Lord Shanmukha and His Worship

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

WWW site: http://www.dlshq.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, Uttar Pradesh,
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

Publishers’ Note

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

The Need For Skanda-Sakti In Spiritual Sadhana

(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!

Lord Skanda

(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.

Hymn to Lord Shanmukha

(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’s Kandar Anubhuti

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

Introductory

1. Invocatory

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.

2. The Worship of Lord Skanda

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!

3. The Previous Birth of the Asuras

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.

4. Sri Karttikeya and Tarakasura According to Skanda Maha Purana—Mahesvar Khanda

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

Skanda Vijayam

1. Preliminary

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.

2. Daksha Yajna

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.

3. The Curse of Nandi

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.

4. The Tyranny of the Asuras

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.

5. Nativity and Boyhood

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.

6. The Shadows of War

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.

7. The Rout of the Asuras

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.

8. The Down-fall of Surapadma

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.

9. The Weddings

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

The Esoteric Significance of The Story

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