[LordKumara] Om

December 16, 2003

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Skanda Sashti

Skanda Sashti is the sixth day in the bright half of the tamil month of Aippasi (Oct 15 - Nov 15). It is celebrated with great pomp and splendour in the temples dedicated to Lord Muruga. Skanda Sashti commemorates the destruction of evil by the Supreme General Kartikeya, son of Shiva. This festival is celebrated in a grand manner at the aru padai veedu of Tirupparanmkundram and Tiruchendur, where the Soora Samhaaram is enacted. Story of Skanda

The devas (demi Gods) were tormented by a demon named Tarakasura. When the devas, led by Indra went to the Creator and asked for His help, He said "only the spark of Shiva can produce the hero who will defeat the powers of the evil".

But at that time, Shiva was lost in a deep state of meditation and none of the Devas dared to disturb him.Brahma saw their plight and suggested that they ask for the help of Shiva's Consort Parvati and that of Kama, the God of Love. When Parvathi heard the devas' woes, she agreed to help and did severe penance to attract Shiva's attention. Kama too agreed to help rouse Shiva from his meditative state. He shot his arrows of love at the Destroyer. When Shiva opened his eyes to see who had dared to disturb his penance, the fire of anger that emanated from his third eye burnt Kama into ashes.

But it all paid off and Shiva was aroused from his penance. But no one could bear the sparks of His fiery seed. It fell into the mouth of Agni, who unable to retain it, threw it into the Ganges, which in turn threw it into a reed forest (Sara Vana), where Lod Muruga was born and took the name Saravanabava. There He was raised by the six mothers of the divine constellation of Krithikai (pleiades) . Karthikeya divided himself into six babies to be nursed by six mothers. When Parvathi came and gathered all the six babies, He became Shanmukha, one with the six faces and one body.

Skanda received from his mother Parasakthi an all powerful lance. He engaged the army of Tarakasura in battle and vanquished him.

Skanda Sashti

Sashti is the day the Lord Subramanya defeated the demon Soorapadma and saved the Earth from his evils. When the devas couldn't tolerate the evil doings of this demon, they approached the younger son of Lord Shiva and Parvati. The kind Lord went on a war against Soorapadman. The war was waged for six days, at the end of which the Lord vanquished the asura. He threw his weapon at him and Soorapadman was split into two halves. One half became a peacock, which He took as His vaahana. The other became a cock and was transformed into his flag.

The devas, who were tormented by Soorapadman, rejoiced - they praised the Lord and prayed to him for six days. Devotees usually narrate the kanda sashti kavacham, during this period. Whoever fasts for these six days of Skanda Sashti and prays to Lord Muruga steadfastly, it is said that they would get the blessings of Lord Muruga. Those who are unable to fast for a whole day for a six-day duration, can eat just one meal during this period.

The celebrations

Skanda Sashti is one of the grandest festivals celebrated in honor of Lord Muruga, or Skanda, as He is also known. This comes immediately following Deepavali, on the six day period in the bright half of the Tamil month of Aippasi. Temples devoted to Lord Muruga, especially the 6 padai veedus of Tiruchendur and Tirupparamkunram, enact the "Soora Samharam" (vanquishing the demon Sooran) during Skanda Sashti. Also dramatised is the Lord's marriage with Deivanai, whom he married after killing the demon.

Tiruchendur

Tiruchendur Murugan koil Lord Muruga, the younger son of Lord Shiva and his Consort Parvathi, has six special abodes, known as the "aru padai veedu", and they are Tiruchendur, Tiruparangundram, Swamimalai, Pazhani, Pazhamudir cholai and Tiruttani.

The first temple of this six part series on Lord Muruga's abodes is Tiruchendur. Here, the Lord is known as "Senthil andavar". It is one of the most visited shrines in Tamil Nadu, and, unlike the other abodes which are atop hills, this one is located on the seashore in the southern part of the state.

According to the legend, Lord Muruga vanquished the demon Soorapadman and his army, in his fortress Veeramahendram situated in the middle of the ocean near here.

Originally, the shrine was a rock cut structure cut out of a hill and later, it was renovated with granite. The gopuram is an imposing 137 feet in height and is visible for miles.

The Shanmukha Vilaasa Mandapam,with carved pillars, stands in front of the temple. The temple has two prakarams - the sanctum to Subramanyar (moolavar) is located inside the innermost mandapam. The cave-like panchalingam shrine is situated right next to the shrine. It is believed that it was here that Subramanya worshipped Lord Shiva.

Next to the Subramanyar's sannadhi is the sannadi of Senthil aandavar - this houses the uthsava moorthi of Lord Subramanya along with his Consorts, Valli and Deivanai. The inner most prakaram facing south is that of Aarumugaswamy. This prakaram also contains the images of 63 nayanmars, and shrines to Natarajar, Karaikkal Ammaiyaar and others.

In the inner prakaram are shrines to Valli and Deivanai while the outermost prakaram is lined with pillared corridors, and it contains the shrines dedicated to Dakshinamurthi, Mukkunni Vinayakar and Arunagirinathar. Lord Venkatachalapathi has an exclusive shrine for Himself on the outer prakaram, which also contains small shrines dedicated to Gajalakshmi and Lord Ranganathar with his consort.

The water of this temple is known as Skanda Pushkarini or the Naazhi Kinaru. This is a step well and legend has it that it sprung up when Skanda's spear pierced the ground. This well has two divisions - outer well and a smaller inner well. The water in the outer well is black in colour while the inner one is fresh and clear.

The protocol for daily worship here is known Kumara Tantram. Eight times a day, poojas are done to Lord Subramanyar. On Vishakam nakshatiram day as well as during Chittirai Vishu and Aippasi Vishu, special poojas are done to the Lord.

