The Puranam of Tirugnaanasambandhar

(tirugnAnasambandhar nAyanAr purANam - Periyapuranam as English poetry)

		"A servitor am I to the servitors of Lord Sambandhan 
		Who would worship nought but the feet 
		Of Him who wears the goodly and honied flowers 
		Of Konari buzzed by the speckled bees." 
						- The Tiru-th-Tonda-th-Tokai 
1. 	For the ways of the Vedas to flourish 
	For superb Saivism to shine in splendour 
	And for the excellence of the human race 
	He oped his holy and flowery lips and cried; 
	He is Tirugnaanasambandhar of Pukali which is 
	Girt with cool and fecund fields. 
	We wear his flower-feet on our head 
	To hail his divine servitorship.			(1899) 
2. 	The great Cholas of the ancient Saivite stock 
	Hail the ankleted and roseate feet of the Lord 
	Who wears on His crest the crescent. 
	Their country is made rich by the Cauvery 
	And it thrives in great splendour. 
	It is here hoary Kazhumalam 
	With cloud-capped and impregnable walls 
	Is situate.						(1900) 
3. 	In that city bounded by the areca-groves 
	The Brahmin-boys chant the Vedas as ordained, in groups; 
	As the city rises aloft peerless, not only 
	On the day of the Great Deluge, but for ever, 
	It is like a perpetual float on the ocean-stream.	(1901) 
4. 	The floods that drown even Vishnu and Brahma 
	With their mountainous billow, 
	Dash against the shining, gem-set buildings 
	And leave spirals of watermarks 
	On the walls of the fortified city; 
	These are like the twinings of the Serpent 
	On Mount Mandara when the Milky Ocean was churned.	(1902) 
5. 	It is but a single sun that rises 
	From the dark ocean; but in this city, 
	From the leafy greenery of the tanks that lie 
	Amidst the fragrant and fertile fields, 
	Burgeon very many petalled lotuses, all red; 
	It looks as though that a myriad 
	Young suns have risen.					(1903) 
6. 	The smoke that issues from the homas 
	Performed by the Brahmins poised in the Vedic way of life 
	Mantles the city in darkness like night; 
	Bright stripes of the holy ash dazzle like day-light; 
	This is so, for numberless aeons; 
	The hoary city therefore is in need 
	Of neither natural day nor night.			(1904) 
7. 	Into the fire of the blown lotuses that grow 
	In the vast and crop-filled fields of that city, 
	Drip continuously from the tips of the leaves, 
	The ghee of honey from the burst fruit 
	Of the mango-trees that grow on the ridges; 
	Thus in that city, from time immemorial 
	The trees too are performing Yagas.			(1905) 
8. 	As the sun dips into the western main 
	The white moon rises in the night 
	And skims through the groves and  gardens 
	Tinct with pollen and laden with honey. 
	So, the moon in that city for ever looks ruddy 
	When it rises incarnadine in the evening.		(1906) 
9. 	In that beauteous city, like the Brahmins, 
	The fragrant and petalled lotuses are endowed 
	With the sacred thread, their stems; 
	Their holy ash is their pollen; 
	They are also tear-bedewed; 
	They chant Sama hymns through the humming bees.		(1907) 
10. 	With golden ear-pendants dangling 
	And saree-ends tucked behind 
	They coast with cow-dung the sacred pit of fire 
	And draw comely kolam; 
	Their hair is dark like the raincloud 
	And they are constant as the Northern star. 
	The mansions in that city are therefore 
	Passing rich with the peerless helpmeets.		(1908) 
11. 	Even in the muddy play-field they imitate 
	The rituals of the Yaga; 
	Their golden anklets tinkle as they ply through dust 
	Their tintinnabular toy-cars; 
	Thus thrive the Brahmin-children in the serried streets.(1909) 
12. 	The white-washed mansions of the gem-paved streets 
	Unfurl into the clouds their pennants from the poles; 
	Above these at night the stars of the sky twinkle; 
	These are like the many-hued flowers that unpetal 
	During the day.						(1910) 
13.	The sluiced streams teem with heaps of gems; 
	The fields abound in schools of carp; 
	By their sides are seen heaps of flowers; 
	Beyond them is beheld the splendour of Yagas; 
	The rapture of scriptures fills the schools; 
	The golden bees hum in ease; 
	Bright are the gardens with the presence of saints; 
	Towers and turrets are shrouded in clouds.		(1911) 
14. 	Bhiramapuram, Venupuram, Pukali, 
	Great Venguru, beauteous and peerless Tonipuram, 
	Poontharaai, Sirapuram, Puravam, 
	Sanbai city, ever-growing Kaazhi, Kocchaivayam, 
	Adorable and beauteous Kazhumalam: 
	These are the twelve names of the city.			(1912) 
15. 	And in that city was a holy man, 
	The very first of the Brahmin-clan; 
	He hailed from the Kauniya-gotra 
	Sanctified by the Vedas 
	To add lustre thereunto; 
	Sivapaada Hridaya was his name whose life 
	Was verily a tapas for this world to prosper.		(1913) 
16. 	His divine helpmeet also hailed from the Vedic clan; 
	Her greatness could gain for her all the worlds; 
	This beautiful woman was called Bhagavati; 
	Chaste and submissive, her life was married harmony.	(1914) 
17. 	Both were from the ancient clans of Saivism; 
	They knew nought but the feet of the Lord 
	Whose matted hair is decked with serpents; 
	Fostering an adoring love for the holy ash 
	And poised in the Vedas they lived exemplarily.		(1915) 
18. 	While so, the world at large teemed with the falsity 
	Of the Samanas and the Saakyas; 
	The righteous Vedic way of life was on the wane; 
	The glory of the holy ash even amidst the devotees  
	Of Siva shone but dimly: witnessing these, 
	The flawless Sivapaada Hridaya was sunk in misery.	(1916) 
19. 	He desired that he should get a son 
	To gladden his righteous domestic life; 
	On the dancing feet of the Lord he set this thought 
	And wrought tapas to come by a divine son-- 
	Who decked with beauteous jewels--, 
	Would do away with the alien religions 
	And re-establish the glory of the Holy Ash.		(1917) 
20. 	With ever-increasing love, he adored the feet 
	Of the Lord and His Great Consort enshrined in Tonipuram; 
	In fulfillment of his wish his beloved wife 
	Grew visibly gravid with a child 
	That would redeem all the world.			(1918) 
21. 	Hailing the grace of the Lord and His Consort 
	Enshrined in Tonipuram, 
	They performed in great joy all the rites 
	Prescribed by the Vedas, 
	In the presence of their kin, during the ten months, 
	To usher in great well-being. 
	Thus their days rolled on in bliss.			(1919) 
22. 	Now came the time when the sun and the signs of the zodiac 
	Were at their beauteous zenith in their in their utmost strength; 
	The hour was propitious; the bright star Aadirai 
	Invested all the directions with its splendour; 
	Alien religions stood denuded of their pride; 
	Saivism and Vaidikam began to flourish again;		(1920) 
23. 	The minds of the devotees overflowed with joy; 
	The way of the _oly Ash held unique sway 
	Over the eight directions; 
	The yagas of the Brahmins began to prosper; 
	The tapas of munificent Tamil met with fulfillment; 
	The deeds of the seers were crowned with fruition;	(1921) 
24. 	The South vanquished all other directions 
	And its fame began to soar aloft; 
	The earth conquered the Heaven and all other worlds; 
	The imperishable ways of the opulent Tamil 
	Triumphed over all other ways which were alien; 
	In the modes and music of Tamil 
	True wisdom sat enthroned;				(1922) 
25. 	Creation the first of the (five) acts 
	Came to be reckoned as the chiefest; 
	Time--past, present and future--, 
	Stood cure of its flaw; 
	Ever-glorious and bright Kaazhi city 
	With its gem-paved streets gained eternality; 
	The grace of the Lord of Tonipuram 
	Began to pour all the more.				(1923) 
26. 	Sin-breeding Jainism of sheer folly 
	And other religions of evil ways which cause 
	Unending transmigration, were to be blasted; 
	All lives in all the flawless worlds were to gain SIVAM; 
	Thus, even thus, 
	In Sanbai which ever fosters tapas 
	He, the divine child, made his avatar.			(1924) 
27. 	Then the citizens of beauteous Kazhumalam, 
	One and all, felt thrilled; 
	The hair on their bodies, in every pore, stood erect; 
	Unknown to them a joy possessed them 
	And they spake thus:					(1925) 
28. 	"How is it that our minds feel a growing gladness 
	Like unto the waxing grace of Lord Siva?" 
	To this, others struck with wonder, replied thus: 
	"This day, a scion of the Kauniya clan is 
	Taking birth and this, his harbinger."			(1926) 
29. 	The burgeoning blooms filled the gardens 
	With rare perfume; 
	The honied pollen spread in all directions 
	And blanketed the light; 
	Then came gently the southerly from the Potiyil 
	And sifted dusty pollen, revealing thereby 
	The lovely rays of pure lustre.				(1927) 
30. 	The celestial lords in all love and without stint, 
	Rained on earth the flowers of Paradise; 
	They came to this world, joined the Brahmins 
	Of Kaazhi city and with them performed homas.		(1928) 
31. 	Witnessing the gracious act of Siva that caused 
	The world to flourish, the Chiefs of His Hosts 
	Engaged themselves in goodly service; 
	When the Brahmins, the reciters of the Vedas, 
	Spoke other things, they too emerged as  
	Ceaseless Vedic mantras.				(1929) 
32. 	The many trees and lianas yielded 
	Their fruits and flowers; 
	The muddy waters turned cool and crystalline; 
	The heavens became bright and pellucid; 
	The birds warbled their sweet ditties; 
	Goodness ruled all the directions.			(1930) 
33. 	There in Sanbai of great festivity 
	Conch and chank, drum and lute, 
	Bugle and trumpet, of themselves 
	Resounded when none played them. 
	Airs, auspicious airs, filled the city.			(1931) 
34. 	Like Kaazhi the entire world rejoiced; 
	The father of the divine child -- 
	The Chief of the Brahmin clan --, 
	By the grace of the Lord, 
	Began to perform such rites 
	Befitting the birth of the child,  
	In great delight and wonder.				(1932) 
35. 	His mind full of love was steeped in great joy; 
	He reveled in the festive unguentary bath 
	In exceeding joy; 
	In keeping with the birth of the divine child 
	Deeds were done in auspicious reboation; 
	The casting of horoscope and other acts 
	Were also duly performed.				(1933) 
36. 	The Brahmin-women poised in piety 
	Felt immensely delighted; 
	In mien they were like the pea-fowl; 
	Their ear-pendants and other jewellery dazzled; 
	They carried with them beauteous lamps 
	That burned with pure lustre; 
	They decked the mansion which glowed 
	With greater beauty.					(1934) 
37. 	They scattered everywhere gold-dust 
	Mixed with cool and suaveolent pollen 
	And in joy announced the divine birth; 
	They arranged paalikais whence sprouted white 
	The grains, in pavilions; 
	They filled the rows of golden pots 
	With fragrant and holy water.				(1935) 
38. 	Gifts of rufescent gold and the like were made; 
	The feast of Siva's devotees was arranged; 
	They wove the fresh-blown flowers into garlands 
	Where beetles lay cradled; 
	Margosa leaves were strung and stuck up as mascot; 
	They also performed other protective acts_		(1936) 
39. 	By the smoke that issued from the burning 
	Of white mustard and incense, 
	By the smoke that wafted from the burning 
	Of eagle-wood and fragrant ghee 
	And by the holy smoke that wafted 
	From the sacrificial pits fed with oblations 
	And by such other fumigation they caused the spreading 
	Of divine fragrance everywhere.				(1937) 
40. 	These various deeds they performed 
	For the greater glory of the Lord of the Devas 
	As ordained in the holy Vedas and other scriptures, 
	For ten days since the child was born.			(1938) 
41. 	The day proper for christening the child was duly fixed; 
	The goodly babe shone like the young rising sun 
	That does good to the whole world; 
	Very like the Infant-God laid on lotus 
	He was laid in a cradle with gems inlaid.		(1939) 
42. 	Unto him who was to be fed with the breast-milk 
	Mixed with the rare scriptural wisdom 
	By the liana-like Daughter of Himavant, 
	His mother gave suck in grace; this was indeed 
	The sweet milk of devotion 
	For the hallowed feet of the Lord.			(1940) 
43. 	By the grace of the red-haired Lord 
	On whose crest flows the river, 
	The holy ash-- the one and only protection--, 
	Was alone applied on the holy forehead of the child-- 
	The saviour of mankind whose birth 
	Was verily a boon to the whole world--; 
	He was not burdened with any talisman 
	As it was but an unwanted excess.			(1941) 
44. 	The child was laid on the lap 
	Of the nursing matrons, on gem-paved seats, 
	On the cradle inlaid with gems of purest ray 
	And again on the bed of flowers: 
	The hero born to gain fresh honour and glory 
	For the Vedas and the nectarean Tamil 
	That confer on men the true meaning of life.		(1942) 
45. 	The child of Pukali, in keeping with the parvas 
	Grew well that the Vedas might flourish; 
	He lifted his head and played senkeerai 
	Gently swaying sideways his shapely head 
	As if saying: "We serve none but Siva who is 
	Decked with the great battle-axe."			(1943) 
46. 	He clapped his hands as if to say: "Get away 
	From us, you of alien faith! We know you not." 
	With his roseate hands lotus-like keeping time, 
	He clapped sappaani; 
	It looked as though that he was even then 
	Practising with his hands the art of sounding 
	The cymbals that he would ere long receive 
	From the Holy One.					(1944) 
47. 	For the downfall of the faiths in their course 
	As they drifted away from the Vedas, 
	He was privileged to be blessed with Gnosis 
	By Him in whose matted hair, the celestial Ganga, 
	Immense and broad, flows; 
	He began to crawl gently in the vestibule 
	Mantled in the rays of the moon.			(1945) 
48. 	Damsels fair as pea-fowl, 
	Who formed his kith and kin, 
	And his nurses, stood encircling him; 
	They hailed him thus: "O rare wealth 
	Of those of Kaazhi! O Karpaka 
	Of the Kauniya clan! We bid you welcome! 
	Do come to us." 
	Thus they addressed him who took birth 
	That the sevenfold music, multifarious arts 
	And lives in all the worlds might flourish.		(1946) 
49. 	By his smile he made the visages 
	Of his callers bloom in joy; 
	By his touch he caused their joy 
	To grow more and more; 
	By his embrace he caused their minds 
	To melt and get tossed about in delight great. 
	Thus the child that came to be born 
	In great Kaazhi steeped them in sheer joy.		(1947) 
50. 	Before he grew to be a child one year old 
	He learnt to stand, and as he stood, 
	His curly, dark and soft locks decked with flowers 
	And buzzed by speckled bees, gently swayed; 
	Then as he slowly plied his unsteady steps 
	His anklets tinkled. 
	Thus when he toddled, all the base religions 
	Toddled, tottered and fell down.			(1948) 
51. 	He held the hands of his nurses 
	And learnt to walk straight; 
	His flower-feet decked with anklets 
	Filled with tinkling gems 
	Softly pressed the ground. 
	As a child barely more than a summer old 
	He walked with ease and played with grace.		(1949) 
52. 	He plied his tintinnabular toy-car; 
	He frisked and ran; he smote  
	The tiny and sandy toy-houses built by 
	The tender girls endowed with fragrant foreheads. 
	His little frame besmeared with the holy ash 
	Was filled with drops of sweat. 
	Thus he grew and _iffused lustre everywhere.		(1950) 
53. 	With His Grand Consort is He enshrined, 
	The Lord at Tonipuram, and the crescent rests 
	On His matted hair; 
	To come by the fruit of His divine grace, 
	Like the germinating seed of tapas, he grew 
	And reached the age of three when through him 
	The world and the rare Vedas were to flourish.		(1951) 
54. 	I will now narrate what happened 
	To the child of Sirapuram the flag of whose Lord 
	Sports the Bull, when he was three years old. 
	It caused the Vedas and other scriptures and also 
	The Goddess of Learning to attain to greater glory; 
	The Goddess on the Lotus too glowed 
	In lustre invested with Siva-punya.			(1952) 
55. 	To the Brahmin that had wrought great tapas 
	The Lord gifted the child who took birth 
	To prove the supremacy of servitorship; 
	Whenever the child became aware of his parting 
	From the Lord, he cried as if struck with sudden fear 
	And none could know the real reason therefore.		(1953) 
56. 	During these lofty days, on a particular day 
	When the father fared forth for his bath 
	After which he should duly perform the rites 
	As ordained by the Vedas, the child 
	Leaving the gem-bright vestibule, began to  
	Follow him crying, as the hour was ripe 
	When the Lord would confer His grace on him.		(1954) 
57. 	The great tapaswi noticed the son that followed; 
	He tarried awhile and tried to prevent his coming; 
	He even feigned anger; it was in vain; 
	The child began to stamp the ground 
	With his feet decked with lightning-bright anklets; 
	He watched this and said: "If this be your intent, 
	Come along." He took the child with him.		(1955) 
58. 	He that ever stood poised in piety arrived 
	At the bathing-ghat of the great tank of ever linked 
	With the beauteous Ark of the Lord whose flag sports the Bull; 
	This tank was the source of all great, ceaseless waters; 
	This was the matrix whence would gush forth 
	At the end of the aeon many a mighty flood.		(1956) 
59. 	The father of the Redeemer-of-the-world 
	Left the child on the bank; 
	Afraid of parting, he would not then 
	Enter into the clear water; 
	He would first adore the Lord-Patron and His Consort 
	Enshrined at Tonipuram; 
	This done he plunged into the water.			(1957) 
60. 	He bathed and performed the rites and tarpana 
	Before his glorious son would begin to search for him; 
	Assured of the Lord's great protection 
	And planting firm in his heart the feet of the Lord, 
	With great fervour he plunged again into the water 
	To perform agamarusha.					(1958) 
61. 	As the Vedic muni plunged into the water 
	His child could not see him; 
	As if unable to endure his absence 
	Even for a second, the divine child 
	That stood on the bank of the tank full of water, 
	Began to cry, as it was then, his former consciousness 
	Which was fixed uninterruptedly 
	On the feet of the Lord, Began to well up.		(1959) 
62. 	As he with his flower-hands rubbed 
	His flower-eyes, they were bedewed with tears; 
	Hi comely, ruddy and fruit-like lips trembled; 
	As he, the tender calf--Punya's own incarnation--, cried, 
	The innumberable Gospels resounded in joy, 
	And everything that breathed rejoiced.			(1960) 
63. 	He cast his looks everywhere and cried 
	As tear-drops rolled down his body; 
	Was he then impelled by his former nexus? 
	Or was it merely an act of childhood? 
	He then beheld the crest of the beauteous Ark 
	Where is enshrined the Lord whose ruddy frame 
	Is adorned with the white stripes of the Holy Ash, 
	And cried: "Amme! Appa!"				(1961) 
64. 	Then the Lord enthroned on the beauteous Ark 
	To shower on him grace with His benign eyes 
	For his divine servitorship in his previous births 
	Manifested on His martial Bull with His Consort— 
	The liana-like daughter of auric Himavant--, 
	And came near unto the tank 
	Increscent-crested majesty.				(1962) 
65. 	Mindful of the ever-rich boon He bestowed 
	On the Brahmin well-versed in the Vedas, and his wife, 
	And to endow the child with the knowledge to remain  
	Ever-poised in the unique and integral worship 
	Of His glorious feet, He lovingly bade 
	His inseparable Consort, the Mother of the Gospels, 
	To grace the divine child.				(1963) 
66. 	Beholding the crying child, the merciful Lord 
	Of gracious compassion, addressed the liana-like 
	Daughter of Himavant, adored in very world, thus: 
	"Feed this child from a cup of gold 
	With the ambrosial milk of they twin breasts."		(1964) 
67. 	The Mother of the seven worlds and the Vedas--, 
	The primal Source of everything--, 
	Whose beauteous form is ever-crescent mercy, 
	When thus bidden by Lord Siva, approached the child 
	And embraced him, the while pouring the milk 
	Of Her divine breasts into a cup.			(1965) 
68. 	Uma, the Mother, mixed the ineffable Wisdom, 
	Siva's own Gnosis, with the ambrosial milk, 
	Wiped the tears of the child that stood before Her, 
	Gave him the cup of gold and bade him thus: 
	"Take it." It was thus, even thus, 
	The All-Merciful Lord pacified the crying child.	(1966) 
69. 	As he was thus blessed by the Lord--"The-Parents-of-all"--, 
	He became "Aalutiya Pillaiyaar", 
	Endowed with Siva's own Gnosis, 
	Unknowable to even the celestials and saints alike; 
	Eke did he become Sivagnaanasambandhar, 
	The unique and flawless.				(1967) 
70. 	Sivagnaanam of ever-increasing divinity 
	Which is for ever linked to the feet of Siva, 
	The lofty knowledge poised in clarity 
	That completely does away with transmigration, 
	Peerless knowledge of the Gospels and the scriptures 
	And the knowledge of incarnate Truth, rare to realize: 
	All these in that hour of beatitude 
	Came to be established in the consciousness 
	Of Sambandhar, the first among the tapaswis.		(1968) 
71. 	"It is the Lord-God who governs every ens. 
	One must be poised in this consciousness; 
	The fruit of this consciousness is the adoration 
	Of the Lord, the Guru and the Servitors; 
	This indeed is the way of life." 
	Some however act contrary, self-willed; 
	These impure ones espouse faiths that are false. 
	So, up he rose to smite these faiths to smithereens.	(1969) 
72. 	After a while, SivapaadaHridaya, the holy Brahmin, 
	Duly completing the rites, plunged as he was in water, 
	Ascended the steps and came to the bank. 
	Beholding the divine child--glowing with 
	The bliss of splendour--, he questioned him thus, 
	In anger: "Whose milk have you taken?"			(1970) 
73. 	He took a little stick and flourishing it said: 
	"Show me the one who gave you this 
	That will attract Jettatura." 
	Eyes suffused with rapturous tears, 
	The Little-One-Great danced in joy 
	And pointed with a finger of his hand, 
	Uplifted above his head.				(1971) 
74. 	At the Lord of Tonipuram of ever-abounding grace 
	And His Consort—hailed by the rare and tuneful Vedas--, 
	Who were seated on the ever-young Bull that stood 
	In the heavens bathed in the soaring and immense light 
	Of wisdom; at Him he pointed, and began to hail 
	Him with words of supreme wisdom 
	Which gushed forth from within.				(1972) 
75. 	By his Tamil rich and sweet and which indeed 
	Is the indited Veda, 
	For people on earth to attain to scriptural good, 
	For innumerable lives to rejoice, 
	And for his hymn to course its way to the Lord, 
	Invoking the Ear Divine, he caused 
	His hymn begin with the first letter 
	Of the boundless Vedas married to a consonant.		(1973) 
76. 	He hymned the divine decad the words of which 
	Were incarnate truth that ushered in piety; 
	In commenced thus: "He of the ear-pendant..." 
	He sang of the signs and insignia of the Lord 
	Enshrined in Bhiramaapuram 
	And declared to his father thus:" Behold Him, 
	The Lord-God who did this to me!"			(1974) 

77. To proclaim the great mercy of the brow-eyed Lord That saves the sinners who surrender unto Him He sang of the boons he livingly granted To the wanton demon that hymned and pleased Him, When sunk by the mountain which he durst uproot. (1975) 78. Lord Siva grants grace to the worshippers; Vishnu and Brahma knew this; yet they Hailed Him not as their minds were flawed. Taking the base forms of brute and fowl They tried to reach His crown and feet, and failed; Then they hailed the Lord duly with His panchaakshara And were saved; this he narrated in his decad. (1976) 79. "They fall into perdition who pursue not the way Of the Author of the Vedas--the red-haired One Adorned with a white crescent--; The ways of Samanas and Buddhists that knew Neither good nor wisdom, are evil." Thus proclaimed our Lord Sambandhar. (1977) 80. He completed the divine decad Sealing it with his benediction. Then the child, the Master of the Rig Veda, Standing before the Lord, adored Him. The celestials witnessing the grace and mercy Of the Bountiful One came thronging in the sky And rained showers of melliferous flowers. (1978) 81. The resounding of the auspicious and celestial tuntupis, The singing of the Gandharvas and Kinnaras Which was like the melodic roar of a sea of music And the psalms and prayers tunefully chanted By Indra and his ethereal train Were drowned in the sound of "Hara! Hara!" Raised by the interminable hosts of Siva. (1979) 82. The chanting of the Vedas grew in ever-increasing volume; The gems from the crowns of the thronging Devas Fell down in a shower and filled the earth; A sea of saints, ever poised In truth and peace, stood circling. (1980) 83. To the devotees who are impelled By spiritual mellowness to reach Him, The Lord throned on the Bull with His Consort Who shares His body, grants the bark Of His twin feet to cross the peerlessly strong Currents of the sea of transmigration. Such is He who now moved into the Temple Of the everlasting Ark, accompanied by the Vedas (1981) 84. When he that stood on the ground Verily the child of the Vedas, Saw the Lord move into the temple, Driven by a love to flourish in the imaged thought Ushered within by his eyes, he also Moved into the temple of the Holy One. (1982) 85. He who had wrought boundless tapas of yore To become the blessed father of the divine child, Let slip the stick; folding his flower-hands In adoration, he danced in joy; He was by fear, wonder and longing variously assailed; He then began to con the import of the Tamil songs So sweetly hymned by his son. (1983) 86. He could not behold the Eternal One and follow Him Like his son who beheld Him and followed Him. Witnessing the happenings he concluded That the grace of the Lord of Tonipuram was at work; So with a mind borne by longing He went after his beloved son who walked before him. (1984) 87. They that witnessed the events, They that only heard of them, The wearers of the sacred thread and others: All were thrilled alike. "Whither has chanced the like of this?" Thus they exclaimed in wonder Foregathering at the threshold of the temple Of the Lord of the coral-hued matted hair. (1985) 88. The divine child that partook of Wisdom's nectar Went before the Lord of everlasting beatitude Throned on His bright and huge Bull in golden Tonipuram And in His presence hymned his decad that proclaims thus: "Here indeed is my Ruler and Lord with Uma." (1986) 89. Even as the Brahmins who were well-versed In the boundless Vedas, bore witness, The divine child from whose lips wafted The fragrance of nectarean Wisdom, Moved out of the temple, blessed with the boon To hymn the praise of the Lord in Tamil decades Married to the sevenfold music And also the grace of the Lord. (1987) 90. Before the divine presence of the child, The recipient of wondrous and enduring grace, The servitors of the crescent-crested Lord Whose lustre excelled even that of the moon And the blessed residents of Tonipuram Gathered at the lofty thresholded temple And offered their adorations thus: (1988) 91. "O Tapas of Kaazhi! Wealth of the kauniyas! O deep sea of scriptural wisdom, the nectar sweet thereof! You have come to the earth that devotees may flourish! You are the recipient of grace divine From the peerless Lord of the celestials And His Consort, the Mother of the sevenfold music!" Thus praised a few. (1989) 92. "O divine fosterer of the Vedas! Abode of Vaidikam! Nimbus gravid with ever-growing wisdom! Pukali's effulgence! Recipient of g_ace From the Lord who with Uma was pleased to come forth To bless you!" Thus praised a few others. (1990) 93. "O Source of piety! Bright ray that feasts the eyes And fares forth with a cord of gold on its waist! O moon of growing digits! Ground and base For the movements of music! Barely three years old, You are blessed with the grace of the Lord who is The object of holy contemplation!" Thus praised a few. (1991) 94. Thus they praised--the Brahmins well-versed In the Vedas, and others also--; They fell prostrate and set the hallowed feet Of the child on their heads; Then they stood in glorious order; The father Sivapaada Hridaya came near the child Of divine wisdom, set him on his shoulders And moved away. (1992) 95. The throng of Brahmins merged With the throng of servitors; Up in the sky they threw their towels And sashes in joyous uproar; It looked as though that in the street of Kaazhi, The river of Siva's bliss ran, with spumy bubbles, And foamy globules going up and down the course. (1993) 96. The Brahmin women of Kazhumalam who were Like flashing lightnings atop the crested mountains, From the tops of their mansions--the abode of The earthly celestials--, blessed the child With auspicious words; they showered on him Fresh flowers, fragrant gold-dust And white puffed rice. (1994) 97. When they went round the opulent streets of Sanbai Some played on the auspicious instruments; Some sang the Saama Veda; some bore bright And beauteous lamps and filled the pials With rows of pots filled with holy water; Some prayed with wondrous love and great fervour. (1995) 98. As he whose coral-hued lips that were sweet Of speech and fragrant with the milk Of the sacred breasts of the bejewelled Consort Of the Lord enshrined in the beauteous and auric Ark, Entered his divine mansion Conch and chank began to blow; celestial tuntupis And other instruments loud resounded. (1996) 99. In his beauteous and pure mansion he abode; That night, as the beauteous and roseate lotus-feet Of the Lord ever enshrined in the divine Ark— The form of the great Vedas which are An embodiment of the hoary Naada--, Were embosomed by him, loving devotion Welled up in him; so even before The many-rayed sun arose in the east, He came to the Ark-temple of the Lord. (1997) 100. He came there in love and adored his Father Enshrined in Kazhumalam and his Consort, The divine Mother who fed him with the milk Of Her sacred breasts—True wisdom That could not be borne by any--; Blessed with the lofty grace of his divine parents He fared forth in joy to adore the Lord At the shrine of comely Kolakka. (1998) 101. The loud billowy Cauvery with its goodly water Washes ashore honied flowers and pearls; The speckled bees buzz over blooms, The damsels plunge into the tank and bathe; Such is lovely Kolakka to the temple of which He repaired and completed his sacred circuit; Then standing in the divine presence He began to hail the divine feet of the Lord Of the celestials unknowable even to the Vedas. (1999) 102. The Lord is the enshrined import of the Vedas Which are Truth incarnate; He wears the hooded serpent of Venomous sacs And the infant moon on His matted hair, It is thus He is, and grants grace. The Prince of Kauniyas hailed the Lord Whose throat holds the poison, In a decad which opened thus: "The carp leap at the sluiced stream..." He sang the Vedic hymn keeping time By the clap of his hands. (2000) 103. As he sang keeping time by the clap of his hands The merciful, red-haired Lord caused a pair Of golden cymbals inscribed with the Panchaakshara Of the celestial Lord, then and there, reach the hands Of the Vedic child, born to redeem all the worlds, That he could keep time with them for the hymns He then sang (and was to sing thereafter). (2001) 104. Beholding the cymbals in his hands The great one of Kaazhi placed them On his head in reverence; His mind-heart was delighted and then From his sweet lips streamed A musical and munificent decad of Tamil For the flourishing of the sevenfold music; Thus he sang before the Lord of beauteous ear-ring, And completed his decad with his word of benediction. (2002) 105. Hearing the divine melody that swelled Through all the bournes of Naada The world of gods was steeped in wonder; Tumpuru, Naarada and others well-renowned In the sphere of sruti-music Offered their prayers, and on earth Caused showers of fragrant flowers; The child that took birth for the flourishing Of the Vedas, hailing the grace of his Lord Returned to the city of Sanbai. (2003) 106. When the child holding in his lotus-red hand The celestial cymbals, walked forth His father could not endure it; He bore him on his shoulders; Thus he reached the towered temple Adored by the thronging celestials, In the city of the beauteous Ark Resplendent with beauteous casements Bathed in moonbeams. (2004) 107. He circumambulated the temple Of ever-growing divinity And stood before the holy Lord. Divine grace impelled him to compose in all An octad of divine decades (in takka raga); Divinely inspired and in love, he now began To hymn one of them, on the Lord Of the golden Ark, blessed with His grace. This he began with the adorable words thus: "poovaar Konrai." (2005) 108. Keeping time with the divine cymbals For his sacred decad, he continued to hymn His psalms in succession, each in unison With the preceding ones; Then in deep devotion he adored the Lord. He, verily a cloud that showers absolute wisdom, Abode at Poontharaai, gracing its dwellers With his splendorous presence Of childhood's majesty. (2006) 109. While so, the Brahmins of Tirunanipalli-- The holy place that had of yore wrought tapas To cause thither the birth of her that begot The divine child--, In great joy, chanting the Vedas, fared forth Accompanied by auspicious orchestration To Sanbai city of the impregnable rampart; Arriving there they fell prostrate At the feet of the Prince of Kauniyas. (2007) 110. Having heard the great tidings that he had Come by true wisdom for the world to rejoice, The twice-born and others of that realm And its neighbourhood And also the servitors of boundless joy Thronged forth in great wonder And came to Pukali; they hailed the feet Of the child, verily a lion-cub, And stood poised in devotional excellence. (2008) 111. To the sacred devotees, the holy Brahmins and others Of joyous heart, feeding and other acts Of hallowed glory were done dutifully In keeping with their station by the residents Of hoary Sanbai which was like unto Siva-loka And indeed was so hailed by every world. (2009) 112. After the passage of a few days The dwellers of Tirunanipalli which is circled by The fertile Ponni rich in pearls, Adoringly beseeched the child To visit their town to adore Siva thither enshrined; Prompted by grace he consented; Up he rose to adore the Lord of the Ark; With His blessing he fared forth To adore at the other shrines too. (2010) 113. He that was on wisdom fed, set on earth His pretty feet, very like the soft inner petal Of the pollen-laden red lotus; Unable to bear this or the act of anyone Attempting to carry the child, His father, the great tapaswi, Lifted the child onto his shoulders; Thus was he borne, who bore on his crown The feet of the Lord. (2011) 114. As he neared Tirunanipalli where the Lord Of honied cassia garlands, is enshrined, He asked: "What may this polis be Whose groves hug the very heavens?" His father gladly replied thus: "That indeed is Tirunanipalli rich in fields full of blue lilies." Then the one on wisdom fed, folding his hands In adoration commenced his chaplet Of goodly Tamil words. (2012) 115. "Kaaraikkal, Kookai, Mulllai:" Thus he began The decad, truthful and scriptural. At the close of the glorious decad, he declared thus: "They that think on Nanipalli where the Lord is With His Consort enshrined, shall be saved From great dangers; this shall be so by our mandate." (2013) 116. He ente_ed the temple of the primordial Lord; Love-infused, he made lowly and holy adoration And emerged therefrom with lasting grace endued; The Brahmins, verily the celestials on earth, Gathered round him and hailed him. Witnessing their love and devotion, The Chief of the Kauniyas sojourned with them. (2014) 117. To invite our great one that was fed with wisdom By the Mother-Goddess, that the world might be delivered, The Brahmins of Talaicchangkaadu Came there impelled by great love, With the true servitors of lofty tapas Whom the very celestials adore. (2015) 118. Festoons were put up; areca leaves and severed Plantain trees were fastened to thresholds; Garlands were dangled; vessels filled with holy water Were carried; the bazaar streets were decorated. They received the great one in such splendour To their town of foison teeming with flower gardens, The haunt of bees and beetles. (2016) 119. Holy men well-versed in the Vedas foregathered Surrounding him; each, in delight great Recited the Vedas the sound of which spiraled up; It was thus he reached the great and sacred shrine And adored Him-- the import of the rare Vedas; Then he hymned a divine decad celebrating The Lord enshrined in the temple, built In the shape of a beauteous Valampuri shell. (2017) 120. In loving devotion he adored and hymned The Lord whose throat holds the poison, And came out hailed by the Brahmins; Then at Tiruvalampuram he hailed the Lord With a decad beginning thus: "Kodiyudai..." As he moved out of the temple he desired To adore the Lord of Tirucchaaikkaadu And fared forth thitherward. (2018) 121. At Pallavaneeccharam, bowing low his head, He adored the Lord decked with serpents And hailed him in redeeming numbers. Greeted by the devotees of ever-during renown He adored the Holy One of Tirucchaaikkaau Near Pukar circled by the Cauvery. (2019) 122. Passing through the sky-high entrance, He completed his sacred circumambulation; Then he came to the presence of the Lord who wears The honey-laden konrai blooms and sports the fawn On His left hand; he bowed low and hailed Him In a decad that would melt all flesh, thus: "Mann pukaar Vaan Pukuvar . . . " As he hymned, he kept his roseate hands Folded above his head. (2020) 123. He sealed his glorious decad with his hymn Of benediction and stood praying; Again, he, the cynosure and object of praise Of all the glorious servitors on earth, Sang a decad of beauty married to melody, And prayed again; Impelled by true love he fared forth at once To adore the Lord of Venkaadu. (2021) 124. The devotees at Tiruvenkaadu of Lord Siva Who is decked with Konrai blooms of golden petals, Agni, Ganga and the young crescent Came before the Prince of Sanbai of everlasting fame; Their overflowing love transformed them into a state Which they themselves could not know; They took him with them to their town. (2022) 125. The adept of the triple Tamil, with a mind full of joy, Went before the First One's tower and bowed low; Up he rose and went round the Lord's shrine In the holy company of the servitors; Then he came to the presence of the Everlasting And prostrated on the floor in adoration. (2023) 126. With a joyous heart, he that was fed on peerless Gnosis Hailed the Lord of Venkaadu, the True Ens, In an ineffable garland of verse beginning thus: "Kann kaattu nuthal..." He also sang of the triple tanks of the Lord Who destroyed the triple fortresses of the demons. (2024) 127. With great reluctance he moved out of the temple; While he sojourned there adoring the Lord He visited Tirumullaivaayil and decked its Lord With his garland of goodly Tamil verse. He left the place and adored at other shrines; Hailed by the Brahmins, Gnaanasambandhar Then came back to Pukali. (2025) 128. He adored the Lord of the Ark; in His presence He sang a decad, verily the pure touchstone of poesy; He stood blessed with abounding grace; In that divine city rich in mansions whose tops Pierce into the sky, he abode, d_ily adoring The red-haired Lord in unbounded love. (2026) 129. While so, to Mahendrapalli in the east, Kurukavoor bounded by fragrant groves And other shrines among which was also Tirumullaivaayil, he fared forth and hailed Him, the Lord who shares in His body His Consort, In hymns and songs. (2027) 130. The Brahmin-child that had fed on true wisdom Visited all the surrounding shrines And there worshipped the golden feet of Siva; Hymns he sang that would help redeem them That dwelt on earth; thus he lived Praising Siva, and praised by all. (2028) 131. The great psalterist Tiruneelakanta And his wife matangkachoolaamani, The mellifluous songstress of clear And ambrosial numbers, came to Sanbai With their dulcifluous 'yazh', to worship The feet of the divine child In single-minded devotion. (2029) 132. Apprised of their arrival, the divine child Went forth to received them; They fell at his feet twain, very like Red lotus flowers buzzed by bees; Up they rose and hailed him in ardent love; They adored him with words of eternal truth; Thus they gained a beatitude In which they revelled. (2030) 133. Addressing them who were steeped in boundless joy With a smile bright as the moon's rays, he said: "O you great! We are indeed possessed Of an eternal beatitude as you have come hither Rejoicing in your hear." He took them with him to the shrine of the Lord Whose throat holds the deadly venom. (2031) 134. He caused them adore the Lord, Standing at the outer court of the temple And he bade them thus: "From here may you Strum your yaazh and sing the praise Of your Lord in fitting music." They bowed before the divine child Who blessed them thus; then he began to pluck The strings of the yaazh and she melodies. (2032) 135. He quickened the frets, plucked in perfect accord The strings and studied close the rise and fall Of the music; in measured movement when he played And his wife sang harmoniously, a divine hymn On the merciful One, he that was on wisdom fed, Rejoiced and the Brahmins of the four Vedas marvelled. (2033) 136. With the music of the yaazh, flowed fluent The vocal rendering of the harmonious pair Which in great glory wafted to the Lord of the Ark; The two birds--Kinnara and Mituna--, stood poised In mid-heaven; the masters of the sevenfold music-- Gandharvas and Vidyataras--, showered encomia. (2034) 137. When the great Paanar completed The melodious playing of the yaazh and singing, Thus musically hailing the feet of the Lord Enshrined in the Ark of boundless glory, By the grace of the brow-eyed Lord The Prince of Kaazhi took them to the abode Arranged for their stay and feasted them In great splendour. (2035) 138. The great Paanar who was blessed By the divine child, heard the servitors sing The truth-incarnate decades of the child On the Lord who wears on His matted hair The crescent and the Ganga; with a melting mind He rejoiced and grew glad as though drunk With lucent nectar; then he prayed ecstatically. (2036) 139. The decads, sung by the scion of the Kauniya clan That came to be born as the fruit of the tapas Wrought by the residents of Kaazhi, In praise of the feet of the Lord Who ate the ocean's venom Were played on the yaazh by Neelakanta Yaazh-p-Paanar Whom the sevenfold music obeyed; thus he gladdened All the lives on earth. (2037) 140. The great Paanar that on his yaazh played The divine decads of the divine child Who knew all the Vedas and who was Verily an elephant cub, Addressing him, said: "Be pleased to bless me To play on the yaazh all the divine decades You are to hymn in grace, hereafter; May I never part from your holy company; May I ever adore you." Thus he prayed. (2038) 141. He who was graced with the consent Of the divine child, thought thus: "This is surely the Lord's own grace." From that day he played on his tuneful yaazh His divine decades which were garlands Of Tamil verse, and abode with him As on that day, without parting, Blessed with his friendsh_p. (2039) 142. TirugnaanaSambandhar who abode at Sirapuram Was goaded by a great and flooding love To adore and hymn the Lord-Dancer Of celebrated Tillai; he divined this to be The divine wish of the Lord; of this he informed His father, the saintly tapaswi. (2040) 143. When the godly child thus spake to his father, The great patron whose tapas has gained For him the divine child as his son, Rejoiced in his mind as he was to accompany him. They fared forth to the Ark-Temple Like unto the argent and huge mountain, To adore its Lord clad in deer-skin; Hailing Him they departed with His leave. (2041) 144. The Chief of Vengkuru accompanied by his father, The flawless Yaazh-p-Paanar, And devotees of fitting glory, left Pukali Where Brahma whose seat is the Lotus, adores, And set foot on the way leading to Tillai-- The shrine of the great Lord of the celestials. (2042) 145. Adoring on the way, the many shrines of the Lord Who dances at the dead of night, He passed through the spacious fields--the haunt Of waterfowls--, and meadows rich with the scent Of blooming, fragrant screw-pines Of white and thorny leaves, And reached the bank of the divine Kollidam. (2043) 146. The river that in its current carried flower-bunches Buzzed by bees, gems and sandal-wood And also the wealth of the groves and gardens, In lowly worship washed his feet. The backwaters scattering away coral, chanks, Other gems and heaps of pearls which they had From the lucid billowy main carried, Flowed before him to receive him. Thus, even thus, he crossed the Kollidam. (2044) 147. With the holy throng of devotees And the Brahmins that came with him Chanting the Vedas, With a mind that swelled in ever-increasing joy He beheld the bourne of Tillai; He was like unto them steeped in sheer delight That eyed the destination divine of their life's odyssey; For the very bourne of Tillai grants to all lives --From Devas, the highest, to the lowest--, The very wish sought by them, when they hail it; He that had partaken of the nectar of Wisdom Adored the divine borders that bound Tillai. (2045) 148. When the divine child, verily an elephant-cub, Who was investing all the worlds with weal, Came towards Tillai of the Lord Whose mount is the red-eyed Bull, Birds on either side of the way piped welcome; The fragrant red-lotus plants folding Their hands-- the buds--, adored him; The tanks filled with blown lotuses smiled their welcome.(2046) 149. A flock of peacocks of soft plumage Joyously called; Suaveolent and cool southerly wafted A gentle gale, and him adoring, received him. Bees winged the buxom air humming in joy; Ruddy shoots shone resplendent; Tender leaves swayed in the wind; Flowers beamed bright like visages; Tender twigs swayed softly in the flower-gardens. (2047) 150. In the broad fields, the paddy crops beholding The coming of the divine child who had partaken Of the milk of nectarean wisdom From the bejewelled breasts of Himavant's daughter, Adored, bowing their heads, their visages made bright With the gold-dust of soft and minute pollen Wafted by the wind from fragrant flowers. (2048) 151. The fragrant areca trees that grew Beside the fields, witnessing the auspicious arrival Of him that partook of Wisdom For the deliverance of the world, As if blessed with many eyes to rejoice, Swayed on both sides When the wind wafted over the cool waters Of the tanks rich in leaping carp. (2049) 152. To receive the child that came to be born For the flourishing of tapas Which does away with soul's transmigration, It looked as though, the azure heavens wrought An exquisite canopy of blue and filmy garment With the dense smoke that spread From the sacrificial oblations which can Confer the beatitude of Sivahood. (2050) 153. Passing the beautiful maruta realm of fields Where grew sweetcanes, paddy crops and green areca trees He came to the groves and gardens, the source of Buds, soft blooms, shoots, fruits and the like; He adored these edens; then he _eached The divine southern entrance of walled Tillai Rich in towered mansions. (2051) 154. She, the Daughter of the Auric Mountain With her own roseate hands, had fed the godly child With her ambrosial breast-milk of Gnosis; As he, even he, was coming, the Brahmins of sacred Tillai Joined hands with the devotees, decked the whole city Fittingly, and fared forth to receive him. (2052) 155. The chanting of the Vedas and the resounding Of auspicious instruments filled the sky; Rows of pots filled with cool and fragrant water Were placed; lamps in serried order Glowed everywhere; They stationed themselves outside the huge Bell-tower, chanting flawless words of benediction; Thus the holy and pure ones received Gnaanasambandhar And took him to the city. (2053) 156. He crossed the southern entrance Of the hoary and wealthy Tillai and moved in; On either side, hailing voices encircled him; He crossed the bazaar street of abounding wealth; He moved on adoring the street of the hoary And divine mansions where the Brahmins Poised in the Vedic way of life, flourished; Thus the holy one entered into the city. (2054) 157. As a great light glowed thither with cool lustre Wafting godly fragrance and washing away The specks and spots of the sky, As it was hallowed by the presence of the feet Of the Dancing-Lord of resounding anklets And as it was pure and unsullied, Like the hearts of the holy assembly of devotees, The divine street was a feast unto his eyes; The godly child by whom the world was To gain deliverance, fell prostrate on the ground Where the divine tower rose majestic. (2055) 158. He moved below the lofty and many-tiered tower And went round the holy, golden court; He adored the Perambalam rising into the sky As though it would touch the moon; To reach the shrine where the Lord dances, Continuously hailed by the Vedas, He came to the entrance of Tiruvanukkan Dight with gems of beauty. (2056) 159. With his heart abounding in spiritual fervour, With his pretty roseate hands folded above his head With his redemptive eyes rejoicing and his mind Melting in love, he entered the divine Tiruvanukkan Vaayil Where had gathered in may a row the hosts of Siva Whose Chief is Nandi Deva; Behind these rows stood adoring in due order The servitors, the saints and the celestials. (2057) 160. He, the very shoot of punya, of sea-girt Kaazhi Now visibly beheld before him and adored The unique and divine dance of sheer bliss Hitherto beheld by him inwardly In his Siva-Consciousness of God-given Perambalam, the true Gnosis. Delight swelled in him and he began to hail The majesty of the Lord's feet. (2058) 161. "O Lord, You have blessed me to feel in ease Even with my five senses, without interruption, In visible form, Your Bliss, that can be realised By the purified and flawless inner consciousness alone." Thus he hailed Him and His great mercy Of peerless munificence; he hymned His glory In harmonious and melodious numbers; He danced for joy and his eyes rained tears. (2059) 162. He mentioned in his decad, first the Brahmins As they were endowed with the glory of rendering Privileged service to the Lord of the Deluge. Thus the Master of Kaazhi, our Ruler, began The decad for the flourishing of the sevenfold music, With the words: "Katraangku eri yompi..." (2060) 163. He completed the divinely concordant decad And adored Him; He who burst into tears and cried at the hour When the Lord deigned to grace him, Feasted his eyes on the nectarean dance of grace Enacted by the Lord of the celestials In the open space-- the ether, The dance that melts the bones and the soul too That quests after the Lord. (2061) 164. He stood before the Lord unknown to Vishnu And Brahma, and hailed Him in garlands of verse All the time he was there and adored Him; Circumambulating the Ponnambalam, For ever hailed by the great and countless Vedas, He moved out of the shrine. (2062) 165. He prostrated on the ground in the Temple's court Of fo_son; he adored at the divine entrances Where teem the celestial throngs and moved out To the four divine streets which confer on men Great tapas; these too he adored. Even he, the Ruler of Kaazhi, would not Dare abide within the shrine's limits. (2063) 166. The Prince of Kazhumalam went to Tiruvetkalam And with folded hands adored its Lord Of red matted hair; he hymned Him in decades And sojourned there; he would visit Tillai From there and hail the Lord that enacts The divine dance in His shrine. (2064) 167. He visited Tiru-k-Kazhippaalai the Lord of which Sports a young fawn in His hand and hailed Him In divine decades of incarnate truth; He visited Tiruvucchi where the Lord Of red matted hair is decked with beauteous garlands Of fragrant konrai and hailed Him In Tamil decades, rare and beautiful. (2065) 168. Yaazh-p-Paanar, was blessed to play on his yaazh The divine decades sung by him; The divine child that daily adored at Tillai The divine dance of the Lord, marveled At the great beatitude of the Tillai-Brahmins That rendered personal service to Lord's feet That thither enacted the divine dance. (2066) 169. As his thought hovered on their life poised In the glorious spiritual conduct, one day When he crossed Tiruvetkalam bounded By fragrant and melliferous' gardens, and entered Tiru-p-Puliyur girt with a flowery moat, With a heart full of soaring love. (2067) 170. By the grace of the Lord of all the worlds All the three thousand Brahmins of beauteous Tillai Whose foreheads were adorned with the holy ash Appeared to him as the serving Gananaatas Of Lord Siva; this he beheld and this beatitude He also revealed to the great Paanar. (2068) 171. The Brahmins too who were ever linked With the spiritual wealth, even before the divine child Of peerless glory, verily a lion-cub of famed Sanbai, Would hasten toward them and adore them, Adored him and moved into the beauteous And opulent street and came near him. (2069) 172. With his swelling love made manifest The lion among the earthly celestials Folded above his head his roseate hands Which put to shame the beauty of red lotus, Glowed with greater splendour. Thus he moved into the divine entrance. (2070) 173. With his mind melting, he adored The Meru-like Perambalam; then he moved To the presence of the Lord, the Ruby-Dancer That dances resplendent in His shrine And prostrated before the flight of steps Called the Tiru-k-Kalitruppadi. (2071) 174. Then he sang in devotion: "Aatinaai Naru neiyotu paal tayir." Then in this decad, in one of the hymns, He narrated all the glories he beheld In the Brahmins of ever-during Tillai, Well-versed in the four Vedas, and praised Tirucchitrambalam as the shrine adored by them. (2072) 175. He brought to a close the musical decad And revelled in the flood of bliss; Hailing the feet of the Lord of plaited And matted hair that danced before him He took leave of Him reluctantly, went round The Ponnambalam and moved out to the outer court. (2073) 176. He adored at the outer court, rose up and moved out Endowed with grace, to the divine entrance Decked with beauteous bells; here too he adored As he rose up, the glorious Paanar who was privileged To accompany him, adored his feet And entreated him thus: "May you be pleased To adore the Lord of my native place and other Peerless shrines situated on the bank of the Niva." To this the divine child signified his assent. (2074) 177. He proceeded west on the way beside the bank Of the holy Niva of lucid and swelling waves; His father; the train of devotees and saintly tapaswis Accompanied him; The great Nilakanta Paanar whose skilful hands Held the yaazh and his wife Matangkachoolamani, The great woman hailed by all women, Also fared forth with them. (2075) 178. As he crossed the vast tanks and fields And neared Yerukkattham Puliyur, The great Nilakanta Paanar adored him and said: "This place girt with cloud-capped gardens Is your servant's native place." The divine chil_, the abode of rare Vedas And Scriptures, and verily and elephant-cub, Reached the place in great delight. (2076) 179. "O great one! Great should have been the tapas Wrought by this place to have caused your avatar here." Thus the divine child praised him. He entered into the shrine of that fecund place, Completed his sacred round and adored the Lord Called Tirunilakantar; then the divine child Born for the deliverance of the world, hymned Divine decades in nectarean Tamil. (2077) 180. Taking leave of the Lord he fared forth to many Other holy shrines where the Lord is concorporate With the liana-like daughter of Himavant, Adored Him and hymned Him in gloriously Great garlands of Tamil; the Prince of Venkuru Then reached Tirumuthukunru adoring it, Where the Lord of the red-eyed Bull abides. (2078) 181. He sang as he neared the shrine thus: "We will reach Muthukunru circled by Mutthaaru That flows rolling down heaps of great gems." He fittingly composed a musical decad In adoration of the Lord; in ardent love He moved into that 'Hoary Mountain' where From all directions great saints of tapas And Devas throng to adore the Lord's roseate feet. (2079) 182. To worship the Lord of Tirumuthukunru, The Lord of Devas, as he made the sacred round, He hymned in pure and holy words of Tamil A decad of Tiruvirukku-k-Kural, Entered the shrine and in soaring love prostrated At the feet of the Lord, the Wearer Of cool and honey-laden konrai garlands. (2080) 183. He rose up and sang before the divine presence The refreshingly cool decad of Tamil, beginning With the words: "Murasu atirntu ezhum ..." He came out of the shrine; in that town Of abundance, he sojourned; during these days He composed divine garlands of hymns in which The Mutthaaru of cool and clear water That circled the shrine was also celebrated. (2081) 184. He adored the Lord and took leave of Him; He came to Pennaakatam and went round The sacred shrine of Tirutthoongkaanai Maadam Where for ever resound the soaring Vedas And where the Lord, the Unique Ethereal Flame Willingly abides; he prostrated before Him And sang the celebrated musical garland Of Tamil hymns which commanded men thus: "From evil be freed; adore Him." (2082) 185. Having adored the Lord ever adored by devotees Who have transcended transmigration, He gladly took leave of Him, And with him whose great tapas caused his birth, He hied towards Tiruvaratthurai saying thus: "Tiruvaratthurai serthum." (2083) 186. The divine child who at times, in the past, Used to travel seated on the shoulders Of his father, now avoided it; In great love he walked ahead, closely Followed by the Brahmins and his father. (2084) 187. As he, in love, hastened towards The Primordial One's Tiruvaratthurai The lotus-feet of Sambandhar began To pain gradually; his father too was pained. (2085) 188. He was like an incarnation of all the Vedas; He was like a full moon come to the earth; To adore the Lord of Tiruvaratthurai Who wears in His crest the Ganges The billows of which waft into its fords, He proceeded in all haste. (2086) 189. Though he was absolutely freed from desires, Here on this earth he was wholly attached To Lord Sankara; the divine child whose form Was that of pure light, ever and anon, Adored the Lord and moved on. (2087) 190. He was the great Ruby of the Vedas who made His avatar to dispel the murk of this earth; He prostrated at the hallowed feet of the Father, The ambrosial Lord of red matted hair, Rose up and moved on. (2088) 191. As they neared the town Maaranpaadi By reason of the travel on foot His train of devotees felt fatigued; The divine child chanting the mystic pentad Reached the place (in ease). (2089) 192. As if scared of the fatigue caused by heat Which was suffered by the devotees who came With Sambandhar, the Redeemer of the world, The sun withdrawing his myriad rays Sank in the western main. (2090) 193. Hailed by the devotees who were with him, He who for ever medi_ates on the feet Of the Lord-Rider of the Bull, Spent the night in that town; Great saints of victorious tapas Companied with him. (2091) 194. While so, the river-crested Lord of Tiruvaratthurai In whose fords the teeming swans play, Deigned to cure the fatigue of the Prince Of Poontharaai who was foot sore. (2092) 195. A palanquin to ride, a parasol to cover his head, Beauteous golden trumpets to proclaim his advent, All decked with precious pearls: these, the Lord Who is pleased to grant deliverance Through the holy ash, deigned to confer on him. (2093) 196. In a dream that night the Lord whose roseate feet Are for ever the quest of the Vedas, Appeared to the Brahmins that dwelt In the huge mansions of ever-during Tirunelvaayil. (2094) 197. The Lord bade them thus: "Unto Us Comes Gnaanasambandhan; to him The Prince of rare scriptures, give the great Litter decked with pearls, the beauteous parasol And the trumpets, receiving them from Us." (2095) 198. When thus bidden, the Brahmins at once Gathered and gladly shared the dream with each other; Struck with wonder they reached Tiruvaratthurai Of rich and splendid waters, Whose Lord wears the crescent in His crest. (2096) 199. The servitors in the temple had also been graced Similarly by the Lord; they said: "What wonder is this?" When the Brahmins gathered there, to them They narrated the happening. (2097) 200. Very great indeed was the marvel they felt; It was time for the early morning service; So the devotees ever-poised in love and piety, Unbarred the doors of the temple. (2098) 201. A great white umbrella decked with pearls Like unto the moist moon, A holy palanquin and peerless trumpets That would resound with soaring notes They beheld there, by the grace of the Merciful One. (2099) 202. Witnessing them they folded their hands Above their heads and said: "These are verily The lamps for all the eight cardinal points." The servitors and the Brahmins circumambulated them, Prostrated before them, rose up, and in joy raised A foudroyant shout that pierced the celestial world. (2100) 203. With shells, tuntupis, trumpets, drums And other orchestral instruments resounding In swelling harmony, they carried with them, by the grace Of the Lord, the litter, the parasol and the trumpets; With joy welling up in them, they fared forth To receive the godly child. (2101) 204. By the nectarean grace of the Lord, The flawless and truthful Brahmins Of Nelvaayil, bore the lustrous litter and other Divine gifts to the presence of the flawless And glorious Ruler of Sanbai. (2102) 205. Thus they proceeded from Nelvaayil; (There in Maaran Paadi), during the pridian night, The Lord was pleased to inform the Lord of Sanbai That a litter inlaid with the purest of pearls And other gifts would be granted to him. (2103) 206. The Lord Patron of Aratthurai which is Girt with miry and watery fields, graced The divine child in a dream thus: "It will befit you to receive what We grant you in grace and joy." Thus blessed, the divine child woke up. (2104) 207. The Chief of Sanbai narrated the true beatitude Of his dream to his noble father and the devotees Who were seated close by; even before he could Hail the grace of the Lord, the thick murk That had mantled the earth, scattered away Revealing the lucid heavens. (2105) 208. The night ended and when it dawned The godly child did his matutinal hierurgy; He wore on his beauteous person the bright And white stripes of the holy ash; he folded His flower-hands above his head and sat In that posture chanting the Panchaakshara. (2106) 209. As if to behold and adore the holy child Of illumined wisdom hailing from Pukali Borne in his pearly palanquin, the sun came Riding his car over the black eastern main. (2107) 210. Then came the Brahmins with the true devotees Chanting "Hara, Hara" and bearing the hallowed Palanquin of pearls, the resplendent parasol And the tuntupis, before the child divine. (2108) 211. The Brahmins an_ the great tapaswis that came there, Stood before the Prince of goodly Kaazhi Girt with fragrant groves and gardens, and said: "Be pleased to received these which are The incarnate grace of Aratthurai's Primordial Lord Of infinite glory." (2109) 212. They narrated to him all that happened By the grace of the Lord and adored him Standing in his presence; he thought thus: "These are by the grace of the Lord-Dancer." The godly child adored Him. (2110) 213. "The Lord blesses one with the beatitude Of ever thinking on Him, should one Hold fast to truth in steadfast love; He has honoured us with the gift Of a pearly palanquin; to rule us as His servitor Behold the boon here, He has blessed us with." (2111) 214. His decad began with the words: "Entai Eesan . . ." The divine music of his decad bred by divine thinking Filled his mind-heart, and he stood hymning Before the divine gifts of the Lord, thus: "The way of the Lord's grace is so, even so." (2112) 215. This is the mercy of the perfect One Of Aratthurai, the Wearer of the holy ash." Thus he hymned his peerless garland of verse, Prayed for a long time and completed his decad. (2113) 216. He circumambulated the litter Decked with lustrous pearls, and prostrated before it; He hailed its white lustre as that of the holy ash, As he received it by the grace of the Primordial One, Chanting the Panchaakshara he moved into it That all the worlds might stand redeemed. (2114) 217. Devotees made a joyous uproar; the Vedas resounded; The hoary Devas shouted for joy; clouds rumbled And the earth reverberated; drums resounded; The heavens showered flowers laden with bees. (2115) 218. Chanks blew, so too trumpets; the divisions Of the Vedas chanted aloud; his kin roared for joy; The mercy of the Lord who is the life of all lives Held in its grip all the souls; the white parasol Decked with lustrous pearls, fluttered When it was held aloft. (2116) 219. The Ruler of Pukali bright with his holy ash Rode in the pearly litter dazzling with white rays; It was like the rising of the growing moon from the sea Of milk whence chanks are thrown up By the beauteous rows of billows. (2117) 220. The great servitors, Brahmins and others came Thronging, their hearts swelling in joy; They held their flower-hands above their heads And danced in ecstasy; they verily bathed In the tears that welled up from their eyes, Where unending bliss had its confluence. (2118) 221. The peerless trumpet decked with ruddy gold And white, beauteous pearls, which he received From Siva, the Lord of the Gospels great, Sounded its proclamation thus: 'Behold the advent Of Gnaanasambandhan, come to redeem The seven worlds, the Vedas and the perfect tapaswis." (2119) 222. Amidst the growing chanting of the great Vedas, The divine trumpet gifted by Siva, who burnt The triple cities of the sinners, Made thus its announcement: "Lo and behold! He, even he, is come, the one that was fed With the breast-milk of Gnosis by Her who is all! The one whose lips smell of sweet milk!" (2120) 223. He was borne on the litter and a crowed Of true and saintly tapaswis went with him; Before him the trumpet inlaid with accordant pearls Of exquisite lustre, was sounded; They proclaimed his coming thus: "He who has Mastered, untaught, the great Vedas And all scriptures, is come! He, the Adept Of Tamil threefold, is come!" (2121) 224. For the thriving of the scriptures of clarity And for the quelling of darkness In the minds of men on earth, The Authour of the Gospels that could be indited, Arrived at Tiruvaratthurai whose merciful Lord Grants wealth, wisdom and joy to those Who hail him with the words: "Praise be!" (2122) 225. He descended from the pearly litter when he sighted The beauteous and huge temple-tower Even from at a distance; he prostrated there And then rose up; with spiralling ardour And joy of his mind preceding him, He reached the temple of the Lord who wears On His crest the crepuscular crescent. (2123) 22_. He went round the ever-during temple And came to the presence of the Lord; He folded his hands above his head and prostrated, Revelling in love and devotion. "O the golden lotus feet of the Lord which deem Even me of some worth! Praise be!" He prayed thus and rose up. (2124) 227. He folded his lotus-hands above his head And he bathed his divine body with the tears Which were showered by his eyes; He sang the divine decad of the sevenfold music To cause the flow of the