![\"\"](\"http:\/\/www.thiruppugazh.org\/wp-content\/uploads\/2012\/07\/imuruga-image-1.jpg\")
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“Oh Lord Kumara, <\/span><\/strong> Skanda Purana, authored by sage Vyasa, is one among the 18 scriptures which constitute the essence of spirituality. While it deals with many aspects like cosmology, mythology, moral values like dharma, it also describes Skanda, the purpose, origin and nature of his manifestation. He was not born in the usual sense of the term. His appearance was just an incident and Kalidasa termed it as \u2018Kumara Sambavam\u2019. According to Kanda Purana, also composed by Kachiappa Sivacharyar, Soorapadman, the demon, got a boon that no power on earth, no one who has taken natural birth 12 could harm him. Aspiring supremacy over the whole universe, he started oppressing the devotees, saints, Devas and their head, Indira in the celestial world. When they appealed to Lord Siva for protection, a powerful flame appeared from the third eye of Siva. Carried by Lord of Air, (Vayu) and Lord of Fire, (Agni), the flame was deposited in Ganga from where it reached Saravana Poigai in South. The flame was transformed into 6 beautiful babies. The wives of sages shining as stars came down and nursed the babies. As Goddess Parvati came, embraced the babies and merged them into one, he came to be known as Skandha. The word \u2018Skandha\u2019 means being integrated. Skandha also means the power of Vishnu, Mukunda (MU), Siva, Rudra (RU) and Sakthi or Katyayini (KA) being integrated. It is believed that Muruga is the integrated form of Lord of Fire, (agni), Indira, Varuna, Brahaspati and Hiranya Garbam. Skandha emerged as a beautiful child. As the young child came to his mother, Parvati took him in her lap and gave him the milk of knowledge (Jnana Pal) and as the child grew up as a handsome youth, the mother gave him another gift; the Vel as if to remind him the purpose of his appearance on earth. <\/span><\/strong><\/p>\n At the holy place of Sikkal mother Parvati has given Muruga the spear (Vel) as a weapon to destroy the demons, Soorapadman and his brothers, Singhamugan and Tarakasuran. In fact, the weapon of Vel was not meant to destroy the demons as such but to remove the stains or impurities; ego (anavam), consequences arising out of action (karma) and illusion (Maya), which the demons symbolized. Muruga went to Thiruchendur and waged war. Soorapadman who was clever at deception took the form of a tree and fought. The Vel given by mother Parvati pierced through the tree dividing it into two parts. When these two parts fell at the feet of Muruga, signifying Sooran\u2019s surrender, the ever-merciful Lord accepted him and gave him the privilege of serving the Lord as vehicle (peacock) and banner (rooster). The war waged and won by Lord Muruga at Tiruchendur is re-enacted every year during Kanda Sashti to symbolically eliminate the three impurities still found in some degree in some of us. The Vel is not a mere weapon and because it is given by Mother Parvati, the embodiment of Sakti, it signifies the power; the power of knowledge (Jnana Sakti). The lower part that runs long shows the depth of knowledge. The wider portion at the centre represents the vastness of the knowledge and the pointed edge signifies the sharpness or the Atma Jnana. The Vel has the inherent power to succeed. The word \u201cVel\u2019 is derived from the Tamil word, \u2018Velluthal\u2019, which means victory. Sadguru Arunagirinathar describes the infinite qualities of Muruga\u2019s Vel, His peacock, His compassionate eyes, about His helping hands and the grace that radiates from Him. (Mayilayum Avan Thirukkai Ayilayum Avan Kadaikan Iyalayum Ninaithirukka Varume\u2026\u2026.(Kadai Kaniyal Vakuppu 9). Arunagirintharthe described the Vel as \u2018Vinai Theerkkum Kadir Vel\u2019 the spear which is powerful enough to ward off Karmas (theevinai). The Vel comes as a guardian. \u201cAs one walks alone, the Vel remains as an eternal guard, day and night and from all directions.\u201d (Thanithu Vazhi Vel Vakuppu 3). The various qualities of Vel, Mayil and Seval are mentioned in the Thiruvakuppu. They are powerful enough to clear obstacles in life, nullify ill effects of past action (karma) and turn the destiny of the devotee to the Lotus Feet of Muruga. Another integral part of Muruga is rooster (seval). Muruga appears along with Vel and ensign of rooster. The Sanskrit word for rooster is Kukkudam. It is the rooster that sounds the Omkara Mantra in the morning. In the important song that describes Muruga, \u2018Ariru thandanthol vazhga\u2019 kukkudam also finds mention.