(Lord’s Intercession (thaduthaatkonda) purANam - Periyapuranam as English poetry)

 
 
1.     He who was claimed with a deed of servitude by the Lord 
    Who sports on His crown Ganga, crescent, snake 
    And Kondrai, is from the land of Tirumunaippadi 
    Where flourish damsels on whose moon-like visages serene 
    Are carp-like eyes which reach as far as their ears.        (147) 
 
2.     In that great land, beauteous and prosperous, is a town 
    Endowed with the wealth of tapas immense 
    Meriting the avatar of him who would cause 
    The flourishing of the Vedic Saivism; it is indeed  
    Tirunavaloor, the eternal abode of Brahmins 
    Who would never from the path of truth swerve.            (148) 
 
3.     In the clan of Siva-Brahmins who serve Ammai-Appar 
    In unbroken tralatitious sacerdocy, he did divinely 
    Incarnate, to uplift the world freed of its flaws, 
    As the son of lofty and noble Sadaiyanar 
    And his immaculate wife Isaignaniyar.                (149) 
 
4.     By the grace of the Lord, he was christened Nambi Aroorar, 
    A name to be hailed even by the great tapaswis; 
    The child was decked with aimpatai and pretty chutti; 
    A cord of ruddy gold flashed from his waist; 
    Thus decked, one day he trundled a toy-car in the street.    (150) 
 
5.     Him beheld the king of the realm Narasingka Munaiyar; 
    He felt ineffable love for the child; 
    Fortified by claims of intimacy, he beseeched 
    And obtained leave to rear the child in royal splendour; 
    Thus was he brought up as the king’s abhimana putra.        (151) 
 
6.    He grew as the beloved son of the glorious king 
    Firm-rooted in the culture and tradition of his lineage; 
    In due time he was invested with the sacred thread; 
    He mastered all the boundless and hoary scriptures 
    And glowed with learning and wealth. 
    He now attained the age proper for marriage.            (152) 
 
7.     Befitting the status of his great family 
    Sadaiyanar entreated aged and revered men 
    To approach Sadangkavi of Putthoor, 
    A noble Siva-Brahmin, seeking the hand of his daughter 
    -- A virgin, Lakshmi-like --, for his peerless son.        (153) 
 
8.     When the revered elders of reputed clan and family 
    Who knew full well of the course and source of Gotra, 
    Announced the purpose of their errand 
    To Sadangkavi, he received them well, and his face 
    Beamed in joy; he discussed with them 
    All that pertained to marriage and expressed his consent.    (154) 
 
9.     The elders apprised the parents of Aroorar 
    Of the consent; great indeed was their joy; 
    They then wrote to the parents of the bride 
    To announce the marriage in such a way 
    As would befit the greatness of the king.            (155) 
 
10.     The auspicious invitation was carried by gentlemen 
    And women whose eyes were like carps; 
    They fared forth to the hoary town, Putthoor 
    Of flowery groves, and were there received, 
    Respectfully by its men and lotus-faced women.            (156) 

 

 
 11.     They returned rejoiced, with the wedding-invitation 
    From the bride’s house; they engaged themselves 
    In the great preparation for the grand wedding. 
    The men erected a pandal decked with 
    Flawless and fragrant flower-wreaths, and there 
    Was performed the ritual of Ankurarpana.            (157) 
 
12.     The parents of the bride performed 
    Such rituals that they ought to, for the wedding, 
    On the day prior to the wedding, to the resounding 
    Of drums and other musical instruments 
    Aroorar adorned with garlands, was blessed 
    And decked with the holy kappu of gold 
    In keeping with the prescribed ritual.                (158) 
 
13.     The wedding-rites as prescribed by scriptures great 
    Were that night performed flawlessly at Navaloor 
    Where is for ever heard the chanting of the Vedas; 
    Loud resounded the musical instruments. 
    As if to behold the splendour of the wedding 
    Of him, the wearer of honied garlands, 
    The sun rose bright at dawn.                    (159) 
 
14.     Aroorar -- the noble one of subtle learning, 
    The wearer of the sacred thread on his chest --, 
    Attended to matutine duties; 
    Before the hour set by the astrologers would near, 
    To prepare himself for the wedding ceremony 
    He went to the bath for ablutions.                (160) 
 
15.     Perfumed oil was applied to his locks of hair; 
    The bathing vessels were filled with scented water 
    Into which were strewn fragrant flowers; 
    He was then seated on a seat wrought of gold 
    And was elaborately bathed by the attendants; 
    This done, they applied on the person of him 
    Who is dear to the Lord, perfume and powder. 
    Thus they made him glow with a greater beauty.            (161) 
 
16.     He was then dressed in silken vestments 
    Perfumed with the smoke of eagle-wood; 
    An expert attendant plied a white towel 
    Through his tuft of hair and gently dried it; 
    It looked like the passing of the moon into the clouds; 
    With his clean finger-nails, the attendant 
    Untangled the twists in his tuft.                (162) 
 
17.     Gold-dust tinct with odoriferous camphor 
    Was dissolved in flowery dew; the sandal-paste 
    Thus concocted and the perfumed powder mixed with musk 
    Were applied on his frame; he then wore 
    The sacred thread on his chest and the pavitra 
    On the annular, ritualistically.                (163) 
 
18.     Various garlands woven with flawless flowers 
    He wore; with jewels and chains of gold and gems bright 
    He was decked; their lustre could chase murk away; 
    Thus he blazed with splendour for the wedding ceremony.        (164) 
 
19.     The princely Brahmin-lad, splendorous to behold, 
    Invoked in his mind the divine feet of the Lord 
    And wore the sacred ash -- the holy of holies. 
    The goodly town wore a festive appearance; 
    Through this he fared forth, mounted 
    On a stately steed decked in gold.                (165) 
 
20.     Musical instruments resounded; words of praise 
    Filled the air; auspicious women showered blessings; 
    The Vedas were chanted; beholders were struck with wonder; 
    In delight gathered many; thus, even thus, the kith and kin 
    Mounted their vehicles and palanquins befitting them.        (166) 
 
21.     With the assemblages of Brahmins hymning the holy Vedas, 
    Men -- perfumed, garlanded and decked in gold --, 
    And women whose swelling kumkum-dyed breasts 
    That excelled lotus-buds and dice --, 
    Proceeded in all jubilee.                    (167) 
 
22.     It looked as though the black main was afoot 
    As, when the wedding-guests marched onward 
    White bangles of shells jingled, 
    Fish-like ear-pendants dangled, 
    Gems from jewels, in effulgence, blazed 
    And peacock feathers blue waved from crests.            (168) 
 
23.     Many a musical instrument, one vying with the other, 
    Was played; chamaras were wafted in serried order; 
    Parasols were held lifted; many beauteous banners 
    Wafted in the wind in close rivalry; 
    Thus the wedding party arrived at Putthoor; 
    From that day Siva-Brahmins hail it 
    With the name, “Manam-vanta-Putthoor.”                (169) 
 
24.     Brahmins and housewives came with 
    Poorna-Kumbhas, censers breathing incense 
    And Palikais galore; they strewed honied flowers, 
    Aruku-grass, gold dust and puffed rice on their way 
    And sprinkled rose water scented with sandal powder; 
    Thus they welcomed the wedding party.                (170) 
 
25.     Beholding the bridegroom a few affirmed: 
    “One must be blessed with a myriad eyes to behold him.” 
    Some others said: “Among all damsels, lofty indeed 
    Is the askesis of Satangkavi’s daughter!” 
    And some said: “Blessed are we as we witness 
    The wedding that gladdens the whole earth.” 
    Melodic lays they lilted and also danced.            (171) 
 
26.     Some said:  “We are borne away on the flood 
    Of grace that flows from his eyes.” 
    Some praised the horse that bore him thither; 
    Some said: “The jeweled bridegroom 
    Is truly an incarnation of piety.” 
    Thus spoke the women that gathered there.            (172) 
 
27.     Aroorar that shone with bridal splendour 
    Arrived at the bridal pandal whence wafted fragrance. 
    As he dismounted from his steed, 
    White conches resounded like thunder-clouds. 
    I am now to narrate the unique incident of the wedding; 
    Such narration spells my salvation.                (173) 
 
28.     At Kailas where the chanting Vedas ever abide, 
    The Lord in grace assured of His intercession; 
    The unique one unknowable to the two bewildered 
    Who flew up and burrowed deep down, thither came.        (174) 
 
29.     He concealed His third-eye, bright were the stripes 
    Of His Holy Ash like a pure white garment; 
    Bound in a knot dangled loose His grey hair 
    White as the rays of the full-grow moon.            (175) 
 
30.     His ear-pendants of rudraksha dangled low; 
    The sacred-thread lay on His beauteous chest bright; 
    The mantle on His shoulder waved in the wind; 
    He held aloft an umbrella shielding the sun.            (176) 
 
31.     Accentuating the ancientness of His loin-cloth low lying 
    His dhoti covering it beautified it. 
    Toddling he came holding a bamboo-staff on whose top 
    Were tied dharba and a cloth of white.                (177) 
 
32.     “Is it the embodiment of mellowed beauty great? 
    Or is it the true form of ripe old age? 
    Or the very form of the genesis of the holy Vedic way?” 
    The wondering beholders were doubt-tossed!            (178) 
 
33.     At the pandal where the wedding was about to commence  
    He arrived and stood fronting Aroorar and the assembly. 
    “Hearken to these, my words, O ye all!” 
    Thus He, whose holy lips hymned the hoary Vedas infinite.    (179) 
 
34.     Him beheld the innumerable Brahmins, 
    And the bridegroom, verily a lion, spake to Him thus: 
    “We bid you a warm welcome; your coming here is 
    The fruition of our tapas; speak what you intend to speak.”    (180) 
 
