Subbarāyana Shashṭhī is an important Vrata observed in the month of Mārgaśira. Though its scriptural name is ‘Skandashashṭhī’, since the Lord is famously known by names such as ‘Skanda’, ‘Shaṇmukha’, ‘Kumāra’ etc, is called ‘Subrahmaṇyeśvara’ in tradition, the vrata parva of Shashṭhī tithi (related to his special) worship is called ‘Subbarāyana Shashṭhī’ in custom, where the word Subbarāyana is the kannada version of the Sanskrit word of Subrahmaṇya Rāja.
1. When should this Vrata be observed?
This Vrata should observed on the Shashṭhī of the month of Mārgaśira in the śuklapaksha. If this Shashṭhī happens to be touched by the Pañcamī of the previous day, it is much superior.
कृष्णाष्टमी स्कन्दषष्ठी शिवरात्रिश्चतुर्दशी ।
एताः पूर्वयुताः कार्याः तिथ्यन्ते पारणं भवेत् ॥
As per the above said words of Bhṛgu, the vedha of the previous day is very auspicious for this. It is still special if it falls on a Sunday conjoined with the yoga called ‘vaidhṛti’. (Vaidhṛti is a special yoga identified in the Pañcānga.) Then this vrata will be called ‘campāshashṭhī’. But, sometimes, the campāshashṭhī may happen to have the vedha of either Pañcamī or Saptamī. “If the likelyhood of doing Pāraṇa in the middle of the first yāma of the night of the next day is not there, then there should be the vedha of Pañcamī tithi. Otherwise the day with the vedha of Saptamī itself is auspicious” says Divodāsa. Pāraṇa should be done as a part of the Vrata, when the tithi ends. This vrata is famous in Maharashtra by the name ‘campa Shashṭhī’. In the remaining parts of the country, it is popularly known as ‘SkandaShashṭhī’ (or ‘Subbarāyana Shashṭhī’).
The Pañcamī which precedes this Subbarāyana Shashṭhī is also a day of worship of serpents. So also, the Pañcamī of Śrāvaṇa śukla paksha is called ‘NāgaraPañcamī’ and is also called ‘GaruḍaPañcamī’, and Nāgadevata is worshipped on that day. The Shashṭhī of the following day is renowned as ’Siriyāḷa Shashṭhī’. Even the Pañcamī and Shashṭhī tithis of the bright fortnights of the months pushya and māgha are auspicious for the worship of Nāgadevatas and Kumārasvāmi. It is said that all the shashṭhī tithis of the bright fortnight of every month are auspicious for the worship of Kumārasvāmi. But among these, the most famous is the Subbarāyana Shashṭhī of the Mārgaśira month. The Nāgapūja of the previous day is also famous. In all the famous pilgrimage centers of Kumārasvāmi, special worship of Kumāradevatā and Rathotsavas are held on the Shashṭhī tithi of the bright fortnight of the months of Mārgaśira, pushya and māgha.
Pañcamī is the day when Lord Skanda married Devasenā and obtained Śrīyoga. Shashṭhī is the day on which he accomplished the task of killing Tārakāsura. Therefore, both these are great days which are dear to Skanda, says the Mahābhārata.
श्रीजुष्टः पामीं स्कन्दस्तस्माच्छ्रीपामी स्मृता ।
षष्ठ्यां कृतार्थोभूद्यस्मात्तस्मात् षष्ठी महातिथिः ॥ (वनपर्व 229)
2. Who should observe this parva?
All those who are desirous of obtaining the exceptional grace of this great deity, who is called by names such as Skanda, Shaṇmukha, Kumāra, Kārtikeya, and Subrahmaṇya, may observe this festival. Skanda is the supreme deity who can grant all the four fold values of life. And also, this Kumāra Kārtikeya specially blesses (devotees) with Brahma jnāna, longevity of life, Good health, relief from great diseases like fits, leprosy etc., relief from the torments of Bhūtas, good fortune of progeny, prosperity, contentment, fame, victory against enemies and for Skandāsalokya.
स पुष्टितुष्टी सम्प्राप्य स्कन्दसालोक्यमाप्नुयात् (वनपर्व 232-21)
सर्वपापविनिर्मुक्तो याति ब्रह्म सनातनम्
आयुष्मान् पुत्रपौत्रैश्च स्कन्दसालोक्यमाप्नुयात्
(वाल्मीकिरामायण,11, बाल, 37-34)
अपस्मारकुष्ठक्षयार्शः प्रमेहज्वरोन्मादगुल्मादिरोगा महान्तः ।
पिशाचाश्च सर्वे भवत्पत्रभूतिं विलोक्य क्षणात्तारकारे द्रवन्ते ॥
(श्रीशङ्कराचार्य-सुब्रह्मण्य भुजङ्ग - 15)
Those for whom Kumārasvāmi Subrahmaṇya is the family deity or Ishṭadevatā, celebrate this festival in a special way. The divine darśanas related to Bhaktiyoga are six in number. Skāndabhaktidarśana is also one of them. This day happens to be the greatest Parvadina for those devotees who follow that, and there can be no doubt about it at all.
