The threads of this telling are tangled, for such is the nature of divine happenings—they do not unfold in a straight line, but spiral inward and outward, each knot a new beginning, each beginning a memory of an older knot. To speak of Sati’s plan and the birth of Skanda and the curse of Rati is not to tell one story, but to hold a constellation of them up to the light, and watch the shadows they cast upon one another.
It begins, as all things do, with a cloth. At the marriage ceremony of Sati and Shiva, a sacred cloth was spread by the forefather Brahma to give the daughter’s hand to the ascetic god. But in that simple, ceremonial gesture, a profound enchantment took hold. Sati, the very embodiment of the primal creative force, was not merely given away; she was enchanted by Brahma. This was not a spell of the common sort, but a deep, resonant attunement. From this moment, as if the cloth itself were a fertile field, a host of thumb-sized sages, the Baalkhilyas, were born from the ritual's potent energy. Among them was Vaman Bhairav, known in some tongues as Balaam and Balak. These minuscule beings were not born of womb, but of a transcendental wisdom, a Pragyaparamita siddhi. They could perceive the actual, unadorned form of any mass, any living body, even the illusory nature of a woman’s form, from a cozy, remote distance. They were the first witnesses, the silent, knowing progeny of that enchanted moment.
The second scene, however, is one of fire. Sati, this animated creation, this lady of supreme will, could not bear the insult to her husband Shiva at the great Yagna of her father, Daksha. Her power was the very Vedas of Brahma, a source of immense energy that hummed in every nook and corner of her father’s sacrificial hall, a whisper that condemned the slain sheep of heaven. Her mother, Prasuti, and her sisters—Ganga, Jaya, Vijaya, who were also attendants to Shiva—could only watch. Fueled by this power and a terrible sorrow, Sati immolated herself, becoming the eternal flame, the Jwalamalini nitya. This was the first great sundering.
From this sacrifice, Parvati was born, daughter of Menaka and the Himalayas. The marriage of Shiva and Parvati was destined, yet Shiva, an ascetic scorched by loss, was unyielding. The gods, desperate for a son to vanquish the demon Tarakasura, sent Kaamdev, the god of desire, and his wife Rati, to enchant Shiva. Their task was to awaken in him the procreative urge. Kaamdev aimed his flowery arrow, and for a single, profound moment, Shiva stirred. But the god of ascetics, recognizing the interruption, opened his third eye and burnt Kaamdev to ash. Rati, watching her husband consumed before her, wailed a curse upon the very fabric of this cosmic drama. It was a curse born of a wife’s utter desolation: that the union of Shiva and Parvati, for which her husband was sacrificed, would be fraught with pain, deception, and a fundamental dissolution of character. Her grief planted a seed of chaos.
Parvati, her own desires unfulfilled and her purpose thwarted, took a startling path. She went to Tarakasura himself, the very demon the gods sought to destroy. He, in some versions named Tarak or Asmoday, was a master of illusion. With him, she created a world, a maya, in the Brass Courts of Behesth. Here, from this strange, rebellious union, was born a son of immense power: Murugan, Kartikeya, Skanda. The Skandamata, the mother of Skanda, is thus a figure of profound contradiction. She is Parvati, yet not; she is the progenitor of the divine warrior with a woman with wings. Skanda’s power then multifurcated, spreading to all the Krittikas, the Nayikas, the shining stars of the spiritual sky, representing a dissolution of a singular, defined character power into a constellation of entities. Shiva, watching this cosmic irregularity from his mountain abode, became angry and gave this son, born of illusion, to Agni, the god of fire, to be fostered.
Yet the story was not done. Tarak, having performed great penance like Shiva himself, returned. He approached Parvati in the form of Madhumati Yogini, or some say Mahamaya, and this time, their union produced Ganesha, the Siddhivinayak. This was a direct challenge. Shiva’s anger knew no bounds. He severed the head of this new son. To soothe a grieving Parvati, he replaced it with the first head he found, that of an elephant of heaven, a being named Jagannibash or Hamon. This creature was, in truth, the son of Pravash (Metatron, the Hierophant) and Parvati herself, born in a distant Land of ETs. The head, placed upon Ganesha’s body, was a symbol of servitude and the seven sins it was said to represent. The threads were now impossibly tangled.
