Karthigai Deepam is a festival of lights celebrated by Tamil Hindus on the full moon day of Karthigai month (November/December), which is observed in every home and in every temple.
This occurs on the day when the moon is in conjunction with the constellation Karthigai (Pleiades) and purnima. This constellation appears as a group of six stars in the firmament in the shape of a pendant from the ear. Many legends and lyrical poetry have grown round this star. The six stars are considered in Indian mythology as the six celestial nymphs who reared the six babies in the saravana tank which later were joined together to form the six faced Muruga. He is therefore called Karthikeya, the one brought up by the Karthigai nymphs. Houses and streets are lit up with rows of oil lamps (Deepam) in the evening of the festival day.
Karthigai is essentially a festival of lamps. The lighted lamp is considered an auspicious symbol. It is believed to ward off evil forces and usher in prosperity and joy. While the lighted lamp is important for all Hindu rituals and festivals, it is indispensable for Karthigai. This festival is also celebrated to commemorate the bonding between brothers and sisters in south India(analogous to Bhaiya-Dhuj and Raakhi). Sisters pray for the prosperity and success of their brothers and light lamps to mark the occasion.
Lord Siva appeared as a huge flame of light before Lord Vishnu and Lord Brahma (Hindu gods), who each considered himself supreme and said that the matter could be tested if the two could search for Lord Siva's Head and feet. Lord Vishnu took the form of a (varagar) boar and delved deep into the earth, Lord Brahma that of a (Annam) swan and flew towards the skies. Lord Vishnu failed in his search and returned. But Lord Brahma, chancing upon a piece of `thazhambu`, a flower, learnt from it that it had been floating down for thirty thousand years from Lord Siva's head. He seized upon this and claimed to Lord Siva that he had seen the other's top. Lord Siva realized the falsehood and pronounced that there would never be a temple for Lord Brahma in this world. He also interdicted the use of the flower thazhambu in his worship. Lord Eswaran (Siva) appeared as a flame, this day is called Maha Dheepam.
Kartikeya symbols are based on the weapons - Vel, the Divine Spear or Lance that He carries and His mount the peacock. 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 a sakti or spear.
This symbolizes His purification of human ills. His javelin is used to symbolize His far reaching protection, His discus symbolizes His knowledge of the truth, His mace represents His strength and His bow shows His ability to defeat all ills. His peacock mount symbolizes his destruction of the ego.
His six heads represent the six siddhis bestowed upon yogis over the course of their spiritual development. This corresponds to his role as the bestower of siddhis
The six heads of Lord Subrahmanya
Represent the six Chakras.
They also represent
The five senses and the mind.
They represent the six attributes of Bhagawan—
Jnana, Vairagya and Aishwarya,
Dharma, Kirti and Sri.
Skanda Purana illustrates the play of Maya upon the Jivas, the suffering undergone in consequence and the final release from the clutches of Maya through the grace of Lord Shanmukha in the shape of Velayudha—the Jnana Sakti of the Lord.
The consorts of Lord Shanmukha are Valli and Deivayanai. Valli stands for the Iccha Sakti—the Power of Will. And the other, Deivayanai, stands for Kriya Sakti—the Power of Action. Thus should a Jiva aspiring to Godliness, having brought the will-power under control, strive ceaselessly till it reaches the goal.
Hence the three Saktis, in the form of Vel—Jnana Sakti, Valli—Iccha Sakti, and Deivayanai—Kriya Sakti, form part and parcel of Lord Shanmukha, who is also named as Saktidhara.
The true import of this wedding seems to be this. Valli represents the Jiva that has been separated from its original abode, eternal bliss, Paramatman, who is Lord Subrahmanya.
The separated Jiva roams in the wilderness of the forest of this world, due to the force of Avidya. To rescue this ignorant Jiva wandering in the wilderness, the Guru appears in the form of Rishi Narada by whose help the wedding takes place between Valli and Lord Karttik, i.e., the holy communion of the Jiva with the Supreme Brahman.
As the Jiva possessed unflinching and unswerving faith in the Lord, Valli was determined to marry only Lord Shanmukha and was able to realise her ambition in spite of the many obstructions.
Hence, having the two horns of Vairagya and Viveka, the Jiva, Valli, got herself finally rescued from the clutches of Maya—represented by her parents and other obstacles—and finally established herself in union with Lord Subrahmanya, the Supreme Abode of Bliss.
The meaning of the very name Subrahmanya gives us a clue to His Real Identity; Subrahmanya means one who knows Brahman well; and Brahman alone can know Brahman. Therefore Lord Subrahmanya is Brahman Himself.
The story of Lord Subrahmanya’s birth is very interesting. Lord Siva had six heads—four facing the four directions, one facing upwards and the other downwards. From the Third Eye on each face emanated Tejas. This Light filled all the directions. The whole of ether was permeated by this Tejas. Lord Siva then withdrew this Tejas into His own hands and gave it to Vayu (Wind-god). Vayu bore it for sometime; but, unable to endure it longer, gave it to Agni (Fire-god). Fire, in turn passed it on to Ganga (water). That Tejas assumed the shape of six children and floated on Saravana-lake. When Parvati took up these children, they together formed into one child with six heads. This was Shanmukha. And, He carried on His Lilas on this earth.
That is the story of Brahman also; and the above is the story of Creation. Brahman filled everything: Brahman was of the form of Supreme Light. It filled ether. Thence, it passed on to Air, Fire, Water and Earth. The symbology of Subrahmanya’s birth, therefore, proves that He is no other than the Supreme Brahman Himself.
