Lord Shanmukha and His Worship Lord Shanmukha and His Worship By A DIVINE LIFE SOCIETY PUBLICATION First Edition: 1950 Second Edition: 1974 Third Edition: 1996 (3,000 Copies) World Wide Web (WWW) Edition: 2000 WWW site: This WWW reprint is for free distribution © The Divine Life Trust Society ISBN 81-7052-115-7 Published By THE DIVINE LIFE SOCIETY P.O. Shivanandanagar—249 192 Distt. Tehri-Garhwal, Uttar Pradesh, Himalayas, India. OM Dedicated to LORD SHANMUKHA The Consort of Valli, Deivayanai, The Destroyer of all Asuric Forces, and the Bestower of Divine Strength, Wisdom, Peace, Bliss and Immotality And to All His Devotees and Seekers in the Path of Truth. OM Contents • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • The Advent of Lord Skanda or Karttikeya, the purpose of His incarnation as an Avatara and its significance should be of great importance and of immense value to seekers after Truth.

It not blaze forth as brahmAstra? Why the worry about people born as brAhmaNa and yet not knowing the (right) path, doesn't occur to You? Word-by-word Meaning. O Beloved (kAnta) of lakSmI (zrI)! Aren't (lEdA) the two mantras – bala and atibala (balAtibala) with You (nIyeDa) with a flourish (celagaGga)?

Lord Skanda, also known as Shanmukha, is adored and worshipped with intense faith and devotion throughout South India and Sri Lanka. And naturally it will be of great interest to all His devotees, in particular, to know more about Him, the significance of His birth and His life and career as a victorious General. Sri Swami Sivanandaji, the author of this book, graphically describes the above-mentioned subjects in his usual style,—inspiring and direct, instructive and illuminating, soul-elevating and at once impressive. It is needless to introduce him to the readers, who is so very well-known as a versatile genius in all the spiritual subjects and as an author of many an immortal and monumental work that breathes the spirit of ancient wisdom and of direct and intuitive realisation of the Supreme.

The book has been divided into two parts—Part One dealing with the main theme, and Part Two consisting of Appendices. Part One has six sections. Section One deals with the introductory portion,—it acquaints the reader with the purpose and significance of the incarnation of Lord Shanmukha and His Worship, as also of the previous birth of the Asuras. The subject dealt with in Section Two is the Skanda Purana. It describes, though in brief, the Divine advent and the glorious deeds of Lord Skanda—the conditions that preceded and necessitated the Birth of the Lord, His auspicious Avatara, His Bala Lilas, His commanding of the Deva army against the Asuras and His glorious victory over them, ending with His marriage with Deivayanai and Valli. Section Three exclusively deals with the esoteric significance of the story, in its different aspects. Section Four gives an account of some of the prominent Bhakta-Saints of Skanda; and Section Five of a few of His most important temples at different places in South India and Sri Lanka.

Three messages from Sri Swami Sivanandaji, written on the occasion of Skanda Shashthi in the years 1945, 46 and 47, and one message from Sri Swami Krishnananda in 1980 have been grouped together in Section Six. Part Two consists of four Appendices, which would interest and benefit the readers a great deal. Appendix One consists of the Skandopanishad, the Karttikeya Stotra, Subrahmanya Mantra, Dhyana Sloka and Shanmukha Gayatri (all in Sanskrit Original and meaning in English); the Ashtottara-sata-namavalis of Lord Subrahmanya, Devasena (Deivayanai) and Valli (all in Sanskrit); the different Names of Lord Skanda and their Significances.

Inspiring and soul-elevating songs, Kirtans and Dhvanis of Lord Shanmukha have been grouped under Appendix Two. Appendix Three describes in detail everything about Kaavadi; and Appendix Four is Bibliography. In the introductory pages have been included two articles on Lord Skanda,—one from Sri Swami Chidanandaji and one from Sri Swami Krishnanandaji,—as also a hymn by Sri Swami Shanmukhanandaji, which add to the beauty and utility of the book. Bhaktiratna Sri Swami Shanmukhanandaji, M.S.