शैवं च वैष्णवं शाक्तं सौरं गाणापतं तथा ।
स्कान्दं च भकिमार्गस्य दर्शनानि षडेव हि ॥
3. How should this parva be observed?
As we have noted earlier, the tradition of worshipping Subrahmaṇya on both days i.e. on SubrahmaṇyaShashṭhī and the previous day is in vogue. He is worshipped in the form of Nāga also. He is also worshipped in the forms of devatās such as brahmacāri Bāla Subrahmaṇya and as a divine householder having six faces along with Devī and endowed with many weapons, such as śakti, vajra, Aṅkuśa etc. A treatise called ‘Śaivāgamaśekhara depicts the seventeen types of the forms of the Lord as jnānaśakti, Skanda, Agnijāta, Saurabheya, Gāṅgeya, Śaravaṇodbhava, Kārtikeya, Kumāra, Shaṇmukha, Tārakāri, Senāni, Guha, Brahmacārī, Deśika, Krauncabhedana, Śikhivāhana, and Velāyudha. (It is said that Śrī Śankarabhagavatpāda revived the six darśanas viz - śaiva, Vaishṇava, śākta, Saura, Gāṇāpatya and skānda as Vaidikabhakti darśanas.)
Devotees worship Subrahmaṇya in the form of Nāgadevatā on the day of Pañcamī or Shashṭhī or on both the days. Lord Subrahmaṇya is invoked in anthills where snakes live, or in images in the form of a serpent located on the platform built around peepal trees, and is given a holy bath with milk, and pāyasa is offered as naivedya. On that day food is taken either only once or fast is observed.
This Kshīrābhisheka is called “Tanī ereyuvudu” in the Kannada country. On the day of Shashṭhī parva, Kumārasvāmi is worshipped at homes in the image of a serpent with Abhisheka etc. On the day of performing Tanī to the Nāgadevata, cooked items, fried items and items with salt content are not offered as naivedya. They are neither taken as prasāda also. Serpents do not tolerate the touch of the heat of fire. They are pleased with only cool and sweet dishes as naivedya.
A treatise by Divodāsa says—“Kumārasvāmi should be worshipped on both Pañcamī and Shashṭhī by observing austerities such as bramhacarya etc. Devotees who take up the worship of this God, are expected to follow a high level of maḍi. The Lord does not tolerate even the touch of any kind of impurity. On Shashṭhī Lord Kumārasvāmi should be invoked in an idol of silver with the following prayer.
“सेनाविदारक स्कन्द महासेन महाबल । रुद्रोमाग्निज षड्वक्त्र गङ्गागर्भ नमोऽस्तु ते ॥” and, after pūjā is performed, it should be given as dāna to a deserving person.”
Just as the number ‘twenty one’ has a special significance in the Gaṇeśa pūjākalpa, the number ‘six’ is of special significance in the pūjākalpa of Shaṇmukhasvāmī. The day of his worship is the Shashṭhī tithi. He has six faces and six śaktis. The most important power among them is called ‘Shashṭhī’ only. The musical sound that is dear to him is named ‘Shashṭhīnāda’. The raga is called ‘Shaṇmukhapriya’. The number of materials used for his worship - viz, leaves, flowers, and a steamed sweet (kadubu) cooked without oil numbering six, are to be offered as naivedya.
After worship, six brahmacāris(or at least one, if six brahmacāris are not available) should be worshipped with the supposition that they are ‘Bāla Subrahmaṇyasvāmi’ and should be made happy with food, offering of clothes and Dakshiṇa. After that Brahmacāripūjā, the pūjāvratis should fast on that day and should do pāraṇa after the Shashṭhī tithi ends. Or, should take the prasāda that day itself as Ekabhukta.
Though there are differences in the modalities of worship of Kumāra, the abovesaid description is generally found in all the pūjakalpas.
In order to make some important matters related to this parva of Subbarāya to be easily understood, we present hereby some questions and answers.
Question 1:- The worship of Kumārasvāmi is seen only in South India. Tamils call him “Tamilar Kaḍavuḷ” (God of Tamilians) with pride. Therefore, He must be a God of Dravidians only and not of Aryans, isn’t it?
Answer: - Categorising Gods as Aryan and Dravidian is itself simply Aśāstrīya. It is as ridiculous as distinguishing the Sun as the Aryan Sun and the Dravidian Sun. It also becomes a matter of offence to God to deny his glory, who reigns over all the living beings of the universe.
Moreover, the statement that the worship of “Kumārasvāmi’ is confined only to Dravida Deśa is also not correct. There are people in North India who have been worshipping him since ages. One of the Gupta emperors of North India is renowned by the very name ‘Kumāragupta’. The great poet kālidāsa a north Indian, has written a kāvya itself by name ‘Kumāra sambhava’ which highlights the glory of Kumārasvāmī. Even in his poem Meghasandeśa, the worship of Kumārasvāmī who is ‘Śaravaṇa bhava’ is mentioned. In the Rāmāyaṇa, the Mahābhārata and the purāṇas which are the property and the wealth of the whole of India, his divine story has been depicted. The places kraunca parvata, Kumāraguha etc., are located in North India only.
Question 2:- Even though the stories of Kumārasvāmi are available in Itihāsas and purāṇas, it is not found in the Vedas. Therefore, is he not an avaidika devatā.?
