Tamilmanam International Research Journal of Tamil Studies
Tamilmanam International Research Journal of Tamil Studies தமிழ்மணம் சர்வதேசத் தமிழ் ஆய்விதழ் ISSN: 3049-0723 (Online) 3107-7781 (Print) International Peer Reviewed & Refereed, Open Access Journal as Per New UGC Rules The Tamilmanam International Research Journal of Tamil Studies is a prominent, international, peer-reviewed, refereed, and open-access academic publication. Published monthly from India, the journal adheres to the latest guidelines set by the University Grants Commission (UGC) of India. Dedicated to the advancement of scholarship in Tamil Studies, the journal serves as a vital platform for researchers, academics, and students worldwide to disseminate original research and foster a deeper understanding of the rich tapestry of Tamil language, literature, culture, and history. Embracing both Tamil and English content, Tamilmanam is committed to promoting contemporary developments and diverse perspectives within Tamil Studies across the globe.
Department of Library, Nallamuthu Gounder Mahalingam College Autonomous - Pollachi 642001 Tamilnadu, INDIA e-Mail : ngm@ngmc.org
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From Pyre to Price Tag: The Unbroken Chain of Violence Against Women
India is a country known for its rich diversity in culture, traditions and beliefs. India is also fondly regarded as ‘mother country’ by its countrymen. During the ancient period, people regarded women as goddesses and gave them an important position in society. While ancient Indian society provided women relatively equal opportunities, post-Vedic times saw a decline in their status and property rights were denied to them. Men considered women as objects of lust and childbearing machines. According to the Manu Dharma Shastra, independent status was forbidden to women. This article will explore the impact of major social evils like Sati and Dowry on women and the efforts taken through the Indian Constitution to eradicate these evils.
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Human Rights and Cultural Deviations: An Analysis of Un-Islamic Practices in Tamil Nadu
Islam offers comprehensive guidance for all human situations, emphasizing practical acts of worship and ethical principles intended to meet the spiritual, physical, psychological, and social needs of individuals. However, within Tamil Nadu’s Islamic society, several entrenched social practices—such as the dowry system, extravagant marriages, and domestic violence—have become widespread despite having no basis in the Qur’an or Sunnah. These customs stand in direct contradiction to Islamic teachings and represent clear cultural deviations that undermine fundamental human rights. The persistence of these un-Islamic practices can be attributed to limited knowledge of authentic Islamic teachings, societal pressures, and the desire to maintain social status. This paper seeks to highlight the gap between the true principles of Islam and the lived practices of many Muslims in the region, while working to dispel misconceptions and misunderstandings that contribute to these harmful traditions.
Transgender Legal Rights Vs. Socio-Economic Realities in Tamil Nadu
The Research Paper “Transgender Legal Rights Vs. Socio-economic realities in Tamil Nadu” helps to understand the progressive legal framework and the persistent socio-economic challenges faced by transgender individuals in Tamil Nadu. Despite the progressive legal frameworks, such as the Transgender Persons (Protection of Rights) Act 2019, the Transgender Welfare Board and Healthcare, etc., transgender persons continue to face unemployment, family rejection, discrimination, homelessness and societal stigma. This study explores the disparity between the challenges experienced by transgender individuals and the implementation of legal policies. It highlights the socio-economic barriers and the role of judiciary directives and grassroots activism in Tamil Nadu. It further argues for the strengthened implementation of legal rights, social policies and the role of society to support and effectively implement the legal recognition and for the socio-economic upliftment of transgender population in Tamil Nadu.
A Study on Opportunities and Vulnerabilities of Teenage Girls in the Urban Educational Institutions in Tamil Nadu with a Special Reference to Tiruchirappalli district
Human rights are the rights of all to equal opportunities for social, economic and psychological development are prescribed and not on the basis of race, colour, caste , religion or gender. The situation has deteriorated to such extent that the majority are deprived of the opportunity to develop them and denied their natural human rights to personal development. Children are a vulnerable section of human societies. Adolescence is a transformative developmental stage marked by physical, emotional, social, and cognitive transitions. For teenage girls, these changes are often intensified by gender norms, academic pressure, safety concerns, and social expectations. In many Indian contexts, including urban and semi-urban regions such as Tiruchirappalli, teenage girls encounter unique challenges that demand systemic support from both families and institutions. The questionnaire has been provided to students ranging from 13 -18 years old both in schools and colleges to understand the opportunities and challenges faced by teenage girls in Tiruchirappalli district.
சௌரம்: சூரிய பகவானை முழுமுதற் கடவுளாகக் கொண்டு வழிபடும் முறை
Among the ancient religious traditions of India, worship based on natural philosophies holds a prominent place. Within this spectrum, the religious path that accepts the Sun as the Supreme Being (Paramporul) is called Sauram. Lord Surya stands as the vital light, warmth, and energy for all living beings in this universe. Since the Vedic period, Sun worship has held an exalted position in Indian spiritual paths. The Rig Veda contains numerous hymns (Suktas) praising the Sun. The Gayatri Mantra, which begins with "Om Tat Savitur Varenyam", is a sublime Vedic mantra dedicated to meditating upon the Sun. Followers of this tradition firmly believe that through this, intellect, clarity, and mental strength will multiply. Philosophy and Rituals The core philosophy of the Sauram tradition is that the Sun is the primary driver and director of the universe. He is revered by various names, including 'Adityan', 'Savitha', 'Bhaskaran', 'Marthandan', and 'Hiranyagarbhan'. The Puranas describe the Sun as the lord of the nine planets (Navagrahas) and the eyes of all deities. The Saura Agamas prescribe detailed methods of worship for offering prayers to Lord Surya. In particular, performing Tarpanam with holy water during the morning sunrise and chanting mantras like the 'Aditya Hrudayam' and performing 'Surya Namaskaram' are essential rituals. Surya Namaskaram is hailed not merely as a form of physical exercise, but as a sublime meditative practice that integrates the body, mind, and soul. Each of these twelve postures stimulates different energies and refines the bodily organs. Cultural Impact and Conclusion The Sauram tradition has also exerted a profound influence on Tamil culture. Harvest festivals such as Pongal and Makara Sankranti are essentially festivals of thanksgiving to the Sun. Since the Sun is the symbol of light and wisdom, scholars and sages consider it their duty to worship Him. This form of Sun worship nurtures noble virtues in human beings, such as patience, compassion, self-confidence, and a deep reverence for life. Thus, the Saura path is a beautiful philosophy of living in harmony with nature. Moving beyond mere spiritual rituals, it serves as a lifestyle path that imparts positive energy, a disease-free life, and clarity of thought to our daily lives..
