Master of the Word§
Bṛihaspatiḥ§
बृहस्पतिः§
From Tattvāloka, February-March, 1990§
N THE PRIMORDIAL THROB, ADYA SPANDA, THE TANTRA SAYS, INHERES A series of vibrations that take the form of sound, nāda. This is the word, the Word Eternal, Nityavak of the Veda, which itself became all the worlds. Vāk descends for the purpose of creation, with Her four cosmic steps. The Veda says that all speech is measured out in four steps or planes, impelled by the mind, and these are known to the knowers of Brahman. The first three are cryptic, hidden in secrecy, while the fourth step is human speech, that is, the ordinary word.§
These four steps, or aspects, are: sthūla, the physical substance of matter; sūkshma, the vital life force supporting and circumferencing it; kāraṇa, the causal, the mind principle; and mahākāraṇa, the great causal, the high Supernal, where abides the Word with all the original rhythm. And these again correspond to the four states of consciousness: jāgrat, the waking state; svapna, the dream state; sushupti, deep sleep; and turīya, the fourth condition, that which is beyond these three.§
The tantrikas, while admitting the principle of the division, apply it for practical purposes, dealing with the subject from a psycho-physical and psycho-spiritual point of view. Naturally, therefore, since the subtle centers play a vital part in their yoga, they locate the vāk of the states in the nervous system. They name it para, pasyānti, madhyama and vaikharī. The first and the supreme force—the primordial paravāk—is beyond the ordinary reality. It is unmanifest but turned towards manifestation. It is the great causal mahākāraṇa, and as such its center is at the base of the spinal column that supports the nervous system. This bottom is mūlādhāra, the root center of the physical being. Next is pasyāntivāk, the word that perceives; and this is the causal, located in the navel center. Then is madhyamavāk, the middle, the word in the intermediate, subtle region between the navel and the throat, which is the region for the expression of speech, called vaikharīvāk. Gaṇapati as Brahmaṇaspati is the Master of the Word, the Lord of Satya Mantra. And so, the Tantra conceives Him as having His abode in the mūlādhāra of beings, from where speech originates in the form of paravāk.§
Seat of Mūlādhāra§
It is said in the Veda that Brahmaṇaspati descends deep down into the inconscient waters to bring about in creation something stable and solid. In the macrocosm, His whole process of creation starts from the bottom. His action applies equally to the microcosm. In the microcosm, in the human being, there are different planes and parts of being which are governed by conscious centers and sources of the dynamic powers of the being, which again act as focal points for the consciousness to operate. These centers, picturesquely described as chakras (wheels of power), or padmas (lotuses) ready to unfold, are situated in the subtle body and are arranged one above the other in an ascending series from the lowest physical to the highest mind center and spiritual center. The lowest physical is represented by the bottom-most center, mūlādhāra, and Gaṇapati operates from there as the unmanifest word.§
There is an ancient Tamil classic known as Vināyaka Ahaval, attributed to Auvaiyar, which is in praise of Gaṇapati. Fittingly, it starts with the words sitak kalabhach sentamarippum padachilambu pala isai pada, which means, superficially, “the various notes raised by the anklets adorning the lotus feet of the Lord, which are as cool as sandalpaste.” The cool sandal gandha is the measure, tanmatra, of the earth element, pṛithivī tattva, and sentāmarai is the red lotus. Obviously, the mūlādhāra center is indicated, which is known as the kulam, where the earth element, the lowest physical, abides. Similarly, by padachilambu is indicated the quarter of speech, paravāk. At the outset of itself, the ancient Tamil classic praises Gaṇapati as the form of paravāk, having his abode in mūlādhāra.§
In the mūlādhāra is the potential energy picturesquely represented as the sleeping serpent power kuṇḍalinī śakti. There is a fire there, which in its gross form is jaṭharāgni, the physical fire, the fire that cooks all food, digests it and transforms it to sustain the physical organism. The other form is vaiśvānara, the soul in the heart of every being, the jīva, the Self, the Skanda of the Purāṇas. Still another form is the vaidyuta, electric energy, from which speech arises, thereby representing Gaṇapati. When Gaṇapati becomes active in the mūlādhāra, when His grace is felt, the kuṇḍalinī śakti wakes up, the fire shoots up its flames, opening the centre at the summit and filling the whole system with a downpour of nectar-like bliss. Then one is able to realize the Godhead in the mantra and know the sign of the Lord in the conscious mind—Sattattil sadāśivam katti, sittattil Śivaliṅgam katti, as the Tamil classic says.§
Powers and Personalities§
Many are the powers and personalities of Gaṇapati. The universe is created in the form of groups (gaṇas), and for each gaṇa there is a Gaṇapati, collective head. Thus, there are innumerable Gaṇanāthas and Vināyakas. At least in the Mahāśodha Nyāsa, in the Śākta Tantra, there are as many Gaṇeśas as there are mātṛikāksharas, letters of the alphabet, that is, 51. Gaṇapati in the form of an infant, Bāla, indicates possibilities of growth and future unfoldment for the aspirant. Gaṇapati as a dancer points to dynamic, harmonious activity geared towards progress.§