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{{Infobox deity<!--Misplaced Pages:WikiProject Hindu mythology-->
⚫ ] painting.]]
| type = Hindu
| Image = Murugan by Raja Ravi Varma.jpg
⚫ | Caption = Kartikeya with Devasena (right) seated on his left lap, ] painting
| Name = Deivanai <br> Devasena
| Tamil_script = தெய்வானை <br> தேவசேனா
| Affiliation = ]
| God_of =
| Abode =
| Consort = ]
| Mount = ]
}}
{{Contains Indic text}}
{{Hinduism}}
⚫ {{Kaumaram}}
⚫ ]
⚫ ]
⚫ '''Devasena''' or '''Deivanai''' is the wife of the ] ] and daughter of ].<ref name="Lochtefeld2002">{{cite book|author=James G. Lochtefeld|title=The Illustrated Encyclopedia of Hinduism: A-M|year=2002|publisher=The Rosen Publishing Group|isbn=978-0-8239-3179-8|pages=185–6|url=http://books.google.co.in/books?id=5kl0DYIjUPgC&pg=PA185&dq=Devasena+Indra&hl=en&sa=X&ei=ZM-qU5D4NsTGuATHrYGIBQ&ved=0CB0Q6AEwATgU#v=onepage&q=Devasena%20Indra&f=false}}</ref> Devasena, the daughter of ], the king of the gods is betrothed to Kartikeya by her father, when he becomes the commander-in-chief of the gods and is generally depicted with Kartikeya. She is worshipped as Kartikeya's consort in most of his temples and ] is dedicated to the is believed to be the site of their marriage.


==Etymology==
⚫ '''Devasena''' is the wife of the ] ] (Skanda), also known as Murugan in south-Indian traditions.<ref name="Lochtefeld2002">{{cite book|author=James G. Lochtefeld|title=The Illustrated Encyclopedia of Hinduism: A-M|year=2002|publisher=The Rosen Publishing Group|isbn=978-0-8239-3179-8|pages=185–6|url=http://books.google.co.in/books?id=5kl0DYIjUPgC&pg=PA185&dq=Devasena+Indra&hl=en&sa=X&ei=ZM-qU5D4NsTGuATHrYGIBQ&ved=0CB0Q6AEwATgU#v=onepage&q=Devasena%20Indra&f=false}}</ref> She is known as '''Devayanai''' or '''Deivayanai''' in south-Indian texts. It is also spelled as '''Teyvanai''' or '''Tevayanai''' ({{IAST|Teyvāṉai}}).
⚫ She is called ''Deivanai'' or ''Deivayanai'' (], literally meaning "celestial elephant"),<ref name="Clothey79"/> as she was raised by Indra's divine elephant ].<ref name="Dalal2010">{{cite book|author=Roshen Dalal|title=The Religions of India: A Concise Guide to Nine Major Faiths|url=http://books.google.com/books?id=pNmfdAKFpkQC&pg=PA251|year=2010|publisher=Penguin Books India|isbn=978-0-14-341517-6|pages=190, 251}}</ref> Her Sanskrit name ''Devasena'' means "army of the gods" and thus, her husband is known as ''Devasenapati'' ("Lord of Devasena").<ref>Clothey p. 214</ref> The epithet ''Devasenapati'' is a pun which also conveys his role as commander-in-chief of the gods.

Devasena is often described as the daughter of ], the king of the gods and is betrothed to Kartikeya by her father, when he becomes the commander-in-chief of the gods. In south-Indian accounts, Devasena is many a times depicted as an antithesis of ], her co-wife; together they complete the god. Devasena is generally depicted with Kartikeya and often is also accompanied by Valli.

Devasena does not enjoy independent worship, but is worshipped as Kartikeya's consort in most of his temples. She plays a greater role in the ], believed to be the site of her marriage.


