Immediately following ஐப்பசிமாததீபாவளிஅம்மவாசைதிதி(aippasi māda dīpāvaḻi ammavāsai titii – no moon day in October during Diwali) begins the sacred கந்தசஷ்டிவிரதம்(kandasaṣṭiviradam – six-day vow for skanda). And it follows similar theme as that of தீபாவளி(dīpāvaḻi) as it represents the mythological event of சூரசம்ஹாரம்/ सूरसंहार(sūrasamhāram / sūrasaṃhāra – slaying of demon): the अधर्मस्य विरुद्धं धर्मस्य विजयः(adharmasya viruddhaṁ dharmasya vijayaḥ– triumph of righteousness against unrighteousness), denoted by the destruction of these மூன்று அசுரர்கள் / तिस्रः असुराः (mūṉṟu acurarkaḷ / tisraḥ asurāḥ – three demons) the தேவசேனாபதி / देवसेनापति(dēvacēṉāpati / devasenāpati – divine commander in chief)
This victory is religiously celebrated as a week-long महोत्सव (mahotsava – grand festival)in all the திரு முரகப்பெருமானின் திருக்கோயில்கள் (tiru murakapperumāṉiṉ tirukkōyilgaḷ - holy temples of Lord Murugan)across the length and breadth of Tamil Nadu including the famous அறுபடைவீடுகள் (aṟupaṭaivīṭukaḷ - six barracks).
As the name indicates, on the சஷ்டிதிதி (saṣṭititi – sixth lunar day)of the event, thousands of திருமுருகப்பெருமானின் பக்த்தர்கள் (tirumurukapperumāṉiṉ bakttarkaḷ - devotees of Lord Muruga)will assemble at the sacred திருசெந்தூர்(tirucendūr) to watch the Grand Finale viz. சூரசம்ஹாரதிருவிழா(sūrasamhāra tiruviḻā – grand festival of killing of the demon)!I am only reminded of the golden words,
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திருசெந்தூரின் கடலோரத்தில் செந்தில் நாதன் அரசாங்கம் தேடி தேடி வருவோர்க்கெல்லாம் தினமும் கூடும் தெய்வாம்சம்... அசுரரை வென்ற இடம் அது தேவரை காத்த இடம் ... கோவிலின் அருகினில் கூடிய கூட்டங்கள் தலையா கடல் அலையா? குழந்தைகள் பெரியவர்கள் அனைவரை இழுக்கும் குமரன் அவன் கலையா
In the vast expanse of Thiruchendur's ocean, Stands the majestic abode of Lord Muruga, Seeked by all, day after day, A divine presence that grows stronger with time.
A place where the demons were defeated, And the gods found solace, Within the temple's sacred walls, Does the sea bow, does the waves dance?
Children and adults alike, Are enchanted by the artistry, Of the divine child, who captivates all.
Tamil Reference: கவியரசு கண்ணதாசன் பாடல் (kaviyarasu kaṇṇadāsan pāḍal)
திருசெந்தூர்சூரசம்ஹாரதிருவிழா(tirucendūr sūrasamhāra tiruviḻā – grand festival of killing of the demon at Tiruchendur)
ஸ்ரீகச்சியப்பசிவாச்சாரியார்(srī kacciappa sivācāriyār) in his magnum-opus masterpiece கந்தபுராணம்(kandapurāṇam), very beautifully narrates the fierce battle ensuing between the Lord திருமுருகப்பெருமான்(tiru murukapperumāṉ)as the “தேவசேனாதிபதி/ देवसेनापतिः(dēvacēṉātipati / devasenāpatiḥ – divine commander in chief)” on the side of धर्म (dharma - righteousness)and the other side by the अधर्म शक्ति(adharma śakti – unrighteous power) lead by the மூன்று அசுரர்கள்/ तिस्रः असुराः (mūṉṟu acurarkaḷ / tisraḥ asurāḥ – three demons).
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ஆவதோர் காலை யீச னறுமுகப் பரனை நோக்கி ஏவரு முடிக்க வொண்ணா திருந்தசூர் முதலோர் தம்பால் மேவினை பொருது வென்று விரிஞ்சனே முதலா வுள்ள தேவர்த மின்னல் நீக்கிச் செல்லுதி குமர வென்றான்.
Tamil Reference: கந்தபுராணம் (kantapurāṇam) (1.7.69-75)
Similarly, திரு குமரகுருபரர் (tiru kumaraguruparar)in his கந்தர் கலிவெண்பா(kantar kaliveṇpā)in his soul-kindling poetic verses explains the whole story thus:
Before deep diving into these, we shall start with the overview of the पाश लक्षण/பாச இலக்கணம்(pāśa lakṣaṇa / pāsa ilakkaṇam– nature of fetter). We have already observed that etymologically, the term is derived from the root verb ‘पच्/பச் (pach – to bind)’ added with suffix ‘अ/அ(a)’as the கருவிப்பொருள் விகுதி(karuvipporuḻ vigudhi). In other words, ‘पाश/பாசம்(pāśa / pāsam- fetter / bondage)’ means “¸ðÎÅÐ (kaṭṭuvadhu– to tie)”and hence it’s technical Tamil equivalent term is தளை(thaḻai- knot).