G.S., who helped the author in various ways in writing the first edition of the book by acquainting him with valuable narratives and interesting anecdotes, deserves special mention and appreciation. We consider the book as a masterpiece production and that it ranks with the other prominent works of Sri Swami Sivanandaji, on religion, viz., “Lord Siva and His Worship,” “Lord Krishna, His Lilas and Teachings,” and “The Life and Teachings of Lord Jesus,” which have been well received and appreciated by the reading public. Since the second Edition of the book went out of print many years back, there has been a persistent demand for it, which has necessitated the reprinting of the same. While reprinting the book, we have taken the opportunity to revise it thoroughly. We hope that this work too will find a place in every public library and individual household.

THE DIVINE LIFE SOCIETY (Sri Swami Chidananda) The Birth of Skanda We have the nine-day worship of the Divine Mother, during the Navaratra. Even so the Skanda-Shashthi is the traditional six-day worship of Lord Skanda or Karttikeya, the spiritual offspring of Lord Siva. We may even say that He is Lord Siva Himself, the Power of Lord Siva personified. This great Avatars of Karttikeya is of deep significance and of very special importance to us, who have dedicated ourselves to the spiritual ideal, who have, by the Grace of God, begun to feel that the real purpose of life is not to be attained by enjoyment of the perishable objects of this physical world, but by striving to achieve the realisation of the spiritual ideal, by the attainment of the Eternal, the Imperishable; for, the manifestation of the Lord as Skanda has been in the nature of a practical demonstration of the laws that operate upon the inward path of ascent unto divinity.

Saints and sages are, as it were, a living commentary upon the great scriptures; even so the great Avataras, the Divine personalities of our Puranas, their life and Lilas form a demonstration of the laws that operate upon the spiritual realm, of truths pertaining to the inner life of Yoga, inner Sadhana and Sakshatkara. Different aspects of this inner life of Yoga and Sadhana are brought out and demonstrated by different manifestations of the Supreme Deity and their various Lilas. If their right significance is understood, it will be of immense practical help and guidance to the Jiva which is trying to attain the Supreme and to realise the Paramatman.

In the Skanda Avatara is brought out the fact of the eternal struggle between Avidya and Jnana, between the lower Asuric and the higher divine forces, that operate both upon the cosmic scale as well as within the individual Prakriti; and the resolution of this eternal struggle and its consummation in supreme triumph to the divine forces is brought out in the Skanda Lilas. We are told that Tejas burst forth from the Ajna Chakra of Lord Siva, which assumed the form of Lord Skanda. Thus He is the Jnana Jyoti. A very significant fact is there that ultimately He was taken out of six lotuses by Goddess Parvati from the Saravanappoigai, the lake where reeds were growing.

We know that the supreme spiritual experience or the Aparoksha Anubhuti is attained, in Yogic parlance, through Shat-Chakra-Bheda or by piercing the six plexus. It is the emerging out of the six lower lotuses that finds the Jiva ultimately in a state of perfect (Purna) Yoga or Wisdom in the Sahasrara Chakra. Thus, in Skanda we have the ultimate product of an emergence out of the six lotuses or Shat-Chakras and this we know to be Supreme Wisdom. Therefore, Lord Skanda is a mass of ultimate transcendental Supreme Knowledge that has to destroy nescience, Ajnana or darkness, represented upon the plane of manifest cosmos in the form of the Asuric hosts. The Prerequisite to the Descent of Grace The very first factor of significance which seekers have to realise is that the Grace of the Lord, which was instrumental in leading one party to victory, came out to support the Devas and it was the fitness of the party that dictated the descent of the Grace. Herein the first truth is revealed that if the aspirant in his struggle should become fit to approach the giver of Grace for the bestowal of Grace, he must first make himself of Daivi-Prakriti and possess Daivi-Sampat. The accessibility to this fountain-head of Grace from which we may draw support is conditional upon the nature of the one who approaches it.

Because they were Devas, they could approach the Gracious Lord in order to ask for His Grace. We have to become Adhikaris, if we may approach the one who is to bestow grace upon us and who is to provide us with the necessary leadership and the strength to overcome the evil forces with which we are trying to battle. This is given out by all Acharyas, all great seers and Mahapurushas in the form of the Sadhana-Chatushtaya, the Yama-Niyama or the Sadachara, the acquisition of Daivi-Sampat. This is an indispensable prerequisite for every seeker who wishes to get the better of the lower self and set foot on the path of Yoga. Guru is Skanda-Sakti Upon this human plane, the Guru or the spiritual preceptor or guide, who is to help us and to lead us to victory in our battle with Avidya or our lower nature, is the counterpart of Lord Skanda. He is the personification of Skanda-Sakti.

