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Palani malai andavan Subramania Swami temple golden tower

Digital painting - Lord Muruga with Valli Devasena Ranipet, Chennai, Tamilnadu.

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He is an ancient god, traceable to the Vedic era. Archaeological evidence from 1st-century CE and earlier, where he is found with Hindu god Agni (fire), suggest that he was a significant deity in early Hinduism.[4] He is found in many medieval temples all over India, such as at the Ellora Caves and Elephanta Caves.[3] His iconography varies significantly, reflecting the variation in his legends. He is typically represented as an ever-youthful man, riding or near a peacock, dressed with weapons sometimes near a rooster. Most icons show him with one head, but some show him with six heads reflecting the legend surrounding his birth where six mothers symbolizing the six stars of Pleiades cluster who took care of newly born baby Kartikeya.[4][6][5] He grows up quickly into a philosopher-warrior, destroys evil in the form of demon Taraka, teaches the pursuit of ethical life and the theology of Shaiva Siddhanta.[5][1] He has inspired many poet-sants, such as Arunagirinathar.[1][7] Kartikeya, as Murugan or Subrahmanya, is found as a primary deity in temples wherever communities of the Tamil people live worldwide, particularly in Sri Lanka, Mauritius, Indonesia, Malaysia, Singapore, South Africa and Réunion. Three of the six most richest and busiest temples in Tamil Nadu are dedicated to him.[1] The Kataragama temple dedicated to him in Sri Lanka attracts Tamils, Sinhalese people and the Vedda people.[8] He is also found in other parts of India, sometimes as Skanda, but in a secondary role along with Ganesha, Parvati and Shiva.[5] Kartikeya is known by numerous names in ancient and medieval texts of the Indian culture. Most common among these are Murugan (Muruga), Kumaran (Kumara), Skanda, and Subrahmanyan (Subrahmanya). Others include Aaiyyan, Cheyon, Senthil, Vēlaṇ, Svaminatha ("ruler of the gods", from -natha king), Saravanan ("born amongst the reeds"), Arumugam or Shanmuga ("six-faced"),[9] Dandapani ("wielder of the mace", from -pani hand), Guhan or Guruguha ("cave-dweller"), Kadhirvelan, Kandhan, Vishakha and Mahasena.[10] In ancient coins where the inscription has survived along with his images, his names appear as Kumara, Brahmanya or Brahmanyadeva.[11] In ancient statues, he appears as Mahasena, Skanda and Vishakha.[12] Skanda is derived from skanḍr-, which means to "spill, ooze, leap, attack".[13] This root is derived from the legend of his unusual birth. The legend, translates Lochtefeld, states "Shiva and Parvati are disturbed while making love, and Shiva inadvertently spills his semen on the ground".[5] This semen incubates in River Ganges, preserved by the heat of god Agni, and this fetus is born as baby Kartikeya on the banks of Ganges. The "spill" epithet leads to the name Skanda.[5][13] Kartikeya means "of the Krittikas".[5] This epithet is also linked to his birth. After he appears on the banks of the River Ganges, he is seen by the six of the seven brightest stars cluster in the night sky called Krittikas in Hindu texts (called Pleiades in Greek texts). These six mothers all want to take care of him and nurse baby Kartikkeya. They argue. Baby Kartikkeya ends the argument by growing five more heads to have a total of six heads so he can look at all six moms, and let them each nurse one.[5][14] Another legend explains his various names as the result of competition by many to seek and claim him. He loves everyone, and takes many names and forms to be with them. For example, Kumara spends time with goddess Ganga as her son, Skanda as the son of goddess Parvati, Karttikeya as son of Shiva, while Guha as the son of fire god Agni.[6] There are ancient references which can be interpreted to be Kartikeya, Skanda, Kumara, or Murugan in the Vedic texts, in the works of Pāṇini (~500 BCE), in the Mahabhasya of Patanjali and in Kautilya's Arthashastra.[15] For example, the term Kumara appears in hymn 5,2 of the Rig Veda.[16][note 1] The Kumara of verse 5.2.1 can be interpreted as Skanda, or just any "boy". However, the rest of the verses depict the "boy" as bright-colored, hurling weapons and other motifs that later have been associated with Skanda. The difficulty with interpreting these to be Skanda is that Indra, Agni and Rudra are also depicted in similar terms and as warriors.