==Legends and textual references== ==Legends and textual references==
⚫ South-Indian manuscripts namely '']'' mentions that Deivanai and Valli were daughters of the god ] in a previous birth, thus their husband Murugan is regarded as the son of ] and son-in-law of ]. Kanda Puranam describes Deivanai as the daughter of Indra and they are married in ] after Muruga's victory over the demons. Meanwhile, Valli is born as Sundaravalli, is adopted by a tribal chieftain and grows up as a huntress. Murugan wins Valli's hand with the help of his elder brother ]. The god is worshiped in ], flanked by Deivanai on the left and Valli on the right.<ref>Clothey pp. 83-84</ref><ref>Handelman pp. 44-45</ref> An alternate ending found in ]n lore states that Murugan states in the forest with Valli, after their wedding at ], where ] stands. Devayanai tries in vain to compel the god to retur to the abode of the gods, but finally herself comes and resides in Kataragama with Kartikeya and Valli.<ref>Handelman p. 55</ref>
⚫ In ], Kartikeya is generally considered as celibate and unmarried. ] scriptures generally only regard Devasena as the consort of Kartikeya, while in ], he has two consorts, Devayanai (Devasena) and ]. Devasena is described as daughter of the king of the gods, ] and his wife ] or at least the adopted daughter of Indra. She is called Devayanai (], literally "celestial elephant"),<ref name="Clothey79"/> as she was raised by Indra's divine elephant ].<ref name="Dalal2010">{{cite book|author=Roshen Dalal|title=The Religions of India: A Concise Guide to Nine Major Faiths|url=http://books.google.com/books?id=pNmfdAKFpkQC&pg=PA251|year=2010|publisher=Penguin Books India|isbn=978-0-14-341517-6|pages=190, 251}}</ref> Their Sanskrit name ''Devasena'' means "army of the gods" and thus, her husband is known as ''Devasenapati'' ("Lord of Devasena").<ref>Clothey p. 214</ref> The epithet ''Devasenapati'' is a pun which also conveys his role as commander-in-chief of the gods.


Another Tamil ] '']'' speaks about conflict between Deivanai's royal soldiers and Valli's hunter clan. Deivanai and Valli are also regarded as sisters and when Valli tries to woo Murugan before his marriage to Deivanai, she curses Valli to born in a forest in her next birth as a huntress.<ref>Handelman p. 56</ref> ''Jayantipura Mahatmya'' narrates that Deivanai and Valli were married to Kartikeya since primal times, however Valli was cursed by her husband to be born on earth as she mocked her sister Deivanai.<ref>Clothey p. 225</ref> Tamil ] '']'' describes Murugan being accompanied by his chaste wife Deivanai and is honored by a procession of gods and ]s.<ref name="Clothey64ff">Clothey pp. 64-5</ref>
⚫ ]
⚫ The third Book of '']'' narrates the tale of the birth of Kartikeya which mentions Devasena. In another narrative in the thirteenth Book, Devasena is dropped. Devasena and Daityasena ("army of demons") are the daughters of ] ]. Once when the sisters were enjoying at the banks of Lake Manasa, the '']'' (demon) Keshi abducted them so that he could marry them. While Devasena refuses, Daityasena consents. Meanwhile, the gods were defeated in battle by the demons and Indra, who is searching for an ideal ''Devasenapati'' (commander of the army of the gods), reaches the spot. On Devasena's request, Indra defeats the demon and rescues her. Devasena asks Indra to find her a husband (''pati'') who can protect her and defeat the gods, the demons and the ]. Indra discusses the matter with the god ] and they agree that a son of ] (the fire god) is suitable in the dual role of the ''devasenapati'', the husband of Devasena and the commander-in-chief of the gods. Accordingly, Agni is forced to have a son, who becomes Kartikeya. After many exploits and proving his supremacy over the gods, Kartikkeya is made the general of the army of the gods and is married to Devasena by Indra. At this point in the text, Agni is identified with ], who is proclaimed as the father of Kartikeya. Ultimately, with the aid of Devasena and Kartikeya, the gods defeat the demons.<ref name="Mani">{{cite book|author = Mani, Vettam|title = Puranic Encyclopaedia: A Comprehensive Dictionary With Special Reference to the Epic and Puranic Literature|publisher = Motilal Banarsidass|year = 1975|location = Delhi|isbn = 0-8426-0822-2|authorlink =Vettam Mani|page=213}}</ref><ref>Clothey pp. 51-53</ref><ref>{{cite book|title=Asian Mythologies|date=15993|publisher=University of Chicago Press|isbn=978-0-226-06456-7|pages=93–6}}</ref> In this narrative, Devasena is identified with many other goddesses like ], Shri-], Kuhu-] and others.<ref name="BuitenenBuitenen1981">{{cite book|author1=Johannes Adrianus Bernardus Buitenen|author2=J. A. B. van Buitenen|title=The Mahabharata, Volume 2: Book 2: The Book of Assembly; Book 3: The Book of the Forest|date=1981|publisher=University of Chicago Press|isbn=978-0-226-84664-4|pages=656}}</ref>


