The animal, the master & the bond

Shaiva Siddhantham (शैव सिद्धान्तः, சைவ சித்தாந்தம்) has a concept of Pashu (पशु, பசு) Pathi (पति, பதி) Pasham (पाश , பாசம்).

Pashu

Pashu is the name for a cow or cattle or just an animal. It also means the normal innocent folks (us) who go about their daily work.

Pathi

Pathi means master. In this case, Pathi is the master of the Pashu. The famous Yogic pose seal with surrounding animals from the Mohenjodaro excavation site is called the Pashupati (master of animals) seal. Pashupati is also a name for Shiva.

Pasham

Pasham refers to a bond. This can be a physical bond, like a rope, called a Pasha Kayiru. This can also be a bond of affection, which is the meaning in Tamizh.

Jnanam

Next comes of concept of Jnanam (knowledge) which is classified as Pashu Jnanam, Pasha Jnanam & Pathi Jnanam.

Pashu Jnanam

Normally, an animal is considered innocent & without knowledge. We sometimes feel pity for it. It just leads its life without any higher pursuits. When we see a human in distress, we feel pity for that human. A lack of luck & knowledge in navigating the complex human system leads to distress. Extending this further, is there any of us who does not have difficulties? Is any of us truly happy in our search for permanent happiness? Maybe we are all to be pitied? When the Pashu thinks that maybe there is something more that our daily activities, something beyond that needs to be sought, this is Pashu Jnanam.

Pasha Jnanam

Next is Pasha Jnanam. We have attachments to our family, friends, property, profession, school, college, gender, race, religion. How will take an insult to one of these? Our reaction determines our level of attachment. Maybe there is a different kind of attachment that we have that we are not normally aware of? Maybe an attachment to something beyond? Maybe everything is connected & attached? 

Most Vigrahas will have a Pasha Kayiru, a rope indicating the bond and also a sharp & blunt weapon that can break the bond. The one that will break the temporary material attachments & pull us towards the permanent attachment.

Thiruvalluvar in his Thirukkural says:

பற்றுக பற்றற்றான் பற்றினை அப்பற்றைப்

பற்றுக பற்று விடற்கு.

This means: desire the divine that has no desires & is beyond desire, to remove your (temporary) desires. Note that Thiruvalluvar did not add his name as a credit to the Thirukkural. The earliest reference to the authorship is from a Saivite text called திருவள்ளுவ மாலை which has other authors praising Thiruvalluvar for his Thirukkural.

Thie also mirrors an Upanishad analogy: desire like a lamp that burns itself out by focusing inside, rather than desire something external that will never permanently satisfy, like ghee in a fire.

When the Pashu starts investigating if there is a bond beyond, that is Pasha Jnanam.

Pathi Jnanam

Let us say that a cow is tied by a rope by a master. The cow can wander wherever it wants but cannot go beyond the rope. Maybe free will exists but is limited in scope. 

Maybe for all of us, there is such a bond. Instead of something with human emotions, maybe it is something beyond all emotions, beyond all comprehension, all pervading. Maybe we don't even need to seek it outside, being all pervading, it is within us.

When the Pashu finally knows the true nature of the Pathi, it knows the true nature of itself. It need not seek anymore. This is Pathi Jnanam.

References

Sudha Seshayyan's Upanyasam on Thiruvacagam