पाश त्रिमलानाम्(pāśa trimalānām – bondage of triple fetters)
In fact, the latter term is widely employed in the classicalசைவ திருமுறைகள் (saiva thirumuṛaigaḻ - saiva sacred scriptures)including the following mystic verse sung by the saint-poet திருஞானசம்பந்தர் (thiru jñānasaṃbandhar)in the முதல் திருமுறை (mudhal thirumuṛai – first sacred canto) composed at the sacred திருமுதுகுன்றம் (thirumudhukunṛam)
It is here the Lord of Grace abides to uproot the previously peerless fetters and cause the soul’s recurring misery bred by pāsam to get extinct.
Let us fare forth and reach the lofty Muthukundru over which the myriad-rayed sun shines and the sprouting crescent crawls.
-translation by Dr. T.N. Ramachanran
Tamil Reference: திருஞானசம்பந்தர் தேவாரம் (tirujñāṉacampantar dēvāram) (1.12.3)
பாசம்/தளை(pāsam / thaḻai - bondage)is basically a अध्यासबहुविध उपाधिनाम्(adhyāsa bahuvidha upādhinām – superimposition of limitations)in the form of मलानि(malāni–fetters)created by the महामाया शक्ति (mahāmāyā śakti – power of cosmic illusion). The following verse from the sacred पशु पटलःविद्या पादस्य(paśu paṭalaḥ vidyā pādasya – soul chapter of wisdom section)belonging to the पौष्कर आगम (pauṣkara āgama)explains thus:
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आत्मा मला वृतसर्वज्ञत्वे इन्ञ्चिज्ज्ञातः। न किञ्चिज्ज्ञस्तु यस्सोयम् मलेनऽपि न संवृतः॥ यथा शिवस्तथा नायम् मलेनैव समावृतः। किञ्चयंमलिनो नोचेत् सक्तिभोगेकतम् भवेत्॥
ātmā malā vṛtasarvajñatve inñcijjñātaḥ। na kiñcijjñastu yassoyam malena'pi na saṃvṛtaḥ॥ yathā śivastathā nāyam malenaiva samāvṛtaḥ। kiñcayaṃmalino nocet saktibhogekatam bhavet॥
It is known that the soul is shrouded by mala. Because, in spite of its essential nature of being with the power of all-knowing, it is seen with the limited and conditioned consciousness. The soul which is not with limited knowledge(thereby becoming endowed with the power of all-knowing) is not shrouded by mala, like Siva. Therefore, this bound soul is certainly shrouded by mala itself. If the soul has not become veiled and defiled by mala, then how does the inclination towards enjoyments(bhogas) arise in the soul?
Again, in the the following verses occurring in the प्रथम अधिकार (prathama adhikāra – first chapter)from the श्री मालिनिविजयोत्तर तन्त्र(śrī mālinivijayottara tantra)which isgiven very high importance in the पराद्वैतवाद कश्मिर् शैव दर्शनस्य (parādvaitavāda kaśmir śaiva darśanasya - transcendent nondualstic doctrine of Kashmir Saivism), it has been very clearly stated thus:
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मलः कर्म च माया च मायीयमखिलं जगत्। सर्वं हेयमिति प्रोक्तं विज्ञेयं वस्तु निश्चितम्॥
malaḥ karma ca māyā ca māyīyamakhilaṃ jagat। sarvaṃ heyamiti proktaṃ vijñeyaṃ vastu niścitam॥
Mala which simply means related to Anava Mala (related to limited self, anu), Karma Mala (related to Karma, deeds) and Mayiya Mala (related to illusion, Maya) and all this illusive world is said to be avoidable group. This group should definitely be known to be avoidable by Sadhaka.
-translation by Sri Vishnu Datt Shastri
Sanskrit Reference: श्री मालिनिविजयोत्तर तन्त्र (śrī mālinivijayottara tantra) (1.16)
In terms of modern quantum physics, such अध्यासबहुविध उपाधिनाम्(adhyāsa bahuvidha upādhinām – superimposition of various adjuncts)is technicallythe शक्यत्व तरङ्गनीयोज्य प्रवल्य(śakyatva taraṅga nīyojya pravalya -possiblity wave-function collapse)into anthropically fine-tuned नूनभाव तरङ्गाः(nūnabhāva taraṅgāḥ - probability waves), reflected as individually manifested infintesimal बिन्धु कणाः (bindhu kaṇāḥ - point particles).
In the section பாச விகாரவியல்(pāca vikāraviyal)which is part of the minor yet famous treatise called தத்துவ விளக்கம்(tattuva viḻakkam),this structure is very clealry stated thus:
Tamil Reference: தத்துவ விளக்கம் (tattuva viḻakkam) (18)
As indicated above, these बिन्धु कणाः (bindhu kaṇāḥ - point particles)represent the multitude of बन्धात्मानां (bandhātmānāṃ – bound souls),who are technically called in the sacred शैवागम शास्त्र (śaivāgama śāstra)as the पषवः (paṣavaḥ - creatures)caughtin viscious cycle of पाश त्रिमलानाम्(pāśa trimalānām– bondage of triple fetters) viz. आणव /ஆணவம்(āṇava / āṇavam – atomicity / minuteness), कर्म/கன்மம்(karma / kanmam – action / fate)& माया/மாயை(māyā / māyai- ignorance).
