By
Sri Swami Sivananda
A DIVINE LIFE SOCIETY PUBLICATION
First Edition: 1950
Second Edition: 1974
Third Edition: 1996
(3,000 Copies)
World Wide Web (WWW) Edition : 2000
Website: http://www.divinelifesociety.org/
This WWW reprint is for free distribution
© The Divine Life Trust Society
ISBN 81-7052-115-7
Published By
THE DIVINE LIFE SOCIETY
P.O. Shivanandanagar—249 192
Distt. Tehri-Garhwal, Uttaranchal,
Himalayas, India.
OM
Dedicated to
LORD SHANMUKHA
The Consort of Valli, Deivayanai,
The Destroyer of all Asuric Forces,
and the Bestower of Divine Strength,
Wisdom, Peace, Bliss and Immotality
And to
All His Devotees and
Seekers in the Path of Truth.
OM
|
Contents
The Advent of Lord Skanda or Karttikeya, the purpose of His incarnation
as an Avatara and its significance should be of great importance and
of immense value to seekers after Truth. Lord Skanda, also known as
Shanmukha, is adored and worshipped with intense faith and devotion
throughout South India and Sri Lanka. And naturally it will be of great
interest to all His devotees, in particular, to know more about Him,
the significance of His birth and His life and career as a victorious
General.
Sri Swami Sivanandaji, the author of this book, graphically describes
the above-mentioned subjects in his usual style,-inspiring and direct,
instructive and illuminating, soul-elevating and at once impressive.
It is needless to introduce him to the readers, who is so very well-known
as a versatile genius in all the spiritual subjects and as an author
of many an immortal and monumental work that breathes the spirit of
ancient wisdom and of direct and intuitive realisation of the Supreme.
The book has been divided into two parts-Part One dealing with the
main theme, and Part Two consisting of Appendices.
Part One has six sections. Section One deals with the introductory
portion,-it acquaints the reader with the purpose and significance of
the incarnation of Lord Shanmukha and His Worship, as also of the previous
birth of the Asuras. The subject dealt with in Section Two is the Skanda
Purana. It describes, though in brief, the Divine advent and the glorious
deeds of Lord Skanda-the conditions that preceded and necessitated the
Birth of the Lord, His auspicious Avatara, His Bala Lilas, His commanding
of the Deva army against the Asuras and His glorious victory over them,
ending with His marriage with Deivayanai and Valli. Section Three exclusively
deals with the esoteric significance of the story, in its different
aspects. Section Four gives an account of some of the prominent Bhakta-Saints
of Skanda; and Section Five of a few of His most important temples at
different places in South India and Sri Lanka. Three messages from Sri
Swami Sivanandaji, written on the occasion of Skanda Shashthi in the
years 1945, 46 and 47, and one message from Sri Swami Krishnananda in
1980 have been grouped together in Section Six.
Part Two consists of four Appendices, which would interest and benefit
the readers a great deal. Appendix One consists of the Skandopanishad,
the Karttikeya Stotra, Subrahmanya Mantra, Dhyana Sloka and Shanmukha
Gayatri (all in Sanskrit Original and meaning in English); the Ashtottara-sata-namavalis
of Lord Subrahmanya, Devasena (Deivayanai) and Valli (all in Sanskrit);
the different Names of Lord Skanda and their Significances. Inspiring
and soul-elevating songs, Kirtans and Dhvanis of Lord Shanmukha have
been grouped under Appendix Two. Appendix Three describes in detail
everything about Kaavadi; and Appendix Four is Bibliography.
In the introductory pages have been included two articles on Lord Skanda,-one
from Sri Swami Chidanandaji and one from Sri Swami Krishnanandaji,-as
also a hymn by Sri Swami Shanmukhanandaji, which add to the beauty and
utility of the book.
Bhaktiratna Sri Swami Shanmukhanandaji, M.S. G.S., who helped the author
in various ways in writing the first edition of the book by acquainting
him with valuable narratives and interesting anecdotes, deserves special
mention and appreciation.
We consider the book as a masterpiece production and that it ranks
with the other prominent works of Sri Swami Sivanandaji, on religion,
viz., "Lord Siva and His Worship," "Lord Krishna, His Lilas and Teachings,"
and "The Life and Teachings of Lord Jesus," which have been well received
and appreciated by the reading public.
Since the second Edition of the book went out of print many years back,
there has been a persistent demand for it, which has necessitated the
reprinting of the same. While reprinting the book, we have taken the
opportunity to revise it thoroughly. We hope that this work too will
find a place in every public library and individual household.
THE DIVINE LIFE SOCIETY
(Sri Swami Chidananda)
The Birth of Skanda
We have the nine-day worship of the Divine Mother, during the Navaratra.
Even so the Skanda-Shashthi is the traditional six-day worship of Lord
Skanda or Karttikeya, the spiritual offspring of Lord Siva. We may even
say that He is Lord Siva Himself, the Power of Lord Siva personified.
This great Avatars of Karttikeya is of deep significance and of very
special importance to us, who have dedicated ourselves to the spiritual
ideal, who have, by the Grace of God, begun to feel that the real purpose
of life is not to be attained by enjoyment of the perishable objects
of this physical world, but by striving to achieve the realisation of
the spiritual ideal, by the attainment of the Eternal, the Imperishable;
for, the manifestation of the Lord as Skanda has been in the nature
of a practical demonstration of the laws that operate upon the inward
path of ascent unto divinity. Saints and sages are, as it were, a living
commentary upon the great scriptures; even so the great Avataras, the
Divine personalities of our Puranas, their life and Lilas form a demonstration
of the laws that operate upon the spiritual realm, of truths pertaining
to the inner life of Yoga, inner Sadhana and Sakshatkara. Different
aspects of this inner life of Yoga and Sadhana are brought out and demonstrated
by different manifestations of the Supreme Deity and their various Lilas.
If their right significance is understood, it will be of immense practical
help and guidance to the Jiva which is trying to attain the Supreme
and to realise the Paramatman.
In the Skanda Avatara is brought out the fact of the eternal struggle
between Avidya and Jnana, between the lower Asuric and the higher divine
forces, that operate both upon the cosmic scale as well as within the
individual Prakriti; and the resolution of this eternal struggle and
its consummation in supreme triumph to the divine forces is brought
out in the Skanda Lilas.
We are told that Tejas burst forth from the Ajna Chakra of
Lord Siva, which assumed the form of Lord Skanda. Thus He is the Jnana
Jyoti. A very significant fact is there that ultimately He was taken
out of six lotuses by Goddess Parvati from the Saravanappoigai, the
lake where reeds were growing. We know that the supreme spiritual experience
or the Aparoksha Anubhuti is attained, in Yogic parlance, through Shat-Chakra-Bheda
or by piercing the six plexus. It is the emerging out of the six lower
lotuses that finds the Jiva ultimately in a state of perfect (Purna)
Yoga or Wisdom in the Sahasrara Chakra. Thus, in Skanda we have the
ultimate product of an emergence out of the six lotuses or Shat-Chakras
and this we know to be Supreme Wisdom. Therefore, Lord Skanda is a mass
of ultimate transcendental Supreme Knowledge that has to destroy nescience,
Ajnana or darkness, represented upon the plane of manifest cosmos in
the form of the Asuric hosts.
The Prerequisite to the Descent of Grace
The very first factor of significance which seekers have to realise
is that the Grace of the Lord, which was instrumental in leading one
party to victory, came out to support the Devas and it was the fitness
of the party that dictated the descent of the Grace. Herein the first
truth is revealed that if the aspirant in his struggle should become
fit to approach the giver of Grace for the bestowal of Grace, he must
first make himself of Daivi-Prakriti and possess Daivi-Sampat. The accessibility
to this fountain-head of Grace from which we may draw support is conditional
upon the nature of the one who approaches it. Because they were Devas,
they could approach the Gracious Lord in order to ask for His Grace.
We have to become Adhikaris, if we may approach the one who is
to bestow grace upon us and who is to provide us with the necessary
leadership and the strength to overcome the evil forces with which we
are trying to battle. This is given out by all Acharyas, all great seers
and Mahapurushas in the form of the Sadhana-Chatushtaya, the Yama-Niyama
or the Sadachara, the acquisition of Daivi-Sampat. This is an indispensable
prerequisite for every seeker who wishes to get the better of the lower
self and set foot on the path of Yoga.
Guru is Skanda-Sakti
Upon this human plane, the Guru or the spiritual preceptor or guide,
who is to help us and to lead us to victory in our battle with Avidya
or our lower nature, is the counterpart of Lord Skanda. He is the personification
of Skanda-Sakti. Skanda is the personification of the total Sadhana-Sakti
or Yoga-Sakti in this world. It is through Yoga-Sakti that one can attain
perfect victory over all the forces of darkness that comprise Ajnana
or ignorance and attain the fullness of wisdom. The law which has been
demonstrated by the Skanda Avatara is, in actual life, brought out by
the representation of Skanda in the form of the Guru, by the representation
of the Devas or the celestial party in the form of the aspirant who
has purified himself and attained the Sadhana-Chatushtaya and thus has
become an Adhikari in order to approach the Guru and try to get his
Grace.
We have to consider the next stage in the unfoldment of Skanda Lila.
The Devas did not at the very outset approach the Lord and say, "Lord,
there is a battle to be fought between ourselves and the Asuras. In
this battle we desire to have victory. Therefore, you should help us."
