India is one of the most unique countries in the world for two basic reasons \u2013 Its diversity of culture and languages, and conversely, the underlying unity in the diversity. To its detriment, however, the unity has been incorrectly overlooked and has fallen due to agenda-driven culture-sensitive arguments, which stem on the cultural parameters such as ancientness, versatility, and inadequacy; and thereby, is led away from cherishing the diversity of the nation. Political agenda has historically ingrained a wedge between the north and the south of India, and the little understanding of history and the nature of polity has allowed for this illness to persist. Not embracing the diversity, which has resulted in a nuanced flavour of each tradition, the Bh\u0101rat\u012bya(s), like other nations of the world, are fighting over the supremacy of their traditions. A reflection of this pernicious thought can be observed in discourses that pit Tamil against Sanskrit, and the impending argument valuing one over the other. An apt analogy to this would be to ignorantly fight over the grandeur of pearls over corals. This polemic stems from one basic point of contention \u2013 the need to substantiate the superiority of the language\u2019s ancientness. In essence, the argument rests on the erroneous notion that the more ancient of the languages must be prominent. As K\u0101lid\u0101sa states in his historical play, M\u0101lavik\u0101gnimitram, an object can neither be deemed to be of higher quality, owing to its antiqueness nor can it be dismissed as insignificant, on account of its novelty. The discernment on the worthiness of an object should, devoid of prejudice, be objective. Essentially, the arguments on the hoariness of a language, attesting to its significance, is seemingly illogical. Instead of arguing on the idiosyncratic opinions of native languages; observing the inter between the languages, the unique flavour, and the mutual growth, would undoubtedly leave us the richer, as no language or culture can grow in isolation. Their growth assimilates from diversity, and the same is the case with Tamil and Sanskrit. Without a doubt, similar concepts, sentiments, and literary tools exist in both languages. Instead of proclaiming over the source of the aforementioned similarity and its pale reflections, it is wise to observe how the unique flavours of languages and inter-mingling of culture offer a global experience. The classical text Vin\u0101yagar-agaval1, written by Auvaiyy\u0101r, is an ideal example of a fine synthesis between the Tamil and the Sanskritic tradition. The ongoing research on the work concentrates on its evident Tamil background, on the \u015aaiva basis of the work, known as \u015aaiva-siddh\u0101nta. Not much has been done to analyse the hymn in the light of the G\u0101\u1e47\u0101patya texts of the Sanskrit corpus, or the G\u0101\u1e47\u0101patya faith, at large. The scholars point out that the Vin\u0101yagar-agaval is a rather heterodox text in the corpus of Tamil Bhakti literature, as it leans more towards the esoteric harnessing of the Ku\u1e47\u1e0dalin\u012b-\u015bakti or the life force of a human being. Parallels have been drawn with the leanings exuded by the Tamil mystic Tirum\u016blar, but the work has been categorised largely as a unique one, which speaks of liberation more in terms of the harnessing of energy. 