35.     The Lord in disguise addressed Aroorar thus: 
    “You had better resolve first the great dispute 
    That subsists betwixt us for a long long time 
    Arising out of an agreement, and then proceed to wed.”        (181) 
 
36.     When thus the Forehead-eyed spake, the peerless one 
    Said: “If there be betwixt us a pending lis 
    I will not wed before it is concluded; state your case 
    That it may be resolved (betimes).”                (182) 
 
37.     Then spake the Infinite One; “O Brahmins! 
    Hearken to this! I affirm that this Arooran is my slave.” 
    Thus he who had enslaved severally 
    The celestials, Vishu, Brahma and all other worthies.        (183) 
 
38.     When they heard Him speak thus, they that stood there 
    Or sat, thought thus: “What means he, by his words?” 
    Some neared Him; some grew wroth and some laughed. 
    “Nobly spoken!” said Aroorar and sneered at Him.        (184) 
 
39.     At the jeering face of Aroorar, He stared; He trembled 
    And shook in wrath; He restored the mantle that fell down 
    To His shoulder, and nearing Aroorar shouted thus: 
    “Behold this ‘Deed of Servitude’ 
    Executed by your father’s father! 
    Sirrah! What’s the meaning of your railing and laughter?”    (185) 
 
40.     The scion of the flawless race faced Him; he grew soft 
    As hoary love somewhat melted him; 
    He ceased his laughter, and said: 
    “Amongst Brahmins, pure and flawless, 
    Can there be enslavement of a Brahmin by a Brahmin? 
    Only you could speak thus. 
    Are you, peradventure, demented?                (186) 
 
41.     “Maybe I am a demented person or even a demon; 
    I am not to be abashed by your volley of evil words; 
    If for all this you cannot construe my nature true, 
    Indulge not in artful words; you had better 
    Serve me in truth.” Thus He.                    (187) 
 
42.     “His form doth truly melt my heart in love; 
    But his maddening words do incense me at once; 
    He says, he holds a Deed of Servitude; 
    Let me first find out the truth.” 
    Thus resolved, the devotee demanded the deed from the diety.    (188) 
 
43.     When Aroorar said: “Show me the deed” 
    He replied: “Are you competent to demand it from me: 
    I will show it to this assembly 
    (And they will pass the verdict) 
    That you are only fit to serve me. 
    When He spake thus, Aroorar began angrily to chase 
    Him that was inaccessible to both Vishnu and Brahma.        (189) 
 
44.     When Aroorar tried to wrench the deed from the Brahmin, 
    He ran athwart the wedding - pandal; 
    With great speed he chased and caught Him. 
    Who but Aroorar did ever catch Him, 
    The One whose bow with its arrow intact, 
    Smote the triple cities of the sky, 
    The One who pervades the whole universe, 
    As perfume the flower.                        (190) 
 
45.     He held him by his hand, whose flower-feet 
    Are held by the hymning Vedas hoary; 
    He wrenched from Him the Deed of Servitude, 
    And saying; “When did it ever come to pass, 
    -- The enslaving of a Brahmin by a Brahmin? 
    Tore it to pieces. 
    The Endless One then began to complain aloud.            (191) 
 
46.     He who is yet to be apprehended even by the rare Vedas 
    Which wailed aloud and quested after Him, 
    Held Aroorar tight and cried; ‘Is this fair?’ 
    The nearby kin interceded and separated them. 
    They said: “You wrangle on the basis of a strange lis; 
    O saintly Brahmin, pray tell us where you are from.”        (192) 
 
47.     Thus questioned He said: “I am only here and my dwelling 
    Isn’t far away; it is in Vennai Nalloor; 
    Be that as it may; this lad wrenched from me 
    Most illegally the deed and tore it 
    And thus proved conclusively the fact of his slavery.”        (193) 
 
48.     Looking at Him that wore the concealed ear-rings, 
    Blemishless Aroorar concluded that He was indeed  
    A veteran-barrator, and impelled by 
    Spiralling love that had dawned in him already, said: 
    “If Vennai Nalloor be your place of residence, 
    Go with me to prosecute your false case there.”            (194) 
 
49.     Hearing this the Brahmin said: “Well, if you 
    Choose the forum of Vennai Nalloor, it but suits me; 
    There, before the tribunal of holy Brahmins, 
    I will exhibit the original deed, the primary document, 
    And prove to the hilt your state of servitude.” 
    Then he walked ahead supported by his staff.            (195) 
 
50.     Like iron by magnet drawn, hied in great speed 
    Aroorar after the Brahmin; him followed 
    His numberless relations anxious to know the result; 
    All of them eventually arrived at Vennai Nalloor, 
    The habitat of Brahmins poised in piety.            (196) 
 
51.     Appearing before the court of the worthy Brahmins 
    The Brahmin-Chief preferred his complaint thus: 
    “Arooran of celebrated Navaloor, tore the deed 
    Which testified his willing servitude to me. 
    He is now before you for being adjudged.”            (197) 
 
52.     The spokesman of the tribunal spake thus: “Sir, 
    This wide world knows not of a Brahmin’s enslavement!” 
    Thereto the Brahmin that stood apart, replied thus: 
    “This case stems from consent; the deed 
    That he tore, was executed by his father’s father.”        (198) 
 
53.     Addressing Aroorar, the learned judges said: 
    “Would it spell success for you, if you violently tore 
    The deed embodying a voluntary agreement? 
    The one that is so old that all his flesh 
    Is shrunk, hath truly presented 
    The quintessence of his case; how do you counter it?”        (199) 
 
54.     “O ye learned judges that know me to be an Adi-Saiva, 
    Should this Brahmin assert that I am his slave, 
    It is indeed maya that lies beyond the pale of mentation; 
    What can I say? I canst not con what he means.” 
    Thus he, sunk in a malebolge of despondency.            (200) 
 
55.     When Nambi Aroorar replied thus in the Court, 
    The holy Brahmins addressing the Vedic Muni Said: 
    “The onus is heavily on you to prove your phenomenal case, 
    Claiming in this world the lad as your slave.”            (201) 
 
56.     They added: “For proof, you should cite 
    One of these three; custom, document or oral evidence.” 
    Thus addressed, the One well-versed in Maya said: 
    “The one torn in wrath was but a copy; I have with me 
    The original to be exhibited before this Hon’ble Court.”    (202) 
 
57.     The judges said: “Show us then your deed.” 
    The Brahmin replied: “I will, if you be pleased 
    To order him not to indulge in destruction as before.” 
    Thereupon the judges said: “We will permit no evil here.” 
    The Redeemer then approached the judges with His deed.        (203) 
 
58.     When He who had concealed His blue throat, showed the deed, 
    The court-clerk received it in deferential reverence; 
    As ordered by the judges he retrieved it from its cover, 
    Found it to be an ancient scroll and read aloud 
    Its contents that all in the assembly might hear it clearly.    (204) 
 
59.     “This deed of an Adi Siva Brahmin -- Arooran 
    Of Navaloor --, witnesseth as follows: 
    I and all those that come in my line, shall serve 
    Peru Muni alias Pitthan of Vennai Nalloor, 
    From generation to generation; this deed is 
    By me executed willingly and voluntarily; 
    In witness whereof I have set my signature.”            (205) 
 
60.     They examined the signatures of the attestors 
    And found them to be true; addressing Aroorar 
    The flawless judges said: “Sir, you now examine 
    The signature said to be your grand-father’s 
    And find out if it is truly his.”                (206) 
 
61.     When thus the judges ruled, the voluntary Redeemer 
    Of souls, said: “Is this fellow competent 
    To adjudge the genuineness of the signature? 
    If there be any other of his grand-father’s 
    You may kindly compare that with this, and pass the verdict.”    (207) 
 
62.     The court agreed to the course suggested. 
    To dispel the bewilderment of Arooran 
    They sent for the document signed by his grand-father, 
    Kept in safe custody, and compared the signatures. 
    Both the signatures were identical; 
    Thereupon the Court declared: 
    “Nothing now remains for us to do.”                (208) 
 
63.     The judges addressing Nambi Aroorar said: 
    “You’ve lost your case against the Brahmin-Muni; 
    ‘Tis your duty to serve him dutifully.” 
    “If this be the verdict” said Aroorar, 
    “Decreed by law, can I demur?”                    (209) 
 
64.     Then the learned Assembly of Brahmins 
    Addressing the saintly Brahmin said: “O rare Brahmin, 
    The deed that you showed us describes you as one 
    Native to our glorious town; if it be so, 
    Show us your house of hoary lineage.”                (210) 
 
65.     The holy Muni, the winner of the peerless case, said: 
    “If none of you know me, then follow me.” 
    Followed by the thronging Brahmins and Aroorar 
    He walked ahead and entered Tiru-Arul-Turai 
    And there disappeared abrupt; others stood perplexed.        (211) 
 
66.     When the Lord entered the Temple, by love impelled 
    Aroorar followed Him, and wondered: 
    “Why should this Brahmin enter the Temple of our Lord?” 
    When alone he pursued Him, and called Him aloud, 
    The Lord appeared on high, mounted on His Bull 
    And apprised him of the truth thus:                (212) 
 
67.     “You were Our servitor formerly; as on women you set 
    Your mind, you came to be born on earth 
    By Our fiat; 
    That life full of misery may not become your lot 
    We followed you, interceded and claimed you 
    In the presence of pious Brahmins.”                (213) 
 
68.     When Aroorar heard these redemptive words 
    He cried like a calf that heard its mother’s lowing; 
    In every pore of the limbs in his body, he felt thrilled. 
    He folded his hands above his head in adoration 
    And burst out thus: “O the grace!  The grace 
    Of the divine Dancer of compulsive redemption!”            (214) 
 
