climbed the hill of Malai and won the beautiful bride,
He, who received the sweet praises of the celestial beings.

By his grace, my father came to the wedding hall,
With the divine garland adorning his chest,
The brave warrior, holding his mighty spear,
He praised the goodness of the bride.

With the divine garland around his neck,
The Lord, born in the land of Manni,
He, who embraced the divine goddess Kali,
And praised her with great devotion.

He, who destroyed the evil forces,
And protected the righteous,
He, who gave the sacred thread to the brave Vedas,
And performed the sacred marriage.

In the wedding hall, he came,
The divine Valli, born in the land of Seruthani,
After winning the battle of love,
He united with her, the beloved of Lord Murugan.

He entered the divine temple,
Removing the darkness from the sky,
He, who walked on the two beautiful roads,
Met with Lord Murugan.
Tamil Reference: கந்தபுராணம் (kandapurāṇam) (30,31)

The noble saint poet திரு குமரகுருபரர் (tiru kumaraguruparar) in his கந்தர் கலிவெண்பா (kantar kaliveṇpā) in his soul-kindling poetic verses explains the synergies thus: 

OriginalTransliterationTranslation
சைவக்கொழுந்தே தவக்கடலே வானுதவும்
தெய்வக் களிற்றை மணம்செய்தோனே .. பொய்விரவு
காமம் முனிந்த கலைமுனிவன் கண்ணருளால்
வாமமட மானின் வயிற்றுதித்தப் .. பூமருவு
கானக் குறவர் களிகூரப் பூங்குயில்போல்
ஏனற் புனங்காத்து இனிதிருந்து .. மேன்மைபெறத்
தெள்ளித் தினைமாவும் தேனும் பரிந்தளித்த
வள்ளிக் கொடியை மணந்தோனே .. உள்ளம் உவந்து
caivakkoḻuntē tavakkaṭalē vāṉutavum
teyvak kaḷiṟṟai maṇamceytōṉē .. poyviravu
kāmam muṉinta kalaimuṉivaṉ kaṇṇaruḷāl
vāmamaṭa māṉiṉ vayiṟṟutittap .. pūmaruvu
kāṉak kuṟavar kaḷikūrap pūṅkuyilpōl
ēṉaṟ puṉaṅkāttu iṉitiruntu .. mēṉmaipeṟat
teḷḷit tiṉaimāvum tēṉum parintaḷitta
vaḷḷik koṭiyai maṇantōṉē .. uḷḷam uvantu
Tamil Reference: கந்தர் கலிவெண்பா (kantar kaliveṇpā) (54)



Such திருமுருகப் பெருமானின் திருமண மகோற்சவம் (tirumurukapperumāṉiṉ tirumaṉa magōṟcavam – grand festival of Lord Murugan’s wedding) is annually celebrated as the பங்குனி உத்திரத்திருவிழா (paṅkuṉi uttirattiruviḻā – panguni uttiram festival) on பங்குனிமாத உத்திர நக்ஷத்திரம் (paṅkuṉimāta uttira  nakṣattiram – uttira asterism in the month of Panguni (mid March to mid Apr))

This पवित्र त्रिमूर्ति (pavitra trimūrti - Holy Trinity) correspond to इच्चाशक्ति (iccāśakti – desire power)क्रियाशक्ति (kriyāśakti – volition power) ज्ञानशक्ति (jñānaśakti – gnostic power).

   


ஸ்ரீ வள்ளி தேவசேனா சமேத சிவசுப்ரமணியசுவாமி (srī vaḷḷi dēvacēṉā samēda siva subramaṇiya svāmi)

Please remember that ஸ்ரீ தெய்வானை (srī deyvāṉai) who according to legend, is the  ஸ்ரீ இந்திரதேவரின் மகள் / श्री इन्द्रदेवस्य पुत्री (Srī indiradēvariṉ magaḷ / śrī indradēvasya putrī – daughter of Lord Indra-Deva).  And esoterically इन्द्रदेव (indradēva) theologizes इन्द्रियाधिपते (indriyādhipatē – Lord of the senses) and his daughter theologizes the தேவசேனா / देवसेना (dēvasēṉā / devasenā – divine army)” which controls the same and திரு கந்தன் /श्री स्कन्द (tiru kandan / śrī skanda) who is her beloved husband is the श्री देवसेनापति (śrī devasenāpati – sacred commander in chief). The दिव्य दम्पती (divya dampatī – divine couple) help in providing  बद्धात्मभ्यः मुक्तिः (baddhātmabhya mukti – liberating to the bound souls) by controlling their पञ्चज्ञानेन्द्रियाणि (pañcajñānendriyāṇi – fivefold cognitive senses).  This fact is very beautifully expressed by ஸ்ரீ அருணகிரிநாதர் (srī aruṇakirinātar) in the following verse from his magnum opus poetic masterpiece திருப்புகழ் (tiruppukaḻ):

OriginalTransliterationTranslation
முத்தைத்தரு பத்தித் திருநகை
அத்திக்கிறை சத்திச் சரவண
முத்திக்கொரு வித்துக் குருபர
...
muttaittaru pattit tirunakai
attikkiṟai cattic caravaṇa
muttikkoru vittuk kurupara
...
Oh Consort of the salvation (Mukti) confering Devasena whose face is adorned with pearly-white row of teeth O Saravana holding the Vel! You are the seed of liberation (moksha), you are the Supreme Guru (Patama Guru).
...
Tamil Reference: திருப்புகழ் (tiruppukaḻ) (6.1)

Interestingly, this the style of this poem is most probably one of the earliest versions of a fast paced tongue twisting rap kind of songs which is definitely a great musical treat and let’s hear it in the golden voice of eminent playback singer Sri T.M. Saundarajan. 



Similarly, श्री आदिशङ्कराचार्य भगवद्पाद (śrī ādiśaṅkarācārya bhagavadpāda) who in a deep devotional outburst of mystical poetry श्री सुब्रमण्यभुजङ्गम् (śrī subramaṇyabhujaṅgam), eulogizes திரு செந்திலாண்டவர் (tiru sendilāṇṭavar) at the holy shrine of திருசெந்தூர் / திருச்சீரலைவாய் (tirucentūr / tiruccīralaivāy)

OriginalTransliterationTranslation
जनित्री पिता च स्वपुत्रापराधं सहेते न किं देवसेनाधिनाथ ।
अहं चातिबालो भवान् लोकतातः क्षमस्वापराधं समस्तं महेश ॥
janitrī pitā ca svaputrāparādhaṁ sahētē na kiṁ dēvasēnādhinātha ।
ahaṁ cātibālō bhavān lōkatātaḥ kṣamasvāparādhaṁ samastaṁ mahēśa ॥
Do not the parents overlook the faults of their children? Oh! Chief of the army of Devas! I am a small child. Thou art the Father of the Universe. Oh Mahesha! Forgive all my faults.

-translation source internet
Sanskrit Reference: श्री सुब्रह्मण्यभुजङ्गम् (śrī subrahmaṇyabhujaṅgam) (30)

   We can hear the same in the soul melting voice of Sri M.S. Subbulakshmi considered as the nightingale of devotional music.


 Similarly, ஸ்ரீ வள்ளியம்மை (srī vaḷḷiyam'mai) who belongs to the வேடுவர்குலம் (vēṭuvarkulam – hunter tribe) also, esoterically speaking, corresponds to the पञ्चेन्द्रियाणां उदात्तीकरणम् (pañcēndriyāā udāttīkaraam – sublimation of the fivefold senses) eventually leading to spiritual atonement, as testified by ஸ்ரீ மெய்கண்ட தேவர் (srī meykaṇṭa dēvar) in the following சிவஞானபோத சூத்திரம் (sivañāṉabōdam sūttiram – aphorism on apprehension of Divine Wisdom)


OriginalTransliterationTranslation
ஐம்புல வேடரின் அயர்ந்தனை வளர்ந்தெனத்
தம்முதல் குருவுமாய்த் தவத்தினி லுணர்த்தவிட்
டன்னிய மின்மையின் அரன்கழல் செலுமே.
aimpula vēṭariṉ ayarntaṉai vaḷarnteṉat
tam'mutal kuruvumāyt tavattiṉi luṇarttaviṭ
ṭaṉṉiya miṉmaiyiṉ araṉkaḻal celumē.
The Lord appearing as Guru to the Soul which had advanced in Tapas (Virtue and Knowledge) instructs him that he has wasted himself by living among the savages of the five senses; and on this, the soul, understanding its real nature leaves its former associates, and not being different from Him, becomes united to His Feet.
-translation by J M Nallaswami Pillai
Tamil Reference: சிவஞானபோதம் (sivajñāṉabōdam) (8)

    


    I would also like to share the Sanskrit version of the same शिवज्ञानबोधसूत्र (śivajñānabodhasūtra - aphorism on apprehension of Divine Wisdom), which is believed to be part of the विद्यापाद रौरागमस्य (vidyāpāda raurāgamasya – gnostic part of Rauragama)

OriginalTransliterationTranslation
स्थित्वा सहोन्द्रियव्याधैः त्वां ना बोधितः।
मुक्त्वैतान् गुरुणानन्यो धन्यः प्राप्नोति तत्पदम्॥
sthitvā sahondriyavyādhaiḥ tvāṃ nā bodhitaḥ।
muktvaitān guruṇānanyo dhanyaḥ prāpnoti tatpadam॥
"Having lived with hunters, namely the senses, you do not know yourself" - thus taught by the Guru, the blessed one non-different [from Siva] attains to His state [feet] after abandoning them [the senses].

-translation by T. Ganesan
Sanskrit Reference: शिवज्ञानबोध (śivajñānabodha) (8)


    Please recollect our earlier discussion on the கந்தசஷ்டிவிரதம் (kandasaṣṭiviradam – six-day vow for skanda). Interestingly, on the சப்தமிதிதி (Saptami titi – seventh lunar day), that is, on the day immediately following the சூரசம்ஹாரம் / सूरसंहार (sūrasamhāram / sūrasaṃhāra – slaying of demon), the sacred ritual of திருக்கல்யாணமகோத்சவம் (tirukkalyāṇavaibōkam - Divine Wedlock Celebration) between the Lord திரு முருகப்பெருமான் (tiru murukapperumāṉ) and His दिव्यपत्नीः (divyapatnīḥ - divine consorts) viz. दिव्यपत्नीः (divyapatnīḥ - divine consorts) viz. வள்ளி (vaḷḷi) & ஸ்ரீ தெய்வானை (srī deyvāṉai). This event symbolizes the esoteric theme of சச்சிதானந்த சம்மேலனம் / सच्चिदानन्द सम्मेलनम् (saccidāṉanda sam'mēlaam / saccidānanda sammelanam –  synthesis of existence – knowledge - bliss) gives a very detailed account of this marriage.

OriginalTransliterationTranslation
செங்கம லத்திறை சிந்தையின் ஆற்றி
அங்கையின் ஈந்திட ஆண்டகை கொண்ட
மங்கல நாணை மணிக்களம் ஆர்த்து
நங்கை முடிக்கொர் நறுந்தொடை சூழ்ந்தான்
மாவொடு வாழை வருக்கைகொள் பைங்காய்
தீவிய கன்னல் செறிந்திடு செந்தேன்
ஆவருள் பாலிவை அண்டர்கள் செம்மல்
மூவிரு மாமுக னைநுகர் வித்தான்.
வார்த்தொகை சூழ்தரு மத்தளி தக்கை
பேர்த்த வலம்புரி பேரி கலித்த
ஆர்த்தனர் வீரர் அருங்கண நாதர்
தீர்த்தனை வந்தனை செய்து களித்தார்.
தண்டுள வண்ணல் சரோருக மேலோன்
எண்டிசை பாலகர் இந்திரன் என்போன்
அண்டர்கள் ஏனையர் ஆங்கவர் கோலங்
கண்டு சிறந்தது கட்புல மென்றார்.
ஆயது போழ்தினில் அம்புய முற்றோன்
காயெரி தந்து கலப்பைகள் கூவித்
தூயம ணம்புரி தொன்முறை வேள்வி
நாயக னைக்கொடு நன்றுசெய் வித்தான்.
உலகருள் காரணன் ஒண்ணுத லோடும்
வலமுறை யாக வயங்கனல் சூழ்ந்து
சிலையிடை யன்னவள் சீறடி தந்தான்
மலரயன் உச்சியின் மேலடி வைத்தான்.
மாலினி காளிகள் மாமல ராட்டி
பாலின் நிறத்தி பராயினர் சூழச்
சாலினி மங்கலை தன்னொடு கண்டான்
வேலினின் மாவினை வீழ எறிந்தோன்.
இவ்வகை மன்றல் இயற்றிய பின்னைத்
தெய்வத மாதொடு செங்கதிர் வேலோன்
அவ்வை யொடத்தனை அன்பொடு சூழ்ந்து
வெவ்விதின் மும்முறை சேவடி தாழ்ந்தான்
ceṅkama lattiṟai cintaiyiṉ āṟṟi
aṅkaiyiṉ īntiṭa āṇṭakai koṇṭa
maṅkala nāṇai maṇikkaḷam ārttu
naṅkai muṭikkor naṟuntoṭai cūḻntāṉ
māvoṭu vāḻai varukkaikoḷ paiṅkāy
tīviya kaṉṉal ceṟintiṭu centēṉ
āvaruḷ pālivai aṇṭarkaḷ cem'mal
mūviru māmuka ṉainukar vittāṉ.
vārttokai cūḻtaru mattaḷi takkai
pērtta valampuri pēri kalitta
ārttaṉar vīrar aruṅkaṇa nātar
tīrttaṉai vantaṉai ceytu kaḷittār.
taṇṭuḷa vaṇṇal carōruka mēlōṉ
eṇṭicai pālakar intiraṉ eṉpōṉ
aṇṭarkaḷ ēṉaiyar āṅkavar kōlaṅ
kaṇṭu ciṟantatu kaṭpula meṉṟār.
āyatu pōḻtiṉil ampuya muṟṟōṉ
kāyeri tantu kalappaikaḷ kūvit
tūyama ṇampuri toṉmuṟai vēḷvi
nāyaka ṉaikkoṭu naṉṟucey vittāṉ.
ulakaruḷ kāraṇaṉ oṇṇuta lōṭum
valamuṟai yāka vayaṅkaṉal cūḻntu
cilaiyiṭai yaṉṉavaḷ cīṟaṭi tantāṉ
malarayaṉ ucciyiṉ mēlaṭi vaittāṉ.
māliṉi kāḷikaḷ māmala rāṭṭi
pāliṉ niṟatti parāyiṉar cūḻac
cāliṉi maṅkalai taṉṉoṭu kaṇṭāṉ
vēliṉiṉ māviṉai vīḻa eṟintōṉ.
ivvakai maṉṟal iyaṟṟiya piṉṉait
teyvata mātoṭu ceṅkatir vēlōṉ
avvai yoṭattaṉai aṉpoṭu cūḻntu
vevvitiṉ mum'muṟai cēvaṭi tāḻntāṉ
In the land of red soil, a thought arose,
To adorn the waist with a precious gem,
A necklace of auspicious pearls was sought,
A golden belt to grace the slender waist,
A ripe banana as a symbol of prosperity,
Eyes adorned with divine kohl, I stood,
With garlands of fragrant flowers, I adorned,
Three-faced deity, the protector of all.
In the town of Varam, a renowned poet,
Praised the valorous Arthanarishvara,
Who brought forth blessings and prosperity.
With a staff in hand, adorned with peacock feathers,
Indra, the guardian of the celestial realm,
The divine beings, wielding their mighty weapons,
Witnessed the greatness of the noble Kadambu.
In the realm of Ayodhya, the noble king,
Offered prayers and kindled sacred fires,
The holy city of Namburi, a place of purity,
The righteous king bestowed his blessings.
The cause of the world, the eternal one,
Embodied in the form of a divine charioteer,
Placed a majestic statue upon the pedestal,
Malayana, the sculptor, elevated it high.
The divine goddesses, adorned with garlands,
Danced with grace, their robes flowing,
Salini Mangalai, the auspicious celebration,
Velini's mango tree bowed down in reverence.
After creating such magnificent art,
The divine charioteer, Chengathir Velon,
With love and compassion, embraced the divine,
And humbly served with utmost devotion.
Tamil Reference: கந்தபுராணம் (kandapurāṇam)

Moreover, please recollect that the त्रिकनाड्यः सनातनहिन्दुधर्मे (trikanāḍyaḥ sanātanahindudharme triple nerve-channels in eternal hinduism) are further divinized as मानवरूपी देवता (mānavarūpī devatā  - anthropomorphic gods) viz. சுழுமுனைநாடி / सुषुम्णानाडी (suḻumuṉaināi / suṣumṇānāḍī) as the भर्ता देव (bhartā deva- husband god) and the other two as His दिव्यपत्नीः (divyapatnīḥ - divine consorts) and this is a common theme across all मतसंप्रदायाः सनातनहिन्दुधर्मस्य (matasaṃpradāyāḥ sanātanahindudharmasya – theological traditions of eternal Hinduism) including, but not limited to the following: 

मतम् (matam - theology)

இடகலைநாடி / इडाकलानाडी (iakalaināi/ iḍākalānāḍī))

சுழுமுனைநாடி / सुषुम्णानाडी (suḻumuṉaināi / suṣumṇānāḍī)

பிங்கலைநாடி / पिङ्गलानाडी (piṅkalaināi / piṅgalānāḍī)

वामपत्नी देवी (vāmapatnī devī – left-wife goddess deity)

भर्ता देव (bhartā deva- husband god)

दक्षिणपत्नी देवी (dakṣiṇapatnī devī – right-wife goddess deity)

शैवमतम् (śaivamatam – shaiva theology)

श्री उमामहेश्वरी (śrī umāmaheśvarī)

श्री परमशिव (śrī paramaśiva)

श्री गङ्गोत्री (śrī gaṅgotrī)

वैष्णवमतम् (vaiṣṇavamatam– vaishnava theology)

श्री श्रीदेवी (śrī śrīdevī)  

श्री महाविष्णु (śrī mahāviṣṇu)

श्री भूदेवी (śrī bhūdevī)

कौमारमतम् (kaumāramatam – kumara theology)

ஸ்ரீ வள்ளி (srī vaḷḷi)  

ஸ்ரீ முருகன் (srī murugan)

ஸ்ரீ தெய்வானை (srī deyvāṉai)

गाणपत्यमतम् (gāṇapatyamatam – Ganesha theology)

श्री सिद्धि (śrī siddhi)  

श्री गणेश (śrī gaṇeśa)

श्री बुद्धी (śrī buddhī)

सौमारमतम् (saumāramatam – Ganesha theology)

श्री उषा (śrī uṣā)  

श्री सूर्य (śrī sūrya)

श्री प्रत्युषा (śrī pratyuṣā)

शास्तामतम् (śāstāmatam– Shasta theology)

श्री पूरण (śrī pūraṇa)  

श्री धर्मशास्त (śrī dharmaśāsta)

श्री पुश्कल (śrī puśkala)



Let us now quickly try to understand as to how they help in arousing the कुण्डलिनी शक्ति (kuṇḍalinī śakti – biobagnetic energy) , helps in attaining spiritual atonement. We have already learnt that the त्रिविध नाडी (trividha nāḍī – triple channels) viz. இடகலைநாடி / इडाकलानाडी (iakalaināi/ iḍākalānāḍī), சுழுமுனைநாடி / सुषुम्णानाडी (suḻumuṉaināi / suṣumṇānāḍī) & பிங்கலைநாடி / पिङ्गलानाडी (piṅkalaināi / piṅgalānāḍī) in the सूक्षम देह (sūkṣama deha – subtle body) along which कुण्डलिनी शक्ति (kuṇḍalinī śakti – biobagnetic energy) travels energizing the आधार चक्र (ādhāra cakra – base centers) as it reaches the सहस्रार पद्म (sahasrāra padma – thousand petalled lotus). The same doctrine is echoed in बौद्धधर्म (bauddhadharma - buddhism) as well, wherein the त्रिविध नाडी (trividha nāḍī – triple channels) are called ललना (lalanā - wife), अवधूती (avadhūtī - expelled) & रसना (rasanā - taste)  respectively. The pair channels of ललना (lalanā - wife) & रसना (rasanā-taste) are also symbolized as the पुरुषी तत्त्व (puruṣī tattva – female principle) & पुरुष तत्त्व (puruṣa tattva – male principle) and अवधूती (avadhūtī - expelled) is the resultant महासुख (mahāsukha – supreme pleasue) due to their divine मैथुन संमेलन (maithuna saṁmelana – coital union). Alternatively, these entities correspond to the following pairs and their resultant  

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पुरुषी तत्त्व (puruṣī tattva – female principle)

सुख / आनन्द (sukha / ananda – pleasue / bliss)

पुरुष तत्त्व (puruṣa tattva – male principle)

 

According to आगम / तन्त्र (āgama /  tantra)

1

இடகலைநாடி / इडाकलानाडी (iakalaināi/ iḍākalānāḍī))

சுழுமுனைநாடி / सुषुम्णानाडी (suḻumuṉaināi / suṣumṇānāḍī)

பிங்கலைநாடி / पिङ्गलानाडी (piṅkalaināi / piṅgalānāḍī)

2

नाद (nāda - wave)

कला (kalā - field)

बिन्दु (bindu - particle)

3

अकर (akara) /(a)

मकर (makara) / म्(m)

उकर (ulara)  / उ (u)

4

क्रिया शक्ति (kriyā śakti)

ज्ञान शक्ति (jñāna śakti)

इच्चा शक्ति (iccā śakti)

5

चित् (cit)

आनन्द (ānanda)

सत् (sat)

 

According to पौराणिक देवताः (paurāṇika devatāḥ – mythological deities)

6

श्री उमामहेश्वरी (śrī umāmaheśvarī)

श्री परमशिव (śrī paramaśiva)

श्री गङ्गोत्री (śrī gaṅgotrī)

7

श्री श्रीदेवी (śrī śrīdevī)  

श्री महाविष्णु (śrī mahāviṣṇu)

श्री भूदेवी (śrī bhūdevī)

8

ஸ்ரீ வள்ளி (srī vaḷḷi)  

ஸ்ரீ முருகன் (srī murugan)

ஸ்ரீ தெய்வானை (srī deyvāṉai)

9

श्री सिद्धि (śrī siddhi)  

श्री गणेश (śrī gaṇeśa)

श्री बुद्धी (śrī buddhī)

10

श्री उषा (śrī uṣā)  

श्री सूर्य (śrī sūrya)

श्री प्रत्युषा (śrī pratyuṣā)

11

श्री पूरण (śrī pūraṇa)  

श्री धर्मशास्त (śrī dharmaśāsta)

श्री पुश्कल (śrī puśkala)

 

According to திரு அருட்பிரகாச இராமலிங்க வள்ளலார்  (tiru aruṭpirakāsa iramaliṅga vaḻḻalār)

12

 ரூபாரூபின் / रूपारूपिन् (rūpārūpin / rūpārūpin – formless form)

அரூபின்  / अरूपिन् (arūpin / arūpin - formless)

ரூபின்¢ / रूपिन् (rūpin - form)

13

காரியகாரணன் (kāriyakāraṇaṉ – effective cause)

காரணன் (kāraṇaṉ–cause)

காரியன் (kāriyan –effect)

14

சோபாமாத்திரன் (sōbāmāttira)

பிரகாசமாத்திரன் (pirakācamāttiraṉ)

ஒளிமாத்திரன் (oḷimāttiraṉ)

15

சந்திர கலை / चन्द्रकला (candira kalai / candrakalā – lunar part):  12

தாரகை கலை / तारकाकला (tāragai kalai / tārakākalā – stellar part): 04

அக்கினி கலை / अग्निकला (aggini kalai / agnikalā – fire part):  64

சூரியகலை / सूर्यकला (sūriyakalai / sūryakalā):  16

16

பிரமாண்ட வியாபகி / ब्रह्माण्डव्यापक (biramāṇṭa viyāpaki / brahmāṇḍavyāpaka – macrocosmic pervading)