1 The name Vin\u0101yaka is spelled Vin\u0101yaga in Tamil as the consonant-sounds of \u2018ka\u2019 and \u2018ga\u2019 are represented by the same written consonant in Tamil. Upon closer examination against the background of the G\u0101\u1e47\u0101patya faith of the Sanskritic framework, Vin\u0101yagar-agaval may be derived as a unique blend of the Tamil and Sanskritic traditions. The hymn is an exquisite synthesis of Tantra \u2013 central to G\u0101\u1e47\u0101patya faith, Bhakti \u2013 a characteristic of both the G\u0101\u1e47\u0101patya faith, and the Tamil spiritual tradition, and Yogic practices and tenets that find explicit expression in the Sanskritic tradition (particularly the G\u0101\u1e47\u0101patya faith). The information available regarding the author of the hymn is limited. The hymn is attributed to Auvaiyy\u0101r III, the third of the three Auvaiyy\u0101rs accepted in the history of Tamil literature. Evidence points to her having lived somewhere in the 14th century during the reign of the Chola monarch and was the contemporary of the great Tiruvalluvar. Inadequate evidence points her to have Br\u0101hmanical roots, which makes her hymn fascinating from a historical, social, religious, and cultural perspective. To date, there exist arguments that Yogic and T\u0101ntric practices are allegedly the safeguards of the Sanskritic tradition and thus, championed by br\u0101hma\u1e47as. This hymn, however, is starkly anomalous to this notion. It is, at once, an outpour of Bhakti touted to be the safeguard of the Tamil Bhakti movement; and a manual explicating the nuanced ascension of a mystic through esoteric practices, accepted as the central tenet of the school of Tantra and Yoga of the Sanskritic tradition. With the fact that Auvaiyy\u0101r is not associated with Br\u0101hmanical roots, it seems fair-minded to conclude that she must have imbibed the understanding of the Yogic and T\u0101ntric practices from other sources in the society, which in turn draws down to diverse flavour extant in that society. Essentially, the hymn seems to reflect a catholic society, where traditions were not distinguished as strictly Sanskritic or Tamil. It suggests a more hybridised society, where myriad traditional and religious practices were joyfully accommodated, and more importantly, a society where divergent practices converged to be assimilated into existing practices readily. The literal meaning of the title of the hymn, \u2018Vin\u0101yagar-agaval\u2019 is a plea or a cry out to lord Vin\u0101yaka. The hymn is comprised of 72 verses of stunning poetic outburst; some verses exhibiting grandeur, others endearing in tenderness, and even others awe-inspiring in profundity. The hymn begins with physical description of Lord Vin\u0101yaka, who is portrayed as the traditional Elephant-faced One. The attributes of the physical form can also be interpreted as a juxtaposition to the esoteric representation of the same divine potential, which rests as Ku\u1e47\u1e0dalin\u012b-\u015bakti in the microcosmic representations of creation, namely the human body. Auvaiyy\u0101r describes the endearing form of the lord in rapturous terms and then cries in awe thus: \u0b9a\u0bca\u0bb1\u0bcd\u0baa\u0ba4\u0bae\u0bcd-\u0b95\u0b9f\u0ba8\u0bcd\u0ba4 \u0ba4\u0bc1\u0bb0\u0bbf\u0baf\u0bae\u0bc6\u0baf\u0bcd\u0b9e\u0bcd-\u0b9e\u0bbe\u0ba9-\u0b85\u0bb1\u0bcd\u0baa\u0bc1\u0ba4\u0bae\u0bcd \u0ba8\u0bbf\u0bb1\u0bc8\u0ba8\u0bcd\u0ba4 \u0b95\u0bb1\u0bcd\u0baa\u0b95\u0b95\u0bcd \u0b95\u0bb3\u0bbf\u0bb1\u0bc7! sorpadam-ka\u1e0danda turiya-meij\u00f1\u0101na-arpudam nirainda karpaga ka\u1e3bire! O\u2019 will-yielding Tusker who stand the very embodiment of the turiya state2, a state of Supreme wisdom that defies expression! - Vin\u0101yagar-agaval 2 A state of consciousness defined as the most elated; a state beyond the waking, dream and sleeping states of existence. This reflects the basic tenet of the G\u0101\u1e47\u0101patya faith, where lord Ga\u1e47e\u015ba is both, the manifestation of elephant-faced incarnation and the endearing son of lord \u015aiva, and the eternal embodiment of wisdom and consciousness, which can only be