Every day, processions are carried out in the inner sanctum and on the last friday of every month, the uthsava moorthy is taken on a procession in the outer prakaram, along with his consorts. Special processions are conducted on days like Kartikai, Vishakam asterisms and Sashti.

Festivals

Twice a year, once in Maasi and once in Aavani, the temple brahmmothsavams are held and they go on for 12 days. On the seventh and eighth days of the festivals, Lord Shanmukha is housed in the Shanmukha Vilaasa mandapam before and after the processions. The ratha festival is conducted on the 10th day and the theppam (float) festival on the following day.

In the month of Vaikasi, the Vishaakam festival is celebrated for 12 days.

In the month of Aippasi, Kandha Sashti festival is celebrated with great pomp and the Soora Samharam, when Muruga married Deivanai, is enacted on the seashore. Devasena is enacted.

SKANDA SASHTI

By

SRI SWAMI SIVANANDA

PROSTRATIONS and humble salutations to Lord Subramanya, 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 Deivayanai, who bestows boons easily on His devotees, who is the embodiment of power, wisdom, love and bliss.

The great demon, Tarakasura, was oppressing the celestials. He drove them out from heaven. All the gods then went to Brahma to appeal for help.

Brahma said to the gods, "O Devas, I cannot destroy Taraka, as he has obtained My Grace through severe penance. But let Me give you a suggestion. Get the help of Cupid, the God of Love. Induce him to tempt Lord Siva, who remains absorbed in His Yoga Samadhi. Let Lord Siva unite with Parvati. A powerful son, Lord Subramanya, will be born to them. This son will destroy the demon that harasses you."

Indra, the chief of the gods, thereupon requested Cupid to go with his wife, Rati, and his companion Vasanta (the season of spring), to Mount Kailas, the abode of Siva. Cupid carried out the instruction at once, for it was already springtime. Standing behind a tree, Cupid shot his arrow of passion towards Siva, whilst Parvati was placing some flowers in His hands. The moment their hands met, Siva experienced a distracting feeling. He wondered what it was that disturbed His Yoga. He looked around and saw Cupid crouching behind the tree.

The Lord opened His "third eye", the inner eye of intuition, and Cupid was burnt to ashes by the fire that emanated from it. That is why the God of Love is also called Ananga, which means "bodiless".

After burning Cupid, the Lord ascertained by His Yogic vision that the birth of Lord Subramanya was absolutely necessary to destroy the powerful Taraka. Siva's seed was thrown into the fire which, unable to retain it, threw it into the Ganges, which in turn threw it into a reed forest. This is where Lord Subramanya was born; hence, He is called Saravanabhava--"born in a reed-forest". He became the leader of the celestial hosts and the destroyer of Taraka as Brahma had ordained.

Lord Subramanya is an incarnation of Lord Siva. All incarnations are manifestations of the one Supreme Lord. Lord Subramanya and Lord Krishna are one.

Lord Krishna says in the Gita: "Among the army generals, I am Skanda".

The Lord manifests Himself from time to time in various names and forms, for the sake of establishing righteousness and subduing wickedness.

Lord Subramanya is a ray born of the Divine Consciousness of Lord Siva. Valli and Deivayanai are His two wives. They represent the power of action and the power of knowledge respectively. He is a Godhead easily accessible in this dark age of ignorance and lack of faith. In this He is no different from Hanuman. He gives material and spiritual prosperity and success in every undertaking of His devotees, even if they show a little devotion to Him. He is worshipped with great devotion in South India. Lord Subramanya's other names are Kumaresa, Kartikeya, Shanmukha, Guha, Muruga and Velayudhan.

In His picture, Lord Subramanya holds a spear in His hand, just as Lord Siva holds the trident. This is an emblem of power. It indicates that He is the ruler of the universe. His vehicle is the peacock. He rides on it. This signifies that He has conquered pride, egoism and vanity. There is a cobra under His feet, which indicates that He is absolutely fearless, immortal and wise. Valli is on His one side, Deivayanai on the other. Sometimes He stands alone with His spear. In this pose He is known as Velayudhan; this is His Nirguna aspect, which is free from the illusory power of Maya.

The six heads represent the six rays or attributes, namely, wisdom, dispassion, strength, fame, wealth and divine powers. They indicate that He is the source of the four Vedas, the Vedangas and the six schools of philosophy. They also indicate His control over the five organs of knowledge as well as the mind. They denote that He is the Supreme Being with thousands of heads and hands. His head turned in all directions signifies that He is all-pervading. It indicates that He can multiply and assume forms at will.

Lord Subramanya's temples can be seen in Udipi, in Tiruchendur, in the Palani Hills, in Ceylon, and in Tiruparankundrum. Lord Subramanya spent His days of childhood in Tiruchendur and attained Mahasamadhi at Kathirgamam. If you go to Kathirgamam with faith, devotion and piety, and stay in the temple there for two or three days, the Lord will grant you His vision. You will get rich spiritual experiences. A huge festival is held in the temple every year on Skanda Sashti. Thousands of people visit the place. Massive amounts of camphor are burnt on this occasion.

Skanda Sashti falls in November. It is the day on which Lord Subramanya defeated the demon Taraka. On this day elaborate festivals are held with great pomp and grandeur. Devotees organise Bhajan and Kirtan programs on a grand scale. Thousands are fed sumptuously. Many incurable diseases are cured if one visits Palani and worships Lord Subramanya there. In South India, the Lord's Lilas are dramatized on the stage.

