Author name: Sri Shakthi Sumanan

Definition and Etymology of Tīrtha

Generally, we understand a tīrtha (pilgrimage site) as a sacred place, such as Vṛndāvana, Prayāga, Puruṣottama Puri, Kāśī, Bhubaneśvara, and many other holy sites that are sanctified and named accordingly. However, we must delve into the deeper meaning of the term tīrtha itself.

The word tīrtha is derived from the Sanskrit root tṝ (√तॄ), which means “to cross over” or “to help transcend.” Thus, anything that assists in overcoming difficulties, obstacles, or barriers—whether physical, spiritual, or metaphysical—is called tīrtha. In the context of rivers, the tīrtha is the designated point where one can safely cross the water. Similarly, in the journey of life and spirituality, a tīrtha facilitates crossing over the ocean of worldly existence (saṃsāra).

In this sense, a guru is also a tīrtha, for the guru aids in crossing the ocean of worldly bondage, leading the disciple toward liberation. Hence, the disciples of a single guru are called sātīrtha—meaning those who share the same spiritual tīrtha. This shows that the word tīrtha extends beyond physical locations and can be used in the context of spiritual guidance.

The Triadic Nature of Reality and the Sacredness of Space

The Mahābhārata, in the Śāntiparva, states that all places on Earth exist within the three guṇas (Sattva, Rajas, Tamas). However, some places are considered sacred because they exhibit a predominance of sattva-guṇa (the mode of purity). The presence of sattva in greater intensity sanctifies a place, making it a tīrtha.

Since all of existence is composed of the three guṇas, their relative proportions vary from place to place. Some places have an abundance of sattva, while others are dominated by rajas (activity, passion) or tamas (inertia, darkness). Even within sattva, there exist varying degrees—some places possess a natural preponderance of sattva, while others gain it through divine presence or the austerities of sages.

Every living being, including humans, animals, and even plants, also carries a mixture of these guṇas. For instance, certain trees like the Aśvattha (sacred fig), Vaṭa (banyan), and Nīma (neem) are considered sāttvika. Similarly, in the Vedic classification of human society (varṇāśrama-dharma), the Brāhmaṇas embody sattva, Kṣatriyas exhibit a mixture of sattva and rajas, Vaiśyas lean towards rajas, and Śūdras are primarily influenced by tamas. The same applies to animals—some, like the lion, are associated with sattva, which is why it is the vehicle of both Śiva (as Paśupati) and the Divine Mother.

The Sacred Influence of Tīrthas

Some places acquire sacredness naturally (svābhāvika), while others become sanctified due to external factors (naimittika). The sites where great sages have performed austerities retain their spiritual energy long after their physical departure. For example, the places where Buddha attained enlightenment, preached, and gave initiations continue to radiate spiritual power. Those who have the sensitivity to perceive such energies can experience this divine presence in places like Bodhgayā.

Similarly, sites where deities have incarnated or performed divine līlās hold imprints of those events in the subtle atmosphere. This is not merely a matter of faith; it aligns with subtle energetic laws. Even modern sciences like psychometry demonstrate that objects retain impressions of past events. A stone can reveal information about its origins and past associations, just as a letter can convey details about the writer’s personality and location. In the same way, spiritual impressions (saṃskāras) remain embedded in sacred places.

The Concept of Spiritual Geography

Just as divine incarnations (avatāras) manifest in the material world for a specific purpose, sacred places (tīrthas) also have their own avatāra—a divine descent into material space. Even the divine objects associated with deities, such as Viṣṇu’s śaṅkha (conch) and cakra (discus), or the sacred flowers and garlands used in worship, have their own cosmic manifestations.

Kāśī (Vārāṇasī) is not just a geographical location but a spiritual reality, described in the scriptures as kāśate tattvamatra—“the place where Truth shines perpetually.” It is believed that those who die in Kāśī are absorbed into the Supreme Light, transcending their bodily identities. This is why Kāśī-mokṣa (liberation through death in Kāśī) is highly revered.