great and divine mercy Of the Lord who willingly abides at Aratthurai. (2125) 228. He so hymned that the music thereof glowed In natural splendour; blessed with the grace of the Lord On whose crest the Ganga flows, he moved out; He who was the recipient of the divine grace Which illumined the directions, sojourned In that town with the glorious and steadfast servitors. (2126) 229. As he thus sojourned in Tiruvaratthurai Of the Lord of the celestials, adoring Him, He visited Tirunelvennai and other shrines With the devotees and hailed the Lord there; Blessed with the Lord's grace and the holy company Of the servitors of the various shrines, The Lord of Sanbai returned to Tiruvaratthurai. (2127) 230. The Lord whose throat holds the poison and who is Enshrined in the divine Ark And His Consort, now filled his entire heart; This was palpably felt in his consciousness; He therefore desired with all his mind to leave For Pukali made fecund by its wealth of water. (2128) 231. He adored the great Lord of Tiruvaratthurai, Took leave of Him by His great grace And wearing as it were on his crown The beauteous feet of the Lord-Dancer Which filled his whole being He entered the pearly palanquin which glowed Like the white rays of the moon. (2129) 232. The inlaid pearls of the litter cast a growing light In all the directions; the white, cool and moon-like Lustre of the pearls from the uplifted parasol Merged with the sun's rays in the sky; The Brahmins folding their hands above their heads Danced uproariously; Thus fared forth the godly child who made His avatar to guard the world seeking no recompense. (2130) 233. The Vedas chanted; the munificent scriptures Of Tamil resounded; the trumpets blared; The chanks blew, the bugles taratantaraed; Many other instruments also resounded; Above these rose the adoring praises of the devotees. (2131) 234. With white streamers, canopies decorated With soft cloth, long and extensive pandal, Festoons of areca and banana trees and leaves, Dangling garlands, rows of pots filled With holy water and rows of blazing lamps, The residents of the places visited by the godly child Decked the streets on both sides. (2132) 235. In all places where he was thus received He visited the shrines, the Lord of which Ends the transmigration caused by Karma, Hymned his munificent decades of Tamil, And adored the feet of the Lord; eventually He came to Pazhuvoor the great, where the Lord Who peeled off the hide of the tusker whose trunk Was long like that of a palm tree, Willingly abode in joy. (2133) 236. He adored the temple's tower of great beauty Whose Lord wears a crescent in His crest, Made his sacred round of the huge And tall Vimaana, came before Him, Prostrated at His divine and lotus-feet and hymned. (2134) 237. In his divine decad of glorious music He hailed the Lord and also celebrated The numberless and glorious services Rendered to the Lord by the Malayala-Brahmins Who shone resplendent on earth, adoring the Lord And dedicating themselves to Him. (2135) 238. Having sung the harmonious numbers, he left The shrine for the greatly divine Vijayamangkai-- The abode of the Lord who ate the poison That the three worlds might flourish redeemed--, To hail it, with all the devotees. (2136) 239. He made the sacred circuit of the Merciful One's shrine At Vijayamangkai where Brahmins abode, And bowed; he came before the Lord and hailed Him In his ever-during garland of Tamil chaste; In that decad he praised the worship Thither o_fered by the kine and Kaamadenu. (2137) 240. He left Vijayamangkai and reached The ever-during Vaikaa and hymned The feet of Him who is TRUTH; thence, Gnaanasambandhar, The fosterer of music, came to Tiru-p-Purampayam Whose Lord has for His clothing the very directions. (2138) 241. He adored the Lord of Tiru-p-Purampayam In a decad of divine Tamil surcharged With Neermai wrought of Tiram; his Isai Was laden with Niram; the godly child, The Conferrer of pious Dharma sojourned there. (2139) 242. He adored at the divine shrine and moved on, Hailing the many shrines of the Lord Who sports the fire in His hand; he, the Master Of the threefold Tamil then arrived at Seignaloor In whose fields chanks breed pearls. (2140) 243. When the Prince of divine Pukali came The rare Brahmins of Seignaloor had their town Decorated in splendour; drummers drummed auspiciously And the Brahmins chanted the great Vedas. They came before the godly child to receive him duly. (2141) 244. Gnaanasambandhar knew the town to be the place Of the avatar of the divine child Chandesa Who was privilege to wear on his crown the garland Of konrai worn by the Lord on His matted hair; So he stepped out of the pearly palanquin, Adored the adoring Brahmins and moved on. (2142) 245. The great Brahmins adored him; danced for joy And made jubilant uproar deeming the arrival Of the godly child of munificent Pukali To be the second-coming of their Chandesa-- The divine child--, to their lovely town. (2143) 246. Delighted, they sprinkled the holy and fragrant water From their kamandalas; they scattered flowers And puffed rice; their eyes were with tears suffused; Thus they fared forth to the temple of the Lord, The Grantor of a thousand Vedas, Leading the divine child. (2144) 247. The Prince of Vengkuru in swelling joy Circumambulated the splendorous shrine; Holding his roseate hands above his head He moved into the presence of the Merciful One And prostrated before Him. (2145) 248. In loving devotion he adored the feet of the Pure One Of Seignaloor where abide the Brahmins; He hailed and hymned the mercy of the Lord Who conferred the beatitude of His Sonship On Chandesa who cut away his father's feet, An evil deed fraught with blame indeed. (2146) 249. He hailed the Lord in his boon-conferring And musical decad, and sojourned in that town As desired by its residents; then he left For Tiruppanandaal whose Lord wears in His matted hair The pigngnaka, and adored His feet. (2147) 250. After adoring the Lord with His beauteous garlands Of Tamil words, he came to the nearby shrine Pantanainalloor and humbly hailed its Lord; Then he reached Omaampuliyur where abide The holy Brahmins, poised in the great Vedic way, Which chases all evil away. (2148) 251. He adored the feet of the Wondrous One Enshrined in Vadathali in that goodly town And hailed Him in blooming garlands Of splendorous Tamil; taking leave of Him He reached the golden town of Vaazhkoliputthoor Girt with fort-like walls. (2149) 252. He entered the glorious temple, went round The shrine and adored the feet of the Lord Whose throat is blue; beholding Him, he hymned His decades hailed by the world; then the godly son Came to Katampoor rich in glory, hailed The Lord and thus flourished. (2150) 253. Desiring to worship the Lord of goodly Naaraiyoor He came there borne by love; our lord, the Chief Of the Kauniyas stood before Him, and hailed Him In fragrant and blooming chaplets of chaste Tamil. (2151) 254. As he sojourned there in true and abiding love He adored the Lord of that shrine, hymning Him In his rare decades of Tamil; he also visited Many a shrine of Hara and adored him; Then he came to Karuppariyalur, the jewel Of whose Lord is a snake of poisonous sacs. (2152) 255. The godly child of Sirapuram adored The Supreme One of Tiru-k-Karuppariyalur And hymned him in decades of goodly Tamil; He also adored at the nearby shrines where The celestials worship the Lord, and sang his psalm_. (2153) 256. When the munificent one that made his avatar As a fruit of the tapas wrought by the world, Adored these shrines and moved onward, Innumerable drums were sounded; Chanks were blown, Trumpets and bugles blared. Thus he travelled in the Chola country rich In fields where flourish soft sugarcanes Of mellowing nodes, paddy crops laden with sheaves Of corn, banana trees and areca trees; As he neared the divine Bhiramaapuram Where his Lord who on His crest sports The lucid crescent, abides. (2154) 257. The Brahmins of opulent Bhiramaapuram Who heard of the coming of the godly child, With growing love soaring loftily in their hearts, Adored the feet of the Lord of the Ark Who is concorporate with Uma, And in great joy set about adorning the streets Where the innumerable Vedas were for ever chanted, With makara taranas, severed plantain trees And bunches of areca; Pots filled with pellucid water and lamps Were placed in rows; they burnt incense And hoisted aloft many a streamer; Thus they decked the town to receive him. (2155) 258. They chanted the sweet Vedas in a crescendo; They carried in their hands jars and pots Filled with fragrant and holy water And decked with peepal leaves and kusa grass; They scattered fresh flowers, fragrant gold-dust And puffed rice; thus they proceeded, and beheld In the pearly and beauteous palanquin over which The parasol wrought of choice pearls was held aloft, The godly child who was fed with the breast-milk Of the divine Goddess of exquisite breast-band. (2156) 259. When they beheld the divine child, they raised Their hands above their heads and folded them; Delighted were their eyes and minds alike; In soaring love the servitors and the Brahmins Encircled them; with the uproar of their ineffable joy They filled the eight directions; they threw up Their upper garments which mantled the sky; The lord of ever-growing glory and munificent Tamil Stepped out of the litter, paid obeisance To them, joined them and joyously moved in. (2157) 260. He reached the street over the beauteous mansions Of which the moon rests like a jewel; Chaste women of the divine Vedic lineage Stood on both sides and sang auspicious hymns; He came near the temple of the Lord of the celestials, Adored its golden tower, made his sacred round And entered the shrine of the Ark where are Enshrined the Lord and His Consort; He who was blessed with the divine cymbals Prostrated before Them, rose up and hymned The Tamil Vedas, standing. (2158) 261. He sang the divinely musical decad Hailing the Lord's glory; he praised The nature of the divine grace, Of the supreme and ever-extending mercy; With tear-bedewed flower-eyes, folding his hands, He prostrated, rose up and moved out. As thus the godly child poised in the Vedic Truth Moved out, Tirunilakanta Yazh-p-Paanar Followed him; into his house of foison He gave him leave to enter, then moved onward And came to his divine mansion. (2159) 262. Even as the Brahmins offered obeisance to his feet, The divine child with his father close by, Entered his mansion; the righteous women Of the Brahmin clan holding pots filled with Holy water, lamps and the like, received him; The divine mother who gave birth to him came Before him with the sacred vessel of holy ash, Adorned him therewith, paid obeisance to him And praised him; he who was blessed by the Lord With a beauteous palanquin inlaid with pearls, Duly graced them all and moved into the matam. (2160) 263. As he abode in his great and opulent mansion, He daily went to the Lord's shrine of the sacred Ark, Prostrated before Him and sang many a fitting decad; As he thus joyously abode, hailing the Lord, He reached the parva when he was to be invested With the sacred thread; he who was blessed With Sivagnaanam--the Transcendental Gnosis--, Had the hoary Vedic rituals of the investiture Performed for him by the Brahmins; He bore on his person the sacred thread knit to a piece Of deer-skin, hailed by the celestials. (21_1) 264. Unto him who was not to be involved In any birth at all, the Brahmin-saints In unison with the way of the world, performed The investiture betokening the second birth; Standing before him, chanting mantras, They said: "Om! In keeping with the hoary tradition We hereby grant you all the four Vedas!" The holy one of Pukali, in his sweet voice, Chanted to them the numerous and holy Vedas. (2162) 265. When the godly child thus chanted The numerous Vedas and also explicated The six Angas thereof, the Brahmins Thought of the loftiness of him who was Blessed with the divine grace of the Lord-- The Supernal Flame whose brilliance Is like that of the combined blaze of billions And billions of young suns--; the Brahmins Endowed with the artful mastery of the Vedas, Struck with wonder, hailed him in love; They deemed the scion of the Kauniyas to be The visible manifestation of their very meditation And worshipped him; they had all their doubts Pertaining to the great Vedas, resolved by him, And thus they flourished. (2163) 266. He expounded to them, all the Vedic mantra and also Cleared the doubts which clung to their minds About the rituals ordained by the Vedas; Then to bless the great Brahmins with clarity He taught them that the source whence sprang All the primal and foremost mantras, was The First One's Panchaakshara; then he hymned The divine decad of Panchaakshara which says: "The mantra chanted at the confluence of the day And the night is only the holy Panchaakshara!" (2164) 267. When thus the divine child graced them, The Brahmins, as it were, wore it On their crowns, hailed him and were Immersed in joy; then the godly child Proceeded to the Lord's sacred Ark, adored Him, Hymned Him in musical decades of Truth, And enshrining in his mind the fragrant Flower-feet of the Lord, moved out. He companied with the devotees and spent his days Hailing the feet of the Supernal Lord. (2165) 268. While so hearing of the glories Of Gnaanasambandhar--the Master of Tamil great--, Who was fed with the milk of infinite wisdom From a golden goblet by the Goddess Whose soft fingers sport with a ball And who came with the Supreme Lord Riding the mount, the galloping Bull--, Naavukkarasar came to Poontharaai where dwell The Brahmins, to adore him. (2166) 269. Hearing that the great and wondrous Sovereign of Speech Had come, the great one of Pukali girt with tanks, Abounding in fragrant flowers, deemed this to be The boon yielded by his meritorious acts in the past, Joined the devotees and moved onward impelled By a great love to receive him. (2167) 270. Ceaseless love gushed from his chinta; A gentle trembling marked his sacred person; Even the single garment that clothed him, was Supervacaneous to his state of renunciation; His eyes for ever showered tears; His form glowed with the holy ash: It was in this blessed and sempiternal form The King of servitors was seen coming before them. (2168) 271. When the scion of the Kauniya clan beheld him He adored him thinking that he was blessed With the visible manifestation of the divine form Of servitorship, the source of true love That swells and pervades the entire thinking faculty; He came to him, hailed by the celestials; The King of servitors also adore the divine child And spake to him in spiraling ardour, With nectarean words full of grace. (2169) 272. The godly child took with him Naavukkarasar Of vast glory, and entered the golden shrine of the Lord Of sacred Ark whose mount is a martial Bull; He adored the Lord with him whose ardent love And devotion grew the more; then with the ever-glorious Servitor he reached his beauteous mansion. (2170) 273. To the gathered devotees and Arasu ruled by the Lord He had peerless food prepared; in love And due propriety he feasted them; By their meeting, their growing love and friendship Grew the more; in love they adored the Lord; They decked Him with garlands of verse in whose Letter and spirit the Lord's presence could be felt_ Thus they abode together in delight great. (2171) 274. Thus passed a few days; Tirunavukkarasar Who was blessed with the Lord's grace, Desiring to adore the Lord of fulgurant hair In His various shrines, secured the leave Of the Chief of Pukali, the wearer of the triple Sacred thread on his golden chest, adored him With the thought that he should later rejoin him And parted from him, though his friendship For him knew no parting. (2172) 275. When the unique Sovereign of Speech departed, With his divine heart ever cherishing him The godly child returned to Pukali girt With fields rich in incense-breathing flowers; He hailed the Lord enshrined in the divine Ark-- The very form of the great and swelling Vedas--, In Tamil garlands of rhythmic tookkus, Adored Him and abode thither. (2173) 276. With the garlands of chaste Tamil wrought of poems In Vikarpam, the decad of Mozhi-maatru, The palindromic decad of Maalai-maatru, The decad of Vazhi-mozhi-th-Tiruviraakam, Iterative and reiterative decades Of Yamakam and Ekapaatam, The decad of Irukku-k-kural in dulcet Tamil The hymn of Tiruvezhukootrirukkai on the Father And the decades of Eerati and Eerati-mel-vaippu He adorned the Lord. (2174) 277. The decad of Naalati-mel-vaippu, The decades of Eraakam moving in swift And lofty metre, and the sublime decades Of Chakkaram and many others: Gnaanasambandhar Hymned these as the ideal and pioneer-literature Packed completely with the principles of prosody, On the Lord of Seerkaazhi, the Supreme One Of the universe. (2175) 278. All the decades of sweet music sung thus by him Were played on the yaazh by the great Paanar And were also simultaneously sung By Matangka Choolamani, an embodiment Of harmonious and nectarean music; They did so pursuing the sevenfold way of music; He who was blessed with the holy cymbals Wrought of gold, sang the decades, hailed the Lord And abode at Pukali. (2176) 279. As he thus abode there he was pleased To inform his father and the saints of tapas thus: "In this rare Tamil Naadu I am to make A pilgrimage to all the holy shrines of the Lord Who wears a crescent on His matted hair, adore And hail Him in garlands of Tamil verse, And then return here." (2177) 280. The father of the noble family who gave birth To the godly child eyed him in great love, And said, "I am your father by reason Of my rare askesis, and cannot suffer your separation; I must also perform yagas which, confer happiness In this life here and hereafter, therefore will I Be companied with you for a few days With your leave." (2178) 281. To this the great one consented; he adored prostrating At the feet of the Lord of long, matted hair Enshrined in the auric and beauteous Ark And blessed with His everlasting grace he moved out; His father followed him; Yaazh-p-Paanar went Along with him; adoring Kaazhi, beauteous to behold, In love, he departed therefrom. (2179) 282. Of the residents of the hoary and opulent town The true tapaswis went with him While the Brahmins returned reluctantly; He rode the pearly palanquin over which Was held aloft the parasol, white and pearly. Decked with rows of pearls in serried order, It shone bright like the full moon. (2180) 283. Cinnam the unique Kaalam and Taarai Were sounded to announce his advent thus: "Lo and behold! The great one of Sirapuram is coming!" Proclaiming his varied and holy names The sacred instruments were sounded; Before him and in the sides they beat the drums And played many an instrument; divine servitors That came to receive him, adored him. (2181) 284. Conches blew, bright and beauteous kompoos roared; Auspicious words filled the air everywhere; Vedas chanted ahead of them all; Thus the Kauniya-chief of Pukali fared forth To adore in swelling love, at the sacred shrines Of the Lord who is bedecked with the crescent And the serpent. (2182) 285. The Ruler of Sanbai abounding in the Vedas, came In great love to Lord Siva's Tiru-k-Kannaar Koyil And _dored Him, singing Hi glory in divine decads; He visited the other temples of the Lord who is decked With Pigngnakam, and in melting love thither adored, Hailing the Lord in lofty garlands of Tamil verse; Then he fared forth on the northern bank Of the Ponni westward. (2183) 286. In soaring love he reached the shrine At Pull-irukkum-tiru-Velur of the Lord Whose mighty shoulders are four and whose eyes Are three, and in abounding love, adored Him; He hailed the Lord with beauteous hymns, Celebrating therein the worship and pooja Thither performed by the two kings of birds. (2184) 287. At everlasting Tiruninriyoor he hailed The glorious feet of the Pure One in abounding love And adored Him in boon-conferring decades of Tamil; He then adored at Needoor of abiding glory the Lord; Thence he came to Tiru-p-pungkoor where he hailed The dancing Feet, sang rare hymns of Tamil And sojourned. (2185) 288. From there he proceeded to all the shrines Where Lord Hara abides in joy, and worshipped thither Hymning the glories of the Lord; then he came To Pazhamanni-p-Patikkarai where is enshrined The Consort of Himavant's Daughter, adored Him In ever-during garlands of Tamil verse; He then reached the shrine of Tirukkurukkai. (2186) 289. He sojourned at the town of Tirukkurukkai And hailed the Lord whose bow is a mountain, And who is enshrined in Tiruveerattaanam; He came to Anniyoor and adored its Lord; Then at Panthanainalloor he adored Him who, of yore, Tore off the hide of the hill-like tusker; The expounder of the Vedas in Tamil Sang in love, hymns to the Lord. (2187) 290. He hailed the shrine and came to Tirumananjeri With the servitors of peerless glory Adored the Lord and hymned Him; He reached Ethirkolpaadi, the shrine of the Lord--, The Grantor of everything--, hymned peerless decades And reached the lofty town of Velvikkudi. (2188) 291. He sang in garlands of cool Tamil verse Of the theophany of the Lord in His glorious form Of the Bridegroom--the form in which He is Enshrined at fertile Tiruvelvikkudi--, Which he was blessed to witness during day At the holy shrine of Turutthi endowed with the wealth Of unfailing Ponni, and of His abiding At Velvikkudi during night; then he reached Kodikaa of the Lord who wears a shoot-like White crescent on His head. (2189) 292. He adored and hymned in garlands of verse The Lord of Tiru-k-Kodikaa the Crest-jewel Of the celestials and the Wearer of erukku and konrai, The serpent and also the tusk of the white cosmic boar, And left for Kanjanoor sought by them that desire To end their countless births, to adore Him thither. (2190) 293. He beheld the Sovereign-Lord of Kanjanoor, Adored Him and came to Maanthurai Girt with cloud-capped, fort-like walls; In the presence of devotees, He adored the Lord and adorned Him With a beauteous garland of hymns; then he came To Tirumangkalakkudi where the Lord-Brahmin Of ruddy matted hair abides for ever. (2191) 294. He adored the Lord that rides the fierce-eyed Bull At Viyaloor and with an ever-during garland Of sweet Tamil hymnal music adorned Him. The Lord graced him with a darshan Of His divine manifested form; he hailed Him; Then he came to Tirunthudevankudi where Abides the Lord inaccessible to the red-eyes Vishnu. (2192) 295. He reached the shrine of Tirunthudevankudi Where Lord Siva for ever abides; he entered it In abounding love, praised the Lord and adored Him; He that had partaken of the Gnosis, boundless and nectarean, Wove a garland of rare Tamil verse which says: "The Lord's form is both Medicine and Mantra." (2193) 296. He left the hoary town rich in flower-gardens And marched through fields of paddy and sugarcane And groves of coconut and green areca trees; He adored the blue-throated Lord in all shrines In that region; thus Gnaanasambandhar Fared forth and arrived at the shrine of Innambar. (2194) 297. He adored the sempiternal Lord of Innambar And adorned Him with a garland of Tamil verse Set in the pattern of Idai-Madak_u; Hailing His golden feet, he moved out and came To North Kurangkaaduthurai which is Situate on the ever-during bank of the Ponni. (2195) 298. In his divine decad he explicitly celebrated Vaali's pooja and surrender to the Lord; Then he circumambulated the shrine, Adored the Lord and moved out to other shrines And worshipped the Lord thither; then he came To the holy town Pazhanam where the Lord who holds The trident as His weapon, abides. (2196) 299. He entered the shrine at Tiru-p-Pazhanam where The triple-eyed Supreme One abides, and adored Him; With a mind melting in love he sang a decad Of hymns and willingly sojourned there; Then he left the town for Tiruvaiyaaru Rich in tanks whose lotuses put the very fire to shame. (2197) 300. The holy devotees of Tiruvaiyaaru Rich in beauteous streets dight with mansions, Feeling happy that the Pukali-born redeemer of the world, The partaker of Gnosis, was coming, bedecked The hoary and beauteous town where never cease Singing and dancing; they proceeded to receive him With joy-filled hearts; (this witnessing), he stepped Out of his pearly palanquin. (2198) 301. Encircled by the welcoming devotees, he first adored The holy town of the Lord whose hand sports a fawn And who graced Nandi; as he reached it He sang thus: "Aiyaaru is the shrine whose Lord says: 'Fear not' even when the five senses are utterly confounded." The Prince of Pukali hailed and hymned Him In rhythmic and splendorous Tamil which gushed forth From his mind-heart. (2199) 302. He passed on foot the beauteous streets and reached The tall, ornamental tower of the ever-during Temple Of the Lord unknowable to Brahma and Vishnu, Adored it, moved in, and in boundless love That welled up ceaselessly in his mind, He circumambulated the Lord's shrine And bowed low; then he came before the Lord Whose jewels are snakes, prostrated before Him, Rose up and hymned His glory. (2200) 303. He sang the great garland of verse which Begins thus: "Kodal Kongkam Kulir Koovilam..." His sacred heart was pervaded by the great And eternal dance of the Lord; reflecting this beatitude In his hymns he sang the decad which says: "It is the Lord of Aiyaaru who is skilled to dance." He sang; he danced, and tears of joy streamed From his eyes and flowed on. (2201) 304. He bowed before the Lord again and again And moved out with the hailing servitors; He sojourned in that holy and ever-during town; He visited from there Perumpuliyoor of the Lord In whose crest rest the crescent and the peerless flood Of Ganga; he also visited other shrines And adored all the shrines hymning garlands Of flourishing Tamil, and returned To sojourn thither poised in ardent love. (2202) 305. Blessed with the grace and leave of the Lord He proceeded westward divining the Lord's will; He came to the Supreme One's Tiruneitthaanam And adored the Lord with a mind, full of love, And sang rare garlands of Tamil verse and thence Proceeded to Mazhapaadi flanked by fields of sugarcane And groves of areca. (2203) 306. As he reached the outskirts of Tirumazhapaadi Whose Lord sports a fawn in His roseate hand, He hymned a decad beginning with the words: "Angkaiyaar azhal." Adoring, and singing That they who adore with their heads Mazhapaadi, Are persons of great and soaring tapas, He entered the temple. (2204) 307. He circumambulated the temple of Mazhapaadi Where beauteous Vayiratthoon Naathar abides; He came to His presence, stood beneath His lotus-feet Divinely fragrant; He prostrated before them, rose up And again adored them; He danced and with his songs Which are fragrant garlands of verse, He adorned the Lord, and moved out hailing him; He abode thither for a few days worshipping His Lord in ceaseless love. (2205) 308. He proceeded from there with the Lord's grace To Tiru-k-Kaanoor and thither adored And hailed the Lord; he came to Anbilaalanthurai Where abide Aadi-Saiva-Brahmins, and adored Him; He visited the many shrines of the Lord of matted _air And hymned Him; then the wearer of the sacred thread Reached Maanthurai on the western bank where abides The Lord who peeled off the hide of the hill-like Tusker from which exuded a cascade of ichor. (2206) 309. He adored the court of the Lord who is enthroned In Tirumaanthurai and in whose crown courses The Ganga of multitudinous fords; he circumambulated The long and beauteous shrine, prostrated Before the Lord, and hymned in ever-during garlands Of Tamil verse, the glory of the Lord who was Thither hailed by the dense and myriad-rayed Sun, Moon and Maruts. (2207) 310. He left that town and adored the merciful One In all the shrines nearby; he proceeded through Mazhanaadu rich in its roaring wealth of waters And fields ever miry as lotuses hit by the leaping Cale-fish burst and spill their honey thither; He traveled on the northern bank of the Ponni; The Prince of Pukali neared the shrine Of our Lord's Tiru-p-Paacchilaacchiraamam. (2208) 311. There in that town, the daughter of Kolli Mazhavan, Verily a beauteous shoot, a dazzling splendour, A fawn-like virgin whose speech was ambrosial, Stood afflicted with Muyalakan; so the chieftain Sorely languished, pained in body and mind, While his great kin lamented. (2209) 312. No treatment would cure her; so he carried her To the temple of the Lord, who panoplied in martial habit, Annihilated the triple cities; To be cured of the misery he laid her before The presence of the Lord, as he was of the clan Which for ever held fast to the worship of the feet Of the Lord whose hand sports a fawn. (2210) 313. It was then the child ruled by the Lord, was Nearing the shrine; his arrival was thus Trumpeted: "Behold! Tirugnaanasambandhar Of true and redeeming wisdom is come!" When he who was heaving sighs of distress Heard the announcement that assured Deliverance to all the worlds, he left the soft one And hastened to receive the godly child. (2211) 314. "Decorate the town; plant everywhere Makara-taranas; carry beauteous pots Of holy and fragrant water; with bright lamps And incense-breathing censers Adorn the town in all possible ways." Thus the king Ordered and came adoring the son of God, who is The Lord of the celestials. (2212) 315. "I am blessed with the arrival of the godly child." He mused thus, and when in bliss-impelled love He shed a flood of tears and prostrated before The pearly palanquin, the divine child said: "Rise!" This word caused his mind to bloom; Up he rose with his flower-hands folded above His head and he led the divine child through The beauteous streets of the town of hoary glory. (2213) 316. Passing through the beauteous streets where Auspicious instruments resounded, the godly child Duly got down, as he would always, from his pearly litter Near the tower of soaring lustre Of the temple where abides the Lord in whose Matted hair rests the crescent; he adored The beauteous tower, entered into the temple, Circumambulated the shrine and neared The Godly Presence to adore. (2214) 317. When he beheld the young liana-like virgin Lying unconscious on the floor, he asked in grace: "What is this?" Bowing low before him, the chieftain Said: "As this, my golden daughter, is afflicted With Muyalakan, impossible to cure, I caused her To be carried into the shrine of the Holy One And laid here; so she is here." Thus he sapke And stood (awaiting the advent of grace). (2215) 318. Even as he graciously listened to the words Of the chieftain bedecked with a beauteous garland, Adoring the Supreme One of Paacchil Whose red matted hair sports a snake, The Lord of Sanbai thus sang in merciful Tamil The decad that cured the incurable disease: "Ah, the blue-throated Lord! Does it become His majesty to cause this lass languish In comatose stupor?" (2216) 319. As the Kauniya-Chief of ever-during fame Sang the decad, the Tamil Gospel, concluded it And stood adoring, the chieftain's virgin-daughter, The lisper of soft words, was cured on a sudden; Up she rose f_om the floor and walked gently Swaying like a golden liana to her father, The mighty warrior of prowess. (2217) 320. Beholding his daughter cured of the cruel malady, In joy that welled up in him, the chieftain Along with his peerless daughter fell at the feet Of the Prince of Sanbai; the divine child That stood there, hailed the feet of the Holy One In whose matted hair the river courses, In single-minded devotion; the servitors Of the Lord of the celestials, roared for joy. (2218) 321. Adoring the feet of the Lord who abides At the ever-during Tiruvaacchiraamam Concorporate with His bejewelled Consort, He sojourned there, poised in grace; Impelled by a desire to adore the other shrines Of the Lord-Dancer, he fared forth and hailed The feet of the Lord in those shrines; Then he proceeded to Tiru-p-Paigngneeli Where abide the wise ones, to adore Lord Siva thither. (2219) 322. Adoring at the feet of the Lord of Paigngneeli Girt with gardens where bees hum in melody He sang a garland of Tamil verse hailed by the world; He sojourned there and hailed the Lord; Then in joy he fared forth to the many shrines Of the Lord of Kailaas--vast and strong and divine; The Lord of fecund Sanbai adoring Him In those shrines, reached the vast Tiru-Eangkoi-Malai. (2220) 323. He adored the feet of the Lord in whose Matted hair the Ganga courses, enshrined In Eangkoimalai where the red-eyed kuravas Are hailed by the Devas, and adorned Him With his love-laden musical decades; He also hailed the hills dight with gardens And all the other shrines of the Lord in that region; The godly child--verily a shoot of flawless wisdom--, Proceeded towards Kongku Naadu And reached its northern realm. (2221) 324. He adored at the shrines of the Lord of Devas In that region and proceeded towards Kongku Naadu On the southern bank of the lucid and billowy Ponni; Thither he adored at the shrines of the Lord In whose crest flows the flood buzzed by bees, And reached Kodi-Maada-ch-Chengkunroor On the tops of whose long fort-like walls, clouds gather.(2222) 325. The dwellers of the city and the servitors, in joy Adorned the city with many a long torana And other festoons; they came before him To receive him and adored and hailed him; With their hands folded above their heads They took him to the temple of the Lord Whose mount is the wrathful Bull. (2223) 326. The master of Tamil entered the temple of his Lord, Prostrated before the Lord-God, adored Him, Rose up and hymned the divine and bountiful decad Of Tamil for the well-being of those on earth And in heaven; borne by a longing to adore Him More and more, he sojourned in that great city. (2224) 327. He adored the Ganga-crested Lord in all the shrines Situate in the west; he hailed Him at Tirunanaa And adored Him who wears the snake Of poisonous sacs, and came back to sojourn in Cengkunroor That he had willingly chosen as his abode. (2225) 328. As thus the child ruled by the Lord, abode thither, Came the season of the early dew when The gathered clouds ceased to shower; All the men on the earth bounded by the roaring seas, Longed for the comforting rays of the sun; The hills nearby grew chill. (2226) 329. Bees winged away in rescentment; lotuses were charred; Gently swayed the blades of grass with the dew-drops At their tips, like unto crystal beads woven Into an emerald braid; it looked as though That the very hills, unable to endure the frost Covered themselves with a white mantle. (2227) 330. As it was the season when the northerly Laden with icy chillness blew all the time, The gardens where once the soft leaves and shoots Sprouted, quaked in dire distress; Even the fiery sun unable to brave the frost, sulked; He would spread a little his rays now and would Anon walk tip-toe into hiding, withdrawing them. (2228) 331. In all the eaves of the serried mansions Of the hoary and beauteous towns, The doves of coral-hued toes with their mates Lay snug; in the lovely and warm twin breasts Of women on_whose koontals champakas burgeon, The mighty shoulders and beauteous chests Of men lay engrossed. (2229) 332. They would powder turmeric and saffron (for fumigation), Split and burn eagle-wood for its smoke And heat the broad-mouthed and boat-shaped Vessels and keep them nearby to warm themselves; Thus they did in the habitations Of the Kurinji of soft and blooming buds. (2230) 333. During that time when the serving throng of the godly child Of true wisdom, abode for many days In Kodimaadacchengkunroor, it looked as though That they were about to be assailed by a raging fever Preceded by a chillness of body causing them to shiver. (2231) 334. All the servants humbly informed the godly child Of their plight, and adored him; invoking the grace Of the Primal One he said: "Though this is The nature of the realm, it shall not assail us." He hymned his divine decad on the Lord Who wears the crescent on His crown. (2232) 335. His decad began with the words: "Avvinaikku Ivvinai..." He enshrined in it the thought that it was His beauteous throat that averted "all our woe" When the Lord was pleased to quaff the poison. His decad affirmed thus: "Seivinai Teendaa Tiruneelakantam!" (2233) 336. Thus he sang and his decad carried with it His mandate born of divine grace; he concluded The holy decad and adorned the Lord therewith; (Behold the wonder!) Not only the residents Of the beauteous city but all men in the whole realm That day, stood cured of the cruel and chilling illness.(2234) 337. He abode in that town for a few days And departed therefrom; he adored the Lord Of coral-hued, matted hair in His many shrines; Then the godly child, the wearer of the sacred thread Knit to a piece of deer-skin, with many a muni reached The ineffably glorious Tiruppaandikkodumudi. (2235) 338. He duly hailed the feet of the Lord of Paandikkodumudi On the bank of the never-failing Ponni And adored him with his beautiful decad; Commencing from Venjamaakkoodal Rich in lustrous mansions, he adored the Lord Whose mount is the Bull, in His many peerless shrines. (2236) 339. He came to wealthy Karur and adored At the shrine of Tiru-Aa-Nilai; he sang a garland Of munificence, melodic and dulcet; he left the country And adored, at many shrines Inclusive of Maanikka Malai; then he fared forth On the southern bank of the Ponni of swelling waves And worshipped at many a shrine. (2237) 340. At many extensive hills, spreading woods And a good many shrines where the Lord abides, He adored in love; then the Brahmin-child that hailed From ever-during Pukali to establish The truthful way of the Vedas, came to Paraaitthurai Of the Lord whose matted hair flashes like gold. (2238) 341. He reached the temple of the unique brow-eyed Lord Of Paraaitthurai and worshipped Him In single-minded devotion; from the eyes Of the Kauniya chief, the singer of flawless garlands Of Tamil verse, tears rained; he stood there adoring, Folding his hands above his head. (2239) 342. Thus adoring, he moved out and left for The many shrines adored by the celestials, Commencing from Tiruvaalanthurai and Senthurai; At these flawless shrines he adored the Lord; Then in joy he left for Tirukkarkudi Hill Cinctured by fecund and flowery gardens. (2240) 343. He hailed the Lord—verily a shoot of gold, Who, of yore, bent the auric Meru Mountain Into a bow, the Rider of the martial Bull, And who is enthroned on the great hill of Karkudi--, And hymned a goodly garland of Tamil verse; Then Gnaanasambandhar adored the Lord Of Mukkeeccharam, the Queller of the five senses, And reached the Hill of Tirucchiraappalli. (2241) 344. He adored the feet of the brow-eyed Lord, The Wearer of the hide of the hill-like tusker Who like a great lustrous flame abides At Tirucchiraappalli from the hill of which falls A cataract rolling down many a goodly gem; In true joy and with a mind serene, he hymned A bright garland of Tamil verse; then impelled By a longing to adore the blue-throated Lord Of Tiruvaanaikka, he came there. (2242) 345. He came before the Lord, the True Ens enshrined Under the white jambolan tree at Aanaikkaa Adored by the celestials, and prostrated; In his beauteous verse-garland he hailed The adoration of Airaavatham, The celestial elephant of four tusks, And the servitorship of the Patron-king Kocchengkanaar; Thus he hymned his garland of melodious And bounteous Tamil, and hailed and adored The Lord poised in piety. (2243) 346. Here was the Truth not to be beheld By Brahma and Vishnu; here was the Truth Under the white jambolan tree, the Truth Of the Mahendra Mountain, the Truth Of sempiternal Kailaas divine, clad in beauty, The Truth of enshrinement in opulent tiruvaaroor And the true inner import of the Aagamas; Thus he hymned the Lord gloriously at Aanaikkaa. The great one of Sanbai girt with beauteous gardens, Experienced endless ecstasy. (2244) 347. He folded his hands in adoration, hailed Him And moved out; he sojourned in that comely town; Then adoring the Lord, he came to the ever-during Tavatthurai and thither prostrated at the feet Of the Lord of the celestials; up he rose, and stood; Poised in devotion, he hymned and hailed Him In a garland of sweet Tamil verse; adoring Him, He, the great Gem of the Vedic way, moved out And fared forth hailing the Lord at other shrines. (2245) 348. He adored at Tirupparaaitthurai and at great Tiruverumpiyoor Hill of the Lord whose Banner sports the Bull, and also at other shrines; Circled by holy servitors and hailed By the men and the women from the eight directions, The Lord of Sanbai reached the great town Of Nedungkalam where abides the Lord who is Like a coral mountain decked with the holy ash. (2246) 349. In his garland of melodic verse, he hailed The Primal One of Nedungkalam, thus: "Be pleased in grace to avert the troubles that cause The mind to deviate from the path of devotion to You." He hailed the Lord and fared forth to the other Shrines where the Lord whose red matted hair Is decked with murderous adders, and adored Him; He hailed the Lord at Niyamam and desired to worship At Kaattuppalli where the Lord who peeled off the hide Of the cruel tusker, abides in joy. (2247) 350. Reaching the temple of our Lord of red matter hair At flourishing Kaattuppalli, he circumambulated The shrine and prostrated thither and rose up; To adore with folded hands the feet decked With mighty anklets, he moved on when love in him Welled up, as it would in a calf that rushed To the mother-cow; standing before the divine Presence, he pictured in his mind's eye the Dance Of the brow-eyed Lord in Tiruambalam and sang The decad beginning with the words: "Vaaru Mannum Mulai," and stood blessed. (2248) 351. He left that town and adored at beauteous Tiruvaalampozhil; he then hailed and adored Poyyili, The Lord of Poonthurutthi of swelling Ponni; He also adored at all the shrines where The holy company of servitors duly received him; Then to adore the Lord, he reached Kandiyoor Girt with fields and streams where leap The red kayal fish. (2249) 352. He reached the shrine of Kandiyoor Veerattaanam; In longing bred by swelling love and with devotees He prostrated before the Lord; he stood there In great delight before the servitors; Into the garland of music in Tamil that he sang, He packed many a question that would manifest The grace and glories of the Lord of the celestials, From out of the greatness of servitors. (2250) 353. In the envoi-verse of the divine decad Wrought of interrogations, he sang About the joy he experienced, on hearing From the servitors, the gracious acts of the Lord, Ineffably and inconceivably great; hailing this In his hymn, to adore the Lord, he fared forth To Tirucchotrutthurai where the fast and billowy, Flood of the Cauvery flows to the right of the town. (2251) 354. In his peerless and bounteous garland of Tamil verse He sang thus: "We will proceed to and reach Our Father's Chotrutthurai." Thus singing In single-minded devotio_ he came before The temple of the Primal One who burnt The triple hostile cities. (2252) 355. He circumambulated the shrine of Tholaiyaacchelvar Of hoary and ever-abiding Chotrutthurai and adored The feet of the Lord who ate the poison to relieve The distress of the Devas, in love that knew no bounds. (2253) 356. He adored Him; he praised Him in Vedic hymns, Up the stood and hymned in harmonious mumbers Of splendorous Tamil; he sojourned there; Then with the servitors he arrived at Tiruvedikudi, Great and glorious. (2254) 357. He came to the temple of Vedikudi of the Lord Of the Vedas, and hailed the goodly lotus-feet Of the Lord; He prostrated before Him and rose up; Then he hymned the Tamil Veda in soaring melody. (2255) 358. He sang the whole of the musical decad-- the great And indictable Veda--, and hailed the Primal One, And prostrated before Him; then he moved out And came to Tiruvenni, the town glorious And flawless, and girt with gardens. (2256) 359. He reached the shrine of Venni the Lord of which Rides the Bull; in love that welled up within He hailed the Lord, the Wearer of the ever-fresh crescent And hymned Him in a decad of nectarean music. (2257) 360. He hymned Him; he praised Him; he bowed before Him; Then he moved out and adored the Lord-Dancer, The Merciful One, in all the shrines in that region. The Brahmin of the Brahmins of consummate glory From Sanbai, the eternal, revelled in joy. (2258) 361. He proceeded through the plain girt with gardens And dight with many a tank where teemed a forest Of lotuses of thorny roots. He, the Lord of Verse and Music came to Chakkarappalli Of Lord Sankara who laid waste The sacrifice of the one without true devotion. (2259) 362. He entered the hallowed temple of the Lord Of Chakkarappalli and adored his bedecked Flower-feet in love; he hymned in Tamil Of excelling words the very Vedas and thus hailed In loving devotion the Lord whose waist is Cinctured with beads of rudraaksha. (2260) 363. He left the Lord's Chakkarappalli and proceeded Along the fields rich in water and wavelets; He whose intellect was full of the wisdom of the Vedas Reached the shrine of splendorous Aalanthurai At Pullamangai. (2261) 364. In love he prostrated at the golden feet of the Lord Whose hand displays a fawn and who preside over The everlasting shrine, and rose up; he adorned The Lord with a garland of musical Tamil, And fared forth to Siva's shrine at Celoor And Paalaitthurai where he adored Him, And then travelled onward. (2262) 365. The Lord of Pukali in whose tanks the male crabs dwell With their mates on the burgeoning and fragrant lotuses, Passing through the odorous maruda realm Dight with cloud-capped gardens, reached Tirunalloor Where the Lord whose mount is the Bull, abides. (2263) 366. The Brahmins well-versed in the Vedas, Of Tirunalloor Rich in beautiful and fragrant fields, duly received The godly child auspiciously and in uproarious joy; The lord of Sirapuram riding the pearly palanquin Of golden lustre in great splendour, reached the town. (2264) 367. He descended from the pearly litter; the throng Of Brahmins walked before him; the throng of devotees And serving train walked behind him articulating His praise; thus he reached the Lord's tower and adored it.(2265) 368. As the godly child circumambulated the temple Of spreading lustre, verily the equal of the Silver Mount Of Kailaas tears of joy flooded and bathed His divine person; he ascended the flight of steps, Came before the Lord in whose crest the Ganga Flows leaping, and adored Him. (2266) 369. Before the Lord he hymned his celebrated decad; With his mind melting in love that welled up within, He moved out tranced; poised in the glorious grace Of the Lord whose matted hair is bejewelled with snakes, He sojourned in the town where the Lord abides. (2267) 370. Thus he abode in the holy town; in love he adored The feet of the Pure One whose long matted hair flashes Like lightning; he hymned many a_divine and dulcet Decad; he was immensely pleased; the Brahmins of lofty And hoary lineage well-versed in the Vedas, adored him. (2268) 371. The godly child desired to depart thence; he was Blessed with the grace of the Lord-Dancer of ever-during Tirunalloor; he fared forth and adored at all the shrines In that region and arrived at Tirukkarukkaavoor Where abides the Lord, inaccessible To questing Vishnu and Brahma. (2269) 372. At Karukaavoor where mullai-blooms from their creepers Spreading on the pandals breathe fragrance, He adored the feet of the Lord, the Grantor Of the great and material Vedas, and hymned With a mind delighted, a decad of splendorous Tamil Affirming thus: "The Endless One's hue is that of the flame."(2270) 373. He sang the dulcet decad and adored at other shrines Where the Lord whose crest is adorned with the Ganga, abides; He, the articulator of sweet and threefold Tamil, Then came to Avalivalnalloor where the Lord-Dancer Of resounding anklets, abides in joy. (2271) 374. In that ever-during town where the Lord abides in joy Adored by the celestials, he moved into the temple, Came before His presence and hailed His name: "Thamparisudaiyaar" in his decad, and moved out To worship Him in His many famous shrines. (2272) 375. He adored at the shrine of Tirupparithiniyamam That annuls all flaws and there sang the great And indictable Veda in a divine decad; adoring In all the shrines the Lord who is Omneity, he came Adoring, to Tiruppoovanoor of unswerving greatness. (2273) 376. Love-borne he adored there, and blessed by the Lord, He moved out and visited other shrines bounded By vast fields where lotuses teemed; hailed everywhere By the full-throated praise of the servitors He came to the hoary town of Aavoor, dear To the Merciful One. (2274) 377. He adored the town and entered the shrine Of Pasupaticcharam where the Gem is enthroned, And worshipped Him in great devotion; he adorned Him with cool garlands of Tamil in unbounded love And again returned to beauteous Tirunalloor. (2275) 378. In that town where flourish the Vedas, he in love, Adored the golden feet of the blue-throated Lord; Blessed by Him who wears the crescent in His crest, He proceeded to Tiruvalanjhuzhi girt with fragrant Gardens where bees hum over melliferous flowers. (2276) 379. When the devotees of great and ripe askesis, the dwellers Of the crescent-crested Lord's Tiruvalanjuzhi, Came to receive the lord of the threefold Tamil, He descended from his litter and walked towards them; They encircled him even as the white and bright clouds Would girdle the moon. (2277) 380. The gathered devotees prostrated at his feet And rose up; the chief of the Kauniyas, folding His hands like unto red lotuses, moved on; He reached the shrine where the Lord of Valanjuzhi Abides in joy, and prostrated before the gold-bedecked And lustrous tower, rose up and moved into the shrine. (2278) 381. He circumambulated the court of the Lord Who burnt the triple, hostile cities; his mind Melted in love; he held his hands folded above His head and the great one in spiraling love Fell at the roseate feet of the Lord of Tiruvalanjuzhi. (2279) 382. He who was fed on wisdom, impelled by the love Caused by his prostration and adoration Before the Lord, hymned the Lord with a flawless And harmonious and splendorous decad Of interrogatives; even thus he hailed the Lord Whose dark throat is like the blue lily. (2280) 383. He hailed the Lord in his sweet and musical decad Laden with wisdom, and moved out; He abode in the holy town girt by the Ponni Of lucid waters; daily he hailed His goodly feet And sojourned there, gladly companied With the holy servitors of the Lord of Valanjuzhi. (2281) 384. During his happy sojourn there, the orb of sun Entered the mituna hora; summer grew fierce As the sun smote with his cruel rays drying And despoiling even the seven seas. (2282) 385. Men on earth sought the wind laden with moisture, The paste of sandal-wood, the de_ drops of the goodly And fragrant flowers, the serene company of their Loving wives, the varieties of cool and lustrous Chains of pearls and toothsome victuals. (2283) 386. The herd of deer that sought the loamy river In the jungle to slake their thirst, (finding no water), Pursued the mirage thinking it to be Rare water; the Caataka birds unable to come By rain drops on which they fed, sought other types Of food and languished; unable to fly in the heat, Folding their wings, the birds abode at cool places. (2284) 387. On the terraces of mansions with great thresholds, On the sides of courtyards bathed in moonlight, In the goodly and penumbral gardens, Near the banks of flowery tanks and in the breasts Of women whose locks were decked with pearls and blooms Men chose to abide and rejoice. (2285) 388. Peacocks no longer danced though the bees danced for joy; Lotus-buds burgeoned; kuyils pecked at the tender Shoots and warbled in the gardens which were abloom; All lives that would not sleep (during day) slumbered; In the bright sky the sun smote in all fierceness; Thus were the days of the hot summer. (2286) 389. The godly child of Sanbai, in love that upsurged From his thought, adored and hailed Valanjuzhi Of the Lord of matted hair and desired to leave For Pazhayaarai; desiring the intimate company Of the devotees he fared forth with them on foot To Pazhayaarai Metrali whose long and lofty Fort-like walls pierced into the sky. (2287) 390. He adored the feet of the Lord whose form was that Of the red flame at Pazhayaarai Metrali in melting love; Then he came to the outskirts of Tirucchatthimutram Where the Lord blessed Himavants Daughter To hail Him in pooja. (2288) 391. He reached Tirucchatthimutram and adored And hailed in ardent love the roseate feet Worshipped in pooja by Himavant's Daughter; He hymned the ankleted feet of the Lord-- The Deliverer from the cycle of transmigration--, And in love fared forth to Patticcharam To adore there. (2289) 392. To alleviate the cruel heat of the fierce summer, Invisible Siva Bhoothas came there to hold over The head of the lord of threefold Tamil, A pandal wrought of cool pearls, and said: The Lord Pattisar mercifully commanded us To carry this and give it to you." (2290)

393. Those words and the beauteous pandal of pearls Materialised from the heaven; the godly child Of Sirapuram endowed with true and divine gnosis Thought thus: "If this be the grace divine of the Lord, I abide by it." Thrilled was his body and he Prostrated on the ground. (2291) 394. That very moment the serving train held The beauteous posts--resplendent with the Lord's grace--, Of the beauteous canopy of pearls; by the side of the lord Of Vedas compact of sweet words, the celestials Showered fresh and fragrant flowers; verily The pandal was like unto a flowery pandal also. (2292) 395. The servitor-throng raised a joyous uproar; The loud resounding of the Vedas filled the eight directions; The godly child moved into the shady pandal Of white and cool pearls and sat in splendour; It looked as though he was throned in the shade Cast by the divine feet of the Lord of the Devas In Tiruvambalam. (2293) 396. The godly child who went walking with the devotees, Hailed the gracious and merciful bestowal of the gift By the Lord who wears snakes as garlands; His loving mind soared up in delight; with the devotees Whose visage burgeoned as they came to receive him, He reached Tiruppatticcharam. (2294) 397. As he neared the temple, he adored from without The entrance; he moved in and circumambulated The shrine of Him whose mount is the Bull; Beholding the lotus-feet invisible to the Boar That burrowed, he adored them and fell on the floor; Up he rose and hymned his garland of verse. (2295) 398. He hailed the flooding grace of the Lord; He stood plunged in the great flood Of immeasurable bliss; then with a_heart Pervaded by love immense of great And unswerving devotion, Sambandhar-- Who was fed with the nectarean milk From a bowl, by the Liana of the auric And ruddy Mountain--, moved out of the shrine. (2296) 399. The child ruled by the Lord who sojourned there, Visited Tiruppazhayaarai Vadatali Of ineffable glory, hymned a peerless decad in Tamil, And with the devotees came to Irumpoolai Where the Lord who is Omneity, abides. (2297) 400. When he came to Irumpoolai where is enshrined The Lord of the celestials, they erected pandals Decked with long taranas in soaring joy; they dangled Garlands of flowers and arranged in serried order Golden pots filled with holy water; all hailed him; Thus the servitors received him. (2298) 401. The master of boon-conferring Tamil, descended From his pearly palanquin before the welcoming Servitor-throng, and adored them even as they adored him; He came to the temple of the Lord of the Devas, Bowed low and in the divine presence, hailed The Supreme Ens in tuneful decades of sweet music. (2299) 402. The adept of Tamil expounding the import Of the rare Vedas hymned his divine decad-- Verily a questionnaire addressed to the devotees--, On the Lord who extended His form so large That the peerless Meru Mountain looked a mere atom; The Lord was yet the easily accessible nectar To the devotees who ever revel in godly experience. (2300) 403. Right from Arathaipperumpaazhi celebrated in hymns, He adored at the shrines like Tiruccherai, The habitat of the wise ones, Tirunaaloor, Kudavaayil, Tirupputthoor and hymned ever-during garlands Of Tamil verse and joyously sojourned In that great town. (2301) 404. During his happy sojourn there, he visited Sivapuram adored by Vishnu in his form Of the red-eyed and white-hued boar, and in love Worshipped the feet of the Lord, the Concealer Of the Ganga in His matted hair, and in His presence Hymned the divine decad of swelling music. (2302) 405. Thus hailing the Lord, and blessed with His grace The Brahmin of Tonipuram which is adored by Brahma-- The grantor of embodiment to all the lives--, Came out of the shrine; to hail the Lord that Willingly rides the Bull, he came to Tirukkudamookku Praised by men in all the four directions. (2303) 406. When the patron of Poontharaai arrived there The great and opulent Brahmins of Tirukkudamookku Girt with gardens of melliferous flowers, Received him as they would the King of the realm; To the chanting of the holy Vedas and the resounding Of auspicious instruments they welcomed him And took him to their town. (2304) 407. Tirugnaasambandhar, as he neared Tirukkudamookku In melting love and joy that welled up from within, Hailed the Lord in harmonious and musical numbers thus: "Our Lord is He who is happily enthroned in Kudamookku."(2305) 408. He reached the shrine and adored the celestial One In the holy Keezhkkottam in heart-felt joy; Then with the devotees he moved out; holy Brahmins Encircled him and chanted his praise; With them all, he reached Tirukkaaronam Girt with gardens of sweet-smelling flowers. (2306) 409. He adored with his flower-hands the temple where During Maamakam all the great and holy rivers Right from the flower-laden Ganga, thither arrive For their purificatory bah; he circumambulated The shrine and bowed at the feet of the Lord Who Oped His third eye and caused Kaama to perish; His eyes feasted on the Lord's feet. (2307) 410. He hymned in a tuneful and divine decad The Lord who is the very pupil of the eye, The nectar of Kudanthaikkaaronam, The Lord who burnt the triple hostile cities And who is the inner meaning of the four Vedas. He visited the other shrines too, With innumerable devotees and moved onward. (2308) 411. The great Tirugnaasambandhar adored The Lord of Tirunaakeccharam who is verily A peerless Mountain of ruddy gold, The brow-eyed Lord who wears the hide Of the dark tusker, and hailed Him In a divine decad of splendorous Tamil, Rich in rare wisdom. (2309) 412. He _dored the feet of the Lord hailed By Aadi Sesha,the divine serpent, in his pooja; The godly child praised His glory of doing away With the ills of those who adore Him daily; then He whose beauteous lips are ever-fragrant With the Milk, proceeded on the vast bank of the Cauvery From whose water wafted the scent of flowers, And came to the Supreme One's Tiruidaimaruthoor. (2310) 413. He sang the lofty and divine decad that began thus; "The skull indeed is His (begging) bowl..." Great joy, rare to be borne, welled up in him; He then sang a sweet and fitting docad in which He asked thus: "Is this, Idaimaruthoor, the shrine Of the Lord who rules me?" Then he moved in. (2311) 414. He entered into the temple welcomed by its servitors, Adored the shrine of the Lord, the Ens that is Supreme and Infinite, completed the sacred round, Came before the Lord, prostrated on the floor Many a time rose up with tear-filled eyes. (2312) 415. Hailing the Lord, he sang a decad in splendorous Tamil; He sojourned there and hymned many more divine decades; He adored every day the feet of the Lord who wears On His matted hair the white crescent and the serpent; In abounding love he worshipped the Lord With the divinely puissant devotees and abode there. (2313) 416. From there he visited the many nearby shrines And adored thither; he marched on the bank Of the Cauvery, reached Kurangkaaduthurai, Adored the ankleted feet of the beauteous Lord In great love and hymned a divine decad of music Packed with the wisdom of the rare scriptures. (2314) 417. Having adored at the town rich in tanks where lotuses Flourished, he moved out and hailed the blue-throated Lord in the other nearby shrines; the lord of gnosis Who took birth to rid us mercifully of the misery Of the malas, then reached Tiruvaavaduthurai. (2315) 418. The holy servitors of Tiruvaavaduthurai of the Primal Lord, Unknowable to the Trinity of Brahma, Vishnu and Rudra, Came in ardent love to receive the Lord of Pukali Rich in tanks and watery fields, Whence the waves rolled with flowers. (2316) 419. Before the welcoming servitors would adore him He of Sanbai of burgeoning glory, he who unto its Brahmins Was the manifested meaning of the rare Vedas, Descended from his comely and pearly palanquin And paid obeisance to them; then to gladden His mind-heart he proceeded to the Lord's temple. (2317) 420. He adored the tall tower and moved in; He circumambulated the inner shrine And hailed it; he prostrated before the Dancer, The Primal Lord, the Nectar of Aavaduthurai, In abiding love, rose up and hymned in rare Tamil. (2318) 421. His eyes rained tears of love; in great ardour He prayed before the divine presence and moved out; He adored the Lord with the servitors whose minds Were freed of trouble, and he abode in that town Willingly and in joy. (2319) 422. While he abode there, the season for sacrifice Was near at hand; the father of the flawless chief Of Sanbai came before the presence of the godly child, Seeking his leave to depart with the needed wealth. (2320) 423. When he listened to his father's words, the chief Of Pukali remembered his promise in the days gone by; He rose up thinking: "Limitless riches are indeed The hallowed feet of the Lord of Aavaduthurai." (2321) 424. He went into the temple where the God of gods gladly abides; He stood beside the bali-pitam and prayed thus: "I have nothing to give him who prays for wealth immense; I know not aught but Your hallowed feet." Thus he sang the decad, in the form of a question, invoking The Lord's mercy in splendorous Tamil. (2322) 425. He formed in the pattern of Naalati-mel-vaippu The bounteous Tamil decad, began by him, And prayed to the Lord in sweet music; hailing The twin feet of the munificent Lord in soaring love, He worshipfully folded his hands in swelling devotion That ever welled up in his mind-heart. (2323) 426. As desired by Gnaanasambandhar who sang in Tamil The sweet decad, by the grace of the Lord, a Siva-Bhootha, _o confer on him the great gift, laid on the top Of the bali-pita a Kizhi of one thousand sovereigns Of gold jof the finest touch. (2324) 427. The Bhootha that placed it there came to him, Stood before him and in its divine voice spake thus: "This Kizhi of sovereigns never gets emptied; The Lord gave you this." When the Bhootha spake thus, Thinking of the divine grace of the Father, the child Prostrated straight on the floor. (2325) 428. Up he rose after his obeisance and folded his hands In adoration; he took from the bali-pita strewn With cool flowers, the Kizhi of gold and bore it On his crown; he gave that treasure gifted By the supreme Lord-- the very Affirmation of the rare Vedas--, To his father whose mind-heart was made pure By holy truth, and spake thus: (2326) 429. "For you to perform the holy sacrifice that will end All evil and also for such hierurgies by the Brahmins Of Tirukkazhumalam poised in the Vedas, Unto the Lord in whose crest the river courses, As ordained by the rules of the primal Vedas, This will be useful and this will suffer no diminution."(2327) 430. Thus he spake and gave his father leave to depart; He too with a rejoicing mind fared forth to Pukali; Ever-victorious Gnaanasambandhar adoring the Lord In love, abode in joy in auspicious Aavaduthurai. (2328) 431. He adored the merciful Lord of Tiruvaavaduthurai With a love-filled heart and sojourned there; Then the godly child who came to be born For the deliverance of the whole world, came To Tirukkozhampam of the Lord who wears on His long Matted hair the lucid crescent. (2328) 433. The lord of the ever-growing wealth of Sirapuram Adored at Kozhampam the Lord who wears the konrai In His matted hair, and hymned in His divine presence An ever-during decad of sweet and goodly music; Then he left for and came near Vaikalmaadakkoyil Where the Lord of Ambalam willingly abides. (2330) 433. Folding his hands, he prostrated before the Lord Who is indeed the Remedy for the malady Of embodiment and who for ever abides at ever-during Vaikalmaadakkoyil; he rose up; His eyes raining tears, he hymned goodly garlands Of Tamil verse in sweet melody; with a melting heart He then came to Tirunallam. (2331) 434. He adored the feet of the Lord, verily a great Gem, At Tirunallam rich in great mansions; he adored Him With a garland of Tamil verse; on he travelled Adoring at the many holy shrines of the Lord and reached The Maadakkoyil of Tiruvazhundur girt with billowy waters.