⚫ In ], Kartikeya is generally considered as celibate and unmarried. ] scriptures generally only regard Devasena as the consort of Kartikeya, while in ], he has two consorts, Devayanai (Devasena) and ]. Devasena is described as daughter of the king of the gods, ] and his wife ]. The third Book of '']'' narrates the tale of the birth of Kartikeya which mentions Devasena. Devasena and Daityasena ("army of demons") are the daughters of ] ]. Once when the sisters were enjoying at the banks of Lake Manasa, the '']'' (demon) Keshi abducted them so that he could marry them. While Devasena refuses, Daityasena consents. Meanwhile, the gods were defeated in battle by the demons and Indra, who is searching for an ideal ''Devasenapati'' (commander of the army of the gods), reaches the spot. On Devasena's request, Indra defeats the demon and rescues her. Devasena asks Indra to find her a husband (''pati'') who can protect her and defeat the gods, the demons and the ]. Indra discusses the matter with the god ] and they agree that a son of ] is suitable in the dual role of the ''devasenapati'', the husband of Devasena and the commander-in-chief of the gods. Accordingly, Agni is forced to have a son, who becomes Kartikeya. After many exploits and proving his supremacy over the gods, Kartikkeya is made the general of the army of the gods and is married to Devasena by Indra. At this point in the text, Agni is identified with ], who is proclaimed as the father of Kartikeya. Ultimately, with the aid of Devasena and Kartikeya, the gods defeat the demons.<ref name="Mani">{{cite book|author = Mani, Vettam|title = Puranic Encyclopaedia: A Comprehensive Dictionary With Special Reference to the Epic and Puranic Literature|publisher = Motilal Banarsidass|year = 1975|location = Delhi|isbn = 0-8426-0822-2|authorlink =Vettam Mani|page=213}}</ref><ref>Clothey pp. 51-53</ref><ref>{{cite book|title=Asian Mythologies|date=15993|publisher=University of Chicago Press|isbn=978-0-226-06456-7|pages=93–6}}</ref> In this narrative, Devasena is identified with many other goddesses like ], Shri-], Kuhu-] and others.<ref name="BuitenenBuitenen1981">{{cite book|author1=Johannes Adrianus Bernardus Buitenen|author2=J. A. B. van Buitenen|title=The Mahabharata, Volume 2: Book 2: The Book of Assembly; Book 3: The Book of the Forest|date=1981|publisher=University of Chicago Press|isbn=978-0-226-84664-4|pages=656}}</ref>
⚫ The south-Indian manuscripts of the '']'' mentions that Devasena and Valli were daughters of the god ] in a previous birth, thus their husband Kartikeya is regarded as the son-in-law of Vishnu. An interpolation in the southern recensions of the scripture as well as the ''Kanda Purana'' (the Tamil version of the Sanskrit ''Skanda Purana'') narrate the story of the marriage of the two maidens to Kartikeya. Both the girls are fated to be married to the god. The elder sister Devasena is born as Amirtavalli. She forms the path of traditional Hindu rituals and practices to gain her husband. Appeased by her penance, Indra adopts her as his daughter and marries her to Kartikeya in an arranged marriage followed by custom, after Kartikeya triumphs over the ]s (demons). The ''Kanda Purana'' describes Devayanai (Devasena) as the daughter of Indra, without any mention of adoption. The couple settled in the hill town of ], where one of Murugan's chief temples, ], stands. Another description says they settle in heaven, the abode of the gods. Meanwhile, Valli is born as Sundaravalli, is adopted by a tribal chieftain and grows up as a huntress. Murugan wins Valli's hand in a colourful way and takes her to Thiruttani. The god is worshipped here flanked by Devasena on his left and Valli on his right. Another ending in texts tells that the trio settle in the abode of the gods. The trio leave in harmony.<ref>Clothey pp. 83-84</ref><ref>Handelman pp. 44-45</ref> An alternate ending found in ]n lore states that Murugan states in the forest with Valli, after their wedding at ], where ] stands. Devayanai tries in vain to compel the god to retur to the abode of the gods, but finally herself comes and resides in Kataragama with Kartikeya and Valli.<ref>Handelman p. 55</ref>


