Skanda-Subrahmanya in Sanskrit Tradition

[Guest guest]

Skanda-Subrahmanya in Sanskrit Tradition

 

 

 

 

 

 

Stone icon of Karttikeya from ancient North India. Sandstone, 7th century AD. Chicago Museum of Art

by Dr. S.S. Janaki

The religious history of Bharata Varsa, now called India, has its origin from prehistoric times. The original name of Indian religion, namely, Sanatana Dharma, is significant and indicates its chief characteristics of eternality, continuity and variety. Foreigners have coined the name 'Hinduism' for this unique religion. Whatever be the name, the spirit of Indian religion and spiritual culture has been almost the same throughout Vedic, Vedantic, Epic and Puranic times. Its form however, has undergone remarkable changes. In the Vedic period cosmic powers were worshipped as divine manifestations. In subsequent times, the two major deities, ´Siva and Visnu, their consorts, family, and incarnations, were and are still being adored externally and internally through yoga, meditation etc. But the fact remains that Indian religious culture satisfies during all times the yearnings and needs of persons endowed with differing capacity (adhikara) for deeper experience and varying psychological nature (svabhava). Kumara is generally considered as the son of the divine parents ´Siva and and Parvati. He is known from varied Sanskrit texts from the ancient to the present times under varied names like Karttikeya, Visakha, Guha, Senapati, Sanmukha and ´Saravanabhava. Some of these like Karttikeya (son of the Krttika goddesses) and Saravanabhava (born in a thicket of reeds), clearly describe the god's personal details through their own etymology and simple legends. Amongst the god's names Skanda and Subrahmanya are crucial to understand the symbolism and evolution of the deity's concept and its worship (upasana) in diverse ways as suited to a range of devotees. In the present paper the references to Skanda and Subrahmanya as occuring in the ancient Sanskrit literature, which includes Yajur, Sama and Atharva Vedas, Chandogya Upanisads, Ramayana, Mahabharata, and Skanda Purana, are collected and critically studied. In the final analysis it is shown that this god was and is conceived and meditated upon at different levels, in his iconographical murti form (skala), in a form and formless state in the pañcayatana worship with distinct symbolism, as also at the pure absolute level with no attributes (nirguna) or parts (niskala). Firstly, varied information about Skanda in the selected texts is given under distinct categories and explained.

 

 

 

 

 

 

 

 

Lord Karttikeya

Skanda is a noun derived from the verbal root skand that carries some meanings like 'jumping', 'spurting'/'spilling'/'effusing', 'perishing', 'drying up', and 'gathering together'.

Sandhanam skandanam caiva pacanam dahanam tatha Gamanam ´sosanam skandadhatvarthadar´sanaditi

Early Sanskrit texts like the Ramayana, Mahabharata and Skanda Purana bring out the appropriateness of the name Skanda given to Kumara, while describing his birth and valorous deeds. Among the meanings of the root skand, that of 'spilling', especially of the semen of ´Siva, recurs in the stories about the birth of Kumara. There are of course, slight variantions in them. Three such anedcdotes about his birth can be seen now. Valmiki's Ramayana. In Bala Kanda (Sargas 36 and 37) of the Ramayana, sage Vi´svamitra recounts the details of Kumara to Rama and Lakshmana, in order to bring out the unique charm of the deity and his valorous deeds as a child. In sarga 36 it is said that ´Siva and Parvati enjoyed sexual union for one hundred divine years. No child was born to them as was expected of such a marriage by the gods who suffered a lot by the misdeeds of the demons. Headed by Brahma, the gods approached ´Siva and Parvati and requested them to engage themselves in severe austerities with full control of sexual instincts for the benefit of the three worlds (verse 11). Trailokyahitakamartham tejastejasi dharaya While agreeing to do so, ´Siva asked the gods, when by some chance, his instincts were stirred up, who would be able to receive and retain his powerful semen. As suggested by the gods, after some years ´Siva discharged his seminal fluid on to the Mother Earth. The latter was able to carry and retain ´Siva's lustre only due to it being carried to the entire earth by Agni the Fire-god. When ´Siva's fiery lustre spread over the worlds, silvery mountains and a divine thicket of reeds (´saravana) appeared on earth. In that forest was born Kumara.