(2332) 435. He adored the supreme Lord who willingly abode At the ever-during Maa-Matam and hymned Him In the sweet tune befitting the divine decad; He came back to the great bank of the Ponni, and adored The Lord: "Sonna Aaru Arivaar" at Thurutthi. (2333) 436. At the shrine of Tirutthurutthi girt with the billowy And great flood of the Ponni, he hymned The bounteous decad of Tamil that began thus: "Varai-th-thalai pasum pon..." He prostrated Before the Lord on the floor and moved out; He then adored the bow-eyed Lord at Moovaloor Situate on the bank of that flowing river. (2334) 437. In soaring love he hymned in adorable words the Lord That abides at Moovaloor, and then, the lord Of Pukali rich in fields into which cool water Flows rolling down flowers, impelled by love, Came to Mayilaaduthurai dight with tanks. (2335) 438. He entered the city circled by the Brahmins And servitors who came to receive him and who Dwelt in Mayilaaduthurai girt with gardens; He moved into the temple of the Lord whose hand Sports a fawn of the jungle, and prostrated On the floor and rose up in joy—limitless and peerless. (2336) 439. His heart was poised in love and his consciousness Melted in devotion; he hymned the Lord in whose Matted hair the Ganga courses, in a bright decad Of sweet and lucent melody and moved out Borne by that flood of bliss; the great patron Then abode in that bountiful city in abiding joy. (2337) 440. He left the town and in love adored at Cemponpalli Of the Lord whose hand wields a bright and beauteous trident; He adored the feet of Vilanakar's Lord who rides the Bull, In true devotion with the devotee-throng, and in His Presence divine, hymned a musical decad. (2338) 441. The master of the perfect Vedas, having adored That shrine in song and solemn strain, Came to Pariyaloor where the supreme Lord who is Decked with petalled konrai, tumpai and atampu In His red matted hair, willingly abides, And adored at the ever-during Veerattam. (2339) 442. Having hailed the Supreme One's Pariyaloor Veerattam He of Sirapuram, in love reached the foreshore Of the sea and adored at the many shrines of the Lord Whose jewels are snakes, and moved onward, Welcomed everywhere by the divine devotees. (2340) 443. To the delight of the devotees he worshipped At Tiruvettakkudi and proceeding on the marge Of the sea, came to the great shrines of the Chola realm-- Rich in fields of fragrant flowers--, and adored The Lord thither; he of the coral-hued lips who declared Unto the world that the dogmas of the Samanas And Saakhyas are fraught with flaws and he who Showed the way of deliverance, reached Dharmapuram From whose fort-like walls, streamers wafted aloft. (2341) 444. From Dharmapuram hailed the holy mother Of Perumpaanar; he was therefore received there By his kin who hailed his feet and praised him; Glorious and great Paanar narrated to them The happenings and apprised them of his beatitude Of accompanying on his yaazh the godly child, when he, In grace sang his rare decades. (2342) 445. The kin that hearkened to him spake thus: "As you with ease and rapture capture the music Of the beautiful decades in your yaazh and render it With fitting charm, their glory pervades the whole world." When Tirunilakantappaanar heard this, His heart atremble, he fell at the feet Of the Prince of Pukali and spake to him thus: (2343) 446. "If you deign to bless me with a divine decad That will be hailed by all, Demanstrating palpably the turth, not only to these But to the whole world That the aeviternal music of your divine hymns Will defy rendering by (any) instrument, It will be my good fortune to reveal unto them That your music of unique glory Cannot be rendered by (my) yaazh." (2344) 447. The fosterer of the Vedic way moved to the presence Of the Lord whose mount is the Bull and adored Him; To demonstrate and thereby establish that The true nature of the divine decad can neither be Contained by the vocal music of men on earth Nor by yaazh and that it is not to be measured By the attempted classifications of music in works Of this world on the (Gaandharva) Veda, he so sang The decad beginning with the words: "Maathar madappidi," That even the celestials hailed and adored it. (2345) 448. When the Brahmin child of bounteous Pukali sang Wondrously the decad, "Maathar madappidi" And concluded it in its haunting tune, The great Paanar neared him and essayed To render it, as was his wont, in his yaazh; The music of the divine decad, however, Far exceeded the valiancy of the tuneful strings Of his yaazh. (2346) 449. Then the instrumentalist Tirunilakantapperumpaanar Ceased his strumming; trembling in body And pained in mind, he fell at the feet of the godly child, Rose up and stood before him; he thought thus: "Ah, I undertook to render in yaazh the music Of the divine decades sung by the great master! Was it not owing to my being a practitioner of yaazh?" With his mind clarified, he decided on the course Of action to be pursued by him. (2347) 450. "This is on account of the yaazh strung with guts." So, when he lifted it up to dash it to pieces The godly child whose lips are ever fragrant with the Milk, The very form of Truth, and who came to be born By the world's blessedness, preventing his act Commanded him thus: "O great one, give me this yaazh On which you play in unison with the laws Propounded by the works on music." Receiving it from him he spake thus: (2348) 451. "O great one! How is it that you think of de_troying This yaazh? Can this instrument encompass All the glory of the grace of the red-haired Lord who is Concorporate with His Consort? Yet in keeping with Our capacity and subject to its limitations, it will spell Good to play it for men on earth to know of it. (2349) 452. "Can the glory of music that defies thought, be Bounded by the act (of rendering)? Render with this Very yaazh the music of the Lord's divine decades As befits it." Then Perumpaanar adoringly Received the yaazh from the Prince of Pukali And reverentially placed it on his crown. (2350) 453. With his kin Perumpaanar adored the flower-feet Of the divine child; the lord of Tonipuram conferring Great and peerless blessings on the servitors, in joy, Sojourned in that town and then proceeded to worship The Lord who peeled off the hide of the long-trunked Elephant, in His many shrines. (2351) 454. Reaching the many great shrines of the Chola realm Dight with tanks of green-leaved lotuses, he adored Him; He hailed the many shrines, where the Lord who shares In His frame His Consort, abides in joy; the chief Of the Brahmins with the great Paanar whose yaazh Is the abode of music, came to Tirunallaaru Where is enshrined the Lord whose mount is The wrathful Bull and whose hands sport The fawn and the mazhu. (2352) 455. The devotees of Nallaaru, in love, received him; Joyously companied with them he moved on, and adored The ever-divine tower of the Lord; the Child Ever conscious of God, circumambulated the shrine Of spiritual opulence, and prostrated before the Deity. (2353) 456. In great longing which causes love to melt, His heart melted; his body was bathed In overflowing love; on his thrilled body the hair Stood erect; from his eyes cascaded tears which Seemed to feed (the standing crops) of his hair; Poised thus, he hymned the decad beginning With the words: "Bhogamaartha Poon Mulaiyaal..." (2354) 457. He soused it such poesy married to music that it would Harmonise with the accompaniment on yaazh; Then he sang the envoi and so blessed the decad That it would for endless age flourish even beyond The realms of heavens; he adored and hailed The feet of the Lord who wears the red-eyed snakes On His chest as jewels, and moved out; Then he of milk-fragrant lips bade Paanar To render it on his yaazh. (2355) 458. The godly child sang the decad keeping time With his cymbals; to accompany him The great Paanar so strung the guts that from them Would swell tunefully, lucid and ambrosial Music most harmoniously; then he played on his yaazh. Thrilled was the whole world; the divine heart Of the Patron of Pukali rejoiced; In such felicity they sojourned there with the devotees.(2356) 459. He who is the crest-jewel of Saivism adored the Lord Of ever-during Nallaaru, verily the Remedy For the malady of embodiment; with His leave He moved out and adored at the many shrines Of the Chola realm made rich by the fragrant And goodly water of the Ponni, and girt with fields. Then with the company of true tapaswis he came To the hoary town Saatthamangkai; in whose fields Of paddy the red-lotuses burgeon. (2357) 460. Tirunilanakkar of bountifully rich Saatthamangkai, Hearing of the arrival of the Saiva Brahmin-child, Felt greatly blessed; he made the whole town bright; He had it decked with toranas, plantains and arecas; Pots filled with holy water were kept in rows; incense was Burnt; lamps were lit; thus he received him; with him The godly child reached the temple of the Primal Lord. (2358) 461. He came near the shrine Ayavanti of the Lord, And from the courtyard where Devas offer worship For their deliverance, made his sacred round And moved to the presence of the Lord Who on his matted hair sports the incarnadine And crepuscular crescent; he prostrated on the floor And rose up; the scion of the Brahmin clan who Made his avatar owing to the great askesis wrought By the whole world, folded his roseate hands Above his head and stood in the divine presence. (2359) 462. Befo_e the Lord whose mount is the Bull, he hymned The decad of praise; love in him welled up; His eyes rained tears; his body atremble, he adored The Lord; he moved out and came to the house Of the Brahmin--Neelanakkar, the fosterer Of the everlasting way of the holy ash--, he partook Of the ambrosial food with devotees Which Nilanakkar in love arranged for them. (2360) 463. Having partaken of the nectarean food in the great Mansion of Nilanakkar of ever-during glory, He stayed there that night with Perumpaanar Of the melodious and tuneful yaazh; To hail the feet of the Dancer of Ayavanti, he went With the devotees and adored the feet of the Lord With Nilanakka Atikal of cherished friendship. (2361) 464. He adored the flawless Nectar and his beauteous And verdant Sprig, and hailed them in a rare And divine decad of Tamil, compact of the import Of the great and primal Vedas; he hymned A holy decad of divine music-- Hailed by the devotees, the followers of the way Of the holy ash--, And in that, he immortalized the great glories Of Nilanakkar who was for ever poised In the pious way of the Vedas. (2362) 465. In swelling love, he of the Milk-fragrant lips Adored the Lord and moved out; he sojourned there As desired by his loving friend and devotee-- Nilanakkar; impelled by a love to adore the Lord Whose jewels are snakes, he visited other shrines And worshipped there; he then gave leave To Nilanakkar of single-minded devotion, to depart. (2363) 466. Joyously cherishing his great friendship The godly child fared forth to many other shrines And adored the Lord, unknowable to Brahma And Vishnu; then companied with the devotees He came to the sea-girt town of Naakaikkaaronam-- The habitat of the learned, and adored The brow-eyed Lord; he hailed him in garlands Of melodious Tamil verse and sojourned there; Then the Lord of Tonipuram, blessed with the grace Of the Lord, left the town. (2364) 467. Leaving the sea-girt city of Naakai rich in groves Flanked by the backwaters, he visited the many shrines Of the Lord in whose crest the many-eddied Ganga flows, And adored Him; he then came to Keezhvelur whose Women rival the peafowls in their mien, And in whose fields burgeon blue lilies, very like The eyes of women; he adored the feet of the Lord And adorned Him, in swelling love, with a garland Of Tamil verse; then he departed from the hoary town. (2365) 468. Hearing of the glorious advent of the godly child Of ever-increasing wisdom, that came adoring And hailing the merciful One in all the shrines nearby, Sirutthondar of Cengkaattangkudi, poised in divinity, Ran to him, his melting heart rejoicing. He received him and took him home. (2366) 469. He sojourned at Tirucchengkaattangkudi in the house Of Sirutthondar; he cherished in love the friendship Of that servitor who had established his glory in all The eight directions; he companied with the true devotees Who spurning all pleasures forsook them all, And subsisted on alms; he, the singer of Vedic hymns (In Tamil decades), to adore the Lord who blued His throat to save the celestials, and who is Enshrined in Ganapaticcharam, proceeded thither. (2367) 470. Entering the temple, he made his sacred round, Fell at the feet of the Lord--the Wearer of snakes--, Rose up, folded his roseate hands above his head And hailed the Lord enshrined there for the adoration Of Sirutthondar; he hymned his decad Of swelling music and moved out reluctantly. (2368) 471. He came out of the shrine and went into the beauteous Mansion of him, the martial bull that hailed From the race of Maamaatthiras and abode there With a rejoicing mind; love in him welled up And impelled him to continue to adore the Lord Who burnt the triple cities and whose mount is The great Bull and who is enshrined in Ganapaticcharam; So, he that wears the sacred thread on his beauteous chest Sojourned there, in joy, with the devotees. (2369) 472. Then he visited the shrine at Tirumarukal Whose Lord is ruby-hued and who wears on Hi_ long Matted hair the crescent and the red-eyed snake, And adored and hailed His ankleted feet. Love in him melted and tossed his mind; He adorned the Lord with a great garland of Tamil verse Wrought of lucent music; the godly child then sojourned there.(2370) 473. During his sojourn, a merchant that passed Through that town with his beloved, a virgin, Abode at night in a matam beside the shrine Of the Lord whose bow is the golden Mount Meru, And when he thither slumbered, a serpent Of white and bright fangs stung him; He passed away; alas, the young virgin Of soft mien sorely languished. (2371) 474. The unwed virgin could not even touch him who was Stung by the bright serpent; there was none to succour her; She, a flowery sprig, fell down beside her lion-like lover And wailed; skilled sorcerers puissant like the strong thunder And Garuda-- the king of birds--, tried in vain to cure him; Through the long night till day-break, the lass Whose thick locks were decked with fragrant wreaths, Cried and cried in sore distress. (2372) 475. "Forsaking my mother and father and seeking Refuge in you, I came with you; stung by a serpent You have quit your life and forsaken me; Oh, what am I to do? There is none to relieve me From my distress. O jewel of the mercantile clan Of ever-during glory! I too will cease to live." Thus she wailed and languished. Looking in the direction of the entrance to the temple With her mind set on Him, she folded her hands In adoration, and cried; she would do nought else. (2373) 476. "O Nectar that devoured the venom of the ocean To save the Deva-throng of devotees, O pure and purifying Lord unknowable To the tall Vishnu and the Four-faced Brahma, O One whose jewel is the snake of blue-hued poison! O Holy Lord who, when Rati prayed to You, Resurrected Kaaman who was reduced to cinders! O beauteous Lord of Marukal girt with fragrant And flowery gardens! Pray, save me! (2374) 477. "O Lard whose roseate feet kicked to death the dark-hued Death who with his red and cruel eyes and white teeth Came in wrath, like an exhalation of poison, to snatch Away the life of the small Brahmin-boy who sought Refuge in You! O Lord of Marukal who wears in Your Matted hair the crepuscular crescent! I Pray to You To do away with the effect of the cruel venom And lift me up from this pit of dire distress!" (2375) 478. Thus thinking on the grace of the Lord She of the willowy waist cried and languished; The prayerful wail of the tender lass reached The divine and truthful ears of our Lord of Sanbai Who was coming thither to adore the Lord; Compassion welled up from his divine heart; Circled by the great tapaswis he came near her Who languished like a (stricken) swan. (2376) 479. The Brahmin of Sirapuram stood beside her, who Even in her languishment invoked the grace Of Lord Siva; he addressed her thus: "Fear not. Unfold to us the happenings and the cause Of your distress." Thus told, folding her flower-hands Above her head and tears cascading from her eyes She fell at the roseate feet of the protector Of the Vedas who hailed from Kaazhi, and began To narrate how they came there and how They were by misery overtaken: (2377) 480. "Thaaman, the chief of Vaippoor girt With bountiful gardens, is my father; this one is His nephew; seven are my father's daughters, Verily seven young she-elephants; he plighted His word to this one that he would give his eldest To him in marriage; but he received much wealth To his heart's content, from a stranger And married her to him; even so he gave in marriage All but myself, to others; I fostered love For this one who well-nigh perished in languishment; So, unknown to them, I eloped with this one. (2378) 481. "And this one died, stung by a bright serpent; I stand here bewildered like one whose ship is Sung in the billowy mid-ocean; you have come To me like my true kin and done away with my misery. When she spake thus, the Prince of Kaazhi, Hailed by the learned, moved by mercy, began to _nvoke In hymns the Lord of Marukal-girt-with-green-fields, To bestow on her the boon of cure for the snake-bite. (2379) 482. He invoked the Lord of the matted hair-- the Mother Of all lives, Lord Sankara the Wearer of the crescent On His crest, the Brahmin, the One resplendent With the holy ash, the Lord whose mount is the Bull, The Annihilator of the triple, hostile cities, The Lord whose beauteous form is hailed by Brahma On the Lotus and Vishnu that slumbers on the bed Of Aadi-Sesha--, and beseeched Him thus: "O Lord of entia! Does the soulful languishing Of this bejewelled lass become Your grace?" (2380) 483. Cured of swelling venom he stood up; the peerless devotees That stood encircling, raised a glorious uproar; Folding their hands above their heads, the couple Fell at the feet of the grace-abounding child of Kaazhi; The Prince of Pukali-girt-with-cloud-capped gardens, Blessed them with the great life of marital felicity To flourish in love and joy in this fourfold world. (2381) 484. He have the couple leave to depart; he sojourned In that town; glorious Sirutthondar who had quelled The cruel paasa, came to Marukal and beseeched him To visit again Chengkaattangudi; love in him Welled up more and more; contemplating the grace of Siva, And circled by the rare tapaswis on all sides, To adore the feet of the Lord who wields The blazing mazhu, he entered the temple. (2382) 485. He entered and prayed before the Lord; to him That adored the sempiternal for of the Lord Of Marukal the blue-throated lord who is concorporate With His Consort-- the Lord who wears the holy ash And sports on His ruddy matted hair the billowy Ganga And the crescent, the Lord of Ganapaticcharam, The Holder of fire in Hid hand--, gave darshan; The divine child witnessed this. (2383) 486. When the beauteous form of the lord who willingly Abode at Marukal turned out as the very glorious form Of the Lord of Ganapaticcharam, melting love began To swell in him the more; impelled by a merciful feeling To instruct the men on earth, With tears cascading from his eyes, he sang a decad Beginning with the words: "Angkamum Vedamum..." (2384) 487. He hailed the visioned glory and sang the decad Of interrogatives which revealed His grace; He adored the celestial Lord that lovingly abides At Ganapaticcharam sojourning there; then blessed With the leave of the Lord and with the servitors, He left the limits of the hoary and holy town to adore Poompukaloor girt with fields rich in lotuses. (2385) 488. Sirutthondar of ever-crescent glory accompanied him In loving friendship; then that servitor, the wearer Of the honey-laden garland, getting leave from him, Departed for his town; the godly child fared forth To the many shrines of the river-crested Lord And there adored Him; then he came to the outskirts Of Pukaloor endowed with perfect wealth And prosperity, on this earth. (2386) 489. Thither came Murukanaar poised in piety, in true Longing and joy, with the holy servitors of Tiruppukaloor And duly received the godly child; he who Intuitively came by all wisdom, entered the town And reached the temple of the primal Lord of the Vedas; He entered into the hill-like tower and made his Sacred round of the shrine from the beauteous courtyard, And reached the adytum in single-minded devotion. (2387) 490. He bowed low and prostrated before the Lord, and rose up; His heart melted; tears cascaded from his flower-eyes; In swelling love, he adorned the Lord with a rich garland Of Tamil verse; he hailed Him in sevenfold music And moved out; with Murukar whose glory fills all the directions, Leading him reverentially, he reached his holy house. (2388) 491. Enjoying his adoring hospitality he sojourned in that town; He worshipped at Varthamaaniccharam where is Enshrined the Lord who bent the mountain into a bow; In soaring love he hymned his bounteous decad in which He loftily celebrated Murukar's sublime servitorship And there abode, daily hailing the feet of the Lord. (2389) 492._ During his sojourn in that holy town, the Lord Of great and puissant language, having hailed And adored the Lord of the Ant-hill at Aaroor Girt with beauteous fort-like walls, felt impelled By a desire to worship the Lord, the Partner of His Slender-waisted Consort at Tiruppukaloor; In the company of devotees who were blessed With the grace of the Lord, he came near that town. (2390) 493. When Tirugnaanasambandhar, the son of the Lord-Rider Of the Bull, heard of the ennobling and divine Message of Naavukkarasar' arrival, The love in his loving heart grew boundlessly; To receive him in all celerity, with the servitors He crossed the outskirts of Pukaloor Girt with tanks of bright lotuses. (2391) 494. When Arasu who having adored at Aaroor Of the merciful Lord, came before him, The Lion among the Brahmins hailing from cool Pukali Bounded by fragrant waters, approached him With due reverence; each bowed low and adored The other as it became his loving manner of welcome; They made mutual and auspicious and truthful Enquiries of each other and rejoined. (2392) 495. Ever-Truthful Tirugnaanasambandhar Addressing the Sovereign of Speech said. "We are blessed with the great beatitude Of receiving Appar here, in love; in what Grace-abounding way did you hail serene Aaroor? Play tell us." Thus questioned, he of endless tapas, Hymned in a garland of bounteous Tamil verse The opulence of the Tiruvaatirai Festival (At Aaroor). (2393) 496. The very moment he heard of the truthful glory From Arasu, the Prince of Sirapuram who had partaken Of the Gnosis of Grace, said: "To adore Tiruvaaroor I am impelled by my heart-felt love; I will thither Go, adore and then return to join you." Thus he spake to him who crossed the sea with a stone For his float, and with his leave, departed. (2394) 497. While the love of the great Monarch of Speech Followed the chief of hoary Tonipuram, he hied To beauteous Pukaloor to adore there; The lord of Pukali with his thought ever-fixed on the Lord, Came to Virkudi Veerattam, and adored and hailed the feet Of the Lord whose mount is the Bull; then, circled by myriads Singing the decad beginning with the words: "Paatal naan marai..." (2395) 498. The Partaker of ambrosial wisdom beheld on all sides Gardens rich in flower-bunches, fields dight with channels Where paddy crops stood enclosing them like fence And plantations of sugarcanes; he rejoiced and moved on Singing thus: "We will reach Aaroor girt with miry fields." In swelling love he hymned in Tamil-- melodious And splendorous, and came to the outskirts Of Aaroor girt with the beauteous fort-like walls. (2396) 499. The streamers wafted and seemed to reach The red-rayed Surya-mandala on high; He first beheld (even from a distance) the effulgence Of ever-during Aaroor which blazed like a peerless Golden city; the godly child of Sanbai, the wearer Of milk-white stripes of holy ash, sang Again and again, he melodic decad beginning With the words: "Parukkai Yaanai..." and danced for joy; Thus he came to the limits of the holy city girt With gardens where the bees and their mates hum in joy. (2397) 500. Down he descended from the palanquin of pearls Which cast their cool rays everywhere; It was as if the swelling flood of love overflowed From his heart and shone bright on earth; In al reverence he scattered from his roseate hands Flowers in adoration; he, the master of Tamil, Hailed the city in Tiruvirukku-k-Kural and bowed low Before the city of Aaroor ruled by his Ruler. (2398) 501. To welcome and bow low before the godly child, The Partaker of Gnosis, when the servitors came, Who could ever total behold, the bright And bejewelled beauty of Aaroor girt With beauteous fort-like walls, and presided over By the Lord who wields a trident? (2399) 502. In the cool and great paste of sandalwood Mixed with civet and musk, fragrant gold-dust Was poured and the spicy cream was sprinkled On the bright streets; (dried by the sun) as these irritated The soles of feet_ the Karpaka rained honey-laden blooms And made them run a demulcent stream. (2400) 503. Beside all alcoves, mansions and towers Cloth-pennants and creeper-like women Endowed with beauteous hair, danced; Bees and golden pots sought the petals of flowers; Plantains, toranas and arecas rose like a forest. (2401) 504. All the foreyards were decked with garlands; Rows of lamps and blazing cressets were hung With blue stones set betwixt them; The sapphire-light that fell on the flower festoons Of the coral-hued pials would not therefore Glow pure red but dark-red. (2402) 505. Beside the tanks where flourished flowers, Broad streets, long pials, junctions of roads And theatres where bright women decked with ear-pendants Danced, and all spacious places coveted even by the celestial, Many an auspicious instrument resounded like thunder. (2403) 506. From the great Tiruvaaroor girt with gardens rich in soft And melliferous flowers, and glowing with such Multifoliate splendour, by the grace of its Sovereign-Ruler, Lord Thiagaraja, servitors and great citizens came To the outskirts of the city to receive the godly child.(2404) 507. He paid obeisance to the throng of true devotees who Hailed him; the chief of Sanbai, who is the adept Of threefold and glorious Tamil, sang there the decad Which opened thus: "Antamaai Ulaku Aatiyaam..." He concluded it with this prayerful interrogative: "Will my Father deign to accept me?" (2405) 508. The lord of wisdom who came singing the divine decad Circled by the true tapaswis and hailed by the citizens Who reverentially strewed on him fragrant gold-dust, Flowers and puffed rice, reached the entrance Of the temple of the Lord of gods. (2406) 509. He adored before the entrance for ever decked with toranas, And moved in; beholding the long and manifold expanse Of the lustrous continuum of the Devaasiriyan Which holds within itself the glories of all the various types, He prostrated before it, adored it, and rose up. (2407) 510. He circumambulated the bounteous outer shrine Of the Lord and in soaring love bowed before The inner tower with folded hands; Then he prostrated on the floor, times without number, Before the Lord who abides at the splendorous Ant-Hill, Inaccessible to questing Vishnu and Brahma. (2408) 511. He bowed low and fell on earth; he trembled; He danced, and the hair on his thrilled body Stood erect; he beheld before him the True Ens Envisioned in his consciousness, and adored; With his mind grown clam and with soaring love He prostrated on the ground. (2409) 512. He began to sing the tuneful and divine decad In splendorous words of bounteous Tamil Before the Lord who devoured poison as though It were nectar; he moved out of the cloud-capped Shrine and he that had realized the truth Of the Panchaakshara came to his holy matam. (2410) 513. He who willingly abode there adored the roseate feet Of the Lord whose mount is the red-eyed Bull At the shrine of AraNeri and was steeped in bliss; He worshipped the hallowed and lotus-like feet Of the Lord of the Ant-Hill which blazed in great Resplendence and thither hailed the Lord During all the hours of pooja. (2411) 514. He hailed the Holy One of the Ant-Hill and hymned Ever-glorious and melodious decades in swelling music With a loving mind; companied with the holy devotees Of goodly tapas, he abode in that beautiful city, Radiating lofty well-being. (2412) 515. He visited and adored bounteous Valivalam, Kolili and many other shrines where the Primal Lord Of the hoary Vedas, abides, and hymned and hailed The Lord in divine decades; then the annihilator Of woes fared forth to Aaroor to adore the Lord. (2413) 516. He adored the Great One in whose crest the Ganga flows, At the shrine of the Ant-Hill of ever-growing lustre, In love that welled up from within; Tirugnaanasambandhar of endless wisdom, there sojourned With the servitors whose very life was the holy ash. (2414) 517. While in great well-being he passed a few days there _e longed for the company of our Tirunaavukkarasar; Impelled by grace to fare forth to Pukaloor Of soaring glory to adore there, he came To the outskirts of Tiruvaaroor. (2415) 518. Reaching the outskirts of Aaroor, the outstanding city On earth, he stood there facing it and addressed His heart thus: "O flawless heart, fear not; Do you not know the way of deliverance? Forget not to adore Lord Siva's Aaroor." Then folding His roseate hands in adoration he sang the divine Decad beginning with the words: "Pavanamaai-ch-chodaiyaai..."(2416) 519. The chief of Kauniyas who came to be born In Kaazhi that its citizens might flourish well, Adoring Aaroor of the Lord--unknowable to Vishnu, The wielder of the disc--, departed reluctantly; He adored at Panaiyoor the Lord who peeled off the hide Of the strong and rutting tusker, Hymned a divinely musical decad whose import Is that of the great Vedas, and sojourned there. (2417) 520. He departed from that holy town in reluctance; He proceeded onward adoring the Lord-Author Of the Universe in His many shrines where he Adorned Him with garlands of bounteous Tamil; Welcomed everywhere by throngs of true devotees, And adoring, he came to Pukaloor girt with tanks Rich in cool and leafy lotuses. (2418) 521. Naavukkarasar and Murukanaar, the glorious Among men, and also the servitors of the Lord Whose flag sports the Bull, came to receive The godly child; they bowed before him, The elephant-cub of Pukali which is girt with waters Rich in cool flowers; then all of them came To the temple of the Lord, the Purifier. (2419) 522. Reaching the temple of the Lord of the celestials They prostrated on the hallowed floor; The godly child hymned before the divine presence Of the Lord a melodic decad in Tamil, Moved out and came to the bounteous mansion Of flawless and glorious Murukanaar And abode there; that unique servitor attended To them and would not allow aught to mar his hospitality; Thus the godly child sojourned there joyously. (2420) 523. NeelanakkaAtikal and Sirutthondar joined them; The godly child in their company and with the true And righteous tapaswis adored the Lord In single-minded devotion; he of Kaazhi spent his time Confabulating with them seeking clearly the true Greatnesses of divine servitorship poised in lofty truth.(2421) 524. By virtue of the great spiritual stewardship Vested in him, he hymned the glories of the shrine In a decad pregnant with the tenets of adoration And beginning with the words: "Kuri kalantha isai . . . " In the sacred heart of the godly child whose words are hailed By even the celestials, true love welled up; so he Longed to adore at the other shrines of the Lord. (2422) 525. Blessed with the leave of the Lord of Pukaloor In whose cool tanks the water-fowls chirped, Naavukkarasar and the godly child began to fare forth To the other shrines of the Lord; the great patron Sirutthondar and Neelanakkar left for their (Respective) bounteous towns; Murukar of loving Heart stayed in his town with their leave. (2423) 526. Having adored spacious Pukaloor, when they proceeded Onward, the lord of sea-girt Kaazhi would not Part from the side of the Sovereign of speech; The comely pearly palanquin came behind them; When thus they marched on walking, Tirunaavukkarasar Of inconceivable glory spake to the godly child thus: (2424) 527. "Be pleased to ride the pearly litter of pure And godly lustre which the Lord had deigned to give you." Thus told, the godly child said: "If this be The gracious will of the Lord whose matted hair Sports the lustrous crescent, I will join you later In that shrine which you may be pleased To reach first with the loving devotess." (2425) 528. When the godly child graciously spake thus, the Prince Of the tapaswis said: "Well, I will do As you have graciously told me." From that day During all the days he was with the godly child, this was The rule he followed; then he reached Tiruvampar first. In the holy company of tapaswi-servitors. (2426) _529. The chief of Sanbai poised in the gracious way Of the Lord, paid obeisance to the grace-abounding Palanquin of cool and lustrous pearls, ascended it, Crossed the great and bounteous Pukaloor, Proceeded onward with his retinue; ascertaining the place Reached by the Prince of tapaswis Of ever-during glory, he arrived at the town of Tiruvampar.(2427) 530. Reaching the great town of Ampar he went round The ruddy gold-bedecked fort-like walls of the town And came before the presence of the Lord whom He hailed and praised; strewing fragrant flowers He performed pooja; he hymned Him in a bounteous Garland of melodious Tamil; then in melting love He prostrated before the Lord who, of yore, Devoured poison that the Devas might flourish. (2428) 531. Having adored, he moved out of the Lord's temple With Tirunaavukkarasar and sojourned in that town In the company of servitors; the Prince of the Vedas Who came to be born that the citizens of Kaazhi Might thrive, adored at all the hours of pooja The Lord who in His matted hair received the celestial river That fell crashing, and dwelt there adoring. (2429) 532. He hymned the Lord in the peerless decad Beginning with the words: "Pulku ponniram" And in many other decades too; reaching the temple Built by the divinely-endowed King Cengkanaan He adored the Lord with his truthful and bounteous Garland in which he sang the glorious of the great Chola. In soaring love he came before the Lord And hailed Him, poised in true consciousness. (2430) 533. While thus he sojourned there and adorned the Lord With verse-garlands, he was impelled by a longing To adore Tirukkadavoor girt with impregnable walls; With the Monarch of Speech he fared forth, worshipping Many a shrine; as he neared that great town Kalayar came forth to receive him. (2431) 534. Reaching the Veerattam, he circumambulated the outer shrine Of the Lord whose mount is the ever-young Bull, And adored the golden-ankleted and lotus-like Feet roseate of the Lord who kicked Death to roll down; Hailing Him in His presence he felt a beatific Fulfilment; he hymned the Lord, the Snapper Of (wordly) attachment in a decad beginning With the words: "Sadai Udaiyaanum..." (2432) 535. He praised and hailed the Lord, and reluctantly Moved out; with Naavukkarasar of celebrated glory He came to the house of the great Kungkuliya-k-Kulayar, The devotee-friend with relish he partook Of the feast arranged by him in boundless love; He of Sirapuram also adored Tirumayaanam And sojourned in Kadavoor, poised in splendour. (2433) 536. Having sojourned in that divine town for a few days, Blessed with the Lord's leave, he desired to adore In the other shrines of the Lord who peeled off the hide Of the strong and huge tusker; to this, Kalayar, the great lord Of Vedic Opulence assented; so in joy, the godly child Reached Tiruvaakkur with that servitor Who is verily the fruit of great piety. (2434) 537. In that town where dwell Brahmins of great propriety, He hailed the Lord of ruddy matted hair in His Self-Existent-Shrine and adored Him with garlands Of splendorous Tamil; he also hailed the Lord In His other shrines and in Meeyacchoor, and then Came to Paampuram where is enshrined the Dancer-Lord Hailed by the circling throng of Bhoothas. (2435) 538. Having adored the Supreme One at Paampuram And hymned Him in a goodly decad of music, he hailed The Lord in whose crest courses the gushine river, In his other beloved shrines; then crossing fields Of paddy and bamboo-like sugarcane, he neared Tiruveezhimizhalai girt with melliferous gardens. (2436) 539. As he was thus proceeding on his way, the great And glorious Brahmins poised in truth who had earlier Received Tirunaavukkarasar-- the servitor ruled By the Lord--, grew glad of their beatific right To receive the Prince of Vengkuru; there They assembled to receive him. (2437) 540. Pots filled with holy and fragrant water, Censers breathing incense, lamps and things Such like, they held in rows; they strew_d Honey-laden flowers, gold-dust and goodly puffed-rice; With the chanting of the Vedas that reached the skies And the resounding of great drums, they duly received The divine child of the Lord-God. (2438) 541. When thus the Brahmins of Veezhimizhalai well-versed In the Vedas hailed him, he stepped out of the glorious Palanquin wrought of pearls, the loveliest among gems, And paid obeisance to them; he moved into The town with the Brahmins blessed with redemptive grace.(2439) 542. Then he sang a decad beginning with the words: "Araiyaar viri kovanavaadi" in a tune, at once Lofty and peerless; then the Kauniya par excellence, With his flower-hands, folded above his head, Neared the temple of the Lord who is enshrined In the lotus-heart poised in true enlightenment. (2440) 543. With the unique Monarch of Speech he that was To circumambulate the celestial vimaana, beholding That vimaana-- the very form of Viraat-Purusha--, Thither brought from Heaven and established By Vishnu--in whose navel--calix Brahma is seated--, For his worship, was struck with wonder. (2441) 544. He made the sacred circuit of the temple and moved in; He came before the presence of the Lord, The unique Source, that sports on His matted hair The flood of the celestial river, and prostrated On the ground; great and immense love Filled his mind-heart and in swelling music Overflowed his psalms. (2442) 545. He hailed the Lord and hymned the decad beginning With the words: "Sadaiyaar punal utaiyaan," He sang the decad melodiously and with that garland Of rhythmic Tamil verse he adorned the Lord; Under the roseate feet of the beauteous One of holy ash, He was immersed in the flood of bliss; In that he reveled, ecstatically tossed about. (2443) 546. His great and ever-during love thawed and coursed As a billowy flood; he hymned before Him; He danced the dance of bliss in His presence; He prostrated on the ground; he rose up; with great ardour He enshrined in his heart the roseate dancing feet, And reluctantly came out of the great and lofty temple. (2444) 547. Thus blessed he came out; without the fort-like walls In a great matam, the Sovereign of Splendorous Tamil and other tapaswis abode; He of Sanbai, the crest-jewel of Brahmins Abode at a matam to the north of the beauteous tower Decked with (chiming) bells. (2445) 548. He willingly abode there; by reason of his great love To thrive under the hallowed feet of Lord Hara During all the hours of pooja and without fail, With Vaakeesar of soaring glory he adored and hailed The Lord; in love he sojourned there to extirpate Misery wherever it happened to be. (2446) 549. He also adored at Penuperunthurai rich in its Increasing wealth of waters and also at the nearby Shrine of Thilathaippathimutram and returned To Veezhimizhalai girt with soaring and roaring Waters; adoring sweetly the Lord He sojourned there willingly. (2447) 550. (Meanwhile) the desire of the dwellers of Pukali Of lofty mansions to behold the godly child Tirugnaanasambandhar, grew into a great longing And mellowed as boundless love, in their hearts; So they hailed the flower-feet of the Lord Of the martial Bull enshrined at the Ark And left Venupuram and reached Veezhimizhalai. (2448) 551. When the Brahmins of Veezhimizhalai heard That the Brahmins of the beatific life have arrived Thither from the lofty city of Kaazhi which sinks not But floats aloft even when the Great Deluge rages At the end of the Aeon, they but thought of the godly Child that had consumed true and nectarean wisdom; So they foregathered and duly received those Brahmins Well-versed in the Vedas of sevenfold music. (2449) 552. The Brahmins of Sanbai having adored the Lord (Of Veezhimizhalai) came to the matam Of Gnaanasambandhar in loving friendship; The cultured dwellers of Kazhumalam fell at the feet Of the divine child, and wore them as it were, On their crowns; then they addressed him thus: "May you be pleased to abide with us in the great And lofty city of _onipuram. (2450) 553. When they beseeched him thus, the child of Siva's own Endless Gnosis, said: "Well very well; let this day Pass; on the morrow to adore the feet of the Lord Of the Ark, we will secure the leave of the Lord Of Veezhimizhalai and then proceed." Thus the godly child That day, graced the rare Brahmins of Pukali. (2451) 554. The Brahmins of Veezhimizhalai treated the Brahmins Of Sanbai to an excellent feast; with their minds Immersed in love, they rejoiced; they adored the Lord And thus sweetly passed their time; the opulent Lord Of the Sacred Ark appeared in the dream Of the godly child whose hands are liberal As the clouds, and graced him thus. (2452) 555. "Here at Veezhimizhalai-- the true form of the Vedas--, In the ever-glorious Vimaana that descended From the heaven, We will reveal to you The very form in which We abide there in the Ark; May you comprehened it by adoration." As the Lord blessed him thus and vanished He that came to be born by the great tapas Of the dwellers of Venupuram, woke up thrilled. (2453) 556. He rose up thus instructed by the Lord; he marvelled; He folded his hands above his crown; he entered The temple of the Heaven-descended Vimaana where The Lord who wears the konrai flowers, abides In joy; he beheld the Lord whose hands sports The fawn-calf, in the very form in which he had Adored Him in the Ark, and flourished; then he Hymned a divine decad that celebrated the theophany. (2454) 557. His decad oped thus: Maimmaru poongkuzhal..." "The divine form that is enshrined in the peerless And immense Sacred Ark of the Lord with His great Consort Of ever-glorious breasts, is manifested at Mizhalai Of glowing beauty in the Heaven-descended Vimaana That confers liberation! What may this be?" Thu sang he, whose lips are the abode of the Vedas, The divine decad compact of splendorous truth, And rejoiced. (2455) 558. He sang divine decad, verily a wreath Of burgeoning flowers of beauty, And concluded it; folding his hands, he fell Prostrate on the ground and rose up; He moved out tossed by waves of bliss; Addressing the great Brahmins of Pukali Cinctured by cloud-capped gardens, he began To instruct them of the glory of the grace That pervaded his heart which is poised in truth. (2456) 559. "We are adoring the triple-eyed Lord enshrined With the Great Consort in Bhiramaapuram, In all his shrines; we hail and adore His splendorous form in all these shrines; Pleased with this, the Lord has this day, here Deigned to grant us a darshan of His form as in Tonipuram." Thus he enlightened them and bade them thus: "You may now leave for the great city of Sirapuram." (2457) 560. Thus bidden by the godly child of the Kauniya clan They obeyed his gracious mandate; With their minds clinging to the godly child They reluctantly parted from his presence; Adoring the Lord-Dancer of Ambalam in His Many shrines, on their way, they came back To Tonipuram and there dwelt poised in their way Of ever adoring the glorious Lord of the Ark. (2458) 561. After the departure of the Brahmins of Sirapuram He adored the feet of the opulent Lord Of Tiruveezhimizhalai; he companied with the holy Servitors who were for ever firmly poised In the pious way; he adorned the Lord with great garlands Of Tamil verse; he flourished in the friendship Of lofty and sublime Naavukkarasar; While thus he sojourned there... (2459) 562. In ceased to rain; rivers ran dry; lives on earth Languished with lack-lustre eyes and without food; Even poojas to the Devas could not be performed; Great hunger swept the world: witnessing this plight, The godly child--whose lips are ever fragrant With the Milk of gnosis, yielded by the breasts Of Umai whose speech is music--, And Arasu thought thus: "Will in this world Sorrow ever assail the devotees whose Palladium Is the holy ash of the triple-eyed Lord?" (2460) 563. As they adored the roseate feet of the Lord-- Who is space, earth, fire, wind, sun and moon, Water, flesh, life, consciou_ness, all the worlds And the flawless forms beyond the universe--, And slumbered that night, the Dancer in God's Acre, The Lord that loves to abide at hoary Mizhalai, Graced them thus in their dream. (2461) 564. "The evil malady of hunger, an outcome Of the phenomenal world, shall not afflict you at all; Yet to relieve the distress of those devotees Poised in Sivaneri and who are with you, We will daily Place for each of you a gold coin on the bali-pita In the east as well as the west; O you Of endless glory, when the period of famine Comes to an end, this too will cease." Thus the Great One of Tiruveezhimizhalai graced them. (2462) 565. As the Lord that graced him in his dream vanished, The lion cub among the dwellers of Sanbai, Woke up and wondered thus: "O the grace of our Lord!" With the Sovereign of tuneful Tamil as he went round The beauteous temple of Veezhinaathar decked with fragrant Konrai flowers, and moved in, he beheld By the grace of the Lord of the Goddess, a coin of gold On the (eastern) bali-pita fronting the Lord's presence.(2463) 566. He adored it in love and took it; folding his hands He stood there; great joy welled up in him. By beat of drum the flawless announcement was made: "Devotees dear to the Deity are welcome to eat daily Delicious food." The gathered devotees were treated To ambrosial rice, curries, ghee, milk and curds; The flawless feasting went on. As thus the great tapaswis twain sojourned In that holy town, one day... (2464) 567. The godly child noticed that the devotees at the holy matam Of the Sovereign of Speech; were fed in the forenoon; So he that was blessed by the Lord whose mount is the Bull Addressing the cooks in his hallowed matam, said: "You will not give room for deeds of evil; will you? But you do not complete your cooking to feed The devotees in time; what may the reason be? Tell me." (2465) 568. When thus questioned by the chief of the sacred Brahmins, The cooks of the holy matam spake thus: "We do not know; if with the coin received From your Deity when the needed provision is sought To be bought, the money-changers demand a discount; They however willingly accept the coin of the great Muni-- Vaakeesar--, at par; this perhaps accounts for the delay."(2466) 569. Tirugnaanasambandhar heard them and mused thus: "Of the two coins granted to us by Lord Siva, One suffers a discount and the other none at all; Well, the reason is obvious; the coin received By Tirunaavukkarasar, poised in great truth, Is for the service he renders; I will sing the Great One To grant me in days to come a coin of similar touch And without difference." Thus he resolved in his mind. (2467) 570. On the following day he went to the Lord's temple And sang the decad in which he invoked Him to set At nought the difference, and grace him; with the coin Thus blessed, his retinue moved out and presented it To the money-changers cum merchants; Beholding it thy said: "O great tapaswis! This coin Is indeed good, very good; we will give you all you need." They gave them the needed provision; from that day They fed the devotees sumptuously in the forenoon, And flourished in devotion. (2468) 571. Those were coins of inestimable value; for getting fed Innumerable devotees thronged to their matams; To the new comers and to the others, food was served In joy; it suffered no deficit; thus Lord Siva Who wears on His crest the crescent and the Ganga, Graced them; the Prince of Sanbai of excelling glory And Naavukkarasar provided (for the devotees) Mountains of nectarean food. (2469) 572. It rained; food-stuff increased; all lives stood Cured of their distress; now came the time, when By the grace of Grace, all the world began to glow In splendour; the godly child hailing the feet Of the Lord of matted hair, sojourned there For many a day; then blessed with the Lord's leave And with the saintly tapaswi, the Sovereign of Speech He fared forth to the shrines where Siva abides in joy, And adored Him there and eventually _rrived At the hoary town Tiruvaanjiyam in the south. (2470) 573. In ever-during Tiruvaanjiyam he hailed the Lord Of triple eyes and blue throat, verily a rare gem; He adored Him in Talayaalangkaadu of rich And roaring waters and Peruvelur where The Lord willingly abides, and hymned Him; He came to peerless and glorious Saatthangkudi And also to the Lord's Tirukkaraveeram; He hymned Him; then he hailed Vilamar where is enshrined The Lord who is inaccessible to the rare Vedas That for ever ply their quest after Him; impelled By a desire to adore Tiruvaaroor, he moved into that town.(2471) 574. He adored Tiruvaaroor where the Lord gladly abides, And moved out; he came to Tirukkaaraayil, The abode of well-being, and adored and hymned the Lord; He came to Thevoor girt with well-watered fields And worshipped the Lord; hailing and hymning The Lord's Tirunellikkaa he came to Kaicchinnam Of the Lord of gods and hailed Him; Reaching Thengkoor and Tirukkollikkaadu of soaring glory, He adored the Lord there; at Kottur girt With great walls that were decked with ruddy gold, He adored the Lord; then to worship the Lord At divine Venthurai he came thither. (2472) 575. Having adored and hymned the Lord there, He visited many other shrines and there adored The Lord inaccessible to Vishnu and Brahma, And hymned Him; circled by the devotee-throngs He visited Tandalaineellneri where abide The learned, and also other shrines and adored The Lord there; he hailed Tirukkalar Girt with auric, fort-like walls, and other shrines Where the Lord that smote the sacrifice of the foes, Abides, and hailed Him; then he fared forth And came near Tirumaraikkaadu. (2473) 576. Hearing of the beatific arrival of Vaakeesar that had By the grace of the Lord, crossed the cruel desert Of the Samana-fold, and also the chief Of the Kauniyas of sea-girt Kaazhi, The dwellers of spacious Tirumaraikkaadu Possessed of a spiraling greatness, set about decorating The whole town in festive splendour; With lovely areca bunches and plantain trees, Pots filled with water and rows of blazing lamps They beautified the town; striped drums and other Auspicious instruments raised polysymphonic airs; With servitors they glady fared forth to receive them. (2474) 577. In great delight they duly received Tirunaavukkarasar who arrived there first; Then when they heard the growing blare Of the golden trumpets of the godly child Who was to arrive next, folding their hands Above their heads, they came before him And prostrated on the ground, even when they But sighted his coming at a distance; The bright Prince of Sanbai descended From his pearly palanquin, paid obeisance to them And gladly fared forth with them. (2475) 578. When the godly child and the Sovereign of Speech Entered the hoary town of Maraikkaadu Girt with the sea abounding in gems Of purest ray serene, Great tapaswis, Brahmins and others Chanted immeasurably aloud: "Hara, Hara!" This filled the skies and the eight directions, And reverberated; it even quelled the noisy din Of the sea, and passed beyond the ethereal world too. (2476) 579. Praised by the circling servitors and the dwellers Of the town, they passed through the beauteous streets And came to the tower fronting the shrine Near whose sides flags fluttered; bowing low Thither, they moved in, circumambulated The sacred court where would throng immortal Devas And saints, and came straight near unto The beauteous entrance inlaid with gold and gems; It was here, of yore, the Vedas performed their pooja And then closed the doors of the entrance. (2477) 580. Since the time the Vedas locked the doors, No servitors, at once steeped in ever-increasing love And the Vedas, had come to open the doors. So from that day, ingress was through an entrance Provided for this purpose; when the chief Of the sacred Brahmins of the lofty Sanbai heard this He marvelled; addressing Thirunaavukkarasar, he said: (2478) 581. "O father, open, we should somehow, the doors Of the entranc_ that fronts the Great One Of Vedavanam and adore the Lord; may you Yourself be pleased to hymn, in truthful And bounteous Tamil, to unbar the doors." Thus told, the Monarch of Vedic words, expressed His assent thus: "If you graciously tell me to do so, I will do it." Then he began to hymn his decad. (2479) 582. He sang all the ten hymns of the decad; yet The glorious doors decked with gold Of the golden threshold, would not open; Distressed in mind when Vaakeesar invoked The Lord, heart and soul, in the envoi, The doors flung open; the din then raised By the servitors of the Lord-Dancer and the celestials Filled all the worlds of the universe. (2480) 583. The very moment when the Prince of Pukali Witnessed the opening of the doors, he hailed The Soverign of Speech, he too hailed the godly child; They both experienced a wondrous beatitude; Then they entered the inner shrine of the Lord-Ruler Of Tirumaraikkaadu through the direct entrance. (2481) 584. With their roseate hands folded above their heads They moved in and beheld the Lord, dearer Than one's own mother; tears cascaded from their eyes; they fell Prostrate on the ground and experienced a mystical tremendum.(2482) 585. They knew not the bournes of their love, they were Immersed in the sea of bliss; their very bones Melted as they beheld the Lord; they prayed fervently; Again and again they fell on the floor and rose up; They could not even stand before the Lord; their hailing words Became incoherent; then in divine decades, they Hymned the Lord whose matted hair-- lightning-like--, Flashes, and moved out. (2483) 586. As they stepped out of the entrance, he that Beyonded the truculence of the evil and sinning Samanas, addressing the Prince of Pukali, said: "That the opening and closing of the doors inlaid With iridescent gems, may become customary, Be pleased to hymn the closure of the opened doors." (2484) 587. Thus told graciously by Arasu, the godly child Well-versed in the Vedas, hailed in love the Lord Whose mount is the victorious Bull, in a decad Beginning with the word "Caturam"; even as he sang The first verse of the sweet and dulcet decad Of Tamil, the wide-open doors closed shut. (2485) 588. Witnessing the closing of the doors, the great one Of Sanbai and the Ruler of beauteous Tamil Prostrated on the floor and rose up; the servitors Raised an uproar; on all sides it showered flowers; The Prince of Pukali continued to sing The exemplary Tamil decad and completed it. (2486) 589. From that day, like the truth-incarnate Vedas, Devotees could straight proceed to the adytum; In the years to come also, this became the custom; All this was made possible by the Two whose glory Is boundless; men, on this sea-girt earth Adored these Two with folded hands and flourished. (2487) 590. To the loud and glorious chanting of the Vedas and their Six components that resounded in the spacious skies And to the resounding of the five celestial tuntupis, The two great ones paid obeisance to each other And entered their respective matam; the beauteous city Celebrated their glory in great festivity. (2488) 591. What the countless billions of Vedas conjointly wrought, The two great ones, who came to be born, to do away With all our flaws, had performed; The Lord's form is that of Naada; He bears On His matted hair the river; Whoever is so blessed as to articulate adequately The glory of the lofty ones that hail The roseate feet of Siva? (2489) 592. "The Lord, of yore, authored the Vedas; The servitor (godly child) sings those Vedas (In Tamil) with at-one-ment; Ha, he can act like the very grace of the Lord; Lo, the difference between the true servitors Of the immense Vedas (godly child) And me! It is great indeed!" (2490) 593. As thus thinking on the grace of the Lord Of Tirumaraikkaadu when the Soverign of Speech Ever-poised in the true way of life, slumbered, The Lord whose throat holds the blue poison Appeared to him in the Saivite form and said: "We will be in V_aimoor; follow Us thither." This said He hastened away. (2491) 594. The very moment he beheld Him (in his dream), Folding his hands above his head he hastened To follow Him; in love he neared Him who Could not be seen; he searched for Him In all the eight directions; drawn by a great love He went after the God of gods who though seemed Accessible, was truly inaccessible. (2492) 595. As he was thus proceeding, the great one of Sanbai Exclaimed: "Where indeed has Appar gone?" (A devotee) answered thus: "Impelled By soaring love he has left for Tiruvaaimoor." A doubt assailed the godly child and he thought thus: "What is it that caused him go thither? Then he too hied towards Tiruvaaimoor. (2493) 596. As he reached (the place where Appar was) The Lord revealed to him His Dance of bliss With His Consort; (this he witnessed and Caused Appar also witness); he then sang the decad Beginning with the words: "Thalir ila valar," "And adored the Lord with his bowed head; He moved into Vaaimoor with Arasu; there the two Of them poised in sweet servitorship worshipped the Lord.(2494) 597. He hailed Lord Siva enshrined in ever-glorious Tiruvaaimoor in a decad of musical Tamil, And sojourned there; the two were companied In ever-increasing love; then they returned To Tirumaraikkaadu where the Vedas hailed And adored and beheld the Lord. (2495) 598. The godly son of Sanbai sojourned in opulent Tirumaraikkaadu, famed on earth, with the Lord Of the Tamil language; he hailed and adored The feet of the brow-eyed Lord, hymned Tuneful decades, and there abode. (2496) 599. Thus they sojourned there; during those days The Paandya realm, whose ruler had swerved from The righteous path temporarily as the Samana religion Thither flourished, was sorely troubled, divorced from The goodly and ought-to-be-pursued path of virtue. (2497) 600. The ruler of the southern realm by reason Of his unrighteous deeds in his previous birth(s) Took to that way of life as the pious way; so it was, The customs and usages of the ever-during And truthful Vedic Saivism and its way waned And a sinful reign held sway. (2498) 601. All the glorious and peerless towns of the Tamil country Of the Paandya housed Jain temples and matams; Like circling throngs of dense darkness, the Jains Swarmed everywhere with their bundles Of peacock-feathers and Kamandalus filled with water. (2499) 602. With their pates of plucked hair, holding Mats-- large and small--, with the emblem Of "Mukkudai" inscribed on their bodies, The Samana-preceptors roamed everywhere; The citizens adhered to the tenets of Jainism As propounded in its texts and as comprehended By them; their minds were not drawn towards The Saivite way; thus they lived. (2500) 603. In that country Saivism ceased to be but for The Chola's auspicious daughter Paandimaadevi Who lived for the redemption of her husband-- The Paandya King who wields a well-strung bow--, And Kulacchiraiyaar, his minister, The wearer of the resounding heroic anklet. (2501) 604. For the evil that befell the Tamil country Of rare and peerless excellence, those two great souls Grieved immeasurably; they so conducted Themselves poised in the lofty and truthful Saivite way, that it would by no means, be known To the Paandya King bedecked with beauteous anklets. (2502) 605. They that lived thus heard of the sojourn At Tirumaraikkaadu of the Prince of Pukali Who was born for the deliverance of the seven worlds And who illumined the excellent way of Saivism Of Vedic truth; this news reached them as a result Of the goodly deeds wrought by the Paandya realm. (2503) 606. The very moment they heard this, the countenances Of the minister, the wielder of the sword, And Mangkayarkkarasi, by reason of the joy That welled up in them, blossomed like the lotus That burgeoned fresh that day; they were like the ones Who sought and adored at the feet of the godly child, Though in truth, they were far, far away from him. (2504) 607. Those two of great devo_ion, desiring to adore In person the godly child, deputed their messengers thus: "May you go and adore at the feet of the lord Of Pukali girt with gardens of blooming flowers (And apprise him of our plight)." Thus they sent them to the great Maraikkaadu Where the Vedas performed, of yore, great ascesis. (2505) 608. Thus ordered, the wise messengers left the city, Crossed the limits of the bounteous Tamil country And passing through well-watered marudam, Forests and rivers, arrived at the outskirts Of Tirumaraikkaadu of the littoral region Rich in melliferous, fragrant screw-pines. (2506) 609. Reaching Tirumaraikkaadu they came to the great And opulent matam where abode the godly son Of the Vedas rare, that hailed from Sirapuram; In great love they apprised the door-keepers Of all the happenings that led to their coming there. (2507) 610. The door-keepers went in, adored the godly child And humbly informed him thus: "By the fiat of the daughter Of the Chola monarch, the consort of the Paandya king, An Kulacchiraiyaar, messengers have come To adore your feet of auric anklets; thus they say, And are waiting without the matam." (2508) 611. When the Ruler of Pukali heard this, peerless love Welled up in him; his face beamed and he graciously said: "Call them in." Beholding the smiling and grace-abounding Visage of the godly child, goodly servitors of tapas called them; The knowledgeable messengers came in and prostrated At the feet of the godly child, and rose up. (2509) 612. The peerless Ruler of Sanbai addressing them That stood before him, enquired of the welfare Of Mangkayarkkarasi of perfumed locks and Kulacchirayaar Who is poised rock-like, in truth; They duly answered him and adored his hallowed feet. (2510) 613. "The Paandya realm lies low having lost its integrity By reason of the Samanas; the king too is immersed In their delusion; the great queen and the victorious Kulacchiraiyaar who wields the dreadful and sharp spear, Have both bidden us thus: "Apprise the Prince of Pukali Of this plight; adoring you they have plied us In this errand." Thus they spake. (2511) 614. When thus they humbly beseeched him, all the servitors Of Lord Siva whose flag sports the Bull, Entreated the godly child thus: "Be pleased to vanquish The Samana calumniators who adore not the feet Of the Lord that rules righteously, and re-estabilish The Vedic way; be pleased to cause the Paandya wear The holy ash; graciously resolve to convert All the deeds and happenings there as those Of the servitors of Siva." Thus they prayed standing. (2512) 615. The godly child duly graced them; With Vaakeesar the muni, he adored the feet Of the Lord whose banner sports the Bull, and moved out; Then under the great and sacred temple-tower The Prince of Pukali conveyed to the unique Sovereign Of Speech the message from the great consort Of the Paandya King and the privileged minister, Pertaining to the plight of the Paandya country; When he resolved to fare forth thither . . . (2513) 616. Arasu graciously spake thus: "O child, there is No limit to the deception of the Samanas; I must tell you Something more; ill-poised are the planets in the sky; Evil is imminent. I will not suffer you to depart." Thus told, the godly child replied: "It is the feet Of our Lord we hail; evil shall not touch us." Then the Prince of Pukali, hailing the roseate And ever-fragrant flower-feet Of she Supreme One, hymned the "Veyuru Tholi." (2514) 617. When he listened to the divine decad of the godly child Of Sirapuram, Naavukkarasar, now convinced, agreed With the godly child; however when he rose up To leave, (as is his wont), ahead of him, the sacred child Of Him that burnt the triple cities entreated him Thus: "O father, be pleased to abide in this, the Chola realm." Thus spake the godly child, adoring him With folded hands and prevented his going; The Lord of words adored him, and abode there reluctantly.(2515) 618. For the splendorous flourishing of Saivism Which fosters the Ve_as, he again moved into the temple And prostrated at the feet of the Lord of Vedavanam, Verily the rare Ruby, and rose up; he hymned And hailed Him; blessed with His leave, he moved out; He adored Vaakeesar of great tapas who was not Permitted to leave for the Paandya realm; he gave him leave To abide there; in ever-during and great love He conversed with him, and then parting from him, He of Kaazhi, came near the lustrous litter. (2516) 619. While Tirunaavukkarasar abode there, Tirugnaanasambandhar Moved into the great and glorious palanquin Inlaid with pearls of purest ray serene; with his heart Ever rejoicing at the enthronement on his crown The feet of the Lord whose banner sports the Bull, He chanted the peerless name of the Lord, namely The Panchaakshara; with folded hands he adored The Lord's holy and splendorous form decked With the holy ash; the loud chanting of 'Hara' By the devotees whose hearts are ever swayed By the Lord's holy name, and which therefore melt And grow like a roaring sea, filled the entire world. (2517) 620. The swelling throngs of devotees hailed him; Auspicious instruments resounded in all the four directions; The Vedas chanted; like rumbling clouds chanks, patakams, Drums, trumpets, ekkaalams and cymbals Roared everywhere; streamers mantled the skies. (2518) 621. Flowers were showered; auspicious benedictions were Sweetly chanted; pots filled with fragrant and holy Water were held; so too blazing lamps and censers; Thresholds were gloriously decked with long toranas: It was thus the servitors received him everywhere, and he Marched on, adoring the Lord who wears the lustrous And crepuscular crescent in His crest, in His many shrines.(2519) 622. He adored the feet of the Supreme One enshrined At Akatthiyaanpalli girt with the sea of lucid billows And sang the great Tamil Veda; then the chief of Tonipuram Along with the servitors adored Kodikkuzhakar whose Shrine is girt with cloud-capped sand-dunes, and marched on.