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
were restored. The Astra sent by the Lord winged its way in the meanwhile
towards Banukopan. Realising the gravity of the situation, the young
chief with the help of Maya, his grandmother, disappeared from the field
unnoticed and made his way to the palace, where he acquainted his father,
Surapadma, with the latest phase of the fight. The redoubtable chief
of the Asuras himself took over the command on the second day.
Enraged at the discomfiture of Banukopan and determined to crush the
army of the Devas once for all, Surapadma himself gave battle to the
Devas and began to work havoc on them. Ugran, one of the leaders of
the Bhutaganas (on the side of Devas) after an arduous fight killed
Atisuran, the son of Simhamukha. Roused to a high pitch of fury at this
set-back, Asurendra, son of Taraka, threw himself into the thick of
the fight and sent celebrated leaders like Kanakan, Unmathan, Manthan
and many other flying from the field.
Veerabahu Devar hurried to that wing of the army and soon found himself
in a hand to hand sword fight with the dreaded Asura prince, Asurendra.
Their grim fight seemed endless, victory leaning now to one side and
then to the other, alternately. But Veerabahu Devar by the exercise
of his utmost powers at last succeeded in killing Asurendra. This brought
Surapadma himself into the active fight and, by the exertion of his
supreme valour, he soon made short work of the eight brothers of Veerabahu
Devar, who immediately engaged him in deadly combat. After a prolonged
and sanguinary engagement, Surapadma realised the mettle of the opponent
he had to deal with and directed his special Danda against him.
The Danda struck Veerabahu on the chest and laid him out bleeding
and unconscious. The fall of Veerabahu encouraged Surapadma and he chased
the remnants of the demoralised Deva army out of the field.
Lord Shanmukha now emerged to the front and faced the triumphant Asura
king. He began with a series of missiles which promptly shattered, one
by one, all the weapons and insignia of Surapadma and his followers.
Then He despatched His Chakrayudha which annihilated hundreds
of thousands of the Asura army. Finding the ordinary arrows to be of
no avail against his formidable foe, Surapadma took up the Pasupatastra
which he had received as a boon from Lord Siva, and directed it
at Lord Shanmukha, confidently expecting his enemy to fall immediately,
as the wonderful and mighty Astra had never been known to fail before.
To his consternation and terror, however, Lord Shanmukha calmly took
hold of the Astra and kept it aside. Now realising in a measure the
valour and greatness of Shanmukha, who could handle such an Astra in
such a manner, Surapadma, taking recourse to his powers of Maya suddenly
disappeared from the battlefield unseen and retired to his palace.
The next day, being the third day of the battle, Banukopan equipped
himself for the fight with special care and made his appearance in the
field. At the very outset Veerabahu and Banukopan confronted each other.
And both realised that the contest was to be a fight to the finish.
To free himself completely from this grim encounter, Banukopan, in the
flash of a moment and with the swiftness of a hurricane, sent out his
Mohanastra against the Devas; and the whole host of the leaders
were rendered unconscious and dropped into the sea! It was a critical
moment. But Shanmukha was more than equal to the emergency. He directed
his Vel to bring back safe and sound all the discomfited leaders;
and to the dismay of the Asuras, all those who were thought to have
been sent to their certain doom were again seen soon afterwards stationed
and arrayed against the Asuras as if nothing had happened!
Lord Shanmukha now issued orders to the army of the Devas to take Veeramahendrapuri
by storm. Surapadma reorganised his forces and stoutly resisted the
onrush of his enemies into his capital. Hiranyan, his second son, hastened
to the help of his father, backed by a mighty host under his command.
To offset this, Veerabahu now brought his forces to this spot of the
field. The day's business then began in grim earnest. At first the Devas
suffered heavy casualties. But there was no resisting the terrific sallies
of the mighty Veerabahu, who slowly but steadily pushed Hiranyan and
his forces back. Hiranyan now perceived that the days of the glory of
the Asura dynasty had been numbered. Desirous of preserving himself
to do the funeral rites of his family members and, if possible, to try
and rehabilitate the lost fortunes of his people, Hiranyan disappeared
from the field and lived in concealment, far away from Mahendrapuri.
After the flight of Hiranyan, Agnimukha, another son of Surapadma,
appeared on the scene of battle. Though the fire-faced young chief was
successful for a time and inflicted severe casualties on the forces
of the Devas, he had to succumb ultimately to the superior strategy
of Veerabahu Devar. Finding himself no match for the latter, Agnimukha
prayed to his Ishta Devi, Bhadra Kali for assistance. At his prayer
Sri Devi came and in a fury rushed forth and worked havoc on the army
of the Devas. But on approaching Veerabahu Devar, she smiled graciously
on him, wished him success and disappeared! This sobered Agnimukha and,
marshalling all his strength, he resumed his fight and struggled desperately
against Veerabahu Devar, but soon lost his life. On the death of Agnimukha,
the other sons of Surapadma took command of the situation but fell very
early an easy prey to the irresistible Veerabahu.
Banukopan now made his third appearance on the battle front. After
a long and tough fight, he was overcome by superior forces; but through
the influence of Maya, he disappeared again from the scene and was fighting
with great destructive effect, himself unseen by his opponents. Observing
this, Veerabahu Devar with the aid of a Jnana Astra put an end
to his Mayaic concealment and forced him to come out of his hiding.
A terrible hand to hand fight then ensued between the two commanders.
Angry and annoyed at the trouble that he was being put to, Veerabahu
exerted himself as never before and soon had the satisfaction of seeing
Banukopan falter in his tracks. He then gathered himself in a supreme
effort and administered the coup de grace by cutting off the
head of the Asura chieftain.
News of this catastrophe was soon brought to Surapadma, whose grief
knew no bounds. He paid a visit to the battlefield, and, retrieving
the dead hero's remains, swore on them that he would avenge his loss
without delay. He then summoned his brother, Simhamukha to Mahendrapuri
and acquainted him with all that had happened. He exhorted him to do
his utmost and turn the tide of fortune. Simhamukha accordingly appeared
on the field and went through the army of the Devas like a tornado.
Indeed, he looked invincible, and, one after another, all the Deva leaders
succumbed to the relentless fury of Simhamukha. Veerabahu Devar stemmed
this tide of reverses and soon accounted for all the sons of Simhamukha,
single handed. Enraged at this, Simhamukha faced Veerabahu Devar. By
one Astra he bound hand and foot the leaders of the Devas including
Veerabahu and removed them all in that condition to a hill far away
from the field. The mighty Simhamukhan was audacious enough even to
enter the base camp and kill many of the Bhutaganas there.
News of this disaster was soon brought to Lord Shanmukha. Realising
the indomitable spirit and extraordinary valour of Simhamukha, Lord
Shanmukha himself now appeared on the scene. By a number of Astras He
brought back the Bhutaganas from their inglorious place of retreat;
sound in limb and mind. He then took on Simhamukha himself in combat
and, though greatly admiring his courage and prowess, yet mindful of
the future, made an end of the Asura chief by one powerful Astra.
Now left alone, deprived of the support of his brothers and many of
his followers and enraged at the overwhelming and increasing strength
of the Devas, Surapadma arrived at the battle front with the reserve
forces of his army from the other worlds. Lord Shanmukha prevented further
reinforcements from reaching Surapadma's camp and sought him out. The
culminating point of the long standing rivalry had been reached. The
final scene began. Surapadma fought with many of the Devas and Bhutaganas
including Veerabahu Devar and inflicted on them severe injuries and
utter defeat. At last the general of the Asuras found himself face to
face with the general of the Devas. The fight that ensued was one of
the most memorable in the annals of the universe. Finding the defeat
was inevitable and imminent in a straightforward fight, Surapadma employed
all the special and unholy tricks learned from his mother Maya. He brought
back to life by a Mantra all the dead Asura warriors and also obtained
a chariot with magic powers. By another Mantra given to him by Sukracharya,
he took successively the form of a number of animals and birds and fought
with Shanmukha. But all in vain! Shanmukha, the Lord, Himself was beyond
all delusion; even Maya herself would have been powerless against Him,
much more so her son. With a twang of his bow and the release of Pasupatastra
from it, he swept back into eternity all the revived Asuras. Another
Astra of the Lord brought the magic chariot to His side for His own
use! Thus Surapadma was deprived of his Maya-chariot and had the mortification
of seeing it used by the enemy! His Vahana also was killed by another
Astra of the Lord. Upon this, Surapadma took the shape of a huge bird
Chaksavaham. But the Lord, using Devendra in the shape of a peacock
as his own Vahana, fought with the huge bird and cut it into two pieces.
Surapadma, however, quitted the body of the bird in time and saved himself
for a while.
At this hour of wounded pride and utter loneliness for Surapadma, the
Lord felt in His heart some compassion for the mighty demon now laid
low, both on account of the good which Surapadma had done in his previous
births and of his heroic stand against Him, and revealed Himself in
all His Divine glory before Sura. At the sight of His Divine Vishvarupa,
the Mayaic delusion of the Asura rolled away, and with the Divyachakshu
(divine eye) granted to him by the Lord of His own grace, Surapadma
saw before him the Lord in the Virat Svarupa and bowed down before Him,
craving mercy at His hands for all the evils that he had worked.
The Lord assumed his original form as Subrahmanya. On this, overpowered
again by delusion, Surapadma resumed the fight! He took the shape of
a huge tree. By His Vel the Lord cleft the tree into two vertical
pieces. Unable to escape his doom, Surapadma took his natural form and
rushed in great rage towards the Lord, with the desperate idea of bearing
Him down to the ground by sheer physical weight and crushing Him! Tired
of His strenuous labours and anxious to end the miseries of the Asura,
the Lord with one throw of His Vel cut him in two. In commemoration
of the great fight, the Lord ordained that the peacock and the cock,
whose forms Surapadma had assumed for a while, should become, respectively,
His Vahana (vehicle) and the emblem on his standard.
Thus ended the life of the mighty Surapadma and with him the troubles
of the Devas for ever; and this happened on the Shashthi day of the
bright fortnight in October-November, the sixth day after Dipavali.
I. Deivayanai
Lord Shanmukha after His victory over the Asuras released all the Devas,
who had been groaning as prisoners under the tyranny of the Asuras.
To the great joy of the Devas, Subrahmanya returned to Tiruchendur with
His victorious army and stayed there for a while. The Devas, along with
Indra now released and at ease, worshipped the Lord there for all His
mercy and goodness to them. Then they arranged a grand Puja for the
Lord and glorified Him in a befitting manner.
In the early days of His residence in Kailasa with His Father, the
Lord had met the daughters of Lord Vishnu, Amrutavalli and Sundaravalli
by name. At first sight of the glorious son of Lord Siva, of whose Bala
Lilas they had already heard, they both fell in love with Him. On
being acquainted with this, the Lord graciously ordained that they should
be born again-one as the daughter of Indra and the other of Nambirajan,
a king of the hill tribes in South India.
Accordingly, Amrutavalli had been born as the daughter of Devendra
and had grown up to be of marriageable age. Availing himself of the
golden opportunity at Tiruchendur, Indra humbly reminded the Lord of
His promise and requested Him to accept the hand of Amritavalli, his
daughter now known as Deivayanai, in marriage. Other Devas who were
assembled there also supported his petition to the Lord. Lord Shanmukha
consented and camped with His party at Tiruparankundram, a place north
of Tiruchendur, near Madurai. Arrangements were immediately in full
swing for a fitting celebration of the marriage. Invitations were sent
out to all Devas to attend the function. Lavish preparations were made
for their reception and comfort. Everyone invited had arrived and the
ceremony was due to commence. Lord Shanmukha felt sore at the absence
of His dear Father and Mother, when at the mere thought of them, Lord
Shanmukha saw before Him His father Lord Siva with his consort, and
Lord Ganesa. Everybody's joy at this reunion knew no bounds; and with
heavenly pomp and magnificence the marriage of Lord Skanda with Deivayanai
took place. After the marriage, all the Devas, with the permission of
Lord Skanda and Lord Siva, retired to their respective worlds and joyously
resumed their activities.
II. Valli
Upendra, one of the Avataras of Lord Vishnu, once went to Vaikuntha
to have Darshan of the Adimurti, Lord Vishnu, and Maha Lakshmi. When
the three were in the hall, a great sage, Kanva Rishi, came in. To the
great disappointment and chagrin of the sage, he was neither welcomed
nor paid the usual respects by any one of the three who were there.
In a rage he cursed them as follows:
Lord Vishnu was to be born as a dumb sage devoted to Lord Siva for
many births; Lakshmi Devi was to be born as a deer roaming in deserted
forests; and Upendra was to be born as a hunter of wild game. To mitigate
the severity of the curse, Vishnu did rigorous Tapas on Lord Siva. Siva
appeared before him and, knowing the purpose for which his devotee was
performing the Tapas, called Kanva Rishi and asked him to reduce the
period of his curse from 'many births' to one birth. This was duly done;
all the three were to be restored to their original states on the marriage
between Skanda and Valli in the fullness of time.
Lord Vishnu thereafter came to the world as Sivamuni, a dumb saint,
and was living in a forest. In the same forest, Upendra wandered about
as a hunter. And Lakshmi in her life as deer was roaming about in the
same forest. As preordained, the sage Sivamuni saw the beautiful deer
and, strangely enough, felt passionate and agitated. The deer returned
the love which the sage had evinced to her at sight. The sequel was
that the deer was delivered of a human child, a girl. Seeing the child
so different from herself, the deer abandoned the child to its fate
and quitted the forest. Upendra, now in the form of a hunter, happened
to arrive at the spot where the child was crying in a cluster of Valli
kodi (a sort of creeper). He took up the child and, calling her
Valli as she was found in a Valli kodi, brought her up in a manner
befitting his station in life.
III. The Marriage
Devarshi Narada now reminded Skanda about His meeting with Sundaravalli
in Kailasa and informed Him that she had been born as Valli, daughter
to Nambirajan, the king of a hill tribe in South India. From the Rishi,
Skanda also came to know that Valli was doing Tapas with the sole object
of marrying Him. Desirous of bestowing His grace on her without delay,
Skanda left for the hills, Valli's home. Disguised as a hunter, he saw
the maid who was driving off the birds that were destroying the corn
in the fields. He presented himself before her in the field and enquired
of her whether any deer had come that way. The maid replied in the negative
and took him to task for violating the proprieties by talking to a stranger
maid in the manner in which he had done, when she was unchaperoned.
But the hunter replied to her only by a contemptuous and defiant laugh!
Enraged at this rude behaviour of the hunter, Valli cried out to her
brothers for help. The unabashed hunter, however, proceeded to ask her
to marry him on the spot and added that the main purpose of his coming
to her was only to do so. In response to the cry of Valli, her seven
brothers came running to the spot with their retinue where the hunter
and Valli were. To the mystification and amazement of Valli and to the
disappointment of the brothers, the mischievous hunter transformed himself
into a big tree. Thinking that it was only a childish prank of Valli,
they all went back, as they were unable to find any person in the vicinity
except an innocent tree! As soon as their backs were turned, the tree
reassumed the shape of the hunter, but he was unceremoniously driven
out at the point of a stick by Valli. After a while Valli saw a tired
and tottering old man coming towards her. Taking pity on him and on
his helplessness, she offered him some fruits and water. The old man,
while partaking of the offerings, made a proposal of marriage to her!
This only provoked an amused and contemptuous smile from Valli! But
she informed the old man politely that she had taken a vow to marry
none but Lord Shanmukha. At this juncture, to the terror of Valli who
had a dread of elephants, an elephant came rushing towards where they
were standing in the field. Frightened out of her wits, she ran towards
the old man and fell into his arms for protection and safety. The old
man, however, when he had got Valli's assurance that she would marry
him, mysteriously sent the elephant away. Now that all danger was over,
Valli treated the whole matter lightly and refused to keep up her promise:
she argued that to frighten a girl and get a promise out of her in that
condition was unfair and that morally she was not bound by such a promise
at all. No sooner were these words out of her mouth than the dreaded
elephant came charging again. Her terror was so acute that she willingly
and solemnly promised to marry the old man, if only he would send the
awful elephant away out of her sight. At the same moment, to her great
astonishment and joy, she saw before her Lord Skanda with the Vel
in His hand, exactly where the old man had stood courting her in
such a strange fashion. Valli apologised to Him for her silly conduct
and begged for His grace. Very much pleased with the intensity of her
devotion, the Lord accepted her as His consort.
News of her meeting with a hunter and an old man spread far and wide
in the neighbouring villages. Taking the hunter to be a vagabond, her
father and brothers came up to Valli's abode, in order, they said, to
knock some sense into that impudent scoundrel. Lord Skanda, who had
again taken the form of a hunter, by a flourish of his Vel, burnt
them all to ashes. But at the request of Valli, they were again brought
back to life. Realising the fact that he was none but Lord Subrahmanya
(the guardian angel of their family), they all prostrated themselves
before Him and begged for His mercy.
To the great joy of Nambirajan and the Devas and in the presence of
Devarshi Narada, the wedding of Valli was celebrated. With Valli and
Deivayanai as His consorts, the Lord retired to the Skanda Hills near
Kailasa, where He has His abode.
"Thus, to protect the good and to punish the wicked, the Supreme Lord
came down taking the form and name of Skanda. With the peacock as His
Vahana, the cock for the emblem on His banner and with Vel in
His hand, Lord Skanda took His abode in the Skanda Hills, where He lived
with His consorts Valli and Deivayanai."
Glory to Lord Subrahmanya! Glory to His consorts Valli and Deivayanai!
Glory to the Divine Weapon Velayudha! Glory to the peacock, the Vahana
of Skanda! Glory to the cock on his banner! Glory to Lord Siva by whose
grace everything is done! Glory to all who read and hear this story
of Lord Subrahmanya and His Lilas! May the blessings of Lord
Shanmukha be upon you all!
SECTION THREE
I
The Puranas and the Itihasas were written by great sages to bring home
and to popularise the hidden truths of the Vedas and the Upanishads.
They illustrate through stories and narratives the deep significances
of the teachings of the Vedas. The Skanda Purana deals with that aspect
of the Lord as the Supreme General of the Devas, with six faces and
twelve hands and having a Spear for His weapon. His consorts are Valli
and Deivayanai. His Vahana is the peacock. Lord Krishna says
in the Gita, "Of the Generals, I am Skanda." The declaration of the
Lord, again, "Whenever there is decline of righteousness and growth
of unrighteousness, I come to the world to protect the good and to punish
the wicked" is applicable in this instance also. It was to put an end
to the atrocities of the Asura king Surapadma, that the Lord took His
Avatara in the form of Karttik or Subrahmanya. The personalities in
the Puranas together with the narratives are nothing but the highest
expression of human aspirations to understand the Divine Play.
The Hero of the Skanda Purana is Lord Skanda Himself, known otherwise
as Lord Subrahmanya. He is depicted with six faces and twelve hands.
His Svarupa is Jyotirmaya. On the earth plane, every human being
is an outcome of the five elements and the spirit within him. When the
Lord took the human form, He was accordingly depicted in the same manner.
Hence the spirit, signified by the sparks from Siva, took the appearance
of a human personality, whose body comprised the five elements and who
is the Lord of them. But to distinguish Him from ordinary human beings,
the author thought it better to bestow six faces and twelve hands for
the Divine-man. These six faces represent the following:
(i) Five, one element each: Ether, air, fire, water and earth. The
sixth face represents the Spirit that bestows LIFE to the beings formed
by the five elements.
(ii) The Sanskrit word Bhagavan means one who is possessed of
the six godly attributes. And each face of Lord Skanda personifies one
of such functions or attributes of the Almighty.
(iii) In the Tamil scriptures a clear account of the functions of the
six faces of the Lord is given. One face is shining to remove ignorance
and bestow Knowledge; another fulfils the desires of devotees and attends
to their needs; a third face bestows strength and inspiration for the
performance of rituals and sacrifices; a fourth brings out the inner
secrets and helps the seekers of knowledge by revealing those secrets
to them; a fifth face has the purpose of protecting the virtuous and
punishing the wicked; and the sixth face stands for that function of
the Lord that ignites Love and bestows happiness amongst the Jivas.
And, in concurrence with the six faces, the twelve hands work in harmony.
The Vel, peacock and cock are the emblems which assist the Lord
in the fulfilment of His functions. The Vel is the Jnana Sakti
of the Lord. It destroys ignorance and restores the Jiva to its
original abode of pristine glory. The peacock and cock tear asunder
the veil of Maya over the devotees and help them onwards on the path
of God-realisation.
As it is very difficult for the human mind to grasp the abstract truths
in the Vedas, the Skanda Purana, as is the case with all other Puranas,
was couched in the form of a story illustrating in a simple way the
supreme truths for the benefit of the average intelligence.
The Jiva who is none but the Paramatman does not realise its glorious
state, due to the force of Avidya or ignorance. Hence, it undergoes
sufferings and hardships, which merely drag the soul down from its supreme
state of Sat-Chit-Ananda. In the same way, the Devas suffered
much because of their ignorance and indifference. Further, Surapadma,
in spite of his glorious Tapas, could not remain very long in his enjoyment
of the life of pleasure for which he had done such severe penance.
The compassionate Lord, desirous of freeing the Jiva from this bondage,
showers His grace on it and restores it to its supreme abode. And it
is only by the grace of the Lord that this could ever be done. Surapadma,
though by the grace of Lord Siva enjoyed all the wealth and prosperity
of the world, yet, due to the force of his Avidya, had to take a wrong
turn and lose everything in the end. And it is only through the Grace
of Lord Siva in the form of Lord Shanmukha that his ignorance was dispelled
and he attained the supreme goal of human existence, i.e., Self-realisation.
In its travel back towards the Lord, from whom it has become separated
temporarily, the Jiva undergoes many a hardship. The lower mind, in
the form of Sukracharya, drags the Jiva down from its goal and intensifies
its bondage still further. The teachings of Sukracharya to Surapadma
are nothing more than the various arguments advanced by the lower mind
to justify its own mean desires, thus preventing the onward progress
of the Jiva towards God-consciousness. Though Surapadma had performed
severe Tapas and acquired several boons through the grace of Lord Siva,
he could not live longer, simply because of his following the teachings
of the Asura Guru, the lower mind.
