Thiruppugazh - Palani Temple - Song#2 - Bodha Kandharu Kove/ பழனி திருப்புகழ் பாடல் #1 - 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.

Thiruppugazh - Palani Temple - Song#1 - Nadha Vindhu Kaladhee/ பழனி திருப்புகழ் பாடல் #1 - நாத விந்து கலாதீ

முருகப்பெருமானை அர்ச்சித்து போற்றி தீபாரதனை செய்து மகிழ பாடவேண்டிய திருஆவினங்குடி தலத்தின் திருப்புகழ் பாடல்

நாத விந்து கலாதீ நமோநம

வேத மந்த்ர சொரூபா நமோநம

ஞான பண்டித ஸாமீ நமோநம

            வெகு கோடி 

நாம சம்பு குமாரா நமோநம

போக அந்தரி பாலா நமோநம

நாக பந்த மயூரா நமோநம

            பரசூரர் 

சேத தண்ட விநோதா நமோநம

கீத கிண்கிணி பாதா நமோநம

தீர சம்ப்ரம வீரா நமோநம

            கிரிராஜ 

தீப மங்கள ஜோதீ நமோநம

தூய அம்பல லீலா நமோநம

தேவ குஞ்சரி பாகா நமோநம

            அருள்தாராய்

ஈதலும் பல கோலால பூஜையும் 

ஓதலும் குண ஆசார நீதியும்

ஈரமும் குரு சீர்பாத சேவையும்

            மறவாத

ஏழ் தலம் புகழ் காவேரியால் விளை

சோழ மண்டல மீதே மநோகர

ராஜ கெம்பிர நாடாளும்  நாயக

            வயலூரா 

ஆதரம் பயில் ஆரூரர் தோழமை 

சேர்தல் கொண்டவரோடே முனாளினில்

ஆடல் வெம்பரி மீதேறி மா

            கயிலையிலேகி 

ஆதி அந்தவுலாவாசு பாடிய

சேரர் கொங்குவை காவூர் நனாடதில்

ஆவினன்குடி வாழ்வான தேவர்கள்     பெருமாளே.

 

English Translation

The Thiruppugazh hymn of the sacred shrine of Thiru Avinankudi (Palani), to be sung while worshipping Lord Murugan with offerings, praises, and the waving of the sacred lamp (Deeparadhana).

Verse 1 — Salutations

நாத விந்து கலாதீ நமோநம

வேத மந்த்ர சொரூபா நமோநம

ஞான பண்டித ஸாமீ நமோநம

            வெகு கோடி 

Nadha Vindhu Kaladhee Namonama

Vedha Manthra Soroopa Namonama

Gnaana Panditha Samee Namonama

Vegukodi

 

O Lord who transcends Nadha(sound), Vindhu (the sacred light) and Kaladhee (Thatthuvaas) — we bow to Thee

O Lord who is the very embodiment of the Vedas and sacred Mantras — we bow to Thee

