Thiruppugazh - Palani Temple – Song #4 - Moola Manthiram Odhal / பழனி திருப்புகழ் பாடல் - மூல மந்திரம் ஓதல்

 

ஞானிகளுடன் இணக்கம் பெற பாட வேண்டிய பாடல்

The Thiruppugazh Song To Be Sung To Gain Fellowship With The Wise

 

மூல மந்திரம் ஓதல் இங்கிலை

ஈவது இங்கிலை நேயம் இங்கிலை

மோனம் இங்கிலை ஞானம் இங்கிலை     -மடவார்கள்

மோகம் உண்டு அதி தாகம் உண்டு

அபசாரம் உண்டு அப ராதம் உண்டு இடு

மூகன் என்றொரு பேரும் உண்டு அருள்    -பயிலாத

 

Moola Manthiram Odhal Ingilai

Eevadhu Ingilai Neyam Ingilai

Monam Ingilai Gnanam Ingilai                                          - Madavaargal

Mogam Undu Adhi thaagam Undu

Abachaaram Undu Abaraadham Undu Idu

Moogan Endroru Perum Undu Arul                                   - Payilaadha

Reciting the six-syllable root mantra (the Shadakshara mantra which is Om Saravanabava) is not found in me; giving to others(charity) is not found in me; compassion is not found here in me; the state of silence that restrains the mind is not found in me; wisdom is not found in me.

All of this is directed at women. There is, however, infatuation (mogam) in me; with it, intense craving (desire); because of that, there is misconduct; because of that, there is wrongdoing. Everyone has also given me a name, “Moogan” (meaning “lowly person”). (Or: there is also the name that I am “Mūkan”, the asura who came in the form of a boar, was killed by Arjuna and Lord Siva. The supreme Lord took the form of hunter to grace Arjuna with Pasupatha Asthra which he used in the great battle of Mahabharatha) And even though I have not benefited from your sacred grace...

கோலமும் குண வீன துன்பர்கள்

வார்மையும் பல வாகி  வெந்தெழு

கோர கும்பியிலே விழுந்திட                        -நினைவாகி

கூடு கொண்(டு) உழல்வேனை அன்பொடு

ஞான நெஞ்சினர் பால் இணங்கிடு

கூர்மை தந்தினி யாள வந்தருள்                  -புரிவாயே

 

Kolamum Guna Veena Thunbargal

Vaarmaiyum Pala Vaagi Vendhezhu

Gora Kumbiyile Vizhunthida                                          - Ninaivaagi

Koodu Kon(Du) Uzhalvenai Anbodu

Gnana Nenjinar Paal Inangidu

Koormai Thandhini Aala Vandharul                                 - Purivaye

...and the playful appearance, together with the conduct of the wicked, quality-less, suffering-causing doers, all combined, my mind was set on falling into the terrible hell called Kumbipagam (one of the seven hells, where sinners are cooked as if in a potter's kiln) where beings burn and rise up.

Out of love for me, who wanders about carrying this body that is a mere cage, you gave me the subtle knowledge of joining with great ones whose hearts are filled with wisdom. Now, please come to rule over me and show your grace.

பீலி வெந்துயர் ஆலி வெந்து  அவ்

அசோகு வெந்து அமண் மூகர்  நெஞ்சிடை

பீதி கொண்டிட  வாது கொண்டு அருள்     -எழுது ஏடு

பேணி அங்கு எதிர் ஆறு சென்றிட

மாறனும் பிணி தீர  வஞ்சகர்

பீறு வெங்கழு வேற வென்றிடு                     -முருகோனே

 

Peeli Venthuyar Aali Vendhu Av

Asogu Vendhu Aman Moogar Nenjidai

Beethi Kondida Vaadhu Kondu Arul                                 - Ezhudhu Aedu

Peni Angu Edhir Aaru Sendrida

Maranum Pini Theera Vanjagar

Peeru Vengkazhu Vera Vendridu                                     - Murugone

Peacock-feather fans burned, the raised water pots (kuṇṭikai used by Jain monks) boiled over, and the Ashoka plant sprouts burned too. Out of shame at this, the Jains were struck dumb and fearful in their hearts. You debated them and, in a flood of divine grace, wrote a pathigam (Thevaram songs are referred to as Pathigams which is a collection of 10 or 11 songs extolling the greatness of Lord Siva) that was set in the river and... Muruga! You triumphed so that everyone would be delighted: the palm leaf on which the pathigam was written  floated against the current of the Vaigai river; the Pandya king was cured of his disease and attained wellness; and the Jain deceivers were impaled on the cruel stake that tears the body apart.

(Note - This verse illustrates a popular incident from the life of Thirugnanasambandar where he was invited to multiple challenges by Jain monks to debate which religion is superior - Jainism or Saivism, Thirugnanasambandar successfully won all the challenges and established the supremacy of Lord Siva and Saivism. Saint Arunagirinathar considers Thirugnanasambandar as an avatar of Lord Murugan and hence he is addressing so directly to Him in this verse. Refer to the commentary section for more information on this incident)

ஆல முண்டவர் சோதி யங்கணர்

பாக மொன்றிய வாலை  அந்தரி

ஆதி யந்தமுமான சங்கரி                           -குமரேசா

ஆரணம்பயில் ஞான புங்கவ

சேவலங் கொடியான பைங்கர

ஆவினன்குடி வாழ்வு கொண்டருள்             -பெருமாளே.