Answer: None of the Gods that have manifested to the inner eye of jnānis and described by them, can be an avaidika devatā. Because, in our tradition, (works such as) the smṛtis, the purāṇas, Itihāsas, and āgamas which are not opposed to the Vedas, are accepted as treatises of authority. They are accepted as “Anumita śruti” and honored on par with the Vedas. Now, as Kumārasvāmi is very clearly described in Śrīmadrāmāyaṇa, Itihāsas, purāṇas and āgamas, we shall call him a vaidika devatā only. The yogic vision of the jnānis itself is the vaidika dṛshṭi. How can a devatā that is manifested to the inner eyes of jnānis and described by them, be a an a-vaidika devata? Forgetting this tattva, categorization of devatās as vaidika and avaidika serves no purpose that is useful for the upliftment of the soul.
The study of the devatās taken up by us should be for the sole purpose of spiritual benefit and not for the mere satisfaction of intellectual curiosity.
It is not right also to claim that the name of ‘Shaṇmukhasvāmī’ is not found anywhere in vedic literature. His name is indeed clearly mentioned in Shaṇmukhagāyatri, in the Mahanārāyaṇa which is the concluding part of the Āranyopanishat of the Taitthirīyaśākhā of Kṛshṇa yajurveda ‘तत्पुरुषाय विद्महे महासेनाय धीमहि । तन्नःषण्मुखः प्रचोदयात्” ॥
Question 3: The above mentioned Mahanārāyaṇa is an Upanishad of recent origin. How can it be accepted as a part of authentic vedic literature?
The Ṛshis who had the divine vision of the Vaidika mantras have mentioned only the name of the ṛshi, devatā and chandas, and have not involved themselves in mentioning the date or month or the year of them. It is because, the tattvas told by them are universal and timeless. Therefore, we have no reliable evidence to classify the vaidika mantras as ancient and modern.
However, no one can refuse to agree that the ‘Mahanārāyaṇopanishath’ is Ārsheya. Sage Āpastamba has called it as ‘Yājnikīupanishat’ and has prescribed the offering of tarpaṇa in the ritual of upākarma for those sages who are the presiding deities of (that Upanishad).
Question 4:- Though the name of Lord Shaṇmukha-MahāsenaDeva appears in the Upanishats, he could be a concept of recent origin. This is because he has no place in the ‘Pañcāyatana pūjākalpa.
The names of Āditya, Ambikā, Vishṇu, Gaṇeśa and Śiva appear in the Pañcāyatana worship. These five represent the five great elements viz Pṛthvī, ap tejas, Vāyu and Ākāśa. Gaṇeśa represents the tattva of Pṛthvi. Vishṇu represents the of (tattva) of ‘ap’. Āditya represents the tattva of tejas. Ambikādevi represents the tattva of Vāyu and Maheśvara represents the last tattva i.e. ākāśa. The Mahābhūtas are only five in number and there is no sixth Mahābhūta above them. It is possible to match only the above five deities as representatives of the five Mahābhūtas. This adaptation has been accomplished already. So, the concept of Kumārasvāmi should be of recent origin only. Isn’t it?
Answer: Where indeed is this adaptation formula of yours found in the śāstras? You are caught in the web of your own imagination and you are trying to hook the five deities viz Āditya and others to that, and so you have no right to term Kumārasvāmī as an outsider. It is against the scriptures to limit the great deities viz Nārāyaṇa and others to reign over just one each of the Mahābhūtas. Actually, as the Vedas proclaim “नारायण एवेदं सर्वम्” ‘सर्वो वै रुद्रः ’, they are allpervading and the Lords of all the tattvas.
Question 5: Then why is it that in the pūjākalpas of pañcāyatana worship, only five devatās have been mentioned dropping Kumārasvāmī?
Answer: - Pūjākalpas are many in number. In some of them Gaṇeśa is mentioned and in some he is not. For example in the kalpa of Rāmapañcāyatana, Gaṇeśa is not mentioned. Therefore it is not right to conclude that Gaṇeśa is a concept of recent times.
There is a reason for mentioning only Āditya, Ambikā, Vishṇu, Gaṇeśa and Śiva in the Pañcāyatana pūjākalpa you have mentioned above. Generally, the gṛhastha upāsakas desire for five benefits specially.
- Obstacle free deeds
- Health
- power of wealth
- jnāna and
- Moksha.
The five forms of the supreme deity who have been authorized to directly and specially grant these five benefits are Gaṇeśa, Āditya, Śakti, Śiva, and Nārāyaṇa respectively. The following statements of the śāstras attest the above.
आरोग्यं भास्करादिच्छेत् श्रियमिच्छेद्धुताशनात् ।
ईश्वरात् ज्ञानमन्विच्छेत् मोक्षमिच्छेज्जनार्दनात् ॥
(Vaidyanāthiya Ahnikakānda- Devapūjāprakaraṇa)
‘ श्रियं देवीमुपह्व्ये श्रीर्मा देवी जुषतां ” (श्रीसूक्त)
Śāstras have prescribed a kalpa of worshipping those five devatās for the householder devotees who practice Pañcayajnas, for the special siddhi of those five benefits.