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And finally, from Shiva’s union with the Maha Bhairavi form of Parvati, born of a dark and powerful passion, came Andhakasura. But Shiva’s ways, his "lucid ways" as some say, had given rise to a spiritual affliction, a blindness that touched the child Andhak. He was given to the demon Hiranyaksha to raise. Thus, the curse of Rati, forceful even before it was spoken, had found its echo. For the loss of Parvati’s singular character—its dissolution into Skandamata, into the mother of Ganesha, into the Maha Bhairavi—had rippled outward. From Shiva, many other children were born of these fragmented unions: Manasa, born of Kadru; Jalandhar, from a sea nymph; Asitang, from a Dakini. Their stories are the undergrowth of this divine forest. Andhak, in his turn, would have allurements with a form of Parvati, the lascivious bovine of the wilderness. And Shiva himself, in the quiet of his heart, would feel allurements for Manasa, bringing her to sit amongst his lotus flowers, a final, silent testament to a story that began with a simple cloth and a fire, and never, ever truly ended.
Summary-
How did Sati's plan for the Daksha Yagna connect to the birth of Skanda Bhagavan and the curse of Rati?
Answer-
The two are separate stories. Sati was enchanted by Brahma in marriage ceremony, when a cloth was spread to them for giving her hand by forefather Brahma to Shiva, giving birth to Baalkhilyas as thumbsized sages, they include Vaman bhairav, as Balaam and Balak, who got ashtray by Transcendental wisdom or Pragyaparamita siddhi or getting Cozy remotely by realizing the actual form of any mass, even living body, of a woman's also.
The second scenario is separate, after Sati or animated creation as a lady, burnt herself up, by her penance of Brahma's vedas as power source, as Jwalamalini nitya; due to the conjugation of Brahma, which whispered in every nook and corner of house of her father Daksh, or the slain sheep of heaven. Her mother was Prasuti and sisters Ganga, Jaya, Vijaya, who copulated with husband Shiva, and are his attendants. This self immolation by Sati, in her next rebirth Parvati, as Daughter of Menaka or Moynavati, and Himalayas; their marriage after Parvati's penance for Shiva in second life, but Shiva was unyielding to Parvati, and led an aesthetic's life then, Kaamdev or Cupid with his wife Rati, enchanted Shiva, so that he copulates with Parvati, to produce offspring, so that the produced son could kill Tarakasura; but Shiva instead burnt Kaamdev. Parvati, without being able to satisfy herself, instead went to Tarakasura, later named Tarak or Asmoday or Taraknath, who mated and produced two offsprings, Murugan or Kartikeya or Skanda, and Ganesha as little Benjamin. This mother of Skanda as Skandamata story, which took birth in Brass Courts or Behesth, is also described in Revelation, as Asmoday as flying Dragon, created illusions or maya world, where leader or soldier head of Angels or Devatas, as Kartikeya or Skanda, with the woman with wings, as his progenitor, as Skandamata, that denotes women's dissolution of character power, as Skanda multifurcates between all such women, as Krittikas, as Nayikas, or Shining star of Chidakash or spiritual sky like entities, is described. Thus Shiva or Shaddai became angry by this, and gave the son to Agni or Agnes.
Later, Shiva even then was unwilling, till Tarak came again after doing penance like Shiva, getting Parvati in form Madhumati yogini, some say Mahamaya; and produced Ganesha as Siddhivinayak. So Shiva became angry again and cut Ganesha's real head. Who was replaced for him, which looked like an elephant of Heaven, as Jagannibash or Hamon or Haschem, which is actually Pravash's or Metatron's son with Parvati, in Land of ETs, the Metatron being Hierophant card denotes servitude, and the 7 sins of fornication, idolatry, profanity made by him thus.
At last, Andhakasur was born when Shiva as Bheemlochan bhairav copulated with Maha bhairavi form of Parvati, but Shiva's lucid ways has given rise to STD, which blinded the child Andhak, and he let it given to Hiranyaksha, or Deer eyed Demon. The Rati's curse for loss of Parvati's character was thus forceful, even beforehand the curse was given, and she and her partner both had many such other branches children. Even Manasa or Medusa born from Kadru or Chlytmnestra to Shiva, Jalandhar or Behemoth born from sea nymph by Shiva, Asitang born from a Dakini by Shiva, also a south Indian God. Their sons, for example, Andhak was having allurements with Parvati as Sei'rim or Avanti form, the lascivious bovine of wilderness, Andhak as Baphomet Lambakarna bhairav. Shiva was having allurements to Manasa, his heart, and brought her in amongst Lotus flowers.