வியாபகன் / व्यापिन् (viyāpakan / vyāpin - pervader)

எங்கும் வியாபகி / सर्वव्यापक (eṅkum viyāpaki / sarvavyāpaka – omnipresent pervading)

17

மனஅறிவு சபை (maṉa'aṟivu sabai – mental consciousness stage)

ஆன்ம அறிவு சபை (āṉma 'aṟivu sabai –  self consciousness stage)

ஜீவ அறிவு சபை (jīva'aṟivu sabai – vital consciousness stage)

 

According to बौद्धधर्म (bauddhadharma - buddhism)

18

இடகலைநாடி / इडाकलानाडी (iakalaināi/ iḍākalānāḍī))

சுழுமுனைநாடி / सुषुम्णानाडी (suḻumuṉaināi / suṣumṇānāḍī)

பிங்கலைநாடி / पिङ्गलानाडी (piṅkalaināi / piṅgalānāḍī)

19

ललना (lalanā - wife)

अवधूती (avadhūtī - expelled)

रसना (rasanā - taste)

20

प्रज्ञा (prajñā - cognition)

बोधिचित्त (bodhicitta – wisdom awakening)

उपाय (upāya - means)

21

शून्यता (śūnyatā - emptiness)

महासुख (mahāsukha – supreme joy)

करुणा (karuṇā - compassion)

22

चन्द्र नाडी (candra nāḍī  - lunar channel)

अग्नि नाडी (agni nāḍī – thermal channel)

सूर्य नाडी (sūrya nāḍī – solar channel)

23

हे (he)

हेवज्र (hevajra)

वज्र (vajra)

24

चण्डा (caṇḍā)

चण्डाली (caṇḍālī - fierce)

आलि (āli)

25

आर्तवरक्त / மாதவிடாய் இரத்தம் (ārtavarakta / mātaviṭāy irattam  - menstrual blood)

बीज (bīja - seed)

रेतस् (retas – semen)

26

योनि (yoni - vagina)

मैथुन (maithuna - coition)

लिङ्ग (liṅga - phalus)

27

उत्तर (uttara - left)

मध्य (madhya - center)

दक्षिण (dakṣiṇa - right)

   பரமசிவத்தின் வலபக்கம் சிவகலை  / शिवकालः शिवस्य दक्षिणपार्श्वे अस्ति (paramacivattiṉ valapakkam sivakalai / śivakālaḥ śivasya dakṣiṇapārśvē asti - right side of Paramashiva is Shiva Kala) which is also the மகாவிஷ்ணுவின் வலதுகண் / महाविष्णुः दक्षिणनेत्रम् (makāviṣṇuviṉ valatukaṇ / mahāviṣṇuḥ dakṣiṇanētram - right eye of Maha Vishnu) corresponds to the சூரியன் / सूर्य (sūriyaṉ / sūrya - Sun) and acts as the विक्षेपशक्ति / விக்ஷேபசக்தி (vikṣepaśakti / vikṣēpacakti - dispersion force) and is theologized here as ஸ்ரீ வள்ளியம்மை (srī vaḷḷiyam'mai)

    Similarly, பரமசிவத்தின் இடபக்கம் சத்திகலை / परमशिवस्य वामभागः शक्तिकालः (paramacivattiṉ iṭapakkam sattikalai / paramaśivasya vāmabhāgaḥ śaktikālaḥ - left side of Paramashiva is Shakti Kala) which is also the மகாவிஷ்ணுவின் இடதுகண் / महाविष्णुस्य वामनेत्रम् (makāviṣṇuviṉ iṭatukaṇ / mahāviṣṇusya vāmanētram - left eye of Maha Vishnu) corresponds to the சந்திரன் / चन्द्र (candiran / candra - Moon) and acts as the आवर्णशक्ति / ஆவரணசக்தி (āvarṇaśakti / āvaraṇacakti - concealing force) and is theologized here as ஸ்ரீ தேவசேனா / श्री देवसेना (srī tēvacēṉā / śrī devasenā). This fact is testified by ஸ்ரீ வென்றிமாலைக் கவிராயர் (srī veṉṟimālaik kavirāyar) in his திருச்செந்தூர்த் தலபுராணம் (tiruccentūrt talapurāṇam) in the following verses:

OriginalTransliterationTranslation
ஏக மாக இருதலைச் சூலமே
ஆகு மந்த அரகலை யாகிய
மாக வான்சுட ராய்நம் வலக்கணின்
பாக மாகி யெழும்பிர பஞ்சத்தை

உண்டு பண்ணும் விட்சேபத் துயர்சத்தி
மண்ட லந்தொழு வள்ளியென் றுற்றனள்;
விண்டு வின்வடி வாக விளங்கிய
எண்த ருஞ்சந் திரகலை யென்பதாய்.

இயவ்ய் ளாயிடக் கண்ணெனும் ஆநநந்த
மயம தாகி வரும் பரி பூரண
உயர்வு நீக்கியுள் ஆவர ணப்பெயர்
அயர்வி லாதுயர் வாகிய சத்தியே.
ēka māka irutalaic cūlamē
āku manta arakalai yākiya
māka vāṉcuṭa rāynam valakkaṇiṉ
pāka māki yeḻumpira pañcattai

uṇṭu paṇṇum viṭcēpat tuyarcatti
maṇṭa lantoḻu vaḷḷiyeṉ ṟuṟṟaṉaḷ;
viṇṭu viṉvaṭi vāka viḷaṅkiya
eṇta ruñcan tirakalai yeṉpatāy.

iyavy ḷāyiṭak kaṇṇeṉum ānananta
mayama tāki varum pari pūraṇa
uyarvu nīkkiyuḷ āvara ṇappeyar
ayarvi lātuyar vākiya cattiyē.
Tamil Reference: திருச்செந்தூர்த் தலபுராணம் (tiruccentūrt talapurāṇam) (14.18-20)




ஸ்ரீ குமாரசிவத்தின் மெய்ஞான விளக்கம் (srī kumāracivatattuvattiṉ meijñāṉa viḷakkam –  spiritual exposition about philosophy of Sri Kumara-Sivam)

    We shall now finally look at the third most important dimension viz. the குமாரசிவசம்மேலனம் / कुमारशिवसंमेलनम् (kumāracivacam'mēlaam / kumāraśivasaṃmelanam – shakti-kumara synergy) reiterating “குமாரனே சிவன் / कुमारः शिवः (kumāraṉē sivaṉ / kumāraḥ śivaḥ Kumara is Shiva)”. This again is a very important synergy established by ancient Hindu theology.  From the ancient தமிழ் சங்ககாலம் (tamiḻ saṅgakālam – classical Tamil era), Lord திரு முருகப்பெருமான் (tiru murukapperumāṉ) has been associated with the name “சேயோன் (cēyō – son)”. For example, தொல்காப்பியம் (tolkāpiyam), the ancient treatise on Tamil Grammar, refers to திரு முருகப்பெருமான் (tiru murukapperumāṉ) as “சேயோன் மேய மைவரை உலகமும் (cēyō mēya maivarai ulagamum - the hilly tract which cēyō  tends)

OriginalTransliterationTranslation
மாயோன் மேய காடுறை உலகமும்
சேயோன் மேய மைவரை உலகமும்
வேந்தன் மேய தீம்புனல் உலகமும்
வருணன் மேய பெருமணல் உலகமும்
முல்லை குறிஞ்சி மருதம் நெய்தல் எனச்
சொல்லிய முறையான் சொல்லவும் படுமே.
māyōṉ mēya kāṭuṟai ulakamum
cēyōṉ mēya maivarai ulakamum
vēntaṉ mēya tīmpuṉal ulakamum
varuṇaṉ mēya perumaṇal ulakamum
mullai kuṟiñci marutam neytal eṉac
colliya muṟaiyāṉ collavum paṭumē.
The forest tract which Māyōṉ tends,
The hilly tract which Cēyōṉ tends,
The fertile cultivable tract which Vēntaṉ tends
And the littoral tract which Varuṇaṉ tends
Are known to be Mullai, kuṟiñci , marutam and neital respectively.

-translation by Dr. V. Murugan
Tamil Reference: தொல்காப்பியம் (tolkāpiyam) (3.1.5)



 
Etymologically, the ancient name “சேயோன் (cēyō – son)” has dual meanings viz. “சேய் (cēi - son / offspring)” as well as “சேய் (cēi - red)”.  Interestingly, in terms of the latter meaning, Lord திரு முருகப்பெருமான் (tiru murukapperumāṉ) semantically coincides with the name of His Father रुद्रशिव (rudraśiva), as etymologically, “रुद्र (rudra – ferocious / red)” is also associated with “சிவத்தல் / रक्तता (sivattal / raktatā - redness)”. Moreover, even more strikingly, रुद्रशिव (rudraśiva) is also directly referred as சேயோன் (cēyō – son). For example, the noble Saiva saint-poet மாணிக்கவாசகர் (māṇikkavāsagar) in his சிவபுராணம் (sivapurāṇam) a famous பதிகம் (padigam - decad) from his magnum opus mystical poetic masterpiece திருவாசகம் (tiruvāsagam) eulogizes Lord பரமசிவன் (paramasivan – Supreme Shiva) as

OriginalTransliterationTranslation
புறத்தார்க்குச் சேயோன்றன் பூங்கழல்கள் வெல்கpuṟattārkkuc cēyōṉṟaṉ pūṅkaḻalkaḷ velkaVictory to the flower-foot of Him, who is far from those without.
-translation by G.U. Pope
Tamil Reference: திருவாசகம் (tiruvācakam) (1.1)


   The synergies do not end here, (i.e., with just name coincidences), and even more explicitly deep rooted as testified in various scriptural texts. For example, the ஆறுமகனின் முதல் ஐந்து முகங்கள் / प्रथमानि पञ्च मुखानि षड्मुखानाम् (āṟumagaṉiṉ mutal aintu mugaṅgaḷ / prathamāni pañca mukhāni ṣamukhānām - first five faces of the six-faced) corresponds to पञ्चब्रह्ममुखानि पञ्चनन शिवमूर्तेः  / ஐந்து முகம் கொண்ட சிவமூர்த்தியின் ஐந்து பிரம்ம முகங்கள் (pañcabrahmamukhāni pañcanana śivamūrteḥ / aintu mukam koṇṭa sivamūrttiyiṉ aintu biram'ma mukaṅgaḷ – five divine faces of five headed Shiva iconography) viz.


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ब्रह्ममुख / பிரமமுகம் (brahmamukha / biramamukam – divine face)

अक्षर / அக்ஷரம் (akṣara / akṣaram - syllable)

भूततत्त्व / பூததத்துவம்   (bhūta tattva / biramatattuvam – material principle)

1

सद्योजातमुख / சத்யோஜாதமுகம்

 (sadyojātamukha / satyōjātamukam – newly born face),

  (na / na)

நிலம் /  पृथ्वि (nilam / pṛthvi - earth)

2

वामदेवमुख / வாமதேவமுகம் (vāmadevamukha / vāmatēvamukam – left-deity face),

  (ma / ma)

நீர் /  अपस् (nīr / apas - water)

3

अघोरमुख / அகோரமுகம் (aghoramukha / agōramukam – non-terrible face), 

शि /சி (śi / si)

நெருப்பு /  अग्नि (neruppu / agni - fire)

4

तत्पुरुषमुख / தத்புருஷமுகம் (tatpuruṣamukha / tatpuruṣamukam – that soul face)  & 

 / (va / va)

காற்று /  वायु (kāṛṛu / vāyu - air)

5

ईशानमुख / ஈசானமுகம் (īśānamukha / īsāṉamukam  – splendour face)  

 / (ya / ya)

ஆகாயம் / आकाश (āgāyam / ākāśa - space)



    
Along with these 
पञ्चब्रह्ममुखानि पञ्चनन शिवमूर्तेः  / ஐந்து முகம் கொண்ட சிவமூர்த்தியின் ஐந்து பிரம்ம முகங்கள் (pañcabrahmamukhāni pañcanana śivamūrteḥ / aintu mukam koṇṭa sivamūrttiyiṉ aintu biram'ma mukaṅgaḷ – five divine faces of five headed Shiva iconography), there is the 
ब्रह्मणः षष्ठं गुप्तं मुखम् / ஆறாவதான மறைந்திருக்கும் பிரம்மமுகம் (brahmaa ṣaṣha gupta mukham / āṟāvatāṉa maṟaintirukkum piram'mamukam – sixth hidden face of Divinitycalled अधोमुख / அதோமுகம் (adhomukha / atōmukam– downward face).

    In fact, this is also why in the षड्कोणचक्रयन्त्र (ṣaḍkoṇacakrayantra – six edged circle emblem) there are द्वितयत्रिकोणाः (dvitayatrikoṇāḥ – double triangles) as depicted below.  


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त्रिकोण (trikoṇa –triangle)

1

2

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1

अधोमुख त्रिकोण (adhomukha trikoṇa – downward facing triangle)

सत् (sat - existence)

चित् (cit - consciousness)

आनन्द (ānanda - bliss)

2

उत्कुटमुख त्रिकोण (utkuṭamukha trikoṇa – upward facing triangle)

इच्चाशक्ति (iccāśakti – desire power)

क्रियाशक्ति (kriyāśakti – volition power)

ज्ञानशक्ति (jñānaśakti – gnostic power)


षड्कोणचक्रयन्त्र (ṣaḍkoṇacakrayantra – six edged circle emblem)


OriginalTransliterationTranslation
அதோமுகம் கீழ்அண்ட மான புராணன்
அதோமுகம் தன்னோடும் எங்கும் முயலும்
சதோமுகத்து ஒண்மலர்க் கண்ணிப் பிரானும்
அதோமுகன் ஊழித் தலைவனும் ஆமே.

ஆறுமுகத்தி லதிபதி நானென்றுன்
கூறு சமய குருபரனானெனறுன்
தேறினர்க்குத் திருவமலதுளே
வேறின்றி யண்ணல் விளங்கி நின்றானே.
atōmukam kīḻaṇṭa māṉa purāṇaṉ
atōmukam taṉṉōṭum eṅkum muyalum
catōmukattu oṇmalark kaṇṇip pirāṉum
atōmukaṉ ūḻit talaivaṉum āmē.

āṟumukatti latipati nāṉeṉṟuṉ
kūṟu camaya kuruparaṉāṉeṉaṟuṉ
tēṟiṉarkkut tiruvamalatuḷē
vēṟiṉṟi yaṇṇal viḷaṅki niṉṟāṉē.
The Face Creates All
The Ancient One of Athomukha
Created Universe vast here below;
In Athomukha He animates all life;
He is Lord of Athomukha Sakti of lotus eye;
He is Lord of Aeons' End.

"I am the Lord of Six Ways to God,
I am the Guru Supreme, religions speak of,"
Thus saying,
He chose the Holy Temple in South;
And there in resplendence dances,
With peer none to compare.

- tanslation by Dr, B. Natarajan
Tamil Reference: திருமந்திரம்(tirumandiram) (524,2758)


    This is why திரு முருகப்பெருமான் (tiru murukapperumāṉ) is addressed by many saints as ஆறுமுக சிவன் (āṛumuga sivan – six faced sivan). The अधोमुख (adhomukha – downward face) is also referred by them as உள்முகம் / உண்முகம் (uḻmugam / uṇmugam – inner face). For example, திரு அருட்பிரகாச இராமலிங்க வள்ளலார் (tiru aruṭpirakāsa irāmaliṅga vaḻḻalār) in his தெய்வமணிமாலை (deivamaṇimālai) refers to Lord திரு முருகப்பெருமான் (tiru murukapperumāṉ) as “உண்முகச்சைவமணி (uṇmukaccaivamaṇi – inward facing bead of shiva)” in the following verses 


OriginalTransliterationTranslation
தருமமிகு சென்னையில் கந்தகோட் டத்துள்வளர்
தலம்ஓங்கு கந்தவேளே
தண்முகத் துய்யமணி உண்முகச் சைவமணி
சண்முகத் தெய்வமணியே
darumamiku ceṉṉaiyil kantakōṭ ṭattuḷvaḷar
talamōṅku kantavēḷē
taṇmukat tuyyamaṇi uṇmukac caivamaṇi
caṇmukat teyvamaṇiyē
In Chennai, the abode of divine grace,
Stands the majestic Kandakottam,
With a forehead adorned by the crescent moon,
And an inward face of Saivite gem,
O deity with a blissful countenance,
Thou art the embodiment of divine grace.
Tamil Reference: திரு அருட்பா(tiru aruṭpā)

    The noble saint-poet’s usage of the term “உண்முகச்சைவமணி / अन्तर्मुखशैवमणि (uṇmukaccaivamaṇi / antarmukhaśaivamaṇi – inward facing bead of shiva)” has a deeper esoteric synergy with the concept of अधोमुख (adhomukha – downward face) and this fact is further testified by His Holiness - The Sage of Kanchiஜகத்குரு ஸ்ரீ மகா பெரியவா (jagatguru sri magā periyavā) thus:


OriginalTransliterationTranslation
ஈச்வரனுக்குத் திசைக்கொன்றாக ஒரு முகம், அது போக மேலே பார்க்க ஒன்று, அதற்கு ஊர்த்வ முகம் என்று பேர் சொன்னேனோல்லியோ? அதே மாதிரி இந்த ஆறாவது முகம் அதோமுகம். மேலே பார்ப்பதால் ‘ஊர்த்வம்’. கீழே பார்ப்பதால் ‘அதோ’. ’அதோ கதி’ என்கிறோம். அப்படியென்றால் மேல்லோகம் என்கிற மோக்ஷத்திற்கு வழியில்லாமல், கீழ் லோகமான நரகத்திற்கு வழி. ஆனால் ஸ்வாமியின் ‘அதோமுகம்’ என்கிறபோது இப்படி கெட்டதான, தாழ்ச்சியான அர்த்தமில்லை’. ரொம்பவும் உசந்த அர்த்தமே. மேலேயுள்ள ஆகாசம் பரவெளி. ‘பரம்’ என்றால் உயர இருப்பது, உயர்வானது; உயர்ந்த தத்வத்துக்கு ஸ்தூலமான ரூபகமாக இருப்பது அது. அகண்ட ப்ரஹ்மத்துக்கு ஸ்தூல ரூபகமே வெளியிலே தெரிகிற அகண்ட ஆகாசம். அது பரம், பரம பதம். அதைப் பார்க்கிற ஈச்வரனின் ஐந்தாவது முகத்துக்கான மூர்த்தியான ஸதாசிவத்துக்கும் ப்ரஹம்மாகச் சிறப்பு சொன்னேன். ஸ்வாமி அப்படிப் பர தத்வமாக, பரம தத்வமாக இருப்பதாலேயே ‘பரமசிவன்’, ‘பரமசிவம்’ என்பது. எப்படி வேறு எந்த தெய்வத்துக்கும் ‘ஸதா’ prefix (முன்னடை) இல்லையோ, அப்படியே இந்த ‘பரம’வும் சிவன் ஒருத்தனுக்குத்தான்.’ சின்னக் குழந்தைகள் கூடப் ‘பரமசிவன் – பார்வதி’ என்றே சொல்கின்றன! சிவனுக்கே பொதுவில் அதிகம் வழங்குகிற பேரான ’ஈச்வர’னுக்கும் பரம சேர்த்துப் ‘பரமேச்வரன்’ என்கிறோம்... அது இருக்கட்டும். மேலே பார்க்கும் முகம் ‘பரமம்’ என்கிறாற்போல, கீழே பார்ப்பது அதமமா என்றால், அதுதான் இல்லை. இது அதோ முகமே தவிர அதமமுகமில்லை! ஒரு தினுஸில் அதைப் பரமத்துக்கும் பரமம், பரத்துக்கும் பரமான பராத்பரம் என்றுகூடச் சொல்லலாம். ஏனென்றால், இங்கே கீழே பார்ப்பது என்பது கண் மட்டத்துக்குக் கீழே ஹ்ருதயத்துக்குள் பார்த்துக் கொள்வதுதான். ஆகையால் ‘அதோமுகம்’ என்பதற்குக் ’கீழ்முகம்’ என்றில்லாமல் ‘உள்முகம்’ என்றே அர்த்தம் பண்ணுவதுதான் சரி. இந்த உள்முகமும் ஐந்து முகங்களோடு சேர்ந்தே ஆறுமுகனாக உண்டான ஸுப்ரஹ்மண்ய ஸ்வாமியை ராமலிங்க ஸ்வாமிகள் ‘உள்முகத் தெய்வமணி’ என்று நம்முடைய ஹ்ருதய அந்தரங்கத்தில் இருக்கிற தெய்வ ரத்தினமாகச் சொல்லியிருக்கிறார்.īcvaraṉukkut ticaikkoṉṟāka oru mukam, atu pōka mēlē pārkka oṉṟu, ataṟku ūrtva mukam eṉṟu pēr coṉṉēṉōlliyō? atē mātiri inta āṟāvatu mukam atōmukam. mēlē pārppatāl ‘ūrtvam’. kīḻē pārppatāl ‘atō’. ’atō kati’ eṉkiṟōm. appaṭiyeṉṟāl mēllōkam eṉkiṟa mōkṣattiṟku vaḻiyillāmal, kīḻ lōkamāṉa narakattiṟku vaḻi. āṉāl svāmiyiṉ ‘atōmukam’ eṉkiṟapōtu ippaṭi keṭṭatāṉa, tāḻcciyāṉa arttamillai’. rompavum ucanta arttamē. mēlēyuḷḷa ākācam paraveḷi. ‘param’ eṉṟāl uyara iruppatu, uyarvāṉatu; uyarnta tatvattukku stūlamāṉa rūpakamāka iruppatu atu. akaṇṭa prahmattukku stūla rūpakamē veḷiyilē terikiṟa akaṇṭa ākācam. atu param, parama patam. ataip pārkkiṟa īcvaraṉiṉ aintāvatu mukattukkāṉa mūrttiyāṉa satācivattukkum praham'mākac ciṟappu coṉṉēṉ. svāmi appaṭip para tatvamāka, parama tatvamāka iruppatālēyē ‘paramacivaṉ’, ‘paramacivam’ eṉpatu. eppaṭi vēṟu enta teyvattukkum ‘satā’ prefix (muṉṉaṭai) illaiyō, appaṭiyē inta ‘parama’vum civaṉ oruttaṉukkuttāṉ.’ ciṉṉak kuḻantaikaḷ kūṭap ‘paramacivaṉ – pārvati’ eṉṟē colkiṉṟaṉa! civaṉukkē potuvil atikam vaḻaṅkukiṟa pērāṉa ’īcvara’ṉukkum parama cērttup ‘paramēcvaraṉ’ eṉkiṟōm... atu irukkaṭṭum. mēlē pārkkum mukam ‘paramam’ eṉkiṟāṟpōla, kīḻē pārppatu atamamā eṉṟāl, atutāṉ illai. itu atō mukamē tavira atamamukamillai! oru tiṉusil ataip paramattukkum paramam, parattukkum paramāṉa parātparam eṉṟukūṭac collalām. ēṉeṉṟāl, iṅkē kīḻē pārppatu eṉpatu kaṇ maṭṭattukkuk kīḻē hrutayattukkuḷ pārttuk koḷvatutāṉ. ākaiyāl ‘atōmukam’ eṉpataṟkuk ’kīḻmukam’ eṉṟillāmal ‘uḷmukam’ eṉṟē arttam paṇṇuvatutāṉ cari. inta uḷmukamum aintu mukaṅkaḷōṭu cērntē āṟumukaṉāka uṇṭāṉa suprahmaṇya svāmiyai rāmaliṅka svāmikaḷ ‘uḷmukat teyvamaṇi’ eṉṟu nam'muṭaiya hrutaya antaraṅkattil irukkiṟa teyva rattiṉamākac colliyirukkiṟār.
God has a face in every direction. Did not I explain that additionally, there is a face to see upwards, which is called the upper-face? Similarly, this sixth-face is downward-face. The former as 'Urdhavamukha' since it faces upwards, similarly since the latter faces downawards, it is 'adho (downward)' 'adhogati (downward path)', which generally means way to the lower-world i.e. hell and not to the upper-world i.e. heaven. However, Swami's adhomukham (downward-face) such negative literal meaning should not be applied.
It has a very profound meaning. The space above is called "paraveli (transcendent space)"; 'param' means 'that which is high or elevated'; it is the gross form of the highest principle. The vast space that is visible outside is gross form of the Absolute Divinity. It is the highest (param), the supreme state (paramapadam). I had told about the divine glory of Sadashiva (eternal auspisciousness) which is the fifth-face of the Lord. As Swami is also the transcendent principle (para tattuvam), the supremem principle (parama tattuvam), He is called "Paramasivan", "Paramasivam" because it is the highest form of Lord Siva. Just as no other deity has the prefix "satha" (meaning eternal), in the same way, this "param" also belongs only to Lord Siva. Even little children say "Paramasivan-Parvathi"! Just as the title 'Ishvara (Lord)' is usually a prefixed Lord Siva alone, by adding "Param (Supreme)" to "Ishavara (Lord)" and coining "Parameshvara". That being said, just as the one face up is "paramam (superior)", if one asumes the one facing down should then be "adhama (inferior)", then it is not so. This is adhomikha (downward face)" and not "adhamamukha (inferior face)"! In fact, in one sens, it can be considered 'paramattukku paramam (superior to the superior)" "parattukku paramaana paraatpadam (the super transcendent that which transcends the transcendent)". This is because downward-facing here means observing inside the heart which is lower (subtler) than our eye level. Hence, instead of understanding "adhomukam" as "down-face", the correct understanding would be the "uLmukham (inner-face)". When Saint Ramalinga Swami glorifies "Subrahmaniya Swami" as the ‘uLmuga deivamani (inward-faced divine gem)' which is "divine gem inside our heart's inner chamber", He is doing so only with the context of the (above explained) sixth-face (of Parama Shiva) along with the other five-faces.

