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Muruga ­­ The Ever­Merciful Lord­ by SRS Ayyar

Extracted from Chapter One of the book Grandeur of Thiruppugazh: The HallowedHymns of Arunagirinatha (Bombay: Bharata Vidya Bhavan, 1996) with the author'spermission. [For information on how to order this book, go to Skanda Publications page.]

"The fiery Mass That stood as Brahman That hasth no beginning Assuming a form from formless, From several unto One, Thus rose a TirumurugaWith six merciful faces and twelve eyes, For the universe to get rescued."

­Kanta Puranam by Kacciyappa Sivachariyar 1

In the Holy Pantheon of Hindu gods and goddesses, Muruga has been given pride ofplace. 2 This is particularly discernible in the southern parts of India and some countries inthe Far East where Tamil­speaking people form a significant segment of the population.Lord Muruga is considered essentially as the Tamil God (Tamizh Kadavul). He is therepository of Jñana (Knowledge) and the very fountainhead of the three branches of Tamilliterature ­­ prose (iyal), verse (icai) and theatre (natakam). Great sages like Agasthya hadworshipped Him and secured His grace.

The dwarfish Agasthya, according to legends, had gone to Podiyamalai in the South and maintained the earth's equilibrium at Lord Siva'scommand. The occasion was Siva's marriage with Parvati when large multitudes of sages and devotees flocked to Kailasa, causing sinkageof the earth's north side (Himalayas) and upturn of the southern portion.3 Nakkeerar, Poyya Mozhi, Auvvaiyar, Kacciyappa Sivachariyar,Kumara Gurupara and Arunagirinatha are the other names instantly coming to one's mind; they were all close to Muruga's heart and whocomposed priceless and soul­stirring devotional gems in Tamil.

Muruga's glory and pre­eminence arise due to three reasons: He 'arrived' on this planet as theson of Lord Siva, as the younger brother of Lord Ganesa and as the nephew of Lord Narayana.He is venerated as Kaliyuga Varada, the God who blesses and protects those who ardently seekHis grace (in this Age of Quarrel).4 Kausalya, Lord Rama's mother invoked the blessings ofSkanda when Rama took leave of her prior to his departure to the forest as per King Dasaratha'swish.5 And in the Bhagavad Gita, Lord Krishna declares that among all commanders, He isSkanda.6 Muruga contains in Himself the three divine eternal functions ­­ creation (sristi),protection (sthithi) and destruction (samhara) as evidenced by the three first letters in His name:MU ­­ Mukundan (Vishnu), RU ­­ Rudra (Siva) and KA ­­ Kamalan (Brahma).

The three integral elements of Muruga's personality arespear (vel) in His hand, peacock as His mount and cockadorning His banner. Vel signifies jñanasakti (power ofwisdom); this was given to Muruga by His Divine Mother.Parvati wishing Him victory over asuras (titans) led by thetyrannous Surapadma. The glittering spear of Muruga isvenerated by devotees as Sakti Vel or Veera Vel signifyingits extraordinary power and strength. Cock and peacockrepresent nada and bindu. The peacock displays the divineshape of Omkara when it spreads its magnificent plumes intoa full­blown circular form, while the cock proclaims loudly thePranava sound OM. Muruga shines as the very essence ofthe Vedas and mantras.7

Muruku in Tamil denotes divineness, handsomeness,youthfulness, happiness, fragrance and sweetness. The Lordis the very manifestation of handsomeness, robust youthfulness, masculinity, fragrance and unmatched

valour and the abode of happiness. One would be endowed with everlasting youthfulness only when he or she is not getting old. Humanbeings take birth in this earth, pass through different stages such as childhood, adolescence, adulthood and old age and ultimately met withthe inevitable death. They are again born in this world not necessarily in the same form as they were in their previous births.8 This processgoes on endlessly.9 Muruga, on the other hand, has neither a beginning nor an end; He is not born nor dead.10 Age does not wither Himaway. This explains His evergreen youthfulness. The sun is not visible to us temporarily at night; for this reason one cannot conclude that thesun has ceased to exist, for when darkness engulfs a part of the globe, the sun is shining bright somewhere else. We come to know of itsexistence when it rises again in the morning. Muruga's 'appearance' on this planet is analogous to this eternal phenomenon.11

