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Shaiva Lahari

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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) 

Tirugnaanasambandhar Nayanar - The Puranam of Tirugnaanasambandhar
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) 

Tirugnaanasambandhar Nayanar - The Puranam of Tirugnaanasambandhar
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) 

Tirugnaanasambandhar Nayanar - The Puranam of Tirugnaanasambandhar
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  
    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  
    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  
    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) 
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  
        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  
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  
    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  
    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  
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  
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  
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  
        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  
        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  
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  
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  
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  
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  
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  
        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  
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  
        "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  
                - 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  
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  
    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  
    (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  
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  
    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  
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  
    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  
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  
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  
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  
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  
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  
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  
575.    Tiruvendurai: The 112th shrine on the southern bank of the  
    Cauvery.  The Lord is Venndurai Naathar.  His Consort is  
    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  
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 1