Kandhar Anubhuti : Verse #33 - When will I over the immense pain of bondage? (chithaakula illodu)

சிந்தாகுல இல்லொடு செல்வம் எனும் 

விந்தாடவி என்று விடப் பெறுவேன் 

மந்தாகினி தந்த வரோதயனே 

கந்தா, முருகா, கருணாகரனே (33)

chintakula illodu selvam enum

vinthadavi endru vida peruven?

manthagini thantha varothayane

kandha muruga karunakarane (33)

சிந்தாகுல -  Sources of mental agony

இல்லொடு - family

செல்வம் - money

எனும் - such

விந்தாடவி - dark forest of Vindhyas

என்று விடப் பெறுவேன் - when will I be liberated?

மந்தாகினி தந்த- Given by Ganges 

வரோதயனே - Who appeared as the result of a boon to Devas 

கந்தா - Skanda! 

முருகா - Muruga!

கருணாகரனே - Personification of Grace!

Short Meaning

Dear Lord Skanda! Muruga! You are the gift from Mother Ganges and  personification of Grace - When will I be liberated from the pain of being lost in the dark forest of materialistic life (bondage to family and wealth)?

Gloss

We have to remember that this work, Kandhar Anubhuti is also aimed at devotees at their final stages of evolution and those who are ready to merge with the divine. 

When someone is learning to cycle, additional two smaller support wheels by the side helps one balance and avoids falling. But, once someone learns to cycle well, and wants to race, the two wheels will be a hindrance. In a similar fashion, a life involving family (இல்) helps an individual souls evolve from a self-centered life. A person realizes that he is more than just his selfish pursuits and extends his identity to his / her spouse, parents, kids and extended family etc. But, this same construct that lets him evolve is also a limitation in the *final* step of spiritual process. This verse needs to be interpreted at this level only. 

Also, while money (செல்வம்) gives a sense of free mind and helps run life smoothly, it can be an impediment when the focus is only on it and there is an avaricious goal to amass more. 

So, Sri Arunagiri calls these two things as causes of deep mental anguish (சிந்தாகுல).

A person caught deep in the bonds of family life and in desire of wealth cannot find liberation. The Vindhya mountain range in South India is known for its thick and dark forests - There have been numerous counts of people walking in getting lost and unable to find their way back. Arunagiri compares the impediments of wealth and family bondage to this forest of Vindhya mountains (விந்தாடவி) from which there is no way to find liberation 

Hence, he calls out to Lord Murugan for help - He addresses Lord Murugan as the Gift of Ganges (மந்தாகினி தந்த) - To remind us all of the appearance of Murugan, when Asura Surapadman's atrocities reached their zenith, Devas pleaded Lord Shiva to help - Lord Shiva then emitted six fire balls from his Third eye - These were carefully carried and were placed in River Ganges - These six then converted to six babies which were taken care by six Krithika Girls. Mother Parvati then hugged all six of them in her maternal joy and they all merged into one form with six faces and twelve hands. 

Sri Arunagiri hence brings out two aspects of this event - One who was the gift of Ganges since only Mother Ganga could handle the heat of six ferocious fire balls from Shiva's Third eye. And also, as one who appeared as a boon of Lord Shiva to Devas (வரோதயனே = வர (boon) + உதயனே (appeared) )

It is important to note that Lord Murugan was not 'created' but 'appeared' - It is also called out it Verse 12, as a person who was never born. Since all that is born, will die. Lord Murugan is eternal and beyond the bounds of time. He just appeared for us due to Grace of Lord Shiva. 

The first verse of Mandukya calls out "Om is everything - Om is past, present and future. It is also beyond these three" - How can something not be part of past / present or future? We should realize that time is nothing but a small dimension for God and He is neither bound by it nor controlled by it. Rules that apply to us do not apply to Him. 

Finally, Sri Arunagiri concludes the verse by calling out to Lord Subrahmanya in three ways:

1. Skanda - One who reduces the strength of enemies 
2. Muruga - Most Beautiful One
3. Karunakarane - Personification of Grace

The last name is of special importance. For the soul caught in the mire of Samsara, it is only Grace that can save it. Else, there is no hope at all - There is no effort that can be done for it to escape from its the dark ocean of samsara - Only Grace of Lord Murugan can save us. Hence Sri Arunagiri appeals to this aspect of Lord Subrahmanya to save us

PS: Murugan image from http://knowledgefruit.blogspot.com/2013/01/ganga-mother.html

Kandhar Anubhuti : Verse #32 - Will I be lost discussing semantics of scriptures? (kalaiye pathari)

 

கலையே பதறிக், கதறித் தலையூடு 

அலையே படுமாறு, அதுவாய் விடவோ? 