[17] Kartikeya with a Kushan devotee, 2nd century CE. The Skanda-like motifs found in Rig Veda are found in other Vedic texts, such as section 6.1-3 of the Shatapatha Brahmana.[18] In these, the mythology is very different for Kumara, as Agni is described to be the Kumara whose mother is Ushas (goddess Dawn) and whose father is Purusha.[16] The section 10.1 of the Taittiriya Aranyaka mentions Sanmukha (six faced one), while the Baudhayana Dharmasutra mentions a householder's rite of passage that involves prayers to Skanda with his brother Ganapati (Ganesha) together.[19] The chapter 7 of the Chandogya Upanishad (~800–600 BCE) equates Sanat-Kumara (eternal son) and Skanda, as he teaches sage Narada to discover his own Atman (soul, self) as a means to the ultimate knowledge, true peace and liberation.[20][21][note 2] According to Fred Clothey, the evidence suggests that Kartikeya mythology had become widespread sometime around 200 BCE or after in north India.[23] The first clear evidence of Kartikeya's importance emerges in the Hindu Epics such as the Ramayana and the Mahabharata where his story is recited. In addition to textual evidence, his importance is affirmed by the archeological, the epigraphical and the numismatic evidence of this period. For example, he is found in numismatic evidence linked to the Yaudheyas, a confederation of warriors in north India who are mentioned by ancient Pāṇini.[24] They ruled an area consisting of modern era Haryana, Punjab, Rajasthan and Uttar Pradesh (extending into Garhwal region, Uttarakhand).[24] They struck coins bearing the image of Skanda, and these coins are dated to be from before Kushan Empire era started.[24] During the Kushan dynasty era, that included much of northwest Indian subcontinent, more coins featuring Kartikeya were minted.[24] The deity was venerated also by the Ikshvakus, an Andhra dynasty, and the Gupta Empire.[25] Kalidasa's epic poem the Kumārasambhava features Kartikeya. The Tolkāppiyam, one of the most ancient texts of the Tamil literature, mentions cēyōṉ "the red one", who is identified with Murugan, whose name is literally Murukaṉ "the youth"; the three other gods referred to in the Tolkāppiyam are Māyōṉ "the dark one" (identified with Vishnu), Vēntaṉ "the sovereign" (identified with Indra) and Koṟṟavai "the victorious" (identified with Kali). Extant Sangam literature works, dated between the third century BCE and the fifth century CE glorified Murugan, "the red god seated on the blue peacock, who is ever young and resplendent," as "the favoured god of the Tamils."[27] In the Tirumurukāṟtruuppaṭai, he is called Muruku and described as a god of beauty and youth, with phrases such as "his body glows like the sun rising from the emerald sea". It describes him with six faces each with a function, twelve arms, his victory of evil, and the temples dedicated to him in the hilly regions.[28] Kartikeya is mentioned in Shaiva Puranas. Of these, the Skanda Purana is the largest Mahāpurāṇa, a genre of eighteen Hindu religious texts.[29] The text contains over 81,000 verses, and is part of Shaivite literature,[30] titled after Skanda, a son of Shiva and Parvati, who is also known as Kartikeya and Murugan.[31] While the text is named after Skanda, he does not feature either more or less prominently in this text than in other Shiva-related Puranas.[31] The text has been an important historical record and influence on the Hindu traditions related to war-god Skanda.[31][32] The earliest text titled Skanda Purana likely existed by the 6th-century CE,[33][34] but the Skanda Purana that has survived into the modern era exists in many versions.[35] Ancient coins of the Yaudheyas, dated to 1st and 2nd century CE, show Kartikeya as a warrior with either one or six heads. Kushan coins show him with one head. In general, single head is far more common regardless of which dynasty minted them.[36] The earliest statues discovered in Punjab and Kashmir show him with either one or six heads. The oldest sculptures such as those found in Mathura show him with one head, while six head iconography is dated to post-Gupta Empire era.[37] All Kushan Empire era artwork show him with one head, even though there are Kushan deities such as a goddess who is shown with multiple heads.