The epic Skanda Purana, one of the eighteen puranas created by Veda Vyasa, vividly narrates the circumstances which led to the divine'appearance' of Muruga, His glory and heroic achievements.12 He 'rose' to protect gods who were subject to extreme tormentation and crueltyby demon Surapadma. They all appealed collectively to Lord Siva to come to their rescue. Moved by their plight, Siva willed to bring forth apowerful divine personality, an element of Himself, but yet distinct from Him, Who would have unparalleled bravery and Who alone would beable to slay Surapadma and his clan.

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The extremely powerful spark which emanated from His third eye was carried by the Fire God (Agni)and was deposited in Saravana ('stand of reeds') Lake; there arose six cute tiny tots who were lookedafter by six Krittika maidens; the six forms later united to become a single Six­Faced Child withresplendent beauty. Added to Siva's five faces Sadhyojata, Vamadeva, Aghora, Tatpurusa and Ishanawas Adhomurka; thus He became Shanmukha. He is known as Saravanabhava as He emerged out ofSaravana Lake, and Karttikeya since six Krittika maidens took the six babies in their arms andshowered affection on them.

Brahma, the Creator, happened to slight the young Murugaduring one of his visits to Kailasa. Muruga wished to teach alesson to the Creator for his act of imprudence. He asked thefour­faced Creator the meaning of the Pranava. When hecould not explain satisfactorily, Muruga taunted Brahma andnot content with that imprisoned him too. He concluded thatBrahma was not fit to perform the assigned job. He thenassumed the role of the Creator! Muruga freed Brahma fromprison when Siva, Vishnu and Indra prayed at His lotus Feetand requested for the release of the Creator.13

Muruga turned a guru or teacher when He explained theessence of Pranava to His Father who received the upadesa in all humility as a disciple. He thuscame to be known as Swaminatha.14

Another interesting anecdote links Muruga's taking a full round of the universe mounted on His mightypeacock. the legend has it that sage Narada once visited Kailasa, the abode of Siva, and presentedHim with a divine pomegranate fruit. As is usually the case with fathers, Siva wanted to give it to Hischildren Ganesa and Muruga rather than consuming it Himself. In this process, He hatched a plot asa prelude to an eventful drama. He would not allow the fruit to be shared by two brothers. Instead, He announced that the fruit would be givento either of the two who returned first after taking a round of the universe.

No sooner had Siva said this than young Muruga started off riding on the back of His peacock. His elder brother Ganesa acted in a differentmanner. To Him, His eternal Parents Siva and Parvati represented the world and circumambulating them would be equivalent to circling theworld. With this well­reasoned thought fixed in His mind, He took a round of His Parents and instantly annexed the prized fruit. Muruga, onreturn from His whirlwind trip around the universe, learnt that His elder brother had already won the competition.

A disappointed Muruga left Kailasa and proceeded straight to Palani Hill in South India. The name Palani is in fact the derivative of PazahmNee (Thou art the Fruit of Jñana) as addressed by His Parents who rushed to Palani to soothe the enraged Muruga.

Surapadma, who had the temerity to confront Muruga despite being forewarned, became prey to His powerful Vel (spear) after a stiff fight.Muruga acted as Supreme Commander (Deva Senapati) and freed the gods from their captivity. The ever­compassionate Lord converted thetwo portions of His slain enemy as an integral part of Himself ­­ one becoming Peacock, His mount and the other the Cock adorning Hisbanner.

Muruga's consorts are Valli and Devayanai. They represent Inch Sakti and Krill Sakti. Theywere in reality Sundaravalli and Amudavalli, who were born out of the tears of joy of Narayanawhen He incarnated as Trivikrama. Both the celestials damsels did intense penance with theobject of attaining the exalted status as Muruga's consorts. Pleased with their prayers, Murugaappeared before them and ordained that Amudavalli would be born in Devaloka as Indra'sdaughter, while Sundaravalli would take birth on the earth in a hunter tribe.15 The Lordpromised to marry both Valli and Devayanai.