Depending on the specific potency of the बन्ध (bandha - bondage), the triad is variously classifiedviz. सहजप्रतिबन्ध (sahaja pratibandha – innate obstruction), आगन्तुक संबन्ध (āgantuka saṁbandha – adventitious conjunction) & सांसर्गिकअनुबन्ध (sāṁsargika anubandha – associated annexation)respectively. Such a classification is very clearly testified in the following verses from त्रिपदार्थ विचार प्रकरणम् (tripadārtha vicāra prakaraṇam – exposition on the triple categories),as part of the विद्यापादः (vidyāpādaḥ - wisdom section)belonging to the sacred श्रीमद् सर्वज्ञोत्तर आगम (śrīmad sarvajñottara āgama)
What are considered as bonds have appeared to the souls occasioning the state of embodiment and enjoyment for them. As held in this Agama, the primary bonds are of two kinds – dharma and adharma. They are the innate bonds of all kinds of souls. They exist in the souls as verdigris is present in the copper as its co-born impurity.
Those bonds which come under the category of adharma are of three kinds -
the innate(sahaja), the adventitious(a’gantuka) and the associated(sa’msargika).
Now, listen to my instructions as to how the existence of these three bonds is established and how these bonds are functioning.
Alternatively, the पाश त्रिमलानाम्(pāśa trimalānām– bondage of triple fetters)are also classified as प्रतिबन्ध(pratibandha), संबन्ध(saṃbandha) & अनुबन्ध(anubandha)respectively. Again, the eminent Professor and scholar Dr. S.Gangadharan, in his famous book ‘Śaiva Siddhānta with special reference to Śiva Prakāśa’, further classifies thus:
“Pāśais a general name for three bonds. The soul is enshrouded by three bonds(malas). They areāṇava, māyāandkarma. Ānava is calledpratibandha because it obstructs the omniscience of the soul. Māyā which limits the pervasiveness of the soul is calledsambandaandkarmawhich ceaselessly follow the soul in directing it towards attainment of release isanubandha. They bind the soul in several ways”. The following table summarizes these mappings
स्वामि(svāmi - lord)
Interestingly, according to अमरकोश(amarakośa) the famous thesaurus of classical Sanskrit terms, the title स्वामि(svāmi - lord) can be associated only to देवसेनापतिः(devasenāpatiḥ - divine commander in chief) who is the गजमुखानुजः(gajamukhānujaḥ - brother of elephant face God):
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देवसेनापतिः सूरः स्वामी गजमुखानुजः।
devasenāpatiḥ sūr aḥ svāmī gajamukhānujaḥ|
He is the commander of the army of the gods Sura the lord and the younger brother of Gajamukha
Sanskrit Reference: अमरकोश (amarakośa)
That is, among all deities, the term “சுவாமி/ स्वामिन् (suvāmi / svāmin - lord)” originally and refers only to Lord திருமுருகப்பெருமான்(tiru murukapperumāṉ). This fact is testified by various saints and scholars including the ஜகத்குருஸ்ரீகாஞ்சிமகாபெரியவா(jagatguru sri kāñci magā periyavā) and ஸ்ரீபாம்பன்சுவாமிக்ள்(srī pāmban suvāmigaḻ) etc. For example, the former, in his famous discourse recordings aptly titled as தெய்வத்தின்குரல்(dheivaththin kural – voice of God), very categorically states “’ஸ்வாமி’ என்றால்குமாரஸ்வாமியே (’svāmi’ eṉṟāl kumārasvāmiyē – Swami referes to Kumara Swami alone)”. To quote him:
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'ஸ்வாமி’ என்பது கடவுளுக்குப் பொதுப் பெயர் என்று வைத்துக் கொண்டிருக்கிறோம். பரமேசுவரனும் ஸ்வாமி, மகாவிஷ்ணுவும் ஸ்வாமி, விக்நேசுவரரும் ஸ்வாமி – எல்லா தெய்வங்களையும் “ஸ்வாமி” என்று வைத்துக் கொண்டிருக்கிறோம். இப்படி எந்த மூர்த்தியாகவும் இல்லாமல், இந்த எல்லாமாகவும் ஆகியிருக்கிற பரமாத்மாவை, பராசக்தியை கடவுள் (God) என்று எந்த மதஸ்தராலும் சொல்லப்படுகிறவரையும் “ஸ்வாமி” என்றே சொல்கிறோம். ஆனால் இந்த “ஸ்வாமி” என்கிற பெயர் வாஸ்தவத்தில் ஒருத்தருக்குத்தான் உண்டு. இப்போது நாம் சொல்கிற சாமிகள் எல்லாம் அந்த ஒருவரிடமிருந்துதான் அவர் பெயரையே கடனாகக் கேட்டு வாங்கித் தங்களுக்கும் வைத்துக் கொண்டிருக்கிறார்கள். அந்த நிஜமான ஸ்வாமி யாரென்றால் ஸுப்ரமண்யர் தான்; முருகன், முருகப் பெருமான் என்று இந்தத் தமிழ் தேசத்தில் தனியன்போடு சொல்லப் படுகிறவர்தான். அவர் குழந்தையாக இருக்கிற கடவுள்; குமாரஸ்வாமி.‘இவர்தான் ஸ்வாமி என்று எதனால் சொல்கிறீர்கள்?’ என்று கேட்பீர்கள்.‘அமரகோச’த்தின் ஆதாரத்திலேயே இப்படிச் சொல்கிறேன்.
'Swami' is a common name for God. We refer to all deities, such as Parameshwara, Maha Vishnu, and Vigneshwara, as 'Swami'. We use the term 'Swami' to refer to the Supreme Soul, the Paramatma, and the Parashakti, without associating it with any specific form or idol. However, this name 'Swami' truly belongs to one individual. When we say 'Swami', we are actually referring to the deity whom we consider as our own and from whom we seek guidance. The true Swami is none other than Subramanya, also known as Murugan or Muruga in the Tamil language. He is the divine child, Kumaraswami. You may wonder why I am using the term 'Swami' to refer to him. I am saying this based on the authority of 'Amarakosha', a Tamil lexicon.