<\/span><\/strong><\/p>\n Muruga defies description. The name \u2018Muruga\u2019 is derived from the root Tamil word \u2018Murugu\u2019, the term associated with beauty, divinity and youth. He is known as \u2018Su Brahmanya\u2019, \u2018Su\u2019 signifying 13 sacred and \u2018Brahmanya\u2019 signifying the eternal reality, Brahman. He is known by the knowledge he symbolizes; Jnana Pandita, by his qualities of love and compassion; Karunakara, by the spear he wields; Velayudha, by the peacock he travels; Mayilvahana, by his ensign of rooster; Seval Kodiyon, by the garland he wears; Kadamba, by the staff he holds at Palani, Dhandayuthapani, by the place he resides like Vayaloora and by his six sacred faces, Shanmugha. Since he was carried by Ganga, he is known as Kangeyan and since nursed by stars from the galaxy, he is known as Karthikeya. As Parvati integrated the six babies into one, he came to be known as Skanda. Since he came to remove the sorrows of the age of Kali, he came to be known as Kaliyuga Varada. Since he came up among the sacred bush of reeds in the river Saravana Poigai, he came to be known as Saravanabhava. Since he gave the advice to his father, Lord Siva, he came to be known as Swaminatha. He is known as Thambiran, the leader, as Andi, the renounced saint and as Guhan who resides in the cave of the heart of devotees and as Kaumara who is ever in youth. Adarvana Veda describes him as the son of Agni. In Bhagawad Gita, Lord Krishna says: \u201cAmong the warriors, I am Skanda\u201d. Nakkeerar described him as one who has six sacred abodes; as conqueror in Tiruchendur, having family in Tiruthani and Tiruparamkundram, as a youth in Tiruavinangudi and as a matured old man in Pazhamudir Solai.<\/span><\/strong><\/p>\n In most of the songs, we find Muruga being hailed as the Lord who sought the hand of Valli and always being flanked by Valli on his side. Valli, who belong to the hunter community, got her name from the tuber crop which she was guarding. Valli who hails from a simple background is known for her simplicity, humility, innocence, contentment and ever in happiness, doing her job sincerely. According to legend, having heard about the qualities of Valli from saint Narada, Lord Muruga went in search of her. On arrival at Valli Malai, the Lord took the form of a tribesman, went straight to the field which she was guarding. At an appropriate time, he approached her and expressed his love, but Valli rejected him and asked him to go away. Muruga then adopted different methods to win over her; first taking the form of a tree and then like an old man. When he could not make any impression on her, found her stubborn he sought the help of his brother, Ganesha. Ganesha took the form of an elephant, his original form and went near Valli. The terrified Valli fell on the hands of the old man. Finally, when Muruga appeared in his real form, Valli realized that she was right in front of her lover. They decided to meet again and departed. Valli felt jubiliant that she at last found the companion she had visualized in her dream and aspired for. All the obstacles that came up were cleared and on a fine morning, the marriage of Valli with Muruga was solemnized in a simple function near the millet fields.<\/span><\/strong><\/p>\n In case of Deivayanai, Lord Indira, her father, offered her in marriage to Muruga but in case of Valli, Muruga went after her, sought her company, overcome all obstacles and ultimately united with her. Generally, when a devotee seeks unity with God, it is compared with the love exchanged between a lover and his beloved (Nayika Nayaki approach). When expressed towards another human, it is pure love and when expressed towards the God, it becomes devotion. The true devotee (Jivatma) aspires to be united with God (Paramatma). Here, instead of the individual Jiva, seeking unity with Paramatma, the Paramatma (Muruga) itself was seeking unity with the individual ( Valli). This is the unique phenomenon where the Supreme Power, most revered, most adored, most loved kneels down to seek the Lotus Feet of an individual like Valli. This unique phenomenon brought out by Sri Arunagirinathar is hailed by pundits and scholars as \u2018Valli Sanmarga\u201d the ideal way of unity. When a devotee like Valli, who has no aspiration of her own and surrenders before God, the individual ceases to be the individual and becomes one with the God. Valli Sanmargam gives us the lesson 14 that one who is pure, humble and devoted needs to make only the first move towards God and God would come and grab him.