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
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