காணாபத்தியம்: விநாயகப் பெருமானை முதன்மைக் கடவுளாக வழிபடும் முறை
Ganapatyam is an ancient, independent Hindu sect that elevates Lord Ganesha as the supreme, primordial deity (Paramporul), standing on equal footing with major traditions like Shaivism, Vaishnavism, and Shaktism. Rooted in the post-Vedic era, the tradition views Ganesha as the manifestation of the universe's singular cosmic energy and the personification of the sacred sound Pranava (Om). This tradition is thoroughly documented in primary texts like the Ganesha and Mudgala Puranas, and its deep history in Tamil Nadu is traced from ancient Sangam literature through the architectural triumphs of the Pallava and Chola dynasties. Philosophically, Ganapatyam beautifully bridges the abstract with the accessible, blending Siddhanta devotion with Advaita wisdom. This is reflected in the rich symbology of Ganesha’s form—where his elephant head signifies wisdom, his trunk represents the syllable Om, and his short body manifests the universe—as well as in rituals like the Ganapati Homam. Ultimately, by transcending barriers of caste and creed, providing laypeople with a benevolent guardian of peace and intellect, and uniting millions globally through the vibrant festival of Vinayagar Chaturthi, Ganapatyam remains an enduring, inclusive, and living cornerstone of socio-cultural and religious history.
கௌமாரம்: முருகப்பெருமானை (குமரன்) முழுமுதற் கடவுளாக வழிபடும் முறை
In Indian religious traditions, worship manifests in various forms. Among these, the religious path that holds Lord Murugan as the Supreme God is called Kaumaram. Kaumaram is one of the major sects of Hinduism; it primarily worships the god of war, Kartikeya, who is known in South India as Murugan, Kumaran, Arumugan, and Subramanyan. Those who follow this faith are called Kaumaras. Along with Murugan, they also worship his family members—Parvati, Shiva, and Ganesha—as well as his consorts, Devasena and Valli. Murugan worship holds an ancient and deeply rooted place in Tamil culture and spiritual life. Murugan flourished as a celebrated Tamil deity as early as the Sangam period (3rd century BCE to 3rd century CE). The Sangam literature Thirumurugatrupadai is the only Sangam text written exclusively about Murugan. Furthermore, the ancient grammar text Tolkappiyam refers to Murugan as Seyon, the designated deity of the Kurinji (mountainous) landscape. Archeological evidence from the Adichanallur excavations also confirms the antiquity of Murugan worship. The core theological texts of the Kaumaram religion form a part of the Shaiva Agama sect. Murugan is revered as the chief deity of the Tamils, and his worship is widespread among the Tamil diaspora worldwide, including in Tamil Nadu, Sri Lanka, Singapore, and Malaysia. The Arupadaiveedu (the Six Abodes: Thirupparankundram, Thiruchendur, Palani, Swamimalai, Thiruttani, and Pazhamudircholai) serve as the most prominent pilgrimage sites for Murugan worship. Kaumaram views Murugan as the embodiment of wisdom, the symbol of valor, and the personification of compassion. Literary works such as the Thiruppugazh and Kanda Puranam serve as the vital literary sources of the Kaumaram tradition. This article explores the origins, growth, doctrines, practices of worship, and the connection of Kaumaram with the way of life of the Tamil people.
சாக்தம்: சக்தியை (அன்னை பராசக்தி) முதன்மைக் கடவுளாகக் கொண்டு வழிபடும் முறை
Shakti worship is one of the most ancient and influential traditions within Indian religious systems. Archaeological evidence discovered in the Mohenjo-daro and Harappa civilizations (2600–1900 BCE) confirms the existence of mother goddess worship. Shaktism is defined as the religious path that accepts and worships Mother Parasakti as the Supreme Reality and the cosmic energy driving the universe. The Shakta religion believes that Shakti is the foundational energy behind the three cosmic functions: creation, preservation, and destruction. Concepts of Shakti are also found in Vedic texts, specifically in the Kausitaki Brahmana and the Taittiriya Samhita. The primary forms of Shakti worshipped include: • Durga (Protection) • Kali (Destruction) • Lakshmi (Wealth) • Saraswati (Arts/Knowledge) • Parvati (Love) All of these are regarded as different manifestations of the single, supreme Parasakti. While Shakti worship is prevalent across India in various forms, Amman worship in Tamil Nadu is deeply intertwined with the daily lives of the people. Rituals centered around Mariamman, Pongal, and the offering of Koozh (porridge) are unique highlights of Shakti worship in Tamil Nadu. Tantra and Mantra are integral components of Shakta worship. Considering Shakti to be the creative power of the Divine, this tradition views male deities as complementary counterparts to Shakti. It offers a unique, goddess-centric perspective as an alternative to traditional patriarchal religious structures. This article explores the origins, philosophy, diverse forms, worship methods, and ethical thoughts of Shaktism. In contemporary times, Shakta practices continue to hold immense significance through festivals like Navaratri and Dasara, as well as through vibrant Amman temples.
வைணவம்: திருமால் (மகாவிஷ்ணு) மற்றும் அவரது அவதாரங்களை வழிபடும் முறை
Vaishnavism stands as a prominent Bhakti (devotional) movement within Indian religious traditions. The religious path that worships Vishnu as the Supreme God is known as Vaishnavism. This faith is one of the six major sects of Hinduism. In Tamil tradition, Vishnu is affectionately called Thirumal or Perumal. The worship of Thirumal has existed in Tamil culture since the Sangam era. Vaishnavite scriptures describe Thirumal as playing a central role in the creation, preservation, and establishment of righteousness (Dharma) in the universe. While Brahma is associated with creation and Shiva with destruction, Vishnu manifests as the Preserver. It is believed that whenever unrighteousness (Adharma) rises in the world, the Lord takes an Avatar (incarnation) to protect living beings and restore Dharma. Among the countless incarnations of Thirumal, ten significant ones are known as the Dashavataras. These ten avatars are Matsya, Kurma, Varaha, Narasimha, Vamana, Parashurama, Rama, Balarama, Krishna, and Kalki. The twelve Alvars, who lived in Tamil Nadu between the 5th and 9th centuries CE, were the chief pioneers of the Vaishnavite Bhakti movement. They praised Thirumal through Tamil verses and worked dedicatedly to spread Vaishnavism across Tamil Nadu. The Tamil compendium composed by these Alvars, known as the Nalayira Divya Prabandham, is revered on par with the Vedas. The Vaishnavite preceptor (Acharya) Ramanuja formalized the practice of reciting these Tamil hymns during worship rituals in all Vaishnavite temples and households. Within Vaishnavism, there are two major sects: Vadakalai and Thenkalai, as well as two ritualistic Agama traditions: Vaikhanasa and Pancharatra. Worship rituals such as daily pujas, festivals, and the lighting of ghee lamps take place regularly in Thirumal temples. As a result of the Bhakti movement, Shaivism and Vaishnavism flourished, leading to a golden era of Tamil devotional literature. Today, Vaishnavism thrives as a faith with millions of devotees worldwide.