[14] The Kushan Empire era statues of Kartikeya, dated to 1st and 2nd-century CE, have been found at various sites in the Indian subcontinent, particularly at Mathura and Gandhara. They show him as a warrior dressed in dhoti (sheet wrapped at waist, covering the legs), armour like a warrior, spear in his right hand and a bird (rooster) in his left.[38][39] There is some difference between his ancient iconography in Mathura and Gandhara artwork. The Gandhara arts show him in more a Scythian dress, likely reflecting the local dress culture prevalent in those times. Further, it is in the oldest Gandharan statues where he is shown with a bird that looks like a chicken or cock.[40] According to Richard Mann, the bird may symbolize Kartikeya's agility and maneuverability as a warrior god.[40] Kartikeya iconography shows him as a youthful god, dressed as a warrior, carring the weapon called Vel. It is a divine spear, often called sakti. He is sometimes depicted with many weapons including: a sword, a javelin, a mace, a discus and a bow although more usually he is depicted wielding the sakti or spear. His vahana (vehicle, mount) is a peacock. He has either one head or six, depending on the region or artist.[41][42] The Epic era literature of ancient India recite numerous legends of Kartikeya, often with his other names such as Skanda. For example, the Vana Parva of the Mahabharata dedicates chapters 223 to 232 to the legends of Skanda, but depicts him as the son of Agni and Svaha.[19] Similarly, Valmiki's Ramayana dedicates chapters 36 and 37 to Skanda, but describes him as the child of god Agni and goddess Ganges.[44] The legends of Kartikeya vary significantly, sometimes within the same text. For example, while the Vana Parva of the Mahabharata describes Skanda as the son of Agni, the Shalya Parva and the Anushasana Parva of the same text presents Skanda's legend as the son of Maheshvara (Shiva) and Parvati.[19] Granite Karttikeya seated on a peacock from 12th-century Andhra Pradesh. In Vana Parva, the circumstances behind Kartikeya's birth legend do not involve Shiva and Parvati.[45] Rather it is deity Agni who goes to a hermitage of seven married Rishis (sages). He is sexually attracted to all seven, but none reciprocate. Svaha is present there and she is attracted to Agni, but Agni is not. According to the legend, Svaha takes the form of six of the wives, one by one, and sleeps with Agni.[45] She does not take the form of Arundhati, Vasistha's wife, because of Arundhati's extraordinary virtuous powers. Svaha deposits the semen of Agni into the reeds of River Ganges, where it develops and then is born as six headed Skanda.[45] A totally different legend in the later books of the Mahabharata make Shiva and Parvati as the parents. They were having sex, but they are disturbed, and Shiva inadvertently spills his semen on the ground.[5] Shiva's semen incubates in River Ganges, preserved by the heat of god Agni, and this fetus is born as baby Kartikeya on the banks of Ganges.[5][13] Some legend state that he was the elder son of Shiva, others make him the younger brother of Ganesha. This is implied by another legend connected to his birth. Devas have been beaten up by Asuras led by Taraka, because Taraka had a boon from ascetic celibate yogi Shiva that only Shiva's son can kill him. Devas learn about this boon, and plan how to get Shiva into a relationship. So they bring Parvati into the picture, have her seduce yogi Shiva, and wed Parvati so that Skanda can be born to kill Taraka.[46] Many of the major events in Murugan's life take place during his youth, and legends surrounding his birth are popular in Tamil Nadu. This has encouraged the worship of Murugan as a child-God, very similar to the worship of the child Krishna in north India. He is married to two wives, Valli and Devasena. Kartikeya's youth, beauty and bravery was much celebrated in Sanskrit works like the Kathasaritsagara. Kalidasa made the birth of Kumara the subject of a lyrical epic, the Kumaarasambhavam.[44] Theology[edit] There is extensive Hindu symbolism and theology associated with Kartikeya. Regardless of the variance among the legends, his birth is in difficult circumstances, he is born through a surrogate abandoned near a river. He is raised not by his natural mother but a host of mothers. Kartikeya symbolizes a union of polarities.[47] He is handsome warrior and described as a celibate yogi. He uses his creative martial abilities to lead an army against Taraka and other demons, and described as a philosopher-warrior.