According to Hindu scriptures, Skanda, often referred to as Kartikeya, is the child of Lord Shiva and Goddess Parvati. He is regarded as the deity of battle and is portrayed as a young man on a peacock with many faces and arms. Skanda was instrumental in dispelling Tarakasura's evil influence and bringing about harmony. Skanda worship promotes spiritual development, battle success, protection, and bravery. Skanda stands for self-control, determination, and the search for morality. Also known as Kumara, Subrahmanya, and Murukan, Skanda “has been hunter, warrior, philosopher… He is teacher… He is the eternal child as old as time itself”. Obeyesekere writes that Skanda is viewed as possessed of having six faces, twelve arms, and riding a peacock. Throughout Skanda’s history, he has been worshipped for several different reasons. He has been worshipped “as a god of the hill and hunt… and avenger of ananku and cur, malevolent spirits of the hills”. During the Cankami period of Tamil India, “Murukan was known … as the lord of the hunt”. According to Clothey, he has also been worshiped in South India as the son of Shiva. Through this several other deities related to vegetation and hunting embodied the name Murukan. Clothey also writes that the name Murukan has become commercialized with an array of different industries using his name, for songs and films.
Murukan- The Lord of The Kurinci Land- Collected Papers of The First International Conference on Murukan Skanda (An Old and Rare Book)
Skanda’s origin comes from several different epics, most prominently from the Mahabharata and the Ramayana. The story of Skanda in the Mahabharata is quite long and can be summarized as follows. Indra, God of lightning and thunder and general of the devas, rescued a damsel named Devasena, who wanted a husband that could protect her. Indra felt the Agni, God of fire, had the ability to generate a son suitable to be Devasena’s husband. Agni went to Brahma, the creator god, for his help. While with Brahma and through the aid of seven rsis, seers, thought to compose the Vedas, Agni fell in love with the rsis wives. Svaha, a nymph, loved Agni. She tricked him by assuming the form of six of the rsis wives. After each session of intercourse with Agni, Svaha turned into a garuda bird and carried his semen to Mt. Sveta, where she deposited it into a golden pot, in a place covered with sara reeds. Kumara (Skanda) was born and was strong enough for battle within six days. The gods fearing Kumara would become more powerful than Indra, enticed Indra to slay him. Indra, trying to slay Kumara with his vajra [thunderbolt], managed to only cut off a portion of Kumara’s right side. Through this side of Kumara, Visakha was born bearing a sakti [lance], which causes Indra to surrender. The gods are pleased with how fearless Kumara was. Through the same piece of Kumara that Visakha was born, several more children were then born coming forth to serve Skanda’s army.
Kumara-Karttikeya, Of Eternal Adolescence
Clothey writes that “Skanda thus comes to be known as a father, and persons wishing children are exhorted to worship him”. The story continues with Skanda declaring Svaha to be his mother, and with Brahma’s advice, identifies Rudra “the howler” as his father. Rudra along with Indra, Varuna, the god of the heavens and water, and Yama, the god of death, come to welcome Kumara in a procession. As Kumara is leaving a Deva – Asura, god and demon, battle begins. Mahisa, the chief of the Asuras was causing the Devas to flee, and is about to crush Rudra’s chariot when Kumara comes to his aid and kills Mahisa with his sakti. This story also shows events in a span of Skanda’s life. He is conceived on the first day, visible on the second day, takes form of a child on third day, grows limbs and becomes the general of the army on the fourth day. He bears Siva’s bow, and is regarded by the devas as the one to save their cosmos on the fourth day, and he takes his emblems of war on the sixth day. This is one account of the origin of Skanda. The author Vyasa, is represented to be the composer of the Mahabharata.
શ્રીમદવાલ્મીકીય રામાયણ: Srimad Valmiki Ramayana - Set of 2 Volumes (Gujarati)
Another foundation of Skanda’s beginning comes from Valmiki’s Ramayana. Valmiki tells the story to Rama and Laksmana, two young princes. His telling of the story encourages the young princes to heroic aspirations. The summary of the story is as follows. Rudra marries Uma, daughter of Mt. Himavat. One hundred years pass and no son is born to them. The devas like it this way, and fearing that a son born to Rudra would be more powerful than them, they plead with Rudra to not have a son. Rudra’s seed however remains on the ground. Dhara, the earth, can bear his sons. Because of this, the devas ask Agni and Vayu, the wind god, to enter Rudra’s seed. Through Rudra’s seed Mt. Sveta is created, and on Mt. Sveta, in the forest, Kumara is born.