Tamil Reference: தெய்வத்தின் குரல் (deivattin kural - Voice of God)
Scriptures like the Sanskrit स्कन्दमहापुराण(skandamahāpurāṇa) and its Tamil version கந்தபுராணம்(kandapurāṇam) very beautifully captures the events that follow both from the gross physical aspect of the battle as well as from the point of view of the inner struggle and purification process in the mind of the असुराः (asurāḥ – demons), showing different stages in the spiritual transformation from the negative state dominated by கர்வம்/गर्व(garvam / garva - arrogance) & துவேஷம்/द्वेष(duvēṣam / dveṣa - hatred), to the positive state dominated by அன்பு/ प्रेम(anbu / prema - love) & பக்தி/भक्ति(bakti / bhakti - devotion).
Finally, at the end of the நீண்டஇழுக்கப்பட்டபோர்/ दीर्घकालं यावत् आकृष्टं युद्धम् (nīṇṭa iḻukkappaṭṭa pōr / dīrghakālaṁyāvat ākr̥ṣṭaṁyuddham - long-drawn battle),which is believed to have extended to almost 18 years, after defeating them, Lord திருமுருகப்பெருமான்(tiru murukapperumāṉ), out of His infinite compassion, blesses them with His sacred विश्वरूपदर्शन(viśvarūpadarśana – cosmic form vision). பத்மாசுரன் /पद्मासुर (padmāsuran / padmāsura) who had been blessed with such a privilege of witnessing the same, melts down with pure love and reverence to the Lordship. Thus, finally, கர்வம் /गर्व(garvam / garva - arrogance) & துவேஷம் /द्वेष(duvēṣam / dveṣa - hatred) gives way to அன்பு/ प्रेम(anbu / prema - love) & பக்தி/भक्ति(bakti / bhakti - devotion), as explained in the following verses:
This is a non-satiating sight. I feel a true transformation of mind. My anger has disappeared. My eyes are shedding tears of joy now. I am thrilled beyond description. My hands come together automatically to salute Him. I want to prostrate and worship this Lord. I desire to place my head on his feet and bow down in reverence. My right eye and right shoulder are twitching and my pride has vanished. I want to love all. My mind is full of good thoughts for everyone. I am the most blessed of all. I have reaped the greatest benefit of this birth. I have been the most fortunate on earth. I want to be a servant always at the feet of this Lord. How can I get those blessings I want to have the grace of God in the fullest measure?
English translation Dr. Akila Sivaraman
Tamil Reference: கந்தபுராணம் (kandapurāṇam)
பத்மாசுரன் /पद्मासुर (padmāsuran / padmāsura) confronts செந்தில்நாதன்(sendilnātan) but finally is conquered by the latter who splits former’s body into two halves. Lord திருமுருகப்பெருமான்(tiru murukapperumāṉ) was magnanimous enough to give to பத்மாசுரன் /पद्मासुर (padmāsuran / padmāsura), transform his two halves as His own அன்பான் சேவகர்கள் / प्रियसेवकाः(aṉbāṉ sēvakargaḷ / priyasēvakāḥ- beloved attendants),as tabulated below, and thereby permanently giving him abode
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பாகம் / भाग(bāgam / bhāga – part)
சேவகர் / सेवक(sēvakar / sevaka - attendant)
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இடதுபாகம் / वामभाग (iḍadubāgam / vāmabhāga – right part)
வலதுபாகம்/ दक्षिणभाग(valadu pādi dakṣiṇabhāga – right part)
மயில் / मयूरः(mayil / mayūraḥ – peacock)
In the पराद्वैत वाद त्रिक शैव दर्शनस्य(parādvaita vāda trika śaiva darśanasya – nondualstic doctrine of tiad Shaiva philosophy)these dual modes of आणव मल(āṇava mala - atomic-impurity)are technically called asपौरुष्य अज्ञान मल (pauruṣya ajñāna mala – atomic limitation of soul) & बौद्ध अज्ञान मल(bauddha ajñāna mala – atomic limitation of intelligence) respectively.The locus of operation for the former, as the name indicates, is आध्यात्मिक (ādhyātmika – soul dominated)and thereby resulting in सङ्कोच स्वातन्त्र शक्ति प्रज्ञाम्(saṅkoca svātantra śakti prajñām – contraction of freedom awareness)while that of latter is अधिभौतिक (adyātmika – matter dominated)and thereby resulting in अनिश्च्य स्वभाव(aniścya svabhāva– indeterminancy)in some cases and विपरीतनिश्चय स्वभाव (viparītaniścaya svabhāva – wrong determinancy).
Modes of आणव मल(āṇava mala - atomic-impurity)
சூரசம்ஹாரம் / सूरसंहार(sūrasamhāram / sūrasaṃhāra – slaying of demon)
Thus, the Lord திருமுருகப்பெருமான்(tiru murukapperumāṉ)has permanently embraced the offender after teaching him the needed lesson. திருஅருட்பிரகாசஇராமலிங்கவள்ளலார்(tiru aruṭpirakāsa irāmaliṅga vaḻḻalār), in his beautiful expression calls such bestowing மரக்கருனை(marakkarunai - harsh mercy) to be the natural characteristic of the All Compassionate God, otherwise the whole concept of Divinity is meaningless. பத்மாசுரன் / पद्मासुर(padmāsuran / padmāsura) who had been blessed with such a privilege of witnessing the same, melts down with pure love and reverence to the Divine Lordship. .