Thus, the Skanda Purana illustrates the play of Maya upon the Jivas,
the suffering undergone in consequence and the final release from the
clutches of Maya through the grace of Lord Shanmukha in the shape of
Velayudha-the Jnana Sakti of the Lord.
The consorts of Lord Shanmukha are Valli and Deivayanai. Valli stands
for the Iccha Sakti-the Power of Will. And the other, Deivayanai,
stands for Kriya Sakti-the Power of Action. Thus should a Jiva
aspiring to Godliness, having brought the will-power under control,
strive ceaselessly till it reaches the goal.
Hence the three Saktis, in the form of Vel-Jnana Sakti, Valli-Iccha
Sakti, and Deivayanai-Kriya Sakti, form part and parcel of Lord Shanmukha,
who is also named as Saktidhara.
Glory to the Lord of the Saktis! Glory to the Lord who dispels ignorance
amongst the devotees by His Velayudha.
Valli's Wedding
The true import of this wedding seems to be this. Valli represents
the Jiva that has been separated from its original abode, eternal
bliss, Paramatman, who is Lord Subrahmanya.
The separated Jiva roams in the wilderness of the forest of
this world, due to the force of Avidya. To rescue this ignorant Jiva
wandering in the wilderness, the Guru appears in the form of Rishi Narada
by whose help the wedding takes place between Valli and Lord Karttik,
i.e., the holy communion of the Jiva with the Supreme Brahman.
As the Jiva possessed unflinching and unswerving faith in the Lord,
Valli was determined to marry only Lord Shanmukha and was able to realise
her ambition in spite of the many obstructions.
Hence, having the two horns of Vairagya and Viveka, the Jiva, Valli,
got herself finally rescued from the clutches of Maya-represented by
her parents and other obstacles-and finally established herself in union
with Lord Subrahmanya, the Supreme Abode of Bliss.
II
People have various views on the Svarupa of Lord Shanmukha who is also
known as Lord Subrahmanya. Some consider Him as the Commander-in-chief
of the Deva forces, some consider Him as a helper of the Devas, and
therefore not even equal to the Devas themselves, though they think
that He is a higher being than men.
The meaning of the very name Subrahmanya gives us a clue to His Real
Identity; Subrahmanya means one who knows Brahman well; and Brahman
alone can know Brahman. Therefore Lord Subrahmanya is Brahman Himself.
The story of Lord Subrahmanya's birth is very interesting. Lord Siva
had six heads-four facing the four directions, one facing upwards and
the other downwards. From the Third Eye on each face emanated Tejas.
This Light filled all the directions. The whole of ether was permeated
by this Tejas. Lord Siva then withdrew this Tejas into His own hands
and gave it to Vayu (Wind-god). Vayu bore it for sometime; but, unable
to endure it longer, gave it to Agni (Fire-god). Fire, in turn passed
it on to Ganga (water). That Tejas assumed the shape of six children
and floated on Saravana-lake. When Parvati took up these children, they
together formed into one child with six heads. This was Shanmukha. And,
He carried on His Lilas on this earth.
That is the story of Brahman also; and the above is the story of Creation.
Brahman filled everything: Brahman was of the form of Supreme Light.
It filled ether. Thence, it passed on to Air, Fire, Water and Earth.
The symbology of Subrahmanya's birth, therefore, proves that He is no
other than the Supreme Brahman Himself.
The Lord has six heads and, therefore, He is called Shanmukha. Mukham
or the head contains all the five Jnana Indriyas. These five Jnana
Indriyas plus the sixth Indriya, Buddhi, are the six gates through
which the Antaratman receives impressions of objects. It is through
these six "holes" that the Light of the Atman passes out. The very fact
of the flowing out of consciousness through these six holes, proves
to wise men that the Atman within is the form of Consciousness. This
Inner Consciousness has, as it were, the six heads. So, too, has Lord
Subrahmanya. He is the Supreme Brahman with six heads-the six Jnana
Indriyas.
And, the Yogis explain that the six heads of Lord Subrahmanya represent
the six centres (Chakras) within. Each head is of the form of
each Devata of the six Chakras. This way, too, we come to the conclusion
that Lord Subrahmanya is Para Brahman and not a mere divine being.
Meditation on Lord Subrahmanya, therefore, is, according to the Bhaktas,
the surest way to obtain intuitive knowledge of Brahman. Lord Subrahmanya
is Knowledge Absolute Itself; therefore, meditation on Him is productive
of this Knowledge.
Apart from this, even if a beginner in concentration is taught the
Svarupa of Lord Subrahmanya, and is asked to meditate on the six-headed
form of His, riding on the peacock, holding the Spear, with Valli and
Deivayanai beside Him, the aspirant would sit absorbed in Him for three
hours without any difficulty. To pass the mind from one head to the
other, from one eye to the other of His eighteen eyes, from one hand
to the other of His twelve arms, etc., etc., would be so absorbing that
the mind would never wander.
As the aspirant advances in the practice, he can gradually dispense
with all this paraphernalia and concentrate upon the Vel (Spear),
alone. This Spear is the real Svarupa of Lord Subrahmanya. It represents
Consciousness. When all the rest has vanished, this alone remains behind.
The characteristics of Buddhi are: depth of thought, heights of intuitive
perception, breadth of vision, and sharpness of intellect. All these
are represented by the Vel (Spear). It is high (tall). It is
deep (i.e., it has a long stem which reaches down to the feet). Its
leaf is broad. And, it has a sharp top. Therefore it symbolises Consciousness.
The advanced Sadhaka meditates on this. One who meditates on this as
Consciousness surely attains the Supreme Brahman which is Satchidananda.
May the blessings of Lord Subrahmanya be upon you all!
III
In common with all Hindu mythological accounts and stories, the descriptions
of the legends about Subrahmanya also embody various esoteric truths.
Lord Subrahmanya has six faces. He holds a Spear or Vel, and
He rides on a peacock. A cock is His banner. He has two wives, Valli
and Deivayanai. He is the son of Parama Siva. He came out of Siva's
third eye, in the form of Fire or Light-Jyotis. His achievements consisted
of the destruction of the great Asura Surapadma, who, with his assistants,
was enslaving Indra and other Devas. He married Deivayanai, the daughter
of Indra. On the advice of Narada he married also Valli, the foster-daughter
of the hunter king Nambi, after testing her devotion pretty severely.
Even as a boy, Lord Subrahmanya imprisoned Brahma for his ignorance
of the meaning of the Pranava Mantra and released him only at the request
of Lord Siva. Incidentally He also expounded to Lord Siva the same Mantra.
All these accounts are the interesting details greatly appreciated and
cherished by deeply devoted Subrahmanya's Bhaktas. The worship of Subrahmanya
is more or less confined to South India though He is not unknown to
the Hindus of the rest of India as Karttikeya. He is also worshipped
by a large section of people in Sri Lanka. The Tamilians have a living
faith in Subrahmanya and are as fond of His Lilas as the North Indians
and the South Indian Vaishnavites are of Krishna's sports.
From the esoteric point of view, Subrahmanya is the Lord who incarnated
Himself to illumine the intelligence of human beings and liberate them
from ignorance of various kinds, which hides the truth from them. Since
human beings are in different stages and levels of development, Lord
Subrahmanya has to meet them on their own level for fulfilling His mission
of enlightenment. This He does in a unique way.
His six heads are symbolical of the six Pranic or Vital centres-the
six Chakras-of nervous activity in the human body, located in the spinal
cord and at the junction of the eyebrows. It is through concentration
on these centres that the Yogi acquires capacity to subordinate his
lower nature, to sublimate it, and to utilize all his energy for establishing
his identification with the one Lord of the universe, who is Existence-Knowledge-Bliss
Absolute. Therefore, to say that Lord Subrahmanya's six heads represent
these six vital centres is only to say that whenever an aspirant attempts
to rise above his human limitations and experience oneness with the
Eternal, Lord Subrahmanya gives him all the strength he requires for
conquering the evil inside him and for the acquisition of the final
Truth.
The Spear or Vel is the weapon which pierces through the demon
of ignorance. This is the Ekagra Chitta or one-pointed mind so much
insisted upon in Raja Yoga without which progress is impossible for
a Yogi. It is the preliminary for concentration, meditation and absorption
(Dharana, Dhyana and Samadhi) all of which together constitute the Yogic
Samyama. In the legend, it is Surapadma, the Asura who is slain by the
Vel. That Asura is none other than Ignorance.
That Subrahmanya came out of Siva's third eye is symbolic of His being
the incarnation of Pure Intelligence, for Siva's third eye is known
to be the eye of Wisdom or Jnana.
The peacock (on which Subrahmanya rides) is the most beautiful of all
the birds. It is the one bird which can reveal its inner joy by dancing
and displaying its gorgeous plumage. When it does so, it evidences its
perfect balance-for it is a very heavy bird and it has to keep its balance
on its two very slender feet. All these points relating to the peacock
are utilised for illustrating the ideas concerning the inner significance
of the Subrahmanya mythology. We can interpret the peacock as symbolising
mental equipoise-the predominance of Sattva over Rajas and Tamas. That
tranquillity or mental balance, when once attained, produces contentment
and happiness. Such a mental condition reveals itself in a superior
sort of self-satisfaction-a state similar to that of the peacock which
spreads out its beautiful plumage. It is this predominating Sattva that
is the prerequisite for the acquisition of True Knowledge-the knowledge
symbolised by Lord Subrahmanya Himself.
Subrahmanya's cock-banner symbolises the approach or the dawn of Knowledge-it
is the cock that proclaims the coming of the sun in the eastern horizon.
The sun is the heavenly body that dispels darkness. Likewise the cock
on Subrahmanya's banner announces the approach of Knowledge which will
destroy all ignorance.
The two wives, Deivayanai and Valli, symbolise the two types of devotees
among those who strive for Moksha or Liberation through union or oneness
with the Supreme. One type consists of those who rigidly and sincerely
observe the injunctions and follow the teachings of the Vedic scriptures
and are thus the followers of Vaidika Karmas. That type is represented
by Deivayanai, whom Subrahmanya married in the regular orthodox way.
The other type consists of the ardent Bhaktas who attach more importance
to right mental feeling and emotion than to rules and regulations. This
type is symbolised by Valli, who grows as the foster-daughter of the
hunter king, Nambi. Subrahmanya marries her in the combined Gandharva
and Paisacha modes of marriage. He manifests love in wooing her and
uses force in fighting against her relations who try to obstruct Him.
Subrahmanya legends also reveal that He is the God of the hill and
other tribes whose modes of worship are primitive, crude and barbarous.
That shows that Subrahmanya incarnated Himself only for the purpose
of conferring knowledge upon all, whatever be their level of understanding
or attainment. All the details relating to Subrahmanya legends can be
interpreted correctly if we bear in mind the underlying truth that Subrahmanya
is Supreme Consciousness in an embodied form. This is amply borne out
by the story about Subrahmanya having been the Guru of even His own
Father. The story goes that He questioned Brahma about the meaning of
Om and that, when Brahma revealed his ignorance of it, Subrahmanya put
him into prison. When the matter reached Siva, He was naturally amused
and playfully challenged Subrahmanya to interpret the Mantra Himself.
But child Subrahmanya would not do so unless Siva became His disciple.
Siva was fond enough of His child to assume the attitude of a disciple
and got the explanation from His boyish lips. That incidentally won
for Subrahmanya the name of Swaminatha. Here, too, we see that Subrahmanya
symbolises Pure Consciousness which includes in it the meaning of even
Om, the highest of all Mantras.
IV
This holy form consists of six faces and twelve hands. The hands bear
different kinds of weapons. On the breast the most important weapon,
the Vel is being kept. He rides on the peacock and holds the
banner of cock. On either side are His Devis, Valli and Deivayanai.
The peacock stands upon a black serpent. The entire picture is the form
of Subrahmanya.
Let us see the inner meaning of the form. The six faces indicate that
His presence shines on the four sides and also above and below. He seems
also to express that He it is that is spoken about in all the six main
religions. It is also hinted that He is the perfect being who is being
sought after by the six means of knowledge. The six faces may also be
taken to indicate the six Chakras or the centres of energy in the human
body which are known to Yogis.
The twelve arms show that He alone creates, preserves, destroys, hides
and blesses,-in fact does everything in the world.
Valli, Deivayanai and the Vel mean, respectively, Iccha Sakti,
Kriya Sakti and Jnana Sakti, i.e., the force of Desire, the force of
Action, and the force of Knowledge. It is indicated that all these three
abide in Subrahmanya, who is Para Brahman Himself. The fact that Desire
and Action forces are kept on either side of Him and that Jnana Sakti
or the force of Knowledge alone is kept in His breast points out that
Knowledge is the most important of them all and that it never gets separated
from Him.
There is another form of Subrahmanya which is known as Danda Pani.
When He is presented in that form, He stands alone, with the Vel
but without Valli or Deivayanai. That also shows that He can be
without the forces of Desire and Action, but cannot be without the force
of Knowledge.
Subrahmanya married Valli according to the Gandharva mode. He did not
obtain the permission of her parents for doing so. That also shows that
Valli is His Desire force.
On the other hand His marriage with Deivayanai was after His victory
over the Asuras. Out of gratitude, Indra gave Subrahmanya his own daughter
Deivayanai in marriage. This was done according to Vedic rites. These
events point to the fact that Deivayanai shows His Action force.
The Vel or Spear was given to Subrahmanya by Parvati, the embodiment
of Siva Sakti. It, therefore, indicates that the Spear is the symbol
of True Knowledge as coming out of Parvati, the Para Sakti. The shape
of Vel also shows that Knowledge in the form of Jyotis will start
from the Muladhara Chakra, represented by the bottom of the Vel,
pass through the intermediate Nadis (which are represented by the
body of the Vel) and pierce through the thousand-petalled Brahmarandhra,
which is represented by the sharp, leaf-shaped end of the Vel, and
in the end will shine resplendent in the top beyond all these Chakras
or Nadis. Shanmukha's Vahana, the peacock, shows the shape of the Pranava
or !. It is of the shape of the Bindu. When
the peacock spreads out its tail, it has the round shape of the Pranava.
Within it is the Para Brahma Jyoti, which is the form of Murugan or
Subrahmanya. The subordinated serpent kept in check by the peacock's
feet shows that Maya or impurity is completely overpowered by the power
of Pranava.
The cock in the banner signifies the Sound-form or the Nada of Pranava.
It is the nature of the cock to crow at the moment when the sun makes
himself just visible in the horizon.
Let us now examine the meaning of the legend about Surapadma who was
killed by Subrahmanya. The Asuras Taraka, Simhamukha and Surapadma were
the sons of Maya. They persecuted the Devas and imprisoned Devakumara.
Murugan heeded the prayers of the Devas, killed the three Asuras with
His Spear and liberated Devakumara from prison. Later, according to
the request of the victorious Devas, Murugan married Deivayanai, the
daughter of Indra. The inner significance of their accounts is as follows.
The three sons of Maya are Sattva, Rajas and Tamas,-the three Gunas.
The original cause of the three Gunas is also shown to be the impurity
known as Maya. The Jiva is ever under the influence of these three Gunas
and is subjugated by them. God Subrahmanya listens to the prayers of
the Jiva and liberates him from the clutches of the three foes, the
three Gunas. Not only does he liberate the Jiva, but also (by marrying)
unites the Jiva with Himself.
The Wedding of Valli
In the dark forest of the mountain, Valli frowns in the midst of the
cruel hunters, her relations, and spends her time in throwing stones
to drive away birds which peck the grains in the fields. But her mind
was always in love with Lord Murugan. In right time, Murugan comes in
different guise, tests her, frightens her with the elephant through
the help of Vinayaka and in the end reveals His real form, and takes
her away to marry. At that time he encounters the opposition of Valli's
foster parents, and kills them. But in response to Valli's request He
brings them back to life and celebrates the marriage with her.
Let us examine the esoteric meaning hidden in this story. The dark
forest is Tamas; the cruel hunters are Rajas. Valli is the Jiva who
is in the grasp of these two. Her guarding the grains in the field is
her earnest Sadhana to realise the Paramatman. The birds that come to
peck the grains are the obstacles to her rigid Sadhana. To save herself,
she keeps in her hand the catapult, which is Viveka and uses the pebbles
which represent Vairagya. Thus she drives away the obstacles. To test
the strength of her Sadhana, Murugan appears before her in disguises
and in the end shows her the meaning of Pranava in the form of the elephant.
Then the forces of Rajas which envelop her (which are symbolised by
the hunters who surrounded Valli) are vanquished and transformed into
Suddha Sattva. After that the Jiva is released and given the supreme
status of identification with Para Brahman.
SECTION FOUR
While Narada was touring the three worlds, he met the Sapta Rishis:
Atri, Bhrigu, Kutsa, Vasishtha, Gautama, Kasyapa and Angirasa. Envious
of their exalted state, Narada wished to become the most famous of the
Rishis. He went to Sri Ganesha and asked him how he could become greater
than the Seven Rishis. Sri Ganesha instructed Narada how to observe
the Kirttikai Vrata and initiated him into the worship of Lord
Skanda. Having performed this Vrata for twelve years, Narada achieved
his aim by the grace of Lord Subrahmanya.
Muchukunda was a king ruling over South India having his capital at
Karur. Desirous of doing Tapas on Lord Subrahmanya, the king approached
sage Vasishtha and requested him for initiation into the correct observances
of the Vratas. The sage explained to the king the importance of observing
the Sukravara (Friday), Kirttikai and the Skanda Shashthi
Vratas of Lord Subrahmanya. Having learnt in detail the Vratas,
their importance and the methods of observing them, king Muchukunda
started observing them with faith and devotion. After sometime, while
the king was greatly absorbed in his devotion to Lord Skanda, the Lord
appeared before him and granted him many boons. The Lord had made his
followers, Virabahu and other warriors of his own forces, serve the
king. At the behest of the Lord, Virabahu Devar and others, taking human
births, obeyed the commands of the King and helped him. The king enjoyed
much peace, plenty and prosperity by His grace.
King Muchukunda's might was such that even Devendra had to approach
him to get his help for defeating the Asuras. The king complied with
the request of Indra and defeated the Asura King Valan. When he returned
from Devaloka he was given by Vishnu the Murti or idol of Somaskanda.
Arriving at his kingdom, the king performed the Pratishtha Ceremony
for the Somaskanda Murti at Tiruvarur, in South India. After sometime
he had a son, Agnivarman by name. Entrusting the kingdom to his son,
the king retired peacefully to Mount Kailasa for spending the rest of
his life in Tapas.
A poet in South India by name Poyamoli Pulavar in his early days had
intense devotion for Lord Siva. Due to the intensity of his love to
Lord Siva, he refused to bow to, or sing the glory of, any other deity
including Lord Shanmukha. The Lord gave him the vision Beatific and
showed him the Unity of the forms of Siva and Shanmukha. Thereafter,
he developed greater love and sincerity of devotion to Lord Shanmukha.
The poet was known as Siva Kavi.
More than 2000 years ago, there lived in the ancient Tamil land a very
great sage and scholar, Nakkirar by name. Even gods dreaded his erudition
and learning; and his devotion for Lord Subrahmanya knew no bounds.
Nakkirar was a Brahmin poet-laureate of Pandia king of Madurai, in
South India. Out of arrogance and haughtiness, this poet prevented a
poor Brahmin poet from receiving gifts from the king. He even went to
the extent of criticising adversely the verses composed by Lord Siva
on behalf of the poor Brahmin. As a result of this, the Lord cursed
the poet-laureate to suffer from leprosy. Realising the greatness of
the Lord, the poet craved His pardon. Taking mercy on him, the Lord
asked him to make a pilgrimage to Kailasa when his leprosy would be
cured. Nakkirar started on his pilgrimage. On the way, at a place called
Kalahasti, in South India, Nakkirar halted on the banks of a lake and
sat down for Dhyana under a huge banyan tree. During his meditation
he was disturbed by a curious incident. A leaf fell down, but fell half
in water and half on land. The water-half became a fish and the land-half
a bird. The fish tried to drag the bird, but the bird attempted to pull
up the fish and fly away. A dry leaf initiated a war between two creatures
which evolved out of itself. Nakkirar's meditation was disturbed by
this strange event.
Alas! There was harboudng here a big devil, a Brahmarakshasa, who
had made it a vow to gather 1000 Siva Bhaktas, whose meditation would
be disturbed in this way, and after the number 1000 would be completed
to devour them altogether. That terrible monster came now and threw
him into a cave where he had already collected 999. Making thus 1000,
he went to the wondrous lake to bathe; for even devils have certain
good habits.
The 999 devotees of Siva, whose meditation having been thus disturbed,
were captured by the devil and put in that cave, had been there for
untold years fed sumptuously by the devil host; for, to preserve them
stout till the hour would come, it was the devil's lookout. They now
cried and cursed the newcomer, Nakkirar, that he came to bring them
all to miserable death in a few minutes to come. They held God to blame
and God's dear Nakkirar to blame! The sage Nakkirar knew the whole situation
now; the devil was away from the cave still. Should his Kailasa Yatra
thus end to be an after-death Yatra, and the will of his God of Madurai
get frustrated by a devil? Should all the devotion of the 999 pious
men, for a paltry cause of a moment's disturbance by the machinations
of a devil, end to be useless? It was, of course, all a trial, and a
severe trial; and Lord God must certainly save them all. The moment
of their wholesale destruction was however approaching.
Nakkirar gave his miserable comrades confidence, and began his inspired
songs in praise of his dearest God, Lord Shanmukha. This famous literary
piece of exquisite Tamil poetry is even today read with avidity by devotees
and is called Tirumurugatruppadai. The songs pregnant with keen
devotion and passionate adoration of the great qualities of the six-faced
God moved all Heaven and moved deeply the divine heart of God Himself.
And behold: A wonder and a terror! Even as the devil set his foot in
the cave, its dark sides shook with the angry pulse of Lord Subrahmanya;
and within it there rushed the terrible figure of the six-faced God,
with His twelve hands of mighty fists holding His divine weapons; and
He danced with the Devil tearing him to pieces. He released the 1000
devotees, the 999 blessing and praising the glory of Nakkirar, and all
singing the infinite glory of the six-faced God.