சைவம்: சிவபெருமானை முழுமுதற் கடவுளாகக் கொண்டு வழிபடும் முறை
Shaivism is one of the oldest religious traditions of the Indian subcontinent. It is a spiritual tradition that has been deeply rooted and flourishing for thousands of years, particularly in Tamil Nadu. Lord Shiva is considered the Supreme Being who performs the three cosmic functions: creation, preservation, and destruction. This religion praises Shiva as the Lord (Eesan) who bestows grace upon souls and as a deeply compassionate deity who performs countless divine plays (Thiruvilaiyadal). Shaiva Siddhanta is the finest philosophy of this tradition. Based on the three entities of Pati (God), Pasu (Soul), and Pasam (Bondage), this philosophy emphasizes that the grace of Shiva is indispensable for souls to be liberated from their attachments. The twelve Thirumurais (sacred Shaivite texts/canons) serve as the holy scriptures of Shaivism. The Thevaram hymns composed by the trio—Thirugnanasambandar, Appar, and Sundarar—hold a supreme place in Shaivite literature. Shaivism has exerted a profound influence on Tamil culture. Temples are the primary centers of Shaivite worship. The Shiva temples in places like Kanchipuram, Chidambaram, Thiruvannamalai, Madurai, and Rameswaram showcase magnificent architecture and spiritual grandeur. Festivals such as Shivaratri, Pradosham, and Karthigai Deepam are celebrated with great fervor by Shaivites. Shaivites worship Lord Shiva in the form of the Linga, the formless-form, and as Lord Nataraja. Divine figures associated with Lord Shiva, such as Goddess Parvati (Thirumagalir / Divine Mother), Lord Ganesha, and Lord Murugan, also hold a significant place in Shaivite worship. The grace of a Guru and spiritual guidance are paramount in the Shaivite way of life. The ultimate goal of Shaivism is for all souls to reach the feet of the Almighty (attain liberation). With such distinct glories, Shaivism has also greatly contributed to the growth of arts like the Tamil language, music, dance/drama, sculpture, and painting. Therefore, Shaivism is not merely a religion, but a complete way of life.
Cultural Traditions of The Irulas at Attukal: A Historical Study of Music and Folk Arts
The Irulas are one of the major tribal communities of South India, living mainly in the foothills and forested regions of the Western Ghats. This study focuses on the cultural traditions of the Irulas of Attukal, a tribal settlement near Thondamuthur in Coimbatore district, with special reference to their music and folk arts. Folk songs occupy an important place in their cultural life and are sung on various occasions, including agricultural activities, religious rituals, courtship, funerals, and social gatherings. These songs reflect the community’s emotions, beliefs, occupations, and social values. The study also examines the traditional musical instruments used by the Irulas, such as the manparai, dhavil, kogalu, and jaldra, which are made from locally available materials and form an integral part of their cultural practices. Dance performances, particularly kummi and other ceremonial dances, are closely associated with festivals and life-cycle events such as marriages, funerals, and puberty rites. In addition, the folk tales of the Irulas provide valuable insights into their worldview, religious beliefs, and social customs. Using historical and ethnographic methods, this study highlights the role of oral traditions and folk arts in preserving the cultural identity and collective memory of the Attukal Irulas. The paper emphasizes the importance of documenting and safeguarding these traditions, which continue to enrich the cultural heritage and diversity of Tamil Nadu.
குவைத் த. நிர்மலாதேவியின் சிறுகதைப் படைப்புத்திறன்: ஓர் இலக்கிய மற்றும் சமூகவியல் பகுப்பாய்வு
Short story literature holds a unique place in the modern development journey of Tamil literature. The short story possesses the power to briefly and intensely express the subtle experiences of human life, social transformations, and the complexities of family relationships. Migrations driven by globalization and economic factors have given rise to a new theoretical framework in the landscape of Tamil literature called 'Diaspora Literature'. Tha. Nirmaladevi, a writer living in Kuwait, has transformed the lifestyle and contemporary social issues of Gulf Tamils into literary records through her short story collection "Thedal" (Search) (2024, Pustaka Publications). Focusing on two short stories, "Thedal" (Search) and "Payanam" (Journey), from this collection, this paper comprehensively analyzes the writer's storytelling techniques, character design, reflection of social reality, and the psychological struggles of Gulf diaspora life. Furthermore, it evaluates Tha. Nirmaladevi's creativity by comparing the awareness of social security, economic planning, and the nuances of human relationships expressed in these stories with classical ethical literature and contemporary literary trends. தமிழ் இலக்கியத்தின் நவீன வளர்ச்சிப் பயணத்தில் சிறுகதை இலக்கியம் தனித்துவமான இடத்தைப் பெற்றுள்ளது. மனித வாழ்க்கையின் நுண்ணிய அனுபவங்கள், சமூக மாற்றங்கள், மற்றும் குடும்ப உறவுகளின் சிக்கல்களைச் சுருக்கமாகவும் செறிவாகவும் வெளிப்படுத்தும் ஆற்றல் சிறுகதைக்கு உண்டு. உலகமயமாக்கல் மற்றும் பொருளாதாரக் காரணங்களால் நிகழ்ந்த புலம்பெயர்வுகள் தமிழ் இலக்கியப் பரப்பில் ‘புலம்பெயர் இலக்கியம்’ (Diaspora Literature) என்னும் புதிய கோட்பாட்டுத் தளத்தை உருவாக்கியுள்ளன. குவைத் நாட்டில் வாழ்ந்து வரும் படைப்பாளி த. நிர்மலாதேவி அவர்கள், தனது "தேடல்" சிறுகதைத் தொகுப்பின் (2024, புஸ்தகா பதிப்பகம்) வாயிலாக வளைகுடாத் தமிழர்களின் வாழ்வியலையும் சமகாலச் சமூகச் சிக்கல்களையும் இலக்கியப் பதிவுகளாக மாற்றியுள்ளார். இக்கட்டுரையானது அத்தொகுப்பில் இடம்பெற்றுள்ள "தேடல்" மற்றும் "பயணம்" ஆகிய இரு சிறுகதைகளை மையமாகக் கொண்டு, படைப்பாளியின் கதை சொல்லும் உத்திகள், கதாபாத்திர வடிவமைப்பு, சமூக யதார்த்தப் பிரதிபலிப்பு மற்றும் வளைகுடாப் புலம்பெயர் வாழ்வின் மனவியல் போராட்டங்களை விரிவாக ஆராய்கிறது. மேலும், இக்கதைகளில் வெளிப்படும் சமூகப் பாதுகாப்பு விழிப்புணர்வு, பொருளாதாரத் திட்டமிடல் மற்றும் மனித உறவுகளின் நுட்பங்களைச் செம்மொழி அற இலக்கியங்களோடும் சமகால இலக்கியப் போக்குகளோடும் ஒப்பிட்டு, த. நிர்மலாதேவியின் படைப்புத்திறனை மதிப்பிடுகிறது.