 

 

 

 

 

Lord Saravanabhavana

Parvati was however disappointed at the gods not allowing her to hear the "fire of ´Siva". Thereupon she cursed both the gods and Earth, that thenceforward the gods would not be able to impregnate their consorts, and that the Earth also would be enjoyed by many husbands. So saying ´Siva and Parvati go to the Himalayas to perform severe penance. The first effort of the gods was thus unsuccessful due to the displeasure caused to Parvati. No god could impregnate his consort on account of Parvati's curse. Hence Brahma suggested to Indra and others that ´Siva's 'seminal lustre' held by Agni could be transmitted to the Ganga flowing in the divine regions (Aka´sa Ganga). Besides not being the consort of any divinity, Ganga, as arising from the Himalayan ranges, was the elder sister of Parvati. Hence Parvati would be quite delighted if Ganga would bear and retain '´Siva's lustre' and deliver it as a son for the benefit of the three worlds (Sarga 37 verse 8). Accordingly, ´Siva's tejas was transferred to Ganga by Agni with the help of Vayu. She bore it with great difficulty and deposited it in the Himalayan range. At that time there was a brilliant glow all around. Bright dazzling metals like gold, silver and copper appeared. Kumara was born in that atmosphere. Immediately Indra and other gods arranged for the six Krttika stars, who represent a star cluster in the third mansion having Agni as its regent, to nurse the child with their milk. They did so in the form of nymphs. Concluding the birth-story of Kumara, Valmiki says that the gods called the child Skanda, being born from the spilling of ´Siva's tejas through Agni (verse 27). Mahabharata (Vana 183-4, ´Salya 39) narrates the birth of Kumara as the son of Agni and Svabha. But the significance of his name 'Skanda' is explained (Vana 184.18; Salya 39.6) as in the Ramayana. The birth-story of Kumara in the Skanda Purana (chapters 25,26) is different. As narrated here, ´Siva listens to the troubles of the gods created by the demons against them, and the necessity for ´Siva procreating a son soon to overcome their problems. According to their wishes, ´Siva took up a beautiful form with six faces and looked at Parvati lovingly. At that time, a dazzling lustre similar to numerous suns arose from the eye in his forehead. This was so, because ´Siva is greatly self-controlled that his semen can have only an upward movement. Hence he is called Urdhva-retas. The six-faced lustre spread out in the whole world. People, not being able to put up with it, ran in all directions. At ´Siva's suggestion, the Fire and Wind gods carry the lustre to a forest of reeds near Ganges, who united it with a lotus that was in a pond nearby. There a charming child with six faces and twelve arms was born. In the next moment the infant was transformed into a normal but extremely beautiful child (26.16-17). Again, when at the bidding of Visnu, the six Krttikas came near, the child again became sextuple in order to allow each of them to feed it with millk (tasam anugraharthaya sodha murtir abhut ksanat). In another context it is said that when Parvati embraced the children, they all converged into one form. In this account there is the emission of the lustre of ´Siva through his eye(s) in his forehead. We also have the appearance of Kumara as a baby in six forms or their merger into a single personality as needed in the context. Hence both the meanings of the root skand, namely, 'emitting' and 'merging into one' are applicable here. II.v. In yet another context the Skanda Purana (35.11) applies the third meaning of skand as 'drying' or 'scorching' (´sosana). Does he not attack and scorch the power of his enemies in the three worlds and win over them? akramya ca yato ´skandaddhikramena jagattrayam tena skando yamakhyatah sutaste girisambhave. In section II, in the context of explaining the etymological significance of the term Skanda as applied to Kumara, a few versions of his birth were noted. The variations in them are quite interesting and need to be critically studied and analysed. There are, for example, different persons like ´Siva, Brahma, Agni, Indra, Parvati, Svaha, and Ganga who are considered as Kumara's parents. Also, he is considered as one person, a person with six faces, one with six forms, or, as seen in II. iv., he is born as single and transformed into six different babies for being fed by the Krttikas, only to become single again when embraced by Parvati. In fact, the Mahabharata (´Salya 41.85-7) refers to Kumara's varied parentage and his being considered as one, two or four or even as hundred or thousand:

kevidenam vyvasyanti pitamtasutam vibhum sanatkumaram sarvesam brahmayotim tamagrajam kecinmahe´svarasutam kecitputram vibha vasoh umayah krttikaya´sca gangaya´sca vadantyut ekadha ca dvidha caiva caturdha ca mahabalam yoginami´svaram devam ´satadha ca sahasradha.

Having seen Kumara in II. iv. as one or six in appearance, we can see now an account of him taking four forms on a special occasion, as narrated in the Mahabharata (´Salya. 39). The story starts here, after the birth of Kumara to Ganga., when Brhaspati performs the divine child's purificatory rites (jatakarma). Immediately thereafter, due to the grace of goddess Sarasvati, Dhanur Veda with its accessories of missiles (astra), weapons (´sastra) etc. attend on the body. It became powerful, internally and externally (mahayogabalanvitah). His parents eagerly approached the unique baby with great affection. As they all wanted to meet him at the same time, Kumara took four similar and resplendent forms, (samarupinah, bhasvara-dehah) and went to them with a spear in hand. Thus he approached and saluted Rudra as Skanda, Uma as Vi´sakha., Agni as ´Sakha, and Ganga as Naigame´sa. It is to be noted that of these four, Skanda and Vi´sakha are well known as Kumara's names. Dazed by the unique powers of Kumara, the divinities requested Brahma to anoint him as their commander-in-chief. Brahma acceded to their wishes. As a mere child, Kumara then performed miracles like killing powerful demons like Taraka and Surapadma, and splitting the Krauñca mountain with his ´Sakti. Regarding Skanda and Visakha there is interesting information in some ancient texts. According to the Samavidhana Brahmana (I. 20. p. 59) Skanda is one of the deities to be propitiated with the chanting of specific Sama Vedic hymns (like I.246, I.533 and I.565).