First and foremost, they had recognised that there was a certain force
to be opposed, and they had recognised that that force was something
undivine and against their real nature, which should be overcome. In
thus doing, they gave out two laws. One is that we have first to recognise
the presence of the lower self and that we are distinct from it; and
that the lower self is an obstacle within us, an undesirable element
within our nature. And we must align ourselves not with that force but
with the divine forces. The second is the truth that mere recognition
of this or acceptance of the fact that the lower self is undesirable
and must be overcome is not enough; we must put this recognition into
dynamic action. We must manfully set about trying to do this process
of breaking down all these elements of the evil, lower nature with all
our heart and all our might. God helps those who help themselves, is
a well-known old adage. This is very true upon the spiritual path. Unless
we demonstrate our sincerity and completely rid ourselves of the impurity,
unspiritual and undivine, by means of practical effort and actual striving,
we have not yet attained the fitness to ask for grace. We must exert;
then we become deserving. Then we can desire to obtain the help of the
higher powers. This is a law which the majority of seekers are prone
to disregard because recognition and acceptance of this law is very
uncomfortable and inconvenient. For, it implies that we have to strive
and to make effort, and the lower nature will not easily sanction this,
inasmuch as in the beginning of the spiritual practice, to a great extent,
the personality of the seeker is under the habitual dominance of the
lower nature, its old tendencies, old habits, inclinations, etc. There
may be a desire or even sincerity; but it is all theoretical and the
Tamoguna which is the prominent feature of the lower nature will not
easily allow the aspirant to put forth right exertion. To bring out
this law in a telling manner, we are told that the Devas again and again
gave battle to the Asuras, not once but time and again; and it was after
repeatedly being worsted in battle that they found that, in spite of
their earnest and sincere practical efforts to overcome the evil forces,
they were yet not crowned with victory. Then it is that the celestial
hosts turned to the Supreme Lord and prayed for His Grace. And, it is
only when these conditions are fulfilled that the Lord will hear this
prayer and bestow His Grace.
The Initiation
The Sadhana-Sakti or the awakening impulse to the Jiva slumbering in
the powerful sleep of nescience or ignorance or Ajnana is imparted by
means of the Diksha (initiation) given by the Guru. By Diksha
we do not necessarily mean the imparting of a particular Mantra secretly
into the ear of the disciple or any actual Sakti-Sanchara Kriya or any
outward act at all. It may merely be the Sat-Sankalpa of the Guru. It
may be by a passing glance, a simple gaze, a touch or a single word,
or a thought. The mysterious way in which this Sadhana-Sakti is made
to enter into, indwell and work in the nature of the disciple, in the
inwardness of the personality of the seeker, only the Guru knows and
only the realised ones perceive.
The Meaning of Prayer
The entire process of the spiritual ascent is from start to finish
one of earnest practice. There is no other road except Abhyasa. One
may have the best feeling, the best heart, the most sublime Bhava, but
unless and until every part of this is put into actual practice, there
is no hope. Abhyasa is the keynote of the life of Sadhana. Without it,
Sadhana will not go towards its fruition of Anubhuti or experience.
Thus we have the celestials standing at the door of Mahadeva. They hymn
Him, glorify Him and pray unto Him; and this is our next cue. It is
the law of prayer that is now given to us as our sole guide upon the
path. Prayer means, first and foremost, a perfect belief in a higher
power. It means the desire and willingness to submit our Abhimana or
ego at the feet of a higher power. Thus, the acquisition of Shraddha
(interest) is now pointed out to us. The submission of our personal
ego or Abhimana is next pointed out to us. Herein its natural corollary,
the cultivation of the supreme virtue of absolute humility, also is
indicated. The fourth thing that prayer implies, as it has been given
to us specifically in the unfoldment of the Skanda Lila, is that the
ultimate purpose of this prayer was to be given a leader, whom the Devas
were to follow. The seeker has to mark this. The prayer was not for
power or ability to oneself. If we carefully reflect over this, we will
find how this beautifully brings forth the underlying law of spiritual
unfoldment with its ultimate connotation of the total eradication of
the ego. The entire anatomy of the spiritual life can be summed up in
this one phrase: the annihilation of the individual ego so that the
universal ego-consciousness may be experienced. The Devas prayed not
that they may get power to win the Asuras. There is the attitude of
willing self-effacement, self-abnegation, a standing aside so that the
fullest manifestation of the divine power may stand in front and take
over the stand from them. They said: "We are nothing, give us a leader
whom we shall willingly follow and obey and under whose lead this victory
may be brought about." This indicates the recognition of the non-doership
of the individual self and the Supreme doership the one doer, the Supreme
God. It indicates that the Sadhaka or the seeker is but a mere instrument;
and it is the Lord Himself, the indweller in the individual, who takes
over the Sadhana and actually does it. When the seeker begins to feel
that even this Sadhana is not done by him, but is the Divine Sakti that
works within him and enables the Sadhana to be worked out and which
achieves the ultimate fulfilment of the Divine Will, then he starts
on the real upward march and rapid ascent towards triumphant divinity.
Thus the second aspect of prayer unfolds itself before us. We completely
allow the Divine to take charge of our personality. The seeker recedes
into the background and there is a total resignation to the will of
the Divine. "I am nothing; Thy will be done." This is the formula that
keeps tune to every beat of his heart, every pulsation in his body.
The seeker becomes a transformed being.
The Final Victory
Skanda Shashthi is the joyous occasion for us to worship the Lord in
His triumphant, all-conquering aspect, when He annihilates the last
remnants of the Ajnana of the Jiva and signals the final, conclusive
victory of the Divine over the undivine, of Light over darkness, of
the ultimate Reality by experiencing which we transcend all that is
evanescent, ephemeral, transitory and unreal. We find that He reveals
to us, in His Lila, the truth embodied in the Upanishadic utterance:
Rite Jnananna Muktih-Without Jnana, without the Transcendental
Knowledge, there is no freedom, no ultimate salvation. This great declaration
tells us beyond all doubt how it is the ultimate, complete eradication
of the last traces of Ajnana or Maya that alone can bestow upon the
Jiva the highest Kaivalya Moksha. This is brought out to us in a thrilling
manner in the final episode of the Divine Skanda Lila wherein the Lord
engages in battle and vanquishes the three great Asuras-Taraka, Simhamukha
and Surapadma, representing Karma, Kama and Avidya, respectively.
After the fall of his brothers Taraka and Simhamukha, Surapadma himself
comes to the battlefield. He tries all his devices and finds that none
of these could stand the onslaught of the divine Vel (Spear)
of Lord Skanda. Then he takes different forms and fights with the Lord,
sometimes visible and sometimes invisible. But the Lord destroys all
his illusory tricks and makes him stand bereft of his chariot, etc.
Surapadma gives up the struggle and in the last assault rushes upon
the Lord in his true form-simple ego. Once again, he is met by the divine
Spear of Skanda and there is the annihilation of Surapadma, and the
Lord alone shines there in all His triumphant glory.
The Vel itself reveals yet another great law upon the higher
rungs of Yoga. The Vel or Spear is a weapon that tapers into
an absolute sharp point and vanishes into nothingness above it. It represents
the absolute one-pointed concentration, the unitary Brahmakara Vritti.
When the Brahmakara Vritti is held to the exclusion of all other Vrittis,
the Jiva ultimately leaps the barrier between Savikalpa and Nirvikalpa
and is merged in the higher state of Turiya, where the Atman alone shines
resplendent, and there is no trace of Ajnana or Maya left over.
We have seen how the acceptance of Grace in the form of the purified
mind or the Skanda-Sakti means the necessary surrender of our lower
Abhimana at its feet. The battle is over; and victory is to the Divine.
After that, the culminating event is the sacred alliance of the Lord
with Valli. This, too, gives the clue to the true import of the scriptures
when they refer to the ultimate nature of Absolute Oneness, Absolute
Union of the Jivatman with the Paramatman. The seeker has completed
the process of Yoga, and Satchidananda alone exists. It is all Light,
Consciousness, Bliss.
We shall be greatly benefited if we reflect upon these truths demonstrated
in the Skanda Avatara. May the Grace of the Lord Skanda be ever upon
you all!
(Sri Swami Krishnananda)
Skanda, the second son of Siva, and the younger brother of Ganesha,
is also known as Kumara, Karttikeya, Shanmukha, Subrahmanya, and many
other names. His banner is the cock and vehicle the peacock which stands
clutching a serpent in its talons. His Saktis or inseparable powers
are Valli and Devasena (Deivayanai) whom he assumed in the course of
the great history describing his multiformed life of a series of exploits
both in the celestial and temporal realms. The devotees of Skanda form
a large part of the population especially of Southern India, and constitute
one of the important sections of the religion of the country. The advent
of Skanda was the background of the occasion when Siva burnt Manmatha
with His third eye, a penalty he inflicted on Kama or the god of love
for disturbing him in his meditation. The story goes that the sparks
which flashed forth from the third eye of Siva rushed through space,
which Vayu and Agni carried and dropped into the river Ganga. Ganga,
being unable to contain the divine energy, shoved it on to her banks,
upon a shrub of reeds known as Sara. There is thus a combination
of the ether, air, fire, water and earth principles in the depositing
of the Tejas or energy of Siva in the world. The cumulative force
which combined the forms of the five elements impregnated with the divine
power of Siva (Divya-Tejas) manifested itself as a sixfold divinity
with six faces (Shanmukha), including both the unmanifest and manifest
elements in a single being. This is the child of Siva, of mysterious
birth, mysterious bringing up, under mysterious circumstances, for a
mysterious purpose which the gods alone knew. The third eye represents
the principle of intelligence and Skanda, thus, as a revelation through
the third eye of Siva, is said to stand for an incarnation of Divine
Knowledge.
The principal weapon of Skanda is a spear (Vel), pointed at
its end and tall in stature. Devotees understand by it the need for
one-pointedness of mind in slaying the demon of ignorance, which is
expected to be sharp and sure in its aim. The gods, under the advice
of Brahma, connived the birth of Skanda through the instrumentality
of Siva and his consort Parvati. The Asuras,-Surapadma, Simhamukha and
Taraka,-who wrought havoc everywhere in creation, could be destroyed
only by the son of Siva manifested as a special divine Power. Skanda
became the General of the celestial forces (Senani) and He is worshipped
as the martial god of Hinduism. The day on which He slew the Asura is
celebrated on the sixth day of the bright half of the month of Karttika
(October-November) according to one tradition, and the month of Margasirsha
(November-December) according to another.