In addition to the Skanda Sashti, devotees of Lord Subramanya observe weekly and monthly days in His honour. Every Friday, or the Kartigai Nakshatram day every month, or the sixth day of the bright fortnight,--all these are sacred days for His devotees. The sixth day of the month of Tulam (October-November) is the most auspicious of them all. This is the Skanda Sashti day.

In many places the festival commences six days prior to the Sashti itself and concludes on the day of the Sashti. During these days, devotees recite various inspiring hymns and read stories connected with Lord Subramanya. They worship the Lord and take Kavadi. They go on pilgrimage to the various Subramanya shrines.

The Tirumurukatrupadai has been composed in His praise by the famous Nakkerar. He who studies this eminent work daily with devotion and faith, gets certain success in life as well as peace and prosperity. The Tiruppugal is another well-known book in Tamil, which contains the inspiring devotional songs of Arunagirinathar in praise of Lord Subramanya. The Kavadichindu songs are also in praise of the Lord. The Skanda Sashti Kavacham is another famous hymn in praise of Lord Subramanya and is sung particularly on festive occasions.

Perhaps the most potent propitiatory rite that a devotee of Shanmukha undertakes to perform is what is known as the Kavadi. The benefits that the devotee gains from offering a Kavadi to the Lord are a million-fold greater than the little pain that he inflicts upon himself.

Generally, people take a vow to offer the Lord a Kavadi for the sake of tiding over a great calamity. Though this might, on the face of it, appear a little mercenary, a moment's reflection will reveal that it contains in it the seed of supreme love of God. The worldly object is achieved, no doubt, and the devotee takes the Kavadi; but after the ceremony he gets so God-intoxicated that his inner spiritual being gets awakened. This is also a method that ultimately leads to the supreme state of devotion.

The Kavadi has various shapes and sizes, from the simple shape of a hawker's storehouse (a wooden stick with two baskets at each end, slung across the shoulder) to the costly palanquin structure, profusely flower-bedecked and decoratively interwoven with peacock feathers. In all cases the Kavadi has a good many brass bells adorning it and announcing it as the Kavadi-bearer draws it along. As the Kavadi-bearer very often observes silence, the bells are the only eloquent signs of a Kavadi procession.

The two baskets hanging at each end of the Kavadi contain rice, milk or other articles that the devotee has vowed to offer the Lord. The more devout among them, and especially those who do it as a Sadhana, collect these articles by begging. They travel on foot from village to village, and beg from door to door. The villagers offer their articles directly into the basket of the Kavadi. The Kavadi-bearer continues begging until the baskets are full or the avowed quantity is reached, and then offers the Kavadi to the Lord. Some keen devotees undertake to walk barefoot from home to one of the shrines of Lord Subramanya, bearing the Kavadi all the way and collecting materials for the offering. He has to walk a hundred miles sometimes! The people who place the articles in the baskets also receive the Lord's blessings.

The Kavadi-bearer is required to observe various rules between the time he takes up the Kavadi, and the day of the offering. He has to perform elaborate ceremonies at the time of assuming the Kavadi, and at the time of offering it to the Lord. He also puts on the dress of a Pandaram, a Saivite mendicant. It consists of a saffron-coloured cloth, a conical scarlet cap, and a cane silver-capped at both ends. Lord Siva, the Supreme Pandaram Himself, loves to wear this dress. The Pandaram lives on alms only. The bare chest of the Kavadi-bearer is covered with several rudraksha malas.

The Kavadi-bearer observes strict celibacy. Only pure, Sattwic food is taken; he abstains from all sorts of intoxicating drinks and drugs. He thinks of God all the time. Many of the Kavadi-bearers, especially those who do it as a spiritual Sadhana, impose various forms of self-torture. Some pass a sharp little spear through their tongue, which is made to protrude out of the mouth. Others may pass a spear through the cheek. This sort of piercing is done in other parts of the body also. The bearer does not shave; he grows a beard. He eats only once a day. The spear pierced through his tongue or cheek reminds him of the Lord constantly. It also prevents him from speaking. It gives him great power of endurance.

The Kavadi-bearer enjoys a high state of religious fervour. He dances in ecstasy. His very appearance is awe-inspiring; there is divine radiance on his face. Devotees often experience the state of feeling union with the Lord. Sometimes the Deity enters them and possesses them for some time.

The Agni-Kavadi is the most difficult offering. With the Kavadi hanging on his shoulder, the devotee walks through a pit of burning coals. Hymns are sung in praise of the Lord by those assembled all around the pit. Drums are beaten and incense is burnt. The entire atmosphere is awe-inspiring. The true devotee enters into ecstasy and easily walks over the fire.

At the Sivananda Ashram in India, Skanda Sashti is observed for six days, preceding and including the Sashti day. Devotees of Lord Subramanya live on milk and fruit and do rigorous Sadhana. They get up at 4am during Brahmamuhurta and meditate on the Lord.

On each of the six days, all the participants do Japa of the Mantra, Om Saravanabhavaya Namah, as much as possible. They even greet one another with this Mantra.

Yogis and learned scholars deliver lectures on Subramanya Tattwa, or the divine sport of the Lord. During the evening Satsang, hymns in praise of Lord Subramanya are sung. Readings are taken from my book, Lord Shanmukha and His Worship. Devotees sing inspiring songs on the Lord.

An elaborate ceremonial worship is performed daily to the sacred image of Lord Subramanya. On the last day a grand havan is performed. The evening Satsang is devoted entirely to the adoration of Lord Subramanya.