Skanda is the personification of the total Sadhana-Sakti or Yoga-Sakti in this world. It is through Yoga-Sakti that one can attain perfect victory over all the forces of darkness that comprise Ajnana or ignorance and attain the fullness of wisdom.

The law which has been demonstrated by the Skanda Avatara is, in actual life, brought out by the representation of Skanda in the form of the Guru, by the representation of the Devas or the celestial party in the form of the aspirant who has purified himself and attained the Sadhana-Chatushtaya and thus has become an Adhikari in order to approach the Guru and try to get his Grace. We have to consider the next stage in the unfoldment of Skanda Lila.

The Devas did not at the very outset approach the Lord and say, “Lord, there is a battle to be fought between ourselves and the Asuras. In this battle we desire to have victory. Therefore, you should help us.” First and foremost, they had recognised that there was a certain force to be opposed, and they had recognised that that force was something undivine and against their real nature, which should be overcome.

In thus doing, they gave out two laws. One is that we have first to recognise the presence of the lower self and that we are distinct from it; and that the lower self is an obstacle within us, an undesirable element within our nature. And we must align ourselves not with that force but with the divine forces. The second is the truth that mere recognition of this or acceptance of the fact that the lower self is undesirable and must be overcome is not enough; we must put this recognition into dynamic action. We must manfully set about trying to do this process of breaking down all these elements of the evil, lower nature with all our heart and all our might. Windows Server 2003 Standard Iso Download Full Version more.

God helps those who help themselves, is a well-known old adage. This is very true upon the spiritual path.

Unless we demonstrate our sincerity and completely rid ourselves of the impurity, unspiritual and undivine, by means of practical effort and actual striving, we have not yet attained the fitness to ask for grace. We must exert; then we become deserving. Then we can desire to obtain the help of the higher powers. This is a law which the majority of seekers are prone to disregard because recognition and acceptance of this law is very uncomfortable and inconvenient. For, it implies that we have to strive and to make effort, and the lower nature will not easily sanction this, inasmuch as in the beginning of the spiritual practice, to a great extent, the personality of the seeker is under the habitual dominance of the lower nature, its old tendencies, old habits, inclinations, etc.

There may be a desire or even sincerity; but it is all theoretical and the Tamoguna which is the prominent feature of the lower nature will not easily allow the aspirant to put forth right exertion. To bring out this law in a telling manner, we are told that the Devas again and again gave battle to the Asuras, not once but time and again; and it was after repeatedly being worsted in battle that they found that, in spite of their earnest and sincere practical efforts to overcome the evil forces, they were yet not crowned with victory. Then it is that the celestial hosts turned to the Supreme Lord and prayed for His Grace.

And, it is only when these conditions are fulfilled that the Lord will hear this prayer and bestow His Grace. The Initiation The Sadhana-Sakti or the awakening impulse to the Jiva slumbering in the powerful sleep of nescience or ignorance or Ajnana is imparted by means of the Diksha (initiation) given by the Guru. By Diksha we do not necessarily mean the imparting of a particular Mantra secretly into the ear of the disciple or any actual Sakti-Sanchara Kriya or any outward act at all. It may merely be the Sat-Sankalpa of the Guru. It may be by a passing glance, a simple gaze, a touch or a single word, or a thought. The mysterious way in which this Sadhana-Sakti is made to enter into, indwell and work in the nature of the disciple, in the inwardness of the personality of the seeker, only the Guru knows and only the realised ones perceive.

The Meaning of Prayer The entire process of the spiritual ascent is from start to finish one of earnest practice. There is no other road except Abhyasa. One may have the best feeling, the best heart, the most sublime Bhava, but unless and until every part of this is put into actual practice, there is no hope. Abhyasa is the keynote of the life of Sadhana.

Without it, Sadhana will not go towards its fruition of Anubhuti or experience. Thus we have the celestials standing at the door of Mahadeva. They hymn Him, glorify Him and pray unto Him; and this is our next cue. It is the law of prayer that is now given to us as our sole guide upon the path. Prayer means, first and foremost, a perfect belief in a higher power.

