Skandan in The Gita and a theological perspective
Muruga is also mentioned in the Gita. In chapter 10 (stanza 24), Krishna says of generals he is sKandan. This description very well fits into the core concepts of Hinduism - " Brahman" and its panentheistic theology.
As per strict definition of Hinduism, there is only one god - identified as the Brahman (not to be confused with Brahmin or Brahma). As per Gita, Brahman is the infinite or absolute perfection in every sense. Brahman is the Absolute reality. Brahman does not exist; it is existence itself. It is not all-knowing; it is knowledge itself. In some places it is said Brahman is any thing and every thing that will exist at any time. Brahman is where every thing originated from and every thing will end up. It is said in Gita that only a very few will be able to attach (or devote) themselves to this "formless" or "unlimited purity form" of Brahman. The mortals are encouraged to devote (or attach) themselves to Brahman through a form that is appropriate for them (For example, during the discourse of the Gita to Arjuna, Krishna shows up in his full form. Arjuna is afraid and can not relate that form. Krishna then appears as just another human being, that is more appropriate for Arjuna). These multiple human forms of god are considered to be "less abstract" or "personal forms" that human being can use to visualize "Brahman". Skanda or Murugan represents one such less abstract or personal form of "Brahman". The devotees see Skanda as the absolute Brahman itself.
As per strict definition of Hinduism, there is only one god - identified as the Brahman (not to be confused with Brahmin or Brahma). As per Gita, Brahman is the infinite or absolute perfection in every sense. Brahman is the Absolute reality. Brahman does not exist; it is existence itself. It is not all-knowing; it is knowledge itself. In some places it is said Brahman is any thing and every thing that will exist at any time. Brahman is where every thing originated from and every thing will end up. It is said in Gita that only a very few will be able to attach (or devote) themselves to this "formless" or "unlimited purity form" of Brahman. The mortals are encouraged to devote (or attach) themselves to Brahman through a form that is appropriate for them (For example, during the discourse of the Gita to Arjuna, Krishna shows up in his full form. Arjuna is afraid and can not relate that form. Krishna then appears as just another human being, that is more appropriate for Arjuna). These multiple human forms of god are considered to be "less abstract" or "personal forms" that human being can use to visualize "Brahman". Skanda or Murugan represents one such less abstract or personal form of "Brahman". The devotees see Skanda as the absolute Brahman itself.
Murugan and the Tamil liturgy
Murugan is venerated through out the Tamil year. There is a six day period of fast and prayer in the Tamil month of Karthikai known as the Skanda Shasti. He is worshipped at Thai Poosam, celebrated by Tamil communities worldwide near the full moon of the Tamil month Thai. This commemorates the day he was given a Vel or lance by his mother in order to vanquish the demons. Vaikasi Visakam or the full moon of the Tamil month of Vaikasi is signifies his birth. Each Tuesday of the Tamil month of Adi is also dedicated to the worship of Murugan. Tuesday in the Hindu tradition connotes Mars, the planet of war. This reveals the link between Skanda and Kujan or Mars.
The Tamil version of Skanda Purana, called Kandha Purānam, was written by Kacchiappa Sivachariyar(1350-1420 CE.) of Kumara Kottam in the city of Kanchipuram. He was a scholar in Tamil & Sanskrit literature, and a votary of the Shaiva Siddhanta philosophy.
According to legend, Kachiappa Sivacharyar would leave each day's compositions in the sanctum sanctorum or mūlasthānam of the Murugan shrine at Kumarakkottam, to find it returned in the morning with corrections, presumed to be made by the deity himself. Hence, the Kanda Purānam is widely considered to be an authoritative account of Murugan.
The Tamil version of Skanda Purana, called Kandha Purānam, was written by Kacchiappa Sivachariyar(1350-1420 CE.) of Kumara Kottam in the city of Kanchipuram. He was a scholar in Tamil & Sanskrit literature, and a votary of the Shaiva Siddhanta philosophy.
According to legend, Kachiappa Sivacharyar would leave each day's compositions in the sanctum sanctorum or mūlasthānam of the Murugan shrine at Kumarakkottam, to find it returned in the morning with corrections, presumed to be made by the deity himself. Hence, the Kanda Purānam is widely considered to be an authoritative account of Murugan.
The adoration of Kartikeya
Historically, Kartikeya enjoyed immense popularity in the Indian subcontinent. One of the major Puranas, the Skanda Purana is dedicated to him. In the Bhagavad-Gita (Ch.10, Verse 24), in the middle of the battlefied "Kurukshetra", Krishna explaining his omnipresence and revealing the most perfect being, mortal or divine, in each category, says - "Of generals I am Skanda, the lord of war."
His presence in the religious and cultural sphere can be seen at least from the Gupta age. Two of the Gupta kings, Kumaragupta and Skandagupta were named after him. He is seen in the Gupta sculptures and in the temples of Ellora and Elephanta. As the commander of the divine armies, he became the patron of the ruling classes. His youth, beauty and bravery was much celebrated in the Sanskrit works like the Katha-Saritsagara. Kalidasa chose his birth as the subject of one of his epics.