iti dve esa skandasya samhita, etam prayuñjan skandam prinati

The Vam´sa Brahmana is a minor treatise associated with the Sama Veda. It is concerned with the deities, the Samhitas or their musical renderings of specific hymns among them, and the long line of sages through which the Sama Veda has come down. The introductory part of Vam´sa Brahmana entitled Samatarpana enumerates the list of deities, to whom water-libations are to be offered. Amongst them figure the twin-gods Skanda-Vi´sakhau, (p. 217, Vam´sa Brahmana). The Atharva Pari´sistas are a collection/compilation delating with elaborate ritualistic and procedures details of important Atharva rites as related to many deities. The 20th section in this text is titled Skandayaga or Dhurtakalpa, 'dhurta' (literally, 'rogue') being a synonym of Skanda. This vrata is to be observed on the sixth day after new moon in the months of Phalguna (February-March), Asadha (June-July) and Kartika (October-November). The worship of Skanda on the occasion follows the usual routine of invocation (avahana), invitation (ahvana), his entry, offering of padya to wash his feet, worship with flowers, followed by the cordialities (upacaras), naivedya, offerings in fire, worship and consecration of the thread (pratisara), and tying the same, and allowing the god to leave the place (visarjana). Skanda is called by his other names including Vi´sakha in the course of the varied worship. In one context (20.6.4) his diverse parentage as the son of Agni, Krttikas, Pa´supati, Rudra and Indra is mentioned.

agneyam krttikaputiamaindram kecidadhiyate / kecitpa´supatam raudram yo ´si so ´si namo stu te // iti //

Importantly in 20.2.9, in the context of inviting Skanda to be present for the worship, Skanda is referred to as a 'brother of Vi´sakha'.

bhratra vi´sakhena ca vi´svarupa imam balim sanucaram jusasva

The grammatical texts of Panini and Patañjali also refer to Skanda and Vi´sakha as twin gods, worshipped in images, under the sutra "Devatadvandve ca" (Panini VI. 3. 26). Patañjali (Mahabhasya on VI. 3. 26) clarifies that these two gods were not offered libations together in the Vedic age: na caite vede sahanirvapanirdistah

Hence it is clear that the consideration of Skanda and Vi´sakha as twin gods was only a post-vedic concept. But in the earlier times they may have been considered as brothers. It is interesting to note that Valmiki in his Ramayana, compares Rama and Laksmana to Skanda-Kumara, the twin sons of Agni, in youthful charm and prowess (Kumaraviva Pavaki). It is clear from these references that Vi´sakha is not a mere synonym of Skanda because he was born in the particular star (Vi´sakhasu jatah). But in some later Vedic texts and in the Ramayana they are considered as brothers or even twins. As seen above in sections II to IV, the Vedic, Epic and Puranic literature use the term 'Skanda' meaningfully. True to the different etymologies of the term, the texts provide information of the god like his birth, parentage, concept and rituals. In a retrospective such details are:

He was born from the 'spilling' or 'emission' of the semen or lustre of ´Siva that got spread out through the gods of Fire and Wind. At birth he was a person with six faces of six separate individuals, but was subsequently 'lumped into one' by the embrace of Parvati. He 'scorches' or 'thoroughly destroys' the external enemies or internal vices of his devotees. Primarily he is the son of ´Siva and ´Sakti (Parvati). Others associated with his birth and evolution are Brahma, Agni, Indra, Svaha, Ganga and Krttikas. According to one version, the born child miraculously appeared in four forms, Skanda, Vi´sakha, ´Sakha and Naigame´sa, respectively to his four parents Rudra, Uma, Agni and Ganga. He is also considered as the twin deities, Skanda-Vi´sakha, to whom water-libations are offered. Skanda-yaga to these twins is mentioned in some Atharva texts. Specific Sama Vedic hymns are also said to be chanted for them. According to grammatical texts, the concept of Skanda-Vi´sakha as twin deities is post-Vedic.

The term Skanda also occurs along with names of his parents, as Somaskanda representing the triune aspects of ´Siva, Parvati and Skanda. It is the most

 

 

 

 

 

 

 

Somaskanda Murticommon form of ´Siva worshipped in many South Indian temples.