(2520) 623. He adored Kadikkulam where abides willingly the Lord Who is brow-eyed; he hailed Tiruidumpaavanam. Ever poised in the thought of the pious, He also adored the many other shrines in love; He, singing musical decades, marched on. (2521) 624. He adored the feet of the Lord of the celestials At Tiruusaatthaanam and hymned a decad In splendorous Tamil in which he celebrated Vishnu's worship of the Lord; then he who would Snap the bond of twyfold deeds of those that come. To him, fared forth with innumerable devotees, In love, to the other shrines, Adored thither, and moved on. (2522) 625. Crossing the backwaters and the littoral region He proceeded towards the southwest of the Chola realm-- Reclaimed and made rich by the Cauvery--, And passed through the maruda realm of paddy fields Rich in sheaves of saali paddy, groves, Of coconut trees laden with dense bunches Of coconut and groves thick with areca trees. (2523) 626. In the fields full of chanks, paddy crops And sugarcanes throve; fragrant lotuses flourished In cool tanks that were everywhere; the sounds Of farmers in groups were heard everywhere; On all sides were low-lying fields full of flowers. These he crossed on his way. (2524) 627. Tanks were dyed with the toyyil-paste of the bathing Women; in the outskirts of the towns were situate The Vedic schools and halls of sacrifice; Matams were thronged by devotees; all houses were Places of wedding and celebration; Dance and song marked the theatres: he crossed The goodly towns of such bounty and moved on. (2525) 628. He crossed the Chola country; he also crossed The mullai realm where the fragrant mullai buds, In the bushes of the sylvan tracts, sought The rainy season; he went through the stretches Of meager fertility, the habitat of warring hunters, And arrived at the goodly country in the south, The Paandya land that for ever seeks glory. (2526) 629. Ran many a river shoring up on either side, heaps Of flowers; these he crossed; he also passed Through jungles w_ere the antlered antelopes, Their mates and calves teemed and leaped; then he came To Tirukkodungkunram where the Lord who wears On His matted hair konrai flowers, willingly abides. (2527) 630. He adored the Lord that joyously abode at Kodungkunram--, The Lord who is verily a splendorous hill Of ripe coral, the Lord who peeled off the hide Of the hill-like tusker--, and hymned Him in Tamil; Then crossing long hills, spreading woods and towns Richly endowed, he came to the hoary city of Madurai Whose hill-like walls touch the moon. (2528) 631. As he thus arrived thither, in the eight hills Of the Samanas, ill-omens and frightful nightmares Betokening the downfall of the Jains, took place Again and again; we will now narrate them. (2529) 632. In the shrines of the Jains, in the caves of their matams, Over the leaves of the bright asoka trees And over the mantapams where food is cooked for the Jains Who eat it from their cupped palms, Owls, large and small, and other ominous fowls Fought with each other auguring total ruination. (2530) 633. The stalks of peacock-feathers, and mats, large and small, Held by the Jains, slipped from their hands; Their feet toddled; the lids of their left eyes fluttered; They could not know the reason for the impending doom; All the Jains stood confounded and utterly bewildered. (2531) 634. The Samanas sannyasinis indulged in wrathful affray Amongst themselves; the Samanas monks also, quarrelling Between themselves, harmed each other; They forsook patience and other virtues Ordained by their scriptures and stood rooted In evil qualities like wrath, bred by their minds. (2532) 635. In all the places where the Samanas abode Such matchless ill omens grew rampant; These they narrated to each other, and fared forth; Evil dreams, sure to materialize, were severally dreamt By them; to disclose these, they that resided beyond Madurai Fared forth to Madurai of the Paandya King. (2533) 636. The local citizens and men from other places met; They also sent word to the King; they were bewildered; The dirty and naked Samanas gathered and began To narrate unto each other their dreams. (2534) 637. Some said: "We saw the glorious asoka tree fall Uprooted on our Lord seated thereunder; Thereafter the Lord with his mukkudai rose up And hastened away with dangling hands; The occupants of the town ran forth to witness this; This we saw." Then they proceeded with their narration. (2535) 638. "Breaking the Kamandala and tearing the mat A sannyasini fled away; the Samanas pundits coming Out of their caves rode the donkeys and fled away; After them ran bejewelled Iyakkis howling And lamenting." Thus they spake struck with grief. (2536) 639. Some said: "We saw the servitors of the brow-eyed Lord Who dances in the crematorium, arrive at Madurai Of the Paandya King; we saw the King himself Getting immersed in fierce fire; also did we Witness his rising up thence; this indeed is A wonder." Thus they spake: (2537) 640. "A young bull-calf barged into our Sankam And went about stamping the place, thereby causing Great commotion; none could dare check its course; Scared, and left with no place of refuge, They climbed the leafless trees and stood thereon." (2538) 641. "O ye sinners! What may the end of this be? These bad dreams augur ill, and our saints Shall surely suffer evil. "Thus they spake With certainty; they sorely grieved at hear And would not even touch their food. "What could be done?" thought they, that listened To them, and wallowed in misery. (2539) 642. As thus the Samanas Suffered in their plight, Unto the great consort of the Paandya, The woman of beauteous lips, verily a young peafowl Of soft and lovely mien, And to the truthful minister Descendants of glorious Saiva lineage--, Good omens occurred, one after another. (2540) 643. Even as they were graced with great and rare And goodly omens heralding immeasurable joy And even as they were experiencing soul-felt bliss, They heard of the happy tidings of _he arrival Of the godly child-- the parker of ever-growing And nectarean gnosis, the one who made his avatar For the deliverance of the whole world--, Announced joyously by the thrilled messengers. (2541) 644. On them that announced the glad tidings, they lavished Gifts in abundance; true love, devotion and longing Soared up in them as a flood; limitless happiness Possessed them and they were oblivious of themselves; Such was the felicity which was theirs. (2542) 645. To Kulacchiraiyaar, the wearer of fragrant garlands, That came near her and adored her feet, Mangaiyarkkarasiyar said: "May you proceed To the divine presence of our lord, the partaker Of ambrosial wisdom, and welcome him thus: "By you advent, we are assured of our redemption." (2543) 646. The minister adored her of fragrant locks, And moved out convinced that it would spell Salvation for the victorious King; he hastened Through the streets, rich in mansions decked with gold, And came to the outskirts, of Madurai to receive him-- The Author of the sweet Tamil Vedas. (2544) 647. Meanwhile, she who was like the goddess enthroned On the Lotus, informed the king thus: "I should the Lord Of Aalavaai adore." She then fared forth with her Retinue and special guards to the temple, adored The Lord and thither stood to welcome the godly child. (2545) The Godly Child's Arrival. 648. Over the beauteous and grace-abounding palanquin Of pearls, the white and bright and pearly parasol Of ever-glowing rays, was held aloft; It looked as though the moon accompanied him adoring; Ever-growing throngs of servitors of the holy ash Of ever-increasing lustre, came encircling him. Thus he came, the partaker of nectarean gnosis Towards Madurai, causing and diffusing grace. (2546) 649. The chanting of the myriad Vedas in a crescendo By the tapaswi-Brahmins, drowned the resounding Of tuntupis and other instruments; the auspicious Polysymphony (of shells, drums and the like) Filled all the directions; the southerly, (twin-born) With splendorous Tamil, on all sides, wafted And thus welcomed and adored him. (2547) 650. The vast army of Sin made up of innumerable Samanas That had pervaded the Paandya realm, By reason of the truculent tapas enacted by the Samanas Getting routed, took to its heels; the glorious advent Of the godly child, was like an invasion of great piety Wrought not only by the earth but the heaven also. (2548) 651. By reason of the dense dirt that coated the bodies Of the Samanas and the stain inherent in their Consciousness, the Paandya realm lay immersed In unrighteousness; it looked as though The ever-bright and pure Ganga flowed amain Into the Paandya country to wash the Samana stain away; So beautiful was the coming of the godly child. (2549) 652. The Paandya realm girt with fields of blue lilies Lay prostrate and flawed; to chase away thence Te murk that was the shameless Samanas, Came there the peerless gemmy Lamp of wisdom's own lustre That would, by its effulgence, great and vast, pervade All the worlds, to confer ever-during well-being. (2550) 653. For the fruition of the tapas wrought By the Paandya realm rich in victorious and ichorous Tuskers held in leash by ropes fastened round Their necks, and for the splendorous flourishing Of the Saivite way, the pearly trumpets that would Hail his multitudinous and glorious names, Blared thus: "Behold, he comes, the Parasamayakolari!" (2551) 654. As thus the lord of Sanbai and his retinue came Panoplied in such glory, the sound raised By the unique and pearl-inlaid kaalams For the deliverance of the world, Filled ambrosially the ears of Kulacchiraiyaar Of ineffable glory; even as he heard it, He fell prostrate on the ground in adoration And felt immeasurably happy. (2552) 655. Folding his hands above his head in adoration He hastened towards them; the longing of his heart Marched swift ahead of him and beheld the sea Of devotees that accompanied the divine son of the Lord Whose throat is ador_ed with poison, So when he, the chief-minister of the Paandya King Came before them with all propriety, He fell prostrate on the ground in worship. (2553) 656. The servitors of great and abiding tapas Came before Kulacchiraiyaar who still lay Prostrate on the ground and adored him; When they beheld him who would not rise up From the ground, they came before the Vedic chief Of Pukali--where Brahma who is seated on the Lotus Adored the Lord--, and adored his feet and said: "Kulacchiraiyaar, the Paandya's minister, is come." (2554) 657. When the Prince of Sirapuram heard their words, His lotus-face bloomed in joy; down he descended From his bright-rayed palanquin, hastened to his Presence and lifted him up with his lotus-hands; The minister stood before him, adoring; Then the Patron casting his benign look on him Whose tapas was to be blessed with boons, Addressed him with sweet words thus: (2555) 658. "Great indeed is the abounding grace of the Lord Vouchsafed to the divine daughter of the Chola King And to you poised in piety!" Thus blessed, The minister of fragrant garlands, prostrated At his feet, rose up and spake to him who was Verily the fruit of their great tapas. Of the true situation thus: (2256) 659. "As you have deigned to grace us with your visit, Our flawless glory of the past and the excellence Of our future will sure shine in splendour; Our past, present and future are indeed Blessed with grace divine; This country that lies immersed in the evil ways Of the Samanas and the king of goodly Tamil Are surely redeemed and they stand loftily poised In the victorious and lusturous way of the holy ash." (2557) 660. He subjoined and said: "The moment Mangkayarkkarasiyaar heard of your glorious arrival here, She bade me thus: 'Unto us comes our redemptive life; Hie thither, bow at his feet and receive him; thus, Even thus, she graced me.' So he spake and adored him. Impelled by the delight of swelling love He, the king's minister, again hailed and adored him. (2558) 661. When he with choice words of limitless grace and mercy Blessed him that bowed at his feet hailing him, The godly child beheld the city of Madurai girt With lofty walls; he the interrogated the servitor Of sublime tapas thus: "On which side here Is Tiruvaalavaai where our Lord abides willingly?" (2559) 662. Then the great devotee Kulacchiraiyaar Came before him, adored at his twin feet And with his uplifted hand, pointing, spake thus: "Girt with incense-breathing gardens yon stand The great and tall towers decked with flags that seem To measure the skies rich in fulgurant clouds; it is here The Lord who wears bones for jewels, is sweetly enshrined."(2560) 663. He beheld them when the servitor adoringly pointed to them; Folding his two flower-hands above his head, he prostrated On the ground impelled by a great and soaring devotion; He sang a decad which opened with the name Of Mangkaiyarkkarasi and declared that here was Aalavaai, hailed in all the eight directions; in his decad That came to be celebrated by the whole world, he hailed The servitorship of the two: Mangkaiyarrkkarasi and the minister.(2561) 664. Thus singing the decad and hailing the Lord And circled by the divine devotees he came to Tiruvaalavaai Where abides the Lord, inaccessible to questing Vishnu and Brahma; he adored the tall and sublime And opulent tower, and with a great longing that pervaded His heart, he circumambulated the Lord's shrine And moved in, with the minister. (2562) 665. He had darshan of the blue-throated Lord, The Merciful One who abides in bliss at Aalavaai; He beheld Him; his eyes had met with their blessing; Though he bowed before the Lord impelled by love abounding, His longing remained insatiate; so he prostrated On the floor again and again and yet again And then rose up. (2563) 666. He prostrated before the Lord, times without number, With the eight parts of his body and its five parts Touching the ground; in swelling love the hair On his thrilled body _tood erect; from his eyes Of red streaks, tears cascaded; his divine frame glowed; The lord of Pukali adored the Lord, thus, even thus, standing.(2564) 667. Then he hymned the decad of Tiru-virukku-k-Kural, The ever-abiding source (of beatitude), beginning With the words: "Neelamaa midatru Aalavaayaan"; With the divine servitors of righteous and great tapas, Immersed in loving devotion, the godly child Revelled in joy in the presence of the Lord-- The lofty Chief of the poets of the First Sankam. (2565) 668. He concluded the sweetly musical decad With his benediction; again in joy he sang A garland of cool and melodious Tamil verse; Adoring the feet of the Lord who wears The white crescent in His crown, he moved Towards the entrance of the shrine. (2566) 669. The queen of tear-bedewed eyes came before him; She had already come to the temple, but she stood away And would not present herself to the godly child That moved into the temple, borne by love to adore the Lord In whose matted hair the Ganga flows. (2567) 670. The minister that came beside the godly child Adored his feet and said: "She whose hands, Soft as shoots, are kept folded above her dark tresses, Is the daughter of the Chola King in whose realm Elephants of immense trunks, flourish." Thus told In delight great, the godly child hastened to her presence.(2568) 671. The great consort of the Paandya then duly fell At the roseate and golden and lotus-like feet Of Siva's child; the munificent lord of ever-during Sanbai, lifted her up with his divine hands That confer sweet grace of great splendour. (2569) 672. The queen of great tapas adored the partaker Of ambrosial gnosis and stood up; she felt convinced That her cherished wish was as good as fulfilled; Her eyes of blue-lily were tear-bedewed; Her coral lips, atremble, articulated thus: "Oh, the tapas of my husband and myself!" (2570) 673. When the queen whose words were sweet as yaazh Spake thus and adored again his feet, the lord Of Kauniyas whose birth was for the flourishing Of Srikaazhi, said: "You are truly and firmly Poised in divine servitorship even in the midst Of the total domination of alien faith; Therefore did we come to see you." (2571) 674. When he graced her thus, she again fell at his feet; The minister then apprised him of the current plight; The godly child heard him and after duly Blessing her whose gait was gentle and swan-like, And giving her heave to depart, he started to move out Circled by the thronging devotees of truth. (2572) 675. Then came near the godly child the great servants Of the opulent temple of Tiruvaalavaai; They adored him and respectfully spake thus: "Great and boundless indeed is our tapas As you have been pleased to come here to dispel The murk which is (caused by) the Samanas." (2573) 676. With his merciful lips he addressed benign words To those divine servants and moved out of the temple With them, in great love; the minister With a rejoicing heart pointed to him The divine matam, where hailed by the devotees, He joyously abode with his retinue. (2574) 677. By the worshipful live and grace of the great consort Of the Paandya, in fitting devotion and friendliness, Kulacchiraiyaar treated the godly child to a feast; Well-pleased, the Prince of Sirapuram abode there; Now came the hour when the sun sank In the western main and night invested the land. (2575) 678. The ghoul-like, dark and based Samanas who witnessed During the day the advent of the godly child With his flawless and glorious devotees Into the great city of the Paandya, felt befuddled; Like darkness greater than the inky night They foregathered in a (secret) place. (2576) 679. The Samanas that thus gathered there, heard The swelling melody that spread everywhere Hymned by the devotee-throngs from the great And sacred matam where abode the godly child. As the great and soaring harmony streamed Into their ears, they were unable to stomach it. (2577) 680. Thus they resolved: "Let us report this G_eat blasphemy to the king Paandya." Also did they settle the ruse to be enacted By them; then they came before the guards Of the palace and said: "Announce us To the king of victorious spear." (2578) 681. The guards came before the king, paid obeisance To him and said: "The Samana gurus have come In a group." The king who was of their faith Bade them to send them in; they moved out And so informed them; then they who covered Their nakedness with mats, entered agitated. (2579) 682. Even as they entered, the king beheld The excessive misery bred by their broken hearts; So he questioned them thus: "What may the reason be For your coming here in your strength?" They answered Him thus: "Oh it is evil, evil unspeakable!" (2580) 683. "If so, speak out what befell you." Thus in sympathy Spake the sovereign; then the dark Samanas said: "O hero that rides the tusker, as we have beheld In your Madurai, Saiva Brahmins we are afflicted With Kandu muttu" (2581) 684. Hearing this, the king said: "Lo, I am afflicted With Kettu Muttu." Then he laughed derisively Saying: "O the piety that I have wrought!" Then With a mind brooding vengeance, he questioned them Thus: "Wherefore have the servitors of the brow-eyed Lord, come to this great city? Who are they?" (2582) 685. "He is come from bountiful Pukali of the Chola king Endowed with (aatthi) garland and white parasol; He hath been blessed with wisdom by the Wielder Of the Trident; riding the palanquin inlaid With cool pearls and encircled by his retinue, This boy is here come to vanquish us in disputation." (2583) 686. Thus they spoke; they also told him of all that they had Heard, without omission; even as the name Of the munificent patron of Sanbai girt with Fragrant and beauteous gardens, filled his ears, The king grew wroth and burst out thus: (2584) 687. "If indeed the child of the great Vedas hath come here, Tell me, what is it that will be meet for us to do?" When they heard the sceptred king speak thus, they whose Words and deeds were replete with swelling resentment Spoke out their pre-conceived ruse, thus: (2585) 688. "Let us not entertain in our mind any forcible expulsion Of the Brahmin who had arrived here; if we can set Fire to the matam where the Brahmin boy abides, By incantation of wondrous mantras, he will not tarry In this goodly city; he will depart." Thus they spoke. (2586) 689. "If this is the thing to be done, then hasten away to do this." The king so spoke and gave them leave to depart; the king Who (mistook) falsity for truth, was struck with grief And in silence he came to his bed damasked with flowers; Thither came his consort of swelling pulchritude. (2587) 690. The great consort addressed the king grown taciturn: "O lord who is the life of my life, what has befallen you? You are bereft of your former joy; you visage has Wilted; pray, tell me of the sorrow abiding in your bosom."(2588) 691. Addressing his queen the Paandya said: "O you of long eyes, lily-like! Listen! he of ever-during, Flawless and glorious Kazhumalam in the land Of the Cauvery, blessed with the grace of Sankara, Has come to vanquish our gurus is disputation. (2589) 692. "The servitors who wear the white (holy) ash Have come; having seen them, our gurus were Afflicted with Kandu muttu and I with Kettu muttu. O my beloved decked with a garland Whence the bees suck honey, this is what has Happened; nothing else." So spake the sovereign. (2590) 693. Mangaiyarkkarasiyaar who heard the king speak thus, Said: "So this is what which worries you; If he who is poised in ever-during divinity comes For the disputation, it will spell salvation for you If you join the winner; O king! cease to grieve." (2591) 694. She felt delighted; thus she thought: "Oh, the greatness of his advent, the Prince Of Tirukkazhumalam!" Then, in joy, She of flower-bedecked tresses moved out, And when met by Kulacchiraiyaar, She narrated to him all these glad tidings. (2592) 695. The king's minister folding his hands _bove his head, Spake thus standing: "Surely we have been blessed With the boon-- the arrival of the godly child--; Also are we blessed to adore this day The Lord's devotees; but we know not aught Of the deception that may be wrought by the Samanas." (2593) 696. The queen too felt scared, and thought thus: "Those diabolical Samanas are valiant in doing Only heinous deeds; what is it we can do?" Then she spake thus: "If they work what is not good Unto Gnaanasambandhar and if evil results Therefrom, we too will give up our lives." (2594) 697. This was their state: that indeed was the state Of the bright, spear-handed Paandya; What then that day was the state of the Samanas? They who under the guise of tapas do nought But evil, with their mantras essayed to gut With ruddy fire the sacred matam where Abode the Fosterer of the Saivite way. (2595) 698. Will ever the effect of other mantras even come Anywhere near the direction whereat the chanters And practitioners of the Aathi Mantra, The Panchaakshara, cast their looks? Finding that their incantations availed not At the matam where abode the wearer(s) of the holy ash, The base Samanas sorely languished. (2596) 699. They languished the more at the futility of their deed Of evil; possessed by dread, they thought thus: "Should the king of the long and bright crown, come To know of this, he would cease to think of our greatness; He would also abolish our source of living. (2597) 700. "Mantras are of no avail; so the only way for us to pursue Is this." Thus resolved, they fared forth carrying With them fire, duly concealed, to the outer side Of the matam where abode the merciful tapaswis; The evil-minded that came thither like darkness, Then performed their truculent deed. (2598) 701. When the fire that was placed at the outer wall Of the holy matam by the evil sinners, began to glow They of the retinue put it out by destroying The burning parts, in great agitation; they inferred After due deliberation, that it was the handiwork Of the Samanas; then they moved into the matam. (2599) 702. They adored the Karpaka-scion of the Kauniyas Of Kazhumalam-city and narrated to him the evil Wrought by the base Samanas; the godly child Moved by mercy exclaimed: "O sinners! Should you cause harm to the outer court Of the holy matam in which tapaswis slumber? (2600) 703. "Though this be the evil wrought to me, is it fair To think of harming the Lord's devotees?" He was first assailed by fear (for the safety Of the devotees); his next reaction was wrath; The Adept of threefold Tamil concluded in his mind Thus: "The king's sceptre has swerved from justice." (2601) 704. According to the law of God and man, this cruel evil Was to be blamed on the King; so the godly child Hymned the divine decad beginning with the words: "Ceyyane Tiruvaalavaai", and bade thus: "May the cruel fire that was set by the Samanas To the matam where abide Saivites, Slowly move away and seize the king." (2602) 705. The long and beauteous Tirumaangkala-cord of the great Consort of the Paandya had to be protected; The love of Kulacchiraiyaar for his king Had to be respected; the king had to be punished For his sin; he was also destined to rejoin The Saivite fold; again, he had the good fortune To get touched by the hand of the Prince of Pukali That would bedaub him with the holy ash; so it was That the godly child bade the fiery ailment Move slowly (and gradually seize the king). (2603) 706. Then the Prince of Sanbai hymned the Lord--, The Remedy for the malady of the cycle Of birth and death--, in his musical and divine Decad; the heat of the expansive and cruel fire Moved out and seized the Paandya, and came to be Known as "the torrid heat of bundled-up fire." (2604) 707. As the night which lent cover to the base and grief-stricken Samanas that set fire to the holy matam where Abode the divine son of the ruddy-hued Lord, Wore away, the sun rose up from the eastern main. (2605) 708. When she who hailed from the so_ar dynasty and whose locks Were decked with kuraa blooms, and Kulacchiraiyaar Heard of the evil wrought by the sinners during the night Pridian, they thought thus: "For having invited the godly child To the land of these evil ones, it is but proper That we end our lives." They were bewildered. (2606) 709. The two were shaken to their roots, possessed By an accrescent dread; they were becalmed when they Heard that even the outer court of the holy matam Was unharmed; as they contemplated the outcome Of this evil deed wrought by the base Samanas Of dark and hardy bodies. (2607) 710. They heard from the aides-de-camp That the King was ailing from a raging fever; They quaked; the peerless queen at once Barged into the king's chamber, Kulacchiraiyaar, Stricken with fear, hastened to the presence Of the king of beauteous and hill-like shoulders. (2608) 711. The fever that caused the Paandya to tremble, Raged over his entire frame in fierce heat; It also smote them that stood outside his chamber; It rose up scorching them and shrinking their bodies. (2609) 712. In him his consciousness and life too moved aside, Ready to quit; they that neared him, fled Far away from him unable to stand the heat; Even the tender plantain shoots and cooling articles That were brought near him, very soon dried And withered and became mere powder. (2610) 713. Even though the doctors treated him in the best Possible ways as ordained in their treatises, the fever That raged the more, began to melt his very life; Losing consciousness, the Paandya lay speechless. (2611) 714. When the Samanas heard of the cruel ailment which afflicted The Paandya, they heaved deep sighs, and became Broken-hearted; they mused thus: "Is this the outcome Of what we did last night?" Concealing this dishonour that had Befallen them they came to the presence of the king. (2612) 715. When the base Samanas, the breeders of tohu-bohu Stood circling the Paandya, and witnessed his plight, They wilted; not knowing the cause for his malady, When they began to chant their mantras, invoking Their deity, and lifted up their stalks Of peacock-feathers to touch therewith the king's person, The stalks and their handles caught fire and blazed And scattered sparks of flame; even as they marveled At the effect of the fever, they became scared. (2613) 716. The dark and unwashed and evil-minded Samanas Sprinkling water from the Kamandalas that dangled From their arms, chanted thus: "Aruka, O Lord Aruka! Protect the king." Thereat the sprinkled water Only began to boil and acted like ghee poured Into raging fire; it inflamed the more; thereupon the king Ordered them thus: "Go away, all of you; let none Here remain," This said, he grew weak, and fainted. (2614) 717. Struck with fear the great queen of the Paandya Spake to the minister thus: "Is this the consequence Of the evil wrought last night by the Samanas To our Redeemer from Pukali?" (2615) 718. Kulacchiraiyaar, the king's minister, bowed to her And said: "The evil that these diabolical ones wrought To the servitors of the Lord_Smiter of the triple citadels, Grown ripe, has afflicated the king with this cruel ailment; If these try to cure him, it will but worsen." (2616) 719. The queen and the minister bowed to the king, and said: "This fever is the outcome of the evil and blasphemy Done by the Samanas to the munificent Patron from Pukali-- To a guest of Madurai; the cure for this, is But the grace of the godly child. (2617) 720. "They wash not their bodies' dirt or minds' flaws; Their deception will but augment this illness; If only he that has received gnosis from the Lord Whose matted hair sports the white crescent, deigns to cast His loving looks on you, not only the evil malady But the very misery of embodiment will surely end." (2618) 721. When the words of the conferrers of true awareness Found their way into the ears of the Paandya, and when With them the hallowed name of Gnaanasambandhar, Verily a mantra, found its way, his la_guishment Quit him at once; then he desired to apprise The shameless Samanas of what he intended to do. (2619) 722. He thought in his mind thus: "It is the deeds Of these that have caused this illness to afflict me." Then he addressed them thus: "If the child of the great Vedas, poised in the ever-during Saivite Niti, Hither comes, and if by his grace, this illness Quits me, I will (then) come to know the truth." (2620) 723. Having so spoken (to the Samanas) he addressed (His queen and also the minister) thus: "I will join The fold of the victorious one who cures me Of my malady; if you know the means, invite him." Thus told they fared forth borne by the flood Of loving devotion-- the gushing flood That flows amain smashing the dam. (2621) 724. By reason of the evil caused to the outer court Of the holy matam, by the sinners whose clothing Is but mats, he inly wasted; to rid him of his misery, In longing devotion they desired to hasten and bow At the holy feet of the godly child--the Master. (2622) 725. For the redressal of the King's misery They proceeded on his errand; she whose gait was Swan-like, rode a litter inlaid with beauteous gems, Encircled by lightning-waisted women-guards; The spear-handed minister rode before them on a horse; Thus they reached the matam of Sanbai's chief. (2623) 726. They came to the matam; the minister who rode Before the queen whose eyes were endowed with streaks Of red, dismounted from his horse, and told The servants of the matam to announce them To the godly child of Sirapuram; they awaited The opportune moment and announced thus: (2624) 727. "The great queen of the Paandya and the devoted Minister have come again." The Lord of Sanbai the said: "Show them in." The servants moved out and invited them; They moved in, borne by love and devotion. (2625) 728. They beheld with delighted eyes the form divine Of gnosis, the unique support of the Vedas four, The tender shoot of a crescent that moves, not only In the heavens but on earth too, the source And abode of the (sevenfold) music that celebrates The glories of the Lord of matted and crimson hair, Bedecked with melliferous flowers of konrai. (2626) 729. Even as they beheld him they thought of the violent Deed of the cruel Samanas, and tears cascaded From their eyes; folding their flower-hands, They fell at his lotus-feet, on the ground; Past happenings pervaded their minds; they heaved Deep sighs, and stood broken-hearted. (2627) 730. Their words became incoherent; they trembled; Bewildered, their minds became blank; They rolled on the floor and grew faint; They clutched at the lotus-feet (of refuge) Of the godly child and felt assured of reaching The shore of the otherwise shoreless sea of misery; They held fast to the feet, and lay there thus. (2628) 731. The Lord of Pukali where flourish the rare Vedas, With his divine hands lifted them up that held Fast to his feet, and consoled them; nathless Their bewilderment abated not; so her cast His benign looks on them and said: "O ye Of divinity! Hath aught of evil assailed you?" (2629) 732. "We felt scared and undone for the truculent deed Of the cruel Samanas; we were relieved of the dread, finding That their evil could not touch your divine person; (However) the evil that the deceitful Samanas did, Hath afflicted the king with a fever, at once Violent and boundless." Thus they spake, and bowed him. (2630) 733. "This fever, the direct outcome of the cruel deed Wrought by the base Samanas, would not at all abate By their hocus-pocus; if you are pleased to cure The king, now lying delirious, and thus vanquish them, The king's life and our own shall sure stand redeemed." Thus they spake. (2631) 734. When thus they spake, the Prince of beauteous And flowery Pukali said: "Fear nothing; this day; By the fiat of the Lord, I will, to your delight, Vanquish the senseless Samanas in disputation In the prsence of all, and cause the Paandya wear THE HOLY ASH. (2632) 735. _hen the godly child graced them thus, they bowed Before him and their visages bloomed in joy; Then they spake thus: "We, your slaves, were Wallowing in a sea of misery; to retrieve us Thence, you have come hither-- by reason of the tapas Wrought by the southern realm--, borne by your palanquin Of splendorous pearls; great indeed is our boon." (2633) 736. "Creation and destruction: All these are His acts. I am to behold the Samanas, the sinners, Speak to them and have an encounter with them; For the removal of the blemish that will ensue By my seeing them and speaking with them, And to vanquish them, I will have to divine The divine will of the Lord whose banner Sports the Bull." This said, the Prince of Sanbai Girt with flowery gardens, moved out. (2634) 737. The munificent lord who made his avatar For the deliverance of the world, fared forth With the devotee-throngs whose bodies blazed With the stripes of holy ash; With palms joined in worship above his head, With his face radiating joy, he moved Into the ever-during temple of Tiruvaalavaai Of the Lord of matted and crimson hair. (2635) 738. "O Lord whose body glows like flame! They that should not be seen are to be seen by me, And I should also enter into disputation with them; Do I have, my Lord, Your leave to do this?" Thus the godly child whose lips are ever-fragrant With the divine milk, and who is the embodiment Of countless boons, addressed the True Ens, In a decad of bounteous garland of Tamil verse. (2636) 739. He hailed the Lord-Dancer of the great Crematorium With a decad beginning with the words: "Kaattuu Maa Uri"; he clearly glimpsed the divine will Of the Lord, the Wearer of honied konrai flowers; Again he began to hymn the decad that does away With flaws and begins with the words: "Veda Velvi" And sang it to vanquish in disputation And do away with the shameless Samanas. (2637) 740. "O Lord of glory hailed by the Vedas! O Lord-Siva Of Aalavaai! You devoured venom and caused it To turn into nectar! You kicked Death to death For the sake of Maarkandeya! This day, for me, You servitor, the whole world shall be pervaded With Your sole glory!" Thus he hymned Him. (2638) 741. Blessed first with the grace of the Lord He bowed before Him, hailed Him and took His leave, And moved, as joy welled up in him; Decked with the radiant and sublime beauty of the holy ash, And circled by loving servitors, he reached The prime and ever-during and sacred entrance Of the hoary temple. (2639) 742. To grace her whose locks were decked with flowers And the minister, when he moved into the palanquin Wrought with planks of inlaid rubies, the uproar Raised by the servitors, on all sides, rose up Boundlessly, and filled all the three worlds. (2640) 743. From many an instrument swelled a polysymphony; It looked as though the effulgence Of the holy ash which pervaded everywhere Turned into a goodly halo of the upborne And white and pearl-clustered parasol Of ever-growing lustre, and cast a benign shade; The ekkaalas inlaid with pearls, the trumpets And the shells blared severally. (2641) 744. When the godly child, a jewel, pleasing to behold, Rode in the procession, though the belief of the citizens Was rooted in an alien faith, yet, when they Beheld him, they said: "For this incarnation of piety To come to Madurai that the Paandya may seek refuge In him, what indeed is the manifold tapas He should have wrought in the past?" (2642) 745. The queen of the Paandya rode behind the godly child In her litter of beauteous gems; the minister Companied with the great devotee-throngs, walked ahead Of him; thus proceeding through the great street Of mansions adorned with gold, The godly child of Kaazhi entered the palace Of the ruler of the Paandya realm. (2643) 746. Kulacchiraiyaar came before the King And announced the arrival of the lord of Sanbai Girt with beauteous fort-like walls; when he Heard this, the king was to an extent relieved Of his distress; he also gained enough _trength To articulate thus: "Secure for him a seat of gold Wholly wrought with gems, and place it near my head." (2644) 747. When the king also bade the minister to go forth And receive the godly child, he moved out Delighted in his mind; the Samanas of the faith Of Aruka seated under the asoka-tree, Beholding the Paandya, the wearer of the garland Woven of margosa leaves, said: "Is this the way For the king to foster righteously our peerless faith?" They also spoke further: (2645) 748. "You have chosen to invite him here; you can yet Tell him and also us to cure you of your ailment; Even if he happens to cure you, you must agree To our suggestion that it is we who have wrought The cure; this is what you must do if you mean To protect your religion of righteousness." (2646) 749. When the sore-pated Samanas who pursued Falsity as tapas, spoke thus, as the time To crown him with the fruition of his former tapas Was close at hand, the Paandya said: "Both groups can treat me, invoking Their respective deities; I refused to indulge In words of deception." (2647) 750. When the king spake thus, the base ones stood Broken-hearted; then, he who was like unto the shoot Of tapas wrought by the Paandya realm, descended From his pearly palanquin of gold, and entered The strong and peerless gateway of the palace. (2648) 751. Kulacchiraiyaar came before him; the king's consort Stepped out of her litter, and moved in; The king of Tamil Nadu beheld the Kauniya Par excellence, who was like the full moon Compact of all its bright digits that came to the earth From the sky to chase the dense murk away. (2649) 752. The moment he saw him, the king paid him obeisance By folding his hands; he fixed his look On the godly child and pointed to him the comely seat Decked with cool wreaths and placed near his head; The Adept of bounteous Tamil sat thereon; The cruel and truculent Samanas, Though struck with fear, yet concealed it. (2650) 753. As the Paandya was blessed with the sight Of the divine person of the godly child And as he cast deep looks on him, his fever Abated a little; his ruffled mind grew calm; He addressed him, the very life of the Brahmins, Thus: "May I know of your (native) place?" (2651) 754. "It is hoary Kazhumalam of impregnable walls Girt with watery fields in the Chola realm Made fecund by the Ponni." Thus spake the godly child, And in grace hymned in the king's presence The divine decad that celebrates Its twelve glorious names. (2652) 755. When the godly child sat enthroned on the golden And beauteous seat, the dark Samanas that stood Nearby were filed with envy; concealing the dread In their minds, and with wrath-inflamed visages that Caused their eyes to burn, they unleashed their tongues.(2653) 756. Like dark clouds encircling the rising sun In the morn, the Samanas who held in their hands Peacock-feathers, surrounded the godly child And wanting to vanquish him in ways That suited them, began to bark out sententiously Their scriptural dogmas with their heads wobbling in tremor.(2654) 757. Thus the godly child spake: "Well, you may Speak out the final tenets of your faith Duly and in order." Thus told, the foul-mouthed And hair-plucking Samanas jumped and leaped, And in their strength surrounded him; In great commotion they bawled out; Witnessing this, the beauteously bejewelled queen, Unable to endure, shook inly with fear. (2655) 758. Addressing the king, she said: "The godly child Of sweet grace, is truly a tender boy; countless Are they that stand yonder; O king, the vertigo Will sure be cured by our patron; thereafter If they still deem themselves competent They can go ahead with the disputation." (2656) 759. The Paandya spake to her thus: "Grieve not." Then he said: "What other disputation is needed here? "You Samanas and he, the devotee of the Lord Who is river-crested, may cure me of my fever, And thus manifest in me the true divinity Of your respective deities clearly." (2657) 760. The partaker_of the nectarean gnosis addressing The Lakshmi-like queen of goodly tapas, hymned A divine decad by which he assured her thus: "O fawn-eyed queen, listen. You need not feel Scare muckle on my being a (small) boy; I am No weakling to be cowed by these impious Samanas." (2658) 761. To the godly child who graced (them) through A decad of hymns, and the Samanas Who ceased not to bawl, the Paandya spake thus: "Let this be the wager; this day, you both try To cure me of my ailment; whoever wins Is also the winner in the disputation." (2659) 762. Hearing the words of the king, the Samanas, Blemished alike in body and soul, Addressed the scion of the Paandya race thus: "We will first, by incantation of mantras, Cure the fever on the left half of your body By the grace of our God." (2660) 763. The Samanas, the utterly-incompetent ones To comprehend aught, like darkness, moved Near the king and attempted to win the wager By curing the fever in the left half; But when they brushed the person of the king With their peacock-feathers, the fever but raged The more; unable to endure it, The king cast his look on Sirapuram's chief. (2661) 764. Taking the cue from the Paandya's look The Prince of Tirukkazhumalam hymned A divine decad in Tamil, verily the essence Of the Vedas, by which he declared that The abiding medicine and mantra for the fever On the right side of the king, was the holy ash Of the Lord of Aalavaai. (2662) 765. When the godly child bedaubed the holy ash Of ever-increasing divinity, with his sacred hand And the person of the king, the peerless fever vanished And his right half became cool like a pool; But the fever began to rage the more on his left side; The heat of the two sides burned concentrated On the left, and began to soar up, uncontained. (2663) 766. The Samanas who carry Kamandalas in hoops And whose cloaks are mats, began to tremble; Their peacock-feather clusters became singed; As their dirty bodies were smitten by the heat Of the king's fever, they were burnt black; They moved far away from the king; Though they were the adherents of the brainless faith, They now resembled the wise ones. (2664) 767. When the fever on one side was cured by the Prince Of Pukali hailed by the many, the wide men On earth came thither and in wonderment Stood encircling him; as the heat on the other side Came to abide at the left half of the king, The wielder of the spear, it looked as though That in this world, heat and coolth Chose to abide in juxtaposition. (2665) 768. The king then spake thus: "What wonder is this? In one and the same time (and place), cruel Hall is On one side and blissful deliverance on the other, On one side reigns venom, and on the other Sweet nectar, in my single body I experience The effects of two opposing elements." (2666) 769. "O you Samasnas of vile doings You have lost; Get away from me. O you Patron of the Brahmin clean-- Come to redeem me--, be pleased to extirpate This fever completely." Adoring the godly child With all his mind, the king who had neared The path of redemption, beseeched him, thus: (2667) 770. His divine face beamed with compassion; His divine hand held the holy ash; He prayed even as the Vedas would pray; Once again the bedaubed the king's person therewith; The fever of the king quit him forthwith; With the ailment on the left half gone, The Panndya stood completely cured." (2668) 771. The king's consort and Kulacchiraiyaar Fell at the roseate and lotus-like feet of him, The queller of evil; their crowns were fixed On his feet and they said: "We are the recipients Of glory; indeed we are born this day; the king too Has attained to the greatness of birthlessness." Their hearts leaped with joy. (2669) 772. Rid totally of the fever the Paandya felt blessed With bliss; folding his hands above his head He said; "I stand redeemed by my reaching the feel Of Gnaanasambandhar who had come here To cure me of my cruel malady in the presence Of the shameless Samana_." (2670) 773. Like the ichorous tusker that in wrath uproots Its tethering post, the Paandya shook himself Free of his fetter; his thought stood cured Of its kink, and he spake the truth. So, the base ones of dirty bodies finding All their mantras widowed of their wondrous charm, Cogitated over the ways and means of success. (2671) 774. "We have witnessed the triumph of the words Of the Saivite child by his curing the Paandya Of his fever through his sweet and metrical garland Of verse; therefore we cannot vanquish him In a disputation which will manifest The truth; by ordeals through fire and water, We must essay to gain success." Thus they thought. (2672) 775. Then the godly child spoke to them thus: "Speak out the truths of your faith." Thus told the Samanas forsaken by truth, said: "We challenge you not to a disputation Of questions and answers; it is but meet That the truth of the respective faiths be Demonstrated by ocular proof." (2673) 776. When they spoke thus, the king of the southern realm Said; "When the raging fever singed and shrank My body you could not cure it at all; in what way Can you now challenge?" Thus questioned, the Samanas Whose mouths were but orifices, came before And behind the kind and spoke out their thought. (2674) 777. When the king said: "In what way can you Now challenge?" the Samanas taking The rhetorical question literally, and pursuing Their former words, said: "If the truth Of the faith is inscribed on a palm-leaf, And if it burns not when thrown into the raging fire, That them proclaims the triumph." (2675) 778. When they spoke thus, even before the king would Speak anything, the godly child said: "Nobly spoken! If you affirm that the palm-leaf Remains unburnt, thus asserting its victory, And that what is inscribed therein in the truth Of the faith, well, come to the presence of the king-- Verily a tusker with a trunk unique--, (Prepared for the ordeal)." (2676) 779. When the Samanas accepted it and foregathered, Graced by the Price of Sanbai of peerless And bounteous glory, the ineffably puissant king said: "Let fire range here in this perfect assembly." Thus he bade the servents. (2677) 780. The servants thus commanded, chopped off firewood, Piled it up and set fire to it; smoke rose Like a tuft (of hair) and after a time ceased; The god of puissant fire blazed in splendour; The Adept of threefold Tamil came near unto it. (2678) 781. He hailed the scroll of divine decads Of swelling music through which he had preached thus: "The Lord-Rider of the red-eyed Bull is the True Ens." He bowed before it, and affirmed thus: "Our Lord is the Supreme Ens." Then he lifted it Onto his crown, and untied it. (2679) 782. With his bounteous hands adorned with the holy ash, He himself opened the divine scroll that would confer The sought-after truth, when invoked; It opened at the leaf containing the decad That hails the Lord of the four great arms, enshrined In Tirunallaaru; it began with the words: "Bhogam aartha poonn Mulaiyaall..." (2680) 783. The chief of the Kauniyas contemplated the divine decad; He adored the Lord whose throat holds the dark And cruel venom, and who presides over Nallaaru; He moved the leaf from the scroll And held it joyously in his hand. (2681) 784. "He is the Lord of the truthful decad which confers Weal and well-being." Thus he hailed and thus he declared: "The name of the Lord who owns and rules me Is the everlasting True Ens." To avert the burning Of the leaf in the fire, he hymned the decad Beginning with the words: "Talirilavalar oli..." (2682) 785. Even as the great assembly of the Panndya bore witness, He who was born for the deliverance of the world, Gladly dropped into the fire, the leaf from his hand That was more roseate than the inner petal of the lotus, That the minds of the nude Samanas might get singed. (2683) 786. As the decad-inscribed leaf put into the fire Had the Ashta moorthi, the Lord with whom is Concorporate the Daughter of Himava_t, as its import, It lay poised in the fire unburnt, Dazzling with a fresh splendour. (2684) 787. The Samanas of bewildered minds also dropped Into the fire blazing red, the leaf containing The true maxim of their faith, trembling; They did this, thinking thus: "Will this survive at all?" They were struck with sorrow and were broken-hearted. (2685) 788. Though their minds were pervaded with fear They would not learn aught therefrom; when they Dropped the leaf into the great raging fire, It but suffered the fate of the cotton thrown into fire; Though their hearts were held by fear, they would not Lose their hold of peacock-feathers. (2686) 789. Finding the leaf dropped by the Partaker of nectarean Gnosis into the fire fostered in the assembly Of the glorious Paandya, not getting consumed by fire, During the appointed time, and finding it blazing, With a greater freshness and splendour, the godly child Took it out of the fire to the wonderment Of all that had gathered there. (2687) 790. The recovered leaf was shown to the assembly; then it was Stringed back to the scroll whence it was removed; The king marvelled at this; Then addressing The Samanas who held in their hands the clusters Of peacock-feathers, he exclaimed in wrath: "Show me the leaf that you consigned to the fire." (2688) 791. When the Samanas neared the fire to retrieve the leaf Therefrom, they were burnt by the great fire; seeing this, The king had the fire put of with water; What could the Samanas behold there, save cinders and coal?(2689) 792. Dismayed and astonished the Samanas kneaded The as with their hands and dispersed it In the wind for winnowing; thereat the king laughed Derisively and said: "Well, go on with your winnowing, You that would convert falsity into truth! Get away from here."(2690) 793. "You lost what time I was cured of the fiery fever And stood redeemed; while so, if you are now unable To retrieve the leaf thrown into the fire, O valiant ones! You haven't perchance lost at all." Thus spake the king.(2691) 794. They could not comprehend the import of the words Uttered by the king in jest; they held fast To his words and said: "Twice have we exercised Ourselves in the contest before now; We will at least win once if we try thrice; It is therefore meet that we be permitted To get at truth once again." (2692) 795. Though lost, they would not give up desire; when The infirm Samanas spake thus, the king said: "Of what avail are these words?" Even though The king would brush them aside, the Prince Of Sanbai poised in perfect glory and glowing With the holy ash said: "What other contest do you Suggest?" Seizing his words they said: (2693) 796. "Everlasting truth must be inscribed on Palm leaves which must manifest eternal truth; These must be dropped into the running river; That leaf which rolls not with the current but stays Where it was dropped, is the one which contains The goodly truth." (2694) 797. When thus the Samanas spoke, the Prince of Pukali Of spiralling glory, graciously said: " We will do even so." Then came near unto the godly child Kulacchiraiyaar of the victorious spear and said: "It should now be settled as to what should Happen to those who fail in this fresh ordeal also." (2695) 798. The Samanas who heard him, grew exceedingly Angry against the minister; by reason of their envy, And of their own accord they themselves declared thus: "If in this ordeal too we are the losers, The King himself shall impale us on the cruel stakes." (2696) 799. The King of the Potiyil hill hearing them, said: "You speak thus, impelled by excessive wrath; You are oblivious of your own deeds." Then he said: "Now fare forth to the flooding Vaikai To consign fittingly therein your leaves Inscribed with your truthful tenets." (2697) 800. The godly child rose up from his seat of gold And moved out; he rode his palanquin inlaid With pearls of purest ray serene; After the godly patron, the king rode on his horse; The Samanas who were utterly incompete_t To comprehened the truth, went their way Borne by befuddlement. (2998) 801. Cured of his fever when the Paandya came out Of his prosperous palace riding behind the godly child, Beholding the divine child pass through the ever-rish Street of hoary and ever-during Madurai The men and women that thronged thither, Adored him and spake words as these: (2699) 802. "Behold Gnaanasambandha Naayanaar Who cured the Paandya of his fever, and us Of our sorrow" said a few; "This godly child whose coral-hued and lisping lips Are fragrant with milk, has come to the great And glorious southern country that it may Thrive well" said a few others. (2700) 803. A few said: "Our Samanas were vanquished By him in the ordeal by fire." A few others said: "We are now convinced The holy ash of the Lord of matted hair is the truth." A few exclaimed thus: "Behold the beauty Of the advent of the godly child in his comely palanquin Of gold and pearls of ever-increasing splendour." A few others said: "Our eyes are truly blessed." (2701) 804. "These Samana preceptors are evil-embodied" Said a few; "The Lord is surely the God of Aalavaai" Said a few others; "True enlightenment Is the knowledge of the hoary triple eyed Lord" Said a few; "It is the Vedas and the holy ash That will pervade everywhere" said a few others. (2702) 805. "The Samana music have lost their face" Said a few; "All cruel deceptions have been Shattered" said a few others; Behold the conversion of the spear-holding Paandya" said a few; "The night of Jainism Is ended; truth has dawned" said a few others. (2703) 806. Will ever the losers in the ordeal by fire succeed In the ordeal by water?" said a few; "Though their hearts are wrought of steel, can they Face the godly child?" said a few others; "Behold the end of those who know but the gross And not the subtle" said a few; "The minister has already wrought the stakes honed. (2704) 807. "They are come to drop the leaves on the Vaikai" Said a few; "Will the leaf stand still, without Drifting along the current?" said a few others; "The one of everlasting gnosis can cause it To stand still" said a few; "He will come back Riding in triumph, witnessed by the whole country" Said a few others. (2705) 808. "Should the Samanas affirm that the losers should Be impaled?" said a few; "This but becomes the godly child Poised in lofty grace" said a few others; "They that have witnessed the removal of the evil Of the Paandya by the holy ash, will sure hail it; So let all men hail the Saivite way" said some. (2706) 809. As thus spake the people who gathered on both sides Of the street, he that came to be born For the flourishing of the four Vedas-- the godly child Who came to reveal the goodly way to those Of the Paandya realm--, rode his palanquin inlaid with gems galore, Over which was held aloft the white parasol Of golden handle flashing like lightning. (2707) 810. "He of Tirukkazhumalam born for the growing Glorification of Tamil, is come! The holder of the bowl of gold into which the Lord Of Ambalam poured nectarean gnosis, is come! He who has already triumphed for the deliverance Of the world, is come again to claim his victory At the Vaikai too!" Thus blared the many Beauteous trumpets in all the eight directions. (2708) 811. Beauteous drums and many other instruments Were resounded; the king and his consort came together Behind the godly child; the Samanas of evil way came By a different direction; thus it was the Prince of Pukali Arrived at the bank of the ever-during Vaikai. (2709) 812. Even as the minds of the wives were drawn amain To their respective and glorious husbands at the time Of the rainy season, the river Vaikai flowed roaring With its rows of waves towards the sea full of water. (2710) 813. As they came near the place where the river flowed amain The king said: "May the godly child resplendent With the holy ash and like unto the full moon, And you of different forms, set your respective leaves On the river a_ agreed." The Samanas then came Forward to do it first, thinking that they that had Lost earlier might nit lose later." (2711) 814. The shallow Samanas who were of true substance Bereft, like chaff amidst grain, and who would Affirm falsehood as truth, inscribed the words: "Asti Naasti" on a leaf, notwithstanding Their witnessing the fast-flowing current And greedily dropped into it the leaf Which rolled fast toward the sea. (2712) 815. The Samanas who were utterly lacking in clarity Ran along the bank of the river as if they would Stop the progress of the leaf; the leaf that contained The perishing dogma escaped them and had already Passed beyond the distance of a hundred bows' length They could no longer behold it. (2713) 816. The leaf that passed out of sight, and ran toward The sea, left the Samanas as it were, adrift At mid-river; so the Samanas moved away to a great distance, A few of them scattered away; A few others stood perplexed; however afraid Of the king's fiat, they came back to him. (2714) 817. The Samanas who had nothing else to do Were struck with fear auguring imminent danger; They quaked; resolved that their end had come They came near the king concealing as it were The fear that pervaded their wounded hearts, And said; "Let our opponent drop the leaf And then you can notice the result." (2715) 818. When the unclean Samanas spoke thus bewildered, The king who had (re)joined the flawless faith, Forsook them clean, and cast his looks On the splendourous godly child to divine his intent divine; It was then the divine child hymned the psalms That would cause the perishing of alien faiths. (2716) 819. As the Paandya of the south was blessed with the touch Of the chief of Sirapuram who adorned him With the holy ash of the Lord who, wears the golden konrai, He was freed of his former, cruel karma; As his deeds-- good and bad--, were alike done away with And as he was poised like the central pin of a scale When the pans weighed equal, he came By the valiancy to comprehend the First One. (2717) 820. 'The way of the world is the Vedic way And the eternal way of delilverance is the Saivite way.' Though the Samanas prone to evil knew not these, The Paandya—hailed by many--, came to know of theses. (2718)