The poem sung by Nakkirar glorifying the Lilas of Lord Skanda, known
as Tirumurugatruppadai, is an eloquent exhortation to suffering
humanity to devote themselves to the worship of the Lord who dwells
in the hearts of all.
Kachiyappa Sivachariar was a very fortunate Bhakta of Sri Subrahmanya.
He lived at Kanjeevaram 1100 years ago. He mastered all learning before
his 10th year, and the Sivagamas were his special study.
Lord Shanmukha one day appeared to him in dream and ordered, "My boy,
thou shalt sing a Tamil work and call it Kandapurana, translating
matter from the Sanskrit work, Sankara Samhita, and having for your
first line, 'Tigadachakkara-chemmukha-maindullan'." He awoke
and thought over this wonder, and thought over and over again, the kind
commission accorded to him by his Lord. He took up the task and finished
it suitably. When for recognition it was read before an assemblage of
Pandits, some questioned his interpretation of the first line, God-given.
Then Lord God Himself inspired one and stated that the grammar for it
could be found in Virasolliyam, a very ancient Tamil work. All
wondered at this divine favour and declared the work authoritative.
Here is a unique instance of a Vaishnava by birth becoming a devotee
of Lord Subrahmanya. He lived in Chaturveda Mangalam some century ago.
He suffered from the most excruciating pains of stomach ache, and spent
anything and prayed to any god but found no relief. After all, he prayed
to the Lord of Tiruchendur and got miraculous cure.
He soon went to Tiruchendur to pay homage to Sri Subrahmanya for the
great relief He had given him. He stayed there for sometime. He showed
his grateful prayer in the form of one of the most inimitable pieces
of literary devotion, called Pillai Tamil. The scholars assembled in
the temple for hearing it and exclaimed it to be the finest in existence.
Even now they recite it in the holy service at Tiruchendur every day.
But, though his production was applauded unanimously, they did not accord
to him due honours from the temple, Lord God was far more important
for Pakalli Koottar than all these penny-a-wise consideration of human
honours; and so, he went home without any sort of perturbance caused
to his mind. Lord Subrahmanya is however no partisan of this sort of
learned men who honoured not Pakalli Koottar for his being born a Vaishnava;
and He wanted to teach these people a lesson severely. So it was that
night! Lord God took a costly jewel which the priests had placed over
His bosom and transferred it to the bosom of His Vaishnava Bhakta; for,
was it not from that part of the Bhakta's body that those ecstatic songs
of Divine praise bubbled forth, which they enjoy even today? The authorities,
who discovered the loss in the temple the next morning, searched round
for the thief; but when they came and beheld Pakalli Koottar jewelled
with the Grace of God, they were taken aback; and soon they knew from
the previous day's experiences that they had sinned against God Himself
in not according to this sage due honours in the temple. They begged
him pardon, and placing him in a stately palanquin bore him in grand
procession round the village, proclaiming the glory of Sri Shanmukha
and the greatness of the Sage's devotion.
Murugammaiyar, a lady devotee of Lord Subrahmanya, was born in South
India. She was married to a young and rich man of her own caste. Even
from her early days she showed an intense love to Lord Muruga. And it
was for this reason that she was called Murugammaiyar. No mendicant
or beggar who passed her door would fail to receive the munificent help
rendered by the lady Bhakta.
The ways of Murugammaiyar did not suit her husband, who was rather
a man of the religion of the flesh. His rebukes and punishments to prevent
his wife from doing acts of piety had no effect. On the contrary, they
increased and developed further the faith of Murugammaiyar in Lord Shanmukha.
Worse still, the husband began to suspect the chastity of his wife as
she was so much given to charitable acts and mixing freely with the
wandering Sadhus.
One day it so happened that, being enraged much at the behaviour of
his impertinent wife and instigated by his own worldly-minded brothers,
the husband took a knife and cut off the hands of Murugammaiyar. But
the dear Lord, for whose sake she had foregone even the love of her
husband, could not brook the sight. The Lord appeared on the scene,
restored the hands that had been cut off and revealed unto the world
and her husband the intensity of her devotion to Him. He showered His
graces on her and blessed the couple with a long and happy life of peace
and plenty.
This famous devotee lived in Tiruvannamalai about 500 years ago and
belonged to Devadasi caste. There is indeed something unique in this
case. For, Sri Shanmukha's blessings had to blossom here not merely
in a barren soil but one in which we find worst conditions, inimical
to any divine prospect. In such cases, none but lazy scholars can find
any difficulty of compromise and would say that Bhagavan's grace bestowed
on such people as Arunagiri would mean a license as it were (if not
a wanton sanction) for people behaving in worst manners and getting
the grace of God completely. This biography illustrates that howsoever
a man's life be dissipated in early years, if there is a small nucleus
of divine love serving as substratum, there can occur a sudden outburst
of divine passion and sacrifice, which sages could envy and yet not
get by years of Tapas!
So, the early life of Arunagiriar was one of reckless debauchery and
vile corruption so that even his flesh soon became corroded and diseased
with venereal affections. By the wish of her mother who died in his
early life, his sister would not say anything against the wishes of
her brother and would give everything and anything for him and his ways.
Having spent all that she possessed, she (as her caste permitted it)
would sell her flesh to those who sought with her the pleasures of sex
for the sake of earning the wherewithal for her brother. Even this resource
was exhausted; for she became uninteresting to her paramours. She was
utterly helpless.
But Arunagiriar took no lesson either from his own physical decline
and disease or from the privations of his sister, whom he always worried.
Lo, one day, he beseeched her once again and said, "You must send me
today with so much. Else I shall sink at your very gates." No persuasions
could prevail; he must have his way. Poor woman, what could she do!
She grew desperate, and yet would not displease him. She rushed into
saying, "Brother, all this does not convince you; your love for woman's
pleasures is so keen and intense that you think you must have them still.
Look here! our caste is intended for affording pleasures of this sort
to men of privileged classes, who cannot obtain them otherwise legitimately.
Though we are born of the same mother, our fathers are different. So,
as I am unable to give you anything at all now, I who was helping you
all these years without seeing the means we have got, with me, you can
find the pleasures you seek! Brother, I find no other solution for the
difficulty!" She would add; but her grief choked her voice. All this
terrible speech poured through Arunagiri's ears like molten lead and
shook the very foundations of his being; and in a moment he came to
the sense of his life's iliad of mistakes. So moved and fundamentally
shaken he became that he suddenly rushed away from her side, climbed
the top of the temple tower, and dropped himself down to dash his mortal
life to end, as a sacrifice for all his misdeeds!
Attempt is half-deed. Here it is more than attempt. Arunagiri verily
fell from the tower top, and topsy-turvy his body was hurling down.
Behold! Lord Subrahmanya, Whom he loved more than he loved other gods
and more than others loved Him, and Whom he preferred before all gods
as a young "Yogi," bore him in His hands from below! The Lord spoke,
"Arunagiri, how can'st thou do like this, which is not meet for thee!
The good of thy past Karma has saved thee now. Take this Kaumara Shadakshara
(a Mantra dedicated to Sri Subrahmanya). Go and sing the glory of Lord
God, and spread My fame throughout the world, far and wide." Until that
figure which saved him and delivered the message melted away before
his very eyes, he took him to be a mere human "Yogi".
The great soul,-great now because of the privilege described above,-soon
began to do the sacred commission of the Lord. He visited many places
and sang many songs. But it is worth noticing that while all other saints
devoted songs to many gods, Arunagiriar knew none but Lord Sri Shanmukha,
and all his wealth of inspiration was utilised for His glorification
alone.
The famous verses of Arunagiri are the Tiruppugazh songs. He
has given 16,000 Tiruppugazh songs, though about 1,300 only are now
available. His other works are Kandar Anubhuti, Kandar Alankaram,
etc., which are all sung with great devotion and fervour throughout
South India even today.
He lived about 350 years ago in Srivaikuntham (Tirunelvely District),
and was dumb even as a child. Anxious to find their son come to speech
somehow, his parents went to the famous Kshetra of Lord Subrahmanya,
called Tiruchendur in the same district, and lived there for several
months praying and petitioning, and hoped that their son by divine grace
would become all right. Months passed, but in vain; prayers and petitions
went forth, but all in vain. Broken-hearted, the miserable parents one
night determined to end their life by drowning themselves in the sacred
tank nearby. But Lord God, (who knew this, for nothing could be hid
from His view) that very night woke up the dumb boy and wrote in his
tongue His own Shadakshara, and giving him His full Darshan said,
"Child, come away to our Shrine even for Viswarupa Darshana, quite early
in the morning." With the approach of the dawn, the parents approached
the child, but to their wonder and surprise found him graphically describing
to them his strange experiences of the night and found in him a power
of speech which any well-trained scholar could envy. The boy soon became
a famous saint and devotee and gave many inspired songs in praise of
Isvara and particularly of Lord Subrahmanya.
He sang the famous Kandar Kalivenba in praise of Lord Skanda.
At Madurai, he sang verses in praise of Goddess Meenakshi who appeared
in person and garlanded the saint with a pearl necklace. He was initiated
into the saintly order of Dharmapuram Adhinam. After visiting many holy
places in South India and giving a number of Tamil works in verses,
he visited Varanasi. He rode on a lion to interview the Badsha of Benares,
who was deeply impressed by the greatness of the Swamigal and helped
the saint to erect Kedareshwar Temple and Kedarghat on the banks of
the Ganga at Varanasi.
This most blessed Bhakta lived about 200 years ago. He was an accountant
in a Subrahmanya temple at Nagai. He was in the habit of taking no food
at all in the nighttime except some Prasad from the temple. Due to the
day's unusual labour and toil, one night he slept very soundly amid
the Vahanas of the temple. After the Ardhajama duties of the
temple were over, the priests and other authorities called for Alagumuttu;
but Alagumuttu did not come forth, his sleep being so deep and unmovable.
Taking him to be absent, they left the temple locking the doors safely.
At dead of night, when all was still and silent he woke up and saw
none to his utter dismay. His hunger pinched him unusually severely.
He appealed to God Subrahmanya for his helplessness and Lord God appeared
in the form of a pious priest of the temple, and patting him on his
back, said, "What is the matter, Alagumuttu?" He got up and asked for
food; for his hunger knew no limit. Immediately Heaven-ordered, heavenly
made (and yet Alagumuttu knowing naught of all that), the most dainty
food and refreshing drink were given to the fortunate Bhakta. Blessed
Alagumuttu ate of it and drank of it; and because it was from Heaven,
it could not only allay the pangs of his flesh but burn away all Purvakarmas,
as fire burns away a small piece of cotton. Full of divine lustre, he
stood pure and perfect, pleasing to the Most High.
Then the priest-God or God-priest told him, "Alagumuttu, sing some
songs in praise of our Lord." And thus answered the would-be sage, "Sire,
what doest thou mean? When there is no smell of education in me, what
can I sing, and how?" Behold the change now all on a sudden! He Who
ere now was a simple priest before Alagumuttu, Whom he took to be no
more than a human priest appeared now in His native divine majesty,
with six faces, twelve hands and all divine halo and paraphernalia,
and spake, "I am the holder of the divine Trident (Trisula); I am Shanmukha
whom you worship. Sing them; and sing thou shalt." It was no dream for
all that; for Alagumuttu was fully awake. All his body was bristling
with the in-flood of divine inspiration, his mind getting fully drunk
in the depths of divine wisdom and learning. Alagumuttu stands full
of expression and power, pouring forth the most wonderful songs in praise
of Shanmukha. When the priests and the authorities of the temple and
innumerable Bhaktas were there the next morning opening the doors, they
were beside themselves to behold the miracles of Alagumuttu flooding
the temple atmosphere with the inspiration of his ecstatic songs.
From this time Alagumuttu was known as a very great saint. His last
days were as miraculous as this event. For, returning from his long
and varied pilgrimage, he stayed near Shiyali, and while meditating
on Sri Shanmukha gave up his mortal body. His admirers were wondering
at this here. Simultaneously, at his own place, at the temple
of Lord Subrahmanya in which he was for long years serving, priests
and others were seeing the vision of Alagumuttu rushing post haste into
the shrine. They did not dare to interfere with this monarch, but in
awe kept aloof, simply expecting Alagumuttu to return from inside; but
Alagumuttu did not return. For, he rushed in not to return, but to mingle
in the Lord whom he loved so much. It was therefore the holy ghost of
Alagumuttu that the priests saw! He left the flesh there, and mingled
in the Lord here.
May the blessings of the Saints of Lord Shanmukha be upon you all!
SECTION FIVE
I
Lord Shanmukha, the Light of lights and the innermost Self of all,
is worshipped in the form of God having six faces and twelve hands.
Worship of Lord Skanda is most prevalent in South India. Temples of
Lord Subrahmanya can be seen throughout South India. Places of natural
beauty that soothe the soul enshrine the Almighty in the form of Lord
Subrahmanya. Of the places where the temples of Lord Skanda are to be
seen, a few are very famous. Each of these temples has a legend and
history of its own.
The most famous of these temples have been described very elaborately
in Tamil Scriptures. They are Thirupparankundram, Thiruchendur, Palani,
Swami Malai, Thiruttani and Pazhamuthirsolai (Azhagar Koil).
Thirupparankundram, a railway station in South India, is situated on
the way from Madurai to Trivandrum. It is about 4 miles from the town
of Madurai.
The temple is built on a hillock. The Puranas relate the following
story about the place.
After the fall of Surapadma and his Asura followers, Lord Skanda, with
the Devas, moved from Tiruchendur to Thirupparankundram. Here, at the
request of Indra, Lord Skanda's marriage with Deivayanai (daughter of
Indra) took place. It is here that the six sons of Parasara Muni got
redemption from the curse of remaining as fishes. By the grace of Lord
Skanda the sons of the sage assumed their original human form.
Thiruchendur is situated on the southern seashore, about 35 miles from
Tirunelvelly. According to the Puranas, Lord Skanda with his army of
Devas had his Base Camp pitched at Thiruchendur. From here he sent his
messenger Veerabahu Devar to Surapadma at his capital, Veera Mahendrapuri.
After vanquishing Surapadma, the Lord returned to Thiruchendur and settled
down there. The festival of Skanda Shashthi is celebrated in this temple
with great éclat. Many devotees of Lord Skanda stay in the temple during
the six days, observing the six days Skanda Shashthi Vrata with great
faith and austerity.
Next comes Palani, another famous place of pilgrimage, where the temple
of Lord Skanda is built on the top of a hill. The station itself, Palani
by name, is about 20 miles from Dindigul junction, which is on the Southern
Railway, between Thiruchirapally and Madurai. A view from the top of
the Hill will at once elevate the minds of pilgrims who approach the
Lord with faith and love. In the Puranas the story of this place is
narrated as follows:
When Lord Skanda and Lord Ganesha were at Kailasa with their Father
and Mother, Narada brought a fruit and offered it to Lord Siva. Now,
Lord Siva made an offer to His sons to give the fruit to the one who
would go round the whole world and return first. At this, Lord Skanda,
riding on his Peacock-Vahana, flew round the world and came back to
Kailasa anxious to win the prize offered by his Father. But to his great
disappointment, when he approached his Father after his round-the-globe
flight, he saw the much coveted fruit in the hands of Lord Ganesha,
who was calmly eating it, with a mischievous extra relish.
To add injury to insult, Lord Ganesha laughed at the grand flight of
his brother. Skanda enquired of his Father and Mother how Ganesha, who
was unable to move about due to his pot-belly, could go round the world
as he had done and win the race from him. The parents replied that Ganesha,
taking his parents (Lord Siva and Parvati) as the world, had come around
them and won the prize. Ganesha explained how the whole world was nothing
but their dear Father and Mother in whom everything existed. Thrown
into a rage by all this, Lord Skanda threw away all his decorations
and, clad only in a Kaupeena and with a stick in his hand, left
Kailasa in a huff.
It is told in the Purana that, after travelling for a long time, he
settled down on the top of a hill now known as Palani. To pacify their
son, Lord Siva and Parvati, with the other Devas, came over to Palani
Hills and glorified him. Parvati Devi informed Skanda that, he being
himself the sweetest of the sweet fruits to them, there was no reason
for him to get annoyed over an ordinary fruit. Pacified by the sweet
and winning words of his Mother, Lord Skanda returned along with them
to Kailasa.
The temple has also got another significance-of having been the abode
of the Great Siddhas of South India. It was one amongst them, Bohar
by name, a devotee of Skanda, that had made the image of Skanda now
worshipped there, out of Nava Pashanas.
Swami Malai is the name of a hill near the town of Kumbakonam, in South
India. It is about 200 miles south of Madras, on the Madras-Thiruchirapally
main line. The Sthala Mahima of this temple is as follows:
When Brahma was imprisoned by Skanda, Lord Siva approached His son
and asked him to release Brahma. After Brahma was released, Siva, Himself
desirous of hearing about the significance of Pranava, came to this
place Skanda as a Guru imparted unto his Father, who, as a disciple,
heard the secret discourse, the Pranava Rahasya. Hence the Lord of this
place is known by the name of Swaminathan or Sivagurunathan, the Guru
of Lord Siva.
Mountains and Valleys even today present a charming and pleasant scenery
by which the human mind gets delighted and inspired. As the landscape
abounds with natural beauties unsullied by human habitation, these mountains
and dales are resorted to for gaining peace and calmness of mind and
also for health. Such being the case, it is no wonder that the creator
of these natural surroundings is enshrined in temples in such places.
Everything that is of eternal beauty is a thing of everlasting joy.
Thus the ancients have enshrined the Lord in temples on the top of such
hills; Thiruthanigai is one of the most famous. It is in South India,
about 40 miles East of Madras, on the Madras-Renigunta line. It is told
in the Puranas that Lord Skanda, after the war with the Asuras, settled
down in Thiruthanigai Hill with his consorts Valli and Deivayanai. The
temple is situated upon a hill with a beautiful landscape around it.
Mother Nature expresses herself in all her beauty in places abounding
in hills and dales decked with various wild flowers. As worship of Skanda
was to commemorate the worship of Nature and its Creator, the Almighty,
one can find temples of Skanda in every dale, valley and plain which
abound in gardens and brooks. Amongst such places, Ilanchi, a place
in South India near the Curtallam water falls and three miles from Shencottah,
and Alagar Koil, a place some 10 miles East of Madurai, are famous for
Skanda worship.
In the Punjab, near Batala, there is a temple called Achaleswar. The
story of this place is that, when Lord Skanda was coming around the
world on His peacock for getting the fruit, he alighted at this place
to rest for a while, when on hearing that Ganesha had already won the
prize, remained there without proceeding further.
In the south of Sri Lanka, there is a place called Kathirkamam which
enshrines a temple of Subrahmanya. According to the Skanda Purana, this
is the place commemorating the Emakudam or the Base Camp of Lord
Skanda, which he had pitched upon the outskirts of the capital of Surapadma,
Veeramahendrapuri. And it is said that it is the place where the form
of Lord Subrahmanya attained Oneness with Lord Siva in the form of a
Jyotis or Light.
Other important places of worship are Thirupporur, a coastal town 30
miles off Madras; Vayalur, near Thiruchirapally; Thiruvannamalai, and
Udipi in the west Coast of South India, near Mangalore.
May the blessings of Lord Subrahmanya be upon you all!
II
This in the Tirunelvelly District
Is a famous temple
Of Lord Subrahmanya,
The Perfect Master of all.
O Lord Karttikeya!
Consort of Valli, Deivayanai!
Prostrations unto Thee,
Let thy 'Vel' protect me.
You killed the Asuras:
Surapadma and Tarakasura
In fair and open combat
In days of yore.
This is not much;
Show thy strength now
In killing the Asuras
Now ruling my inner world!
Lust, anger and greed,
The cruel sons of Ego,
Are tormenting thy devotee
Om Saravanabhavaya Namah!
O Lord of Palani Hill!
O Dandayudha Pani!
O Karttikeya, O Muruga!
Salutations unto Thee.
Thou art the younger brother of Ganesha.
The six Krittika Devis nursed you
Thus are you named Karttikeya.
Thou art Nirguna Brahman.
Thou art Siva's sparks of Light Divine,
Thou art the great General
Of Celestial forces,
Thou art the Destroyer
Of Tarakasura and Simhamukha.
Surapadma became Thy vehicle and flag.
Come, O come, Lord Subrahmanya
You blessed Arunagiri.
Now Bless me, O Skanda,
I am Thine, all is Thine my Lord!
It is near Tirupati
That this Skanda temple stands.
O General of Devas' forces!
O Destroyer of evil!
O Karttikeya, Siva's Son,
The six sparks from Sankara's fire!
O God of War!
Salutations unto Thee.
When Thy Mother Parvati
Embraced the six babies,
You assumed one body
And six heads.
Thou art the power of Wisdom,
Mercy, Truth and Good.
All powers of mankind
Are naught without thy Mercy.
Saravanabhava Pahi Mam
Karttikeya Raksha Mam
Very near to Kumbakonam
There is a famous temple
Of Lord Subrahmanya,
Swami Malai by name.
This is the Upadesa Sthala
Where Lord Subrahmanya became
The Guru of Lord Siva,
By expounding Omkara
Or the sacred Pranava
Into Siva's willing ears.
O holder of the 'Vel' of Power
O Velayudha! Velmuruga!
Thy 'Vel' and Hari's discus are one;
Thy 'Vel' is the granter of boons.
Salutations unto Thee
And Thy mighty 'Vel'
Om Saravanabhavaya Namah.
Kathirkama is in Sri Lanka.
It is a Subrahmanya Kshetra,
Where the Manicka Ganga flows.
The Priest is a Singalese.
No One has seen what is inside;
There are seven screens.
The deity is a powerful one!
He gives Adesha to all sincere devotees,
If they remain there for three days.
Maunds of camphor are burnt
During Skanda Shashthi.
Save me, protect me.
Haro Hara, Haro Hara;
Haro Hara, Haro Hara.
SECTION SIX
Children of Immortality!