Pray from the bottom of your heart: "O my Lord Subramanya, O all-merciful Lord, I have neither faith nor devotion. I do not know how to worship Thee in the proper manner, or to meditate on Thee. I am Thy child who has lost his way, forgotten the goal and Thy Name. Is it not Thy duty, O compassionate Father, to take me back? O Mother Valli, will you not introduce me to Thy Lord? Thy love for Thy children is deeper and truer than that of anyone else in this world. Though I have become Thy worthless and undutiful child, O beloved Mother Valli, pardon me! Make me dutiful and faithful. I am Thine from this very second; always Thine. All is Thine. It is the Mother's duty to correct, educate and mould Her reckless child when it strays aimlessly on the wrong path. Remove the gulf or the veil of delusion that separates me from Thee. Bless me. Enlighten me. Take me back to Thy holy feet. I have nothing more to say. This is my fervent prayer to Thee and Thy Lord, my beloved and ancient

Parents."

May Lord Subramanya shower His Grace upon you! May His blessings grant you peace, bliss and prosperity!

Sri Thevaraya Swamigal's KANDHA SASHTI KAVACHAM (English Pronunciation) --- Kaappu --- thuthipporku valvinaipom thunbampom nenjil pathipporku selvam palithuk kathithongum nishtaiyum kaikoodum nimalar arul kanthar sashti kavacham thanai -- Kural Venpa -- amarar idar theera amaram purintha kumaranadi nenjeh kuri -- TEXT -- sashtiyai nokka saravana bavanaar sishtarukku uthavum sengkathir velon paatham irandil panmani sathangai geetham paada kinkini yaada maiya nadam seiyum mayil vahananaar (5) kaiyil velaal yenaik kaakka vendru vanthu varavara velah yuthanaar varuha varuha varuha mayilon varuha inthiran mudhalaa yendisai potra manthira vadivel varuha varuha (10) vaasavan maruhaa varuha varuha nesak kuramahal ninaivon varuha aarumuham

padaitha aiyaa varuha neeridum velavan nitham varuha sirahiri velavan seekkiram varuha (15) saravana bavanaar saduthiyil varuha rahana bavasa ra ra ra ra ra ra ra rihana bavasa ri ri ri ri ri ri ri vinabava sarahana veeraa namo nama nibava sarahana nira nira nirena (20) vasara hanabava varuha varuha asurar kudi kedutha aiyaa varuha yennai yaalum ilaiyon kaiyil pannirendu aayutham paasaan gusamum parantha vizhihal pannirandu ilanga (25) virainthu yenaik kaakka velon varuha aiyum kiliyum adaivudan sauvum uyyoli sauvum uyiraiyum kiliyum kiliyum sauvum kilaroli yaiyum nilai petrenmun nithamum olirum (30) shanmuhan neeyum thaniyoli yovvum kundaliyaam siva guhan thinam varuha aaru muhamum animudi aarum neeridu netriyum neenda puruvamum panniru kannum pavalach

chevvaayum (35) nanneri netriyil navamanich chuttiyum eeraaru seviyil ilahu kundalamum aariru thinpuyathu azhahiya maarbil palboo shanamum pathakkamum tharithu nanmanipoonda navarathna maalaiyum (40) muppuri noolum muthani maarbum sepppazhahudaiya thiruvayir unthiyum thuvanda marungil sudaroli pattum navarathnam pathitha nartchee raavum iruthodai azhahum inai muzhanthaalum (45) thiruvadi yathanil silamboli muzhanga seha gana seha gana seha gana segana moga moga moga moga moga moga mogana naha naha naha naha naha naha nahena digu kuna digu digu digu kuna diguna (50) ra ra ra ra ra ra ra ra ra ra ra ra ra ra ra ri ri ri ri ri ri ri ri ri ri ri ri ri ri ri du du

du du du du du du du du du du du du du dagu dagu digu digu dangu dingugu vinthu vinthu mayilon vinthu (55) munthu munthu muruhavel munthu yenthanai yaalum yehraha selva mainthan vehndum varamahizhnth thuthavum laalaa laalaa laalaa vehshamum leelaa leelaa leelaa vinothanendru (60) unthiru vadiyai uruthi yendrennum yen thalai vaithun yinaiyadi kaaka yennuyirk uyiraam iraivan kaaka panniru vizhiyaal baalanaik kaaka adiyen vathanam azhahuvel kaaka (65) podipunai netriyaip punithavel kaaka kathirvel irandu kanninaik kaaka vithisevi irandum velavar kaaka naasihal irandum nalvel kaaka pesiya vaaythanai peruvel kaaka (70) muppathirupal munaivel kaaka seppiya naavai sevvel kaaka kannam irandum kathirvel kaaka yennilang kazhuthai iniyavel kaaka maarbai irathna

vadivel kaaka (75) serila mulaimaar thiruvel kaaka vadivel iruthol valamberak kaaka pidarihal irandum peruvel kaaka azhahudan muthuhai arulvel kaaka pazhu pathinaarum paruvel kaaka (80) vetrivel vayitrai vilangave kaaka sitridai azhahura sevvel kaaka naanaam kayitrai nalvel kaaka aan penn kurihalai ayilvel kaaka pittam irandum peruvel kaaka (85) vattak kuthathai valvel kaaka panai thodai irandum paruvel kaaka kanaikaal muzhanthaal kathirvel kaaka aiviral adiyinai arulvel kaaka kaihal irandum karunaivel kaaka (90) munkai irandum muranvel kaaka pinkai irandum pinnaval irukka naavil sarasvathi natrunai yaaha naabik kamalam nalvel kakka muppaal naadiyai munaivel kaaka (95) yeppozhuthum yenai yethirvel kaaka adiyen vasanam asaivula neram kaduhave vanthu kanahavel kaaka varum pahal

