The Divine Stories

Sollugaikku illai endru ellaam izhandhu summa irukkum ellaiyul sella enai vittavaa ikal velan nalla kolliyai serkkindra solliyai kalvaraik kovvai sevvaai valliyai pulkindra maalvarai thol annal vallabaney. “O Mighty Lord of the Vel! You whose mountain-like shoulders lovingly embrace Valli—the maiden of the Kurinji hills, she who sings in the sweet Kolli pann , whose lips are red like the kovai fruit, whose form is slender like the tender Valli creeper— You are the glorious One who guided me toward the silent state where nothing remains to be spoken.” In Sangam literature, the Valli creeper is a delicate millet vine that grows in the mountain regions. Like that tender creeper, Valli is portrayed as soft and graceful. Her lips are compared to the bright red kovai fruit. The melody she sings is the Kolli pann —a musical mode played on the Marudha yaazh during moments of love, longing, playful estrangement, and joy between lovers. And the Lord, with shoulders firm and majestic l...

Then endru paagu endru uvamikka onaa mozhi Deivavalli kon anru enakku upadesiththadhu ondru undu kooravanro vaan anru, kaal anru, thee anru, neer anru, mannum anru, thaan anru, naan anru, asareeri anru, sareeri anre. “Murugan, the consort of Valli—she whose words are so sweet that even honey and nectar seem lesser in comparison, she of the divine heart—revealed to me only one truth. Listen, and I shall tell you. It is not the sky. Not the wind. Not fire. Not water. Not earth. Not the self. Not even ‘I’. It is neither with form, nor without form.” Thus, with great eagerness, Arunagirinathar longs to share this truth with us. Why does he choose not merely to call the Lord “the Sweet One,” but instead “the husband of the sweet-spoken Valli”? Only upon reflecting deeply does its inner philosophy become clear. Here, Valli symbolizes the Jeevātma — the individual soul . Her speech is said to be sweeter than honey and nectar. This means she is one who never utters harsh words,...

Oliyil vilaindha uyar gnaana bootharaththu uchchiyin mel aliyil vilaindhathu or aanandha thenai anaadhiyile veliyil vilaindha verum paazhaip petra verum thaniyai theliya vilambiyavaa! mugam aarudai desiganey! “O Six-Faced Lord! You who guided me to understand the philosophy of the boundless vastness without beginning or end— the solitary bliss born of compassion, resting upon the summit of the mountain called Wisdom, formed of pure Light!” Thus, he praises the Lord. This universe lies far beyond the reach of human understanding and imagination. The truth is, all of us carry a certain uncertainty about this world and the cosmos around us. How vast is this universe truly? What is it made of? What wonders exist within it? Did it arise on its own? Or was it created by someone? If created—how, by whom, and for what purpose? Is there only one universe, or countless universes? And beyond them all—what remains? An endless void? A boundless expanse? Why are we born into this world? Does the so...

Salaththil pinipattu asattuk kiriyaiykkul thavikkum endran ulaththil piramaththaith thavirppaai; avunar uraththu uthirak kulaththil kuthiththu kuliththu kaliththu kudiththu vettrik kalaththil serukkik kazhuthaada vel thotta kaavalaney! “O Lord! You destroyed the cruel race of asuras—those who torment others—by hurling Your sacred Vel. In Your battlefield of victory, blood gushes forth from their chests and flows like a river. Spirits that feed on blood leap in joy within that crimson flood, immersing themselves in it, drinking it, and dancing in wild delight. O Lord! I too am bound—tightly encircled by the rope of suffering. My mind, caught again and again in foolish actions, is trapped in the cycle of karma and writhes in distress. Remove the afflictions within my heart and take me under Your grace, O Lord!” Thus, he pleads to the Divine. Worshipping the Lord through both body and mind is called kriya . To be freed from suffering, one must worship Him with both. The root ca...

Perum paim punaththinul siru enal kaakkindra pethai kongai virumbum Kumaranai mei anbināl mellamella ulla arumbum thani parama aanandham thiththiththu arindha anre karumbum thuvarththu sem thenum puliththu arak kaiththathuve. In a vast, lush millet field, a young maiden—Valli, the innocent huntress—stands guard over a small patch. The youthful Lord, who longs for that simple girl, as I keep thinking of You in my heart, my love for You keeps growing. As that love deepens, supreme bliss begins to blossom. And to this heart that tastes that divine sweetness— even sugarcane turns bitter, even honey tastes sour! Thus, Arunagirinathar is lost in divine ecstasy! This vast field represents the universe, and the small patch within it is this world we live in. “ Valli,” the innocent maiden , symbolizes the individual soul (Jeevātma) — lost in ignorance, like a child unaware of the truth. The Lord Murugan is the Supreme Soul (Paramātma) , who lovingly seeks and unites with this sou...

Thirundha am bhuvanangal eendra porpaavai thirumulai paal arundhi saravana poonthottil eri aruvaar kongai virumbik kadal azha kunru azha soor azha vimmi azhungurundhaik kurinjik kizavan endru othum kuvalayame. “O Lord of the beautiful mountain lands, rich with kurunthai trees! A newborn child, emerging from the mother’s womb, cries out fiercely— and finds peace only after drinking the mother’s milk. Likewise, You—who drank the divine milk of the golden-hued Mother Parvati , who gave birth to all the fourteen worlds— and even after being nurtured by the milk of the six Karthigai maidens , still did not cease Your crying, but wept and sobbed intensely. At that very moment, knowing that their end had drawn near at Your birth, the asura Surapadman , the mountain Krauncha that stood protecting him, and even the ocean that surrounded his fortress— all must have trembled and wept in fear!” Thus, Arunagirinathar praises the Lord. The word “Kurinji” refers to mountainous landsca...