Hindu festivals and celebrations have more in them than meets the eye.
In fact, Hinduism, the cradle of all the religions of the world, presents
us with a Divine Kaleidoscope: Spiritual Truths, ideas and ideals are
expressed in an impressive, easily assimilable and striking manner,
capable of being looked at from different angles according to the differences
in temperament and taste between man and man, affording withal equal
opportunities of drawing inspiration from it to one and all.
In the eyes of the Lord, even the oldest amongst us is but a child.
What is a hundred years or even more for one who is Eternity itself,
for whom thousands of human years would pass in a mere winking of the
eye? Yet, look at His compassion for us! He directs the Drama of Life
here in such a way that everything that happens all about us has, besides
the momentary entertainment that it offers us, bears in its bosom great
lessons which would be invaluable aids in our march to Immortality.
I have in mind the Puranas specially, when I say this. All the stories
related therein are true. They are inspiring, elevating and interesting;
they contain object lessons for us to learn and profit by. Read them
again and again with zeal, faith and an open mind; you will soon cross
this Samsara.
The Skanda Purana describes the glorious deeds of Lord Subrahmanya.
The Lord is an Avatara of Lord Siva necessitated by the miserable plight
in which the Devas found themselves in their encounter with the Asuras.
Lord Murugan assumed the role of the Commanding General of the Deva
Army and easily conquered the Demons with the help of His Vel.
The Puranic demons are mere nobodies in strength and valour when compared
to the anti-Adhyatmic ones which an aspirant has to encounter every
day and every second of his spiritual life. Who but he who has resorted
to the Lord for succour and who has surrendered himself at His Lotus-Feet
can conquer passion, anger, greed and their diabolic comrades?
Lord Skanda's grace is easily obtained. Saint Arunagiri says in his
soul-stirring Tiruppugazh songs that even if the word MURUGA
is uttered but once with Bhava, the Lord's Grace descends on the devotee.
Once the aspirant obtains the Lord's Grace, the Demons take to their
heels; and he is at once admitted into the realms of Immortality and
Eternal Bliss.
Pray to Him fervently with faith and devotion. You will very soon cross
this vast ocean of Samsara. Subrahmanya is the Pratyaksha Devata (visible
God) of this Kali Yuga. Worship of Him bestows instant fruits on the
devotee. It is a very rare privilege to take part in the Laksharchana
celebrations. The Lord's Names are very, very powerful. Their utterance
or listening to them will destroy sins committed in all one's countless
births.
May the Grace of Lord Skanda be upon you all!
Beloved Immortal Selves!
Skanda Shasthi is the six-day-worship of Lord Skanda or Karttikeya.
He is the spiritual son of Lord Siva. Lord Skanda is worshipped with
intense devotion by a very large section of people throughout Southern
India and Sri Lanka as well.
The origin of Lord Skanda, the purpose of His Avatara and its significance
are of much importance to all seekers after Truth. During the battle
between the Asuras and the Devas, the latter were defeated several times
by the former. The Devas were unable to resist the onslaught of the
Asuric forces. Then, in despair, they approached Lord Siva and entreated
Him to give them an able Leader under whose heroic lead they might obtain
victory over the Asuras. They surrendered themselves completely and
prayed to Lord Siva sincerely. The gracious Lord granted their request
by creating the Mighty Divine Warrior, Lord Skanda, out of His Divine
Power or Achintya Sakti. This great son of Lord Siva at once assumed
leadership of the celestial forces, originated them, inspired them and
attacked the Asuric forces. The Asuras were routed and a glorious victory
was gained by the Devas. Thus it was through the able guidance and leadership
of Lord Skanda that the Divine forces obtained victory over the demoniacal.
The inner life of the spiritual aspirant is precisely such a constant
struggle between the divine and the demoniacal aspects in him. The seeker's
Sadhana is this determined battle against the Asuric forces that try
to drag him down into deeper darkness and take him away from his ideal.
At times he becomes so totally helpless under the violent attacks of
his lower nature that it seems as if all hope of progress is doomed
to failure. He feels that he has fallen, never to rise again. But, let
all Sadhakas take heart that the compassion and grace of the Divine
Lord is never-failing. It will never let you down. 'Nil desperandum'
should be your guiding motto, for, the eternal law is "darkness
cannot stand before light." Make a whole-hearted surrender at the feet
of the Divine even as the Devas surrendered to Lord Siva. And like them
pray earnestly with Bhava and sincerity. The divine help will
surely come, and in your heart there will spring up the routing torrent
of Divine Sakti. The Lord's grace will become manifest to you in the
form of inner Soul-force. This power is the Skanda manifest in inner
being to aid in your battle against the lower Asuric self with its devilish
minions like passion, anger, greed, jealousy, falsehood, deceit, cruelty
and thousand other aspects of evil. No more are you helpless! The descent
of the Divine Grace with this Atma Bala, with this Skanda Sakti, will
vanquish all the undivine forces that attack you on the spiritual path
and emerge triumphant and victorious. You achieve your life's goal.
Therefore Lord Karttikeya is the very embodiment of the Divine Grace.
He is the personification of the Daya Sakti, or Kripa
Sakti of the Lord. The grace of the compassionate Lord, when prayerfully
and sincerely invoked, manifests as such irresistible Divine Power that
all Asuric forces fly away in holy terror at its mere approach. The
Lord's Grace is the ultimate resort and unfailing support in the inner
warfare of everyone's spiritual life, of all struggles. The significance
and the spiritual message embodied in Skanda Avatara is the message
of Supreme importance of self-surrender, the Supreme efficacy of sincere
prayer and the unfailing compassion of the Lord. If you truly surrender
yourself to the Lord with Bhava, He will at once shower His Grace upon
you. No real prayer from the bottom of your heart will remain unanswered.
If you obtain the Lord's grace, you will certainly succeed and overcome
all obstacles and annihilate the force of darkness, that stand against
you. There is no force that can stand against the Supreme Power of Divine
Grace.
Take shelter at the Lord's feet Pray to Him earnestly and invoke His
aid and obtain His grace and compassion. Emerge triumphant and victorious.
Attain the lofty and glorious spiritual state of freedom, perfection
and bliss. Upon this joyous occasion of Skanda Shashthi, when you are
all celebrating the victory of the Lord over the demon, Tarakasura,
the powerful leader of the Asuras, remember these great truths and be
courageous. Surrender yourself afresh at His feet.
May the glorious Lord, Skanda, inspire you all and infuse in you with
inner spiritual strength! May He lead you all to victorious triumph
against the demons of nescience and worldliness!!
May He bless you all!!!
Priya Atman,
It gives me immense delight to send this Message on such an auspicious
occasion, the Pratishtha Ceremony of Sri Balasubrahmanya and Sakti Vel.
"Even if, Muruga, Thy Name once told,
Your grace descends with Love manifold
Let me Thy Name Muruga, Parama Kumara, once repeat,
And Thy grace to protect shall descend on me."
So prayed the Saint Arunagiri in his famous soul-elevating Tiruppugazh
songs. Mark the Bhava which inspired him to utter these verses.
Lord wants only your heart. Give unto Him your heart. Develop immense
love to Him. Thirst for His Darshan. You will attain Him.
Lord Subrahmanya is an Avatara of Lord Siva. All incarnations are manifestations
of the Lord. The Lord manifests Himself from time to time in various
names and forms for establishing Dharma and punishing the wicked. Lord
Muruga is the Pratyaksha Devata in this Kali Yuga. His wives,
Valli and Deivayanai, represent the Iccha Sakti and Kriya
Sakti of the Lord. His Velayudha (Divine Weapon-the Spear)
represents Jnana Sakti. His six heads represent the six attributes
of Jnana, Vairagya, Bala, Kirti, Sri and Aiswarya. They denote that
He is the Virat Purusha, the all-pervading.
Of the eighteen Puranas, the Skanda Purana alone deals with the Avatara
and Lilas of Lord Subrahmanya. He is much worshipped in South India.
The famous Temples of Lord Subrahmanya in South India, are Tiruchendur,
Palani, Thirupparankundram, Swamimalai, Thiruthanigai, Thiruppurur,
Udipi, Alagar Koil; and almost all hillocks in South India especially
in Tamil Nadu, shine with a temple of Lord Subrahmanya on their tops.
Nakkirar, a famous Tamil poet of the Tamil Sangam Age, was a great
votary of Lord Muruga. He composed the poem called Tirumurugatrupadai
and whoever repeats the whole of this verse with Bhava and faith
will attain peace and prosperity, and success in all his undertakings.
Kumaragurupara Swamigal of Srivaikuntham, was another devotee and Bhakta
of Lord Subrahmanya. He had been a dumb child till he was five years
old; and, by the grace of the Lord, was gifted with all talents and
became later on a famous saint. His songs, Tiruchendur Kali Venba
and others are repeated by devotees of Lord Shanmukha with Bhava
and faith, even today.
Saint Arunagirinathar is the author of the famous Thiruppugazh songs,
Skandar Anubhuti, etc. His songs are in praise of Lord Shanmukha,
and are highly inspiring. He had direct Darshan of Lord Subrahmanya.
Regular and systematic Parayana of these songs is sufficient for the
struggling souls to get solace, peace and prosperity.
Follow the footsteps of these saints. Lead a life of simplicity. Have
purity. Develop magnanimity. Cultivate nobility. Practise serenity.
Draw inspiration from these Bhaktas. Entertain sublime thoughts, cultivate
virtues and be kind to all. Become humble. Take refuge in God. Sing
God's Names. See His indwelling presence in all. Serve everyone with
intense Love. Service is worship. Serve. Love. Give. Taste the Nectar
of Immortality and enjoy the highest Peace and Bliss.
Practice of the Presence of God always is the easiest, nearest and
surest way for attaining God-realisation. Everyday is a fresh opportunity
given to you by God to go nearer to Him. Shed the precious tears of
Divine Prema when you are alone and don't make a mere show.
May the blessings of Arunagirinathar and other Bhaktas of Shanmukha
be upon you all! May the Divine Hand guide you in all your activities!
May the Vel guide you to the realm of Peace, Plenty, Prosperity
and Enlightenment!
Sri Swami Krishnanandaji's Skanda-Sashthi Message
on the 9th of November, 1980.
In the history of language and literature, the most outstanding works
are the Epics of the various nations. The superb literary productions
of Greece are the writings of Homer,-the Illiad and the Odyssey.
In Italy, similar Epics were produced by Dante and Virgl,-Dante's "Divine
Comedy" and Virgil's "Aeneid". In English literature, the best Epic
examples are Milton's poems and Shakespeare's plays. In India, we have
the Itihasas and also the Puranas. Here, in this type
of poetry and expression, the soul rises to the maximum of its virility
and portrays in the most majestic manner the picture of creation. The
intention of these poets, whether of the West or of the East, is to
describe in soulful language and in picturesque style, the processes
of creation, the comedy and the tragedy of evolution and involution,
the story of the life of man which is painted sometimes with the optimistic
colours of comedy and sometimes with the pessimistic ones of tragedy.
Life is both, and it can be pictured from two different angles of vision.
The central motif of all the Epics of the world hinges upon a conflict
which gets resolved in the end. Somehow, the feature of a clash between
forces seems to have caught the vision of the poets and the adepts as
the pivotal point of their observations. When a careful attention is
paid to the processes of nature and the history of human life, one observes
that nature outwardly and man inwardly have to confront situations which
can be best described as a series of conflicts. Every day is a conflict
before us, an opposition, a confrontation and a question which demands
an answer. Our struggles throughout the days and the nights of our life
are our attempts to answer the question of life which is the great enigma
or mystery. Life poses a problem which man has not succeeded in solving
with all his intellectual endowments. The deeper vision of life, which
you may call philosophical or mystical, spiritual or religious, has
revealed the basic or the foundational features of creation as a movement
towards and a movement away from a Centre. This seems to be the secret
behind and an answer to all the questions of life. There is a Centre
somewhere towards which everything seems to be gravitating and which
at the same time seems to be repelling everything. This simultaneous
feeling of the pull and the repulsion is the conflict. This is at the
basis of all problems.
The Epic language describes this dual warfare of the pull and the repulsion
as the battle between the divine and the undivine powers. The divine
forces are those factors, impulses and aspirations which urge everything
towards the Centre, and the undivine ones are the opposite ones which
compel everything to be driven away from the Centre. There is this double
urge in man, in everything and in all Nature, nay in the whole of creation.
Everything seems to be moving in two directions at the same time, an
impossibility to understand and explain. How can one thing move in two
directions at the same time! This exactly is the mystery of life. We
are 'impulsive' towards two different directions. 'Impulsive' is the
only-word, because it is an irresistible urge or desire that we feel
within ourselves, to do two things at the same time. Nothing can be
worse than this situation, because it is an impulsion towards an impossibility.
No one can do two contrary things at the same time and one cannot have
a conflicting desire operating at the same time in one's own mind. But
this is what is happening. If this did not happen, we would not have
been what we are today. Man exists because of the existence of this
conflict in his own mind pulling him in two different ways-one urge
moving in one direction and another in another direction. So man is
divine and also undivine at the same time. We have a divine aspiration
beckoning us towards the Centre, though it is invisible to our eyes.
There is also in us an equally powerful urge, perhaps, which drives
us outward towards the objects of senses, in the direction of the activities
of life, forcing us to entangle ourselves in the social norms and the
calls of life. Which is unimportant-the calls of life, or the aspirations
which we regard as religious and uplifting? Actually, it is the expression
of a single impulse in two different directions. This is a cosmical
impulse and also a psychological one. The whole Nature feels this impulse,
the whole universe is filled with it and each one of us is also full
with it.
The Epics and the Puranas, the great heroic poems, the Ramayana and
the Mahabharata and the Puranas, or for that matter, Milton's 'Paradise
Lost' and 'Paradise Regained', whatever be the name that you give to
these Epic approaches, all these are enrapturing, poetic exclamations
of moments of rapture, when there was a flash of insight from the bottom
of the soul of the poet concerned. These are the poems which we call
the Epics, and this is why we are moved when we read them. Our hairs
stand on end, our emotions begin to be in a state of turmoil and we
begin to tremble and shake, and we are forced to assume the role of
the personalities portrayed in the Epics. We begin to move with those
specimens of individuality which the Epic poems describe. That is the
power of the poet. The greater is the force of poetry, the more also
we feel impelled to move with the individualities described therein,
and we become those individuals for the time being. We laugh and weep,
we feel happy and we are sunk in grief, as we move with the heroes and
the heroines of these majestic Epics.
We have in India two great Epics, the Ramayana and the Mahabharata,
and also eighteen Puranas, each one touching upon one aspect of
this universal activity going on in the form of evolution and involution,
the warfare between the divine and the undivine forces. There is a perpetual
conflict between god and devil, as the theologians sometimes tell us.
The ruling divinity of the universe and the forces of darkness fight
with each other. A noble and sublime instance of this Epic event that
is supposed to have taken place aeons back in the history of the cosmos,
is the Skanda Shashthi Festival, which is observed for six days
and which concludes and consummates on the sixth day, dedicated to Lord
Skanda. The great hero of this cosmic drama which is described in the
Skanda Purana, and in certain other scriptures like the Mahabharata,
is Skanda, the great War-God of India. Oftentimes, westerners compare
Him with Mars, the Generalissimo of the celestials, the angels in heaven.
In the Bhagavadgita, Lord Krishna, the spokesman of the great poem,
identifies Himself with Skanda among the generals-"Senaninam-aham
Skandah."
The religious history of this event commences with a magnificent portrayal
of the great God Siva absorbed in meditation and deeply immersed in
Samadhi, oblivious of what we may call darkness, evil or the centrifugal
forces. God's absorption in Himself in the 'I am that I am' is the total
cosmic opposition to the multifarious dark activities of the urges in
the direction of the senses whose leader is the ego and whose colleagues
are desire and anger. The greatest forms which this impulse of externality
can take in us are these three. The ego is the centrality of the urge,
the central dynamo, as it were, which pumps the energy necessary for
the movement of this impulse outwardly. And, desire and anger are like
the two arms of this adamantine centrality of individuals. So, in a
way, we may say that there are only two forces, and we may not be wrong
when sometimes we say that there are three forces. We have the Supreme
Creator and the Satan in the 'Paradise Lost' of Milton. We have the
description of the Inferno, the Purgetorio and the Paradise in the comedy
of Dante. We have Ravana and Kumbhakarna in the Ramayana, Duryodhana
and Duhsasana in the Mahabharata. Mostly they are forms of a dual force,
like Sumbha and Nisumbha in the Devi-Mahatmya, and Sunda and Upasunda
in the Mahabharata. They are invincible for all practical purposes.
There cannot be so forceful an energy as desire, anywhere. Desire is
the greatest power in the world. Of all the powers, the desire is the
strongest, because nothing can move without desire. Hence desire should
be regarded as the impulse for any kind of movement, in any direction.
The nature of desire is so complex that in a poem called the Kama
Gita, in the Mahabharata, we are told that desire laughs at people
who are trying to conquer it. Because, the attempt to conquer desire
itself is a desire. This is the reason why it laughs. Sri Krishna sings
this Kama Gita to illustrate the difficulty of conquering desire of
any kind, unless proper means are employed.
Gods were startled, and they were in a state of consternation when
the demoniacal forces attacked them. The gods too had their own strength,
no doubt. Virtue is supposed to have power to overcome vice. But often
we feel that the virtues of the world are incapable of confronting the
vices of the nature. It is not enough if we are virtuous. The vices
are too strong for us. We have seen with our own eyes human history,
these days. Virtue does not seem to succeed. The gods were virtuous
and the demons were vicious. But, the gods could not face them, just
as the virtuous ones in this world are unable to defeat the vicious.
The virtuous people are suffering and the evil ones are thriving.
What is this mystery? The mystery is not known to many. The truth is
that while virtue is generally understood as the opposite of vice, we
forget the fact that it is also the counter-correlative of vice. So,
it has not got the strength to confront the vice. Vice or evil can be
overcome by a power which is transcendent and not merely ethical and
moral. The evils of the world are not afraid of mere morality and ethics.
Mere goodness will not do. There should be Divinity in our personality,
and Divinity is far superior to mere goodness in the form of an ethical
behaviour and a moral conduct. Divinity is an integrating force, while
virtue is only a counter-correlative of vice. There cannot be virtue
unless there is vice. Because, if there is no evil at all, there cannot
be any such thing called goodness. But Divinity is a different thing
altogether because it transcends both the good and the evil.
So, when the forces of darkness began to assault the angels, the Purana
tells us that the forces were threefold. They are named, in the Skanda
Purana, as Surapadma, Simhamukha and Taraka; and in the Mahabharata
as Duryodhana, Karna and Duhsasana. No one, however virtuous and good
he may be, could stand these forces. These demoniacal forces were too
much for all the angels put together. The Gods were trembling in fear,
just as virtuous men in this world tremble in the presence of the evil
dacoits and the unscrupulous thugs, who attack people inwardly as well
as outwardly. Virtue seems to have no place in this world. Angels were
driven out, the gods ran away from the heaven and evil reigned supreme.
What is the solution? Not mere goodness, not mere virtue, not a little
charity, not a little sweet speech,-none of these can stand their onslaught.
These things will not cut ice in this evil world. Angels are good enough
and they are far superior to humans in virtue, in goodness, in knowledge
and in everything conceivable. But they could not stand this vicious
force. They had to invoke God Himself And I may tell you that the solution
for all the evils of the world today is God only and not anything that
man can do. Not I, not you, not anyone can solve the mystery of the
evils of the world. Unless God is invoked, there is no hope. Lord Siva,
the great Master of Yoga who was immersed in Samadhi, the abysmal universality
of experience, was the only succour and the source of hope to the Gods
and angels, in the war depicted in the Skanda Purana. When this triple
force, Surapadma, Simhamukha and Tarakasura, attacked the celestials
from all sides, they did not know whom to appeal for help. They ran
to Brahma, the Creator. He said: "There is only one solution which is
difficult to conceive, but there is no other alternative. The force,
the energy, the militant expression of Lord Siva is the only answer
to this problem of yours." When God becomes militant, nobody can stand
before Him. When the lion stands up, you know that there can be none
who can face it. God always keeps quiet. He is always in a state of
Samadhi, as it were. He gives a long rope to everyone and never interferes
with anybody's affairs. You may do anything that you like, you can hang
yourself if you like and God is not bothered about it. But, when things
become too bad and intolerable, when the whole world begins to cry,
these great incarnations take place. If you or I cry individually in
a corner, that may not be sufficient to bring down the incarnations.
God tolerates when one man cries or two people cry, because many others
are happy. But when everyone starts crying, He cannot bear it anymore.
This was the condition before the birth of Skanda. The whole world was
in a state of travail, turmoil and agitation. The birth of the War-God,
Kumarasambhava as Kalidasa puts it, is the story behind this
religious festival called Skanda Shashthi.
Without going into the details of the whole story here, I would like
to pin-point only the significance of the occasion, viz., the impossibility
to confront evil without the help of God, the power of Divinity. No
one can face the world except with the help of God. Armaments, military
and police are nothing before the evil of the world. No one can overcome
it, and it shall continue. So, the Skanda Purana says that the War-God
was born from the universal contemplation of the great Creator Himself.
The Samadhi-Bhuta Sakti or the energy born out of the great Samadhi
of Lord Siva, whom we call Skanda, is the answer for all the
evils of the world. The force of cosmic desire became a cumulative focussing
weapon, as it were, and with a sixfold face the divine energy began
to confront the multifaceted dark forces. We have a sixfold psyche within
us. The central, pivotal feature of it is the ego as I called it, or
you can say the mind, which expresses itself as the five senses. The
five senses energised by the mind drive us outward in the direction
of the objects of the world. You would have heard it said that the occasion
for the birth of Skanda or the War-God was the stimulation by the god
of Love, who darted his weapons towards the great Siva, who was then
in a state of deep absorption, in Samadhi. These mysteries are difficult
to understand. Ordinary minds are not made in such a way as to probe
into these intricacies of Divine action. The energies that are required
to face the evil of creation are potentially present inside us and they
have to be worked up by a particular means. Desire is neither good nor
bad. But, it can become bad or good according to the circumstances and
the way in which it operates, under given conditions, in the history
of creation. The birth of Skanda had to be occasioned by the activity
of desire personified as Kama or Cupid, for the sake of overcoming
the evils, one of which is desire itself, whose comrades are anger and
other manifestations of egoism. The Bhagavadgita says: "Dharmaviruddho
Bhuteshu Kamosmi." Here God refers to Himself as desire, bereft
of or free from any contravention of Dharma. Here is a clue to the mystery
of how it became necessary for the Gods to employ Cupid as an instrument
to rouse the divine desire in Siva for confronting the evil desire of
the demons. Desire is like a diamond which cuts itself.