Unlike the ''Skanda Purana'' which talk about peace in Devasena and Valli, the '']'' speaks about conflict, resulting into a battle between Devayanai's royal soldiers and Valli's hunter clan; the latter won. Folk ''ecal'' tradition also talks about the mistrust and quarrel in them. In one version, where Devayanai and Valli are sisters, Valli the younger sister tries to woo Murugan, before Devayanai's marriage. As per tradition, the elder sister has to be married fist. Infuriated, Devayanai curses Valli to born in the forest in her next birth, when she is born as a huntress.<ref>Handelman p. 56</ref> In the ''Jayantipura Mahatmya'', which corresponds to most of the ''Skanda Purana'' narrates that Devasena and Valli were married to Kartikeya in primal times, however Valli is cursed by her husband to be born on earth as she also mocks her co-wife Devasena.<ref>Clothey p. 225</ref>

A devotional work '']'' describes Murugan is accompanied by his "chaste wife" Devasena and is honoured by a procession of gods and '']''s (sages).<ref name="Clothey64ff">Clothey pp. 64-5</ref>


==Iconography== ==Iconography==
⚫ Deivanai is generally depicted with her husband, particularly in an iconographic form called ''Senapati''. She sits on the left thigh of six-headed and twelve-armed Kartikeya. One of his arms hold her waist. Numerous depictions of the two exist at ], the location of their marriage. In most South-Indian depictions, Murugan is depicted with both his consorts standing besides him; Deivanai is on his left-hand side.<ref name="Clothey79">Clothey p. 79</ref> Her complexion is fair and she is often depicted adorned with a crown, earrings, necklaces and ornaments. She wears a traditional ] and holds a lotus in her left arm. <ref name="Jeyaraj2004">{{cite book|author=Daniel Jeyaraj|title=Genealogy of the South Indian Deities: An English Translation of Bartholomäus Ziegenbalg's Original German Manuscript with a Textual Analysis and Glossary|url=http://books.google.com/books?id=loF_AgAAQBAJ|date=23 September 2004|publisher=Routledge|isbn=1-134-28703-8|page=88}}</ref>
⚫ ]
Devasena is generally depicted with her husband, particularly in an iconographical form called ''Senapati''. Devasena seats on the left thigh of a six-headed and twelve-armed Senapati. One of his arms hold her waist. Numerous depictions of the two exist at ], the location of their marriage. However, in many south-Indian representations, when Murugan is depicted only with one consort, Valli is favoured over Devasena. In most South-Indian depictions, Murugan is depicted with both his consorts standing besides him; Devasena is on his left-hand side.<ref name="Clothey79">Clothey p. 79</ref>

⚫ Devasena is often depicted adorned with a crown, earrings, necklaces and ornaments over her hands, feet and nose. She wears a ] and has two arms. In her left arm, she holds a lotus, while his right hand hangs down. Her complexion may be depicted as yellow.<ref name="Jeyaraj2004">{{cite book|author=Daniel Jeyaraj|title=Genealogy of the South Indian Deities: An English Translation of Bartholomäus Ziegenbalg's Original German Manuscript with a Textual Analysis and Glossary|url=http://books.google.com/books?id=loF_AgAAQBAJ|date=23 September 2004|publisher=Routledge|isbn=1-134-28703-8|page=88}}</ref>