இந்து புராணங்களில் கிருபாச்சாரி – சாகாவரம் மற்றும் அதன் தத்துவ விளக்கம்
In the Mahabharata, the grand epic of Hindu mythology, Kripacharya stands as the preceptor of the Kuru dynasty and the embodiment of impartiality and justice. Often considered an aspect of Brahma, he is one of the eight Chiranjeevis (immortals) alongside Ashwatthama, Bali, Vyasa, Hanuman, Vibhishana, and Parashurama. Born of the seed of Sage Sharadvan—an Ayoni (non-womb) birth—he was raised by King Shantanu and eventually became the royal teacher of the Kuru princes. The Foundations of Immortality This research paper views Kripacharya's immortality not merely as a mythological event but explores its deep philosophical roots. According to the Mahabharata, Kripacharya is an incarnation of Vishkambha, one of the eleven Rudras. Pleased by his intense penance directed toward Lord Vishnu, the Lord granted him a lifespan lasting until the end of the Kalpa (the end of the world cycle) and the prestigious position of being one of the Saptarishis (Seven Sages) in the next Manvantara. Philosophical Significance and Attributes The uniqueness of Kripacharya’s immortality lies in it being a reward for his core virtues: Neutrality, Justice, and Equality. * The Meaning of 'Kripa': His name, which signifies "mercy" or "grace," reflects his character. Just as King Shantanu raised him out of Kripa (compassion), he received immortality through the Kripa (grace) of Vishnu. • Impartiality: Despite fighting on the side of the Kauravas during the Great War, his integrity was so absolute that Yudhishthira later appointed him as the preceptor for Parikshit. This act serves as a supreme validation of his neutrality. Presence Across Ages The Bhagavata Purana mentions that at the beginning of the Kali Yuga, Kripacharya resides in his ashram. His transition from a royal teacher to a future member of the Saptarishis represents a higher dimension of immortality—a transition from worldly duty to eternal cosmic guardianship.
Copyright (c) 2026 Dr. K.Chanthanam, Dr. V.C.Srinivasan (Author) https://creativecommons.org/licenses/by/4.0
இந்து புராணங்களில் பரசுராமன் – சாகாவரம் மற்றும் அதன் தத்துவ விளக்கம்
Parashurama, the sixth avatar among the Dashavatara (ten incarnations) of Lord Vishnu and a figure embodying the dual traits of both Brahmana and Kshatriya, holds a unique status of immortality. Having received the Parashu (axe) from Lord Shiva, he is historically noted for ridding the earth of tyrannical Kshatriyas twenty-one times to counter their oppression. Born to Sage Jamadagni and Renuka Devi, his lineage is linked to Satyavati (daughter of Vishwamitra); Puranas state that Jamadagni was Satyavati's son and Parashurama was born as an aspect of Vishnu. Even in childhood, he demonstrated immense power and obedience by beheading his mother at his father's command and subsequently bringing her back to life. The Foundations of Immortality The primary reason for Parashurama's immortality is the boon received from Lord Shiva. In addition to granting him the divine axe, Shiva bestowed immortality upon him so that he could serve as the Guru (Teacher) for the future Kalki Avatar. Furthermore, it is believed that as an atonement for the sins of slaying Kshatriyas, he performed severe penance and reclaimed land from the sea in the Western Ghats (modern-day Kerala). Philosophical Distinctions Parashurama’s immortality differs from other Chiranjeevis in several ways: • Merit vs. Curse: Unlike Ashwatthama, who wanders in eternal suffering due to a curse, Parashurama attained immortality through penance and divine grace. • Power vs. Devotion: While Hanuman represents the pinnacle of devotion (Bhakti), Parashurama embodies the power required to establish Dharma. • The Eternal Teacher: He served as the master of weaponry for legendary warriors like Bhishma, Drona, and Karna. Presence Across Yugas A unique feature of Parashurama is his direct interaction with other avatars like Rama and Krishna. In the Ramayana, he confronted Lord Rama after the breaking of Shiva’s bow to test his prowess. In the Mahabharata era, he provided weapon training to Drona. These incidents serve as evidence of his continued existence across different Yugas (epochs).
Copyright (c) 2026 Ms.K.Hemalatha (Author) https://creativecommons.org/licenses/by/4.0
இந்து புராணங்களில் விபீஷணன் – சாகாவரம் மற்றும் அதன் தத்துவ விளக்கம்
In the grand epic of Hindu mythology, the Ramayana, Vibhishana—the younger brother of Ravana and the subsequent King of Lanka—is renowned for his unique commitment to Dharma (righteousness). Though born into the Rakshasa (asura) clan, he stands as an embodiment of devotion, integrity, and ethical thinking. As one of the eight Chiranjeevis (immortals), Hindu belief asserts that Vibhishana remains on Earth until the end of the Kali Yuga. This research paper explores Vibhishana's immortality not merely as a mythological event but by delving deep into its philosophical foundations. Vibhishana attained immortality through a boon requested from Lord Brahma. In the Vana Parva of the Mahabharata, Brahma tells Vibhishana: "O destroyer of enemies, since you have not strayed from the path of righteousness despite being born in the Rakshasa clan, I grant you the gift of immortality." This boon served as a reward for his unwavering moral stance. Another significant aspect of Vibhishana's immortality is the duty assigned to him at the conclusion of Rama's reign. As Lord Rama prepared to depart for Vaikuntha, assuming his true form as Vishnu, he commanded Vibhishana to remain on Earth to serve the people and guide them on the path of truth and Dharma. This divine mandate established his status as a Chiranjeevi. Vibhishana's immortality differs significantly from other immortals. While Ashwatthama wanders in eternal agony due to a curse, Vibhishana received immortality as a reward for righteousness. If Hanuman is the metaphor for devotion (Bhakti), Vibhishana is the metaphor for Dharma. Furthermore, he was crowned King of Lanka and ruled with justice. In contemporary society, Vibhishana serves as four primary metaphors: 1. The Embodiment of Dharma: Choosing right over wrong regardless of the cost. 2. The Symbol of Surrender (Sharanagati): Total surrender to the Divine. 3. The Conflict of Choice: The struggle between national/familial loyalty and universal morality. 4. Ethical Governance: The balance between power and ethics. Today, Vibhishana stands as a precursor to honest officials who stand against the corruptions of power. A notable historical fact is that in Sri Lanka, Vibhishana is revered as a guardian deity of Buddhism. The Vibhishana Temple in Kelaniya, near Colombo, remains a place of worship for Sinhalese Buddhists to this day. This reflects the global impact of Indian mythological narratives and the fame of Vibhishana that transcends cultural boundaries. In conclusion, Vibhishana's immortality is a philosophical symbol of the supreme state a human can reach through an unyielding grip on Dharma. Rather than debating "whether Vibhishana physically exists today," the true essence of his immortality lies in the fact that "his commitment to righteousness remains alive in our minds today.".
