We celebrate Skanda Shashti on the sixth day of the Shukla Paksha of Ashadh (Tamil month-Aippasi) in the Shiva and Subramanya temples of South India. Skanda destroys the armies of Simhamukha, Surapadman and Tarakasura on the sixth day of battle.
So, on Skanda Shashti, we celebrate Kartikeya’s victory. Indra feels relieved when he regains his rightful place in Swarga. And expresses his gratitude by asking Skanda to marry his daughter Devasena.
People of South India fast, pray and sing songs in praise of Muruga during these six days of the war. And the people of Tiruchendur and Tiruparankundram, recreate all the war scenes to show their devotion to Kartikeya. A few devotees offer Muruga a Kavadi on Skanda Shashti too.
Skanda Shashti in Devi Bhagavatam
Priyavrata, a king and his wife Malini perform a Putra Kamesti yagna. Malini has not conceived despite being married for several years. The yagna bears fruit. Malini does conceive but delivers a stillborn child after 12 years.
A heartbroken Priyavrat takes the corpse of his still-born child to the cremation grounds. And he feels surprised when he sees a celestial woman manifesting before him. She says, “O Priyavrat, I am Devasena, Indra’s daughter and Skanda’s wife. My devotees call me Skanda Shashti Matrika. And I am one of the many aspects of Mula Prakriti.”
Shashti then takes Priyavrat’s still-born child in her arms and breathes life into the infant. But before Priyavrat could gather his wits, Shashti ascends towards Swarga along with his child.
Priyavrat sings Shashti’s praises and begs her to return his son to him. Shashti agrees saying, “I am pleased with your devotion. And I bless my devotees with children. I also protect all children from diseases and death. Your son, Suvrat will become a virtuous and learned ruler.”
When the people of Priyavrat’s kingdom hear the news, they are overjoyed. All the mothers decide to worship Skanda Shashti Matrika on the sixth day of every month. And also, on all auspicious occasions for their child.
Gram Devi: Skanda Shashti Matrika
During the reign of the Kushanas and Guptas, Bhakti replaced ritualistic sacrifices. People forged a personal bond of love with their own personal deities. So, deities like Vishnu, Lakshmi, Shiva, Shakti, Rama, Sita, Krishna, Radha, Ganesha and Skanda came to the forefront.
Now, the kings revered Varaha the most because in this avatar, Vishnu, the cosmic preserver protected Bhudevi. But sometimes strange things do happen. These kings undoubtedly had a strong sense of duty. They did do their best to protect their people and maintain peace in their kingdom. But in doing so, they assumed they were playing the role of Vishnu. And believed they were no less than God in the mortal realm.
The people in those ancient times naively accepted the king as their God and Varaha as the God of the king’s court. But they continued to have immense faith in their own Grama Devis whom they referred to as Matrikas. The villagers offered their Matrika whatever they could afford and did their best to please Her. Some did so to avoid incurring her wrath. Others knew – very well – that their Matrika would understand their predicament and give them the strength to cope with their challenges.
The Different Matrikas
Now, the Gupta kings wanted to expand the boundaries of their kingdom and establish their rule over neighbouring kingdoms too. So, they enrolled Kshatriyas, Yavanas (Indo Greeks), Shakas, Kushanas, villagers, farmers, herders and even mercenaries in their army. Most of their soldiers came from North, Central and North West India. It was their job to fight for whoever paid them.
So, the Gupta kings tried to gain their loyalty by understanding their fears. The kings realized that men from different regions suffered from different sets of fears. Some feared losing their children and family members to snake bites and incurable diseases. While others feared sudden attacks from barbarians who plundered, murdered and destroyed their homes when they were fighting for their king.
The Brahmin advisors of these kings astutely observed how these men coped with their fears. They had mental or physical images of their Matrikas. Some soldiers worshipped images of larger-than-life sinister folk goddesses like Durga and Kali. Others worshipped Skanda Shashti Matrika. And strangely enough some worshipped a malevolent Buddhist goddess called Hariti who had transformed from an infant-eating ogress to a protectress of infants.
The Matrikas become court goddesses
All these kings knew one thing for sure. That every soldier found it extremely difficult to make sense of the horrors of war, blood, pain and death. More so because in a war – any war – you had only one choice – kill or be killed.
So the kings inspired them with their valour and passion. And tried to infuse a strong sense of Dharma within them. Only then could they overcome their fear of blood and death and kill the soldiers of their enemy. But they quickly realized that to strengthen their morale they had to create unity amongst them.
The Sapta Matrikas Unite
So the Brahmin advisors asked the kings too to worship the Matrikas. This strategy worked. Brilliantly. The kings not only worshipped these Matrikas, but they also elevated their status by giving them a place of reverence in their temples. The later Gupta kings started worshipping Skanda as their chosen deity.
And that is how a cluster of folk deities called the Sapta Matrikas gained a prominent place as court goddesses. The kings knew of the Sutas, the wandering storytellers who narrated several mythological tales and sang the praises of these Matrikas in the villages. They asked the Brahmins to compile and script these oral stories, legends and myths in Sankrit which we now call the Puranas.
So far, the soldiers had accepted their king as the divine authority on earth. And they had probably performed their duty perfunctorily. But now they did their duty willingly. And developed a strong sense of loyalty for their kings and a feeling of comradery for other soldiers who fought alongside them.
The Two Aspects Of Mula Prakriti
The later Gupta kings created two kinds of Matrika images. One cluster of Matrikas symbolised both the benevolent and malevolent aspects of Mula Prakriti through their emblems and weapons.
The benevolent Matrika had all the qualities of a mother who only yearned for the welfare and progress of her children. But the malevolent Matrikas created problems during conception and childbirth. Mothers who gave birth to stillborn children or lost their infants to some disease believed that they had invoked the ire of the malevolent side of some Matrika.
But the second cluster of Matrikas symbolised only the auspicious qualities of the individual Matrikas.
Let’s reflect…
Yes, even today we worship Skand Shashti Matrika in the form of Shaligram or by placing a Purna Ghata under a banyan tree or her picture on a wall.
But let’s sober up to the reality too. Both Harmony and Destruction are aspects of Prakriti. Our forefathers lived in tough times. Where they staked their lives for their livelihood. And they could only hope and pray for the well-being of their children.
We live in better times. And have a lot to be grateful for. We lead more protected lives. And our children are healthy and do progress in their lives. Yet there are several families out there who are not as fortunate as we are. Let’s pray for their well-being and pass on the blessings of these Matrikas to them.
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