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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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.
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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).
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.".
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.
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.
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.
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.".
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.
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.
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.
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.
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.
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.
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.
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.
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.
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.
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.
இந்து தத்துவத்தில் ஜனலோகம்: ஆன்மிகமும் பிரபஞ்சமும்
According to Hindu philosophical tradition, the universe is structured in various layers (Lokas). These are categorized into seven upper worlds, ranging from Bhu-loka to Satya-loka, and seven lower worlds. Among these, Jana-loka is considered one of the most exalted realms. According to Vedanta philosophy, this world—situated between the earthly plane and the realm of Brahma—is the abode of sages and saints who have attained high levels of spiritual achievement. In the Vedas and Upanishads, references to Jana-loka are accompanied by profound theoretical explanations. When the Chandogya Upanishad explains the five fires (Pancha-agni) and the realms attained through them, it depicts Jana-loka as a pinnacle of wisdom. In the Puranas, particularly the Vishnu Purana and the Bhagavata Purana, Jana-loka is described as the residence of the Sanaka Kumaras (the mind-born sons of Brahma). Those who dwell here are portrayed as being liberated from the cycle of birth and fixed in eternal wisdom. The uniqueness of Jana-loka lies in the fact that it is not just a cosmic location but also a significant goal of human spiritual evolution. It is believed that yogis and ascetics stay in Jana-loka to undergo further purification before reaching the ultimate Brahmanjali in their spiritual journey. This concept explains the progressive stages of the human soul's journey across many lifetimes. This research article provides a detailed exploration of the philosophical definition of Jana-loka, its mentions in the Vedas and Upanishads, Puranic interpretations, its role in the spiritual journey, and its connection to human life. The paper also discusses Jana-loka’s place within the cosmic structure and how it guides spiritual growth..
இந்து தத்துவத்தில் தபோலோகம்: ஆன்மிகமும் பிரபஞ்சமும்
Hindu philosophy does not view the universe merely as a physical entity but explains it as a profound philosophical field that reveals the stages of spiritual evolution. The concept of the Fourteen Lokas (realms) is a magnificent astronomical-spiritual map that illustrates the progressive development of the human soul. Within this cosmic hierarchy, Tapo-loka stands as the abode of supreme penance (tapas), rigorous renunciation, and perfect wisdom. Based on primary sources such as the Vedas, Upanishads, and Puranas, this research article deeply explores the theoretical meaning of Tapo-loka and its specific place within the structure of the universe. Furthermore, it discusses the vital role Tapo-loka plays in the path of spiritual growth and its connection to human existence. In today’s modern world, where stress and a crisis of values are on the rise, this study highlights the relevance of the spiritual balance and life guidance offered by the philosophy of Tapo-loka.
இந்து தத்துவத்தில் சாந்திய லோகம்: ஆன்மிகமும் பிரபஞ்சமும்
One of the core concepts of Hindu philosophy, Shanti (Śānti), extends far beyond the simple meaning of "peace." It serves as a holistic philosophy that creates harmony across all levels of human existence. This research article explores the concept of Shanti Loka (the Realm of Peace) within the context of spirituality and the universe. By analyzing descriptions of Shanti in the Upanishads, Vedas, and Puranas, this paper explains the three-dimensional conceptualization of Shanti: Adhyatmika (individual/inner), Adhibhautika (environmental/physical), and Adhidaivika (cosmic/divine). Furthermore, it examines the relationship between Shanti and fundamental Hindu philosophical tenets such as Brahman, Atman, and the Pancha Koshas (five sheaths of existence), as well as the underlying ideological meaning of Shanti Mantras. Finally, the article discusses the relevance of Shanti Loka in the modern world across fields such as mental health, social harmony, and ecological balance.
பாரதிதாசன் கவிதைகளில் தந்தை பெரியாரின் பெண்ணுரிமைச் சிந்தனைகள்: ஒரு விரிவான சமூக-இலக்கிய ஆய்வு
Revolutionary Poet Bharathidasan brought about a monumental transformation in the 20th-century Tamil literary sphere. The primary catalyst for the social reformist ideas that surged through his poetic journey was Thanthai Periyar E.V. Ramasamy. Specifically, Periyar’s radical principles—aimed at uprooting the enslavement of women and establishing women’s rights—found their poetic expression in Bharathidasan’s verses. This article provides an extensive analysis of how Periyar’s thoughts on women’s rights intertwine throughout Bharathidasan’s works. By comparing these ideas with the literary backgrounds of the Sangam and Medieval periods, this study maps the evolution of modern feminist thought. The research focuses on themes such as the new definition of chastity, the eradication of the miseries of widowhood, women’s education, economic independence, and the critique of patriarchal structures. Key works such as Kudumba Vilakku (The Family Lamp), Iranda Veedu (The Dark House), Puratchikavi (The Revolutionary Poet), and Sanjeevi Parvathathin Saaral are analyzed through a feminist lens.