Copyright (c) 2026 Dr.C.Sakthimurugan, Dr. V.C.Srinivasan (Author) https://creativecommons.org/licenses/by/4.0
இந்து புராணங்களில் வியாசர் – சாகாவரம் மற்றும் அதன் தத்துவ விளக்கம்
Sage Vyasa, the author of the grand epic Mahabharata, the classifier of the four Vedas, and the composer of the eighteen Puranas, holds a position of paramount importance in the Indian philosophical tradition. He is considered a partial incarnation (Amsa Avatar) of Lord Vishnu. Known as Krishna Dvaipayana, he earned the title "Veda Vyasa" for systematizing the Vedas; his name literally means "the compiler" or "the divider." As one of the seven Chiranjeevis (immortals), Hindu belief asserts that Vyasa remains on Earth until the end of the Kali Yuga. This research paper explores Vyasa's immortality not merely as a mythological event but by delving into its deep philosophical foundations. In Indian philosophy, immortality is not just the persistence of the physical body but a state attained through spiritual wisdom. Vyasa’s immortality represents the eternal fame of a sage who renounced ego, remained steadfast in knowledge, and dedicated his life to the welfare of humanity. Another vital philosophical aspect of Vyasa's immortality is that "Vyasa" is a functional title. According to the Vishnu Purana, in every Dvapara Yuga, Vishnu descends as a Vyasa to divide and organize the Vedas. To date, twenty-eight Vyasas have appeared. The Vishnu Purana further states that after the current Vyasa, Krishna Dvaipayana, Ashwatthama will assume the mantle of Vyasa in the next Manvantara. This cyclical succession confirms a core principle of Indian philosophy: that wisdom and righteousness (Dharma) are ageless and continue to manifest in new forms across time. Vyasa's immortality also symbolizes the eternal nature of the Guru-Shishya (Teacher-Disciple) lineage. The festival of Guru Purnima (also known as Vyasa Purnima) is celebrated as Vyasa’s birthday and the day he completed the classification of the Vedas. This festival serves as a reminder of the continuity of knowledge and the Guru tradition. In contemporary society, Vyasa stands as three primary metaphors: the embodiment of wisdom, the symbol of the Guru lineage, and the representation of eternal truth. In conclusion, Vyasa’s immortality serves as a philosophical symbol of human glory that conquers death through the power of knowledge.
Copyright (c) 2026 Dr M.Ramachandran, Dr. V.C.Srinivasan (Author) https://creativecommons.org/licenses/by/4.0
இந்து புராணங்களில் மகாபலி சக்கரவர்த்தி – சாகாவரம் மற்றும் அதன் தத்துவ விளக்கம்
Emperor Mahabali occupies a unique position in Hindu mythology. Despite being born into the Asura lineage, he stands as an embodiment of justice, charity, and devotion. By granting three paces of land to Lord Vishnu (who appeared as the Vamana avatar) and offering his own head for the third step, Mahabali attained the status of a Chiranjeevi (immortal) through divine grace. Unlike Ashwatthama’s immortality, which was a curse, Mahabali’s immortality was a reward for his supreme devotion and surrender. This research paper explores Mahabali's immortality not just as a mythological event, but by delving into its deep philosophical foundations. The article explains how this immortality is intertwined with concepts of devotion, charity, the removal of ego (ahankara), and righteousness (dharma). The story of Mahabali highlights a fundamental truth of Indian philosophy: "It is not where we begin, but what we renounce that truly matters." It is believed that during the festivals of Onam and Bali Pratipada, Mahabali returns to visit his subjects every year. Through this annual visitation, his immortality is shown to be more than just the persistence of the physical body; rather, it serves as a symbol of righteousness that remains eternal in the hearts of the people. Ultimately, Mahabali's immortality serves as a philosophical symbol of the high state of redemption achieved by surrendering one's ego to the Divine.
Copyright (c) 2026 Dr.D.Mahalingam, Dr. V.C.Srinivasan (Author) https://creativecommons.org/licenses/by/4.0
இந்து புராணங்களில் அஸ்வத்தாமன் - சாகாவரம் மற்றும் அதன் தத்துவ விளக்கம்
Ashwatthama, one of the pivotal characters of the Mahabharata, fueled by the desire to avenge his father Drona’s death, entered the Pandava camp under the cover of night and slaughtered the five sons of the Pandavas while they slept. Furthermore, with the intent to end the Pandava lineage entirely, he unleashed the Brahmastra against the unborn child in Uttara’s womb. For these heinous acts, he was cursed by Krishna: “For three thousand years, you shall wander the earth in solitude; the wounds on your body shall never heal and will cause you constant suffering; no human shall ever approach you.” As a result of this curse, Ashwatthama attained the status of a Chiranjeevi (immortal). This research paper does not view Ashwatthama's immortality merely as a mythological event but delves deep into its philosophical foundations. In Indian philosophy, immortality (Sakavaram) is categorized into two types: the divine immortality of the Devas and the eternal suffering resulting from a curse. Ashwatthama’s immortality belongs to the latter. While it serves as a punishment for his sins, it also provides him an opportunity to serve as a Vyasa (compiler of Vedas) in a future Manvantara. This dual-faced destiny serves as a focal point to explain the Hindu philosophical concepts of the Law of Karma and the Theory of Rebirth. Ashwatthama is one of the seven Chiranjeevis. It is believed that he remains alive today as part of his curse. This article explains the cause-and-effect relationships behind his curse, the laws of Karma, and the complex bond in Hindu philosophy where a curse and a boon intertwine. The paper also points out how, in contemporary society, Ashwatthama serves as a metaphor for the psychological phenomenon of "Unsanctioned Male Grief/Trauma." In conclusion, Ashwatthama’s immortality is not just an eternal punishment for sin; rather, it stands as a philosophical symbol of human inner agony and the ultimate possibility of redemption.