==Symbolism== ==Symbolism==
⚫ The presence of the two consorts is said to denote dual of Murugan, as the god of heaven and earth. Deivanai, the celestial wife, is married in a traditional arranged marriage while Valli is won by Muruga, resulting in a love marriage. The consorts also represent a link between the ] and ] sects. The son of Shiva, Kartikeya, becomes the son-in-law of Vishnu, due to the marriages. Both the consorts are identified with the soul ('']''), while their husband (''pati'', Lord) represents God. The marriage of Deivanai conveys Shaiva ideals, where the soul (Deivanai) remains detached from the God; she has her own relative autonomy and earns the love of the god by her own merit. In contrast, the Vaishnava philosophy says that God is attached to the soul (Valli) and hence woos him towards her.<ref name="Clothey84ff"/> '']'' contains a ] panegyric dedicated to Murugan. Murugan is described to equally spend his time on earth and in heaven.<ref name="Clothey64ff"/>
⚫ {{Kaumaram}}
⚫ The presence of the two consorts, Devasena and Valli, is said to denote dual of Murugan, as the god of heaven and earth. Devasena, the celestial wife, is married in a traditional arranged marriage while her earthly counterpart is won by the god, resulting in a love marriage. The consorts also being represent a syncretism between the ] (dedicated to ]) and ] (dedicated to Vishnu) sects. The son of Shiva, Kartikeya, becomes the son-in-law of Vishnu, due to the marriages. Both the consorts are identified with the soul ('']''), while their husband (''pati'', Lord) represents God. The marriage of Devasena also conveys Shaiva ideals, where the soul (Devasena) remains "detached from the god - she has her own relative autonomy and earns the love of the god by her own merit". In contrast, the Vaishnava philosophy says that god is attached to the soul (Valli) and woos it.<ref name="Clothey84ff"/> The '']'' contains a ] panegyric dedicated to Murugan. It praises him as the god is allowed to have two wives, Devasena - the daughter of Indra and Valli, a hunter princess. Murugan is described to equally spend his time on earth and in heaven. This is also conveyed by his wives, Devasena is a daughter of the heavens, while Valli is an earthly maiden.<ref name="Clothey64ff"/>

Another interpretation regards the trio as three eyes of Shiva. Devasena and Valli as representations of ''] shakti'' (the power of action) and '']'' (will-power) respectively; while their Lord Kartikeya is the ], the symbol of the transcendental '']-shakti'' (the power of knowledge).<ref name="Clothey84ff">Clothey pp. 84-85</ref><ref>Handelman p. 47</ref> In Tamil literature, two kinds of love are mentioned: ''karpu'' ("chastity"), love bound in the traditional marriage, represented by Devasena and ''kalavu'', love before marriage, conveyed by Valli.<ref>Clothey p. 142</ref><ref name="Handelaman46">Handelman p. 46</ref> Devasena represents "the conventional, control, rituallized approach to worship" God, while Valli is worship through "ecstasy and self-abandonment".<ref name="Handelaman46"/>


Devasena is the epitome of chastity and purity. In trinity of '']''s, she is the middle ''guna'' - ], symbolizing "rulership, fixity, and stability". Kartikeya is the most superior ] (pure), while Valli is the inferior ] (dark).<ref name="Handelaman52">Handelman p. 52</ref> Another interpretation regards the trio as three eyes of Shiva. Deivanai and Valli as representations of ''] shakti'' (the power of action) and '']'' (will-power) respectively; while their Lord Kartikeya is the ], the symbol of the transcendental '']-shakti'' (the power of knowledge).<ref name="Clothey84ff">Clothey pp. 84-85</ref><ref>Handelman p. 47</ref> In Tamil literature, two kinds of love are mentioned: ''karpu'' ("chastity"), love bound in the traditional marriage, represented by Deivanai and ''kalavu'', love before marriage, conveyed by Valli.<ref>Clothey p. 142</ref><ref name="Handelaman46">Handelman p. 46</ref> Deivanai represents "the conventional, control, rituallized approach to worship" God, while Valli is worship through "ecstasy and self-abandonment".<ref name="Handelaman46"/> Deivanai is the epitome of chastity and purity. In trinity of '']''s, she is the middle ''guna'' - ], symbolizing "rulership, fixity, and stability". Kartikeya is the most superior ] (pure), while Valli is the inferior ] (dark).<ref name="Handelaman52">Handelman p. 52</ref>


==Worship== ==Worship==
The ] in ] is dedicated to Murugan and Devasena (Deivayanai) as his consort. It is believed that Devasena was married to the god at this location. A festival icon depicts the god seated close to their divine consort.<ref>Clothey pp. 76, 125-6</ref> The temple of Latankovil at ] is the one of the earliest temples dedicated to the divine couple.<ref>Clothey p. 76</ref> ] in ] near ] is dedicated to Murugan and Deivanai. It is believed that she was married to the god at this location. A festival icon depicts the god seated close to their divine consort.<ref>Clothey pp. 76, 125-6</ref> The temple at ] is the one of the earliest temples dedicated to the divine couple.<ref>Clothey p. 76</ref>


==Notes== ==Notes==

Revision as of 05:25, 9 July 2014

Deivanai
Devasena
Tamil scriptதெய்வானை
தேவசேனா

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Murugan stands between Devasena (right, his left-hand side) and Valli
File:Indra giving Devasena to Skandha.jpg
Indra (left) betroths Devasena to Kartikeya

Devasena or Deivanai is the wife of the Hindu god Kartikeya and daughter of Indra. Devasena, the daughter of Indra, the king of the gods is betrothed to Kartikeya by her father, when he becomes the commander-in-chief of the gods and is generally depicted with Kartikeya. She is worshipped as Kartikeya's consort in most of his temples and Thirupparamkunram Murugan Temple is dedicated to the is believed to be the site of their marriage.