It means the desire and willingness to submit our Abhimana or ego at the feet of a higher power. Thus, the acquisition of Shraddha (interest) is now pointed out to us. The submission of our personal ego or Abhimana is next pointed out to us. Herein its natural corollary, the cultivation of the supreme virtue of absolute humility, also is indicated. The fourth thing that prayer implies, as it has been given to us specifically in the unfoldment of the Skanda Lila, is that the ultimate purpose of this prayer was to be given a leader, whom the Devas were to follow. The seeker has to mark this.

The prayer was not for power or ability to oneself. If we carefully reflect over this, we will find how this beautifully brings forth the underlying law of spiritual unfoldment with its ultimate connotation of the total eradication of the ego. The entire anatomy of the spiritual life can be summed up in this one phrase: the annihilation of the individual ego so that the universal ego-consciousness may be experienced. The Devas prayed not that they may get power to win the Asuras. There is the attitude of willing self-effacement, self-abnegation, a standing aside so that the fullest manifestation of the divine power may stand in front and take over the stand from them. They said: “We are nothing, give us a leader whom we shall willingly follow and obey and under whose lead this victory may be brought about.” This indicates the recognition of the non-doership of the individual self and the Supreme doership the one doer, the Supreme God.

It indicates that the Sadhaka or the seeker is but a mere instrument; and it is the Lord Himself, the indweller in the individual, who takes over the Sadhana and actually does it. When the seeker begins to feel that even this Sadhana is not done by him, but is the Divine Sakti that works within him and enables the Sadhana to be worked out and which achieves the ultimate fulfilment of the Divine Will, then he starts on the real upward march and rapid ascent towards triumphant divinity. Thus the second aspect of prayer unfolds itself before us. We completely allow the Divine to take charge of our personality.

The seeker recedes into the background and there is a total resignation to the will of the Divine. “I am nothing; Thy will be done.” This is the formula that keeps tune to every beat of his heart, every pulsation in his body. The seeker becomes a transformed being. The Final Victory Skanda Shashthi is the joyous occasion for us to worship the Lord in His triumphant, all-conquering aspect, when He annihilates the last remnants of the Ajnana of the Jiva and signals the final, conclusive victory of the Divine over the undivine, of Light over darkness, of the ultimate Reality by experiencing which we transcend all that is evanescent, ephemeral, transitory and unreal. We find that He reveals to us, in His Lila, the truth embodied in the Upanishadic utterance: Rite Jnananna Muktih—Without Jnana, without the Transcendental Knowledge, there is no freedom, no ultimate salvation.

This great declaration tells us beyond all doubt how it is the ultimate, complete eradication of the last traces of Ajnana or Maya that alone can bestow upon the Jiva the highest Kaivalya Moksha. This is brought out to us in a thrilling manner in the final episode of the Divine Skanda Lila wherein the Lord engages in battle and vanquishes the three great Asuras—Taraka, Simhamukha and Surapadma, representing Karma, Kama and Avidya, respectively. After the fall of his brothers Taraka and Simhamukha, Surapadma himself comes to the battlefield. He tries all his devices and finds that none of these could stand the onslaught of the divine Vel (Spear) of Lord Skanda. Then he takes different forms and fights with the Lord, sometimes visible and sometimes invisible.

But the Lord destroys all his illusory tricks and makes him stand bereft of his chariot, etc. Surapadma gives up the struggle and in the last assault rushes upon the Lord in his true form—simple ego. Once again, he is met by the divine Spear of Skanda and there is the annihilation of Surapadma, and the Lord alone shines there in all His triumphant glory. The Vel itself reveals yet another great law upon the higher rungs of Yoga. The Vel or Spear is a weapon that tapers into an absolute sharp point and vanishes into nothingness above it. It represents the absolute one-pointed concentration, the unitary Brahmakara Vritti. When the Brahmakara Vritti is held to the exclusion of all other Vrittis, the Jiva ultimately leaps the barrier between Savikalpa and Nirvikalpa and is merged in the higher state of Turiya, where the Atman alone shines resplendent, and there is no trace of Ajnana or Maya left over.