Tamil Reference: தெய்வத்தின் குறல்(deivattin kuṛal) (volume - 7)

    

    I am reminded of the following verse from the ஸ்ரீ கந்தகுருகவசம் (srī kandagurukavacam) composed by ஸ்ரீமத் சத்குரு சாந்தானந்த சுவாமிகள் (srīmad satguru sāntāṉanta suvāmigaḷ) who beautifully explains as to how the உண்முக குமாரசிவம் (uṇmuka kumāracivam – inward facing youthful divinity)

OriginalTransliterationTranslation
வேதாந்த ரகசியமும் வெளியாகு முன்னுள்ளே
வேத சூக்ஷ்மத்தை விரைவாகப் பற்றிடலாம்
சுப்பரஹ்மண்ய குரு ஜோதியாயுள் தோன்றிடுவான்
அருட்பெருஞ் ஜோதியான ஆறுமுக ஸ்வாமியுமே
அந்தர் முகமிருந்து ஆட்கொள்வான் சத்தியமாய்
சித்தியையும் முக்தியையும் ஸ்கந்தகுரு தந்திடுவான்
நின்னையே நான் வேண்டி நித்தமும் ஏத்துகிறேன்
மெய்யறிவாகக் கந்தா வந்திடுவாய் இவனுளே நீ
வந்திடுவாய் மருவிடுவாய் பகுத்தறி வாகவே நீ
பகுத்தறி வோடிவனைப் பார்த்திடச் செய்திடப்பா
பகுத்தறிவான கந்தன் பரங்குன்றில் இருக்கின்றாள்
பழனியில் நீயும் பழம்ஜோதி யானாய் நீ
பிரமனுக் கருளியவா பிரணவப் பொருளோனே
பிறவா வரமருளி பிரம்ம மய மாக்கிடுவாய்
திருச்செந்தூரில் நீ சக்திவேல் தாங்கிவிட்டாய்
vētānta rakaciyamum veḷiyāku muṉṉuḷḷē
vēta cūkṣmattai viraivākap paṟṟiṭalām
cupparahmaṇya kuru jōtiyāyuḷ tōṉṟiṭuvāṉ
aruṭperuñ jōtiyāṉa āṟumuka svāmiyumē
antar mukamiruntu āṭkoḷvāṉ cattiyamāy
cittiyaiyum muktiyaiyum skantakuru tantiṭuvāṉ
niṉṉaiyē nāṉ vēṇṭi nittamum ēttukiṟēṉ
meyyaṟivākak kantā vantiṭuvāy ivaṉuḷē nī
vantiṭuvāy maruviṭuvāy pakuttaṟi vākavē nī
pakuttaṟi vōṭivaṉaip pārttiṭac ceytiṭappā
pakuttaṟivāṉa kantaṉ paraṅkuṉṟil irukkiṉṟāḷ
paḻaṉiyil nīyum paḻamjōti yāṉāy nī
piramaṉuk karuḷiyavā piraṇavap poruḷōṉē
piṟavā varamaruḷi piram'ma maya mākkiṭuvāy
tiruccentūril nī caktivēl tāṅkiviṭṭāy
The secrets of the Vedanta revealed,
Unveiling the subtle essence concealed.
As the divine Guru Skanda appears,
Radiating grace, dispelling fears.
From within, he dances in truth,
Granting liberation, eternal youth.
Oh my beloved, I seek you earnestly
As the embodiment of true knowledge, you come to me
You come and reside, you depart and wander, you are the essence itself
Behold the one who has come, and act accordingly
In the abode of wisdom, she stands gracefully
In the grove of fruits, you shine brightly
Oh compassionate one, the essence of the sacred syllable
Bestow upon me the gift of eternal grace
In Thiruchendur, you wield the mighty Vel and depart

- translation support Gen AI
Tamil Reference: ஸ்ரீ கந்தகுருகவசம் (srī kantagurukavacam)

    Moreover, as already observed, திரு முருகப்பெருமான் (tiru murukapperumāṉ) as அழகன் (aḻakaṉ - handsome) is again a theological reflection of சிவம்/ शिवं (sivam/ śivaṁ - benevolence) as “சுந்தரம் / सुन्दरं (sundaram / sundaraṁ)”. This fact is also testified by the Sage of Kanchi, ஜகத்குரு ஸ்ரீ மகா பெரியவா (jagatguru sri magā periyavā) in the following sentences:  


OriginalTransliterationTranslation
இன்னொன்று: சிவமான அந்த அன்புதான் அழகும்! அதனால் ஸுந்தரம் என்றும் பேர் வைக்கிறோம். எதனாலோ ‘சிவ ஸுந்தரம்’ என்று காணோம்! ‘சிவ’ என்கிறதே ஸுந்தரமாயிருக்க, சிவ ஸுந்தரன் என்பானேன்? என்று இருக்கலாம். சிவ ஸாம்யயமான குஞ்சிதபாதத்தை வைத்து ‘சிவபாதஸுந்தரம்’ என்று பெயர் வைப்பதைப் பார்க்கிறோம். அவனை அம்பாளோடு சேர்த்து ‘மீனாக்ஷிஸுந்தரம்’ என்று; அப்படிக் கல்யாணம் பண்ணிக் கொள்ள வந்த மாப்பிள்ளையாகக் ‘கல்யாணஸுந்தரம்’ என்று; மாப்பிள்ளை பெரிய அலங்காரமாகச் சூட்டிக் கொண்ட சந்திரனை வைத்து ‘ஸோமஸுந்தரம்’ என்று – இப்படியெல்லாம் பேர் வைக்கிறோம்.iṉṉoṉṟu: civamāṉa anta aṉputāṉ aḻakum! ataṉāl suntaram eṉṟum pēr vaikkiṟōm. etaṉālō ‘civa suntaram’ eṉṟu kāṇōm! ‘civa’ eṉkiṟatē suntaramāyirukka, civa suntaraṉ eṉpāṉēṉ? eṉṟu irukkalām. civa sāmyayamāṉa kuñcitapātattai vaittu ‘civapātasuntaram’ eṉṟu peyar vaippataip pārkkiṟōm. avaṉai ampāḷōṭu cērttu ‘mīṉākṣisuntaram’ eṉṟu; appaṭik kalyāṇam paṇṇik koḷḷa vanta māppiḷḷaiyākak ‘kalyāṇasuntaram’ eṉṟu; māppiḷḷai periya alaṅkāramākac cūṭṭik koṇṭa cantiraṉai vaittu ‘sōmasuntaram’ eṉṟu – ippaṭiyellām pēr vaikkiṟōm.
One more thing: That beautiful love is Shiva. Therefore, we call him Sundaram. For some reasons "Siva Sundaram" is not in vogue. Perhaps because when 'Siva (Benevelence)' itself implies 'Sundaram (Beauty)' why 'Siva Sundaram' needs to be used separately? We can consider that.
We can boseve that based on the benevolent curved foot (Siva samyayamaana Kunchitapaadam), He is called 'SivaPaadaSundaram (Benevolent footed Beauty'. Joining with the Goddess (Ambaa), He is "Meenakshi Sundaram"; as Bridegroom (maapillai) ready for marriage (Kalyaanam) He is "Kalyana Sundaram"; and as the bridegroom is wearing the moon (chandiran) as His ornament, He is 'Soma Sundaram' and so on we name Him.
Tamil Reference: தெய்வத்தின் குறல்(deivattin kuṛal) (volume - 7)


   Moreover, the குமாரசிவசம்மேலனம் / कुमारशिवसंमेलनम् (kumāracivacam'mēlaam / kumāraśivasaṃmelanam – shakti-kumara synergy) is also testified in the पुराणशास्त्राणि (purāṇaśāstrāṇi – puranic scriptures) while narrating the birth of திரு முருகப்பெருமான் (tiru murukapperumāṉ) as அழகன் (aḻakaṉ - handsome).  For example, स्कन्दमहापुराण (skandamahāpurāṇa – grand legend of skanda) narrates the concept thus,

OriginalTransliterationTranslation
साक्षात् परशिवोस्माकं कर्तानेताससङ्करः।
षण्मुखाक्यांकृत्वा देवान्रक्षतुमागतः॥
sākṣāt paraśivosmākaṁ kartānetāsasaṅkaraḥ|
ṣaṇmukhākyāṁkṛtvā devānrakṣatumāgataḥ||
Evidently Suprme Shiva himself is our doer and this hybrid.
Having uttered the words of the six faces he came here to protect the gods
Sanskrit Reference: स्कन्दमहा पुराण (skandamahā purāṇa)

    Interestingly, the अधोमुख (adhomukha – downward face) is also associated with the पराशक्ति (parāśakti) which integrates/unites with पञ्चब्रह्ममुखानि (pañcabrahmamukhāni – five divine faces) in order to पवित्रं पुत्रं जनयतु (pavitraṁ putraṁ janayatu – beget the Holy Son), as testified in the following verses from the same scripture:

OriginalTransliterationTranslation
शिवोऽहम् निष्कलं पूर्णश्च शक्तिस् त्वमनपायिनी।
प्रकृतिप्रत्ययाकारवम् शब्दार्थकौ मतौ॥
त्वं शब्दार्थोस्मयहम् भद्रे जगतो पतिर्स्मयहम्।
पञ्चकृत्यपरश्चाहम् पञ्चवक्त्रः सदाशिवः॥
एकवक्त्रासि बहुधा बिन्नपि परमेश्वरी॥
त्वन्मयो मन्मयो यस्मात् सद्वक्त्रः परिकीर्तितः।
śivo'ham niṣkalaṃ pūrṇaśca śaktis tvamanapāyinī।
prakṛtipratyayākāravam śabdārthakau matau॥
tvaṃ śabdārthosmayaham bhadre jagato patirsmayaham।
pañcakṛtyaparaścāham pañcavaktraḥ sadāśivaḥ॥
ekavaktrāsi bahudhā binnapi parameśvarī॥
tvanmayo manmayo yasmāt sadvaktraḥ parikīrtitaḥ।
I am Shiva, pure and perfect, and Thou art the inexhaustible power.
The form of nature and suffix are considered to be the meanings of words.
O gentle lady you are the meaning of words and I am the lord of the world
And I am devoted to the five actions, the five-faced Sadashiva.
Thou art one-faced, O Goddess, though divided in many ways.
Thy-mindedness is mine-mindedness, for which reason the good-faced is described.
Sanskrit Reference: स्कन्दमहा पुराण (skandamahā purāṇa)


    Similarly, in கந்தபுராணம் (kandapurāṇam) - the Tamil version of the legendary स्कन्दमहापुराण (skandamahāpurāṇa – grand legend of skanda), composed by the eminent scholar-poet ஸ்ரீ கச்சியப்ப சிவாச்சாரியார் (srī kacciappa sivācāriyār) the synergy is very well reflected at multiple places. For example,

OriginalTransliterationTranslation
ஈசனே அவன் ஆடலால் மதலை ஆயினன் காண்
ஆசிலா அவன் அறுமுகத்துண்மையால் அறி நீ
பேசில் ஆங்கவன் புரொனொடு பேதகம் அல்லன்
தேசுலா வகன் மணியிடைக் கதிர்வரு திறம் போல்

நன்முகமிருமூன்று உண்டால் நமக்கவை தாமே கந்தன்
தன்முகமாகி யுற்ற தாரக பிரம்மமாகி
முன்னொழிகின்ற நந்தம் மூவிறெண்டெழுத்தும் ஒன்றாய்
உன்மகன் நாமத்தோராறு எழுத்தென உற்ற அன்றே
īcaṉē avaṉ āṭalāl matalai āyiṉaṉ kāṇ
ācilā avaṉ aṟumukattuṇmaiyāl aṟi nī
pēcil āṅkavaṉ puroṉoṭu pētakam allaṉ
tēculā vakaṉ maṇiyiṭaik katirvaru tiṟam pōl

naṉmukamirumūṉṟu uṇṭāl namakkavai tāmē kantaṉ
taṉmukamāki yuṟṟa tāraka piram'mamāki
muṉṉoḻikiṉṟa nantam mūviṟeṇṭeḻuttum oṉṟāy
uṉmakaṉ nāmattōrāṟu eḻutteṉa uṟṟa aṉṟē
By the grace of the Almighty, behold,
Through his dance, the mountain he unfolds.
With his radiant face, so divine,
He speaks not, but his presence does shine.

Like a gem in the desert, he stands tall,
Knowledge and wisdom, he does install.
A beacon of light, a guiding star,
His words, like a sword, cutting through afar.

In three forms, he blesses us all,
Lord Murugan, our protector, standing tall.
As the embodiment of truth and grace,
He is the essence of the cosmic space.

In the sacred syllables, Nandha's name,
The sixteen letters, all the same.
As your son, I write this verse,
In honor of your divine universe.
Tamil Reference: கந்தபுராணம் (kandapurāṇam)


    While अधोमुख /அதோமுகம் (adhomukha / atōmukam – downward face) is generally attributed with श्री पराशक्ति /ஸ்ரீ பராசக்தி (śrī parāśakti / srī parāsakti – Sri Para Shakti), interestingly, ஸ்ரீ வென்றிமாலைக் கவிராயர் (srī veṉṟimālaik kavirāyar) in his திருச்செந்தூர்த் தலபுராணம் (tiruccentūrt talapurāṇam) identifies the the same with श्री महाविष्णु / ஸ்ரீ மகாவிஷ்ணு (śrī mahāviṣṇu / srī makāviṣṇu – Sri Maha Vishnu), as testified in the following verse:

OriginalTransliterationTranslation
கையிலை மால்வரைக் கண்ணுதல் மூர்த்தியும்
துயிலும் யாமுமொன் றாகிக் குகனுருப்
பயிலு மந்தப் பசுபதி யைம்முகத்(து)
இயலு நம்முக மெய்திய தாறென.
kaiyilai mālvaraik kaṇṇutal mūrttiyum
tuyilum yāmumoṉ ṟākik kukaṉurup
payilu mantap pacupati yaim'mukat(tu)
iyalu nam'muka meytiya tāṟeṉa.
Tamil Reference: திருச்செந்தூர்த் தலபுராணம் (tiruccentūrt talapurāṇam) (14.16)

 Please recollect our earlier observation that Lord திரு முருகப்பெருமான் (tiru murukapperumāṉ) Himself to sage ஸ்ரீ அகத்தியமகரிஷி / श्री अगस्त्यमहऋषि (srī agattiyamagariṣi / śrī agastyamahaṛṣi) in his “யோகஞானம்  (yōgajñana  – Yogic wisdom) 500”. I am re-quoting the same once again, 

OriginalTransliterationTranslation
போற்றினே னெவுயிரும் நான் தானென்று புத்திரனே
பூர்வ கன்ம வினைகள் போக ஏற்றினேன் முக்கோண
ரவிக்குள்ளாக இயல்பாக மும்மூலம் ஏற்றிக்கொண்டேன்
வாழ்த்தினேன் பாஷாண மூன்றும் கொண்டேன் வஸ்தான
வஸ்தோடே வணங்கிச்சென்றேன் கார்த்து
நான் கருவிகளை கொன்றதாலே
கார்த்திகை ஈஸ்வரன் என்றும் எனக்குப் பேரே.
pōṟṟiṉē ṉevuyirum nāṉ tāṉeṉṟu puttiraṉē
pūrva kaṉma viṉaikaḷ pōka ēṟṟiṉēṉ mukkōṇa
ravikkuḷḷāka iyalpāka mum'mūlam ēṟṟikkoṇṭēṉ
vāḻttiṉēṉ pāṣāṇa mūṉṟum koṇṭēṉ vastāṉa
vastōṭē vaṇaṅkicceṉṟēṉ kārttu
nāṉ karuvikaḷai koṉṟatālē
kārttikai īsvaraṉ eṉṟum eṉakkup pērē.
I am the son who proudly proclaims,
With the past deeds of my ancestors, I have gained fame.
Like the sun rising in the east, I have emerged strong,
I wear the garments of victory, threefold and long.
With reverence, I bow before the divine,
For it is through their blessings that my weapons shine.
Karthigai Eswaran, they call me by name,
For I am the one who conquered, and earned my fame.
Tamil Reference: யோக ஞானம் 500 (yōga jñānam 500 – Yogic wisdom 500)

Please note that the expression “நான் தானென்று புத்திரனே / अहं स्वपुत्रास्मि (nāṉ tāṉeṉṟu puttiraṉē / ahaṃ svaputrāsmi – I am my own son)” in the above verse testifies that குமாரனே சிவன் / कुमारः शिवः (kumāraṉē sivaṉ / kumāraḥ śivaḥ – Kumara is Shiva) more technically refers to the குமாரசிவசம்மேலனம் कुमारशिवसंमेलनम् (kumāracivacam'mēlaṉam / kumāraśivasaṃmelanam – shakti-kumara synergy)”.

Interestingly the expression “நான் தானென்று புத்திரனே / अहं स्वपुत्रास्मि (nāṉ tāṉeṉṟu puttiraṉē / ahaṃ svaputrāsmi – I am my own son)”, can be compared to the sacred declaration in η Αγία Γραφή (i Agía Grafí – The Holy Bible) according to the ἐυαγγέλιο του Ιωάννη (evangélio tou Ioánni – Gospel of Johnwherein Κύριε Ιησού Χριστέ ο Ναζωραίος (Kýrie Iisoú Christé o Nazoraíos – Lord Jesus Christ of Nazareth) who is popularly eulogized as the μονογενής γιος του θεού / केवलजनित देवस्य पुत्रः (monogenís gios tou theoú / kevalajanita devasya putraḥ – only begotten Son of God) declares thus: 

OriginalTransliterationTranslation
ἐγὼ καὶ ὁ Πατὴρ ἕν ἐσμεν.egó kaí o Patír én esmenI and the Father are one.
-translation King James Version
Greek Reference 1: Holy Bible(New Testment): Gospel of John (10:30)


But before proceeding further, in order to avoid any confusions, I would like to clarify something about referring Lord Jesus Christ, as the μονογενής γιος του θεού / केवलजनित देवस्य पुत्रः (monogenís gios tou theoú / kevalajanita devasya putraḥ – only begotten Son of God). St. John - the Apostle, in his sacred Gospel, which forms part of the New Testament in the Holy Bible, eulogizes Lord Jesus thus: 


OriginalTransliterationTranslation
Οὕτως γὰρ ἠγάπησεν ὁ Θεὸς τὸν κόσμον, ὥστε τὸν Υἱὸν τὸν μονογενῆ ἔδωκεν, ἵνα πᾶς ὁ πιστεύων εἰς αὐτὸν μὴ ἀπόληται ἀλλ’ ἔχῃ ζωὴν αἰώνιον.hOytōs gar ēgapēsen ho THeos ton kosmon, hōste ton hYion ton monogenē edōken, hina pas ho pisteuōn eis auton mē apolētai all’ echē zōēn aiōnion.
For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life.
-translation King James Version
Greek Reference 1: Holy Bible(New Testment): Gospel of John (3:16)

Here, the expression “μονογενής γιος του θεού / केवलजनित देवस्य पुत्रः (monogenís gios tou theoú / kevalajanita devasya putraḥ – only begotten Son of God)” needs little clarification as it is sometimes given a fanatically fundamentalist sectarian interpretation of assigning exclusive sanctity to one individual saint. Divinity is universal and no single religion, philosophy or faith can claim exclusive copyrights to it.