The Skanda Purana is devoted to the glorification of Skanda and His
sportful routing out of the Asuras. The great battle between the celestial
forces led by Skanda and the Asuras is an epic by itself. Kalidasa's
Kumarasambhava is a famous Sanskrit poem on the birth of the
war-god. The Tamil poem, 'Thiruppugazh', by the saint Arunagirinathar,
is held in as much esteem by the devotees of Skanda as the Vedas in
Sanskrit or the 'Divya-Prabandham' in Tamil Vaishnavism and the 'Tevaram'
in Tamil Saivism. His 'Kandaranubhuti' and 'Kandaralankaram' are other
renowned songs on the love and experience of God as Skanda. It may be
safely said that the cults of Vishnu, Siva, Sakti, Ganesha, Surya and
Skanda form the six great sections in the book of the religion of the
Hindus. Some would like to add the Pasupata cult, which is a minor group
of the worshippers of Siva in a particular form. The Mahabharata recounts
the principal deeds of Skanda. The Kumara Tantra forms an important
literature on the worship of Skanda. The Skanda Purana is a sacred book
devoted to Skanda, and in its Tamil recension records the mighty deeds
of the god.
(Sri Swami Shanmukhananda)
Hail Shanmukha! all hail unto Thee, the illustrious son of Lord Siva!
Six are the sparks of light from Siva's Trikuti flashed,
Six are Thy faces to remind the world of Thy Omnipresence,
Six are Thy attributes and functions as Bhagavan of all,
Six are the letters of Thy Mantra 'Saravanabhava' for all,
Six are the Devis that nursed Thee from the Karttik Star,
Six are the days in the Vrata of Skanda Shashthi to glorify Thy Avatara!
Hail Shanmukha! Hail unto Thee! Thou art the Lord of the Saktis:
The Power of Will is Your Iccha Sakti,-Valli Devi by name;
The Power of Action is Your Kriya Sakti,-Deivayanai of fame;
And Jnana Sakti,-Your Vel, that bestows Knowledge Supreme.
To protect the good and punish the wicked on this plane
Thou hast descended from above, as Siva's glorious Son.
Thou art the indweller of the hearts of all creation
And Guha is Thy name, who dwells in the cave of every heart.
Many are the places wherein Thy Temples are ensconced,
And there Thy Divine Forms as Skanda and Subrahmanya are worshipped.
To punish the Asuras for their wicked deeds You came
And to save the Devas from their prolonged sufferings untold;
To remove the wails, sufferings and tribulations of the world,
Craving Thy mercy and protection men seek Thy Lotus Feet.
It is told that the Divine Sparks of Siva, Mother Ganga carried
To leave them in the Pool of Saravana at the behest of the Lord.
Unable to bear the scorching, fiery blaze of the Sparks,
Ganga hurried up to the pool Saravana and left them there.
Though desirous of having Thee, the glory and grace of Lord Siva,
Yet, unable to bear You in the glowing Sparks, she hurried to leave You
there.
What then! Her wishes were fulfilled by the grace of Lord Siva,
And Skanda, His son, was born to bestow on one and all peace and bliss.
Praise be unto Thee, Lord Skanda! Thou art known as Kaliyuga Varada,
To safeguard righteousness and destroy Adharma in this land of Seers.
Many Thy forms; and many are Thy ways to bestow good upon man.
Perhaps in this Iron Age to fulfil Thy mission of protecting the Good
Thou hast come down to the 'Abode of Bliss' in the lofty Himalayas;
Son of Siva, to bestow Ananda on all, in name Sivananda,
Where on the slopes of the hills the holy Ganga rolls on,
There Thy abode with all Thy graces filled, the Kutir Ananda.
And to fight Ignorance and Worldliness of nature Asuric
Thou hast encamped with Your army of Devas in the wilderness.
And the army at Thy command fights daily with these Asuras dread.
Many a missile is sent by Thee across the vast country
To tear asunder the Asuric nature, forces undivine and Maya's veil.
Messages, letters and books fly across, like arrows swift,
To annihilate ignorance and comfort the suffering Jivas!!
Thy words of inspiration and blessings reach the many;
They elevate the depressed, and infuse zeal into all seekers of Truth.
Bestowing the highest peace and bliss to all earnest aspirants,
Thou despatcheth the mighty 'Vel' in the form of thy Graces.
Glory to Thee! Skanda, in form Sivananda, Thy ways are mysterious;
But Faith and Love ever reveal to man the hidden glories of God!!
Saint Arunagiri is of an extraordinary type. To him Lord Skanda Himself
appeared as Guru and gave Upadesa, a Japa-Mala, etc. and the
Saint had, by the unusual grace of the Lord, Realisation or God-experience,
as a result of which he gave out many works of exquisite Tamil verses.
Saint Arunagirinathar has sung 16,000 poems called Tiruppugazh,
'Glory of the Lord', though only about 1,300 of them are available
now. This is his main, renowned work. His other works are Tiruvaguppu,
Kandar Anatati, Kandar Alankaaram, Mayil Viruttam, Vel Viruttam, Seval
Viruttam, Tiru Ezhu Kuttrrirukkai, and Kandar Anubhuti.
Kandaranubhuti is a small work of 51 verses. Though, from the
point of view of the number and size of the verses, Kandaranubhuti is
a small treatise, yet it is the most deep and direct. It is a powerful
work and gives the direct Divine Experience of the Saint, as also intimate
clues for Sadhakas to attain that experience. It is a work on Anubhuti
or God-attainment and is the crowning glory of all the works of
the Saint. It is regarded as a Mantra-Sastra, without an equal to it,
and is held in high esteem by all.
The term Kandaranubhuti is derived from Kandar and Anubhuti.
'Kandar' in Tamil is 'Skanda' in Sanskrit. 'Anubhuti' means 'becoming
one with', or 'Experience.' Hence Kandaranubhuti means to become one
with Skanda and denotes God-Experience. This is a work sung by Saint
Arunagirinathar as a result of his God-Experience or 'Kandar Anubhuti',
which also directs others to that Experience. It is the experience of
the Saint given expression to in such powerful words that, when it is
repeated by others, it is capable of bringing the same experience in
them, in due course. Such is the glory of the work.
Kandaranubhuti is considered by many to be a collection of verses
independently sung by the Saint at different times in accordance with
the prevailing kind of religious and spiritual exaltation of his mind.
Hence we may not see much continuity in the ideas conveyed by the verses,
i.e., the ideas expressed in the verses appear to be independent and
not closely connected. But a deeper and intimate study of the work would
reveal an esoteric meaning in the work-an inner link of ideas from verse
to verse-which lays out a method of Sadhana to a serious seeker after
Truth, taking him from the earliest stages of Sadhana, through different
levels of experience, hinting at the difficulties that he has to face
and the methods of overcoming them, and finally granting him Anubhuti
or God-Experience. It is a marvellous piece of work, a masterpiece
of Saint Arunagiri.
This is considered as a Mantra-Sastra,-a treatise consisting of Mantras
or mystic formulae,-and a daily recitation of Kandaranubhuti
is indeed capable of bestowing whatever one wishes, in the manner
one wishes. It is a Mantra-Sastra because it contains several Mantras
in it; 'Velum Mayilum Thunai', in verse 1; 'Kumaraya Namah',
in verse 36; 'Aham Brahma Asmi', in verse 37. The Vel
is a mystic, Divine Weapon and is referred to by the Saint as Mantra-Vel
in one of his Tiruppugazh songs. Out of the 51 verses, in
25 verses there is invocation to the Vel directly, and in 8 to
the Peacock. And in addition, each verse is replete with the different
Names of the Lord, such as Kanda, Muruga, Guha, Shanmukha, Velayudha,
Kumara, the peacock-rider, the consort of Valli, etc., from the beginning
to the end. For all these reasons, the work Kandaranubhuti is
considered as a Mantra-Sastra.
We may regard "Kandaranubhuti" as the crowning glory of Saint Arunagiri's
works, though each other work of his has a purpose, speciality and charm
of its own. All the works of Arunagiri put together may be regarded
as the 'Arunagiri Veda', of which Kandaranubhuti would form the
'Anubhuti-Upanishad'. It is the culminating and the wisdom-portion of
his works. The 51 verses of Kandaranubhuti are verily 51 Mantras,
like the Upanishadic Mantras,-so concise, so pithy, and so brevity-filled,
with many secret clues to higher meditation and attainment. We can say
without the least hesitation that the treatise fulfils the purpose of
an Upanishad, remarkably. Truly it is a Mantra-Sastra!
We can pay no better tribute to Saint Arunagiri and his unique work
"Kandaranubhuti" then what Saint Thayumanava Swamigal has said: "When
shall be that blessed day, when I shall get the grace of my (spiritual)
father (saint Arunagiri) who, obtaining Anubhuti (or Direct Spiritual
Experience) of Lord Skanda, has sung (the work) Kandaranubhuti!"
It is, therefore, beyond doubt and dispute that Arunagiri attained
God-Experience first and then gave the work Kandaranubhuti to
the world. Such God-experienced saints are the Sivajnana Yogis or Jivanmuktas,
and they are characterised by extreme compassion to people. They are
in constant union with God and their actions are verily God's actions.
God speaks and does superhuman things through them for the benefit of
the world. Kandaranubhuti may, therefore, be said to be a divine
gift to the seeker-world.
May we sing Kandaranubhuti daily! May we recite it daily! May we take
to a deeper study of it and contemplate on the truths conveyed therein!
May we all attain that blessed Divine-Experience which Saint Arunagirinathar
had! May the Saint bless us all! May the blessings of Satguru Swami
Sivananda and the Almighty Lord Skanda be upon us all!