69.     At the manifestation of grace divine 
    All the five celestial Tuntupis resounded; 
    Gods on high caused showers of flowers to fill the earth; 
    Rejoiced were dwellers on earth; the Vedas hymned aloud; 
    Then the Lord that redeemed by a bond, spake thus in grace:    (215) 
 
70.     “You wrangled with Us and so you have earned the name 
    ‘The Wild Devotee’; true worship in exceeding love  
    To Us is, hymning; so hail Us on earth 
    In Tamil hymn and song and solemn strain.” 
    Thus spake He whose holy lips hymn the Vedas pure.        (216) 
 
71.     The Lord invisible to searching Vishnu and Brahma 
    Revealed Himself when they hailed Him with Panchakshara, 
    He being its true import; when He commanded Aroorar 
    To hail Him in psalm and number, he invoked 
    With all his heart, the dancing feet beauteous 
    Of the Lord and folded his hands in adoraion.            (217) 
 
72.     “I knew not the gain I would get by Your grace 
    When You as a Brahmin came to win Your case; 
    Yet You redeemed me, investing me with awareness; 
    You are the flawless nectar, a great sea of Virtue. 
    What do I know?  How am I to sing You?” thus he.        (218) 
 
73.     The Lord eyed His devotee graciously and said: 
    “You did call me a mad man; call me so 
    And commence your hymning.”  Thus told, 
    Great Van-tondar began to hail the Lord-Redeemer in verse.    (219) 
 
74.     The Lord shares in His frame His Consort 
    Whose locks are decked with bunches of blooms. 
    Unto His devotees He is sweeter than the mother true. 
    Him, the Lord of Navaloor great, hailed thus: 
    “O Mad One, the Wearer of crescent in the crest!” 
    Thus he opened the great and divine decad 
    That the whole universe 
    Inclusive of this world 
    Might stand redeemed.                        (220) 
 
75.     In Maruda of the hoary tradition is Indala; 
    In its classification of Mudal poised in flawless purity, 
    Befitting the harmony at the base of its threefold division 
    And in keeping with the Time and the Grammar of music, 
    He, the peerless master of music, sang, 
    And God was pleased.                        (221) 
 
76.     Listening to the dulcet decad of Tamil 
    Melodiously rendered by His devotee, the Lord said: 
    “May you continue to hymn our manifold praise.” 
    Thus the Lord, the Smiter of the triple skyey cities, 
    Enshrined in Tiru-Arul-Turai of Vennai Nalloor 
    Graciously commanded him in compassion true 
    That all the worlds might be blessed with His redemptive grace.    (222) 
 
77.     Others would perhaps pursue external paths 
    Of Askesis; the marital life of the daughters 
    Of the Putthoor Brahmin ended on the very day of her wedding; 
    Poised in the meditation of her peerless lord for ever, 
    And thus oned with him, she easily gained 
    Sempiternal Sivaloka at the end of her life on earth.        (223) 
 
78.     After his enslavement by the Lord of Vennai Nalloor 
    Enshrined at Tiru-Arul-Turai, Nambi Aroorar 
    Came to Tiru Navaloor dight with vast flowery tanks, 
    And hailed the Lord of gods in psalms and verse.        (224) 
 
79.     He then left for Tiru-th-Turaiyoor where Siva bides, 
    And arriving at His Presence, hymned thus: 
    “You did prevent me from treading the evil path; 
    Deign to grant Your slave the righteous path of tapas.” 
    Thus he sang the decad divine that annuls 
    The cycle of birth and death for mankind.            (225) 
 
80.     The Lord granted him in grace the life of tapas 
    Which prevents the senses from misleading. 
    Thus blessed, Van-tondar folding his hands 
    In loving adoration of Siva’s beauteous feet 
    Hymned and performed Siva Pooja at Tiru-th-Turaiyoor 
    Girt with flowery gardens fragrant, where the Lord 
    That sports on His long matted hair 
    The Ganga and the crescent, is enshrined.            (226) 
 
81.     He bowed  before the Lord of Tiru-th-Turaiyoor, 
    Took leave of Him and fared forth 
    To many a shrine where abides in grace Lord Siva, 
    And hailed Him in adoring love; his thought 
    Then hovered on the Divine Dance enacted by the Dancer 
    At golden Puliyoor which he desired to adore. 
    Impelled by saddening love he set his mind on his journey.    (227) 
 
82.     When he crossed and reached the southern bank 
    Of the cool Pennai that flows carrying on its waves 
    Sandal and agalloch trees swept from the mountain, 
    And also flowers, feathers of peacock and gems, 
    The day-star with his steed and mighty car dipped 
    Into the western main, and Aroorar had by then 
    Arrived at the outskirts of Tiruvatikai.            (228) 
 
83.    “Our Lord, Tirunavukkarasar, the wielder 
    Of uzhavaram hailed by all the world, 
    Here abode rendering with all his heart manual service 
    To the Lord, the Rider of the Bull; I dare not 
    Set foot in the holy town.” Thus he thought 
    And did not enter the town but put up at the matam 
    Called Siddhavatam, without the town and beyond the fields.    (229) 
 
84.     At the matam girt with flowery gardens where hum 
    Speckled honey-bees, fixing his thought on the feet 
    Of the Lord enshrined in Veerattanam which is 
    Washed by the waves of the river Gedilam, 
    He with his loving devotees slid into sleep.            (230) 
 
85.     As he invoked His feet, before he closed his eyes in slumber, 
    The Lord of Veerattanam took the form of an old Brahmin, 
    Entered the matam unseen, and placing His lotus feet 
    On the crown of Aroorar, lay as though He slept.        (231) 
 
86.     Aroorar, woke up and said: “O holy Brahmin! 
    Your feet are resting on my head.” To this he replied: 
    “It is my dotage that bewilders my sense of direction. 
    Satisfied with the reply, Aroorar, the lord of Tamil, 
    Resting his head elsewhere, began to sleep.            (232) 
 
87.     Even there He stretched His feet and touched 
    Again and again, the head of the lord of Navaloor which is 
    Girt with fecund fields where leap ruddy carp galore. 
    He then addressed Him thus: “You’ve been pressing 
    My head repeatedly with your feet; who are you?” 
    Then the Lord whose matted hair conceals the Ganga, said: 
    “Don’t you know?” And He vanished on a sudden.            (233) 
 
88.     “O what have I done in my prideful folly?” 
    He rued his conduct, and was anon becalmed; 
    Hailing the feet of the Lord, the One who peeled off 
    The hide of the tusker and wore it, the Lord 
    Of Veerattanam enshrined in Tiruvatikai, 
    Sundarar hymned the decad beginning thus: 
    “Can there be a race that knows not its leader?”        (234) 
 
89.     With delight great he bathed in the divine Gedilam 
    -- The Ganga of the South --, that bears on its waves 
    Gold, gems, ivory white, pearls flashing like lightning, 
    Fragrant flowers and sandal of sweet scent, 
    And with these as offering, adores the shrine of Tiruvatikai.    (235) 
 
90.     Having hailed the feet of the Lord there, he took leave of Him 
    And moved on the southern bank of the divine river 
    And reached Tiru Manikuzhi, where red-eyed Vishnu, 
    Who, of yore, begged of the martial emperor Maha Bali 
    In his sacrifice, to gift him with that much of land 
    Which he could cover by taking three steps; 
    Here in the shrine Nambi adored the Lord.            (236) 
 
91.     He hailed there the Supreme Lord and adored his feet; 
    Then he came to Tirutthinai nakar and there hailed the Lord 
    Who grants boons to them that worship Him. 
    Having hailed him in Tamil verse, rich and great, 
    He left the town and reached the outskirts of Tillai 
    Which is ever full of the music of stringed yazh, 
    The beat of muzhavu, the chanting of the Vedas 
    And the melodic lilt of celestial damsels.            (237) 
 
92.     The Lord of Tillai does away with the triple malas 
    Of devotees who hail Him, and grants them Heaven. 
    Tillai is girt with tanks where red-lotuses wave their heads 
    As carp-fish dart across them, and bees and waterfowls 
    That wing nearby, hum and chirp; 
    From the tank, wave-tossed conches and malanku fish 
    Pass into fields and fill them. 
    Sundarar on whose chest dangle gemmy garlands 
    And garlands of honied lotuses, 
    Reaching the border of Tillai, stood there, adoring it.        (238) 
 
93.     They glowed with greater glory than even the celestial realms 
    -- The fields, the groves and the gardens without Tillai --; 
    Sundarar crossed these which were thick with 
    Stately trees: jambolan, mango, makizh, saralam, 
    Coco-palm, clove, citron, areca, kumkum, plantain cool, 
    Iluppai and vanchi dense; in the lofty groves 
    That touched the cloud-mandalas, kuyils warbled.        (239) 
 
94.     Sundarar of fragrant garland adoringly crossed 
    The many-flowered and hallowed gardens galore 
    Flourishing with vanni, konrai sura-punnai, 
    Shanbhaga, aram, murukku, serunti, mantara, kura, 
    Punnai fragrant, parijata, patiri and vilwa trees 
    And dense-growing jati, mallikai and mullai 
    And nandhyavarta and alari plants.                (240) 
 
95.     To the beholding of His Consort unique that shares 
    His frame on the left, and for the redemption 
    Of lives that abide in all the seven worlds 
    The Lord dances in this holy shrine, and the sound 
    Of His anklets is hailed by the four Vedas. 
    The sea-like moat desiring to hail him, cinctures Tillai; 
    Over its lofty fortressed walls rest nimbi. 
    Sundarar beheld these on his way, and was delighted.        (241) 
 
96.     The Lord is indeed the Dancing Nectar 
    And the Vedas coveting It resound aloud. 
    From the moat girt with a hill-like and encircling fort 
    Rise beetles from lotus-flowers, and get 
    Smeared with the dense pollen from the fragrant screw-pine; 
    As they wing in the wind and hum, they are 
    Like unto devotees who wear the holy ash; 
    Sundarar beheld this in bliss and moved on.            (242) 
 