O Master, the supreme Pandit of all Wisdom (Jnāna) — we bow to Thee

• The great saint Arunagirinathar opens the first Thiruppugazh verse of Palani with a beautiful and profound insight. When the Supreme Lord manifests in a form, it is purely out of His love and compassion to guide souls toward liberation. However, as souls advance in their spiritual journey, the same Supreme Lord eventually leads them to worship Him beyond form, in His formless, absolute state.
• According to Saiva Siddhantham, the Supreme Lord brings the entire universe and the bodies for all life forms into existence using a fundamental cosmic material known as Mayai. The soul, referred to as Aanma, dwells within these formed bodies and goes through varied experiences in the world. Over countless cycles of birth and rebirth, and through prolonged engagement with worldly life, the soul gradually matures to a point where it begins to reflect deeply on the nature of existence, the universe, and its ultimate source. Eventually, it arrives at the understanding that everything in creation shares a single, unified origin.
• The universe begins its unfolding with three primordial elements — Nadham (Sound), Vindhu (Light), and Kalathee — and nothing precedes them. There are altogether 36 Thatthuvas, a term better understood not as abstract principles, but as the dynamic forces or mechanisms that set the universe and all living bodies into motion. These 36 are organized into three categories. The first and highest group is the Suddha Mayai Thatthuvas, belonging to the purest dimension of Mayai, consisting of Nadham, Vindhu, Saadhakiyam, Easwaram, and Suddha Vitthai. The second group, the Asuddha Mayai Thatthuvas, comprises seven elements — Maayai, Kalam, Niyathi, Kalai, Vithhai, Aragam, and Purudan. The third group, the Prakrithi Mayai Thatthuvas, contains 24 elements. Together, the second and third groups form the gross and subtle bodies of all living beings. The term Kalathee collectively refers to the entirety of all these Thatthuvas.
• Nadham represents the primordial sound that gave rise to Sol Ulagam, the foundation of all spoken language across the worlds, while Vindhu represents the primordial light responsible for manifesting Porul Ulagam, the entire material universe. This verse thus highlights that Lord Murugan stands beyond all these Thatthuvas, and it is He who has graciously bestowed them upon us.
• Veda Manthra Swarupa - Though Lord Murugan transcends all these cosmic forces, He descended into the world as Gnana Pandithan, the supreme spiritual Guru, embodying the very essence of the Vedas and Mantras. The formless Absolute took on a visible form solely out of His boundless grace and compassion toward all souls.

 

Verse 2 — Divine Attributes

நாம சம்பு குமாரா நமோநம

போக அந்தரி பாலா நமோநம

நாக பந்த மயூரா நமோநம

            பரசூரர் 

 Naama Sambu Kumara Namonama

Boga Andhari Bala Namonama

Naga Bandha Mayura Namonama    

Parasoorar      

 

O renowned Son of Shambhu (Shiva), the glorious Kumāra — we bow to Thee

O beloved Child of Bhogā Andhari (Pārvati), the Goddess of abundance — we bow to Thee

O Lord who rides the peacock adorned with serpents bound around it — we bow to Thee

• (Vegukodi) Naama Sambu Kumara — Lord Murugan is the celebrated and glorious Son of Sambu, Lord Siva, who has multiple crores of Names. Kumara means the ever-youthful divine son. The reason for this descent is that somehow the soul takes cognizance of His presence and moves on the path to attain His glorious feet.
• Bhoga Andhari Bala — He is the beloved child of Bhoga Andhari, an epithet of Parvathi, who is Lord Siva’s consort. Bhoga means divine enjoyment and abundance; Andhari suggests the Goddess who pervades and grants all. As her son, Murugan carries both the fierce Shaiva energy and the nurturing Shakti grace.
• Naga Bandha Mayura — His peacock mount is described as bound with serpent at the legs of the peacock. The peacock is traditionally known to be the natural enemy and conqueror of snakes. This imagery conveys that the very vehicle of the Lord has subdued and bound the serpents — symbolizing the conquest of ego and primal fear. The peacock itself is a symbol of beauty, grace, and the destruction of poisonous tendencies.

 

 

Verse 3 — The Heroic Lord

சேத தண்ட விநோதா நமோநம

கீத கிண்கிணி பாதா நமோநம

தீர சம்ப்ரம வீரா நமோநம

            கிரிராஜ 

 Setha Danda Vinodha Namonama

Geetha Kinkini Padha Namonama

Dheera Sambrama Veera Namonama

 Giriraja

 

O Lord who delights in punishing and destroying evil — we bow to Thee

O Lord whose feet wear melodious jingling anklets — we bow to Thee

O valiant and celebrated Hero of great courage — we bow to Thee - O King of Mountains

• (Parasoorar) Setha Danda Vinodha — Lord Murugan punished Asuras who did not follow the righteous path (Parasoorar). He takes delight in wielding punishment (danda) upon evil (Setha = that which is corrupt or sinful). This frames his role as divine enforcer of cosmic justice — not with anger, but with a sense of divine justice and playfulness (here it refers to the ease with which He accomplishes it).
• Geetha Kinkini Padha — His feet wear kinkini, the small jingling bells or anklets that produce sound as He moves. The word geetha means song or music. His very footsteps are musical — suggesting that His presence itself is a celebration and that even His movement is an act of cosmic song.
• Dheera Sambrama Veera Namonama— He is the dheera(the truly courageous, composed hero) and a veera (warrior) of Sambrama(great, celebrated renown). This salutation honours His warrior aspect — the destroyer of Soorapadman and the commander of the divine army (Deva Senapathi).