SECTION ONE
Prostrations and salutations to Lord Subrahmanya, the Supreme Being,-who
is the ruler of this Universe, who is the Indweller of our hearts, who
is the second son of Lord Siva, who is the beloved of Valli and Deivayani,
who bestows boons quickly on His devotees and who is an embodiment of
Power, Wisdom, Love and Bliss.
Lord Subrahmanya is an Avatara of Lord Siva. All incarnations are manifestations
of the One Supreme Lord. Lord Subrahmanya and Lord Krishna are one.
Lord Krishna says in the Gita, "Senaninam Aharn Skandah,"-"Of
the Generals, I am Skanda." The Lord manifests Himself from time to
time in various names and forms for establishing Dharma and punishing
the wicked.
Lord Subrahmanya is a ray born of the Chaitanya of Lord Siva. He is
the energy of Lord Siva. Valli and Deivayani are His two Divine consorts.
They represent the Iccha Shakti and the Kriya Shakti of
the Lord. He is a Pratyaksha Devata in this Kali Yuga, like Hanuman.
He bestows on His devotees material and spiritual prosperity and success
in all their undertakings, even at the slightest devotion shown to Him.
He is worshipped much in South India. Guha, Muruga, Kumaresa, Karttikeya,
Shanmukha (he who has six faces), Subrahmanya, Skanda, Velayudha (he
who wears the Spear), Saravanabhava are synonymous terms.
In the picture, Lord-Subrahmanya holds the Vel or Spear in His
hand, just as Lord Siva holds the Trident or Trisula. The Vel is an
emblem of Power, and indicates that He is the ruler of this Universe.
Devotees of Lord Subrahmanya do obeisance to the Vel. His vehicle or
Vahana is the peacock: this is by way of representation that he has
entirely conquered pride, egoism, vanity. There is a cobra under His
Feet: this is to indicate that He is absolutely fearless, immortal and
wise. Valli is on His one side, Deivayanai is on the other. Sometimes
He stands alone with the Vel. He is then called by the name of Dandapani.
This represents His Nirguna aspect which is free from Maya.
The six heads represent the six rays or the six attributes viz. Jnana
(wisdom), Vairagya (dispassion), Bala (strength),
Kirti (fame), Sree (wealth) and Aishvarya (divine
powers). They indicate that He is the source for the four Vedas, Vedangas
and the six schools of philosophy; that He has controlled the five Jnana
Indriyas and the mind. They denote that He is the Virat Purusha with
countless heads. They signify that His head is turned everywhere (Visvatomukha):
He is all-pervading. They indicate that He is omnipotent and that He
can multiply and assume forms at His will.
There are big temples dedicated to Lord Subrahmanya in Tiruchendur
(in Tinnevelly District), in Udipi, Palani Hills, Tiruttani, Kathirgamam
(Sri Lanka) and in Tirupparankunram. If one goes to Kathirgamam with
faith, devotion and piety and stays in the temple for two or three days,
Lord Subrahmanya gives His Vibhuti to the devotee in the shape
of instructions. The devotee gets mystical experiences. A big festival
is held in this temple every year on Skanda Shashthi. Mountains of camphor
are burnt on this occasion. Thousands of people gather there for the
occasion.
During Skanda Shashthi, the day on which Lord Subrahmanya killed the
demon Surapadma, grand festivals are held with great pomp and grandeur
at various places in South India. Devotees do worship, Bhajan and Kirtan
on this day on an almost extravagant scale. Thousands are fed sumptuously.
Many incurable diseases are cured, if one visits Palani and worships
the Lord there. In South India Lord Subrahmanya's Lilas are dramatised
and performed in open air theatres.
The famous poet Nakeerar has sung 'Thirumurugattrupadai' in
praise of Skanda. He who studies this famous book daily with devotion,
gets success in life, peace and prosperity. Thiruppugazh is a
famous book in Tamil which contains the inspiring songs of Arunagirinathar
in praise of Lord Subrahmanya. Arunagirinathar had direct Darshan of
the Lord. Kavadichindu songs also are in praise of Lord Subrahmanya.
O Lord Subrahmanya! O All-merciful Lord! We have neither faith nor
devotion. We do not know how to worship Thee in the proper manner, or
to meditate upon Thee. We are Thy children who have lost the way, forgotten
the goal and Thy Name. Is it not Thy duty, O Compassionate Father, to
take back these lost children under Thy shelter, to caress and protect
them, and to shower Thy grace and benedictions on them?
O Mother Valli! Will you not intercede for us with Thy Lord? Mother's
Love for Her children is mightier than any other emotion in this world.
Though we have become worthless and undutiful children, O beloved Mother,
pardon us. Make us dutiful and faithful. We are Thine from this very
second. Always Thine. All is Thine. It is the Mother's duty to correct,
educate, rectify and mould Her reckless children when they stray away
from the right path. Remove the gulf that separates, or the veil that
hides, us from Thee. Bless us. Enlighten us. Take us back to Thy Lotus
Feet. We have nothing more to Say. This is our fervent prayer to Thee
and Thy Lord, our beloved and eternal parents.
The worship of Lord Shanmukha is very common in South India. Almost
every town in the South has its temple dedicated to Lord Shanmukha.
The Tamils have named Shanmukha as Murugan. Just as the God of Winds
is Vayu, the God of Waters Varuna, the Tamil term for the Lord of Nature
is Murugan.
The term Murugan, in Tamil, denotes the Deity possessed of undecaying
beauty, everlasting youth and Godliness. Any Deity who is endowed with
the above attributes is truly Murugan. Hence the worship of Skanda or
Murugan does not pertain to any sect or creed. Perhaps it is the outcome
of an inherent desire of man to express his gratitude for an unknown
and hidden Power, which bestows upon him every good and removes all
his sufferings. Worship of Lord Murugan is tantamount to the worship
of Nature. As Nature abounds with soul-stirring and inspiring landscapes
and is the source and support of all living beings on earth, the ancients
have thought it right to glorify Nature.
To lead a natural life is to live with Nature. This is the life in
consonance with the Divine Will. Control of the senses, anger and lust
is the way to achieve the higher life. And the most important form of
worship that a human being can offer unto the Lord is by not hurting
others either by thought or word or deed. Only then life in nature becomes
smooth and happy. It is this kind of worship and life that the Skanda
Purana teaches us through the worship of the Saguna form of Lord Skanda.
Indeed it is the counsel of Christ: "Treat thy neighbour as thy own
Self" and "Do unto others as thou wishest to be done by." And the Essence
of all religions is only to abstain from inflicting injury on anyone,-Ahimsa
Paramodharmah.
Hence, whenever we worship Lord Murugan, we should have the Bhava
'I pray unto Him, who is the All-Pervading Beautiful One, the Indweller
of all, in the Form of Lord Subrahmanya or Murugan.' This Saguna form
of the Lord is only to give a hold and grasp for the mind to understand
the Immortal, the Omnipotent and the Omniscient attributes of the Almighty,
who is at once Infinite and the Indweller of every heart.
As in the worship of other Deities, in the Saguna worship of
Lord Skanda also, there are some Vratas, or observances. There
was once a king, Muchukunda by name. He was a staunch Saivite. He approached
Sage Vasishtha to advise him on the importance and methods of observing
some Vrata by which he could gain personal success, peace and prosperity.
Vasishtha indicated the Vratas of Lord Skanda and detailed their significances.
One of them is the Vrata observed on every Friday. By observing this
Vrata of Friday for 3 years, Bhagiratha overcame his enemy Gora. On
Friday, after a clean bath, one should do Puja and Archana for the Lord
with extreme devotion. He who does this is bound to achieve success
in all his undertakings.
Another Vrata is the Karttikai Vrata. On every Karttikai (3rd constellation
of the 27 stars) day, this Vrata is to be observed with faith and devotion,
and with external purification by a bath, before the Puja, etc. This
Vrata was observed by Narada Rishi as per the advice of Lord Ganesa.
After a period of 12 years, Narada gained his ambition, viz., the supreme
position among the great Sapta Rishis.
The most important of all the Vratas of Lord Shanmukha is the Skanda
Shashthi Vrata. It is to be commenced on the Prathama Tithi (the day
immediately following Dipavali) of the Sukla Paksha (bright fortnight)
in the month of Aippasi (October-November). A complete fast should
be observed and the devotee should engage himself solely in the Puja
of the Lord, in reading and learning of the glories of Lord Skanda,
Bhajan, meditation, etc. If fasting for six days continuously is likely
to prove too much of a strain, he may have one meal per day and fast
completely on the last day, i.e. the Shashthi Day. This is the day to
commemorate the victory of Lord Shanmukha over the Asura king, Surapadman.
Persons who observe this Vrata achieve success in all their undertakings
and in the end attain Liberation.
Having thus heard all about the Vratas and their importance, king Muchukunda
took leave of Sage Vasishtha. With faith and sincerity he observed them
and had Darshan of Lord Subrahmanya who blessed His devotee with peace,
plenty, prosperity and Kaivalya Moksha.
May Lord Subrahmanya grant you strength to observe such Vratas and
may you all be the fortunate recipients of His Blessings!
The sages who heard the Lilas of Lord Skanda asked Suta Rishi how Surapadma
happened to be the Vahana or vehicle of the Lord and killed in
the battlefield by the Lord. In reply to this, the Rishi gave a brief
account of the lives of the Asuras prior to their births as Surapadma,
Simhamukha, Tarakasura and Ajamukhi.
Once the Devas assembled at Kailasa to witness the Tandava dance of
Lord Siva. After leaving their Vahanas at the foot of the hill, Brahma,
Vishnu and Lord Kartik went up to have the Tandava Darshan. The Swan,
the Garuda, the Peacock and the Cock were standing at the foot of the
hill.