97.     Here the Vedas are cultivated and chanted 
    For the illumination of the whole world; 
    White flags waft aloft here, and bells resound; 
    Here meet the directions in opposition; 
    Of the four golden entrances to the shrine at Tillai 
    That are like the four visages of garlanded Brahma, 
    Sundarar came before that one in the north.            (243) 
 
98.     Who paid obeisance first? Was it the loving devotees 
    That came to welcome Sundarar? Or Sundarar? 
    Hard to tell! Plunged in joy were they all. 
    Impelled by a penchant to adore the Dancing Lord 
    Sundarar of TiruNavaloor stepped into the street 
    Dight with immense mansions, auric and bright.            (244) 
 
99.     In that divine street abides the Lord of gods; 
    In His crescent-laden crest the Ganga resounds; 
    The Vedas four are chanted aloud; nearby are 
    Resounded the five celestial tuntupis when dance 
    The celestial danseuses; from fragrant garlands 
    The melodic hum of bees resounds; 
    Everywhere the hymns of loving devotees 
    Whose eyes are tear-bedewed, resound.                (245) 
 
100.     Here are huge mansions cloud-capped as in Alakapuri 
    These are the homes of manifold joy; their pennants 
    Waft aloft in the wind; the homa-smoke that issues 
    From there, where the great yogic Brahmins tend 
    The religious fire, ascends the clouds 
    And streams like flashes of lightning.                (246) 
 
101.     On the figureheads set in lofty towers, dance peacocks; 
    Fire churned by arani sticks, flashes in sacrifices; 
    On both sides dangle garlands and chaplets; 
    Vessels filled with holy water fill all pials; 
    Dazzling light issues from the thronging cars, 
    In dharmasalas are seen hills of cooked rice; 
    Water-booths are full of cool and tasty water; 
    In other parts of streets are eyed throngs of gods.        (247) 
 
102.     It looks as though that all the beauties 
    -- Manifold and endless --, of the innumerable world 
    Vast and great, have in this world, here congregated; 
    Such are the multifoliate riches of the interior streets 
    Which surround the Lord’s beauteous Ambalam 
    Where the holy and pure devotees stand and hymn. 
    Sundarar hailed this street, and moved on.            (248) 
 
103.     Great gods like Vishnu, Brahma and Indra 
    And other gods throng here; so too munis of great tapas; 
    Yet as the hour is not propitious for the darshan 
    They feel the regulating cane of Nandi and stand 
    Apart in joy, awaiting the auspicious time. 
    Sundarar folding his hands over his head in adoration 
    Hailed the divine and beauteous threshold through which 
    Pass loving devotees and Gana-Nathas 
    Without let or hindrance, and moved in.                (249) 
 
104.     He then duly circumambulated and adored the Ponnambalam 
    Girt with forted walls, and the effulgent Perambalam, the Meru. 
    In soaring delight he moved into the divine threshold 
    Of Tiru-Anukkan fronting Tiru-ch-Chitrambalam 
    Glowing with ever-growing light divine 
    And enshrined alike in the Vedas and the hearts of devotees.    (250) 
 
105.     Brahma and Vishnu quested after the Lord; 
    He dances -- and His anklets of the Vedas resound --, 
    In the Ambalam that the cosmos may thrive; 
    With hands folded in worship, eyes shedding 
    Tears of joy, and inner sensorium all athrill, 
    Impelled by love, Sundarar, the prince of tapas 
    Proceeded and came near the divine flight 
    Of steps yclept Tiru-k-Kalitru-p-Padiyar; 
    Here he prostrated worshipfully, and rose up.            (251) 
 
106.     Great senses five merged in the eyes; 
    Measureless antah-karanas four merged in the Chinta; 
    The three gunas were now but pure Satwa; 
    Thus bloomed Sundarar in peerless joy, 
    Poised in the bliss of the non-pareil dance divine 
    -- Enacted in the blissful and aeviternal Ether --, 
    Of Him whose matted hair sports the crescent.            (252) 
 
107.     “O Lord of matted hair from which glows 
    The cool crescent! This life on earth is to me 
    Pure and sweet, as I have been blessed 
    To behold Your Dance Divine.” Thus he hailed, 
    Whilst his eyes rained tears, and his flowery hands 
    Folded over his head in adoration. 
    Him he hailed in melodious verse, 
    And prostrated before Him in loving worship.            (253) 
 
108.     In his presence whom the Lord of the Dance Unique 
    Redeemed by His intercession, was heard, by His grace, 
    An unbodied voice which proclaimed in ether thus: 
    “Come to our Tiruvaroor girt with fecund fields 
    And enriched by the Cauvery in whose rolling waves 
    Pearls are borne.”  Sundarar heard this, and rose up.        (254) 
 
109.     Wearing as it were the gracious mandate 
    Of the Dancing Lord on his crow, 
    Sundarar folded his hands above his head in worship, 
    And bowing took leave of the Lord; then he  
    Went round the sacred Tiru-ch-Chitrambalam 
    And bowed, and walked through the entrance 
    Of the (Southern) tower – like unto the Mount of Gold --, 
    That rose on high, dwarfing the very skyey expanse vast.    (255) 
 
110.     He tarried without the tower, and fell prostrate 
    On the ground with his limbs touching the earth; 
    Then he rose up  and reached the inner street 
    Which also he adored; he walked through 
    The opulent streets and crossed the southern entrance 
    And reached the outskirts of the city 
    Where he paid obeisance to the southern bourne; 
    With his mind hovering on the grace of the Lord 
    Who wears konrai blooms on His matted hair 
    He crossed the sacred river Kollidam.                (256) 
 
111.     Hailed by His devotees, Sundarar, the wearer of the sacred thread, 
    Fared forth and reached the outskirts of Kazhumalam, 
    The city divine, the one most glorious in all the worlds, 
    Which merited the avatar of him who grew and throve, 
    Fed by the nectarean milk from the divine breasts 
    Of Her, the bestower of all dharmas.                (257) 
 
112.     “Into great Pukali where came to be divinely born 
    The son divine, I dare not set foot.”  Thus resolved, 
    Standing at its outskirts he hailed the city 
    And as he circumambulated it, with His consort 
    Seated on the Bull, the Lord gave him darshan.            (258) 
 
113.     In soaring love swelling, Van-tondar adored Him. 
    “In the great deluge that ends all the worlds 
    Floats Tiru-th-Tonipuram on waves (undamaged); 
    He abides here even as He is in Kailas enthroned; 
    Him I beheld.” 
    Thus he hymned the decad divine, tuneful and melodic.        (259) 
 
114.     As the Lord hailed by the Rg Veda appeared before him 
    And anon vanished, Sundarar was struck with awe; 
    Calm he became ere long, and as Tiruvaroor lovingly 
    Beckoned him he paid obeisance to sea-girt Puravam 
    And came to Tiru-k-Kollakka where he hailed Him 
    With his garlands of hymns wrought of Tamil great.        (260) 
 
115.     He then came to Tiru-p-Punkoor girt with honied gardens, 
    Adored its Lord with exceeding love, and hymned Him in Tamil; 
    He also visited many a shrine where abides willingly 
    The Lord whose hand displays a fawn, and reached 
    The bank of the Cauvery bounded by fragrant and flowery pools.    (261) 
 
116.     In the Cauvery which carrying flowers and gems, shores up 
    On either bank golden dust, Sundarar plunged and bathed; 
    Then to Ambar-Makalam of flawless glory, he came, 
    And adored the feet of the Lord enshrined there.        (262) 
 
117.     He proceeded to Tiru-p-Pukaloor where the Lord 
    Of ruddy and bright matted hair, abides in love, 
    And nailed Him, with his thought set on His grace 
    The Lord of southern TiruNavaloor, the one decked with 
    Golden vestments and sacred thread, reached Tiruvaroor.        (263) 
 
118.     To the devotees of Tiruvaroor who dwell 
    In its beauteous streets through which cars ply, 
    The Lord graciously proclaimed thus: 
    “On Our bidding, Our loving devotee Nambi Arooran 
    Hither comes; gather ye all, to receive him in joy.” 
    Thus spake He who sports on His matted hair 
    The flood and the crescent.                    (264) 
 119.     When thus graciously commanded, the divine devotees 
    Met one another and shared the message. 
    “If the Lord Himself should grace us thus 
    Surely Aroorar is Tiruvaroorar” they concluded. 
    Up they rose to receive him, and it looked as though 
    The heavenly world itself thither thronged.            (265) 
 
120.     On tops of mantapams and mansions 
    They fixed many a long and lofty flag-pole; 
    Festoons were hung; severed areca trees leafy 
    Were planted; garlands of leaves were dangled; 
    Severed plaintain trees were fastened to pillars; 
    Golden pots filled with water were kept on pials 
    In serried order; lamps glowed beauteously; 
    Thus shone in splendour each threshold.                (266) 
 
121.     The bright and beauteous pials were 
    With sandal-paste of pure fragrance, coated; 
    Flawless puffed-rice, fragrant gold-dust, 
    Pure-rayed pearls and gems galore, were 
    Spread and set in pulchritudinous patterns. 
    Pandals cool wrought of budding blooms 
    Rich in pollen, were raised; scented rose-water 
    Was sprinkled over the streets to forfend 
    The floating of dust particles.                    (267) 
 
122.     Auspicious psalms were hymned; loud roared 
    The drums like rumbling clouds; 
    Carp-eyed danseuses danced in each dancing-hall; 
    Thus came the devotees of the Lord of Tiruvaroor 
    To the forted entrance of Tiruvaroor.                (268) 
 