We have seen how the acceptance of Grace in the form of the purified mind or the Skanda-Sakti means the necessary surrender of our lower Abhimana at its feet. The battle is over; and victory is to the Divine. After that, the culminating event is the sacred alliance of the Lord with Valli. This, too, gives the clue to the true import of the scriptures when they refer to the ultimate nature of Absolute Oneness, Absolute Union of the Jivatman with the Paramatman. The seeker has completed the process of Yoga, and Satchidananda alone exists. It is all Light, Consciousness, Bliss.

We shall be greatly benefited if we reflect upon these truths demonstrated in the Skanda Avatara. May the Grace of the Lord Skanda be ever upon you all! (Sri Swami Krishnananda) Skanda, the second son of Siva, and the younger brother of Ganesha, is also known as Kumara, Karttikeya, Shanmukha, Subrahmanya, and many other names. His banner is the cock and vehicle the peacock which stands clutching a serpent in its talons. His Saktis or inseparable powers are Valli and Devasena (Deivayanai) whom he assumed in the course of the great history describing his multiformed life of a series of exploits both in the celestial and temporal realms. The devotees of Skanda form a large part of the population especially of Southern India, and constitute one of the important sections of the religion of the country. The advent of Skanda was the background of the occasion when Siva burnt Manmatha with His third eye, a penalty he inflicted on Kama or the god of love for disturbing him in his meditation.

The story goes that the sparks which flashed forth from the third eye of Siva rushed through space, which Vayu and Agni carried and dropped into the river Ganga. Ganga, being unable to contain the divine energy, shoved it on to her banks, upon a shrub of reeds known as Sara. There is thus a combination of the ether, air, fire, water and earth principles in the depositing of the Tejas or energy of Siva in the world. The cumulative force which combined the forms of the five elements impregnated with the divine power of Siva (Divya-Tejas) manifested itself as a sixfold divinity with six faces (Shanmukha), including both the unmanifest and manifest elements in a single being. This is the child of Siva, of mysterious birth, mysterious bringing up, under mysterious circumstances, for a mysterious purpose which the gods alone knew.

The third eye represents the principle of intelligence and Skanda, thus, as a revelation through the third eye of Siva, is said to stand for an incarnation of Divine Knowledge. The principal weapon of Skanda is a spear ( Vel), pointed at its end and tall in stature. Devotees understand by it the need for one-pointedness of mind in slaying the demon of ignorance, which is expected to be sharp and sure in its aim. The gods, under the advice of Brahma, connived the birth of Skanda through the instrumentality of Siva and his consort Parvati. The Asuras,—Surapadma, Simhamukha and Taraka,—who wrought havoc everywhere in creation, could be destroyed only by the son of Siva manifested as a special divine Power.

Skanda became the General of the celestial forces (Senani) and He is worshipped as the martial god of Hinduism. The day on which He slew the Asura is celebrated on the sixth day of the bright half of the month of Karttika (October-November) according to one tradition, and the month of Margasirsha (November-December) according to another.

The Skanda Purana is devoted to the glorification of Skanda and His sportful routing out of the Asuras. The great battle between the celestial forces led by Skanda and the Asuras is an epic by itself. Kalidasa’s Kumarasambhava is a famous Sanskrit poem on the birth of the war-god. The Tamil poem, ‘Thiruppugazh’, by the saint Arunagirinathar, is held in as much esteem by the devotees of Skanda as the Vedas in Sanskrit or the ‘Divya-Prabandham’ in Tamil Vaishnavism and the ‘Tevaram’ in Tamil Saivism. His ‘Kandaranubhuti’ and ‘Kandaralankaram’ are other renowned songs on the love and experience of God as Skanda. It may be safely said that the cults of Vishnu, Siva, Sakti, Ganesha, Surya and Skanda form the six great sections in the book of the religion of the Hindus. Some would like to add the Pasupata cult, which is a minor group of the worshippers of Siva in a particular form.

The Mahabharata recounts the principal deeds of Skanda. The Kumara Tantra forms an important literature on the worship of Skanda. The Skanda Purana is a sacred book devoted to Skanda, and in its Tamil recension records the mighty deeds of the god. (Sri Swami Shanmukhananda) Hail Shanmukha! All hail unto Thee, the illustrious son of Lord Siva! Six are the sparks of light from Siva’s Trikuti flashed, Six are Thy faces to remind the world of Thy Omnipresence, Six are Thy attributes and functions as Bhagavan of all, Six are the letters of Thy Mantra ‘Saravanabhava’ for all, Six are the Devis that nursed Thee from the Karttik Star, Six are the days in the Vrata of Skanda Shashthi to glorify Thy Avatara!