A variation to the story above, also in the Ramayana, begins with Rudra retiring as the general of the army. With no one left to lead, Brahma asks Agni to give his seed, along with the waters of the Ganga River to Uma to bear a son. Unable to contain the power of the waters a flood of golden seed escapes from Uma. This golden flood turns everything in its path into gold. In a golden forest Kumara is born. The Ramayana epic also tells how those who worship Skanda will “attain long life, happiness in the family, and ultimate union with the god”. How Skanda received some of his names is also recorded in this epic. One of his names Gangeya was given to him because he came from the Ganges water. He gets the name Karttikeya because he was raised by the Krttikas.
One of the books of the Mahabharata depicts who Skanda would embrace as a father. Vyasa writes that Rudra, Parvati, she of the mountain, Agni, and Ganga each claim to be Skanda’s parent. In order to embrace all these gods Skanda assumes four forms: Sakha, Visakha, Naigamaya and Skanda. Sakha embraces Ganga, Naigamaya to Agni, Visakha to Parvati, and Skanda to Rudra. The devas give Skanda gifts. He receives a dart and banner from Indra, an army of 30,000 warriors from Siva, a cloth from Uma, a garland from Visnu, along with several other gifts from other gods. These accounts of Skanda in the epics are but a few of the rich and varied myths telling of Skanda origins.
Skanda Shasti Kavacham (Tamil)
The worshipers of Skanda in Tamil India celebrate a festival in October or November called Skanda-Sasti. It is celebrated for seven days re-enacting the six-day cycle of the god’s vocation. Sasti is the sixth day of the lunar cycle, representing the sixth day of the god. Sasti is also important because according to the myth of Skanda, he is born on the night of a new moon. Sasti is also the name of Skanda’s wife. She is known “as the giver of lingering (yapya) disease”. Clothey writes that the event takes place through “rhythmical patterns”. Some of these patterns are repeated daily. Priests preside over each ritual on each day of worship. One such ritual is the lighting of oil lamps. These lamps represent the “the emergence of the god and the cosmos from primordial darkness”. Another daily ritual is the reciting of Skanda’s 1,008 different names. Reciting his names re-enacts the words that were uttered at the beginning, thus bringing the divinity of Skanda into current time. One of the high points in the festival is the ornamenting the sacred symbol of Skanda. This is known as vastram. The next step is adorning the symbol. This can be done through offerings of song, holy ash or vermillion. These rhythmical steps occur once to twice a day during the Skanda-Sasti festival.
Skanda is the most popular deity in Tamil Nadu, a state in South India. “Three of the six busiest and wealthiest temples in Tamil Nadu are dedicated to Murukan”. Gananath Obeyesekere conducted research in Tamil Nadu which shows that the Skanda deity is the most popular in that area. He found that a total of 1,956 of 2,670 worshipers went to the Skanda shrines over the next three most popular shrines. Obeyesekere’s research also shows that “for every one person visiting the Visnu and Pattini shrines there are five and six persons respectively, visiting the Skanda shrine” in Tamil India. His research shows that the popularity of Skanda has been on the rise, and continues to rise.
Key TakeawaysSkanda, also known as Kartikeya, is a prominent deity in Hindu mythology and the son of Lord Shiva and Goddess Parvati.Skanda is revered as the god of war, valor, and commander of the divine armies.He is depicted as a young and handsome warrior with six faces and twelve arms, riding a peacock.Skanda is highly regarded for his role in defeating the demon Tarakasura and restoring peace and order.His worship is believed to bring protection, courage, and victory in battles, as well as spiritual growth and liberation.Skanda is associated with qualities like discipline, focus, and the pursuit of righteousness.
Key Takeaways
Skanda, also known as Kartikeya, is a prominent deity in Hindu mythology and the son of Lord Shiva and Goddess Parvati.
Skanda is revered as the god of war, valor, and commander of the divine armies.
He is depicted as a young and handsome warrior with six faces and twelve arms, riding a peacock.
Skanda is highly regarded for his role in defeating the demon Tarakasura and restoring peace and order.
His worship is believed to bring protection, courage, and victory in battles, as well as spiritual growth and liberation.
Skanda is associated with qualities like discipline, focus, and the pursuit of righteousness.
· Clothey, Fred (1969) Skanda-Sasti: A Festival in Tamil India. Chicago: The University of Chicago Press.
· Obeyesekere, Gananath (1977) Social Change and the Deities: Rise of the Kataragama Cult in Modern Sri Lanka. London: Royal Anthropological Institute of Great Britain and Ireland.
· Clothey, Fred (1987 and 2005a) Murukan. Detroit, Macmillan Reference USA
· Clothey, Fred (2005b) The Many Faces of Murukan. New Delhi: Munshiram Manoharlal Publishers.
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