Copyright (c) 2026 Dr. S. Padma, Dr.V.C.Srinivasan (Author) https://creativecommons.org/licenses/by/4.0
இந்து புராணங்களில் அனுமன் - சாகாவரம் மற்றும் அதன் தத்துவ விளக்கம்
Hanuman, a central character in the Ramayana—the grand epic of Hindu mythology—and the embodiment of devotion, valor, and selfless service, occupies a vital place in the Indian philosophical tradition. As the son of Vayu (the Wind God), he received several divine boons at birth and attained the gift of immortality. Hindu belief holds that Hanuman, one of the seven Chiranjeevis (immortals), resides on Earth until the end of the Kali Yuga. This research paper does not view Hanuman's immortality merely as a mythological event but delves deep into its philosophical foundations. The initial foundation for Hanuman's immortality was laid during his childhood; when he flew toward the sun mistaking it for a fruit, he was struck by Indra’s Vajrayudha. Following the subsequent wrath of Vayu, Brahma and Indra bestowed boons upon him. Later, in the Uttara Kanda of the Ramayana, before Lord Rama departed for Vaikuntha, he granted Hanuman the boon to "live forever." Thus, Hanuman's immortality is a collective manifestation of various divine powers. Hanuman’s immortality differs from other Chiranjeevis in many ways. While Ashwatthama wanders in eternal suffering due to a curse, Hanuman received immortality as a reward for his devotion and as the pinnacle of his service to Rama. He also received the boon of "eternal youth." In contemporary society, Hanuman stands as four primary metaphors: the embodiment of selfless service, devotion, valor, and wisdom. Interestingly, researchers note several similarities between Hanuman and Sun Wukong, the protagonist of the Chinese epic Journey to the West. Scholars like Hu Shih suggest that Hanuman may have been the primary inspiration for the character of Sun Wukong, reflecting the global impact of Indian mythological narratives. In conclusion, Hanuman’s immortality serves as a philosophical symbol of the supreme state a human can attain through devotion, service, and selflessness. Rather than debating "whether Hanuman still physically exists today," the true essence of his immortality lies in the fact that "his virtues remain alive in our minds today.".
Copyright (c) 2026 Dr.P.Gomathi, Dr.V.C.Srinivasan (Author) https://creativecommons.org/licenses/by/4.0
இந்து தத்துவத்தில் பாதாள லோகம்: ஆன்மிகமும் பிரபஞ்சமும்
Hindu philosophy explains the structure of the universe with immense depth and breadth. According to the Vedas, Agamas, and Puranas, the cosmos consists of fourteen worlds (Lokas), divided into seven upper worlds and seven lower worlds. Among these, Patala-loka stands as the seventh and most significant of the lower realms. While Patala is commonly perceived only as a world of darkness and suffering, Hindu philosophy describes it as a realm of power, wealth, Naga-kings, and hidden spiritual forces. Puranas such as the Vishnu Purana and Srimad Bhagavatam explain Patala-loka in great detail as a world of Maya (illusion), mantra-shaktis, and supernatural phenomena. The Puranas state that Naga-kings, including Vasuki, reside here and that this realm is filled with immense opulence. However, Patala is not permanent; its inhabitants must also return to the cycle of rebirth after experiencing the fruits of their karma. The principle that Moksha (liberation) is the only permanent freedom applies here as well. This research article explores the position of Patala-loka in Hindu philosophy, its cosmological structure, mythological descriptions, and spiritual significance. Furthermore, the connection between Patala-loka and human psychology and spiritual growth is explained. Patala is not merely a mythological fantasy; it serves as a metaphor for the deepest layers of the human subconscious. In the journey from darkness to light, Patala is considered one of the stages that a human must transcend.
Copyright (c) 2026 Dr. T. Annadurai, Dr. V. C. Srinivasan (Author) https://creativecommons.org/licenses/by/4.0
இந்து தத்துவத்தில் ரஸாதலம்: ஆன்மிகமும் பிரபஞ்சமும்
In the Hindu philosophical tradition, the universe is explained as a multi-layered structure. The Vedas, Agamas, and Puranas classify the cosmos into fourteen worlds (Fourteen Worlds). These are divided into two major sections: seven upper worlds and seven lower worlds. Among the lower realms, Rasatala is identified as the sixth world. In Hindu mythology, Rasatala is described as a mystical cosmic layer inhabited by Asuras and Daityas. According to the Vishnu Purana and Bhagavata Purana, various clans such as the Daityas, Danavas, Kalakeyas, and Nivata-kavachas reside here. They possess immense strength and illusory powers (Maya). Despite their power, they are frequently depicted as being in conflict with the Devas to showcase their prowess. At the same time, Rasatala is also characterized as a realm of immense wealth and miraculous cities. It contains magnificent urban structures built by divine architects like Maya and palaces filled with precious gemstones. The Vishnu Purana describes this world by stating that although it appears dark from the outside, it is filled with great light and prosperity within. From a spiritual perspective, Rasatala is considered a symbol of human ego and arrogance. Although the Asuras dwell in this world, they are eventually overcome by divine grace. This serves as a reminder that humans must also conquer their ego to achieve spiritual elevation. This research article explores the position of Rasatala in Hindu philosophy, its cosmic structure, mythological stories, and its spiritual significance.
Copyright (c) 2026 Dr. C. Sakthimurugan, Dr. V. C. Srinivasan (Author) https://creativecommons.org/licenses/by/4.0
இந்து தத்துவத்தில் மகாதல லோகம்: ஆன்மிகமும் பிரபஞ்சமும்
Hindu philosophy explains the universe as a multi-layered structure. According to the Vedas, Agamas, and Puranas, the cosmos is classified into fourteen worlds (14 Worlds). Within this system, two major divisions are identified: the upper worlds and the lower worlds. Among the seven lower realms, Mahatala-loka is specified as the fifth. The Puranas describe Mahatala-loka as the realm inhabited by many-headed serpents (Nagas). According to the Vishnu Purana and the Bhagavata Purana, powerful serpents such as Kuhaka, Takshaka, Kaliya, and Sushena reside here. While these Nagas possess immense strength and power, they live in constant fear of Garuda. It is said that whenever Garuda approaches, these serpents flee in terror and hide. Mahatala-loka is considered a world of Naga-kings, mystical powers, and primordial cosmic structures. It is the fifth level among the seven lower worlds located beneath the Earth. Each level is said to have a depth of 10,000 yojanas. Beneath Mahatala lies Rasatala, and further below is Patala. From a spiritual perspective, Mahatala-loka is interpreted as a symbol of innate human fear and insecurity. The fact that the Nagas, despite their great power, live in fear of Garuda signifies that regardless of human ego, there is a sense of trepidation before the supreme spiritual force. This research article explores the cosmological structure, mythological descriptions, and spiritual significance of Mahatala-loka.