 

Aalam Undavar Sothi Anganar

Baaga  Mondriya Vaalai Anthari

Aadhi Anthamumaana Sankari                                       - Kumaresa

Aaranam Payil Gnana Pungava

Sevalam Kodiyaana Paingara

Aavinankudi Vaazhvu Kondarul                                      - Perumale.

In this verse, Murugan is praised as Kumaresa who is the son of Lord Siva and Goddess Sankari. Arunagirinathar glorifies Lord Siva as the one who consumed the deadly poison that arose during churning of milky ocean, having three beautiful eyes (Sun, Moon & Fire) and His consort Sankari is adored as dwelling in Siva.

Muruga Perumale – you are foremost Wisdom-Guru, who dwells in the Vedas (Aaranam) and is praised by them! You are the one with beautiful sacred hand holding the flag with rooster banner. You graciously choose Aavinankudi as your abode and graciously unite me with those of wisdom-filled hearts!

 

Commentary

The Glory of Sadakshara Mantram (Om Saravanabava)

Moola Manthiram Odhal Ingilai – what is referred to as Moola Manthiram (root Mantra) is   the six syllabled Sadakshara mantra – Om Saravanabava is the most glorious one that is capable of vanquishing our bad karma lingering on us from ancient times. It cures the disease of haunting birth-death cycle. It brings about divine delight in this birth as well as upcoming births for those who wear the holy ash and chant with utmost devotion this mantra. The difficulties arising due to five elements – water, fire, earth, air and space will be alleviated by this mantra. It also energises the six chakras of our body. It will be best to get this mantra through upadesam from a guru.

Apart from chanting this manthiram, Arunagirinathar explains the importance of other qualities like charity, feeling compassion towards all living beings, being in the state of Monam with complete restraint of mind fully focussed on Murugan’s Grace. Arunagirinathar blames himself for not having these qualities and laments about being tormented in Kumbibagam hell. This message needs to be understood in the right way; he is a great Saint rich in all these mentioned traits, because of which Lord Murugan Himself became his guru. The real reason is that he wants to save us from the difficulties we face in the life and lead us to lofty path of salvation and union with the supreme Lord. Out of his compassion for us and abundant grace, he blames himself as not having these qualities.

How Thirugnana Sambandar revived Saivism in Madurai

In the Pandya country, where the Saiva faith had shone everywhere since ancient times, the Jain religion, which claims to uphold non-killing, spread and took root. The king himself was caught in its illusion, and Saiva practices fell away.

Yet the king’s chief queen, Mangaiyarkkarasi, the daughter of the Chola king, remained devout. Her great penance had made her radiant. With her was the minister Kulacchirai Nayanar, who had been given to her by the Chola king as part of her dowry. He was a steadfast support to her in the Saiva path. Both were deeply grieved. Turning toward the Lord of Aalavai (Madurai), they yearned: “When will the day come when the darkness of Jainism is gone and the light of Saivism rises?”

They learned of the wondrous greatness of Thirugnana Sambandar, who was then at Thirumaraikkadu (Vedaranyam), and sent envoys to invite him. The envoys bowed to him and reported that Jainism had spread and the Saiva way had been hidden in the Pandya country. They said the queen and minister had sent them to ask him to come and set it right.

Sambandar bowed to the Lord Siva and asked leave to go. Appar, thinking of the Jains’ cruelty, said, “Child, it is not right to go where deceitful Jains abound. The planets and the day are also unfavorable.” Sambandar answered with the pathigam (decad)  Veyuru Tholi Pangan, declaring that for devotees of the Lord all the planets are auspicious, and Appar gave his consent. Sambandar mounted his pearl palanquin, and thousands of devotees roared “Harahara!” like the sea as he set out for the Pandya land.

Evil omens appeared to the eight thousand Jain teachers and their many thousands of followers, and they gathered at Madurai. The queen sent the minister to welcome Sambandar and waited at the Aalavai temple. When Kulacchirayar saw Sambandar approaching in splendor, he danced in joy, wept, folded his hands, and fell to the ground. Sambandar got down from his palanquin, lifted him up, and said, “You and the Chola princess, pure of heart, have our Lord’s abundant grace. This is surely your good fortune.” Kulacchirayar replied, “Because of your coming today, we have the Lord’s grace for the faultless past, for the glory to come, and for every day. The land that had sunk away from the path and the king of good Tamil are saved and have gained well-being.”

Sambandar praised Madurai, the temple, the queen, and the minister in a decad, and entered the temple. The queen ran and fell at his feet. He spoke kind words to her and stayed in the mutt that had been prepared for him.