thannil vachravel kaaka arai irul thannil anaiyavel kaaka (100) yemathil saamathil yethirvel kaaka thaamatham neeki chathurvel kaaka kaaka kaaka kanahavel kaaka noaka noaka nodiyil noaka thaakka thaakka thadaiyara thaakka (105) paarka paarka paavam podipada billi soonyam perumpahai ahala valla bootham valaashtihap peihal allal paduthum adangaa muniyum pillaihal thinnum puzhakadai muniyum (110) kollivaayp peihalum kuralaip peihalum penkalai thodarum bramaraa chatharum adiyanaik kandaal alari kalangida irisi kaatteri ithunba senaiyum yellilum iruttilum yethirpadum mannarum (115) kana pusai kollum kaaliyodu anaivarum vittaan gaararum migu pala peihalum thandiyak kaararum sandaalar halum yen peyar sollavum idi vizhunthodida aanai adiyinil arum paavaihalum (120) poonai mayirum pillaihal enpum

nahamum mayirum neenmudi mandaiyum paavaihal udane pala kalasathudan manaiyil puthaitha vanjanai thanaiyum ottiya paavaiyum ottiya serukkum (125) kaasum panamum kaavudan sorum othu manjanamum oruvazhi pokum adiyanaik kandaal alainthu kulainthida maatran vanjahar vanthu vanangida kaala thoothaal yenai kandaal kalangida (130) anji nadungida arandu purandida vaay vittalari mathi kettoda padiyinil mutta paasak kayitraal kattudan angam katharida kattu katti uruttu kaal kai muriya (135) kattu kattu katharida kattu muttu muttu muzhihal pithungida sekku sekku sethil sethilaaha sokku sokku soorpahai sokku kuthu kuthu koorvadi velaal (140) patru patru pahalavan thanaleri thanaleri thanaleri thanalathuvaaha viduvidu velai verundathu oda puliyum nariyum punnari naayum yeliyum karadiyum inithodarnthu oda

(145) thelum paambum seyyaan pooraan kadivida vishangal kadithuyar angam yeriya vishangal yelithudan iranga polippum sulukkum oruthalai noyum vaatham sayithiyam valippu pitham (150) soolai sayam kunmam sokku sirangu kudaichal silanthi kudalvip purithi pakka pilavai padarthodai vaazhai kaduvan paduvan kaithaal silanthi parkuthu aranai paru arai yaakkum (155) yellap piniyum yendranaik kandaal nillaa thoda nee yenak arulvaay eerezhula hamum yenak uravaaha aanum pennum anaivarum yenakkaa mannaal arasarum mahizhnthura vaahavum (160) unnai thuthikka un thirunaamam saravana bavane sailoli bavanee thirupura bavane thigazholi bavane paripura bavane pavamozhi bavane arithiru maruhaa amaraa pathiyai (165) kaathu thevarkal kadum sirai viduthaay kanthaa guhane kathir velavane kaarthihai mainthaa

kadambaa kadambanai idumbanai yendra iniyavel muruhaa thanihaa salane sangaran puthalvaa (170) kathirkaa mathurai kathirvel muruhaa pazhani pathivaazh baala kumaaraa aavinan kudivaazh azhahiya vela senthil maamalai yurum sengalva raayaa samaraa purivaazh shanmuha tharase (175) kaarar kuzhalaal kalaimahal nandraay yennaa irukka yaan unai paada yenai thodarnthu irukkum yenthai muruhanai padinen aadinen paravasa maaha aadinen naadinen aavinan poothiyey (180) nesamudan yaan netriyil aniya paasa vinaihal patrathu neengi unpatham perave unnarulaaha anbudan rakshi annamum sonnamum metha methaaha velaayu thanaar (185) sithi petradiyen sirappudan vazhga vaazhga vaazhga mayilon vaazhga vaazhga vaazhga vadivel vaazhga vaazhga vaazhga malai guru vaazhga vaazhga vaazhga malai kura mahaludan (190)

vaazhga vaazhga vaarana thuvasam vaazhga vaazhga yen varumaihal neenga yethanai kuraihal yethanai pizhaihal yethanai adiyen yethanai seiyinum petravan neeguru poruppathu unkadan (195) petraval kuramahal petravalaame pillai yendranbaay piriya malithu mainthan yenmeethu unmanam mahizhntharuli thanjam yendradiyaar thazhaithida arulsey kanthar sashti kavasam virumbiya (200) baalan theva raayan paharn thathai kaalaiyil maalaiyil karuthudan naalum aasaa rathudan angam thulakki nesamudan oru ninaivathu vaahi kanthar sashti kavasam ithanai (205) sindhai kalangaathu thiyaani pavarhal orunaal muppathaa ruru kondu othiyeh jebithu uhanthu neeraniya ashta thikkullor adangalum vasamaay thisai mannar yenmar seyalathu (sernthangu) arulvar (210) maatrala rellaam vanthu vananguvar navakol mahizhnthu nanmai alithidum

navamatha nenavum nallezhil peruvar enthanaalum eerettaay vaazhvar kantharkai velaam kavasa thadiyai (215) vazhiyaay kaana meiyaay vilangum vizhiyaal kaana verundidum peigal pollathavarai podi podi yaakkum nallor ninaivil nadanam puriyum sarva sathuru sankaa rathadi (220) arintha yenathullaam ashta letchmihalil veera letchmikku virun thunavaaha soora bathmaavaith thunithagai yathanaal iruba thezhvarkku uvan thamuthalitha gurubaran pazhani kundrinil irukkum (225) chinna kuzhanthai sevadi potri yenai thadu thaatkola yendrana thullum meviya vadivurum velava potri thevargal senaa pathiye potri kuramahal manamahizh kove potri (230) thiramihu thivya thehaa potri idumbaa yuthane idumbaa potri kadambaa potri kanthaa potri vetchi punaiyum veleh potri uyargiri kanaha sabaikor arase (235)

mayilnada miduvoy malaradi saranam saranam saranam saravanabava Om saranam saranam shanmuhaa saranam saranam saranam shanmuhaa saranam (239)

SKANDA SHASTI

By H. H. Sri Swami Sivanandaji Maharaj

PROSTRATIONS and humble salutations to Lord Subramanya, 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 Deivayanai, who bestows boons easily on His devotees, who is the embodiment of power, wisdom, love and bliss.