आदित्यमम्बिकां विष्णुं गणनाथं महेश्वरम् ।
पायज्ञपरो नित्यं गृहस्थः पञ्च पूजयेत् ॥
(Quoted in the Smṛtisaṅgraha-Vaidyanāthīya) (Āhnikakānḍa—devapūjāprakaraṇa)
Also, there is a darśana which mentions the worship of Kumārasvāmī and pūjākalpas are also there. As we have noted earlier, Skānda darśana is also famous like the Śaiva, Vaishṇava, Śakta and Gāṇāpatya darśanas. The glorious story of Skanda has been clearly rendered in Sruti, Smṛti, purāṇa and Itihāsas. There is no proof or evidence in them to conclude that Gāṇapatya darśana is ancient and Skānda darśana is of recent origin. In the Yājnikī Upanishat, both Gaṇeśa and Skanda Gāyatrī mantras are stated together. In both of them the Liṅga of the word ‘tatpurusha’ which states relationship to Śiva is there. Both of them carry equal importance.
In the Gṛhyapariśishta also, the worship of Skanda and Gaṇapati have been stated together. “ते देवाः गणपतिर्वा स्कन्दो वा सूर्यो वा सरस्वती वा गौरीपतिर्वा श्रीपतिर्वा अन्यो वा अभिमतस्त एते यथारुचि समस्ताव्यस्ता वा इज्यन्ते” It is also stated there that these devatās may be worshipped together or separately. There no proof whatsoever to identify the worship of Skanda as modern. Even in Amarakośa the names of Skanda have been mentioned after the names of Gaṇeśa.
Question 5:- We agree to the point that distinguishing the worships of the two as ancient and modern is not correct, as the description of Gaṇeśa and Skanda are found together in Sruti, Itihāsa, purāṇas etc. But there is no doubt in the fact that it is only the South Indians who have given the name ‘Subrahmaṇya’ to Skanda. It is not seen anywhere in the ancient nāmāvalis of Kumārasvāmī. It is not seen even in the names of Kumārasvāmī in the Amarakośa. This name ‘Kumārasvāmi’ is not taken by the North Indians, isn’t it?
Answer: Yes, that name does not find a mention in the Amarakośa. But the name Subrahmaṇya is seen in the ancient Vedic literature itself. It is not a name (given) by the South Indians. Śrutis clearly proclaim that name. “ Subrahmaṇyo, Subrahmaṇyo Subrahmaṇyom”. (Taittirīya āraṇyaka) In this quote it stands for Indra. The sāmaprakāra in the Vedas- viz., Subrahmaṇya sāma is also well known. The meaning of the word is as follows:—
The word Brahma means one who is a benefactor and the one who is well disposed towards Vedas - Tattvas and Tapas. (“Brahmaṇe hitah” “Brahmaṇi Sādhuh” - suffix yat.) In this sense it applies to Indra also and MahāVishṇu also. “ब्रह्मण्यो ब्रह्मकृत् ब्रह्म” “नमो ब्रह्मण्यदेवाय गोब्राह्मणहिताय च” Ancient nāmavalis of Kumāra express the word ‘Brahmaṇya” to denote Kumārasvāmī also.
For example, the Mahābhārata mentions the word Brahmaṇya with reference to Kumārasvāmī as follows:-
ब्रह्मण्यो ब्रह्मदेवश्च ब्रह्मदो ब्रह्मसङग्रहः (स्कान्दपुराण, स्कन्द अष्टोत्तर)
स हि मे भविता भर्ता ब्रह्मण्यः कीर्तिवर्धनः । (महाभारत, वनपर्व 224-9)
“जातं ब्रह्मर्षिभार्याभिः ब्रह्मण्यं कीर्तिवर्धनम् (अध्याय 223-2)
ब्रह्मण्यो वै ब्रह्मजो ब्रह्मविच्च (अध्याय 232-11)
It (i.e. the word Brahmaṇya) is prefixed by ‘Su’ which stands for the sense ‘excellent’ and thus the word Subrahmaṇya gloriously denotes the great deity Kumārasvāmī. This is an ancient name which is celebrated in the śāstras.
Question 6: Ancient purāṇas and Itihāsas describe Kumārasvāmī as a form of God, having six heads, twelve ears, twelve eyes and arms, one neck and only one (belly) and Holding the weapon. Śakti.
षट्शिरा द्विगुणश्रोत्रो द्वादशाक्षिभुजक्रमः ।
एकग्रीवैकजठरः कुमारः समपद्यत
द्वाभ्यां गृहीत्वा पाणिभ्यां शकिं चान्येन पाणिना (महा. वनपर्व 225-17-24)
In some places he is depicted as having one face, two eyes, wearing matted hair on top of the head as a crown, having four arms, holding the vajrāyudha, the śaktyāyudha, a kukkuṭa, and sporting the abhayamudrā.
एकवक्त्रं द्विनेत्रं च जटामकुटसंयुतम् ।
चतुर्भुजैर्वज्रशक्तिकुक्कुटाभयधारिणम् ॥
And he is also described as having two faces, eight arms, and holding the kukkuṭa, kheṭaka (shield), vajra, ājyapātra, sruva, akshamālā, khadga and svastika.
द्विमुखं चाष्टबाहुं च श्वेतं वा श्यामकं दधत् ।
स्रुवाक्षमालां खड्गं च स्वस्तिकं दक्षिणे करे ॥
कुक्कुटं खेटकं वज्रं आज्यपात्रं तु वामके ।
अग्निहोत्रविधिं देवमग्निजातस्वरूपकम् ॥ (शैवागम शेखर)
All of these are the different divine forms of Śrī Kumārasvāmī. They are devata mūrtis which have a marvelous male form. But this Subrahmaṇya has nowhere been described in the śāstras as having the form of a serpent. When such is the case why did the custom of worshipping Subrahmaṇya in the form of a serpent come into practice? Why did the devatāmūrti become a sarpamūrti? In general usage, the words Subrahmaṇya or Subbarāya bring to the minds of ordinary devotees, only the picture of a serpent and not the six-faced deity. Therefore the attribution of the serpent form to the deity in a male form is only the result of a concept of recent times, isn’t it?