In ancient India, he was also regarded as the patron deity of thieves, as can be seen in famed Sanskrit play of Shudraka - Mrichchakatikam (the little clay cart) and the medieval collection of tales,Vetala-panchvimshati. This association is linked to the fact that Kartikeya had dug through the Krauncha mountain to kill the demon Taraka and his brothers. (In Mrichchakatikam, Sarivilaka prays to him before tunnelling into the hero's house)
However, his popularity in north India saw a great erosion from the Middle Ages. He slowly vanished from the scene and is today virtually unknown in these areas except in scholarly circles.The last vestiges can be seen in Bengal where he is worshipped during the Durga Puja along with Durga or at Achaleshwar, near Batala in Punjab.
This surprising change may perhaps be attributed to the fact that he was strongly associated with the ruling classes and from the Middle Ages most of the ruling houses were Muslims.
His presence in the religious and cultural sphere can be seen at least from the Gupta age. Two of the Gupta kings, Kumaragupta and Skandagupta were named after him. He is seen in the Gupta sculptures and in the temples of Ellora and Elephanta. As the commander of the divine armies, he became the patron of the ruling classes. His youth, beauty and bravery was much celebrated in the Sanskrit works like the Katha-Saritsagara. Kalidasa chose his birth as the subject of one of his epics.
In ancient India, he was also regarded as the patron deity of thieves, as can be seen in famed Sanskrit play of Shudraka - Mrichchakatikam (the little clay cart) and the medieval collection of tales,Vetala-panchvimshati. This association is linked to the fact that Kartikeya had dug through the Krauncha mountain to kill the demon Taraka and his brothers. (In Mrichchakatikam, Sarivilaka prays to him before tunnelling into the hero's house)
However, his popularity in north India saw a great erosion from the Middle Ages. He slowly vanished from the scene and is today virtually unknown in these areas except in scholarly circles.The last vestiges can be seen in Bengal where he is worshipped during the Durga Puja along with Durga or at Achaleshwar, near Batala in Punjab.
This surprising change may perhaps be attributed to the fact that he was strongly associated with the ruling classes and from the Middle Ages most of the ruling houses were Muslims.
Popularity in the Tamil Nadu
In North India, the popularity of Skanda receded. In South India, Muruga continued to enjoy a popularity with all classes of society right from the Sangam age. This lead to the more elaborate accounts of his mythology in the Tamil language.
He married two deities, Valli and Devayani. The latter is identical to Devasena and the former is a daughter of a tribal chief. However, other Hindu legends state he is unmarried, and call him Kumaraswami, Kumara meaning a bachelor and Swami meaning God.
Muruga rides a peacock and wields a bow in battle. The lance called Vel in Tamil is a weapon closely associated with him. The Vel was given to him by his mother, Parvati, and embodies her energy and power. The flag of his army depicts a rooster. In the war, Shoorapadman was split into two, and was granted a boon by Murugan, to become the peacock, and the rooster.
As Muruga is worshipped predominantly in south India, many of his names are of Tamil origin. These include Senthil the "Red" or formidable one; Arumuga the six-faceted one; Muruga; Guha; Maal-Marugan nephew of Vishnu and many others.
The Lord Subramanya is worshipped wih utmost devotion in districts of Dakshina Kannada and Udupi in state of Karnataka.There are many rituals like nagaradhane which are unique practised in these districts of India.
He married two deities, Valli and Devayani. The latter is identical to Devasena and the former is a daughter of a tribal chief. However, other Hindu legends state he is unmarried, and call him Kumaraswami, Kumara meaning a bachelor and Swami meaning God.
Muruga rides a peacock and wields a bow in battle. The lance called Vel in Tamil is a weapon closely associated with him. The Vel was given to him by his mother, Parvati, and embodies her energy and power. The flag of his army depicts a rooster. In the war, Shoorapadman was split into two, and was granted a boon by Murugan, to become the peacock, and the rooster.
As Muruga is worshipped predominantly in south India, many of his names are of Tamil origin. These include Senthil the "Red" or formidable one; Arumuga the six-faceted one; Muruga; Guha; Maal-Marugan nephew of Vishnu and many others.
The Lord Subramanya is worshipped wih utmost devotion in districts of Dakshina Kannada and Udupi in state of Karnataka.There are many rituals like nagaradhane which are unique practised in these districts of India.
Differences in Northern and Southern traditions
There seem to be some intriguing differences in the traditions associated with Kartikeya in the North and South of India.
Elder Brother
The Sanskrit epics and Puranas seem to indicate that he was the eldest son of Shiva, as the tale of Shiva's marriage to Parvati indicates. In the Shiva Purana, he is seen helping Shiva fight the newly born Ganesha, Shiva's other son, when Ganesha stopped Shiva from entering his home in Kailasa.
Younger Brother
The south has all along maintained that he was the younger of the two. A Puranic story has Ganesha obtain a divine mango of knowledge from Narada winning a contest with Murugan. While Murugan speeds around the world thrice to win the contest for the mango, Ganesha circumambulates Shiva and Parvati thrice as an equivalent and is given the mango. After winning it, he offers to give the mango to his upset brother. After this event, Ganesha was considered the elder brother owing as a tribute to his wisdom.
Married
The southern tradition has him married to two wives.
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