The mighty demon, Tarakasura, had been oppressing the celestials very much. He drove them out from heaven. All the gods then went to Brahma to appeal for help. Brahma said to the gods, “O Devas, I cannot destroy Taraka, as he has obtained My Grace through severe penance. But let Me give you a suggestion. Get the help of Cupid, the God of Love. Induce him to tempt Lord Siva, who remains absorbed in His Yoga Samadhi. Let Lord Siva unite with Parvati. A powerful son, Lord Subramanya, will be born to them. This son will destroy the demon that harasses you.”

Indra, the chief of the gods, thereupon requested Cupid to go with his wife, Rati, and his companion Vasanta (the season of spring), to Mount Kailas, the abode of Siva. Cupid carried out the instruction at once, for it was already springtime. Standing behind a tree, Cupid shot his arrow of passion towards Siva, whilst Parvati was placing some flowers in His hands. The moment their hands met, Siva experienced a distracting feeling. He wondered what it was that disturbed His Yoga. He looked around and saw Cupid crouching behind the tree. The Lord opened His “third eye”, the inner eye of intuition, and Cupid was burnt to ashes by the fire that emanated from it. That is why the God of Love is also called Ananga, which means “bodiless”.

After burning Cupid, the Lord ascertained by His Yogic vision that the birth of Lord Subramanya was absolutely necessary to destroy the powerful Taraka. Siva’s seed was thrown into the fire which, unable to retain it, threw it into the Ganges, which in turn threw it into a reed forest. This is where Lord Subramanya was born; hence, He is called Saravanabhava—“born in a reed-forest”. He became the leader of the celestial hosts and the destroyer of Taraka as Brahma had ordained.

Lord Subramanya is an incarnation of Lord Siva. All incarnations are manifestations of the one Supreme Lord. Lord Subramanya and Lord Krishna are one. Lord Krishna says in the Gita: “....of army generals, I am Skanda”. The Lord manifests Himself from time to time in various names and forms, for the sake of establishing righteousness and subduing the wicked.

Lord Subramanya is a ray born of the Consciousness of Lord Siva. Valli and Deivayanai are His two wives. They represent the power of action and the power of knowledge respectively. He is the easily accessible Godhead in this dark age of ignorance and godlessness. In this He is no different from Hanuman. He gives material and spiritual prosperity and success in every undertaking of His devotees, even if they show a little devotion to Him. He is worshipped with great devotion in South India. Lord Subramanya’s other names are Guha, Muruga, Kumaresa, Kartikeya, Shanmukha, and Velayudhan.

In His picture, Lord Subramanya holds a spear in His hand, just as Lord Shiva holds the trident. This is an emblem of power. It indicates that He is the Ruler of the universe. His vehicle is the peacock. He rides on it. This signifies that He has conquered pride, egoism and vanity. There is a cobra under His feet, which indicates that He is absolutely fearless, immortal and wise. Valli is on His one side, Deivayanai on the other. Sometimes He stands alone with His spear. In this pose He is known as Velayudhan; this is His Nirguna aspect, which is free from the illusory power of Nature.

The six heads represent the six rays or attributes, namely, wisdom, dispassion, strength, fame, wealth and divine powers. They indicate that He is the source of the four Vedas, the Vedangas and the six schools of philosophy. They also indicate His control over the five organs of knowledge as well as the mind. They denote that He is the Supreme Being with thousands of heads and hands. That His head in turned in all directions signifies He is all-pervading. They indicate that He can multiply and assume forms at His will.

There are big temples of Lord Subramanya at Tiruchendur, in Udipi, Palani Hills, in Ceylon and Tiruparankundrum. The Lord spent His childhood days in Tiruchendur and took Mahasamadhi at Kathirgamam. If anyone goes to Kathirgamam with faith, devotion and piety, and stay in the temple there for two or three days, the Lord Himself grants His vision to the devotee. The devotee is filled with rich spiritual experiences. A big festival is held in the temple every year on Skanda Sashti. Thousands of people visit the place. “Mountains” of camphor are burnt on this occasion.

Skanda Sashti falls in November. It is the day on which Lord Subramanya defeated the demon Taraka. Great festivals are held on this day with great pomp and grandeur. Devotees also do Bhajan and Kirtan on a grand scale. Thousands are fed sumptuously. Many incurable diseases are cured if one visits Palani and worships the Lord there. In South India, the Lord Subramanya’s Lilas are dramatized on the stage.

In addition to the Skanda Sashti, devotees of Lord Subramanya observe weekly and monthly days in His honour. Every Friday, or the Kartigai Nakshatram day every month, or the sixth day of the bright fortnight,—all these are sacred days for His devotees. The sixth day of the month of Tulam (October-November) is the most auspicious of them all. This is the Skanda Sashti day.

In many places the festival commences six days prior to the Sashti itself and concludes on the day of the Sashti. During these days, devotees recite various inspiring hymns and read stories connected with Lord Subramanya. They worship the Lord and take Kavadi (see below). They go on pilgrimage to the various Subramanya shrines.