This occurs on the day when the moon is in conjunction with the constellation Karthigai (Pleiades) and purnima. This constellation appears as a group of six stars in the firmament in the shape of a pendant from the ear. Many legends and lyrical poetry have grown round this star. The six stars are considered in Indian mythology as the six celestial nymphs who reared the six babies in the saravana tank which later were joined together to form the six faced Muruga. He is therefore called Karthikeya, the one brought up by the Karthigai nymphs. Houses and streets are lit up with rows of oil lamps (Deepam) in the evening of the festival day.
Karthigai is essentially a festival of lamps. The lighted lamp is considered an auspicious symbol. It is believed to ward off evil forces and usher in prosperity and joy. While the lighted lamp is important for all Hindu rituals and festivals, it is indispensable for Karthigai. This festival is also celebrated to commemorate the bonding between brothers and sisters in south India(analogous to Bhaiya-Dhuj and Raakhi). Sisters pray for the prosperity and success of their brothers and light lamps to mark the occasion.
Lord Siva appeared as a huge flame of light before Lord Vishnu and Lord Brahma (Hindu gods), who each considered himself supreme and said that the matter could be tested if the two could search for Lord Siva's Head and feet. Lord Vishnu took the form of a (varagar) boar and delved deep into the earth, Lord Brahma that of a (Annam) swan and flew towards the skies. Lord Vishnu failed in his search and returned. But Lord Brahma, chancing upon a piece of `thazhambu`, a flower, learnt from it that it had been floating down for thirty thousand years from Lord Siva's head. He seized upon this and claimed to Lord Siva that he had seen the other's top. Lord Siva realized the falsehood and pronounced that there would never be a temple for Lord Brahma in this world. He also interdicted the use of the flower thazhambu in his worship. Lord Eswaran (Siva) appeared as a flame, this day is called Maha Dheepam.
Kartikeya symbols are based on the weapons - Vel, the Divine Spear or Lance that He carries and His mount the peacock. 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 a sakti or spear.
This symbolizes His purification of human ills. His javelin is used to symbolize His far reaching protection, His discus symbolizes His knowledge of the truth, His mace represents His strength and His bow shows His ability to defeat all ills. His peacock mount symbolizes his destruction of the ego.
His six heads represent the six siddhis bestowed upon yogis over the course of their spiritual development. This corresponds to his role as the bestower of siddhis
| Murugan | One who is possessed of eternal youth |
| Kumara | Youth |
| Guha | Indweller of the heart |
| Guruparan | He who initiated his father |
| Skanda | The Integrated Form |
| Saravanabhava | One who was born among a bush or reeds |
| Arumugan | Six-faced |
| Subrahmanya | The Supreme Effulgence |
| Velayudha | The wielder of the Spear |
| Shanmukha | Six-faced |
| Dandapani | Holder of the Sceptre |
| Sevvel | The paragon among Devas |
| Mayil Vahanan | The Peacock-Rider |
| Karttikeya | He who was brought up by Krittika vestal Virgins |
| Kadamban | The wearer of the Kadamba flower garland |
| Kurinchi Kizhavan | The Lord of the Hills. |
The six heads of Lord Subrahmanya
Represent the six Chakras.
They also represent
The five senses and the mind.
They represent the six attributes of Bhagawan—
Jnana, Vairagya and Aishwarya,
Dharma, Kirti and Sri.
Skanda Purana illustrates the play of Maya upon the Jivas, the suffering undergone in consequence and the final release from the clutches of Maya through the grace of Lord Shanmukha in the shape of Velayudha—the Jnana Sakti of the Lord.
Hence the three Saktis, in the form of Vel—Jnana Sakti, Valli—Iccha Sakti, and Deivayanai—Kriya Sakti, form part and parcel of Lord Shanmukha, who is also named as Saktidhara.
The true import of this wedding seems to be this. Valli represents the Jiva that has been separated from its original abode, eternal bliss, Paramatman, who is Lord Subrahmanya.
The separated Jiva roams in the wilderness of the forest of this world, due to the force of Avidya. To rescue this ignorant Jiva wandering in the wilderness, the Guru appears in the form of Rishi Narada by whose help the wedding takes place between Valli and Lord Karttik, i.e., the holy communion of the Jiva with the Supreme Brahman.
As the Jiva possessed unflinching and unswerving faith in the Lord, Valli was determined to marry only Lord Shanmukha and was able to realise her ambition in spite of the many obstructions.
Hence, having the two horns of Vairagya and Viveka, the Jiva, Valli, got herself finally rescued from the clutches of Maya—represented by her parents and other obstacles—and finally established herself in union with Lord Subrahmanya, the Supreme Abode of Bliss.
The meaning of the very name Subrahmanya gives us a clue to His Real Identity; Subrahmanya means one who knows Brahman well; and Brahman alone can know Brahman. Therefore Lord Subrahmanya is Brahman Himself.
The story of Lord Subrahmanya’s birth is very interesting. Lord Siva had six heads—four facing the four directions, one facing upwards and the other downwards. From the Third Eye on each face emanated Tejas. This Light filled all the directions. The whole of ether was permeated by this Tejas. Lord Siva then withdrew this Tejas into His own hands and gave it to Vayu (Wind-god). Vayu bore it for sometime; but, unable to endure it longer, gave it to Agni (Fire-god). Fire, in turn passed it on to Ganga (water). That Tejas assumed the shape of six children and floated on Saravana-lake. When Parvati took up these children, they together formed into one child with six heads. This was Shanmukha. And, He carried on His Lilas on this earth.
That is the story of Brahman also; and the above is the story of Creation. Brahman filled everything: Brahman was of the form of Supreme Light. It filled ether. Thence, it passed on to Air, Fire, Water and Earth. The symbology of Subrahmanya’s birth, therefore, proves that He is no other than the Supreme Brahman Himself.
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