For example, just because the sacred Gospel, qualifies Lord Jesus Christ, by this expression, some Christian fundamentalists, take that expression too literally and associate it to the physically born historical personality viz.  Lord Jesus Christ of Nazareth has been the μονογενής γιος του θεού / केवलजनित देवस्य पुत्रः (monogenís gios tou theoú / kevalajanita devasya putraḥ – only begotten Son of God)” in the entire history of the world’s existence. Obviously, this is not factually true since the world, cutting across its geographical length and breath, had already witnessed the incarnation of innumerable Begotten Sons of God even several millennia before the chronological period of His ανθρώπινη ενσάρκωση / पुरुषावतार (anthrópini ensárkosi / puruṣāvatāra - human incarnation) of Lord Jesus Christ of Nazareth – the son of Mary. Similarly, the world again witnessed, across its length and breadth innumerable Begotten Sons of God, in the last two millennia subsequent to the chronological event of His physical ἀνασταύρωσις / क्रूशाभिधानस्थापन (stávrosi / krūśābhidhānasthāpana  crucifixion)

Also please remember that spirituality is a continuum and hence called as सनातनधर्म (sanātanadharma – eternal spirituality) and that each such γεννημένος γιος του θεού / जनित देवस्य पुत्रः (genniménos gios tou theoú / janita devasya putraḥ - begotten son of god) had his or her ανθρώπινη ενσάρκωση / पुरुषावतार (anthrópini ensárkosi / puruṣāvatāra - human incarnation) in correspondence with (i.e. relative to) some specific देशकालनिमित्तघटना (deśakālanimitta ghaṭanā – space-time-causality event). In other words, it had a specific terrestrial historic and geographic context and a specific mission to accomplish. This fact is very categorically testified by भगवान् श्री कृष्णपरमात्मन् (bhagavān śrī kṛṣṇaparamātman), who, as we know, similar to Lord Jesus Christ, is also a γεννημένος γιος του θεού / जनित देवस्य पुत्रः (genniménos gios tou theoú / janita devasya putraḥ - begotten son of god)  and, in fact, is the महाविभव अवतारपुरुषः महावोष्णोः (mahāvibhava avatārapuruṣaḥ mahāvoṣṇoḥ - supreme glorious incarnation of Lord Maha Vishnu)

OriginalTransliterationTranslation
यदा यदा हि धर्मस्य ग्लानिर्भवति भारत।
अभ्युत्थानमधर्मस्य तदाऽऽत्मानं सृजाम्यहम्।।
परित्राणाय साधूनां विनाशाय च दुष्कृताम्।
धर्मसंस्थापनार्थाय संभवामि युगे युगे।।
yadā yadā hi dharmasya glānirbhavati bhārata।
abhyutthānamadharmasya tadā''tmānaṁ sr̥jāmyaham।।
paritrāṇāya sādhūnāṁ vināśāya ca duṣkr̥tām।
dharmasaṁsthāpanārthāya saṁbhavāmi yugē yugē।।
O scion of the Bharata dynasty, whenever there is a decline one virtue and increase of vice, then do I manifest Myself.
For the protection of the pious, the destruction of the evil-doers, and establishing virtue, I manifest Myself in every age.
-translation by Swami Gambhirananda (RKM Order)
Sanskrit Reference: श्रीमद् भगवद्गीता (śrīmad bhagavadgītā) (4.7,8)

श्री आदिशङ्कचार्यभगवद्पाद (śrī ādiśaṅkacāryabhagavadpāda) in his famous भाष्य (bhāṣya - commentary) on the above वचन श्री गीताचार्यस्य (vacana śrī gītācāryasya – promise of the sacred song preceptor)

OriginalTransliterationTranslation
यदा यदा हि धर्मस्य ग्लानिः हानिः वर्णाश्रमादिलक्षणस्य प्राणिनामभ्युदयनिःश्रेयससाधनस्य भवति भारत अभ्युत्थानम् उद्भवः अधर्मस्य तदा तदा आत्मानं सृजामि अहं मायया।।किमर्थम्?
परित्राणाय परिरक्षणाय साधूनां सन्मार्गस्थानाम् विनाशाय च दुष्कृतां पापकारिणाम् किञ्च धर्मसंस्थापनार्थाय धर्मस्य सम्यक् स्थापनं तदर्थं संभवामि युगे युगे प्रतियुगम्।।तत्
yadā yadā hi dharmasya glāniḥ hāniḥ varṇāśramādilakṣaṇasya prāṇināmabhyudayaniḥśrēyasasādhanasya bhavati bhārata abhyutthānam udbhavaḥ adharmasya tadā tadā ātmānaṁ sr̥jāmi ahaṁ māyayā।।kimartham?
paritrāṇāya parirakṣaṇāya sādhūnāṁ sanmārgasthānām vināśāya ca duṣkr̥tāṁ pāpakāriṇām kiñca dharmasaṁsthāpanārthāya dharmasya samyak sthāpanaṁ tadarthaṁ saṁbhavāmi yugē yugē pratiyugam।।tat
O scion of the Bharata dynasty, yada yada hi, whenever; bhavati, there is; a glanih, decline, decrease; dharmasya, of virtue consisting of the duties of castes and stages of life of living beings, which are the means to achieving properity and Liberation; and abhyutthanam, increase, rise; adharmasya, of vice; tada, then; do aham, I; srjami, manifest; atmanam, Myself, through Maya. Why?
Paritranaya, for the protection; sadhunam, of the pious, the followers of the virtuous path; vinasaya, for the destruction; duskrtam, of the evil-doers, of the sinful ones; and also dharmasamsthapanarthaya, for establishing virtue fully;-for that purpose, sambhavami, I manifest Myself; yuge yuge, in every age.
Sanskrit Reference: श्रीमद् भगवद्गीता शङ्करभाष्य (śrīmad bhagavadgītā śaṅkarabhāṣya) (4.7,8)

Again, श्री रामाणुजाचार्य (śrī rāmāṇujācārya) also, in his famous भाष्य (bhāṣya - commentary), further explains thus: 

OriginalTransliterationTranslation
न कालनियमः अस्मत्संभवस्य यदा यदा हि धर्मस्य वेदेन उदितस्य चातुर्वर्ण्यचातुराश्रम्यव्यवस्थया अवस्थितस्य कर्तव्यस्य ग्लानिः भवति यदा यदा च तद्विपर्ययस्य अधर्मस्य अभ्युत्थानं तदा अहम् एव स्वसंकल्पेन उक्तप्रकारेण आत्मानं सृजामि।जन्मनः प्रयोजनम् आह
साधव उक्तलक्षणधर्मशीला वैष्णवाग्रेसरा मत्समाश्रयणे प्रवृत्ता मन्नामकर्मस्वरूपाणाम् अवाङ्मनसगोचरतया मद्दर्शनाद् ऋते स्वात्मधारणपोषणादिसुखम् अलभमाना अणुमात्रकालम् अपि कल्पसहस्रं मन्वानाः प्रशिथिलसर्वगात्रा भवेयुः इति मत्स्वरूपचेष्टितावलोकनालापादिदानेन तेषां परित्राणाय तद्विपरीतानां विनाशाय च क्षीणस्य वैदिकधर्मस्य मदाराधनरूपस्य आराध्यस्वरूपप्रदर्शनेन तस्य स्थापनाय च देवमनुष्यादिरूपेण युगे युगे संभवामि। कृतत्रेतादियुगविशेषनियमः अपि नास्ति इत्यर्थः।
na kālaniyamaḥ asmatsaṁbhavasya yadā yadā hi dharmasya vēdēna uditasya cāturvarṇyacāturāśramyavyavasthayā avasthitasya kartavyasya glāniḥ bhavati yadā yadā ca tadviparyayasya adharmasya abhyutthānaṁ tadā aham ēva svasaṁkalpēna uktaprakārēṇa ātmānaṁ sr̥jāmi।janmanaḥ prayōjanam āha
sādhava uktalakṣaṇadharmaśīlā vaiṣṇavāgrēsarā matsamāśrayaṇē pravr̥ttā mannāmakarmasvarūpāṇām avāṅmanasagōcaratayā maddarśanād r̥tē svātmadhāraṇapōṣaṇādisukham alabhamānā aṇumātrakālam api kalpasahasraṁ manvānāḥ praśithilasarvagātrā bhavēyuḥ iti matsvarūpacēṣṭitāvalōkanālāpādidānēna tēṣāṁ paritrāṇāya tadviparītānāṁ vināśāya ca kṣīṇasya vaidikadharmasya madārādhanarūpasya ārādhyasvarūpapradarśanēna tasya sthāpanāya ca dēvamanuṣyādirūpēṇa yugē yugē saṁbhavāmi। kr̥tatrētādiyugaviśēṣaniyamaḥ api nāsti ityarthaḥ।
There is no restriction as to the time of My birth; whenever the Dharma taught by the Vedas that must be observed according to the arrangements of the four stations and the four stages of life declines, and Adharma, its opposite, increases, then I Myself, by My own will and in the manner stated, incarnate Myself. Sri Krsna gives the purpose of His birth.
The good are those who follow the Dharma, as defined above. They are the foremost among the Vaisnavas, who have taken refuge in Me. While My name, acts and form are inaccessible to speech and thought, these devotees cannot get support, sustenance etc., for themselves without perceiving Me. They regard even a moment's time without Me as a thousand Kalpas. They become broken in every limb because of the separation from Me. So I am born from age to age in the forms of gods, men etc., for protecting them by affording them the opportunity to behold My form and acts and to converse with Me. I am born also for the destruction of those who are opposed to such devotees and for the restoration of declining Vedic Dharma, which consists of My worship. The main purpose of incarnation is the revealing of His adorable form, so that all may worship Him. The destruction of the wicked is secondary only. There is no specific restrictions of the Yugas like Krta, Treta etc., for the appearance of Divine Incarnations.
-translation by Swami Adidevananda (RKM Order)
Sanskrit Reference: श्रीमद् भगवद्गीता रामाणुजभाष्य (śrīmad bhagavadgītā rāmāṇujabhāṣya) (4.7,8)


ஷடாந்த சமரசம் / षटान्त समरस (ṣaṭhānta samarasam / ṣaṭānta samarasa – six-edged harmony):

    From a metaphysical perspective, the षड्कोणचक्रयन्त्र (ṣaḍkoṇacakrayantra – six edged circle emblem) also corresponds to the ஷடாந்த சமரசம் / षटान्त समरस (ṣahānta samarasam / ṣaānta samarasa – six-edged harmony) which includes:

  • वेदान्त வேதாந்தம் (vedānta / vedāntam – final wisdom),
  •  सिद्धान्त / சித்தாந்தம் (siddhānta / siddhāntam – final accomplishment),
  •  भोगान्त / போகாந்தம் (bhogānta / bōgaantam – final experience), 
  • नादान्त நாதாந்தம் (nādānta / naadhaantham – final logos)
  • योगान्त /யோகாந்தம் (yogānta / yōgaantham – final union) & 
  • कलान्त கலாந்தம் (kalāntam  / kalāntam – final expression / manifestation)

    இராமலிங்க வள்ளலார் (irāmaliṅga vaḻḻalār) in the lines of many of his पूर्वागम आचार्याः (pūrvāgama ācāryāḥ – predecessor preceptors) like திருமூலர் (tirumūlar) & தாயுமானவர் (tāyumānavar)  also emphasized that such சத்விசாரம் / सत्विचारम् (satvicāram –truth inquiry) should be an holistic inquiry synthesizing not only between वेदान्त (vedānta – final wisdom) & सिद्धान्त (siddhānta – final accomplishment) but extended it to a much broader scope of षडान्त समरस (ṣaḍānta  samarasa – six-edged harmony)

 viz. 

  • वेदान्त வேதாந்தம் (vedānta / vedāntam – final wisdom),
  •  सिद्धान्त / சித்தாந்தம் (siddhānta / siddhāntam – final accomplishment),
  •  भोगान्त / போகாந்தம் (bhogānta / bōgaantam – final experience), 
  • नादान्त நாதாந்தம் (nādānta / naadhaantham – final logos)
  • योगान्त /யோகாந்தம் (yogānta / yōgaantham – final union) & 
  • कलान्त கலாந்தம் (kalāntam  / kalāntam – final expression / manifestation). 


For example, in the following verse from the மகாதேவ மாலை (makātēva mālai – garland to supreme divinity) the noble saint sings thus: 

OriginalTransliterationTranslation
வேதாந்த நிலையாகிச் சித்தாந் தத்தின்
மெய்யாகிச் சமரசத்தின் விவேக மாகி
நாதாந்த வெளியாகி முத்தாந் தத்தின்
நடுவாகி நவநிலைக்கு நண்ணா தாகி
மூதாண்ட கோடியெல்லாம் தாங்கி நின்ற
முதலாகி மனாதீத முத்தி யாகி
வாதாண்ட சமயநெறிக் கமையா தென்றும்
மவுனவியோ மத்தினிடை வயங்குந் தேவே.
vētānta nilaiyākic cittān tattiṉ
meyyākic camaracattiṉ vivēka māki
nātānta veḷiyāki muttān tattiṉ
naṭuvāki navanilaikku naṇṇā tāki
mūtāṇṭa kōṭiyellām tāṅki niṉṟa
mutalāki maṉātīta mutti yāki
vātāṇṭa camayaneṟik kamaiyā teṉṟum
mavuṉaviyō mattiṉiṭai vayaṅkun tēvē.
Thou art the state of final-wisdom and the truth of final accomplishment,
Thou art the prudence of harmony,Thou art the vacuum of final-logos
Thou art the center of all philosophies, thou art transcending the nine states
Thou art the source of the myriad worlds and the bliss of the supermind,
Oh Great Lord! Thou shine forever amidst the space of silence,
Transcending the codes of disputed creeds.
Tamil Reference :-திரு அருட்பா: மகாதேவ மாலை (tiru aruṭpā: makātēva mālai) (1.5.5)



Again, இராமலிங்க வள்ளலார் (irāmaliṅga vaḻḻalār) in the அருட்பெருஞ்சோதி அகவல் (aruṭperuñjōti agaval) further explains thus:


OriginalTransliterationTranslation
சுத்தசன் மார்க்க சுகத்தனி வெளியெனும்
அத்தகைச் சிற்சபை யருட்பெருஞ் ஜோதி
சுத்தமெய்ஞ் ஞான சுகோதய வெளியெனு
அத்து விதச்சபை யருட்பெருஞ் ஜோதி
தூயக லாந்த சுகந்தரு வெளியெனும்
ஆயசிற் சபையி லருட்பெருஞ் ஜோதி
ஞானயோ காந்த நடத்திரு வெளியெனும்
ஆனியில் சிற்சபை யருட்பெருஞ் ஜோதி
விமலபோ தாந்தமா மெய்ப்பொருள் வெளியெனும்
அமலசிற் சபையி லருட்பெருஞ் ஜோதி
பெரியநா தாந்தப் பெருநிலை வெளியெனும்
அரியசிற் றம்பலத் தருட்பெருஞ் ஜோதி
சுத்தவே தாந்தத் துரியமேல் வெளியெனும்
அத்தகு சிற்சபை யருட்பெருஞ் ஜோதி
சுத்தசித் தாந்த சுகப்பெரு வெளியெனும்
அத்தனிச் சிற்சபை யருட்பெருஞ் ஜோதி
தகரமெய்ஞ் ஞானத் தனிப்பெரு வெளியெனும்
அகர நிலைப்பதி யருட்பெருஞ் ஜோதி
தத்துவா தீத தனிப்பொருள் வெளியெனும்
அத்திரு வம்பலத் தருட்பெருஞ் ஜோதி
cuttacaṉ mārkka cukattaṉi veḷiyeṉum
attakaic ciṟcapai yaruṭperuñ jōti
cuttameyñ ñāṉa cukōtaya veḷiyeṉu
attu vitaccapai yaruṭperuñ jōti
tūyaka lānta cukantaru veḷiyeṉum
āyaciṟ capaiyi laruṭperuñ jōti
ñāṉayō kānta naṭattiru veḷiyeṉum
āṉiyil ciṟcapai yaruṭperuñ jōti
vimalapō tāntamā meypporuḷ veḷiyeṉum
amalaciṟ capaiyi laruṭperuñ jōti
periyanā tāntap perunilai veḷiyeṉum
ariyaciṟ ṟampalat taruṭperuñ jōti
cuttavē tāntat turiyamēl veḷiyeṉum
attaku ciṟcapai yaruṭperuñ jōti
cuttacit tānta cukapperu veḷiyeṉum
attaṉic ciṟcapai yaruṭperuñ jōti
takarameyñ ñāṉat taṉipperu veḷiyeṉum
akara nilaippati yaruṭperuñ jōti
tattuvā tīta taṉipporuḷ veḷiyeṉum
attiru vampalat taruṭperuñ jōti
The Boundless Benevolent Effukgence (Jothi) Graces the pure, true and bkissful void of gnosis known as the non-dual hall fromm which the benevolent flecity arises.
The Boundless Benevolent Effukgence (Jothi) graces the hall of wisdom which lies beyond the pure arts (kala) known as the void bestowing felicity.
The Boundless Benevolent Effukgence (Jothi) graces the indestructible innmost , Hall of wisdom known as the void beyond the yoga of gnosis.
The Boundless Benevolent Effukgence (Jothi) graces the Hall of Wisdom which is filled with the utmost purity and known as the taintless void beyond inteligence.
The Boundless Benevolent Effukgence (Jothi) graces the rare temple of wisdom which is beyond the grand void of primordial sound.
The Boundless Benevolent Effukgence (Jothi) graces the Hall of Wisdom beyond the void of Vedanta, known as the void above turiyam.
The Boundless Benevolent Effukgence (Jothi) graces the unique Hall of Wisdom known as the void beyond the conception of pure thought and also as the void of immence joy.
The Boundless Benevolent Effukgence (Jothi) Lords over the primordial plane, (which) is the unique grand void of pure gnosis.
The Boundless Benevolent Effukgence (Jothi) graces the Holy temple of Wisdom known as the void beyond the innate principles of nature.

-translation by Swami Saravanananda
Tamil Reference :-திரு அருட்பா: அருட்பெருஞ்ஜோதி அகவல் (tiru aruṭpā: aruṭperuñjōti akaval) (6.2.16-24)


    Again, இராமலிங்க வள்ளலார் (irāmaliṅga vaḻḻalār) in the நடராஜபதி மாலை (naarājapati mālai) further explains thus:



OriginalTransliterationTranslation
நாதாந்த போதாந்த யோகாந்த வேதாந்த
நண்ணுறு கலாந்தம்உடனே
நவில்கின்ற சித்தாந்தம் என்னும்ஆ றந்தத்தின்
ஞானமெய்க் கொடிநாட்டியே
மூதாண்ட கோடிக ளொடுஞ்சரா சரம்எலாம்
முன்னிப் படைத்தல்முதலாம்
முத்தொழிலும் இருதொழிலும் முன்னின் றியற்றிஐம்
மூர்த்திகளும் ஏவல்கேட்ப
வாதாந்தம் உற்றபல சத்திக ளொடுஞ்சத்தர்
வாய்ந்துபணி செய்யஇன்ப
மாராச்சி யத்திலே திருவருட் செங்கோல்
வளத்தொடு செலுத்துமரசே
சூதாண்ட நெஞ்சினில் தோயாத நேயமே
துரியநடு நின்றசிவமே
சுத்தசிவ சன்மார்க்க நிதியே அருட்பெருஞ்
சோதிநட ராஜபதியே.
nātānta pōtānta yōkānta vētānta
naṇṇuṟu kalāntamuṭaṉē
navilkiṉṟa cittāntam eṉṉumā ṟantattiṉ
ñāṉameyk koṭināṭṭiyē
mūtāṇṭa kōṭika ḷoṭuñcarā caramelām
muṉṉip paṭaittalmutalām
muttoḻilum irutoḻilum muṉṉiṉ ṟiyaṟṟi'aim
mūrttikaḷum ēvalkēṭpa
vātāntam uṟṟapala cattika ḷoṭuñcattar
vāyntupaṇi ceyya'iṉpa
mārācci yattilē tiruvaruṭ ceṅkōl
vaḷattoṭu celuttumaracē
cūtāṇṭa neñciṉil tōyāta nēyamē
turiyanaṭu niṉṟacivamē
cuttaciva caṉmārkka nitiyē aruṭperuñ
cōtinaṭa rājapatiyē.
Tamil Reference :-திரு அருட்பா: நடராஜபதி மாலை (tiru aruṭpā: naṭarājapati mālai) (6.97.17)


In the following verse from his தனித் திருஅலங்கல் (tiru arupā: tait tirualakal) also the noble saint sings thus: 


OriginalTransliterationTranslation
பொருட்பெருஞ் சுடர்செய் கலாந்தயோ காந்தம்
புகன்றபோ தாந்த நாதாந்தம்
தெருட்பெரு வேதாந் தம்திகழ் சித்தாந்
தத்தினும் தித்திக்கும் தேனே
மருட்பெரு இருளைத் தீர்த்தெனை வளர்க்கும்
மாபெருங் கருணையா ரமுதே
அருட்பெருஞ் சோதி அம்பலத் தரசே
அம்மையே அப்பனே அபயம்.
poruṭperuñ cuṭarcey kalāntayō kāntam
pukaṉṟapō tānta nātāntam
teruṭperu vētān tamtikaḻ cittān
tattiṉum tittikkum tēṉē
maruṭperu iruḷait tīrtteṉai vaḷarkkum
māperuṅ karuṇaiyā ramutē
aruṭperuñ cōti ampalat taracē
am'maiyē appaṉē apayam.
Tamil Reference :-திரு அருட்பா: தனித் திருஅலங்கல் (tiru aruṭpā: taṉit tirualaṅkal) (6.110.27)


Finally, I would like to quote the following verse from the அருள்விளக்க மாலை (aruviakka mālai – garland of grace explanation)



OriginalTransliterationTranslation
நல்லாசொல் யோகாந்தப் பதிகள்பல கோடி
நாட்டியதோர் போதாந்தப் பதிகள்பல கோடி
வல்லார்சொல் கலாந்தநிலைப் பதிகள்பல கோடி
வழுத்தும்ஒரு நாதாந்தப் பதிகள்பல கோடி
இல்லார்ந்த வேதாந்தப் பதிகள்பல கோடி
இலங்குகின்ற சித்தாந்தப் பதிகள்பல கோடி
எல்லாம்பே ரருட்சோதித் தனிச்செங்கோல் நடத்தும்
என்அரசே என்மாலை இனிதுபுனைந் தருளே.
nallācol yōkāntap patikaḷpala kōṭi
nāṭṭiyatōr pōtāntap patikaḷpala kōṭi
vallārcol kalāntanilaip patikaḷpala kōṭi
vaḻuttumoru nātāntap patikaḷpala kōṭi
illārnta vētāntap patikaḷpala kōṭi
ilaṅkukiṉṟa cittāntap patikaḷpala kōṭi
ellāmpē raruṭcōtit taṉicceṅkōl naṭattum
eṉaracē eṉmālai iṉitupuṉain taruḷē.
Tamil Reference :-திரு அருட்பா: அருள்விளக்க மாலை (tiru aruṭpā: aruḷviḷakka mālai) (6.37.10)




गूढगुप्तव्याख्या ज्ञानयोगमार्गस्य (gūḍhaguptavyākhyā jñānayogamārgasyaoccult esoteric explanation of the gnostic yoga tradition)

  Let us now look at the गूढगुप्तव्याख्या ज्ञानयोगमार्गस्य (gūḍhaguptavyākhyā jñānayogamārgasyaoccult esoteric explanation of the gnostic yoga tradition) as practiced in the தமிழ் சித்தர் மரபு (tamiḻ cittar marabu – Tamil Siddha tradition) especially within its பாலவர்க மகேஸ்வர சித்தர் பரம்பரை (bālavarga magēsvara siddar paramparai – son class of maheshvara siddha lineage). According to them, the पवित्र त्रिमूर्ति (pavitra trimūrti - Holy Trinity) viz. ஸ்ரீ வள்ளி தேவசேனா சமேத சிவசுப்ரமணியசுவாமி (srī vaḷḷi dēvacēṉā samēda siva subramaiya svāmi) corresponds to the குண்டலினிசக்த்தியின் மூலநாடிகள் மூன்று / तिस्रः मूलनाड्यः कुण्डलिनीशक्तेः (kuṇḍaliṉicakttiyiṉ mūlanāigaḷ mūṉṟu / tisraḥ mūlanāḍyaḥ kuṇḍalinīśakteḥ - three main nerve-channels of the coiled energy) viz.

தெய்வம் / देवता (deivam / devata - deity)

ஸ்ரீ வள்ளி (srī vaḷḷi)

திரு முருகப்பெருமான் (tiru murukapperumāṉ)

ஸ்ரீ தெய்வானை (srī deyvāṉai)

குண்டலினிசக்த்தியின் மூலநாடி / मूलनाडी कुण्डलिनीशक्तेः (kuṇḍaliṉicakttiyiṉ mūlanāḍi / mūlanāḍī kuṇḍalinīśakteḥ – root nerve-channel of biomagnetic energy)

इडकलानाडी இடகலைநாடி (iḍakalānāḍī / iḍakalaināḍi – left-part nerve-channel)

सुषुम्णानाडि சுழுமுனை நாடி (suṣumṇānāḍi / suḻumuṉai nāḍi – gracious nerve-channel)

पिङ्गलानाडी / பிங்கலைநாடி (piṅgalānāḍī / piṅgalaināḍi – tawny-part nerve-channel)

பிரணவமந்திரத்தின் மூலாக்ஷரம் / मूलाक्षर प्रणवमन्त्रस्य (piraṇavamantirattiṉ mūlākṣaram / mūlākṣara praṇavamantrasya – root-syllable of the Pranava mantra)

/(a)

/(u)

ம் /म् (m)



    This कूण्डलिनीशक्तिमण्डल (kūṇḍalinīśaktimaṇḍala – coiled energy circuit) is activated through the followingषडाधारचक्राः (ṣaḍādhāracakrāḥ - six base-centres) that exists within the सुषुम्णानाडि சுழுமுனை நாடி (suṣumṇānāḍi / suḻumuṉai nāḍi – gracious nerve-channel) viz. मूलाधारचक्र (mūlādhāracakraroot-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). These in turn are symbolized by the திருமுருகப்பெருமானின் அறுபடைவீடுகள் (tirumurukapperumāṉiṉ aṟupaṭaivīṭukaḷ - six barracks of Lord Muruga).  The following table summarizes this and other important mappings.  