Hail Shanmukha! Hail unto Thee! Thou art the Lord of the Saktis: The Power of Will is Your Iccha Sakti,—Valli Devi by name; The Power of Action is Your Kriya Sakti,—Deivayanai of fame; And Jnana Sakti,—Your Vel, that bestows Knowledge Supreme. To protect the good and punish the wicked on this plane Thou hast descended from above, as Siva’s glorious Son. Thou art the indweller of the hearts of all creation And Guha is Thy name, who dwells in the cave of every heart. Many are the places wherein Thy Temples are ensconced, And there Thy Divine Forms as Skanda and Subrahmanya are worshipped.

To punish the Asuras for their wicked deeds You came And to save the Devas from their prolonged sufferings untold; To remove the wails, sufferings and tribulations of the world, Craving Thy mercy and protection men seek Thy Lotus Feet. It is told that the Divine Sparks of Siva, Mother Ganga carried To leave them in the Pool of Saravana at the behest of the Lord. Unable to bear the scorching, fiery blaze of the Sparks, Ganga hurried up to the pool Saravana and left them there. Though desirous of having Thee, the glory and grace of Lord Siva, Yet, unable to bear You in the glowing Sparks, she hurried to leave You there. Her wishes were fulfilled by the grace of Lord Siva, And Skanda, His son, was born to bestow on one and all peace and bliss.

Praise be unto Thee, Lord Skanda! Thou art known as Kaliyuga Varada, To safeguard righteousness and destroy Adharma in this land of Seers.

Many Thy forms; and many are Thy ways to bestow good upon man. Perhaps in this Iron Age to fulfil Thy mission of protecting the Good Thou hast come down to the ‘Abode of Bliss’ in the lofty Himalayas; Son of Siva, to bestow Ananda on all, in name Sivananda, Where on the slopes of the hills the holy Ganga rolls on, There Thy abode with all Thy graces filled, the Kutir Ananda.

And to fight Ignorance and Worldliness of nature Asuric Thou hast encamped with Your army of Devas in the wilderness. And the army at Thy command fights daily with these Asuras dread. Many a missile is sent by Thee across the vast country To tear asunder the Asuric nature, forces undivine and Maya’s veil. Messages, letters and books fly across, like arrows swift, To annihilate ignorance and comfort the suffering Jivas!! Thy words of inspiration and blessings reach the many; They elevate the depressed, and infuse zeal into all seekers of Truth. Bestowing the highest peace and bliss to all earnest aspirants, Thou despatcheth the mighty ‘ Vel’ in the form of thy Graces. Glory to Thee!

Skanda, in form Sivananda, Thy ways are mysterious; But Faith and Love ever reveal to man the hidden glories of God!! Saint Arunagiri is of an extraordinary type.

To him Lord Skanda Himself appeared as Guru and gave Upadesa, a Japa-Mala, etc. And the Saint had, by the unusual grace of the Lord, Realisation or God-experience, as a result of which he gave out many works of exquisite Tamil verses. Saint Arunagirinathar has sung 16,000 poems called Tiruppugazh, ‘Glory of the Lord’, though only about 1,300 of them are available now. This is his main, renowned work. His other works are Tiruvaguppu, Kandar Anatati, Kandar Alankaaram, Mayil Viruttam, Vel Viruttam, Seval Viruttam, Tiru Ezhu Kuttrrirukkai, and Kandar Anubhuti. Kandaranubhuti is a small work of 51 verses.

Though, from the point of view of the number and size of the verses, Kandaranubhuti is a small treatise, yet it is the most deep and direct. It is a powerful work and gives the direct Divine Experience of the Saint, as also intimate clues for Sadhakas to attain that experience. It is a work on Anubhuti or God-attainment and is the crowning glory of all the works of the Saint. It is regarded as a Mantra-Sastra, without an equal to it, and is held in high esteem by all. The term Kandaranubhuti is derived from Kandar and Anubhuti. ‘Kandar’ in Tamil is ‘Skanda’ in Sanskrit.