821. The Patron of Kaazhi girt with gardens Of blooming and suaveolent flowers, Whose lips articulated words of primal wisdom, Hymned (the decad of deliverance)-- by comprehending Which, many might be blessed with Salvation--, And caused it to be inscribed. Then, stretching his beauteous hand, he dropped The ever-during, divine leaf into the river. (2719) (Now follows the Exposition of the Tiruppaasuram) (a) Vaazhka Anthanar Vaanavar Aaninam: 822. He sang: "May the Brahmins, the Devas and the race Of kine flourish well!" The effect of this truthful And blessed saying is the aeviternal establishment Of the prime way of hierurgies, right from sacrifices-- Where metrical mantras are chanted--, And of adoration, Archana and the like So that the world may thrive in joy. (2720) (b) Veezhka thann punal, Ventanum ongkuka: 823. He blessed the downpour-- the goodly result of sacrifices; Eke is it part and parcel of the quotidian archana; The benediction to the ruling king, is for his fostering And promoting the archana and other hierurgies. (2721) (c) Aazhka teeyatu; ellaam Aran naamame soozhka: 824. He hymned: "May evil perish!" This means: "Let alien faiths (Divorced from the Vedas and the Aagamas) perish!" The blessing that says: "May Hara's name engird all" Is for the flourishing of the hoary lives, by the chanting Of the sacred Panchaakshara. (2722) (d) Vaiyakamum tuyar teerkave: 825. The effect of the blessing: "May the world be rid of misery! Is to rid, here and hereafter, the misery of lives abiding on earth. Thus, even thus, did Gnaanasambandhar Articulate his prime benediction. (2723) (e) Ariya Kaatchiyaraai: 826. He sang: "He is seldom to be visioned." For, He is not known, Since the seer is unendowed with the true vision; He is indeed seen by them who behold him with the eye of Love; Thus he spake of His great and goodly marks of identity.(2724) (f) Aayinum Periyaar: 827. The saying: "Yet is He great" means that besides This state, He truly is the form of all entia-- From the five elements, the multitudinous lives, the orbs And planets; (He is immanent and transcendent). (2725) (g) Aar arivaar Avar petriyee: 828. The dictum: "Who can ever know of His nature?" affirms that He who is of that sempiternal and great stature, is not be Attained by anyone's knowledge; thus stands the holy praise Of the ever-loving Patron of Sanbai. (2726) (h) Venta saambal virai yenap poosiye: 829. He sang: "The fragrant paste of burnt ash!" For, save His everlasting light, all objects of light Get reduced to ash (at the time of Resolution), and He wears This ash as sandal-paste; he affirmed this, His beauty. (2727) (i) Thanthaiyaarotu Thaayilar: 830. "He has no father nor mother!" Thus he sang; For, after resolving in the end all that He had evolved, He absorbs them into Himself (His Sakti) and re-evolves. Thus did he declare that our Lord is birthless. (2728) (j) Thammaiye sinthiyaa ezhuvaar vinai teerpparaal: 831. He hymned: "He will do away with the Karma of those That think on Him wholly, solely and exclusively." For Siva whose form is true and pure effulgence, extirpates The false and cruel murk-- the breeder of twyfold deeds--, Of them that contemplate Him only. (2729) (k) Enthaiyaar Avar evvakaiyaar Kolo? 832. He hymned: "What may the nature of our Father be?" For, the truth is what though the dicta be, attributing Primacy to others, Siva, alone is the hoary Primal Lord (Who resolves them). It is He who is the core and content of all dicta. Thus spake he, in grace, the Prince of cool Poontharaai.(2730) (l) Aatpaalavarkku arulum vannamum: 833. He hymned: "If you seek to know of the majesty of His grace That He manifoldly metes out to His devotees, Then cease questioning; it is indeed infinite. For, words contain not His glory, and here is No room whatever for investigatory analysis. (2731) (m) Kotpaalanavum vinaiyum Kurukaamai: 834. As such is the state and stature of His nature, Attaining His feet, if men listen to the voice of His grace, Their Aanava-mala and Moola-karma will end, for sure; Thus spake the Prince of Sanbai. (2732) (n) Yethukkalaalum etuttha mozhiyaalum: 835. He hymned: "Even ever-during examples avail not..." For, His is unexampled; neither illustrations Nor elucidating exempla, nor the like of these Can measure the nature of Sankara. (2733) (o) Sudar vittulan engkal sothi: 836. He hymned: "In His manifestation He is radiance!" For, He is beheld as fire in outer form, and to them That are poised in Love, He is the Flame that rises from within; This indeed is the truth gained by them Who behold Him aided by His light. (2734) (p) Maa thukkam neengkal uruveer: 837. He hymned: "Ye that desire to get rid of great misery Cling to Him with all your manam!" For, if in love, you enshrine the Primal Light in your heart And envision Him as taught by the Paraclete, uninterruptedly, And live thus poised, the fetter that fosters separateness, Will end; so too the cycle of birth and death. (2735) (q) Saathukkal mikkeer iraiyee vantu saarminkale: 838. He hymned: "Ye that abound in saintliness, hasten to join Him" For, what indeed, are your desire and aspirations, Save those that are linked to the pure and purifying One? So join Him." Thus spake the Prince of Sanbai-- our Ruler.(2736) (r) Aadum yenavum: 839. "Are the three acts sung in the poem beginning with the word: "Aadum," for His eternal self-glorification or for the annulment Of the misery of others?" Thus you ask seeking an answer. "These testify to His mercy for mankind." Thus sang the lofty one. (2737) (s) Kati serntha pothu: 840. I_ the well-considered hymn that begins with the words: "Kati serntha," he affirms that killing him that spoilt the Siva-pooja Confers deliverance; the godly son said that he had heard The great ones speak much in praise of the deed of Chandeesa.(2738) (t) Veda Mutalvan mutalaaka: 841. The direct meaning of the hymn which begins with the words: "Veda Mutalvan" is that the Supreme Ens is the Lord who Dances away the misery of the beings on earth; He is to be hailed As such, even as the Vedas affirm; the eighteen puranas Bear testimony to this. Thus spake he, in grace, who knew Everything without learning, by sheer intuitive wisdom. (2739) (u) Paaraazhi Vattam: 842. The import of the hymn beginning with the words: "Paaraazhi Vattam," is this: Vishnu became the protector of the world As he was blessed with that glory by the supreme Lord Who gifted to him the Disc. Thus spake he whose lips Articulate the Vedas. (2740) (v) Maalaayavanum Maraivalla Naanmukanum: 843. In the hymn beginning with the words: "Maalaayavanum," The Prince of Venkuru declared the lofty loving kindness Of the Lord who ate the fiery venom that singed Vishnu, Brahma of never-failing Vedas and their train Of immortals, and thus saved them from death. (2741) (w) Atranri anthann: 844. In the hymn beginning with the words: "Atranri anthann," The Partaker of divine gnosis declared thus: "In the great city of Koodal, the Paandya who is the fosterer Of the Tamil Sankam, is blessed with clarity; if the scroll Dropped into the flood to end the contest of the base And ill-clarified Samanas, should run against the current, Then true wisdom is but Love of Siva." (2742) (x) Nallaarkall Pukali: 845. I have not explicated the truthful decad sung by the lord Of Sanbai girt with fragrant gardens, commensurate With its consummate glory; I have but hailed it in love, As it became me-- a small one--, in a lowly way, and as My circumscribed knowledge stood enlightened by his divine feet.(2743) 846. The scroll dropped by the divine hand of the godly child Of abiding opulence, like unto the minds of great tapaswis That run against the flow of the river of birth, Ran against the current of the Vaikai's gushing flood, Demonstrating to all the dwellers of this great world That this indeed was the truth. (2744) 847. In the leaf it was inscribed that our Lord Siva is all; As it was therein indited earlier that the king should flourish, By the grace of Grace, and straight like the just sceptre Of the well-renowned Anapaaya Chola in whose bosom The lotus-enthroned goddess abides, the Paandya was Cured of his stoop and he stood erect and upright. (2745) 848. As the leaf ran cleaving the current, the Devas Uttered benedictions and showered flowers Which covered the earth; the King of swaying tuskers Stood struck with wonder; the Samanas whose end Was near, shook with fear; downcast were their heads. (2746) 849. To chase and retrieve the leaf that ran upstream Kulacchiraiyaar who could always set the king's reign Straight, mounted a steed whose speed was that Of the wind itself; then the godly child invoked The Lord whose banner sports the Bull, By a decad, to cause the leaf to stop. (2747) 850. As the godly child sang the decad of Tiruvedakam Beginning with the words: "Vanniyum matthamum" Kulacchiraiyaar who rode on the horse Over the river-bank, came to the place where the leaf Stood still; he entered the river that was beside The temple of the brow-eyed Lord who dances In the grand crematorium, reached the mid-river And recovered the leaf. (2748) 851. He bore the leaf on his crown and with boundless And increasing joy, came to the bank Of the billowy river; he hailed the feet of the Lord Who wields Mount Meru as His bow and who abides There in joy; then returning to Madurai, he came Before him who was fed with nectarean gnosis By Himavant's Daughter. (2749) 852. He adored the flower-feet of the godly child; the leaf That he bore on his head, was now held by his hand_ This, the king and others beheld; when he duly showed it That all might behold it, the servitors Of total renunciation loud chanted: "Hara! Hara!" (2450) 853. When the King beheld the leaf, he addressed the minister Thus: "It is they, the Samanas who challenged The godly child that had lost; they had also sinned Against him; so punish them by impalement on the stakes."(2751) 854. Though the pure one of wisdom from Pukali heard The King, and though he bore no ill-will towards them, Yet he did not intervene to avert the king's behest, As the Samanas for their base act wrought to the matam Where abide and dwell Saivites, deserved it. (2752) 855. The minister of rectitude had, as all men witnessed, Rows and rows of sharp and long stakes whose nodes were Smoothed out, planted firmly; the Samanas who deliberately Set fire to the matam where the one full of loving kindness-- The Partaker of gnosis--, abode, In their entire strength of eight thousand-- the residents Of the eight huge hills--, impaled themselves. (2753) 856. All the vanquished Samanas impaled themselves; Those columns (of stakes) witnessed by all, came Into being as the leaf of the Samanas Rolled away with the river and was lost; Thos columns were indeed the ones whence flags wafted Affirming the truth that there is no God but Siva; Those were, in truth, the triumphal columns Testifying to the glory of the godly child. (2754) 857. The Prince of Sirapuram blessed the Paandya With the holy ash; he adored the godly child And daubed on his person the holy ash as ordained, And stood in splendour; as the King adorned himself With the holy ash, the dwellers of Madurai Who stood thronging there bedaubed themselves With the pure holy ash. (2755) 858. As the King stood redeemed, adorned with the holy ash, Everywhere niti came to be the Vedic niti; The spreading effulgence of the white holy ash Made the earth holy, purifying all the directions; The murk that was Jainism, passed away. (2756) 859. The godly child not only gave life to the Paandya But revealed the true way also to him; He chased away the flawed Samana faith and redeemed All the world; as Tirugnaanasambandhar's truthful way Began to thrive in lofty glory, the divine way Of the Lord who wears a garland of honied konrai blooms, Came to be firmly established, then and there. (2757) 860. The Brahmins performed the Vedic sacrifices; The celestials blessed the earth with rain; The King stood poised in the lofty and righteous way; Though life on earth throve in boundless joy, Yet the lives on earth were even then blessed with deliverance From the cycle of birth and death which revolves Like the unbroken succession of oceanic waves, By reason of the fact that the name of the Lord Who kicked Death to death, came to be chanted. (2758) 861. "I will adore the roseate lotus-feet of the Lord who is Enshrined at Aalavaai with His Consort Angkayarkkanni." Thus resolved, the Prince of Pukali rose up, and rode His palanquin of swelling lustre; Mangkayarkarasiyaar and her consort, Hailing him came after him. (2759) 862. Serviteurs of ineffable glory joyously hailed the feet Of the holy and godly child, and accompanied him; The dwellers of the Paandya realm came by the fruit Of their vision, when they beheld him-- the Patron Of spirituality who came to be born for the redemption Of the whole earth. (2760) 863. When the temple of the Lord of Aalavaai was sighted He whose lips are ever-fragrant with milk, Duly adored it; before the entrance of the temple Where for ever abides the Lord, adored By Vishnu and Brahma, and before the presence Of great tapaswis who stood thither, he got down From his palanquin, and moved in. (2761) 864. The Paandya, the daughter of our Chola And the minister of the righteous way, Hailing the roseate and golden feet of lotus Of Gnaanasambandhar accompanied him; the lord of Sanbai Circumambulated the temple of the Holy One, and moved in.(2762) 865. His folded hands rose above his head; tears_of joy Bathed his entire person; he bowed before the Primal Lord Of the Vedas and hailed Him thus: "O Lord, You indeed Are the True One who were pleased to bless me, Your servant thus: 'Fear not.'" Then he hymned The decad beginning with the words: "Veedalaalavaai..." (2763) 866. "I have no other thought or desire; my sole duty Is to contemplate for ever the gracious dance You enact for the deliverance of mankind At the all-pervasive Tiruambalam hailed by the Vedas." Thus the Prince of Pukali hymned his divine decad. (2764) 867. The Paandya prostrated on the floor, before the Lord, Rose up and prayed thus: "O Lord enshrined in Tiruvaalavaai! Bewildered by the spell cast by the Samanas I could not know You; to cure me of my ailment And redeem me, O Lord you blessed me With the godly child whose form is that of sweet grace."(2765) 868. The godly child of glory adored the feet of the Lord-- Whose throat glows with the dark hue of the cloud--, Along with the devotees, and was blessed with His Rare grace; he hailed Him again and moved out reluctantly. Then he came to the beauteous matam and moved in. (2766) 869. The Paandya of ever-during glory and the daughter Of the Chola came near the godly child and adored him; Then they supervised the matam with a view To set things straight; this done, back to their palace They came; in spiraling joy to adore the Lord, the godly child Willingly abode there and hymned His Lord. (2767) 870. He celebrated the Lord's grace bestowed on Tiruneelakanta YaazhpPaanar in his decad Tiruviyamakam and spent his time happily Confabulating with him; circled by the devotees Of clarity and poised in true servitorship The godly child that came to be born to chase The murk of the world away, there abode in joy. (2768) 871. The dwellers of the Paandy's Madurai and they That dwelt elsewhere razed to the ground the matams And shrines of the Samanas and had them sanctified With glowing purity; they were blessed with auspiciousness.(2769) 872. The consort of the Paandya, and Kulacchiraiyaar Daily hailed and adored the feet of Gnaanasambandhar; The Prince of glorious Sanbai adored The feet of the Lord of Aalavaai in love that would Thaw the flesh; thus as he, in great delight abode there...(2770) 873. Sivapaadahrudayar who was residing at beauteous Pukali Thought on his son-- begotten through tapas, Verily the crest-jewel of Vaidhikam. The grand life of the great tapaswis and the celestial treasure--, Graced by the Lord whose hallowed throat is Tinctured with the hue of the venom. (2771) 874. "I will hear the happenings from him who proceeded To vanquish, in disputation, the shameless Samanas Who sinned against glorious Tirunaavukkarasar, And to redeem the Paandya country by the propagation Of the way of the holy ash." Thus resolved, He desired to depart from his city. (2772) 875. He adored the feet of the Lord enshrined in the Ark With His Consort whose waist is slender like a tudi; He left Sanbai and marched on hailing and worshipping At all shrines of the Lord, on his way, and reached The fecund country of the Paandya-- The wielder of the sharp spear. (2773) 876. The glorious Brahmin sojourned in some of the holy places On his way and eventually reached the beauteous Madurai, The capital of the Paandya who wore a garland of fresh Margosa flowers, fragrant and honey-laden; He adored at the roseate and flower-bedecked feet Of the peerless Lord of Tiruvaalavaai in great ardour. (2774) 877. When after worship, he moved out and questioned Those nearby about the godly child, they said: "Here indeed is the matam, verily a red-lotus resorted To by the devotee-throngs of the holy ash; it is here The Lion of Kaazhi, the opener of our eyes, resides." (2775) 878. Hearing them speak thus, he came to the divine matam; They that beheld the father of the godly child, fell At his feet; when the peerlessly glorious divine child Was gladly apprised of his arrival, saying: "When did you come?", he came before him in gra_e. (2776) 879. Sivapaadahrudayar neared him adoring; The godly child hailed his father who was poised In the way of tapas; as the godly child beheld His father, his thoughts hovered over the divine feet Of the Lord of the Ark-shrine who had done Away with the fetters causing transmigration. (2777) 880. The godly child folded his flowery hands Before the great tapaswi, his father, and said: "O rare tapaswi! Even when I was but a child that knew Not aught, the great Lord of the Ark, enshrined Beautifully with His great Consort, had graced me With deliverance." It is thus he hymned his thoughts In a divine decad on Pukali of fitting glory. (2778) 881. The Adept of Tamil, the wearer of a cool and fragrant Garland of red-lotuses, hymned in grace The divine decad beginning with the words "Mannilnalla vannam"; by reason of the great gladness That welled up in him and the love coursing full within, His eyes rained tears; even thus he sang Enquiring his father of the Merciful One. (2779) 882. He completed the divine decad; in great love He had his father treated to sumptuous victuals; Thus the days passed on; he then longed to adore The Lord whose bow is a hill, at His other shrines With serviteurs of true and burgeoning love. (2780) 883. He adored the Merciful One who, seated under The Banyan Tree taught the Four, the Dharma; He hailed the Lord who graced the builders of Poesy With the true Grammar of Aka-p-porul. He duly worshipped Him at the hour ordained And with His leave fared forth; with the Paandya Established in the glorious way, and his consort. (2781) 884. When they came to the outskirts of Madurai Rich in melliferous gardens, the Paandya, His consort and the minister rained tears Of love that thawed their flesh; they stood Bewildered when they thought of the divine child's parting; Anon they fell into an inconscient swoon; witnessing this, The divine child of gnosis graciously said: "May you accompany me during these days Of my pilgrimage to the holy shrines of the Lord." Thus blessed, they followed him, and ere long, They arrived at the Lord's Tirupparangkunram. (2782) 885. He adored and hailed the river-crested Lord; then he came To beauteous Aappanoor and the hymned and hailed Him. He also adored in many a shrine the Lord That glows resplendent with the holy ash, and hymned Him In ever-during and divine decades; the opulent lord Of Sirapuram girt with miry fields, then in love, Came to Tirupputthoor where abides the Lord Whose banner sports the red-eyed Bull, and adored Him; He was pleased to sojourn there. (2783) 886. Having worshipped and taken leave of the Supreme One Of Tiru-p-Putthoor, the Lord who smote With His bow the triple hostile mountainous cities, He came to Poovanam of the Holy One-- decked with snakes That abide in ant-hills--, and hailed And hymned the Lord there; then he came To Kaanapper hailed by the learned, and there adored And hymned the Lord, in Tamil; he then adored The Lord at Suzhiyal and came to Courtaalam And there hailed the Lord and also The Kurumpalaa, and then came to Nelveli Where abides the Lord who smote Death. (2784) 887. Having adored and taken leave of the Pious One Of Nelveli, he fared forth adoring the Lord At His many shrines; there he sojourned and hymned The Lord; the godly child who daily hailed the Lord In the holy company of servitors, arrived At Tiruviraamecchuram where Rama of lovely And long arms-- the wielder of the puissant bow--, Consecrated the shrine of the Lord to rid himself Of the exceedingly great sin of killing Ravana of Lanka Who having destroyed the Devas, reveled in joy. (2785) 888. Reaching the temple worshipped by the red-eyed Vishnu, He prostrated on the ground before it, and rose up; Followed by the Paandya, Mangkayarkkarasi And the minister poised in the truthful way, he moved Into the temple of long and beauteous threshold, It swelling love, and completed his circumambulation; Then he moved into the adytum; hailed by the king The godly child _tanding and folding His lotus-like hands in adoration, hymned the Lord. (2786) 889. Having adored and hymned Lord Siva at Setu Unto whom the red-eyed Vishnu performed pooja, He moved out of the shrine; he sweetly sojourned In that town, in love; the flawlessly glorious And great consort of the Paandya, and Kulacchiraiyaar Who was poised in the truthful way, did away With all types of want which beset the serviteurs Of the brow-eyed Lord, and thus protected them And hailed the Lord; the godly child daily hailed The Lord and worshipped Him and sojourned At that cool and refreshing littoral town. (2787) 890. Even as he sojourned there willingly, he hymned And hailed the Lord-Rider of the red-eyed Bull, Willingly abiding at the everlasting shrine Of Tirukonamalai in Srilanka-- On all sides girt with the resounding sea--; His thought set deeply on the roseate feet of the Lord Of Tirukkedeecchuram of Maathottam-- the tops Of whose mansions touch the moon--, the godly child Who, of yore, received from the Lord The inexhaustible kizhi, paid obeisance to Him And hymned Him; it was thus he sojourned there In the company of holy devotees. (2788) 891. Having adored the shrine, he desired to fare forth Northward; so he moved into the shrine of the Lord Whose beauteous hand holds the fire, and adored Him; Blessed with His leave, he proceeded onward Adoring the Lord, in His many shrines; Crossing the limits of places washed by the sea-waves, He came to the ineffably glorious Tiruvaadaanai And adorned the Lord with his garlands of Tamil verse; He that partook of the nectarean gnosis for the deliverance Of the world then arrived at peerless Punavaayil where abides For ever, Lord Siva whom he hailed and adored. (2789) 892. Having adored many a shrine in the Paandya realm Where abides, in joy, the triple eyed Lord, and having made The people follow everywhere the way of the Vedas Which lucidly proclaim the rules, and having blessed Everyone with lofty deliverance through the white and bright Holy ash, the godly child who came to be born At the city of Kaazhi for the weal of its dwellers, Circled by the serviteurs of the triple eyed Lord, And hailed by the Paandya of the lunar race, arrived At Manamerkudi, the home-town of the minister. (2790) 893. As he willingly abode in that town, he adored The Merciful One in His nearby shrines and returned Companied with the holy devotees; the Paandya, Mangkayarkkarasi and Kulacchiraiyaar, the holder Of the sharp spear, hailed the resounding, ankleted Feet of the godly child and carried out his hests; The godly child hailing the hallowed feet Of the crescent-crested Lord abode there in joy. (2791) 894. The godly child desired to return to the country Of the swelling river Ponni; coming to know Of the resolution of Mangkayarkkarasi, the Paandya And his minister to accompany him, unable to part company From his divine feet, the divine child addressed Them thus: "If you agree to abide by my word, I bid you Stay in your country fostering the way of Saivism." (2792) 895. He consoled them with fitting words when they sorely Languished, unable to bear his separation; They dared not disobey him and consented to his Leaving for the Chola-country; they fell at his feet To get leave for their departure, and stood adoring Him-- the one born for the deliverance of the world--; Their minds would not part from him; The godly child adored the Lord who devoured The dreadful venom of the sea, and was to proceed Toward the Chola country. (2793) 896. He moved into the country made rich by the Ponni; He adored at every shrine the Lord whose jewels Are serpents, with the peerless serviteurs and was Worshipfully received by the local devotees; He adored the Lord of Tirukkalar girt With impregnable fort-like walls; then he came To Paataaleeccharam of the blue-throated Lord, And hymned Him; he fared forth adoring the shrines He had hailed earlier; thus the wearer Of the triple sacred thread came to Mullivaaikkarai. (2794) 897. _here ran the river, deserted as it were by men, In fury rolling down and carrying in its current Sandal-wood, eagle-wood and teak-wood-- The produce of mountains--, and also hill-like Heaps of flowers buzzed by bees. As no pole that could be used to ferry a boat Across the river could be wielded in the raging flood, Abandoning their boats the dwellers Of the region (ferrymen) had gone away; The godly child, the practitioner of the Vedas, Standing on the river-bank, witnessed this. (2795) 898. The shrine of the Lord of gods-- Kollampoothoor--, Appeared on the other side of the river; He beheld it and his mind already alighted there To adore the Lord; the tethered boats stood Abandoned by the boatmen; so the godly child caused The servitors of the triple eyed Lord Embark a boat and untie the fettering rope; With his very tongue for the ferrying pole, Standing on the boat he hymned the divine decad Beginning with the word: "Kottam." (2796) 899. As the grace of the Lord who devoured the venom To save the gods, plied the boat, it moved across And reached the other bank where the Lord Of ruddy, golden and matted hair, of Kollampoothoor Is enshrined; to adore Him The partaker of nectarean gnosis and the divine Serviteurs disembarked; then in delight great The godly child came before the divine entrance Of the temple where abides in joy the Lord that wears Fresh and fragrant konrai flowers. (2797) 900. He adored the tall, thresholded-tower and moved in With the devotee-throng; he circumambulated The resplendent shrine, came before the river-crested Lord, adored Him and humbly praised Him thus: "O Staanu! By plying the boat in the river You blessed us, O Lord of grace! O Wearer of serpents As jewels! O triple eyed Holy One who wears The freshly-peeled hide of the tusker!" (2798) 901. He moved out of the temple and sojourned In that town; he then desired with all his heart To worship the Lord of the divine decad, The inscribed leaf of which when thrown into the fire Before the Paandya during the great contest With the Samanas of base faith, burned not, (but coruscated), So taking leave of the Lord after a fervent worship, He fared forth adoring again at the shrines Where he had hailed the Lord earlier; Companied with the holy devotees he reached Nallaaru hailed in all the four directions, And came to the temple of Naadudai Naayakar. (2799) 902. Circled by the holy servitors of lasting renown He stepped out of his pearly palanquin, Adored the glorious entrance-tower and moved in; He circumambulated the ever-during shrine Of the crescent-crested Lord in joy that welled up In him; he moved in, folding his flower hands, Adored the Lord of munificence, and hymned Him in a decad beginning with the words: "Paataka melladi". Thus he hailed the Lord, As tears cascaded from his eyes. (2800) 903. He praised the Lord thus: "In the contest With the Samanas before the Paandya, you caused The leaf that I dropped into the fire to shine With fresh resplendence! You are my soul's aid And it is You who abide at Aalavaai! O my Father-Mother!" Then he hymned a garland Of Tamil verse and moved out of the temple; He sojourned there with the serviteurs who were Poised in devotion sweet; then desiring to adore The many shrines, the Patron of Sanbai adored The Lord of Nallaaru and was blessed with His leave. (2801) 904. He came to Tirutthelicchery of abiding renown And adored Lord Siva and marched on; When he came near unto Bhothi Mangkai Of Saakyas who knew not the righteous way, The Saivites who came to know of his arrival Raised a polyphonic symphony like unto the oceanic roar, With conches, taarais and other instruments galore Unique kaalams and cinnams blared, and to the world Announced his advent thus: "Behold him, the Parasamaya Kilari!" (2802) 905. The harebrained Saakyas thereupon foregathered. When the Prince of Pukali arrived At the outskirts of their town, by reason Of the loud resounding caused by the serviteurs And the soaring flouri_h of the divine trumpets, Possessed by envy, they grew bewildered; then, They made an angry report to their very learned leader Buddha Nandi and other Buddhists. (2803) 906. Their cruel report on the one hand and the swelling flourish Of cinnams that proclaimed the arrival of the godly child On the other, simultaneously smote his ears As though hot and sharp and smelted iron Flowed thereinto; Buddha Nandi of flawed And hateful heart, rose up in wrath, and circled By the crowd of Buddhists, came before the servitors And roared in wrath, thus: "Tis only after vanquishing me In disputation, you can blare you triumphant instruments."(2804) 907. As thus Buddha Nandi companied with his throng, Averted the flourish of the truly triumphant instruments Heralding the arrival of the holy one Of peerless wisdom, the angered devotees cast looks Of contempt on him; convinced that if these Be not punished, but merely endured, they would all the more Revel in their evil, they came before the Ruby enthroned In the palanquin inlaid with rows of the pearls, duly paid Obeisance to him and narrated the true happenings. (2805) 908. "Becoming indeed is this intervention; we will Expose truly the pseudo-religion, And the certitude that is said to be behind Their faith, contrary to truth." When thus The Prince of Pukali spake, the devotee and Amanuensis of his divine decades, by reason Of the mandate of the Son ruled by the Lord, Burst out thus with the uncontainable utterance: "May the head of Buddha Nandi roll down Slashed by thunder winged with lightning." (2806) 909. When the command of the Lord whose banner Sports the Bull was thus pronounced, Like the great thunder, the peerlessly puissant Mantric weapon-- impossible to forfend--, Which annihilates all troubles that beset the way Of Saivism, by reason of the truth-laden Pronouncement of the divine serviteur, Rent asunder the head from the body of Buddha Nandi, The hair-splitting logomachist that came thither; Witnessing this the Buddhist crowds, struck with fear, Ran helter-skelter and quailed. (2807) 910. The serviteurs of Siva who witnessed the plight Of the Buddhists and also the head and the trunk Of Buddha Nandi severed by the mantric weapon Of words, came before the godly child-- the conferrer Of triumph--, and humbly narrated The happenings; thereupon he said: "The Lord Has ruled even thus to quell the opposing obstruction; So, may you all chant, "Hara, Hara,!" Thus bidden they chanted the Lord's name And the chanting filled the sky. (2808) 911. The Buddhists who ran away scared, stood wondering; Once again they gathered; bewildered, they thought thus: "Was it an act of deception? Or was it The result of the truth of their Saivism?" They said: "Not by flawless mantric disputation, But by disputation through words, you should Argue with us to establish the Truth." Then with Caari Buddha, valiant in the way Of their faith to lead them, they came again To pursue the disputation. (2809) 912. When apprised of this, the heroic Lion of Sanbai Thought that it was but good; he moved out fast, rejoicing, And stepped out of his white and pearly palanquin; He ascended the mantapam in a choultry, and there Sat majestically amidst the glorious Saivites; Then he said; "Call the Buddhists." The servitors That stood before him, when thus bidden, Went forth to call them. (2810) 913. They that moved out, came before the Buddhist-crowd And said: "To proclaim the truth of your faith In the disputation, our ever-victorious and young Elephant-calf who is the Lord of Sanbai, the master Of the Vedas and the sovereign of threefold Tamil, Gladly invites you; may you come in all celerity." Thus told, with the Buddhists who knew not The righteous way (up till then) Caari Buddha Hastened to the choultry mantapam. (2811) 914. When he neared the godly child with his circling Buddhist-adherents, the peerless devotee (Sambandha Saranaalayar) who had the head Of Buddha Nandi pulverized, as he obstructed T_e universal sway of the divine cinnam, hailed the feet Of Pukali's prince of spiraling glory and addressed Caari Buddha thus: "May you speak of your God And your faith." Thus told, he began His argumentation. (2812) 915. In Buddhism which posits the principle of Kshana-banga, He gets born and dies, in all the karpas (for the deliverance Of mankind), eventually transcends the cycle of transmigration And remains poised in the beatitude of release. Practising daana, tapas and yoga he come by Inseparable and everlasting wisdom and attains The flawless and blissful Gandha-Moksha; For the deliverance of innumerable men and women, From the cycle of birth and death, he, of yore, preached The Dharma; it is indeed he whom we adore as the deity. (2813) 916. When Caari Buddha thus spoke, the devotee Of great tapas and lofty magnificence, said: "Well, that may the nature of the Moksha be that your God Is said to have attained?" Then Caari Buddha Well-versed in the Pitakas said: "The annihilation Of the five gandhas--- rupa, vetana, Samagngnaa, samkaara and gnaana--, is Moksha. (2814) 917. Listening to his words, the devotee iterated his words And said: "Deeming him to be present in the consecrated Vihara where his great idol is installed, Ritual worship and festivals are held for his acceptance; If your God that bore all the five gandhas Had them clean annihilated, who is it That receives and accepts these? Pray, tell me." Thus questioned he began to answer as follows: (2815) 918. "With the annihilation of the pancha-gandha body Bred by twofold deed, our god is poised in Moksha; (So, temple, form, festival and pooja are proper)" He said; then the devotee said: "Rid of the perceiving Faculties like the eye and other organs Your god stands bereft of perception." Caari Buddha thereupon said: "Even as one that Scandalises and kicks a slumberer who sleeps Bereft of sin, is visited with the consequences Of the sins one commits, they that hail our god Who is bereft of sense perception and who is poised In Moksha, will be rewarded." (2816) 919. The devotee that listened to his words then, said: "Your god who is supposed to be the recipient Of adoration will be indifferent to likes and dislikes (As he is without the faculty to con them;) so He canst not accept your adoration." Then Caari Buddha subjoined: "Even as the sin of murder Will attach to him that in wrath kills a slumberer That sleeps dead to likes and dislikes, Our worship too will be linked to our god." (2817) 920. The devotee met his argument thus: "As you refer To a slumberer who sleeps bereft of the sense Of likes and dislikes, you imply that your god too Like him, has perceptive instruments and (embodied) life; If it were so, he is not bereft of pancha-gandha And is consequentially not poised in everlasting Moksha; If perception by pancha-gandha is lost, his Moksha Confers on him no bliss at all." (2818) 921. Stymied by the words of the devotee, Caari Buddha Stood stricken with sorrow as his dictum To the effect that his god was poised in Moksha Became falsified; the devotee of the godly child Who was like unto the nectar churned out of the sea Of wisdom, addressing him, said: "You said Your god attained Moksha with the perishing Of gandhas; this is false; you said that before Attaining Moksha he came by an omniscience And preached the Dharma; how could he have simultaneously Comprehended all things? If you can rightly counter this, Our objection, we are willing to accept it." (2819) 922. "Knowledge is of two types, general and special; Knowing all to be trees in a wood is of the former category; Identification of each and every tree comes From special knowledge; this is so in respect of all things; All the felled trees may be set fire to in a heap; Or, each felled tree can be set fire to individually; In any event fierce fire burns them all; even so Our ancient one could teach (us) wisdom collectively Or individually." Thus he spoke. (2820) 923. To Caari Buddha that argu_d thus, the devotee Replied even thus: "You likened the act of fire To that of consciousness; know that whereas consciousness Is without form, fire has a form; if your god Can know not only time present but time past and future too, And that too simultaneously, know that the fire raised In time present (cited by you as an exemplum), Can neither burn in time past nor future. (2821) 924. "So the omniscience of your god is hollow Like his Moksha; the works in this connection too are Like that." Thus he replied in the way acceptable to him. As he had nothing further to argue, he failed In the disputation; having vanquished him, the devotee Fell at the flower-feet of the Prince of Pukali; The Buddhists too having lost faith In their faith fell at his feet. (2822) 925. Thus the devotee competently explicated That the truths of the Buddhists solely grounded On Buddhi, are not true; addressing the dull ones The godly child, the expounder of the deathless And glorious Vedas, Aagamas and the innumerable Scriptures that stem therefrom, said: "Barring Saivism there is nought else." The Buddhists That became clarified in their mind-heart Neared the sacred Brahmin-child of Sanbai And adored his roseate feet. (2823) 926. As the benign look of the Prince of Kaazhi Rained grace on them, cured clean of nescience They fell down prostrate before him and rose up As Saivites; celestial flowers rained everywhere; He graced them with the knowledge that the immobile And the mobile are both Saivam. Then the Prince of Sanbai desiring to adore at The shrines of Siva, fared forth and came To the outskirts of Tirukkadavoor. (2824) 927. Well-received by the serviteurs of the town The godly child went into the town; he haild The Lord's feet decked with resounding anklets, The Lord who kicked Death that came to claim The lives of men, to death; as he sojourned there One day he asked the servitors thus: "In what town Does Vaakisar-- the great saint--, abide at present?" (2825) 928. The devotees adored his feet, stood up And told him that Arasu ruled by the Lord, abode At Tiruppoonthurutthi girt with the river Cauvery Of swelling water; they also told Of his adoration, service and devotion to the Lord And of his spiritually resplendent sojourn there. (2826) 929. When he heard the serviteurs speak thus, A peerlessly great desire to behold Arasu Owned by the Lord, welled up in him; he adored The ankleted feet of the blue-throated Lord And was blessed with His gracious leave; Then the ineffably glorious and divine child Of Pukali marched onward. (2827) 930. He traveled on the southern bank of the Cauvery Of immense flood, abutting spacious and great Gardens where burgeoned flowers of fragrance; On his way he adored gladly at the shrines Where the brow-eyed Lord abides in joy; The Prince of Sanbai moved onward with them, The loving serviteurs, to meet Tirunaavukkarasar. (2828) 931. Vaakisar heard of the great tidings that he, The crest-jewel of the Brahmins, was nearing Poonthurutthi; he thought thus: "It is indeed The fruit of the tapas wrought by us in our Previous births that enable us now to receive And adore him that truly owns us." Forthwith His countenance bloomed in joy; so too his heart. (2829) 932. Fired by a great desire he resolved thus: "Before him Will I go and pay obeisance." Then adoring the hallowed feet Of the river-crested Lord, he moved out of the town And came towards him-- the Annihilator of alien faiths--, And the ripe devotees of great tapas. (2830) 933. When they heard the clarion call of the divine cinnams, From all the four directions, in great love, Devotees came and thronged round the godly child; Without being seen by him, Arasu fell on the ground And adored him; his heart melted and his mind, in love, Soared aloft; it was thus he melted into the devotee-throng.(2831) 934. With the palanquin-bearers, Vaakeesar bore The beauteous and pearly litter of the Prince Of munificent Pukali and moved on in great delight; Then, so_ething (strange and) different occurred In Tirugnaanasambandhar's buddhi; so he spake thus: (2832) 935. "Where indeed is Appar now?" When he spake thus, The ineffably glorious Tirunaavukkarasar said: "As I had wrought incomparable tapas, I am now Blessed with the beatitude of bearing Your feet; behold, I stand redeemed." (2833) 936. Hearing the words of Appar, stricken with fear, Down he descended, saying: "Is this the way that you Should grace me?" The godly child adored him. Then he whose tongue for ever articulates pious words Said: "What else will become the glory Of Tirugnaanasambandhar?" This said, Appar adored the child.(2834) 937. Beholding this, the serviteurs that stood thronging thick, Fell prostrate on the ground and rose up; They folded their hands above their heads, and felt Blessed and filled with delight; with one voice They said: "Blessed to adore these two, we stand Delivered from the sunken state of our embodiment." They raised an uproar which tore the welkin. (2835) 938. Tirugnaanasambandhar in spiraling love embraced Tirunaavukkarasar who adored the fragrant Flower-feet of the godly child, and, walked with him; It was thus the godly child reached Tiru-p-poonthurutthi Where abides in joy the Lord in whose crest courses The billowy Ganga. (2836) 939. The godly child who moved On, in the company Of holy devotees, first adored the tower of the temple Where is enshrined the Lord whose mount is the Bull; He moved into the temple with the serviteurs who were For ever free from troubles, adoring the Lord; He circumambulated the shrine in bone-melting love, Came before the presence of the Lord, hailed Him, Paid obeisance to Him and adored Him. (2837) 940. Having humbly hailed Lord Poyyili, he moved out; Surrounded by the flawless and glorious devotees Of the Lord of ruddy matted hair, at the entrance Of the temple, the two that came to be born For the redemption of the world (came out Of he temple) and gladly abode in that town. (2838) 941. The unique Sovereign of Speech enquired the Prince Of munificent Pukali of his visit to and return From the Paandya country; the godly child Who is the Lord of Tamil poesy and whose holy lips Contain the ineffable Vedas of wisdom, Narrated to him all the happenings. (2839) 942. He that, of yore, reached ashore with a stone for his float, Adoring the feet of the martial Bull of the Kauniyas Of Kaazhi, said: "For the great crop of blessed servitorship To flourish loftily, you indeed are its circling And protective fence," This said, he again adored him. (2840) 943. The godly child too adored him; he then narrated to him Of the true and great loftiness of the Paandya Queen Whose fame was immense like a flood, and the servitorship Of Kulacchiraiyaar, and abode there in delight great. (2841) 944. Of his gift everlasting life and the holy ash to the Paandya, Of his loving kindness to her-- a swan on red lotus--, and the minister, And of his establishment of the pure and perfect and Vedic way Ever-glorious Vaakeesar hear; his mind revelled in joy. (2842) 945. The great Sovereign of Speech told the wearer Of the sacred thread of his pilgrimage to Tondai-Nadu, His visit to Ekaamparam in ever-glorious Kaanchi Where abides the Opulent One and of his adoration Of His ankleted feet; when the godly child heard of these, He desired to proceed thither to adore the Lord. (2843) 946. The godly child adored the Lord and abode in joy At the sacred matam of Arasu; one day as thus He sojourned there hailing the crescent-crested Lord With his heart inseparable from His feet... (2844) 947. Vaakisar, the great saint, felt greatly impelled By a desire to adore the ankleted feet of the Lord Whose waist-cord is a snake and who abides in joy In everlasting Tiruvaalavaai; the godly child was possessed By a great longing to proceed to Pukali. (2845) 948. He moved into the shrine of the Holy One Of Poonthurutthi, adored Him, took leave of Him and moved Out of temple; then with the loving _onsent Of Tirunaavukkarasar, the glorious and godly child Fared forth with innumerable devotees. (2846) 949. He crossed the river Ponni and (first) came to ever-during Tiruneitthaanam and (then) to Tiruvaiyaru, Both situate on its northern bank and there adored The Lord; he adorned Him with hymnal garlands Of Tamil verse and celebrated His glory; Then he came to Tiruppazhanam of the Lord-Dancer. (2847) 950. He adored the Lord whose mount is the red-eyed Bull At Tiruppazhanam and in soaring love adored at All other shrines also where he had hailed the Lord earlier; He sojourned there and then he that was graced To partake of the breast-milk of the daughter Of Himavant the unique, eventually reached The outskirts of the city of Sanbai. (2848) 951. Hearing of the coming of the godly child who Did away with the evil of Jainism in the Paandya realm And caused its citizens to wear the holy ash, The Brahmins well-versed in the great Vedas, who were aching For a long time to adore him, rose up in great ardour And came forward to receive him, chanting the Vedas. (2849) 952. When thus the Brahmins came to receive him, the Prince Of Pukali descended from his palanquin of pearls serene, And walked towards them; as the temple of the Lord Of the divine Ark, appeared before him, folding his hands Which were like fresh, blooming flowers, and adoring the Lord He came to the beauteous tower of the shrine that, of yore. Floated above the great Deluge at the end of the worlds.(2850) 953. He prostrated on the ground with the eight parts of his body Touching the earth; then he moved in; with his hands Folded in adoration above his head and in spiraling Devotion he circumambulated the shrine; he bowed Before the divine presence and hailed it; he adored And hailed it; he adored the long and vast and sacred Ark By the grace of the Lord and ascended the hill; Thither he adored the flower-feet Of the Lord concorporate with His Consort. (2851) 954. The hair on his thrilled body stood erect; His eyes-- blessed with darshan--, were delighted; Bliss flooded in his sacred bosom and overflowed; He thus hailed and adored the Lord; then he hymned Joyously the decad of Tiruviyamakam beginning With the words: "Utrumai Servathu," and sang His praise thus: "In the assembly of the Paandya, He graced me with victory; He caused the palm-leaf to swim against the current; Gracious indeed are the acts of the Lord-God." (2852) 955. At its close he sealed the divine decad with his blessing; He hailed the eternal Lord of the Ark enshrined With His Consort of beautiful, Kacchu-covered breasts; He folded his hands in adoration and moved out, blessed With divine grace in full and sweet measure; Having adored the divine shrine wrought with beauty, He came to the entrance-tower and adored it. (2853) 956. Thither came his Father and adored and joined him; The godly child, verily the Lion of Sanbai Adoring the divine entrance girt with the hoary walls Moved out into the street where, on either side, Women with blooming flowers on their hair, hailed him In loving devotion, with auspicious words; he graced them That greeted him in love, and came Before the threshold of his holy house. (2854) 957. Tirugnaanasambandhar who thus came to Pukali Girt with gardens of melliferous flowers, Gave gracious leave to Tiruneelakanta, the great Paanar, And his wife, to depart for their abode; as he moved Into his house, rows of women whose hair was Dark like the black sand, stepped forward to received him Holding in their hands lighted lamps. (2855) 958. His mother that hailed from the clan of great and rare Brahmins, came before him and adored his feet; He thereupon set his mind on the feet of the Mother Enshrined in the great and vast and holy Ark, And adored Her; in abiding joy he abode there And hailed the feet of the Lord, hymning Him In many a divine decad of sweet and swelling melody. (2856) 959. He duly hailed the Lord that holds in His throat The great blue venom, during all the ho_rs of worship; He abode there many days in the company Of holy devotees; then, there arose in his heart A divine desire to adore the beauteous form of Ekampar Who grew lithe when His Consort embraced Him close. (2857) 960. He graciously spake to his devotees thus: "We will proceed to Tondai-Nadu and adore the Lord In all His shrines where He abides in joy." He was blessed with the leave of Tonipuram's Lord-- Unknowable even to gods--, at the propitious hour; As he, circled by the devotees was about to fare forth He spake thus to his father who rose up to accompany him:(2858) 961. "O father, do not accompany us; be pleased to abide Here to foster the sacrificial fire and hail the Lord Whose matted hair is coral-hued." He then gave Leave to the great and true devotees who desired To abide there, to so abide, and proceeded Onward, adoring the peerless Lord in His shrines On his way, in melting love. (2859) 962. He adored and hailed the Divine Dance at the hoary city Of Tillai of immense wealth; he hymned The Lord's shrine at Tirutthinainakar where he was Received by innumerable devotees; he reached Tirumaanikuzhi in the company of the holy serviteurs Of enduring renown, and hailed the Lord there; Then he came to Tiruppaathirippuliyoor of the Lord Whose matted hair is long and dense. (2860) 963. He adored the feet of the Lord Protector of the great Kanni-Maavanam and hymned a decad in which he unfolded How the Lord was pleased to grace (Mangana) muni Cursed to become a hare with bent feet; He came to Tiruvadukoor girt with long Stretches of gardens, and there adored the Lord; Then he came to Tiruvakkarai of the Lord of plaited hair.(2861) 964. He adored the Lord of Tiruvakkarai and sojourned there; Thence he came to Irumpaimaakaalam where abides The Lord whose hue is like the ruddy sky, adored the Lord And anon returned; then cheerfully received by great throngs Of devotees at the outskirts, he came toward the Lord's shrine Of Atikai Veerattam of glorious and manifold wealth, Adoring Him as he moved on. (2862) 965. To him who was hastening to reach Veerattam Where is enshrined the Primal Lord, the Lord revealed His sacred dance attended by the singing Bhoothas; The Brahmin-child well versed in the Vedas bowed In obeisance; in truthful consciousness and melting love He hymned a flawless and musical decad beginning With the words: "Kuntai-k-kurall Bhootham." (2863) 966. He sang and hailed the Lord in psalms of music; He adored Him; companied with the devotees there He sojourned; then taking leave of Him after adoring The pure One, the holy Brahmin-child that hailed From Sirapuram arrived at Tiruvaamaatthoor Where the merciful One whose crest holds the serpent (2864) 967. Reaching the shrine in love and joy, he hailed the feet Of the Lord of Tiruvaamaatthoor that wears The beauteous and golden blooms of konrai And vanni; he hymned the truthful and tuneful decad Beginning with the words: "Kunra vaar silai," And adored Him, poised in sweet devotion; Then he came to the city of Tirukkovaloor. (2865) 968. Bowing at the resounding, ankleted feet of the Lord Of Koval Veerattam, he proceeded to Araianinalloor Whose Lord joyously gets Himself bathed in pancha-kavya; He that hails the Lord in chaste Tamil, then in grace, Made manifest the loving loftiness of the servitors That magnify and hail the glory of the Lord. (2866) 969. Having hymned his eternally glorious decad On the Lord, the godly child circumambulated the hill Of Tiruvaraianinalloor where the Lord who is concorporate With his Consort of beauteous, kacchu-covered breasts, abides; Thence when the serviteurs pointed out to him Tiruvannaamalai girt with gardens over which clouds Sail, and which is daily adored by the great devotees Of this earth and the Devas too, he beheld it. (2867) 970. From there, to him Tiruvannamalai looked like The very form of the god of gods; with his eyes He drank in the beatific form and with his hands He adored it; impelled by a great and melti_g love Hy hymned the decad which began thus: "Unnaamulai Umaiyaall" Then with the devotees He arrived at Tiruvannaamalai whose Lord Wears on His crest the lucid flood. (2868) 971. As he neared the city he prostrated on the ground And adored the Lord, rose up in soaring joy, crowned With the lotus-feet of the Lord who for ever abides Willingly in that hill; he stood thrilled in every pore Of his body; from his eyes cascaded tears of joy. (2869) 972. As he hailed the ankleted feet of the Primal Lord And joyously sojourned there, he hailed the Lord Of Bhoothas with a divine decad beginning with the words: "Poovaar malar." In joy he continued his sojourn In that holy hill; then he desired to worship the Lord-- The Singer of Vedic hymns--, in His other shrines. (2870) 973. By the grace of the Lord who shares His Consort In His frame, he hailed the Lord, and was blessed With His leave to depart; he proceeded northward, And on his way adored at the many shrines of the Lord Whose mount is the red-eyed Bull, the lord of Pukali Crossed beautiful hills and forests and arrived At the crescent-crested Lord's Tiruvotthoor in Tondai-Nadu.(2871) 974. At Tiruvotthoor the Lord, of yore, instructed The Devas and munis in the Vedas When the Adept of Tamil from flawless Sanbai Neared the town the serviteurs in great delight Decked the town with plantains and toranas; They set rows of blazing lamps everywhere They kept pots filled with holy and fragrant water; Scattering flowers and puffed rice and gold-dust They went forth to greet and hail him. (2872) 975. The Prince of Sanbai stepped out of his litter Of serene pearls; circled by the devoted servitors He circumambulated the beauteous and immense walls Which girding the Lord's temple tower soared Into the sky; impelled by a pious desire, he fell Down prostrate on the ground, rose up and then Moved into the shrine. (2873) 978. He came before the divine presence of the Lord-- The Wearer of the tusker's hide, the Consort Of Uma and the import of the Vedas--, and adored Him, As it was given to him to adore the feet of the Lord Inaccessible to Vishnu and Brahma; his eyes rained Tears of joy and his hands folded in adoration. (2874) 977. He adored the Lord, fell prostrate before Him And rose up hailing Him; he hymned Him in garlands Of verse, and blessed with the grace of Him who is Omneity, moved out; he sojourned in that town Adoring the First One during all the hours Of worship; (while so) a servitor came before him And weeping, told him of an encounter with the Samanas. (2875) 978. "All the palmyra trees reared by me--a servitor Of the Lord who sports the fire on His hand--, Grow tall piercing the clouds; however all of them Are of the male specie and yield no fruit at all; Beholding this the Samanas pejoratively question me Thus: "Is there a way at all for your trees To yield fruit?" They jeer at me and put me to shame; I pray that you be pleased to put an end To their mockery and derision." Thus he spake. (2876) 979. Conning the true nature of his servitorship, the godly child Took pity on him; he moved in all celerity To the Lord's temple impelled by a great desire And fell at the feet of the Lord who wears In His crest the snake and the moon which abide there In amity; he invoked the Lord's mercy and hymned Gracefully and tunefully a divine decad. (2877) 980. The lofty and sublime stanza that concluded The decad, contained these truthful words: "By the grace of the Lord, the male palmyra trees Will yield bunches of tender-fruit." So the male trees that stood thick turned into Female palmyras and stood laden with bunches Of tender fruit; beholders stood struck with wonder. (2878) 981. With that last stanza of benediction he concluded The decad; thus he straightway fulfilled the wish Of the devotee who, by the grace of God, witnessed The metamorphosis of the male palmyras into fruit-bearing Female trees; the godly child abode in joy In that town, adored by that rejoicing devotee. (287_) 982. Witnessing the marvelous act of the godly child who Did away with the evil of Jainism in the Paandya realm, The Samanas, struck with wonder, quit that town; Some of them that held in their hands the water-jars, Saying: "Of what avail are these?" smote them to pieces. They affirmed: "The supreme Lord is He whose body Is of the golden hue, whose hair is matted and whose Banner sports the Bull." Thus they hailed Lord Siva. (2880) 983. As the Palmyra trees came to be re-born By the benedictory words of the godly child, Rid of their fettering paasa and consequentially Of all future embodiment, they at the end Of their ordained life as palmyras attained To the beatitude of Sivam; if this be so, can The true state of the grace of the munificent And divine child be contained within bounds? (2881) 984. Adoring there the Lord of the celestials, And blessed with His leave, he moved out; On his way he adored the Lord endowed With the dancing serpent and the swelling Ganga In His crest, in His many shrines; he came To Maakaral girt with fields and there adored The Lord who is concorporate with His Consort, And who willingly abides there; then he came Near unto Kurangkanilmuttam girt with waters Full of fragrant flowers. (2882) 985. Having reached Kurangkanilmuttam of the Primal Lord He hailed and adored the Lord there; then hailed And encircled by servitors poised in piety The kauniya par excellence that hailed From peerless Sanbai for the flourishing of the Vedas And the way of Saivism, reached the outskirts of Kaanchi Girt with fort-like walls, where abides everlastingly The Lord who shares in His form His Consort. (2883) 986. The dwellers of the greatly renowned Kaanchi And servitors poised in truth, by reason Of the advent of the Prince of Sanbai near unto Kaanchi Grew glad; in joy they decked the streets of the city With a forest of areca bunches, plantain trees And beauteous toranas. (2884) 987. In the streets where streamers wafted in rows Beside the pials, in the pandals decorated With fragrant flower-garlands, men and women Gathered, holding pots filled with fragrant water And flawless lamps of gold burning bright; devotees who By their piety brighten the earth, also thronged there. (2885) 988. Garlanded women dance; loving servitors sang; With these sounds, the music of chanted Vedas mingled And rose up; in delightful uproar and in great love The dwellers of Kaanchi fared forth and came Beyond the hoary fort-like walls and adored the servitor-throng . (2886) 989. When the devotees came before the Prince of Sanbai, He descended from his palanquin and paid obeisance to them, Poised in servitorship; witnessing this, the devotees That cause the increase of devotion, hailed him With the words "Hara, Hara!" This divine sound pervaded The world; they also fell prostrate before him, rose up And raised a joyous uproar that smote the sky. (2887) 990. The Prince of ever-glorious Sanbai moved into the tall And sky-high walled entranced of they city With the devotees who blazed with the beauty Of the holy ash; they were filled with devotion; The rows of devotees that had gathered there in love, To have his darshan, folded their hands Above their heads in adoration. (2888) 991. From the spacious streets uprose the joyous din Of the thronging devotees; carp-eyed women And men of devotion rained on either side Of the streets, flowers mixed with gold dust, And hailed him with apt auspicious words. (2889) 992. Thus, to the rejoicing of all, the godly child moved on, bowing At all the shrines of the Lord whose crown is wrought Of matted and plaited hair; eventually he came before The royal temple of Him who was pleased with the aeviternal pooja Of the divine Daughter of the Monarch of mountains. (2890) 993. Beholding the temple-entrance of Lord Kampa Vaanar, He folded his hands above his head in adoration; He bowed before the temple-tower that rose up into the sky; He moved in and circumambulated the beauteous court With th_ devotees; then the godly child that came to be born For the deliverance of the world, prayed fervently to the Lord. (2891) 994. The Prince of Kauniya came before Lord Kampar Whose divine body grew lithe when the liana-like Daughter of the Monarch of mountains embraced Him close; when he adored Him, tears cascaded From his eyes and the hair on his thrilled body Stood erect; impelled by a great love that welled up In his mind, he fell prostrate before the Lord. (2292) 995. He prostrated before Him, again and again, and rose up; His lotus-hands folded in worship; his visage Burgeoned bright; with his lustrous lips, for the redemption Of the world, he sang he decad that oped with the word: "Maraiyaan;" in melting love that would even melt his bones He tunefully sang the decad set to Aadi thaalam. (2893) 996. He sang; he bowed before Him; he danced in love The dance of bliss; his mind melted; he folded his hands Above his head; thus, even thus was he, The divine child of the Lord who is unknown to the Two That quested after Him as a boar and as a swan. (2894) 997. His lips rained sevenfold music; be reason of the love Bred in his mind, his eyes rained tears profusely; The godly child of great Pukali--tossed about By the flood of inly melting love And imbibed with consciousness true--, Hailed Him that grew lithe when Uma embraced Him, And came out. (2895) 998. Coming out of the shrine he came to the matam Arranged for his stay, in the holy company Of devotees; the godly child who was the recipient Of gnosis--rare to come by--, dispensed it To the world for its deliverance; adoring the Lord With a love that knows no forgetfulness, he gladly Abode at the matam; then he came to Kamakkottam Of immense spiritual wealth, and adored it Where abides Uma fostering all dharma. (2896) 999. At the feet of the resplendent Lord enshrined In Tiruvekampam, he adored without fail during all The hours of pooja, in melting love; he adorned The Lord with garlands of beauteous Tiruviyamakam, Ever-glorious Tiruvirukku-k-kural and other Divine decads of ever-crescent music. (2897) 1000. He came to the shrine of Kacchi-Neri-k-Kaaraikkaadu Dight with ever-during gardens and hymned the twin Flower-feet of the Lord who wears the wreath Of a crescent on His crest; he hailed the Lord At Kacchi Anekatangkaavatham where the Lord-Dancer Abides in love; he passed his days hailing and adoring The many divine shrines that were nearby. (2898) 1001. Companied joyously with the devotees, he went Beyond Kaanchi hailed by men in all eight Directions, and adored the Lord whose throat Was tinged black when he devoured, of yore, The venom, at Metrali and other shrines And returned to Kaanchi which he adored In spiraling love, abiding there in joy. (2899) 1002. He that thus abode adoring the Merciful One In joy, took His leave, travelled On the southern bank of the ineffably glorious River Paali, and adored the blue-throated Lord At Tirumaalperu in great delight; he adorned The Lord that destroyed the triple hostile cities With garlands of Tamil verse. (2900) 1003. Blessed with the gracious leave of the Lord Of Tirumaalperu, he came to Tiruvallam And there adored the Lord who could not be seen By the dark-hued Vishnu that quested after Him In the form of a boar; the Lord blessed him As the ever-young Bull to bear Him. He adorned his Lord with an immense garlands of verse. (2901) 1004. He hailed the feet of the Lord unknowable To Vishnu, in His many shrines in that region And marched on; he worshipped at the Lord's shrines North of the swelling river Paali, and arrived At Ilampaiyankottoor, adorned the Lord there, And hymned Him, the Rider of the Bull, in divine decads.(2902) 1005. Companied with divine devotees he came to Tiruvirkolam And adorned the Lord; he hailed Him In a verse-garland of incarnate truth, celebrating His victory-- the burning of the triple hostile cities; Then the master of blessed Pukali came to Takkolam And adored the Lord that abides _n joy at Tiruvooral. (2903) 1006. He adored and hailed the Lord again and again; With flawless and splendorous and melodious Verse-garlands of Tamil he adorned the Lord who, Gratified with the worship of the flawless tapaswi Samvantana, the younger brother of the celestial guru, Abode there; then blessed with the leave of the Creator of all The Adept of Tamil marched on. (2904) 1007. In abiding love he hailed the many shrines Of the Lord who wields the mountain as His great bow; Then companied with the glorious and divine Devotees, the Patron of Poontharaai--rich in beauteous And golden mansions--, neared Pazhayanoor Tiruvaalangkaadu.(2905) 1008. "In her life on earth, witnessed straight by all the men Of the world and praised by the dwellers Of the seven worlds, the Mother of Kaaraikkaal That rules us, measured her way with her head To this Tiruvaalangkaadu." Thus thinking, And afraid to tread and enter His Lord's hoary town, The Crest-jewel of the dwellers of Sanbai Proceeded to a bountiful place near that town Where abide holy ones who swerve not from the righteous way And there spent the night in slumber. (2906) 1009. At midnight the Lord of Aalavanam appeared in his dream And said: "Did you forget to hail us in hymns?" Then the prince of Pukali who was born to dispel The darkness of the world, adored even in that state And woke up at midnight and again hailed the mercy Of the Lord who devoured the venom of the sea, and hymned A decad in love that melted this very frame. (2907) 1010. In the decad beginning with the words: "Tunja Varuvaarum" Which he sang tunefully in keeping with the chanting Of the resounding Veda, he celebrated the history Of the flawless and just way by which the Velaalas Of Pazhayanoor stood by their plighted word; In the concluding stanza, he sang: "This indeed is The grace of the Lord who peeled off the hide of the dark Tusker." He hailed His glory; thus the godly child Born for the deliverance of the world, sang in fitting melody His decad in the hoary, musical mode of Panjuram. (2908) 1011. Thus he adored the Lord in an ever-during decad; When the servitors came unto him when the long night Ended and the day broke, he narrated to them Howa the Lord of Tiruvaalangkaadu blessed him At midnight; he once again gladly sang the decad And hailed the Lord; he adored that holy town where Abide the glorious ones, and came toward Tiruppaasoor. (2909) 1012. Received by the dwellers of that bountiful town, he entered Tiruppaasoor; he joyously circumambulated the shrine Of the Holy One whose left half is the daughter of the Monarch Of mountains-- the Holy one that there abides In a bamboo--, he bowed and prostrated before Him And rose up; the hair on his thrilled body stood Erect; he hymned Him whose form is grace and mercy In a musical decad which oped thus: "Cintai itaiyaar." (2910) 1013. Having melodised and ever-during decad and thus hailed The Lord, he adored Him and sojourned there; he worshipped At the nearby shrines beginning with Venpaakkam whose Lord Wears the pigngnakam; his thought then hovered On the hunter, the first among devotees-- Kannappa Naayanaar--, Who with his mouthful of water performed the ablutions Of the Lord, impelled by his ever-growing devotion. So, in great love he proceeded towards the lustrous hill If Kaalatthi, to hail it. (2911) 1014. In great love and companied with the devotees, he crossed The country enriched by the soft flow of the river Paali; He reached the hardy and dense tracks of hills And jungles, and came to cloud-capped Tirukkaarikarai Where abides the triple-eyed Lord of gods of lustrous frame, Holding a trident and a skull in his hands; The Prince of Sanbai then moved into the shrine, Hailed and adored the Lord and gladly sojourned In that town with the serviteurs of the Holy Ash. (2912) 1015. Having hailed the Lord's Tirukkaarikarai he marched Onward; from the sides of the innumerable mountains Many rows of waterfalls flowed down rolling into their spray Gems and go_d; these lofty mountains looked as if They would, endowed with wings, fly aloft to battle Against Indra-- the celestial king of heroic And resounding anklet--, who, of yore, Sheared their wings with his thunderbolt. The godly child passed through such mountainous tracks. (2913) 1016. The throngs of tapaswi-serviteurs marched onward; The beauteous cinnams inlaid with pearls raised Innumerable ripples of sound; when thus the lord Of Sanbai who was like unto a sea of holy ash, Marched on, the flawless and divine cinnams blared Again and again in ever-increasing sound, announcing Thus: "Behold the coming of Tirugnaanasambandhan!" When their ears were filled with this sound, the beasts (Rid of their evil nature) gathered near them With their thoughts solely bent on well-being. (2914) 1017. The Prince of Sanbai crossed many a forest-- Where Kannappar by whose birth the clan Of hunters came to be hailed the world over, Trod on neat's leather and hunted of yore, In long stretches of jungles the trees of which Hid the heavens with their tops--, Thick underwoods and numberless shrines Frequented by the Devas for their adoration, And reached the divine hill of Tirukkaalatthi. (2915) 1018. The divine devotees of Tirukkaalatthi whose Lord Wields as bow the ruddy and golden mountain, Thronged there as the divine child that had partaken Of the nectarean gnosis-- the breast milk Of the liana-like Daughter of Himavant--, Arrived thither; so too the saints of dense matted hair, Kaapalikas, Saivites of different schools, Foresters, lofty and sublime tapaswis and dwellers Of that region arrived and gathered there Gladly to receive the godly child. (2916) 1019. The splendour of the holy ash pervading all The directions, when they moved onward, convinced them That Siva-loka had come to be established on earth. The Master of the Vedas stepped out of his lustrous Litter wrought of pearls, and paid obeisance to them; Thereupon the great and unswerving servitor-throngs Hailed and adored him and chanted: "Hara, Hara!" This sound filled the sky; then the Adept of Tamil Of ubiquitous renown asked them: "Which indeed is The hallowed hill of Tirukkaalatthi in this range of hills?"(2917) 1020. Then the great tapaswis that came to greet him, Bowed before him and spake humbly thus: "O Life of the Vedas! O Crest-jewel of Saivism! The hill before you is the holy hill where Kaalan the serpent and an elephant In hostile rivalry adored of yore, the Lord That abides here in His majesty; this indeed Is the hill of Kaalatthi of endless renown!" Thus told, he fell prostrate on the ground, Rose up and folded his hands in adoration; As great delight welled up in him, singing The decad which begins with the words: "Vaanavarkal taanavarkal" patterned In Tiruviraakam, he proceeded onward. (2918) 1021. In the sweet decad of perfect mode and melody That he sang, he celebrated the divine servitorship Of Tirukkannappar; circled by the hailing throng Of great tapaswi-devotees, he came to the bank Of the river Ponmukhali and adored it; then on all sides Surrounded by the rare tapaswis, the child ruled By the Lord, came to the foot of the hill where is Enshrined the Lord-- the spiritual panacea--, unknown To Vishnu and Brahma and prostrated on the ground. (2919) 1022. He rose up and ascended the great mountain-steps Adoring the holy hill; he felt blessed; before The entrance decked with bells where Devas thronged, He paid obeisance; he moved in, circumambulated The shrine, came before the presence of the Lord, Folded his hands above his head, fell prostrate On the floor and rose up; he beheld (the idol of) Kannappar-- the lord of hunters, the incarnation Of Truth--, there standing as an exemplum Of the beatitude gained by the adoration Of the Lord, and fell at his feet. (2920) 1023. As he beheld simultaneously in one and the same place In his mind-heart the clear form of true Love And the Holy Lord of ruddy matted hair where Courses the Ganga--the Lord with an eye of fire _In His forehead--, enshrined in that love, His loving devotion which grew more and more Began to pervade quick like a flood that flows Amain downward; the partaker of nectarean gnosis That was fed to him from a cup of ruddy gold By the liana-like Daughter of Himavant-the King Of auric mountain--again and yet again Fell prostrate on the floor in ecstatic adoration. (2921) 1024. From his lotus-eyes cascaded tears; he stood there And sang a divine decad that for ever fosters The Lord's glory; the great love and joy that abode In him, as it were, tethered him there; so he stood There poised in the beatitude of adoration For a long time; then he moved out to the foot Of the hill of Kaalatthi where abides the Lord Unknowable to Vishnu and Brahma, and adored Him; Then he proceeded to the holy matam which the servitors Pointed out to him and there the Prince of Pukali stayed, in joy. (2922) 1025. The Prince and Patron of Sanbai girt with gardens Rich in flowers, during all the hours of pooja, Hymned and adored the Lord-- who is not to be Comprehended by any one, the Lord who owns all The seven worlds, the Lord who is the God of countless Devas, The Lord who is the Honey of Piety--, enshrined In Tirukkaalatthi; he hailed His beauty and drank in His majesty and thus throve in the town Of splendid, spiritual culture. (2923) 1026. As Tamil held no sway over the regions to the north And the west of that realm, he would not go Thither; even as he hymned the Lord in all His shrines (In Tamil Naadu) that he visited, he hailed And hymned from there the Lord of Kailaas Enshrined with His Consort in the north, adored By the ethereal lords; he also hailed and hymned In a divine decad Tirukkettaram girt with tanks of red lotuses. (2924) 1027. He gladly hymned of Gokarnam where abides in joy. The Lord who kicked Death to death; he sang The glory of spiritually lovely Tirupparuppatham; He hailed in a decad Indraneela Paruppatham Whose Lord is the Rider of the Bull; he also composed Several garlands in verse, celebrating the famous shrines Of the Lord; thus the great one of Pukali in great joy Abode at that town companied with the servitors That glowed resplendent with the holy ash. (2925) 1028. He adored the Lord abiding at Tirukkaalatthi Hailed as the Kailaas of the South; he was impelled By a desire to adore the Lord of Tiruvotriyoor Situate near the beach of the billowy sea; The Adept of Tamil dulcet, blessed with the Lord's leave Hymned melodiously a decad in which he declared Thus: "Entaiyaar inaiyati en manattha." In this decad he hailed Ponmukhali which flowed, rolling In its current gold and pearl; thus singing he moved on.(2926) 1029. He that was born for the flourishing of the Vedas, Surrounded by holy servitors of everlasting glory, Crossed hills, forests and towns where he had Adored before; he also crossed other towns and shrines Hailing and adoring the Lord; eventually the opulent one That had partaken of ambrosial gnosis, arrived At the crescent-crested Lord's shrine Of Tiruverkaadu on the northern bank of the river Paali That flowed rolling in its current many a gem And gold, eaglewood and sandalwood and other trees. (2927) 1030. He entered the beauteous temple of Tiruverkaadu Where abides the Lord of ruddy splendour, and hailed And hymned Him; then he came to Valithaayam And adored its Lord who destroyed the triple cities Of the demon-foes and hymned Him in a decad; When he moved onward to adore the Lord-Rider Of the beautiful Bull in His Otriyoor, and arrived At its outskirts, devotees blessed with everlasting life And dwellers of that great town, came forth to greet him.