The Jains were grieved to see this. Crying “An eyesore! An eyesore!”, they told the king, took his permission, and chanted black-magic mantras to burn the mutt. The mantras had no power against the Lord’s devotees. Enraged, the Jains went there themselves by night and set it on fire, but the devotees put the fire out. When this was reported, Sambandar understood the fire had come by the king’s order and sang the verse “Seyyane thiru Aalavai”, praying that the fire lit by the lying Jains should reach the Pandya king, but paiyave, “mildly.” Because of that word, the fire did not harm life greatly. It became a horrible fever that gripped the king.

Thousands of Jains came to cure him, chanted mantras, and stroked his body with peacock feathers. The feathers burned, and the Jains who came near were scorched. The king scolded them and drove them off. He bowed to the queen and minister, who told him the fever came from the wrong done to Sambandar’s mutt and would not leave unless Sambandar came. The king said, “I will join the one who cures this. Call him.” The queen and minister went to the mutt and found Sambandar, the very form of wisdom, whom the Periya Puraṇam praises as the unique companion of the four Vedas. They told him what had happened and begged him to save the king and themselves.

Sambandar said, “Fear not.” He went with the devotees to the temple, worshipped the Lord, sang ‘Gnalam Nin Pugazhe’, took leave, and entered the palace. The king folded his hands and seated him at his head side. Many Jains grew angry at the honor shown to him, and the queen was afraid. Sambandar comforted her, telling not to fear because he was young, for Lord Aalavayar stood with him.

The king proposed a trial: whichever side cured the fever would prove the truth of its religion. The Jains chanted mantras and stroked with peacock feathers on the left side, but the fever grew worse. The king looked to Sambandar, who sang the famous pathigam “Manthiramavathu Neeru” and stroked the right side, and that side was cured. But the left side grew worse. The king drove the Jains away in anger. When he bowed to Sambandar, Sambandar applied the sacred ash again, and the fever was cured entirely. The king worshipped him many times and rejoiced.

Unable to argue for their faith, the Jains proposed a debate by fire. They kindled a great fire. Sambandar composed a pathigam starting with ‘Bogamaartha’ on the green palm leaf and dropped it in the raging fire. It did not burn but shone. When the Jains threw in their own palm leaves containing their key mantras, they turned to ash.

Next came a debate by water, with the loser to be impaled, this punishment was self-dictated by Jains as they felt confident they will win. They did not realize the greatness of Thirugnana Sambandar’ The Jains set their leaves in the Vaigai, and they were carried downstream. Sambandar sang ‘Vendhanum Onguga’, and the king’s hunched back straightened, so that he became Ninra Seer Nedumaran. Sambandar then sang the pathigam ‘Vanniyum’ and his leaf stood still against the current of Vaigai river. Kulacchirayar ran and took it from the water, and that place is said to be Thiruvedagam, near Madurai. The Jains lost all three contests and were impaled and perished through a self-inflicted punishment. The Pandya king lived on, firmly established in the Saiva way.

Summary

-        Arunagirinathar confesses his failings on our behalf: he lacks devotion, charity, love, silence and wisdom, and his mind is lost in infatuation with women. He fears falling into the hell of Kumbibagam. Yet he recalls that Murugan has already given him the understanding to seek the company of the wise, and he asks Murugan to rule him with grace.

-        He is the victor of the Madurai episode(Thirugnanasambandar story), where the verse sailed upstream in the Vaigai, the Pandya king was cured, and the Jains were impaled. The commentary links Murugan to Sambandar here, as the Gnana Guru who dispelled Jain darkness and spread Saiva light.

-        Closing line – Any one who admits his faults and fears hell, praises Murugan, the wise guru of Palani and victor over the Jains, and asks only for his grace and the company of the wise.

 Note – this English translation has been done based on the great works of Thiruppugazh explanation by Thirumuruga Kirupanandha Variyar and Thiru. V S Sengalvaraya Pillai

 

 

 

Thiruppugazh - Palani Temple – Song #3 - Vaaranam Thanai Neraana / பழனி திருப்புகழ் பாடல் - வாரணம் தனை நேரான

 பெண்கள்  மயல் அற முருகப்பெருமானிடம் விண்ணப்பம்
செய்ய பாட வேண்டிய பாடல்

The Thiruppugazh Song To Be Sung To Overcome The Infatuation With Women

வாரணம் தனை நேரான மா முலை

மீது அணிந்திடு பூண் ஆரம் ஆர் ஒளி

வால சந்திர(ன்) நேர் ஆக மா முகம் -எழில் கூர

Vaaranam Thanai Neraana Maa Mulai

Meethu Aninthidu Poon Aaram Aar Oli

Vaala Chanthira(N) Ner Aaga Maa Mukam    - Ezhil Koora

 

வார் அணங்கிடு சேல் ஆன நீள் விழி

ஓலை தங்கிய வார்  காது வாவிட

வான இன் சுதை மேலான வாய் இதழ் -அமுது ஊற

Vaar Anangidu Sel Aana Neel Vizhi

Olai Thangiya Vaar Kaadhu Vaavida

Vaana In Sudhai Melaana Vaai Idhazh                       - Amudhu Oora

 

