Murugan in Indus and Post-Indus Traditions

 

Murukan/kumaran

The emaciated ascetic motif found in sites such as Harwan in Kashmir and Paharpur in Bangladesh has long intrigued scholars. These figures, bent and skeletal from severe austerities, are often shown squatting in a yogic posture similar to Utkutikasana. In Malayalam, this bent-over stance is called mooruka, from which comes the verb moorinivaruka—to stretch from a bent posture. The rebus here is striking: mooruka (to bend) resonates with muruk, meaning handsome or beautiful. When combined with a male honorific symbol (Fig 1), the ascetic figure transforms into Murukan, the youthful and handsome deity revered in Tamil traditions. Thus, the Indus symbols may encode Murugan through this clever play on homonyms. If we accept this reading, other references align naturally. The warrior symbol of Skanda (Kanda) followed by the ascetic figure (Fig 2) could denote Kandaswami, another name for Murugan. The tradition of kavadi—carrying a shoulder yoke in devotion to Murugan—also finds echoes in Indus bearer imagery (Fig 3-discussed in an earlier article). The kavadi recalls the myth of Hidumban, who carried mountains on a yoke at Agastya’s command. Agastya, often regarded as a priestly figure, may represent continuity from Indus priest-rulers (Akathiyan) into southern traditions. These motifs suggest that Murugan worship, with its kavadi rituals, has roots in proto-Dravidian practices stretching back to the Indus Valley. Murugan is frequently depicted pressing a serpent beneath his peacock mount, symbolizing the rivalry between peacock/cock worshippers and naga (snake) worshippers. This conflict mirrors the migration of Indus peoples southward after the civilization’s decline. Settling in the south, these clans carried their symbols and myths, which later crystallized into stories of Murugan, Hidumban, and Agastya. Place names like Kukkudarmaka (town of cocks) and Kozhikode preserve traces of this cock-worshipping tradition. The cock emblem also became the flag (kodi) of Murugan and the title of Chola kings (Kozhikon), who were often at war with the snake-worshipping Cheras. These symbolic conflicts reflect deeper social divisions. The Cholas, associated with citadel dwellers of the Indus, clashed with the Pandyas, linked to lower city grids and regarded as inferiors. Myths such as Ayyappan defeating the tiger clans (puli pada) may allegorize Pandya victories over Cholas. In this light, the myths of Murugan, Ayyappan, and Agastya are not mere stories but encoded memories of Indus traditions, clan rivalries, and migrations. As Indus symbols are deciphered, these later myths begin to reveal their historical logic, connecting the ancient civilization with the cultural fabric of South India especially Kerala.

Fig 1: Murukan

                                                                         

Fig 2: Skanda/Kandasamy

Fig 3: Kavadi

Motif depicting emaciated ascetic from Paharpur, Bangladesh (akin to Indus Symbol)

Motif depicting emaciated ascetic from Harwan, Kashmir valley (akin to Indus Symbol)

References

Mahadevan, I. (1999). Murukaṉ in the Indus Script. Journal of the Institute of Asian Studies.