 

Verse 4 — The Luminous Lord

 

தீப மங்கள ஜோதீ நமோநம

தூய அம்பல லீலா நமோநம

தேவ குஞ்சரி பாகா நமோநம

            அருள்தாராய்

Dheepa Mangala Jyothi Namonama

Thooya Ambala Leela Namonama

Dheva Kunjari Bhaaga Namonama   

 Arultharaai

 

O auspicious, lamp-like radiant Light — we bow to Thee

O Lord whose divine play unfolds in the pure cosmic hall (ambalam) — we bow to Thee

O Lord who shares His being with the divine elephant goddess (Devasenā) — we bow to Thee - — Please bestow Thy grace

• Dheepa Mangala Jyothi — He is described as an auspicious, lamp-like divine light. This is not merely poetic; in the Shaiva tradition, the Lord as pure light in formless state (aruvam) is a core theological concept. He illuminates and removes darkness — both physical and spiritual.
• Thooya Ambala Leela — Thooya means pure or spotless; Ambala refers to the cosmic hall or space (as in Chidambaram's cosmic stage); Leela means divine play. His divine sport unfolds in the pure, unsullied cosmic space. He is the divine dancer (Koothan), referred to as Natesan, who dances in the external pure space (Ambalam). The same Lord when he dances inside our own space he is called as Guhesan.
• Dheva Kunjari Bhaaga — Dheava Kunjari refers to Devasena or Deivanai, the daughter of Indra, whom Murugan married. The Lord shares His very being (Bhaaga means portion) with her. This salutation honours His stature along with His consort Devasena to bestow grace on souls.

 

 

Verse 5 — Prayer for Devotion

ஈதலும் பல கோலால பூஜையும் 

ஓதலும் குண ஆசார நீதியும்

ஈரமும் குரு சீர்பாத சேவையும்

            மறவாத

Eedhalum Pala Kolala Poojaiyum

Odhalum Guna Aachara Needhiyum

Eeramum Guru Seerpadha Sevaiyum

Maravadha

 

The joy of giving (charity) and joyful, festive worship, the chanting of scriptures, virtuous conduct, and righteous living, Compassion of heart, and devoted service at the glorious feet of the Guru. – All these virtues were practiced sincerely by the people of Chola Mandalam without forgetting

This verse shifts from salutation to personal prayer. The devotee (Arunagirinathar himself) prays to never forget four essential pillars of devotional life:

• Eedhalum — The act of giving or charity. Generosity is placed first, indicating its foundational role in spiritual life.
• Pala Kolala Poojaiyum — Joyful, festive, and celebratory worship (Kolala conveys a sense of joyous commotion and festivity). This is not dry ritual but vibrant, heart-filled adoration.
• Odhalum Guna Aachara Needhiyum— The chanting and study of scriptures (Odhal), combined with virtuous conduct (guna), righteous behaviour (Aachara), and ethical living (Needhi). All four are mentioned together as an inseparable whole.
• Eeramum — Īram means tenderness, compassion, or emotional empathy. The devotee prays to maintain a soft, compassionate heart.
• Guru Seerpadha Sevaiyum — Service at the glorious feet (Paadha) of the Guru. In the Saiva and Murugan devotional tradition, the Guru is central — and Murugan himself is considered the primordial teacher.

The term மறவாத (Maravadha) actually establishes a reference to the next verse by annotating these virtues to the people of Chola Mandalam who never forget these qualities. (Mandalam refers to the largest territorial division during the Chola state, equivalent to a state of the present day).