‘Anubhuti’ means ‘becoming one with’, or ‘Experience.’ Hence Kandaranubhuti means to become one with Skanda and denotes God-Experience. This is a work sung by Saint Arunagirinathar as a result of his God-Experience or ‘Kandar Anubhuti’, which also directs others to that Experience. It is the experience of the Saint given expression to in such powerful words that, when it is repeated by others, it is capable of bringing the same experience in them, in due course.

Such is the glory of the work. Kandaranubhuti is considered by many to be a collection of verses independently sung by the Saint at different times in accordance with the prevailing kind of religious and spiritual exaltation of his mind. Hence we may not see much continuity in the ideas conveyed by the verses, i.e., the ideas expressed in the verses appear to be independent and not closely connected. But a deeper and intimate study of the work would reveal an esoteric meaning in the work—an inner link of ideas from verse to verse—which lays out a method of Sadhana to a serious seeker after Truth, taking him from the earliest stages of Sadhana, through different levels of experience, hinting at the difficulties that he has to face and the methods of overcoming them, and finally granting him Anubhuti or God-Experience. It is a marvellous piece of work, a masterpiece of Saint Arunagiri.

This is considered as a Mantra-Sastra,—a treatise consisting of Mantras or mystic formulae,—and a daily recitation of Kandaranubhuti is indeed capable of bestowing whatever one wishes, in the manner one wishes. It is a Mantra-Sastra because it contains several Mantras in it; ‘ Velum Mayilum Thunai’, in verse 1; ‘Kumaraya Namah’, in verse 36; ‘Aham Brahma Asmi’, in verse 37. The Vel is a mystic, Divine Weapon and is referred to by the Saint as Mantra-Vel in one of his Tiruppugazh songs. Out of the 51 verses, in 25 verses there is invocation to the Vel directly, and in 8 to the Peacock.

And in addition, each verse is replete with the different Names of the Lord, such as Kanda, Muruga, Guha, Shanmukha, Velayudha, Kumara, the peacock-rider, the consort of Valli, etc., from the beginning to the end. For all these reasons, the work Kandaranubhuti is considered as a Mantra-Sastra. We may regard “Kandaranubhuti” as the crowning glory of Saint Arunagiri’s works, though each other work of his has a purpose, speciality and charm of its own. All the works of Arunagiri put together may be regarded as the ‘Arunagiri Veda’, of which Kandaranubhuti would form the ‘Anubhuti-Upanishad’. It is the culminating and the wisdom-portion of his works. The 51 verses of Kandaranubhuti are verily 51 Mantras, like the Upanishadic Mantras,—so concise, so pithy, and so brevity-filled, with many secret clues to higher meditation and attainment. We can say without the least hesitation that the treatise fulfils the purpose of an Upanishad, remarkably.

Truly it is a Mantra-Sastra! We can pay no better tribute to Saint Arunagiri and his unique work “Kandaranubhuti” then what Saint Thayumanava Swamigal has said: “When shall be that blessed day, when I shall get the grace of my (spiritual) father (saint Arunagiri) who, obtaining Anubhuti (or Direct Spiritual Experience) of Lord Skanda, has sung (the work) Kandaranubhuti!” It is, therefore, beyond doubt and dispute that Arunagiri attained God-Experience first and then gave the work Kandaranubhuti to the world. Such God-experienced saints are the Sivajnana Yogis or Jivanmuktas, and they are characterised by extreme compassion to people.

They are in constant union with God and their actions are verily God’s actions. God speaks and does superhuman things through them for the benefit of the world. Kandaranubhuti may, therefore, be said to be a divine gift to the seeker-world.

May we sing Kandaranubhuti daily! May we recite it daily! May we take to a deeper study of it and contemplate on the truths conveyed therein! May we all attain that blessed Divine-Experience which Saint Arunagirinathar had! May the Saint bless us all! May the blessings of Satguru Swami Sivananda and the Almighty Lord Skanda be upon us all!

Mantra raja pada stotram in english&tamil with meaning, mp3, video, pdf and its importance Mantrarajapada Stotram (ஸ்ரீ மந்த்ரராஜபத ஸ்தோத்ரம்) is from the Ahirbudhnya Samhita, a Paancharaatra text and is told by Lord Parameshwarar in praise of Lakshmi Narasimhar. Ad.