The Science of Pilgrimage

The tradition of pilgrimage (tīrtha-yātrā) emerged as an alternative to the declining practice of Vedic fire rituals (yajñas). In ancient times, elaborate sacrificial rites were common, but as they waned, sages introduced tīrtha-yātrā as a means of spiritual purification. A properly conducted pilgrimage is believed to yield the same merit as performing a yajña.

The deeper science of tīrtha-yātrā involves a systematic process akin to nyāsa (ritual placement of divine energy within the body). Just as in nyāsa, where different parts of the body are consecrated with divine names and energies, so too is the act of visiting various tīrthas a process of internalizing divine vibrations.

Ancient sages prescribed an ideal pilgrimage route beginning from Kāmākhyā, proceeding through Māyāpur, and culminating at Kailāśa. This represents an external journey paralleling the inner spiritual ascent through the body’s energy centers (cakras).

The Inner and Outer Tīrthas

Ultimately, tīrthas exist both externally and within the human body. Kāśī corresponds to the space between the eyebrows (ajñā cakra), Kāmākhyā is located below the navel (svādhiṣṭhāna cakra), and Vṛndāvana aligns with the thousand-petaled lotus (sahasrāra cakra). The entire human body is a sacred landscape filled with pilgrimage sites. A true seeker realizes that while external tīrthas provide purification, the ultimate tīrtha is within oneself.

Thus, a realized being can perform tīrtha-yātrā inwardly, traversing these energy centers through yogic discipline. When the nectar (amṛta) of spiritual awakening flows from the crown (sahasrāra), it purifies the entire being, replicating the effect of external pilgrimage.

Conclusion

The concept of tīrtha is far more profound than a mere holy site. It represents anything that facilitates transcendence—whether it is a river crossing, a sacred place, or a guru. True tīrtha-yātrā is not just about visiting sacred places but about internal transformation. Whether through physical pilgrimage or inner contemplation, the goal remains the same: purification, transcendence, and ultimately, liberation (mokṣa).

This ancient wisdom emphasizes that the Earth itself is a sacred land, imbued with divine energy. The pilgrimage tradition was established to preserve and channel this energy, ensuring that seekers always have access to sources of spiritual upliftment. Understanding this deeper significance, one should approach tīrtha-yātrā not as mere travel but as a sacred journey towards the divine, both outside and within.

What is “Gati” (Movement) and “Sthiti” (State)?

The term “gati” refers to movement or motion, specifically the transition phase of a journey. In the scriptures, there is mention of two primary paths or movements after death:

1. Devayāna Gati (Path of the Gods)
2. Pitṛyāna Gati (Path of the Ancestors)

The Pitṛyāna Gati extends only up to the lunar realm (Chandraloka). After experiencing the fruits of past actions in that realm, the soul must return to the cycle of birth and death. This is why it is considered a circular or curved movement (vakragati).

In contrast, Devayāna Gati leads towards the solar sphere (Sūryamaṇḍala). Upon crossing the solar sphere, the soul merges into the eternal Brahman and does not return. This is a straight or direct movement (sarlagati). The scriptures widely acknowledge both types of movements.

The Pitṛyāna Gati is associated with souls destined for rebirth. Those who take this path do not stay permanently in any celestial realm; they are bound to return, whether from heaven or any other loka, to resume their journey through human birth and karma. The cycle of ascent and descent continues for such souls.

In contrast, Devayāna Gati cannot be attained without the integration of knowledge (jñāna) with action (karma). While absolute knowledge (viśuddha jñāna) is not mandatory, the harmonization of knowledge and action is essential for Devayāna Gati.

The Role of Bhakti and Yogic Disciplines

Devayāna Gati has been extensively discussed by bhakti-oriented traditions and spiritual masters. Apart from describing this path, they have also elaborated on the process of soul’s departure at the time of death, known as utkramaṇa.