123.     It was Van-tondar who first paid obeisance 
    To the devotees that came there to welcome and hail him; 
    As they passed in delight great through the streets, 
    He addressed them thus: “Will our Father who is  
    At Aroor deem even me a devoted servitor? 
    I beseech you to prevail with Him.” 
    Thus in musical chhanda, singing divinely 
    He reached the entrance-tower of the Lord’s temple.        (269) 
 
124.     In front of the sky-high tower he prostrated, 
    And the five limbs of his person touched the earth; 
    He then devoutly adored the Devasiriyan whence wafts 
    Fragrance as from honied Karpaka blooms; 
    This done, in love that melted his life and limb, 
    He moved to the beauteous mantapam 
    That girds the adytum of the Lord of Moolattanam, 
    The Wearer of the pure konrai blossoms.                (270) 
 
125.     Before the most ancient One of the Ant-Hill, 
    The Lord enshrined in the Flower-Temple, 
    The Ens Entium that is the staff of all, 
    The Lord Consort of Mother Parvati, 
    The Great One that graced him with the right 
    To hail His flower-feet in ritual worship, 
    The bard of goodly Tamil prostrated 
    And adored  in devotion. 
    Thus did he come to be truly blessed 
    With the fruition of his embadiment.                (271) 
 
126.     Love flooded and his heart melting tossed about; 
    Prone on earth he fell and adored Him, 
    Duly in five-fold and eight-fold prostration; 
    Love endless mellowed and welled up in him; 
    Oned were his goodly senses five; 
    Plunged and  poised in the blissful flood 
    Gushing from the attainment of the Lord’s divine feet, 
    He commenced his hymns, surpassingly melodious, 
    Of ever-during Tamil dulcet.                    (272) 
 
127.     By the great grace of the Lord abiding at the Ant-Hill 
    Wrought of the Vedas, spake an ethereal voice thus: 
    “We bless thee with Our companionship, proceed to thrive 
    For ever in that splendour with which thou wert 
    Invested in the past at they wedding ritual when we claimed thee; 
    Play away thy life on earth to thy heart’s content.” 
    Aroorar hearkened to this unbodied voice.            (273) 
 
128.     “O Lord of the Gospels, come to enslave me! 
    O Ruby divine enshrined at Aroor! 
    O Consort of Her whose bright eyes are carp-like! 
    It is indeed Your immense mercy that did 
    This day endow me, -- a senseless cur --, 
    With Your flower-fresh lotus feet!” 
    Thus did Van-tandar hail the sempiternal Lord 
    When he heard the words divine.                    (274) 
 
129.     Thus he hailed Him again and again in ways variform; 
    His bosom swelled in delight great; 
    He walked like a triumphant bull 
    To the shrine of Veedhi Vitanka; 
    Him he hailed devoutly, the grantor of life eternal; 
    Then he moved away, circling the sacred shrine. 
    From that day, all the devotees of Siva 
    Called him: “The Lord’s Own Companion.”                (275) 
 
130.     By the grace of the blue-throated Lord, 
    Sundarar -- the Lord of ever-during Tamil --, 
    Wore all the comely insignia of Saivism 
    And decked himself with sandal-paste 
    And garlands of flowers and gems; 
    He was indeed robed in true splendour, 
    And lo, he looked the Prince of Tapaswis great. 
    He hymned daily the Lord of the Ant-Hill 
    In song and psalm, and flourished in soaring joy.        (276) 
 
131.     Long before his coming to the city of limitless holiness 
    Kamalini of swelling breasts, one of the two 
    Damsels of perfumed locks - that served Her 
    Who shares the frame of the Lord of Kailas, 
    Took birth in Tiruvaroor.                    (277) 
 
132.     She was born as the lustrous gem of her clan 
    Of Rudra Ganikas - women that never marry. 
    The ritual of christening was fixed for her 
    On a holy Adira-day dear to the Wearer of the crescent. 
    She was decked with jewels and named Paravaiyar 
    By holy men well-versed in the Sastras.                (278) 
 
133.     Even from the day of her birth, her kith and kin 
    Prayed for her welfare, and decked her with a talisman. 
    Her each parva was celebrated appropriately; 
    They deemed her as the One enthroned on the Lotus; 
    To their great joy she reached the parva 
    When a child gently walks toddling.                (279) 
 
134.     “Is she a tender fawn? Or a bud of Karpaka? 
    Or honey sweet? Or a tender coral creeper 
    Of the billowy sea? Or a young crescent bright? 
    Or a bow of Manmata which, he as a stripling 
    Learns to wield?” Thus wondered the beholders.            (280) 
 
135.     Day by sweet day, grew her excelling beauty; 
    Her play-things were soft kazhanku and various balls; 
    She played ammanai and sported on the swing; 
    As she sang songs befitting her game, listeners 
    Could divine in those melting psalms, an aching love 
    For the feet of the Goddess of snow-clad Himavant.        (281) 
 
136.     From childhood she passed into tender girlhood 
    And thence she bloomed into a lovely lass; 
    Her beauteous breasts excelled the konku buds 
    And were truly the treasure-troves of Manmata. 
    (While thus she grew in physical splendour) 
    Her mind flashed to her, now and then, 
    Her former state, and thus she flourished.            (282) 
 
137.      As usual one day, to hail in loving devotion 
    The Supreme One of the Flower-Temple, she set out 
    With her companions encircling her, and circled 
    The sacred street which was panoplied in extensive light; 
    The fragrance from her locks filled all the directions.        (283) 
 
138.     Her anklets tinkled thus: “These feet have vanquished 
    The earth.  “Her kanchi loud proclaimed: 
    “This hip hath vanquished the Nether World of Nagas.” 
    Bees buzzed thus: “These locks like nimbus have 
    Subdued the heavens.” Thus fared forth Paravaiyar.        (284) 
 
139.     After adoring the Lord of the Ant-Hill, when Nambi 
    Encircled by devotees was returning, 
    -- Lo, it was the work of Providence --, he beheld her 
    Of fair white teeth and ruddy lips, 
    And whose forehead was a bow and eyes, spear-like.        (285) 
 
140.    “Is she a flowery twig of the Karpaka tree? 
    Is she the great and glorious beatitude of Kama? 
    Is she the holy of holies? Is she a fragrant liana 
    Wrought of bow, lily, coral, lotus and moon as flowers, 
    And decked on top with a lovely dark nimbus? 
    Is she a sheer marvel? Or ‘Grace of Siva’ embodied?” 
    Thus he wondered and even thus he mused.            (286) 
 
141.     “Is she the ruby lamp conceived by Brahma 
    And by him embosomed to solace himself 
    As he could not paint a form like hers? 
    She that stands thither is for sure, the fruit 
    And fruition of lives in all the three worlds!” 
    Awe-struck stood the prince of poets; betwixt them 
    Stood Manmata with all his weaponry.                (287) 
 
142.     Her eyes that roll like fish and reach her ear-rings 
    Wrought of pearls serene and gems rare, 
    Burgeoned in wonder; on the hero dazzling with 
    Gems and jewels, Paravaiyar cast her look; 
    -- Even she who knew nought but 
    The grace of the God of Gods! 
    She was indeed prompted by Providence to behold him.        (288) 
 
143.     His beauty and form exceed the ken of eyes 
    Rays of lustre flooding from his divine body 
    As light immense extend beyond the heavens; 
    When his look was met by Paravaiyar’s, the soft one, 
    Illimitable love – hitherto unfelt --, 
    Welled up in her smiting her sense of shame, 
    Gentle folly, dread and repugnance, 
    -- Her virtues four --, unequalled by women on earth.        (289) 
 
144.     “Is he -- the one before me --, Lord Muruka? 
    He is robed in such superb effulgence! 
    Or is he peerless Manmata? 
    Or a Vidhyatara decked with ethereal garlands? 
    Or one blessed with the true grace of the Great One 
    Whose ruddy matted hair flashes lightnings of gold? 
    Who may he be -- the one that hath 
    Subverted my mind?” 
    Thus she mused.                            (290) 
 
145.     Though by reason of her measureless love for the noble one 
    Her inly virtues four were a trifle unhinged, 
    They yet infused her of perfumed locks, 
    With strength, and prodded her to move on steadfast 
    Holding firm to the love of adoration 
    For the Lord who has an eye in His forehead.            (291) 
 
146.     Nathless the encircling obstruction of darts 
    Of Manmata who wielded them from all sides, 
    Paravaiyar from whose melliferous garlands 
    Bees buzzed, moved into the golden temple 
    Of the Lord enthroned in the Flower-Temple.            (292) 
 
147.    Beholding this, Van-tondar queried thus: 
    “Who is this beauty -- a bird of Paradise, 
    Red-lipped and liana-like --, that hath my mind captivated?” 
    To him they that were there replied thus: 
    “She is called Nangkai Paravaiyar who is 
    Not to be attained even by the celestials.”            (293) 
 
148.     “Ha, her name is Paravai! If her womanliness 
    Be contemplated, even celestial danseuses 
    Coveted by the immortals, should hail her 
    As their deity; her rows of teeth – mullai-buds --, 
    Excel even the pearls of her nose-ring; 
    Her beauty is such as is even to be praised by Lakshmi; 
    My love for her, caught and tossed and drawn 
    By her soft mien and divine bearing 
    Is immense as the seven ocean-streams.”                (294) 
 
149.     Thus he thought of her in manifold ways; 
    Bound in love with her by hoary Providence 
    And by the grace of the Lord, he mused thus: 
    “I’ll anon go to my Lord who rules me 
    As His good servitor.” With a joyous heart, Nambi 
    Hied and entered the temple of the God of gods.            (295) 
 
150.     Even before he entered the temple, Paravaiyar 
    As was her wont, had completed her sacred round; 
    She hailed and adored the Lord, and departed 
    Through a different way; he bowed at the feet 
    Of Him who wears snakes for garlands; 
    Driven by love, great and compelling, he prayed 
    Unto the Lord to gift her to him.                (296) 
 