#

ब्रह्ममुख (brahmamukha – divine face)

शिवाक्षर (śivākṣara- shiva’s syllable)

भूततत्त्व   (bhūta tattva – material principle)

படைவீடு (paḍaivīḍu - barrack)

आधारचक्र कुण्डलिनीशक्तेः (ādhāracakra kuṇḍalinīśakteḥ - base centre of coiled energy)

कुमाराक्षर (kumārākṣara – kumara;s syllable)

1

सद्योजातमुख (sadyojātamukha – newly born face),

/ (na / na)

நிலம் / पृथ्वि (nilam / pṛthvi - earth)

திருப்பரங்குன்றம் (tirupparaṅkuṉṟam)

मूलाधारचक्र (mūlādhāracakraroot-support centre)

/ (sa)

2

वामदेवमुख  (vāmadevamukha – left-deity face),

/ (ma / ma)

நீர் / अपस् (nīr / apas - water)

திருச்செந்தூர் / திருச்சீரலைவாய் (tiruccentūr / tiruccīralaivāy)

स्वाधिष्ठानचक्र (svādhiṣṭhānacakra – original self-stage centre)

/ (ra)

3

अघोरमुख (aghoramukha – non-terrible face), 

शि /சி (śi / si)

நெருப்பு / अग्नि (neruppu / agni - fire)

திருவாவினன்குடி /பழனி (tiruvāviṉaṉkuṭi /paḻaṉi)

मणिपूरचक्र (maṇipūracakra – whole-gem centre)

/ (va)

4

तत्पुरुषमुख (tatpuruṣamukha – that soul face)  

/ (va / va)

காற்று / वायु (kāṛṛu / vāyu - air)

திருவேரகம் / சுவாமிமலை (tiruvērakam / cuvāmimalai)

अनाहतचक्र (anāhatacakra – unstruck centre)

/ (ṇa)

5

ईशानमुख (īśānamukha – splendour face)  

/ (ya)

ஆகாயம் / आकाश (āgāyam / ākāśa - space)

பழமுதிர்சோலை (paḻamutircōlai)

विशुद्धिचक्र (viśuddhicakra – purified centre)

/ (bha)

6

अधोमुख (adhomukha – downward face)

/ (oṃ)

சித்தம்  / चित्त (cittam / citta - consciousness)

திருத்தணி / குன்றுதோறாடல் (tiruttaṇi / kuṉṟutōṟāṭal)

आज्ञाचक्र (ājñācakra – command centre)

/ (va)

    

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) very categorically states that the relationship between ஆறுமுக சிவன் (āṟumuka civaṉ - six-faced siva) and அவன் பெற்ற சேய் (avaṉ peṟṟa cēy - His Begotten Son)

OriginalTransliterationTranslation
ஏவர்தம் பாலும் இன்றி எல்லைதீர் அமலற்கு உள்ள
மூவிரு குணனும் சேய்க்கு முகங்களாய் வந்தது என்னப்
பூவியல் சரவ ணத்தண் பொய்கையில் வைகும் ஐயன்
ஆவிகள் அருளும் ஆற்றால் அறுமுகங் கொண்டான் அன்றே.
ēvartam pālum iṉṟi ellaitīr amalaṟku uḷḷa
mūviru kuṇaṉum cēykku mukaṅkaḷāy vantatu eṉṉap
pūviyal carava ṇattaṇ poykaiyil vaikum aiyaṉ
āvikaḷ aruḷum āṟṟāl aṟumukaṅ koṇṭāṉ aṉṟē.
In the realm of righteousness, surpass all limits,
Embrace the three virtues, as they adorn your visage.
Like the fragrance of blooming flowers, the divine grace descends,
With six faces, the deity manifests on that auspicious day.
Tamil Reference: கந்தபுராணம் (kantapurāṇam) (1.11.94)

The திருக்கல்யாணமகோத்சவம் (tirukkalyāṇavaibōgam - Divine Wedlock Celebration) between the male and female aspects of Divinity represents the attaining of सहस्रारपद्मचक्र (sahasrārapadmacakra – thousand petaled lotus centre) that by conquest of the षडाधरचक्राणि कुण्डलिनीशक्तेः (ṣaḍādharacakrāṇi kuṇḍalinīśakteḥ – six core centres of bio-magnetic energy)Lord திரு முருகப்பெருமான் (tiru murukapperumāṉ) is also called சுப்பிரமணியம் / सुब्रह्मण्यम् (subiramaṇiyam / subrahmaṇyam – dear to Brahman). The earliest reference to the same occurs in the दशम मण्डल ऋग्वेदमन्त्रसंहितायाः (daśama maṇḍala ṛgvedamantrasaṃhitāyāḥ– tenth canto of the rigvedic mantra corpus) wherein it is clearly stated thus: 


OriginalTransliterationTranslation
सुब्रह्मण्यों सुब्रह्मण्योम् सुब्रह्मण्यों॥subrahmaṇyoṁ subrahmaṇyom subrahmaṇyoṁ||Dear to Brahman, Dear to Brahman, Dear to Brahman!
Sanskrit Reference: ऋग्वेद संहिता (ṛgveda saṁhitā)


    ஸ்ரீ கச்சியப்ப சிவாச்சாரியார் (srī kacciappa sivācāriyār) in his magnum-opus masterpiece கந்தபுராணம் (kandapurāṇam), very categorically declares thus:

OriginalTransliterationTranslation
சதாசிவன் ஓம் என வேதம்
சாற்றும் அல்லால்
முக்கனல் சூழ் வேள்வியிற்
சுப்பிரமணியன் ௐ எனவும்
முக்காற்கூறும்.
sadāsivaṉ ōm eṉa vētam
cāṟṟum allāl
mukkaṉal cūḻ vēḷviyiṟ
cuppiramaṇiyaṉ ௐ eṉavum
mukkāṟkūṟum.
Lord Sadasiva, the embodiment of grace,
Chants the Vedas with divine embrace.
With radiant face and wisdom profound,
Subrahmanya, the beloved, is found.
In their presence, blessings abound.
Tamil Reference: கந்தபுராணம் (kandapurāṇam)



    Etymologically, this sacred name சுப்பிரமணியம் / सुब्रह्मण्यम् (subiramaṇiyam / subrahmaṇyam – dear to Brahman) can be etymologically split as a combination of सु / சு (su - to urge / impel)” & ब्रह्मण्य / பிரமணியம் (brahmaṇya / biramaṇiyam – towards God)”.  In other words, சுப்பிரமணியம் / सुब्रह्मण्यम् (subiramaṇiyam / subrahmaṇyam – dear to Brahman) is the inner spiritual urge that helps us ascend the spiritual सोपान (sopāna – ladder), technically referred as the मेरुदण्ड (merudaṇḍa - axis mundi) which in the microcosm viz.  स्थूलभूतशरीर (sthūlabhūtaśarīra – gross physical body), which biologically corresponds to the मध्य कशेरुका (madhya kaśerukā - central spinal column) along which the above mentioned குண்டலினிசக்த்தியின் மூலநாடிகள் மூன்று / तिस्रः मूलनाड्यः कुण्डलिनीशक्तेः (kuṇḍaliṉicakttiyiṉ mūlanāigaḷ mūṉṟu / tisraḥ mūlanāḍyaḥ kuṇḍalinīśakteḥ - three main nerve-channels of the coiled energy) are located within the सूक्षमप्राणशरीर (sūkṣamaprāṇaśarīra – subtle vital body). Swami Harshananda from the Sri Ramakrishna Mission, in his book “Hindu Gods & Goddesses” summarizes the concept thus:

"His six heads represent the five sense organs and the mind, which co-ordinates their activities. When these are controlled, refined and sublimated, man becomes a superman. This is the implication of the symbology. According to Yoga psychology, there are six centres of psychic energy, of consciousness, in the human body, designated as Chakras. They are Mulaadhaara (at the anus), Svaadhisthaana (at the root of the sex organ), Manipura (at the navel), Anaahata (at the region of the heart), Visuddha (at the throat), Ajna (between the eyebrows) and Sahasraara at the top of the head which is the destination for this energy. When the Yogi successfully raises his psychic energy to this topmost center he has a vision of Siva-Sakthi. Though it is the same energy that flows through all the six centers, in the case of an ordinary being, it is concentrated in the three lowest centres. In a perfect being the flow is so refined and uniform, that practically all the centres have been elevated to the highest level. Subrahmanya represents this perfected state of spiritual consciousness.” 

  

    ஸ்ரீ வென்றிமாலைக் கவிராயர் (srī veṉṟimālaik kavirāyar) in his திருச்செந்தூர்த் தலபுராணம் (tiruccentūrt talapurāṇam) interprets the name சுப்பிரமணியம் / सुब्रह्मण्यम् (subiramaṇiyam / subrahmaṇyam – dear to Brahman) thus : 

OriginalTransliterationTranslation
சுப்பிர மணிய னென்று சொல்லும் பெயர் பதமூன் றாகும்
அப்பதத் திடையு டான அரும்பதம் சிவனாம் ஈற்றின்
மெய்பதஞ் சிவனை யேத்தும் விண்டுவின் வடிவாம் முன்னஞ்
செப்புறு பதமி ரண்டு பதங்களைச் சேர்த்துக் காட்டி

ஒப்பறும் ஐக்கிய மாக வுரைத்தலால் உரைக்க வொண்ணா
மைம்படி மிடற்றி நுனும் மாலெனு நாமு மாக
முப்புவ னங்க ளேத்த மூலமு முடிவு மில்லாச்
சுப்பிர மணிய னாகச் சொல்லு நால் வேத மாதோ.
subbira maṇiya ṉeṉṟu collum peyar patamūṉ ṟākum
appatat tiṭaiyu ṭāṉa arumpatam civaṉām īṟṟiṉ
meypatañ civaṉai yēttum viṇṭuviṉ vaṭivām muṉṉañ
ceppuṟu patami raṇṭu pataṅkaḷaic cērttuk kāṭṭi

oppaṟum aikkiya māka vuraittalāl uraikka voṇṇā
maimpaṭi miṭaṟṟi nuṉum māleṉu nāmu māka
muppuva ṉaṅka ḷētta mūlamu muṭivu millāc
subbira maṇiya ṉākac collu nāl vēta mātō.
Tamil Reference: திருச்செந்தூர்த் தலபுராணம் (tiruccentūrt talapurāṇam) (14.22,23)

    The term சுப்பிரமணியம் / सुब्रह्मण्यम् (subiramaṇiyam / subrahmaṇyam – dear to Brahman) has an even deeper occult meaning as explained by திரு அருட்பிரகாச இராமலிங்க வள்ளலார் (tiru aruṭpirakāsa irāmaliṅga vaḻḻalār) in his famous உரைனடை உபதேசம் (urainaḍai upadesam - prose sermon):


OriginalTransliterationTranslation
சுப்பிரமணியம் என்பது என்ன? நமது புருவ மத்தியில் ஆறு பட்டையாய் உருட்சியுள்ள ஒரு மணி பிரகாசம் பொருந்தியிருக்கின்றது. இந்த ஜோதிமணியை ஷண்முகமென்று பெரியோர்கள் சொல்லுவார்கள். இதன்றி, நமது மூலாதாரத்திற்கு மேல் மூன்றிடந்தாண்டி விசுத்தியாகிய இருதய ஸ்தானத்தில் இடது புறத்தில் ஆறு தலையுடைய ஒரு நாடியிருக்கின்றது. இதைச் சுப்பிரமணியம் என்று சொல்லுவார்கள். இந்தத் தேகத்திலுள்ள ஆறறிவும் ஒருங்கே சேர்ந்த சுத்த விவேக மென்பதையும் ஷண்முகமென்பார்கள். ஆறு ஆதாரங்களிலுள்ள ஆறு பிரகாசத்தையும் ஷண்முகம் என்பார்கள். ஆயினும், சர்வ தத்துவங்களினது அந்தத்தில் உன்மணிக்கப்பால் சாந்த நிறைவாயுள்ள ஆறுதலாகிய சுத்த ஆன்ம அறிவான உள்ளமே சுப்பிரமணியம். சுப்பிரமணியம் ஒருமுகம், மூன்றுமுகம், நான்குமுகம், ஆறுமுகம் ஆனதற்குக் காரணம்: ஒன்று மிரண்டு மில்லாத ஒப்பற்ற பரப்பிரமசொரூபம் நம் பொருட்டுக் குழூஉக்குறியாய், பாவனைக்கு ஒன்றென்று நிச்சயிக்கும், பரகாரண நிமித்தம் (?) ஆகிய அறிவுருவமே ஒருமுகமென்று ஞானிகள் சொல்லுவார்கள். சுத்தராஜசம், சுத்ததாமசம், சுத்தசாத்விகமாகிய மூன்று குணங்களின் கூட்ட விளக்கமாகிய முக்குண விளக்கமே மூன்றுமுகம். பசுமனம், சுத்தமனம், உள்மனம், சங்கலிதமனம் என்னும் நான்கு தத்துவங்களின் கூட்டவிளக்கமே நான்கு முகம். சத்த அறிவின் மூலம், ஒளி யறிவின் மூலம், சுவை யறிவின் மூலம், பரிசவறிவின் மூலம், வாசனை யறிவின் மூலம், ஆத்ம அறிவின் மூலம் என்னும் ஆறு தத்துவங்களின் கூட்டறிவின் மூலகாரணப் பிரகாச விளக்கமே ஆறுமுகம்.cuppiramaṇiyam eṉpatu eṉṉa? namatu puruva mattiyil āṟu paṭṭaiyāy uruṭciyuḷḷa oru maṇi pirakācam poruntiyirukkiṉṟatu. inta jōtimaṇiyai ṣaṇmukameṉṟu periyōrkaḷ colluvārkaḷ. itaṉṟi, namatu mūlātārattiṟku mēl mūṉṟiṭantāṇṭi vicuttiyākiya irutaya stāṉattil iṭatu puṟattil āṟu talaiyuṭaiya oru nāṭiyirukkiṉṟatu. itaic cuppiramaṇiyam eṉṟu colluvārkaḷ. intat tēkattiluḷḷa āṟaṟivum oruṅkē cērnta cutta vivēka meṉpataiyum ṣaṇmukameṉpārkaḷ. āṟu ātāraṅkaḷiluḷḷa āṟu pirakācattaiyum ṣaṇmukam eṉpārkaḷ. āyiṉum, carva tattuvaṅkaḷiṉatu antattil uṉmaṇikkappāl cānta niṟaivāyuḷḷa āṟutalākiya cutta āṉma aṟivāṉa uḷḷamē cuppiramaṇiyam. cuppiramaṇiyam orumukam, mūṉṟumukam, nāṉkumukam, āṟumukam āṉataṟkuk kāraṇam: oṉṟu miraṇṭu millāta oppaṟṟa parappiramacorūpam nam poruṭṭuk kuḻū'ukkuṟiyāy, pāvaṉaikku oṉṟeṉṟu niccayikkum, parakāraṇa nimittam (?) ākiya aṟivuruvamē orumukameṉṟu ñāṉikaḷ colluvārkaḷ. cuttarājacam, cuttatāmacam, cuttacātvikamākiya mūṉṟu kuṇaṅkaḷiṉ kūṭṭa viḷakkamākiya mukkuṇa viḷakkamē mūṉṟumukam. pacumaṉam, cuttamaṉam, uḷmaṉam, caṅkalitamaṉam eṉṉum nāṉku tattuvaṅkaḷiṉ kūṭṭaviḷakkamē nāṉku mukam. catta aṟiviṉ mūlam, oḷi yaṟiviṉ mūlam, cuvai yaṟiviṉ mūlam, paricavaṟiviṉ mūlam, vācaṉai yaṟiviṉ mūlam, ātma aṟiviṉ mūlam eṉṉum āṟu tattuvaṅkaḷiṉ kūṭṭaṟiviṉ mūlakāraṇap pirakāca viḷakkamē āṟumukam.Subramaniyam, what is it? In the center of our body, there is a radiant light resembling a six-petaled flower. Elderly people call this celestial body Shanmukham. Due to this, a three-dimensional, pure, and bright light is present in the heart center, with six heads protruding outward. This is called Subramaniyam. Shanmukham is also known as the embodiment of pure intellect and wisdom. It is said that Shanmukham is the six-fold manifestation of light. However, the true essence of Subramaniyam lies in the pure and peaceful state of the mind, which is beyond the influence of death and birth, and is certain to lead to salvation. The knowledge of the wise states that the three faces of purity, purity of mind, and purity of body are the three aspects of Subramaniyam. The three qualities of purity, cleanliness, and purity of thought are the explanations of the three qualities. The four qualities of patience, purity, inner peace, and stability are the explanations of the four qualities. The six qualities of knowledge, light, taste, fragrance, and self-awareness are the explanations of the six qualities. The light of knowledge, the light of vision, the light of taste, the light of fragrance, the light of speech, and the light of self-awareness are the explanations of the six qualities of the divine.
Tamil Reference: திரு அருட்பா: உரைனடை உபதேசம் (tiru aruṭpā:urainaḍai upadesam - prose sermon)

    For instance, श्री मार्कण्डेय महऋषि (śrī mārkaṇḍeya mahaṛṣi) explains thus to अर्जुन / पार्था (arjuna / pārthā) in the आरण्यक पर्व (āraṇyaka parva – forest period) as part of the sacred श्रीमद् व्यासमहाभारत (śrīmad vyāsamahābhārata), while listing the कल्याणगुणाः स्कन्दस्य (kalyāṇaguṇāḥ skandasya – auspicious qualities of Skanda) highlights thus:

OriginalTransliterationTranslation
शक्तिर्वर्म बलं तेजः कान्तत्वं सत्यमक्षतिः |
ब्रह्मण्यत्वमसंमोहो भक्तानां परिरक्षणम् ||
śaktirvarma balaṃ tejaḥ kāntatvaṃ satyamakṣatiḥ |
brahmaṇyatvamasaṃmoho bhaktānāṃ parirakṣaṇam ||
Beauty, strength, piety, power, might, truthfulness, rectitude, devotion to Brahmanas, freedom from illusion or perplexity, protection of followers, destruction of foes, and care of all creatures,--these, O lord of men, are the inborn virtues of Skanda.
-translation by Sri Kisari Mohan Ganguli
Sanskrit Reference: श्रीमद् व्यासमहाभारत (śrīmad vyāsamahābhārata) (3.218.34)

ஸ்ரீ அகத்திய மகரிஷி / श्री अगस्त्य महऋषि (srī agattiya magariṣi / śrī agastya mahaṛṣi – Supreme Seer Sri Agastya) in his esoteric text யோக ஞானம் 500 (yōga jñānam 500 Yogic wisdom 500) traces the significance of the sacred name சுப்பிரமணியம் / सुब्रह्मण्यम् (subiramaṇiyam / subrahmaṇyam – dear to Brahman) thus:

OriginalTransliterationTranslation
காட்டினோ மெனைப் போலே ஆசானுண்டோ
கரு நெல்லிமரத்தை யுந்தான் கருதுவாறோ
பூட்டினே னென்னைப் போல் பூட்டு வாரோ
புதுமையால் வெளி துறந்து பொருள் சில்வாரோ
நாட்டினோ மெனைப் போல சித்தனுண்டோ
நல்வினையுந் தீவினையு மறுப்பா ருண்டோ
சூட்டினோஞ் சூரங்காரஞ் செய்தேன்
சுப்பிரமணியர் என்ற்றெனக்கு பேரு மாச்சே.
kāṭṭiṉō meṉaip pōlē ācāṉuṇṭō
karu nellimarattai yuntāṉ karutuvāṟō
pūṭṭiṉē ṉeṉṉaip pōl pūṭṭu vārō
putumaiyāl veḷi tuṟantu poruḷ cilvārō
nāṭṭiṉō meṉaip pōla cittaṉuṇṭō
nalviṉaiyun tīviṉaiyu maṟuppā ruṇṭō
cūṭṭiṉōñ cūraṅkārañ ceytēṉ
cuppiramaṇiyar eṉṟṟeṉakku pēru māccē.
Like the forest's dense mystery,
Does the sage's wisdom unfold?
Like the dark neem tree's majesty,
Does he stand strong and bold?
Like the flower's fragrant grace,
Does he bring beauty to the world's embrace?
With freshness in his eyes,
Does he seek truth and rise?
Like the land's vast expanse,
Does his presence enhance?
Good deeds he does, evil he shuns,
In his heart, compassion runs.
With skillful hands, he adorns,
As Subrahmanya, he is known to be born.
-translation support Gen AI 
Tamil Reference: அகத்தியரின் யோகஞானம் 500 (akattiyariṉ yōkañāṉam 500) (115)


    In fact, association of சேயோன் (cēyō – son) with மைவரை உலகம் (maivarai ulagam) i.e. மலையும் மலையைச் சார்ந்த நிலங்களும் (maliyum malai sārnda nilaṅgaḻum – mountainous and hilly regions), yogic-ally corresponds to the मेरुदण्ड (merudaṇḍa - axis mundi) discussed here and the सहस्रारपद्मचक्र (sahasrārapadmacakra – thousand petaled lotus centre) corresponds to its highest summit state of spiritual consciousness. This is one can find that திரு முரகப்பெருமானின் திருக்கோயில்கள் (tiru murakapperumāṉiṉ tirukkōyilgaḷ - holy temples of Lord Murugan) are predominantly located on hill tops viz. பழனிமலை (paḻaṉimalai), திருத்தணிகைமலை (tiruttaṇikaimalai), குன்றத்தூர் (kuṉṟattūr) etc. 

In this sense, it also synergizes with His Father, श्री रुद्रशिव (śrī rudraśiva), who lives on the sacred श्री कैलासपर्वत / திருகைலாயமலை (śrī kailāsaparvata / tirukailāyamalai – Mount Kailash). Besides, the வேல் (vēl - spear) which happens to be His main ஆயுதம் (āyudham – weapon) also esoterically symbolizes the erect मेरुदण्ड (merudaṇḍa - axis mundi) and its top spear like triangle corresponds to திரிகோண முப்பாழ் (tirikōa muppāḻ) leading to सहस्रारपद्मचक्र (sahasrārapadmacakra – thousand petaled lotus centre) on top of the श्री कैलासपर्वत / திருகைலாயமலை (śrī kailāsaparvata / tirukailāyamalai – Mount Kailash), as described by ஸ்ரீ அகத்திய மகரிஷி / श्री अगस्त्य महऋषि (srī agattiya magariṣi / śrī agastya mahaṛṣi – Supreme Seer Sri Agastya)  in the சுப்பிரமணியஞானம் (subbiramaṇiyajñāṉam Subramanya Wisdom) 500      

OriginalTransliterationTranslation
காணென்று சொல்லி விட்ட மார்க்கம் போச்சு
கடிகையடா வரை நொடிக்குள் நிலையில் சென்று
தானென்ற கயிலை மலைச் சார்பில் ஏறிச்
சந்திரன்தன் பானமதைத் தானே உண்டே
கோனென்ற திரிகோண முப்பாழ் தாண்டி
கொடியதொரு சீவ நிலை தன்னைப் பார்த்தால்
மானென்ற மான் மழுவும் தரித்த ஈசன்
மருவியே உனதிடத்தில் வருகுவானே
kāṇeṉṟu colli viṭṭa mārkkam pōccu
kaṭikaiyaṭā varai noṭikkuḷ nilaiyil ceṉṟu
tāṉeṉṟa kayilai malaic cārpil ēṟic
cantiraṉtaṉ pāṉamatait tāṉē uṇṭē
kōṉeṉṟa tirikōṇa muppāḻ tāṇṭi
koṭiyatoru cīva nilai taṉṉaip pārttāl
māṉeṉṟa māṉ maḻuvum taritta īcaṉ
maruviyē uṉatiṭattil varukuvāṉē
The path that was left, will go away
Going within a second to the peak, the position
Climbing the Kailai mountain, the self
Consuming the drink of the moon
Going beyond the royal triangle of triple void
If the torturous state of Jiva is seen
The Isa who adores the deer and the battle axe,
Will come to you after transformation.
-translation source internet
Tamil Reference: சுப்பிரமணியஞானம் (subbiramaṇiyajñāṉam ) (95)

    Moreover, the popular name ‘स्कन्द (skanda)’ that is assigned to Lord திரு முருகப்பெருமான் (tiru murukapperumāṉ) also has a deeper occult significance. In Sanskrit it’s a polymorphically multivalent and one of its literal meanings include “प्रस्रवति (prasravati - spilling)”. Here it represents the spilling of the sacred शिववीर्य (śivavīrya – shiva’s virility) which is theologically symbolized as the शुक्र / रेतस् परमशिवस्य (śukra paramaśivasya – sperm / semen of Supreme Shiva).