தோரணம் செறி தார் வாழை ஏய் தொடை

மீதில் நின்று இடை நூல் போல் உலாவியே

தோகை என்றிட வாகாக ஊர் அ(ன்)ன -நடை மானார்

Thoranam Seri Thaar Vaazhai Yey Thodai

Meethil Ninru Idai Nool Pol Ulaaviye

Thogai Endrida Vaagaga Oor A(n)na                          - Nadai Maanar

 

தோதகம் தனை மா மாயையே வடி

வாக நின்றது எனா ஆய ஓர்வது

தோணிடும்படி நாயேன் உள் நீ -அருள் தருவாயே

Thothakam Thanai Maa Maayaiye Vadi

Vaaga Ninrathu Enaa Aaya Vorvathu

Thonidumpadi Naayen Ul Nee                                    - Arul Tharuvaye

Translation for the first four verses

May you grace my heart with the wisdom to discern that Maya, the great illusion, is itself the embodiment of deceitful acts, so that I may clearly know it. This is the illusion of women - whose large breasts, like elephant’s rounded forehead, are adorned with a pearl garland of radiant luster; whose faces, graceful and beautiful like the young crescent moon, shine brightly; whose long, spear-like eyes give no pain to those who see them, but are large like the sel fish (carp fish) and extend to touch their long ears adorned with palm-leaf earrings; whose lips overflow with nectar, sweeter even than the divine ambrosia of the gods; whose waists, rising above thighs that resemble plantain trunks (laden with bunches, used for decorative arches), are slender as a thread; who walk with the gait of a swan, gracefully gliding, so that people say, “She is a peacock that roams about!”

காரணம் தனை ஓரா நிசாசரர்

தாம் அடங்கலும் ஈறாக  வானவர்

காவல் இந்திர நாடு ஆளவே -அயில் விடும் வீரா

Kaaranam Thanai Oraa Nisaasarar

Thaam Adangalum Eeraaga Vaanavar

Kaaval Indhira Naadu Aalave              - Ayil Vidum Veera

O valiant hero, who sent forth the Vel against the Asuras, who never understood why Murugan’s army had come against them, so that they were all destroyed and perished, and who made Indra, the guardian of the gods, able to rule his own kingdom again!

கார் விடம் தனை ஊணாக வானவர்

வாழ் தரும்படி மேல் நாளிலே மிசை

காள கண்ட மகா தேவனார் தரு-முருகோனே

Kaar Vidam Thanai Oonaaga Vaanavar

Vaazh Tharumpadi Mel Naalile Misai

Kaala Kanda Maha Devanaar Tharu                           - Murugone

O Murugan, granted by Mahadeva, whose neck is dark from consuming the deadly halahala black poison as food when the ocean of milk was churned by devas and asuras in ancient days so that the gods might live!

ஆரணன் தனை வாதாடி ஓர் உரை

ஓதுக என்று என  வாராது எனா அவன்

ஆணவம் கெடவே காவலாம் அதில்-இடும் வேலா

Aaranan Thanai Vaadhaadi Yor Urai

Oadhuga Endru Ena Vaaradhu Enaa Avan

Aanavam Kedave Kaavalaam Adhil                            - Idum Vela

O Vela, who debated with the Veda-learned Brahma, asked him to recite the meaning of the single syllable (Pranava), and when he said “the meaning will not come to me” and stood bewildered, imprisoned him, thereby destroying his pride (the ego, “the husk of ‘I’”)!

ஆதவன் கதிர் ஓவாது உலாவிய

கோபுரம் கிளர் மா மாது  மேவிய

ஆவினன்குடியோனே சுர அதிபர் -பெருமாளே.

Aadhavan Kathir Ovaadhu Ulaaviya

Gopuram Kilar Maa Maadhu Meviya

Aavinankudiyone Sura Athipar                       - Perumale.

O Lord, who dwells in Thiru Aavinankudi, where the gopuram stands gleaming, ever touched by the sun’s rays unceasingly, and where goddess Lakshmi lovingly resides!

O Lord of the leaders of the gods!

Grant me your grace, so that I may see through the illusion of Maya’s appearance!

Commentary

It is imperative for those who seek liberation from the vicious cycle of births and deaths in this word to overcome the material desires (strong attachment to material desires). There are various types of desires among which the craving for women is the strongest and most difficult one to overcome. But if one understands this craving is for a body which is a substance of maya materialized and it is a transitory one gradually wearing out day-by-day. To get this clarity is not easy and we need the grace of Lord Murugan. Just as a boat helps those who are crossing the sea, Murugan’s compassion is the raft(support) for those who wish to cross the sea of lust.

Kaaranam Thanai Oraa Nisaasarar  (the asuras who did not grasp the reason for Murugan’s invastion)

Parents have the same affection toward all their children. They do not love one child and hate another. In the same way, both the celestials (Devas) and the demons (Asuras) are children of the Lord. So the doubt naturally arises: is it not partiality to destroy the Asuras for the sake of the Devas?