[5][1] He is a uniter, championing the attributes of both Shaivism and Vaishnavism.[48] His theology is most developed in the Tamil texts,[7] and in the Shaiva Siddhanta tradition.[5][1] He is described as teyvam (abstract neuter divinity, nirguna Brahman), as katavul (divinity in nature, in everything), as tevan (masculine deity), and as iraivativam (concrete manifestation of the sacred, saguna Brahman).[49] According to Fred Clothey, as Murugan (also referred to as Murukan, Cheyyon), he embodies the "cultural and religious whole that comprises South Indian Shaivism".[47] He is the philosopher and exponent of Shaiva Siddhanta theology, as well as the patron deity of the Tamil language.[50][51] Murugan is worshiped primarily in areas with Tamil influences. Subramanya is also a major deity among the Hindus of Kerala, Karnataka, Andhra Pradesh and Telangana. Rituals like Nagaradhane are unique to Uttara Kannada region of Karnataka. Kataragama Sri Lanka temple is another important Murugan center.[citation needed] In Sri Lanka and India, Murugan is popular with more elaborate accounts of his mythology in the Tamil language, culminating in the Tamil version of Skanda Purana, called Kandha Purānam. It was written by Kacchiappa Sivachariyar (1350–1420 AD.) of Kumara Kottam in the city of Kanchipuram. During His bachelorhood, Lord Murugan is also regarded as Kumaraswami (or Bachelor God), 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. His army's standard depicts a rooster. In the war, Surapadman was split into two, and each half was granted a boon by Murugan. The halves, thus turned into the peacock (his mount) and the rooster his flag, which also "refers to the sun".[citation needed] Batu Caves near Kuala Lumpur, Malaysia has a famous temple of Lord Murugan. Kartikeya is revered during the Kartik Puja festival, observed in November in eastern states of India.[52][note 3] During Durga Puja in Bengal, Kartikeya is featured as a son of Durga (Parvati) and Shiva, sitting along with his brother Ganesha.[54] Kartikeya in Kartik Puja, Odisha. Odisha[edit] Kumara Purnima, which is celebrated by girls and newly married women on the full moon day after Vijayadashami. It is dedicated to Kartikeya in Odisha. The festivities bring girls together, they sing and dance, and play a game called Puchi. The prayers on the day are aimed with hopes of getting a husband similar to Kartikeya.[55] Kartikeya is worshipped during Durga Puja in Odisha as well as in various Shiva temples throughout the year. Kartik puja is celebrated in Cuttack along with various other parts of the state during the last phases of Hindu month of Kartik. Himachal Pradesh[edit] Kartikeya is the main deity at Chamba district of Himachal Pradesh. The temple of Kartikeya in Kugti village is visited every year by thousands of devotees when the trek is opened in the month of March–April.[citation needed] Sri Lanka[edit] Karthikeya is worshipped by Sri Lankan Tamils but also by the Sinhalese as Kataragama deviyo, a guardian deity of Sri Lanka. Numerous temples exist throughout the island. He is a favourite deity of the common folk everywhere and it is said he never hesitates to come to the aid of a devotee when called upon. In the deeply Sinhalese south of Sri Lanka, he is worshipped at the Kataragama temple, where he is known as Kathiravel or Kataragama deviyo. Local legend holds that Murugan alighted in Kataragama and was smitten by Valli, one of the local girls. After a courtship, they were married. This event is taken to signify that Murugan is accessible to all who worship and love him, regardless of their birth or heritage. The Nallur Kandaswamy temple, the Maviddapuram Kandaswamy Temple and the Sella Channithy Temple near Valvettiturai are the three foremost Murugan temples in Jaffna. The Chitravelayutha temple in Verukal on the border between Trincomalee and Batticaloa is also noteworthy as is the Mandur Kandaswamy temple in Batticaloa. The late medieval-era temple of the tooth in Kandy, dedicated to the tooth relic of the Buddha, has a Kataragama deiyo shrine adjacent to it dedicated to the veneration of Skanda in the Sinhalese tradition. Almost all Buddhist temples house a shrine room for Kataragama deviyo reflecting the significance of Murugan in Sinhala Buddhism. The Tamil Hindu temple Nallur Kandasamy dedicated to Murugan (Kartikeya). By the 16th century, the Kataragama temple had become synonymous with Skanda-Kumara who was a guardian deity of Sinhala Buddhism.