Answer:- Meditating upon a deity having a serpent form is renowned in śāstras since ancient times. Even in the experiences of yoga the Kunḍalinī in the shape of a serpent or Prana śaktisvarupa is established as direct evidence of truth. This is no modern concept. Even if that divine Kunḍalinī serpent form is meditated upon in a particular stage, it will lead to the darśana of the divine auspicious form of Kumārasvāmi to the yogis, at a distinct time.
It is indeed proper to call such a pure Kunḍalinī serpent form as Subrahmaṇyasvāmi, which facilitates the darśana of Kumārasvāmi. Is not a Saligrama stone that facilitates the darśana of ‘Lakshmīnārāyaṇa’ called as Lakshmīnārāyaṇamūrti? In the same way, even though this experiment leads to the darśana of Kumārasvāmi in the form of a serpent in the beginning, the manifestation of the deity Shaṇmukha occurs in deeper meditation and on a deeper immersion, He, the Lord of yoga is visualized as total effulgence. In the Ashṭottara of Skanda, in the śloka नागराजः सुधर्मात्मा नाकपृष्ठः सनातनः , the word ‘Nāgarāja’ clearly denotes his serpent form. When it is so, why should one try to wrongly interpret it as a concept of recent times?
Question 7:- This is a tāttvik description. Are there any evidences to prove that Kumārasvāmi assumed the form of a serpent?
Answer: - Yes. We shall present two stories in briefly. “When Lord Kumārasvāmi fought Tārakāsura, the panicked demon assumed the form of a an insect and disappeared into an anthill to remain incognito. To catch him, as Kumārasvāmi assumed the form of a serpent and entered the ant hill, the demon with no other alternative, ran outside, faced the God in his demonical form itself and was killed”. This is one story. The divine serpent appearing in the anthill of Sushumnā and invading the demonical power which was in the form of an insect, is indeed nothing but Lord Subrahmaṇya in the form the of pure Kunḍalinī serpent.
Lord Śiva got angry because Kumārasvāmi insulted Brahmadeva and cursed him to become a serpent. Kumāra with full respect, accepted the curse and came to ‘Valmīka kshetra’ (at present called ‘Kukke Subrahmaṇya’) and hid himself in a cave there and came to be called ‘Guha”. When Takshaka and Vāsuki came there and sought refuge, the Lord made them merge in his ownself and blessed them to become pleased by the worship offered to himself. Then he assumed the form of a great serpent and entered into a cavity and became yogārūḍha. In the pilgrimage center called Kukke Subrahmaṇya, we can see all the three ie. Skandamūrti, Śeshasarpamūrti and Vāsukisarpamūrti in the sanctum sanctorum.
Skanda assumed the form of a great serpent by the saṅkalpa of Śiva only, to facilitate devotees to meditate. Takshaka and Vāsuki are also Amśas of that great Kunḍalinī, the deity of Mahāprāṇas. These amśas, accept the worship offered to the Amśi the great deity Kumārasvāmi from his devotees, and become pleased by the gulps of ambrosia graced as prasāda by him. It may be remembered here that deities live upon only by consuming the drops of the Ānandāmṛta mahāsāgara of the supreme deity, which the upanishats say” “एतस्यैव मात्रामुपजीवन्ति”
Question 8: Why did Śiva pronounce a curse on his dear son Kumārasvāmi?
Answer: - There is an interesting background to this. Lord Śiva entrusted Brahmadeva the responsibility of performing Aksharābhyāsa to Kumārasvāmi. Brahmadeva wrote ‘OM’ and asked Kumārasvāmi to trace it. The disciple asked his guru to teach him the meaning of ‘OM’. The teacher told him—‘Child, it is very difficult. At present you won’t understand it even if I tell you. Just trace what I have written down; That is enough’. But that naughty boy replied—“Sir, you don’t know the meaning. That is why you are advancing excuses like this’. Brahmadeva got angry and told him 4000 meanings of the Praṇava. From each of his face came one thousand meanings (Brahmadeva has four faces). But the naughty boy was not satisfied. He went beyond and said, Sir, there is no fool like you!’ and started lashing Brahmadeva with a whip. Brahmadeva had to suffer six thousand whiplashes. Each of those lashes was making the sound ‘OM’ ‘OM’ of praṇava. Finally, left with no alternative, Brahma reported the misbehaviour of this wicked disciple to Śiva. Śiva advised his son in the assembly and told him “There are five thousand meanings to the pranava. As you are still a little boy, Brahmadeva told you four thousand meanings only. You insulted him saying ‘There is no fool like you’. For this you should beg his pardon”.
Kumārasvāmi with a mischievous smile on his face said “It was wrong on my part to have told Brahmadeva like that”. Then he told his father that there are six thousand meanings for the Praṇava and preached them it to his father himself. As he taught Lord Śiva himself, he came to be called svāminātha. Even then Śiva was angry with him for being ridiculed and cursed him to become a serpent-This is the background of the story.