கொலையே புரி வேடர் குலப் பிடிதோய் 

மலையே, மலை கூறிடு வாகையனே (32)

kalaiye pathari kathari thalaiyoo

alaiye padumaru athuvai viduvo

kolaiye puri vedar kudi pidithoi

malaiye malai kooridu vaagaiyane (32)

கலையே - scriptures

பதறிக் கதறித் - loudly discuss

தலையூடு அலையே படுமாறு - breaking the head (figuratively)

அதுவாய் விடவோ- will I become that?

கொலையே புரி - Murderous

வேடர் குலப் - clan of hunters 

பிடிதோய் - hold closely 

மலையே - Mountain 

மலை கூறிடு வாகையனே - Won by splitting the mountain

Short Meaning

Will I be lost in boisterous discussion of semantics of scriptures (Vedas and Agamas)? Please protect me, O Lord Subrahmanya, who is majestic like a mountain, and who split the Krauncha Mountain into two and one who holds Mother Valli, from the clan of hunters close to Him

Gloss

In this verse, Sri Arunagiri shares his concern of dabbling in too much of textual or scriptural knowledge (கலையே)

Ego is stronger for many learned folks than for a common man - The true mark of Self Knowledge is humility, but as a cruel twist of fate, many folks dabble deep (பதறிக் கதறித்)  in loud voices and argue with other philosophies trying to prove the superiority of one over another. 

Arunagiri cries to Murugan asking the Lord not to give him the fate of wasting time and become 'one of those'  (அதுவாய் விடவோ) 

To protect him from the fate of running behind and arguing scriptural knowledge, Arunagiri beseeches Lord Murugan to save him. He interesting calls Lord Murugan as a Mountain(மலையே) - As majestic as one. 

In this he addresses Murugan as the one who holds Mother Valli, lady from the hunter clan (வேடர் குலப்பிடி) - He also addresses Murugan as the Lord who threw His spear and won the war (வாகையனே), by splitting the Krauncha Asura how took form of a Mountain, into two (மலை கூறிடு )

Kandhar Anubhuti : Verse #31 - The Union of Self with Supreme cannot be expressed in words! (paazh vaazvu)

பாழ்வாழ்வு எனும் இப் படுமாயையிலே 

வீழ்வாய் என என்னை விதித்தனையே 

தாழ்வானவை செய்தன தாம் உளவோ? 

வாழ்வாய் இனி நீ மயில் வாகனனே (31)

paazvaazhvu enum ip padu maayayile

veezhvaai ena ennai vidhiththanaiye!

thaazhvanavai seithana thaam ulavo?

vaazhvaai ini nee mayil vaaganane (31)

பாழ்வாழ்வு எனும் - Miserable life

இப் படுமாயையிலே - This deluge of Samsara

வீழ்வாய் என - To fall

என்னை - Me

விதித்தனையே - You ordained 

தாழ்வானவை - Sins

செய்தன தாம் உளவோ? Do I have them in store?

வாழ்வாய் இனி நீ - May you live long!

மயில் வாகனனே - One who rides the peacock

Short Meaning

Dear Lord Subrahmanya, who rides a peacock! You ordained me  to fall into this delusional and miserable cycle of life! Is this because of the sins that I had done in my past lives? May you live long! 

Gloss

This verse has a striking similarity to Verse 29. In this verse, again, Sri Arunagiri complains to Lord Subrahmanya that He had ordained (விதித்தனையே) him to fall (வீழ்வாய்) in this rotten life (பாழ்வாழ்வு). 

In His amazing work of Moha Mudgaram (also famously referred to as Bhaja Govindam), Sri Adi Sankara calls this life of repeated birth and death (samsara) is 'VERY painful' (bahu dustare!) - This verse also shares the helplessness of the soul which has to undergo this repeated birth and death cycles

The karma of a soul can be categorized into three buckets:

1. Sanchita Karma - This is the total unspent Karma (good and bad) of a soul - 
2. Prarabda Karma - The portion of Sanchita Karma (which is too huge) that is allocated for this birth
3. Agami Karma - The Karma that is generated this birth

Till the entire collection of Sanchita Karma is burnt, a soul will not be liberated from the endless cycle of birth and death. 