If you had not bestowed harsh mercy on Thaarukan who did the mean thing, on Singamugan (the Lion faced Giant) of a thousand eyes, and on Sooran of unimaginably rare might, and had not taken them into Your service, where would the heavens be, where the drink of ambrosia, where the life of the immortals, where their magnificience, where the rule of the king of the Devas, where their gnosis, where the contemplation of sage, where the activity of the four faced One, where the performance of the function of protection by Narayanan, where the conduct laid down by the four Vedas, where would all these be?
-translation by Vanmikinathan
Tamil Reference: திரு அருட்பா(tiru aruṭpā)
Theदिव्यमायाशक्ति परमेश्वरस्य(divyamāyāśakti parameśvarasya – divine mystic force of the supreme god), has beautifully programmed the कर्मविधयः(karmavidhayaḥ – karmic laws) ensuring that the पिण्डाण्डव्यस्तियवस्थाबद्धजीवात्मनस्य(piṇḍāṇḍavyastiyavasthābaddhajīvātmanasya – microcosmic individual state of the bound corporeal soul) is provided with the right mix of दैवदत्तादृष्टप्रारबधकर्मस्य (daivadattādṛṣṭaprārabadhakarmasya – predetermined destiny of commenced fate)as well as प्रतिनिविष्ट आगामिन्कर्म (pratiniviṣṭa āgāminkarma – self-willed future-fate). Accordingly, every जीवात्मन्(jīvātman – corporeal soul)is gamified and pre-programmed to reach the परमात्मन्(paramātma – absolute divinity), giving enough room for the individual to decide the route to take. Each जीवात्मन्(jīvātman – corporeal soul)is given the liberty of selecting a positive route with smooth terrain by following the established and recommended path or the जीवात्मन्(jīvātman – corporeal soul)can also take the more adventurous and tough terrain path (the negative route), traveling in the opposite direction of recommended path. The இறையருள் (iṟaiyaruḷ - divine grace)then comes to the rescue of the जीवात्मन्(jīvātman – corporeal soul)by apparently confronting it but actually helping it by enforcing the needed course-correction. In devotional literature, such a process is technically called as இறைவன்தடுத்தாட்கொள்ளுதல்(iṟaivaṉ taṭuttāṭkoḷḷutal – God taking the invasive control). However, strongly, and antagonistically the evil manifests itself, yet in the long run, it will still get controlled, cleansed and absorbed into the सर्वज्ञ सर्वव्यापिन् सर्वशक्तिवतानन्दमय परमैश्वर्यम्(sarvajña sarvavyāpin sarvaśaktivatānandamaya paramaiśvaryam – omniscient-omnipotent-omnipresent-blissful supreme divinity), as articulated by the great Sufi mystic poet Maulana Jalaludin Rumi:
The spiritual way ruins the body,
and, having ruined it, restores it to prosperity;
Ruined the house for the sake of the golden treasure,
and with that same treasure, built it better than before;
Cut off the water and cleansed the river bed,
then caused drinking water to flow into it;
Cleft the skin and drew out the barb,
then made fresh skin grow over the wound;
Razed the fortress and took it from the infidel,
then reared thereon a hundred towers and ramparts;
Sometimes the action of God appears like this,
sometimes the contrary;
(true) religion is nothing but bewilderment
-Maulana Jalaludin Rumi
Thus, like a उत्तरदायी पिता (uttaradāyī pitā - responsible father)who takes disciplinary action against his अप्पराधपुत्रः(apparādhaputraḥ - erring son), similarly, भगवान्(bhagavān - God) justly punishes the अप्पराधजीवात्मन्(apparādha jīvātman – erring corporeal-soul). However, at the same time, just as a प्रेम्णा पालनी च माता(prēmṇāpālanīca mātā- loving and caring mother), the “தனிப்பெருங்கருனை(tanipperuṅkarunai - Infinitely Compassionate God)” who is none other than the “கருனையேவடிவானகந்தசுவாமிதெய்வம்(karuṉaiyēvaṭivāṉa kantacuvāmi deyvam – pure compassionate form of Lord Kandhaswami)”, finally helps in the salvation of even such अप्पराधजीवात्मनः (apparādha jīvātmanaḥ– erring corporeal-souls). To quote from the கந்தபுராணம்(kandapurāṇam),
In the embrace of the divine Kumaravel, who vanquished the evil, I surrender myself, purified and adorned with the sacred ash. Grant me the desire to serve, O benevolent Lord, For the son of illusion has found solace in your divine grace.
Tamil Reference: கந்தபுராணம் (kandapurāṇam) (4.13.496)
Interestingly, Lord திருமுருகப்பெருமான்(tiru murukapperumāṉ) is called “குமாரன்/कुमार(kumāran / kumara – son / lad)”and this term esoterically denotes the ‘removal of deficiency/hindrance’. Etymologically, the term can be split as “கு / कु(ku – finitude / minuteness)” & “மார / मार(māra / māra – slaying / killing)”. Philosophically, the term corresponds to “गुरु / குரு(guru - preceptor)” - the one who removes ignorance and brings enlightenment to the disciple. Again, etymologically, the Tamil term “கந்தன்(kandan)” also represents the same, as it can be split as “கு / कु(ku – finitude / minuteness)” + “அந்தன்(antan – terminator)”. In other words, குமாரன் / கந்தன்(kumāran / kandan) symbolizes the “terminator of ignorance or darkness”.