Copyright (c) 2026 Dr. P. Murugesan, Dr. V.C.Srinivasan (Author) https://creativecommons.org/licenses/by/4.0
இந்து தத்துவத்தில் தலாதல லோகம்: ஆன்மிகமும் பிரபஞ்சமும்
Hindu philosophy explains the universe as a multi-layered structure. According to the Vedas, Agamas, and Puranas, the cosmos is classified into fourteen worlds (Lokas), which are divided into two categories: the upper worlds and the lower worlds. Talatala-loka is identified as the fourth among the seven lower realms. Mythological accounts describe Talatala-loka as the realm of the powerful king of Asuras, Mayasura. Renowned as the architect of the Asuras, Mayasura was a master of illusions (Maya) and magical powers. The Mahabharata credits him with the construction of the city of Indraprastha (modern-day Delhi). Talatala-loka is characterized as a world of mantras, illusions, and miraculous forces. According to the Vishnu Purana, this realm is situated at a depth of 40,000 yojanas beneath the Earth. The uniqueness of Talatala-loka lies in its illusory powers. Through his Maya, Mayasura constructed magnificent cities and palaces within this realm, which exist as ever-changing illusory appearances. Although the objects in this world seem real, they are composed of illusion, serving as a symbol of the cosmic force of Maya. From a spiritual perspective, Talatala-loka represents human delusion and enchantment. Mayasura personifies human intellect intertwined with illusory power. This realm signifies the state in which a human becomes trapped in the false appearances of the material world, thereby losing true spiritual consciousness. This research article explores the cosmic structure, mythological descriptions, and spiritual significance of Talatala-loka.
Copyright (c) 2026 Dr. K. Chanthanam, Dr. V.C.Srinivasan (Author) https://creativecommons.org/licenses/by/4.0
இந்துத் தத்துவத்தில் சுதல லோகம்: ஆன்மிகமும் பிரபஞ்சமும்
In Hindu cosmology, the universe is described as being divided into various worlds. Within this structure of fourteen lokas, seven lower realms are identified, with Sutala-loka being the third among them. According to the Vishnu Purana and the Bhagavata Purana, this realm is under the sovereignty of Mahabali Chakravarti. The significance of Sutala-loka lies in its unique nature; while the lower realms are generally the abode of Asuras, Sutala-loka is distinct because it is ruled by Mahabali, who attained a state of spiritual ecstasy through devotion. During the Vamana avatar, Mahabali renounced his ego and pride, realizing the greatness of charity and sacrifice. Pleased by his humility and devotion, Lord Vishnu granted him the right to rule Sutala-loka. This realm possesses several special characteristics. Its inhabitants fully enjoy physical pleasures; however, these enjoyments are rooted in the fruits of their past karma. Although Mahabali lives happily here with his subjects, it is believed that he remains eternally under the protection of Vishnu. From a spiritual perspective, Sutala-loka represents the reward for human devotion and humility. Mahabali’s life serves as an example of the blessings one receives by casting aside ego and following the path of bhakti. Nevertheless, like the other lower worlds, this realm is not permanent. Once the fruits of one's karma are exhausted, the inhabitants must return to the cycle of rebirth. This research article explores the philosophical meaning of Sutala-loka, its spiritual outlook, and its place within the Hindu cosmic concept. Through the story of Mahabali, the importance of devotion, humility, and divine grace is explained here.
Copyright (c) 2026 Dr. S. Padma, Dr. V.C.Srinivasan (Author) https://creativecommons.org/licenses/by/4.0
இந்துத் தத்துவத்தில் விதல லோகம்: ஆன்மிகமும் பிரபஞ்சமும்
In Hindu philosophy, the structure of the universe is divided into various realms known as Lokas. According to the Vedas and Puranas, there are fourteen such realms, categorized into seven upper worlds and seven lower worlds. Among the seven lower realms, Vitala-loka stands as the second world. The Puranas describe Vitala-loka as being intricately connected with divine powers, spiritual meanings, and cosmic concepts. The ruler of this realm is Hatakesvara, a form of Lord Shiva. According to mythological accounts, this world abounds in gold and gemstone mines, and the beings residing here are said to be perpetually immersed in worldly pleasures. References to Vitala-loka are found in texts such as the Vishnu Purana, Bhagavata Purana, and Devi Bhagavatam. The Vishnu Purana specifies that this realm is located at a depth of 20,000 yojanas beneath the Earth. From a spiritual perspective, this loka is explained as representing a specific state of human emotions and the subconscious mind. This research article explores the philosophical background of Vitala-loka, its spiritual significance, and its place within Hindu cosmic theory. Furthermore, the mythological descriptions of this realm and their modern-day relevance are discussed.
Copyright (c) 2026 P. Selvi, Dr. V.C.Srinivasan (Author) https://creativecommons.org/licenses/by/4.0
இந்துத் தத்துவத்தில் அதல லோகம்: ஆன்மிகமும் பிரபஞ்சமும்
Hindu philosophy explains the universe as a complex structure of various levels and worlds (Lokas). According to the Vedas and Puranas, the cosmos is divided into fourteen realms, categorized into seven upper worlds and seven lower worlds. Among the lower realms (Patala-lokas), Atala-loka is recognized as the first and primary world. The Puranas describe it as a realm filled with mystery and power. The Vishnu Purana states that Atala-loka is situated at a depth of 10,000 yojanas beneath the Earth. The ruler of this realm is the Asura named Bala. According to the Puranas, this world is saturated with illusory powers (Maya). It is characterized as a place that offers immense material pleasures and bliss. However, it is noteworthy that while the inhabitants of Atala-loka enjoy various delights, they are not free from the fear of time (Kala). From a spiritual perspective, Atala-loka is linked to the deeper states of human consciousness. Psychologically, it stands as a symbol of the fundamental instincts of the human mind and the forces of illusion. This realm serves as a philosophical tool to help understand the multiple layers of the universe and the journey of the soul in human life. This research article examines the mythological description of Atala-loka, its spiritual significance, and its place within Hindu cosmic theory. Furthermore, it discusses the importance of this loka and the philosophical lessons it offers to human existence.
Copyright (c) 2026 Thenmozhi P,, Dr. V.C.Srinivasan (Author) https://creativecommons.org/licenses/by/4.0
இந்து தத்துவத்தில் பூலோகம்: ஆன்மிகமும் பிரபஞ்சமும்
In the Hindu philosophical tradition, the universe is divided into various realms or worlds. Among the fourteen lokas, Bhu-loka is the foremost and the one directly experienced by human beings. Bhu-loka is not merely a physical space; it is a vital training ground for spiritual progress. The Vedas refer to this as "Bhur-loka." It is the abode of all living beings, including humans, animals, plants, and elements. The unique significance of Bhu-loka lies in the fact that it is the only realm where Karma can be performed (Karma-bhumi). In other worlds, the soul can only experience the fruits of its past actions; it cannot create new karma. Therefore, Bhu-loka is the primary field for spiritual growth. Here, by walking the path of Dharma and performing virtuous deeds, a human can reach higher realms and eventually attain Moksha (liberation). The Puranas divide Bhu-loka into seven continents (Sapta-dwipa). According to the Srimad Bhagavatam, this realm originated from the feet of the Divine. The Upanishads compare Bhu-loka to the human body—Yatha Pinde Tatha Brahmande (as is the microcosm, so is the macrocosm). The goal of a human living in Bhu-loka is to transcend this physical body and world to reach higher spiritual states. This research article explores the philosophical foundations of Bhu-loka, its cosmic structure, its role in the spiritual journey, the importance of a life of Dharma, its connection with Karma, and its place in the journey toward Moksha. Based on the Vedas, Upanishads, and Puranas, the meaning and spiritual significance of Bhu-loka are explained in detail.