If a strong son beats a weak son, the father will side with the weakened son and punish the strong one. That is not partiality. Surapadman had imprisoned the weaker celestials for a very long time and tormented them. Murugan, the Vel-bearing son of Lord Siva, came to free the Devas from prison. Surapadman, blinded by the ego of “I”, did not understand the reason for this, and was quickly destroyed by the unblemished Vel.

Kaar Vidam Thanai Oonaaga Vaanavar (the dark-throated Mahadevar)

This shows the abundant and inexhaustible compassion of Lord Siva towards all. The devas, out of their desire to get Amirtham (divine nectar), churned the Milky Ocean. Before doing so, they neither informed Lord Siva, the Supreme God (Pathi), nor consulted Him.  What they expected was nectar, but what came out was the deadly Halahal poison which can kill anyone including the devas. Everyone ran with great despair looming in their minds. When Mahavishnu went near, his body turned dark. They pushed one another aside as they fled. They sought Kailash and sang the praises of the Lord. He was not angry with their act; in order to protect the multitudes of beings, he consumed the intensely fiery and terrifying posion and held it in His throat for ever as an act of benevolence and supreme grace. Because of this act only, He is kindly adored as Neelakandan (one who is a blue-throat).

Aaranan Thanai Vaadhaadi Yor Urai (one who debated with Aaranan(Brahma))

Aaranan means Brahma. Because certain portions of the Veda are meant to be recited in the forest (araṇya), they are called Aaraṇam. Brahma is the master of the Veda. Once, pride (aanavam) came over that Brahma. Such delusion of position sometimes bewilders even who are highly learned and hold high offices.

 

At the time Brahma was in that state of pride, Lord Murugan, asked him to explain the true meaning of the Pranava mantra 'Om'. Although Brahma is aware of the literal meaning of the Pravana, he was not able to expound the real meaning of the great Mantra as alluding to Lord Siva. Not knowing how to explain it, Brahma was dismayed. Murugan made all four of his heads bow together , put him in prison, and took on the three divine functions himself (creation, preservation and destruction). In this way he showed, for the world to understand and be saved, that he alone is the supreme leader of the three gods who perform those three functions. The three gods referred to here are Brahma-the creator, Vishnu-the protector and Rudra-the destroyer. It must be clearly understood that Rudra is the one who performs the role of destruction. There is a misconception about Rudra being considered as Lord Siva who is beyond all gods and is the only one capable of performing five functions - creation, protection, destruction, veiling and gracing at all levels across universes.

Summary

·       Saint Arunagirinathar addresses infatuation towards women as a major obstacle towards liberation and urges us to recite this song to overcome that desire.

·       He also pleads to Muruga to protect us from the deceitful forces of Maya which pushes towards worldly desires.

·       Establishes why Murugan killed the asuras and restored the kingdom to devas

·       Brahma’s capture due to his ignorance on the real meaning of Pranava mantra ‘Om” and how he has taken over the major three functions of creation, protection and destruction.

Note – this English translation has been done based on the great works of Thiruppugazh explanation by Thirumuruga Kirupanandha Variyar and V S Sengalvaraya Pillai

Thiruppugazh - Palani Temple - Song#2 - Bodha Kandharu Kove/ பழனி திருப்புகழ் பாடல் #2 - போத கந்தரு கோவே

 

முருகப்பெருமானின் அருள் பெற்றிட பாடவேண்டிய திருப்புகழ் பாடல்

போத கந்தரு கோவே நமோநம

நீதி தங்கிய தேவா நமோநம

பூதலந்தனை ஆள்வாய் நமோநம      

பணியாவும்

பூணுகின்ற பிரானே நமோநம

வேடர் தங்கொடி மாலா நமோநம

போதவன் புகழ் ஸ்வாமி நமோநம                

அரிதான

வேத மந்திர ரூபா நமோநம

ஞான பண்டித நாதா நமோநம

வீர கண்டைகொள் தாளா நமோநம               

அழகான

மேனி தங்கிய வேளே நமோநம

வான பைந்தொடி வாழ்வே நமோநம

வீறு கொண்ட விசாகா நமோநம               

அருள்தாராய்

பாத கஞ்செறி சூராதி மாளவெ

கூர்மை கொண்டயிலாலே பொராடியெ

பார அண்டர்கள் வானாடு சேர்தர                            

அருள்வோனே

பாதி சந்திரனே சூடும் வேணியர்

சூல சங்கரனார் கீத நாயகர்

பார திண்புயமேசேரு சோதியர்                  

கயிலாயர்

ஆதி சங்கரனார்பாக மாதுமை

கோல அம்பிகை மாதா மநோமணி

ஆயி சுந்தரி தாயான நாரணி                      

அபிராமி

ஆவல் கொண்டு விறாலே சிராடவெ

கோமளம் பல சூழ் கோயில் மீறிய

ஆவினன்குடி வாழ்வான தேவர்கள்              

பெருமாளே.