Religious adventure becomes more and more complicated as we proceed
along with it further and further. In the earlier stages religion seems
to be very simple, because it appears to be merely a question of going
to the church or sitting before a deity in a temple or following a system
of routine, a ritual, etc. But, when we enter into the heart of religion,
it ceases to be any kind of routine of this kind. It becomes an inward
adventure of the spirit. It is not a doing of something, but a complete
reshuffling of one's personality and a transformation of oneself through
a transvaluation of values, by a process in which we may have to submit
to conscription the very same forces in the world which appear as our
opponents at present. The world is an enemy and also a friend. The Bhagavadgita,
again, gives an answer to this interesting question, 'how the same thing
can be a friend and also an enemy.' In the sixth chapter, we are told
that the Self is the friend and the Self is also the enemy. Desire is
a friend and also an enemy. The world is a friend and also an enemy.
By means of the instrumentality of Kamadeva, the Divine Force
of Siva was roused up into action, which is otherwise Omnipresent. In
the Vedanta philosophy, a distinction is drawn between two types of
consciousness, known as Sahaja-Jnana and Vritti-Jnana, which
can be translated as a universally present impersonal, featureless consciousness
and a directly operative consciousness acting in some given way, respectively.
Or, to give a grosser example, the impersonal fire which is present
in all the five elements around us, is to be distinguished from the
concrete fire with which we cook our meal and light our lamp. Energy
in action is the fire that is burning through the cooking stove, and
the energy that is merely existing in an impersonal manner is like the
fire present in all the five elements. So, the force of Siva was impersonal
in the Samadhi state and it had no concern with good or bad, or anything
that is taking place anywhere; but when it had to be employed as a weapon
to counteract the evils of creation, it had to manifest itself and cannot
merely remain as an impersonal featureless Samadhi consciousness. So,
the energy burst forth from Siva's third eye which is the power of Knowledge
or Chit-Sakti. It is not a manipulated energy created through
machines or through the energies of any kind of physical body or substance.
Only the energy of Wisdom can counteract the evil of creation and not
any other power, not anything that we do in the form of charity, goodness
or our so-called religiosity.
So we have in this great Epic of Skanda's incarnation, the 'Kumara
Sambhava', the mighty portrayal of the adventure of the Spirit through
the processes of Sadhana, spiritual practice, wherein, we commune ourselves
with the highest power that is conceivable, the energy of God Himself.
We have to draw that energy forward and harness it to face this world.
Then the power of externality gets transformed into the peace of universality.
What happened to the Rakshasas-Surapadma, Simhamukha and Taraka?
Those forces which were externalised and which were the desires impelling
themselves outwardly in the direction of sense-objects, were transformed
into the universal peace of creation. Peace reigned supreme. There is
nothing called destruction anywhere. These demons were not destroyed
in the ordinary sense of the term. You know the law of conservation
of energy. Energy is never increasing or decreasing in creation, It
is only concentrated in different forms and at different places. The
concentrated form of it is what we call evil. So the very same energy
which was in the form of these demoniacal elements was transformed by
the Divine energy, which means to say, all that was impulsive in the
direction of externality, space, time, causality and objectivity and
desire of every kind, got withdrawn into the peace of the Absolute and
the Goal of life was reached. This is, in my humble opinion, the great
spiritual significance behind the religious festival called the Skanda
Shashthi, which falls on the sixth day of the bright fortnight in the
month of Kartika (October-November). There are other meanings
which are manifold and interesting. Out of all this variety, I have
placed before you one feature for your contemplation.
PART II
.. sknd:ðp:en:\:dÏ ..
y:*:as:öB:v:t:aö y:aet: sv:aet:erVt:aeB:dat:et:H
.
s:öev:nm:a*:ö p:rö b:ÒÉ t:tsv:m:a*:ö ev:j:àmB:t:ð ..
! s:h n:av:v:t:Ø . s:h n::ò B:Øn:Vt:Ø . s:h v:iy:üö krv:av:hò .
t:ðj:esv: n:av:D:it:m:st:Ø . m:a ev:e¾\:av:hò .
! S:aent:H !
S:aent:H !! S:aent:H !!!
yatràsaübhavatàü
yàti svàtiriktàbhidàtatiþ |
saüvinmàtraü paraü brahma tatsvamàtraü vijçmbhate ||
OM saha nàvavatu | saha nau bhunaktu | saha vãryaü karavàvahai |
tejasvi nàvadhãtamastu | mà vidviùàvahai |
OM ÷àntiþ
! ÷àntiþ !! ÷àntiþ !!!
Om! May He protect us both-teacher and pupils; may He enable both of
us to enjoy the bliss of Mukti. May we both find out the true meaning
of the scriptures. May our studies be fruitful. May there be no dispute!
Om! Peace! Peace!! Peace!!!
Acy:Øt::ð|esm: m:hadðv: t:v:
ka,Ny:l:ðS:t:H .
ev:wan:G:n: Ov:aesm: eS:v::ð|esm: ekm:t:H p:rm:Î .. 1..
acyuto.asmi
mahàdeva tava kàruõyale÷ataþ |
vij¤ànaghana evàsmi ÷ivo.asmi kimataþ param || 1 ||
"O Mahadeva (Great Lord)! I am Achyuta (indestructible) on account
of an iota of Thy Grace (having been showered on me). I am full of Knowledge;
I am Siva (Auspicious)! What more is to be achieved or desired?" (1)
n: en:j:ö en:j:v:»aet: Ant:HkrN:j:àmB:N:at:Î
.
Ant:HkrN:n:aS:ðn: s:öev:nm:a*:esT:t::ò herH .. 2..
na nijaü
nijavadbhàti antaþkaraõajçmbhaõàt |
antaþkaraõanà÷ena saüvinmàtrasthitau hariþ || 2 ||
s:öev:nm:a*:esT:t:Á:ahm:j::ð|esm:
ekm:t:H p:rm:Î .
vy:et:ereVt:ö j:Rö s:v:üö sv:pn:v:cc: ev:n:Sy:et: .. 3..
saüvinmàtrasthita÷càhamajo.asmi
kimataþ param |
vyatiriktiü jaóaü sarvaü svapnavacca vina÷yati || 3 ||
ec:jj:Ran:aö t:Ø y::ð dÓÄa
s::ð|cy:Øt::ò wan:ev:g:ÒhH .
s: Ov: eh m:hadðv:H s: Ov: eh m:haherH .. 4..
cijjaóànàü
tu yo draùñà so.acyutau j¤ànavigrahaþ |
sa eva hi mahàdevaþ sa eva hi mahàhariþ || 4 ||
s: Ov: jy::ðet:\:aö jy::ðet:H
s: Ov: p:rm:ðÃ:rH .
s: Ov: eh p:rö b:ÒÉ t:dÏb:ÒÉahö n: s:öS:y:H .. 5..
sa eva jyotiùàü
jyotiþ sa eva parame÷varaþ |
sa eva hi paraü brahma tadbrahmàhaü na saü÷ayaþ || 5 ||
"Truth does not shine as Truth, owing to the play of the inner instruments,
viz., mind, Chitta, Buddhi and Ahamkara. (Now) with the destruction
of the Antahkarana or inner instruments, Hari (God) dwells (in
me) as Pure Consciousness. As I am also Pure consciousness, I am without
birth. What is nobler than this state?" All inert things (other than
the Atman) perish like a dream. He who sees all the inert things as
forms of Achyuta (Lord Narayana) is an embodiment of Knowledge. He,
indeed, is Mahadeva! He indeed, is Mahahari, too! He is the Resplendence
of the resplendent! He is Paramesvara (the Supreme Lord). He alone is
Parabrahman and I am That Brahman, no doubt!" (2-5)
j:iv:H eS:v:H eS:v::ð j:iv:H
s: j:iv:H kñv:l:H eS:v:H .
t:Ø\:ðN: b:¹:ð v:ÒiehH sy:a¶:Ø\:aB:av:ðn: t:NRÙl:H .. 6..
jãvaþ ÷ivaþ
÷ivo jãvaþ sa jãvaþ kevalaþ ÷ivaþ |
tuùeõa baddho vrãhiþ syàttuùàbhàvena taõóulaþ || 6 ||
Ov:ö b:¹st:T:a j:iv:H km:ün:aS::ð
s:daeS:v:H .
p:aS:b:¹st:T:a j:iv:H p:aS:m:ØVt:H s:daeS:v:H .. 7..
evaü baddhastathà
jãvaþ karmanà÷o sadà÷ivaþ |
pà÷abaddhastathà jãvaþ pà÷amuktaþ sadà÷ivaþ || 7 ||
"Jiva is Siva; Siva is Jiva. Jiva is verily Siva alone! So long as
the husk encases it, the grain is known as paddy; with the disappearance
of the husk it is called rice. Similarly, when in bondage, it is Jiva;
and when Karma is destroyed, it is Sadasiva." (6-7)
eS:v:ay: ev:\N:Ø-p:ay: eS:v:-p:ay:
ev:\N:v:ð .
eS:v:sy: Ædy:ö ev:\N:ØH ev:\N::ðÁ: Ædy:ö eS:v:H .. 8..
÷ivàya viùõuråpàya
÷ivaråpàya viùõave |
÷ivasya hçdayaü viùõuþ viùõo÷ca hçdayaü ÷ivaþ || 8 ||
y:T:a eS:v:m:y:ö ev:\N:Ørðv:ö
ev:\N:Øm:y:H eS:v:H .
y:T:ant:rö n: p:Sy:aem: t:T:a m:ð sv:est:ray:Øe\: .. 9..
yathà ÷ivamayaü
viùõurevaü viùõumayaþ ÷ivaþ |
yathàntaraü na pa÷yàmi tathà me svastiràyuùi || 9 ||
y:T:ant:rö n: B:ðdaH sy:ØH
eS:v:kñS:v:y::ðst:T:a .
dðh:ð dðv:al:y:H ):ðVt:H s: j:iv:H kñv:l:H eS:v:H .. 10..
yathàntaraü
na bhedàþ syuþ ÷ivake÷avayostathà |
deho devàlayaþ proktaþ sa jãvaþ kevalaþ ÷ivaþ || 10 ||
ty:j:ðdwan:en:m:aüly:ö s::ð|höB:av:ðn:
p:Üj:y:ðt:Î .
AB:ðddS:ün:ö wan:ö Dy:an:ö en:ev:ü\:y:ö m:n:H .
sn:an:ö m:n::ðm:l:ty:ag:H S::òc:em:endÓy:en:g:ÒhH .. 11..
tyajedaj¤ànanirmàlyaü
so.ahaübhàvena påjayet |
abhedadar÷anaü j¤ànaü dhyànaü nirviùayaü manaþ |
snànaü manomalatyàgaþ ÷aucamindriyanigrahaþ || 11 ||
b:ÒÉam:àt:ö ep:b:ðdÏ B::òx:m:ac:rð¸ðhrx:N:ð
.
v:s:ðdðkaent:k:ð B:Ütv:a c:òkant:ð ¾òt:v:ej:üt:ð .
Ety:ðv:m:ac:rð¹im:an:Î s: Ov:ö m:ØeVt:m:apn:Øy:at:Î .. 12..
brahmàmçtaü
pibed bhaukùamàcareddeharakùaõe |
vasedekàntiko bhåtvà caikànte dvaitavarjite |
ityevamàcareddhãmàn sa evaü muktimàpnuyàt || 12 ||
Â:ip:rm:hamn:ð sv:est: ec:ray:Ø\y::ðÀm:
Eet: .
ev:erWc:n:aray:N:S:¢ratm:kö n:àes:öh dðv:ðS: t:v: )s:adt:H .
Aec:nty:m:vy:Vt:m:n:nt:m:vy:y:ö v:ðdatm:kö b:ÒÉ en:j:ö ev:j:an:t:ð ..
13..
÷rãparamahàmne
svasti ciràyuùyonnama iti |
viri¤canàràyaõa÷aïkaràtmakaü nçsiüha deve÷a tava prasàdataþ |
acintyamavyaktamanantamavyayaü vedàtmakaü brahma nijaü vijànate || 13
||
"Salutations to Siva of the form of Vishnu; and to Vishnu who is of
the form of Siva! Siva's heart is Vishnu; and Vishnu's heart (real nature)
is Siva. As Vishnu is Sivamaya, Siva is Vishnumaya. As I do not perceive
any difference (between the two), so prosperity and long life are mine.
The body is the Lord's temple; and Jiva is Siva alone. One should worship
it with the idea of SOHAM (I am He or a feeling of identity), abandoning
the flowers of ignorance which have outlived their utility. Jnana
or knowledge is perception of non-difference. Dhyana or meditation
is to extricate the mind from sense-objects. Snana or bath is
the cleansing of the impurities of the mind. Controlling the senses
is purity or Saucha. The nectar of Brahman is to be drunk; and
for the preservation of the body, alms are to be accepted. One should
live alone without a second, and dwell upon that Secondless Atman. That
wise man who does all this attains salvation. Salutations to that Paramadhama!
May prosperity and long life be mine! Om. Om Narasimha! O Lord of Devas!
Through Thy Grace, one realises the true nature of Brahman, though beyond
thought, unmanifest, endless and immutable, via, the forms of Gods:
Brahma, Narayana and Sankara."
t:e¾\N::ðH p:rm:ö p:dö s:da
p:Sy:ent: s:Üry:H .
edv:iv: c:x:Ørat:t:m:Î .. 14..
tadviùõoþ
paramaü padaü sadà pa÷yanti sårayaþ |
divãva cakùuràtatam || 14 ||
t:e¾)as::ð ev:p:ny:v::ð j:ag:àv:aös:H
s:em:nD:t:ð .
ev:\N::ðy:ütp:rm:ö p:dm:Î .
Ety:ðt:eÀv:aüN:an:ØS:as:n:em:et: v:ðdan:ØS:as:n:em:et: v:ðdan:ØS:as:n:em:ty:Øp:en:\:t:Î
.. 15..
tadvipràso
vipanyavo jàgçvàüsaþ samindhate |
viùõoryatparamaü padam |
ityetannirvàõànu÷àsanamiti vedànu÷àsanamiti vedànu÷àsanamityupaniùat
|| 15 ||
! s:h n:av:v:t:Ø . s:h n::ò
B:Øn:Vt:Ø . s:h v:iy:üö krv:av:hò .
t:ðj:esv: n:av:D:it:m:st:Ø . m:a ev:e¾\:av:hò .
! S:aent:H !
S:aent:H !! S:aent:H !!!
OM saha
nàvavatu | saha nau bhunaktu | saha vãryaü karavàvahai |
tejasvi nàvadhãtamastu | mà vidviùàvahai |
OM ÷àntiþ
! ÷àntiþ !! ÷àntiþ !!!
.. Eet: sknd:ðp:en:\:t:Î
s:m:apt:a ..
|| iti
skandopaniùat samàptà ||
"Just as the eye clearly sees the vast expanse of heaven, the wise
always see the glorious state of Vishnu. Sages endowed with divine eyes,
who are highly evolved, sing the praises of the Supreme Abode of Vishnu
in diverse ways and thus illuminate it. This is the teaching of the
Vedas for obtaining Nirvana (salvation)." Thus declares the Upanishad.
kae¶:ükñy: st::ð*:m:Î
Â:i g:N:ðS:ay: n:m:H
sknd uv:ac:
y::ðg:iÃ:r:ð m:has:ðn:H kae¶:ükñy::ð|egn:n:ndH
.
skndH kÙm:arH s:ðn:an:iH sv:am:i S:¢rs:mB:v:H .. 1..
g:aög:ðy:st:am:Òc:ÜRÁ: b:ÒÉc:ari
eS:eK:Dv:j:H .
t:arkaer,m:ap:Ø*:H #:òWc:aerÁ: \:Ran:n:H .. 2..
S:bdb:ÒÉs:m:ØdÓÁ: es:¹H s:arsv:t::ð
g:ØhH .
s:n:tkÙm:ar:ð B:g:v:an:Î B::ðg:m::ðx:Pl:)dH .. 3..
S:rj:nm:a g:N:aD:iES:H p:Üv:üj::ð
m:ØeVt:m:ag:ükát:Î .
s:v:aüg:m:)N:ðt:a c: v:aöeCt:aT:ü)dS:ün:H .. 4..
AÄaev:öS:et:n:am:aen: m:diy:an:iet:
y:H p:Yðt:Î .
)ty:Ü\:ð Â:¹y:a y:ØVt::ð m:Ük:ð v:ac:sp:et:B:üv:ðt:Î .. 5..
m:ham:n*:m:y:an:iet: m:m:
n:am:an:Økit:ün:m:Î .
m:ha)wam:v:apn::ðet: n:a*: kara ev:c:arN:a .. 6..
Eet: Â:i,dÓy:am:l:ð )waev:v:D:ün:aKy:ö
Â:im:tkae¶:ükñy:st::ð*:m:Î .
÷rã gaõe÷àya
namaþ
skanda uvàca
yogã÷varo
mahàsenaþ kàrttikeyo.agninandaþ |
skandaþ kumàraþ senànãþ svàmã ÷aïkarasambhavaþ || 1 ||
gàügeyastàmracåóa÷ca
brahmacàrã ÷ikhidhvajaþ |
tàrakàrirumàputraþ krau¤càri÷ca ùaóànanaþ || 2 ||
÷abdabrahmasamudra÷ca
siddhaþ sàrasvato guhaþ |
sanatkumàro bhagavàn bhogamokùaphalapradaþ || 3 ||
÷arajanmà
gaõàdhãi÷aþ pårvajo muktimàrgakçt |
sarvàgamapraõetà ca vàüchitàrthapradar÷anaþ || 4 ||
aùñàviü÷atinàmàni
madãyànãti yaþ pañhet |
pratyåùe ÷raddhayà yukto måko vàcaspatirbhavet || 5 ||
mahàmantramayànãti
mama nàmànukãrtanam |
mahàpraj¤àmavàpnoti nàtra kàrà vicàraõà || 6 ||
iti ÷rãrudrayàmale
praj¤àvivardhanàkhyaü ÷rãmatkàrttikeyastotram |
Twenty-eight Names of Karttikeya
1. y::ðg:iÃ:rH (yogã÷varaþ)
- The Lord of Yogins
2. m:has:ðn:H (mahàsenaþ)
- The great god of war; He who has a large army
3. kae¶:ükñy:H (kàrttikeyaþ)
- He who was nursed by the six Krittika Devis
4. Aegn:n:ndn:H (agninandanaþ)
- He who was born of the Fire (Light) of the Third-eye of Siva; Son
of Fire-god,-as the Tejas of Siva was carried by him.
5. skndH (skandaþ)
- He who leaped out or emanated from the Third-eye of Siva
6. kÙm:arH (kumàraþ)
- The destroyer of evils, both inside and outside
7. s:ðn:an:iH (senànãþ)
- The Commander-in-Chief of the Celestial armies
8. sv:am:i S:¢rs:mB:v:H (svàmã
÷aïkarasambhavaþ) - Born of Lord Sankara
9. g:aög:ðy:H (gàügeyaþ)
- The Son of Ganga
10. t:am:Òc:ÜRH (tàmracåóaþ)
- He who has the Cock-banner
11. b:ÒÉc:ari (brahmacàrã)
- He who is ever in Brahmic Consciousness; A celibate
12. eS:eK:Dv:j:H (÷ikhidhvajaþ)
- Whose flag is Fire
13. t:arkaerH (tàrakàriþ)
- The vanquisher of the powerful demon Taraka
14. um:ap:Ø*:H (umàputraþ)
- The Son of Uma Devi or Parvati
15. #:òöc:aerH (krauücàriþ)
- The destroyer of (the mountain-shaped Asura) Krauncha
16. \:Ran:n:H (ùaóànanaþ)
- The Lord with six faces
17. S:bdb:ÒÉs:m:ØdÓH (÷abdabrahmasamudraþ)
- He who is an ocean of Knowledge (represented by the Vedas)
18. es:¹H (siddhaþ)
- The Perfected one
19. s:arsv:t:H (sàrasvataþ)
- He whose Deity is Sarasvati Devi
20. g:ØhH (guhaþ)
- He who dwells in the heart cave of all beings; the Self of all; the
Indweller of all
21. b:g:v:an:Î s:n:tkÙm:arH (bagavàn
sanatkumàraþ) - (Who appeared as) Bhagavan Sanatkumara, one of
the four mind-born sons of Brahma
22. B::ðg:m::ðx:Pl:)dH (bhogamokùaphalapradaþ)
- The bestower of (worldly) enjoyments as well as Liberation.
23. S:rj:nm:a (÷arajanmà)
- He who was born in the thicket of Sara or reeds
24. g:N:aD:iS:H (gaõàdhã÷aþ*)
- The Lord of the Devas (who are 422 in number#)
* A:edty:ev:Ã:v:s:v:st:Øe\:t:aB:asv:raen:l:aH
.
m:haraej:ks:aDy:aÁ: ,dÓÁ: g:N:dðv:t:aH ..