The famous Nakkerar has composed the Tirumurukatrupadai in His praise. He who studies this famous work daily with devotion and faith, gets certain success in life as well as peace and prosperity. The Tiruppugal is another well-known book in Tamil, which contains the inspiring devotional songs of Arunagirinathar in praise of Lord Subramanya. The Kavadichindu songs are also in praise of the Lord. The Skanda Sashti Kavacham is another famous hymn in praise of Lord Subramanya and is sung particularly on festive occasions.

The Kavadi Festival. Perhaps the most potent propitiatory rite that a devotee of Shanmukha undertakes to perform is what is known as the Kavadi. The benefits that the devotee gains from offering a Kavadi to the Lord are a millionfold greater than the little pain that he inflicts upon himself. Generally, people take a vow to offer the Lord a Kavadi for the sake of tiding over a great calamity. Though this might, on the face of it, appear a little mercenary, a moment’s reflection will reveal that it contains in it the seed of supreme love of God. The worldly object is achieved, no doubt, and the devotee takes the Kavadi; but after the ceremony he gets so God-intoxicated that his inner spiritual being gets awakened. This is also a method that ultimately leads to the supreme state of devotion. Kavadi: The Kavadi has various shapes and sizes, from the simple shape of a hawker’s storehouse (a wooden stick with two baskets at each end, slung across the shoulder) to the costly palanquin

structure, profusely flower-bedecked and decoratively interwoven with peacock feathers. In all cases the Kavadi has a good many brass bells adorning it and announcing it as the Kavadi-bearer draws it along. As the Kavadi-bearer very often observes silence, the bells are the only eloquent signs of a Kavadi procession.

Now, the two baskets hanging at each end of the Kavadi contain rice, milk or other articles that the devotee has vowed to offer the Lord. The more devout among them, and especially those who do it as a Sadhana, collect these articles by begging. They travel on foot from village to village, and beg from door to door. The villagers offer their articles directly into the basket of the Kavadi. The Kavadi-bearer continues begging until the baskets are full or the avowed quantity is reached, and then offers the Kavadi to the Lord. Some keen devotees undertake to walk barefoot from home to one of the shrines of Lord Subramanya, bearing the Kavadi all the way and collecting materials for the offering. He has to walk a hundred miles sometimes! The people who place the articles in the baskets also receive the Lord’s blessings. The Kavadi-bearer: The Kavadi-bearer is required to observe various rules between the time he takes up the Kavadi, and the day of the offering. He has to perform

elaborate ceremonies at the time of assuming the Kavadi, and at the time of offering it to the Lord. He also puts on the dress of a Pandaram, a Saivite mendicant. It consists of a saffron-coloured cloth, a conical scarlet cap, and a cane silver-capped at both ends. Lord Siva, the Supreme Pandaram Himself, loves to wear this dress. The Pandaram lives on alms only. The bare chest of the Kavadi-bearer is covered with several rudraksha malas. The Kavadi-bearer observes strict celibacy. Only pure, Sattwic food is taken; he abstains from all sorts of intoxicating drinks and drugs. He thinks of God all the time. Many of the Kavadi-bearers, especially those who do it as a spiritual Sadhana, impose various forms of self-torture. Some pass a sharp little spear through their tongue, which is made to protrude out of the mouth. Others may pass a spear through the cheek. This sort of piercing is done in other parts of the body also. The bearer does not shave; he grows a beard. He eats only once a

day. The spear pierced through his tongue or cheek reminds him of the Lord constantly. It also prevents him from speaking. It gives him great power of endurance.

The Kavadi-bearer enjoys a high state of religious fervour. He dances in ecstasy. His very appearance is awe-inspiring; there is divine radiance on his face. Devotees often experience the state of feeling union with the Lord. Sometimes the Deity enters them and possesses them for some time. Agni Kavadi: This is the most difficult Kavadi-offering. With the Kavadi hanging on his shoulder, the devotee walks through a pit of burning coals. Hymns are sung in praise of the Lord by those assembled all around the pit. Drums are beaten and incense is burnt. The entire atmosphere is awe-inspiring.

The true devotee enters into ecstasy and easily walks over the fire. At the Sivananda Ashram in India, Skanda Sashti is observed for six days, preceding and including the Sashti day.

1. Devotees of Lord Subramanya live on milk and fruit and do rigorous Sadhana. All spiritual aspirants get up at 4am during Brahmamuhurta and meditate on the Lord. On each of the six days, all the participants do as many malas of the Mantra Om Saravanabhavaya Namah as possible. They even greet one another with this Mantra. Yogis and learned scholars deliver lectures on Subramanya Tattwa or the divine sport of the Lord. During the evening Satsang, hymns in praise of Lord Subramanya are sung. Readings are taken from my book Lord Shanmukha and His Worship. Devotees sing inspiring songs on the Lord. Every day there is elaborate ceremonial worship of the image of Lord Subramanya installed in the Bhajan Hall. On the last day a grand havan (fire-worship) is conducted. The Satsang is devoted entirely to the adoration of Lord Subramanya.

Pray from the bottom of your heart: “O my Lord Subramanya, 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 on Thee. We are Thy child who have lost the way, forgotten the goal and Thy Name.

Is it not Thy duty, O compassionate Father, to take us back? O Mother, will you not introduce me to Thy Lord? Mother’s love for Her children is deeper and truer than any object in this world. Though we have become worthless and undutiful children, O beloved Mother Valli, 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 and mould Her reckless child when it strays aimlessly on the wrong path. Remove the gulf or the veil of delusion that separates 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 ancient Parents.”

May Lord Subramanya shower His Grace upon you!