    


.

पवित्र भूलोगविज्ञान (pavitra bhūlogavijñāna - sacred geography)

There are two main aspects related to आकाश क्षेत्र आलयस्थलस्य (ākāśa kṣetra ālayasthalasya - spatial field of temple site viz.  the अन्तर्ब्रह्माण्डाकाश (antarbrahmāṇḍākāśa - inner cosmic space) on the one hand & its बहिर्ब्रह्माण्डाकाश (bahirbrahmāṇḍākāśa - outer cosmic space) on the other. There is close correspondence between the human anatomy and the design of  अन्तर्ब्रह्माण्डाकाश आलयस्थलस्य   (antarbrahmāṇḍākāśa ālayasthalasya  - inner cosmic space of temple site). In fact, according to दहरालयविद्या (daharavidyā – science of the quantum/micro field), as explained in the छान्दोग्योपनिषद् (chāndogyopaniṣad), at the microcosmic level, the मानुष्यकदेह अस्ति क्षेत्रं (mānuṣyakadeha asti kṣetraṃ - human body is the field), technically called as the ब्रह्मपुर (brahmapura –  Divine City), wherein God resides concealed within its हृदयस्थल स्थूलशरीरे (hṛdayasthala sthūlaśarīre – heart locus in the gross body) which maps to the अनाहतचक्र अन्तरेण सूक्षमशरीरे (anāhatacakra antareṇa sūkṣamaśarīre – unstruck-sound centre within the subtle body).


OriginalTransliterationTranslation
हरिः ॐ अथ यदिदमस्मिन्ब्रह्मपुरे दहरं पुण्डरीकं वेशं दहरोऽस्मिन्नन्तराकाशस्तस्मिन्यदन्तस्तदन्वेष्टव्यं तद्वाव विजिज्ञास्तिव्यमिति॥hariḥ oṃ atha yadidamasminbrahmapure daharaṃ puṇḍarīkaṃ veśaṃ daharo'sminnantarākāśastasminyadantastadanveṣṭavyaṃ tadvāva vijijñāstivyamiti॥
Hari OM. There in the city of Brahman, there is a mansion within the shape of a tiny lotus with a small inner Akasha in it. That which exists within it should be inquired into; that indeed one should desire to know.

-Translation by V.Panoli
Sanskrit Reference: छान्दोग्योपनिषद् (chāndogyopaniṣad) (8.1.1)

श्री आदिशंकराचार्य भगवत्पाद (śrī ādiśaṃkarācārya bhagavatpāda), as part of his famous भाष्य (bhāṣya - commentary) on the above text further explains thus: 


OriginalTransliterationTranslation
अथान्तरं यदिदं वक्ष्यमाणं दहरमल्पं पुण्डरीकसदृशं वेशमेव वेशम् द्वारपालादिमच्वत्; अस्मिन् ब्रह्मपुरे ब्रह्मणः परस्य पुरं राज्ञोऽनेकप्रकृतिमद्यथा पुरं तथेदमनेकेन्द्रियमनोबुद्धिभिः स्वभायर्थकारिभिर्युक्तमिति ब्रह्मपुरम्। पुरे च वेशम् राज्ञो यथा तथा तस्मिन् ब्रह्मपुरेशरीरे दहरं वेशम् ब्रह्मण उपलब्ध्याधिष्ठानमित्यर्थः यथा विष्णोः शालग्राम्।
अस्मिन् हि स्वविकारशुङ्गे देहे नामरूपव्याकरणाय प्रविष्टं सदाख्यं ब्रह्म जीवेनात्मनेत्युक्तम्। तस्मादस्मिन्हृदयपुण्डरीके वेशमन्युपंसहृतकरणैर्वाह्यविपयविरक्तैर्विशेषतो ब्रह्मचर्यसत्यसाधनाभ्यां युक्तैर्वक्ष्यमाणगुणवद्धयायमानैब्रह्मोपलभ्यत् इति प्रकरनार्थः।
दहरोऽल्पतरोऽस्मिन्दहरे वेश्मिन् वेश्मनोऽल्पत्वात्त दन्तर्वर्तिनोऽल्पतरत्वं वेश्मनोऽन्तराकाश आकाशाख्यं ब्रह्मः। आकाशो वै नामेति हि वश्यति।
अकाश इवाशरीरत्वात्सूक्षमत्वसर्वगतत्वसामान्याञ्च। तस्मिन्नाकाशाख्ये यदनर्मध्ये तदन्वेष्टव्यम्। तद्वाव तदेव च विशेषेण जिज्ञासितव्यं गुर्वाश्रयश्रवणाद्युपायैरन्विषय च साक्षात्करणीयमित्यर्थः॥
athāntaraṃ yadidaṃ vakṣyamāṇaṃ daharamalpaṃ puṇḍarīkasadṛśaṃ veśameva veśam dvārapālādimacvat; asmin brahmapure brahmaṇaḥ parasya puraṃ rājño'nekaprakṛtimadyathā puraṃ tathedamanekendriyamanobuddhibhiḥ svabhāyarthakāribhiryuktamiti brahmapuram। pure ca veśam rājño yathā tathā tasmin brahmapureśarīre daharaṃ veśam brahmaṇa upalabdhyādhiṣṭhānamityarthaḥ yathā viṣṇoḥ śālagrām।
asmin hi svavikāraśuṅge dehe nāmarūpavyākaraṇāya praviṣṭaṃ sadākhyaṃ brahma jīvenātmanetyuktam। tasmādasminhṛdayapuṇḍarīke veśamanyupaṃsahṛtakaraṇairvāhyavipayaviraktairviśeṣato brahmacaryasatyasādhanābhyāṃ yuktairvakṣyamāṇaguṇavaddhayāyamānaibrahmopalabhyat iti prakaranārthaḥ।
daharo'lpataro'smindahare veśmin veśmano'lpatvātta dantarvartino'lpataratvaṃ veśmano'ntarākāśa ākāśākhyaṃ brahmaḥ। ākāśo vai nāmeti hi vaśyati।
akāśa ivāśarīratvātsūkṣamatvasarvagatatvasāmānyāñca। tasminnākāśākhye yadanarmadhye tadanveṣṭavyam। tadvāva tadeva ca viśeṣeṇa jijñāsitavyaṃ gurvāśrayaśravaṇādyupāyairanviṣaya ca sākṣātkaraṇīyamityarthaḥ॥
Then, there is a small mansion, the description of which will follow and which bears the semblence of a tiny lotus. Because there are guards at the enterance, it is like a mansion. In this city of Brahman – the city of Brahman or the Supremem is Brahmapuram. Just like a palace of a king which has many courtiers, this city (body) is possessed on=f many sensory organs, mind and intellect ever ready to attend the needs of the master. Hence it is Brahmapuram. Just as there is a palace of kings in the city, so also, in the body which is called the city of Brahman, there is a small mansion, i.e., a place for the perception of Brahman, even as Salagrama stone is for the perception of Vishnu.
It is said already that Brahman called Sat has entered as Jivatman into the body which is its own modification like a sprout, in order to manifest name and form. Therefore, for those who have withdrawn the senses, who have become dispassionate to external objects, which are endowed specially with such means as continence, truth and the rest, and also with the qualities to be mentioned hereafter, and who meditate on that abode which is the lotus of the heart, there follows the perception of the Brahman. This is the meaning of the sesction.
Dahara means small. In this small mansion – because the mansion is small that which exists within, i.e. the inner Akasha called Brahman is smaller than the mansion. ‘The Self called Akasha is certainly the revealer of name and form’ (8.14.1). Thus the Shruti shall speak later. Because incorporeity, subtlety and all-pervasiveness form the common features. (Brahman is like Akasha). That is tobe inquired into what exists in that which is called Akasha. That alone one should seek to know particularly, that is to say , with the help of instruction of the teacher and through means such as hearing and the rest, one is to inquire into and realize it.


-Translation by V.Panoli
Sanskrit Reference: छान्दोग्योपनिषद् शंकरभाष्य(chāndogyopaniṣad śaṃkarabhāṣya) (8.1.1)


In fact, according to orthodox शैवमत संप्रदाय (śaivamata saṃpradāya - Saivite theological tradition)  in Tamil Nadu, the term கோயில் (kOyil - temple) is synonymous with சிதம்பரம் (cidambaram -  gnostic stage). This term, சிதம்பரம் /चिदंबरम् (sidambaram / cidaṃbaram), in turn is derived from the terms சித்/चित् (cit - consciousness) & அம்பரம் /अंबर (aṃbaram - stage) wherein former represents क्षेत्रं (kṣetraṁ - field) while latter denotes the क्षेत्रज्ञ क्षेत्रस्य (kṣetrajña kṣetrasya – cognizer of field) who is the अन्तर्यामि ब्रह्मन् (antaryāmi brahman – indwelling divinity), also called as the अङ्गुष्ठमात्र पुरुष (aṅguṣṭhamātra puruṣa – soul having the size of a thumb) in the कटोपनिषद्(kaṭopaniṣad)  


OriginalTransliterationTranslation
अङ्गुष्ठमात्रः पुरुषो मध्य आत्मनि तिष्ठति।
ईशानो भूतभव्यस्य न ततो विजुगुप्सते। एतद्वै तत्॥
अङ्गुष्ठामात्रः पुरुषो ज्योतिरिवाधूमकः।
ईशानो युतभव्य्स्य स एवाद्य स उ श्वः॥ एतद्वै तत्॥
अङ्गुष्ठमात्रः पुरुषोऽन्तरात्मा सदा जननां हृदये संनिवष्टः।
तं स्वाच्छरीरात्प्रवृहेनमुञ्जादिवेपीकां धैर्येण।
तं विद्याच्छुक्रममृतं तं विद्याच्छुक्रममृतमिति॥
aṅguṣṭhamātraḥ puruṣo madhya ātmani tiṣṭhati।
īśāno bhūtabhavyasya na tato vijugupsate। etadvai tat॥
aṅguṣṭhāmātraḥ puruṣo jyotirivādhūmakaḥ।
īśāno yutabhavysya sa evādya sa u śvaḥ॥ etadvai tat॥
aṅguṣṭhamātraḥ puruṣo'ntarātmā sadā jananāṃ hṛdaye saṃnivaṣṭaḥ।
taṃ svāccharīrātpravṛhenamuñjādivepīkāṃ dhairyeṇa।
taṃ vidyācchukramamṛtaṃ taṃ vidyācchukramamṛtamiti॥
The Purusha, of the size of a thumb, dwells in the body. (Realizing Him as) the Lord of the past and the future, one does not (hence forward) want to protect oneself. This verily is that (though seekest).
The Purusha of the size of a thumb is like a sokeless fire and is the Lord of the past and the future. He certainy exists now and shall certainky exists tomorrow. This verily is that (though seekest).
Purusha of the size of a thumb, the inner Self is ever seated in the heart of the living beings. One should with steadiness, separate Him from one’s own body as stalk from the Munja grass. One should know him as pure and immortal; One should know him as pure and immortal.



-Translation by V.Panoli
Sanskrit Reference: कटोपनिषद् (kaṭopaniṣad) (2.1.12, 2.1.13,2.3.17)

Thus, here, the term சிதம்பரம்/चिदंबरम् (sidambaram / cidaṃbaram – gnostic hall) is actually referring to the சிற்றம்பலம் (ciṛṛaṃbalam– small /tiny stage), which is located within the small dark narrow space inside the हृदय स्थल (hṛdaya sthala - heart centre). This पिण्डाण्ड अकाश (piṇḍāṇḍa akāśa – microcosmic space) is technically called as दहराकाश (daharākāśa – quantum vacuum). Similarly, the श्वेताश्वतर उपनिषद् (śvetāśvatara upaniṣad) also very categorically states as to how the अङ्गुष्ठमात्र पुरुष (aṅguṣṭhamātra puruṣa – soul having the size of a thumb)


OriginalTransliterationTranslation
अङ्गुष्टमात्रः पुरुषोऽन्तरात्मा
सदा जनानां हृदये सन्निविष्टः।
हृदा मनीषा मनसाभिकलृप्तो
य एतद् विदुरमृतास्ते भवन्ति॥
aṅguṣṭamātraḥ puruṣo'ntarātmā
sadā janānāṁ hṛdaye sanniviṣṭaḥ|
hṛdā manīṣā manasābhikalṛpto
ya etad viduramṛtāste bhavanti||
Asuming a form the size of a thumb by virtuue of intellect, emotion, .imagination and will, the Infinite Being dwells in the hearts of creatures as the inner self. Those who realize this become immortal.

-Translation by Swamy Tyagisananda (RKM Order)
Sanskrit Reference: श्वेताश्वतर उपनिषद् (śvetāśvatara upaniṣad) (3.13)


The अनाहतचक्र हृदयस्थाने सुक्ष्मशरीरस्य (anāhatacakra hṛdayasthāne sukṣmaśarīrasya – unstruck-sound centre in the heart-station of the subtle body) is referred as a தகராலயம் / दहरालय (dakarālayam / daharālaya – tiny temple) and because of its subtility the हृदयस्थान (hṛdayasthāna - heart-station) is symbolized as a “குகை / गुहा (gugai / guhā - cave)”.  And the underlying गूढगुप्तविज्ञान (gūḍhaguptavijñāna – occult esoteric science) is technically called as दहरविद्या / தகரவித்தை (daharavidyā / dakaraviddai – secret science) found across various पवित्र शास्त्राणि सनातनहिन्दुधर्मस्य (pavitra śāstrāṇi sanātanahindudharmasya – sacred scriptures of eternal Hindu spirituality) and according to कौमारमतसंप्रदाय (kaumāramata saṃpradāya – kumara theological tradition), the अङ्गुष्ठपरिमाण अन्तर्यामि ब्रह्मन्  हृदयस्थाने सुक्ष्मशरीरस्य (aṅguṣṭhaparimāṇaṁ antaryāmi brahman hṛdayasthāne sukṣmaśarīrasya – indwelling thumb-sized divinity in the heart-station of the subtle body) who is eulogized variously as “ஸ்ரீ  குருகுகன்  / श्री गुरुगुहा (sri gurugugan / śrī  guruguhā – cave guru)”, “ஸ்ரீ குகேசன் / श्री गुगेश (sri gugēsa / śrī gugeśa – cave-lord)”  etc. , is theologized as திருமுருகப்பெருமான் (tirumurukapperumāṉ) and to be more specifically as "श्री षण्मुख कुमारशिवसुब्रह्मण्य / ஸ்ரீ ஷண்முக குமாரசுப்பிரமணியம்  (śrī ṣaṇmukha kumāraśivasubrahmaṇya / srī ṣaṇmuka kumāracuppiramaṇiyam)."  தவத்திரு பாம்பன் சுவாமிகள் (thavathiru paamban suvaamigaL) in the following verses from his esoteric epoch making masterpiece தகராலயரகசியம் / दहरालयरहस्य (dakarālayaragasiyam / daharālayarahasya – secret of tiny temple) very beautifully explains the concept thus,

OriginalTransliterationTranslation
இதய பங்கய குகரமே குகை
என்பது ஆரிய பாடையில்
அதனுளாய சிதம்பரத்துளி
அமலா ஞான விண் மெய்யனாச்
சததமும் சுக நடனமே புரி
தம்பிரானை ஓர் குகன் எனாக்
கதறும் மாமறையவனை அன்று ஒரு
கடவுள் நாம் அரியோமரோ

குலமும் நாமும்நக்குறி குணங்களும்
குறிக்கொணா அதி சுக்கமாய்ப்
புலர்தன் மாறுதல் வருதல் ஏகுதல்
புதுமை தொன்மை இல்லாததாய்
மலமில்லாத நல் அமலமாய் ஓளி
மயமாதாம் வெளிமயமாதாய்
இலகுகுமே சொன இனிய சிற்சுகம்
என்றுமுள்ள குகேசனே
itaya paṅkaya kukaramē kukai
eṉpatu āriya pāṭaiyil
ataṉuḷāya citamparattuḷi
amalā ñāṉa viṇ meyyaṉāc
catatamum cuka naṭaṉamē puri
tampirāṉai ōr kukaṉ eṉāk
kataṟum māmaṟaiyavaṉai aṉṟu oru
kaṭavuḷ nām ariyōmarō

kulamum nāmumnakkuṟi kuṇaṅkaḷum
kuṟikkoṇā ati cukkamāyp
pulartaṉ māṟutal varutal ēkutal
putumai toṉmai illātatāy
malamillāta nal amalamāy ōḷi
mayamātām veḷimayamātāy
ilakukumē coṉa iṉiya ciṟcukam
eṉṟumuḷḷa kukēcaṉē
In the sacred hymn of the heart,
Resides the essence of divine wisdom,
Within the sanctum of quantumvacuum-consciousness (cidambarathuli),
The embodiment of pure knowledge,
The dance of eternal bliss,
I am but a humble devotee,
Yearning to embrace the divine,
We are the chosen ones,
Children of the Almighty.

Our lineage and essence,
Inseparable and intertwined,
Manifesting the ultimate bliss,
Through transformation and growth,
In the absence of stagnation,
Radiating the purest virtues,
Transcending the material realm,
In this beautiful sacred chant,
We find solace and grace,
Oh, divine lord of secred chamber (gugeshvara).
Tamil Reference: தகராலய ரகசியம் (thagaraalaya ragasiyam) (1.9,1.10)

In शैवमत संप्रदाय (śaivamata saṃpradāya - Saivite theological tradition), this  क्षेत्रज्ञ क्षेत्रस्य (kṣetrajña kṣetrasya – cognizer of field) is personalized as परमेश्वर (parameśvara) who is सभापतिः (sabhāpati– Lord of the stage)Moreover, according to orthodox South Indian Saiva tradition, if the whole universe is personalized as the विश्वपुरुष (viśvapuruṣa – Cosmic Being), then this temple - தில்லை  சிதம்பரம்  நடராஜர்  கோயில் (tillai cidambaram naarājar kOyil) is actually considered as the हृदय स्थल (hṛdaya sthala - heart center) of the entire world, as testified in the monumental work श्री कुञ्चिताङ्घ्रिस्तवम् (śrī kuñcitāṅghristavam) of mystic poetry composed by श्री उमापतिशिवाचार्य (śrī umāpatiśivācārya)


OriginalTransliterationTranslation
ब्रह्माण्डं यस्य देहं रविज़्दिशीप्दो वक्त्रबृन्दान्युदिच्यां
त्दैराजान्तङ्गे विलसत् हृदयाम्भोरुहे दक्षिणाग्रे।
मध्ये सम्मेलनाख्ये मुनिवर्मन्सा भाविते यन्त्रराजे
यश्शक्त्या नृत्यतीशस्तमपिनटपतिं कुञ्चिताङ्ग्द्र् भेयाहम्॥
पञ्चाशत्कोटिसंख्यापरिमितधरणिश्रीविराडाख्यधातोर्
एकस्वान्ताब्जभित्तिस्थितकनकमहायन्त्राट्कर्निकायाम्।
नित्यन्तं चित्सभेशम् त्रिसृभिर् अपि सदा शक्थिभिः सेविताङ्घ्रिं
नादान्ते भास्मानं नवविधनटनम् कुञ्चिताङ्घ्रिम् भजेहम्॥
brahmāṇḍaṁ yasya dehaṁ ravizdiśīpdo vaktrabṛndānyudicyāṁ
tdairājāntaṅge vilasat hṛdayāmbhoruhe dakṣiṇāgre|
madhye sammelanākhye munivarmansā bhāvite yantrarāje
yaśśaktyā nṛtyatīśastamapinaṭapatiṁ kuñcitāṅgdr bheyāham||
pañcāśatkoṭisaṁkhyāparimitadharaṇiśrīvirāḍākhyadhātor
ekasvāntābjabhittisthitakanakamahāyantrāṭkarnikāyām|
nityantaṁ citsabheśam trisṛbhir api sadā śakthibhiḥ sevitāṅghriṁ
nādānte bhāsmānaṁ navavidhanaṭanam kuñcitāṅghrim bhajeham||
The universe is the body
of the radiant Viraj, the Cosmic Man.
His feet are in the south, sun-born Yama's quarter,
his multiple heads in the north;
and in that Man, in the lotus of his heart,
in the centre facing south
in the royal yantra called Sammelana,
meditated by the best of sages in their hearts,
the Lord dances, with His Shakti at His side.
I worship Him, the Lord of Dancers,
whose foot is curved.
I worship the Lord of the Chit Sabha
Who is dancing in the golden pericarp – the great king of Yantras that stand on the wall –
of the single Lotus that is the heart
of the five hundred million miles of the earth,
the heart of the creator whose name is holy Viraj,
His feet constantly worshipped by the three Shaktis,
Shining in the Nadanta, His dances nine-fold, His foot curved.

-Translation by David James Smith
Sanskrit Reference: श्री कुञ्चिताङ्घ्रिस्तवम् (śrī kuñcitāṅghristavam) (1,2)


This is a very important concept for us to understand and appreciate. Traditionally, in Hindu philosophy, right from the Vedic age, the हृदय (hṛdaya - heart) is overloaded in esoteric symbolism. The ऋग्वेद मन्त्र (ṛgveda mantra), for example, declares that the हृदय (hṛdaya - heart) is like the worm-hole where in the realms of the phenomenal, encounters the noumenal, as testified in the following verses

OriginalTransliterationTranslation
कामस्तद्ग्रे समवर्ताधि। मनसो रेतः प्रथमं यदासीत्
सतो बन्धुमसति निरविन्दन हृदि प्रतिष्या कवयो मनीषा॥
kāmastadgre samavartādhi| manaso retaḥ prathamaṁ yadāsīt
sato bandhumasati niravindana hṛdi pratiṣyā kavayo manīṣā||
In the beginning , desire arose therein. The primal seed of mind, that was the first. The masters of wisdom found out in the non-existent that which builds up the existence. In the heart they found it by purposeful impulsion and by the thought-mind.