According to the ஞானமார்கமெய்ஞனானவிளக்கம்(jñāṉamārga meijñaṉāṉa viḷakkam – gnostic path of spiritual explanation), the meaning of the tough battle ensued between the அசுரர்கள் /असुराः (acurarkaḷ / asurāḥ – demons)and the Lord திருமுருகப்பெருமான்(tiru murukapperumāṉ) signifies the tough struggle a अध्यात्मिक साधक(adhyātmika sādhaka – spiritual student) needs to pass through fighting against all his mental impurities viz. மும்மல பாசபந்தம் / त्रिकमल पाशबन्द(mum'mala pācabandam / trikamala pāśabanda – triadic binding noose) personalized by the மூன்று அசுரர்கள் /तिस्रः असुराः (mūṉṟu acurarkaḷ / tisraḥ asurāḥ – three demons), as indicated in a table earlier.
In other words, சூரஸ்ம்ஹாரம்/ सूरसंहार(sūrasammaaram / sūrasaṃhāra – slaying of demon) represents the आत्माशुद्धियज्ञः(ātmāśuddhiyajñaḥ- soul-cleansing sacrifice) and gradually the awakening of षडाधरचक्राणि कुण्डलिनीशक्तेः(ṣaḍādharacakrāṇi kuṇḍalinīśakteḥ – six core centres of bio-magnetic energy). That is why Lord திருமுருகப்பெருமான்(tiru murukapperumāṉ) is also called “श्री षण्मुखस्कन्द / ஸ்ரீ ஷண்முகஸ்கந்தன் (śrī ṣaṇmukhaskanda / srī ṣaṇmukaskantaṉ– six-faced sri skanda)”.
To understand more about this concept of विद्वेष भक्ति(vidveṣa bhakti – Hateful Devotion), I would like to share my humble learnings in the following blog
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A philosophical analysis about the spiritual significance of विद्वेषभक्ति(vidveṣa bhakti – Hateful Devotion)
In कौमारमतसंप्रदाय(kaumāramatasaṃpradāya – theological tradition of kumara), these षड्कोणचक्रमण्डल (ṣaḍkoṇacakramaṇḍala – six-edged cyclic circuit) formed by the परनाद(paranāda – primordial jitter) emanating from the central परबिन्दु(parabindu – transcendental point) are represented by षडाक्षरमन्त्र(ṣaṭākṣramantra – six-syllabled mantra) viz. “சரவணபவ(saravaṇabava)”. I would like to quote here the thought-provoking explanation on the significance of this festival by Swami Krishnananda, one of the direct disciples of Swami Sivananda,
"So we have in this great epic of Skanda’s incarnation, the ‘Kumara Sambhava’, the mighty portrayal of the adventure of the Spirit through the processes of sadhana, spiritual practice, wherein we commune ourselves with the highest power that is conceivable, the energy of God Himself. We have to draw that energy forward and harness it to face this world. Then the power of externality gets transformed into the peace of universality. What happened to the Rakshasas—Surapadma, Simhamukha and Taraka? Those forces which were externalised and which were the desires impelling themselves outwardly in the direction of sense-objects, were transformed into the universal peace of creation. Peace reigned supreme. There is nothing called destruction anywhere. These demons were not destroyed in the ordinary sense of the term. You know the law of conservation of energy. Energy is never increasing or decreasing in creation. It is only concentrated in different forms and at different places. The concentrated form of it is what we call evil. So the very same energy which was in the form of these demoniacal elements was transformed by the Divine energy, which means to say, all that was impulsive in the direction of externality, space, time, causality and objectivity and desire of every kind, got withdrawn into the peace of the Absolute, and the Goal of life was reached. This is, in my humble opinion, the great spiritual significance behind the religious festival called the Skanda Shashthi, which falls on the sixth day of the bright fortnight in the month of kartika (October-November). There are other meanings which are manifold and interesting. Out of all this variety, I have placed before you one feature for your contemplation"
In fact, திருஅருட்பிரகாசஇராமலிங்கவள்ளலார்(tiru aruṭpirakāsa irāmaliṅga vaḻḻalār) in a famous உரைநடைஉபதேசம்(urainaṭai upatēcam - prose sermon) explains the esoteric significance of சுப்பிரமணியம்/ सुब्रह्मण्यम् (subiramaṇiyam / subrahmaṇyam – dear to Brahman) and சூரஸ்ம்ஹாரம்/ सूरसंहार(sūrasamhāram / sūrasaṃhāra – slaying of demon)thus:
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பதுமாசுரன் என்பது: பதுமம் - நாபி, அ - அவா, சுரன் - சுழித்து எழுதல். நாபியினிடமாய் அடங்காமல் எழும்பும் குணத்தை அடக்கியும் தடைபடாதது பத்மாசுரனாகிய அவா. கஜமுகம் என்பது மதம். சிங்கமுகம் என்பது மோகம். இவைகளை வெல்வது ஐந்தறிவாலும் உபசத்தியான பஞ்ச சத்தியாலுங் கூடாது. ஆதலால் சிவத்தால் தடைப்பட்டது. சுப்பிரமணியம் என்னும் ஷண்முகரால் சம்மரிக்க வேண்டியது எப்படி எனில்: பஞ்ச சத்தியோடு அனன்னியமாகிய சம்வேதனை என்னும் அருட்சத்தியையுங் கூட்டிச் சுத்த அறிவே வடிவாகிய ஆறறி வென்னும் முகங்களோடு, சுத்தஞானம் சுத்தக்கிரியை என்னும் சத்தியுடன், கூர்மை பொருந்திய வேல் என்னும் விவேகத்தால், தயாவடிவாய் அவா மோக மதங்களை நாசஞ் செய்வது சூரசம்மாரம். மயில் என்பது மேற்படி தத்துவங்கள் நஷ்டமானாலும் அவற்றின் அக்கிரமம் அதிக்கிரமம் கெட்டுக் கிரமம் மாத்திரம் இருப்பது. பூர்வ வாசனாதிகள் பல வண்ணமாய் விரிந்து ஆடுவது இயல்பாதலால், அவற்றை அசைய வொட்டாது மத்தியில் ஏறி இருப்பதாகிய சுத்த அறிவே ஷண்முகம். விகல்ப ஜாலமே மயில். இவ்வண்ணமே அண்டத்திலும் உண்டு. மேலும், நமது புருவ மத்தியில் ஆறு பட்டையாய் மணிபோல் ஓர் ஜோதி யிருக்கிறது. அந்த ஜோதியே ஷண்முகம்.