The only way to burn the infinitely large collection of Sanchita Karma is by Knowledge of the Self - Unless this happens, the samsara cycle will continue. Sri Arunagiri hence asks Lord Murugan if he has lots of bad Karma left due to which he is born again as human. 

In the end, he sarcastically says 'May you live long' (வாழ்வாய் இனி நீ)- This is because, he feels He could be saved by Lord Murugan's Grace, but the Lord is not intervening and hence causing his pains to continue. He invokes the Form of Murugan as the One who rides the peacock (மயில் வாகனனே)

Kandhar Anubhuti : Verse #29 - You made me live a life in delusion! (ille enum)

 

இல்லே எனும் மாயையில் இட்டனை நீ 

பொல்லேன் அறியாமை பொறுத்திலையே 

மல்லேபுரி பன்னிரு வாகுவில் என் 

சொல்லே புனையும் சுடர் வேலவனே (29)

ille enum maayaiyil ittanai nee

pollen ariyamai poruthilaye

mallepuri panniry vaaguvil en

solle punaiyum sudar velavane (29)

இல்லே எனும் - Material Life

மாயையில் - Maya (Illusion)

இட்டனை நீ - You made me participate

பொல்லேன் - Me, the evil one

அறியாமை - Ignorance

பொறுத்திலையே - You did not forgive

மல்லேபுரி - Doing wrestling

பன்னிரு வாகுவில்  - Twelve shoulders

என்  சொல்லே - My words 

புனையும் - (garland) made with

சுடர் வேலவனே - Lord of glowing complexion 

Short Meaning

Oh Lord of Glowing Complexion, you made me fall in this materialistic world of delusions - Since you did not forgive me for the sins that this evil one has done - Please accept my garland of words in your twelve strong shoulders built like that of a wrestler.

Gloss

The mundane materialistic life is called 'இல்' in Tamil. Sri Arunagiri laments that Lord Murugan made him fall into the level of dualistic materialistic life of desires and hates  / happiness and sorrow etc. He also calls that this life is a delusion (Maya)

This can also be interpreted differently in the light of Saiva Siddanta philosophy. According to this great philosophy, all souls are trapped in a dimension of inaction and inertness. Out of infinite Grace, Lord Shiva takes them out of that low level of existence and gives them an opportunity to operate in this world of Maya and hence offer a way to transcend it and merge with Lord Shiva Himself. So, for this, Lord Subrahmanya, who is non different from Lord Shiva takes souls from their inert state and transfer them to this work of Maya to give them an opportunity to get to their 'real Nature'

Since Sri Arunagiri is now in a world of delusion, he laments that it is because Lord Murugan was not forgiving (பொறுத்திலையே) of the sins of ignorance (அறியாமை) that he had made - In this, he deprecates himself as the 'evil guy' (பொல்லேன்) - He thus discreetly implores Lord Murugan that His ignorance be removed and he be relieved from this life woven in Maya.

He then praises the twelve strong shoulders of Lord Shanmukha - In this popular Form, Lord has six heads and twelve arms, and hence twelve shoulders (பன்னிரு வாகு). Lord's shoulders are strong and Sri Arunagiri compares them to the shoulders of strong wrestlers (மல்லேபுரி)

Sri Arunagiri then requests Lord to accept this work as a garland of words (சொல்லே புனையும்) in His strong shoulders. It might be interesting to note that Arunagiri uses similar simile of garland of words in the invocation verse of this work

He then addresses the Lord as as One with Glowing Complexion (சுடர்) and one sporting a Spear (வேலவனே) - We can enjoy Sri Arunagiri's vision of the Lord as a Resplendent personality! 