(2928) 1031. As the great throng of serviteurs came adoring him He paid them obeisance in return, and stepped out Of his litter; then he sang the decad beginning With the world: "Vitaiyavan"; he came to the ever-during Tower of the temple where the blue-throated Lord Willingly abides, and prostrated before it; He concluded the decad and sealed it w_th His benediction; he moved into the shrine Of the God of gods, circumambulated it, Came before the Holy One and there prayed And prostrated on the floor in adoration. (2929) 1032. His loving devotion for the Lord of matted hair-- Verily braids of gold--, soared up; the hair On his thrilled body stood erect; tears cascaded From his eyes; he adorned the Lord With a divine garland of verse, and moved out After hailing and adoring Him; Companied with the devotees, the partaker of gnosis, The deliverer of the world, abode In love in the city of Otriyoor. (2930) 1033. Thus the godly child abode there. We will now narrate an event as it happened to the scion Of the ever-during and glorious mercantile clan Of the celebrated Tirumayilaapuri. (2931) 1034. His was immeasurably great wealth; he plied Many a rare bark on the billowy sea to earn manifold wealth; His merchantmen returned with heaps of riches With which his house was filled. (2932) 1035. Having truly known of his self, driven by the desire To serve Sankara truly, he that was Sivanesar, throve In increasing love, holding on to the True Ens ever free Of falsity; in inly excellence was his manam poised. (2933) 1036. His manam thawed without break, as it was always Linked to the service of the servitors (of Lord Siva) Of long and braided and matted hair; his The righteously irate disposition that was after the extirpation Of false faiths unattached to God; thus he throve. (2934) 1037. As he thus lived, from flawless and glorious servitors He heard of the partaking of ambrosial gnosis By the rare Brahmin child, the lord of the Kauniyas, And of his quelling of the cruel Jainism and Buddhism, For the redemption of the fourfold world, and felt delighted.(2935) 1038. By reason of his boundless love and unbroken devotion For the roseate and salvific feet of the lord of Sirapuram Abounding in spiritual opulence, he contemplated Night and day, the nature of the godly child's grace; He would praise his gracious acts or would listen To such praise from the devotees: these constituted his vocation. (2936) 1039. Though he flourished more splendorously than Kubera With his interminable wealth excelling Kubera's, And though he shone in this world with glorious loftiness His childless domestic life was joyless; he was bewildered.(2937) 1040. He wrought rare askesis; he performed limitless pooja To the devotees of Siva; by such hierurgies Of excellence, his wife of dark hair and lotus-like belly, Gave birth to a lovely liana, Lakshmi-like. (2938) 1041. At her birth on an auspicious day, the hour too Was good laden with weal; the great merchant, surrounded By his vast and multifoliate kin, took with him Wealth limitless, and in the street where trade flourished, To the delectation of all, he poured, it all and felt happy.(2939) 1042. In love he did all the poojas-- great and endless--, To the servitors of the river-crested Lord; he gifted To the Brahmins all that they desired. "This is indeed A beatitude." Thus he thought and was steeped In joyance great. (2940) 1043. He duly inaugurated the hierurgies attending The birth of a child and flawlessly performed The casting of horoscope and other rites on the days Ordained, in consonance with the Vedic rules, During the ten-day period, In loving and glorious and festal splendour. (2941) 1044. Observing the beauteous characteristics immanent In the limbs of the child-- a lovely doll, born to gladden all--, They christened her 'Poompaavai' as like the goddess On Lotus, she took birth on earth; they gave that name That it might shine with lofty glory, in this world. (2942) 1045. In that beauteous town, they performed every month The divinely glorious and auspicious rites for the growing Well-being of the babe; the child mantled in radiance Was now one summer old, and began to toddle with her little feet.(2943) 1046. Like a little lightning that sprouts and sways, Like a soft-leaved spray of an auric liana, Like the lustre and glo_ of rubies-- a legion, she grew, In form a lovely cygnet, to be seven summers old. (2944) 1047. She-- a bud of beauty and an ornate lamp of lustre--, Played with tender girls that frisked in jubilee; With kazhal, ammaanai and ball, she sported indoors With her mates warbling soft, like prattling parakeets. (2945) 1048. She built toy-houses of sand joining the company Of tender girls decked with jewels of gold; She played the game of cooking small rice and toothsome Dishes, and banqueting; she played on the swing Decked with lustrous gems and she also Indulged in the gladsome game of 'vantal' And thus flourished. (2946) 1049. Her Father was immensely pleased and his heart Revelled in joy when he discovered the truth That there was, in the entire world, none to match Her excellence who was like unto a tender branch Of fragrant shoots; then he announced thus: "He that weds her gets all my limitless wealth." (2947) 1050. During this time, he heard of the visit Of the holy child, the partaker of pure gnosis, To the Paandya realm under the Samanas' domination, Of his victory over the base Samanas in disputation, Of his curing the Paandya's distressing fever, (2948) 1051. Of his triumph over the Samanas in the ordeal By water, having already put them to fright By his victory in the ordeal by fire, Of the Samanas getting impaled on their own accord On the long and pike-like and sharp stakes, Of his loving and gracious dispensation Of the holy ash to the Paandya and thus Fostering the way of the Lord whose bow is the hill, (2949) 1052. And all such happenings from persons who had Known them in person and who coming thither reported Them to him; he lavishly bestowed on them Great wealth and gifts of vestments; folding His hands above his head and facing the direction Of the godly patron of ever-during Poontharaai He prostrated on the ground and rose up. (2950) 1053. To the hearing of his great kith and kin, he affirmed Thus: "Unto the godly child, the Ruler of Kaazhi Where abide the learned, I-- his serviteur--, Hereby dedicate my daughter Poompaavai, All my wealth and my own self absolutely." (2951) 1054. Thus he declared in great and boundless joy; "It is the opulent one of Pukali rich in Brahmins, That owns her of budding breasts, and whose teeth are Like white mullai, my endless and teeming wealth." Thinking thus he rejoiced in his mind-heart. (2952) 1055. As he thus flourished, one day, accompanied and hailed By girls of long hair, the divine girl Poompaavai Fared forth to gather cool flowers in the park Beside the tank of milk-white water, in the Kanni-maatam; The bangled beauty, with her fingers, Tender like the shoots, plucked budding flowers. (2953) 1056. "Maybe out of loving devotion the servitor had Gifted her to him; however that would not Mesh with the wish of the Prince of Pukali Girt with golden waters." As if, so, convinced, Fate itself Came thither in the guise of a young fanged serpent. (2954) 1057. The snake of thorn-like sharp fangs lay concealed In the bower of jasmine and mullai creepers; When she of fawn-like and lustrous eyes, Fragrant forehead, densely and curly locks, And lips like Kovvai fruit, was plucking the fresh And blooming flowers, it bit her on her Bud-like finger flexed for plucking flowers. (2955) 1058. It four fangs intrenched into the bone injecting Thereinto the venom; it then reared aloft its hood And danced and then slithered away To a different place and vanished; as the dark Cruel poison coursed into her and spiraled up, She became like a soft garland singed by flame; The bright one decked with jewels, fainted (2956) 1059. And was about to fall down on the ground; Her friends, fearstruck, Held her and bore her to the mansion Set apart for her; the merchant Sivanesar, undone In word, mind and deed, and in growing sorrow Stood bewildered with his countless kin, and cried. (2957) 1060. Many great ones-- experts in poison-cure--, Gathered thither to cure her of the cruel poison; They_severally indulged in the continual and remedial Treatment by puissant mantra, dhyana, bhaavaka and mutti.(2958) 1061. They also administered to her countless drugs; However the cruel venom unchecked soared up Its seven-tiered course and abode visibly in the head Of the liana-like girl of long and broad eyes; The venom was beyond the pale of manifold treatment. (2959) 1062. As the many symptoms of life ebbed away The adepts in Garuda-Vidhya declared that she was Fated to pass away; then her kith and kin, Verily a sea, fell on her and sorely lamented. (2960) 1063. Sivanesar of sorely distressed mind, after a time, Grew clarified; as there was nothing else for him to do, He announced by beat of drum, thus: "In this wide world whosoever he be, should he cure her Of the venom, I will give away him All these heaps of endless riches." (2961) 1064. For a period of three days following the proclamation By beat of drum, from all quarters of the globe And from royal courts, many well-versed In boundless learning, flocked thither and tried Their flawless ways; as they could not effect Any cure, they went away. (2962) 1065. Witnessing this, Sivanesar of ever-during glory Stood bewildered; yet it soon became clear to him That he should burn her body, and after the pyre Smouldered away, gather the bones and the ashes, And preserve them until the advent of the lord Of Kazhumalam girt with cloud-capped gardens. (2963) 1066. "As we have dedicated her to the godly child We are not to be grieved by this incident." Thus he resolved and was relieved of his misery; After burning her body, he gathered the bones And the ashes in a broad urn. (2964) 1067. He had the urn kept in the protected Kanni-maatam Where she formerly abode; it was decked with jewels Of gold and pearls and also with soft vestments. On a fragrant quilt stuffed with the down of swan And cotton, and under a decorated canopy, it was installed.(2965) 1068. Ritualistic ablutions and decking with garlands And sandal-paste were done unto it daily And without fail; cooked rice mixed with milk was Offered to it; lamps burned during daytime also; These and other auspicious acts were done daily In a fitting manner, at which people wondered. (2966) 1069. While so, the serviteurs of that place, in loving words Informed the greatly glorious and munificent merchant Of the arrival of the Prince of Sanbai at Tiruvotriyur, Of his adoration of the Lord in the company Of the holy devotees and of his sojourn there. (2967) 1070. To them that informed him thus, he gave away Garments, gold and coins; he grew Ineffably happy; upto Tiruvotriyoor of the Lord who is Crescent-crested he had an extensive pandal erected To walk thereunder, and had the whole length Of it decked with canopy and arras. (2968) 1071. He had makara-toranas, beautiful bunches of areca-nuts And severed banana-trees, peerless steamers And garlands arranged in beauteous rows And thus had the whole city with its long streets Beautified with auspicious decorations; It looked as though, the flawless, ethereal city itself Had come down to the earth. (2969) 1072. Having thus decorated the city and having given Due orders to the servants, who would, by all means, Carry them out flawlessly, he rose up, resolved thus: "To Otriyoor will I fare forth, first to adore The golden feet of the Adept of the threefold Tamil And wear them on my crown." Then with the great devotees, Of that city, he marched on. (2970) 1073. While so, the lord of Pukali-- the Master of The rare Vedas--, having adored and taken leave Of the Lord of Otriyoor, left that great town; Surrounded by holy serviteurs he proceeded Towards Mayilaapuri whose beach is rich in salt-pans. (2771) 1074. The great merchant of peerless munificence And the devotees, beholding at a great distance The tapaswi-throng radiant with the holy ash, Impelled by unending joy prostrated On the ground saying, "The holy son Of the river-crested Lord is come!" (2772) 1075. The Pri_ce of Kaazhidescended from his Lustrous and beauteous litter; He paid obeisance to the countless devotees, And in grace came before them. Listening to the narration by the great And blessed tapaswis, of the servitorship Of the merchant, he reached the divine city Of Mayilaapuri situate on the sea-beach. (2973) 1076. The godly child embosomed the happenings Pertaining to the serviteur; for the fulfillment Of the wish of Sivanesar who rejoiced in his mind, He cast on him gladly and graciously, the very great And merciful look which quelled Jainism and Buddhism Which were at once false and alien. (2974) 1077. He reached Kapaaleeccharam of the Lord Of long matted hair where courses the Ganga; He adored its immense, tall, lustrous and beauteous tower, Circumambulated the shrine of the Lord concorporate With His Consort, and with his hands folded above His head, he came before the presence of the Lord. (2975) 1078. In loving devotion which is his second nature He adored the Lord of gods-- the Nectar Of Tirukkapaaleeccharam, the Partner of Uma--; Impelled by love, in all celerity, he prostrated Before Him and with his sacred lips, ever poised In Truth, Tirugnaanasambandhar hailed the Lord. (2976) 1079. He hailed the Lord and worshipped Him With the ever-constant thought of getting blessed With His true grace; the hair on his thrilled body Resplendent with the holy ahs, stood erect; He moved out of the temple of the Lord who kicked Death to death; resolved to confer sweet And redemptive grace on the merchant. (2977) 1080. He addressed him thus: "O you of goodly And integrated consciousness! As men on earth Witness, may you fetch the urn filled, of yore, With the remains of your daughter who was born To you by reason of your rare askesis, To the outer entrance of the fort-like wall Of the great temple of the Lord that dances In the Great Crematorium. (2978) 1081. In great and boundless joy he prostrated on the ground; He hied to his house and entered the nearby Kanni-maatam bounded by fragrant gardens, And removed the urn burnt bones and aches, containing. (2979) 1082. Placed it in a veiled palanquin inlaid with manifold Gems, and caused it to be borne ahead of him, Surrounded by maidens; thus he came, even thus he came To the Lord-Dancer's Kapaaleeccharam and removed The veil of the litter in front of the tall tower. (2980) 1083. Poised in the devotion for the Lord's feet, he placed The urn that contained the bones of his daughter Outside the temple facing the Lord's sannidhi And made his adoration; the godly child of Pukali. Rich in swelling waters, resolved to demonstrate Unto men on earth the truth of salvific grace. (2981) 1084. Even as the dwellers of the great city of Mayilai Rich in lofty mansions, men from other regions And the adherents of ungrateful and alien faiths Congregated thither to witness the happening, And even as the Devas and others thronged thick In the skyey expanse, the godly child, (2982) 1085. Surrounded by the holy throng of devotees Came to the entrance-tower of the Lord of gods, Cast gracious looks on the earthen urn Containing the bones of her whose perfumed locks Were (once) buzzed by bees, And invoked the glorious mercy of his Lord. (2983) 1086. He knew that in this world, when the bones Of the dead were linked to the holy way, It ushers in well-being; for this the bones Constituted the nexus; casting his look of grace On the urn that contained the remains Of Poompaavai, he called out her name (2984) 1087. And declared thus: "The fruit of human embodiment On earth is for feeding with nectarean victuals The servitors of the crescent-crested Lord And to behold in delight great The splendour of the Merciful One's grand festivals: If these constitute the Truth, then rise And present yourself before the men and women on earth."(2985) 1088. He hailed the Lord of ever-during and long Matted hair, and hymned the decad, beginning With the words "Mattu itta"; as the nectarean word Of divine t_uth "Pothiyo" occurring in the decad Began to course into the bones in the urn, The deceased form of life began to grow anew gradually. (2986) 1089. While so, before he would complete his decad, The forsaken breath of life returned, and the limbs Grew perfect; then the Partaker of gnosis sang The Samanas-song before she would rise. Resurrected from the dead. (2987) 1090. "The Samanas that lack clarity and the Sakyas Will condemn this, my act." As he sang thus, The roseate and bangled hands of the bejewelled Beauty appeared; the urn broke and Poompaavai Rose thence; she was like unto Lakshmi rising From the unpetalling Lotus. (2988) 1091. She regained her form when he sang the first hymn; When he sang the eight hymns that succeeded the first, She grew to be a twelve-year old lass; When he sang the hymn on the cruel Samanas, He beheld her materializing from the broken urn; The godly child, verily a renouncer of all desires, Thereafter completed the decad. (2989) 1092. they that looked at the divine beauty that rose To life and stood there, said: "Behold this!" And were struck with wonder; the servitors That stood surrounding, loud chanted: "Hara, Hara!" This lofty sound pervaded the earth and coursed Its way to the heavenly realms. (2990) 1093. The Devas and Munis that congregated in the sky Beholding the glory of the divine grace, Showered fragrant flowers; all the others Of the earth affirmed: "This act of wondrous Beauty attests indeed the mercy of our Lord." Then they folded their hands above their heads, Adored the Lord and prostrated on the ground. (2991) 1094. Those of the alien faith that stood there Were struck with great wonder; they felt, As if they were routed and dishonoured. "Where else can this happen? How came this To be wrought?" They mused thus and assailed by doubt, They quaked, tottered and fell down. (2992) 1095. None could behold total, the beauty of the virgin With their eyes; unto them that beheld her, it was The beauteous load of her dense and dark tresses That first constituted their vision; It looked as though that over the red-lotus Of her visage dark swarms of black beetles Had settled in serried order. (2993) 1096. Her comely forehead near which dangle her tresses Plaited densely with cool blooms where lie cradled Beauteous chafers, is a radiant wonder of iris There set by a cloud to shower beauty On the flowery liana-like Poompaavai. (2994) 1097. Siva who, of yore, burnt the triple cities With His unique eye on His forehead, stared Kaama to ashes and later revived him in grace; Kaama, the Lord of Love, wields a bow when he Fares forth to battle; he also has a spare bow To stand him in good stead; The brows of the virgin, soft like creepers, were Truly like unto the twin bows of Kaama. (2995) 1098. The two eyes of her whose body is ablaze With the lustre of fresh-cut ruby, are truly Two long and dazzling kayal-fish tinctured Dark and red, that leap without let, In the cool pool of moon-rays beaming From her countenance, verily a moon. (2996) 1099. Her lower abdomen is like unto a growing cobric hood. The propinquity of the lustrous beauty of her nose And coral hued lips, will suggest to the beholders Who seek to comprehend their comeliness The attempted descent of a chameleon-- cunning In changing hues--, on witnessing the ruby radiance Of Indragopa. (2997) 1100. She is brightly bejewelled; her mien is like unto A young and lovely peafowl's her ears are decked With pendants wrought in the form of makaras; Her dangling ears so bedecked look like a pair Of the ineffably glorious and triumphant pennants Of Kaama-- the god of Love. (2998) 1101. Her neck is adorned with rows of radiant pearls Above which bloomed the flawless Padmanidi, her face; The neck below is verily the great Sankanidi; These bespeak the glorious grace of the blue-necked Lord.(2999) 1102. The hands of the dark and long and carp-eyed Poompaavai Are like unto the dangling garlands-- Their upper p_rts woven with soft and flaming Kaantal flowers and their lower with vetchi blooms; Viewed from a different perspective they look as though The splendour of her frame overflows on either side. (3000) 1103. It looked as though, that as the lord of the Kauniyas Cast his gracious and nectarean look to do away With the black thanatophidian venom, Her young breasts filled with that nectar, swelled And grew serene; they were like unto twin jars Of nectar sealed and screwed tight with flower-buds. (3001) 1104. The soft hairy stretch that ran above her girdled waist Looked like the net of threads And the arrow laid there by Kaama who laying Concealed in her navel, tried to trap the two Chakravaaka birds-- her breasts. (3002) 1105. It looked as if that Aadisesha scared of the act Of a kin of his that stung her, turned himself Into a pulchritudinous 'alkul' decked With Kaanchi, the jewel set with eight rows of rubies, And reared aloft his hood; such was the forelap Of Poompaavai decked with jewels of ruddy gold-- An ambrosial damozel among damsels, Of soft tresses adorned with blown flowers. (3003) 1106. The beauteous thigh of her whose mien was like The peafowl's, excelled the shapely trunk of the young She-elephant and was soft, smooth and tender Like the bana-stem; her soft and rubineous knee-caps Glowed like splendorous balls wrought of gold. (3004) 1107. The shank of her from whose soft hair Fragrant flowers burgeoned, was like the quiver Of Kaama, and was of great beauty; her heels excelled The glory of the scale's pans wrought of ruddy gold; these Blazed with a magnificence defying brush and canvas. (3005) 1108. Her comely feet revealed the beauty flashed By the coral-hued bunches of auric Karpaka flowers Linked with diamonds; she stood a wonder of splendour Adorning beauty itself, and the like of her was not to be Met with on earth or heaven or all the other worlds. (3006) 1109. Brahma of countless age created Tilotthama And beheld her beauty with the eyes in his four visages; The Prince of Pukali, a holy lad, sixteen years old, Beheld with a thousand eyes Poompaavai-- A far, far superior beauty--, As the very flood of the blue-throated Lord's mercy. (3007) 1110. When the father beheld his daughter of such mien And beauty appear before him, he straight prostrated On the ground with his head resting on the feet Of the Prince of Pukali-dight-with-golden mansions. (3008) 1111. Swan-like Poompaavai, more beauteous than Lakshmi, Bowed before the Lord that wears in His waist The five-headed serpent, (at the temple-entrance) And hailed by the world, adored the lord of Sanbai And stood there. (3009) 1112. The Prince of Kaazhi girt with cloud-capped gardens Spake to glorious Sivanesar thus: "May you take Your daughter of resplendent beauty to your World-famous mansion of lofty greatness." (3010) 1113. Then the merchant, the recipient of soaring grace Adored the lotus-feet of the godly child and said: "May you be pleased to wed this, verily a doll--, The daughter rare of your servitor--, and thus grace us."(3011) 1114. Thereupon the munificent lord of Sanbai spake to him Thus: "Your daughter died of snake-bite; By the grace of the Lord of dense matted hair I have caused her to get reborn; so compliance With your request is not possible." (3012) 1115. Hearing him the merchant and his kin Stood bewildered; they fell at the feet of the godly Child and cried; to pacify their great distress He that was an incarnation of the Holy Truth Graced them with the import of the Vedic injunctions. (3013) 1116. Sivanesar and his glorious and great kin that heared The lucid exposition of righteous conduct, gave up Their desire; fast like a down-flowing current The godly child moved into the temple of the Supreme One.(3014) 1117. The pious and righteous merchant mused thus: "I will not suffer to wed Poompaavai to any one else." He took her to the sky-high Kanni-maatam; She, the wearer of the garland, where chafers abide Embedded in its flowers_ reached Sivam (in due time). (3015) 1118. The Lord of wisdom that moved into the temple Tirukkapaaleeccharam where abides the Lord Of the celestials, hailed the great mercy Of the Lord-Protector of all lives inclusive of Brahma, Hymned Him and prostrated before Him many a time. (3016) 1119. Having thus adored the Lord, he moved out Companied with the devotees; he sojourned In the flawless town of Tirumayilai; then he That wept the world into deliverance, desiring To adore the Lord, the Creator and Fosterer Of all the worlds, in all His shrines Of pre-eminence, departed from that town. (3017) 1120. The devotees of that place took leave of him; With sweet words he graced Sivanesar, dispelled His distress and gave him leave to depart. Adoring the many shrines of the Lord-Dancer on his way, He neared Tiruvaanmiyur to adore the Lord there. (3018) 1121. The devotees that abode at Tiruvaanmiyur, to receive The godly child in great splendour, had the streets Adorned with rows of auspicious festoons And other decorations, and came near his presence; The godly child stepped out of his palanquin, paid Obeisance to them that adored him and reached The tall and beauteous tower of the temple Of the Lord who blesses lives with loving grace. (3019) 1122. He adored the tall tower and moved into the spacious Courtyard; he circumambulated the shrine; he fell At the roseate feet of the Lord whose ruddy matted hair Glows with Kokkiraku, the crescent and the cool Ganga. (3020) 1123. He prostrated before the Lord again and again; He stood before His presence in blessed joy; In great and fitting love he adorned the Lord-- The Remedy for the malady of transmigration--, With a musical decad, verily a garland of verse In the form of Vinaavurai, and felt immensely happy. (3021) 1124. Tears of joy bedewed his eyes and flowed down; The hair on his thrilled body stood erect; thus He moved out of the shrine; the lord of Sirapuram Sweetly sojourned in Tiruvaanmiyur situate On the roaring wave-swept shore. (3022) 1125. The godly child that sojourned there, hailed The Lord of the worlds in many a decad Of swelling melody, and left the town; on his way He adored in love, in many shrines, the Lord Who wears in his crown the Ganga, and reached Vitaicchuram of the Lord whose banner sports The red-eyed Bull. (3023) 1126. Well-received by the servitor-throng that abode At Tiruvitaicchuram whose Lord wears the crescent In His crest, he marched on and arrived at the great And tall tower; he adored it, moved in, Circumambulated the godly shrine, and came Before the presence of the Lord. (3024) 1127. Even as he beheld the Lord's presence, he folded His hands above his head impelled by love, Prostrated on the ground and adored Him in great joy; The hair on his thrilled body stood erect And up he rose and marveled at the glorious And divine form of the lord of the Devas. (3025) 1128. He adorned the Lord with a divine decad, verily A garland of rare Tamil verse, and hailed Him thus: "Oh the glory and beauty of the form of the Lord That abides at Idaicchuram in the hillscape!" His pure mind melted in love; he concluded his decad With his benediction; he that is a boon unto the great World, stood poised in a peerlessly great beatitude. (3026) 1129. Filled with the bliss of Siva, he stood there For a long time in intense adoration; Then he moved out and sojourned in that town; Blessed with the leave of the Lord, the Partner of Uma, And companied with great seviteurs he marched on; Hymning a decad set to the Senthurutthi-p-pann He arrived at Tirukkazhukkunru in whose Hillscape chafers wing in joy. (3027) 1130. As he reached the town, servitors came forth To greet him; he descended from his beauteous And golden palanquin and walked with them; He circumambulated the holy hill bounded By gardens rich in fragrant flowers. And in abounding love bowed before the Lord Whose matted hair flashes fulgurant. (3028) 1131. He prostrated before the Lord, verily a non-_areil Hill of ruddy gold enthroned on the hill-- Tirukkazhukkunru--, impelled by an immensely Loving devotion; up he rose, and poised in Unswerving divinity he hymned a divine decad In which he affirmed thus: "The shrine beloved of the Lord is Kaazhukkunru." His mind-heart was filled with bliss. (3029) 1132. He sojourned there in love; then with the innumerable Devotees he departed thence blessed with the gracious Leave of the Lord whose matted hair flashes like Lightning; he reached Acchiruppakkam ruled by the Lord Whose chest is bedecked with garlands of bone-beads. (3030) 1133. He adorned the Primal Lord and hymned a flawless And melodious decad in which he affirmed thus: "The Lord is the (eternal) Ruler!" Then he worshipped the Lord companied with the munis Of great tapas; he felt happy and he whose deeds Do away with evil, sojourned there in joy. (3031) 1134. Adoring the other shrines where the Lord whose flag Sports the Bull, willingly abides, And well received in all such places by the serviteurs Resplendent with the holy ash, He crossed many rivers and jungles and arrived At Tiruvarasili of the Lord in whose extensive Matted hair, the river courses its way. (3032) 1135. He adored at Arasili the majestic and merciful Lord And hymned His praise; adoring Tiru-p-Puravaar Panangkaattoor and many other shrines where abides The Lord who wears the fragrant garlands Of Konrai, he came to the outskirts Of holy Tillai girt with the billowy sea. (3033) 1136. Hearing of the arrival of the Lord of boundless wisdom, The Tillai-Brahmins and sacred serviteurs foregathered And proceeded to receive him in all splendour; When they bowed before him and hailed him He descended from his beauteous litter And paid them obeisance in great love, and joined them. (3034) 1137. He adored the sacred bourne of the holy city, moved on, Came to the resplendent northern tower which seemed To touch the sky, and adored it; then he moved in In melting love, and reached the great and sacred Street rich in mansions where the Vedas Are chanted in ever-growing glory. (3035) 1138. He adored the sacred street where for ever abounds well-being, By prostrating on it; he rose up, folded his roseate Flower-hands over his head and proceeded To the temple-entrance thronged by great tapaswis; He prostrated on the floor in lowly adoration; He rose up, moved in, circumambulated the great And glorious shrine and adored the Perambalam. (3036) 1139. He adored and he grew exceedingly happy; He prostrated on the floor at the Tiruvanukkan Tiruvaayil where adored Vishnu and Brahma And where throng thick the Siva-Bhoothas; He rose up; with delighted eyes he adored The great and grand dance of the unique Dancer Who is beyond all gunas, The dance that is witnessed by His peerless Consort. (3037) 1140. He prostrated on the floor before the sacred flight Of steps called Tirukkalitruppadiyaar Inseparable from the minds of the devotees, And rose up, his face lit up by an immense And soaring love; he was tossed by the flood Of bliss in which were immersed all the worlds; He knew not the shores of the sea of bliss In which he was so divinely immersed. (3038) 1141. Such was his realized bliss in which he revelled; During the hours of the closure of the shrine He would circumambulate the sempiternal Tirucchitrambalam; then he would move out To the street dight with mansions decked with gold; During the hours of pooja, he would hymn Bountiful and melodic decades; thus he adored The Lord and sojourned there. (3039) 1142. The glorious and flawless Siva Paada Hrudayar And the earthly celestials--the great tapaswis--, Of ever-divine Pukali, hearing of the sojourn Of the godly child--the source of Tamil--, At Perumpatrappuliyoor, hailed by great Vishnu— Abounding in great wealth--, and Brahma, came there. (3040) 1143. The godly child beheld them and graced them; with them And with the Brahmins of Tillai of lofty glory And in exceeding love, to adore the ankleted feet Of his Lord, he came to Tirucchitrambalam of the Lord Whose matted hair is decked with honey-fragrant Konrai flowers, and there worshipped. (3041) 1144. The Brahmins of th southern Pukali And the Tillai-Brahmins hailed the feet of the Lord— The Fosterer of Bhakti's way--; Blessed with the leave of the Lord of auric, matted Hair, they moved out and fared forth to adore The Lord joyously enshrined in the Ark. (3042) 1145. The godly child companied with the godly tapaswis Adored the hallowed bourne of Tillai where the Lord Enacts His dance, and marched on; he adored the other Shrines of the Lord, whose flag sports the Bull; Then he left for Kazhumalam, hailed by the learned. (3043) 1146. He crossed several towns, and when hoary Poontharaai Of uberty-- the sacred city with twelve names--, appeared At a great distance, he stepped out of his holy, Beauteous and pearly palanquin, and adored it; then He hymned a divine decad on that city abounding in wealth.(3044) 1147. His decad of sempiternal melody opened thus: "Vandaar kuzhal Arivai..." In that garland Of sweet verse, he made this melodic affirmation: "The bright mansions of Venupuram look as though They bear the heavens." He marched on and came To the outskirts of Puravam rich in the scent Of punnai flowers, and endowed with fertile fields. (3045) 1148. As he came near the outskirts of that ever-blessed city, He adored it with flowers in which Striped chafers lay cradled, with goodly lamps And with the fragrant smoke of frankincense; He sang a divine decad of sevenfold music And in the concluding line of each stanza He appealed thus: "Come ye all to the city of Kaazhi!" Thus singing, he moved into the hoary and walled city. (3046) 1149. His love for the feet of Lord Siva enshrined In the sky-high Sacred Ark swelled; with his thought Poised in such devotion he reached the tall Entrance-tower and prostrated before it; he rose up, Moved in, went round the great and bright shrine, And bowed before Brahmapureeswarar. (3047) 1150. He adored Him, and was with His divine grace Wholly blessed; then he ascended the flight Of steps leading to the Ark-shrine, and reaching it Hailed the Ancient One enshrined there With His Consort, the Daughter of auric Himavant; With his hands folded above his head, he fell Prostrate on the floor in adoration and revelled In the bliss of worship; he felt blessed With everlasting life; his mind was steeped in joy. (3048) 1151. He sang many a divine decad in praise of the Lord And stood bathed by the tears that cascaded From his eyes; blessed with the abounding grace Of the Lord whose jewels are snakes, he moved out; Then with the devotees, the great one of Sirapuram Reached his hallowed mansion. (3049) 1152. He moved into the mansion and graced the greeting Brahmins; he duly and mercifully blessed his great kin That hailed his feet; with the devotees of His Lord That ruled him, he abode, poised in bliss That grew day by day; as he thus flourished... (3050) 1153. To adore the feet of the lord of Kaazhi And thus come by abiding happiness, with swelling love Tha exceeded the very ocean, Tirumurukar, blessed Tiruneelanakkar and other serviteurs with their great kin Arrived thither, having adored the Lord of the Ark. (3051) 1154. The Prince of Sanbai received them with a rejoicing mind; He sweetly abode with the serviteurs of endless glory; He hailed the Lord enthroned in the Ark with His Consort Of supreme beauty in many a decad Of splendorous Tamil of perfect prosody. (3052) 1155. Days rolled on in great joy; the great tapaswi-father Of the godly child and his great kin of Brahmins Met and concluded thus: "The parva for the marriage Of the lord of ever-growing and divine wisdom is come." To apprise him of this, they came unto him. (3053) 1156. Desiring to have the godly child established In the way of the Vedas befitting the life on earth They beseeched him thus: "To come by the right To perform the Vedic sacrifices with all their Attendant rites, may you be pleased to wed a virgin." (3054) 1157. He who was like unto the shoot of great tapas Listened to their words; he desired to snap The great fetter that was his large kin; he would Not consent to their request as he had already come By the Grace of the Lord whose banner sports the Bull; He spake to them thus: "What you say is good, But it befits me not." (3055) 1158. Then with folded hands the rare Brahmins importuned Him thus: "You have indeed established The Vedic way in this wide world; so in keeping With its tradition and to perform the sixfold duty Of a Brahmin, you should be pleased to give Assent for the wedding which is of the Vedic ways." (3056) 1159. For the flourishing of the Brahminical conduct Poised in the Vedic truth of the Brahmins, The godly child graced his kin with his consent; Then they hailed the blue-throated Lord whose Divine matted hair is decked with the crescent, The swelling Ganga and the snake, and rejoiced. (3057) 1160. The truthful Brahmins and the father felt blessed With the lofty and beatific life when Tirugnaanasambandhar expressed his willingness For his espousal; they thought it was but the grace Of Grace; melting in devotion they felt delighted. (3058) 1161. They fittingly concluded thus: "Nampaandaar Nambi Of the Lord's Perumananalloor hails from a matching clan Of flawless Brahmins; great is his magnificence; The lord of Kaazhi can surely marry his daughter." (3059) 1162. To the delight of his great kin, And servitors and Brahmins who longed to cherish The great and beatific and ever glorious marriage Of Tirugnaanasambandhar, his father seeking her hand For his son, proceeded to Perumananalloor Rich in trees and cool fields. (3060) 1163. Hearing of his arrival with the exceedingly great Servitors and Brahmins, to Tirunalloorpperumanam whose Glory fills all the eight directions, Nampaandaar Nambi Of fitting glory, fell at the hallowed feet of the Lord Whose matted hair is like the crimson sky, and rose up. (3061) 1164. With a heart pervaded by a peerless joy that soared Aloft, he had rows of pots filled with fragrant And holy water as well as lamps arranged in due order Besides having the entire street fittingly adorned; With his great kin of ineffable ardour he fared forth, Adored them and greeted them thus: "Now I stand blessed, wholly and absolutely." (3062) 1165. He received them, took them to his beauteous mansion, Spoke to them in sweet and loving words and treated them To a great feast in all splendour; then the Brahmins Of Sanbai and the great tapaswis of ripe consciousness Who were greater then even Brahma, began to apprise Him of the purpose of their visit, thus: (3063) 1166. "For the partaker of the nectarean wisdom, seeking The hand of your flawlessly glorious daughter-- Poised in the piety of goodly tapas--, in marriage, We came here." Thus told, with a delight vast as the sky He said: "You have surely conferred on me a boon-- Your advent--, in sheer grace." (3064) 1167. He subjoined and said: "By reason of your great tapas, Unto him that the Goddess, the Mother of all the worlds, Gave the nectarean wisdom mixed with Her breast-milk, We gladly consent to give our daughter, verily a shoot Of our righteous clan, for our redemption." Thus spake he And gladly gave them leave to depart. (3065) 1168. Having received his glad consent, they came back To Kazhumalam girt with cloud-capped flower-gardens; They apprised the glorious and godly child of the assent Of Nampaandaar Nambi and plied themselves in the work Pertaining to the world-illumining wedding. (3066) 1169. Men well-versed in auspicious astrology fixed the holy day And the glorious hara for the wedding; they sent Wedding invitations in all splendour; on the ordained Auspicious day, they sowed seed-grains in paalikais. (3067) 1170. In all the resplendent streets of Tiruppukali Of abounding riches, they fittingly placed rows of pots Filled with holy water, and lamps; They planted makara toranas; they dangled ever_where Garlands of pearls whence issued boundless lustre; Thus they decked and beautified the city Which shone with a greater splendour. (3068) 1171. When the rare tapaswis, Brahmins and others Of peerless greatness came with the wedding invitation, Blessed thereby with redemption, Nampaandaar Nambi Of flawless glory received them in fitting glory; Then he who by reason of his great tapas was blessed To wed his daughter to the godly child, began To make all arrangements for the wedding. (3069) 1172. The great kin gathered at Sirkaazhi; On the auspicious day which was seven days Before the beatific wedding day, to the resounding Of many beauteous and auspicious drums And other types of instruments, they filled The gold-inlaid paalikais with the grain-seeds. (3070) 1173. They decorated, at once beautifully and peerlessly, The sky-high and storeyed mansions, Mantapams abounding in riches, and houses Endowed with high thresholds pictures Of rich beauty and enchanting to behold, attesting Artistic excellence were painted and exhibited In many places; they also auspiciously decked The bright and gem-set entrances of thresholds. (3071) 1174. They filled the long streets with rows Of long toranas; they hung on the sides, garlands Of fresh creepers and flowers and also garlands Set with manifold gems; they coated the bright pials With splendorous gold-dust; they also reared pandals Bedecked with lovely and auspicious and glorious pearls.(3072) 1175. On all the days after the day they had filled The paalikais with seeds and which preceded The wedding, in all the streets the courtyards Of Storeyed mansions and the spacious foreyards Of houses, rows of gemmy lamps that burned night! And day, golden pots filled with holy and fragrant Water, bright and densely woven garlands And censers whence wafted fragrance, Were kept in serried order. (3073) 1176. Truthful and divine serviteurs, Brahmins and others Who heard everywhere of the auspicious acts done For the wedding, greatly rejoiced and came To Pukali abounding in divinity, in great throngs, Every day; to all of them that so gathered there Great and honourable hospitality was extended. (3074) 1177. From all the streets, great and auspicious instruments Resounded; the soaring chanting of the four Vedas Drowned the very roar of the sea; with the splendorous Smoke breathed by the burning pieces of eagle-wood of abiding Fragrance blended the divine fragrance wafted From the sacrificial pits where oblations burned red. (3075) 1178. From all the eight directions people came thronging Carrying with them the produce and other riches From their realms; the many storehouses and warehouses Shone with manifold splendour; heaps of riches Glowed like hills; ceaseless noise proceeded From the feeding-places. (3076) 1179. The manifold and Vedically ordained work of the Brahmins Connected with the great wedding-rites grew apace; The pots filled with flowers and holy water By the tapaswi-Brahmins-- great as Brahma--, Glowed with a pietic splendour. (3077) 1180. Many groups plied their hands in the preparation Of sandal-paste mixed with saffron; many others Were busy compounding fresh and fragrant Mixtures of aromatic things for smoking incense. Women were engaged in pounding exceedingly Fragrant gold-dust; in all places people wove garlands Of flowers and varied wreaths and chaplets. (3078) 1181. The houses in the hoary city where Brahmins dwelt, Were full of such activities of great propriety; All its streets attested the connubial magnificence; Inconceivably great propriety throve there; So, it looked as though that all this was wrought By Kubera himself at the behest of Lord Siva. (3079) 1182. In Pukali full of peerless bounty, on the day Preceding the wedding day, throngs of Brahmins And divine devotees resplendent with the holy ash, Gathered to adorn the peerless one--the godly child--, With the divinely blessed raksha of the river-crested Lord.(3080) 1183. For the prospering of the t_uthful rules enunciated By the Vedas and for the thriving of the pious ways Of the sea-girt world, serviteurs of loving devotion, Brahmins, beauteous women and men took out the raksha Wrought of threads of gold, in a procession. (3081) 1184. After the procession, they entered the hallowed house And came before the divine presence of the godly child Who sat there splendorously in a mantapam Decked with ninefold gems, under a flawlessly Beautiful canopy, having performed The Vedic ritual of samaavartana. (3082) 1185. On a place of ruddy gold where samba paddy was Spread white, the pot of fragrant and holy water Decked with long and fragrant garlands was installed; Peepal leaves and kusa grass were placed on its top; In the courtyard bright-rayed lamps blazed. (3083) 1186. An auspicious polysymphony blended with the Vedic Chant of the goodly and great munis, and filled The place; coming before the godly bridegroom-- The very form of piety--, decked with lovely And fragrant flowers, sandal paste, jewels And beauteous vestments, and throned on a seat Damasked with flowers. (3084) 1187. In swelling love and devotion, the Brahmins Who were well versed in the flawless scriptures, Rites and rituals, and who were like unto Brahma Seated on the Lotus, Adorned the divine hand of him-- Who would annul the fettering bond of twyfold deeds Breeding on earth the cycle of birth and deeth--, With the raksha. (3085) 1188. The chintas and visages of them that beheld it, Of those that flocked thither to witness the wedding And of the serviteurs who were bent upon doing Away with the strong and cruel fetter of Karma, Burgeoned in joy; rejoicing, the Vedic clans Rose up, and roared for joy. (3086) 1189. That night, in accordance with the Vedic rules The godly child showered wealth on all; when it dawned, Very like unto the day of avatar (sixteen years ago) Of Tirugnaanasambandhar to chase away The strong and distressing darkness of alien faiths, The sun rose up scattering the murk away. (3087) 1190. Knowing it to be the holy day, the divine and auspicious Wedding day of the lord of Sanbai girt with gardens Where chafers of pretty wings hymned in joy, Al the directions had their ablutions, and thus Cleansing themselves of the stain of murk, had them Decked with the glowing rays of the ruddy sun. (3088) 1191. As the people from all the eight directions thronged there Carrying with them the bountiful produce And riches of their regions, it looked as though That at the wedding of the peerless godly son, The good earth yielded all her endless produce. (3089) 1192. "Tirugnaanasambandhar is truly our beatific life." Thus thinking, the sea with its white and great And resounding waves, and with its whorled shells Swelled the more and roared, matching the uproar Of the participants of the divine and all-auspicious Wedding, when they rose up in a procession, And moved to the house of the bride. (3090) 1193. Like the seven seas joining together and rising up, The wedding party was to proceed, brightening all The worlds. "I should hasten to join them to get Blessed." Thus thinking, in the vetikais, when The unswerving Brahmins tended the fire, the flame, Even ere they would commence their offering Of oblations, began to spiral up and twirl to the right.(3091) 1194. Bearing on its person the holy ash of beauteous And soft pollen, and wearing the garlands Of rudraaksha heads, formed of the rows of chafers, That in dense throngs wheeled their flight, the wind-- Perfume-laden--, rose up and joined the wedding procession Of the servitors of pure and holy chinta, and gently moved.(3092) 1195. When all the people from the eight directions arrived At Pukali and joined the immense and beauteous Wedding-procession, the sky unfurled the densely-set flags Of white cloth of huge and bright and fleecy clouds. (3093) 1196. In that morn of such goodly happenings, before the procession Began to march, the lord of the Kauniyas duly performed All the rites, wo_shipped the Lord of the Ark-- the source of all; Blessed with His grace, he fared forth for his wedding. (3094) 1197. He joined the throngs of the great Brahmins Of the great city of Kaazhi; the serviteurs that Surrounded him began to march ahead of him; The great Vedas that confer beatific life resounded; The godly son adored the bountiful city of Kaazhi, Ascended the pearly palanquin of great and bright lustre And took his seat there. (3095) 1198. Others rode their respective mounts, vehicles or litters; Men whisked chaamaras and held aloft tongkals, pitchams And umbrellas and it looked as though that a forest Was moving; in haven and earth tuntupis And other auspicious instruments blared. (3096) 1199. Shells, trumpets, cinnam and unique and great kaalam Cymbals, pipes and other holed instruments Whence music issued, raised a soaring polysymphony Which blending with the chanting of the Vedas By the earthly celestials, spiraled, up everywhere; Thus the wedding procession began to move on. (3097) 1200. On one side was heard the humming of the thronging Honey-bees over the perfumed locks of women; On another was hear the chanting of the Vedas By the Brahmins whence wafted the ever-increasing sound Of truth; on one side was heard the symphony Of vipanjis, veenas and yaazhs; on another was heard The sweet melody of auspicious psalms and songs. (3098) 1201. A myriad white streamers mantled the sky; A forest of dazzling chaamaras whisked, enchanting The eyes; vestments set with fresh-cut and bright gems And bales and bales of garments dyed ochraceous And of multifarious hues, were carried by men. (3099) 1202. Tufted students of Vedas, whose sacred threads were Decked with snippets of buckskin, marched on With their preceptors; with pots of sacrificial fire Whence smoke streamed, Brahmins marched on With their helpmeets; in uncontrollable love And devotion, devotees sang glorious hymns and marched on; Great tapaswis--conquerors of the sixfold enmity--, Marched on in their splendour. (3100) 1203. Those tapaswis of the sixfold Saivism who were The adherents of the way of innumerable austerities Clothed in the habit of their faith, And serviteurs of flawless minds who willingly Pursued the path of Siva-yoga Marched on in many a great group. (3101) 1204. Vidyaatharas, Yakshas, Siddhas, Kinnaras and Devas And those others who were companied with the celestial damsels Whose eyes were tinct with collyrium, marched on Through the clouded expanse of they sky by aerial cars To behold the splendour of the wedding. (3102) 1205. The auspicious and beauteous procession of the Devas That moved through the heaven, looked like the reflection Of the procession of men and women on earth As these latter moved on wondrously in dense throngs. (3103) 1206. The peerless and pearly parasol was held aloft, Over the godly son that he might rule the realm of tapas; Embosoming the feet of the Lord who snaps the fetters Of embodiment and thus rules the redeemed, The Prince of Poontharaai, born for the deliverance Of all the worlds, arrived at Nalloorpperumanam Where Lord Siva abides in joy for ever. (3104) 1207. The serviteurs of the temple of Nalloorpperumanam With all temple-honours, came forth to greet the godly son And his train; the lord of Sirapuram who came Thither for his wedding, moved into the temple Of the Lord whose throat veils the venom. (3105) 1208. He hailed and adored the Lord and hymned a decad Full of rich import; then blessed with the true And ever-crescent grace of the Lord, the Chief Of the Kauniyas moved out; then the Brahmins Beseeched him to get clad in wedding robes; He moved into a matam without the temple of the Lord-of-all-lives. (3106) 1209. He was bathed in fragrant and holy water from pots Of gold; he was clothed in white and bright Silken garment; he wore a fine upper vestment too; Sandal paste compounded of musk and aromatic powders Was applied to his person becomingly. (3107) 1210. Anklets set with ru_ies and lovely pearls which decked His feet looked like the burgeoning splendour Of his lotus-feet; his lustrous ankles were adorned With rows of pearls threaded into wires of gold And set with clusters of gems. (3108) 1211. A row of pearls of purest ray serene threaded into a wire Of gold, and ravishing to behold, cinctured Hi waist as a loin-cord and this blazed with beauty From the tucked fold of his pancha-kaccha On which hung dazzling chains of pearls. (3109) 1212. He wore a sash embroidered with bright-rayed pearls Over his abdomen; on this was worn sannaveeram Whence lustre overflowed; he wore for his sacred thread Rows of cool and bright pearls; he also wore Radiant garlands or pearls of cool lustre. (3110) 1213. He wore on his beauteous fingers rings Set with pearls and diamonds of rare brilliance; on his hands Which extended to his knees he wore pearly tandais And bracelets of gold; from his elbow decked with a pottu Of great lustre, hung dazzling chains Set with precious gems; on his beauteous shoulder He wore armlets of pearls. (3111) 1214. On his shapely neck he wore as jewel and garland A chain of divine rudraaksha beads; he also wore rows Of large and shining pearls; on his ears of comely charm He wore makara kundalas wrought of white clusters Of pearls of purest ray serene. (3112) 1215. His beauteous forehead shone divinely radiant With the stripes of the holy ash, he also wore A band of cool-rayed and goodly pearls which Looked like the white and spreading glow Of the holy ash; a crown of pearls fittingly Adorned his beautiful head. (3113) 1216. Thus was he adorned with a divine and wondrous Splendour that rules us in grace, by the Brahmins Who were expert embellishers; the godly son who wore A long garland of fresh-blown lotuses-- Rich in fragrant pollen--, then paid obeisance To a rudraaksha garland-- the symbol of Saivism--, Took it adoringly, and wore it while all the worlds Hailed him. (3114) 1217. He applied on his person the white holy ash Which is an adornment unto beauty, after duly Chanting the mystic pentad of letters and moved out To the bright street, surrounded by celebrated servitors; With all his heart he invoked the Lord-Rider Of the ever-young Bull, and ascended The pearly palanquin to the resounding of drums. (3115) 1218. Then conches blared; all types of instruments resounded; The celestial lords rained fresh-blown Karpaka blooms From the heavens; holy and worshipful munis And serviteurs chanted benedictory verses From the Vedas and their sound filled and overflowed The directions; the entire world rejoiced. (3116) 1219. Immense and extensive tongkals, white parasols, Pandals wrought of peacock feathers flashing green And tapestried canopies set with rotund plates Of ruddy gold, were held everywhere; The pearly parasol like unto the full moon-- Compact of all its digits rising from the sea--, And decked with serried clusters of pearls Was held aloft over him; thus he came, The divine bridegroom. (3117) 1220. As the wedding procession marched on through The street decorated with choice adornments, The beauteous and glorious ekkaalam inlaid with pearls Tirucchinnam and lustrous trumpets Blared aloud and announced his advent thus: "Behold Tirugnaanasambandhar comes For the flourishing of the Vedas and the whole world!" (3118) 1221. When the cinnams blared proclaiming The innumerable and hallowed names Of him that came to be born for the annihilation Of the misery of the world, at the mansion Of the holy Brahmin, blessed to receive The godly bridegroom in all his splendour, Auspiciousness swelled and flourished. (3119) 1222. She was to hold the roseate and divine hand Of him blessed with true wisdom-- total and absolute--; Up she rose, graced with all the blessings of great tapas; She who was like the flowery twig of the divine Karpaka tree, was decked with a raksha; All holy rites were done in loving ardour. (3120) 1223. She was decked with a cutti of ruddy gold _n her forehead; jewels cunningly wrought With beauteous rubies and chains of great worth Made of fresh gold adorned her who was Like unto a soft creeper of coral; thus they adorned That beauty, verily a lamp of beauteous gold. (3121) 1224. The glorious sons of Brahmins came before The wedding party and strewed fresh flowers, Gold-dust and ninefold gems; the Brahmins Who were like unto Brahma, dipped peepal leaves And kusa grass into the comely pots of gold That contained holy water, and sprinkled it, The while chanting the Vedic mantras. (3122) 1225. The celestials showered flowers which fell Flashing from the sky; on earth the southerly Blew laden with perfume; thridding his way Through the splendorous toranas, he who was Like unto the fruit of piety, came to the flowery pandal.(3123) 1226. Even as the innumerable shells lined with gold Roared aloud in swelling harmony, From the abiding palanquin bathed in the lustre Of its serried rows of pearls, He stepped out and set foot on the red carpet Damasked with many a flower and fragrant gold-dust. He that came to be born for the deliverance Of the triple worlds, walked forth in grace. (3124) 1227. All the auspicious housewives of the Brahmins Duly greeted the godly bridegroom, holding Pots of gold filled with water, beauteous lamps In serried order, gold platters on which were Displayed paalikaas where grew the bright Seedlings, and sandal-paste compounded sweet. (3125) 1228. On a seat of ruddy gold inlaid with beauteous gems, He that quelled the alien-faiths stood mantled In effulgence; it looked as though that the flood Of lofty gnosis that coursed in him, overflowed As cool lustre, from his fresh, pearly jewels Very like those of the moon's rays. (3126) 1229. The greeting women whose mien was like The young peafowls, hymned melodiously The benedictory verses, and those airs pervaded Everywhere; they poured out fragrant water From bright vessels before him and in loving devotion They went round him and plied themselves In the fitting rites of the wedding. (3127) 1230. The hallowed Brahmin-women walked before him Carrying things auspicious; like the stream Of Ganga (at its source) wending And blending with the Himavant of ruddy and auric hue, He--the one that in the past dropped into the Vaikai The palm-leaf, that we might thrive--, Moved into Nampaandaar Nampi's mansion Of ruddy gold, and then into Aadi Bhoomi, the hall of wedding.(3128) 1231. The fragrance of eagle-wood filled the hall; There under a canopy decked with beautiful gems And wrought of pure silken cloth, on a seat strewn With fresh, fragrant and flawless flowers, Hailed by women whose visages burgeoned in joy And over whose breasts hung chains of pearls, And surrounded by Brahmins who were free from wrath And other vices, he sat happily enthroned. (3129) 1232. The righteous Brahmin who was blessed to give his daughter In wedding and his wife of rare tapas, truly wrought By her in her previous births, Came before the godly bridegroom carrying As of right cow's milk and pure water To wash his feet in great delight. (3130) 1233. When she of long and fragrant hair poured the water From the pot of gold, nampaandaar Nambi of abounding virtue-- The fruit of his great tapas--, with all his mind Contemplated the godly son as the very Lord of matted hair.(3130) 1234. And washed his feet; he sprinkled the water On his own crown, and on all places within And without his hill-like mansion; The in great joy he drank it and sprinkled it In swelling love on his thrilled kith and kin. (3132) 1235. Over the hand--soft as lotus flower--, Of the godly son of ever-growing brilliance He poured the fragrant and holy water from The karakal of gold; Duly declaring his gotra, clan and all, He solemnly (and thrice) affirmed thus: "I hereby give my daughter--the rare treasure--, In wedding to the godly son." (3133) 1236. Now came the flawless and goodly and auspicious hour When Tirugnaanasambandhar could hold With his r_seate hand, the hand of the virgin Of great tapas; her parents and brothers, Surrounded and hailed by the kin, Conducted the glorious and fawn-like virgin To the presence of the godly bridegroom. (3134) 1237. She was led to the right side of him who was Blessed with True Siva Gnosis--one and indivisible--; She whose great alkul was like a cobric hood-- Verily a shoot of great tapas--, Was caused to be seated by his side; it was Like unto a lightning married to a white cloud That stood poised, for ever, in the radiant sky. (3135) 1238. Beholding in great delight the Lord of Pukali Whose form was true piety, with the soft flowery twig-- His bride whose brows were bows--, men who had now Become Devas as their eyes winked not, Blessed them with goodly, auspicious words. (3136) 1239. In the center of a pandal decked with adornments In serried order, and whose pillars were plated With gold fresh from the mint and set with coral, Under a decorated pavilion Tiruneelanakkar, Valiant in the Vedas sat as the wedding-priest Before the Adept of the threefold Tamil; He performed the rites and rituals as ordained In the primal Vedas, invoking the grace Of the hallowed feet of Tirugnaanasambandhar. (3137) 1240. The Vedas resounded in a crescendo; auspicious words Of benediction were showered; the godly bridegroom Was to hold the bangled and roseate hand Of the bride; so before the bejewelled bride, The wearer of the sacred thread--TiruneelaNakkar Who wears patience as his jewel--, took out The white and flawless puffed rice and offered it As oblation into the sacrificial fire: To circumambulate the sacrificial fire. (3138) 1241. The godly bridegroom willingly held The pretty and flower-like hand of the bride Whose breasts were like unto soft buds; It became clear in his chinta that the fire Dear to him was the Lord who sports the Bull In his banner and who presides over the shrine Of Tirunalloorpperumanam; he moved on. (3139) 1242. As he circumambulated the fire fostered ritualistically, He of the roseate and lotus-like hand That held the pretty hand of the bride's, Thought thus: "Should the life of the householder Engird me, even me? With her I will reach The everlasting feet of Siva." This desire in him Swelled more and more. (3140) 1243. Surrounded by the great and bright throngs Of kin and devotees, mystically blessed To get oned with boundless Siva Gnaanam, Freed from all nexus with any world whatsoever, And resolved to blend with Siva, He fared forth to the shrine of the Lord Who had wrought for him the wedding In unison with his family tradition. (3141) 1244. He reached the opulent shrine of Tirupperumanam Where Siva abides in joy, dispensing grace; The Fosterer of the way of tapas divined the hour Or Release to be nigh at hand; his goodly Consciousness assured him that even as the Lord Ruled him as His serviteur in the past, He would now and for ever rule him Revealing unto him His feet of fresh blown Lotus flowers and thus end his embodiment. (3142) 1245. In swelling love he sang the divinely true decad Beginning with the words: "Kalloor-p-Perumanam..." Resolving to do away with the evil and birth-breeding Paasa of all those that attended the wedding And having that as the import, he hailed the Lord thus: "O Lord! O True One of Nalloorpperumanam! This is the hour for us to reach The everlastingly true umbrage of your feet!" (3143) 1246. The God of gods graced him thus: "May you, Your wife like unto a starling, and all Men and women that attend your holy wedding Come to Us through this fire. "The Lord commanded Him thus, and grew into a pillar of pure fire That by its radiance brightened the triple worlds. (3144) 1247. The Lord revealed to them an entrance In that spiraling flame which rose aloft Containing within itself the divine temple; Pukali's Prince of everlasting glory hailed The Lord, the supernal flame now grown Pervasive and immense, and adored Him; To grace all with deliverance in this wide wide world (314_) 1248. He affirmed that the true way of wisdom unto all Is the Word Na Ma Si Va Ya; he then graciously sang The divine Namasivaya - Decad to the hearing Of the dwellers of heaven and earth, and thus Proclaimed his mandate: "To rid for ever Your debasing embodiment, all of you present In this wedding, enter here!" (3146) 1249. They that were immersed in the shoreless sea Of birth and death and tossed about for endless ages, Caged as it were in the miserable embodiment, And stood bewildered and confounded, By reason of their adoration of the divine wedding And blessed with its guiding splendour, Now rid of their cycle of transmigration, Entered the Everlasting Flame of Life. (3147) 1250. Tiruneelanakkar of ever-increasing glory, Tirumurukar and other serviteurs, Sivapaadahridayar of spiritual beauty, Nampaandar Nambi, Tiruneelakandapperumpaanar Whose glory is poised in truth And all others that came to attend the wedding Encircled by their kith and kin And with their respective helpmeets Entered the fire. (3148) 1251. They that bore the beauteous and pearly Palanquin and the cinnams wrought of pearls, The women that plied themselves in the service Of duly weaving garlands of flowers and of pearls, They that carried things auspicious And the serving retinue: All these, now blessed with the consciousness Of having snapped their paasa-karma, adored the Lord Moved in and gained life ever lasting. (3149) 1252. The tapaswis of the sextuple faiths, the devotees thereof, The munis of chanting Vedas, they that came Thither to adore the wedding and others that came there, By grace divine to get deliverance, Entered the immense and boundless fire. (3150) 1253. When all had thus entered the fire, Holding his bride by the hand, Tirugnaanasambandhar who made his gracious avatar To dispel evil away, circumambulated the Fire Came near unto the beauteous and beatifically growing fire Of the Lord; all his worldly consciousness Ended; he entered the Fire And blended thereinto inseparate. (3151) 1254. When the godly son entered the Fire and blended Into Godhead, the Great Dancer caused The disappearance of the Flame that shone on, Till then; the old Perumanam temple Of the Lord of Munificence re-appeared; This witnessing the people of the sea-girt earth Who were not blessed with this beatitude, Stood bewildered, and grieved. (3152) 1255. The celestials, munis, Brahma and countless others, Though they from a great distance beheld The blending of the Lord of the Kauniyas Into the divine body of the triple-eyed Lord, Could not yet come by that beatitude; They therefore so hailed the Lord, till Their great grief passed away. (3153) 1256. I have but hailed the history of the Lord Who is the Abode of rare Tamil, As revealed to me by the light Of his hallowed feet; I will now proceed To narrate the greatnesses of the servitorship Of world - renowned Yeyarkone Kalikkaamanaar, Such as, his great munificence, Steadfast puissance and godly consciousness. (3154) ---------------- NOTES Verse No.