Padmasuran: Padma - navel, A - passion, suran – crooked rising. Padmasuran, is the unquenching passion that uncontrollably rises from the navel. Gajamukham (elephant-faced) is intoxication. Singamukham (lion-faced) is delusion. These should not be pursued even with the five senses and the knowledge gained from them. Therefore, it was obstructed by Shiva. “Subramanyam (dear to brahman/divinity)”, also known as “Shanmukha (six-faced)”, is the divine form that must be adorned. Along with the five senses, it is the pure gnosis that is the true sixth face of Divine Grace, which is the combination of the five elements, the pure knowledge that is the essence of the divine consciousness, the pure action that is associated with truth, the wisdom that overcomes ignorance, and the discernment that is achieved through the sharp spear of wisdom, along with the grace to destroy the illusions of desire and attachment. Peacock is the loss of these principles and is the resultant transgression after filtering out the under and over transgressions. As it is natural for it to dance to the tunes of the various colours of past desire-impressions, stabilizing the same by riding on it is the pure wisdom of Shanmukha. is and it is the pure knowledge that does not let them fade away but resides in the middle as Shanmukha. Peacock symbolizes spiritual dilemma, and its colours are also found in the universe. Even between our eyebrows, there is a torch like a bell with six-rayed light, called Shanmukha.
Tamil Reference: திரு அருட்பா உரை நடை பகுதி : உபதேச குறிப்புகள் (tiru aruṭpā urai naḍai : upadEsa kuṛppugaḻ)
In fact, He is also called “கார்த்திகேயன் /कार्तिकेय(kārttikēyaṉ / kārtikeya)” because He is the अन्तर्यामि ब्राह्मन(antaryāmi brāhmana - indwelling divinity) within all of us, who provides காரத்தல்(kārttal - protection) against and liberation from the ill-effects from the vicious cycle of மாயையின்கருவிகரணங்கள்(māyayin karuvi karaṇaṅgaḻ – the sensual instruments of nescience / illusion) and thereby help the aspiring soul to attained the state of निर्विकल्प समाधि(nirvikalpa samādhi – undifferentiated atonement). This fact is testified by the Lord திருமுருகப்பெருமான்(tiru murukapperumāṉ) Himself to sage ஸ்ரீ அகத்தியமகரிஷி/ श्री अगस्त्यमहऋषि (srī agattiyamagariṣi /śrī agastyamahaṛṣi)in his “யோகஞானம்(yōgajñana – Yogic wisdom) 500”
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போற்றினே னெவுயிரும் நான் தானென்று புத்திரனே பூர்வ கன்ம வினைகள் போக ஏற்றினேன் முக்கோண ரவிக்குள்ளாக இயல்பாக மும்மூலம் ஏற்றிக்கொண்டேன் வாழ்த்தினேன் பாஷாண மூன்றும் கொண்டேன் வஸ்தான வஸ்தோடே வணங்கிச்சென்றேன் கார்த்து நான் கருவிகளை கொன்றதாலே கார்த்திகை ஈஸ்வரன் என்றும் எனக்குப் பேரே.
I am the son who proudly proclaims, With the past deeds of my ancestors, I have gained fame. Like the sun rising in the east, I have emerged strong, I wear the garments of victory, threefold and long. With reverence, I bow before the divine, For it is through their blessings that my weapons shine. Karthigai Eswaran, they call me by name, For I am the one who conquered, and earned my fame.
Tamil Reference: யோக ஞானம் 500 (yōga jñānam 500 – Yogic wisdom 500)
`In other words, Lord திருமுருகப்பெருமான்(tiru murukapperumāṉ)as our தேவசேனாபதி/ देवसेनापति(dēvacēṉāpati / devasenāpati –divine commander in chief) serves as a very powerful மெய்ஞானகவசம்(meijñāna kavasam – spiritual shield) protecting us from all forms of evils.
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அஞ்சு முகம் தோன்றின் ஆறு முகம் தோன்றும் வெஞ்சமரில் அஞ்சனை வேல் தோன்றும் நெஞ்சில் ஒரு கால் நினைக்கின் இருகாலும் தோன்றும் முருகா என்று ஓது வார் முன் !!
When fear appears, six faces emerge, In the battlefield, courage takes its surge. If in your heart, a memory resides, Always, Muruga will be your guide.