The tattva that emerges here is that it is only Kumārasvāmi the supreme deity of Nāda that occupies the pride of place in the matter of expounding the meaing of praṇava. The Vaikhānasāgama says that Kumārasvāmi should be invoked in the nāda of a bell, while it is being installed. And, this story also drives home a moral that knowledge is more important than age.
Question 9:- All these are fine. But the stories appearing in Itihāsas and purāṇas about the birth of Kumārasvāmi cause a lot of disgust. “Agni drank the semen of Śiva. He let it out in the river Gaṅgā. The wives of six sages who had no knowledge of this, took a bath in Gaṅgā River and became pregnant. Svahādevi the wife of Agni sucked that semen from the wives of the sages, or (according to another story), she took it in her cupped hands joined together. She went on placing it in a golden pot covered with darbha grass. Thus Subrahmaṇyasvāmi who was born like that, came to be known as skanda, because of the semen that slid (skanna). He came to be called ‘Shāṇmātura’ as he was breastfed by six mothers i.e. the six krittikādevīs. Both Śiva and Agni put forth the claim of paternity. And Pārvatī Devī, Gaṅgā Devī, Krittikā Devī and the wives of Brahmarshis - all these began to claim the motherhood of Kumārasvāmi. Then Kumārasvāmi approached them in different forms and convinced everyone of them to happily feel that he was the son of all of them”. This is the story.
Some people look at this story with disgust and say—“How can this become a sacred story? How many fathers! How many mothers for this male God!.” And some ridicule also. Some people even drew cartoons and exhibited them. To a common man, the reactions of these people appear quite natural, isn’t it?
Answer: But these fools have forgotten two principles here—
- One should not measure the acts of great deities who are above Dharma and Adharma, with the yardstick of the standards applicable to ordinary people.
- Deities don’t need to follow the rules applicable to human beings.
Here, we would like to humbly remember the example given by Śrī Raṅgagurudeva. He said- “The rule that buttermilk and cold water should not be consumed is meant for a patient and should not be imposed on a healthy person. And a healthy person should not be blamed for disobeying the rule.” So also, not all the acts of devatās are models for (human beings) “न देवचरितं चरेत्। ”
(2) The above said story of the incarnation of Kumārasvāmi is not a collection of events in history. It is a story of the assembly of spiritual principles. “रुद्रोऽग्निः स्विष्टकृत्” says that Agni is a part and a glory of Lord Rudra. Gaṅgā Devi, Svāha Devi, Pṛthvi Devi and the wives of Maharshis etc, are all the vibhūtis of Goddess Pārvatīdevi. Kumārasvāmi is a deity born of the divine interaction of all these glories and a form of the divine effulgence of Śiva, which makes everyone happy. Kumārasvāmi is a great deity endowed with all the divine glories and characters such as (divine) knowledge, power, wealth, valour, effulgence, strength, beauty, kindness and concern etc. He bestows all the purushārthas upon his devotees. All his six heads are the six divine siddhis. His Ātmaśakti itself is his śaktyāyudha which destroys the evil forces like Tārakāsura and others, who could not be subdued even by the devatās. The Śaktyāyudha is broad (gross) at the base, but getting sharper (subtler) (as it moves) upwards, becomes very sharp at the uppermost point, and penetrates into the vital parts of the enemy. His vehicle the peacock is a Māyāśakti. Though it keeps bewitching the world by unfolding its multicolored feathers, it directs the jnānis towards the Ātmeśvara, sporting the signs of soma, Surya and Agni manḍala and Praṇava on the feathers. The crest of divine knowledge is shining forth on its head and also on the head of the cock which is the flag of Kumārasvāmi. These are the (tattvas) that are taught to us by the divya maṅgala vigraha of Kumārasvāmi.
This story also proclaims the tattva that (even) his divine glories are unable to bear the divine effulgence of paramātma completely. When one discerns at the above said stories of his birth without the comprehension of the tattvas that are behind them, aversion is naturally caused. But when we look at them from the tattvadṛsṭi bestowed upon by jnānis, they fill us with supreme bliss only. There may be some differences in the parts of the stories described by different purāṇas. But none of them lack the tattva part. The Mahābhārata says us that Viśvāmitra among the saptarshis, realised the mystery of the birth of the Lord in the tattvik way and performed the rites of Jātakarma etc to the Lord for his own satisfactionand became very dear to Him. One of the names in the Nāmāvalis of Kumārasvāmi is ‘Viśvāmitrapriya’. The jnānis say that the great Sage Viśvāmitra had specialized in the divine knowledge of the Agni tattva. Thus, he understood the mystery of Skanda the son of Agni, well before others.
Kumārasvāmi is the supreme glory of the highest deity, by his birth, character and deeds. He is full of effulgence of all these i.e. Mahādeva, Mahādevī, Gaṅgā Devī, Agnideva, Svāhadevī and the wives of Brahmarshis. He shines brightly like the flames of the burning fire, with a weapon that is tattvarūpa, jewels and retinue. Just on the sixth day of his incarnation, he astonished even Indra by his valor and gave him abhaya. He tore apart the ‘Kraunca’ mountain. He vanquished the yoga vighnas in the form of Tāraka, Mahisha, Tripāda, Hradodara, son of Tāraka, Brother of Taraka and others who were a bane to the world.