Etymology

She is called Deivanai or Deivayanai (Tamil, literally meaning "celestial elephant"), as she was raised by Indra's divine elephant Airavata. Her Sanskrit name Devasena means "army of the gods" and thus, her husband is known as Devasenapati ("Lord of Devasena"). The epithet Devasenapati is a pun which also conveys his role as commander-in-chief of the gods.

Legends and textual references

South-Indian manuscripts namely Kanda Puranam mentions that Deivanai and Valli were daughters of the god Vishnu in a previous birth, thus their husband Murugan is regarded as the son of Shiva and son-in-law of Vishnu. Kanda Puranam describes Deivanai as the daughter of Indra and they are married in Tiruparankunram after Muruga's victory over the demons. Meanwhile, Valli is born as Sundaravalli, is adopted by a tribal chieftain and grows up as a huntress. Murugan wins Valli's hand with the help of his elder brother Ganesha. The god is worshiped in Tamil culture, flanked by Deivanai on the left and Valli on the right. An alternate ending found in Sri Lankan lore states that Murugan states in the forest with Valli, after their wedding at Kataragama, where his temple stands. Devayanai tries in vain to compel the god to retur to the abode of the gods, but finally herself comes and resides in Kataragama with Kartikeya and Valli.

Another Tamil sangam literature Paripatal speaks about conflict between Deivanai's royal soldiers and Valli's hunter clan. Deivanai and Valli are also regarded as sisters and when Valli tries to woo Murugan before his marriage to Deivanai, she curses Valli to born in a forest in her next birth as a huntress. Jayantipura Mahatmya narrates that Deivanai and Valli were married to Kartikeya since primal times, however Valli was cursed by her husband to be born on earth as she mocked her sister Deivanai. Tamil sangam literature Thirumurugatrupadai describes Murugan being accompanied by his chaste wife Deivanai and is honored by a procession of gods and rishis.

In North India, Kartikeya is generally considered as celibate and unmarried. Sanskrit scriptures generally only regard Devasena as the consort of Kartikeya, while in South India, he has two consorts, Devayanai (Devasena) and Valli. Devasena is described as daughter of the king of the gods, Indra and his wife Shachi. The third Book of Mahabharata narrates the tale of the birth of Kartikeya which mentions Devasena. Devasena and Daityasena ("army of demons") are the daughters of Prajapati Daksha. Once when the sisters were enjoying at the banks of Lake Manasa, the asura (demon) Keshi abducted them so that he could marry them. While Devasena refuses, Daityasena consents. Meanwhile, the gods were defeated in battle by the demons and Indra, who is searching for an ideal Devasenapati (commander of the army of the gods), reaches the spot. On Devasena's request, Indra defeats the demon and rescues her. Devasena asks Indra to find her a husband (pati) who can protect her and defeat the gods, the demons and the yakshas. Indra discusses the matter with the god Brahma and they agree that a son of Agni is suitable in the dual role of the devasenapati, the husband of Devasena and the commander-in-chief of the gods. Accordingly, Agni is forced to have a son, who becomes Kartikeya. After many exploits and proving his supremacy over the gods, Kartikkeya is made the general of the army of the gods and is married to Devasena by Indra. At this point in the text, Agni is identified with Shiva, who is proclaimed as the father of Kartikeya. Ultimately, with the aid of Devasena and Kartikeya, the gods defeat the demons. In this narrative, Devasena is identified with many other goddesses like Shashthi, Shri-Lakshmi, Kuhu-Sinivali and others.


Iconography

Deivanai is generally depicted with her husband, particularly in an iconographic form called Senapati. She sits on the left thigh of six-headed and twelve-armed Kartikeya. One of his arms hold her waist. Numerous depictions of the two exist at Tirupparamkunram, the location of their marriage. In most South-Indian depictions, Murugan is depicted with both his consorts standing besides him; Deivanai is on his left-hand side. Her complexion is fair and she is often depicted adorned with a crown, earrings, necklaces and ornaments. She wears a traditional sari and holds a lotus in her left arm.