 

 

Song 2

English Translation

Verse1 - The Lord of Wisdom, Righteousness and Earthly Rule

போத கந்தரு கோவே நமோநம

நீதி தங்கிய தேவா நமோநம

பூதலந்தனை ஆள்வாய் நமோநம      

பணியாவும்

Bodha Kandharu Kove Namonama

Needhi Thangiya Deva Namonama

Boothalathanai Aalvai Namonama    - Paniyaavum

 

Botha Kandharu Kove — Botha means supreme wisdom or spiritual enlightenment. Kandha is one of the principal names of Lord Murugan. Murugan, the Lord of the divine Vel, appears as the supreme Guru before souls who have advanced to a higher level and ready, and bestows upon them the teaching of spiritual wisdom. In this very manner, He appeared before Arunagirinathar as his Guru and graced him with this teaching.

 

Arunagirinathar has praised in many Thiruppugazh verses the greatness of Murugan standing before him as Guru and granting him this grace. He concludes the Kandhar Anubhoothi with the words "Guruvaai varuvaai arulvaai Gugane" — "Come as the Guru, bestow Thy grace, O Guhan." What is the meaning of this? Even before him, the Lord had already come as Guru to his father and granted grace. In the same manner, he prays that the Lord come as Guru and bestow grace upon all other souls as well. He further declares — "Those who do not meditate upon the Supreme Lord as their Guru will never be able to grasp and realise the true meaning of existence.

 Similarly, in Pirapppan Valasai (a village in Ramanathapuram district at about 30 kms from the famous Rameswaram temple), in a burial ground (Mayaanam), Pamban Swamigal dug a pit, sat within it, and remained in that state of meditative contemplation for 35 days. During this time, Lord Murugan came to him as the Guru and graced him with the supreme teaching. Pamban Swamigal graced us with the great work known as Thagaralaya Ragasiyam.

 He is the one Lord who encompasses all — Gurunaathan, Guruparan, Gurusaami, Gurumurthi, Aadhi Guru, Gnana Guru and Siva Guru — all these sacred names belong to Him alone.

 Therefore, devotees who meditate upon the Guru with a unified and sincere mind will, from within that state of meditation, come to realise many deep truths.

 Namo Nama — The word Nama means salutation and surrender. There is yet another meaning. Ma means "mine" or "that which belongs to me"; Na means "it is not."

 The mantra Nama is that which removes the present-moment sense of "this is mine" — first releasing the external attachment of "enadhu" (what is mine — the sense of possession, Mamakaram), and then releasing the internal attachment of "naan" (I — the sense of ego, Ahankaram). Both must be relinquished.

 

This is beautifully affirmed in Kandhar Anubhoothi:

"Ellaam ara ennai yizhindha nalam

Sollaam Muruga Suraboothi ye"

 "O Murugan, O Suraboothi — the goodness of losing myself completely so that nothing remains — is beyond words."

 Even while offering worship with flowers at the Lord's feet, one must worship saying "Nama" — meaning "nothing is mine; I have nothing of my own" — and offer thus.

 This is further expressed in the Aalavizhi Thiruppugazh:

 "Paadhamalar meethi bodhamalar thaavi

Paadumavor thozhath thambiraane"

 "O Lord — for those who sing and worship, spreading the flower of wisdom upon Thy lotus feet."

 Needhi Thangiya Deva — For a king who rules and governs the earth, righteousness (Needhi) is absolutely indispensable. Only one who possesses righteousness is a truly great king. The memory of the Chola king's great act of righteousness — when a young calf fell into a chariot wheel and died, and the king placed his own son under the chariot wheel and had the chariot driven over him in equal justice — melts the heart whenever it is recalled.

 Murugavel is the emperor of all the worlds (Akilaloga Chakravarthi). When the great Sooran (Soorapadman) was tormenting and oppressing the gentle and helpless Amarargal (the Devas), rather than immediately going and destroying Sooran at once, He first went and sat in Senthil (Thiruchendur) — and first sent an emissary to Sooran in the manner of a king following righteous protocol, and only after that did He engage in battle and destroy him. This illustrates His adherence to cosmic righteousness and justice.

 Boodhalanthanai Aalvaai — Boodhalam means the entire earth. He is saluted as the Lord who governs and rules over the whole of the earthly realm. The refrain Paniyaavum is explained in the next verse

 

Verse2 - His Ornaments, His Connection with the Vedar, and His Fame

 

பூணுகின்ற பிரானே நமோநம

வேடர் தங்கொடி மாலா நமோநம

போதவன் புகழ் ஸ்வாமி நமோநம                

அரிதான

Poonugindra Piraane Namonama

Vedar Thangkodi Maala Namonama

Bodhavan Pugazh Swami Namonama

- Aridhana

(Paniyaavum) Poonugindra Piraane — Pani means ornament. Murugan is the ever-youthful Lord. The Sivakumaran who possesses both the silver mountain (Velli Malai) and the golden mountain (Pon Malai — Swarna Malai) adorns Himself with all ornaments in all His limbs at all times.