àdityavi÷vavasavastuùitàbhàsvarànilàþ
|
mahàràjikasàdhyà÷ca rudra÷ca gaõadevatàþ ||
# 12 Adityas, 10 Vishvedevas, 8 Vasus, 36 Tushitas,
64 Aabhasvaras, 49 Marut-Ganas, 220 Maharajikas, 12 Saadhyas, 11 Rudras
(Total 422)
25. p:Üv:üj:H (pårvajaþ)
- The first-born
26. m:ØeVt:m:ag:ükát:Î (muktimàrgakçt)
- The bestower of Salvation
27. s:v:aüg:m:)N:ðt:a (sarvàgamapraõetà)
- The Originator of all the Vedas
28. V:aöeCt:aT:ü)dS:ün:H (vàüchitàrthapradar÷anaþ)
- He who reveals Himself as the desired objects
Lord Skanda said:
Whoever reads these twenty-eight Names of Mine in the early hours of
dawn with faith and devotion, even if he be dumb, will become the Lord
of Speech (Vachaspati).
By the recitation of these Names of Mine, which are equivalent to Maha-Mantras
(Great Mantras or Formulas), one attains (secures) Supreme Consciousness.
There is no doubt about this (one should not think otherwise).
This Karttikeya-Stotra, the giver of Great Wisdom, is from the Rudrayamala
Tantra.
! s:rv:N:B:v:ay: n:m:H
OM saravaõabhavàya
namaþ
\:Ran:n:ö kÙ{ÏkÙm:rVt:v:N:üö
m:ham:et:ö edvy:m:y:Ürv:ahn:m:Î .
,dÓsy: s:Ün:Øö s:Ørs:òny:n:aT:ö
g:Øhö s:da|hö S:rN:ö )p:½ð ..
ùaóànanaü
kuïkumaraktavarõaü
mahàmatiü divyamayåravàhanam |
rudrasya sånuü surasainyanàthaü
guhaü sadà.ahaü ÷araõaü prapadye ||
I always take refuge in Lord Guha of Six Faces,
Who is of deep red colour and Knowledge Infinite,
Who has the Divine Peacock to ride on,
The Son of Lord Siva and the Leader of the Army of Devas.
! t:tp:Ø,\:ay: ev:¼hð m:has:ðn:ay:
D:im:eh .
t:ÀH skndH )c::ðdy:at:Î ..
OM tatpuruùàya
vidmahe mahàsenàya dhãmahi |
tannaþ skandaþ pracodayàt ||
Let us know That Supreme Being and meditate upon Him,
The Supreme General of the great Deva Army:
May He enlighten us and lead us to be One with Him, Lord Skanda.
.. ! ..
s:Øb:ÒÉNy: AÄ:ð¶:rS:t:n:am:av:el:H
|| OM
||
| 1& ! sknday: n:m:H |
1. OM skandàya
namaþ |
| 2& ! g:Øhay: n:m:H |
2. OM guhàya namaþ |
| 3& ! \:Nm:ØK:ay: n:m:H |
3. OM ùaõmukhàya
namaþ |
| 4& ! Pal:n:ð*:s:Øt:ay: n:m:H |
4. OM phàlanetrasutàya
namaþ |
| 5& ! )B:v:ð n:m:H |
5. OM prabhave
namaþ |
| 6& ! ep:¤l:ay: n:m:H |
6. OM piïgalàya
namaþ |
| 7& ! káe¶:kas:Ün:v:ð n:m:H |
7. OM kçttikàsånave
namaþ |
| 8& ! eS:eK:v:ahay: n:m:H |
8. OM ÷ikhivàhàya
namaþ |
| 9& ! e3/4\:RÏB:Øj:ay: n:m:H |
9. OM dviùaóbhujàya
namaþ |
| 10& ! e3/4\:NN:ð*:ay: n:m:H |
10. OM dviùaõõetràya
namaþ |
| 11& ! S:eVt:D:ray: n:m:H |
11. OM ÷aktidharàya
namaþ |
| 12& ! ep:eS:t:aS:)B:öj:n:ay: n:m:H |
12. OM pi÷ità÷aprabhaüjanàya
namaþ |
| 13& ! t:arkas:Ørs:öhaerN:ð n:m:H |
13. OM tàrakàsurasaühàriõe
namaþ |
| 14& ! rx::ðb:l:ev:m:dün:ay: n:m:H |
14. OM rakùobalavimardanàya
namaþ |
| 15& ! m:¶:ay: n:m:H |
15. OM mattàya
namaþ |
| 16& ! )m:¶:ay: n:m:H |
16. OM pramattàya
namaþ |
| 17& ! unm:¶:ay: n:m:H |
17. OM unmattàya
namaþ |
| 18& ! s:Ørs:òny:s:Ørx:kay: n:m:H |
18. OM surasainyasurakùakàya
namaþ |
| 19& ! dðv:s:ðn:ap:t:y:ð n:m:H |
19. OM devasenàpataye
namaþ |
| 20& ! )away: n:m:H |
20. OM pràj¤àya
namaþ |
| 21& ! káp:al:v:ð n:m:H |
21. OM kçpàlave
namaþ |
| 22& ! B:Vt:v:ts:l:ay: n:m:H |
22. OM bhaktavatsalàya
namaþ |
| 23& ! um:as:Øt:ay: n:m:H |
23. OM umàsutàya
namaþ |
| 24& ! S:eVt:D:ray: n:m:H |
24. OM ÷aktidharàya
namaþ |
| 25& ! kÙm:aray: n:m:H |
25. OM kumàràya
namaþ |
| 26& ! #:òWc:darN:ay: n:m:H |
26. OM krau¤cadàraõàya
namaþ |
| 27& ! s:ðn:any:ò n:m:H |
27. OM senànyai
namaþ |
| 28& ! Aegn:j:nm:n:ð n:m:H |
28. OM agnijanmane
namaþ |
| 29& ! ev:S:aK:ay: n:m:H |
29. OM vi÷àkhàya
namaþ |
| 30& ! S:¢ratm:j:ay: n:m:H |
30. OM ÷aïkaràtmajàya
namaþ |
| 31& ! eS:v:sv:aem:n:ð n:m:H |
31. OM ÷ivasvàmine
namaþ |
| 32& ! sv:aem:n:aT:ay: n:m:H |
32. OM svàminàthàya
namaþ |
| 33& ! s:v:üsv:aem:n:ð n:m:H |
33. OM sarvasvàmine
namaþ |
| 34& ! s:n:at:n:ay: n:m:H |
34. OM sanàtanàya
namaþ |
| 35& ! An:nt:S:Vt:y:ð n:m:H |
35. OM ananta÷aktaye
namaþ |
| 36& ! Ax::ðBy:ay: n:m:H |
36. OM akùobhyàya
namaþ |
| 37& ! p:av:üt:ie)y:n:ndn:ay: n:m:H |
37. OM pàrvatãpriyanandanàya
namaþ |
| 38& ! g:¤as:Øt:ay: n:m:H |
38. OM gaïgàsutàya
namaþ |
| 39& ! S:r:ðdÏB:Üt:ay: n:m:H |
39. OM ÷arodbhåtàya
namaþ |
| 40& ! p:av:katm:j:ay: n:m:H |
40. OM pàvakàtmajàya
namaþ |
| 41& ! g:N:sv:aem:n:ð n:m:H |
41. OM gaõasvàmine
namaþ |
| 42& ! A:tm:B:Øv:ð n:m:H |
42. OM àtmabhuve
namaþ |
| 43& ! j:àöB:ay: n:m:H |
43. OM jçübhàya
namaþ |
| 44& ! )j:àöB:ay: n:m:H |
44. OM prajçübhàya
namaþ |
| 45& ! ujj:àöB:ay: n:m:H |
45. OM ujjçübhàya
namaþ |
| 46& ! km:l:as:n:s:öst:Øt:ay: n:m:H |
46. OM kamalàsanasaüstutàya
namaþ |
| 47& ! Okv:N:aüy: n:m:H |
47. OM ekavarõàya
namaþ |
| 48& ! e3/4v:N:aüy: n:m:H |
48. OM dvivarõàya
namaþ |
| 49& ! e*:v:N:aüy: n:m:H |
49. OM trivarõàya
namaþ |
| 50& ! s:Øm:n::ðhray: n:m:H |
50. OM sumanoharàya
namaþ |
| 51& ! c:t:Øv:üN:aüy: n:m:H |
51. OM caturvarõàya
namaþ |
| 52& ! p:Wc:v:N:aüy: n:m:H |
52. OM pa¤cavarõàya
namaþ |
| 53& ! )j:ap:t:y:ð n:m:H |
53. OM prajàpataye
namaþ |
| 54& ! Ahp:üt:y:ð n:m:H |
54. OM aharpataye
namaþ |
| 55& ! Aegn:g:B:aüy: n:m:H |
55. OM agnigarbhàya
namaþ |
| 56& ! S:m:ig:B:aüy: n:m:H |
56. OM ÷amãgarbhàya
namaþ |
| 57& ! ev:Ã:rðt:s:ð n:m:H |
57. OM vi÷varetase
namaþ |
| 58& ! s:ØraerGn:ay: n:m:H |
58. OM suràrighnàya
namaþ |
| 59& ! hr:ð3/4N:aüy: n:m:H |
59. OM harodvarõàya
namaþ |
| 60& ! S:ØB:kray: n:m:H |
60. OM ÷ubhakaràya
namaþ |
| 61& ! v:as:v:ay: n:m:H |
61. OM vàsavàya
namaþ |
| 62& ! v:XÙv:ð\:B:àt:ð n:m:H |
62. OM vañuveùabhçte
namaþ |
| 63& ! p:Ü\N:ð n:m:H |
63. OM påùõe namaþ |
| 64& ! g:B:est:n:ð n:m:H |
64. OM gabhastine
namaþ |
| 65& ! g:hn:ay: n:m:H |
65. OM gahanàya
namaþ |
| 66& ! c:ndÓv:N:aüy: n:m:H |
66. OM candravarõàya
namaþ |
| 67& ! kl:aD:ray: n:m:H |
67. OM kalàdharàya
namaþ |
| 68& ! m:ay:aD:ray: n:m:H |
68. OM màyàdharàya
namaþ |
| 69& ! m:ham:aey:n:ð n:m:H |
69. OM mahàmàyine
namaþ |
| 70& ! kóv:ly:ay: n:m:H |
70. OM kaivalyàya
namaþ |
| 71& ! s:kl:atm:kay: n:m:H |
71. OM sakalàtmakàya
namaþ |
| 72& ! ev:Ã:y::ðn:y:ð n:m:H |
72. OM vi÷vayonaye
namaþ |
| 73& ! Am:ðy:atm:n:ð n:m:H |
73. OM ameyàtmane
namaþ |
| 74& ! t:ðj::ðen:D:y:ð n:m:H |
74. OM tejonidhaye
namaþ |
| 75& ! An:am:y:ay: n:m:H |
75. OM anàmayàya
namaþ |
| 76& ! p:rm:ðeÅn:ð n:m:H |
76. OM parameùñhine
namaþ |
| 77& ! p:rb:ÒÉN:ð n:m:H |
77. OM parabrahmaõe
namaþ |
| 78& ! v:ðdg:B:aüy: n:m:H |
78. OM vedagarbhàya
namaþ |
| 79& ! ev:raRÏv:p:Ø\:ð n:m:H |
79. OM viràóvapuùe
namaþ |
| 80& ! p:Øel:ndkny:aB:t:ðü n:m:H |
80. OM pulindakanyàbharte
namaþ |
| 81& ! m:has:arsv:t:av:àt:ay: n:m:H |
81. OM mahàsàrasvatàvçtàya
namaþ |
| 82& ! A:eÂ:t:aeK:l:da*:ð n:m:H |
82. OM à÷ritàkhiladàtre
namaþ |
| 83& ! c::ðrGn:ay: n:m:H |
83. OM coraghnàya
namaþ |
| 84& ! r:ðg:n:aS:n:ay: n:m:H |
84. OM roganà÷anàya
namaþ |
| 85& ! An:nt:m:Üt:üy:ð n:m:H |
85. OM anantamårtaye
namaþ |
| 86& ! A:n:nday: n:m:H |
86. OM ànandàya
namaþ |
| 87& ! eS:K:NRikát:kñt:n:ay: n:m:H |
87. OM ÷ikhaõóãkçtaketanàya
namaþ |
| 88& ! RmB:ay: n:m:H |
88. OM óambhàya
namaþ |
| 89& ! p:rm:RmB:ay: n:m:H |
89. OM paramaóambhàya
namaþ |
| 90& ! m:haRmB:ay: n:m:H |
90. OM mahàóambhàya
namaþ |
| 91& ! v:à\:akp:y:ð n:m:H |
91. OM vçùàkapaye
namaþ |
| 92& ! karN::ðp:a¶:dðhay: n:m:H |
92. OM kàraõopàttadehàya
namaþ |
| 93& ! karN:at:it:ev:g:Òhay: n:m:H |
93. OM kàraõàtãtavigrahàya
namaþ |
| 94& ! An:iÃ:ray: n:m:H |
94. OM anã÷varàya
namaþ |
| 95& ! Am:àt:ay: n:m:H |
95. OM amçtàya
namaþ |
| 96& ! )aN:ay: n:m:H |
96. OM pràõàya
namaþ |
| 97& ! )aN:ay:am:p:ray:N:ay: n:m:H |
97. OM pràõàyàmaparàyaõàya
namaþ |
| 98& ! ev:,¹hn*:ð n:m:H |
98. OM viruddhahantre
namaþ |
| 99& ! ev:rGn:ay: n:m:H |
99. OM viraghnàya
namaþ |
| 100& ! rVt:Sy:am:g:l:ay: n:m:H |
100. OM rakta÷yàmagalàya
namaþ |
| 101& ! m:ht:ð n:m:H |
101. OM mahate
namaþ |
| 102& ! s:Øb:ÒÉNy:ay: n:m:H |
102. OM subrahmaõyàya
namaþ |
| 103& ! g:Øhay: n:m:H |
103. OM guhàya
namaþ |
| 104& ! b:ÒÉNy:ay: n:m:H |
104. OM brahmaõyàya
namaþ |
| 105& ! v:öS:v:àe¹kray: n:m:H |
105. OM vaü÷avçddhikaràya
namaþ |
| 106& ! b:ÒaÉN:ae)y:ay: n:m:H |
106. OM bràhmaõàpriyàya
namaþ |
| 107& ! Ax:y:Pl:)day: n:m:H |
107. OM akùayaphalapradàya
namaþ |
| 108& ! v:ðdv:ð1/2ay: n:m:H |
108. OM vedavedyàya
namaþ |
Eet: Â:i s:Øb:ÒÉNy: AÄ:ð¶:rS:t:n:am:av:el:H
s:öp:ÜN:üm:Î .
iti ÷rã
subrahmaõya aùñottara÷atanàmàvaliþ saüpårõam |
.. ! ..
dðv:s:ðn:a n:am:av:el:H
|| OM
||
| 1& ! dðv:s:ðn:ay:ò n:m:H |
1. OM devasenàyai
namaþ |
| 2& ! dðv:l::ðkj:n:ny:ò n:m:H |
2. OM devalokajananyai
namaþ |
| 3& ! edvy:s:Øndy:òü n:m:H |
3. OM divyasundaryai
namaþ |
| 4& ! dy:a-p:ay:ò n:m:H |
4. OM dayàråpàyai
namaþ |
| 5& ! edvy:aB:rN:B:Üe\:t:ay:ò n:m:H |
5. OM divyàbharaõabhåùitàyai
namaþ |
| 6& ! dðv:p:Üjy:ay:ò n:m:H |
6. OM devapåjyàyai
namaþ |
| 7& ! daerdÓÐy:n:aeS:ny:ò n:m:H |
7. OM dàridryanà÷inyai
namaþ |
| 8& ! dðvy:ò n:m:H |
8. OM devyai namaþ |
| 9& ! edvy:p:¢j:D:aerNy:ò n:m:H |
9. OM divyapaïkajadhàriõyai
namaþ |
| 10& ! dÙHsv:pn:n:aeS:ny:ò n:m:H |
10. OM duþsvapnanà÷inyai
namaþ |
| 11& ! dÙÄS:m:ny:ò n:m:H |
11. OM duùña÷amanyai
namaþ |
| 12& ! d:ð\:v:ej:üt:ay:ò n:m:H |
12. OM doùavarjitàyai
namaþ |
| 13& ! p:it:amb:ray:ò n:m:H |
13. OM pãtàmbaràyai
namaþ |
| 14& ! p:1/4v:as:ay:ò n:m:H |
14. OM padmavàsàyai
namaþ |
| 15& ! p:ran:nday:ò n:m:H |
15. OM parànandàyai
namaþ |
| 16& ! p:ratp:ray:ò n:m:H |
16. OM paràtparàyai
namaþ |
| 17& ! p:ÜN:aüy:ò n:m:H |
17. OM pårõàyai
namaþ |
| 18& ! p:rm:kly:aNy:ò n:m:H |
18. OM paramakalyàõyai
namaþ |
| 19& ! )kXay:ò n:m:H |
19. OM prakañàyai
namaþ |
| 20& ! p:ap:n:aeS:ny:ò n:m:H |
20. OM pàpanà÷inyai
namaþ |
| 21& ! )aN:ðÃ:y:òü n:m:H |
21. OM pràõe÷varyai
namaþ |
| 22& ! p:ray:ò S:Vty:ò n:m:H |
22. OM paràyai
÷aktyai namaþ |
| 23& ! p:rm:ay:ò n:m:H |
23. OM paramàyai
namaþ |
| 24& ! p:rm:ðÃ:y:òü n:m:H |
24. OM parame÷varyai
namaþ |
| 25& ! m:hav:iy:aüy:ò n:m:H |
25. OM mahàvãryàyai
namaþ |
| 26& ! m:haB::ðg:ay:ò n:m:H |
26. OM mahàbhogàyai
namaþ |
| 27& ! m:hap:Üjy:ay:ò n:m:H |
27. OM mahàpåjyàyai
namaþ |
| 28& ! m:hab:l:ay:ò n:m:H |
28. OM mahàbalàyai
namaþ |
| 29& ! m:ahðndÓÐy:ò n:m:h |
29. OM màhendryai
namaha |
| 30& ! m:hty:ò n:m:H |
30. OM mahatyai
namaþ |
| 31& ! m:ay:ay:ò n:m:H |
31. OM màyàyai
namaþ |
| 32& ! m:ØVt:aharev:B:Üe\:t:ay:ò
n:m:H |
32. OM muktàhàravibhåùitàyai
namaþ |
| 33& ! b:ÒÉan:nday:ò n:m:H |
33. OM brahmànandàyai
namaþ |
| 34& ! b:ÒÉ-p:ay:ò n:m:H |
34. OM brahmaråpàyai
namaþ |
| 35& ! b:ÒÉaNy:ò n:m:H |
35. OM brahmàõyai
namaþ |
| 36& ! b:ÒÉp:Üej:t:ay:ò n:m:H |
36. OM brahmapåjitàyai
namaþ |
| 37& ! kae¶:ükñy:e)y:ay:ò n:m:H |
37. OM kàrttikeyapriyàyai
namaþ |
| 38& ! kant:ay:ò n:m:H |
38. OM kàntàyai
namaþ |
| 39& ! kam:-p:ay:ò n:m:H |
39. OM kàmaråpàyai
namaþ |
| 40& ! kl:aD:ray:ò n:m:H |
40. OM kalàdharàyai
namaþ |
| 41& ! ev:\N:Øp:Üjy:ay:ò n:m:H |
41. OM viùõupåjyàyai
namaþ |
| 42& ! ev:Ã:v:n1/2ay:ò n:m:H |
42. OM vi÷vavandyàyai
namaþ |
| 43& ! v:ðdv:ð1/2ay:ò n:m:H |
43. OM vedavedyàyai
namaþ |
| 44& ! v:r)day:ò n:m:H |
44. OM varapradàyai
namaþ |
| 45& ! ev:S:aK:kant:ay:ò n:m:H |
45. OM vi÷àkhakàntàyai
namaþ |
| 46& ! ev:m:l:ay:ò n:m:H |
46. OM vimalàyai
namaþ |
| 47& ! v:e$j:at:ay:ò n:m:H |
47. OM vajrijàtàyai
namaþ |
| 48& ! v:r)day:ò n:m:H |
48. OM varapradàyai
namaþ |
| 49& ! s:ty:s:nD:ay:ò n:m:H |
49. OM satyasandhàyai
namaþ |
| 50& ! s:ty:)B:av:ay:ò n:m:H |
50. OM satyaprabhàvàyai
namaþ |
| 51& ! es:e¹day:ò n:m:H |
51. OM siddhidàyai
namaþ |
| 52& ! skndv:ll:B:ay:ò n:m:H |
52. OM skandavallabhàyai
namaþ |
| 53& ! s:ØrðÃ:y:òü n:m:H |
53. OM sure÷varyai
namaþ |
| 54& ! s:v:üv:n1/2ay:ò n:m:H |
54. OM sarvavandyàyai
namaþ |
| 55& ! s:Øndy:òü n:m:H |
55. OM sundaryai
namaþ |
| 56& ! s:amy:v:ej:üt:ay:ò n:m:H |
56. OM sàmyavarjitàyai
namaþ |
| 57& ! ht:dòty:ay:ò n:m:H |
57. OM hatadaityàyai
namaþ |
| 58& ! haen:hin:ay:ò n:m:H |
58. OM hànihãnàyai
namaþ |
| 59& ! h\:üda*y:ò n:m:H |
59. OM harùadàtryai
namaþ |
| 60& ! ht:as:Øray:ò n:m:H |
60. OM hatàsuràyai
namaþ |
| 61& ! eht:k*y:ò n:m:H |
61. OM hitakatryai
namaþ |
| 62& ! hin:d:ð\:ay:ò n:m:H |
62. OM hãnadoùàyai
namaþ |
| 63& ! hðm:aB:ay:ò n:m:H |
63. OM hemàbhàyai
namaþ |
| 64& ! hðm:B:Ü\:N:ay:ò n:m:H |
64. OM hemabhåùaõàyai
namaþ |
| 65& ! l:y:hin:ay:ò n:m:H |
65. OM layahãnàyai
namaþ |
| 66& ! l::ðkv:n1/2ay:ò n:m:H |
66. OM lokavandyàyai
namaþ |
| 67& ! l:el:t:ay:ò n:m:H |
67. OM lalitàyai
namaþ |
| 68& ! l:l:n::ð¶:m:ay:ò n:m:H |
68. OM lalanottamàyai
namaþ |
| 69& ! l:mb:v:am:kray:ò n:m:H |
69. OM lambavàmakaràyai
namaþ |
| 70& ! l:By:ay:ò n:m:H |
70. OM labhyàyai
namaþ |
| 71& ! l:jj:aZÏy:ay:ò n:m:H |
71. OM lajjàóhyàyai
namaþ |
| 72& ! l:aB:daey:ny:ò n:m:H |
72. OM làbhadàyinyai
namaþ |
| 73& ! Aec:nty:S:Vty:ò n:m:H |
73. OM acintya÷aktyai
namaþ |
| 74& ! Ac:l:ay:ò n:m:H |
74. OM acalàyai
namaþ |
| 75& ! Aec:nty:-p:ay:ò n:m:H |
75. OM acintyaråpàyai
namaþ |
| 76& ! Ax:ray:ò n:m:H |
76. OM akùaràyai
namaþ |
| 77& ! AB:y:ay:ò n:m:H |
77. OM abhayàyai
namaþ |
| 78& ! Amb:Øj:axy:ò n:m:H |
78. OM ambujàkùyai
namaþ |
| 79& ! Am:raraDy:ay:ò n:m:H |
79. OM amaràràdhyàyai
namaþ |
| 80& ! AB:y:day:ò n:m:H |
80. OM abhayadàyai
namaþ |
| 81& ! As:ØrB:iet:day:ò n:m:H |
81. OM asurabhãtidàyai
namaþ |
| 82& ! S:m:üday:ò n:m:H |
82. OM ÷armadàyai
namaþ |
| 83& ! S:#t:n:y:ay:ò n:m:H |
83. OM ÷akratanayàyai
namaþ |
| 84& ! S:¢ratm:j:v:ll:B:ay:ò n:m:H |
84. OM ÷aïkaràtmajavallabhàyai
namaþ |
| 85& ! S:ØB:ay:ò n:m:H |
85. OM ÷ubhàyai
namaþ |
| 86& ! S:ØB:)day:ò n:m:H |
86. OM ÷ubhapradàyai
namaþ |
| 87& ! Â:¹ay:ò n:m:H |
87. OM ÷raddhàyai
namaþ |
| 88& ! S:rN:ag:t:v:ts:l:ay:ò n:m:H |
88. OM ÷araõàgatavatsalàyai
namaþ |
| 89& ! m:y:Ürv:ahn:dey:t:ay:ò n:m:H |
89. OM mayåravàhanadayitàyai
namaþ |
| 90& ! m:ham:ehm:S:ael:ny:ò n:m:H |
90. OM mahàmahima÷àlinyai
namaþ |
| 91& ! m:dhin:ay:ò n:m:H |
91. OM madahãnàyai
namaþ |
| 92& ! m:at:àp:Üjy:ay:ò n:m:H |
92. OM màtçpåjyàyai
namaþ |
| 93& ! m:nm:T:aers:Øt:e)y:ay:ò n:m:H |
93. OM manmathàrisutapriyàyai
namaþ |
| 94& ! g:ØN:p:ÜN:aüy:ò n:m:H |
94. OM guõapårõàyai
namaþ |
| 95& ! g:N:arax:y:ay:ò n:m:H |
95. OM gaõàràkùayàyai
namaþ |
| 96& ! g::òris:Øt:m:n:He)y:ay:ò n:m:H |
96. OM gaurãsutamanaþpriyàyai
namaþ |
| 97& ! g:t:d:ð\:ay:ò n:m:H |
97. OM gatadoùàyai
namaþ |
| 98& ! g:t:av:1/2ay:ò n:m:H |
98. OM gatàvadyàyai
namaþ |
| 99& ! g:¤aj:at:kÙXÙemb:ny:ò n:m:H |
99. OM gaïgàjàtakuñumbinyai
namaþ |
| 100& ! c:t:Øray:ò n:m:H |
100. OM caturàyai
namaþ |
| 101& ! c:ndÓv:dn:ay:ò n:m:H |
101. OM candravadanàyai
namaþ |
| 102& ! c:ndÓc:ÜRB:v:e)y:ay:ò n:m:H |
102. OM candracåóabhavapriyàyai
namaþ |
| 103& ! rmy:-p:ay:ò n:m:H |
103. OM ramyaråpàyai
namaþ |
| 104& ! rm:av:n1/2ay:ò n:m:H |
104. OM ramàvandyàyai
namaþ |
| 105& ! ,dÓs:Ün:Øm:n:He)y:ay:ò n:m:H |
105. OM rudrasånumanaþpriyàyai
namaþ |
| 106& ! m:¤l:ay:ò n:m:H |
106. OM maïgalàyai
namaþ |
| 107& ! m:D:Øral:ap:ay:ò n:m:H |
107. OM madhuràlàpàyai
namaþ |
| 108& ! m:hðS:t:n:y:e)y:ay:ò n:m:H |
108. OM mahe÷atanayapriyàyai
namaþ |
Eet: Â:i dðv:s:ðn:a AÄ:ð¶:rS:t:n:am:av:el:H
s:öp:ÜN:üm:Î .