[56] The town was popular as a place of pilgrimage for Hindus from India and Sri Lanka by the 15th century. The popularity of the deity at the Kataragama temple was also recorded by the Pali chronicles of Thailand such as Jinkalmali in the 16th century. There are number of legends both Buddhist and Hindu that attribute supernatural events to the very locality.[56] Scholars such as Paul Younger and Heinz Bechert speculate that rituals practiced by the native priests of Kataragama temple betray Vedda ideals of propitiation. Hence they believe the area was of Vedda veneration that was taken over by the Buddhist and Hindus in the medieval period.[57] Malaysia[edit] Murugan is one of the most important deities worshipped by the Tamil Hindus in Malaysia and other South-East Asian countries such as Singapore and Indonesia. Thaipusam is one of the important festivals celebrated. Sri Subramanyar Temple at Batu Caves temple complex in Malaysia is dedicated to Murugan. Batu Caves in short also referred as 10th Caves or Hill for Lord Muruga as there are 6 important holy shrines in India and 4 more in Malaysia. The 3 others in Malaysia are Kallumalai Temple in Ipoh Arulmigu Balathandayuthapani Temple, Penang Sannasimalai Temple in Malacca Other important shrines like Mayilam, Sikkal, Marudamalai, Kundrathur, Vadapalani, Kandakottam, Thiruporur, Vallakottai, Viralimalai, Vayalur, Thirumalaikoil, Chennimalai, Sivanmalai, Pachaimalai, Thindal malai (Near Erode) and Pavalamalai near Gobichettipalayam. Goddess Skandamata with son Skanda or Kartikeya on her lap, is worshipped as fifth form of Navadurga. There are many temples dedicated to Subramanya in Kerala. Amongst them are Atiyambur Sri Subramanya Temple in Kanhangad Kasaragod, Payyannur Subramanya Swamy temple in Payyanur, Panmana Subramanya Swamy temple in Panmana and the Subramanya temple in Haripad. There is a temple in Skandagiri, Secunderabad, one in Bikkavolu, East Godavari district and one in Mopidevi,Krishna district in the state of Andhra Pradesh. In Karnataka there is the Kukke Subramanya Temple where Murugan is worshipped as the Lord of the serpents. Malai Mandir, a prominent and popular temple complex in Delhi, is one of the few dedicated to Murugan in all of North India apart from the Pehowa temple in Haryana. Thaipusam festivities near the Batu Caves, Malaysia. The key temples in Sri Lanka include the sylvan shrine in Kataragama / (Kadirgamam) or Kathirkamam in the deep south, the temple in Tirukovil in the east, the shrine in Embekke in the Kandyan region and the famed Nallur Kandaswamy temple in Jaffna. There are several temples dedicated to Murugan in Malaysia, the most famous being the Batu Caves near Kuala Lumpur. There is a 42.7-m-high statue of Murugan at the entrance to the Batu Caves, which is the largest Lord Murugan statue in the world. Sri Thandayuthapani Temple in Tank Road, Singapore is a major Hindu temple where each year the Thaipusam festival takes place with devotees of Lord Muruga carrying Kavadis seeking penance and blessings of the Lord. In the USA, Shiva Murugan Temple[63] in Concord, Northern California and Murugan Temple of North America[64] in Maryland, Washington DC region are popular. Thaipusam walk for Shiva Murugan Temple in Concord, USA is very popular and attracting many devotees from all over America. In Toronto, Canada, Canada Kanthasamy Temple is known amongst many Hindus in Canada. In Val-Morin, a suburb of the city of Montreal in Canada, there is a monumental temple of Murugan. In the United Kingdom, Highgate Hill Murugan temple is one of the oldest and most famous. In London, Sri Murugan Temple in Manor park is a well-known temple. In Midlands, Leicester Shri Siva Murugan Temple[65] is gaining popularity recently. Skanda Vale[66] in West Wales was founded by Guruji, a Tamil devotee of Subramaniam, and its primary deity is Murugan. In Australia, Sydney Murugan temple in Parramatta (Mays Hill), Perth Bala Muruguan temple in Mandogalup and Kundrathu Kumaran temple in Rockbank, Melbourne are major Hindu temples for all Australian Hindus and Murugan devotees. In New Zealand, there is a Thirumurugan Temple in Auckland and a Kurinji Kumaran Temple in Wellington, both dedicated to Murugan. The Sri Sivasubramaniar Temple, located in the Sihl Valley in Adliswil, is the most famous and largest Hindu temple in Switzerland.[67]