151.     Having thus prayed before Him, Aroorar 
    Returned from the Shrine of the blue-throated Lord 
    That abides at the Ant-Hill. 
    “O whither did she go 
    The swan, dear as my life?” 
    He wondered and commenced his quest 
    After the liana-like damsel 
    Of ruddy lips and bright and white teeth.            (297) 
 
152.     “To snap the bond of Karma, swells in me a love 
    To serve the Lord; but now I am afire with a new desire 
    Which in sooth subdues even that love; 
    It hath eke bewildered my steadfast mind; 
    She is sure the grace of God; whither has she gone?        (298) 
 
153.     “I knew not, and trusted not, aught 
    But the feet of the Lord of gods; 
    I stand awe-struck by her 
    Who hath forcibly confounded me; 
    She swayed like a creeper and moved away; 
    Which way did she – my Lord’s grace --, wend her way?        (299) 
 
154.     “His ankleted feet control bondage and release; 
    My chinta for ever contemplates His feet; 
    Her fawn-like looks have my senses unhinged; 
    Which way did she -- my Father’s grace --, go?”            (300) 
 
155.     Thus he spake unable to contain himself; 
    “Where is she, my life?” said he. 
    He came to the Devasiriyan in search of her, 
    The one who was liana-like, the one whose jewels 
    That adorned her breasts were with pearls inlaid, 
    The one whose locks were decked with flowers.            (301) 
 
156.     He who was after her whose eyes were like blue lilies 
    Spoke with none, but muttered to himself: 
    “The Lord of Aroor will surely bless me with 
    My life -- the damsel like the one on the lotus throned.”    (302) 
 
157.     “She is a sea of nectar, the lightning-waisted lass, 
    So passionately desired by Navaloorar of great renown; 
    Behold this, I can surely pass beyond this sea.” 
    It looked as though the sun whose car was drawn 
    By the seven steeds, spake thus 
    As he plunged into the sea.                    (303) 
 
158.     All the birds that spent their day on the pools 
    With their soft mates joyously eating their prey 
    Repaired to their nests and were slunk. 
    Thus came the dreadful evening to grieve the parted.        (304) 
 
159.     Like the hearts of bawds whose feet are cotton-soft, 
    Like the deeds of them that practise deception, 
    Like the hearts of the nescient that knew not 
    The true import of Siva’s Panchakshara 
    The great heavens did darken dense.                (305) 
 
160.     “Should even Nambi of flawless mind grieve thus, 
    Who can indeed withstand the onslaught 
    Of lasses of lithesome hips?” Perhaps thinking so, 
    And flashing a smile of bright rays, the moon 
    Appeared before Dame Night decked with flowers.            (306) 
 
161.     Feeling pity for the deeds of the base, women of noble family 
    Bloom athrill when they are by their beloved, touched; 
    Even so, Ambals which wilted smitten by the sun’s rays 
    Burgeoned sweet when touched by the moon’s cool rays.        (307) 
 
162.     They confer on lives purity and joy and serenity; 
    Their lustre spreads to other worlds and abides; 
    Thus are they the Holy Ashes -- of the Supreme One; 
    The moon shone with the lustre great of the Holy Ashes.        (308) 
 
163.     In the even when the water-fowls had ceased to chirp 
    Navaloorar was companied with love that swelled in him, 
    -- A gift from Nangkai Paravai, the lovely doll --, 
    And a loneliness enfolded his very life.            (309) 
 
164.     “Manmata who was gutted with the fire 
    The sputtered from the divine eye of the Lord, 
    Now resurrecting shoots his darts at me; 
    Is the grace of my Father even so?” Thus he mused.        (310) 
 
165.     “O moon serene! You aren’t like the white moon 
    Worn by my Redeemer on His long matted hair 
    Along with the billowy Ganga great; you know 
    My agony and yet on me you pour fiery rays.            (311) 
 
166.     “O sea, your waves again and again rise aloft! 
    Did you not, of yore, with your wavy hands present 
    To my Lord-Redeemer the dreaded venom? 
    What’ll you not do unto me this day?                (312) 
 
167.     “O southerly, ambrosial like Tamil, 
    You took birth in our Lord’s Potiyil Mount; 
    You grew glorious passing through the pools 
    Of the Chola realms; where did you learn this savagery 
    To rage with fire and brimstone?”                (313) 
 
168.     These words, and words as these, he spake; 
    Now let us narrate the doings of the swan-like damsel 
    Whose precious heart went after him, 
    Her lover eternal and prince of munificence.            (314) 
 
169.     She hailed the feet of the Lord whose throat 
    Is dark like a cloud, as though she would, for her, 
    Through His grace secure a spouse, and returned 
    Circled by her friends knit to her in sweet company. 
    Vast love swelled in her and her hips languished 
    Unable to bear the weight of her breasts; 
    Parted from her friends, Paravaiyar left for her mansion, alone, 
    With her mind full of love for Van-tondar.            (315) 
 
170.     The anklets worn on her pretty feet softly murmured 
    As if they were aware of the happenings; 
    Without addressing a word to anyone, she gently 
    Plied her steps to the terrace and there sat 
    On her golden bed strewn with fresh flowers 
    In a pavilion supported by jasper pillars 
    And bathed in the rays of the moon serene.            (316) 
 
171.     Then it was she addressed her friend who stood nearby: 
    “As we went forth to adore the blue-throated Lord 
    He came fronting us; who is he?” She replied: 
    “He is Nambi (Aroorar), the Lord’s own companion, 
    The beauteous Saiva serviteur par excellence, 
    Claimed and enslaved by the Lord in person 
    Who was inaccessible to even Vishnu and Brahma.            (317) 
 
172.      As she hearkened to her friend, she exclaimed: 
    “Is he our Lord’s servitor?” Even ere she could 
    These words complete, her love for Van-tondar 
    Began to flood and gush forth immeasurably; 
    She stood denuded of her virtues four which were 
    Firm rooted in her in the past; all that she now bore 
    Was her life only; heaving deep sighs, down she fell 
    On her bed -- the lightning-waisted Paravaiyar.            (318) 
 
173.     When they smeared her person with sandal-paste 
    Compounded with rare fragrance and sprinkled 
    As in a slight shower of drizzle, rose-water on her 
    And covered her body with cool and tender shoots 
    And indulged in such acts to secure for her coolth, 
    Those but acted as ghee poured into fire which but raged 
    The more; Manmata too bent his powerful bow 
    And plied her with flowery darts; lo, they were truly 
    Samita thrown into the sacrificial pit.                (319) 
 
174.     She could get no sleep on her flowery bed; 
    She could not endure the wafting of the southerly; 
    Neither could she stand the fiery rays 
    Of the moon from the clouded sky, 
    Nor uphold her steadfastness poised in patience; 
    She, a pretty bird, could not bear the weight of her coiffure; 
    Her ruddy lips like eriodendron oped and articulated thus:    (320) 
 
175.     “O ye of soft and scented locks! What may this be? 
    The ambrosial rays of the moon scorch me sore; 
    You smear me with sandal-paste and rose water; 
    O ye cruel ones, cease and desist; the fragrant southerly 
    That blows here doth rage like fire hot; 
    He that is blessed with the grace of the Lord 
    Whose matted hair sports the cool flood, the snake and the moon, 
    Will not deign to rescue me from this plight.            (321) 
 
176.     “Methinks the night’ll not end; gone are 
    My powers of endurance and sustenance; 
    My mind and bosom have gone dry; say if I should 
    Become the object of such glorious happenings; 
    Should so many join to grieve me sorely thus? 
    Manmata is busy with his weaponry; 
    He who is endowed with the grace of Him 
    From whose matted hair bloom the cassia and the moon, 
    Knows not aught of my misery.                    (322) 
 
177.     “O Lord-God of Tiruvaroor through whose streets 
    Studded with flags, chariots ply gloriously! 
    Who but you can know of my misery? 
    Great indeed is my unrelieved grief! 
    Ganga and moon, rows of snakes and wreaths 
    Of white skulls bedeck Your matted hair! 
    You come riding the Bull! Should I grieve 
    Like one unendowed with Your grace?”                (323) 
 
178.     Such words she spake and words as these; 
    Who can ever gauge the grace of the Lord-God 
    Who commanded Van-tondar and the damsel 
    Of dark and dazzling locks, to get born on earth? 
    The Lord of opulent Tiruvaroor unto whose shrine 
    Celestials come down to pay humble obeisance 
    Announced thus to His devotees (in their dream): 
    “I bid you perform their wedding.”                (324) 
 
179.     Appearing in the dream of ever-glorious Navaloorar 
    The Lord said: “We gift to you Paravai as your spouse; 
    This We have proclaimed to Our devotees too.” 
    Then the Lord whose matted hair is like 
    Fine threads of gold -- the Rider of the Bull 
    And wearer of the tusker’s hide --, 
    Materialised in the dream of the damsel 
    Whose gait was swan-like, and said in grace: 
    “Your wedding with Arooran ‘ll anon take place.”        (325) 
 
180.     The endless darkness that pervaded the hearts  
    Of the lovers who grieved sore smitten with love 
    And the murk that abode at the watches of night 
    Vanished as the day broke; the Lord’s devotees 
    Gathered together and hailed Him, the unfailing source of help. 
    To the great delight of the Prince of Tirunavaloor 
    They fittingly celebrated his wedding with Paravaiyar 
    Whose coiffure was decked with flower chaplets.            (326) 
 
181.     Pillowed on the twin-crests of her hill-like breasts golden 
    For full many a day, the Prince of southern Navaloor, 
    By the grace of the God of gods, was, in yogic union, 
    Oned with the soft one, the liana-like Paravaiyar 
    Whose waist was a flash of auric lightning.            (327) 
 