The signification of Somaskanda can be understood in the light of ´Siva's explanation of Kumara's concept of Parvati in Skanda Purana (Sambhava, 35.5-8). Accordingly, the love of the two streams of grace, namely, ´Siva and ´Sakti, unite in Subrahmanya. He represents the eternal union of the Supreme ´Siva and Parvati of Inexhaustible Energy, that is comparable to the blend of sound and sense. Kumara is 'six-faced' on account of his representing both ´Siva as Sadasiva with 'five faces' (namely Sadyojata, Tatpuru´sa, Vamadeva, Aghora and I´sana) and the many faceted ´Sakti endowed with one face:

´Sivo ham niskalah purna´s ´saktis tvamanapayini / prakrtipratyayakaravam ´sabdarthakau matau // tvam ´sabdo rtho smyaham bhadre jagattvam patirasmyaham // pañcakrtyapara´scaham pañcavaktrassada´sivah / ekavaktrasi bahudha bhinnapi parame´svari // tvanmayo manmayo yasmat sadvaktrah parikirtitah /

Thus by invoking the grace of Kumara, one invokes the grace of ´Siva and ´Sakti. All these ideas are signified through the form of Somaskanda, in which Skanda is placed between his parents. In every temple of ´Siva we have these images. It is noteworthy that in Kañci near Chennai, temples dedicated to these three gods are themselves situated in the same order - the Kumara Ko´sta temple of Skanda is located in between the temples of Ekamranatha and Kamakshi. While the term Skanda and the legends based on its etymology highlight mostly the personal details of the deity, the term Subrahmanya is loaded with symbolism at the supreme and absolute levels. This signification is quite in keeping with the two components of the term, namely, the prefix su- (meaning beauty, excellence, joy etc.) and its qualifying noun brahmanya that is related to Vedas, Supreme knowledge, Absolute Reality etc. A few puranic legends and the liturgic formula Subrahmanyom and its many-sided symbolism support the prime status given to Subrahmanya as being on part with the Supreme ´Siva. In a few versions he is even considered higher than his father. The Skanda Purana (Sambhava., chaps. 34, 35) highlights the supernal qualities of Subrahmanya in the words of ´Siva himself. In this context (34.28-30) it is said that both these gods signify the mystical syllable Om. These are evident in the two formulas containing the names of the two gods followed by Pranava. Moreover, the son secretively explains the same to his father ´Siva also.

arthamaha sma senanih pranavasya rahasyatha / ´srutva ´sambhuh svarasyartham evameva na sam´sayah // subrahmanyom svarasyarthastvam caham ca sada´sivom // iti jananti ye loke te yanti mama tulyatam //

In more than one context (Sambhava 35,20,26-7) the Purana refers to ´Siva's glorification of his son. Herein ´Siva says "At the level beyond formlessness (Niskala) my son represents the Absolute Truth, Consciousness and Joy (Saccidananda). He is the importable Supreme Lustre (Param Jyotih), before which the sun, moon, and stars are dulled". It is also said that while ´Siva is the Lord of divinities and of supreme knowledge, his son is their leader in yet a higher degree. Herein a novel derivation of Subrahmanya as sutram brahmanyah is given. In the midst of myths and legends, one is constantly reminded of Subrahmanya as the embodiment of BrahmA Jñana, as the expounder of the meaning of Om, and as the upholder and lord of Vedic way of life and rites. 'Subrahmanyom', with the repetition of pranava three items for special reverence ('adarartham' as Sayana explains) in many Vedic sacrifices and rituals, is intended not only for ´Siva's son but also for any divinity like Indra and Agni. So much so, that this mantra is to be found in many Vedic texts, especially the Brahmanas. In conclusion it can be seen that Skanda/Subrahmanya is a federal deity and an integrator among the divinities. He is endowed with the essential of all divinities. Svami is the most common word for 'God' in India. It is significant that 'Svami' is primarily the name of Subrahmanya alone. In the lexicons like those by Amara Simha, Svami occurs as a name of Kumara. Other divinities have, so to say, borrowed the name from Kumara. Skanda is the son of ´Siva and ´Sakti, younger brother of Vinayaka, son-in-law of Mahavishnu, and is identified with the rising sun. By worshipping Kumara we can be the recipient of the bounties conferred by all the other gods.

Dr. (Miss) S.S. Janaki (M.A., M.Litt and Ph.D. in Sanskrit from Madras University, D.Phil. from Oxford) was former Director of Kuppuswami Sastri Research Institute, Chennai. The author of some 40 monographs and 150 research articles, she received the President's Award for Sanskrit in 1992. Dr. S.S. Janaki was one of Tamil Nadu's most distinguished Sanskrit scholars until her passing in 1999. This was among the very last articles of her long career in Sanskrit research and teaching.