experienced and not explicated. Auvaiyy\u0101r further describes Vin\u0101yaka as the one, who reveals the secret to activate the Ku\u1e47\u1e0dalin\u012b-\u015bakti that rests in the m\u016bl\u0101dh\u0101ra-cakra, located at the base of the spine. A few Tamil scholars describe this aspect of Vin\u0101yaka\u2019s conception and methodology to liberation as heterodox to the overtly devotion-oriented school of \u015aaiva-siddh\u0101nta thought, which they believe to be the basis for Auvaiyy\u0101r\u2019s hymn. The conception and methodology, however, bear no anomaly when seen in the light of Lord's conception in the Sanskritic framework. The Ga\u1e47apati-atharva\u015b\u012br\u1e63a Upanisad explicitly states Ga\u1e47apati as the reveller in the m\u016bl\u0101dh\u0101ra-cakra, and can thus easily be accepted as one who could and would lead a devotee to liberation through the medium of Ku\u1e47\u1e0dalin\u012b-yoga. \u0924\u094d\u0935\u0902 \u092e\u0942\u0932\u093e\u0927\u093e\u0930\u0938\u094d\u0925\u093f\u0924\u094b\u093d\u0938\u093f \u0928\u093f\u0924\u094d\u092f\u092e\u094d\u0965 tva\u1e41 m\u016bl\u0101dh\u0101rasthito'si nityam|| Eternally do you reside in the m\u016bl\u0101dh\u0101ra-cakra - Ga\u1e47apati-atharva\u015b\u012br\u1e63a It is interesting to note that the reflection of Oneness in the Vin\u0101yagar-agaval that is derived from the evident dualistic philosophy of \u015aaiva-siddh\u0101nta. Auvaiyy\u0101r states that Vin\u0101yaka revealed the essence of Sad\u0101\u015biva (the Supreme) within the word (pa\u00f1c\u0101k\u1e63ar\u012b) and the embodied Supreme of the \u015aivali\u1e45ga within her heart, thus identifying the Supreme within her. She states further, \u0ba4\u0ba4\u0bcd\u0ba4\u0bc1\u0bb5 \u0ba8\u0bbf\u0bb2\u0bc8\u0baf\u0bc8\u0ba4\u0bcd \u0ba4\u0ba8\u0bcd\u0ba4\u0bc6\u0ba9\u0bc8 \u0baf\u0bbe\u0ba3\u0bcd\u0b9f\u2028\u0bb5\u0bbf\u0ba4\u0bcd\u0ba4\u0b95 \u0bb5\u0bbf\u0ba8\u0bbe\u0baf\u0b95 \u0bb5\u0bbf\u0bb0\u0bc8\u0b95\u0bb4\u0bb2\u0bcd \u0b9a\u0bb0\u0ba3\u0bc7! tattuva nilaiyai tandenai y\u0101\u1e47\u1e0da vittaga-vin\u0101yaga-viraikazhal cara\u1e47e! The feet of the adept Vin\u0101yaka, who bestowed upon me the state of \u2018tattva\u2019 and won me over, is indeed the (sole) refuge! - Vin\u0101yagar-agaval The term \u2018tattva\u2019 is very significant here. Most Tamil scholars interpret this word to mean a state of true existence, with references to the tenets of \u015aaiva-siddh\u0101nta. While this interpretation is certainly acceptable in the light of the Ku\u1e47\u1e0dalin\u012b-yoga practice (which Auvaiyy\u0101r cites as the pathway to her liberation), there exists an alternative view-point as per Advaita-siddh\u0101nta, with references to the state of realisation expounded in the statements like \u2018tat tvam asi\u2019 (That Art Thou). The state of Auvaiyy\u0101r in this case can be referred to as the non-dualistic realisation of herself verily as the object of her adulation. The Ga\u1e47apati-atharva\u015b\u012br\u1e63a states, \u0924\u094d\u0935\u092e\u0947\u0935 \u092a\u094d\u0930\u0924\u094d\u092f\u0915\u094d\u0937\u0902 \u0924\u0924\u094d\u0924\u094d\u0935\u092e\u0938\u093f\u0965 tvameva pratyak\u1e63am tattvamasi|| You are the very embodiment of (the tenet) \u2018tat tvam asi\u2019. - Ga\u1e47apati-atharva\u015b\u012br\u1e63a The \u015aaiva-siddh\u0101nta school of Bhakti makes its entry yet again when Auvaiyy\u0101r concludes with the surrender unto the embodied Supreme. The Vin\u0101yagar-agaval thus stands out as a unique amalgamation of certain aspects of the Tamil tradition and Sanskritic tradition; and verily a testimony to the seamless flow of spiritual thoughts from the one to the other, in the mind of a Catholic society Auvaiyy\u0101r can be seen as a representative of.