1. The Vedas: "Vedic science is a system of spiritual knowledge encompassing all domains of life. First, it gives us the knowledge whereby liberation or self-realization can be gained, where we gain the true goal of life which is the immortality of our inner consciousness. Second, it provides the knowledge whereby the outer aspects of our lives can be harmonized with our spiritual purpose. This includes how to take care of our physical body and our society. As such Vedic knowledge provides the foundation for a true and spiritual human culture. It extends into all spheres of life and knowledge including medicine, astrology, mathematics, psychology, sociology and linguistics. It is the basis of the art of India, its poetry, music, dance and sculpture. It was the model for the social structure and legal system of ancient India. . . ."-- From the River of Heaven _y David Frawley, p.14 and 15, Motilal Banarsidass Publishers, 1992. For gaining a correct perspective of the Vedas, the reader should read the Vedaachaachaarya David Frawley's works: Gods, Sages and Kings, Hymns from the Golden Age, Wisdom of the Ancient Seers, The Astrology of the Seers, Ayurvedic Healing and the Yoga of Herbs - (Co-author Dr. Vasant Lad). About the all-comprehensive nature of the Vedas, Verse 91 of Tirumoolar's Tirumantiram affirms thus: "There is no dharma outside of the Vedas; All dharma is contained in the Vedas; Ceasing disputation, the truly intelligent Hymned the Vedas and gained Salvation." Superb Saivism: This is Saiva Siddhantam evolved out of the Saiva Aagamas. The Vedas are to be read in the light of Saiva Aagamas. Suprabhedaagama affirms: "Siddhantam is the quintessence of the Veda" (Siddhanta Veda saaratvaat). The Makutaagama asseverates: "The very essence of the Veda is this Tantra-Sastra (Aagama)" (Veda saaram idam sastram). It also says: "The knowledge of Siddhantam which is the import of the Vedanta, is ethereally beatific" (Vedaanthaartam idam gnaanam siddhantam paramam subham). It is good to remember that Saivism referred to by St. Sekkizhaar relates to the Sivaagamas. The fourteen Meikanda sastras which contain the quintessential wisdom of the Saiva Aagamas came into existence later. Tirugnaanasambandhar: He who is linked with pati-Gnaanam, also known as Siva-Gnaanam. It is indeed true Gnosis. Pukali: Seerkaazhi - the birth-place of St. Tirugnaanasambandhar. Pukali is truly the Palladium. The coolth of Pukali is meant to abate altogether the heat of repetitive births. The opening verse sets out in clear words the raison d'etre of St. Tirugnaanasambandhar's avatar. 1. The great Cholas of ancient Saivite stock: The greatness of the Chola dynasty is a matter for celebration. The Chola kings with steadfast and unswerving adherence, served Saivism. A Paandya King, for a brief period, deviated from the path of Saivism. The lost sheep was restored to the fold by Tirugnaanasambandhar. The Cauvery: St. Sekkizhaar calls it Ponni (the golden) by which name alone it was known to the ancient Greeks. Impregnable walls: St. Sekkizhaar calls them "Kanni Mathil" (the Virgin - walls), as they were virtuously firm and righteously stubborn, yielding their virtue to non. 2. Chant the Vedas as ordained: It is only given to the initiated, the right to chant the Vedas, and not even to them as they like. They have to be chanted as ordained. Great Deluge: The Pralaya that causes the Dissolution of the world at the end of a Kalpa. It is...on the ocean-stream: the world may end but not Seerkaazhi known as Thonipuram (the city surmounted on Dhoney). (dhoney n. (hist.) small sailing vessel; cp. TONY/T/) - page 685, The Little Oxford Dictionary (1986). 4. Each 'Great Deluge' leaves its water-mark on the walls of Seerkaazhi. These multitudinous water-marks resemble the twinings of Vasuki -- the serpent of the nether world--, that was used as a rope to churn the Milky Ocean. The ocean was churned to come by (1) Amrita (Nectar) -- the water of life immortal, (2) Dhanwantri, the Physician of gods and the cup-bearer of Amrita, (3) Lakshmi, the goddess of fortune and beauty, and consort of Vishnu, (4) Sura, (5) Chandra -- the moon, (6) Rambha -- a nymph, and pattern of lovely and amiable woman, (7) Ucchaishravas -- a wonderful and model horse, (8) Kaustubha, a celebrated jewel that since adorns the beauteous chest of Vishnu, (9) Paarijaata, a celestial tree, (10 Surabhi -- the Cow of plenty, (11) Airaavata -- a wondrous tusker (Indra's mount) and (12) Sankha, a shell -- the Conch of Victory. The many water-marks are proof positive of the hoary nature of the city. 5. A myriad young suns: Surya (the su_) is the dispenser of light and knowledge. St. Tirugnaanasambandhar is more than a sun. Seerkaazhi, his birth-place is not a city of a single sun. The city is endowed with a myriad suns. Kamban, in his Ramayana, speaks of a city of myriad moons. In Mithila, from behind each window a damsel peeps out to have a darshan of Rama and Lakshmana in the company of Viswamitra. It looked as though that from each casement a flawless moon uprose. (Saalaram thorum thondrum Chandira udayam kandaar.) 7. St. Sekkizhaar's subtle suggestion through the figure of speech known as pathetic fallacy, is that even the mango tree of Seerkaazhi, is poised in the Vedic way, performing yaaga (holy sacrifice). The oblation of (melted) ghee is poured through the mango-leaf in a homa-pit of fire. It is poured constantly and without interruption. The constant pouring is referred to as thailadaarai (rain of oil) 9. If the trees of Seerkaazhi can emulate the Brahmins, small wonder it is, that the lotus flower with its stem and humming bees, can also emulate the hymning Brahmin. Saama hymns: Saama Veda is one of the four Vedas. The Saama Veda Samhita is out and out metrical. It contains 1,549 verse; only seventy eight of these have not been traced to the Rig Veda. The verses of this Veda have been selected and arranged for the purpose of chanting at the sacrifices and other appropriate occasions. Saama hymns are particularly dear to Lord Siva. 10. Kolam: Kolam means beautification. Every Hindu woman specializes in this fine art. With rice-flour, within and without the house, intricate designs and crinkum-crankum patterns are drawn. Kolam combines beauty with charity. The rice-flour is meant to feed emmets, insects, squirrels etc. Kolam is an indicant of auspicious prosperity. The woman of Seerkaazhi are described as Vada Meen (the northern star). The northern star is personified as the wife of Vasishtha, a paragon of conjugal excellence. Cf. "I am constant as the northern star, Of whose true-fix'd and resting quality There is no fellow in the firmament." - Julius Caesar: Act iii, Sc.1. 1. 60. 11. Muddy play-field: The play-field may be dusty. The dust, however, in the words of Tagore, is "healthy dust." St. Sekkizhaar, in the order of precedence, first praised the righteous Brahmins. Next he extolled the chaste wives of the Brahmins. Their children then received his attention. These children emulated their glorious parents. This bespoke their future greatness. Cf. ". . . . . the childhood shows the man As morning shows the day." - Paradise Regained: Book IV, l.220 12. The house in ancient Tamil Naadu were rich in poles and pennants. Nala Venbaa speaks of 'pennant - flaunting balconies.' NAASI is the place on which the flag-pole rests. 13. This verse speaks of the abundant uberty of Seerkaazhi. Heaps of gems lie uncared for. According to St. Sekkizhaar evolved souls do not bother about material prosperity. Milton says: "Extol not riches, then, toil of fools, To slacken virtue and abate her edge, The wise man's cumbrance, if not snare; more apt Than prompt her to do aught may merit praise." - Paradise Regained: Book 11, l.453. 14. i) Bhiramapuram: The city sanctified by the shrine at which Brahma -- the Creator worshipped. Brahma is a member of the Hindu triad comprising, Brahma, Vishnu and Rudra (not Siva and not at all Para-Siva). ii) Venupuram (The Bamboo city): Indra, mortally scared of Surapadma remained in this city incognita and worshipped Siva who manifested Himself to Indra in the form of bamboo. iii) Pukali (Alsatia): The Devas and others too took refuge in this city during Surapadma's reign of terror. It is here the prayed to Siva to beget a son to quell the tyrant. As this city served as their place of refuge, it is _known as the City of Refuge (Pukali). iv) Venguru: Sukra, the hierophant of the Asuras, worshipped at this shrine and became a great guru. Hence this city is known as the city of the great guru. v) Thonipuram: Vide translation and notes of verse 3. vi) Poontharaai: (Poo/Bhu: Earth. Tharaai: (He) that wore it in his tusk). An Asura called Hiranyaaksha rolled the globe, as though it were a mat, and hid it in the bottom of the ocean. To retrieve it, Vishnu assumed the form of a cosmic boar, slew the demon and rose up with the earth perched in his tusk. As Vishnu, in the form of the cosmic boar, adored Siva in this city, it is reminiscently named after him. vii) Sirapuram: A certain Asura called Silamban, assuming the disguise of a Deva, insinuated himself among the Devas at the time when Amrita was distributed to the gods. Silamban managed to partake of a modicum of Amrita -- the water of immortality. The Sun and the Moon discovered this and informed Vishnu of the happening. Thereupon Vishnu sliced away the two hands as well as the head of the Asura. However as he has gained immortality, his body was placed in the stellar sphere, the upper parts represented by a dragon's head called Raaghu -- the ascending node, and the lower parts, represented by a dragon's tail called Ketu -- the descending node. Silamban's decapitated head worshipped Siva in this city. Hence its name, the city of severed head. viii) Puravam: Of yore, Indra as an eagle and Surya as a dove set out to test the clement and eelymosynary emperor sibi. Chased by the eagle the dove fell at the feet of Sibi. When the eagle claimed his game, the emperor would not part with it, though he announced that he was prepared to give any other thing in its stead. The eagle demanded an amount of flesh from Sibi's body, matching the weight of the dove. Flesh sliced away from Sibi's body was weighted against the dove's. Any amount of Sibi's flesh was found to be insufficient. Eventually Sibi entered the pan and weighed himself against the dove. It was then, and only then, the pans weighed equal and level stood the central pin of the scales. As the Sun god sinned in the form of a dove, he, later, worshipped Siva in this city, in the very form of a dove. Hence the name Puravam -- the Dove-city. ix) Sanbai (The city of shandba grass): Cursed by the rishi Kapila a woman gave birth to a pestle which she broke into smithereens. These grew into shanba grass, with which the Yaadhava people killed each other. To expiate the sin, Kapila and Krishna did penance in this city. x) Kaazhi: The city is named after Kaali, the Consort of Siva, in her fierce form. Kaali is Grace in fierce form. This is needed to quell useless alien faiths. xi) Kocchaivayam: (Kocchai : Malodour. Vayam : Removal) Paraasura copulated with a fishwife in mid-river and thus engendered sin as well as malodour. His penance done in this city did away with the sin and the malodour. 15. Gotra: It is named after one of the ancient sages who is either a descendant of or himself one of the eight accredited progenitors of the human race, namely: Agastya, Atri, Bharadwaja, Gautama, Jamadagni, Kasyapa and Viswamitra. Every twice-born (Brahmin) or person belonging to the first three castes, owns one of these rishis as the original founder of his family. Sivapaada Hridaya: He in whom the Feet of Siva are embosomed. Tapas: Tapas is achieved in the words of Shelley ". . . . . . . . . . . . . . . . by dreadful abstinence And conquering penance of the mutinous flesh, Deep contemplation and unwearied study In years outstretched beyond the date of man" - Hellas. Tapas is derived from the root 'tapu' burn. Fire is a purifier and so is tapas. The power of tapas is known as tapaagni. Chapter 27 of Tirukkural si_gs the greatness of TAPAs. 16. Bhagavati: It is one of the names of goddess Paarvati. Bhagavati means: "Consort of Bhagavan -- the Almighty." The Sivapaada - Hridaya couple can be best described in Milton's words, thus: "For contemplation he and valour formed, For softness she and sweet attractive grace. He for God only, she for God in him" - Paradise Lost. Book iv, l.297. Chaste and submissive: Cf. "Yielded with coy submission" - Ibid., 1.310. 17. Both were from the ancient clans of Saivism: Both the clans owned Siva as their deity. Yet these two had to be different from each other. The rule is as follows: "Let not a damsel be married to a man who is of the same gotra or pravara or within five degrees on the side of the mother or seven degrees on the side of the father." - Yaagnavalkya, 1, 52 - 53. The rule is that persons of the same gotra or pravara cannot validly marry each other and a marriage celebrated in contravention of this rule is against Hindu Law and is void. The spouses should be from two different clans. The clans of Bhagavati and her husband were different. Yet these clans "knew nought but the feet of Siva." An erroneous view is held by many, according to which all Smaartha Brahmins owe absolute allegiance to the doctrines propounded by Sankara Bhagavad Paada. A few of them are at least Saivites in the true sense of the word. Nilakantha, Appayaa Dikshita and others were staunch Saivites. 18. This verse speaks of the time (circa 570 to 640 A.D) when Saivism was at its nadir. The powerful Pallava King Mahendra Varma who ruled over Kaanchi was a Samana. He died in 630 A.D. No doubt, before his death he became a Saivite. The then Chola King was weakling. The Paandya who ascended the gadi in 640 A.D., was a puissant Samana monarch. Saivism was almost on the point of extinction. It gasped for breath and exhaled a languid weariness. Teemed with the falsity: Cf. ". . . . . . . . . . . . . and the tongue Of all his flattering prophets glibbed with lies." - Paradise Regained, Book I. l.374. 19. The words "neeru aakkum" occurring in the original have to be carefully construed. They may refer to the ushering in of the way of Holy Ash or to the shattering of alien faiths. St. Sambandhar was not at all an intolerant zealot. At the same time he would not gladly suffer the falsity of alien faiths to flourish and quell Saivism, which at no point of time, had any grouse against any religion. It was not part of its programme to undertake any crusade or jehad. 20. At Seerkaazhi, Siva manifested Himself in the three beatific forms of Linga, Guru and Jangama. In the adytum of the shrine He is Brahmapuriswara; in the Ark He is Dhoneyappar and in the higher Vimaana He is Sattai Naathar. 22. Aadirai is the Betelgeuse -- the sixth lunar mansion. Vaidikam is the Vedic way of life. 23. The Holy Ash: One of the three insignia of Saivism, the other two being matted hair and rudraaksha (Scarlet Eleocarpus beads). The ashen stripes that adorn a Saivite are symbolic of his purity and piety. He should therefore be ever on his guard and do nothing that would displease Siva and His servitors. The holy ash is part of the pure Vetam (guise/ habit/external appearance) of a Saivite. It should be venerated always. After all the whole universe, at the time of Dissolution becomes a bucket of ashes. A stage beyond ashes, exists not. The ash made holy by the utterance of the Lord Siva's sacred name is the sole mascot for mankind. For a true Saivite, all days are Ash - Wednesdays. 24. The term asaivu-il occurring in the original can be translated in Milton's words as "without change or end". - Paradise Regained, Book III, l.197. 26. Like Jesus, Tirugnaanasambandhar was the cause of the fall and the rising of many. Cf. ". . . . . as old Simeon plain foretold That to the fall and rising he should _e Of many in Israel . . . ." - Paradise Regained, Book II. l.87. The spirit that takes the avatar, in the words of Milton Paradise Regained, Book IV, 1.598) is "enshrined in fleshly tabernacle and human form." The word avatar means 'descent'. St. Sambandhar is hailed as an amsa (aspect) of Lord Murukan. We can worthily celebrate his nativity in the hallowed words of Maha Muni Milton: ". . . . . the son of Heaven's eternal King Our redemption from above did bring." Like the Christ, Sambandhar too "Forsook the courts of everlasting day And chose with us a darksome house of mortal clay." Thanks to his avatar, the servitors of Siva will flourish for ever. Cf. "Yea, Truth and Justice then Will down return to men, Orbed in a rainbow; and, like glories wearing, Mercy will sit between, Throned in celestial sheen, With radiant feet the tissued clouds down steering; And heav'n as at some festival Will open wide the gates of her high palace hall." - On the Morning of Christ's Nativity, verse XV. 27. Pat upon the avatar of St. Sambandhar, the people of Kaazhi experience an ecstasy as a result of which the hairs on their bodies stood erect. In English, there is no word to describe this rapturous condition. It however has a word, namely, 'horripilation' which means: 'a contraction of the cutaneous muscles causing erection of the hairs and goose-flesh." 28. "This day . . . . . birth" : Cf. ". . . the Messiah was now born" - Paradise Regained, Book I, l.245. 29. Cf. (i) ". . . . . . . . . . . . . . . and winds Of gentlest gale Arabian odours fanned From their soft wings, and Flora's earliest smells. Such was the splendour. . . . ." - Paradise Regained, Book II, l.363. (ii) ". . . . . . . . . . . . . . now gentle gales Fanning their odoriferous wings dispense Native perfumes . . . . ." - Paradise Lost, Book IV, l.156. (iii) ". . . . . . . . . . . . . . They are as gentle As zephyrs blowing below the violet" - Shakespeare, Cymbaline, IV, 2, l.172. (iv) "Where the light wings of zephyr, oppressed with perfume Wax faint o'er the gardens of Gul in her bloom" - Byron. 32. Goodness ruled all the directions: Cf. (i) ". . . . . . . . . . . . . . . . the birds Cleared up their choicest notes in bush and spray" - Paradise Regained, Book IV, l.434. (ii) "All things work together for good to them that love God." - N.T. Roman, VIII, 28. 33. Tradition has it that if one of tow well-turned Veenas, is strummed by an expert, the other, on its own accord, responds and bursts into notes of music. Maha Bharatam says that when someone belonging to the Kaurava hosts pridefully blared his conch, Krishna's Paanchajanyam blared horrisonant. The reader may, in this connection, consult Sri Swamitha Atreya's work 'Maanicka Veena' with advantage. Cf. "And all the while harmonious airs where heard Of chiming strings or charming pipes" - Paradise Regained, Book II, l.362. 34. This and the following six verses describe the celebration in which is included the performance of Vedic rites, during the ten days following the birth of the divine child. 36. The casting of horoscope is one of the sixteen sacraments. 37. Gold-dust mixed with perfume is strewn on distinguished visitors. On great occasions it is lavishly strewn over all things and persons connected with the celebration as a mark of high jubilee. "Ennai sunnam ethir ethir thoovida" are the words of Periyaazhwar. 39. 'Aiyavi' is white mustard. Its smoke is potent to chase evil away. It is known as 'Kadi-p-pakai' (the chaser of Evil). 41. The infant God: Muruka. He is Subrahmanya of the Vedas -- the Fosterer of Brahmanyam (Brahmanic piety/virtue/righteousness). 42. The word 'in' in 'mulaiyin paal' means sweet. It is sweet with the devotion for the Lord Siva's hallowed feet. Our saint was sustained by the milch swe_tened with the devotion for Siva's blessed feet. 43. The Tamil word 'Kaappu' is 'raksha' in Sanskrit. It is talisman/mascot. The Upanishads affirm that it is the holy ash which is the true raksha. Our saint has sung a decad on the glory of the holy ash. Besides, innumerable are his references to the holy ash which are to be met with everywhere in his sacred hymns. 44. Tamil speaks of five types of mothers. The nurse is one of them. 'Taalaattu' is lullaby. It is derived from the Tamil word 'taalu' meaning tongue. 45. The several stages of a child's growth are matters for celebration. When a child stretches one leg keeping the other one flexed, and plants firmly both his hands on the floor and gently lifting its head, sways it slowly, he is said to play 'sengkeerai'. As this act of the child resembles the gentle sway of the stem of greens in the southerly, it is called 'sengkeerai aadal' (the sway of the stalk of greens). This usually takes place when the child is five to seven months old. 46. 'Sappaani kottuthal' means clapping with hands. A child indulges in this frolic when it is about nine months old. In rural areas, the following custom is still observed. People who tread the earth when night invests it, clap their hands to drive away reptiles and the like from their path. Child Sambandhar clapped his hands to drive away from his divine path, the faithless. 47. St. Sambandhar was the recipient of Gnosis as one privileged to be blessed with it. Charya, Kriya, etc., are prescribed for those who are yet to emerge as totally - evolved souls. "Saamusiddhars" like St. Sambandhar are perfected souls. They lack nothing. They are ever-poised in Siva. It is Siva who shapes their way. It is He who confers on them the final beatitude at the hour He chooses. "Pandai nal tavatthaal tondrip Paramanai patthi pannum Thondaraith THAANE thooya Gatiyinil thokuppan" are the words of Sivagnaana Siddhiyaar. (The servitors of Siva who get born as the Accomplished-in-God- Realization, thanks to their great and goodly and past tapas, stand blessed (lacking nothing). They attain the Bliss of Release straight through Siva Himself -- (the supreme One). The raison d'etre of the sastras is for the benefit (of indoctrination and Saivite inculturation) of others only. St. Sambandhar himself specifically refers to his singular estate of beatitude in his very first hymn, in these words: "Yedudaiya malarran munai naall paninthu yettha Arul ceytha" (O the Grace, (You) have showered on me for my past acts of adoration with petalled blossoms). The question: "Did St. Sambandhar adhere to the ways of the Scriptures?" is not only irrelevant but also blasphemous in the highest degree. It is in this light the words of the Sankarpa Niraakaranam: "Oru pani seyyaach Chirapura Selvarum gnaanam petre nanmai" (the beatitude of Gnosis gained by the (spiritually) opulent one (St. Sambandhar who rendered service none), are to be understood. 48. Karpaka: The divine wish-yielding tree. The divine wish-yielding stone is Chintaamani. Sevenfold music: An idea of the ancient Tamil musical scale can be gleaned from the Cilappatikaaram, a Tamil classic. Its author -- a born prince and a price of poets --, introduces the musical scale when describing a dance performed by a group of seven girls. The seven bear the very names of the musical notes, they being: Kural, Tuttham, Kaikkilai, Uzhai, Ili, Vilari and Taaram. The septet is divided into twenty two maattirais. It can thus be seen that the ancient knew all about  (pi) which is 22/7. We are told, when a division of 22 by 7 is attempted, even a computer breaks down. Poet Triloka - Sitaram, in his Gandarva Gaanam, speaks of the seven goddesses of music materializing from the music of yaazh. St. Tirugnaanasambandhar was a musician par excellence. He is hailed by St. Sundarar, as the one who quotidian propagates Tamil through music -- dulcet and sweet. The world has not witnessed a composer younger than he. 49. The guru initiates his chelas in multitudinous ways. His look, touch or smile is baptism. The divine child's smile, touch, look or embrace are the variform deekshas. St. Sekkizhaar calls him Perum Pukali-p- Pillaiyaar -- the Son who is the puissant Palladium. 50. His curly, dark and soft locks: Cf. (i) ". . . . crisped snaky golden locks Which make such wanton gambols with the wind" - Merchant of Venice, III, 2, 92. (ii) "Long is his hair -- curly, shiny and shapely; dark and dense; cerulean, sloping and braided with the ends coiled. It needs neither flower nor fragrant fumigation. By itself the wondrous hair is divinely odoriferous. . ." - Kamba Ramayanam, Sundara Kaandam, IV, Verse 57. Tr. T.N.R. 52. He smote. . . foreheads. The divine child smote the toy-houses of the little girls, only to house them in the eternal mansion, for is he not the Word, the Way and the Light? 53. The Vedas: The word Veda means knowledge. It is knowledge in itself and the source of knowledge for all mankind. 57. The child stamped its feet in remonstrance. The call hath come. He can no longer wait. The remonstrance is not an act of disobedience. The summoning call has to be obeyed forthwith. So, willy-nilly the father has to take the child to the place of theophany. The insistence and urgency of the call is indicated by the term 'lightning-bright.' No power on earth can, now, stop or delay the even. 58. The temple tank is the Womb of all waters. 60. Tarpana(m): A rite whereby oblations are offered after ablutions. Agamarusha -- its performance: The performer of agamarusha should stand in water, his feet firmly planted. He should, in this position chant the prescribed mantras, thrice. Then, he should immerse himself into the water without changing his position and continue to chant the mantras. The Agamarusha Sukta is the 190th Sukta of the Rig Veda. Agamarshanam (skt) means, the slaying of sin. The ritual bath is symbolic of the washing away of sins. 61-62. St. Sekkizhaar has admirably recorded the various stages which culminate in the cry of a child: the moistening of eyes, the trembling application of the hands to the eyes and the fluttering of lips. The term 'thalaikkeedu' occurring in verse 60, means pretext / excuse. The reason for the child's cry is not the temporary absence of his father. That but serves as a vyaajam. The immortal longing of the child for Siva is the real cause. St. Maanickavaachakar says: "Azhuthaal Unaip peralaame" (I can secure You (Siva) if I cry and cry). The divine child's crying was so godly that it compelled the advent of Ammai-Appar. Verse 68 informs us that Paarvati, the Magna Mater Herself, was pleased to staunch his tears. When love wells up, eyes are suffused with tears. "And is there bar which even love restrains? Tears flow out proving love." The eyes of a devotee are sweet spring of piety. 63. Sivapaada Hridayar placed the child on the bank of the tank, and then entered the water. When he plunged into the water, the child that missed him, did not look at the place of his disappearance. He but cast his look on the crest of the Ark-Temple. Why? He did so, as his true parents -- Thoniyappar and Periyanaayaki, abode there. The obtaining of the true and real and spiritually - opulent perspective is thus suggested by St. Sekkizhaar. The look and the outlook of the divine child have undergone a sea-change and henceforth his anchorage is the Sea of Mercy. Amme - Appaa: These words are untranslatable. The vastitudes of these two simple words are immeasurable. God is truly Ammai-Appar which is inadequately referred to as 'Ardhanaareeswara' in Sanskrit. God is at once Mother and Father, not only Woman and Man. "In speaking about God, the theological doctrine of analogy makes use of three phases or three interconnected_steps of affirmation (Via affirmationis), negation (Via negationis), and eminence (Via eminentiae). In this process, a word whose meaning is known and derived from human experience is first affirmed of God. The same word is then critically negated to remove any association with creaturely modes of being. Finally, the word is predicated of God in an eminent way that transcends all cognitive capabilities." God As Feminine by Joseph Sebastian (pp. 385 - 386), European University Studies, Peter Lang, Frankfurt am Main, Berlin (1995) For example when we hail God as mother, our thinking is bound to hover over a human mother. Is god a mere mother of the human specie? No. Yet, is He not a mother? He is; He alone truly is a mother, in an eminent and transcendental way. Joseph Sebastian says: "Our attribution of metaphorical images to God in our religious language whether masculine... of femine... undergoes the simultaneous movement of affirmation, negation and eminence, and thus 'transcends the human distinction of the sexes'." A word about the significance of the words -- Ammaa and Appaa --, will not be out of place here. Even as (the mouth is oped, the letter 'A' (as in America) is born. When it is closed the letter 'p' (ip) (as in apple) or 'm' (im) (as in immense) is born. So it is, that a child effortlessly makes its first utterance: Amma or Appa. These words are connected not merely with the physical parents but with the only and true parent who is God. It can thus be seen that the divine child addressed, not his human parents, but his true parents -- Siva-Parvati. 64. The child's address 'Amme - Appaa' was answered in the form in which the call was couched. It was the Mother who first materialized before the child. The words of St. Sekkizhaar: "Ponmalai Valliyum Thaanum", are packed with mystic significance. It is in this order the theophany is hailed by the child. His very first hymn begins thus: "Todu udaiya . . ." It is the other that wears the Todu. 65. It is to be remembered that the advent of Siva as Siva, is to test a servitor; His advent as Ammai-Appar is to bless a servitor. It is in this light the Periya Puraanam is to be studied. 66. The language of religion is, more often than not, anthropomorphic. The words do not carry with them any literal meaning. These are symbols. Cup of gold, breasts and the like breathe transcendental mysticism Uma is Unnaamulaiyaall (She whose breasts know no suckling). It is Grace that is metaphorised as breast-milk. ". . . . . . . . . . . an angel of the Lord appeared to him in a dream and said, "Joseph son of David, do not be afraid to take Many home as your wife, because what is conceived in her is from the Holy Spirit." - Matthew, 1-20, Holy Bible - New International Version. This type of conception is unknown to the phenomenal world. It is beyond the ken of anyone's comprehension. Yet nothing is truer than this CONCEPTION. Augustine of Hippo rapturously exclaims thus: "He who wrote on the tablets of stone without iron made Mary with child of the Holy Ghost; and he who produced bread in the desert without ploughing, impregnated the Virgin without corruption; and He who made the rod to bud without rain, made the daughter of David bring forth without seed." - The Wisdom of The Saints - An Anthology (Ed. Jill Haak Adels) O.U.P. (1987), p. 17. "Vicchathindrye vilaivu seykuvaai" (Seedless you cause the yield) are the words of St. Maanickavaachakar. The following passage occurring in Tirupporrchunnam (Tiruvaachakam) will suffice to confound the soundest of scholars: "Ennudai Aaramuthu engkall Appan Em Perumaan Imavaan Makatkuth Thannudaik Kellvan Makan Takappan Tamaiyan . . . ." (My rare Nectar -- our Sire, our Deity--, Unto the Daughter of Himavant, is Her Spouse, Son, Sire and Elder Brother too). However the above passage presents no difficulty to the student of Saiva Siddhantam. When Siva bids Sa_ti to re-evolve the resolved cosmos, He is Her husband. When the Sadaasiva-tattva emerges from the Sakti tattva, He is Her son. As Sakti-tattva emerges from Siva-tattva, he is Her father. When siva's Gnaana Sakti activises Suddha Maaya, Siva-tattva emerges. When His Kriyaa Sakti activises it, Sakti-tattva emerges. So is Siva called Her elder brother. Sivagnaana Siddhiyaar affirms thus: "Siva engenders Sakti and Sakti Siva; In happy union these Two engender All the cosmos and all the embodiments. Yet Siva is a celibate pure, and She Of milk-sweet words is forever a Virgin. Only wise men blessed with Gnosis, Thanks to their tapas, know of this truth." 67-68. The following observations of Dr. G.U. Pope (pages lxxxii and lxxxiii, The Tiruvacagam, Oxford at the Clarendon Press - 1900) merit inscription on a plate of gold with letters of diamond. "Civan and Catti (Sivan and Sakti) are as the sun and its radiance. This noun is in Sanskrit, feminine, and thus the effective energy of Civan is represented as a female, -- a goddess; and it is very wonderful what an amount of mythology and ritual has been accumulated around this one word. The question is repeated again and again, How is Pathi, who is pure spirit, to mingle with and energize in souls and amid impurities? And the answer, is, that He does so by sending forth an energy that is like a ray of light, a mighty influence that quickens, illuminates, purifies all things; and this energy, personified as a goddess, has led to all the developments of Catti worship. This is in fact the way in which the Caiva Philosophy bridges over the gulf between the finite and the infinite ..... "There is hardly a glimpse of this idea in the BHAGAVAD- GITA, and its development in the Siddhanta seems to mark a decided advance in theological science. The very precious germ-thought would seem to be that -- so much emphasized in the Christian Revelation -- of the Spirit of God moving over, through and in the entire creation, and especially energizing in human souls. It is curious to recall the Greek Caktis, the Eumenides, the Muses, and other feminine personifications. In Latin the names of Venus and Diana correspond to the Tamil word Ammai. And in Dante, Beatrice seems almost to take the place of Umai, since from her all light, knowledge, and help proceed. Mary, Beatrice, Lucia, Rachel and Matilda -- all resemble the Caivite caktis. Indeed, if the magnificent hymn, "Veni, Creater Spiritus' was translated literally into Tamil verse, it would seem to express in a much more appropriate, dignified, and forcible manner the whole idea which lies at the root of this part f the Caiva system, -- that all light, knowledge, power, freedom, and sanctification are from the Blessed Spirit sent forth by the Father for the salvation of His children. Of course Christians do not regard the Divine Spirit as really a dove -- and the representation of the Divine energy as a woman is surely not regarded as essential to the fullest development of the great truth it is supposed to symbolise. "We must not omit reference to the personification of Wisdom in the Christian sacred scriptures as well as in the apocryphal books. Many of these passages could be used, almost precisely as they stand, by a Caivite in expounding his views of Cakti. The Alexandrian School of philosophy and theology has followed out this course of personification to a great extent, and it does not seem to be improbable that those thinkers were influenced partly by South Indian ideas. Gnosticism in all its developments seems to have come from the East." Pati Gnaanam / Siva Gnaanam: Gnosis is truly Godly Wisdom. It is here spoken of as the breast-milk of Uma -- the Magna Mater. Child Sambandhar is the perfectly evolved soul. He is fed by Grace divine at the behest of the supreme Lord. It is this concept which is treasured up by St. Manickavaachakar's hymn which begins thus: "Thaayaa_ mulaiyaith Tharuvaane" (As mother He suckles). According to Joseph Sebastian, Catherine of Siena (1347 - 1380 A.D.) portrays Jesus as the Mother who with her breasts suckle the child. Again, "John of Ford says that God is our mother who carried us in his womb and brought us forth. He addresses Christ as our mother who not only unites us with God but also nurses and nourshes us 'with his own milk,' and also referes to the 'breasts of the incarnate Word.' " - God As Feminine. 69. Aaludaiya Pillaiyaar: It is by this name St. Sambandhar is hailed by the Saivites. It means, 'the great son under the tutelage of Almighty Siva.' Cf. "This Man of men, attested Son of God" - Paradise Regained, Book I, l.122. Our Saint is hailed as Sivagnaanasambandhar by St. Sekkizhaar. His words, therefore, are Revelation. Cf. "DIVINE REVELATION. Isa. l.4 "a law shall proceed from me." Matt. Xvi. 17. "flesh and blood hath not revealed it, unto me, but my father which is heaven." John vi.46. "they shall be all taught of God." . . . Gal. I, 11.12. "the gospel which was preached of me is not after man; for I neither received of it of man" 1 Thess. iv. 9. "Ye yourselves are taught of God." This doctrine, therefore, is to be obtained, not from the schools of philosophers, nor from the laws of man but from the Holy scriptures alone, under the guidance of the Holy Spirit." Tim.i.14, "that good thing which was committed unto the keep by the Holy Ghost which dwelleth in us." Col.ii.8. "lest any man spoil you through philosophy." - The works of John Milton, Volume xiv, De Doctrina Christiana, Book I, pp. 19-21, Columbia University Press, 1933. 70. Kalai-gnaanam: This relates to Sastras. This is Apara-gnaanam. The knowledge of incarnate Truth: This is para-gnaanam. Para is ethereal; Apara is terrestrial. Our Saint is Sivagnaana-sambandhar -- the one whose knowledge has a nexus with Siva's own knowledge. He is therefore hailed as the first (chiefest) among tapaswis. Cf. "With more than human gifts from heaven adorned, And amplitude of mind to greatest deeds" - Paradise Regained, Book II, l.137. 71. This verse is the quintessence of Saivism. It is to be remembered that Saivism is not at all an intolerant faith, though, no doubt, it frowns at faith which are ungodly. Saivism is that religion "Where god is praised and God-like men The holiest of Holies and His saints . . ." - Paradise Regained, Book IV, l.348. 72. The ire of the sire is engendered by sanctity and not sanctimony. Of yore, the Brahmins, like Jews, were mortally scared of pollution. The feeder, the fed, the food and the vessel holding the food: all these should be pure and unsullied. Sivapaadahridayar was a spiritual martinet. 73. Many have misunderstood the word 'ecchil'. It means 'Kannecchil'. It is traditionally believed that eyes are capable of casting influence, good or bad. Satan who recovers from his nine-day stupor is thus described by Milton: ". . . . . . . . . round he throws his baleful eys That witnessed huge affliction and dismay." - Paradise Lost, Book I, l.56. And pointed . . . hand: This is the hand which is to receive from Lord Siva the pair of divine cymbals wrought of ethereal gold. This is the hand that is to cure the Paandya of his malady, kind -- mental and physical --, as well as his apostasy. This is the hand that is to place in the raging fire a scroll of hymns in the Vaikai's rapids, causing it to swim against current. This is the hand, that at the moment, with its finger, points at the Ens Entium that cannot be pointed at (Suttirantha Gnaanatthaicchuttiya Tirukkai Sambandhar tham kai.) 74. The Lord . . . . of ever - abounding grace: Cf. "He is MOST GRACIOUS: Exod, xxxiv.6. "merciful and gracious, long-suffering, and abundant in goodness and truth." Se also Psal. Lxxxvi. 15, and ciii.8.v.4. "neither shall evil dwell with thee." Xx_.6 "thy loving-kindnesses. . . have been ever of old." Cii.11. "great is his mercy toward them that fear him." V.17. "the mercy of Jehovah is from everlasting to everlasting." Cxix.69. "thou art good, and doest good." Lam.iii.22. "it is of the mercies of Jehovah that we are not consumed." Matt. Xix.17. "there is none good but one, Luke vi.36. "be ye merciful, as your Father also is merciful." That is God. 2. Cor.i.3. "the Father of mercies." Eph.ii.4 "rich in mercy." 1.john iv.8. "God is love." -De Doctrina Christiana, pp. 57 - 59. Tuneful Vedas: The Vedas are to chanted musically. 75. The mystic syllable OM (comprising the letters, A,U, and M) is to be first chanted before the recitation of the Veda. ('O' is the first letter of OM. This is the eleventh vowel of the Tamil alphabet. When this combines with the consonant 'th, the letter 'tho' gets born. Gaayatri Mahamantra ends with the letter 'th. The letter 'tho', it can be seen, is the combination of the first letter of OM and the last letter of the Gaayatri. It is impossible to conceive a letter that can be more holy or sacred than the letter 'tho'. Again the first letter of Thamizh (Tamil) is 'tha' which is made up of 'th' and 'a'. This 'th' combining with 'O' becomes 'tho'. The signle letter 'tha', in Tamil, by its placement, can do office for the four Sanskrit letters Ta, Tha, Da and Dha. The letter 'Da' represents daharavidya. "As the Chaandogya in the daharavidya says, in progressive interiorization fro the city of Brahman (Brahmapura). . . . to the lotus-flower (the Heart), to the minute space within (daharaakaasa), one has to search for that which is contained within that inner space." The word guha (cave) is the symbol of the human heart. God indwells this cave. The upanishadic mysticism refers to the holy body of a yogi, as Brahmapura. The pura, according to Bettina Baumer is the same as the "interior castle" of Terasa of Avila. The Svetaasvatara Upanishad describes Siva as Sarva bhoota-guhaasaya (the indweller of the cave / heart). The theophany, for Tirugnaanasambandhar, it must be remembered, took place in Brahmapura (Biramaapuram). The pointing finger of the godly child dins into us the eternal truth that the God of the Macrocosm is ever present in the cave of the human heart which is the Microcosm. The reader will do well to study the article: "From Guha to Aakaasa: The Mystical Cave In The Vedic and Saiva Traditions," by Bettina Baumer, in ELLORA CAVES: Sculptures and Architecture, Books and Books, New Delthi (1988). It is the feet of the Lord which should be hailed in the first instance. Sometimes the name of the Lord gains precedence. "Hail Namasivaya! The feet of the Lord, praise be!" says the Tiruvaachakam. The First (Chiefest) of the Four Saivite seers, namely Tirugnaanasambandhar, chooses to hail the ear of the Lord. Indeed the ear of Uma who is part of Siva, is hailed in the very first verse of the godly child. The hymn opens thus: "Thodudaiya Seviyan" (He is the Wearer of a todu). Todu is the ear-ring worn by a woman. It is a scroll of palm-leaf inserted into the pendant lobe of the ear. It is Uma who is celebrated by the pharase todu udaiya. At day-break it is the ray of the sun which emerge at first, auguring the advent of sun. In a peculiar sense Sakti is the harbinger of Siva. The advent of Sakti is the indicant of Satthi-Nipaatam (the Descent of Grace). It is with Sakti the Lord manifests to bless a devotee. All the hymns of the godly child are for the magnification of Siva. And Siva must be pleased to hearken to them. The hailing praise is routed through the ear. So, the ear is hailed in the first instance. A more remarkable beginning is inconceivable. 76. The signs and insignia (of Siva): Man cannot comprehend God. Much less can he express Him. "Ulakelaam unarntu otharkkariyavan" are the opening words of the Periya Puranam. "Verius cog_tatur Deus quam dictur, et various est quam cogitatur" (God is more truly imagined than expressed, and He exists more truly than imagined) says St. Augustine. God is known so far as He is pleased to make us acquainted with Himself either from His own nature or from His efficient power (Sakti). When we speak of knowing God, it must be understood with reference to the imperfect comprehension of man; for to know God, as He really is far transcends the powers of man's thoughts, much more of his perception. It is therefore Maha Muni Milton says: "Our safest way is to form in our minds such a conception of God, as shall correspond with his own delineation and representation of himself in the sacred writings. For granting that both in the literal and figurative descriptions of God, he is exhibited not as he really is, but in such a manner as may be within the scope of our comprehension, yet we ought to entertain such a conception of him, as he, in condescending to accommodate himself to our capacities, has shown that he desires we should conceive. For it is on this very account that he as lowered himself to our level, lest in our flights above the reach of human understanding, and beyond the written word of the scripture, we should be tempted to indulge in vauge cogitations and subtleties." - De Doctrina Christiana (The Christian Doctrine pp. 31-33) Behold him . . . . . . . to me: The Tamil original says: "Behold him, the Lord who did this to us." The godly child uses the oblique case of we, namely 'us' in the place of 'me'. The great commentator C.K.S. explaining this usage says: "Gnaanacchirappunartthum panmai" (the plural that indicates the glory of gnosis). 77. Soul's surrender to Siva spells salvation in Saivism. Not so according to the TenKalai Vaishnavism. Patricia Y. Mumme says: "The TenKalai go so far as to claim that, despite what the sastras may teach, neither the path of devotion nor the path of surrender are really means to moksha. The only true means, according to the TenKalai, is the Lord Himself -- the soul's rightful master and protector. True, surrender normally involves mutual acceptance; the Lord accepts the soul as an object of his grace (paragatasvikaara) and the soul accepts the Lord as saviour (svagatasvikaara) . . . The individual's acceptance of the Lord is neither sufficient nor necessary for salvation." - Ramayana Exegesis in TenKalai Srivaishnavism in Mary Ramayanas, edited by Paula Richman, O.U.P., 1992. The wanton demon: Wanton means thoughtless. The wanton demon is the Asura called Ravana. By and through his first patikam, the godly child spreads the message that Siva dispenses mercy to all. The sustaining force of Siva's mercy / grace is truly ineffable.


(i) Oh, the Lord wears a todu; He rides a Bull; He wears the pure and white crescent; He is bedaubed with the ash of the crematory; Behold Him -- the Thief of my heart! Of yore, as I adored Him with petalled flowers He has showered (now) on me His grace. He, even He -- the Lord-God--, is enshrined In the lofty and majestic Bhiramaapuram. This translation is so contrived that the first letter of the opening word and the last letter of its last line, constitute the mystic word Om.) (ii) He is decked with the carapace of the hoary Tortoise, The ever-young serpent and the tusk of the hoary Boar too; He, the Filcher of my heart, Has a dry skull for His begging-bowl. His feet are hailed by the folded hands Of the great ones well-versed In learning and instruction. He, even He -- the Lord-God--, whose mount is the Bull, Is enshrined in Bhiramaapuram. The hoary Tortoise (Aadi Kamatam) is Vishnu. So too, the hoary Boar (Aadi Varaakam) is Vishnu. (iii) In His spreading matted hair where courses the river, He wears a slice of the argent moon; He, the furtive Purveyor of my heart, has caused The sliding (and falling down) Of my bangles wr_ught of chank. As this town is the source of all the towns That constitute this world. He, even He -- the Lord-God--, abides Here in Bhiramaapuram of sweeping glory. (iv) Having shot down the triple walled-citadels That winged the sky joyously, He, the Larcener of my heart, Goes about inly rejoicing, holding a bright skull As His begging-bowl, seeking alms discriminately. He even He -- the Lord-God--, who is happy with His Consort, And whose bosom is adorned With the serpent of the ant-hill As well as the beauteous flowers of konrai, Is enshrined in Bhiramaapuram. (v) He is concorporate with His Consrot; All matted is His hair; He rides a Bull." Thus is He gloriously hailed -- the Robber of my heart; During the time of the Great Deluge, This town floated on the dark waters of the seas. Such is the glory of the Bhiramaapuram-town Where He, even He -- the Lord-God--, is enshrined. (vi) He chants the metric Vedas, and dances; He holds the mazhu; He the Filcher of my heart Caused the chank-bangles to slide away from my wrist. He, even He -- the Lord-God--, is enshrined In Bhiramaapuram that is girt with Stately and lofty and suaveolent groves Whose imbrowned murk is Dispelled by the rays of the moon. (vii) His matted hair conceals the river; He holds the fire; a serpent that spits fire Gloriously cinctures His vestment round His waist; Even thus He roams about, the Looter of my heart! He,even He -- the Lord-God--, abides at Bhiramaapuram In whose foreshore - gardens abutting the creeks, Cobs of auric wings live imparadised with their pens. (viii) He -- the Abductor of my heart--, quelled The puissance of the King of lofty Lanka That with his sweat-bedewed and hill-like shoulders Durst uproot Mount Kailas. He, even He -- the Lord-God--, abides at Famed Bhiramaapuram which survives Every deluge that sweeps away This trouble-ridden world. (ix) To behold the Lord's crown and feet, Vishnu And Brahma whose seat is the cool Lotus, Forthwith proceeded straight, on and on; He the Poacher of my heart, grew beyond their reach. Damsels endowed with bright foreheads And all others too, of this earth, Hail and foster Bhiramaapuram Where abides He, even He -- the Lord-God. (x) Even as the Buddhists and the brainless Samans, With identical words, slander behind His back, He, the Purloiner of my heart Goes about seeking alms, discriminately. He flayed the derma of the raging tusker, and wears it Oh the sorcery! Is He truly demented! He, even He -- the Lord-God--, Abides at Bhiramaapuram. (xi) This decad of salvation-conferring Tamil -- Sung in single-minded devotion. By Gnaanasambandhan, in sheer clarity, On the Lord of Bhiramaapuram which glows With its vast pool teeming in lotus-blossoms, And which is ever adored by Brahma, well-versed In the Vedas that proclaim the rare virtuous paths--, Will confer on them that master its beatific verses The valiancy to shake off with ease, their hoary karma. 78. Cf. "The Lord is with you, while ye be with Him. . . but if ye forsake Him, He will forsake you." -2, Chro. Xxxviii, 8 and xv.2. Panchaakshara: The mystic pentad. All the three sempiternal categories viz., pati, pasu and paasam are included in this. This pentad has a multitudinous forms. Namasivaya is the shtoola Panchaakshara. Sivayanama is the sookshma Panchaakshara. The Mukti Panchaakshara is Sivayasiva. The mystic OM itself is a subtle form of the Panchaakshara. The reader will do well to consult Chapter Nine entitled: "The Grace of the Pentad of letters" of the Tiruvarutpayan translated by T.N.R. Vide pages xxix and xxx, Siddhanta Chathushtayam, T.R.N.M.L. and Publications, Thanjavur-7 (1980). The observation of G.U. Pope which says: "An amazing amount of ingenuity has been displayed in devising a quasi-magical system founded on these five Sanskrit syllables" is, to say the least, is unbecoming of such a great scholar. All the canonical works of Saivism si_g the glory of the mystic pentad. Indeed this pentad is the name of Siva Himself. 79. Though the translator has used the word 'perdition' in his translation, the concept of perdition is foreign to Saivism. The word is used by the translator only to stress the plight which is apparently irredeemable. 81. Cf. (i) ". . . . . . . . . . . . . . . . . heaven rung With jubilee, and loud hosannas filled The eternal regions:" - Paradise Lost, III, l.347. (ii) ". . . . . . . . . . . . . . . . . their golden harps they took, Harps ever tuned, that glittering by their side Like quivers hung, and with preamble sweet Of charming symphony they introduce Their sacred song, and waken raptures high;" - Ibid. l.365. 82. Cf. "The multitude of angels . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . lowly reverent Towards either throne they bow, and to the ground With solemn adoration down they cast Their crowns inwove with amarant and gold" - Paradise Los, III,l.345. 83. Cf. "They alone cross the ocean of births and deaths who take refuge in the feet of the Lord: the others traverse it not." - The Tirukkural, 10. Translated by V.V.S. Aiyar. 84. Cf. "Mann vazhi nadantu, adi varuntha-p-Ponavan Kann vazhi nuzhaiyum ore Kalvane kolaam" (He that trod on earth with paining feet, is indeed a thief that makes his ingress through the eyes). - Kamban. Punniyar: It is by this name the Lord Siva is hailed. Cf. (i) "Punniya-p-Porul'' - The Tevaaram. (ii) "Punniya Vun adi" - St. Appar. (iii) "Punniyanai-p-Poosittha punniyatthinaale" -Sivagnaana Siddhiyaar,8-31. (iv) "Punniyan mannidai vantu thondri" - The Tiruvaachakam. (v) "Bhogam eendra Punniyan eitha kanaiye pole" -The Jeevaka Chinthaamani. 85. This verse celebrates the 'mysterim tremendum' that is at the same time linked to an awful fascination, experienced by Sivapaada Hridayar. Of this type of experience, Rudolf Otto says: "A second point of resemblance is that the sublime exhibits the same peculiar dual character as the numinous; it is at once daunting, and yet singularly attracting, in its impress upon the mind. It humbles and at the same time exalts us, circumscribes and extends us beyond ourselves, on the one hand releasing in us a feeling analogous to fear, and on the other rejoicing us." - The Idea of The Holy, (p.43), translated by John W. Harvey, O.U.P. 1939. 86. This verse makes two points clear. The darshan of Siva and His Consort which was vouchsafed to the godly child, was not granted to his father. The observation of G. Vanmikanathan (Periya Puranam, page 158), Sri Ramakrishna Math, (1985), which says that Sivapaada Hridayar was also blessed with the darshan of Ammai-Appar, is obviously an error. As the father, impelled by an uncontrollable longing, went after his son who walked before him, he indeed became the first follower of Tirugnaanasambandhar. 87. It is inferable that the news of any miracle spreads with the speed of a lighting. 88. This verse speaks of the second decad sung by St. Sambandhar. The misplacement of this decad in the Chronological Table of Decads (Charitthiramurai-p-Patika Attavanai) by the Saiva Siddhanta Maha Samaajam (Tirugnaanasambandha Swaamikal Tevaaram - 1937), is regrettable. The envoi of this decad is as follows: "With the fulgurant-waisted Uma He abides at the lofty and opulent Puravam Abounding in golden mansions. They that sing and dance This decad of Tamil garland -- Sung ecstatically by the Adept of Tamil In celebration of the Queller of flaws--, For many many days, Will not part from the supernal world." 89. This verse hails the glory of the sacred and sempiternal servitorship. 90. The message of this verse is this. Even in the worst of times, the Tamils can be roused to a sharp realization of the great and good in their faith and culture. 91. According to Wilfred Noelle _Dravidian Studies -- A Review, published by Shri Madan Lal Jain of JAIN BROTHERS, 1965), one of the Rishis of the Kaundinya (Tamil Kauniya) Gotra, migrated to South India from the North in the early times and laid the cornerstone "for the fusion between Aryavarta and Dravidian India". The godly child belongs to this Gotra. Many famous men belonging to this Gotra, flourished in ancient Tamil Nadu. The author of an Akanaanooru verse (number 74) is Kauniyan Bhoothatthanaar of Madurai. One of the authors of the Tiruvalluva Maalai is a Kauniyan. A Brahmin of Poonjaatroor called Kauniyan Vinnannthaayan is the hero of the verse (166) of Puranaanooru, indited by the famous Aavoor Moolangkizhaar. This Kauniyan hails from a lineage which fostered the twenty one types of yaagas. For details, refer to Puranaanooru, edited by Dr. U. Ve. Swaminatha Iyer, Kabeer printing works, Madras (1963). Many inscriptions sing the glories of Kauniyas. The godly child is hailed as the recipient of grace from Uma -- the Mother of the sevenfold music. It is good to remember that the godly child quelled the alien faiths through the instrumentality of music. St. Sundarar hails him as the one that propagated Tamil by his quotidian rendering of sweet musical decads. 92. St. Sekkizhaar hails the divine child as the Fosterer of the Vedas. Indeed the Puranam of Sambandhar begins thus: "Veda Neri thazhaitthongka . . ." 94. The Tamil Original says that the father Sivapaada Hridayar went near him -- the divine calf of Gnosis (Deiva Gnaanak Kandru) --, and set him on his shoulders. The word calf when applied to a person has a pejorative sense in English. Not so in Tamil. More than once St. Sambandhar is referred to as the young one of an elephant. The word Kaliru (tusker) has a special religious connotation in Tamil. St. Kumaraguruparar speaks of "the ichorous tusker of Siva-gnaanam" (Siva Gnaanakkadaak Kaliru). 95. Aruvai: That which is cut (from the loom); hence a piece of cloth used as a towel or upper garment. As in the Orient, in the Occident also, people wave and throw up in the air, kerchief and cover chief in joy. 96. Nilattevar: Bhoosuras / Brahmins. 98. The entry of the child into his house is heralded by instrumental music -- terrestrial and celestial. Cf. "Servants of god hosanna sang To the beat of sweet timbrel And the sounds of drum and the like. As the cymbals softy clanged To the blare of conch and chank . . . ." - Triloka Sitaram. Translated by T.N.R. 99. This verse is illustrative of the truth proclaimed by Thomas Fuller: "Prayer should be the key of the day and the lock of the night." - Gnomologia. No.3927. 100. The godly child never did anything before first visiting the Ark-shrine so long as he remained in Seekaazhi. The life of Sambandhar is one great pilgrimage. It commences from the very next day after the theophany. 101. The speckled bees buzz over blooms: Cf. "Brushed with the hiss of rustling wings" - Paradise Lost, Book I, l.268 102. Keeping time. . . his hands: Cf. "In the concordant symphony of women Keeping time by clap of hands . . ." - Bharati's Kuyil Paattu, Tr. T.N.R 103. The gift of a pair of cymbals to the godly child is thus hailed by St. Sundarar: "Unto Gnaanasambandhan that propagated TAMIL through sweet music, the Lord gifted taalam (a pair of cymbals) in the presence of the earth-dwellers. . ." 104. The Lord of the beauteous ear-ring: Lord Siva is a lover and fosterer of music and dance. Two Gandharvas -- adepts in music --, by a boon from Lord Siva, became a pair of ear-rings. These are worn by Siva. These Gandharvas called Kambalan and Aswadharan sing sweetly into Siva's ears susurrant airs, vernal airs. This is referred to by St. Appar in his Yezhaitthirutthaandakam thus: "Gandharuvam seythu iruvar kazhal Kai kooppi . . . ." 105. Cymbals wrought of gold are incapable of producing any sound. So_ Paarvati had to confer on them the valiancy to produce sound. The presiding deity of Kolakka and His Consort are called "Tirutthaalamudaiyaar" (The Lord of the divine cymbals) and "Osai Koduttha Naayaki (The Lady who conferred the gift of sound). 106. The words in the Tamil verse "tariyaathu" and "taritthu" constitute a beautiful oxymoron. There is a play on the word "bear" (verb). Unable to "bear" the sight of the child walking, the father "bore" him on his shoulders. 107. The octad of decad: Kattalai: It means 'mould'. In this mould are to be cast the tune, the beat, the prosody as well as the composition. Indira V. Peterson says (Poems to Siva, Princeton Library of Asian Translations, 1989, page 62) as follows: ". . . . the metrical pattern of the Tevaaram Patikam itself acted as the rhythmic framework of the hymn; equally important, this metrical pattern also indicated the tune, the melodic mould, in which the line of the text would be sung. This coincidence of patterns of metre, tune, and beat in the patikam was called kattalai (rule). In the musical (panmurai) systematization of the patikams, the hymns are grouped, first according to their pan and, under each pan, according to kattalai pattern." The foot-notes provided by Indira are significant. "Scholars of Tamil literature and music have a poor understanding of Kattalai. Some assert that it is nothing more than a metrical pattern; others suggest that it is a pattern of beats independent of the metre of the poem. (Iramanathan Cettiyar, ed., Pan araycciyum atan mutivukalin tokuppum, pp.114ff.) Powers, essay I, in New Grove Dictionary, 9:75, defines kattalai more precisely: "they (the Tevaaram hymns) are grouped according to melodic types called pan and specific times called kattalai (mould)." The rhythmic aspect of kattalai needs to be clarified. 110. The lion-cub: It is thus the godly child is referred to. In due time he will emerge as Parasamaya Kolari (The Lion (of terror) unto alien faiths). 112. It should be remembered by the devout reader that ever since the inhering of Gnosis, the life of the godly child was a demonstrably exemplary odyssey in spiritualism. According to Saivism, life itself is a holy pilgrimage. The evolved soul moves from shrine to shrine to merge eventually with Siva. 113. Red lotus: The feet of the divine child are compared to the red lotus flower. The points of comparison are redness, stateliness, beauty, softness, coolth, tenderness etc. His father . . . onto his shoulders: Gnaanasambandhar is embodied Sivagnaanam. Sivapaada Hridayar is depicted as the physical carrier of Sivagnaanam. 114. He asked: The question was raised by the godly child even while he was borne on the shoulders of his father. When he received the answer, he burst into verse, seated as he was, on his father's shoulders. In the envoi of his Nanipalli decad, this is referred to by the godly child. His words are; "Atthar piyan male irunthu" (seated on the shoulders of the father). The narration of St. Sekkizhaar is at once punctilious and perfect. 115. Kaarai: Webera tetrandra. Mullai: Jasmine. Mandate: In Tamil Aanai. Aanai is a peremptory command. It is to be implemented with utmost care and caution. Here aanai stands for assurance. It is as solemn as it is absolute. This solemn word can be used only by him who is favoured by Siva. The godly child's affirmation is rarely resorted so. The concluding verses of a very few verses carry with them this divine mandate. Only St. Sambandhar was privileged to sing thus. He is therefore hailed by St. Nambi Aandaar Nambi as "Aanai namathu ena valaan" (the one valiant to declare the mandate). It is to be remembered that there is no force -- in earth or in Heaven--, to countermand the command of the godly child. 116. The godly child abode willingly in Nanipalli for two _ain reasons. 1. It was his mother's birth-place. 2. He was overwhelmed by the reverential hospitality of Nanipallians who were truly attached to Siva. The Tamil adage says: "Kuzhanthaiyum Deivamum kondaadum idatthile" (The child, the deity: these abide willingly where they are hailed). St. Sambandhar is a Child that is goodly. 118. The erection of festoons, the tethering of areca leaves as well as severed plantain trees to posts, gateways threshold etc., and the carrying of vessels/pots filled with holy water bespeak to ceremonial reception accorded to the divine child. These from part of a religious reception. The holy are thus received in reverence. The advent of the divine child has its social significance also. No wonder the bazaar streets wore a festive appearance. 119. The Vedas are chanted to purify the atmosphere and make it fit for the advent of the holy one. The temple at Valampuram has the Valampuri-shell (the right-whorld conch) as its paradigm. It is one of the seventy eight temples built by the Chola monarch Ko-Chengkat Chozhan. 120. Tiruvalampuram is to-day known as Melapperumpallam. Tirucchaaikkaadu is the place where the Cauvery empties itself into the sea. 121. Pukaar: More famously known as Kaverippoompattinam. This was the summer-capital of the Cholas. It was formerly endowed with a natural harbour. It flourished, of yore, as a mart of many nations. Fort other details, the reader is advised to study the famous epic Silappatikaaram. 122. The decad sung by our Saint has this message. They that adore the Lord at Pukaar are for ever freed from the cycle of transmigration. The word 'Pukaar' yields a beautiful pun for our Saint. 124. The Prince of Sanbai is the godly child who reigns in the hearts of Saivite servitors. 126. St. Sambandhar's decad beginning with the words: "Kann kaattu nuthal" (The Forehead that displays the Eye) is full of significance. Indeed this decad had engendered another Saivite leader, namely, Meikanndaar who is perhaps next only to St. Sambandhar, in divinity. The parents of Meikanndaar were childless. To cure them of this plight, the family priest, now famously known as Sakala Aagama Pandidhar, resorted to bibliomancy. The book revealed the above decad of St. Sambandhar. The parents repaired to the shrine of Tiruvennkaadu and propitiated its presiding deity. Eventually they were blessed with a child who bore the very name of the deity of this shrine. When he was two years old, he was blessed by St. Paranjyoti (the fourth in the line of the Akacchantaanam). The child then emerged forth as the infant-preacher of old chelas. 127. Tirumullaivaayil is a coastal village which is east of Seekaazhi. The one situate in Tondai Mandalam and bearing the same name is known as the Northern Tirumullaivaayil. In the southern Tirumullaivaayil, it is said, Uma worshipped Siva in His form of Dhakshinaamoorti and was blessed with the pentad of mystic syllables, namely the Panchaakshara. The names of the presiding deity and His Consort are Mullaivananaathar and Kothai Ammai. 128. It is a pity that the decad referred to in this verse, is lost for ever. 129. Mayendrapalli (now known as Mahendrapalli) is close to the place where the Coleroon merges with the sea. The town takes its name after Mayendra -- an Indra. He worshipped Siva in this holy town. The word 'palli' means place. There are many sacred places, whose names and with the suffix palli. Cf. Chakkarappalli, Tirukkaattuppali. The deity of Mayendrapalli is called "Tirumeni Azhakar" and His Consort's name Vadivaambikai is as beautiful as His name. Tirukkurukaavoor is the sacred town where St. Sundarar and his retinue were fed by Siva. The names of the presiding deity and His Consort (of this town) are Velladainaathar and Kaaviyangkanni. This town is halfway between Seekaazhi and Tirumullaivaayil. 130. "Praising Siva and praised by all.": This is how every Saivite should_ strive to live. 131. Matangkachoolaamani was the songstress par excellence. Her husband Tiruneelakanta Yaazhppaanar who played on his yaazh, was the instrumentalist par excellence. 132. Prof. Sambamoorti observed that St. Sambandhar was the youngest composer and musician of the world. No wonder he drew to him the greatest player on the yaazh and his wife -- a songstress sui generis. 133. Pat upon the arrival of Paanar and his wife, the first thing that the godly child did, was to take them to the shrine of Siva. 134. The Paanar couple stood without the temple and adored the Lord. This was in unison with the rules prescribed by the Aagamas. Those were days when people durst not defy the divine dictates. It was through religion that castes were transcended in the olden days. Discrimination had no role to play among devotees of the Lord. Vide verses 29 to 31 of the Purana of Tiruneelanakkar. The very Puranam of St. Sambandhar shows that all the devotees entered the holy fire, irrespective of caste or creed, during the wedding of the godly child, and thus gained ascension. 135. Cf. ". . . . . . . . . . their golden harps they took Harps ever tuned . . . . . . . . . Of charming symphony they introduce Their sacred song, and waken raptures high;" - Paradise Lost, Book III, l.365. 136. Tradition has it that the two birds called Kinnara and Miduna that dwell in the realm of Moon, wing down and float in the sky whenever it is surcharged with witching music. There were four types of yaazh, they being (i) Beri yaazh, (ii) Makara yaazh, (iii) Sakota yaazh and (iv) Sengkotti yaazh. In the Puranam of Tiruneelanakkar, the great Paanar is hailed as the Master of Sakota yaazh. The reader will do well to study 'The Episode of Debut' (Arangketru Kaathai, Silappatikkaram), the commentary provided thereof for Adiyaarkku Nallar and also the 'Yaazh Nool' of Swami Vipulananda. 137. The feast referred to in the verse is not prepared to please the palate of a glutton or even a gourmet. It is one intended for a holy couple. So, it is not Lucullan. Mahamuni Milton says: "And that which is not good, is not delicious To a well-governed and wise appetite." - Comus, l. 703. Thus runs the "holy dictate of spare Temperance." 138. The great admire the great. The songs and psalms of the holy child, are full of musical excellencess, literary as well as religious merits. They are 'angelic to many a harp' They are hymns of truth, id est, hymns on Truth by Truth. The mood and the mode of the hymns were recapitulated by the devotees for the benefit of the Paanar couple. No wonder, they melted in joy. "Such concord is in heaven". - paradise Lost, Book III, l. 371. It is regrettable that the present era is one of rat-rhymes and screeds. 139. Good music soothes the soul. It calms the troubled heart. Excitement is foreign to good music.