He is the mysterious ‘Guha’ who dwells in the caves of the hearts of the yogis. He was crowned in the ātmasāmrājya just as he was crowned by deities as the commander of the armies of Devas. He was very humble though he possessed these divine powers. He was full of the divine ambrosia of love. Even though Indra was much inferior to him in prowess, he comforts and consoles Indra with the words “अहं ते किङ्करः शक्र” (“O Indra, I am your servant”.) He delights all the great souls who came to him calling him their son. The Śivapurāṇa says that even though he is the younger brother of Gaṇeśa, he is also considered as a Gaṇapati of Śiva. There is no great quality that he does not possess.
शक्तिर्धर्मो बलं तेजः कान्तत्वं सत्यमुन्नतिः।
ब्रह्मण्यत्वमसम्मोहः भक्तानां परिरक्षणम्॥
निकृन्तनं च शत्रूणां लोकानां चाभिरक्षणम्।
स्कन्देन सह जातानि सर्वाण्येव जनाधिप ॥ (महाभारत, वनपर्व 229-36-37)
Question 10:- Which is the peacock that is described by the śāstras as the vehicle of Kumārasvāmi?
Answer: - It is not just some ordinary peacock that we see in the external world. It is the all enchanting Yogamāya of God. It charms ordinary people and rides on them. But as Subrahmaṇya is a great devatā who is a complete Brahmajnāni, the game plan of Yogamāya does not work on him. He himself takes control of it and rides on it.
Question 11:- Which are the marks of Yogamāya on the peacock?
Answer: - We have already described in the article on Śrīkṛshṇajayanti, the significance of the peacock feather, worn as an ornament by Śrīkṛshṇaparamātma. To put it briefly here, just as the peacock bewitches people with its multi colored feathers, so also Māya strongly beguiles ordinary people who are not devotees of God. As this Māya is also an ornament of the Lord, he has imprinted his marks also on it. We see the natural figures which represent the soma, Sūrya and Agni manḍala on the feathers of the peacock, as described in the Yogaśāstra. We can also see the marks of Praṇava. On top of the head of the peacock we can see the crest that indicates the tuft of divine knowledge. How natural it is that the peacock shaped Māya tattva with all the above said divine features happens to be the vehicle of Kumārasvāmi! This is not just a description borne out of our imagination. This is a matter that was expounded by Śrīgurubhagavān who was endowed with the realization of tattvas. Salutations again and again to Subrahmaṇya the Śikhivāhana.
Question 12:- Why is Kumārasvāmi called by the famous names viz. Skanda, Guha and Śarajanmā?
When the efflugence of Lord Rudra slid (skanna), it assumed the form of Kumārasvāmi and so, he is called Skanda. As he is (mystically) (hidden) in the caves of the hearts of the yogis, he is called ‘Guha’ by yogis. Ordinarily the name ‘Guha’ is explained as ‘the one who guards his army (i.e. who guards from the attack of the enemies) in his capacity as Devasenāpati. ( गुहू संवरणे, गूहति रक्षति सेनां इति गुहः)
The word Śarajanmā means the one who was born in the darbhas. The purāṇas say that Shaṇmukhasvāmi incarnated in the forest of darbha grass on the banks of river Gaṅgā. For this reason he is also called Śaravaṇabhava.
This forest of darbha is not the phenomenon of the external world. It is, in fact, a description of the yogabhūmi. The incarnation of Subrahmaṇya the ‘Yogīśa’ can be in this yogabhūmi only. Which is this yogabhūmi? That yogabhūmi is the place of the inner heart, which is a refuge for hundred of nādis that resemble reeds heaped together. “शतं चैका च हृदयस्य नाड्यः” (Kaṭhopanishat). Thus, the yogis call that form of Tejas which incarnated in the distinct yogabhūmi as ‘Śarajanmā’ and ‘Śaravaṇabhava’.
Question 13:- Why does Chandogyopanishat call Skanda Subrahmaṇya as ‘Sanatkumāra’ also?
Answer: - “तस्मै मृदितकषायाय तमसस्पारं दर्शयति भगवान् सनत्कुमारः तं स्कन्द इत्याचक्षते तं स्कन्द इत्याचक्षत इति”. To the fortunate person who has shed all the blemishes, Bhagavān Śrī SanatKumāra shows the shore which is beyond tamas. That ‘Sanatkumāra’ is also called ‘Skanda’.
Question 14; How can Sanatkumāra, who is well known in the purāṇas as the mānasaputra of Lord Brahma become Skanda the son of Rudra?
Answer: The name Subrahmaṇya which stands for the one who is a Brahmanishṭha and well disposed to Brahman, applies to both Sanatkumāra the son of Brahmadeva and Skanda the son of Rudra. Śrī Śaṅkarabhagavatpāda in his Brahmasūtra Bhāshya states that Sanat Kumāra, the son of Brahmadeva himself incarnated as Skanda also according to the grant of a boon.
“सनत्कुमारोऽपि ब्रह्मण एव मानसः पुत्रः स्वयं रुद्राय वरप्रदानात् स्कन्दत्वेन प्रादुर्बभूव (ŚānkaraBrahmasūtra bhāshya Adhyāya (chapter 3, Adhikaraṇa 19, as related to sūtra 32)
Question 15:- You have earlier described that Kumārasvāmi appears with a radiant face, hands, feet and weapons to yogis in meditation and also that the darśana of serpent shaped effulgences occurs some times. In what state does this happen?