Image from: https://www.tsemrinpoche.com/tsem-tulku-rinpoche/one-minute-story/shrungagiri-shanmukha-temple

Kandhar Anubhuti : Verse #30 - This knowledge cannot be shared in words (sevvan uruvil)

செவ்வான் உருவில் திகழ் வேலவன், அன்று 

ஒவ்வாதது என உணர்வித் ததுதான் 

அவ்வாறு அறிவார் அறிகின்றது அலால் 

எவ்வாறு ஒருவர்க்கு இசைவிப்பதுவே? (30)

sevvan uruvil thigazh velavan, andru

ovvathathu ena unarvithathu thaan

avvaru arivar arigindrathu alal

evvaru oruvarkku isaivippathuve? (30)

செவ்வான் - Red dusky sky

உருவில்  - Form

திகழ்  - shine

வேலவன் - Lord with Spear

அன்று  - 'That day'

ஒவ்வாதது - Peerless 

என உணர்வித் ததுதான் - Made understood Thus

அவ்வாறு அறிவார் - One who who are taught that way

அறிகின்றது - Known

 அலால் - Otherwise 

எவ்வாறு - How

ஒருவர்க்கு - For One

இசைவிப்பதுவே? Teach?

Short Meaning

Lord Murugan, with the Spear, who is resplendent like the red sky, made me obtain the the Knowledge (of the Self) that has no equal that day! For those who cannot get that knowledge thus, how is it ever possible to acquire that knowledge? (it is not possible)

Gloss

Here, Sri Arunagiri is nostalgic and grateful of the day when Lord Subrahmanya gave him the ultimate knowledge of the Self. He fondly recounts it as 'that day!'  (அன்று)

Lord appeared in a Form, carrying the Spear that is representation of the final knowledge -  The Form was red, like the dusky sunset (செவ்வான் உருவில்). It is interesting to note that Lord Shiva is also described as the golden red form that can be seen during the sunset (aruna uta babru: sumangala:) in Sri Rudram in Krishna Yajur Veda

Arunagiri also calls this Knowledge of Self as that which has no equal and cannot be compared with anything else (ஒவ்வாதது)

This verse basically brings out the Guru Form of the Lord and also emphasizes on the importance of the Guru and is closely linked with Verse 28, where Arunagiri shares the limitations of expressing the Divine in words.

PS:- This verse, is again a masterpiece in Tamil Literature :) - I am literally scurrying for best way to translate this

Here, Sri Arunagiri says, the Knowledge of the Self, which liberates was taught (made understood) by Lord Subrahmanya, as a Guru. This is the *ONLY* way to acquire this knowledge.

Arunagiri, then rhetorically asks, if not (அலால்), how else can this knowledge be taught (by mere words?)  (எவ்வாறு ஒருவர்க்கு இசைவிப்பதுவே) - Meaning, it cannot be taught. 

Guru is the only source of True Knowledge of the Self - And Guru is nothing but Lord Subrahmanya in a human Form. This is how this exemplary poem ends too - With an exhortation to Lord Murugan to come in the Form of Guru and Grace us 

PS:- Image from http://murugan.org/research/thiagarajan.htm

Kandhar Anubhuti : Verse #28 - The Union of Self with Supreme cannot be expressed in words! (aana amudhe)

 

ஆனா அமுதே, அயில் வேல் அரசே,
ஞானாகரனே, நவிலத் தகுமோ?
யான் ஆகிய என்னை விழுங்கி, வெறும்
தானாய் நிலை நின்றது தற்பரமே (28) 

aana amudhe, ayil vel arase,

jnaanakarane, navila thagumo?

'yaan' aagiya ennai vizhungi, verum

thaanai nilai nindrathu tharparame! (28)

ஆனா அமுதே - Pure Nectar (of immortality)

அயில் வேல் - Sharp Spear

அரசே - King 
ஞானாகரனே - Storehouse of Knowledge

நவிலத் தகுமோ - How can I say? 
யான் ஆகிய என்னை - Ego Identification

விழுங்கி - Swallowed 

வெறும் தானாய் - Self Identity 

நிலை நின்றது - Stood

தற்பரமே - Highest State

Short Meaning

Dear Lord Murugan, (as sweet as pure Nectar of Immortality), the Supreme King who wields the sharp spear and the storehouse of all knowledge - How can I verbally state the ecstasy of reaching the highest state where the true Self swallowed the Egoistical Identity and the true Self stood alone (as One and Only One )

Gloss

Sri Arunagiri Nathar seems to have overcome the despondency of the previous verse and in this verse cries out in ecstasy. 