While all the Devas were absent, four of the Bhutaganas of Lord Siva,
(Sura, Padma, Simhamukha and Taraka) created a fight amongst the Peacock
and the Cock on the one side, and the Swan and the Garuda on the other
side. They themselves joined the former and inflicted severe injuries
on the Swan and the Garuda.
Vishnu and Brahma complained to Lord Skanda. Lord Skanda cursed the
Bhutaganas to be born in the dynasty of the Asuras and torture the Devas
and to be themselves finally destroyed by His Vel as punishment
for their actions. Thus Surapadma and others took their births in the
Asura dynasty and came to be known as Surapadma, Simhamukha and Taraka.
And these Ganas petitioned to the Lord to grant them their request
of becoming Vahanas,-the Cock and the Peacock for Him, the Lion for
the Devi and the Elephant for Sashta. These boons were granted. In this
way, Surapadma became the Vahana and Flag-cock of Lord Skanda. Simhamukha,
after his death, became the Vahana of Kali Devi. Tarakasura, as an elephant,
served Hari-Hara-Putra as his Vahana.
* * *
Another story is told in the Purana about the previous life of the
Asuras. Before he was included in the Bhutaganas of Lord Siva, the Asura,
Surapadma had been the just king Prabhakara, ruling over a big kingdom
in the island of Sakas. On hearing from Sage Agastiyar about the significance
of being a Vahana to Lord Karttikeya in the form of a Cock and a Peacock,
he did rigorous Tapas and was granted the privilege of being amongst
the Bhutaganas of Lord Siva.
Further, regarding Tarakasura and Simhamukha, it is related that they
fervently desired to become the Vahanas of Sri Devi and Maha Shashta,
as Lion and Elephant. On learning from Sage Trinabindu how to achieve
this, they did Tapas and were made to serve Lord Siva as Bhutaganas
along with Sura and Padma.
Once Asurendra sought Lord Siva's protection against His Bhutaganas
under Sura, Padma, Simhamukha and Tarakasura, who in a battle with the
Asuras crushed them and inflicted a severe defeat on the Asura dynasty.
By the curse of Lord Siva, they were born as Asuras known by the name
of Surapadma, Simhamukha and Tarakasura, and, at their request, they
were made by Lord Karttikeya the Vahanas of their respective Devas,
at the end of their fight with the Lord.
Ajamukhi, the sister of the Asura king Surapadma was, in her previous
birth, Chitrarekha. Her husband was Pundarikasarma. Chitrarekha was
possessed of an extremely lustful nature and she led a life of sheer
debauchery, in spite of the presence of her husband. Still the Brahmin,
Pundarikasarma, loved her much. It so happened that once sage Durvasa
chanced to come to the house of this Brahmin.
Out of extreme lust she hugged the sage. Rendered furious by her wantonness,
the sage turned his wrath in full on her. Unable to withstand the fury
of the sage, Chitrarekha went to the street and hid herself amidst a
herd of sheep. She was, however, found out by the sage; and one of his
disciples tied her to the branches of a banyan tree. The sage cursed
her to be born in the Asura dynasty with the face of a goat. And through
her lustful cravings, the sage told her, she would have two sons. These
sons were Vilvalan and Vatapai.
And Maya, having the same Kasyapa Rishi as her husband in her previous
birth, had many sons who were killed and destroyed by the Devas. To
avenge the defeat of her sons, Maya avowed to destroy the Devas by her
sons born of the same sage in another birth. Her wishes were gratified.
After Bali, Kal Khanja, Maharoudra, Kalakeya, Nivata Kavacha, etc.,
were born as enemies to Indra. Tarakasura, son of Namuchi, did severe
Tapasya or penance. Brahma was pleased. Tarakasura wanted to be Ajar,
Amar and Ajeya (imperishable, immortal and invincible). Brahma
gave him the boon of Ajayatvam (living invincible or unconquerable).
He attacked and conquered the Devas (the gods) again and again.
The gods approached Vishnu. Vishnu asked them to find out some means
to get Siva married, who was then in Samadhi; Sati had burnt her body
in Daksha's Yajna and was born by then as daughter to Himavan, the Mountain-King,
Parvati by name.
The gods approached Himavan and persuaded him to get his daughter Parvati
married to Siva and thus serve the purpose of the Devas, who were oppressed
by Tarakasura. Since none but one born of Siva alone could kill Tarakasura,
Himavan took his eight-year old daughter Parvati to Siva. He prayed
to Siva for permission to come to Him daily for 'Worship'. Siva granted
this boon but desired Himavan not to bring Parvati with him any more.
Parvati protested and reminded Him of His divine nature and entreated
Him to let her continue her worship to Him. Pleased with her arguments
and reasoning, Siva allowed her to do so.
After sometime, Parvati slowly got fixed up in her Tapasya on Siva.
In the meanwhile, 'Cupid' (Kamadeva) as desired by the gods, approached
Siva to distract Him from His Samadhi. Kamadeva was burnt to ashes in
the attempt; Siva opened His third eye and Kamadeva was burnt by the
Rays emerging from it. At that time Parvati was there to worship Him
as usual; and the Devas also approached Siva.
The gods received their desired boon. Kamadeva's wife, Rati, also performed
severe Tapasya to get back Kamadeva, and Siva was pleased to restore
Kamadeva to his original position but as Ananga (unembodied or
without a body). Rati was taken away by Shambara, a demon, and she was
there with Shambara, as Mayavati. According to Skanda Purana, Parvati
did Tapasya, for Rati's sake, and got the desired boon from Siva. Siva
was again in deep Samadhi, while by his side, Parvati, too, was performing
her severe Tapas.
Again the gods petitioned Siva. And Siva, satisfied with Parvati's
intense devotion to Him, in the guise of a Vatu (a young Brahmachari)
gave her the desired boon and, as desired by the Devas, on Gandhamadan,
a mountain in Kailasa, Siva's rays came forth as Pralayagni (the all-devouring
fire). The whole of the Universe was on the point of being burnt and
the Devas, including Brahma, were perturbed. As desired by the Devas,
Agni, the Fire-god, in disguise stole into the presence of Siva unseen
by Nandi at the main door and disturbed His privacy. Agni as Pani-Patra
or Karapatri begged for alms.
Rudra was enraged and rushed forth to destroy him with His trident
but was held back by Parvati. While Parvati came out with Bhiksha, Agni
appeared in his own form. Girija got enraged and cursed him and made
him Sarvabhakshi (all-devouring) and declared that all of them would
reap the consequences of this evil plot.
Agni narrated all this to the Devas. To their great astonishment, all
the Devas including Indra were contacted, through Agni, and all became
Sagarbhas (pregnant) with excruciating pain. They approached
Vishnu for relief. Vishnu could only direct them to Siva. The Devas,
including Brahma and Vishnu, approached Siva and prayed to Him. Siva
advised them to vomit the Retas (the rays) they were suffering
from. They all vomited, and the rays took the form of a mountain of
shining gold. They were followed by Agni.
Siva desired Agni to throw the 'rays' into the 'Yonis' (the
womb) of all ladies during their monthly course. Agni, the Fire-god,
was burning with full rays, at the Ganga bank, early morning in Brahmamuhurta,
when all the Rishipatnis were there for their morning bath (Pratah Snanam)
in the month of Karttika. They were shivering with cold and, in order
to warm themselves, approached Agni, the Fire, in spite of Arundhati's
warning to them. As soon as the Rishipatnis including Krittika reached
the proximity of the fire, they were all 'contacted'.
The said Retas (rays) of Siva entered every pore of their bodies.
Agni was released. These Rishipatnis in turn were cursed by their husbands,
the Rishis. The Krittikas were changed into birds (Khecharas); and the
Rishipatnis, being ashamed of themselves and very sorry for their conduct
(Vyabhichara), vomited the Retas (rays) on the Himalayas.
All these rays in turn were thrown into the Ganga by the 'Kichakas',
and there on the Ganga bank, out of these rays appeared the 'six-mouthed'
or six-headed Shanmukha as (i) Karttikeya, (ii) Gangeya, (iii) Shaka,
(iv) Vishakha, (v) Atibala and (vi) Mahabala.
The gods were overjoyed to hear of Shanmukha's birth through Ganga.
Parvati was taken unawares. She became Prasruta-stani, a mother
with milk pouring from her breasts. Immediately Narada came and informed
them of Shanmukha having been born on the Ganga bank. Parvati with Siva
hastened to the Ganga bank followed and surrounded by all the Devas,
Yakshas, Gandharvas, Siddhas, etc. They all prayed to Karttikeya, the
child, the Kumara shining gloriously shedding divine rays of bliss.
Parvati took 'Kumara', the child, in her lap and fed him at her flowing
breasts. Karttikeya in Siva's lap began to play with the snakes round
his neck and specially oppressed Vasuki with his many playful tiny hands!
Thereafter, as desired by Siva, the gods, led by Brahma, installed Karttikeya
as 'Senapati' and gave him the power to lead the unconquerable 'Sena'
(army); also gave Sena, the most beautiful daughter of Mrityu, the Death-god,
as his consort. With Sena as his consort, Karttikeya killed in battle
Tarakasura, as desired by the gods.
SECTION TWO
The Puranas are eighteen in number. They are the Brahma Purana, Padma
Purana, Vishnu Purana, Siva Purana, Bhagavata Purana, Bhavishya Purana,
Agni Purana, Brahma Vaivarta Purana, Linga Purana, Varaha Purana, Skanda
Purana, Vamana Purana, Matsya Purana, Kurma Purana, Garuda Purana and
Brahmanda Purana. Of these, the Skanda Purana is the biggest. The teachings
of the Vedas and the Upanishads are beyond the grasp of the average
intellect. Sri Vyasa Bhagavan who codified the Vedas has therefore given
the truths of the Vedas in a homely style in the Puranas for the easy
understanding of the common man. The Puranas are like the magnifying
glasses which reveal the subtle truths in a graspable manner, and they
appeal easily to the sentiments of man.