 

Verse 6 — Praise of Vayalur

ஏழ் தலம் புகழ் காவேரியால் விளை

சோழ மண்டல மீதே மநோகர

ராஜ கெம்பிர நாடாளும்  நாயக

            வயலூரா 

Ezh Thalam Pugazh Kaveriyaal Vilai

Chozha Mandala Meedhe Manohara

Raja Gembhira Naadaalum Naayaga

 Vayaloora

 

O enchanting Lord, adored across all seven realms, in the fertile Chola kingdom nourished by the glorious Kāveri River,

O Royal, majestic Master who rules over this great land — O Lord of Vayalūr

 

• Ezh Thalam Pugazh —Chola kingdom, which is praised across all seven worlds or realms.
• Kaveriyaal Vilai Chozha Mandala — The Chola kingdom (Chōzha Mandala), which is nourished and made fertile by the great river Kaveri, is identified as the sacred land where this Lord presides. The Kaveri is not merely a geographical reference — it is a river of great sanctity in Tamil devotional tradition.
• Raja Gembhira Naadaalum Naayaga— He is the Naayaga, the Lord,  who rules over this land with royal (Raja) and majestic (Gembhira) authority. This is a regal salutation connecting divine sovereignty with the earthly sacred landscape.
• வயலூரா — The presiding deity of Vayalur, a celebrated Murugan temple in the Chola region near Thiruchirappali in Tamil Nadu. This is the primary shrine being addressed in this song.

Note about Vayalur

The Vayalur Murugan Temple, also known as Sri Subramanya Swami Temple, is a historic temple located just 7 km from Tiruchirappalli, Tamil Nadu. The temple is around 1,200 years old, built during the Chola dynasty, and its name comes from the Tamil word 'vayal,' meaning paddy fields that once surrounded it. Inscriptions on its walls confirm royal patronage from several Chola kings, including Raja Raja Chozhan I and Rajendra Chozhan I. The temple follows traditional Dravidian architectural style with a towering gopuram adorned with colorful stucco figures and intricately carved pillars. It holds special religious importance as the place where the saint-poet Arunagirinathar composed the Thiruppugazh, the celebrated hymns dedicated to Lord Murugan, at the divine command of Murugan himself. The presiding deity is Lord Shiva, though Lord Murugan is the most popular and widely worshipped deity here. The holy tank, Sakthi Theertham, is believed to have been created by Murugan's divine spear, and a dip in it is said to cure Naga Dosham. Six pujas are performed daily, and major festivals like Vaikasi Visakam, Thai Poosam, and Kanda Shasti draw large crowds. The temple is also renowned for child adoption rituals and prayers for fertility.

 

Verse 7 — The Friendship of Sundaramurthy Nayanar and Cheraman Perumal

ஆதரம் பயில் ஆரூரர் தோழமை 

சேர்தல் கொண்டவரோடே முனாளினில்

ஆடல் வெம்பரி மீதேறி மா

                கயிலையிலேகி 

Aadharam Payil Aaroorar Thozhamai

Serdhal Kondavarode Munaalinil

Aadal Vempari Meedheri Ma Kayi    

Kailayiyilegi

 

In days of old, befriending the devoted Aaroorar (Sundaramurthy Nayanar) with great affection, riding together with him on the swift and fierce horse, journeying in divine dance and glory — Having gone to Kailash

This verse references an episode from Periya Puranam about the lives of two great Nayanamars – Sundaramurthy Nayanar, also called Aaroor, and Cheraman Perumal, called as Kazhatrarivar Nayanar.

A Chera king named Cheraman Perumal, who lived in 9^th Century was a very dear friend of Sundaramurthi Nayanar. Since he had acquired the special power of knowing others' troubles without even them uttering them, he earned the name "Kazhatrarivar Nayanar" (the one who understands and removes burdens/sorrows).

When Sundar rode the white elephant sent by God to go to Kailash, he remembered his dear friend Cheran. Upon hearing this, Cheraman immediately mounted a horse, circumambulated the elephant carrying Sundar, and reached Kailash ahead of Sundar. As per God's command, Cheraman had to stand stopped/waiting at the gateway of Kailash. Rather than wasting that waiting time in vain, he composed a beautiful literary work called "Thirukkailaya Gnana Ula", and upon Sundar's arrival, with his help, he reached the divine presence of God and performed that ula (procession poem) there in Kailash.