182.     He caused the burgeoning of the lotus-feet 
    Of the Lord -- his Ruler, in his crown and heart; 
    He wove many a garland of Tamil hymns; 
    With the lightning-waisted he sported in joy; 
    Thus he lived, and the days rolled on.                (328) 
 
183.     Such was his life with her with whom he dallied 
    In mansion and garden, and on the banks 
    Of flowery tanks and man-made monticles, 
    Pavilions, shady Pandals wrought of cool pearls 
    And golden divans; yet the one great desire to hail 
    The Lord of the Flower-Temple (ever) dominated him.        (329) 
 
184.     He wore vestments, lustrous and beauteous, 
    Hailed by even the celestials, 
    Smeared his person with the paste of sandal and soft saffron, 
    Decked himself with comely sutti and jewels 
    Of dazzling gems and blazed in rich splendour 
    That excelled even that of Indra’s.                (330) 
 
185.     A wand of gold was held by him; his ear-lobes 
    Were decked with ear-rings; the sacred thread 
    Was worn over his chest; stripes of the holy ash 
    Shone from his forehead; him women beheld 
    And said: “These do become him, aye, very well!” 
    Thus he passed the street divine in Saivite splendour.        (331) 
 
186.     Him followed devotees -- men and women, on both sides 
    And hailed him thus: “O tapaswi great 
    That hails from Navaloor! O devotee of Him, 
    The Rider of the Bull who burnt the three skyey cities! 
    O chief of the Brahmins of glorious and flawless Aroor!”    (332) 
 
187.     With rams, monkeys, chanticleers, partridges and quails 
    Held in leash, their trainers walked in front 
    And also on the sides of the street addressing them 
    With trained words; some carried baskets 
    Filled with fresh flowers on their heads; 
    Carriers of scented nut and betel-leaves also fared forth 
    Through the long street along which he plied his steps, 
    And women that eyed him were struck by his beauty.        (333) 
 
188.     Dancers who plied “pseudo-horses” decked with jewels 
    Ambled ahead of Aroorar from whose shoulders 
    Dangled garlands; lustre issued from his bahu-valayas; 
    Woven peacock-feathers worn on his shoulders 
    Yielded goodly shade; Veda Munis accompanied him. 
    Thus did he fare forth to the temple of the supreme One.    (334) 
 
189.     In the Devasiriyan-Mantapam of the brow-eyed Lord 
    Had gathered, apart from the celestials, innumerable devotees; 
    When he eyed them, he fervently thought thus: 
    “O for the day when I’ll their servitor become!” 
    He then hailed the feet of the Lord and moved in.        (335) 
 
190.    “I’ll sure become a servitor to the servitors!” 
    As thus love did impel him, he bowed before 
    The huge and triumphant inner tower decked with 
    Many a flag, and moved in, with hands folded over his head; 
    He was then blessed with a vision of the Lord 
    Who wears fragrant Konrai-flowers beauteous. 
    He bowed low and as it were, wore His feet on his crown.    (336) 
 
191.     “Ha, they manifest even before me, the undeserving! 
    The superb honey of supreme ananda, vast and great, 
    Gushes from the lotus-hearts of devotees true, 
    And is for ever buzzed over by bees which are  
    The Vedas great that can confer eternal life.            (337) 
 
192.     “They danced for the redemption of the world; 
    They frowned to death, Death; 
    When they were gently pressed by the roseate hands 
    Of Himavant’s Daughter of garlanded coiffure 
    They turned red and rubicund.                    (338) 
 
193.     “They blaze in the hearts of tapaswis poised in piety; 
    They set even the nescient straight; 
    They soar as light and are the inner light of light; 
    They are beyond the ken of Vishnu, the primal boar, 
    And Brahma too.                            (339) 
 
194.     “They are enthroned on the tusker, the Vedas; 
    They forgive my sins -- a fool --, and rule me; 
    They promise to forgive my sins in future too, 
    Your lotus feet, my Lord and God of Bhootas!”            (340) 
 
195.     To Aroorar who hailed Him thus, the Rider of the Bull 
    Desiring to confer on Him that which he sought, 
    Blessed him with the knowledge to comprehend 
    The traditional servitorship of the immortal devotees; 
    Eke did He in grace explain to him their glory.            (341) 
 
196.     “As for glory, they alone are their equals; by their servitorship 
    They own Me; being one with Me they have won the world; 
    Absolutely flawless are they; they are uniquely poised; 
    By reason of their love, they are immersed in bliss; 
    They’ve beyonded duality; I bid you join them.”            (342) 
 
197.     Thus instructed by the Lord, Aroorar said: 
    “I have attained the flawless way” and stood 
    Adoring in front of the Lord; then the Lord spake; 
    “Poised in piety, pay obeisance to them and hail them 
    In verse-garlands wrought of Truth unflawed.            (343) 
 
198.     When thus his Ruler, the Lord-God commanded him in grace, 
    He that hailed from the land of Tirumunai-p-padi 
    Bowed low his head, and meekly said: 
    “Wherefore can I hymn and in what way? 
    Who am I my Lord? Do deign to grant in grace 
    The valiancy to hail them in hymn and psalm.”            (344) 
     
199.     When thus he spake, the Consort of Her, 
    The holy Daughter of the most hoary mountain, 
    To rid the world of its misery and redeem it, 
    Spake with that Tongue that gave birth to the Gospels; 
    “Sing thus: ‘I am the servitor of the servitors 
    Of the Brahmins who dwell at Tillai’. 
    Thus, even thus, should you hail them of endless glory.”    (345) 
 
200.     When Van-tondar prostrated before the God 
    Of eternally glorious Aroor girt with fields, 
    His crown touching His holy feet, and rose up 
    To ply himself in the task graciously set by Him, 
    The first One, ever unknown to Vishnu and Brahma, 
    Grew invisible; sensing this, Aroorar 
    Moved toward the assembly of devotees.                (346) 
 
201.     As he beheld the holy company even from at a distance 
    He adored them again and again; excessive love 
    Drove him to bow low and then rise up; 
    He went near them and thither stood; 
    He hailed the devotees of deathless heroism 
    And owned himself as a servitor of each one of them 
    And also as a servitor of the various groups of devotees. 
    Thus, he hymned the ‘Tiru-th-Tonda-th-Tokai’ in sheer love.    (347) 
 
202.     With the words articulated by his Lord 
    He commenced his garland of Tamil 
    -- Tiru-th-Tonda-th-Tokai --, the import of which 
    Is Siva Himself; the divine decad was sung 
    With that consciousness with which the God of gods 
    Blessed him; thus hailed by the world entire, 
    Our deity Van-tondar sand and bowed before them.        (348) 
 
203.     To the great delight of the devotees of the Lord, 
    Nambi Aroorar moved into their midst. 
    In keeping with the exposition in Tamil 
    By the Lord’s Own Companion, I humbly indite 
    The annals of the devotees dear to our Lord.            (349) 
 
---------------- 
 
Stanza    Line 
 
   1        The anacoluthia of the Tamil original is perforce maintained  
        in the translation too. 
 
   4     3    Aimpatai    : An ornament of gold inlaid with conch,  
                sword, disc, mace and bow -- the  
                weaponry of Vishnu -- the protector --,  
                worn on the chest, as a mascot. 
 
        Chutti        :    A medal-like ornament worn on  
                    the forehead. 
 
   5     5    Abhimana putra    :    A son reared in love and not one’s  
                    own.  The person who rears the  
                    child is not to be deemed the  
                    adoptive father. 
 
   6     2    Lineage        :     Ancestry. 
 
     6    The age proper  
        for marriage    :    For a lad it is 16 years and for  
                    a lass, 12 years. 
 
   8     2    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, Vasishtra and  
                    Viswamitra.  Every twice-born (Brahmin)  
                    or person belonging to any of the first  
                    three castes owns one of these rishis  
                    as the original founder of his family. 
 
  11     6    Ankurarpana    :     A ritual performed seven days before  
                    the wedding.  Nine types Nine types of 
                    grains soaked in milk are ritualistically  
                    sprinkled into small earthen pots half  
                    filled with mud for the grains to  
                    germinate by the time the wedding  
                    takes place.  Germination is symbolic  
                    of prosperous life. 
 
  12     6    Kappu        :     Holy thread tied on the right hand of  
                    the bridegroom.  It is a mascot.  A  
                    similar thread is worn on the left  
                    hand by the bride. 
 
  14     6    Bath        :     A house for bathing. 
 
  17     1    Odariferous 
        Camphor        :    It is Pasungkarpooram, a substance, as  
                    yet not identified. 
 
        Pavitra        :    Ring. 
 
        Annular        :    The ring-finger. 
 
  19     1    Sundarar was endowed alike with kingly splendour and Brahma- 
        tejas by reason of his upbringing and birth. 
 
        The epithet of St. Sekkizhar applied to the horse is ‘Yogic’.  
        We are told by the enlightened  that the very life of Nambi  
        Aroorar is a symbol of Yoga.  Again, Tirumoolar refers to  
        Yoga as Vasi (horse), Pari (stallion) and Puravi (steed). 
 
  22        The column of moving guests is likened to the sea.  The  
        points of comparison are as follows: 
 
        1. The sea abounds in shells.  The women-guests wore  
        bangles of shells.  2. The sea is full of fishes.  Men  
        wore makarakundalas (fish-shaped eat-pen-dants).  3.  
        The sea is full of gems.  The guests were richly decked  
        with gems.  4. Waves waft from the sea; peacock feathers  
        tucked in locks and tresses waved in the wind. 
 
  23     2    Chamara        :     Chowry. 
 
     7    Manam-Vanta- 
        Putthoor    :    Putthoor to which came the  
                    wedding (party). 
 
  24     2    Poorna-kumbha    :     A vessel filled with holy water. 
 
     3    Palikai        :     See stanza 157.  Palikai is the  
                    small earthen pot where germinate  
                    the nine types of grains. 
 