iti ÷rã
devasenà aùñottara÷atanàmàvaliþ saüpårõam |
.. ! ..
v:ll:i n:am:av:el:H
|| OM
||
| 1& ! v:lly:ò n:m:H |
1. OM vallyai namaþ |
| 2& ! v:n1/2ay:ò n:m:H |
2. OM vandyàyai
namaþ |
| 3& ! v:n:v:as:ay:ò n:m:H |
3. OM vanavàsàyai
namaþ |
| 4& ! v:rl:xmy:ò n:m:H |
4. OM varalakùmyai
namaþ |
| 5& ! v:r)day:ò n:m:H |
5. OM varapradàyai
namaþ |
| 6& ! v:aN:ist:Øt:ay:ò n:m:H |
6. OM vàõãstutàyai
namaþ |
| 7& ! v:it:am::ðhay:ò n:m:H |
7. OM vãtàmohàyai
namaþ |
| 8& ! v:am:dðv:s:Øt:e)y:ay:ò n:m:H |
8. OM vàmadevasutapriyàyai
namaþ |
| 9& ! v:òkÙNYt:n:y:ay:ò n:m:H |
9. OM vaikuõñhatanayàyai
namaþ |
| 10& ! v:y:aüy:ò n:m:H |
10. OM varyàyai
namaþ |
| 11& ! v:n:ðc:rs:m:adát:ay:ò n:m:H |
11. OM vanecarasamàdçtàyai
namaþ |
| 12& ! dy:ap:ÜN:aüy:ò n:m:H |
12. OM dayàpårõàyai
namaþ |
| 13& ! edvy:sv:-p:ay:ò n:m:H |
13. OM divyasvaråpàyai
namaþ |
| 14& ! daerdÓÐy:B:y:n:aeS:ny:ò n:m:H |
14. OM dàridryabhayanà÷inyai
namaþ |
| 15& ! dðv:st:Øt:ay:ò n:m:H |
15. OM devastutàyai
namaþ |
| 16& ! dòty:hn*y:ò n:m:H |
16. OM daityahantryai
namaþ |
| 17& ! d:ð\:hin:ay:ò n:m:H |
17. OM doùahãnàyai
namaþ |
| 18& ! dy:amb:ØD:y:ð n:m:H |
18. OM dayàmbudhaye
namaþ |
| 19& ! dÙHK:hn*y:ò n:m:H |
19. OM duþkhahantryai
namaþ |
| 20& ! dÙÄdÝray:ò n:m:H |
20. OM duùñadåràyai
namaþ |
| 21& ! dÙert:Gny:ò n:m:H |
21. OM duritaghnyai
namaþ |
| 22& ! dÙras:day:ò n:m:H |
22. OM duràsadàyai
namaþ |
| 23& ! n:aS:hin:ay:ò n:m:H |
23. OM nà÷ahãnàyai
namaþ |
| 24& ! n:ag:n:Øt:ay:ò n:m:H |
24. OM nàganutàyai
namaþ |
| 25& ! n:ardst:Øt:v:òB:v:ay:ò n:m:H |
25. OM nàradastutavaibhavàyai
namaþ |
| 26& ! l:v:l:ikÙWj:s:öB:Üt:ay:ò n:m:H |
26. OM lavalãku¤jasaübhåtàyai
namaþ |
| 27& ! l:el:t:ay:ò n:m:H |
27. OM lalitàyai
namaþ |
| 28& ! l:l:n::ð¶:m:ay:ò n:m:H |
28. OM lalanottamàyai
namaþ |
| 29& ! S:ant:d:ð\:ay:ò n:m:H |
29. OM ÷àntadoùàyai
namaþ |
| 30& ! S:m:üda*y:ò n:m:H |
30. OM ÷armadàtryai
namaþ |
| 31& ! S:rj:nm:kÙXÙemb:ny:ò n:m:H |
31. OM ÷arajanmakuñumbinyai
namaþ |
| 32& ! p:e1/4ny:ò n:m:H |
32. OM padminyai
namaþ |
| 33& ! p:1/4v:dn:ay:ò n:m:H |
33. OM padmavadanàyai
namaþ |
| 34& ! p:1/4n:aB:s:Øt:ay:ò n:m:H |
34. OM padmanàbhasutàyai
namaþ |
| 35& ! p:ray:ò n:m:H |
35. OM paràyai
namaþ |
| 36& ! p:ÜN:ü-p:ay:ò n:m:H |
36. OM pårõaråpàyai
namaþ |
| 37& ! p:ØNy:S:il:ay:ò n:m:H |
37. OM puõya÷ãlàyai
namaþ |
| 38& ! e)y:ög:Øv:n:p:ael:ny:ò n:m:H |
38. OM priyaüguvanapàlinyai
namaþ |
| 39& ! s:Øndy:òü n:m:H |
39. OM sundaryai
namaþ |
| 40& ! s:Ørs:öst:Øt:ay:ò n:m:H |
40. OM surasaüstutàyai
namaþ |
| 41& ! s:Øb:ÒÉNy:kÙXÙemb:ny:ò n:m:H |
41. OM subrahmaõyakuñumbinyai
namaþ |
| 42& ! m:ay:ay:ò n:m:H |
42. OM màyàyai
namaþ |
| 43& ! m:n::ðhray:ò n:m:H |
43. OM manoharàyai
namaþ |
| 44& ! m:any:ay:ò n:m:H |
44. OM mànyàyai
namaþ |
| 45& ! m:hðÃ:rs:Øt:e)y:ay:ò n:m:H |
45. OM mahe÷varasutapriyàyai
namaþ |
| 46& ! kÙm:ay:òü n:m:H |
46. OM kumàryai
namaþ |
| 47& ! k,N:ap:ÜN:aüy:ò n:m:H |
47. OM karuõàpårõàyai
namaþ |
| 48& ! kae¶:ükñy:m:n::ðhray:ò n:m:H |
48. OM kàrttikeyamanoharàyai
namaþ |
| 49& ! p:1/4n:ð*:ay:ò n:m:H |
49. OM padmanetràyai
namaþ |
| 50& ! p:ran:nday:ò n:m:H |
50. OM parànandàyai
namaþ |
| 51& ! p:av:üt:is:Øt:v:ll:B:ay:ò
n:m:H |
51. OM pàrvatãsutavallabhàyai
namaþ |
| 52& ! m:hadðvy:ò n:m:H |
52. OM mahàdevyai
namaþ |
| 53& ! m:ham:ay:ay:ò n:m:H |
53. OM mahàmàyàyai
namaþ |
| 54& ! m:ell:kakÙs:Øm:e)y:ay:ò n:m:H |
54. OM mallikàkusumapriyàyai
namaþ |
| 55& ! c:ndÓv:V*:ay:ò n:m:H |
55. OM candravaktràyai
namaþ |
| 56& ! c:a,-p:ay:ò n:m:H |
56. OM càruråpàyai
namaþ |
| 57& ! c:amp:ðy:kÙs:Øm:e)y:ay:ò n:m:H |
57. OM càmpeyakusumapriyàyai
namaþ |
| 58& ! eg:erv:as:ay:ò n:m:H |
58. OM girivàsàyai
namaþ |
| 59& ! g:ØN:en:D:y:ð n:m:H |
59. OM guõanidhaye
namaþ |
| 60& ! g:t:av:ny:ay:ò n:m:H |
60. OM gatàvanyàyai
namaþ |
| 61& ! g:Øhe)y:ay:ò n:m:H |
61. OM guhapriyàyai
namaþ |
| 62& ! kel:hin:ay:ò n:m:H |
62. OM kalihãnàyai
namaþ |
| 63& ! kl:a-p:ay:ò n:m:H |
63. OM kalàråpàyai
namaþ |
| 64& ! káe¶:kas:Øt:kaem:ny:ò n:m:H |
64. OM kçttikàsutakàminyai
namaþ |
| 65& ! g:t:d:ð\:ay:ò n:m:H |
65. OM gatadoùàyai
namaþ |
| 66& ! g:it:g:ØN:ay:ò n:m:H |
66. OM gãtaguõàyai
namaþ |
| 67& ! g:¤aD:rs:Øt:e)y:ay:ò n:m:H |
67. OM gaïgàdharasutapriyàyai
namaþ |
| 68& ! B:dÓ-p:ay:ò n:m:H |
68. OM bhadraråpàyai
namaþ |
| 69& ! B:g:v:ty:ò n:m:H |
69. OM bhagavatyai
namaþ |
| 70& ! B:agy:day:ò n:m:H |
70. OM bhàgyadàyai
namaþ |
| 71& ! B:v:haerNy:ò n:m:H |
71. OM bhavahàriõyai
namaþ |
| 72& ! B:v:hin:ay:ò n:m:H |
72. OM bhavahãnàyai
namaþ |
| 73& ! B:vy:dðhay:ò n:m:H |
73. OM bhavyadehàyai
namaþ |
| 74& ! B:v:atm:j:m:n::ðhray:ò n:m:H |
74. OM bhavàtmajamanoharàyai
namaþ |
| 75& ! s::òmy:ay:ò n:m:H |
75. OM saumyàyai
namaþ |
| 76& ! s:v:ðüÃ:ray:ò n:m:H |
76. OM sarve÷varàyai
namaþ |
| 77& ! s:ty:ay:ò n:m:H |
77. OM satyàyai
namaþ |
| 78& ! s:aDvy:ò n:m:H |
78. OM sàdhvyai
namaþ |
| 79& ! es:¹s:m:ec:üt:ay:ò n:m:H |
79. OM siddhasamarcitàyai
namaþ |
| 80& ! haen:hin:ay:ò n:m:H |
80. OM hànihãnàyai
namaþ |
| 81& ! hers:Øt:ay:ò n:m:H |
81. OM harisutàyai
namaþ |
| 82& ! hrs:Ün:Øm:n:He)y:ay:ò n:m:H |
82. OM harasånumanaþpriyàyai
namaþ |
| 83& ! kly:aNy:ò n:m:H |
83. OM kalyàõyai
namaþ |
| 84& ! km:l:ay:ò n:m:H |
84. OM kamalàyai
namaþ |
| 85& ! kly:ay:ò n:m:H |
85. OM kalyàyai
namaþ |
| 86& ! kÙm:ars:Øm:n::ðhray:ò n:m:H |
86. OM kumàrasumanoharàyai
namaþ |
| 87& ! j:en:hin:ay:ò n:m:H |
87. OM janihãnàyai
namaþ |
| 88& ! j:nm:hn*y:ò n:m:H |
88. OM janmahantryai
namaþ |
| 89& ! j:n:adün:s:Øt:ay:ò n:m:H |
89. OM janàrdanasutàyai
namaþ |
| 90& ! j:y:ay:ò n:m:H |
90. OM jayàyai
namaþ |
| 91& ! rm:ay:ò n:m:H |
91. OM ramàyai
namaþ |
| 92& ! ram:ay:ò n:m:H |
92. OM ràmàyai
namaþ |
| 93& ! rmy:-p:ay:ò n:m:H |
93. OM ramyaråpàyai
namaþ |
| 94& ! rawÎy:ò n:m:H |
94. OM ràj¤yai
namaþ |
| 95& ! raj:rv:adát:ay:ò n:m:H |
95. OM ràjaravàdçtàyai
namaþ |
| 96& ! n:iet:way:ò n:m:H |
96. OM nãtij¤àyai
namaþ |
| 97& ! en:m:ül:ay:ò n:m:H |
97. OM nirmalàyai
namaþ |
| 98& ! en:ty:ay:ò n:m:H |
98. OM nityàyai
namaþ |
| 99& ! n:il:kNYs:Øt:e)y:ay:ò n:m:H |
99. OM nãlakaõñhasutapriyàyai
namaþ |
| 100& ! eS:v:-p:ay:ò n:m:H |
100. OM ÷ivaråpàyai
namaþ |
| 101& ! S:t:akaray:ò n:m:H |
101. OM ÷atàkàràyai
namaþ |
| 102& ! eS:eK:v:ahn:v:ll:B:ay:ò n:m:H |
102. OM ÷ikhivàhanavallabhàyai
namaþ |
| 103& ! vy:aD:atm:j:ay:ò n:m:H |
103. OM vyàdhàtmajàyai
namaþ |
| 104& ! vy:aeD:hn*y:ò n:m:H |
104. OM vyàdhihantryai
namaþ |
| 105& ! ev:ev:D:ag:m:s:öst:Øt:ay:ò
n:m:H |
105. OM vividhàgamasaüstutàyai
namaþ |
| 106& ! h\:üda*y:ò n:m:H |
106. OM harùadàtryai
namaþ |
| 107& ! herB:v:ay:ò n:m:H |
107. OM haribhavàyai
namaþ |
| 108& ! hrs:Ün:Øe)y:ay:ò n:m:H |
108. OM harasånupriyàyai
namaþ |
Eet: Â:i v:ll:i AÄ:ð¶:rS:t:n:am:av:el:H
s:öp:ÜN:üm:Î .
iti ÷rã
vallã aùñottara÷atanàmàvaliþ saüpårõam |
I
Lord Skanda or Subrahmanya is known by various names. Each name has
got its own significance and points out a particular form or aspect
of the Lord. Of them, a few are enumerated here with their real import.
Lord Shanmukha: Lord with six-faces. The story tells us how
from the Trikuti of Lord Siva the Divine Sparks flashed out and how
Agni and Vayu carried them and dropped them into the Ganga. Ganga took
the Rays to Saravanappoigai. Thus we see the combination of all the
five elements in the Avatara of Lord Shanmukha. The Light, which stands
for the Divine Spirit and source of Life to all beings enters Akasa
(space) from its abode in the Lord (Lord Siva's Trikuti). On reaching
Akasa, it was received by Agni (represented in the Puranas as god of
Fire) and Vayu (the Wind-god), who carry the Sparks to Mother Ganga.
Ganga here represents the element of water. Taking these Sparks she
leaves them in the Saravanappoigai, which stands for the earth (Prithvi)
element.
Thus the Avatara of Lord Shanmukha is indicative of the combination
of the Five Elements with the Spirit, as is the case with every living
being on earth. But to distinguish and glorify the personality and the
achievements of the Lord, who had come to save the suffering lives and
to punish the wicked, everyone of the elements has been represented
by one face. And the sixth face represents the Life-principle or the
Spirit. Thus have the omniscience, the omnipotence and the omnipresence
of the Almighty been gloriously personified for the easy grasp of the
average mind.
Lord Subrahmanya: The Svarupa of Lord Shanmukha is Jyotirmaya.
It is the Divine Spark from the Trikuti of Lord Siva that created the
six-faced Lord Shanmukha. It denotes the Light of lights that illumines
the hearts of all. Further, it also means the Light that destroys the
darkness of ignorance of the Jivas. The Lord who had taken the Avatara
to destroy the veil of Maya behind which Surapadma was suffering and
to enable him to have a cosmic vision of the Lord, has been rightly
called Subrahmanya.
Lord Skanda: One, whose presence is sweet-smelling or fragrant.
This term 'Skanda' was used by Parvati Devi when she took the newborn
babe from the six lotus flowers in Saravanappoigai. In the material
world, even the best scent loses its fragrance after a time; even the
most fragrant flower does not last long. But in the case of His Divine
Form, the word Skanda is, indeed, very aptly used. For, only everlasting
beauty and undecaying fragrance can be had in that Abode of Eternal
Bliss and Supreme Happiness. To distinguish the mortal from the immortal
and to glorify the Divine form, such a term as Skanda has been well
employed.
'Skanda' also means 'the joined One'. When Parvati Devi took the six
babies from the six lotuses, they joined themselves and assumed a single
body with six faces and twelve hands. Hence He is called as Skanda.
He also causes the joining or union (Yoga) of the Jiva with Himself.
'Skanda' also means 'One who was ejected' or 'One who leaped out' and
refers to the way of His emanation from the third-eye of Lord Siva.
Lord Saravanabhava: The Mantra of Lord Shanmukha, the six-faced
Lord, is the six-syllabled word "Saravanabhava." Saravana actually means
a shrub that grows in plenty in marshy places (Naanal). As the
Lord had His Avatara in a lotus-pond surrounded on all sides by this
shrub, He was known by the name of Saravanabhava, and the word 'Saravanabhava'
has become the very Mantra of the Deity. By the repetition of this Mantra
man can achieve the highest goal of life: Peace and Happiness. The six-lettered
word has its own significance. Just as the six faces represent the five
elements of matter and the Spirit, each of the first five syllables
stands for one element, and the sixth for the Spirit. Repetition of
this Mantra alone, with concentration of mind and Bhava, can
bestow on the aspirant mental peace and happiness, and success in all
his undertakings. The sound-effect of this word has a soothing influence
over the troubled waters of the mind-lake. The glory and importance
of such a Mantra evolved by the sages of yore cannot be overestimated.
Lord Karttik: The six babes that were lying on the lotuses in
the Saravanappoigai were nursed by the Devis of the constellation, Krittikai
(the 3rd Star). Hence the Lord came to be known by the name of Karttikeya
or Karttik Swami.
Gangeya: The son of Mother Ganga. As the Divine Sparks were
carried over to Saravanappoigai by Mother Ganga, the form of the Lord
that came out was called Gangeya.