The marriage of Muruga and Devayanai took place at Tirupparankundram attendant with fullVedic rites. Devayanai was in fact gifted to Muruga by Devendra in grateful acknowledgmentof heroism and valour displayed by Muruga as the Supreme Commander of divine forces andHis triumph over the deadly race of titans.16 Deva Senapati (General of the Gods) thusbecame Devasena Pati (Husband of Devasena).

Muruga's wedding with Valli is replete with many interesting interludes. Muruga chose toengage in a few frolics before accepting Valli as His Consort. King Nambi Rajah of Chittoor,the head of the hunter tribe, had seven sons and he was aspiring to have a daughter. He wasdeeply devoted to Muruga. The sage Sivamuni, who was doing tapasya in the forest, chancedto see a female deer and his mere sight resulted in the animal becoming pregnant.17 Theanimal delivered a beautiful baby girl and left the place. King Nambi, who had gone to theforest with his sons to hunt, saw the bewitching babe and brought it home and began to fosterthe child as his own daughter. As the girl was found among valli creepers, she was namedValli.18

Valli ceaselessly nurtured the thought of Muruga even from her tender age and wasdetermined to have Him as her Husband and none else. When she became of marriageable

age, Nambi Rajah, in tune with the hunter tribe custom, sent her to 'tinaippunam' (field growing tinai [millet]). She was to keep vigil perched ona high rise rostrum and protect the crop from wandering birds until the crop was ready to harvest.

It was at this time that Valli got guru diksha from sage Narada who met her and said to her that Muruga would be the ideal match for her. Thewords of the sage pleased Valli highly. She was in fact having this very thought for years! Narada went to nearby Tiruttani where the Lord wasin repose mood after the fierce battle with Surapadma. The sage reminded Muruga about His assurance to marry the two maidens and toldthat one girl remaining to be wed, Valli, was yearning intensely and persistently for Him.

Muruga's leela began now.19 He first appeared as a hunter and didnot find any positive response from Valli to His clever approaches.He turned into a giant venkai tree when Valli's father suddenlyappeared on the scene. Thereafter, He took the form of a tremblingold man and ate millet flour and honey mixture offered by Vallifeigning that He was feeling very hungry. He proposed to wed her,much to the chagrin of Valli. Finally, Muruga invoked the blessings of

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At that moment, Murugan invoked the help of his brother Vināyaka whoappeared behind Valli in the shape of a frightening elephant. The terror­strickengirl rushed into the arms of the Saiva ascetic for protection. Painting fromTiruttani Devasthanam.

His elder brother Ganesa for success of His mission. On the ferventappeal of His younger brother, Ganesa appeared as a wild elephantin the forest and began to chase Valli. Terrified by the mightypachyderm's menacing advance, Valli ran for protection and camestraight into the arms of Muruga.20

Muruga's abodes are countless. He resides mostly at hilltops.21Among His holy abodes, six are prominent and these are known asAaru Padai Veedugal. A vivid portrayal of these six sacred places isfound in the opera Tirumurugatruppadai composed by Nakkeerar, thefamed poet. The six holy abodes of Muruga are: Tirupparankundram,Tiruchendur, Tiruvavinankudi (Palani), Tiruverakam, Kundrutorādal(Tiruttani and several other hills) and Pazhamutircolai.

In this Kali Yuga, chanting of Muruga's Name acts as a panacea toall sufferings.22 Those who display love to one and all, devoid ofhatred, jealousy, passion, anger and avarice and are steadfast indevotion to Muruga, invariably get mental tranquility and everlastingbliss. They do not even fear death.23 The pious saints who livedamidst us and who got Muruga's infinite grace had in fact been indirect communion with Muruga and their experiences with the ever­merciful Lord have found expression in their devotional outpourings.They have attained immortality and serve as a medium for theworldly­minded who are after ephemeral pleasures to becomeseekers of perpetual spiritual bliss.