Valli KalyanamBeliefs and Legends >>Shiva, Shakti, Skanda

The Story of Skanda's marriage with Valli

Legend has it that the ghat region of Tamilnadu was ruled by Nambirajan, the king of the Kuravas or the hill tribes. Nambirajan worshipped Shiva, praying for a daughter; his prayers were answered and it was revealed to him that he would discover a baby in the nearby woods and that she would be his daughter.

Accordingly the kurava king discovered ‘Vallinayaki’ in the woods and brought her up as his own.

Valli grew up to be a beautiful maiden and Subramanya - son of Shiva and Parvati sought her hand in marriage. Their courtship is full of very interesting stories which form the basis of many and folk and classical performing arts in Tamilnadu.

Murugan assumed the form of an old bangle seller, and sold bangles to Valli, in return for a local delicacy of honey soaked corn flour. A conversation ensued between the two, which was interrupted by the arrival of Valli's brothers, a valiant lot who were highly possessive and protective of their sister. Flustered by their sudden appearance, and unwilling to indulge in battle, Skanda manifested himself as a Vengai maram (a stump of which is still seen in the Temple at Velimalai in Southern Tamilnadu).

Skanda appeared again, in the guise of an old tribal king and sought her hand in marriage. The brothers materialized again, and Skanda transformed himself into an old ascetic from the Himalayas, and they left the spot.

Upset by the ongoing hindrance, Skanda sought the help of his brother Vinayaka - the remover of obstacles, who appeared on the spot as a wild elephant. The scared Valli, embraced Skanda and promised to offer him anything in return for protection from the wild beast. Skanda sought her hand in marriage, and Valli consented gladly, realizing that her suitor was none other than Murugan, whom she and her tribe held in great regard.

Valli married Murugan and the marriage was celebrated in great splendor by Nambirajan, the king of kuravas.

Kumaarasambhava - The birth of SkandaBeliefs and Legends >>Shiva, Shakti, Skanda

This legend narrates the story of the destruction of Kaama by Shiva and the birth of Skanda.

Sati, the consort of Shiva immolated herself at the site of the Daksha Yagna, which was later destroyed by Shiva. Sati was reborn as Uma, or Parvati the daughter of the mountain king Himavaan (the Himalayas). Shiva withdrew himself from the universe and engaged himself in yogic meditation in the Himalayas.

In the meanwhile, the demon Surapadma ravaged the earth and tormented its beings. It was realized by the gods that only the son born of Shiva and Parvati could lead the gods to victory over Tarakaasuran, Surapadman and their demon companions. They plotted with Kaama, the lord of desire, to shoot a flower arrow at Shiva, as he sat in meditation, so as to make him fall in love with Parvati. When Kaama aimed his arrow at Shiva, he opened his third eye and burned him to ashes instantly. Upon hearing the pleas of Kama's wife Rati, he brought back Kama to life, in flesh and blood for her sake, and in a formless state for others.

His penance disturbed, Shiva fell in love with Parvathi. However, the sparks of the fiery seed of Shiva were unbearable; even the fire God Agni could not bear them; this fire was then transported by the river Ganga into the Sara Vana forest, where Sara Vana Bhava was born. He was raised by the six Kartika damsels. Parvati combined these six babies into one with six faces, ie. Shanmukha. Shanmukha, or Kartikeya the supreme general of the devas, led the army of the devas to victory against the demons. The six sites at which Kartikeya sojourned while leading his armies against Surapadman are Tiruttanikai, Swamimalai, Tiruvavinankudi (Palani), Pazhamudirsolai, Tirupparamkunram and Tiruchendur. All these sites have ancient temples glorified by the tamil poems of Tirumurugaatruppadai of the Sangam period (prior to

the 3rd century CE).

Tirukkurukkai, in Tamilnadu near Thanjavur, enshrines Kaamari Murthy, the destroyer of Kaama, in the Veeratteswarar temple which is one of the 8 Veeratta stalas celebrating Shiva as the destroyer of evil.

All about SkandaBeliefs and Legends >>Shiva, Shakti, Skanda Abodes of Skanda

Skanda in South India: Skanda is one of the most revered deities in the Southern State of Tamilnadu. Also known by other names such as Subramanyan and Murugan, he is revered in shrines in Tamilnadu, Kerala, Karnataka and Andhra Pradesh.

Attributes of Skanda Skanda is regarded as the supreme commander of the Gods and the destroyer of evil forces. He is also regarded as the epitome of knowledge.

Skanda in Tamil and Sanskrit Literature Skanda has been euologized by ancient Tamil Sangam literature (early 1st millennium CE), by the sanskrit hymns of Aadi Sankara, the Tiruppugazh tamil hymns of Arunagirinathar and more.

Murugan in Classical and Popular Music Tamil kritis of 20th century composer Papanasam Sivan, sanskrit kritis of the 18th century compose Muthuswamy Deekshitar as well as several popular songs are centered around Skanda.

Murugan Temples in Tamilnadu Skanda is enshrined in several forms, in several temples across the state of Tamilnadu. There is a shrine to Skanda in all Saivite temples in the state.

Story of the birth of Skanda The Skanda Purana and Kumara Sambhavam in sanskrit, as well as Kanda Puranam in Tamil narrate the colorful legend of Skanda's birth.

Story of Skanda's marriage with Valli: Murugan's marriage with Valli is celebrated at Tiruttani, Vallimalai, Velimalai and other shrines. An interesting legend surrounds this divine marriage.

Aarupadai Veedu Temples of Skanda: 6 ancient temples of Tamilnadu, revered in the 2000 year old Sangam literature are hailed as the favorite Abodes of Skanda revered by Tamils all over the world.

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