The Skanda Purana deals with the Avatara and Lilas of Lord Skanda,
the spiritual son of Lord Siva. Two Skanda Puranas are available-one
divided into Khandas, and the other divided into Samhitas. The former
gives only a brief account of Lord Skanda's Avatara and the destruction
of Tarakasura at His hands. The latter, however, contains a detailed
account of the divine advent and the glorious deeds of Lord Skanda-the
need for the Lord's advent, His auspicious Avatara, His Bala Lilas,
the commanding of the Deva army against the Asuras and their destruction,
His marriage with Valli and Deivayanai, etc. There is a work called
Kanda Puranam in Tamil, composed by Saint Kachiyappa Sivachariar,
in verses, based on the Samhita-divided Skanda Purana and under the
orders of Lord Shanmukha Who also gave the first line for the work.
The advent of the Lord was for the purpose of punishing the wicked
and protecting the good. The great Asura Surapadma was tyrannising the
Devas. He was defeated in battle by the Lord and the Devas were released
from his control. This happened on the eve of the sixth day after Dipavali,
which is the day of Skanda Shashthi. This day is celebrated in a grand
manner in all temples of Lord Skanda. To devotees and spiritual seekers,
the period of six days of Skanda Shashthi is an occasion for observance
of strict Vratas, performance of grand worships and communion with the
Lord in the Self within. Glory to Lord Skanda, the bestower of Divine
Wisdom.
Brahma had a son by name Daksha. On hearing from his father about the
immense benefits of doing Tapas, Daksha went to the mountains and did
rigorous Tapas on Lord Siva. Much pleased with his penance, Lord Siva
granted him many boons. By these, Daksha became the king of the Devas
and the three worlds. Also, he was the most fortunate recipient of another
boon, viz., that Sri Parvati herself was to be his daughter.
In one of the discussions between Lord Siva and Parvati, the latter
asserted herself very much and gave herself airs of too much self-importance.
As a corrective to this bumptiousness, she was ordained to take a human
birth and return later on to Mount Kailasa. Parvati Devi came down to
earth and was lying as a child in a tank. While wandering in the forest,
king Daksha saw this child in the lotus pond, took her home and brought
her up as his own daughter. She was known as Dakshayani and, as the
years grew, she cultivated extreme devotion for Lord Siva; and expressed
her resolve to marry only Lord Siva. Daksha was highly pleased.
Lord Siva in the guise of a hunter met Dakshayani alone, and assured
her that He would marry her very soon. On hearing the news, the girl's
parents made arrangements to celebrate the marriage in a grand and befitting
manner. But Lord Siva, instead of undergoing the prescribed ceremonies
of marriage, entered the wedding hall abruptly and carried away Dakshayani
in the presence of Daksha and other Devas who had assembled there to
grace the occasion. This action of Lord Siva infuriated Daksha, and,
forgetting all that He had done for him and the greatness of the Lord,
Daksha began abusing Siva and belittling His Lilas.
Daksha had 27 daughters whom he had given in marriage to Chandra (moon-god).
Chandra, instead of loving all the 27 wives equally, developed an intense
partiality towards Rohini. Resentful of this action of Chandra, the
other wives went and complained to their father, Daksha, about the partiality
of Chandra. Daksha, on hearing this report from his dear daughters,
cursed Chandra to be deprived of his Kalas (brightness). Much
grieved and depressed at heart, Chandra at last made his way to Lord
Siva and prayed to be saved from the curse of Daksha. And the Lord,
out of compassion, retrieved him partially from the curse and saved
him by wearing him on His own forehead. Hence we find changes in the
phases of the Moon-gradual decrease of brightness during Krishna
Paksha or the dark fortnight, and gradual increase during the Sukla
Paksha or the bright fortnight. This action of Lord Siva further
infuriated Daksha.
Lord Brahma had arranged for the performance of a Yajna and, as usual,
to offer the sacraments of the Yajna to Lord Siva, the Lord of all Yajnas.
Invitations were sent to all Devas as well as to Daksha. The whole host
of Devas had assembled in the Yajna hall. Lord Siva had sent Nandi to
attend the function and represent Him during the Yajna. Daksha, who
also attended the Yajna, was filled with such envy and pride that he
not only condemned Brahma for giving the sacrament to Siva but also
went to the extent of blaspheming Lord Siva and treating His representative,
Nandi, in the most contemptuous manner.
None of the Devas witnessing this behaviour of Daksha had the courage
to protest. But Nandi was touched to the quick. Enraged much at the
words of Daksha, Nandi cursed him to suffer in various ways and die
a violent death, and to have a goat's head in his next birth. He also
berated the Devas for their indifference, if not cowardliness, in not
admonishing Daksha for his blasphemy and cursed them to undergo torture
and persecution at the hands of the Asuras Surapadma, Simhamukha and
Taraka. With this Nandi left the hall in a rage.
After the departure of Nandi, the great sage and seer, Dadheechi Maharshi,
approached Daksha and advised him not to act in that manner towards
Lord Siva. He brought home to Daksha the various acts of compassion
of Lord Siva and His Lilas. The sage entreated him to be more devotional
to Him and leave off such haughtiness of spirit. But all in vain. At
last Daksha decided to perform a Yajna in which he would neither invite
Lord Siva nor offer the sacrament to Him.
At Kankhal (in Hardwar), on the banks of the Ganga, arrangements were
made for the grand Yajna of Daksha. All the Devas were invited. Large
scale arrangements had been made for receiving the visitors to the Yajnashala.
Lord Siva alone was left uninvited. Dakshayani, who was at the time
with Lord Siva at Kailasa, heard the news of the Grand Yajna of her
father. Against the wishes of her Lord, Dakshayani, tempted by her keen
and natural desire to attend the great function, hurried up to Kankhal,
where the Yajna was in progress.
There was none to welcome her at her father's residence. And worse
still, she was openly insulted by her father and his party. News of
this ill-treatment meted out to Dakshayani reached Lord Siva. He summoned
god Veerabhadra and ordered him to make a clean sweep of the Yajna and
the participants thereof. Veerabhadra rushed to the spot in great fury
and dashed to pieces all the grand arrangements made for the Yajna;
and almost all the participants fell a prey to his unbounded ire. Those
who begged pardon of him were let off. While this work of destruction
was going on, Lord Siva appeared before the Devas. At the request of
Dakshayani, Siva brought back all the dead to life. After sometime,
on the advice of Lord Brahma, his father, Daksha went to Varanasi to
do Tapas for the grace of Lord Siva. Lord Siva appeared before Daksha
and made him one of the leaders of His Bhuta Ganas.
Akhirasena, the king of the Asuras, had a daughter Surasai by name.
To avenge the defeat of the Asuras at the hands of the Devas, Sukracharya,
the Asura Guru, taught Surasai all the Arts of Maya. Surasai became
an adept in those Arts, and was herself aptly called Maya. To bring
back the lost glory of the Asuras, Maya determined to beget children
through a great sage, so that the descendants could be more powerful
than the Devas. With this in view, she approached the place where Kasyapa
Rishi was doing rigorous Tapas.
By her magic spells she created a beautiful garden in the forest; and
there she was, dancing and enjoying herself as part of the beauty of
Nature. Disturbed by this interference, Kasyapa woke up from his meditation
and saw a beautiful lady before him. By the secret powers of Maya, the
Rishi fell victim to her charms and easily yielded to her proposals.
Both the Rishi and Maya spent happy days together, roaming about gaily
in the forest. Maya bore three sons and a daughter to the Rishi. The
first son was Surapadma, the second Simhamukha and the third Tarakasura.
The daughter's name was Ajamukhi. Of the sons, Simhamukha had a lion's
face and Tarakasura an elephant's; and Ajamukhi had the face of a goat.
Along with them there arose a huge army of Asuras to help these leaders
in their oncoming fight with the Devas.
Surapadma and his brothers, while they were yet young, requested their
father and mother to prepare them for a life of glory and victory. Kasyapa
Rishi told them to lead a virtuous life and do rigorous Tapas with intense
devotion to the Lord. He cited the story of Markandeya to show how the
power of his devotion to Lord Siva had protected him even from the grip
of Lord Yama.
But Maya, mindful of her mission, was not satisfied with this advice
to her sons. She entreated her sons to do rigorous Tapas on Lord Siva
and to obtain boons by which they could have suzerainty over the Devas
and live happily and gloriously.
After some time, Kasyapa realised his folly in having allowed himself
to become a victim to the wiles of Maya and left them all and went his
own way. As advised by their mother, Surapadma and his brothers proceeded
north to perform intense Tapas. After making every arrangement carefully
for the performance of their penance, they commenced their Tapas. Years
passed. They obtained no results. Hence Surapadma and his brothers doubled
their austerities, cut off every limb of their body and threw them one
after another as an offering into the sacrificial fire before them.
Even then Lord Siva did not appear. Finally Surapadma offered himself
in the fire and died. The other brothers were also preparing themselves
for a similar sacrifice when Lord Siva appeared before them, brought
Surapadma back to life and granted a number of boons prayed for by them.
Having thus achieved their aims, they came back triumphantly to their
mother who gladly welcomed them home. Maya sent them to Sukracharya,
the Asura Guru, for further advice and guidance. Sukracharya gave them
detailed instruction for leading an extremely sensuous life of pomp
and glory. He addressed them thus: "When people say 'everything is done
by the one Supreme Being and He dwells everywhere,' they are telling
a stupendous lie. The Lord has created all other creatures and plants
simply for man's enjoyment. Might is Right. No one will derive any pleasure
by acting upto the high-sounding precepts like 'Do always good, avoid
evil things.'
"The so-called Lord's Lilas are just like the places and persons we
experience during a dream. Everyone is the same in the creation of the
Lord. To favour some as saints and sages and condemn others as ignoramuses
and sinners is nothing but injustice and partiality. As the Lord has
granted you all the boons you desired, it is up to you to utilise them
in the proper way. You have got immense power now. You can do and undo
things. Hence start at once on the mission of your life for which your
mother Maya has been yearning so much. Fight against the Devas. Overthrow
them from their power. Strip them of their riches and glory. Lord it
over them. Make them your slaves.