தற்காலத் தமிழ் இலக்கியத்தில் கவிஞர் வைரமுத்துவின் படைப்புப் பொருண்மைகளும் சமூக அழகியலும்: ஓர் ஆழ்நிலை ஆய்வு
This research paper meticulously examines the multifaceted themes manifested in the poetic works and novels of Poet Vairamuthu within the landscape of modern Tamil literature. Adhering to the principle that "literature is a reflection of society," it describes how Vairamuthu’s creations have internalized the social, political, and cultural shifts prevalent during the late 20th and early 21st centuries. The article is structured around nine key dimensions: imaginative prowess, love, social reform, abolition of caste, the decline of the education system, the grim face of poverty, feminism, self-confidence, and growing environmental threats. Specifically, the study offers an in-depth discussion on his unique 'Vaanampadi' poetic style—which bridges the classical diction of traditional poetry with the freedom of modern verse—and the profound influence of Dravidian movement ideologies on his writing. Based on empirical data, this study establishes how Vairamuthu has evolved as a "People’s Poet" and a modern Eco-poet, spanning his creative journey from Vaikarai Megangal to Moondram Ulagappor.
அகத்தியமும் அருட்பாவும்: தமிழ்ச் சித்தர் மரபின் சமூக, சமய மற்றும் மருத்துவப் பரிணாம வளர்ச்சி குறித்த ஓர் ஒப்பாய்வு
In the history of Tamil literature and spirituality, the contributions of two monumental figures—Agathiyar and Ramalinga Adigalar (Vallalar)—have shaped the very foundation of Tamil society. While Agathiyar is revered as the primordial guru (Adi Guru) of the Siddha tradition, Vallalar, a 19th-century spiritual and social reformer, reshaped that tradition to suit the modern era. This article provides a detailed analysis of the philosophical thoughts, modes of worship, rational perspectives, and medical contributions of these two geniuses. Specifically, it reveals the profound connections between Agathiyar’s philosophy of "Mental Refinement" (Mana Chemmai) and Vallalar’s concept of "Soul-Love Unity" (Anmaneya Orumaippadu). The study examines how the 12,000 medical verses bequeathed by Agathiyar and the six volumes of Thiruvarutpa composed by Vallalar serve as remedies for both the physical and spiritual ailments of humanity. Furthermore, the paper discusses how the four types of discipline proposed by Vallalar—Indriya (sensory), Karana (intellectual), Jeeva (life), and Anma (soul) discipline—act as an extension of the Siddha path. It also delves into how both figures emphasized a universal path free from the constraints of caste and religion.
Jeevakarunyam (Compassion for living beings)
புறநானூறு கற்பிக்கும் புற வாழ்வியல் விழுமியங்கள் : ஓர் ஆழமான ஆய்வு
Man is a social animal; he cannot live in isolation. In a social way of life where individuals depend on one another, ethical values serve as the linchpins that construct society. Purananuru, one of the Sangam literary works, is a historical casket that records the valor, philanthropy, politics, education, and social values of Tamils from over two thousand years ago. This article extensively analyzes the external life ethics revealed through the hymns of Purananuru. Specifically, it discusses the trait of shared consumption (Paghuthunnum Panbu), a universal global outlook, the mindset of treating pleasure and pain equally, guidance toward the righteous path, gratitude, self-respect, humanitarian war ethics, and social duties. This research highlights how the life values expressed through the songs of scholars like Kaniyan Pungundranar, Nakkeerar, and Ponmudiyar serve as a guide even for the modern era.
சங்க இலக்கியங்களில் ஐந்திணை நிலங்களின் சமூகப் பொருளாதார வாழ்வியல்: ஓர் விரிவான ஆய்வு
Living a worthy life on earth is a lifestyle inherently aligned with nature. The Tamils of the Sangam era wove their lives closely with the landscapes surrounding them and the prevailing seasonal changes. This way of life is explained in Tolkappiyam through the concept of "Thinai." Based on the noble vision that "one who lives worthily on earth will be placed among the gods dwelling in heaven," the Sangam people adopted a lifestyle that did not deviate from virtue (Aram), caused no harm to others, and revered nature. They categorized the land into five types—Kurinji, Mullai, Marutham, Neithal, and Palai—based on the regions where food was produced, adhering to the specific occupations, food habits, deities, and codes of conduct (Ozhukkam) unique to each terrain. This research paper meticulously analyzes the four-land division shown in Sangam literature, the nature of the Palai (wasteland) formed by seasonal changes, and the socio-economic and cultural values of the people who inhabited these regions. The research data is derived from Sangam literary works such as Ettuthogai and Pathuppattu, as well as the grammatical treatise Tolkappiyam, and is explained through comparisons with modern archaeological and anthropological studies.