Symbolism

The presence of the two consorts is said to denote dual of Murugan, as the god of heaven and earth. Deivanai, the celestial wife, is married in a traditional arranged marriage while Valli is won by Muruga, resulting in a love marriage. The consorts also represent a link between the Shaiva and Vaishnava sects. The son of Shiva, Kartikeya, becomes the son-in-law of Vishnu, due to the marriages. Both the consorts are identified with the soul (Atman), while their husband (pati, Lord) represents God. The marriage of Deivanai conveys Shaiva ideals, where the soul (Deivanai) remains detached from the God; she has her own relative autonomy and earns the love of the god by her own merit. In contrast, the Vaishnava philosophy says that God is attached to the soul (Valli) and hence woos him towards her. Paripatal contains a Tamil panegyric dedicated to Murugan. Murugan is described to equally spend his time on earth and in heaven.

Another interpretation regards the trio as three eyes of Shiva. Deivanai and Valli as representations of kriya shakti (the power of action) and Iccha-shakti (will-power) respectively; while their Lord Kartikeya is the third eye, the symbol of the transcendental jnana-shakti (the power of knowledge). In Tamil literature, two kinds of love are mentioned: karpu ("chastity"), love bound in the traditional marriage, represented by Deivanai and kalavu, love before marriage, conveyed by Valli. Deivanai represents "the conventional, control, rituallized approach to worship" God, while Valli is worship through "ecstasy and self-abandonment". Deivanai is the epitome of chastity and purity. In trinity of gunas, she is the middle guna - Rajas, symbolizing "rulership, fixity, and stability". Kartikeya is the most superior Sattva (pure), while Valli is the inferior tamas (dark).

Worship

Thirupparamkunram Murugan Temple in Tirupparamkunram near Madurai is dedicated to Murugan and Deivanai. It is believed that she was married to the god at this location. A festival icon depicts the god seated close to their divine consort. The temple at Yanaimalai is the one of the earliest temples dedicated to the divine couple.

Notes

  1. James G. Lochtefeld (2002). The Illustrated Encyclopedia of Hinduism: A-M. The Rosen Publishing Group. pp. 185–6. ISBN 978-0-8239-3179-8.
  2. ^ Clothey p. 79
  3. Roshen Dalal (2010). The Religions of India: A Concise Guide to Nine Major Faiths. Penguin Books India. pp. 190, 251. ISBN 978-0-14-341517-6.
  4. Clothey p. 214
  5. Clothey pp. 83-84
  6. Handelman pp. 44-45
  7. Handelman p. 55
  8. Handelman p. 56
  9. Clothey p. 225
  10. ^ Clothey pp. 64-5
  11. Mani, Vettam (1975). Puranic Encyclopaedia: A Comprehensive Dictionary With Special Reference to the Epic and Puranic Literature. Delhi: Motilal Banarsidass. p. 213. ISBN 0-8426-0822-2.
  12. Clothey pp. 51-53
  13. Asian Mythologies. University of Chicago Press. 15993. pp. 93–6. ISBN 978-0-226-06456-7. {{cite book}}: Check date values in: |date= (help)
  14. Johannes Adrianus Bernardus Buitenen; J. A. B. van Buitenen (1981). The Mahabharata, Volume 2: Book 2: The Book of Assembly; Book 3: The Book of the Forest. University of Chicago Press. p. 656. ISBN 978-0-226-84664-4.
  15. Daniel Jeyaraj (23 September 2004). Genealogy of the South Indian Deities: An English Translation of Bartholomäus Ziegenbalg's Original German Manuscript with a Textual Analysis and Glossary. Routledge. p. 88. ISBN 1-134-28703-8.
  16. ^ Clothey pp. 84-85
  17. Handelman p. 47
  18. Clothey p. 142
  19. ^ Handelman p. 46
  20. Handelman p. 52
  21. Clothey pp. 76, 125-6
  22. Clothey p. 76

References

  • Fred W. Clothey (1978). The Many Faces of Murukan̲: The History and Meaning of a South Indian God. Walter de Gruyter. ISBN 978-90-279-7632-1.
  • Don Handelman (2013). "Myths of Murugan". One God, Two Goddesses, Three Studies of South Indian Cosmology. BRILL. ISBN 978-90-04-25739-9.
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