-Translation by R.L. Kashyap
Sanskrit Reference: ऋग्वेद (ṛgveda) (10,129.4)



We are now talking about the correspondence of a आलय स्थल (ālaya sthala – temple site) to ब्रह्माण्ड (brahmāṇḍa - megaverse)  in terms of its बहिर् अकाश (bahir akāśa - outer environment). As already stated, the आलय विद्या (ālaya vidyā – temple science), in principle, artistically highlights the law of correspondence between the विरात् पुरुष (virāt puruṣa - cosmic man) &आलय (ālaya – temple) on the one hand, as well as the correspondence between the जीव पुरुष (jīva puruṣa -  individual man) & आलय (ālaya – temple) on the other.
The above verses highlight the former relationship, according to which the தில்லை  சிதம்பரம்  நடராஜர்  கோயில் (thillai chidambaram natarajar kOyil) is actually considered as the अनाहत हृदय आधार चक्र (anāhata hṛdaya cakra) one of the षट् आधार चक्र (ṣaṭ ādhāra cakra – six base centres) along the சுழுமுனை  நாடி (suzhumunai naadi) through which sacred कुण्डलिनी शक्ति (kuṇḍalinī śakti – biomagnetic energy) is potentially supposed to pass. The following table lists temples corresponding to the other आधार चक्र (ādhāra cakra – base centres)

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भूततत्त्व (bhūtatattva – material principle)

பூத ஸ்தலம் / भूतस्थल (būtasthalam / bhūtasthala – element shrine)

படைவீடு  / सैन्यावास (paḍaivīḍu / sainyāvāsa - barrack)

आधारचक्र कुण्डलिनीशक्तेः (ādhāracakra kuṇḍalinīśakteḥ - base centre of coiled energy)

1

पृथ्वि भूततत्त्व (pṛthvi bhūtatattva – earth material principle)

திருவாரூர் (tiruvārūr)

திருப்பரங்குன்றம் (tirupparaṅkuṉṟam)

मूलाधारचक्र (mūlādhāracakraroot-support centre)

2

अपस् भूततत्त्व (apas bhūtatattva – water material principle)

திருவானைக்கா (tiruvāṉaikkā)

திருச்செந்தூர் / திருச்சீரலைவாய் (tiruccentūr / tiruccīralaivāy)

स्वाधिष्ठानचक्र (svādhiṣṭhānacakra – original self-stage centre)

3

अग्नि भूततत्त्व (agni bhūtatattva – fire material principle)

திருவண்ணாமலை (tiruvaṇṇāmalai)

திருவாவினன்குடி /பழனி (tiruvāviṉaṉkuṭi /paḻaṉi)

मणिपूरचक्र (maṇipūracakra – whole-gem centre)

4

वायु भूततत्त्व (vāyu bhūtatattva – air material principle)

சிதம்பரம் (cidambaram)

திருவேரகம் / சுவாமிமலை (tiruvērakam / cuvāmimalai)

अनाहतचक्र (anāhatacakra – unstruck centre)

5

आकाश भूततत्त्व (ākāśa bhūtatattva – space material principle)

திருக்காளத்தி (tirukkāḷatti)

பழமுதிர்சோலை (paḻamutircōlai)

विशुद्धिचक्र (viśuddhicakra – purified centre)

6

मनस् भूततत्त्व (manas bhūtatattva – mind material principle)

காசி (kāsi)

திருத்தணி / குன்றுதோறாடல் (tiruttaṇi / kuṉṟutōṟāṭal)

आज्ञाचक्र (ājñācakra – command centre)

7

 

திருக்கைலாயம் (thirukailāyam)

सहस्रारपद्मचक्र (sahasrārapadmacakra – thousand-petalled lotus centre)




The following verses from चिदम्बर महात्म्य (cidambara mahātmya), the original ஸ்தல புராணம் (sthala puraaNam – shrine history) of the sacred temple சிதம்பரம் (chithambaram), unequivocally testifies this concept


OriginalTransliterationTranslation

The earth and the body may be said to be the same, O wise one!
The earth has a great vein, the Ida nadi, that reaches Lanka.
There is another called Pingala that reaches the Himalaya,
And between them is the famous Susumna which reaches the middle of Tillavana.
Very extensive, it (like the other two) belongs to the beautiful earth which is thus shaped like Purusha.
Sri Parvata is said to be at his crown,
Kedara mountain is at the forehead, the great place called Kailasa peak at the head,
O Sesha! Varanasi with holy river, is between the brows
Kurukshetra is on the chest, and Prayaga is called the navel, while Chidambaram is in the middle of the heart, and Kamalalaya (Thiruvarur) is the (Mul)adharachakra. He who leaves this place and goes to the other places abandons a great jewel he has in his hand for a piece of glass.
The centre of that place is vast, divine, pure like Brahman, There is O Sesha a great linga called the Holy Mulasthana. To the south of it, not far away there is a mighty hall, named Sky (ambara). It is wonderful, the source of all good things. In it I perform the great Dance of Bliss

-Translation by David James Smith
Sanskrit Reference: चिदम्बर महात्म्य (cidambara mahātmya) (15.31-39)



Here, the Indian subcontinent is considered as a fractal representation of the ब्रह्माण्ड (brahmāṇḍa - universe) and theologized as the विरात् पुरुष (virāt puruṣa - cosmic man) while the different शिवालय स्थल (śivālaya sthala – temple sites) listed above are the आधार चक्र (ādhāra cakra – base centresalong the axis mundi (spinal column) of him. (Indian peninsula). उपासन (upāsana - contemplation) of a भक्त (bhakta - devotee) based on such kind of sacred geographical aspects, is technically called as अधिभौतिक उपासन (adhibhautika upāsana – supraphysical contemplation).  

But please do not misinterpret these mappings too literally, in terms of physical geographical coordinates (Latitudes & longitudes) argue that these cities are not mapped (aligned) in a straight-line pattern along the central axis of India. Remember that these mappings are not given a physical level but more at a supra-physical (spiritual level). I want to make this point very clear as some critics may simply try to ridicule these concepts as mere superstitious imagination just considering them from a physical perspective. One has to understand that these mappings are at a higher realm. To quote Patrick Harrigan an eminent research scholar on the concept of sacred geography, 

“Whereas Semitic and other nomadic peoples tend to think historically in terms of time and genealogy, people of long sedentary heritage and markedly cultic outlook think in terms of space, typically postulating a 'center of the world' in their own midst. In South Asia, the geographical environment has played a major role in shaping Indian thought. India thinks in terms of qualitative or mythical space in which each place has not only its own outward characteristics but also its own significance for those beings who inhabit that space. Hence, in the traditional worldview of India, spatial differences are also qualitative differences. In qualitative space, not all places are equal and the directions of space also have non-spatial qualities, in contrast to purely mathematical Euclidean space in which all points and all directions are content-less, quality-less and equal. Of course, South Asia is no stranger to the concept of sacred time, either, since most of the calendar is sacralized; even the modern Gregorian calendar remains sacralized to a certain extent. Yet nowhere else in the world has the tradition of pilgrimage and sacred geography remained as pervasive and vibrant as in the Indian subcontinent.”

Interestingly, a similar mapping is also popular among the कौमार मत संप्रदाय (kaumāra mata saṁpradāya) particularly relating to கதிர்காமம்  முருகன்  திருக்கோயில் (katirgāmam murugan tirukOyil) located in श्रीलङ्का (śrīlaṅkā). According to this school of faith, கதிர்காமம் (katirgāmam)  serves as the मूलाधारचक्र (mūlādhāracakrawhile திருக்கைலாயம்  (thirukkailaayam) is the सहस्रपदम (sahasrapadamaas depicted in the logical map given below


Kathirgama to Kailasha

A more detailed map of the same is provided here (map not to scale)


Kathirgama to Kailasha


If you observe the map carefully, you can notice that all the three sacred sites viz.  திருக்கைலாயம் (thirkailaayam), சிதம்பரம்(chitambaram) & கதிர்காமம் (kathirgaamam) are geographically aligned together in terms of देशन्तर (deśantara - longitude) viz. 81o31’ E, 79o79’E &   81o21’ E respectively. The strategic location of श्री लन्का (śrī lankā) has been recognized even in the ancient Hindu astronomical treatise like the सूर्य सिद्धान्त (sūrya siddhānta). In fact, for all the social, astrological, astronomical as well as spiritual space-time calculations they considered the मध्य रेखा (madhya rekhā – prime meridian) to through the island of श्री लन्का (śrī lankā). In fact, the मध्य रेखा (madhya rekhā – prime meridian) was believed to intersect the equatorial line at श्री लन्का (śrī lankā) The legendary मेरु गिरि (meru giri – meru mountain/ axis mundi) located at the भूगोल मध्य (bhūgola madhya – terrestrial center) along this line. The following verses from the सूर्य सिद्धान्त (sūrya siddhānta) will help us understand this concept better

OriginalTransliterationTranslation
मध्ये समन्तादण्डस्य भूगोले व्योप्नि तिष्ठति।
विभ्राणः परमां शक्तिं ब्रह्मणो दाराणात्मिकाम्॥
अनेकरत्ननिचयो जाम्बुनदमयो गिरिः।
भूगोलमध्यगो मेरुरुभ्यत्र विनिगर्तः॥
समन्तान्मेरुम्ध्यात्तु तुल्यभोर्गषु तोयधेः।
द्वीपेषु दिक्षु पूर्वादि नगर्यो देव्निर्मताः॥
भूवृत्तापादे पूर्वस्यां यमक्टीति विक्षुता।
भाद्रशववर्ष नगरी स्वर्णप्रकारतोरणा॥
याम्यायां भारते व्र्षे लङ्का तद्वन्म्हापुरी।
पशिचमे केतुमालाख्ये रोमकख्या प्रकीतिर्ता॥
उदविस्द्धपुरी नाम कुरुवर्षे निव्सन्ति प्रकीतिर्ता।
तस्यां सिद्धा म्हात्पानो निवसन्ति ग्तव्यथाः।
भूवृत्तपादविवरास्ताश्चन्योन्यं प्रतिष्ठिताः।
ताभ्यश्चोत्तरगो मेरुस्तावनेव सुरक्षयः॥
madhye samantādaṇḍasya bhūgole vyopni tiṣṭhati|
vibhrāṇaḥ paramāṁ śaktiṁ brahmaṇo dārāṇātmikām||
anekaratnanicayo jāmbunadamayo giriḥ|
bhūgolamadhyago merurubhyatra vinigartaḥ||
samantānmerumdhyāttu tulyabhorgaṣu toyadheḥ|
dvīpeṣu dikṣu pūrvādi nagaryo devnirmatāḥ||
bhūvṛttāpāde pūrvasyāṁ yamakṭīti vikṣutā|
bhādraśavavarṣa nagarī svarṇaprakāratoraṇā||
yāmyāyāṁ bhārate vrṣe laṅkā tadvanmhāpurī|
paśicame ketumālākhye romakakhyā prakītirtā||
udavisddhapurī nāma kuruvarṣe nivsanti prakītirtā|
tasyāṁ siddhā mhātpāno nivasanti gtavyathāḥ|
bhūvṛttapādavivarāstāścanyonyaṁ pratiṣṭhitāḥ|
tābhyaścottarago merustāvaneva surakṣayaḥ||
Quiet in the middle of the egg, the earth globe stands in the ether, bearing the supreme might of Brahma, which is the nature of the self-supporting force. A collection of manifold jewels, a mount of gold, is Meru, passing through the middle of the earth-globe, and protruding on either side. And on all sides of the midst of Meru, in equal divisions of the ocean, upon islands, in the different directions, are the eastern and other cities, fashioned by the gods. At a quadrant of the earth's circumference eastward, in the clime Bhadrasva, is the city famed as Yamakoti, having walls and gateways of gold. To the Southward, in the clime Bharata, is in like manner the great city Lanka: to the west, in the clime called Ketumala, is declared to be the city called Romaka. Northward, in the clime Kuru, is declared to be the city called that of the Perfected; in its dwell the magnanimous Perfected, free from trouble. These are situated also at a distance from one another of the quadrant of the earth's circumference; to the north of them, at the same distance is Meru, the adobe of the gods.

-Translation by E.Burgees. .
Sanskrit Reference: सूर्य सिद्धान्त (sūrya siddhānta) (12.32, 34-37-41)

Etymologically, the term கதிர்காமம் (katirgāmam) derived from the terms கதிர் (katir – light / fire) & காமம் (kāmam – love / passion)In this context, the காமம்(kāmam) corresponds to பக்தி (bhakti – love /devotion). In other words, through பக்தி  மார்க்கம்(bhakti mārgam – path of devotion) one can arouse the latent कुण्डलिनी शक्ति (kuṇḍalinī śakti – biomagnetic energy) and raise it to the highest spiritual realm of सहस्रपदम (sahasrapadama). Once again, to quote Patrick Harrigan, who very beautifully summarizes the whole concept thus, 

“This striking feature of a virtual North-South axis or geographic alignment between Kailasa and Kataragama is well-known to Kataragama swamis and yogins, who regard it as a macrocosmic analog to the microcosmic susumna nadi or subtle central nerve channel envisaged in kundalini yoga. In their view, Kailasa is homologized or equated to the thousand-petalledsahasrara cakra, the goal of yogic practice, while Kataragama corresponds to the muladhara cakra, the point of entry for the vertical flight to higher cakras or lokas, subtle worlds superior to our world of physical sense perception. By process of transposition, the North-South axis geographically represented by Kailasa-Kataragama is also analogous to the vertical ray that 'shines upon the waters' in religious traditions worldwide. In this sense, the descent of Skanda-Murukan from Uttara Kailasa to Daksina Kailasa also represents the descent or visitation of the Spirit into matter, which expresses in metaphysical terms precisely the legend of Skanda-Murukan's disguised visitation to Kataragama to woo and wed the yearning human soul represented by Valli. In this context, the Kailasa-Kataragama axis is also homologized to the shrine's very name Katir-Kamam, where lofty cold Mt. Kailasa symbolizes katir (effulgence, light or brilliance, i.e. logos) while kamam (Sanskrit: kama or Greek eros) pertains to the passion of Valli and Murukan in the romantic jungle setting of Kataragama which, although undoubtedly a very human love story, is also a subtle and profound religious parable at the same time and it is on this level that scholars and devotees interpret it”.

Such alignments between sacred geographical sites (holy structures) and cosmological entities is not new to world civilizations. Similar themes of cosmic alignments are spread out throughout the ancient history. For example, the sacred Giza pyramids at Giza from ancient Egypt are a classic case of stellar and planetary alliances


Great pyramids at Giza



Interestingly, according to popular belief, The Great Pyramid is located at the center of the land mass of the earth. In other words, the east/west parallel that crosses the most land and the north/south meridian that crosses the most land intersect in two places on the earth, one in the ocean and the other at the Great Pyramid a fact discovered by the eminent astronomer Charls Piazzi Smith  



Moreover, the positional alignment of these three Pyramids viz. Pyramid of Menkaure, Pyramid of Khafre & Pyramid of Khufu,  exactly simulate the Orion Belt comprising the stars  Delta Orionis [Mintaka], Epsilon [Alnilam], & Zeta [Alnitak]  as indicated below 

पवित्र खगोलशास्त्र (pavitra khagolaśāstra- sacred astronomy)

    From ancient Indian school of ज्योतिशशास्त्र (jyotiśaśāstra – astrological treatise), the पवित्र कृतिका मातरः (pavitra kṛtikā mātaraḥ - holy kartika mothers) correspond to the open-star-cluster called by the same name “कृतिकानक्षत्र (kṛtikānakṣatra – Pleiades asterism)”. Astrologically speaking, the प्रथमपाद कृतिकानक्षत्रस्य (prathamapāda kṛtikānakṣatrasya – first foot of the Pleiades asterism) belongs to मेषराशि (meṣarāśi – Aries zodiac) while the remaining three are part of  the वृषभराशि (vṛṣabharāśi – Ursa Major / Great Bull / Tauras) belonging to the सप्तऋषिमण्डल (saptaṛṣimaṇḍala – seven sages constellation) which in western astronomy corresponds to the  “Big Dipper Constellation”.

सप्तऋषिमण्डल (saptaṛṣimaṇḍala – seven sages constellation)




The तैत्तिरीयब्राह्मण (taittirīyabrāhmaṇa) very categorically identifies कृतिकानक्षत्र (kṛtikānakṣatra – Pleiades asterism) with श्री अग्निदेव (śrī agnideva – sacred fire god) as testified below: 

OriginalTransliterationTranslation
अग्नेः कृतिकाः॥agneḥ kṛtikāḥ॥Agni becomes Krtika
-translation by R.L. Kashyap
Sanskrit Reference: तैत्तिरीयब्राह्मण (taittirīyabrāhmaṇa) (1.5.1.1)


Interestingly in the ancient Greek mythology also the कृतिकानक्षत्र (kṛtikānakṣatra – Pleiades asterism) is theologized as the “Seven Sisters” viz. Maia, Electra, Taygete, Celaeno, Alcyone, Sterope, & Merope who were the daughters of the divine couple Titan Atlas and His beloved consort Oceanid Pleone. Even here, six out of the seven i.e. excepting Merope had children by gods.  


  Please remember that according to the occult school of the  शाक्तमतसंप्रदाय (śāktamatasaṃpradāya – shakti theological tradition) these सप्त वेदऋषीणां पत्नयः (sapta vedar̥ṣīṇāṁ patnayaḥ – wives of seven Vedic sages) are theologized as the सप्तमातृका (saptamātṛkā – seven sages)  


    The following table summarizes the close correspondence between the सप्त वेदऋषीणां पत्नयः (sapta vedar̥ṣīṇāṁ patnayaḥ – wives of seven Vedic sages) and various other concepts discussed so far.

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आधारचक्र कुण्डलिनीशक्तेः पिण्डाण्डलोके (ādhāracakra kuṇḍalinīśakteḥ piṇḍāṇḍaloke- base centre of coiled energy in the microcosmic universe)

ब्रह्माण्डलोक (brahmāṇḍaloka- macrocosmic universe)

शब्दब्रह्मव्याहृति (śabdabrahmavyāhṛti – theosonic utterance)

वेदऋषि (vedaṛṣi –Vedic sage)

वेदऋषिपत्नि (vedaṛṣipatni – wife of Vedic sage)

कृत्तिका मातृ  (kṛttikā mātṛ – Kritika mother)

मातृका (mātṛkā -mother)

Greek νύμφη (nýmphē - maiden)

1

मूलाधारचक्र (mūlādhāracakra – root-support centre)

भूलोक (bhūloka)

भुः (bhuḥ)

श्री अङ्गिरसमहऋषि (śrī aṅgirasamahaṛṣi)

श्री शिवा (śrī śivā)

श्री कला  (śrī kalā)

श्री ब्रह्माणी (śrī kalā)

Maiya

2

स्वाधिष्ठानचक्र (svādhiṣṭhānacakra – original self-stage centre)

भुवर्लोक (bhuvar loka)

भुवः (bhuvaḥ)

श्री अत्रिमहऋषि (śrī atrimahaṛṣi)

श्री अनसूया (śrī anasūyā)

श्री हविर्भू  (śrī havirbhū)

श्री वैष्णवी (śrī kalā)

Electra

3

मणिपूरचक्र (maṇipūracakra – whole-gem centre)

स्वर्लोक (svar loka)

स्वः (svaḥ)

श्री भरद्वाजमहऋषि (śrī bharadvājamahaṛṣi)

श्री शुषीला (śrī śuṣīlā)

श्री गति (śrī gati)

श्री इन्द्रानी (śrī kalā)

Taygete

4

अनाहतचक्र (anāhatacakra – unstruck centre)

महर्लोक (maharloka)

महः (mahaḥ)

श्री विश्वामित्रमहऋषि (śrī viśvāmitramahaṛṣi)

श्री कुमुधवती (śrī kumudhavatī)

श्री क्रिया  (śrī kriyā)

श्री महेश्वरी (śrī kalā)

Alcyone

5

विशुद्धिचक्र (viśuddhicakra – purified centre)

जनलोक (jana loka)

जनः (janaḥ)

श्री गौतममहऋषि (śrī gautamamahaṛṣi)

श्री अहल्या (śrī ahalyā)

श्री ख्याति  (śrī khyāti)

श्री वराही (śrī kalā)

Celaeno

6

आज्ञाचक्र (ājñācakra – command centre)

तपोलोक (tapoloka)

तपः (tapaḥ)

श्री जमदग्निमहऋषि (śrī jamadagnimahaṛṣi)

श्री रेनुका (śrī renukā)

श्री शान्ति  (śrī śānti)

श्री चामुण्डी (śrī kalā)

Sterope

7

सहस्रारपद्मचक्र (sahasrārapadmacakra – thousand-petalled lotus centre)

सत्यलोक (satyaloka)

सत्यम् (satyam)

श्री वशिष्ठ महऋषि (śrī vaśiṣṭha mahaṛṣi)

श्री अरुन्धती (śrī arundhatī)

श्री उमामहेश्वरी (śrī umāmaheśvarī)

श्री उमामहेश्वरी (śrī umāmaheśvarī)

Melope





Final Prayers

OriginalTransliterationTranslation
ஆறிரு தடந்தோள் வாழ்க
ஆறுமுகம் வாழ்க – வெற்பைக்
கூறுசெய் தனிவேல் வாழ்க
குக்குடம் வாழ்க – செவ்வேள்
ஏறிய மஞ்சை வாழ்க
யானைதன் அணங்கு வாழ்க
மாறில்லா வள்ளி வாழ்க
வாழ்க சீர் அடியார் எல்லாம்
āṟiru taṭantōḷ vāḻka
āṟumukam vāḻka – veṟpaik
kūṟucey taṉivēl vāḻka
kukkuṭam vāḻka – cevvēḷ
ēṟiya mañcai vāḻka
yāṉaitaṉ aṇaṅku vāḻka
māṟillā vaḷḷi vāḻka
vāḻka cīr aṭiyār ellām
Long Live the twelve strong shoulders! The six faces, long live!
Long live the 'Vel' that split the mountain; the rooster long live!
Long live the peacock ridden by the Lord;
Deivayanai, the damsel of the divine elephant , long live!
The never changing Valli, the one with a single minded devotion!
Live Long! Long Live all the devotees great!

-translation M.R. Balaganapathi
Tamil Reference: கந்தபுராணம் (kandapurāṇam)




सुब्रमण्य फलश्रुति (subramaṇya phalaśruti - fruit of hearing Subramaniya)


    The noble Saint திரு அருட்பிரகாச இராமலிங்க வள்ளலார் (tiru aruṭpirakāsa irāmaliṅga vaḻḻalār) sings in his mystic mood thus:


OriginalTransliterationTranslation
நீர்உண்டு பொழிகின்ற கார்உண்டு விளைகின்ற
நிலன்உண்டு பலனும்உண்டு
நிதிஉண்டு துதிஉண்டு மதிஉண்டு கதிகொண்ட
நெறிஉண்டு நிலையும் உண்டு
ஊர்உண்டு பேர்உண்டு மணிஉண்டு பணிஉண்டு
உடைஉண்டு கொடையும்உண்டு
உண்டுண்டு மகிழவே உணவுண்டு சாந்தம்உறும்
உளம்உண்டு வளமும்உண்டு
தேர்உண்டு கரிஉண்டு பரிஉண்டு மற்றுள்ள
செல்வங்கள் யாவும்உண்டு
தேன்உண்டு வண்டுறு கடம்பணியும் நின்பதத்
தியானமுண் டாயில்அரசே
தார்உண்ட சென்னையில் கந்தகோட் டத்துள்வளர்
தலம்ஓங்கு கந்தவேளே
தண்முகத் துய்யமணி உண்முகச் சைவமணி
சண்முகத் தெய்வமணியே
nīr'uṇṭu poḻikiṉṟa kār'uṇṭu viḷaikiṉṟa
nilaṉuṇṭu palaṉumuṇṭu
niti'uṇṭu tuti'uṇṭu mati'uṇṭu katikoṇṭa
neṟi'uṇṭu nilaiyum uṇṭu
ūr'uṇṭu pēr'uṇṭu maṇi'uṇṭu paṇi'uṇṭu
uṭai'uṇṭu koṭaiyumuṇṭu
uṇṭuṇṭu makiḻavē uṇavuṇṭu cāntamuṟum
uḷamuṇṭu vaḷamumuṇṭu
tēr'uṇṭu kari'uṇṭu pari'uṇṭu maṟṟuḷḷa
celvaṅkaḷ yāvumuṇṭu
tēṉuṇṭu vaṇṭuṟu kaṭampaṇiyum niṉpatat
tiyāṉamuṇ ṭāyilaracē
tār'uṇṭa ceṉṉaiyil kantakōṭ ṭattuḷvaḷar
talamōṅku kantavēḷē
taṇmukat tuyyamaṇi uṇmukac caivamaṇi
caṇmukat teyvamaṇiyē
Water flows, car moves,
Land exists, fruits abound,
Wealth, knowledge, devotion thrive,
Foundation stands, stability found,
City thrives, people live,
Clothes adorn, gifts surround,
Joy in abundance, food sustains,
Heart filled, grace abounds,
Talent shines, art prevails,
Honey flows, sweetness resounds,
Chennai's beauty, Kandakottam's pride,
Thalam's echo, Kandavel's crown,
Radiant face, divine grace,
Shanmuga, the Lord renowned.
Tamil Reference: திரு அருட்பா: (tiru aruṭpā)


परिशिष्टम् (pariśiṣam - appendix)

    The following are some of the important திருமுருகப்பெருமானின் திவ்யநாமங்கள் (tirumurukapperumāṉiṉ tivyanāmaṅkaḷ - sacred names of Lord Sri Murgan). Of course, this is only an indicative list not an exhaustive one.