     4    Aruku        :     Agrostis linearis according to  
                    Winslow. 
 
  28    1-2    See stanzas 38 and 39. 
 
     3    The two  
        bewildered    :    Brahma and Vishnu. 
 
  48     1    The concealed 
        ear-ring    :Two glendoveers prayed to the Lord  
                that He should be ever pleased to  
                listen to their music.  The Lord  
                thereupon turned them into a pair  
                of ear-rings and wore them. 
 
  65     4    Tiru-Arul-Turai    :    The name of the temple at  
                    Vennai Nalloor. 
        (The Ford of  
        Divine Grace)     
 
  74     4    The Lord of  
        Navaloor    :There is a pun in the original. 
                The term (Navalar) also means:  
                    “The Lord of the Fluent Tongue”. 
 
  75        Maruda        :    One of the four major pans,  
                    the other being Palai, Kurinji,  
                    and Sevvazhi.  Maruda rendering  
                    is done in the morn. 
 
        Indalam        :    One in the fourfold division of  
                    Maruda yazh, the others being  
                    Navir, Vanji and Seitiram. Indala  
                    is also called Vatuku.  It is one  
                    of  the ten ragas rendered during  
                    the day-time. 
 
        Mudal        :    One of the elevenfold musical  
                    division. 
 
        Mummai-p-padi    :    They are known as Hard, Soft and  
                    Neutral.  (Valivu,  
        (Threefold division)    Melivu and Samam). 
 
  77     4    Her peerless lord    :Nambi Aroorar.  We will call her  
                    yoga, Sundara Yoga. 
 
  81        Saddening love    :    Love that is saddened by reason  
                    of the postponement or dalay in  
                    fulfilment. 
 
  82    5-6    cf. “And the gilded car of day 
             His glowing axle doth allay 
             In the steep Atlantic stream”. 
            - Milton, Comus, Lines 95-97. 
 
  83     2    Uzhavaram    :    A little spade with which grass  
                    and thorny shrubs growing within  
                    and without holy shrines are removed. 
                    To denote uzhavaram , Stella Kramrisch  
                    uses the word ‘spud’. 
 
  92     3    Malanku        :     Eel. 
 
  97        The four entrance and their crests are compared to Brahma. 
        The points of comparison are these:  1. The four entrances  
        are likened to his four countenances.  2. Here at Tillai Vedas  
        are chanted. Brahma too for ever chants them. 3. White flags  
        waft aloft at Tillai. White garmented Saraswati is with Brahma. 
 
 104        The Ponnambalam: 
 
        This shrine is the adytum and is roofed of gold.  This is  
        known as Chitrambalam (Chith + Ambalam).  Chith is Godly  
        knowledge or Wisdom and its near equivalent is Gnosis.  
        The Ambalam is the Temple, the House of the Lord.  
        Perambalam, also called Meru, is the Shrine where Utsava  
        Moorthis like Somaskanda are housed. 
 
        The Tiru-Anukkan-:     
            It is near the shrine where the Lord dances His  
            cosmic dance.  Tiruvayil The cosmic dance is  
            enacted in Chith-Sabha (Chitrambalam).   
            Chitrambalam is hailed as Tiru-c-chitrambalam.   
            St. Sekkizhar says that Tiru-c-chitrambalam  
            constitutes the letter as well as the spirit of the  
            Vedas.  He says it is this which is hailed in the  
            beginning, the middle and the end of the Vedas.   
            Chinta is the seat of affection.  It is referred to  
            as the heart, though this is non-physical. 
 
 106        This is a hymn of anubhuti.  Verbal explication even at  
        its highest is bound to leave much to be desired.  That  
        is no reason for shirking from an honest attempt at true  
        explication. 
 
        Intellect is but one, though the gateways thereto are  
        five. In this sense, intellect too is described as fivefold. 
        Its pervasion which is also fivefold was here totally  
        concentrated in the eyes - their vision.  Sundarar but  
        beheld the Lord-Dancer.  His ears did not heat; his  
        nose did not smell; his lips did not articulate and his  
        skin was bereft of the sense of touch. 
 
        Likewise his fourfold antah-karans (inner sensorium  
        comprising chittham, manam, buddhi and ahangkaram)  
        were all Chitthan and nought else.  The other inner  
        instruments became as it were, functus officio.  Again  
        the differentiated gunas of satwam, rajas and tamas  
        became one uniform satwam. 
 
        Sastras inform us that the three gunas activise the  
        four antah-karanas and they in turn get knit to the  
        senses and thus are bred multitudinous activities.  
        Here all other activities ceased; that which was  
        experienced was vision alone.  In this divinely  
        unique stillness, the dance of bliss is witnessed.  
        This dance indeed is the dance of dances (Aadum  
        Kootthu), the dance of bliss (Ananda-k-Kootthu),  
        the aeviternal dance, (Ellayil Koothu), the unique  
        dance (Thani-k-Kootthu), and the great and grand  
        dance (Perum Kootthu).  This is the dance that  
        the Seers of Silence are blessed to envision.  It  
        is to this, verse 38 of Unmai Vilakkam refers: 
 
        “The great Munis of Silence destroying the threefold bond 
        Are poised where their egoes are done away with; 
        They witness the hallowed dance and are filled with bliss; 
        This is the dance of the Ambalam’s Lord whose 
                From is MERCY.” 
 
        Translating the central thought of the conception  
        of Siva’s dance from plastic to verbal expression,  
        Ananda Kentish Coomaraswamy observes: “Now to  
        summarize the whole interpretation we find that  
        The Essential Significance of Shiva’s Dance is  
        threefold: First, it is the image of his Rhythmic  
        Play as the Source of All Movement within the  
        Cosmos, which is Represented by the Arch. The  
        purpose of his Dance is to Release the Countless  
        souls of men from The Snare of Illusion. Thirdly,  
        the place of the Dance, Chidambaram, the Centre  
        of the Universe, is within the Heart.” 
 
 112     1    Pukali        :    Sirkazhi. 
 
     2    The son divine    :    Tirugnanasambandhar. 
 
     4    cf. 
 
 113     3    Tonipuram    :    Sirkazhi. 
 
 114        Puravam        :    Sirkazhi. 
 
 119        Aroorar        :     Sundarar 
 
        Tiruvaroorar    :    The presiding deity of  
                    Tiruvaroor. 
 
 124        Tirumoolattanam is the sanctum sanctorum where  
        the Lord of the Ant-Hill is enshrined.  The shrine  
        of Lord Thyagaraja is situate elsewhere. 
 
 133     3    Parva        :    Season, stage, Several  
                    parvas, beginning from  
                    the third month and  
                    ending with the twenty  
                    first mark the child’s  
                    progress.  These form  
                    the theme of that genre  
                    of Tamil Poesy, called  
                    Pillai-th-Tamizh. 
 
 135     2    Kazhanku    :    A nut-producing shrub:  
                    Gulandina bonduce; its  
                    nut(s); (molucca beans). 
 
 136     7    Her former state:     The state of servitorship in  
        Mt. Kailas. 
 
 138        This a description from toe to crown.  The three  
        parts of the her body, it is said, have conquered  
        the triple words (viz) Swarga, Madhya, and Patala. 
        The suggestion is that there is none her equal in  
        all the three worlds. 
 
        Kanchi        :     Golden girdle or zone  
                    worn round the waist. 
 
 147       6    This line contains a beautiful hint. Sundarar as  
        Alala Sundarar, an inhabitant of the celestial  
        realms, could not attain her.  He is to attain  
        her only as a man i.e., as Nambi Aroorar. 
 
 148        Paravai        :    Sea.  In this poem  
                    the word Paravai is  
                    employed seven times  
                    by St. Sekkizhar. This  
                    poem cannot be easily  
                    explicated.  This stanza  
                    bears eloquent testimony  
                    to the greatness of our  
                    seer-poet, as the lord of  
                    the Tamil tongue. 
 
                    V. Mahadeva Mudaliyar  
                    argues that the term  
                    “Penmaiyinil perm Paravai”  
                    means that she is Rati,  
                    the supremely beauteous  
                    Consort of the God of  
                    Love. 
 
 169     8    St. Sekkizhar says that her mind which went after  
        Van-tondar, came back to her loaded with his love. 
 
 173        Samita        :     Dried peepal twigs ritualistically  
                    thrown into the fire-pit in a sacrifice. 
 
 181        Physical joy is only a symbol of divine bliss to the wise  
        and the enlightened. Yoga is the process by which  
        “at-one-ment” is achieved. 
 
        cf.  
 
        (Sexual joy is indeed bliss divine here; 
        This is consummation true; 
        Maya shall cease to be, henceforth.) 
                - Tiruvunthiyar. 
 
 186        St. Sekkizhar’s phrase “Nal Tava-k-Kaliru” means “The  
        Tusker of great askesis”. 
 
 188        Bahu-Valaya     :     An ornament worn on the shoulder. 
 
        Bahu        :    (Skt.) Shoulder. 
 
 191     1    They        :    The feet of the Lord. 
 
 198     5    ct. “And Moses said unto God, “Who am I that I should  
        go unto Pharaoh and that I should bring forth the children  
        of Israel out of Egypt?”. 
                        - Exodus, 3:11. 
 
 203     2    Speaks of a beatitude, longed for by  
        St. Manickavachakar, thus: 
 
            “Your consort dwells in midmost of Yourself; 
            In midmost of Your Consort You dwell; 
            If you Both abide in midmost of myself; 
            Pray, grant me the boon to dwell 
            In midmost of Your servitors.” 
                    - The Tiruvachakam. 
 
 
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.  chun^dharamUrthi nAyanAr purANam in English prose 

2.  தடுத்தாட் கொண்ட புராணம் (தமிழ் மூலம்) 

3. .thiruththoNDar purANam main page

4. 12 shaivite thirumuRais