This verse is also one in which the philosophy of Adwaita shines in this work. This can also be interpreted in the Shaiva Siddhanta way (though very close to the former)

A person currently identifies as his/her mind-body complex - A little bit of enquiry will dissolve this fallacy - For e.g., cells in a body will die continuously and will be replaced by newer cells. We can confidently say, currently, that one will not have a single cell that they were born with. Almost the entire body is different every eight years or so. But, our sense of identity never changes - The Self that called 'I' is still the same 'I' - Hence we can confidently say that our association with this body as the 'real' self is wrong

Similarly, in the deep sleep state  (called 'sushupti'), the mind is completely devolved. However, when one wakes up, they are aware whether they slept well or not - This means, the self continues to exist even when mind is not existent. 

But, a human typically associates their self with their form, name, mind, thoughts, possessions etc. This is what is called 'ahamkara:' or an egoistic identity in the Vedic parlance (not ego as in haughtiness or extreme pride)

This identity is a cloak on the Real Self, which is non-different from the supreme divinity, in this work identified as Lord Subrahmanya. The ultimate Grace is when the illusion of the egoistic identity is dissolved or as described here, 'swallowed' by the Real Self. Now when this false dualistic identity is destroyed, so is the world and all our experience. The true Self stands alone, without needing anything else - It alone exists - As the Vedas say 'Everything is Brahman - Sarvam Khalu idam Brahma' - Since everything is Brahman, there is nothing apart from it - And hence it stands alone (வெறும் தானாய் - நிலை நின்றது). 

It is important to know that this is *not* an experience to be experienced - If it is so, then we need the classic trinity of Subject, Object and the act of Experience. Since there is 'no other', this cannot be the classified as 'experience'

Words are in the realm of the mind - Since this state is beyond the state of the mind, it cannot be shared in words (நவிலத் தகுமோ) - So, Arunagiri asks, 'How can I describe it? 

There is a famous saying in Tamil, roughly translated as 'Those who have seen, never came back and those who came back, have never seen' - This is because, if someone is able to describe this divine state, it is an experience and they have clearly not been with One. 

And, in this divine state of Union, the Self becomes One with the Supreme - The final result of Adwaitam. (in a funny way, in the final state of Adwaitam, even Adwaitam doesn't exist as a concept, because there can be nothing other than the One)

Since Sri Arunagiri is experiencing this divine union, He calls Lord Murugan in endearing words as  ஆனா அமுதே (Faultless Nectar that offers immortality) - Sri Krupanandha Variar considers this as the 'Sat' (truth) aspect 

He also addresses Murugan as அயில் வேல் அரசே (Supreme King who wields the Sharp Spear) - Sri Variar also considers this as the 'Chit' (consciousness) aspect

Finally, Sri Arunagiri address Murugan as ஞானாகரனே (Storehouse of Knowledge) - This is the Ananda aspect - Knowledge alone tears the delusion of identity with the egoistic self (ahamkara:) and helps us realize that  we are One with the Supreme Self. 

PS: - Image from https://www.hindu-blog.com/2009/11/subramanya-sashti-in-margashirsh-month.html

Kandhar Anubhuti : Verse #27 - Is it my fate to be attracted to this transient life? ( minne nigar )

 

மின்னே நிகர் வாழ்வை விரும்பிய யான்
என்னே விதியின் பயன் இங்கு இதுவோ?
பொன்னே, மணியே, பொருளே, அருளே,
மன்னே, மயில் ஏறிய வானவனே (27) 

minne nigar vaazhvai virumbiya yaan

enne vidhiyin payan ingu ithuvo?

ponne maniye porule arule

manne mayil eriya vanavane! (27)

மின்னே நிகர் - As transient as a lightning

வாழ்வை - This life

விரும்பிய - desired 

யான் - (by) me

என்னே - What do I say?

விதியின் - My Fate

பயன் - Result

இங்கு இதுவோ? Is this?

பொன்னே - (Precious as) Gold 

மணியே - (Lustrous as) Gems

பொருளே - The final meaning

அருளே - Grace

மன்னே - The stable / immovable one

மயில் ஏறிய - Riding a peacock

வானவனே - Lord

Short Meaning

Why do I desire this life which is as transient as a lightning that flashes by? Is that because of my fate? Oh Lord Subrahmanya, one who rides the peacock, who is as precious as Gold and lustrous as precious gems - Please tell me! You are the ultimate meaning of life and the Grace to reach it.

Gloss

There is a common theme behind the calls of realized souls - They are worried about people wasting their time, instead of pursuing the divine. 