ENDNOTES

1. "Aruvamum uruvamāki anādiyai palavai onrai Brahmanai ninra jotip pizhampador meniyāki Karunai koor mugangal ārum karamadu Pannirandum konde Oru tiru Murugan vandu ānku vudittanan vulakamuyya"

2. Also known as Subrahmanya, Karttikeya, Visakha, Shanmukha, Kumara, Skanda, Guhaand Saravanabhava.

3. Arunagirinatha recalls this happening in his Tiruppukazh hymn "Ayilappu" sung atKanchipuram.

4. "Skandasya kiirtimatulām Kalikalmasha nāshiniim" (Skanda's sacred story removes all sinsand bestows fame and name). ­ Skanda Purana

5. Valmiki Ramayana, Ayodhya Kānda, Sarga 25, stanzas 11­12.

6. Bhagavad Gita, Chapter 10 (Vibhuti Vistara Yoga), stanza 24.

7. A Vedic intonation on Muruga ends thus: "Subrahmanyoham, Subrahmanyoham,Subramanyoham." The repetition of Muruga's name thrice implies the reigning supremacy ofthe Lord.

8. Arunagirinatha says in one of his Chidambaram Tiruppukazh hymns Yezzhu kadal manalai('Number of distressful life forms have I assumed over several births would exceed the sandsof seven seas.").

9. "Births and deaths by turn do I face, In mother's womb lie I again and again. Ocean of life this, impassable and boundless is. Oh Murari, have mercy and protect me! ­Adi Shankara in Bhaja Govindam

10. Stanza 12 of Kandar Anubhuti declares this truth in unequivocal terms.

11. Note the title of Kalidasa's masterly literary piece on Muruga. He calls it Kumara Sambhavam ('The appearance of Kumara') and notKumara Jananam ('The birth of Kumara').

12. The credit for translating this magnum opus into Tamil, and that at the command of Muruga, goes to Kachiyappa Sivachariar, who lived inKanchipuram and was the priest in the temple of Kumarakottam. It is believed that his sacred book has the stamp of approval of the Lord.

13. "Piqued at his ignorance (of the substance of Pranava) Once did Thou dishevel the tuft of the Four­faced Brahma in the twink of an eye; The Threesome beseeching Thee at Thy twin feet Did Thou set free Brahma from captivity..." ­Tiru Ezhukkootrirukkai (Arunagirinatha)

14. Gurunatha Who preached upadesa mantra into the two ears of Siva to His heart's content" (Sivanār Manam Kulira) from Tiruvavinankudi(Palani) Tiruppukazh.

15. A different version the author happened to hear is that she was the daughter of Upendra,younger brother of Indra. However, the Ashtothara Satha Namavali dedicated to Davayanairefers to her among other names as Vajri Sutā (daughter of Vajrapani [Indra] which contradictsthis version. That Devayanai was the daughter of Indra is confirmed by Arunagirinatha whenhe refers to Devayanai as Vajrapanik­kumari in his Bhuta Vetala Vakuppu and to Muruga'swedding to "Indra's daughter" in Tiruchendur Tiruppukazh 'Padar Buviyin'.

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16. Asurar Kulantaka (Yama to the Asura race), so eulogizes Arunagirinatha in one of hiscompositions.

17. Sage Sivamuni and the deer were none other than Lord Visnu and Śrī Lakshmi; sageKanva had cursed them to take these births.

18. A thick, sweet and edible tuberous root.

19. It is seen from the Tiruppukazh song Talai Mayi Kokkukku... (Pazhamutircolai) thatMuruga proceeded to wed Valli without the knowledge of Devayanai.

20. "Lord who came as elephant and blessed young Muruga to marry that hunter girl (Valli)that very moment" runs a Tiruppukazh song in praise of Vinayaka (Kaitala Niraikani)

21. Devotees call Muruga as Kundrutor Aadum Kumaran, 'Kumara who resides on every hill'.

22. Muruga Himself is said to have told Narada, "Those who have sought refuge in Me haveno fear, they won't be left with any wants; those who are devoted to Me have no enemies,they have no diseases..."

23. Arunagirinatha in the concluding verse of his Kandar Alankaram says: Never shall I fear Yama who follows (me) holding soola and whipping his rope. Hath I the true help of Vel and the holy Hands of the Six­faced God, The offspring of the Lord Who consumed the venom that gushed out of the ocean."

See also:'Arunagirinathar's Views on Acquisition of Wealth' by SRS Ayyar

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