Furthermore, the word Pani also means serpent — and thus the meaning extends to Naagabaranam (the wearing of serpents as ornaments), which is another of His divine attributes.

The alternate reading of Piriyaan — as rendered by Pamban Swamigal it — means Lord (Piraan). Serpents (Paambanikal) are said to embody this quality of being inseparable from their Lord, and Piriyaa thuraiyon means the one who never separates from souls — that is His meaning.

 Vedar Thangodi Maala — The Vedar refers to the hunter tribe, and this line salutes the Lord who wears their garland and banner. This is a direct reference to His relationship with Valli, the daughter of the Vedar chieftain, whom He married. Wearing the garland and banner of the Vedar tribe is an expression of His deep love and union with Valli, and His embrace of all people regardless of their birth or community. Arunagirinathar here reveals that Valli Piraatti performed great and intense tapas (spiritual austerities). Out of His boundless love for the Mother (Valli) who performed such great tapas, the Lord graciously bestowed His grace upon her.

Bodhavan Pugazh Swami — He is the Lord of great and celebrated fame. Bodhavan means Brahma (the Creator), who was imprisoned for failing to explain the true meaning of Pravana Mantra (Om), praises and worships Lord Murugan and thereby attains liberation and wellbeing.

 

Verse3  - His Vedic Identity, Wisdom and Warrior Nature

வேத மந்திர ரூபா நமோநம

ஞான பண்டித நாதா நமோநம

வீர கண்டைகொள் தாளா நமோநம               

அழகான

Vedha Manthira Roopa Namonama

Gnana Panditha Naadha Namonama

Veera Kandaikol Thaala Namonama  -

 Azhagana

(Aridhana) Veda Manthira Roopa — The Vedic Mantras are of supreme rarity and value. Murugan shines brilliantly, having taken the very form of these rare and sacred Manthras as His own.

 Gnana Panditha Naadha — He is the supreme Master (Nadha = Lord, master) and the highest Panditha (teacher) of Gnana (spiritual wisdom). This directly recalls the episode where the child Murugan instructed even Siva on the meaning of the Pranava, Om, and thus earned the title Swaminatha — the Lord of even His own father.

 Veera Kandaikol Thaala — The Murugan who is the embodiment of Gnana (wisdom) also shines brilliantly as the embodiment of Veera (heroic valour). The Kandai anklet worn on the feet of warriors is the mark of the heroic warrior. Our Lord wears this very Kandai — and that identifies Him as the supreme Veera Murthi (the heroic divine form).

 

Verse 4 - His Beautiful Form, His Consort and His Stellar Identity

மேனி தங்கிய வேளே நமோநம

வான பைந்தொடி வாழ்வே நமோநம

வீறு கொண்ட விசாகா நமோநம               

அருள்தாராய்

Meni Thangiya Vele Namonama

Vaana Painthodi Vaazhve Namonama

Veeru Konda Visaka Namonama      

- Arultharaai

  (Azhagana) Meni Thangiya Vele — Meni means the physical divine form or body; Thangiya means that which resides or rests beautifully. He is Lord Vel — identified with His divine spear — whose beautiful and radiant form is a source of grace and splendour. The Vel is not merely a weapon but an extension of His divine being.

·        Vaana Painthodi Vaalve — Vaana means celestial or heavenly; Painthodi refers to lovely green or youthful bangles; Vaalve means life, existence or joy. This salutation refers to Devasena (also called Deivanai), the celestial consort of Murugan, for whom He is the very source of life and happiness. He is the joy and sustenance of the heavenly maiden.

·        Veeru Konda Visaaga — The Visaka star is one of the most radiant and brilliant of all stars. It is also associated with fire and brilliance. Murugan possesses the greatness of this star. Therefore the great elders praise and worship Him as Visagan. Veeru Konda means possessing great glory, valour and pride.

 

Verse 5 - The Destroyer of Sooran and Saviour of the Devas

 

பாத கஞ்செறி சூராதி மாளவெ

கூர்மை கொண்டயிலாலே பொராடியெ

பார அண்டர்கள் வானாடு சேர்தர                            

அருள்வோனே

Paadha Kanjeri Sooraadhi Maalave

Koormai Kondayilaale Poraadiye

Paara Andargal Vaanadu Serthara     - Arulvone

 

·        Paadha Kanjeri Soora Aadhi Maala Ve — This line describes the destruction of Soorapadman and his armies (Soora Aadhi = Sooran and his forces). The Lord completely destroyed them, reducing them to nothing at His feet (Paadha = feet; Kanjeri = to be completely rooted out or destroyed).

·        Koormai Konda Ayilaale Poraadiye — He fought and waged this great battle using His Vel (divine spear) that is described as Koormai Konda — possessing extreme sharpness and keenness. The battle itself is described not as a struggle but as a determined, decisive engagement.