#

திவ்ய நாமம் /दिव्य नाम (divya nāmam / divya nāma – sacred name)

1

ஸ்ரீ முருகன் (srī murugaṉ)

2

ஸ்ரீ சேயோன் (srī sēyōṉ)

3

ஸ்ரீ குமரன் / श्री कुमार् (srī kumaraṉ / śrī kumār)

4

ஸ்ரீ கந்தன் (srī kandan)

5

ஸ்ரீ கந்தவேள் (srī kantavēḷ)

6

ஸ்ரீ சுப்பிரமணியன் / श्री सुब्रह्मण्य (srī subbiramaṇiyaṉ / śrī subrahmaṇya)

7

ஸ்ரீ செந்தில்வேலன் (srī sentilvēlaṉ)

8

ஸ்ரீ குகன் / श्री गुह (srī gugan / śrī guha)

9

ஸ்ரீ குருகுகன்  / श्री गुरुगुह (srī gurugugan / śrī guruguha)

10

ஸ்ரீ கடம்பன் (srī kaṭampaṉ)

11

ஸ்ரீ வள்ளிமணாலன் (srī vaḷḷimaṇālaṉ)

12

ஸ்ரீ சிவகுமாரன் / श्री शिवकुमार् (srī sivakumāraṉ / śrī śivakumār)

13

ஸ்ரீ சேனாபதி / श्री सेनापति (srī sēṉāpati / śrī senāpati)

14

ஸ்ரீ விஷாகன் / श्री विशाख (srī viṣākaṉ / śrī viśākha)

15

ஸ்ரீ நிகமேயன் (srī nikamēyaṉ / śrī nigameya)

16

ஸ்ரீ ஷாகன்  / श्री शाक (srī ṣākaṉ / śrī śāka)

17

ஸ்ரீ ஆறுமுகன் (srī āṟumukaṉ)

18

ஸ்ரீ ஷண்முகன் / श्री षण्मुख  (srī ṣaṇmukaṉ / śrī ṣaṇmukha)

19

ஸ்ரீ ஸ்கந்தன்  / श्री स्कन्द  (srī skandaṉ / śrī skanda)

20

ஸ்ரீ காங்கேயன்  / श्री गङ्गेय (srī kāṅkēyaṉ / śrī gaṅgeya)

21

ஸ்ரீ சுவாமிநாதன் / श्री स्वामिनाथ (srī suvāminātaṉ / śrī svāminātha)

22

ஸ்ரீ அக்னிபூ / श्री अग्निभू (srī agṉibū / śrī agnibhū)

23

श्री अग्निजात (śrī agnijāta)

24

श्री सरवणोध्भव  (śrī saravaṇodhbhava)

25

श्री ताराकरि  (śrī tārākari)

26

श्री सेनानि  (śrī senāni)

27

श्री क्रौन्चभेदन  (śrī krauncabhedana)

28

श्री शिखिवाहन  (śrī śikhivāhana)

29

श्री कारणोत्पात्तदेह  (śrī kāraṇotpāttadeha)

30

श्री फालनेत्रसुत  (śrī phālanetrasuta)

31

श्री गङ्गासुत  (śrī gaṅgāsuta)

32

श्री उमासुत  (śrī umāsuta)

33

श्री कृत्तिकासुन  (śrī kṛttikāsuna)

34

श्री शण्करात्मज  (śrī śaṇkarātmaja)

35

श्री पार्वतीप्रियनन्दन  (śrī pārvatīpriyanandana)

36

श्री अग्निजन्म  (śrī agnijanma)

37

श्री अग्निगर्भ  (śrī agnigarbha)

38

श्री विश्वरेतस्  (śrī viśvaretas)

39

श्री शमीगर्भ  (śrī śamīgarbha)

40

श्री पावकात्मज  (śrī pāvakātmaja)

41

श्री पुलिन्दकन्याभर्त  (śrī pulindakanyābharta)

42

श्री शिवस्वामि  (śrī śivasvāmi)

43

श्री विषाकप  (śrī viṣākapa)

44

श्री विराट्सुत  (śrī virāṭsuta)

45

श्री सर्वस्वामि  (śrī sarvasvāmi)

46

श्री सुरसैन्यशुरक्षाकाय  (śrī surasainyaśurakṣākāya)

47

श्री तारकासुरसंहार  (śrī tārakāsurasaṃhāra)

48

ஸ்ரீ ஆசான்  (srī ācāṉ)

49

ஸ்ரீ அரன்மகன்  (srī araṉmakaṉ)

50

ஸ்ரீ அறுமீங்காதலன்  (srī aṟumīṅkātalaṉ)

51

ஸ்ரீ கங்கை மைந்தன் (srī gaṅgai maintaṉ)

52

ஸ்ரீ ஆண்டலைக்கொடியோன்  (srī ācāṇṭalaikkoṭiyōṉāṉ)

53

ஸ்ரீ கலையுணவ்புலவன்  (srī kalaiyuṇavpulavaṉ)

54

ஸ்ரீ  குழகன்  (srī kuḻakaṉ)

55

ஸ்ரீ  குறிஞ்சிவேந்தன்  (srī kuṟiñcivēntaṉ)

56

ஸ்ரீ குன்றெறிந்தோன்  (srī kuṉṟeṟintōṉ)

57

ஸ்ரீ கௌரினந்தனன்  (srī kauriṉantaṉaṉ)

58

ஸ்ரீ சூர்ப்பகைவன்  (srī cūrppakaivaṉ)

59

ஸ்ரீ செட்டி  (srī ceṭṭi)

60

ஸ்ரீ சேவற்க்கொடியோன்  (srī cēvaṟkkoṭiyōṉ)

61

ஸ்ரீ மாயோன்மருகன்  (srī māyōṉmarukaṉ)

62

`ஸ்ரீ முருகு  (srī muruku)

63

ஸ்ரீ  அக்கினிகருப்பன்  (srī akkiṉikaruppaṉ)

64

ஸ்ரீ கதிரையீசன்  (srī katiraiyīcaṉ)

65

ஸ்ரீ முத்தையன்  (srī muttaiyaṉ)

66

ஸ்ரீ  முத்துசுவாமி  (srī muttucuvāmi)

67

ஸ்ரீ வேலாயுதன்  (srī vēlāyutaṉ)


The above திருமுருகப்பெருமானின் திவ்யநாமங்கள் (tirumurukapperumāṉiṉ tivyanāmaṅkaḷ - sacred names of Lord Sri Murgan) have been picked from various Sanskrit and Tamil scriptural sources. For example, I would like to share one such source here viz. the श्रीसुब्रह्मण्याष्टोत्तरशतनामावली (śrīsubrahmaṇyāṣṭōttaraśatanāmāvalī)

OriginalTransliterationTranslation
सुब्रह्मण्यमजं शान्तं कुमारं करुणालयम् ।
किरीटहारकेयूरमणिकुण्डलमण्डितम् ॥
षण्मुखं युगषड्बाहुं शूलाद्यायुधधारिणम् ।
स्मितवक्त्रं प्रसन्नाभं स्तूयमानं सदा बुधैः ॥
वल्लीदेवीप्राणनाथं वाञ्छितार्थप्रदायकम् ।
सिंहासने सुखासीनं कोटिसूर्य समप्रभम् ।
ध्यायामि सततं भक्त्या देवसेनापतिं गुहम् ॥
ॐ स्कन्दाय नमः ।
ॐ गुहाय नमः ।
ॐ षण्मुखाय नमः ।
ॐ भालनेत्रसुताय नमः ।
ॐ प्रभवे नमः ।
ॐ पिङ्गलाय नमः ।
ॐ कृत्तिकासूनवे नमः ।
ॐ शिखिवाहनाय नमः ।
ॐ द्विषड्भुजाय नमः ।
ॐ द्विषण्णेत्राय नमः ॥
ॐ शक्तिधराय नमः ।
ॐ पिशिताशप्रभञ्जनाय नमः ।
ॐ तारकासुरसंहर्त्रे नमः ।
ॐ रक्षोबलविमर्दनाय नमः ।
ॐ मत्ताय नमः ।
ॐ प्रमत्ताय नमः ।
ॐ उन्मत्ताय नमः ।
ॐ सुरसैन्यसुरक्षकाय नमः ।
ॐ देवासेनापतये नमः ।
ॐ प्राज्ञाय नमः ॥
ॐ कृपालवे नमः ।
ॐ भक्तवत्सलाय नमः ।
ॐ उमासुताय नमः ।
ॐ शक्तिधराय नमः ।
ॐ कुमाराय नमः ।
ॐ क्रौञ्चदारणाय नमः ।
ॐ सेनानिये नमः ।
ॐ अग्निजन्मने नमः ।
ॐ विशाखाय नमः ।
ॐ शङ्करात्मजाय नमः ॥
ॐ शिवस्वामिने नमः ।
ॐ गणस्वामिने नमः ।
ॐ सर्वस्वामिने नमः ।
ॐ सनातनाय नमः ।
ॐ अनन्तशक्तये नमः ।
ॐ अक्षोभ्याय नमः ।
ॐ पार्वतीप्रियनन्दनाय नमः ।
ॐ गङ्गासुताय नमः ।
ॐ शरोद्भूताय नमः ।
ॐ आहुताय नमः ॥
ॐ पावकात्मजाय नमः ॥
ॐ जृम्भाय नमः ।
ॐ प्रजृम्भाय नमः ।
ॐ उज्जृम्भाय नमः ।
ॐ कमलासनसंस्तुताय नमः ।
ॐ एकवर्णाय नमः ।
ॐ द्विवर्णाय नमः ।
ॐ त्रिवर्णाय नमः ।
ॐ सुमनोहराय नमः ।
ॐ चुतुर्वर्णाय नमः ॥
ॐ पञ्चवर्णाय नमः ।
ॐ प्रजापतये नमः ।
ॐ अहस्पतये नमः ।
ॐ अग्निगर्भाय नमः ।
ॐ शमीगर्भाय नमः ।
ॐ विश्वरेतसे नमः ।
ॐ सुरारिघ्ने नमः ।
ॐ हरिद्वर्णाय नमः ।
ॐ शुभकराय नमः ।
ॐ वसुमते नमः ॥
ॐ वटुवेषभृते नमः ।
ॐ पूष्णे नमः ।
ॐ गभस्तये नमः ।
ॐ गहनाय नमः ।
ॐ चन्द्रवर्णाय नमः ।
ॐ कलाधराय नमः ।
ॐ मायाधराय नमः ।
ॐ महामायिने नमः ।
ॐ कैवल्याय नमः ।
ॐ शङ्करात्मजाय नमः ॥
ॐ विश्वयोनये नमः ।
ॐ अमेयात्मने नमः ।
ॐ तेजोनिधये नमः ।
ॐ अनामयाय नमः ।
ॐ परमेष्ठिने नमः ।
ॐ परब्रह्मणे नमः ।
ॐ वेदगर्भाय नमः ।
ॐ विराट्सुताय नमः ।
ॐ पुलिन्दकन्याभर्त्रे नमः ।
ॐ महासारस्वतव्रताय नमः ॥
ॐ आश्रिताखिलदात्रे नमः ।
ॐ चोरघ्नाय नमः ।
ॐ रोगनाशनाय नमः ।
ॐ अनन्तमूर्तये नमः ।
ॐ आनन्दाय नमः ।
ॐ शिखण्डिकृतकेतनाय नमः ।
ॐ डम्भाय नमः ।
ॐ परमडम्भाय नमः ।
ॐ महाडम्भाय नमः ।
ॐ वृषाकपये नमः ॥
ॐ कारणोपात्तदेहाय नमः ।
ॐ कारणातीतविग्रहाय नमः ।
ॐ अनीश्वराय नमः ।
ॐ अमृताय नमः ।
ॐ प्राणाय नमः ।
ॐ प्राणायामपरायणाय नमः ।
ॐ विरुद्धहन्त्रे नमः ।
ॐ वीरघ्नाय नमः ।
ॐ रक्तश्यामगळाय नमः ।
ॐ श्यामकन्धराय नमः ॥
ॐ महते नमः ।
ॐ सुब्रह्मण्याय नमः ।
ॐ गुहप्रीताय नमः ।
ॐ ब्रह्मण्याय नमः ।
ॐ ब्राह्मणप्रियाय नमः ।
ॐ वेदवेद्याय नमः ।
ॐ अक्षयफलप्रदाय नमः ।
ॐ वल्ली देवसेनासमेत श्री सुब्रह्मण्यस्वामिने नमः ॥
इति सुब्रह्मण्य अष्टोत्तरशत नामावलिस्समाप्ता ॥
subrahmaṇyamajaṁ śāntaṁ kumāraṁ karuṇālayam ।
kirīṭahārakēyūramaṇikuṇḍalamaṇḍitam ॥
ṣaṇmukhaṁ yugaṣaḍbāhuṁ śūlādyāyudhadhāriṇam ।
smitavaktraṁ prasannābhaṁ stūyamānaṁ sadā budhaiḥ ॥
vallīdēvīprāṇanāthaṁ vāñchitārthapradāyakam ।
siṁhāsanē sukhāsīnaṁ kōṭisūrya samaprabham ।
dhyāyāmi satataṁ bhaktyā dēvasēnāpatiṁ guham ॥
oṁ skandāya namaḥ ।
oṁ guhāya namaḥ ।
oṁ ṣaṇmukhāya namaḥ ।
oṁ bhālanētrasutāya namaḥ ।
oṁ prabhavē namaḥ ।
oṁ piṅgalāya namaḥ ।
oṁ kr̥ttikāsūnavē namaḥ ।
oṁ śikhivāhanāya namaḥ ।
oṁ dviṣaḍbhujāya namaḥ ।
oṁ dviṣaṇṇētrāya namaḥ ॥
oṁ śaktidharāya namaḥ ।
oṁ piśitāśaprabhañjanāya namaḥ ।
oṁ tārakāsurasaṁhartrē namaḥ ।
oṁ rakṣōbalavimardanāya namaḥ ।
oṁ mattāya namaḥ ।
oṁ pramattāya namaḥ ।
oṁ unmattāya namaḥ ।
oṁ surasainyasurakṣakāya namaḥ ।
oṁ dēvāsēnāpatayē namaḥ ।
oṁ prājñāya namaḥ ॥
oṁ kr̥pālavē namaḥ ।
oṁ bhaktavatsalāya namaḥ ।
oṁ umāsutāya namaḥ ।
oṁ śaktidharāya namaḥ ।
oṁ kumārāya namaḥ ।
oṁ krauñcadāraṇāya namaḥ ।
oṁ sēnāniyē namaḥ ।
oṁ agnijanmanē namaḥ ।
oṁ viśākhāya namaḥ ।
oṁ śaṅkarātmajāya namaḥ ॥
oṁ śivasvāminē namaḥ ।
oṁ gaṇasvāminē namaḥ ।
oṁ sarvasvāminē namaḥ ।
oṁ sanātanāya namaḥ ।
oṁ anantaśaktayē namaḥ ।
oṁ akṣōbhyāya namaḥ ।
oṁ pārvatīpriyanandanāya namaḥ ।
oṁ gaṅgāsutāya namaḥ ।
oṁ śarōdbhūtāya namaḥ ।
oṁ āhutāya namaḥ ॥
oṁ pāvakātmajāya namaḥ ॥
oṁ jr̥mbhāya namaḥ ।
oṁ prajr̥mbhāya namaḥ ।
oṁ ujjr̥mbhāya namaḥ ।
oṁ kamalāsanasaṁstutāya namaḥ ।
oṁ ēkavarṇāya namaḥ ।
oṁ dvivarṇāya namaḥ ।
oṁ trivarṇāya namaḥ ।
oṁ sumanōharāya namaḥ ।
oṁ cuturvarṇāya namaḥ ॥
oṁ pañcavarṇāya namaḥ ।
oṁ prajāpatayē namaḥ ।
oṁ ahaspatayē namaḥ ।
oṁ agnigarbhāya namaḥ ।
oṁ śamīgarbhāya namaḥ ।
oṁ viśvarētasē namaḥ ।
oṁ surārighnē namaḥ ।
oṁ haridvarṇāya namaḥ ।
oṁ śubhakarāya namaḥ ।
oṁ vasumatē namaḥ ॥
oṁ vaṭuvēṣabhr̥tē namaḥ ।
oṁ pūṣṇē namaḥ ।
oṁ gabhastayē namaḥ ।
oṁ gahanāya namaḥ ।
oṁ candravarṇāya namaḥ ।
oṁ kalādharāya namaḥ ।
oṁ māyādharāya namaḥ ।
oṁ mahāmāyinē namaḥ ।
oṁ kaivalyāya namaḥ ।
oṁ śaṅkarātmajāya namaḥ ॥
oṁ viśvayōnayē namaḥ ।
oṁ amēyātmanē namaḥ ।
oṁ tējōnidhayē namaḥ ।
oṁ anāmayāya namaḥ ।
oṁ paramēṣṭhinē namaḥ ।
oṁ parabrahmaṇē namaḥ ।
oṁ vēdagarbhāya namaḥ ।
oṁ virāṭsutāya namaḥ ।
oṁ pulindakanyābhartrē namaḥ ।
oṁ mahāsārasvatavratāya namaḥ ॥
oṁ āśritākhiladātrē namaḥ ।
oṁ cōraghnāya namaḥ ।
oṁ rōganāśanāya namaḥ ।
oṁ anantamūrtayē namaḥ ।
oṁ ānandāya namaḥ ।
oṁ śikhaṇḍikr̥takētanāya namaḥ ।
oṁ ḍambhāya namaḥ ।
oṁ paramaḍambhāya namaḥ ।
oṁ mahāḍambhāya namaḥ ।
oṁ vr̥ṣākapayē namaḥ ॥
oṁ kāraṇōpāttadēhāya namaḥ ।
oṁ kāraṇātītavigrahāya namaḥ ।
oṁ anīśvarāya namaḥ ।
oṁ amr̥tāya namaḥ ।
oṁ prāṇāya namaḥ ।
oṁ prāṇāyāmaparāyaṇāya namaḥ ।
oṁ viruddhahantrē namaḥ ।
oṁ vīraghnāya namaḥ ।
oṁ raktaśyāmagalāya namaḥ ।
oṁ śyāmakandharāya namaḥ ॥
oṁ mahatē namaḥ ।
oṁ subrahmaṇyāya namaḥ ।
oṁ guhaprītāya namaḥ ।
oṁ brahmaṇyāya namaḥ ।
oṁ brāhmaṇapriyāya namaḥ ।
oṁ vēdavēdyāya namaḥ ।
oṁ akṣayaphalapradāya namaḥ ।
oṁ vallī dēvasēnāsamēta śrī subrahmaṇyasvāminē namaḥ ॥
iti subrahmaṇya aṣṭōttaraśata nāmāvalissamāptā ॥
Subrahmanya is unborn, peaceful, young and compassionate.
He was adorned with a crown, necklace, armlets and jeweled earrings.
He has six faces, six arms and weapons such as spears.
His smiling face and cheerful appearance were always praised by the wise
He is the life-giver of Vallidevi and bestows the desired results.
He sat comfortably on a throne and shone like a million suns.
I constantly meditate with devotion upon Lord Guha, the commander of the army of the demigods.
ॐ Skandaya Namah ।
ॐ Guhaya Namah ।
ॐ shanmukhaya namaḥ ।
ॐ Bhalanetrasutaya Namah ।
ॐ Prabhave Namah ।
ॐ Pingalaya Namah ।
ॐ Krittikasoonave Namah ।
ॐ Shikhivahanaya Namah ।
ॐ Dvishadbhujaya Namah ।
ॐ Dviṣaṇnetrayāya namaḥ ॥
ॐ Shaktidharāya namaḥ ।
ॐ Pishitashaprabhanjanaya namaḥ ।
ॐ Tarakasurasamhartre namaḥ ।
ॐ rakshobalavimardanaaya namaḥ ।
ॐ Mattaya Namah ।
ॐ Pramattaya Namah ।
ॐ Unmattaya Namah ।
ॐ Surasainyasurakshakaya namaḥ ।
ॐ Devasenapatyaye namaḥ ।
ॐ Prajnaya Namah ॥
ॐ Kripalave Namah ।
ॐ Bhaktavatsalaya Namah ।
ॐ Umasutaya Namah ।
ॐ Shaktidharāya namaḥ ।
ॐ Kumaraya Namah ।
ॐ kraunchadaranaya namaḥ ।
ॐ Senaniye Namah ।
ॐ Agnijanmane Namah ।
ॐ Vishakhaya Namah ।
ॐ Śaṅkaraatmajaya namaḥ ॥
ॐ Shivaswamine Namah ।
ॐ Ganaswamine Namah ।
ॐ Sarvasvamine Namah ।
ॐ Sanatanaaya Namah ।
ॐ Infinite Power
ॐ unshakable
ॐ Parvatipriyanandanaaya Namah ।
ॐ Gangasutaya Namah ।
ॐ Sharodbhutaya Namah ।
ॐ Aahutaya Namah ॥
ॐ Pāvakatmajaya namaḥ ॥
ॐ Jrimbhaya Namah ।
ॐ Prajrumbhaya Namah ।
ॐ Ujjrumbhaya Namah ।
ॐ praised by the lotus seat
ॐ Ekavarnaya Namah ।
ॐ Dvivarnaya Namah ।
ॐ Trivarnaya Namah ।
ॐ Sumanoharaya Namah ।
ॐ Chuturvarnaya Namah ॥
ॐ Panchavarnaya Namah ।
ॐ Prajapatiya Namah ।
ॐ Ahaspatiya Namah ।
ॐ Agnigarbhaya Namah ।
ॐ Shamigarbhaya Namah ।
ॐ Visvaretase Namah ।
ॐ Surarighne Namah ।
ॐ Haridvarnaya Namah ।
ॐ Shubhakaraaya Namah ।
ॐ Vasumate Namah ॥
ॐ Vatuveshabhrute namaḥ ।
ॐ Pooshne Namah ।
ॐ Gabhastaye Namah ।
ॐ Gahanaya Namah ।
ॐ Chandravarnaya Namah ।
ॐ Kaladharāya namaḥ ।
ॐ Mayadhara Namah ।
ॐ Mahamayine Namah ।
ॐ Kaivalyaya Namah ।
ॐ Śaṅkaraatmajaya namaḥ ॥
ॐ Visvayonaya Namah ।
ॐ Ameyatmane Namah ।
ॐ Tejonidhaye Namah ।
ॐ Anamayaya Namah ।
ॐ Parameshthine Namah ।
ॐ Parabrahmane Namah ।
ॐ Vedagarbhaya Namah ।
ॐ Viratsutaya Namah ।
ॐ Pulindakanyabhartre namaḥ ।
ॐ Mahasarasvatavrataaya namaḥ ॥
ॐ Ashritakhiladatre Namah ।
ॐ Choraghnaaya Namah ।
ॐ disease-destroyer
ॐ Anantamurtaye Namah ।
ॐ Anandaya Namah ।
ॐ Shikhandikritaketanaaya namaḥ ।
ॐ Dambhaaya Namah ।
ॐ Paramadambhaya Namah ।
ॐ Mahadambhaya Namah ।
ॐ Vrishakapaya Namah ॥
ॐ cause-and-effect body
ॐ transcendental conflict
ॐ Anishvaraya Namah ।
ॐ Amritaya Namah ।
ॐ Pranaaya Namah ।
ॐ pranayamaparayanaya namaḥ ।
ॐ Viruddhahantre Namah ।
ॐ Veeraghnaya Namah ।
ॐ raktashyamagalaya namaḥ ।
ॐ sHyamakandharaya namaḥ ॥
ॐ Mahate Namah ।
ॐ Subrahmanyaya Namah ।
ॐ Guhapreetaya Namah ।
ॐ Brahmaṇyai namaḥ ।
ॐ Brahmanapriyaya Namah ।
ॐ Vedavedyaya Namah ।
ॐ inexhaustible fruit-giver
ॐ Śrī Subrahmanyasvāmiṇe with the army of creepers and demigods
This is the complete list of the 180 names of Subrahmanya.
Sanskrit Reference: श्रीसुब्रह्मण्याष्टोत्तरशतनामावली (śrīsubrahmaṇyāṣṭōttaraśatanāmāvalī)


 ஓம் சரவணபவாய நம / ॐ सरवणभवाय नमः

(ōm saravaabavāya nama / oṃ saravaṇabhavāya namaḥ) 


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