One of the key spiritual pathways for liberation is Sushumnā Nāḍī, the central energy channel in the human body. Just as the Sushumnā Nāḍī exists within the body, there is a cosmic Sushumnā pathway in the universal structure, extending beyond the human body.

Sushumnā is considered a radiant solar energy channel, or a ray of the Sun. If at the moment of death, the departing soul is able to ascend through this pathway, it reaches Brahmaloka—the highest celestial realm—without returning. This is Devayāna Gati, which leads to complete liberation (mokṣa), without the possibility of rebirth.

The State Beyond Movement—The Ultimate Stillness

There exists a state where there is no movement at all. This state is not for everyone; only those who attain complete spiritual realization remain in an unchanging state of divine union with the Supreme (Paramātman). This is the state of final integration (Yoga-siddhi), achieved by great bhaktas and yogis.

If knowledge is fully developed, movement ceases to exist because the necessity for transition disappears. Movement exists only as a means to progress from lower to higher states. But once the highest state is attained, there is no returning nor moving forward—only permanent beingness in the Absolute.

The Three Fundamental States of Movement

1. “Gati-Aagati” (Coming and Going) – The soul moves upwards but returns due to unfinished karma. This is the Pitṛyāna path, bound to the cycle of birth and death.
2. “Gati without return” – The soul ascends but does not come back, reaching a state of permanent residence in the divine realm (Devayāna).
3. “Neither coming nor going” – The ultimate transcendental state where movement is not required, as the being has already attained oneness with the Supreme.

The Ultimate Realization

The highest teaching of this doctrine is that once the soul comprehends its true nature, it no longer needs to seek any other realm. The Supreme Reality (Brahman) is omnipresent, and the idea of a journey itself dissolves.

For those still in spiritual progression, moving towards higher realms is necessary until final liberation is attained. But for fully realized beings, movement has no significance.

Thus, the mystery of movement and stillness (gati-sthiti) lies in understanding the path of return, the path of no return, and the state beyond all movement.

What the Divine Mother has spoken about Omkāra is in accordance with the scriptures and represents absolute truth. The scriptures declare that Omkāra and ‘Adh’ are the primordial sounds of creation. The word Omkāra is the very embodiment of Brahman. The external radiance of the Supreme Brahman itself manifests as Śabda-Brahman (the divine sound principle). Omkāra is the very form of Parāśakti (the Supreme Divine Energy). The Upaniṣads refer to Omkāra as Umā, which signifies the Supreme Śakti of Parabrahman.

At the very foundation of creation exists Śabda (sound). In the practical realm, this is represented as Bhūḥ, Bhuvaḥ, Svaḥ. By embracing this principle, the Divine manifests the entire universe.

The Dual Nature of Sound: Parā and Aparā

Sound, according to its nature, is classified into two types:

1. Parā Śabda – the primal, transcendental sound or the original spandana (vibration), from which all elements and emotions of the universe emanate.
2. Aparā Śabda – the secondary, manifest form of sound, which further subdivides into three levels:
   • First Level: The sound and its meaning exist as an indivisible, eternal experience, continuously self-luminous.
   • Second Level: The same sound, when emerging as a mental construct, begins to vibrate within the plane of consciousness.
   • Third Level: At this stage, the sound turns outward, interacting with external elements, impacting the medium of air.

As long as the sound exists solely in the state of sankalpa (pure will), there is no external air element involved. During this stage, divine light and sound vibrate continuously in their pristine state, pervading the chidakāśa (the pure consciousness space). However, upon contact with external air, the sound begins to condense and merges with prāṇa (life force). This results in the emergence of breath (inhalation and exhalation), and as it passes through the śrotra (ears) and other sensory channels, it manifests in the form of audible speech. This stage is referred to as Vaikharī Vāṇī (the gross form of speech).