·        Paara Andarkal Vaanaadu Serthar Arulvone — As a result of this victory, the Devas (Andarkal) who had been expelled and were suffering were restored to their heavenly abode (Vaanaadu). The Lord is saluted as the one who bestowed this grace — His act of war was ultimately an act of compassion and restoration for the suffering celestial beings.

 

Verse 6 - The Glory of His Father Shiva and His Own Radiance

 

பாதி சந்திரனே சூடும் வேணியர்

சூல சங்கரனார் கீத நாயகர்

பார திண்புயமேசேரு சோதியர்                  

கயிலாயர்

Paadhi Chandhirane Soodum Veniyar

Soola Sankaranar Geetha Nayakar

Paara Thinbuyameseru Sodhiya        - Kayilaayar

 

·        Paadhi Santhirane Soodum Veniyar — This describes Lord Shiva, the father of Murugan. Paadhi Santhiran means the crescent half-moon; Veni means matted locks or Jata. Shiva is identified here as the one who wears the crescent moon in His matted hair — a well-known and beloved attribute of Shiva in Tamil Shaiva tradition.

·        Soola Sankaranaar Geetha Naayagar — Shiva is further described as the wielder of the Soola (divine trident), and as Sankara — the auspicious giver of happiness. He is also Geetha Naayagar — the supreme Master of divine music and song. This honours Shiva's identity as Nadaraja, the Lord of cosmic sound and music.

·        Paara Thin Buyame Seru Sodhiyar Kailaayar — Murugan is described as the radiant divine light (Sodhiyar) who rests upon the strong and mighty shoulders (Thin Buyam = firm, powerful shoulders) of the Lord of Kailash (Kailaayar = Shiva of Kailash). This is a tender and profound image — the son Murugan resting upon the shoulders of His father Shiva, the Lord of Kailash.

 

Verse 7 - The Glory of His Mother Paarvati

 

ஆதி சங்கரனார்பாக மாதுமை

கோல அம்பிகை மாதா மநோமணி

ஆயி சுந்தரி தாயான நாரணி                      

அபிராமி

Aadhi Sankaranarbaaga Maadhumai

Kola Ambigai Maadha Manomani

Aayi Sundhari Thaayana Naarani       - Abirami

·        Aadhi Sankaranaar Baaga Maadhumai — She is Maadhumai, the gracious and beautiful Goddess who is the Baaga (the other half or portion) of Aadhi Sankara — the primordial Shiva. This reflects the Ardhanareeshwara concept in which Shiva and Shakti are inseparably united as one being.

·        Kola Ambikai Maadha Mano Mani — She is Ambikai, the beautiful (Kola) universal Mother (Maadha) who is the Mano Mani — the jewel or precious gem of the mind and heart. This salutation describes Her as the one who dwells in the innermost consciousness of devotees.

·        Aayi Sundhare Thaayaana Naarani Abhiraami — She is Aayi (the gracious mother), Sundhare (the supremely beautiful one), Thaayaana (the nurturing mother), Naarani (a name connecting Her to the divine feminine), and finally Abhiraami — the supremely and incomparably beautiful Goddess. This cascade of names honours the many dimensions of Her motherhood and beauty.

 

Verse 8 - Closing Salutation at Aavinankudi, Palani

ஆவல் கொண்டு விறாலே சிராடவெ

கோமளம் பல சூழ் கோயில் மீறிய

ஆவினன்குடி வாழ்வான தேவர்கள்              

பெருமாளே.

Aaval Kondu Viraale Siraadave

Komalam Pala Soozh Koyil Meeriya

Aavinankudi Vazhvana Devargal        - Perumale

 

·        Aaval Kondu Viraale Siraadave — Aaval Kondu means with great eagerness and longing; Viraale means swiftly and with fervour; Siraadave means to worship and adore with head bowed. The Lord is worshipped by devotees who come with intense eagerness and wholehearted devotion.

·        Komalam Pala Sool Koil Meeriya — Komalam means beauty and tenderness; Pala Sool means surrounded by abundance on all sides; Koil means temple; Meeriya means that which rises above and excels. The Lord presides over a beautiful and abundant temple that rises gloriously above its surroundings.

·        Aavinankudi Vaalvaana Devargal Perumaale — Aavinankudi is the ancient sacred name of Palani, one of the six primary abodes of Murugan. The Lord who graciously dwells there, adored by all the Devas, is surrendered to with the salutation Perumaale — the Great Lord, the Supreme One.

 

Summary

This Thiruppugazh celebrates Lord Murugan as the Lord of wisdom and righteousness who governs the earth, the wearer of divine ornaments connected to both celestial and earthly communities through His marriages with Devasena and Valli, the living form of the Vedas, the heroic destroyer of Soorapadman who restored the Devas to their heavenly abode, the radiant Son who rests upon the shoulders of Shiva of Kailash, and the beloved child of the supremely beautiful Goddess Paarvati — Abhiraami. The song closes in surrender at His sacred abode of Aavinankudi, Palani.

Note – this English translation has been done based on the great works of Thiruppugazh explanation by Thirumuruga Kirupanandha Variyar and V S Sengalvaraya Pillai