"Live a life of ease and pleasure, using every object you could conceive
of for your sensual enjoyment. Eat, drink and be merry. Live gloriously.
Extend your sway over all the worlds created by Lord Siva. You should
reign not only over them, but also establish your dynasty to rule over
everyone for generations to come. Thus you will restore the glory now
lost to the Asura dynasty." In these thrilling and perverse words Sukracharya
instructed Surapadma, Simhamukha and Tarakasura.
After having received the benedictions and final exhortations of their
Guru Maharaj, Surapadma and his brothers began their career of conquest
over the Devas. Surapadma established his capital at Mahendrapuri, in
the South. Simhamukha had his capital in Asuram, in the North. Tarakasura
built his capital near Emakoodam. These cities were duly planned and
perfected by the divine architect, Visvakarma. The three brothers had
their own independent kingdoms established around their capitals and
were reigning over them, to the terror and dismay of the Devas.
Not satisfied with the vast kingdoms allotted to them, the brothers
then proceeded to the habitation of the Devas to deprive them of their
sovereignty and freedom. Surapadma invaded Indraloka, took Indra prisoner
and made him work as a fisherman in the capital! Brahma was asked to
officiate as the Purohit. Vayu, the god of wind, was appointed
as the sweeper of the streets of his capital; to Varuna, the god of
rain, was assigned the task of sprinkling gentle drops of water over
the streets to lay the dust; the Sun was given to his son, Banukopan,
as a toy to play with; Lord Vishnu alone was left undisturbed. In this
way Surapadma, along with his brothers, subjected the Devas to every
kind of ignoble persecution and insult. These privations and dishonour
they had to undergo as a punishment for cowardly indifference they showed
when Daksha blasphemed Lord Siva. The curse of Nandi had come home.
In his rank ambition, Surapadma sent his son, Banukopan, to capture
Indraloka and to make prisoners of Devendra and his consort. The army
of the Asuras took and plundered Indraloka. Unable to bear the tortures,
Devendra and his consort flew away from Devaloka in the guise of parrots
and dwelt in Shiyali, in South India. But Indra's son, Jayantan, was
brought to Mahendrapuri and imprisoned there. The disguised Indra and
his consort were offering prayers to Lord Siva to save them from the
onslaught of the Asuras and restore them back to their kingdom. After
a while, leaving his consort under the protection of Maha Shashta, Indra
proceeded along with other Devas to Mount Kailasa, to request the Lord
to protect them from the ruthless tyranny of the Asuras. During his
absence, Ajamukhi, sister of Surapadma, by the exercise of her black
art tried to abduct Indrani forcibly and take her to Surapadma. But
she herself got wounded in the attempt; and the news of the inglorious
treatment meted out to Ajamukhi by Maha Shashta infuriated further the
power-mad Surapadma, who in his wounded pride, used his whip on the
Devas more mercilessly than before.
In the meanwhile, Sage Agastya, at the command of Lord Siva, was proceeding
South, with a Kamandalu of water from the Akasa Ganga. On the
way, Krownchan, an Asura who had assumed the shape of a mountain, tried
to entice the Rishi from his path. Aware of the trick the Asura was
playing, the Rishi cursed him to remain in the shape of the mountain
till he came to perish at the hands of Lord Karttikeya. Then Agastya
continued his journey and, crossing the Vindhyas in due time, entered
South India. One day, here, when his attention was engaged elsewhere,
his Kamandalu of water was spilt on the ground by the mischievous pranks
of a crow. Annoyed at this, the Rishi tapped the crow on the head. To
his surprise, he saw before him Lord Ganesha. By his grace, the water
that was spilt became the source of the river Cauveri, which flowed,
among other places, alongside the garden in which Indra and his consort
were doing Tapas for Lord Siva's grace.
Subsequent to this, Agastya killed the two sons of Ajamukhi. It came
about thus. These two sons, Bilvalan and Vatapi by name, used to invite
the passers-by in the forest for a feast in their house. On each of
such occasions, Vatapi would be cut to pieces, cooked and served as
meat for the guests. When the guests had finished their dinner, Bilvalan
would call for his brother, Vatapi, and the latter would come out alive
and whole, piercing the abdomen of the guest who had eaten him. The
Asura brothers would then feast on the unsuspecting, murdered guests.
But, Agastya, who sensed this cruel trick in time, gently rubbed his
abdomen, murmuring 'Vatapi Jirnobhava' (let Vatapi become digested),
and the Asura thus perished, unable to do anything. Agastya then turned
his wrath on the other and killed him also.
The Devas imprisoned by Surapadma and his brothers were in the meanwhile
undergoing agonies of torture. As days passed, the persecution was becoming
more and more atrocious. Unable to bear their sufferings any longer,
the Devas, led by Brahma, Vishnu and Indra, started on a journey to
Mount Kailasa to make a supplication to Lord Siva for immediate relief
and protection.
While the Devas, with Lord Vishnu, Brahma and Indra at their head,
were proceeding towards Mount Kailasa as narrated in the preceding chapter,
the great sages, Sanaka, Sanatkumara, Sanatana and Sanandana had arrived
at Kailasa to receive instructions from Lord Siva, regarding the fourfold
path to Self-realisation i.e., Yama, Niyama, Yoga and Samadhi. The Lord
explained to them the various details of these four stages, and by way
of demonstrating the last stage, viz., Samadhi, He Himself remained
in it, completely absorbed in Supreme Silence (Maha Mouna). Thus He
showed the Rishis that the last stage is not to be explained but to
be realised actually in that state of Supreme Silence.
At this critical juncture, the Devas along with Indra, Brahma and Vishnu
entered the hills and were stopped from proceeding further by Nandi
Deva, who explained to them how it was not a suitable time to see the
Lord. Overcome by disappointment at this, the Devas retreated, not knowing
what to do. They held an emergent council of war, determined to find
out some way out of this impasse. They were quite convinced that without
Lord Siva's grace and help they could not dream of overthrowing the
tyranny of the Asuras; but they were unable to devise any means by which
this grace and help could be obtained; nor, at the same time, had they
the courage to approach and disturb the Lord in His meditation. Hence
they found themselves at their wit's end.
Brahma suggested that Manmatha, the god of love, should essay to wake
up the Lord from his Yogic trance. Though at first he refused, Cupid
was forced to yield to the request of all the Devas and made his way
to the presence of Lord Siva. With his arrows of flowers he awoke Lord
Siva from His Maha Mouna. At this disturbance, there broke out
from the Trikuti of the Lord terrific beams of unendurable light and
heat which burnt Manmatha to ashes. This made the Devas more panicky.
They rushed in to the presence of the Lord, fell at His feet and beseeched
Him to save them from His Rays and from the Asuras. The Lord sympathised
with their plight and assured them of protection. And at the request
of Rati, the wife of Manmatha, the latter was brought back to life and
made visible to Rati, though invisible to all others. Having thus been
assured of help, the Devas left Kailasa, anxiously awaiting the day
of their release from the tyranny of the Asuras.
Parvati Devi, who had been born as daughter to the Himavan, was doing
severe Tapas on Lord Siva for attaining Him as her husband. The Lord,
much pleased with her penance, appeared before her in the guise of a
hunter. After testing the purity, sincerity of Parvati and her intense
devotion to Him, He revealed Himself to her and promised her that He
would marry her very soon. Parvata Rajan (Himalayas), father of Parvati,
accordingly made preparation for the marriage; and it was duly performed
on a lavish and grand scale. Lord Siva retired with Parvati to Mount
Kailasa.
Shortly after this, the Devas appeared before Him and reminded Him
of His promise to redeem them from their present slavery to the Asuras.
In order to help them as desired, He assumed His original form with
six faces. From each of these faces a Divine spark shot forth. The resplendence
of these Divine sparks only tended to increase the sufferings and confusion
of the Devas. But the Lord ordered Vayu (wind-god) and Agni (fire-god)
to carry these six sparks and leave them in the sacred Ganga, who was
to take them to a tank known by the name of Saravanappoihai. Vayu and
Agni obeyed at once. By the grace of the Lord, the sparks were carried
by holy Ganga to Saravanappoihai. On arriving at the tank, the sparks
assumed the form of six children of unparalleled beauty. Each baby was
lying on a lotus and was being lulled to sleep by the Devis of the Karttikai
(the 3rd constellation of the 27 Stars). To witness this Avatara of
the Saviour, all the Devas hastened to the tank along with Lord Siva
and Parvati. Parvati, out of the extreme fondness of a mother, took
up the babes together and called them Skanda. Instead of they
remaining as six separate individual babes, there arose the form of
one Deity with six faces and twelve hands. Hence he was known as Lord
Shanmukha, the Lord with six faces. As he was nursed by the six
Devis of the Karttikai Star, he was known also as Karttik Swami,
or Karttikeyan. Thus, to the great joy of the persecuted
Devas, the Lord Himself appeared in the form of Shanmukha to protect
the good and to punish the wicked. As the form of Lord Shanmukha originated
in a tank of shrubs, he was known as Saravanabhava. Along with
Him there appeared nine other divine heroes, the eldest of them being
Veerabahu by name. These nine brother heroes were to assist Lord Skanda
in His war with the Asuras.
Even as a boy Lord Shanmukha showed his extraordinary prowess and valour.
His Lilas during boyhood supplied confirmation to the Devas that He
was the fittest saviour and the best General to command the army against
the mighty Asura, Surapadma. Once, while He was playing up and down
the hills, some Devas, being ignorant of the real greatness of the Lord,
dragged him playfully to fight, treating Him as an ordinary child. Ultimately
Indra arrayed his army against this boy for a fight, but was defeated
in the end and almost killed. At the intervention of Narada, the Devas
realised their folly in fighting against their own saviour and begged
His pardon. Out of compassion the Lord brought back the dead Devas to
life.