In this, Sri Arunagiri Nathar calls life as transient as flash of a lightning. But he says, his heart desires to pursue goals relevant to this transient life. We take false goals we want to pursue, spend our precious time in pursuing them, and in the end, we die without achieving the purpose of life - which is to realize the Self, which is non-different from the Supreme Lord Subrahmanya!

In Lalitha Sahasranamam, the Five Great actions of Goddess Lalitha Maha Tripura Sundari is mentioned (discussed in more detail here)

1. She Creates as Brahma

2. She sustains as Vishnu

3. She destroys as Rudra

4. She obfuscates as Mahadeva

5. She offers Grace as Sadashiva

The fourth action is called 'thirodhanagaram', meaning 'obfuscation' or to confuse. Why does Mother do this? It is a given that we are all going to die and everyone knows that too. So, why don't people just get depressed and be inactive since they are all going to die one day, any way? The whole world will come to a grinding halt if everyone stops doing their work

To avoid this, Mother obfuscates - She makes us believe on things that don't exist in reality, creates false desires so that we run behind them. We all want bigger houses / cars / TVs / spouse / kids - What not? So, we spend out precious time and energy following these goals. By the time we realize, we are already at the end of our life. This continues next birth as well and it goes on and on.

In 'Moha Mudgaram' or more popularly known as 'Bhaja Govindam', Sri Adi Sankara Bhagawatpada says 

"We are born again and again, and we die again and again - We repeatedly take form in the womb of mothers. This repeated cycle is extremely painful, Oh Lord Murari! Please take mercy on me and release me from this cycle"

It is by design, that we are made to follow desires that are results of latent tendencies of the soul - The issue is that there are infinite desires and hence paths to take for the soul. This is the reason why Sri Arunagiri is perplexed that even after knowing this life is so transient, why are people behind goals which do not take us to divine. 

He says it should be because of our fate! (விதியின் பயன்)

He then implores Lord Murugan to help - In His intense love for Lord, He addresses Lord as Gold! It is common to call people / kids lovingly as thangame in Tamil or Bangaram in Telugu (both meaning Gold in respective languages) - Gold is precious and Sri Arunagiri is unable to think anything or anyone more precious than the Lord. 

He is not satisfied - He then address Lord as a precious and shining gem (மணியே) 

Next, Sri Arunagiri addresses Lord Murugan as the Ultimate meaning of Life - பொருளே!  (unlike the famous 42 by Douglas Adams) - Once the Self is realized, or in other words, soul unites with Lord Skanda, then one reaches the Deathless nature and nothing more needs to be known / done

Apparently, when a self realized soul leaves the body, the feeling is of extreme thankfulness:

Prapthavyam Prapthum - That which has to be achieved has been achieved 

Karthavyam Krutham - That which has to be done is done

Dhanyoham Dhanyoham tri-Dhanyoham - I am thankful, thankful, thrice thankful! 

Sri Arunagiri wants us to reach this state of knowing the ultimate meaning of life

Then Sri Arunagiri calls Lord as 'Grace' (அருளே) - We earlier spoke of the act of obfuscation by Goddess (who is same as Her son, Lord Subrahmanya) - This causes a soul to be born again and again millions of times. A soul searches for eternal happiness in every possible direction. When this is elusive, a tired soul cries out from its bottom of the heart - This is not superficial nor a temporary affliction. These souls carry a pain so deep in the heart that their heart constantly cries out for help. When the soul can no longer bear this pain, it cries out and Mother in Her infinite compassion, offers Grace (arul) - This Grace soothes the crying soul and makes it One with Mother. After this the soul knows no pain - no birth - no death

Bhagawan Sri Ramana Maharshi says, this soul who is united with the Lord is always immersed in Bliss (Arunachala Pancharatnam - Verse 5)

Finally, Sri Arunagiri address Lord as the 'Stable One' (மன்னே) - Lord alone is stable and we can rest only on him. Sri Nochur Venkatraman says that resting on anything other than God is like trying to sit on a cardboard chair - It will break and will take you down with it. God alone is the stable one who can offer support to those who seek. In Vedanta, this attribute of Lord is widely discussed in many Upanishads 

He thus invokes Lord Subrahmanya as the Lord who rides the peacock (மயில் ஏறிய வானவனே) - May Lord Subrahmanya, direct our attention to Him so that we don't waste time on meaningless pursuits. 

PS:- Image from https://shivaom.tumblr.com/post/154027751869/kartikeya-%E0%A5%90