பண்டைய இலக்கியங்கள் உணர்த்தும் அஃறிணை வாழ்வியல்: ஓர் விரிவான ஆய்வு
The tradition of the Tamils has historically viewed the land and its organisms not merely as utilitarian objects, but as relations inextricably bound to their own way of life. Since ancient times, a culture has prevailed among Tamils where every living being—from one-sensed organisms to five-sensed creatures—is considered as one’s own kin. This is evidenced by the practice of sharing food with birds and animals while eating, and involving them in festivities like Thai Thirunal (Pongal) by decorating them, thereby making them participants in human joy. Beyond sharing happiness, Sangam literature records a high moral lifestyle where the suffering of non-human beings (Ahriṇai) was felt as one's own. This research paper provides an extensive analysis of the life of birds and animals as depicted in ancient literature—specifically in Kurunthogai, Narrinai, Akananuru, and Purananuru—within both biological and literary contexts. The primary objective of this study is to explain the behavioral patterns and lifestyles of non-human beings as portrayed in Sangam literature.
திருவாசகத்தில் ஐம்புலனடக்கம்: சைவ சித்தாந்த மெய்யியல், அறிவியல் மற்றும் சமூக-உளவியல் பார்வைகளின் ஓர் ஆய்வு
Thiruvasagam, which stands as the eighth volume of the twelve Thirumurais, is a supreme philosophical treasure that explains the evolutionary growth of the human soul and the methods to remove the malas (impurities) that hinder it from reaching the Divine. Specifically, Manickavasagar elaborates extensively through various metaphors and similes on the dominance of the five senses and the necessity of disciplining them. The human body is likened to a chariot, while the five senses are viewed as the horses pulling it. Only if these horses operate under proper guidance can the soul reach the goal of Veeduperu (Liberation/Salvation). Conversely, the central theme of Thiruvasagam posits that if each sense pulls in a different direction, the soul will suffer, submerged in the great ocean of births. Based on the hymns regarding the control of the five senses in Thiruvasagam, this research paper provides a detailed analysis of the methods suggested by Manickavasagar to control the senses and the miseries resulting from sensory indulgence, framed within the contexts of Saiva Siddhantha, modern science, and psychology. Furthermore, this article demonstrates how sensory control aids not only in spiritual maturity but also in living as a complete human being.
இறை சிந்தனை நோக்கில் திருவாசகமும் திருக்குறளும் : ஓர் ஒப்பீட்டு ஆய்வு
In the landscape of Tamil literature, Thiruvasagam serves as a philosophical treasure trove nurturing the crop of devotion, while Thirukkural stands as a manual for living that scales the peaks of human ethics. Although these two works differ in their individual approaches, it is noteworthy that they share a unified vision in explaining divine thought. It is a philosophical truth that the Almighty grants every birth specifically to resolve our sins and virtues (Punya and Papa), and that the day birth is confirmed, death is also determined. Human life is essentially a field for experiencing and exhausting one's karmas (actions). Both Manickavasagar and Thiruvalluvar emphasize that the ultimate purpose of birth is for the soul, which originated from the Divine state, to return to that primordial state. This research employs a comparative method to examine how Manickavasagar’s path of melting devotion and Thiruvalluvar’s intellectual ethical path converge at the single point of "reaching God." Despite one being the eighth volume of the Panniru Thirumurais and the other being the "Universal Veda," both Thiruvasagam and Thirukkural express identical thoughts without divergence on concepts such as clinging to the Lord’s feet, removing karmic bonds, and seeking liberation from the cycle of rebirth.
DISCOVERING THE PAST: THE NOYYAL RIVER VALLEY EXCAVATIONS AND ITS SOCIO-CULTURAL IMPACT
The Noyyal River Valley, located in the Coimbatore region of Tamil Nadu, is an important archaeological zone. Explorations and excavations at Vellalore, Sulur, Boluvampatti, Perur, Kodumanal and Molapalayam have unearthed Roman coins, semi-precious stone beads, terracotta figurines, terracotta beads, iron tools, shell ornaments, different types of pottery, inscriptions in Tamil-Brahmi and Vatteluthu scripts, and burial remains, etc. These findings reveal strong trade connections with the Romans and other regions of India. The evidence of bead-making, iron and steel making, weaving tools, shell ornament making and pottery industries shows that early societies in the region were prosperous and skilled. Additionally, evidence like megalithic burial sites, habitation layers and structural remains proves the existence of a planned community spanning from the 3rd century BCE to the 9th century CE. On the whole, the excavations conducted in the Noyyal River Valley contributed to know about the socio-cultural history of western Tamil Nadu during the early period.