Answer: Śrī Raṅga Gurudeva the preeminent among yogis has stated that those who meditate in the Shaṇmukhī mudra, the darśana of the effulgent lights in the form of a serpent in place of the forms of devatās happens.
Salutations to Brahmacāri BālaSubrahmaṇya, who received the samskāraseva from Brahmarshi Viśvāmitra. Salutations to the young Subrahmaṇya who is together with Devasenā and Vallīdevī, and is served by Devendra and others. Salutations to the valiant commander Subrahmaṇya who gaily killed Tāraka and other wicked demons who were inviolable as a playful sport and protected the world. Salutations to Subrahmaṇya who has the greatness of preaching Ātmajnāna even to Nārada and others and who is the form of SanatKumāra who in turn is Ātmajnānabhāskara, the mānasaputra of Brahma and who is the foremost among the avadhūtas.
“स्मृतिलम्भे सर्वग्रन्थीनां विप्रमोक्षः, तस्मै मृदितकषायाय तमसस्पारं दर्शयति भगवान् सनत्कुमारः, तं स्कन्द इत्याचक्षते तं स्कन्द इत्याचक्षत इति”
“When the dhruvadhyāna of the true form of (paramātma is accomplished, all the knots of the heart get untied. Bhagavān Sanatkumāra shows the shore which is beyond tamas, to the one who has shed all the blemishes. He is the one who is called Skanda”. Salutations first to that SanatKumāra Skanda Subrahmaṇya who manifests in the heart of the Guru, (who is a) Śrī Guruparañjyoti, who is turīya and turīyātīta as declared by Chandagyopanishatdevi.
Question 16:- On the day of Subbrāyana Shashṭhī, the invited Brahmacārī is served with some food items of the Śrāddha ceremony, like blackgram vada etc. There is a rule that both the Brahmacāri and the host householder should follow Ekabhukta. So, is there any relation between this Parva and śrāddha which is a pitṛkarma?
Answer: - Yes. They are related from two view points.
A) It is proper that people desirous of progeny worship the Pitṛ devatas. It is the pitṛdevatas only who are worshipped on that day of the Shashṭhiparva for progeny and for the protection of progeny. Therefore some rules pertaining to śrāddha, like the preparation of food items of śrāddha are being followed.
b) Kārtikeya (Kumārasvāmī) is considered as one of the Gods who grants salvation to the pitṛs. The following śloka which is chanted during the śrāddha ceremony, is the proof for that.
ईशान-विष्णु-कमलासन-कार्तिकेय-वह्नित्रयार्करजनीश गणेश्वराणाम् ।
सभ्यावसथ्यदधिकण्वमतङ्गजानां क्रौञ्चमरेन्द्रकलशोद्भवकाश्यपानाम् ।
पादान् नमामि सततं पितृमुक्तिहेतून् ॥
Therefore it is natural that the special niyamas of Pitṛ karma are being observed on the day of worship of the Lord, who bestows Mukti to the pitṛs.
Question. 17:- Which is the dwelling place of Kumārasvāmī in the human body?
Answer: - There are seventeen different forms of Kumārasvāmī. Among them the Dhyānasthāna of ‘Guhasubrahamaṇya’ is “Anāhathacakra- the place of the heart.
Pramāṇa śloka:-
चतुर्भुजं त्रिनेत्रं च हेमरत्नकिरीटिनम् ।
शूलवज्रधरं सव्ये वरदाभयमन्यके ॥
श्वेतवस्त्रधरं देवं सर्वेषां रक्षणोन्मुखम् ।
जायया वामपार्श्वे तु कल्याणोत्सवविग्रहम् ।
पादाम्बुजं हृदि ध्यात्वा गुहरूपं समाश्रये ॥ (शैवागम शेखर)
It has been already stated that saravana the birthplace of Kumārasvāmi is the heart, which is the beginning place of the heap of nādis. So, just as Mūlādhara is the place for Gaṇeśa, the Anāhata cakra is the place for Kumārasvāmī.
But yogis may visualise some of his other forms in other places also. For example: - The place of DeśikaSubrahmaṇya is ‘Ājnācakra sthāna’ The story of DeśikaSubrahmaṇya sitting in the place of a Guru and expounding the meaning of praṇava to Lord Śiva has been narrated earlier.
The description of DeśikaSubrahmaṇya is given in the following śloka.
षड्भुजं चैकवदनं करण्डमुकुटान्वितं ।
शकिहस्तद्वयं चैव जपमालाधरं शिवम् ॥
मयूरवाहनारूढं वराभयकराम्बुजम् ।
इत्येवं विधिवद्ध्यायेत् शिवदेवस्य देशिकम् ॥ (शैवागम शेखर)
It is appropriate that the place of the Guru is Ājnācakra and the place of GuruSubrahmaṇya also happens to be the same.
Question 18:- Many of The famous Subrahmaṇya Kshetras are in South India only. Therefore is South India exceptionally suitable for the worship of Subrahmaṇya? (For example: Like the western sea coast of Bhārata which is specially suited for worship of Gaṇeśa).
Answer: It has been stated earlier that there are some pilgrimage centers of Subrahmaṇyasvāmi in North India as well. It is true that there are more pilgrimage centers of Subrahmaṇya in South India. But, merely on these grounds, we do not have the power or authority to say for certain that South India is more commendable for the (worship of) Kumārasvāmī.