<\/span><\/strong><\/p>\n Among the many cultures and languages, Tamil devotional literatures have the unique distinction of being the earliest cultivated and highly developed. The sixth to eleventh centuries witnessed a phenomenal growth in Siva worship in South India. Arunachala Mahatmyam describes Siva as the Supreme God of the universe. Panniru Thirumurai, the twelve sacred volumes, is an excellent collection of devotion that extols the glory of Lord Siva. The Twelve Sacred Verses (Panniruthirumurai) consist of songs composed independently and in combination by 27 saints. The first three volumes were done by Saint Thiru Jnanasambandar, 4th, 5th and 6th by Saint Thirunavukkarasar, 7th by Sundaramoorthy Swamigal and the rest by saints like Thirumular and Karaikkal Ammayar. Similarly, songs composed by different saints in praise of Lord Muruga have also been categorized as Twelve Sacred Verses or \u2018Panniru Thiru Murai\u2019. The first six set of songs relate to Thiruppugazh done by Arunagirinathar at the six sacred abodes of Lord Muruga, the 7th relate to Thiruppugazh done by the saint at other temples, 8th relate to Kandhar Alamgaram and Kandhar Andhati , 9th Thirumurai pertains to Thiruvakuppu and the 10th relates to Kandhar Anubhuti Songs composed by Nakkeerar, known as Thiru Murugatrupadai, by Kumara Guruparar known as Kandhar Kalivenpa, Pillai Thamizh and other songs on Muruga were grouped as 11th Thirumurai and composition done by Thenur Sokkalingam Pillai known as Seithondar Puranam are considered as the 12th Thirumurai. The number of devotees who have hailed the glory of Muruga are endless. Some of them are Agasthiar, Kachiappa Sivacharyar, Avvayar, Thiruporur Chidambara Swamigal, Vannacharapam Thandapani Swamigal, Pakazhi Koothar, Muthuswamy Deekshidar, Pamban Swamigal, Ramalinga Adigal, Krupananda Variyar and the number goes on. While each of them have offered beautiful garland of verses, Arunagirinathar\u2019s Thiruppugazh is unique because it was composed by the blessings of Muruga who appeared before his devotee at Tiruvannamalai. The grace of Muruga is evident throughout Thiruppugazh because we find there a confluence of devotion and Jnana as seen never before.<\/span><\/strong><\/p>\n The auspicious day for Muruga is Kanda Sashti, the day which marks the elimination of destructive forces and triumph of truth. The Kanda Sashti celebrations start the day after the new moon day, (Ammavasya) in the Tamil month of Aippasi (October-November) and culminate on the 6th day, the auspicious day of Sashti. The event is celebrated on a grand scale at Tiruchendur. Another important event is Thaipusam which falls in the month of Thai (January-February). It was on the day of Thaipusam, Goddess Parvati gave Muruga the all-powerful Vel. On the day of Thaipusam, Pazhani hill would witness a mass congregation of devotees. Panguni Uthram, which falls in the 12th month of the calendar, (March-April) the moon shines in full. It is on this day, the wedding of Muruga with Deivayanai took place. Adi Kirthigai which falls in the month of August-September and Visakam star on the Vykasi month (May-June) are other important and auspicious days for Muruga.<\/span><\/strong><\/p>\n “Oh Lord Kumara, So long you are beside me, what can the planetary or other influence affect me? how an inauspicious day harm me? What can the ill-fate arising from past karmas do to me? How can disaster fall on… Continue Reading →<\/a><\/p>\n","protected":false},"author":2,"featured_media":0,"comment_status":"closed","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-2939","post","type-post","status-publish","format-standard","hentry","category-categorized"],"_links":{"self":[{"href":"http:\/\/www.thiruppugazh.org\/index.php?rest_route=\/wp\/v2\/posts\/2939","targetHints":{"allow":["GET"]}}],"collection":[{"href":"http:\/\/www.thiruppugazh.org\/index.php?rest_route=\/wp\/v2\/posts"}],"about":[{"href":"http:\/\/www.thiruppugazh.org\/index.php?rest_route=\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"http:\/\/www.thiruppugazh.org\/index.php?rest_route=\/wp\/v2\/users\/2"}],"replies":[{"embeddable":true,"href":"http:\/\/www.thiruppugazh.org\/index.php?rest_route=%2Fwp%2Fv2%2Fcomments&post=2939"}],"version-history":[{"count":3,"href":"http:\/\/www.thiruppugazh.org\/index.php?rest_route=\/wp\/v2\/posts\/2939\/revisions"}],"predecessor-version":[{"id":2942,"href":"http:\/\/www.thiruppugazh.org\/index.php?rest_route=\/wp\/v2\/posts\/2939\/revisions\/2942"}],"wp:attachment":[{"href":"http:\/\/www.thiruppugazh.org\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=2939"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"http:\/\/www.thiruppugazh.org\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=2939"},{"taxonomy":"post_tag","embeddable":true,"href":"http:\/\/www.thiruppugazh.org\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=2939"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}
\nSo long you are beside me, <\/span><\/strong>
\nwhat can the planetary or other influence affect me? <\/span><\/strong>
\nhow an inauspicious day harm me? <\/span><\/strong>
\nWhat can the ill-fate arising from past karmas do to me? <\/span><\/strong>
\nHow can disaster fall on me? <\/span><\/strong>
\nWhat can the Lord of Death do to me? (Nal En Seyum\u2026\u2026Kandar Alamgaram 38)<\/span><\/strong><\/p>\n![\"\"](\"http:\/\/www.thiruppugazh.org\/wp-content\/uploads\/2012\/08\/Vel.jpg\")
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