On one occasion, He heard the news of the terror and destruction caused
by a goat-headed Asura. The Lord immediately sought him out and, in
a hand-to-hand fight, took hold of the Asura-goat by his horns. But
out of mercy, instead of killing him, He made him his Vahana or vehicle.
Once, the Devas along with Brahma and Vishnu came to Mount Kailasa
to have Darshan of Lord Siva. While returning after their worship, they
had Darshan of Lord Shanmukha, and all others offered their humble obeisance
to Him, too. But Brahma, obsessed by a sense of his rank and importance,
declined to do so and ignored Lord Shanmukha. Noticing and resenting
this attitude of Brahma, Lord Karttik called him to His hall and asked
him to take a seat along with other Devas. When they were all seated,
Subrahmanya put a series of queries to Brahma. Brahma answered them.
Finally Lord Karttik asked Brahma whether he could explain the real
significance of the Pranava (Om). Brahma was unable to do this satisfactorily.
Thus proving the ignorance of Brahma, and with the intention of punishing
him for his pride Lord Shanmukha ordered him to be imprisoned. The work
of creation from that time onwards was taken over by Himself. The news
of Brahma's imprisonment reached Lord Siva, when the Devas interceded
on Brahma's behalf and requested Him to release Brahma. Lord Siva proceeded
with the other Devas to the abode of Lord Skanda and asked Him to release
Brahma. But Lord Skanda at first refused to do so on the ground that
a Deva who did not know the significance of the Pranava was not fit
to function as the Creator of the universe. However, in obedience to
the words of his father, Shanmukha released Brahma from prison. Then
Sankara playfully challenged Lord Skanda to explain the meaning of the
Pranava himself. Shanmukha accepted the gage thus thrown to him and,
treating his father as a disciple expatiated on the subject. Siva was
delighted with the thoroughness of the exposition and Himself for the
first time realised the immensity of the significance as expounded by
his philosopher son.
After some days, Lord Siva thought it time to prepare Subrahmanya for
the fight against the Asuras. He summoned him accordingly and blessed
him with the peerless Vel (Spear) and many other formidable weapons.
Veerabahu and his eight brothers made all the necessary arrangements
for the expedition under the guidance of Lord Shanmukha. When everything
was made ready, the Lord gave him His benediction and assurance of victory;
and loudly cheered by the Devas, who were witnessing the scene, Lord
Subrahmanya, accompanied by his nine brothers and hosts of other warriors,
proceeded to south for the conquest of the Asuras.
On the way, He met the mountain-asura, Krowncha, who was entrapping
and killing innocent passers-by. With one throw of his Vel, Lord
Subrahmanya, ended the cruel pastime of the wicked wretch. The destruction
of Krowncha, one of the lieutenants of Tarakasura, infuriated the latter,
and he came raging to Lord Shanmukha. He had the Sudarsana Chakra of
Lord Vishnu dangling around his neck as a token of his having defeated
Lord Vishnu! In the grim fight that ensued, Tarakasura employed all
the known tactics of warfare and used innumerable missiles against the
army of the Devas battling under the generalship of Lord Subrahmanya.
But to his utter disappointment and dismay, no missile had any effect
on Him, and, what was disastrous to him, none returned to the sender,
as it was the wont heretofore. Having failed with every other weapon,
Taraka took up the Pasupatastra, which he had wrested from Lord
Siva and sent it in due form against Lord Karttik. The latter, meditating
with concentration upon the glories of his Father, calmly received the
Astra and kept it aside. This unexpected finale filled the Asura with
dread and a sense of helplessness. At last the Lord despatched his Vel,
and Tarakasura, the younger brother of Surapadma, was killed. Lord
Shanmukha then proceeded to south.
News of the death of Tarakasura was carried to Mahendrapuram, the capital
of Surapadma, and to Asuram, the capital of Simhamukha, by Asurendra,
son of the dead demon. After traversing many lands, the Lord reached
the seashore in the south and halted at the place called Tiruchendur.
Fresh news reached Him there through the Devaguru of the great atrocities
and cruelties perpetrated by the Asuras afresh against the Devas.
While Lord Skanda, the General of the Devas, was camping at Tiruchendur
along with His army, He sent from His camp a messenger to Mahendrapuri,
the capital of Surapadma. The Lord ordered the messenger to inform Surapadma
that the Devas were ready for a fight with him and that the war could
be averted only if the Asura released Jayanta, son of Devendra, from
prison and abstained from giving any more trouble to the Devas. As envoy
to Surapadma, Veerabahu Devar was chosen; and he obeyed the words of
the Lord and prepared himself for his southward journey across the ocean
to Mahendrapuri.
With the blessings of the Lord, Veerabahu Devar started on his journey.
On the way he came across an Asura, Veerasingan by name, who was the
ruler of Lanka. The Asura tried to prevent the messenger from crossing
over his land. Dragged to fight the demon, Veerabahu showed his prowess
by making short work of the Asura. This was repeated in the case of
another Asura, Ativeeran. The messenger then continued his journey to
Surapadma's capital. To his great surprise Veerabahu saw that innumerable
Asuras with curious shapes were guarding the numerous gates of the fort
round the city of Veeramahendrapuri and that it was no easy task to
effect an entrance into it. Deciding, however, to cut away for himself
into the city, he approached one of the gates of the fortress.
An elephant-faced Asura, Gajamukhasura by name, challenged him and
engaged him in combat, and it was only after a hard fight that Veerabahu
was able to overcome his opponent. Desirous of obtaining an intimate
knowledge of the city and the life of the people there, Veerabahu entered
the city incognito. Assuming the form of a very small creature by the
Siddhi of Anima, Veerabahu entered the city of Surapadma unknown
to and unseen by the Asuras.
A sight of the city of the Asuras created feelings of sympathy and
jealousy in the mind of the messenger-sympathy that a city of such incomparable
grace and beauty should come to be inhabited only by people of low Asuric
nature and that it was to perish so soon for the sins of its inhabitants;
and jealousy at the power of the Tapas of the Asuras, by which they
had been able to create such a super-city with all its many enviable
perfections.
The messenger, in the course of his perambulations in the city, sighted
the prison in which Indra's son Jayanta was bemoaning his fate as a
prisoner. He cheered him up and assured him of a quick release by Lord
Karttik. Thence Veerabahu proceeded in his subtle shape to the Durbar
hall of Surapadma. He was greatly dazzled at the grandeur and the pomp
of the Asura's Durbar, unparalleled even in Devaloka. By the Grace of
Lord Subrahmanya, the messenger Veerabahu was provided with a Divine
Simhasana (throne) on a level with the one on which Surapadma was himself
sitting. Disconcerted and annoyed at the unprecedented disturbance created
by the messenger and enraged at his defiant demeanour, Surapadma, controlling
himself with a mighty effort, enquired of Veerabahu of his identity
and the purpose of his visit.
Undaunted in spirit and unswerving in his faith in Lord Shanmukha,
Veerabahu explained his mission, after introducing himself as the humble
messenger of the glorious son of Lord Siva. He informed Surapadma that
he had been ordered to visit his capital and ascertain his mind as to
whether he was agreeable to releasing Jayanta and abstaining from troubling
the Devas further or whether he was prepared for a fight with Lord Subrahmanya,
who had come down from Kailasa for the purpose of saving the righteous
and punishing the wicked. Insulted and infuriated, Surapadma bluntly
refused to accept any of the terms offered by the Lord to him, on the
ground that it would be below his dignity and prestige even to listen
to such messages. He ridiculed the idea of his being dictated to by
a mere child, of whom he would make mincemeat at the first encounter.
These haughty and arrogant words of Surapadma so excited and provoked
Veerabahu, who, in an outburst of anger, cursed Surapadma and his Asura
dynasty to an early ruin at the hands of the Lord. This was sufficient
to enrage Surapadma and his followers and induce them to vent their
spleen on the messenger. But Veerabahu outwitted them all and returned
safe to Tiruchendur to report to the Lord all that had happened in Veeramahendrapuri.
In the meantime, imperious Surapadma called a council of war and, with
the help of his ministers, began to concert measures for offensive and
defensive operations against the enemy. A few of his advisers tried
to persuade against Surapadma to release the Devas and Devendra's son
and make peaceful compromise with the Lord. Simhamukha pleaded that
as Lord Subrahmanya was, as the messenger had pointed out, none other
than Lord Siva Himself in the form of a young boy, "To obey Him would
be worthy of us and could bring nothing but good to all of us, and to
disregard Him is to court certain destruction." But the doomed Asura
king, in his arrogance and pride, would not listen to such wise counsels.
Accordingly, on the orders of the king, mighty preparations for the
ensuing fight were taken in hand and completed with great expedition.
Simhamukha went back to his capital, promising his brother to come to
his help when the time came and bring his army immediately on the declaration
of war.
On hearing from Veerabahu that the Asuras were ready for the fight,
Lord Karttik shifted His army camp from Tiruchendur to Emakudam, very
near the city of the Asuras, Mahendrapuri. News of this soon reached
Surapadma, and he at once despatched a battalion to drive away the enemy
from the outskirts of the city.
Banukopan, the eldest son of Surapadma, who had been given command
of the battalion for the fight on the first day sallied forth and found
the whole host of the army of the Devas arrayed against him. The grim
fight between the two mighty armies then began. The Devas suffered very
heavy casualties at the hands of Banukopan and his battalion. Leaders
like Veerabahu and his brothers were laid low and in a dead faint by
the secret Astras of Banukopan.
On receipt of news of how day was going against the Devas, the Lord
sent his Mohanastra to cover the whole army of the Asuras, and
all the warriors who had been killed or thrown into a swoon by Banukopan
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