• Aadharam Payil Aaroorar Thozhamai— This refers to the close friendship with deep love and affection between Sundaramurthy Nayanar, who is also called as Aaroorar and Cheraman Perumal, the ruler of Malainadu (Kerala)  (Aadharam = love, care; payil = to practise or be deeply engaged in).
• Serdhal Kondavarode Munaalinil — In the days of old, He joined and accompanied Aaaroor as a companion.
• Aadal Vempari Meedheri — Together they rode, with Aaroor riding the elephant and Cheraman Perumal upon a swift and fierce horse (vempari = fierce, fast horse), in a spirit of divine play and joy (Aadal= dancing, playing).
• கயிலையிலேகி  (Kailayiyilegi)— And journeyed to Kailash, the abode of Shiva. The tradition holds that Sundarar was granted the divine grace of being taken to Kailash, accompanied by Cheraman Perumal as a true friend and companion.

 

Verse 8 — Closing Invocation

ஆதி அந்தவுலாவாசு பாடிய

சேரர் கொங்குவை காவூர் நனாடதில்

ஆவினன்குடி வாழ்வான தேவர்கள் பெருமாளே.

 Aadhi Anthaulavaasu Paadiya

Serar Konguvai Kaavoor Nanaadathil

Aavinankudi Vaazhvaana Devargal    - Perumale

O Lord praised in the timeless song that wanders through beginning and end (the cosmic cycle), O Lord celebrated in the Chera land (Kongu), Vaikavur and those sacred regions, O Lord who graciously dwells in Aavininankudi (Palani), as the Lord of all Devas! (Aavinankudi is located in Vaikavur which was part of Kongu under Cheraman Perumal’s Chera dynasty rule)

In the last verse, we saw that Cheraman Perumal composed Thirukkailaya Gnana Ula and earned the glorious distinction of a Tamil work being hosted in the most holy Kailaya mountain.  This verse further elaborates the actual location of Palani, and Saint Arunagirinathar pegs it to the place as Aavinankudi in Vaikavur under the rule of the great King Cheraman Perumal.  

 

• Aadhi Anthaulavaasu Paadiya— refers to Cheraman Perumal composing hymns on theLord who pervades the entire span of cosmic time, from creation to dissolution.
• Serar Konguvai Kaavoor Nanaadathil— This verse further elaborates the actual location of Palani and Saint Arunagirinathar pegs it to the place as Aavinankudi in Vaikavur under the rulership of the great King Cheraman Perumal
• Aavinankudi Vaazhvaana Devargal  - Perumale— The Lord Murugan who graciously dwells there, adored by all the Dēvas (celestial beings), is addressed as Perumale — the Great Lord, the Supreme One.

 

Summary of the Song

• ·        Composed by Arunagirinathar; the first Thiruppugazh of Palani, addressed to Lord Murugan.
• ·        Lord Murugan transcends all 36 Thatthuvas — the primordial cosmic forces of creation described in Saiva Siddhantham — yet descended out of grace as Gnana Pandithan, the supreme Guru.
• ·        Celebrated as the Son of Shiva and Paarvati, He rides a peacock that has conquered serpents, symbolising the defeat of ego and primal fear.
• ·        He is the heroic destroyer of evil, the auspicious divine light, and bestows grace alongside His consort Devasena.
• ·        Arunagirinathar glorifies the virtues of the Chola people — charity, joyful worship, righteous conduct, compassion, and Guru service.
• ·        The song is anchored at Vayalur near Tiruchirappalli, the sacred temple where Arunagirinathar received the divine command to compose the Thiruppugazh.
• ·        Recalls the episode of Sundaramurthy Naayanaar and Cheraman Perumal journeying together to Kailash, where Cheraman composed the celebrated Thirukkailaya Gnana Ula.
• ·        Closes by identifying Palani (ancient name Aavinankudi) as part of the Kongu land under Cheraman Perumal's rule, surrendering at the feet of Lord Murugan as Perumaale — the Great Lord adored by all Devas.