Tamil Reference: திருமுருகாற்றுப்படை (tirumurugāṛṛuppaḍai)
Interestingly, even भगवान् श्री कृष्णपरमात्मन् (bhagavān śrī kṛṣṇaparamātman)in his famous discourse, the श्रीमद् भगवद्गीता(śrīmad bhagavadgītā – sacred song celestial)identifies Himself as सेनानीनामहं स्कन्द:(sēnānīnāmahaṁ skandaḥ - among commanders of armies I am Skanda)
O son of Prtha, know me to be Brhaspati, the foremost among the priests of kings. Among commanders of armies I am Skanda; among large expanses of water I am the sea.
This is also why கவச தோத்திரங்கள்(kavaca tōttiraṅkaḷ - armour eulogies) is more popular in முருகன்பக்திமார்கம்(murugaṉ bakti mārgam – devotional tradition of Muruga) viz.ஸ்ரீ கந்தசஷ்டிகவசம் (srī kantacaṣṭikavacam), ஸ்ரீ ஷண்முககவசம்(srī ṣaṇmukakavacam), ஸ்ரீ கந்தகுருகவசம்(srī kandagurukavacam) etc. For instance, take the ஸ்ரீ கந்தசஷ்டிகவசம் (srī kantacaṣṭikavacam), wherein the devotee invites the Lord to enter देहालय(dehālaya – body temple) and protect every aspect of his body mind and soul from all dangers:
He who approaches me in slow and graceful steps, The Rider of the peacock Come and protect me with your Vel Welcome to Thee, Lord of the Vel Welcome to Thee, O Rider of the peacock Beginning with Inthiran, the Devas of all the eight directions pay their obeisance to You Wielder of the mighty Vel, Son-in-law of Thevendran, Welcome You, who are in the mind of the loving tribal maiden, Valli, ... I turn to You for salvation and prostrate before Your Holy Feet in submission, protect me, O Lord, for my life is but Your own. With your twleve eyes, protect your child! Protect the face – O beautiful Vel Protect the vibuthi adorned forehead – O pure Vel! Protect the two eyes – O shining Vel! Protect the two ears – O Lord of the Vel! Protect the two nostrils – O good Vel! Protect the thirty-two teeth – O piercing Vel! Protect the tongue – O perfect Vel! Protect the two cheeks – O brilliant Vel! Protect the neck – O sweet Vel! Protect the chest – O bejewelled Vel! Protect the shoulders – O sharp Vel! Protect the nape – O great Vel! Protect the back – O Vel of grace! Protect the sixteen rib bones – O youthful Vel Protect the stomach – O ever victorious Vel! Protect the umbilicus – O benevolent Vel! Protect the organs of reproduction and excretion – O good and beautiful Vel! Protect the two thighs – O great Vel! Protect the knees and calves – O bright Vel! Protect the toes and feet – O Vel of grace! Protect the two hands – O Vel of mercy! Protect the two forearms – O strong Vel! Grant that Lakshmi resides in my arms! May Saraswati abide in my speech! And may the Hridaya Kamalam (the ten-petalled lotus of the heart; the Jivatma’s abode) be protected by the benevolent Vel! May Ida, Puriggala, and Sushumna (nerve currents) be protected by the victorious Vel! For as long as my tonue can utter your name (as long as I am alive), may your golden Vel come with the speed of lightning to protect me! May Vachiravel protect me each day and night, everyday! May He protect me in the early hours of the night, mid hours of the night, and predawn hours, During dawn and dusk, protect me, O ever-vigilant Vel! Without any delay, come O golden Vel to grant protective assistance! Throw your merciful glance towards me and may your look destroy all my sins!
- translation source internet
Tamil Reference : கந்த சஷ்டி கவசம் (kandasaśṭi kavasam)
The ஸ்ரீ கந்தசஷ்டிகவசம் (srī kantacaṣṭikavacam) very beautifully lists various dangers and threats that could potentially confront the devotee and how the Grace of God is sought to fight the same.
Original
Transliteration
Translation
பார்க்க பார்க்க பாவம் பொடிபட பில்லி சூனியம் பெரும்பகை அகல வல்ல பூதம் வலாட்டிகப் பேய்கள் அல்லற் படுத்தும் அடங்கா முனியும் பிள்ளைகள் தின்னும் புழக்கடை முனியும்
Throw your merciful glance towards me and may your look destroy all my sins! May You, O Lord, protect one from ghosts, spirits, and demons! Reference is made to the different kinds of devils and spirits such as spirits that swallow infants, spirits and devils that follow maidens, the guardians of cemeteries and spirits of the forests. At the mention of my name, may these (spirits, and demons) take to their heels with the speed of lightning! This refers to charms, spells, and the practice of black magic. May those who indulge in these shudder at the mention of my name (for I am your devotee and servant) and may they in humility bow before me (for you are my Lord and protector)! May my love for You, keep them in chains! May they shiver in fear, roll in agony, scream in terror, and flee in utter fear of me! Protect me, O Lord, from the attacks of tigers, foxes, wolves, rats, and bears! May these flee in fear on sight of me! May I be relieved from the poisons from centipedes, snakes, and scorpions If these deem to bite me! May ailments such as sprains, strains, migrane, rheumatism, diseases due to excessive bile, fits, stomach ailments, lethargy, skin diseases, aches and pains, toothaches, and various other ailments of undefinable source, cease by Your Grace!
- translation source internet
Tamil Reference : கந்த சஷ்டி கவசம் (kandasaśṭi kavasam)