Vaikharī: The Stage of Bound Consciousness

At the Vaikharī stage, the Jīva (individual being) remains in a state of bondage. The entire Virāt Prapañca (cosmic manifestation) unfolds within this domain. Though infinite worlds exist, they all remain bound within the realm of external air. In this state, the ego-consciousness (dehābhimāna) remains prominent. The artificial correlation between words and their meanings is established here. In this stage, the improper flow of breath, due to incorrect articulation, moves between the iḍā and piṅgalā nāḍīs, keeping the suṣumnā nāḍī blocked.

In the laukika (worldly) realm, Vaikharī is recognized as spoken language. However, pure sound does not reside within Vaikharī or even within Antaḥ-Vaikharī (the subtle internal speech). After surpassing Antaḥ-Vaikharī, the pure form of thought manifests as divine light. At this stage, the leftward and rightward motion of prāṇa stabilizes, and the sound ascends towards the states of Ādivāk and Parāvāk.

Parāvāk: The Supreme Speech and Śabda-Brahman

At its pinnacle, this sound is known as Śabda-Brahman, which is inseparable from Para-Brahman. It is at this level that true self-realization (Aham-Bodha) takes place. In this state, the entire universe is experienced as the Self. Yogis and ṛṣis specifically indicate Parāvāk in its Omkāra form.

Beyond Brahmā, Viṣṇu, and Rudra, all manifestations—past, future, gross, subtle, and causal—emerge from this supreme sound. The concept of Śabda (sound) as the root of creation is found in every religious tradition of the world.

Seed Mantras and the Absolute ‘I’ Consciousness

The various bīja mantras in Tantric traditions originate from the absolute state of “I” (Ahaṁ Sattā). Attaining this realization leads to awakening, or supreme consciousness.

All languages of the world stem from a root phonetic system (varṇamālā). Regardless of their structural differences, their origin remains singular. The building blocks of languages arise from these fundamental phonetic units. Through language, emotions are expressed, yet the transcendental sound (varṇātīta nāda) alone is the essence of true cognition.

This primordial sound principle exists behind all alphabets across different languages of the world. Its essential radiance is the very Mahājyoti (Supreme Light), leading to the realization of Omkāra. As a result, even though Omkāra may not be directly apparent in every language, it remains the underlying foundation of all linguistic expression. Those who achieve mantra consciousness through continuous japa can perceive this truth.

From Impure Sound to Pure Sound: Entering the Inner Realm

It is further stated that by moving from impure sound to pure sound, one enters the inner realm. Understanding this esoteric process is essential.

As previously mentioned, when the mind turns upwards (ūrddhvamukha), the divine sound spontaneously reveals itself. Through continuous japa, where the nasal resonance (anusvāra) is infused into the sound, the gross covering dissolves, allowing sound to merge into Nāda (divine resonance).

In Tantric practice, deep meditation on the anusvāra (nasal vibration) after each syllable facilitates this transformation. Once immersed in Nāda, the universal channel opens. This results in the unbinding of knots (granthis) within the being.

The Granthis: Knots of Ego and Liberation

Within the individual, various psychic knots exist:

• Bhāvagranthi (knot of emotions)
• Dravyagranthi (knot of material attachments)
• The fundamental granthi is Aham (the ego-principle).
• Brahma Granthi, Viṣṇu Granthi, and Rudra Granthi are different levels of binding knots.

However, mere dissolution of the gross granthis is insufficient—one must transcend the subtle emotional knots as well. Attaining this state of granthi-free existence is called mukti (liberation).

The Final Liberation: Transcendence Beyond Ego

The ego, which is at the core of dehātma-bodha (body-identity awareness), is known to all. When the knots are completely untied, the Jīva no longer perceives itself as a finite entity, but rather experiences the entire universe as its own. Due to the absence of binding limitations, such a person is known as a mukta puruṣa (liberated being).