Kumara Devan: As the Lord is endowed with undecaying beauty
and everlasting youth, He is named the Kumar (son) of Lord Siva; Kumaran,
Kumaraswamy or Kumara Devan are variations.
Velayudha: Whose Divine Weapon is the Vel or Spear. When
Lord Subrahmanya was about to embark on His adventures in the South
for the conquest of the Asuras, Lord Siva out of His supreme Yogic powers
moulded a spear-like weapon (known as Vel) for Lord Skanda to
wield. It is by this Vel that Surapadma and his Asura dynasty
were destroyed. This Vel represents the Jnana Sakti i.e., Supreme
Knowledge that tears asunder the veil of ignorance. The embodiment of
this Supreme Knowledge is in the form of Lord Subrahmanya, who is Knowledge
Absolute. Thus Lord Subrahmanya is termed as Velayudha, one who is having
the weapon, Vel, with him always; it also means one who destroys
ignorance (Ajnana) and bestows Supreme Knowledge (Jnana) on His devotees.
Saktidhara Murty: We find with Lord Karttik, personalities illustrating
the various Saktis. The Vel represents Jnana Sakti. Valli and
Deivayanai, His consorts, represent Iccha Sakti and Kriya Sakti, respectively.
Hence Lord Shanmukha is known by the name of the Lord of Saktis or the
Lord who grants Saktis to all. Hence the name Saktidhara Murty.
Murugan: Murugan is a Tamil name given to Lord Shanmukha. The
term Murugan represents a Being with everlasting beauty, eternal youth
and Godliness. The form of Lord Shanmukha has, therefore, been aptly
denoted by the ancients as Murugan.
Guhan: One who dwells in the cave of the heart. As the
Lord who is adored in various forms and names, as above, is the Indweller
of the hearts of all and the Inner-controller of all, He has been named
as Guhan. He dwells in the cave of the heart of all and especially those
of His devotees to whom He is more easily accessible than to others
whose minds are not turned towards Him. Guha means a cave. The heart
is compared to a cave. The Light of lights that illumines the cave of
all hearts is Lord Shanmukha or Guha.
Swaminathan: Shanmukha put Lord Brahma in prison on the ground
that Brahma, though the creator, was himself ignorant of the full significance
of the Pranava. To release him, Lord Siva went over to Lord Shanmukha.
After complying with the orders of His father, Shanmukha revealed to
Lord Siva the secret of the Pranava. Siva heard this secret discourse
on Pranava in the attitude of a disciple receiving Upadesa from his
Guru. Hence the Lord was named as Swaminathan or Guruswami or Siva Gurunathan.
'Swami' denotes Lord Siva, and 'Nathan' means Guru or Lord.
Glory to Lord Skanda, the illuminator of our Intellects! Glory to Lord
Swaminathan, the Inner-controller of all! May His blessings be upon
all!
II
Murugan
|
One who is possessed of eternal youth
|
Kumara
|
Youth
|
Guha
|
Indweller of the heart
|
Guruparan
|
He who initiated his father
|
Skanda
|
The Integrated Form
|
Saravanabhava
|
One who was born among a bush or reeds
|
Arumugan
|
Six-faced
|
Subrahmanya
|
The Supreme Effulgence
|
Velayudha
|
The wielder of the Spear
|
Shanmukha
|
Six-faced
|
Dandapani
|
Holder of the Sceptre
|
Sevvel
|
The paragon among Devas
|
Mayil Vahanan
|
The Peacock-Rider
|
Karttikeya
|
He who was brought up by Krittika vestal Virgins
|
Kadamban
|
The wearer of the Kadamba flower garland
|
Kurinchi Kizhavan
|
The Lord of the Hills.
|
Lord Subrahmanya's Six Heads
The six heads of Lord Subrahmanya
Represent the six Chakras.
They also represent
The five senses and the mind.
They represent the six attributes of Bhagawan-
Jnana, Vairagya and Aishwarya,
Dharma, Kirti and Sri.
1. Saravanabhava Saravanabhava Saravanabhava Pahi Maam;
Subrahmanya Subrahmanya Subrahmanya Raksha Maam.
2. Vel-Muruga Vel-Muruga Vel-Muruga Pahi Maam;
Velayudha Velayudha Velayudha Raksha Maam.
3. Guha Muruga Shanmukha, Udipi Subrahmanya
Tiruchendur Vela, Kathirkaamanatha
Deivayanee-Sameta, Palanimalai Aandava
Om Saravanabhava Guha Murugesa.
(Thars: Mahamantra)
4. Guha Muruga, Guha Muruga, Muruga Muruga, Guha Guha;
Valli Deivayani, Valli Deivayani, Deivayani Deivayani, Valli Valli.
5. Vel Muruga Vel Muruga, Muruga Muruga Vel Vel,
Kanda Vel, Kanda Vel, Kanda Kanda, Vel Vel.
6. (Thars: Gopala Jaya Jaya, Govinda Jaya Jaya)
Shanmukha Jaya Jaya, Subrahmanya Jaya Jaya,
Valli Deivayanee-Priya Subrahmanya Jaya Jaya.
7. (Thars: Sankara Siva)
Shanmukha Bala Shanmukha Bala Shanmukha Bala Shanmukha;
Subrahmanya Siva, Subrahmanya Siva Subrahmanya Siva Subrahmanya;
Bhaktavatsala Bhaktavatsala Bhaktavatsala Bhaktavatsala;
Patitapavana Patitapavana Patitapavana Patitapavana.
8. (Thars: Rama Hare Shiya Rama Rama)
Vel Muruga Jaya Vel Muruga,
Vel Muruga Jaya Vel Muruga,
Vel Muruga Jaya Velayudha,
Vel Muruga Jaya Velayudha.
Guha Muruga Jaya Subrahmanya
Guha Muruga Jaya Subrahmanya
Guha Muruga Jaya Saravanabhava
Guha Muruga Jaya Saravanabhava.
9. (Tamil Tune)
Anandam Anandam Anandam Anandam
Anandam Anandam Anandam Anandam
Anandam Muruganai Anbudan Bhajithal
Anandam Anandam Anandam Anandam.
10. (Thars: Jaya Radhe, Jaya Radhe)
Jaya Valli, Jaya Valli Valli, Jaya Valli Jaya Sri Valli
Jaya Deivayanai Jaya Deivayanai Jaya Deivayanai Jaya Sri Deivayanai.
Jaya Muruga, Jaya Muruga Muruga, Jaya Muruga Jaya Velayudha.
Jaya Muruga, Jaya Muruga Muruga, Jaya Muruga Jaya Shanmukha.
11. (Thars: Bol Shankar)
Bol Shanmukha, Bol Shanmukha, Shanmukha Shanmukha Bol.
Siva Siva Siva Siva Subrahmanya Saravanabhava Bol.
Bol Shanmukha, Bol Shanmukha, Shanmukha Shanmukha Bol.
Siva Siva Siva Siva Subrahmanya Bhaktavatsala Bol.
12. Om Guha Om Guha Om Guha Om;
Om Guha Om Guha Om Guha Om.
13. Shanmukha Muruga Subrahmanya, Satchidananda Subrahmanya.
Shanmukha Skanda Subrahmanya, Satchidananda Subrahmanya.
14. Skandam Vande Namostute,
Jaya Shanmukha Natha Namostute;
Muruga Guhane Namostute,
Jaya Valli-Vallabha Namostute;
Karttikeya Namostute,
Jaya Kathirkama Vasa Namostute;
Dandayudhapani Namostute,
Jaya Thiruparankundra Namostute;
Deiyayanai-Sameta Namostute,
Jaya Anaatha-Rakshaka Namostute;
Deenabandhu Namostute,
Jaya Deena-Natha Namostute;
Deva Deva Namostute,
Jaya Deva-Natha Namostute;
Bhaktavatsala Namostute,
Jaya Patitapavana Namostute.
Song of Muruga
(Kavadichindu: Vallimalai..)
Valli-Deivayanai-Sameta - Subrahmanya
Priya Shanmuganatha - Karttikeya
Saravanabhava Guha Muruga Skanda Velayudha Vadi Vela - Palani Andava.
He who dwells as Dandapani - in the Palani Hills
(He who destroyed the Asura-Surapadma)
To him I give my salutations and prostrations.
Come, Come, O Lord; give me Darshan, guide me, save me, enlighten me.
Pahi Mam - Muruga - Raksha Mam
(Valli...)
Song of Tirupugaz
Ram Ram Ram Ram Ram Ram Ram Ram Ram Ram Ram
-Ram Ram Ram Ram Ram
-Ram Ram Ram Ram
Kichu Kichu Ambalam - Kiya Kiya Ambalam
- Machu (Machu) Ambalam
- Maya (Maya) Ambalam.
Why do you cling to the miserable life,
Attain the wealth of Vairagya
- Rest peacefully -
In your own Atman.
This world is illusory, life is like a bubble
- Cultivate Vairagya
- Rest in your own Self,
The mind is the cause for your bondage and liberation
- Learn to discriminate.
Realise your Self.
Negate the body and mind, Meditate on Aham Brahma Asmi
- Feel I am Brahman
Thou art Sakshi.
(Ram Ram Ram....)
Song of Hara Haro Hara
Hara Haro Hara, Hara Haro Hara, Hara Haro Hara
Hara Haro Hara, Hara Haro Hara, Hara Haro Hara
Antarai
Kathirkama Muruganukku Hara Haro Hara
Palanimalai Velanukku Hara Haro Hara
Tiruttani Vasanukku Hara Haro Hara
Tiruppuram Kundranukku Hara Haro Hara
Valli Manalanukku Hara Haro Hara
Deivayanai Samethanukku Hara Haro Hara
Tiruchendur Vadivelanukku Hara Haro Hara
Swamimalai Nathanukku Hara Haro Hara.
Song of Subrahmanya
(Hidustani Bhairavi: Rama Bhaja Gharia)
My prostrations unto Thee Subrahmanya,
(My prostrations unto Thee....)
O Son of Lord Siva, Beloved of Deivayanai
Destroyer of Sura, Lord of Palani Hills
(My prostrations unto Thee....)
O Light of lights, O Bliss
O my Life, O my Refuge
O Indweller of our hearts - Subrahmanya
(My prostrations unto Thee....)
O Sweet Honey, O Nectar
O my Joy, O my Solace,
The Self of all beings Subrahmanya
(My prostrations unto Thee....)
I take shelter in Thee, protect me, save me,
The soul of this universe, Subrahmanya,
My prostrations unto Thee - Subrahmanya.
(My prostrations unto Thee....)
Lord Muruga
(Ninda Stuti!)
1. Hey! Muruga, Thou art grown to be the most cruel and hot-headed monster?
Thou didst not suck the milk of one single mother
But grew up on the milk of six mothers!!
And thus developed arrogant ears, deaf to prayers
Of Bhaktas like me poor in strength, wealth and joy,
With petitions manifold and diverse, ever and anon!
Always I return despondent, mortification writ large,
All due to thy dead heart and puffed-up-pride.
2. How can I expect nobility and softness in Thee?
Thou art born in a family of direst destitution!
Thy Father lives in burning ghats!!
Thy Mother is the worst juggler in heavens and earth!!
Thy Uncle is the worst thief and a vagabond!!
Thy Brother is a swell-headed and pot-bellied glutton!!
How can I expect mercy, kindness and protection from Thee?
3. People blindly believe in Thee, the crest and jewel of all the worlds,
Both here and hereafter; how can I believe them?
When my experience belies the truth of their praises.
Thou art proclaimed as the destroyer of Asuras of Yore,
But I find Thee withholding protection for me in sorrows
Or silent, no encouragement, no hopes of future help!!
Teach me the language used in your praise
And find out the meaning of the holy word,
Which Thou Thyself imparted to Thy father Siva....
If you care... Om Saravanabhavaya Namah:
Subrahmanya Dhwani
Om Saravanabhavane Harohara
Om Sivasubrahmanya Harohara
Om Skandam Vande Harohara
Om Shanmukhanatha Harohara. Harohara....
Om Velmuruga Harohara
Om Velayudha Harohara
Om Vallivallabha Harohara
Om Murugaguhane Harohara. Harohara....
Om Karttikeya Harohara
Om Kathirkaamavasa Harohara
Om Kumaresa Harohara
Om Udippinatha Harohara. Harohara....
Om Dandayuthapani Harohara
Om Thirupparankundra Harohara
Om Thiruvannaamalai Harohara
Om Palani Andava Harohara
Om Aadinatha Harohara
Om Aadimoola Harohara
Om Aadideva Harohara
Om Aarumukha Harohara
Om Deivayanaisameta Harohara
Om Adhama Udhara Harohara. Harohara....
Om Deenabandhu Harohara
Om Deenanatha Harohara
Om Bhaktavatsala Harohara
Om Patitapavana Harohara
Om Premaprakasaka Harohara. Harohara....
Come Come, O! Lord Harohara
Give me Darshan Harohara
Guide me, guide me Harohara
Save me, save me Harohara
Enlighten me Harohara
Have mercy Harohara
Give me light Harohara
Make me pure Harohara
Prachodayat Harohara
Pahi maam Trahi maam Harohara
Trahi Maam Raksha Maam Harohara. Harohara....
Lord Shanmukha is the Pratyaksha Devata of this Kali Yuga. He
is readily pleased with His devotees to whom He grants both Bhukti and
Mukti (enjoyments here and Moksha hereafter). Millions are still living
who can narrate instances in their own lives to show the miracles brought
about by propitiation of Lord Shanmukha.
Perhaps the most potent propitiatory rite that a devotee of Shanmukha
undertakes to perform is what is known as the Kaavadi. The benefits
that the devotee gains from offering a Kaavadi to the Lord are a millionfold
greater than the little bit of pain that the devotee inflicts upon himself.
Generally people take a vow to offer a Kaavadi to the Lord for the
purpose of tiding over or averting a great calamity. For instance, if
the devotee's only son is laid up with a fatal disease, he would pray
to Shanmukha to grant the boy a lease of life in return for which the
devotee would take a vow to dedicate a Kaavadi to Him.
Though this might, on the face of it, appear materialistic, a moment's
reflection will reveal that it contains in it the seed for the Supreme
God-Love. The worldly object is achieved; and the devotee offers the
Kaavadi. After the ceremony, he gets so much intoxicated with the love
of God that his spiritual, inner chamber is opened now. This, too, ultimately
leads to Para Bhakti.
Kaavadi: From the simple shape of a weighing balance, or the
street hawker's storehouse-a heavy wooden stick to rest on the shoulder,
to the two ends of which are tied two baskets enclosed in cloth-the
Kaavadi varies in its shape and type to the costly palanquin superstructure,
profusely flower-bedecked and interwoven with peacock feathers (a feather
that is of very great significance in Shanmukha worship). In all cases
the Kaavadi has a good many brass bells adorning it and announcing it
as the Kaavadi-bearer moves along. As, very often, the Kaavadi-bearer
observes Mouna or the vow of silence, the bell alone is eloquent of
the Kaavadi-procession.
Now, the two pots hanging at either end of the Kaavadi might contain
rice, milk or other articles which the devotee has vowed to offer to
Lord Shanmukha. The more devout among the Kaavadi-bearers and especially
those who offer the Kaavadi to the Lord as a measure of propitiating
the Lord for spiritual development, as a part of their Sadhana, collect
these articles by begging. On foot they travel from village to village,
and beg from house to house. The people offer the articles direct into
the pots of the Kaavadi. The Kaavadi-bearer continues this way till
the pots are full or until the avowed quantity is reached and then offers
the Kaavadi to the Lord. Sometimes the devotee takes the vow that he
would walk barefooted from his home to one of the shrines of Lord Shanmukha,
bearing the Kaavadi and collecting the materials for the offering. He
has sometimes to walk nearly one hundred miles! Those who offer milk,
rice or any article into this Kaavadi also receive the Lord's blessings.
Kaavadi-bearer: The Kaavadi-bearer has to observe various Niyamas
(rules) between the time he takes up the Kaavadi and the day of
offering. He has to perform elaborate ceremonies at the time of assuming
the Kaavadi and at the time of offering it to the Lord. He also puts
on the dress of a Pandaaram-or Saivite mendicant. It consists
of a saffron-coloured cloth, a scarlet conical cap and a cane silver
capped on both ends. Lord Siva Himself is a Supreme Pandaaram. He Himself
loves to wander in this dress. Therefore the dress is holy for the Saivite.
The Pandaaram has to live on Bhiksha (alms) only. The Kaavadi-bearer's
bare chest is covered over with several Rudraksha-malas.
The Kaavadi-bearer observes celibacy. He takes Sattvic food; and abstains
from all sorts of intoxicating drinks and drugs. He continuously dwells
in the thought of the Lord.
Many of the Kaavadi-bearers, especially those who do it as Sadhana,
impose various sorts of self-torture upon themselves. They pass a sharp,
little 'Vel' (Shanmukha's Spear) through their tongue which is made
to protrude out of the mouth. Or, they pass a 'Vel' through the cheeks.
This sort of piercing is done on other parts of the body also. This
is indeed a great Vrata, equal in merit to Chandrayana and Krichhra
Vratas.
The Kaavadi-bearer does not shave himself; he grows beard. He eats
only once a day.
The 'Vel' pierced through his tongue or cheeks reminds him constantly
of Lord Shanmukha; it prevents him from speaking. It gives him great
power of endurance.
In all cases, the Kaavadi procession terminates in an elaborate, colourful
and inspiring ceremony. The priests chant various hymns in praise of
Lord Shanmukha. Incense is burnt. Drums are beaten. Musical instruments
are played. The devotee himself is in a high state of religious fervour.
He dances in ecstasy. His very appearance is awe-inspiring; there is
Divya Tejas on his face. Devotees often experience Bhava Samadhi;
or they get Shanmukha-Avesha when the Deity enters their
body and possesses him for some time.
Agni Kaavadi: This is the most difficult Kaavadi-offering. With
the Kaavadi hanging on his shoulders the devotee walks through a pit
of coals of fire. Hymns are sung in praise of the Lord all around the
pit. Drums are beaten. Incense is burnt. The entire atmosphere is awe-inspiring.
The real devotee gets into a state of ecstasy and easily walks over
the fire.
The Glory of Kaavadi: As a Sadhana, Kaavadi is a beautiful synthesis
of Bhakti-Hatha-Raja Yogas. The devotee, especially if he is not already
a Bhikshu or monk, is made to beg from door to door often in known and
also in unknown villages. Sincere Bhaktas readily offer the Bhiksha;
there are those who would drive him away also. The devotee thus gets
the chances of crushing and powdering his ego and developing mental
power of endurance. For His sake he is prepared to undergo any privation
and humiliation. The wandering Parivrajaka life gives him an inkling
of the magnitude of human suffering and steels his heart to resist the
allurements of the flesh. Pure Sattvic diet adds to the Sattvic content
of his mind. Celibacy strengthens his will and clarifies his understanding.
The not-very-good appearance in which he roams about convinces him that
appearances are deceptive and kindles Viveka in him. The aspirant learns
the glory of Mauna also. Above all, constant remembrance of the Lord
intensifies his devotion to Him every minute.
Those who offer the Kaavadi to the Lord for spiritual progress soon
attain Him. Those who do so for the purpose of achieving some earthly
things soon acquire Shanmukha-Bhakti which in time flowers into Maha
Bhava leading to Sayujya with Lord Shanmukha.
Lord Shanmukha, the Commander-in-Chief of the Devas, the Almighty Son
of Lord Siva, is easily propitiated through this Kaavadi-offering which
calls for endurance, courage and one-pointed devotion to Him. He who
goes through the austerity of Kaavadi-offering is surely a Dheera or
hero. Such Dheeras are the beloved of Lord Shanmukha Who showers His
choicest blessings on them, bestows on them the inner eye of intuition
and draws them unto Himself.
Glory to Kaavadi which is the symbol of Shanmukha Bhakti! Glory to
the Kaavadi-bearers! Glory to Lord Shanmukha!
Skanda Purana: Of the 18 Puranas, the Skanda Purana deals with
the Avatara and Lilas of Lord Skanda (the second son of Lord Siva) and
His victory over the Asura king, Surapadma. It also narrates the story
of His marriage with Valli and Deivayanai. It extols the glory of Lord
Skanda and His greatness and brings out the various attributes and functions
of the Lord. Every episode narrated in the Purana has got an esoteric
significance. Devotees and Bhaktas of Lord Subrahmanya have this text
for their constant Svadhyaya.
Scriptures relating to Lord Skanda can be had in abundance in Tamil
literature. In fact, Lord Subrahmanya is worshipped not only as the
Lord of Nature but also as the Lord who gave the Tamil language to Agastya
Rishi. Amongst the oldest extant Tamil works in Thirumurugatruppadai
(guidance for an aspirant to the worship and attainment of Lord
Skanda). The author of this book is Nakeerar, a famous poet of the olden
days. One who studies this book daily and does Puja of the Lord, gets
purged of all sins and attains everything, both in this world and in
the next.
Saint Arunagirinathar has given us sixteen thousand songs in praise
of Lord Shanmukha, though only about 1,300 are now available. These
songs are known as Thiruppugazh (Praise of the Lord). Every song
is elevating and soul-stirring. The same saint has given to the world
other books namely, Kandar Anubhuti (Experience of God, and how
to attain it) and Kandar Alankaram. The former has so much efficacy
that its constant repetition with faith and love bestows every blessing
that one can ask for.
In a later period, another Saint, Kumaragurupara Swamigal, composed
a long poem in praise of Lord Shanmukha. This is known as Kandar
Kali Venba. There are also other poems known as Pillay Tamil.
Verses of this type deal with the aspect of Skanda from His infancy
upto His marriage with Valli and Deivayanai. Kandar Kavacham, Kandar
Shasthi Kavacham, Vel Pathikam and Kilikanni songs (by Mariappa
Swamigal) of modern days extol the Avatara and Lilas of Lord Skanda.
They are all valuable books for Shanmukha Bhaktas for their constant
study and inspiration.
May you all obtain His Grace through constant study of the books on
Lord Subrahmanya! May His blessings be upon you all!