Copyright (c) 2026 Dr. A. Mohanraj, Dr. V. C. Srinivasan (Author) https://creativecommons.org/licenses/by/4.0
இந்து தத்துவத்தில் மஹர்லோகம்: ஆன்மிகமும் பிரபஞ்சமும்
In the Hindu philosophical tradition, Bhuvar-loka is explained as a crucial intermediate world situated between the earthly realm (Bhu-loka) and the higher divine realms. It is not merely a geographical or imaginary world; rather, it is a philosophical concept deeply connected to the journey of the soul, the doctrine of Karma, reincarnation, and the cosmic structure. In Vedic literature, the term Loka signifies a sacred, valued space—a secure, luminous place where one can connect with divine forces (Gonda, 1966). In the list of the fourteen worlds, Bhuvar-loka stands as the second of the upper worlds, representing the atmospheric space between Earth and the celestial realm (Swar-loka). Bhuvar-loka is described as a transitional plane. Here, souls exist in a state prior to ascending to higher realms or descending to lower ones, depending on their karmic fruits. It is also referred to as the "atmospheric region" (antariksha). According to the Puranas, the Pitrus (ancestors) reside here, and the Moon is considered the presiding deity of this loka. Following the doctrine of Karma, once a person passes away, their soul first reaches Bhuvar-loka. Based on the nature of their actions, they may proceed to higher worlds or be pulled to lower ones; thus, it serves as a sort of filtration stage (Tull, 1989). In the Upanishads, Bhuvar-loka is also called "Chandra-loka" (the realm of the moon). Those who have performed virtuous deeds go there to experience the fruits of their merit (punya), and after exhausting those merits, they return to Earth with their remaining karmic imprints (Prashna Upanishad 1.9-10). True sages, however, transcend this state to attain Brahman.The study of Bhuvar-loka helps in understanding the journey of the soul between birth and rebirth in Hindu philosophy. It acts as a bridge between the physical and spiritual worlds. In modern psychology, this can be compared to an intermediate state where one's level of consciousness undergoes a transition (Jhunjhunwala, 2021). Ultimately, Bhuvar-loka is not just a mythological fantasy but a profound philosophical concept explaining the soul’s journey, the consequences of Karma, and the hierarchical structure of the universe.
Copyright (c) 2026 Dr. P.Gomathi , Dr. V.C. Srinivasan (Author) https://creativecommons.org/licenses/by/4.0
இந்து தத்துவத்தில் சுவர்லோகம்: ஆன்மிகமும் பிரபஞ்சமும்
In the Hindu philosophical tradition, Swar-loka is not merely a mythological fantasy or a world of pleasure one enters after death. Instead, it is a profound philosophical concept linked to the journey of the human soul. This article explores the conceptual foundations of Swar-loka, its spiritual significance, and its place within the cosmic structure. In the Vedas and Upanishads, Swar-loka is explained not just as a geographical location, but as a higher state of consciousness. It is the state of divine experience that one attains as a result of their virtuous deeds (good karma). It serves as a stepping stone in spiritual evolution. In the Rig Veda, Swar-loka is described as a realm of light, free from all sorrows. Later Puranic texts provided even more detailed descriptions of this realm. According to Hindu philosophy, the universe is divided into various lokas (planes of existence). There are seven upper worlds: Bhu-loka (Earth), Bhuvar-loka (the intermediate space), Swar-loka (the celestial realm), Mahar-loka, Jana-loka, Tapo-loka, and Satya-loka. Among these, Swar-loka is the third. It is the world of the Devas, ruled by Indra. It is believed that humans who perform righteous deeds reach this realm after death to experience bliss; once their accumulated merit (punya) is exhausted, they return to Earth. From a deeper philosophical perspective, Swar-loka is not an external place. It is the elevation of one's inner consciousness. The blissful experience achieved through states of Yoga and meditation is also personified as Swar-loka. This is intricately woven with the philosophy of Karma. Swar-loka is the fruit attained according to the purity of one's actions. It is not the final destination, but rather an intermediate stage in the spiritual journey toward Mukti (liberation). Traditional explanations of Swar-loka remain relevant in modern times. It serves as a reminder that the goal of human life is not just the pursuit of pleasure, but the attainment of a higher state of being. The concept emphasizes the importance of performing good deeds, helping others, and maintaining spiritual values. According to Hindu philosophy, the true Swar-loka is the mental fulfillment achieved through detachment, showing love toward all living beings, and realizing the Divine.
Copyright (c) 2026 Dr. M. Karthik, Dr. V.C. Srinivasan (Author) https://creativecommons.org/licenses/by/4.0
In Hindu philosophy, the universe is explained as a series of progressive stages of spiritual evolution. In this context, Mahar-loka is a high spiritual plane located beyond Bhu-loka, Bhuvar-loka, and Swar-loka. The Puranas describe it as a realm residing beyond human intellect, inhabited by great sages and ascetics (Rishis). According to Vedic and Upanishadic foundations, Mahar-loka is said to have emerged during the second stage of cosmic creation. The Chandogya Upanishad explains the origin of the universe from a primordial golden egg (Brahmanda), noting that a specific portion of it took form as Mahar-loka. According to the Puranas, Mahar-loka is situated at a distance of ten million yojanas above the Pole Star (Dhruva Mandala). Those who dwell here remain for the duration of a Kalpa (one day of Brahma) before ascending to even higher realms. A unique feature of this loka is its relative permanence; during the partial dissolution (Pralaya) of the universe, while the three lower worlds (Bhu, Bhuvar, and Swar) are destroyed, Mahar-loka and the realms above it remain intact. Mahar-loka serves as a vital intermediate stage in the spiritual journey. It is attained through rigorous penance, Vedic sacrifices (Yagyas), and yogic practices. Its inhabitants are those who have conquered their senses and remain steadfast in their devotion to Vishnu. Furthermore, in the microcosmic representation of the human body, Mahar-loka is associated with the throat region, illustrating the profound philosophical principle that the universe and the human body are interconnected (Yatha Pinde Tatha Brahmande). Ultimately, Mahar-loka is not merely a mythological fantasy but a deep philosophical symbol of the pinnacle of human spiritual growth. The integration of wisdom (Jnana), penance (Tapas), and devotion (Bhakti) paves the way to attaining this exalted state.
Copyright (c) 2026 Mohanraj P,, Dr. V.C.Srinivasan (Author) https://creativecommons.org/licenses/by/4.0