140. Tillai: Tillai is the Saivite shrine par excellence. So it is referred to as the Koyil. See pages lx to lxvii of the Tiruvacagam by G.U. Pope, reprinted by the Madras University (1979). In Saivite cosmogony, Tillai is the exact center of the Universe. Tillai, during the time of St. Appar, St. Sambandhar and St. Sundarar, was to the Saivites what Jerusalem was to the Jews, of yore. Writing on Tillai, G.U. Pope says: "One is frequently reminded of Jerusalem the Golden, with milk and honey best." Ibid., page 264. For further details, Tirumurai the Sixth (St. Appar's Thaandaka Hymns) translated by T.N. Ramachandran (International Institute of Saiva Siddhanta Research, Dharmapuram-1995) may be referred to. TILLAI AND NATARAJA by B. Natarajan (Mudgala Trust, Madras-1994) is full of valuable information. 145. Who dances at the dead of might: The following observations of C. Sivaramamurti (Nataraja In Art, Thought And Literature, National Museum, New Delhi (1974), page 1), are significant. "Dance in the darkness is no doubt unimaginable._ But Siva only chooses the evening (night) for His dance, when it is dark, but the darkness is lit up by his own effulgence, the moon on his crest, the flame in his hand, and the powerful rays shooting forth from the gems on the hoods of snakes he wears as his ornaments. This is abundantly illustrated in literature, as stated elsewhere, to show how Siva requires not a powerful light focused on him, but the mild and soft tone of moon light, chosen to reveal not too luridly, but softly and gracefully, the movement of his limbs." Siva's dance can be comprehended only by them that are blessed by Siva. Of these blessed souls, St. Peyaar (Kaaraikkaal Ammaiyaar) ranks first. Kollidam: Kalam koll idam (The river over which barks and vessels are accommodated). 146. The river . . . . gardens: Compare St. Appar's dictum which says: "Malai-p-Pandam kondu varu neer-p-Ponni" (Ponni which rolls on with the produce of the mountain). - Tirukkuruntokai, Tirukkottaiyoor, Verse 2. 147. The bourne of Tillai: The very border of Tillai is sacred. It is indeed the hem of divinity. The border of Tillai is the place where the crest of the temple-tower is sighted, from afar. 148-153.The very fauna and the flora of the realm bid a very warm welcome to the godly child. Though literature may style the acts of nature as Pathetic Fallacy, yet, it should be remembered that it is but the nature of Nature which stands so visibly manifested. We appeal to our readers to study with care 'The Yoga of Herbs' by David Frawley and Vasant Lad (Motilal Banarsidass Publishers Private Limited, Delhi - 1994). We extract herein below a few passages which attest to the fact that birds and beasts as well as plants trees and grass are more humane than man. "There is nothing in existence that is unfeeling, nothing that is profane or unspiritual, nothing without a unique value in the cosmos. Life is relational, interdependent, interconnective, a system of mutual nourishment and care, not only physically but also psychologically and spiritually. "Consciousness, therefore, is not merely thought, much less intellect or reason. It is the feeling of being alive and being related to all life. Consciousness as pure feeling exists already in the plant and is hidden in the rock, even within the atom itself." ". . . . . True humanity, which is humane feeling for all life, is at the heart of all life. Plants and animals sometimes show this sense of caring more than certain humans, who have been hardened in their isolated sense of humanity. It is only when we come to look upon all things as human that we are capable of a truly humane existence. Such a lesson is taught to us by plants and herbs whose existence is still grounded in the unity of nature, through which we may return to understand ourselves better." . . . . . . Plants transmit the vital-emotional impulses, the life-force that is hidden in light. That is the gift, the grace, the power of plants. "Plants bring us the love, the nourishing power of the sun, which is the same energy of all the stars, of all light. The cosmic energies emanated by plants thus nourish, sustain and make grow our own astral body. In this way, the existence of plants is a great offering, a sacrifice. They offer us not only their own nutritive value but the very light and love from the stars, from the cosmos whose messengers they are. They bring to us the universal light so that we can enter the universal life. They exist for psychological, as well as physical nourishment. Our feelings, then, are our own inner plants, our own inner flowers. They grow in accordance with our perception of the nature of all life." "Plants exist to transmute light into life. Human beings exist to transmute life into consciousness, love. These three -- light, life and love--, are one, each an expression of the other, true dimensions of the same existence. Plants transmute li_ht into life through photosynthesis. The human being transmutes life into consciousness through perception. Through direct perception, the seer is the seen, the observer the observed. The Sanskrit word for the plant Osadhi means literally a receptacle or mind, dhi, in which there is burning transformation, Osa. In the Vedas this can mean not only plants but all entities in creation. "The human being is the plant of consciousness. The plant which effects a similar process on a "lower level" of evolution, feeds our mind and nervous system to help in this process. As below, so above; all the universe is a metamorphosis of light." "The proper usage of a plant or herb, during which its true power is released, implies a communion with it. The plant, when we are one with it, will vitalize our nervous system and invigorate our perception. This means giving value to plant as something sacred, as a means of communion with all nature. Each plant, then like a mantra, will help to actualize the potential of cosmic life of which it is a representative. "For this reason, many ancient people have had reverence for the plant kingdom. It is not a superstitious awe, not a mere sensitivity to beauty, but a reception of the power that plants bring to us. The force is not received simply through ingesting the plant, but in our total communion with it." "The seers, through the yoga of perception, let plants speak to them. And the plants disclosed their secrets -- many of which are far more subtle than a chemical analysis could uncover. Approaching plants in the same way today, not as objects for self-aggrandizement but as integral parts of our own unity, the true value of plant will flourish for our unselfish use." - The Manifestation of Consciousness into Plants. 153. He adored these gardens: These are gardens producing leaves, flowers etc., which are used in the archana for the Lord. No wonder, the godly child hailed them. Cf. Verse 94 (Tirumalaiccarukkam) and Verses 157 to 160 of the Puranam of Tirunaavukkarasar. 155. Cf. Verse 1 of this Puranam: 161. Even with my five sense: The Lord, no doubt, is beyond sense-perception. Yet, at Tillai, the Lord in His infinite mercy, deigns to accommodate Himself (to an extent) in the sense perception of the true devotee. So it is said: "Tillaiyai-k-Kaana Mukti." (A darshan of Tillai confers Mukti). 165. Even he... shrine's limits: Tillai is the holiest of temples. Within its limits, priests and hierodules alone should abide. As Tillai is the very heart of the Viraat-Purusha (the cosmic deity) and as its adytum of ethereal consciousness is the very form of Gnaana-Sakti, it is to be ever adored in awe. The godly child was the Aachaarya par excellence. He therefore conducted himself in an exemplary manner. He abode without Tillai. See verse 170. The "accham" (fear, dread, awe) spoken to in this verse is full of significance. This is the feeling of numinous terror. The phrase 'wrath of God' occurring in the Old Testament is a much-misunderstood expression. The phrase has a close nexus with what can be stated as the mysterious 'ira deorum'. Commenting on this Rudolf Otto says: "To pass through the Indian Pantheon of Gods is to find deities who seem to be made up altogether of such an Org'e; and even the higher Indian gods of grace and pardon have frequently, beside their merciful, their 'wrath' form. But as regards the 'Wrath of Yahweh', the strange features about it have for long been a matter for constant remark. In the first place, it is patent from many passages of the Old Testament that this 'Wrath' has no concern whatever with moral qualities. There is something very baffling in the way in which it is kindled and manifested. It is, as has been well said, 'like a hidden force of nature', like stored-up electricity, discharging itself upon any one who comes too near. It is 'incalculable' and 'arbitr_ry'. Anyone who is accustomed to think of deity only by its rational attributes must see in this 'Wrath' mere caprice and willful passion. But such a view would have been emphatically rejected by the religious men of the Old Covenant, for the them the Wrath of God, so far from being diminution of His Godhead, appears as a natural expression of it, an element of 'holiness' itself, and a quite indispensable one." - The Ida of the Holy, p.18 (OUP, 1939). The accham of the godly child is a numinous emotion bred by holiness. This is characteristic of every true devotee. Cf. "Adikell Umakku aat cheyya anjuthume" (O Lord, I fear to serve you). - St. Sundarar, Tirupparangkundram. It is in this light, the Satarudriya Stotram should be cultivated. Vaajasaneya Samhita XVI opens thus: "Reverence to thy wrath. O Rudra, and to thine arrow, reverence; reverence to thy bow, and reverence to both thy arms." The best explication of the Satarudriya stotram is that of Bruce Long's. Vide "Rudra as Divine Ambivalence in the Satarudriya stotram" in Experiencing Siva, 1983 - Published by Manohar Publications, 2 Ansari Road, New Delhi - 110 002. 166. Tiruvetkalam: It is in this town the Annamalai University is presently housed. 167. Tirukkazhippaalai: The buildings of this temple were washed away by the Coleroon. The idols were therefore removed to the temple of Tirunelvaayil (Sivapuri) Ucchi: Ucchi is Tirunelvaayil. 171. Selvam Pirivariyaa-th-Tillai Vaazh Anthanar: (The Tillai Brahmins inseparable from (spiritual) opulence). St. Sekkizhaar follows St. Sambandhar who says: "Selvam uyarkindra Selvar Vaazh Tillai" (the opulent ones of ever-crescent wealth that dwell at Tillai). 174. Aatinaai naru neiyotu paal tayir: It means: "Your ablutions are made up of fragrant ghee, milk, and curds." 176. The Niva: The river Vada Vellaaru is known by this name in certain places. 179. Divine decades in nectarean Tamil: These are truly "laurels of eternal verdure". 181. Sometimes the godly child sang his hymns as he proceeded to a shrine. "Muthu Kundru adaivome" (We will reach Muthu Kundru) is the refrain of the decad, he sang on his way to that shrine. 182. Tiruvirukkukural: A verse in two lines -- terse, compact and sweet. 183. Murasu atirntu ezhum: It means: "The sound of drum(s) soars aloft." 184. "From evil be freed; adore Him.": This is the message that pervades the decad which begins with the words: "Odungkum pini. . . . . ." 185. Tiruvaratthurai serthum: We will reach Tiruvaratthurai. 186. The divine child . . . . now avoided it: The godly child was usually borne by his father on his shoulders. On this occasion he avoided it. The expression 'muthu thanthai" (aged father is significant.) 192. The sun . . . . into the western main: Cf. "And the gilded car of day His glowing axle doth allay In the steep Atlantic stream" - Milton, Comus, line 96. 202. These are . . . cardinal points: The parasol inlaid with pearls, the margaritaceous palanquin and the trumpets -- the gift of Siva to the godly child --, irradiate the grace of Siva in all the eight directions. 206. When a dream of this nature ends, the dreamer wakes up and thereafter does not sleep. He usually experiences a mysterium tremendum and loses himself in God-consciousness. 208. This verse describes the spiritual routine of the divine child. 209. The figure employed in this verse is Pathetic Fallacy. 213. The message is: "Siva is love". 214. The decad beginning with the words: "Entai Eesan. . ." is never invoked in vain. The translation of the first verse is as follows: "The grace of the Lord of nelvaayil Aratthurai which is Girt with cool and beauteous groves that flourish On the bank of the Niva that rolls on amain With suaveolent_blooms, Is not to be gained by them Who do not hail Siva as the Father, the Lord, 'Our great One' and as the Deity that rides the Bull, And so meditate on Him." 216. It is with utmost reverence, the gifts of Siva are to be handled. Hence the hailing, the circumambulation and the chanting of the mystic pentad. The phrase "Ulakelaam" which marks the beginning and the end of the Periya Puranam, occurs in this verse also. St. Sekkizhaar uses this phrase fourteen times in his Puranam. For details refer to the third edition of the Periya Puraanam (1950, of Saiva Siddhanta Maha Samajam, Madras). The occurrences are recorded at page 16. M. Balasubramanya Mudaliyaar -- the compiler, has deliberately mentioned, in two instances, misleading verse numbers. This is to fool the pseudo-scholar who thrives on the findings of others without himself ever trying to undergo painstaking study. 221. The raison d' etre of the avatar of the godly child is reiterated in this verse. 223. "He who has.... is come." Cf. "Unto him blest by the Mammoth young Learning and Wisdom come unsought, untaught." - The Tiruvarutpayan, Invocation. It is intuition and not tuition, which is the source of the godly child's wisdom. He is truly hailed as Mutthamizh Virakan -- the Adept of threefold Tamil. Never before the advent of the godly child was Tamil so rich. His contribution to Tamil is irreckonably immense. 227. Aratthurai -- the shrine at Tirunelvaayil --, is Siva's own ford. 228. He who was . . . . the directions. . . . .: See verse 202. 229. The other shrines visited by the godly child, were perhaps, Tiruvennainalloor and Tiruvidaiyaaru. 232. The inlaid pearls . . . directions: See verses 202 and 228. 238. Vijayamangkai: The place which to-day goes by this name is not the one referred to in this verse. The shrine is situate in a town called Kovantaputthoor. Se M Raghava Iyengar's "Aaraaicchi-th-Thokuti, reprinted by the Tamil University - 1984. 241. Neermai, Tiram, Niram: Even musicologists are not able to help us understand these. Even the work which has an imposing title, namely, "An Introduction to South Indian Music" by N.E. Sjoman and H.V. Dattatreya (Sarasvati project, Netherlands - 1986?) is of no help to us. 243. The article of Erik of Edholm entitled "Canda and sacrificial Remnants: A Contribution top Indian Gastrotheology" (Indologica Taurinensia: Edizioni Jollygraphia, Torino, Italy - pages 75-91) is a remarkable article on Chandesvara Naayanaar. Even Tamil Saivites and many of the Sankskrit scholars are not aware of the Sanskrit sources which have inspired the author to indite this excellent article which contains a mine of information. 246. This verse is one of the many that speaks of the reception accorded to the divine child. See verse 257 and 258. Cf. ". . . . . . . . All the townspeople, Learning of Nala joyously returned, Made all their quarters gay with float of flags, Flutter of cloths, and garlands; sprinkled free The King's ways with fresh water, and the cups Of Fragrant flowers; and hung long wreaths of flowers From door to door the white street-fronts before; And decked each temple-porch, and went about The altar-gods." - Nala And Damayanti, translated by Sir Edwin Arnold (Hindu Litrerature, reprinted by Asian Educational Services, New Delhi-1978, p.160). Verse 254 says that the advent of the godly child was the second coming of Chandeesa himself. Chandeesa who was the youngest among Naayanmaar to gain ascension was deemed to be the very son of Siva. "Aranaar makanaar aayinaar" are the words of St. Sekkizhaar. 250. Omaampuliyur is one of the many Puliyur-s of Tamil Naadu. The name of this town is made up of two sacred Sanskrit syllables, namely Om and Haam. 251. The shrine of Omaampuliyur is called Vadathali. Cf. Pazhayaarai Vadathali. Vazhkolipputthoor is again one of the m_ny Putthoor-s of Tamil Nadu. 252. Katampoor: This is an ancient town. The shrine is known as Karakkoyil. S.R. Balasubramania Iyer's Chozhar Kalai-p-Paanee" contains rich details relating to the sculptural greatness of this shrine. However, the observation (at page 156) which says that the Vimana is replete with the etched figures relating to the Peiya Puranam, is not correct. The author says that the temple was renovated sometime before 1113 A.D. So the sculpted figures relate to the Tirutthondatthtokai and or the Tirutthondar Tiruvantaati. 262. Some devotee-scholars are of the opinion that the godly child was not born of any human mother. They maintain he is Muruka Himself. The corrective to such over-zealotical opinion is afforded by this verse. The words of St. Sekkizhaar, namely "eendra thaayaar" (the mother that gave birth to him) are full of significance. His very mother adored him, not because He was Muruka but because he was His amsa. 263-264.It is only after the investiture of the sacred thread, the boy is initiated into the mysteries of the Vedas. The investiture is symbolic of a second birth. So far as our saint is concerned, he had known all of the Vedas long before the investiture. True Gnosis was conferred on Him by Siva-Sakti. Yet the godly child underwent the formality to uphold a very vital tradition. A close cultivation of the Periya Puranam reveals a vital fact. St. Sekkizhaar never repeats details already mentioned by him. Departure from this norm is an exception and is made, on occasions, for extraordinary reasons. 265. The godly child was one who learnt everything without learning (Othaathu unarnthavar). Cf. "Unto him blessed by the Mammoth young Learning and Wisdom come unsought, untaught." - The Tiruvarutpaya. 266. The panchaakshara is the mantra of mantras. It is omneity itself. It is chanted as ordained by the Vedic Saivite who is known as Srauti. The Panchaakshara Decad of the godly child begins with the words: "Tunjalum tunjal ilaatha. . ." (Asleep or awake. . . .). 270. In this verse is embalmed and treasured up the very form of the sacred and sanctifying person of St. Tirunaavukkarasar. His sacred from is sempiternal, as it is that of Lord Siva's. This form / Vetam is ever to be adored. Vide the twelfth sutra of the Sivagnaanabotham. 271. Four are the Saiva Aachaaryas. The first two alone are contemporaries. This verse celebrates the first meeting of the first two Aachaaryas. 273. The highest praise due to the hymns of St. Appar as well as St. Sambandhar, is offered here by St. Sekkizhaar. In their hymns is felt the palpable presence of Lord Siva. Cf. "The Lord is my strength and song." - Words of Moses, The Bible. 274. After their first meeting, the two saints never parted from each other, their physical parting notwithstanding. During his last days Palliagrahaarm N. Kandaswamy Pillai the great Tamil savant, was hospitalized. Pandita Vidwan T.V. Gopala Ayyar and I called on him and spent with him a few precious hours. When we said we were taking leave of him, the great scholar said: "So you think you are parting from me. No. You are ever with me." 275. When St. Appar departed, the godly child returned with "maaraa-th-thiruvullam" (changless and divine heart). In the earlier verse it is referred to as "piriyaatha nannbu" (inseparable frienship). When the godly child received St. Appar, he took him to the Ark-Shrine. When he parted from him, he but visited the shrine of Siva. Devotees are ever companied with Siva and His devotees. Thookku: A soul-uplifting Tamil verse. 276-277.The godly child was a "Tamizh Aakarar" (Source / Genesis of Tamil). He was a divine innovator of mores, modes, patterns and paradigms of Tamil prosody. To cover these new texts on Tamil Grammar came to be indited. 278. All the hymns of the godly child are musical compositions, their intricate prosody notwithstanding. They are airs, v_rnal airs. 283-284.Cinnam, Kaalam, taarai, conches and kompoo are instruments of music. These are sounded during festive occasions. 286. The two kings of birds: Sampaati and Jataayu. Vulture-kings celebrated in the Ramayana. 292. erukku: Madar. 293. Tirumaanthurai: This is not the same as the one which is near Anbilaalanthurai. This shrine is the one that lies between Kanjanoor and Tirumangalakkudi, a little off the road. The decad sung here by the godly child is lost for ever. 294. At Viyaloor the gracious form of Siva manifested before our Saint to bless him. 295. Tirunthudevankudi: The reader will do well to consult our notes at page 59 of "Tirumurai the sixth" (St. Appar's Thaandaka Hymns) published by the International Institute of Saiva Siddhanta Research, Dharmapuram, Mayiladuthurai - 609 001. The Lord of Tirunthudevankudi is Karkatesvarar. Karkatam is crab. In the crown of the linga is to be seen a crab-like formation. Sivakkavimani C.K.S. says that when abishekam (ablutions) for the linga is performed with milk, a crab will emerge from out of the linga. 301. A town which is holy is an object of adoration. Tiruvaiyaaru is the place where Nandi -- the Chamberlain of Siva--, made his avatar. 303. Kodal is kaanthal (the white species of Malabar glory-lily). Kongkam is either Cochlosperumum gossypium or Emblic myrobalan. Koovilam is vilva (Bael). 305. At Tiruneitthaanam the godly child sang rare garlands of Tamil verse. However one of them alone is extant. This decad opens thus. "Say (in devotion sweet): 'Neitthaanam' where He abides With her whose eyes are the lilies of the field; It is the shrine of the blue-necked Lord who is Concorporate with the Daughter of the Mountain. Lo, He is the peerless One who is mantled In the flawless hide of the trunked tusker." 306. Angkaiyaar azhal. . . : The beauteous palm sports the fire... 307. Vayiratthoonn Naathar: The Lord of the Diamond Column. This is the name of the residing deity of Tirumazhapaadi. 308. Tirukkaanoor: The shrine is situate on the bank of the Kollidam. During an unprecedented flood, the village was swept away. The shrine was buried under sand. After the passage of many many years, efforts were taken to remove the sand which had completely covered the shrine. In a hymn on this shrine by the godly child, occurs the phrase "Thamizhin neermai" which is fraught with immense significance. (Tiru) Maanthurai: See notes for verse 293. Maruts are the two celestial physicians. 311. Muyalakan: (Apasmaara-Skt.) The illness known as the grand mal (epilepsy). 314. The son of God: It is thus the godly child is referred to by St. Sekkizhaar. The divine child, according to the tradition, is an amsa of Lord Muruka, the son of Siva. 315. "Rise!": This word acted as a salvific mantra. The distressed chieftain thereafter rose out of misery for good. 319. Divine Tamil cures the incurable disease. This indeed is Thamizhin neermai. 323. Kuravas: Foresters. The work Eankoimalai Ezhupathu says that the Devas as well as the celestial damsels get born as kuravas to adore the Lord of Eankoimalai. 328-332.These verses picturesquely describe the winter of the Kurinji realm. 333. The raging fever referred to here is malaria. 334-335.The divine decad opens thus: "You know the dictum: "Service to God annuls Karmic consequence." The non-seeking Of salvific service spells your deficiency. Plying our hands in service, let us hail The feet of our Lord; we are his slaves. Karma cannot assail us; Tiruneelakantam saves." The first line of the above verse is also interpreted as follows: "Misery is the outcome of past evil deeds; It has to be endured; of this you are aware." 337. The Wearer of . . . . deer-skin: A snip of deer-skin is tied to the sacred thread_of a Brahmachaari. 339. Maanikka Malai: This is to-day known as Ratnagiri. The verses sung here by the godly child are not extant. 341. The Kauniya chief: It is thus the godly child is described by St. Sekkizhaar. A Brahmin belonging to this gotra is referred to in the Hitopadesa. Vide The Story of the Frogs and Old Serpent. (page 83, The Book of good counsels in Hindu Literature, A.E.S. Reprint, New Delhi - 1978). 342. Tiruvaalanthurai: This is to-day known as Antaranalloor. It is situated on the southern bank of the Cauvery, seven miles west of Tiruchiraappalli. The temple inscriptions describe the shrine as Tiruvaalanthurai. Tirucchenthurai: This is six miles west of Tirucchiraappalli and one mile east of Tiruvaalanthurai. The inscriptions of the temple describe the presiding deity as Tirucchenthurai Katrali-p-Paramesurar. 346. The decad sung here is known "Koodal Satukkam". It celebrates the four shrines namely: Tiruaanaikkaa, Mahendra Mountain, Mt. Kailas and Tiruvaaroor. 347. The verses sung here by the godly child are for ever lost. 348. The hymns of the godly child sung at Erumpiyoor are not extant. 349. The decad beginning with the words: "Marai udaiyaai. . ." is a catholicon par excellence. It scatters away the misery of the sincere reciter. A Saivite in trouble invariably holds this as his Palladium. The decad opens thus: "Unless they hail You as the Lord of the Vedas, The One clad in a hide, the One that sports A crescent on the spreading matted hair And as Pigngnaka, they feel flawed. O Lord abiding at Nedungkalam! Be pleased To averruncate the misery of them that hold To You, poised in the lofty ideal." 350. "Vaaru mannum mulai": Breasts cinctured with a breast-band. 362. Rudraaksha: The beads of the Eloceocarpus. 364. The decad sung at Celur is not extant. 365. Tirunaloor is Tirunalloor. It is hailed as Perum-Tirunalloor by St. Sekkizhaar. It is the holy shrine where St. Appar was blessed with tiruvadi-diksha. 372. At Karukavoor where mullai blooms. . . fragrance: The temple-tree (creeper) of this shrine is mullai. 373. Avallivallnalloor: It is the hundredth shrine situate on the southern bank of the Cauvery. The temple-priest of this town had two daughters. He who married the elder sister, went on a holy pilgrimage. (Those were days when girls were given in marriage even before they became nubile). Pat on the departure of the husband, the wife suffered from an attach of small-pox. She lost her complexion and became disfigured. She also lost her eyes. When the husband returned from the pilgrimage, he could not recognize his wife. He honestly believed that the younger sister was his wife. So a dispute arose to settle which Lord Siva had to offer his testimony. The Lord declared: "Un Manaiviyaanavall ivalle." (This one indeed is your wife.) According to the tradition, the wife recovered her eyes as well as her former splendour, thanks to the grace of Siva. The presiding deity of this town is called Saatchinaathar (The Lord that bore witness). 376. Aavoor: And ancient town. A Sankam-poet named Moolangkizhaar belonged to this place. 384-388.These verses picturesquely describe aestivation. 390. Tirucchatthimutram: Even to-day estranged spouses resort to this shrine seeking rapprochement. 394. The canopy of pearls: It is called Mutthuppandal. Mutthu is symbolic of moksha. The canopy was a gift of Siva to the godly child -- the Grantor of Moksha. Whoever was associated with the godly child was blessed with Moksha. The canopy and its shade are rich in symbolic significance. See verse 395. 397. The Boar that burrowed: Vishnu. The decad sung at Pazhayaarai Vadathali is not extant. 399. Irumpoolai: This town is to-day called Aalangkudi. 401. Ado_ed them as they adored him: This is but a reference to the mutual obeisance that ever takes place when servitors meet servitors. 402. The Lord who extended.... a mere atom: Cf. "Such is His greatness, that before Him the cosmos is but an atom and such His minuteness that before Him an atom looks like the cosmos." - Karur Tevar's Tiruvisaippaa. 403. Arathaipperumpaazhi: This town is today called Haridwaaramangkalam. Hari is his form as the cosmic boar adored Siva here. 406. Kudamookku is now known as Kumbhakonam. 408. The hymns sung by the godly child on the Lord of Kudantai-k-Keezhkkottam are not extant. 409. Kudantai-k-Kaaronam: The phrase Kaaya aarohanam (Skt.) has reference to the Paasupata cult. It refers to translation (ascension with the body intact). The shrine is situate on the bank of the Mahaamaham Tank. Once in twelve years, a festival a la Kumbha Mela takes place here. Tradition holds that during Mahaamaham the Tank is visited by the seven holy rivers namely Ganga, Yamuna, Saraswati, Narmada, Cauvery, Kumari and Godavari in their subtle form. A bath during this festival cleanses the soul. 411. Tirunaakeccharam: This shrine is particularly dear to St. Sekkizhaar. The Lord of this shrine is the Aanmaartha-Moorti of St. Sekkizhaar who built a replica of this temple in Kundrathoor -- his birth-place. This temple also goes by the name Tirunaakeccharam. 425. Naaladimelvaippu: In this genre, the first four lines of the verse are in one type of metre and the two concluding lines are of a different type of metre. The main idea, however, pervades all the lines. 434. The many holy shrines referred to in this verse are perhaps such shrines as Sirukudy, Tirumeeyacchoor, Tiruppaampuram etc. 435. Maamatam: The name of the shrine at Tiruvazhunthoor which is now called Terazhunthoor. It was here the famous poet Kamban was born. To the musical excellence of the decad sung here by the godly child St. Sekkizhaar makes a pointed reference. The pann of this hymn is Indalam. Sonna Aaru Arivaar: This is how the deity at Turutthi is hailed. It means: "He who knows (the truth of) what is conveyed to him." 436. Varai-th-thalai pasum pon: This has reference to the source of the Cauvery which is a mountain rich in fresh gold. Moovaloor: The birth place of the founder of the Tiruvaavaduthurai Aadhinam. 437. The godly child's decad on Moovaloor is not extant. 441. Konrai: A genus of flower trees, cassia. There are many varieties, namely Sarakkonrai, Sirukonrai, Sezhumalarkkonrai, Tirukkonrai, Pulikkonrai, Perungkonrai, Ponkonrai, Mayirkkonrai and Mullkonrai. Tumpai: A flowering shrub of many species, they being: Borago Ind. L., Borago Zeylan L., and Phlomis Zeylanica. Atumpu: A running flower plant. 442. Tiruppariyaloor Veerattam: Veerattam is a place where Lord Siva, of yore, enacted a heroic at. Veerattams are an octad. Tiruppariyaloor is the locale of the destruction of Daksha's sacrifice. The presiding deity of this shrine is called Veerattesuvarar. His Consort is hight Ilamkompuanaiyaall. This place is today known as Parasaloor. 443. Tiruvettakkudi: It is here Lord Siva, in the form of a hunter, manifested before Arjuna. Hence the name Vettakkudi. It is said that east of this shrine, along the sea-line, a glow is sometimes beheld at night. Verse two of the decad relating to the shrine has this phrase: "Tee yerikai Makizhnthaar" (He who joys in the blaze of fire). This reference is considered to be significant. The presiding deity of this shrine is called Tirumeniazhakar and His Consort is called Shaantanaayaki. Dharumapuram: It was here the chief of the Paandavas -- Dharma--, adored Siva. This place was the birth-place of Tiruneelakanta _ Yaazhppaanar's mother. The presiding deity is called Yaazhmurinaathar. His Consort is called Mathuraminnammai. 444. When the great Paanar narrated to his kin of his blessed role as an accompanist to Sambandhar, little did he bargain for their nepotic, idiotic and soul shattering comment. 446. To cleanse himself of the blasphemy that would otherwise attach itself to him, the great Paanar implored the godly child to debunk the insufficiency of yaazh -- a mere accompaniment. 447. The fosterer. . . adored Him: St. Sekkizhaar makes it absolutely clear that the godly child never did anything without the leave of Lord Siva. All his acts were in magnification of the Lord of gods. The true nature. . . vocal music of men: The vocal rendering by St. Sambandhar is absolutely divine. No human voice can match the godly child's. No wonder, St. Sundarar hailed him as the one who propagated Tamil, day after day, by music surpassingly sweet. His music is Siva's own. Maathar madappidi: Pidi is a she-elephant. In Tamil literature, the female of the species, is ever regarded as bashful. So the pidi is called madappidi. Maathar means beauteous. The elephant and the peacock play a rich role in Tamil and Sanskrit literature. These have, according to Sri Aurobindo, "become almost impossible in English poetry, because the one is associated with lumbering heaviness and the other with absurd strutting. The tendency of the Hindu mind, on the other hand, is to seize on what is pleasing and beautiful in all things and turn to see a charm where the English mind sees a deformity." 449. Trembling in body and pained in mind: Dread seized the great Paanar. He had put the godly child to the test. He ought not to have done it. By way of expiation he resolved to do two things. 1. He wanted to fall at the feet of the divine child. This he did. 2. He wanted to shatter his yaazh into smithereens. When he essayed this, his act was for fended by the saint. 450. Receiving it. . . .: The godly child received the yaazh and sanctified it by his touch. Henceforth the Paanar would not dare think of breaking it at all. When he received it from the saint, he placed it on his crown. Vide verse 452. 451. O great one: The word used by the godly child is "Aiyar". Only a Brahmin is addressed as an Aiyar. Here the Paanar -- an untouchable--, is addressed as Aiyar by the aeviternal chief of the Brahmins. St. Sekkizhaar tells us that Kannappar and Nandanaar -- both untouchables--, are Aiyar-s. How is it.... to know of it: In one sense, the message in the words of Ralph W. Emerson, is this: "Talents differ; all is well and wisely put." 453. The Lord who peeled off ..... Elephant: Siva's exploits are full of significance. The reader will feel rewarded if he studies Dr. K.I. Koppedrayer's article: "A Study of Sekkizhaar's Art as Found in Two References to Tripuraantaka Siva" - The Souvenir of the Eighth International Seminar, 1995. The decad sung on this occasion is known as Yaazh-Moori Padikam. Its pann is not known. It is usually sung in Ataana raga. This raga can be rendered with ease in Veena, but not in Yaazh. The mode of rendering by the godly child, for the first time perhaps, differed from his earlier renderings. It was rendered in a staccato fashion (vittu isaitthal). This indeed laid the foundation for the structuring of Carnatic Music. 454. The great Paanar..... of music: The greatness of yaazh is thus affirmed and confirmed by St. Sekkizhaar. 456. Tirunallaaru: The decad sung in this shrine is of extraordinary significance. It is to be hailed as "Pacchai-p-Patikam" in day to come. They deity of this shrine is known as Naadudai Naayakar. His Consort is Bhogamaarttha Poonnmulaiyall. 457-458. The godly child so sung his decad that it was demonstrative of the _ultifoliate majesty of the yaazh. 459. Saatthamangkai: It is the birth-place of Tirunilanakka Naayanaar. He is immortalised in the envoi of the decad which the godly child sang in this shrine. It is as follows: They will be foremost among the celestials If they, in all propriety, hail this decad-- Of Tamizh Gnaanasambandhan of Kaazhi, The polis where Vedic scholars abound--, On Saatthamangkai Ayavanti -- the great And lofty town, hailed by devotees as that Of Nilanakkar poised in righteous justness. 466. Kalanta.... maalaikal. Cf. "Lap me in soft Lydian airs, Married to immortal verse Such as the meeting soul may pierce In notes, with many a winding bout Of linked sweetness long drawn out" - John Milton, L'Allegro. 467. Keezh-Velur: This is today called Keevaloor. 469. Devotees. . . alms: This describes the mode of life adopted by true renunciants. 475. Looking.. nought else: A Tamil adage, hearing which Mahatma Gandhi stood thrilled, says: "Unto one forlorn and forsaken, God is the sole help." God tempers the wind for the shorn lamb. The unwed virgin by the side of her bridegroom-to-be lying dead is a heart-rending sight. Who can save Her? It is only God or His deputy. The lofty significance of the name Tirugnaanasambandhar receives an automatic demonstration in this situation. Tiruvalluvar says: "Of what avail are brains if they succour not the distressed?" Small wonder, 'compassion welled 'up from the godly child's all-merciful bosom. 478. (Stricken) Swan: The languishing pen besides its dead cob. 479. "Fear not": Only God and the godly can proclaim these words. 480-481. In just a couple of stanzas, St. Sekkizhaar narrates how the tender romance passed into a terrible tragedy with something of an inevitable swiftness. The peripeteia is soul-shattering. 482. This verse is Siva - Puranam in nuce. The infinite greatness of Siva is brought out through His very names. Sadaiyaan: The Lord of matted hair. It is by a single hair of His crown that Siva broke the crashing descent of Ganga who vowed to lay waste the whole earth. His devotee Bhagirata and the entire earth stood saved. The Mother of all entia: Siva is more a mother than a father. The Father's justice is tempered with the Mother's mercy. Sankara: The very name is all-auspicious. Sasikanta Mouli: Chandra sekara: It is out of divine compassion that Siva wore on His crown the wasting Moon and blessed him with everlasting life. Vidayaan: The Rider of the Bull (Rishaba-deva). Siva's mount -- the Bull--, is an incarnation of Dharma. Vediyan: Anthanan: Siva is Ara Vaazhi Anthanan -- the One of loving kindness par excellence. Venneetraan: The One of white and bright Holy Ash. It is the Holy Ash that keeps the cosmos going. It is omnipotent. The Annihilator of the triple hostile cities: The three citadels are the three malas Only Siva can render them nugatory. The Lord hailed by Brahma and Vishnu: This is proof positive of the fact that Siva is the Supreme. All His acts reflect His supreme glory. Udaiyaan: The owner. Siva owns everything -- animate as well as inanimate. The inanimate are his udaimai (possessions) and the animate are his adimai (slaves). 483. The Prince of Pukali: The godly child is so described as he proved to be sole pukal (refuge) of the couple. Blessed them... world: Mannil nalla vannam vaazhalaam (Life on earth can be happily lived) is a dictum which every couple must cherish. 485. This verse is a recordation of one of the many theophanies vouchsafed to our saint. 488. Pukaloor: Like Pukali, this is a Palladium. 491. Pukaloor is the place where abode Muruka Naayanaar wh_se glory is recorded in the third stanza of our saint's decad on this shrine. The decad on Varthamaaniccharam is fraught with significance. It is in this decad the traits of Paramanaiya Paaduvaar are portrayed. 493. In this verse the godly child is described as the son of Siva. Sevil tikazhnthavar Myntaraana Tirugnaanasambandhar are the words in the original. The godly child is an amsa (aspect) of Muruka. 495. The pann of St. Appar's decad is Kurinji. In Carnatic Music too, we meet with the raga Kurinji which is idem quod in Tamil Music. This bears eloquent testimony to the hoary nature of Tamil Isai. This pann was perhaps haunting the godly child. At Tiruvaaroor he opens his decad beginning with the words "Cittham theliveerkaal" in the self-same pann. 497. Virkudi: This is one of the eight Veerattam-s. It is here Siva destroyed Jalandraasura. Verse 209 of the Tirukkovaiyaar makes a reference to this Asura. The notes appended to my translation of this verse narrate the episode in brief. Vide Tirukkovaiyar, translated by T.N. Ramachandran, Tamil University Publication Number 119, 1989. 500. In all .... Adoration: The flowers are strewn by the godly child on the town. The reader may recall to his mind that in the self-same way he adored the town of Mudukundru. 502. The very line of this verse breathe incense. 507. Tiruvaaroor is so holy that St. Appar, St. Sambandhar and St. Sundarar seek the leave of the Lord to enter it. Indeed permission to visit Tiruvaaroor is granted to St. Sundarar at Tillai itself. Vide verse 108, The Puranam of the Lord's Intercession, page 56, Periya Puranam, Part - 1, Tamil University, 1990. When St. Appar was received at the outskirts of Tiruvaaroor by the devotees he addressed them thus: "Can even I . . . . be blessed with such beautitude?" - Verse 1485. Though St. Appar abode at Tiruvatikai for a number of years, only 163 verses of this shrine, sung by him, are extant. His verses on Tiruvaaroor are 208. 513. Ara-Neri: This shrine is close to Poongkoyil. To-day these shrines are housed in the same complex. 515. Kolili: This shrine is now known as Tirukkuvalai Valivalam: It is said that a bird (Valiyaan / Karikuruvi - Tamil, Bharadvaaja -Sanskrit) offered pooja to Siva in this shrine. 519. Panaiyoor: The palm-tree is the tree of this shrine. The godly child witnessed here the dance of Nataraja. St. Paraasarar adored Siva in this shrine. Lord Vinaayaka of this shrine, it is said, rendered help to Karikaala Chola, and so He is hailed as Tunai irunta Pillaiyaar. This shrine is celebrated in the hymns of the Tevaaram Trio. 524. In this verse the godly child is referred to as Sol Pillaiyaar. Sol is Word. According to Deivacchilaiyaar Sol is God. 526. Though the godly child was blessed with a litter by Lord Siva, he would not make use of it when travelling in the company of St. Appar. 527. When St. Appar importuned our saint to ride the palanquin, the latter divining the will of Siva to be the same as St. Appar's, obeys St. Appar. A covenant is arrived at by which the wishes of both St. Appar and our saint are fulfilled. When St. Appar walks, the godly child will not ride the palanquin. So, he goes to an appointed shrine ahead of our saint. When our saint is apprised of St. Appar's reaching the destination, he will ride to that place in the litter. The godly child literally followed St. Appar in his footsteps. 528. Tiruambar Maakaalam: It is said Kaali expiated her act of killing two Asuras called Amban and Ambaasuran in this holy town by adoring the presiding deity of this place. This place is also known as Koyil Maakaalam. The icon of Kaali is installed in this temple. Rishi maakaalar gained beatitude by adoring Siva in this shrine. It is here the festival relating to Somaasi Maara Naayanaar's yaga is enacted during Vaikaasi when the star Aayilyam (the ni_th of the lunar mansions, that in Cancer) rules the day. Tiru Ambar Perum Tirukkoyil: A shrine built by Kocchengkat Chozhan. This is close to Tiruvambar Maakaalam. Vede verse 532. 533. Kadavoor: This is one of the eight Veerattam-s. To bestow grace on the bachelor-saint Maarkandeya, the Lord of this shrine smote Death. The name of the Lord's Consort is Abiraami. 535. Kadavoor Mayaanam: This is close to Kadavoor. Kadavoor and Kadavoor Mayaanam are celebrated in the hymns of the Tevaaram Trio. 536. Tiruvaakkur: The shrine here is known as "Taan thondri Maatam" (the self-existing shrine). It is a very very ancient temple. 537. Meeyacchoor: Surya had the Lord and His Consort mounted on an elephant and adored them, in this shrine. Meeyacchoor Ilam Koyil: When a shrine is to be renovated, the icons are, for sometime, removed to a tabernacle which is called Ilam Koyil (Baalaalaya -Sanskrit). At the time when St. Appar visited this town, he adored at this tabernacle. Paampuram: It is here the Lord of serpents -- Aadi Sesha--, adored Lord Siva. It should be said to the credit of Kudavaayil Balasubramanian that he was the first to identify Uragapuram which is Paampuram. His essay "Uragapuram" (Journal of the International Institute of Saiva Siddhanta Research, Vol.2, No.2 - January 1987) is a mine of authentic information. Uragapuram is not Uraiyoor. 538. Tiruveezhimizhalai: This shrine has to its credit the twentythree decades of the Tevaaram Trio. The ethereally - wrought temple tower is a gift of Vishnu. It was here Vishnu offered pooja to Siva one of his eyes, when he discovered that he lacked a flower to complete his pooja. For this act of devotion, Vishnu was blessed with the Chakra (Disc) which did away with Jalandaraasura. 540. Iraivar Tiru Mynthar: See notes for verse 493. 549. Penu Perunthurai: This is now known as Tiruppanthurai. The Lord's name is Sivaanandar; His Consort is Malaiyarasi. Tilathaippati: It is known as Tilathaippati Mathi Muttham. It is here Rama and Lakshmana performed tila-tarpana for Dhasarata. As Chandra who offered pooja to Siva in this shrine, it is called Mathi Muttham. This place is now called Sithalaippati in a corrupted form. 557. Pat upon the theophany, the godly child burst into verse. The decad opens thus: O Holy One abiding at Pukali hailed by The practitioners of Veda that never A falsehood utter, with the antelope-eyed Lady Of bright forehead whose locks are Dark and suaveolent! O our Lord-God! O Lord of three unwinking eyes! O my dear, dear Lord! What may this be! At Mizhalai where Brahmins wedded to truth Dwell, You abide, in love, in the temple Resplendent with its heaven-descended tower! 559. This verse explains Siva's omnipresence in various forms. Variform indeed are His manifestations and variform indeed are His Shrines. It is thus dwellers on earth stand blessed. 562. Even poojas. . . performed. Cf: "Festivals and poojas to gods will cease, if heavens grow dry." - Tirukkurall, 18. 564. The message is Siva never forsakes His servitors. Plagues, famines and the like are collective punishments for sinning communities. 567-570.The episode covered by these verses is rich in significance. It is narrated by the pious with holy trepidation. It hurts a Saivite who happens on a write-up pertaining to this episode, recorded in a cavalier way. Nonchalance, carelessness, lack of solemnity and the like are not the virtues of writers who contribute to compendia. At page 4332 of Volume 5, Encyclopaedia of Indian Literature (Sahitya Akademi - 1992) we meet with the following. "....... These two spiritual leaders, Appar and Sambandhar, during the course of their tireless wanderings all over the Tamil land, turned up together at a famed shrine Tiruvilimilalai in the _hola territory. Each was followed by a very large number of adherents who wanted nothing more than to stay with them and sing the hymns composed by them. "Suddenly a famine struck and food became scarce and expensive. The two saints decided to leave the place but a disembodied voice in the temple directed them to stay on, adding that every day, at the end of their worship, they would find a gold coin a piece on the 'balipita'. But there was a catch to this; while Appar had no difficulty in feeding the entire group sumptuously, Sambandar's coin had much less of gold content in it and fetched less food, not adequate to feed the entire throng. "So the next day, Sambandar sang a decad reprimanding the Lord for such an act of differentiation which was sure to bring Him to disrepute. This decad, composed in one of the shortest and full of strong reproof, delighted the Lord who agreed to give the same type of coin to both every day, as long as they stayed on . . . " - Italics are ours. The events are narrated by St. Sekkizhaar, in the Puranam of Tirunaavukkarasa Naayanaar thus: "After a few days when he (St. Appar) throve thus In sacred service, as rains failed, the Ponni Of unfailing foison, ran dry; food grains that grow By water, became scarce; many lives caught In this utter want, came to be immersed in misery; Indigence spread everywhere. 255 "When thus the world was involved in a famine And men languished in misery, unto the godly child And Tirunaavukkarasar, with His hands displaying The fawn and the mazhu, the Lord appeared in their dreams; The Lord of ruddy matted hair who presides over Tiruveezhimizhalai spake to them thus: 256 "The plight of times shall not afflict your thought; Yet to give unto them that adore you, We give you." Thus He spake, and, even when they were beholding The full glory of His form, He disappeared. Unto each of the glorious two, the Lord of Veezhimizhalai Granted a gold coin as the daily allowance, And this was witnessed by the whole world. 257 "On the eastern and the western pitas of the Vemaana That descended of yore from the heavens For the lord-patron of Pukali and for the lord Of language, He placed a coin of gold as allowance Everyday; the two could thus with numberless devotees Partake of food there where they abode. 258 "By the grace of the Lord of the celestials whose throat Has the tint of the dark night, manifold foison Grows apace; may all the servitors of the Supreme Gather here to eat." Thus by beat of tom-tom They announced twice, and fed all; chill penury Was thus done away with. 259 "He indeed is the holy son of the Lord who, For the redemption of the world, drank the sacred milk Of Himavant's Daughter's breasts, the Consort Of the Lord of Veezhimizhalai; he was Granted a coin which suffered a discount; As Vaakeesar was a servitor who rendered Manual service, his con suffered nothing in exchange. 260 "By virtue of the coins granted as allowance by the Lord In whose crown courses the river, the sacred matams Of the two were endowed with endless provision; When servitors ate in joy, interminable was the supply Of food; the world acclaimed this growing glory; As they spent their days in joy. . . 261 "The hostile days ended; rumbling clouds rained; The flood cooled the world; food-grains grew; Prosperity ruled. . . . . . " 262 For a narration of this episode, as in the Puranam of St. Sambandhar, vide verses 561 to 572 of the Puranam of Tirugnaanasambandhar - pages 111 to 113 of this volume. The contributors to the Encyclopaedia of Indian Literature did not bother to consult the Periya Puranam -- the great and grand and authentic hagiography. Their writing is nothing but a tissue of fibs, a figment of their fevered imagination. To describe the spiritual itineraries of the Apostles of Saivism as wanderings is blasphemy of the worst type. The contributors say: "Th_ two saints decided to leave the place. . . "Will ever spiritual leaders desert their followers? They are not the proverbial rats that abandon a leaky bark. Again, the contributors say: ". . . a disembodied voice in the temple directed them to stay on. . . " Inscriptions inform us that King Raja Simha was blessed to hear an asariri. From the Encyclopedia referred to supra, we understand that a pair of its contributors had been blessed with a similar beatitude. The contributors also add: ". . . at the end of their worship, they would find a gold coin apiece on the 'balipita'. The Periya Puranam says that the coin for St. Sambandhar was placed on the eastern balipita and that for St. Appar was placed on the western balipita. The contributors, in their wisdom, usher in a miracle, by causing the two different balipitas to coalesce into one singular balipita. This indeed is Advaitam par excellence. The inspired contributors again asseverate thus: ". . . Sambandar's coin had less of gold content and fetched less food, not adequate to feed the entire throng." The contributors are dead to the fact that food was not sold in the Tamil Naadu of the seventh century. Food-grains and provisions were no doubt sold. St. Sambandhar's cooks said: "When provisions are sought to be bought with the coin received from Your Deity, the money-changers demand a discount." Their cooking was therefore delayed The conctation however did not cause any damage. The assembled devotees were treated to "ambrosial rice, curries, ghee, milk and curds." Food was cooked in abundance St. Sekkizhaar says: "The flawless feasting went on." The contributors affirm without any qualms of conscience thus: "So, the next day, Sambandar sang a decad reprimanding the Lord, for such an act of differentiation which was sure to bring Him to disrepute." The decad of St. Sambandar is also described by them as one "full of reproof." Is this the truth? Can this be the truth? St. Sekkizhaar's portrayal of the episode is as follows. When the godly child heard the report of the cooks, he mused thus: "Of the two coins granted to us by Lord Siva, One suffers a discount and the other none at all; Well, the reason is obvious; the coin received By Tirunaavukkarasar -- poised in great truth--, Is for the service he renders. . ." St. Sambandhar is very much alive to the justness of Lord Siva's dispensation. He does not utter a word against it. This is what he says: "I will sing the Great One to grant me, in days to come, a coin of similar touch and without difference." Is this reprimanding? Let us listen to the narration of St. Sekkizhaar's. "On the following day he went to the Lord's temple and sang the decad in which he invoked Him to set At nought the difference, and grace him. . ." Is there a curn of truth in what the contributors say? Is the godly child a curmudgeon? Is the comment - scrawled currente calamo--, of the contributors worth the paper on which it is scratched? Surely theirs is the doing of the Old Scratch. Have they ever read the sacred decad of St. Sambandhar? Are they blind to the words "thaazhu mozhikall" (humble words) occurring in the envoi? Is theirs a contribution or a contrecoup inflicted on Tamil and Tamil Savism? The contributors have earlier stated thus: ". . . .. the Goddess took him (St. Sambandhar) on her lap and suckled him." Paarvati is Unnaamulai (She of unsuckling breasts). Her milk was poured into a golden goblet and offered to the child. Alas, the dicta of the contributors are darts driven into the bosom of Saiva Siddhantam. May Lord Siva, in His infinite mercy, forgive them. With this note let us hasten away from the contubernal contributors. 568. The coins initially received by the godly child were a trifle inferior to those received by St. Appar. Those were days when a gold coin was valued for its gold cont_nt. New coins were more valuable than old ones which have suffered some loss of weight owing to passage of time. Again a gold coin of superior touch is always superior to the one of inferior touch, though they are of the same denomination. 570. St. Sambandhar implored Siva to bless him in the same fashion. For him St. Appar is more than a father. He beseeched Lord Siva not to differentiate between the father and the son His prayer was heard by Siva who was pleased to grant him his wish.

The decad of Veezhimizhalai

1. O flawless One of Mizhalai! Be pleased to grant the coin That suffer discount none. You are ever blameless. 2. O Lord of Mizhalai where Vedas Resound! You are our God. I am the receiver of flawed coins; Be pleased to set things straight. 3. O Lord of truthful Mizhalai! O One whose frame is incarnadine! O One that wears snakes of venomous sacs! Let me thrive in weal by Your gift. 4. O Lord of far-renowned Mizhalai! You are adorned with the Holy Ash Your mount is the Bull; be pleased To bless me with bliss eternal. 5. O Lord of celebrated Mizhalai! O One that stared Kaama To smoky ruin! Be pleased To bless me withal. 6. O Lord of ornate Mizhalai! O One whose neck is sapphire-like! O One whose strands of hair are bound! Deign to accept my service, even mine. 7. O One of lofty Mizhalai! O One With a Woman concorporate! O One who is Ganga-crested! Deign to dispel my misdoubt! 8. O One of far-famed Mizhalai! You relented when the Asura Got crushed; be pleased to set At nought Your withholding. 9. O Lord of righteous Mizhalai! Your crown and feel are beyond The ken of Brahma and Vishnu. Deign to bless me with beatitude. 10. O lord of suaveolent Mizhalai! You are from Your Grace inseparable. Trichotillomaniacs can never at all Know what ought to be known. 11. May the humble words of Sambandhan Of the great city of Kaazhi On Veezhimizhalai cause them That chant them to flourish for ever 572. Tiruvaanjiyam: The presiding deity is Vaanjilingesurar. His Consort is Mangkalanaayaki. Talayaalangkaadu: This is situate on the northern bank of the Sozha Chootaamani river. The decad sung by St. Sambandhar is for ever lost. Tirucchaatthangkudi: This is a vaipputthalam. The Tevaram decades on this shrine, are, perhaps, lost. Tirukkaraveeram: This is north of Tirucchaattangkudi and is close to it. This is known as Karaiyapuram. The word Karam means 'donkey'. A donkey here adored the Lord and gained salvation. The presiding deity is called Karaviranaathar. The name of His Consort is Prathyaksha Minnammai. Tiruvilamar: The sixtieth southern shrine on the Cauvery. St. Patanjali hailed the proxiding deity here who is therefore called Patanjalimanoharar. His Consort is called Yazhinum Men Mozhiyaall. It is about two kilometers from Tiruvaaroor. 573. Tirukkaaraayil: The 119th southern shrine on the Cauvery. It is called today Tirukkaaraivaasal. Here was installed one of the seven icons of Tyagaraaja which Muchukunta received from Devendra. "The Tyagaraja Cult in Tamilnadu: A Study in Conflict and Accommodation" by Rajeswari Ghose (Motilal Banarsidass Publishers, Delhi - 1996) is by far the best book on Tyagaraaja, notwithstanding its minor errors which are only a few. Tirutthevur: The 85th southern shrine on the Cauvery. Devas hailed the deity of this place who is therefore called Devaguru. His Consort is Mathurapaatani Ammai. Tirunellikkaa: The 117th southern shrine on the Cauvery. The temple-tree is Nelli and hence the name Nellikkaa. During the month of Aippasi, during the third week, the rays of the sun fall on the Lord's icon. The deity is called Nellivana Naathar and His Consort is called Mangkala Naayaki. Tirukkaicchinam: The 122nd southern shr_ne on the Cauvery. The impress of Indra's hand is seen on the linga which is installed here. The Lord is called Kaicchinanaathar. His Consort is Vellaivalainaayaki. 574. Tirukkaaraayil: The 119th shrine situate on the southern bank of the Cauvery. It is one of the Sapta Vitanga Kshetras. The Lord here is called Kannaayiranaatar; His Consort is Kailaasa Naayaki. The Tyaagaraaja of this shrine is Aadi Vitangkar. He enacts the Kukkuda dance Kukkuda is bantum. Tirutthengkoor: The 116th shrine on the southern bank of the Cauvery. The Lord is Vellimalai Naathar and His Consort is Periya Naayaki. Tirukkollikkaadu: The 115th shrine on the southern bank of the Cauvery. The deity and His Consort are respectively Agneeswarar and Panjin Melladiyaall. Tirukkottoor: The 113th shrine on the southern bank of the Cauvery. The Lord is Kozhundhu Naathar. His Consort is Thanemozhi-p-Paavai. 575. Tiruvendurai: The 112th shrine on the southern bank of the Cauvery. The Lord is Venndurai Naathar. His Consort is Velnedungkanniyammai. Tirutthandalai Neel Neri: The 110th shrine on the southern bank of the Cauvery. This is one of the 78 Maadakkoyil-s built by Kocchengkanaan. The Lord is called Neellneri Naathar. His Consort is Gnaanaambikai. Tirukkalar: The 205th shrine on the southern bank of the Cauvery. The Lord is Kalarmulai Nathar. His Partner is called Ilam Kompannaall. 580-582.St. Gnaanasambandhar and St. Appar, it is made clear in these verses, are Vedas in human form. Tirumaraikkaadu: The first seven Tirumurais constitute the Tevaaram. It is said that this shrine alone is celebrated in all the Tirumurais. 614. Re-establish the Vedic way: It is for this purpose, the boy-saint made his avatar. Vide verse 1. 615. Under the great and sacred temple tower: The area occupied by the temple. The area beyond it is profane, that is, not holy. Within the temple no word should be uttered which does not bespeak the glory of God. Small talk can be indulged in only in the area that is profane. However, under the temple-tower, matters pertaining to the religio-social welfare can be discussed and must be discussed. 616. O child: For the first time St. Appar addressed the boy-saint thus. He has always regarded the boy-saint as an amsa of Lord Siva. He has earlier remarked: "Ha, he (the boy-saint) can act like the very grace of the Lord." -verse 592. However his knowledge of the limitless truculence of the Samanas engendered in him a great concern for the safety of the boy-saint who was to confront the diabolic horde, all alone. So his paternal love burst out in an apostrophe which bespoke his unbounded tenderness. Besides the planets too were ill-poised. So, St. Appar said: "I will not suffer you to depart." However, the boy-saint who was alive to the concern of St. Appar, had resolved to go. He only reminded St. Appar of what the grand old saint was well aware. Knowing that even a well-rooted conviction could receive a jolt on occasions, the boy-saint, in his unique way, set things straight , by invoking the grace of Siva through his divine decad. The message is this: "It is the feet of our Lord we hail; evil shall not touch us." Earlier, this very message, in the form of an admonition, was administered by the boy-saint to his servitors. "We are His servitors; nought shall assail us; Tiruneelakantam saves." 617. The boy-saint prevented St. Appar's accompanying him. The reason is obvious. St. Appar had years ago, converted a Pallava King. In his turn, the boy-saint should regain a king for the Saivite faith. This king happened to be a Paandya. Thus, even thus, the realms in the north and the south were brought under the holy sway of Saivism. 618. Before leaving for the Paandya Naadu, the boy-saint invoked the blessing _f Siva. He also adored Vaakeesar. Not only that. In ever-during and great love he confabulated with him. This confabulation, inter alia, was for the purpose of evolving the strategy to be adopted by him when he would face the Samanas. 622. Akatthiyaanpaalli: The 126th shrine on the southern bank of the Cauvery. Agattheeswarar is the Lord. Baakampiriyaa Naayaki is His Consort. 623. Tirukkadikkulam: The 109th shrine on the southern bank of the Cauvery. Karpaka Naayakar is the Lord. Soundara Naayaki is His Consort. Idumpaavanam: The 108th shrine on the southern bank of the Cauvery. The Lord is Sarguna Naathar. The Goddess is Mangkala Naayaki. 624. Tiruusaatthaanam: The 107th shrine on the southern bank of the Cauvery. Mantrapuriswarar is the deity. His Consort is Periya Nayaki. 629. Kodungkunram: This is today called Piraan Malai. 641. These bad dreams augur ill: It is for the Samanas the planets stood ill-poised. 643. The term ulakelaam which occurs fourteen times in the Puranam, is met with in this verse. 646. It would spell salvation for the victorious king: This verse bears testimony to the disciplined loyalty of the minister. 647. I should the Lord of Aalavaai adore: The queen ever-obedient to her husband, for once, proceeded to the temple without seeking his leave. She just informed him of the fact. 659. This is a verse par excellence. It affirms that the very advent of the boy-saint is an aeviternal triumph. 660. Mangkaiyarkkarasiyaar: Her name Maani. The minister cannot refer to her by her name. He therefore refers to her as Mangkayarkkarasiyaar (the Queen of all women). The boy-saint admiring the wisdom of the minister, uses this very name when he sings of her glory as well as the minister's. Vide verse 663. 672. "Oh, the tapas of my husband and myself!": When the queen had a darshan of the boy-saint she felt convinced that her cherished desire was as goods as fulfilled. Her cherished desire was the reconversion of her husband to Saivism. Her devotion envisions the victory-to-come. This she attributes, in the first instance, to her husband's tapas. Next she refers to her tapas -- the tapas that made her the wife of such a husband. "She for God in him" are the words of Milton the Mahamuni. 673. Therefore did we come to see you: Profound and pure devotion can compel the advent of a saint, nay, Siva Himself. "Kaana vantanam" are the words of Siva, the Brahmachaari, addressed to St. Amarnitiyaar. 683. Kandu muttu: The pollution which is the outcome of beholding one who follows the Vedic religion. 684. Kettu muttu: the pollution that results from hearing of such a sight. 695. but we know not aught of the deception. . . Samanas: It is to this St. Appar referred. Vide verse 616 ("O child, there is no limit to the deception of the Samanas. . .") 696. We too will give up our lives: This is the language of the true Naayanaar. 699. He would abolish our source of living: This confession of the Samanas should never be lost sight of. 700. Then performed their truculent deed: St. Sekkizhaar never describes the details of any evil deed. "Teeya vazhukkiyum vaayaar solal" are the words of Tiruvalluvar. The maxim to be remembered in this context is "Tantum religio potuit suadere malorum" (So great the evils to which religion could prompt). 704. Ceyyane Tiruvaalavaai: This decad opens thus: "O Lord of ruddy hue! O the Supreme that abides At Aalavaai! Be pleased to grace me thus. "Fear not!" May the fire set by the Samanas who pursue the false faiths Move slowly and seize the Paandya!" 710-713.The king underwent a purificatory fire-bath. 714. "Is this the outcome of what we did last night?_: The Samanas knew it to be so. They too were firm believers in the Karma-theory. 728. This is a verse par excellence. Our translation is but a dehydrated version of the nectarean original. 731. "O ye of divinity! Hath aught of evil assailed You?": Cf. "She asked: "Hath aught of evil him befallen?" - 56/1321. 734. I will . . . . cause the Paandya wear THE HOLY ASH: See verse 614/2512. 739. "Kaattu Maa Uri": This decad opens thus: "O triple-eyed Lord! You peeled off the hide of the jungle-beast And mantled Your person therewith! Is it Your pleasure That I engage myself in a disputation With the Samanas -- the non-performers of yaagas?" "Veda Velvi": This decad begins thus: "O Lord whose one half is a Woman! Is it Your pleasure that I should destroy Through disputation the addle - brained Samanas And the Teras who denigrate the Vedic sacrifices? O our Aadi abiding at Aalavaai in the south1! It is Your exceeding glory that should fill the whole earth!" 760. The decad sung by the boy-saint opens thus: "O beauteous and antelope-eyed woman! O the great and grand consort of the Paandya! Hearken to me. Be not troubled that here is a boy Who is sustained on milk. In the presence of these base trouble-makers who have Foregathered from Aanai Malai and many other places, I am no weakling. Know that Lord Hara Who presides over Aalavaai stands by me." 764. A translation of the decad is given in the introduction 766. They now resembled the wise ones: According to the Tirukkurall, no one should place himself close to the king; neither should be station himself away from the sight of the king. It looked as though the Samanas chose to follow this wise precept. 802. The word Naayanaar originally referred to Siva. Here too, the word is an indicant of Siva's amsa. St. Sekkizhaar, no doubt, uses the word Naayanmaar (the plural of Naayanaar) more than once, when he refers to Atiyaar (Siva's servitors ). This is the only reference where he uses the word in relation to a devotee of Siva. 814. Asti Naasti: The famous Samana dictum which means: "Is and is not". This saying is capriciously constructed. It is compact of an indestinate realty. Breeds a tissue of omni possibility of soul-destructive tohu-bohu. Its indeterminism resulting in an ineluctable corollary of multiplausible quasi conclusions (saptabangi/anekaantavaada) and it fixity-defying incertitudes are fraught with a peculiar puissance that can undo clarity acquired through a painstaking pursuit over the years. 825-845.For a translation of the entire decad sung by the boy-saint see the Introduction. 857. The verse marks the accomplishment of the boy-saint's mission. 879. A rare instance of a father adoring his. 881. "Mannil Nallavannam...": This decad is sung by Saivites during all auspicious occasions. 884. Tirupparangkunram: The third of the fourteen shrines in the Paandya realm. Siva in this shrine is hailed as Parangkiri Naathar. His Consort bears the name Aavudaiya Naayaki. 885. Aappanoor: The second of the fourteen shrine in the Paandya Naadu. The presiding deity goes by the name Aappanoorkkaaranar. His Consort is Kuravamkamazhkuzhal Ammai. Tirupputthoor: The sixth of the fourteen shrines in the Paandya Naadu. 886. Tiruppoovanam: The place gets its name from a flower-garden maintained by a devotee. Kaanapper: The tenth shrine of the Paandya realm. There are three shrines here. (1) Somesuvarar - Soundara Naayaki, (2) Kaaleeswarar - Suvarnavalli and (3) Sundaresuvarar - Meenakshi. Courtaalam: The 13th shrine in the Paandya Naadu. The Tevaaram shrine is Kootthar Koyil. Kootthar and Sivakaami are its presiding deities. The deities of the shrines known as Kurumpalaa are Kurumpalaa Naathar and Kuzhalvaai Mozh_ Ammai. The Sabha of this place is Chitra Sabha. 887. Tirunelvei: The 14th shrine of the Paandya Naadu. There are two shrines in this place, namely the Sannidi of Nellaiyappar and that of Venu Naathar. Goddess Ghandimati fosters this town. 888. Rameswaram: The 8th shrine of the Paandya realm. This shrine was built by Sri Rama. The Lord of the shrine is Raamanaathar. His Consort is Malai Valar Kaathali. 890. Tirikonamalai: One of the two shrines in Sri Lanka. Konesurar and Maathumaiyaall are its presiding deities. Tirukkedeeccharam: One of the two shrines in Sri Lanka. The town in which this shrine situate is Maa Thottam. The presiding deity and His Consort are Kedeesuvarar and Gowri Ammai. 891. Tiruvaataanai: The 9th shrine of the Paandya realm. The deity and His Consort are Aataanai Naathar and Snekavalli. Tiruppunavaayil: The 7th shrine in the Paandya realm. The Lord is Pazhampati Naathar. His Consort is Karunai Naayaki. 892. Manamerkudi: The birth-place of Kulacchiraiyaar. 896. Paataaleeccharam: The 104th shrine on the southern bank of the Cauvery. Also known as Paampani. The Lord is Sarppanesar. His Consort is Amuta Naayaki. 898. Kollampoothoor: The 113th shrine on the southern bank of the Cauvery. Vilvavana Naathar and Soundarya Naayaki are its presiding deities. 901. Nallaaru: The decad sung here links this shrine with Aalavaai. 904. Tirutthelicchery: The 50th shrine on the southern bank of the Cauvery. The Lord is Paarvateeswarar. His Consort is Sakti Naayaki. 933-936.Details of the episode covered by these verses are described in T.N.R.'s Saint Sekkizhaar, Sahitya Akademi, 1994. 958. This verse speaks of the obeisance paid by the mother of the boy-saint to his son. 962. Tirutthinainakar: The decad sung by the boy-saint is not extant. The Lord is Sivakkozhundeesar. His Consort is Ilamkomppannall. Tirumaanikkuzhi: The 17th shrine in Nadu Naadu. Maanikka Naathar and Maanikkavalli are its presiding deities. 963. Tiruppaatirippuliyoor: The decad refers to a Mudakkaan Muyal (Hare). It was Mangana Munivar who was cursed to become a hare with bent forelegs. Tiruvadukoor: The 16th shrine in Nadu Naadu. Vadu is Bhairava. The Lord is Vadukoor Naathar. His Consort is Vaduvakirkkanniyammai. 964. Tiruvakkarai: The 20th shrine in Nadu Naadu. Chandrasekarar and Vadivaambikai are its deities. Irumpaimaakaalam: The 32nd shrine in Tondai Naadu. Maakaaleswarar and Kuyilmozhi Naayaki are the deities of this town. 965. Atikai Veerattam: The Lord is hailed as Atikai Veeratta Naathar. His Consort is Atikai Naayaki. 966. Aamaatthoor: The Lord is Azhakiya Naathar. His Consort is Azhakiya Naayaki Ammai. 967. Tirukkovaloor: Veerattesuvarar is the Lord. His Consort is Sivaanandavalli. 968. Araiyaninalloor: The 12th shrine in Nadu Naadu. The Lord is Araiyani Naathar. His Consort is Arull Naayaki. 970. Tiruvannaamalai: Arunaachaleswarar and Unnaamulai Ammai are its deities. 973. Tiruvotthoor: The 8the shrine in Tondai Naadu. The Lord is Veda Naathar. His Consort is Ilamulai Naayaki. 984. Maakaral: The Siva-linga in this shrine is in the form of a varan (iguana). The Lord is Adaikkalam Kaattha Naathar. His Consort is Bhuvana Naayaki. Kurungkanil Muttam: The deity is Vaaleeswarar. His Consort is Iraiyaar Valai Ammai. This shrine is the sixth in the Tondai Naadu. 986. Kaanchipuram: The Lord is Ekaamparar. His Consort is Kaamaakshi. 1000. Kacchi Neri Kaaraikkaadu: The fifth shrine in the Tondai Naadu. Satyavrateesar is the Lord. His Consort is Kaamaakshi_ Anekatangkaavatam: The fourth shrine of the Tondai Naadu. Anekatangkaavadesar is the Lord. His Consort is Kaamakshi. 1001. (Kacchi) Tirumetrali: The second shrine of the Tondai Naadu. Tirumetrali Naathar and Kaamaakshi are its deities. 1002. Tirumaalperu: Maalvanangku Eesurar is the Lord. His Consort is Karunai Naayaki. 1003. Tiruvallam: The 10th shrine in the Tondai Naadu Valla Naathar and Vallambikai are its deities. 1004. Ilampayangkottoor: The 13th shrine in the Tondai Naadu. The Lord is hailed as Chandrasekarar and His Consort is Kodenthu Mulai Ammai. 1005. Tiruvirkolam: The 14th shrine in the Tondai Naadu. The Lord is Tirupuraantakesurar. His Consort is Tirupuraantaka Naayaki. Tiruooral: The 12th shrine in the Tondai Naadu. This shrine is known by its town's name Takkolam. The Lord is Umaapateeswarar and His Consort is Umaa. 1007. Tiruvaalangkaadu: The Lord is Devar Singapperumaan. His Consort is Vandaar Kuzhali. 1011. Tiruppaasoor: Paasoor Naathar is the Lord. His Consort is Pasupati Naayaki. 1013. Vennpaakkam: The decad of the boy-saint for this shrine is not extant. 1014. Kaarikarai: The decad sung here is not extant. 1018. During the time of St. Appar and St. Sambandhar adherents of Northern Saivism, namely Kaapaalikaas, Kaalamukhaas, Paasupataas, Bhairavaas, Mahavritis and Kaalaananaas flourished in Tanil Naadu. 1024. Kaalatthi: It is now known as Kaalahasti. The Lord is Kaalatthi Appar. His Consort is Gnaanappoongkothai. 1026. Kailaas: This is also known as Notitthaan Malai. It is here Siva is enshrined with Paarvati. Tirukkedaaram: This is the fourth of the shrines of North India. The Lord is Kedaara Naathar. His Consort is Kedaara Gowri. 1027. Gokarnam: The only shrine in Tuluva country. The Lord is Mahabala Naathar. His Consort is Gokarna Naayaki. Tirupparuppatam (Sri Sailam): The first of the Northern shrines. The Lord is Mallikaarjuna. His Consort is Bramaraamba. Indraneela Paruppatam: The second of the Northern shrines. The Lord is Neelaachala Naathar. His Consort is Neelaambika. 1029. Tiruverkaadu: Verkaattueesurar and Verkanni are the deities of this shrine. 1030. Valithaayam (paadi): Valithaaya Naathar and Thaayammai are the deities of this shrine. Otriyoor: Patampakka Naathar and Vadivudai Ammai are its deities. 1033. Tirumayilaapuri (Mylapore): Kaapaaleeswarar and Karpakavalli are its deities. 1088. "Mattu itta": This verse says: "O Poompaavai, will you pass away without beholding The ritual cooking and feeding done to the Maaheswaras That enjoy at-one-ment with Him who is concorporate With Her of peafowl-mien and who is blissfully entempled In Kaapaaleeccharam girt with The suaveolent garden of punnai-trees?" This decad speaks of Maaheswara Pooja, the Aippasi Tiru Ona Festival, the Kaartthikai Light - Festival, the Aatirai (Betelgeuse) Festival, the Tai-p-Poosam Festival, the Maasi Katalaattu Festival, the Pangkuni Uttara Festival, the Ashtami Festival, the Swing-Festival, the Pavitrotsava etc. It is feasts and festivals that energise the bhaktas. Vratams and fasts purify them. According to the Sthala Purana, Sri Rama adored Siva in this shrine during Aippasi Onam. Our boy-saint avers that this decad (whose every letter is informed by Grace) has its ineluctable association with the Empyrean. Mylapore is referred to as Malliarpha by Ptolemy. Vide Vestiges of Old Madras by H.D. Love. It was in Mylapore Tiruvalluvar was born. This was once a flourishing sea-port. It was also the abode of the royal families. The inscriptions of this town bear eloquent testimony to the glory of this_place. This is referred to as Mayilaappu by St. Appar. Ptolemy's Malliarpha is obviously a corruption of Mayilaappu. The one shrine which was situate close to the beach was washed away. That this was in existence during the middle of the fifteenth century is made clear by a line occurring in the Tiruppukazh which says: "Katalak Karai Tirai aruke soozh Mayilappati..." Katal is sea; Karai is sea-shore and Tirai refers to the billows. During 1516 A.D., the Portugese captured Mylapore. They destroyed the temple and its remains too got washed away. The present shrine was built during the beginning of the seventeenth century. At or about the first decade of this century when the Santhome Cathedral was excavated, some slabs with inscriptions thereon were discovered. They are numbered as 215-223/1923. The Note to these says: "Found on stone excavated below the Cathedral at Santhome." Of these No.215 speaks of a lamp dedicated to Nataraja (Kootthaadu Tevar). A meikkeerti relating to the great Rajaraja is referred to in No.216. No.217 speaks of Poompaavai. When rebuilding the temple, the stones of the old temple were also used. These stones contain about fifty inscriptions. These are now part of the Amman's shrine. It is regrettable that the inscriptions are in a pell-mell. Not only that. Some of the lapidary epitaphs are found mingled with the inscriptions. The sacred tank in front of the present shrine is found located in the Map of Madras prepared in 1798 A.D. Land for the excavation of the tank was obtained from the Nawab of Arcot. During the Muharram Festival, the Taajis were permitted to make use of this tank. For other details, see pages 1385-89, volume 5, Periya Puranam with the commentary of Sivakkavimani C.K. Subramanya Mudaliyar, Coimbatore, 1950. 1095-1108. These fourteen verses celebrate the resurrection of Poompaavai and her divine beauty. Her koontal, forehead eye-brows, eyes, nose and lips, ears, neck and countenance, hands, breasts, soft hairy stretch above her girdled waist, forelap, thighs and knees, shanks and heels as well as feet are all described by St. Sekkizhaar in a divine and awesome manner. 1109. The boy-saint beheld her with a thousand purifying eyes. This is made clear by verse number 1114. Our boy-saint now a bachelor who is sixteen years old, is a true father. He is Padre commune (common Father/Father of all alike). 1120. Tiruvaanmiyoor: The Lord is Marunteeswarar. His Consort is Chokka Naayaki. 1125. Idaicchuram: The 27th shrine in the Tondai Naadu. The Lord is Idaicchura Naathar. His Consort is Himaya Madakkodi. 1129. Tirukkazhukkunru: Vedagiriswarar is the Lord. Penninnallal is His Consort. 1132. Acchiruppaakkam: The 29th shrine in the Tondai Naadu. The presiding deities are Aatchi Naathar/Paakkapureswarar and Sundara Naayaki. 1134. Arasili: Arasili Naathar and Periya Naayaki are the presiding deities. 1135. Puravaar Panangkaattoor: The 20th shrine of Nadu Naadu. The Lord is Panangkaattu Yeesurar and His Consort is Puravammai. 1147. "Vandaar Kuzhal Arivai": This verse says: "He is inseparably concorporate with Her Whose perfume locks are buzzed by bees; He is the crescent-crested lord; In His town abides Saraswati whose seat is the cool (White) Lotus; it looks as though the mansions Of this town upbear the very heavens. Behold yonder Venupuram!" 1151. The decades referred to in this verse are not extant. 1211-1220.In these verse we meet with word pearl sixteen times. Our boy-saint is sixteen years old. His life on the sub-lunary planet is about to come to an end. Mutthu (pearl) refers to Mukti. 1234. This ritual is still observed in every Brahmin-wedding. 1241. Nalloorpperumanam: This is today known as Aacchaalpuram which is a corruption of Aacchaaryapuram. Aacharya is Tirugnaanasambandhar. The Lord is S_valoka-th-Thyagar. His Consort is Tiruvenneetru Umai Ammai. 1256. His hallowed feet: It is the boy-saint's hallowed feet which are the prop of the servitors of Siva. Here ends the Puranam of St. Tirugnaanasambandhar.

Sincere thanks to Sri. T N Ramachandran of thanjavur, for permitting his English rendering of the holy text periyapurANam be published here.

See Also:
1. thirunyAnachampan^dha nAyanAr purANam in English prose
2. திருஞானசம்பந்த நாயனார் புராணம் (தமிழ் மூலம்)
3. thiruththoNDar purANam main page
4. 12 shaivite thirumuRais

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